دل

1 دَلَّ, aor. ـُ He, or it, directed; directed aright; guided; or caused to take, or follow, a right way or course or direction. (IAar, T.) and دُلَّ He (a man) was directed, directed aright, guided, &c. (IAar, T.) You say, دَلَّهُ عَلَيْهِ, (S, M, K,) aor. as above, (S, M,) inf. n. دَلٌّ, (M,) or دُلُولَةٌ, (S, K,) and دِلَالَةٌ, (S, M, K,) [but this is afterwards said in the M to be a simple subst., as it is also in the Msb, and so is دُلُولَةٌ in the M,] and دَلَالَةٌ, (S, K,) which is of higher authority than دِلَالَةٌ, (S,) and دُلَالَةٌ, (K,) and [perhaps]

دَلِّيلَى, [which see below, voce دِلَالَةٌ,] (K,) or this is a simple subst., (M,) He directed him, or rightly directed him, or guided him, to it; (S, * M, K;) namely, the way, (S,) or a thing: (M:) or he showed him it; namely, the way. (TA.) And دَلَّهُ الطَّرِيقَ [He directed him to the way; or showed him the way]. (TA.) And دَلَّ الشَّىْءَ, and إِلَيْهِ [or عَلَيْهِ], aor. as above, inf. n. دُلُولَةٌ, [He indicated the thing, by a word &c.,] said of a man; as also ↓ ادلّ [i. e. ادلّ الشَّىْءَ, &c.]. (Msb.) Yousay also, of a word, يَدُلُّ عَلَى كَذَا [It denotes, or signifies, such a thing]. (The lexicons passim.) A2: Accord. to Sh, you say, دَلِلْتُ بِهٰذَا الطَّرِيقِ, [aor. ـَ inf. n. دَلَالَةٌ, i. e. I knew this way; and دَلَلْتُ بِهِ, aor. ـِ inf. n. دَلَالَةٌ: accord. to Az, you say, بِالطَّرِيقِ ↓ اِدَّلَلْتُ, inf. n. اِدِّلَالٌ, [I was, or became, directed, or rightly directed, or guided, in the way:] and [Az says,] I heard an Arab of the desert say to another, عَلَى ↓ أَمَا تَنْدَلُّ الطَّرِيقِ [meaning Wilt thou not be directed, or rightly directed, to the way?]: (T:) [for]

↓ اندلّ signifies he was, or became, directed, or rightly directed, (M, K, TA,) to the way: (TA:) and IAar cites as an ex., (T,) مَا لَكَ يَا أَحْمَقُ لَاتَنْدَلُّ وَكَيْفَ يَنْدَلُّ امْرُؤٌ عِثْوَلُّ [What aileth thee, O stupid, that thou wilt not be rightly directed? but how shall the dull and slack be rightly directed?]. (T, M, TA: but in the M, يا فُلَانُ; and in the TA, يا أَعْوَرُ.) and sometimes ↓ استدلّ is quasi-pass. of دَلَّهُ الطَّرِيقَ [explained above: see 10 below]. (TA.) A3: دَلَّتْ, [sec. Pers\. دَلَلْتِ,] aor. ـِ (S, Msb, K,) inf. n. دَلٌّ; (S, * M, * Msb, K; *) and دَلَّتْ of the class of تَعِبَ, [sec. Pers\. دَلِلْتِ, aor. ـَ (Msb, MF, TA,) inf. n. دَلَلٌ; (Msb;) and ↓ تدلّلت; (S, M, Msb, K;) She (a woman) behaved in an amorous manner, or used amorous gesture or behaviour, with coquettish boldness, and feigned coyness or opposition; (S;) she behaved with boldness (M, Msb, K) towards her husband, (M, K,) and with amorous gesture or behaviour, and coquettishness, feigning opposition: (M, Msb, K:) [and دَلَّتْ also signifies she talked and jested in a pleasing manner, displaying a pleasant mien or guise: and in like manner دَلَّ is said of a man with his wife: see دَلٌّ, below. See also 4.]

