عن

1 عَنَّ, aor. ـِ (S, Mgh, Msb, K) and عَنُّ, (S, Msb, K,) the former accord. to some relaters, and the latter accord. to others, occurring in a verse of a Hudhalee, (TA,) inf. n. عَنَنٌ (S, Msb, K) and عَنٌّ (Msb, K) and عُنُونٌ, the first of which is also [or is properly] a simple subst., (K, [and such, in one sense, it is said to be in the Msb, as will be shown in what follows,]) said of an affair, or event, (Msb,) or of a thing, (S, * K,) It appeared before one: (K:) [and] i. q. عَرَضَ (S, Mgh) and (S, K) اِعْتَرَضَ (S, Msb, K) [i. e. it appeared; it showed, presented, or offered, itself: it occurred: and it presented itself, or intervened between a person and an object before him, as an obstacle: it opposed itself]: and so ↓ اِعْتَنَّ. (S, K.) [See also عَنَنٌ, below.] Imra-el-Keys says, فَعَنَّ لَنَا سِرْبٌ كَأَنَّ نِعَاجَهُ عَذَارَى دَوَارٍ فِى مُلَآءٍ مُذَيَّلِ (Mgh, TA, *) meaning, عَرَضَ, (TA,) i. e. and there appeared to us a herd of wild oxen, as though the females thereof were virgins making the circuit of Dawár, or Duwár, in long-skirted garments of the kind called مُلَآء; Dawár, or Duwár, being the name of an idol around which the people of the Time of Ignorance used to curcuit. (Mgh, * and EM pp. 46 and 47.) And one says, لَا أَفْعَلُهُ مَا عَنَّ فِى السَّمَآءِ نَجْمٌ, meaning مَا عَرَضَ [i. e. I will not do it as long as a star appears in the sky]. (S.) b2: And عَنَّ, (Msb, TA,) aor. ـِ (Msb,) inf. n. عَنَنٌ, (TA,) or this is a simple subst., (Msb, TA,) and the inf. n. is عَنٌّ, (TA,) He opposed himself (اِعْتَرَضَ, Msb, or تَعَرَّضَ, TA) to another (Msb) from right and left, (TA,) or from either side of him, (Msb,) with an abominable, or evil, action. (Msb, TA.) b3: And عَنَّ عَنِ الشَّىْءِ, aor. ـِ [inf. n., app., عَنٌّ,] He turned aside, or away, from the thing. (Msb.) b4: Hence the saying of the lawyers, عَنَّ عَنِ امْرَأَةٍ دُونَ أُخْرَى

[He turned away from one woman, not from another]; meaning he desired not one woman, but desired another: thus in the active form: and one may also say عُنَّ i. e. in the passive form [from one or another of the following significations of the trans. verb]. (Msb.) For the latter of these, and its var. عُنِنَ, see 2.

A2: عَنَنْتُ اللِّجَامَ: see 4. b2: عَنَّ دَابَّتَهُ He put a rein (عِنَان) to his beast. (TA.) And عَنَنْتُ الفَرَسَ, (S, Msb, K,) aor. ـُ (Msb;) in the M [↓ عَنَّنْتُ,] with tesh-deed; (TA;) I withheld the horse by means of his عِنَان [or rein]; (S, Msb, K;) as also ↓ أَعْنَنْتُهُ: (K:) or الفَرَسَ ↓ أَعْنَنْتُ signifies I put a rein to the horse: (Msb:) and it is said in the T that الفَارِسُ ↓ أَعَنَّ means the horseman drew, or pulled, the rein of his beast, to turn him back, or away, from his course. (TA.) b3: And عَنَنْتُهُ, (Msb,) and عُنَّ, (Mgh,) I confined him, (Msb,) and he was confined, (Mgh,) in the عُنَّة i. e. the enclosure (Mgh, Msb) of the camels. (Mgh.) A3: عَنَنْتُ فُلَانًا I reviled such a one; vilified him; or gave a bad name to him. (K.) A4: See also Q. Q. 1.2 عَنَّنْتُ اللِّجَامَ: see 4. b2: عَنَّنْت الفَرَسَ: see 1, last quarter. b3: [Hence, perhaps,] عُنِّنَ عَنِ امْرَأَتِهِ, (S, Msb, K,) inf. n. تَعْنِينٌ, (Msb,) which see also voce عُنَّةٌ, former half, in two places, He was pronounced by the judge (S, Msb, K) to be incapacitated from going in to his wife, (Msb, K,) or to have no desire for his wife: or to be withheld from her by enchantment, or fascination: (S, Msb, K:) and ↓ أُعِنَّ signifies the same; as also ↓ عُنَّ, (K, TA,) and ↓ عُنِنَ; and ↓ اعْتُنَّ. (TA. [Thus in the supplement to this art. in the TA; but it seems that the last of these verbs may be a mistranscription for أُعِنَّ, as this verb is there omitted, though the other verbs are mentioned, and followed by the part. ns. مَعْنُونٌ and مُعَنٌّ and مُعَنَّنٌ, but not مُعْتَنٌّ.]) b4: التَّعْنيِنُ also signifies The confining in a deep مَطْبَق [or subterranean prison]. (TA.) b5: And عَنَّنَتْ شَعَرَهَا, said of a woman, means شَكَلَتْ بَعْضَهُ بِبَعْضٍ [i. e. She plaited together two locks of her hair, of the fore part of her head, on the right and left, and then bound them with her other pendent locks or plaits]. (TA.) A2: See also Q. Q. 1.3 المُعَانَّةُ and العِنَانُ signify المُعَارَضَةُ, (S, Msb, K, TA,) as inf. ns. of عَانَّهُ [meaning He did like as he (the latter) did: or he opposed him, being opposed by him]. (TA.) See, below, شِرْكَةُ العِنَانِ: and also عُنَانَاكَ.4 أَعَنَّ [i. q. تَعَرَّضَ]. One says, ↓ أَعْنَنْتُ بِعُنَّةٍ

مَا أَدْرِى مَا هِىَ, (S, K, but in the latter لا ادرى,) meaning I addressed, applied, or directed, myself to a thing (تَعَرَّضْتُ لِشَىْءٍ) not knowing what it was. (S, K.) A2: And أَعْنَنْتُهُ لِكَذَا I exposed him, or caused him to become exposed, (عَرَّضْتُهُ,) to such a thing; and I turned him to it, or towards it. (S.) A3: أَعْننْتُ اللِّجَامَ I put a rein (عِنَان) to the bit; (S, K;) as also ↓ عَنَّنْتُهُ, (S, * K,) inf. n. تَعْنِينٌ; (S;) and ↓ عَنَنْتُهُ. (K.) b2: See also 1, last quarter, in three places. b3: أُعِنَّ عَنِ امْرَأَتِهِ: see 2.5 تعنّن He (a man) abstained from women without his being incapacitated from going in to them, because of blood-revenge that he sought. (TA.) 8 اعتنّ: see 1, first sentence.

A2: اِعْتَنَّ مَا عِنْدَهُمْ He became acquainted with their state, or case. (K.) A3: اعْتُنَّ: see 2.

R. Q. 1 عَنْعَنَةٌ [an inf. n. of which the verb is عَنْعَنَ] The substituting of ع for ء; [for instance,] saying عَنْ in the place of أَنْ: a practice of [the tribe of] Temeem: (S, K:) or, accord. to Fr, it is of the dial. of Kureysh and of those in their neighbourhood, and of Temeem and Keys and Asad and those in their neighbourhood: they change the أ of أَنَّ, with fet-h, into ع; but not when it is with kesr. (TA.) [See two instances in art. عنف, conj. 8.] b2: Hence, عَنْعَنَةُ المُحَدِّثِينَ [i. e. The saying of the relaters of traditions فُلَانٌ عَنْ فُلَانٍ عَنْ فُلَانٍ, suppressing the word رَوَى or حَدَّثَ or. سَمِعَ]: but this is said to be post-classical. (TA.) Q. Q. 1 عَنْوَنَ الكِتَابَ He put a superscription, or title, (عُنْوَان,) to the book, or writing; (S, * Msb;) or he wrote the عُنْوَان of the book, or writing; (K;) like عَلْوَنَهُ; (TA;) and ↓ عَنَّهُ, (S, K, TA,) aor. ـُ inf. n. عَنٌّ, (TA,) signifies the same; as also ↓ عنّنهُ, (S, K, TA,) inf. n. تَعْنِينٌ, mentioned by Lh; (TA;) and عَنَّاهُ, (S, K, TA,) formed by changing one of the ن s [of عَنَّنَ] into ى. (S, TA.) [See also Q. Q. 1 in art. عنو.]

عَنْ is used in three manners: A2: First, it is a prep.: and as such it has ten meanings. (Mughnee, K.) b2: (1) It denotes transition; (Msb, Mughnee, K;) either sensibly or virtually; (Msb;) and the Basrees have mentioned no other meaning than this: (Mughnee:) or, as Sb expresses it, (Msb,) it denotes what has passed [or rather it denotes passage] from the thing [that is mentioned immediately after it]: (S, Msb:) Er-Rághib says that it necessarily denotes transition from that to the mention of which it is prefixed: and the grammarians say that it is applied to denote what has passed and become remote from thee. (TA.) Thus in the saying, سَافَرْتُ عَنِ البَلَدِ [I journeyed from the country, or town]. (Mughnee, K. *) And in رَغِبْتُ عَنْ كَذَا [I abstained from such a thing; and hence, I did not desire, or wish for, such a thing]. (Mughnee.) And رَمَيْتُ عَنِ القَوْسِ [I shot an arrow, or arrows, from the bow]; (S, Mughnee;) because by means of the bow one projects his arrow from the bow, and makes it to pass therefrom: (S:) but another meaning of this will be mentioned in what follows. (Mughnee.) and أَطْعَمْتُهُ عَنْ جُوعٍ [I fed him so as to free him from hunger]; (S, Msb;) making hunger to be quitted, and passed from: (S, * Msb:) and in this case, مِنْ is used in its place, (S, TA,) as in the Kur cvi. 3; (TA;) or the meaning in this instance is, because of hunger. (Jel.) And جَلَسْتُ عَنْ يَمِينِهِ, [as though] meaning I sat passing away from the place of his right side, in sitting, to another place [adjacent thereto: but see another explanation near the end of the paragraph]. (Msb.) And اِنْصَرِفْ عَنِّى and تَنَحَّ عَنِّى [Turn thou, or go thou, away, or aside, from me]. (TA.) And أَخَذْتُ العِلْمَ عَنْهُ I understood, or became acquainted with, [or acquired,] knowledge, or science, from him; as though the understanding passed from him. (Msb.) [And similar to this is the phrase رَوَى عَنْ فُلَانٍ, for which عَنْ فُلَانٍ alone (the verb being understood) is often used, He related a tradition or traditions &c. as learned, or heard, or received, from such a one, or on the authority of such a one. In many other phrases also, some of which will be mentioned in treating of عَنْ as syn. with مِنْ, the former of these two prepositions is to be, or may be, expl. as denoting transition. For ex., one says, دَفَعَ عَنْهُ and دَافَعَ He repelled from him; and hence, he defended him: (see art. دفع:) and رَمَى عَنْهُمْ He shot in defence of them: (see an ex. in a verse cited voce مَعْبُولٌ:) and عَنْهُ is sometimes used for دِفَاعًا عَنْهُ; as in the phrase قَاتَلْتُ عَنْهُ I fought in defence of him; i. e., repelling from him. But the instances of this and other usages of عَنْ, exclusive of those mentioned in this paragraph, depending upon verbs or part. ns. expressed or obviously understood, are far too numerous to be here collected: many of these will be found among the explanations of words with which they occur.] b3: (2) It denotes a compensation; or something given, or received, or put, or done, instead, or in lieu, of another thing. (Mughnee, K.) Thus in the saying [in the Kur ii. 45], وَ اتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [And fear ye a day wherein a soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (Mughnee, K. *) And in the saying in a trad., صُومِى عَنْ أُمِّكِ [Fast thou for, or in lieu of, thy mother]. (Mughnee.) b4: (3) It denotes superiority (الاِسْتِعْلَآء [as used tropically]); (Mughnee, K;) i. e. as syn. with عَلَى. (Mughnee.) Thus in the saying of Dhu-l-Isba' El-'Adwánee, لَاهِ ابْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ

عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (S, Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ابْنِ عَمِّكَ), thou hast not become possessed of superiority, in grounds of pretension to respect or honour, above me, or over me, (عَلَىَّ,) nor art thou my governor that thou shouldst rule me; for the well-known mode is to say أَفْضَلْتُ عَلَيْهِ. (Mughnee.) [Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (expl. in art. عظم), and in the phrase تَجَالَّ عَنْهُ (expl. in art. جل), and the like.] And thus it has been said to be used in the phrase [in the Kur xxxviii. 31], إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّى, meaning قَدَّمْتُهُ عَلَيْهِ [i. e. Verily I have preferred the love of good things above, or to, the remembrance, or praise, of my Lord]: but it is also said that it is here used in its proper manner, as dependent upon a denotative of state suppressed; the meaning being, مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى [i. e. turning away from the remembrance, &c.]: and AO is related to have said that أَحْبَبْتُ is from أَحَبَّ, البَعِيرُ, signifying “ the camel lay down and did not become roused; ” and that the meaning is, I have become withheld by the love of good things from the remembrance, &c. (Mughnee.) and it is [said to be] used as denoting superiority or the like in the saying [in the Kur xlvii. last verse], فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ [as though the meaning were He is niggardly only to himself (عَلَى نَفْسِهِ, for عَلَى is considered in this case as importing an ideal superiority); but the phrase may be better rendered, agreeably with the proper, or primary, signification of عَنْ, he withholds, with niggardliness, only from himself; as is indicated by Bd]. (Mughnee, K.) b5: (4) It denotes a cause. (Mughnee, K.) Thus in the saying [in the Kur ix. 115], وَمَا كَانَ اسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ [and Abraham's begging forgiveness for his father was not otherwise than because of a promise]. (Mughnee, K.) And thus in the saying [in the Kur xi. 56], وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ [And we are not, or will not be, relinquishers of our gods because of thy saying]: or the meaning may be, we do not, or will not, relinquish our gods, turning away (صَادِرِينَ, as a denotative of state relating to the pronoun [implied] in تاركى,) from thy saying; and this is the opinion of Z. (Mughnee.) [See also an ex. voce دَنْدَنَ, last sentence.] b6: (5) It is syn. with بَعْدَ. (S, Mughnee, K.) Thus in the saying [in the Kur xxiii. 42], عَمَّا قَلِيلٍ

لَيُصْبِحُنَّ نَادِمِينَ, (Mughnee, K,) meaning بَعْدَ قَلِيلٍ [i. e. After a little while, they will assuredly become repentant]. (TA.) And in the phrase [in the Kur lxxxiv. 19], لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ

[expl. in art. طبق], meaning حَالَةً بَعْدَ حَالَةٍ. (Mughnee.) And in the saying, وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ

[And to many a watering-place have I come after a watering-place]. (Mughnee.) And in the saying of El-Hárith Ibn-'Obád, قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى

لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ (S, * TA,) meaning بَعْدَ حِيَالٍ [i. e. Make ye two to be near to me the place of the tying of En-Na'ámeh (the name of a horse of the poet): the war of Wáïl has become pregnant after failing to be pregnant during a year, or years]. (TA.) And in the saying of Et-Tirimmáh, سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ

↓ إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (TA.) b7: (6) It denotes the meaning of the preposition فِى. (Mughnee, K.) Thus in the saying, وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا [And be not thou remiss in bearing the responsibility of the obligation that thou takest upon thyself]; as is shown by the phrase, [in the Kur xx. 44], وَلَا تَنِيَا فِى ذِكْرِى: (Mughnee, K:) so it is said; but it seems that the meaning of وَنَى

عَنْ كَذَا is, “he passed from such a thing, not entering upon it; ” and وَنَى فِيهِ, “he entered upon it but was remiss, or languid: ” by الرِّبَاعَة is meant the payment of a bloodwit or the like. (Mughnee.) b8: (7) It is syn. with مِنْ. (Mughnee, K.) Thus in the saying [in the Kur xlii. 24], وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ [And He is he who accepts repentance from his servants]. (AO, Mughnee, K.) Az mentions among the cases in which there is a difference between مِنْ and عَنْ, that the former has adjoined to it a noun signifying what is near; and the latter, [one signifying] what is remote; as in one's saying سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا [I heard from such a one a narrative], and حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا [He related to me a narrative from such a one, a phrase similar to رَوَى عَنْ فُلَانٍ, mentioned among exs. of the first meaning of عن]: accord. to As, one says, حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ, meaning عَنْهُ [i. e. Such a one related to me from such a one]; and لَهِيتُ مِنْ فُلَانٍ and عَنْهُ [I became diverted from such a one so as to forget him]: accord. to Ks, one says لَهِيتُ عَنْهُ only: and عَنْكَ جَآءَ هٰذَا as meaning مِنْكَ [i. e. From thee came this]. (TA.) b9: (8) It is syn. with بِ. (Mughnee, K.) Thus [it is said to be used] in the phrase [in the Kur liii. 3], وَمَا يَنْطِقُ عَنِ الْهَوَى [Nor does he speak with the desire of self-gratification]: (Mughnee, K:) but it seems that it is here used in its proper [or primary] sense; and that the meaning is, وَمَا يَصْدُرُ قَوْلُهُ عَنْ هَوًى [nor does his speech proceed from desire of self-gratification; so the phrase may be well rendered, nor does he speak from the desire &c.]. (Mughnee.) One says also, أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ, meaning بِجَوَابٍ وَاحِدٍ [i. e. They replied with one reply]. (T, S, O, K, all in art, بوأ.) And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عَنْ being here syn. with بِ; meaning they came all, without exception]. (A in art. اخر.) [and in like manner, قَتَلُوهُمْ عَنْ آخِرِهِمْ They slew them with the last of them; meaning they slew them all, without exception.] b10: (9) It denotes the using a thing as an aid or instrument. (Mughnee, K.) Thus in the saying, رَمَيْتُ عَنِ القَوْسِ [I shot with, or by means of, the bow], accord. to Ibn-Málik; (Mughnee, K;) because one says also, رَمَيْتُ بِالقَوْسِ; both mentioned by Fr. (Mughnee.) [Another explanation of this phrase has been mentioned before.] b11: (10) It is redundant, to compensate for another [عن] suppressed (Mughnee, K.) Thus in the saying, أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا فَهَلَّا الَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ [Art thou impatient if the decreed event of death befall a soul? but why wilt not thou repel from, i. e. defend, that which is between thy two sides?]; (Mughnee, K;) the meaning being, تَدْفَعُ عَنِ الَّتِى بَيْنَ جَنْبَيْكَ; (IJ, Mughnee;) عن being suppressed before the conjunct noun [التى], and added after it. (Mughnee, K.) And sometimes it is redundant without compensation, when conjoined with a pronoun: Az says that the Arabs make عَنْكَ redundant in the phrase خُذْ ذَا عَنْكَ [meaning Take thou, or receive thou, this]: (TA:) [but خُذْ عَنْكَ is expl. in the S and L, in art. اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ: see 1 in art. اخذ:] and اُنْفُذْ عَنْكَ, occurring in a trad., is expl. as meaning دَعْهُ [i. e. Leave thou it]: (TA:) or this means go thou from thy place; pass thou from it. (L in art. نفذ.) [See also the last ex. in this paragraph.]

A3: The second manner of using it is, as a particle of the kind called مَصْدَرِىٌّ, [combining with an aor. following it to form an equivalent to an inf. n.,] as is done by the tribe of Temeem, (Mughnee, K, *) in what is termed their عَنْعَنَة: (K: [see R. Q. 1:]) they use it in the place of أَنْ; (S, Mughnee;) saying, أَعْجَبَنِى عَنْ تَفْعَلَ, (Mughnee, K,) for أَنْ تَفْعَلَ [meaning Thy doing such a thing pleased me]. (Mughnee.) Dhu-r-Rummeh says, أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً

مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ [Is thy having looked upon the traces of a place of abiding of thy beloved Kharkà the cause that the water of excessive love is shed from thine eyes?]. (S, Mughnee.) And thus they do in the case of أَنَّ; saying, مُحَمَّدًا رَسُولُ اللّٰهِ ↓ أَشْهَدُ عَنَّ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (Mughnee.) A4: The third manner of using it is, as a noun, in the sense of جَانِب, (Mughnee, K, *) or نَاحِيَة: (S:) and this is said to be in three cases. (Mughnee.) b2: (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (Mughnee:) as in the saying, وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى

[And verily I see me to be like a ring for the spears to be aimed at, from the side of my right hand at one time, and from before me at another time]: (Mughnee, K: *) and in the saying, جِئْتُ مِنْ عَنْ يَمِينِهِ I came from the side of his right hand. (S.) In the opinion of Ibn-Málik, مِنْ prefixed to عَنْ is redundant; but accord. to others, it is used [as expl. above,] to denote the beginning of a space between two limits: these say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ [i. e. I sat in the side of his right hand], either closely or otherwise; but if you say مِنْ [before عَنْ], the sitting is particularized as being close to the first part of the lateral space. (Mughnee.) b3: (2) It is also when عَلَى is prefixed to it: (Mughnee:) thus in the saying, عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا [On, or over, the side of my right hand, the birds passed along turning the right side towards me, or turning the left side towards me; the last word being a pl., accord. to analogy, of سَانِحٌ, which is used in two opposite senses]: (Mughnee, K:) but this usage is extraordinary; no other instance of it than that here cited having been preserved. (Mughnee.) b4: (3) It is also when what is governed by it in the gen. case and the agent of the verb in connection with it are two pronouns having one application: so says Akh: as in the saying of Imra-el-Keys, دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [or فَدَعْ عَنْكَ: see the entire verse cited and expl. in art. حجر]: but it is shown to be not a noun in such a case by this, that جَانِب may not take its place [unless used in a tropical sense]. (Mughnee. [See what has been said above, that عَنْكَ in a phrase of this kind is held to be redundant.]) عَنَّ for أَنَّ: see the next preceding paragraph, last quarter.

عَنٌّ: see أَعْنَانٌ. b2: إِنَّه يَأْخُذُ فِى كُلِّ عَنٍّ means the same as فى كلّ فَنٍّ [i. e. Verily he enters upon every mode, or manner, of speech or the like]; and so فى كلّ سَنٍّ. (TA.) عَنَّةٌ: see what next follows.

عُنَّةٌ The presenting, or opposing, oneself, with meddling, or impertinent, speech; with speech respecting that which does not concern him; (Msb, TA;) as also ↓ عَنَّةٌ, with fet-h, (Msb,) or ↓ عِنَّةٌ, with kesr. (TA.) b2: أَعْطَيْتُهُ عَيْنَ عُنَّةٍ, (S,) or عَيْنَ عُنَّةَ, imperfectly decl., and sometimes عَيْنَ عُنَّةٍ, (K,) means I gave to him distinguishing him particularly from among his companions: (S, K:) from العَنُّ signifying “ the presenting, or opposing, oneself. ” (TA.) And one says, رَأَيْتُهُ عَيْنَ عُنَّةٍ (S) or عُنَّةَ (K) I saw him just now, (S, K, TA,) presenting, or opposing, himself, (TA,) without my seeking him. (S, TA.) And أَعْنَنْتُ بِعُنَّةٍ مَا

أَدْرِى مَا هِىَ: see 4. (S, K.) A2: It is also the subst. from عُنِّنَ عَنِ امْرَأَتِهِ [i. e. a subst. signifying The state of being pronounced by the judge to be incapacitated from going in to his wife, or to have no desire for his wife: or of being withheld from her by enchantment, or fascination]: (S, Msb, * K:) or incapacity to go in to women: (Mgh, Msb:) or undesirousness of women: (Msb:) a word used in this sense by the lawyers; (Mgh, Msb;) who say, بِهِ عُنَّةٌ: (Msb:) but it is declared to be a low word, not allowable; (Mgh, Msb;) instead of which one should say ↓ تَعْنِينٌ, (Mgh,) or, accord. to Th and others, ↓ عَنَنٌ, and ↓ عِنِّينَةٌ, and accord. to the Bári', ↓ عَنَانَةٌ: (Msb:) [i. e.] ↓ عِنِّينَةٌ signifies undesirousness of women: (S:) or, as also ↓ عِنِينَةٌ, and ↓ عَنَانَةٌ, and ↓ تَعْنِينٌ, and ↓ تَعْنِينَةٌ, (K,) and ↓ عِنِّينِيَّةٌ, (TA,) it signifies thus, or non-performance of the act of going in to women, by reason of impotence. (K, TA.) A3: Also An enclosure (S, Mgh, Msb, K) made of wood, (S, Msb, K, TA,) or of trees, (TA,) for camels, (S, Mgh, K, *) or for camels and horses, (Msb,) or for camels and sheep or goats, to be confined therein: (TA:) or an enclosure at the door of a man, in which are his camels and his sheep or goats: (Th, TA:) pl. عُنَنٌ (S, K) and عِنَانٌ. (K.) لَا يَجْتَمِعُ اثْنَانِ فِى عُنَّةٍ [Two (app. meaning stallion-camels) will not be together in an enclosure for camels] is one of their sayings. (TA.) And one says, كالْمُهَدِّرِ فِى العُنَّةِ Like the brayer (meaning the braying stallion-camel) in the enclosure of trees, in which the stallion-camel is sometimes confined to prevent him from covering; such a stallion being hence termed ↓ معَنًّى, originally ↓ مُعَنَّنٌ: (Meyd:) it is a prov., applied to a man (Meyd, TA, and S and A and K in art. هدر) raising a cry and clamour, (S, K,) or threatening, (TA,) who does not make his saying, or action, to have effect; (S, * Meyd, K;) like the camel that is so confined, prevented from covering, and brays. (S, K.) b2: It is also said, by El-Bushtee and in the K, to signify A rope; and in a verse of El-Aashà, in which he mentions flesh-meat as put upon the عُنَن, this last word has been expl. as meaning ropes which are stretched, and upon which is thrown the flesh-meat that is cut into strips, or oblong pieces, and dried in the sun: but Az says that the right meaning is, the enclosures for camels; that he had seen such enclosures in the desert, thus called because facing the direction whence blows the north wind, to protect the camels from the cold of that wind; and that he had seen the people spread the flesh-meat cut into strips, or oblong pieces, and dried in the sun, upon them: he thinks that the word was expl. as meaning ropes by one who had seen the poor of the sacred territory extending ropes in Minè, and putting upon them the flesh of the victims of sacrifice that had been given to them. (TA.) b3: Also A booth by means of which one shades himself, made of panic grass (ثُمَام) or [probably a mistake for and] branches of trees. (IB, TA.) b4: And Reeds, or plants or herbage, which a man collects, to give, as fodder, to his sheep or goats: one says, جَآءَ بِعُنَّةٍ

عَظِيمَةٍ [He came with, or brought, a great collection of reeds, &c.]. (TA.) And one says, كُنَّا فِى عُنَّةٍ مِنَ الكَلَأِ, and غُنَّةٍ, and ثُنَّةِ, i. e. We were in abundant herbage. (TA.) A4: Also The دِقْدَان (thus [correctly, as will be shown by an explanation in what follows, confirmed by an ex. from a poet,] in more than one of the copies of the K, in the CK دَقْدان, in the copy of the K followed in the TA وقدان, and in the L رقدان,) of the cooking-pot: (K, TA:) MF read وقدان, and conjecturally, and from analogy, supposed it [to be وَقَدَان and] to mean غَلَيَان; but the word is arabicized from the Pers\. ديكدان, [correctly ديگدان, pronounced dēgdān,] a name for the thing upon which the cooking-pot is set up; and thus it [i. e. عُنَّةٌ] is expl. in the M and other lexicons [among which may be mentioned the L]: hence the saying of a poet, عَفَتْ غَيْرَ أَنْآءٍ وَمَنْصَبِ عُنَّةٍ

وَأوْرَقَ مِنْ تَحْتِ الخَصَاصَةِ هَامِدِ [It (the دار, or place of abode,) was effaced, save trenches dug around the tents to keep off the torrent, and the place of the setting-up of the support of the cooking-pot, and ashes beneath the space between the three stones that formed that support, in a state of extinction]. (TA.) عِنَّةٌ: see the next preceding paragraph, first sentence.