b2: دَلَّ also signifies He gloried in, or boasted of, certain properties, or peculiar qualities. (IAar, T.) b3: Also, aor. ـِ He favoured with, or conferred, a gift. (IAar, T.) A4: And دَلَّ, [aor., accord. to rule, يَدُلُّ,] He emboldened: so in the phrase, مَا دَلَّكَ عَلَىَّ [What emboldened thee, or hath emboldened thee, against me?]: and in the saying of Keys Ibn-Zoheyr, أَظُنُّ الحِلْمَ دَلَّ عَلَىَّ قَوْمِى

وَقَدْ يُسْتَجْهَلُ الرَّجُلُ الحَلِيمُ [I think that forbearance hath emboldened against me my people: for sometimes the forbearing man is reckoned ignorant]: (T:) and ↓ دلّل signifies the same. (T and TA in art. دلو.) 2 دَلَّّ see what immediately precedes: b2: and for a meaning of التَّدْلِيلُ [inf. n. of دَلَّلَ], see جَلَدَ عُمَيْرَةَ, in the first paragraph of art. جلد.4 ادلّ: see 1.

A2: ادلّ عَلَيْهِ He acted, or behaved, with boldness, or presumptuousness, towards him; syn. اِنْبَسَطَ عَلَيْهِ; (M, K;) as also ↓ تدلّل: (M, Mgh, * K:) and هِىَ تُدِلُّ عَلَيْهِ [and ↓ تَتَدَلَّلُ] She emboldens herself against him. (T.) Imrael-Keys says, ↓ أَفَاطِمَ مَهْلًا بَعْضَ هٰذاَ التَّدَلُّلِ فَإِنْ كُنْتِ قَدْ أَزْمَعْتِ صَرْمِى فَأَجْمِلِى

[O Fátimeh (فاطم being a contraction of فَاطِمَةُ), act thou gently: relinquish somewhat of this boldness; (or, as is said in the EM, p. 15, of this amorous gesture or behaviour, and coquettish boldness, and feigned coyness or opposition; see 1;) and if thou have determined upon cutting me, act with goodness, or moderation]. (TA.) b2: Also He confided in his love, and therefore acted presumptuously towards him. (IDrd, M, K. *) In the copies of the K, أَوْثَقَ is here put in the place of وَثِقَ. (TA.) [And in the CK, أَوْثَقَ بِحَبَّتِه is put for وَثِقَ بِمُحَبِّتِهِ.] Hence, (TA,) one says, أَدَلَّ فَأَمَلَّ [He acted presumptuously, confiding in another's love, and disgusted]: (S, M, TA:) a prov. (M, TA.) b3: One says also, هُوَ يُدِلُّ بِفُلَانٍ, meaning [simply] He confides in such a one. (S.) b4: And ادلّ عَلَى أَقْرَانِهِ, (S, M, K,) meaning أَخَذَهُمْ مِنْ فَوْقٍ [i. e. He overcame, or overpowered, his adversaries], (M, K,) in war, or battle: (S:) and so البَازِى عَلَى

صَيْدِهِ [the hawk, his prey, or quarry]. (S, M, K.) A3: ادلّ said of a wolf, He became mangy, or scabby, and lean, or emaciated, and small in body. (Sgh, K.) 5 تَدَلَّّ see 1, and 4; the latter in three places.

تدلّل also signifies He exalted himself; or was, or became, haughty, proud, or disdainful: you say, هُمْ يَتَدَلَّلُونَ عَلَى السُّلْطَانِ [They exalt themselves against the Sultán; or behave haughtily to him]. (S in art. دكل.) 7 اندلّ: see 1, in three places. b2: Also It poured out or forth; or was, or became, poured out or forth. (Sgh, K.) 8 اِدَّلَّ, first Pers\. اِدَّلَلْتُ: see 1.10 استدلّ He desired, or sought, an indication, an evidence, a proof, or an argument: [this is the primary signification: and hence,] he adduced an indication, &c.: and he drew an inference, or a deduction: (KL:) or he established an indication for the purpose of obtaining a certain knowledge of a thing indicated, or for the purpose of affirming a thing indicated: and sometimes it is quasi-pass. of دَلَّهُ الطَّرِيقَ [explained above, so that it signifies he was, or became, directed, or rightly directed, to the way]. (TA. See 1.) [You say, استدلّ بِشَىْءٍعَلَى شَىْءٍ آخَرَ He desired, or sought, to be directed, or guided, by a thing, to another thing: he adduced, or took, or regarded, a thing as an indication, an evidence, or a proof, of another thing, or as an argument in favour of another thing: he inferred, from a thing, another thing: he sought, or found, or perceived, or saw, in a thing, an indication, an evidence, or a proof, of another thing, or an argument in favour of another thing: he was, or became, directed, or guided, or he directed or guided himself, by a thing, to another thing, or to the knowledge of another thing. الدَّلِيلُ مَا يُسْتَدَلَّ بِهِ, occurring in the S, means The دليل is that whereby one is directed, or guided.] R. Q. 1 دَلْدَلَ, (M,) inf. n. دَلْدَلَةٌ and دِلْدَالٌ, (M, K,) He put in motion or in a state of commotion, or moved about, (M, K,) a thing suspended, (M,) and his head and limbs in walking, (M, K) said of a man. (M.) A2: دَلْدَلَ فِى

الأَرْضِ He went away into the country, or in the land. (T.) R. Q. 2 تَدَلْدَلَ It was, or became, in a state of motion or commotion, or it moved about, (T, S, K,) hanging down; i. e. it dangled: (S, K:) it hung down loosely. (M, K.) b2: [Hence,] تَدَلْدَلُوا بَيْنَ أَمْرَيْنِ فَلَمْ يَسْتَقِيمُوا [(assumed tropical:) They wavered, vacillated, or hung in suspense, between two affairs, and did not pursue a direct course]. (Lh, T, K.) دَلٌّ Amorous gesture or behaviour, of a woman, with coquettish boldness, and feigned coyness or opposition; as also ↓ دَلَالٌ: (S, M:) the former is an inf. n., [see 1,] and ↓ the latter is a simple subst.; (Msb;) both signifying a woman's boldness of behaviour (M, Msb, K) towards the husband, (M, K,) with amorous gesture, and coquettishness, feigning opposition; (M, Msb, K;) as also ↓ دَالُولَآءُ, (K,) and ↓ دَالَّةٌ: (Har p. 567:) or دَلٌّ signifies a woman's pleasing talk and jesting and mien or guise; as also ↓ دَلَالٌ: (Sh, T:) and pleasing talk and jesting of a man with his wife: (TA in art. سمت:) and also, (Kudot;,) accord. to A'Obeyd (T, S) and Hr, (M,) like هَدْىٌ, (K,) or nearly the same as this word, (T, S, M,) both signifying a certain calm or placid or grave manner of deportment, with pleasingness of mien or guise or aspect, (T, S, M, K,) and of the natural dispositions &c., (T, S,) of a man: (T, S, M:) and boldness [or presumptuousness]; (T in art. دلو;) as also ↓ دَلَالٌ and ↓ دَالَّةٌ: (Mgh, and Har p. 243, and T ubi suprà in explanation of the last:) or this last signifies a kind of boldness (IAar, T, M, * K *) towards a person in whose estimation one holds a high place, (IAar, T,) or towards a person beloved, or a beloved and loving relation; (M, K;) and is a subst. from أَدَلَّ; (S;) syn. with إِدْلَالٌ; (Har p. 243;) as is also ↓ دِلَّةٌ. (Fr, T.) One says, هِىَ حَسَنَةُ الدَّلِّ and ↓ الدَّلَالِ [She is pleasing in respect of her amorous gesture &c.]. (S.) A2: It is also an arabicized word, from the Pers\.

دِلْ signifying The heart, or mind: (M, K:) sometimes used in the speech of the Arabs, (M,) and applied by them as a proper name (M, K,) to a woman: (M:) with fet-h (M, K) and teshdeed (K) because there is no such word in their language as دِلٌّ; wherefore they changed it to دَلٌّ, which has the first of the meanings assigned to it above. (M.) دَلَّةٌ, to which Golius assigns a meaning partly belonging to دَلْدَلَةٌ, an inf. n. of دَلْدَلَ, and partly to other words of this art, (“ Capitis membrorumve motus seu gestus, extrinsecus gravitatem præ se ferens, profectus tamen ab eo qui amat favetque,”) as on the authority of the K and KL, I do not find in either of those works.]