عَنَنٌ is a subst. [as well as an inf. n.] of عَنَّ; (Msb, K, TA;) [as such,] i. q. اِعْتِرَاضٌ [used as a simple subst., meaning Opposition]; (K, * TA;) as also ↓ عِنَانٌ: (K, TA:) or opposition of oneself to another, from either side of him, with an abominable, or evil, action. (Msb.) El-Hárith Ibn-Hillizeh says, عَنَنًا بَاطِلًا وَظُلْمًا كَمَا يُعْ تَرُ عَنْ حُجْرَةِ الرَّبِيضِ الظِّبَآءُ (TA,) meaning In wrong opposition, (اِعْتِرَاضًا بَاطِلًا), [and injurious conduct], like as when gazelles are sacrificed [in fulfilment of a vow] for what is due on the part of the flock of sheep, or herd of goats. (EM p. 281.) And it is said in a trad., بَرِئْنَا إِلَيْكَ مِنَ الوَثَنِ والعَنَنِ i. e. [We are clear, to thee,] of the idol (الصَّنَم) and opposition (الاِعْتِرَاض); as though saying, of associating another with God and of wrongdoing: or, as some say, the meaning [of the last word] in this case is disagreement, or opposition, or contravention, (الخِلَاف), and that which is wrong (البَاطِل). (TA.) And in another trad., دَهِمَتْهُ المَنِيَّةُ فِى عَنَنِ جِمَاحِهِ [Death came upon him suddenly in the opposition of his heedless, or inconsiderate, course]. (TA. [There expl. only by the words هُوَ مَا لَيْسَ بِقَصْدٍ.]) And one says, هُوَ لَكَ بَيْنَ الأَوْبِ وَالعَنَنِ, meaning [He is to thee in a state] between obedience and disobedience. (TA.) ↓ وَرْهَآءُ العِنَانِ, a phrase used by a poet, means [A woman foolish in] opposing herself, or intervening, in every discourse. (TA.) And العَنَنُ signifies also [particularly] Death's opposing itself, and preceding: (TA, JM:) occurring in a trad. of Sateeh [the Diviner]. (TA.) b2: See also عِنَانٌ, near the middle of the paragraph. b3: Also The place in which a person, or thing, presents, or opposes, himself, or itself. (TA.) b4: See also أَعْنَانٌ.

A2: And see عُنَّةٌ, former half.

عَنَانٌ Clouds: (S, Msb, K:) or, accord. to some, clouds appearing, or presenting themselves, or extending sideways, in the horizon; as also ↓ سَحَابٌ عَانٌّ: (TA:) such as retain the water: (K:) one whereof is termed ↓ عَنَانَةٌ, (S, Msb, K,) and ↓ عَانَّةٌ. (S.) b2: And عَنَانُ السَّمَآءِ, (Mgh, MF, TA,) in the K said to be ↓ عِنَان, with kesr, but the former is the right, (MF, TA,) The lofty region of the sky: (Mgh:) or what appears, of the sky, to one looking at it. (K. [See also أَعْنَانٌ.]) b3: And عَنَانُ الدَّارِ, likewise with fet-h, accord. to the K ↓ عِنَان, with kesr, which is wrong, (TA,) The side of the house, (K, TA,) that appears to one. (TA.) عِنَانٌ: see عَنَنٌ, in two places. b2: Also an inf. n. of 3 [q. v.]. (TA.) A2: And A certain appertenance of a horse or the like; (S, Msb;) [i. e. the rein;] the strap of the bridle, by means of which the horse, or similar beast, is withheld: (K:) [said to be] so called because it lies over against the mouth, not entering into it, (Msb,) or because its two straps lie over against the two sides of the neck of the beast, on the right and left: (TA:) pl. أَعِنَّةٌ (S, Msb, K) and عُنُنٌ, (K,) or, accord. to Sb, the former only. (TA.) [Sometimes it may be rendered The bridle; as in the first of the following phrases.] ثَنَيْتُ عَلَى الفَرَسِ عِنَانَهُ I put upon the horse his bridle. (TA.) فَرَسٌ قَصِيرُ العِنَانِ [A horse short in the rein] implies discommendation, as denoting shortness of the neck: [but] هُوَ قَصِيرُ العِنَانِ [said of a man] means قلِيلُ الخَيْرِ [i. e. (assumed tropical:) He is one possessing little, or no, good; or few, or no, good things; or little, or no, goodness]: and إِنَّهُ لَطَوِيلُ العِنَانِ [lit. Verily he is one whose rein is long] means, (assumed tropical:) an exalted person; of great chiefdom, or eminence. (TA.) رَجُلٌ طَرِفُ العِنَانِ (S, * K, TA, TK, in one of my copies of the S طَرفُ, and in the other طرَفُ, and in copies of the K طَرْقُ, [but correctly طَرِف, q. v., like كَتِف, as is said in the TK,]) means (tropical:) A man light, or active. (S, K, TA.) فُلَانٌ

أَبِىُّ العِنَانِ (assumed tropical:) Such a one is one who refuses the rein. (TA.) ذُو العِنَانِ applied to the horse means (assumed tropical:) The tractable, or submissive. (TA.) And ذَلَّ عِنَانُ فُلَانٍ (assumed tropical:) Such a one became submissive. (TA.) ابْغ مِنْ عِنَانِهِ [in which the first word is written in my original thus, but it has been altered by the copyist, and I doubt not that it is correctly أَرْخِ, the phrase, reading thus, being well known, i. e. Slacken thou his rein,] means (assumed tropical:) ease thou him, or relieve him. (TA.) اِثْنِ عَلَىَّ عِنَانَهُ means Turn thou back [or bend thou] towards me his rein. (TA.) جَآء ثَانِيًا فِى عِنَانِهِ [thus in my original, but correctly مِنْ عنانه, as in the S in art. ثنى, i. e. He came bending a part of his rein, turning from his course,] means (assumed tropical:) he [came having] accomplished the object of his want. (TA.) مَلَأَ عِنَانَ دَابَّتِهِ (assumed tropical:) He made, or urged, his beast to run vehemently. (TA.) And [hence, app.,] اِمْتَلَأَ عِنَانُهُ (assumed tropical:) The utmost of his power, or ability, was accomplished. (TA.) هُمَا يَجْرِيَانِ فِى عِنَانٍ (assumed tropical:) They two are equal in excellence or otherwise. (TA.) b2: Also (assumed tropical:) A heat; or single run to a goal, or limit: one says, جَرَى الفَرَسُ عِنَانًا (assumed tropical:) The horse ran a heat: and كَبَا فِى عِنَانِهِ (assumed tropical:) He stumbled in his heat. (TA.) See also an ex., in a verse of Et-Tirimmáh, voce عَنْ, in the middle of the paragraph. And ↓ عَنَنٌ signifies the same, i. e. A heat of a beast: and also the beginning of speech: whence the prov., مُعْتَرِضٌ لِعَنَنٍ لَمْ يَعْنِهِ meaning (assumed tropical:) Addressing himself to that which is not of his business (مَا لَيْسَ مِنْ شَأْنِهِ). (Meyd.) b3: And A long rope or cord. (TA.) b4: And العِنَانُ signifies حَبْلُ المَتْنِ [The cord of the portion of the back along which extends the spine; app. meaning the spinal cord, also called medulla spinalis, considered as a single cord]: (K:) [but this consists of two lateral cords, connected together: and therefore, app., it is said that] عِنَانَا المَتْنِ signifies حَبْلَاهُ [the two cords of the مَتْن]. (S.) A3: شِرْكَةُ العِنَانِ is The copartnership of two persons in one particular thing, (S, Mgh, Msb, K,) exclusive of the rest of the articles of property of either: (S, Msb, * K:) as though a thing presented itself to them (عَنَّ لَهُمَا, S, Mgh, Msb) and they bought it (S) and they then became copartners in it: (S, Mgh, Msb:) so says ISk: (Mgh:) or it is from the عِنَان of the horse, because each assigns to his companion the عنان of the free management of part of the property: (Mgh, Msb:) or because it is allowable for them to differ, like as does the عنان in the hand of the rider when pulled and when slackened: (Mgh:) or, accord. to Az, it is the case in which each of the two copartners produces deenárs or dirhems, which they mix together, and each gives permission to the other to traffic therewith: and the lawyers differ not in respect of its being lawful; if they gain upon the two sums, the gain being between them; and if they lose, the loss being on the head of each of them [equally]: the partnership of two persons in everything that is in their possession is called شِرْكَةُ المُفَاوَضَةِ [q. v.]: (TA:) or it is the case of one's competing with a man in the making of a purchase, and saying to him, “ Make me to be a partner with thee; ” this being before he [the purchaser] becomes entitled to الغَلَق, or الغِلْق, or العلق, or العَلَق: (K: [the last word in this explanation, thus written in four different ways in different copies of the K, following the words قَبْلَ أَنْ يَسْتَوْجِبَ, I think to be most probably الغَلَقَ, and to mean irredeemability by the seller, from غَلِقَ الرَّهْنُ:]) or it is the case of two persons' being equal in partnership, (Z, Msb, K, TA,) in respect of what they contribute of gold or silver; and is from the عِنَان of the beast; (TA;) because the عنان of the beast consists of two equal single pieces: (Z, Msb, K, TA:) or it is from العِنَان as syn. with ↓ المُعَانَّة, meaning المُعَارَضَة; (Msb, TA;) because each of them does like as does the other in respect of his property [that he supplies] and in selling and buying. (TA.) See an ex. in a verse cited in art. شرك, conj. 3. b2: See also عَنَانٌ, in two places.

عَنُونٌ and ↓ عَانٌّ One who presents, or opposes, himself, with meddling, or impertinent, speech; with speech respecting that which does not concern him: pl. [of the former agreeably with analogy]

عُنُنٌ. (TA.) b2: And the former, A beast (دَابَّة) that precedes in journeying, or progress; (S, K, TA;) that vies with the [other] beasts in journeying, or progress, and precedes them; and applied to a wild ass in this sense. (TA.) عَنِينٌ One unable to retain the wind of his belly. (K.) b2: See also عِنِّينٌ.

عَنَانَةٌ: see عَنَانٌ: A2: and see also عُنَّةٌ, former half, in two places.

عِنِينَةٌ: see عُنَّةٌ, former half.

عُنَانَاكَ means The utmost of thy power, or ability, or of thy case: (S, K:) so in the saying, عُنَانَاكَ أَنْ تَفْعَلَ كَذَا [The utmost of thy power, &c., is, or will be, thy doing such a thing]: (S:) as though from ↓ المُعَانَّةُ; (S, TA;) the case being that thou desirest to do a thing, and an obstacle intervenes in the way to it, preventing thee and withholding thee from it: (TA:) but it is disputed whether it be correctly thus, or غُنَامَاكَ. (IB, TA.) هُوَ عَنَّانٌ عَلَى آنُفِ القَوْمِ He is wont to precede, or outstrip, the people, or party. (TA.) b2: and هُوَ عَنَّانٌ عَنِ الخَيْرِ He is [one who holds back from doing good, or] slow, or tardy, to do good. (K.) العَنُّونُ, of the measure فَعُّول, is an intensive epithet applied to the present world (الدُّنْيَا) [as meaning The offerer of much opposition]; because it opposes itself to mankind. (TA.) عِنِّينٌ, (S, Mgh, Msb, * K, TA,) of the measure فِعِّيلٌ in the sense of the measure مَفْعُولٌ, (S,) and ↓ عَنِينٌ, [thus written in two places in the TA, and written without teshdeed in my copy of the Msb, but in the latter case app. from carelessness of the copyist, for otherwise the well-known form عِنِّينٌ is not there mentioned,] of which (i. e. of عَنِينٌ) عُنُنٌ is pl., [which seems to show that عَنِينٌ is not a mistranscription for عِنِّينٌ, for فُعُلٌ is a measure of a pl. of many epithets of the measure فَعِيلٌ, as جَدِيدٌ and نَذِيرٌ &c., but not, to my knowledge, of any word of the measure فِعِّيلٌ,] (TA,) A man incapable of going in to women; (Mgh, Msb;) one who does not go in to women by reason of impotence: (K:) or, as some say, one who has connection with her who is not a virgin, but not with the virgin: (TA:) or a man who is not desirous of women: (S, K:) and ↓ مَعْنُونٌ and ↓ مُعَنٌّ (Msb, TA) and ↓ مُعَنَّنٌ (TA) signify the same. (Msb, TA.) And عِنِّينَةٌ signifies A woman not desirous of men: (S, Msb, * TA:) but there is disagreement in respect of the application of the epithet to a woman. (TA.) عِنِّينَةٌ, as a subst.: see عُنَّةٌ, former half, in two places.

عُنْوَانٌ and عِنْوَانٌ (S, Msb, K) and ↓ عُنْيَانٌ and عِنْيَانٌ, (S, K,) the first of which is the most chaste, (S,) originally عُنَّانٌ, (K,) of a book, or writing, (S, Msb,) The superscription, or title, thereof: (TK:) what these words denote is thus called because it occurs (يَعِنُّ, K, TA, i. e. يَعْرِضُ, TA) in a bordering part thereof: (K, TA:) and they also signify [sometimes, as indicating the nature of the contents,] the preface of a book, or writing. (TK.) And Anything that serves as an indication of another thing is called its عُنْوَان. (Msb, K.) One says, الظَّاهِرُ عُنْوَانُ البَاطِنِ, meaning The outward state of the man is the indication of the inward state. (TK.) And one says of a man who speaks obliquely, not plainly, جَعَلَ كَذَا عُنْوَانًا لِحَاجَتِهِ He made such a thing to be an indication of his want. (TA.) [See also art. عنو.]

عُنْيَانٌ and عِنْيَانٌ: see the next preceding paragraph.

عِنِّينِيَّةٌ: see عُنَّةٌ, former half.

عَانٌّ and عَانَّةٌ: see عَنَانٌ. b2: And for the former, see also عَنُونٌ. b3: Also, the former, A long mountain (جَبَل), (K, TA, in some copies of the K حَبْل [i. e. rope],) that presents itself in the direction in which one is going, and interrupts his way. (TA.) أَعْنَانٌ The sides, quarters, tracts, or regions, of anything: (Yoo, TA:) this is the proper signification: (TA:) [hence,] أَعْنَانُ السَّمَآءِ [in one of my copies of the S السَّحَابِ, but altered from السَّمَآءِ,] means The sides, quarters, tracts, or regions, of the sky: (K:) or the surfaces thereof, and what present themselves to view of the sides, quarters, tracts, or regions, thereof; as though pl. of ↓ عَنَنْ, (S, TA,) or of ↓ عَنٌّ: (TA:) the vulgar say عِنَانُ السَّمَآءِ. (S, TA.) b2: And [it is said that]

أَعْنَانُ الشَّيَاطِينِ means The natural dispositions of the devils. (K.) It is said of camels, in a trad., خُلِقَتْ مِنْ أَعْنَانِ الشَّيَاطِينِ [as though meaning They are created of the natural dispositions of the devils]: and in another trad., أَعْنَانُ الشَّيَاطِينِ occurs as said [app. by Mohammad] in answer to a question respecting camels: [but] accord. to IAth, the meaning seems to be, that, by reason of their many evil affections, they are as though they were from the tracts of the devil in respect of their natural dispositions. (TA.) تَعْنِينَةٌ: see عُنَّةٌ, former half.