دُلَّةٌ A favour, or benefit, conferred, or bestowed. (Fr, T.) دِلَّةٌ: see دَلٌّ.

دَلَالٌ: see دَلٌّ, in five places.

دَلِيلٌ i. q. ↓ دَالٌّ; (S, Msb, TA;) i.e.[A director; or] a right director (Msb, Kull, TA) to that which is sought or desired; a guide; (Kull;) one who directs, or rightly directs, another; (M;) [an indicator;] and a discoverer: (Msb:) and a thing by which one is directed, or guided, (مَا يُسْتَدَلُّ بِهِ S, TA,) or by which one is rightly directed; (TA;) [an indication; an evidence; a proof; and an argument;] a sign set up for the knowledge of a thing indicated; (whence smoke is called دَلِيلٌ عَلَى النَّارِ [an indication of fire];) anything whereby a thing indicated is known, whether relating to an object of sense or to the law [&c.], decisive or indecisive: and ↓ دَلَالَةٌ is used in the sense of دَلِيلٌ, because a thing is called by the inf. n. of its verb: (Kull:) and so is ↓ دِلِّيلَى, (S, MF, TA,) though this is asserted in the K to have been said heedlessly by J because this last word is an inf. n.; for the inf. n. is used in the sense of the act. part. n., almost by a general rule, as it is also in the sense of the pass. part. n.: (MF, TA:) the pl. of دَلِيلٌ is أَدِلَّآءُ [generally restricted to rational beings, or always so restricted,] and أَدِلَّةٌ [generally restricted to things by which one is directed &c., but properly a pl. of pauc.,] (M, TA) and, accord. to some, دَلَائِلُ, (Kull,) or this is pl. of ↓ دَلِيلَةٌ [fem. of دَلِيلٌ, or of ↓ دَلَالَةٌ, as is also دَلَالَاتٌ. (TA.) يَا دَلِيلَ المُتَحَيِّرِينَ means O guide of those who are perplexed to that by means of which their perplexity will depart. (Kull.) The saying of a poet, شَدُّوا المَطَى عَلَى دَلِيلٍ دَائِبِ means, as some say, بِدَلِيلٍ [i.e. They bound the saddles upon the camels for riding, with, or by means of, a toiling guide]: or, accord. to IJ, it may be elliptical, for عَلَىدِلَالَةِ دَلِيلٍ, and is like the phrase سِرْ عَلَى اسْمِ اللّٰهِ; as though he said, مُعْتَمِدِينَ عَلَى دَلِيلٍ دَائِبِ [relying upon a toiling guide]. (M.) دَلَالَةٌ: see the next paragraph, in four places; and see its pl. in the same: b2: see also دَلِيلٌ, in two places. b3: As a conventional term, (TA,) it means A word's signification, or indication of meaning: (Msb, TA:) this is of three kinds: thus إِنْسَــانٌ signifies, or indicates, “an animal endowed with reason ” بِالمُطَابَقَةِ, i. e. by complete correspondence; and “ an animal ” or “ a being endowed with reason ” بِالتَّضَمُّنِ, i. e. [by partial inclusion, or] partially; and “ a being capable of knowledge ” بِالِالْتِزَامِ, i. e. [necessarily, or] by a necessary idea attached to it in the mind. (TA.) دِلَالَةٌ a subst. signifying Direction, right direction, or guidance; (Fr, T, M, Msb;) as also ↓ دَلَالَةٌ, (Fr, T, Msb,) or the former only accord. to IDrd, (M,) and ↓ دُلُولَةٌ and ↓ دِلِّلَيلَى; (M;) or this last is an inf. n. like ↓ دَلَالَةٌ; (K;) or signifies the skill of a guide in direction or right direction or guidance; his well-grounded skill therein. (Sb, M, K.) A poet says, إِنِّى امْرَأٌ بِالطُّرْقِ ذُو دَلَالَاتْ [Verily I am a man possessing varied skill in guiding in the roads, or ways]. (A'Obeyd, S.) b2: The occupation of the دَلَّال [q. v.]; (M, K;) as also ↓ دَلَالَةٌ: (K:) or, accord. to IDrd, the latter [only] has this meaning. (M.) b3: The hire that one gives to the دَلِيل, or [so in the M, but in the K “ and ”] to the دَلَّال: (M, K:) and so, sometimes, ↓ دَلَالَةٌ. (K.) دُلُولَةٌ an inf. n. of دَلَّ [q. v.]: (S, Msb, K:) or a simple subst.: (M:) see the next preceding paragraph.