مُعَنٌّ: see عِنِّينٌ.

مِعَنٌّ One who enters into that which does not concern him, and interferes in everything; (K;) i. q. عِرِّيضٌ, (S,) or عَرِّيضٌ مِتْيَحٌ: (TA: [see these two words:]) fem. with ة (S, K.) b2: and An orator, or a preacher; syn. خَطِيبٌ: (S, K:) or an eloquent خطيب. (TA.) A2: See also the next paragraph.

مُعَنَّنٌ: see عِنِّينٌ: b2: and see also مُعَنًّى, in art. عنو.

A2: مُعَنَّنَةُ الخَلْقِ (tropical:) A girl, or young woman, compact in make; (K, TA;) [as though] compactly twisted like the عِنَان [or rein]: (A, TA:) and ↓ مِعَنَّةٌ (assumed tropical:) a woman compact in make, not flabby in the belly. (TA.) A3: See also عُنَّةٌ, near the middle.

مُعَنًّى: see عُنَّةٌ, near the middle.

مَعْنُونٌ [pass. part. n. of 1, q. v.

A2: And] i. q. عِنِّينٌ; q. v. (Msb, TA.) b2: And Possessed; or mad, or insane. (K, TA.)

جرو

4 أَجْرَتْ [in its primary sense app. signifies She (a bitch, and any female beast of prey,) whelped; or had a whelp, or whelps: see مُجْرٍ. (Accord. to Golius, as on the authority of J, Cum fœtu abiit vel asportavit eum fera: but I have not found it in any copy of the S, nor in any other lexicon.) b2: And hence,] said of a tree (شَجَرَةٌ), It had upon it [fruits such as are termed] جِرَآء [pl. of جِرْوٌ]; (As, TA;) said [ for instance] of a مَوْزَة [or banana-tree]: (AHn, TA in art. موز:) and [in like manner] said of a herb, or leguminous plant, (بَقْلَةٌ,) it had جِرَآء; (K in art. جرى; [in the CK, erroneously, جَراء;]) belonging to the present art., not to art. جرى. (TA.) جِرْوٌ and جُرْوٌ and جَرْوٌ (of which the first is the most chaste, Msb) The whelp, or young one, of the dog, (S, Msb, K,) [and so, app., ↓ جِرْوَةٌ, q. v.,] and of the lion, (K,) and of any beast of prey: (S, Msb:) pl. [of pauc.] أَجْرٍ, (S, K,) originally أَجْرُوٌ, (S,) and أَجْرِيَةٌ (Lh, K) and أَجْرَآءٌ (K) and [of mult.] جِرَآءٌ; (S, K;) أَجْرِيَةٌ, as pl. of جرو, being anomalous; (TA;) or it is pl. of جِرَآءٌ [and therefore not anomalous]. (S, TA.) b2: And the same, (K,) or the first of these, (S, El-Bári', Msb, TA,) only, (TA,) (tropical:) The small of anything, (El-Bári', Msb, K, TA,) as also ↓ جِرْوَةٌ; (TA;) even, (K,) of the colocynth, (As, S, K,) and of the melon, and the like; (K;) as, for instance, (TA,) of the pomegranate, (S, TA,) and of the poppy, (AHn, TA in art. عتر,) and of the بَاذَنْجَان, (TA,) and of the cucumber, (S, TA,) as also ↓ جِرْوَةٌ, (S, Msb,) likened to the whelps of dogs, because of their softness and smoothness: (Msb:) or what is round of the fruits of trees; as the colocynth and the like: (TA:) pl. [of pauc.] أجْرٍ (Msb, K, TA [in the CK, erroneously, اَجْرُؤٌ]) and [of mult.] جِرَآءٌ. (As, Msb, K.) b3: (assumed tropical:) Fruit when it first grows forth, (AHn, K,) in its fresh, juicy, state. (AHn, TA.) b4: (assumed tropical:) The seeds, (M, TA,) or envelope, or receptacle, of the seeds, (K,) of the كَعَابِير [app. meaning the round and compact pericarps (in some of the copies of the K, erroneously, as is observed in the TA, عكابير,)] that are at the heads of branches. (M, K.) b5: (tropical:) A tumour in a camel's hump; and in the withers; so called by way of comparison [to a whelp]: (TA:) and in the fauces. (K.) b6: See also what next follows, last sentence.

جِرْوَةٌ: see جِرْوٌ, in three places. A huntsman beat, or disciplined, or trained, his dog for the purpose of the chase (ضَرَبَهُ عَلَى الصَّيْدِ); and thereupon it was said, ضَرَبَ جِرْوَتَهُ [app. meaning He beat, or disciplined, or trained, his whelp]: and hence this phrase became proverbially used, in instances here following. (Z, TA.) b2: I. q.

نَفْسٌ [as meaning Self]. (TA.) You say, ضَرَبَ عَلَيْهِ جِرْوَتَهُ, meaning (assumed tropical:) He disposed and subjected himself to it; (S, TA;) namely, a thing, an affair, or a case: and he endured it with patience: and in like manner, ضَرَبَ جِرْوَةَ نَفْسِهِ: (TA:) and أَلْقَى فُلَانٌ جرْوَتَهُ he endured the thing with patience. (S, TA.) Also ضَرَبْتُ جِرْوَتِى عَنْهُ (assumed tropical:) I endured with patience the want, or loss, of it: (TA:) or my mind became at ease [respecting it]. (AA, IB, TA.) A2: Also (K, TA, [in the CK ↓ جِرْوٌ,]) (tropical:) A short she-camel. (K, TA.) مُجْرٍ and مُجْرِيَةٌ applied to a bitch, (S, K,) and a female beast of prey, (TA,) Having a whelp, or young one: (K:) or having with her her whelps, or young ones. (S.) El-Aalam says, لَحْمِى إِلَى أَجْرٍ حَوَاشِبْ وَتَجُرُّ مُجْرِيَةٌ لَهَا And a hyena having young ones shall drag for her my flesh to young ones with swollen bellies, and short. (Skr p. 57.)

صدع

1 صَدَعَهُ, (S, Msb, K,) aor. ـَ (Msb, K,) inf. n. صَدْعٌ, (S, * Msb, K, *) He clave, split, slit, or cracked, it [i. e. a hard thing, such as a glass vessel, and a wall, and the like of these; (see صَدْعٌ below;) or so generally]; syn. شَقَّهُ; (S, Msb, K;) as also ↓ صدّعهُ, [but app. in an intensive sense, or relating to a number of objects,] inf. n. تَصْدِيعٌ: (TA:) or so as to divide it in halves: or so that it did not separate. (K.) b2: [Hence,] one says, صَدَعَهُ صَدْعَ الرِّدَآءِ [He slit it, or rent it, as with the slitting, or rending, of the garment called رداء]. (TA.) b3: And صَدَعَ الفَلَاةَ (tropical:) He traversed, or crossed, the desert; [as though he clave it;] (S, Msb, K, TA;) and in like manner, النَّهْرَ the river. (TA.) And هٰذَا الطَّرِيقُ يَصْدَعُ فِى

أَرْضِ كَذَا وَكَذَا (assumed tropical:) [This road extends through such and such a land]. (TA.) And صَدَعَ اللَّيْلَ, inf. n. as above, (tropical:) He journeyed during [or through] the night. (IKtt, TA.) b4: صَدْعٌ also signifies The act of separating, or dispersing, or scattering; (Msb;) and so ↓ تَصْدِيعٌ; (S, O;) syn. تَفْرِيقٌ [with which each is probably syn. in other, but similar, senses]. (S, O, Msb.) One says, صَدَعَ الشَّىْءَ He, or it, separated, or dispersed, or scattered, the thing. (TA.) And صَدَعْتُ القَوْمَ, inf. n. صَدْعٌ, (assumed tropical:) I separated, or dispersed, or scattered, the people, or party. (Msb.) And صَدَعَتْهُمُ النَّوَى means [in like manner] فَرَّقَتْهُم [i. e. (tropical:) The place that was the object of the journey separated them from their homes &c.]; and so ↓ صَدَّعَتْهُم; whence التَّصْدَاعُ [as an inf. n., like التَّصْدِيعُ]. (TA.) and صَدَعْتُ الغَنَمَ صِدْعَتَيْنِ (assumed tropical:) I separated, or divided, the sheep, or the goats, into two flocks or herds. (S, TA.) b5: [And hence,] صَدَعْتُ الشَّىْءَ (assumed tropical:) I made the thing distinct [as though separate from others], apparent, manifest, evident, clear, or plain: whence the saying of Aboo-Dhu-eyb in a verse cited in art. فيض, conj. 4. (S.) b6: and صَدَعَ بِالحَقِّ (tropical:) He spoke the truth openly, or aloud, (S, Msb, K, TA,) distinguishing, or discriminating, between it and falsehood: and thus Kh has expl. the verb as used in the verse of Aboo-Dhu-eyb above referred to. (TA.) And صَدَعَ بِالأَمْرِ, (K, TA,) aor. and inf. n. as above, (TA,) (assumed tropical:) He made known the affair, or case, by speaking of it. (K, TA.) b7: فَاصْدَعْ بِمَا تُؤْمَرُ, in the Kur [xv. 94], means (assumed tropical:) Therefore cleave thou, or divide thou, their congregation, [app. by separating the believers from the unbelievers, with that wherewith thou art charged, (بِهِ being understood after تؤمر,) i. e.,] with the declaration of the unity [of God]: (IAar, O, Msb, K:) or (assumed tropical:) distinguish thou therewith between the truth and falsehood: (AO, O, Msb, K:) or (assumed tropical:) dispense thou among them in their collective state [that wherewith thou art charged, i. e.] the announcement [of the unity &c.]: (TA:) or (assumed tropical:) reveal thou, or make manifest, (Fr, Zj, S, Msb, K, TA,) that with which thou art charged, (Zj, Msb, TA,) and fear not any one, (Zj, TA,) or the ordinance, i. e., (Fr, TA,) thy religion; (Fr, S, TA;) ما [with what follows it] being held by Fr, who thus explains the phrase, to occupy the place of an inf. n., namely, الأَمْر: (TA:) or (assumed tropical:) utter thou openly, or aloud, (O, K, TA,) that with which thou art charged, meaning, accord. to Ibn-Mujáhid, (TA,) the Kur-án: (O, K, TA:) in the R it is said to be from الصَّدِيعُ meaning “ the daybreak; ” ignorance being likened to the darkness of night, and the Kur-án to light that cleaves that darkness: (TA:) or (assumed tropical:) order thou, or ordain, or decree, [that with which thou art charged, i. e.,] the truth: and (assumed tropical:) decide thou according to the ordinance [prescribed to thee]: (O, K, TA:) or (tropical:) direct thy course by that [revelation] with [the preaching of] which thou art charged: (O, K, TA:) so says Th, on the authority of an Arab of the desert; accord. to whom, (O, TA,) b8: صَدَعَ فُلَانًا signifies (tropical:) He directed his course to such a one because of his generosity. (Th, O, K, TA.) b9: صَدَعَ بِالأَمْرِ, (K, TA,) aor. and inf. n. as above, (TA,) also signifies (assumed tropical:) He hit, or attained, with the affair, its proper place [or object]. (K, TA.) b10: and صَدَعْتُ إِلَى الشَّىْءِ, (Az, S, K,) aor. as above, (Az, S,) inf. n. صُدُوعٌ, (assumed tropical:) I inclined to the thing. (Az, S, K. *) b11: And صَدَعَهُ عَنْهُ (assumed tropical:) He, or it, turned him away from him, or it. (K.) One says, مَا صَدَعَكَ عَنْ هٰذَا الأَمْرِ (assumed tropical:) What turned thee away from this affair? (S, O, TA:) and some say, ما صَدَغَكَ, with the pointed غ, which is better. (O, TA.) A2: See also the next paragraph.

A3: and see صَادِعٌ, last sentence.2 صَدَّعَ see 1, in three places.

A2: [Freytag adds two other explanations of صدّع: namely, “Immisit,”

followed by an accus. and فى; taken by inference from the Ham p. 196, l. 12 from the bottom: and “ Rupit, perdidit; ” from Reiske's additions to Golius: but both of these require consideration.]

b2: [صدّعهُ also signifies (assumed tropical:) It affected him with headache; as though it made his head to split.] One says, صَدَّعَنِى أَزِيزُ الرَّحَى (assumed tropical:) [The sounding of the mill-stone affected me with headache]. (A and TA in art. از.) And صُدِّعَ, inf. n. تَصْدِيعٌ, (assumed tropical:) He (a man, S) was, or became, affected with صُدَاع [or headache]; (S, O, K; [see the Kur lvi. 19;]) and ↓ صُدِعَ [without teshdeed], pass. part. n. ↓ مَصْدُوعٌ, is allowable in poetry. (O, K.) 5 تصدّع, of which اِصَّدَّعَ is a var.: (O, K:) see 7, in four places. b2: Also It became separated, or dispersed, or scattered. (K.) One says, تصدّع القَوْمُ (tropical:) The people, or party, became separated, or dispersed, or scattered. (S, Msb, TA.) And تصدّعوا عَنِّى (assumed tropical:) They became separated, &c., from me. (TA.) يَوْمَئِذٍ يَصَّدَّعُونَ, in the Kur [xxx. 42], means On that day they shall become separated into two parties, a party in Paradise and a party in Hell. (Zj, O, TA.) and one says, تصدّع السَّحَابُ (assumed tropical:) The clouds became [scattered, or] dissundered. (TA.) And تَصَدَّعَتِ الأَرْضُ بِفُلَانٍ (assumed tropical:) Such a one, fleeing, became concealed in the earth or land [as though it became cloven with him]. (O, K, and Ham pp. 136 and 418.) A2: تصدّع لَهُ: see تصدّأ, in art. صدأ.7 انصدع [generally said of a hard thing, such as a glass vessel, and a wall, and the like of these, (see 1, first sentence,)] It became cloven, split, slit, or cracked; or, in an intrans. sense, it clave, split, slit, or cracked; syn. اِنْشَقَّ: (S, Msb, K:) [or so as to become divided in halves: or so that it did not separate: (see again 1, first sentence:)] as also ↓ تصدّع [but app. in an intensive sense, meaning it became cloven &c., or it clave &c., much, or in several places]. (O, K.) One says, البَيْضَةُ وَلَمْ تَتَفَلَّقْ ↓ تَصَدَّعَتِ [The egg cracked, or rather cracked in several places, but did not split apart]. (Az, S in art. قيض.) And ↓ تصدّع الثَّوْبُ The garment, or piece of cloth, became slit or rent, or much slit or rent; i. q. اِنْصَاحَ. (Msb in art. صيح.) And انصدعت الأَرْضُ بِالنَّبَاتِ The earth clave with, or became cloven by, the plants, or herbage; as also ↓ تصدّعت. (TA.) and انصدع الصُّبْحُ (assumed tropical:) The dawn broke; like انفجر, and انفلق, and انفطر. (TA.) صَدْعٌ [originally an inf. n.] A cleft, split, slit, or crack, (Lth, S, O, K, TA,) [generally] in a hard thing, (Lth, O, K, TA,) such as a glass vessel, and a wall, and the like of these: pl. صُدُوعٌ. (TA.) Hassán says, satirizing El-Hárith Ibn-'Owf El-Murree, وَأَمَانَةُ المُرِّىِّ حَيْثُ لَقِيتَهُ مِثْلُ الزُّجَاجَةِ صَدْعُهَا لَمْ يُجْبَرِ

[And the fidelity of the Murree, where (meaning wherever) thou meetest him, is like the glass vessel, of which the crack is not repaired]. (O, TA.) b2: And A part, or portion, separated, of a thing, (O, K, TA,) of sheep or goats, and the like: (TA:) an inf. n. used as a subst. [properly thus termed]: (O, K, TA:) like خَلْقٌ in the sense of مَخْلُوقٌ, &c. (O, TA.) b3: And The plants of the earth; (K;) because they cleave it: (TA:) [i. e.] the plants from over which the earth cleaves: so in the phrase وَالأَرْضِ ذَاتِ الصَّدْعِ, in the Kur lxxxvi. 12: (Bd:) or this phrase means And the earth which is cloven by the plants (Th, Bd, TA) and by the springs. (Bd.) A2: And i. q. إِلْبٌ: (TA:) you say, النَّاسُ عَلَيْهِمْ صَدْعٌ وَاحِد, (K, TA,) and إِلْبٌ وَاحِدٌ [or أَلْبٌ وَاحِدٌ], (TA,) The people are one company combined in hostility against them: (K, TA:) and in like manner وَعْلٌ واحد and ضِلَعٌ واحد: so says Az. (TA.) A3: And A man light of flesh; and so ↓ صَدَعٌ, (S, K,) sometimes: (S:) or of middling stature, light of flesh: (Ks, TA:) like the mountain-goat thus termed. (TA.) b2: See also صَدَعٌ.

صِدْعٌ The half of a thing that is cloven, or split, or slit, in halves. (K, * TA. [See also صِدْعَةٌ.]) You say, صَدَعَ الشَّىْءَ صِدْعَيْنِ He clave, or split, or slit, the thing in halves. (TA.) b2: And (assumed tropical:) A company of men. (Ibn-'Abbád, O, K.) b3: And (assumed tropical:) A woman who makes a division in the state of a people and does not repair it. (Ibn-'Abbád, O, TA.) صَدَعٌ and ↓ صَدْعٌ, (K,) or the former only, (S,) applied to a mountain-goat, and a gazelle, and an ass, [app. a wild ass,] (S, K,) and a camel, (K,) Of a middling size, neither great nor small, but between the two: (S:) or youthful and strong: [see also صَدِيعٌ:] or [in the CK “ and ”] the former word signifies a thing of any sort between two things; between tall and short, and youthful and advanced in age, and fat and lean, and great and small. (K.) b2: For the former word as applied to a man: see صَدْعٌ. b3: Also, thus applied Penetrating, sharp, or effective, in his affair. (TA.) A2: [It is said that] صَدَعٌ signifies also The صَدَأ [i. e. rust] of iron. (K.) [But this seems to be a mistake, which has arisen from what here follows.] It is said that [a certain person called] El-Uskuff [which generally means “ the bishop ”], being asked by 'Omar respecting the Khaleefehs, designated [him who was afterwards] the fourth of them ['Alee] as صَدَعٌ مِنْ حَدِيدٍ, meaning [lit.] thereby A mountain-goat of iron; using it as a hyperbolical appellation to denote his might and courage and endurance and hardness: or the phrase, as some relate it, is صَدَأٌ حَديدٌ [which may be rendered, “light or active in body ” (a meaning assigned to صَدَأٌ and صَدَعٌ, the latter of which is said to be in this sense the original), and “ sharp ”]; or صَدَأُ حَدِيدٍ [i. e.

“ rust of iron,” app. alluding to his frequent and long-continued wearing of mail and bearing of weapons]; which last is thought by As to be most probably correct. (O, * TA.) صِدْعَةٌ The half of a thing that is cloven, split, or slit, in halves; as also ↓ صَدِيعٌ. (K. [See also صِدْعٌ.]) b2: And A [herd such as is termed] صِرْمَة of camels; (S, O, K;) and so ↓ صَدِيعٌ: (S, O, K: *) or, accord. to Az, a herd of camels amounting to sixty. (O, TA.) and A separate flock, or herd, of sheep or goats; as also ↓ صَدِيعٌ: (S, O, K:) or, as some say, of these also, amounting to sixty: and it is said to signify also a herd of gazelles: (TA:) and ↓ صَدِيعٌ signifies also a herd of oxen [probably meaning wild oxen]. (O, TA.) b3: One says also, عَلَيْهِ صِدْعَةٌ مِنْ مَالٍ i. e. [On him lies a debt of] a small amount of property. (TA.) صَدَعَاتٌ (tropical:) [Divisions in opinion &c.]. One says, بَيْنَهُمْ صَدَعَاتٌ فِى الرَّأْىِ وَالهَوَى (tropical:) Between them is division [in opinion and affection; or rather between them are divisions &c.]. (O, K, TA.) And أَصْلِحُوا مَا فِيكُمْ مِنَ الصَّدَعَاتِ (tropical:) [Repair ye the divisions that are among you;] i. e. become ye in a state of unity. (O, TA.) and إِنَّهُمْ عَلَى مَا فِيهِمْ مِنَ الصَّدَعَاتِ أَلِبَّآءُ كِرَامٌ (tropical:) [Verily they, notwithstanding the divisions that are among them, are intelligent and generous]. (TA.) [It is stated in the TA, among the additions to the K in this art., that one says also, إِنَّهُمْ عَلَى مَا تَرَى

لَكِرَامٌ ↓ مِنْ صَدَاعَتِهِمْ app. as meaning (assumed tropical:) Verily they, notwithstanding what thou seest of their disunion, are generous: but I think it most probable that صَدَاعَتِهِمْ is a mistranscription for صَدَعَاتِهِمْ.]

A2: [Reiske, as stated by Freytag, explains it as signifying also Camels going swiftly.]

صُدَاعٌ (assumed tropical:) Headache: (S, O, Msb, K:) Er-Rághib says that it is like a splitting in the head by reason of pain; and is a metaphorical term. (TA.) صَدِيعٌ Either half of a garment, or piece of cloth, (O, K,) that is slit in halves: (O:) and a thing [شَىْءٌ accord. to the copies of the K, but I think that the right reading is شَىْءٍ i. e. “ of a thing,”] that is cloven, or split, or slit, in halves: pl. صُدُعٌ. (K.) See also صِدْعَةٌ, first sentence. It is also said to signify A [garment of the kind called] رِدَآء, that is slit in halves. (TA.) And A new patch in an old and worn-out garment. (O, K.) And A garment much rent. (TA.) and A black garment which a wailing woman wears with a white garment beneath it, and which she rends at her bosom so that the white one appears: so says Kásim Ibn-Thábit. (TA.) And A garment that is worn beneath the coat of mail. (O, K.) And A shirt [of a middling size] between two shirts, neither large nor small. (TA.) b2: See also صِدْعَةٌ, second and third sentences, in three places. b3: Accord. to Ibn-'Abbád, (O,) applied to a mountain-goat, it signifies Youthful: and (some say, O) of middling size; syn. مَرْبُوعُ الخَلْقِ; (O, K, TA;) i. e. between two [in size]; like صَدَعٌ [q. v.]. (TA.) A2: Also (assumed tropical:) Daybreak: (S, O, K:) because it cleaves the night. (O.) A3: And Fresh milk which is put in a place, and becomes cool, and overspread by a thin skin: (O, K:) so called because you skim off (تَصْدَعُ, lit.

“ cleave,”) that thin skin from the clear milk. (O.) صَدَاعَةٌ: see a saying mentioned above, voce صَدَعَاتٌ.

صَادِعٌ [act. part. n. of صَدَعَ; Cleaving, splitting, &c.] b2: [Hence,] applied to a valley, (O, K,) and a road, or way, (سَبِيلٌ, O, TA, in the K erroneously written سَيْلٌ [a torrent], TA, [or both may be correct,]) and a mountain, (K, TA, [in the O, حَبْلٌ is put for جَبَلٌ,]) (assumed tropical:) Extending far along the earth. (O, K, TA.) b3: And, applied to the daybreak, (assumed tropical:) Shining, or bright; syn. مُشْرِقٌ. (IDrd, O, K.) b4: Also (assumed tropical:) One who decides, or judges, between, or among, a people, or party. (TA.) b5: A poet (قيس بن ذريح) says, فَلَمَّا بَدَا مِنْهَا الفِرَاقُ كَمَا بَدَا بِظَهْرِ الصَّفَا الصَّلْدِ الشُّقُوقُ الصَّوَادِعُ

[i. e. And when separation from her appeared, like as appear the cleaving cracks in the surface of the hard and smooth rock]: it may be that ↓ صَدَعَ is syn. with تَصَدَّعَ in some dial. [and that صَوَادِع is pl. of its part. n.]: or this may be an instance of a possessive epithet, meaning having a cleaving. (TA.) هُوَ أَصْدَعُهُمْ بِالصَّوَابِ فِى أَسْرَعِ جَوَابٍ (assumed tropical:) [app. He is the most effective of them in deciding rightly in a most quick answer]. (TA.) مَصْدَعٌ (tropical:) A smooth, or plain, road, in a rugged tract of ground: pl. مَصَادِعُ. (IDrd, O, K, TA.) مِصْدَعٌ A [sort of arrow-head, or arrow, such as is termed] مِشْقَص [q. v.]: pl. مَصَادِعُ. (IDrd, O, K.) Hence the quiver is called خَابِئَةُ المَصَادِعِ [The concealer, or guarder, of the مصادع]. (TA.) b2: دَلِيلٌ مِصْدَعٌ (assumed tropical:) A guide going his way [app. with energy]. (TA.) b3: And خَطِيبٌ مِصْدَعٌ (assumed tropical:) An orator, or a preacher, perspicuous, (O, K, TA,) eloquent, (K, TA,) and bold in speech. (TA.) مَصْدُوعٌ: see 2, last sentence.

عب

أ1 عَبَأَ, aor. ـَ inf. n. عَبْءٌ, He packed up goods, or utensils; put them one upon another: (TA:) you say, عَبَأْتُ الشَّىْءَ فِى الوِعَآءِ [I packed the thing in the repository], aor. as above: and some allow also عَبَّيْتُ with teshdeed and ى [which is commonly used in the present day]: (Msb:) [and عَبَوْتُ also, inf. n. عَبْوٌ:] or عَبَأَ, (S, O, K,) aor. as above, (K,) and so the inf. n.; (S, O;) and ↓ عبّأ, inf. n. تَعْبِئَةٌ and تَعْبِىْءٌ; (S, O, K;) he prepared, set in order, disposed, or arranged, goods, or utensils: (S, O, K:) and each, (K,) or the former, (Msb,) or the latter, (S, O,) and عبّى, with teshdeed and ى, (Msb,) [agreeably with the authority of Yoo, for] Yoo used to say تَعْبِيَةُ الجَيْشِ, without ء, (S, O,) he fitted out with the requisite equipage &c., (K,) or prepared, (O,) or set in order, disposed, or arranged, (O, Msb,) or set in order, disposed, or arranged, in their places, and prepared for war or fight, (TA,) the horsemen, (S, O,) or the army. (Msb, K, TA.) And عَبَأْتُ لَهُ شَرًّا I prepared for him evil, or mischief. (TA.) b2: عَبَأَ, (Az, S, O, K,) aor. as above, (TA,) and so the inf. n., (Az, S, O,) also signifies He made, (K,) or prepared and made, (Az, S, O,) and mixed, perfume; (Az, S, O, K;) and so ↓ عبّأ, inf. n. تَعْبِئَةٌ and تَعْبِىْءٌ; and عبّى. (TA.) [and accord. to an explanation of the inf. n. in the KL, it seems that عَبَأَ signifies He excited a good, or pleasant, odour; as rendered by Golius: but this I think doubtful.] b3: مَا أَعْبَأُ بِهِ means What shall I do with it? (T, K, TA,) namely, the affair. (T, TA.) مَا يَعْبَأُ بِكُمْ رَبِّى, in the Kur [xxv. last verse], is said by Mujáhid to mean What will my Lord do with you? but see another explanation of this in what follows. (TA.) b4: And it signifies also I do not care for, mind, heed, or regard, him: (S, O, Msb, K:) or I do not receive with approbation anything from him, nor anything of his discourse: (Aboo-'Adnán, TA:) or, accord. to Aboo-Is-hák [i. e. Zj], I do not hold him to be of any weight or worth; do not esteem him: and he says that مَا يَعْبَأُ بِكُمْ رَبِّى, of which an explanation has been given above, means What weight have ye in the estimation of my Lord? (TA.) One says also, مَا عَبَأْتُ بِهِ شَيْئًا, meaning I did not reckon him as anything; or did not esteem him at all. (Aboo-'Abd-Er-Rahmán, TA.) And مَا عَبَأْتُ لَهُ شَيْئًا I did not care for, mind, heed, or regard, him: (T, TA:) or so مَا عَبَأْتُ بِهِ. (Msb.) And قَدْ عَبَأَ اللّٰهُ عَنْهُ God has received with approbation everything from him. (Aboo-'Adnán, TA.) b5: And عَبَأَ لَهُ He thought it, or opined it, and held it, or took to it as a tenet. (O, TA.) A2: عَبَأَ وَجْهُهُ, aor. ـَ His face shone: (IAar, TA:) and so عَبَا, aor. ـْ (K in art. عبو.) 2 عَبَّاَ see 1, former half, in two places.8 الاِعْتِبَآءُ is syn. with الاِحْتِشَآءُ: (S, K, TA:) one says, of a woman, اعتبأت بِالْمِعْبَأَةِ [or اعتبأت alone, as indicated in the S and K, meaning She stuffed her vulva with the مِعْبَأَة, q. v.]. (TA.) b2: And [اعتبأ app. signifies He put together for himself; or grasped; or got, or gained, possession of; property,] one says, اِحْتَوَيْتُ مَا عِنْدَهُ وَامْتَخَرْتُهُ وَاعْتَبَأْتُهُ وَازْدَلَعْتُهُ. (Ibn-Buzurj, TA.) عَبْءٌ: see the next paragraph.