دَلِيلَةٌ: see دَليِلٌ: b2: and see also what next follows.

دُلَّى A conspicuous road or beaten track. (IAar, K.) In the T, at the end of art. لد it is said that ↓ دَلِيلَةٌ signifies A white road or beaten track; on the authority of AA. (TA.) دَلَّالٌ A broker; or one who acts as an intermediary between the seller and the buyer, for effecting the sale; because he directs the purchaser to the merchandise, and the seller to the price; also called سِمْسَارٌ; (TA in art. سمسر;) one who brings together the seller and the buyer. (M, K.) دِلِّيلَى: see دَلِيلٌ: b2: and see also دِلَالَةٌ.

قَوْمٌ دُلْدُلٌ (T, * K) and ↓ دَلْدَالٌ (Lh, T, K) A people, or party, wavering, vacillating, or hanging in suspense, between two affairs, and not pursuing a direct course. (Lh, T, K.) You say also, جَاوُوا دُلْدُلًا, meaning They came wavering; not inclining to these nor to those. (ISk, T, S.) A2: دُلْدُلٌ also signifies A case, or an affair, of great magnitude or moment, difficult, or formidable. (K.) You say, وَقَعَ القَوْمُ فِى الدَّلْدُلِ [The people, or party, fell into that which was a case of great magnitude &c.]. (TA.) [See also a similar phrase in the next paragraph.]) A3: Also, (S, M, K,) and ↓ دُلْدُولٌ, (K,) The قُنْفُذ [or hedge-hog]: (IAar, T, K:) or a species of قنفذ having long prickles: (M:) or a large قنفذ: (S, K:) or the male قنفذ: (MF:) or an animal like the قنفذ; (M, K;) it is a certain beast that shakes, and shoots forth prickles like arrows: the difference between it and the قنفذ is like that between فِئَرَة and جِرْذَانْ, and the ox-kind and buffaloes, and Arabian camels and those called بَخَاتِىّ: (M:) or a certain large thing, larger than the قنفذ, having long prickles. (Lth, T.) b2: Also, the former, without the article ال (M, TA,) incorrectly written in the K with that article, (TA,) the name of A certain mule, (M, K, TA,) of a colour in which whiteness predominated over blackness, (TA,) belonging to the Prophet. (M, K, TA.) دَلْدَالٌ [Motion, or commotion, or a moving about, of a thing suspended, and of the head and limbs in walking;] a subst. from دَلْدَلَ in the first of the senses assigned to this verb above: (M, K:) agitation, convulsion, tumult, or disturbance. (S, K.) [Hence,] one says, وَقَعَ القَوْمُ فِى دَلْدَالٌ The people, or party, fell into an unsound, a corrupt, or a disordered, and an unsteady, or a fluctuating, state of affairs. (Lh, T. [See a similar phrase in the next preceding paragraph.]) b2: See also another signification in the next preceding paragraph.

دُلْدُولٌ: see دُلْدُلٌ.

دَالٌّ: see دَلِيلٌ.

دَالَّةٌ: see دَلٌّ, in two places.

دَالُولَآءُ: see دَلٌّ.