A2: Also The light of the sun: (IAar, O, K:) and so عَبٌ, (IAar, O, K, &c.,) of the former of which IAar says that it is not known whether it be a dial. var. of the latter or the original thereof; and he says also that عَبْوَةٌ signifies the same; (TA;) or so عَبْوٌ; (TA in art. عبو;) the pl. of which is عِبًى: (TA in that art. and in the present also:) so too does عَبٌّ, (K in art. عب,) accord. to some. (TA in that art.) عِبْءٌ A load, or burden, (S, O, Msb, * K, TA,) of goods, or merchandise, &c.; (TA;) or such as a debt, or some other reponsibility that one takes upon himself: (Lth, TA:) a weight, (Msb, K,) of debt, &c., (Msb.) or of anything: (K:) pl. أَعْبَآءٌ. (S, O, Msb.) One says, حَمَلْتُ أَعْبَآءَ القَوْمِ i. e. [I bore] the weights, or burdens, of debt, &c., of the people, or party. (Msb.) b2: And A half-load; or burden borne on one side of a beast, equiponderant to another on the other side; syn. عِدْلٌ; (S, O, K;) of goods [&c.]: each of what are termed عِبْآنِ: pl. as above. (S, O.) b3: and [hence] A like; as also ↓ عَبْءٌ: (S, O, K:) pl. as above. (TA.) One says, هٰذَا عَبْءُ هٰذَا This is the like of this. (TA.) عَبَآءٌ: see the next paragraph.

A2: Also, (K, TA,) applied to a man, (TA,) Stupid, dull, or heavy: (K, TA:) like عَبَامٌ. (TA.) [But see عَبًا, in art. عبى.]

عَبَآءَةٌ, (Msb, K, TA,) as also عَبَايَةٌ, (Msb, TA,) a dial. var., with ى in the place of the ء, (Msb,) or the ء is a substitute for ى, (TA,) and ↓ عَبَآءٌ, (K,) or this is a pl., like عَبَاآتٌ, (Msb,) [or rather the former of these two is a coll. gen. n. of which عَبَآءَةٌ is the n. un.,] A well-known [sort of woollen garment of the kind called] كِسَآء, (L, K, TA,) in which are [generally] stripes; and said to be a جُبَّة [q. v.] of wool. (TA.) [See also art. عبى: and for a description and representation of the عباية now most commonly worn in Egypt and Arabia and Syria, see my “ Modern Egyptians. ”]

مَعْبَأٌ i. q. مَذْهَبٌ [as meaning A way of thinking to which one takes as a tenet]: (O, K:) from عَبَأَ لَهُ “ he thought it,” &c. (O.) مِعْبَأَةٌ The piece of rag used by a woman menstruating. (IAar, O, K. [See 8.])

محمد
رسم القرآن لمحمد صورة محبّبة إلى النفوس، فيها لين ورقة، وفيها الخلق المثالى، والقلب الرءوف الرحيم، والنّفس الوادعة المطمئنة، نزل عليه روح من أمر الله، يهدى إلى الصراط المستقيم، ويخرج الناس من الظلمات إلى النور، يقول الله تعالى يخاطبه: ن وَالْقَلَمِ وَما يَسْطُرُونَ ما أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ وَإِنَّ لَكَ لَأَجْراً غَيْرَ مَمْنُونٍ وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ (القلم 1 - 4). ويقول: لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ (التوبة 128). ويقول:
فَبِما رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ
(آل عمران 159). ويقول: وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلَا الْإِيمانُ وَلكِنْ جَعَلْناهُ نُوراً نَهْدِي بِهِ مَنْ نَشاءُ مِنْ عِبادِنا وَإِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ صِراطِ اللَّهِ الَّذِي لَهُ ما فِي السَّماواتِ وَما فِي الْأَرْضِ (الشورى 52، 53). ويقول: قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ مِنَ الظُّلُماتِ إِلَى النُّورِ (الطلاق 10، 11).
ويدعوه سراجا منيرا، فى قوله: يا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْناكَ شاهِداً وَمُبَشِّراً وَنَذِيراً وَداعِياً إِلَى اللَّهِ بِإِذْنِهِ وَسِراجاً مُنِيراً (الأحزاب 45، 46). ورحمة في قوله: وَما أَرْسَلْناكَ إِلَّا رَحْمَةً لِلْعالَمِينَ (الأنبياء 107). ويأمره باستشارتهم وخفض الجناح لهم إذ يقول:
فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشاوِرْهُمْ فِي الْأَمْرِ (آل عمران 159). ويقول: وَاخْفِضْ جَناحَكَ لِلْمُؤْمِنِينَ وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (الحجر 88 - 89).
ولكن هذه الصفات في سموّها المثالى لم ترفع محمدا عن البشرية، وهذه صفة من الصفات التى أكدها القرآن وأطال في الحديث عنها، فهو حينا يثبت هذه الصفة على لسانه، وحينا ينفى عن نفسه القدرة على ما لا يقدر عليه البشر، قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ (الكهف 110). وهو لهذا لا يملك لنفسه أمرا، ولا يدرى من الغيب شيئا، قُلْ لا أَمْلِكُ لِنَفْسِي نَفْعاً وَلا ضَرًّا إِلَّا ما شاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَما مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ (الأعراف 188).
ولننصت إليه يتبرأ من قدرته على فعل ما ليس في طاقته، عند ما سألوه ما ليس فى طوقه، وَقالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهارَ خِلالَها تَفْجِيراً أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلائِكَةِ قَبِيلًا أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقى فِي السَّماءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ قُلْ سُبْحانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا (الإسراء 90 - 93)، ومما يلحظ أنهم طالبوه بأمور يستحيل وجودها في الصحراء، من تفجير الأرض ينابيع وأنهارا، وانظر إليه كيف يعجب من أمرهم، وكيف يقرر في صراحة أنه ليس سوى بشر رسول. ولأنه بشر، يجوز أن يموت كما يموت سائر البشر، وَما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَمَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ (آل عمران 144). ولم يتميز محمد من البشر إلا بأنه كالرسل بشير ونذير، قُلْ ما كُنْتُ بِدْعاً مِنَ الرُّسُلِ وَما أَدْرِي ما يُفْعَلُ بِي وَلا بِكُمْ إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَّ وَما أَنَا إِلَّا نَذِيرٌ مُبِينٌ (الأحقاف 9). إِنَّا أَرْسَلْناكَ بِالْحَقِّ بَشِيراً وَنَذِيراً وَلا تُسْئَلُ عَنْ أَصْحابِ الْجَحِيمِ (البقرة 119). وهو ليس إلا مذكّرا، لا سيطرة له على القلوب، ولا مقدرة عنده على تحويل الأفئدة، فَذَكِّرْ إِنَّما أَنْتَ مُذَكِّرٌ لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (الغاشية 21، 22).
ومما أكده القرآن من صفات محمد الأمّية، يصفه بها في قوله: قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعاً الَّذِي لَهُ مُلْكُ السَّماواتِ وَالْأَرْضِ لا إِلهَ إِلَّا هُوَ يُحيِي وَيُمِيتُ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِماتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ (الأعراف 158). ويبين حكمة اختياره أميا في قوله: وَما كُنْتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتابٍ وَلا تَخُطُّهُ بِيَمِينِكَ إِذاً لَارْتابَ الْمُبْطِلُونَ (العنكبوت 48). وإذا كانت الأمية مما يعاب فهى المعجزة التى تحول بين رسالة النبى والشك فيها، ولو أنه كان يقرأ ويكتب، لكان للمبطلين مجال للرّيب في صدق رسالته.
والقرآن يعظم أمر الرسول، فيحدّثنا عن صلاة الله عليه والملائكة، إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً (الأحزاب 56). ويعظم من أمر مبايعته، حتى لكأن من يبايعه إنما يبايع الله، إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ (الفتح 10). ويشهد له القرآن بالخلق القويم كما سبق أن نقلنا، وبأنه لا ينطق عن هوى النفس، ولا يميل إلى ضلالة ولا غواية، ويقسم على ذلك: وَالنَّجْمِ إِذا هَوى ما ضَلَّ صاحِبُكُمْ وَما غَوى وَما يَنْطِقُ عَنِ الْهَوى إِنْ هُوَ إِلَّا وَحْيٌ يُوحى (النجم 1 - 4)، كما يقسم على رسالته فيقول: وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى صِراطٍ مُسْتَقِيمٍ تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ (يس 2 - 5). ويعدّد القرآن نعم الله عليه فيقول: أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ وَوَضَعْنا عَنْكَ وِزْرَكَ الَّذِي أَنْقَضَ ظَهْرَكَ وَرَفَعْنا لَكَ ذِكْرَكَ (الشرح 1 - 4). أَلَمْ يَجِدْكَ يَتِيماً فَآوى وَوَجَدَكَ ضَالًّا فَهَدى وَوَجَدَكَ عائِلًا فَأَغْنى (الضحى 6 - 8). ويقسم له القرآن أن الله ما تخلى عنه وما قلاه، ويؤكد أن الذين يناصبونه العداء سيكبتون ويخذلون مذلولين، إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولئِكَ فِي الْأَذَلِّينَ (المجادلة 20). ويحذر المؤمنين من معصيته، يا أَيُّهَا الَّذِينَ آمَنُوا إِذا تَناجَيْتُمْ فَلا تَتَناجَوْا بِالْإِثْمِ وَالْعُدْوانِ وَمَعْصِيَةِ الرَّسُولِ (المجادلة 9). ويأمرهم بأن يقفوا عند الحدود التى رسمها الرسول، ولا يبطلوا أعمالهم بعصيانه، يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلا تُبْطِلُوا أَعْمالَكُمْ (محمد 33). وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا (الحشر 7). وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلالًا مُبِيناً (الأحزاب 36). ويؤكد لهم أنهم لن يكونوا مؤمنين حقا حتى يجدوا العدالة المطلقة في أحكامه، ولا يجدوا فيها غضاضة ولا حرجا في نفوسهم، ويقسم على ذلك قائلا: فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيماً (النساء 65). ذلك أنه لا ينطق عن الهوى، إن هو إلا وحى يوحى.
وإذا كان محمد رسولا، فله حرمته ومنزلته الاجتماعية، ومن الواجب احترامه، فلا يليق أن ينادى باسمه، كما ينادى الناس بعضهم بعضا، ولا أن ترتفع أصواتهم فوق صوته، يا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمالُكُمْ وَأَنْتُمْ لا تَشْعُرُونَ إِنَّ الَّذِينَ يَغُضُّونَ أَصْواتَهُمْ
عِنْدَ رَسُولِ اللَّهِ أُولئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوى لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ إِنَّ الَّذِينَ يُنادُونَكَ مِنْ وَراءِ الْحُجُراتِ أَكْثَرُهُمْ لا يَعْقِلُونَ وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمْ لَكانَ خَيْراً لَهُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
(الحجرات 2 - 5). ولا تَجْعَلُوا دُعاءَ الرَّسُولِ بَيْنَكُمْ كَدُعاءِ بَعْضِكُمْ بَعْضاً (النور 63). وفي تربية الشعب على احترام الرسول ما يدفعهم إلى طاعته، فإن الطاعة أساسها الاحترام كما وضع القرآن أساسها الثانى وهو الحب، بما وصف القرآن به محمدا من حبّ لهداية قومه، وحدب عليهم، ورحمة بهم ورأفة، وشوق ملح إلى هدايتهم، حتى صح للقرآن أن يقول: فَلَعَلَّكَ باخِعٌ نَفْسَكَ عَلى آثارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهذَا الْحَدِيثِ أَسَفاً (الكهف 6). وهكذا بنى القرآن الطاعة على أساسين من الحب والاحترام معا.
ويؤيد القرآن رسالة محمد بشهادة الله الذى لا يشهد بغير الحق، وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (المنافقون 1). وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتابِ (الرعد 43). لكِنِ اللَّهُ يَشْهَدُ بِما أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلائِكَةُ يَشْهَدُونَ وَكَفى بِاللَّهِ شَهِيداً (النساء 166). وبأن عيسى قد بشر به قومه، وأخبرهم برسالته، وَإِذْ قالَ عِيسَى ابْنُ مَرْيَمَ يا بَنِي إِسْرائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقاً لِما بَيْنَ يَدَيَّ مِنَ التَّوْراةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جاءَهُمْ بِالْبَيِّناتِ قالُوا هذا سِحْرٌ مُبِينٌ (الصف 6). وبأنه فيما أتى ليس بدعا، فقد أوحى الله إلى كثير من الرسل قبله، إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنا إِلى إِبْراهِيمَ وَإِسْماعِيلَ وَــإِسْحاقَ وَيَعْقُوبَ وَالْأَسْباطِ وَعِيسى وَأَيُّوبَ وَيُونُسَ وَهارُونَ وَسُلَيْمانَ وَآتَيْنا داوُدَ زَبُوراً (النساء 163).
وبأنه أمى ما كان يتلو قبله كتابا، ولا يخطه بيمينه. كما سبق أن ذكرنا، أوليس من يشهد الله له بالرسالة، ويبشر به رسول ذو كتاب، ويجرى على سنن من سبقه من الأنبياء- جديرا بأن يصدق إذا ادعى، وأن يطاع إذا أمر؟ ويناقش من أنكر رسالته، ويدفع دعاويهم في هدوء وقوّة معا، فأخبرنا القرآن مرّة أنهم كانوا ينسبون ما يعرفه محمد من قصص وأخبار وأحكام إلى عالم فارسى يعلمه، وما كان أسهل دحض تلك الدعوى بأن لسان من يدعون أنه يعلّم محمدا- أعجمى، أما هذا الكتاب فعربى مبين، وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّما يُعَلِّمُهُ بَشَرٌ لِسانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهذا لِسانٌ عَرَبِيٌّ مُبِينٌ (النحل 103). وحينا نسبوه إلى أنه سحر أو شعر أو كهانة، بَلْ قالُوا أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ بَلْ هُوَ شاعِرٌ (الأنبياء 5)، وَيَقُولُونَ أَإِنَّا لَتارِكُوا آلِهَتِنا لِشاعِرٍ مَجْنُونٍ (الصافات 36). فوجه القرآن أنظارهم إلى أن النظرة الصائبة تنفى عن القرآن السحر والشعر والكهانة، فللحق آياته البينات التى لا تشتبه بالسحر، وَإِذا تُتْلى عَلَيْهِمْ آياتُنا بَيِّناتٍ قالُوا ما هذا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كانَ يَعْبُدُ آباؤُكُمْ وَقالُوا ما هذا إِلَّا إِفْكٌ مُفْتَرىً وَقالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جاءَهُمْ إِنْ هذا إِلَّا سِحْرٌ مُبِينٌ (سبأ 43). ونفى القرآن عن النبى قول الشعر والكهانة، وَما عَلَّمْناهُ الشِّعْرَ وَما يَنْبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ (يس 69). وَما هُوَ بِقَوْلِ شاعِرٍ قَلِيلًا ما تُؤْمِنُونَ وَلا بِقَوْلِ كاهِنٍ قَلِيلًا ما تَذَكَّرُونَ (الحاقة 41، 42).
ومن أكبر ما أنكروه على الرسول أنهم وجدوه لا يمتاز على البشر في شىء فهو يأكل الطعام كما يأكلون، ويمشى في الأسواق يبيع ويشترى كما يمشون، وظنوا أنه لا يكون نبيا إلا إذا امتاز بملك ينذر الناس معه، أو أصبح غنيا غنى مطلقا عن الناس، فألقى إليه كنز، أو كانت له جنة يأكل منها، وقد حكى القرآن عنهم ذلك الحديث، وردّ عليهم ردّا رفيقا في قوله: وَقالُوا مالِ هذَا الرَّسُولِ يَأْكُلُ الطَّعامَ وَيَمْشِي فِي الْأَسْواقِ لَوْلا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيراً أَوْ يُلْقى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْها وَقالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا تَبارَكَ الَّذِي إِنْ شاءَ جَعَلَ لَكَ خَيْراً مِنْ ذلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَيَجْعَلْ لَكَ قُصُوراً (الفرقان 7 - 10). فهو يشير في رفق إلى أن الحكمة إنما هى فى أن يساوى الرسول الشعب في الاحتياج، حتى لا يكون امتيازه على الناس في أمور لا تتصل بالرسالة، ولا دخل لها في النبوة، وحتى يبقى تقويم الرسول بعيدا عن زخارف الحياة وما ليس من صميم الرسالة، فقد يتهيأ الغنى الفاحش لفرد من الناس، من غير أن يجلب له ذلك رسالة ولا نبوّة ولو أراد الله لفعل للرسول ما اقترحوه وزاد عليه، ولكن الخير والحكمة فيما كان، أما ما اقترحوه من نزول الملك مع الرسول فقد رد عليه في قوله: وَقالُوا لَوْلا أُنْزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ وَلَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلًا وَلَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ (الأنعام 8، 9). ألا ترى أن نزول الملك كما اقترحوا لا يدع لهم فرصة التفكير بعد نزوله، ومن الخير أن يترك لهم مجال التدبّر وتقليب الأمر على وجوهه، وإنزال الملك لن يحل المشكل، لأنه سيكون في هيئة رجل، ويلتبس الأمر كما لو كان الرسول رجلا والقرآن برغم ذلك، يوحى بأن الرسول كانت عنده رغبة ملحة في أن يحقق لهم بعض ما اقترحوه ليؤمنوا، ولتجتمع كلمتهم على الدين، حتى صحّ للقرآن أن يقول للرسول: وَإِنْ كانَ كَبُرَ عَلَيْكَ إِعْراضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقاً فِي الْأَرْضِ أَوْ سُلَّماً فِي السَّماءِ فَتَأْتِيَهُمْ بِآيَةٍ وَلَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى فَلا تَكُونَنَّ مِنَ الْجاهِلِينَ (الأنعام 35).
ويقول في أخرى: فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى إِلَيْكَ وَضائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْلا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جاءَ مَعَهُ مَلَكٌ إِنَّما أَنْتَ نَذِيرٌ وَاللَّهُ عَلى كُلِّ شَيْءٍ وَكِيلٌ (هود 12).
وكانت صفة البشرية حائلة دون الايمان به، ومدعاة للهزء بالرسول والسخرية به، فَقالُوا أَبَشَراً مِنَّا واحِداً نَتَّبِعُهُ إِنَّا إِذاً لَفِي ضَلالٍ وَسُعُرٍ (القمر 24). وَلَئِنْ أَطَعْتُمْ بَشَراً مِثْلَكُمْ إِنَّكُمْ إِذاً لَخاسِرُونَ (المؤمنون 34). وقد رد الله تلك الدعوى بأن الحكمة تقضى بأن الرسول يكون من جنس المرسل إليهم، ليكون أدنى إلى نفوسهم، يألفونه ويسهل اتصالهم به، ولو أن في الأرض ملائكة يسكنونها، ما أرسل الله إليهم رسولا، سوى ملك من جنسهم، قال سبحانه: وَما مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جاءَهُمُ الْهُدى إِلَّا أَنْ قالُوا أَبَعَثَ اللَّهُ بَشَراً رَسُولًا قُلْ لَوْ كانَ فِي الْأَرْضِ مَلائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنا عَلَيْهِمْ مِنَ السَّماءِ مَلَكاً رَسُولًا (الإسراء 94 - 95).
وعند ما تعرّض القرآن للاستهزاء بالرسول، كان لا يعنيه كثيرا الردّ على ما يتعلق بشخص الرسول، بل ينتقل مباشرة إلى صميم الدعوى يناقشهم فيها، ويحدثهم عن مغبّة كفرهم، قال تعالى: وَإِذا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُواً أَهذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمنِ هُمْ كافِرُونَ خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ سَأُرِيكُمْ آياتِي فَلا تَسْتَعْجِلُونِ وَيَقُولُونَ مَتى هذَا الْوَعْدُ إِنْ كُنْتُمْ صادِقِينَ لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلا عَنْ ظُهُورِهِمْ وَلا هُمْ يُنْصَرُونَ بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلا يَسْتَطِيعُونَ رَدَّها وَلا هُمْ يُنْظَرُونَ (الأنبياء 36 - 40). ألا تراه قد مرّ مرّ الكرام باستهزائهم بالرسول، وكأنه لغو لا يؤبه له، ولا يستحق الالتفات إليه، ولا التّنبّه لشأنه، وانتقل من ذلك إلى الحديث عما يعنى القرآن بشأنه، من الحديث عن الله واليوم الآخر، وما ينتظرهم من عذاب كان جديرا به أن يصرفهم عن التمادى في الباطل، لو أنهم فكروا في الأمر وتدبّروا العاقبة، ويقول في موضع آخر: وَإِذا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُواً أَهذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا إِنْ كادَ لَيُضِلُّنا عَنْ آلِهَتِنا لَوْلا أَنْ صَبَرْنا عَلَيْها وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذابَ مَنْ أَضَلُّ سَبِيلًا أَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا (الفرقان 41 - 44). وهو هنا أيضا ينتقل إلى صميم الدعوى، فيتحدث عن اتخاذهم الهوى إلها، وأنهم لا يستخدمون آذانهم وعقولهم فيما خلقت لأجله، فصاروا بذلك أضل سبيلا من الأنعام.
ويهوّن القرآن على الرسول أمر الاستهزاء به وتكذيبه، فحينا يخبره بأن ذلك دأب الرّسل، يكذّبون برغم ما يجيئون به من البينات والهدى، ويؤكد له مرة بأن هؤلاء الساخرين سينالهم ما نبّئوا بنزوله بهم، وكانوا يسخرون ولا يطيعون، فيقول للرسول: فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جاؤُ بِالْبَيِّناتِ وَالزُّبُرِ وَالْكِتابِ الْمُنِيرِ (آل عمران 184). وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ ما كانُوا بِهِ يَسْتَهْزِؤُنَ (الأنعام 10).
وينذر القرآن المكذبين والمستهزئين بأن عاقبتهم كعاقبة من كذّب الرسل من قبل: أخذ شديد وعقاب أليم، وهنا يلجأ القرآن إلى غريزة المحافظة على النفس، فيصوّر رفض الدعوة والتكذيب لها معرّضا أنفسهم للتهلكة، وجالبا الوبال عليها، فماذا تكون النتيجة إذا هم أصرّوا على كفرهم؟ أضمنوا أعمارا طويلة، يصلحون فيها ما كانوا قد أفسدوه؟ أَوَلَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّماواتِ وَالْأَرْضِ وَما خَلَقَ اللَّهُ مِنْ شَيْءٍ وَأَنْ عَسى أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (الأعراف 185). أأمنوا مكر الله؟ أم اطمأنوا إلى أن القيامة لن تأتيهم فجأة؟ أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غاشِيَةٌ مِنْ عَذابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لا يَشْعُرُونَ (يوسف 107). إنهم بنهيهم عنه، ونأيهم عنه لا يضرون إلا أنفسهم ولا يهلكون غيرها، وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ وَإِنْ يُهْلِكُونَ إِلَّا أَنْفُسَهُمْ وَما يَشْعُرُونَ (الأنعام 26). ولن يضرّ الرسول بكفرهم، فَإِنْ تَوَلَّوْا فَإِنَّما عَلَيْكَ الْبَلاغُ الْمُبِينُ (النحل 82). فَإِنْ أَعْرَضُوا فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً إِنْ عَلَيْكَ إِلَّا الْبَلاغُ (الشورى 48).
أوليس في قصر أمر الرسول على البلاغ، ما يدفعهم إلى التفكير في أمر هذه الدعوة التى لن يحمل عبء أضرار رفضها غيرهم، والتى يتحمّل الرسول المشاق فى سبيل إذاعتها، لا يبغى من وراء ذلك أجرا، ولا يريد إلا أن تصل الهداية إلى قلوبهم، قُلْ ما سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَهُوَ عَلى كُلِّ شَيْءٍ شَهِيدٌ (سبأ 47).
وإن في تنزّه الرسول عن الغرض المادىّ، وإخلاصه في دعوتهم وإرشادهم، لبعثا لهم على تدبر أمر هذه الدعوة المبرأة من الهوى والغرض، والنفس بطبيعتها تنقاد لمثل هذه الدعوة وتؤمن بها. وقد دعاهم القرآن إلى التفكير في شأن الرسول، فرادى وجماعات، ليقلبوا أمره على وجوهه، ويتفكروا أبه جنّة أو شذوذ؟ وسوف يصلون إذا فكروا إلى أنه نذير لهم بين يدى عذاب شديد.
ويمضى القرآن محببا لهم إجابة دعوة محمد، مبينا طبيعتها، وأنها توافق الإنسانية السليمة، فهو لا يأمر إلا بما تعترف به النفوس الصحيحة ولا ينهى إلا عما تنكره، ولا يحلّ سوى الطّيب، ولا يحرّم سوى الخبيث، وأنه يعمل على تخليصهم من عادات ثقيلة على النفوس، وقيود كانت تغل حياتهم، وقد خفف الإسلام كثيرا من القيود التى كانت على أهل الكتاب، يقول الله: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّباتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولئِكَ هُمُ الْمُفْلِحُونَ (الأعراف 157). أما الأميون، وقد كانوا في ضلال مبين فإنه يعلمهم الكتاب والحكمة ويهديهم، هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُوا عَلَيْهِمْ آياتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتابَ وَالْحِكْمَةَ وَإِنْ كانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ (الجمعة 2). ويجعل طريق حب الله ونيل رضوانه اتباع منهجه والاقتداء به، قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ (آل عمران 31). ومن أطاعه فسيكون مع من أنعم الله عليهم من أكرم الرفقاء، وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَداءِ وَالصَّالِحِينَ وَحَسُنَ أُولئِكَ رَفِيقاً (النساء 69). ومن آمن وعمل صالحا فسوف يورّثه الله الأرض، ويمكن له دينه، ويبدله بالخوف أمنا وطمأنينة، وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً (النور 55).
ولا يكتفى القرآن بالوعد المحبوب حين طلب إليهم طاعة الرسول، بل أنذرهم وأوعدهم، وأكّد لهم أن النهاية ستكون نصرا مؤزرا للرسول أَلَمْ يَعْلَمُوا أَنَّهُ مَنْ يُحادِدِ اللَّهَ وَرَسُولَهُ فَأَنَّ لَهُ نارَ جَهَنَّمَ خالِداً فِيها (التوبة 63). ويقول: فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ (النور 63). إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ
وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذاباً مُهِيناً
(الأحزاب 57). ويخاطب الرسول قائلا:
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَأُوذُوا حَتَّى أَتاهُمْ نَصْرُنا وَلا مُبَدِّلَ لِكَلِماتِ اللَّهِ وَلَقَدْ جاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ (الأنعام 34). وينزل القرآن إلى أعماق نفوسهم، فيحدثنا عن شكوكهم التى تنتابهم، فهم يقولون في أغوار قلوبهم: إذا كان محمد على صواب، ونحن على خطأ، فلم يدعنا الله أحرارا في هذه الحياة ولا يعذبنا بسبب هذه التّصرّفات، والله ينبئهم بأن جهنم مصيرهم المنتظر، أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوى ثُمَّ يَعُودُونَ لِما نُهُوا عَنْهُ وَيَتَناجَوْنَ بِالْإِثْمِ وَالْعُدْوانِ وَمَعْصِيَةِ الرَّسُولِ وَإِذا جاؤُكَ حَيَّوْكَ بِما لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلا يُعَذِّبُنَا اللَّهُ بِما نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَها فَبِئْسَ الْمَصِيرُ (المجادلة 8).
ويعلم القرآن ما لحوادث التاريخ من الأثر في النفوس، ولذا أكثر، فى معرض الأمر بطاعة الرسول، من توجيه أنظارهم إلى من كذّب من الماضين كيف كانت عاقبتهم، فلعلهم يتّعظون بها، فيسأل: أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ كانُوا مِنْ قَبْلِهِمْ كانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَآثاراً فِي الْأَرْضِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَما كانَ لَهُمْ مِنَ اللَّهِ مِنْ واقٍ ذلِكَ بِأَنَّهُمْ كانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّناتِ فَكَفَرُوا فَأَخَذَهُمُ اللَّهُ إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقابِ (غافر 21، 22). ويقصّ عليهم قصص الماضين كقوله: فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صاعِقَةً مِثْلَ صاعِقَةِ عادٍ وَثَمُودَ إِذْ جاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ قالُوا لَوْ شاءَ رَبُّنا لَأَنْزَلَ مَلائِكَةً فَإِنَّا بِما أُرْسِلْتُمْ بِهِ كافِرُونَ فَأَمَّا عادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكانُوا بِآياتِنا يَجْحَدُونَ فَأَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي أَيَّامٍ نَحِساتٍ لِنُذِيقَهُمْ عَذابَ الْخِزْيِ فِي الْحَياةِ الدُّنْيا وَلَعَذابُ الْآخِرَةِ أَخْزى وَهُمْ لا يُنْصَرُونَ وَأَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى فَأَخَذَتْهُمْ صاعِقَةُ الْعَذابِ الْهُونِ بِما كانُوا يَكْسِبُونَ وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكانُوا يَتَّقُونَ (فصلت 13 - 18).
ولم يأل القرآن جهدا في تصوير من لا يستجيب إلى دعوة محمد في صورة ينفر منها العاقل، ويأنف من أن تكون صورته، فحينا يرسمهم أمواتا لا يعون، صما لا يسمعون، عميا لا يبصرون، فيقول: وَما يَسْتَوِي الْأَحْياءُ وَلَا الْأَمْواتُ إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشاءُ وَما أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ إِنْ أَنْتَ إِلَّا نَذِيرٌ (فاطر 22، 23).
وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كانُوا لا يَعْقِلُونَ وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كانُوا لا يُبْصِرُونَ (يونس 42، 43).
وأكثر القرآن من أمر الرسول بالصّبر، وهو خليقة أولى العزم من الرسل فقال:
فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ وَلا تَسْتَعْجِلْ لَهُمْ (الأحقاف 35). وقال: وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنا (الطور 48). وقال: وَاصْبِرْ وَما صَبْرُكَ إِلَّا بِاللَّهِ وَلا تَحْزَنْ عَلَيْهِمْ (النحل 127). وقال: وَاصْبِرْ عَلى ما يَقُولُونَ وَاهْجُرْهُمْ هَجْراً جَمِيلًا (المزمل 10). إلى غير ذلك من كثير الآيات التى تدعو الرسول إلى الصبر، وتحثه عليه، ولا ريب أن دعوة دينية جديدة تتطلب زادا لا ينفد من الصبر على المكروه حتى تنجح وتؤتى ثمارها.
أما المنهج الذى رسمه ــالقرآن، لكى ينهجه محمد في دعوته، فقد بينه في قوله:

صعر

1 صَعِرَ, aor. ـَ (Msb, K,) inf. n. صَعَرٌ; (S, A, Mgh, Msb, K;) and ↓ تصعّر; (A, K;) He had a wryness, or distortion, in the cheek, (S,) or in the face, (A, K,) or in either side [thereof], (K,) or in the neck, (Lth, A, Mgh, Msb,) by reason of pride, (A,) with a turning of the face on one side: (Lth, Mgh, Msb:) [see also 5:] or he (a camel) had a disorder by reason of which he twisted his neck, (K,) and distorted it. (TA.) You say, فِى عُنُقِهِ وَخَدِّهِ صَعَرٌ In his neck, and in his cheek, is a wryness, or distortion, arising from pride. (A.) And لَأُقِيمَنَّ صَعَرَكَ [I will assuredly straighten thy wryness, or distortion, of the neck, or cheek]. (A.) And أَصَابَ البَعِيرَ صَعَرٌ A disease which made him to twist his neck befell the camel. (Mgh, TA.) b2: [See also صَعَرٌ below.]

A2: Also صَعِرَ, (TK,) inf. n. صَعَرٌ, (K, TK,) He (a man, TK) ate صَعَارِير [pl. of صُعْرُورٌ, q. v.], (K, * TK,) i. e., gum. (TA.) 2 صعّرهُ He caused him to have a wryness, or distortion, in the neck, and a turning of the face on one side, by something smiting or befalling him. (Msb.) b2: صعّر خَدَّهُ, (inf. n. تَصْعِيرٌ, K,) and ↓ صاعرهُ, (S, A, Msb, K,) and ↓ اصعرهُ, (K,) He turned away his cheek (S, A, Msb) from the people, (Msb,) by reason of pride (S, A, Msb) and dislike; (S, Msb;) he turned away his cheek from looking towards the people, by reason of contempt arising from pride. (K.) It is said in the Kur [xxxi. 17], وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ, (Mgh, TA,) and accord. to one reading, ↓ لَا تُصَاعِرْ, (TA,) meaning, And turn thou not away from people through pride. (Fr, Aboo-Is-hák, Mgh.) [See also 5.]3 صَاْعَرَand 4: see 2; the former in two places.5 تصعّر and ↓ تصاعر He distorted his cheek by reason of pride. (Sgh, TA.) See also 1.6 تَصَاْعَرَ see what next precedes.9 اصعرّت الإِبِلُ The camels went a vehement pace: or became dispersed. (TA.) R. Q. 1 صَعْرَرَهُ, (S, K,) inf. n. صَعْرَرَةٌ, (TA,) He made it round: (S, K:) he rolled it. (TA.) [See مُصَعْرَرٌ.] R. Q. 2 تَصَعْرَرَ It became round: (S, K:) it rolled. (TA.) R. Q. 3 اِصْعَنْرَرَ, and اِصْعَرَّرَ, (K,) in which latter the ن is incorporated into the ر, (TA,) He (being beaten or struck) writhed, (TA,) and turned round by reason of pain, in his place, and became contracted. (K, TA.) صَعَرٌ inf. n. of 1 [q. v.]. b2: The saying فِى الصَّعَرِ الدِّيَةُ is expl. as meaning In [the case of] the distorting of the face [the whole bloodwit shall be exacted: as though the verb of which صَعَرٌ is the inf. n. were trans.; but this is obviously a loose rendering]. (Mgh.) b3: صَعَرٌ also signifies Pride: (Mgh:) or the being proud. (TA.) b4: and Smallness of the head: (K:) or the being small, said of a man's head: (K, * TA:) one says, صَعِرَ رَأْسُهُ, inf. n. صَعَرٌ, meaning his head was small. (TK.) صُعْرُورٌ (S, K, & c.) and ↓ صُعُرُّرٌ (Sgh, K) Long, slender, twisted gum: (K:) or a piece of gum having a long and twisted form: (Az, S:) and [gum of the kind called] لَثًى that has become concrete: (K:) or this is the signification of صَعَارِيرُ, (S, K,) which is the pl. [of صعرور], (TA,) accord. to AA: (S:) or the pl. signifies concrete gum resembling fingers: and صعرور is said to signify a piece of gum: accord. to Aboo-Nasr, it is like a read-pen, and twisting like a horn: and AHn says that صُعْرُورَةٌ, with ة, signifies a small round piece of gum: (TA:) and the fruit, (K,) or any fruit, (TA,) of a tree that is like (that of, TA) the أَبْهَل, and like pepper, and what resembles this, of such as are hard: (K, TA:) or such they term صَعَارِيرُ: (TA:) or gum in general: pl. صَعَارِيرُ. (K.) b2: Also, (K,) or صُعْرُورٌ [only], (TA,) (assumed tropical:) A certain substance, yellow, [in the CK اصغر is put for اصفر,] thick, tough with [somewhat of] softness and moisture, that comes forth from the teat: (K:) so called by way of comparison: (TA:) or what is first milked, of biestings: (K:) or milk that is gummy (مُصْمِغٌ), in biestings, before it becomes clear. (TA.) b3: صُعْرُورَةٌ The little ball which is rolled along by the [kind of beetle called] جُعَل. (K, TA.) b4: صَعَارِيرُ (assumed tropical:) Long fingers. (TA.) صُعُرُّرٌ: see the next preceding paragraph.

صَعَّارٌ Proud, or haughty: because he declines with his cheek, and turns away his face from people: occurring in a trad.: or the word as there used is صَقَّارٌ, or ضَفَّازٌ, accord. to different relaters. (TA.) صَيْعَرِىٌّ applied to a camel's hump, Great, or large, (K, TA,) and round. (TA.) A2: And أَحْمَرُ صَيْعَرِىٌّ Intensely red. (K.) صَيْعَرِيَّةٌ Obliquity in going or march or course: (S, K:) from صَعَرٌ [inf. n. of صَعِرَ]. (S.) A2: Also A mark made with a hot iron upon the neck of a camel: (S:) or of a she-camel (K) only: (TA:) a mark of the people of El-Yemen, only made upon she-camels: (Tedhkireh of Aboo-'Alee:) not upon a camel whether male or female, (K,) as it is said to be by A'Obeyd [and J]. (TA.) J was led into error by a verse of El-Museiyab (K) Ibn 'Alas; wherein he uses the phrase بِنَاجٍ عَلَيْهِ الصَّيْعَرِيَّةُ [With a swift he-camel marked with the صيعريّة]; (TA;) on hearing which, Tarafeh (K) Ibn-El-'Abd (TA) said, قَدِ اسْتَنْوَقَ الجَمَلُ [The male camel has assumed the characteristic of the female camel]. (K, TA.) El-Bedr El-Karáfee urges that the term بَعِير, used by J, includes the female; and that the masc. epithet [نَاجٍ] is used [by the poet] because the male is the more honourable, being more hardy, and stronger than the female: but this demands consideration. (TA.) أَصْعَرُ Having a wryness, or distortion, in the cheek, (S,) or in the face, (A, K,) or in either side [thereof], (K,) or in the neck, (A, Msb,) by reason of pride, (A,) with a turning of the face on one side: (Msb:) or a camel having a disorder by reason of which he twists his neck, (K,) and distorts it: (TA:) sometimes the being so is natural (S, A, Msb, K) in a man (S, Msb) and in an ostrich; (S, A, Mgh;) and sometimes it is accidental: (Msb:) pl. صُعْرٌ. (TA.) b2: It occurs in a trad. as signifying Such as withdraws himself [from others, through pride]; syn. ذَاهِبٌ بِنَفْسِهِ: (S, TA: [thought by Ibr D to be a mistake for زَاهٍ بِنَفْسِهِ: but this seems to me improbable:]) or such as turns away his face, by reason of pride: (IAth:) and in another trad. as signifying such as turns away from the truth, and is faulty. (TA.) مُصْعَرٌّ, (S,) in the K مُصْعَرٌ, said to be like مُكْرَمٌ, but the former is the right, as is shown by the ex. below, (TA,) applied to a night-journey to water, Hard, or severe. (S, K.) A poet says, وَقَدْ قَرَبْنَ قَرَبًا مُصْعَرَّا [And they had performed a hard night-journey to water]. (S, TA.) مُصَعْرَرٌ [Made round: and simply, round]. A rájiz says, سُودٌ كَحَبِّ الفُلْفُلِ المُصَعْرَرِ [Black, like the round grains of pepper]. (S.)

طيف

1 طَافَ الخَيَالُ, aor. ـِ inf. n. طَيْفٌ (S, O, Msb, K) and مَطَافٌ; (S, O, K;) thus says As: (TA:) and طَافَ, aor. ـُ inf. n. طَوْفٌ; (O, K;) thus says El-Mufaddal: (O, TA:) The خيال [i. e. apparition, or phantom,] came (S, O, Msb, K) in sleep. (S, O, K.) And طاف بِهِ الخَيَالُ The خيال came to him, or visited him, (أَلَمَّ بِهِ,) in sleep. (TA in art. طوف,) 2 طيّف, inf. n. تَطْيِيفٌ, He went round or round about, or circuited, much, or often; as also طوّف: (K:) but, (TA,) IDrd says, ↓ اطاف and طيّف and ↓ تطيّف are the same in meaning: (O, TA:) therefore what is said in the K requires consideration: ↓ تطيّف signifies as above. (TA.) 4 اطاف: see the next preceding paragraph: and see also art. طوف.5 تَطَيَّفَ see 2, in two places.

طَيْفٌ An apparition, a phantom, a spectre, or an imaginary form, (خَيَالٌ,) coming in sleep; (IDrd, O, K;) one says طَيْفُ خَيَالٍ and ↓ طَائِفُ خَيَالٍ [meaning thus]: (IDrd, O:) or anything that obscures the sight, [arising] from a vain suggestion of the Devil: (Lth, TA:) or a jinnee, and a human being, and a خَيَال, that comes to, or visits, a man [generally in sleep]; as also ↓ طَائِفٌ; so says IF in art. طوف: (Msb:) both of these words signify alike; i. e. a thing like the خَيَال; and a thing that comes to one, or visits one: (Fr, TA:) and ↓ طِيفٌ, with kesr, signifies a خَيَال itself: (Kr, TA:) or [طَيْفٌ is properly, or originally, an inf. n.; and] طَيْفُ الخَيَالِ signifies the coming of the خيال in sleep: (S, O, K: *) accord. to El-Mufaddal, (O,) one says طَيْفٌ as meaning طَائِفُ خَيَالٍ because it is originally [طَيْوِفٌ, and then] طَيِّفٌ; like مَيِّتٌ and مَيْتٌ from مَاتَ, aor. ـُ (O, K.) طَيْفُ الشَّيْطَانِ and ↓ طَائِفُهُ signify The Devil's visitation, by touch, or madness or insanity, (بِالْمَسِّ,) or by vain prompting or suggestion: (Msb:) or طَيْفٌ مِنَ الشَّيْطَانِ signifies A touch, or slight degree, or somewhat [of a taint or an infection], of insanity or possession, from the Devil; syn. لَمَمٌ; occurring in the Kur vii. 200, accord. to one reading; another reading being مِنَ الشَّيْطَانِ ↓ طَائِفٌ, which signifies the same. (S, O. [See also طَوْفٌ.]) One says also طَيْفُ جُنُونٍ [A touch, or slight degree, of insanity, or diabolical possession]. (S, O.) And طَيْفٌ [alone] signifies Insanity, or diabolical possession: (O, K:) so says A 'Obeyd, on the authority of ElAhmar: (TA:) and this is said by Az to be the meaning of the word in the language of the Arabs. (O, TA.) b2: And (assumed tropical:) Anger: (I'Ab, Mujáhid, O, K:) because the intellect of the angry departs [for a time] so that he assumes the the likeness of the insane, or possessed: (O, TA:) said by I'Ab to mean thus in the Kur vii.

200. (TA.) طِيفٌ: see the next preceding paragraph.

طِيَافٌ The blackness of night: or this is [طِنَافٌ,] with ن. (TA.) طَائِفٌ: see طَيْفٌ, in four places: and see art. طوف. Quasi طيل طِيلٌ: طِيلٌ: طِيلَةٌ: طِيَلَةٌ: طِيَلٌّ: طِيَالٌ: and طَيِّلَةٌ: see in art. طول.