أَدَلٌّ Very bountiful or beneficent. (IAar, T.) اِسْتِدْلَالِىٌّ [Inferential, illative, or deductive, knowledge;] a term opposed to ضَرُورِىٌّ as meaning [intuitive, immediate, or axiomatic, or] such as originates without thought, or reflection, and intellectual examination of an evidence or a proof. (Kull p. 232.) مُدِلٌّ [Acting, or behaving, with boldness, or presumptuousness: &c.: see its verb (4).] Trusting in himself, and in his weapons and apparatus. (Ham p. 383.) And مُدِلٌّ بِالشَّجَاعَةِ [Presuming by reason of courage: or] bold, daring, or brave. (T.) فُلَانَةُ مُدَلَّلَةُ فُلَانٍ, meaning Such a female is the foster-child of such a man, is a phrase of the people of Baghdád, not of the [classical] language of the Arabs. (Sgh, TA.) مُدَلِّلٌ One who accuses of a crime, an offence, or an injurious action, wrongfully. (IAar, T.) مَدْلُولٌ [pass. part. n. of دَلَّ; Directed, directed aright, or guided: and indicated, denoted, or signified. Hence, مَدْلُولُ لَفْظٍ The indicated meaning, or signification, of a word: pl. مَدْلُولَاتٌ.

A2: Also] Emboldened. (T.)

علم السحر
هو: علم يستفاد منه حصول ملكة نفسانية يقتدر بها على أفعال غريبة بأشياء خفية قاله في كشاف اصطلاحات الفنون.
وفي كشف الظنون: هو ما خفي سببه وصعب استنابطه لأكثر العقول.
وحقيقته: كل ما سحر العقول وانقادت إليه النفوس بخدعة وتعجب واستحسان فتميل إلى إصغاء الأقوال والأفعال الصادرة عن الساحر.
فعلى هذا التقدير هو: علم باحث عن معرفة الأحوال الفلكية وأوضاع الكواكب وعن ارتباط كل منها مع الأمور الأرضية من المواليد الثلاثة على وجه خاص ليظهر من ذلك الارتباط والامتزاج عللها وأسبابها وتركيب الساحر في أوقات المناسبة من الأوضاع الفلكية والأنظار الكوكبية بعض المواليد ببعض فيظهر ما جل أثره وخفي سببه من أوضاع عجيبة وأفعال غريبة تحيرت فيها العقول وعجزت عن حل خفاها أفكار الفحول.
أما منفعة هذا: العلم فالاحتراز عن عمله لأنه محرم شرعا إلا أن يكون لدفع ساحر يدعي النبوة فعند ذلك يفترض وجود شخص قادر لدفعه بالعمل ولذلك قال بعض العلماء:
إن تعلم السحر فرض كفاية وإباحة الأكثرون دون عمله إلا إذا تعين لدفع المتنبي.
واختلف الحكماء في طرق السحر:
فطريق الهند: بتصفية النفس وطريق النبط: بعمل العزائم في بعض الأوقات المناسبة.
وطريق اليونان: بتسخير روحانية الأفلاك والكواكب.
وطريق العبرانيين والقبط والعرب: بذكر بعض الأسماء المجهولة المعاني فكأنه قسم من العزائم زعموا أنهم سخروا الملائكة القاهرة للجن. فمن الكتب المؤلفة في هذا الفن: الإيضاح للأندلسي والبساطين لاستخدام الأنس وأرواح الجن والشياطين وبغية الناشد ومطلب القاصد على طريقة العبرانيين والجمهرة أيضا ورسائل أرسطو إلى الإسكندر وغاية الحكيم للمجريطي وكتاب طيماؤس وكتاب الوقوفات للكواكب على طريقة اليونانيين وكتاب سحر النبط لابن وحشية وكتاب العمي على طريقة العبرانيين ومرآة المعاني في إدراك العالم الــإنســاني على طريقة الهند انتهى ما في كشف الظنون
وفي تاريخ ابن خلدون علم السحر والطلسمات هو: علم بكيفية استعدادات تقتدر النفوس البشرية بها على التأثيرات في عالم العناصر إما بغير معين أو بمعين من الأمور السماوية والأول هو: السحر والثاني: هو الطلسمات.
ولما كانت هذه العلوم مهجورة عند الشرائع لما فيها من الضرر ولما يشترط فيها من الوجهة إلى غير الله من كوكب أو غيره كانت كتبها كالمفقود بين الناس إلا ما وجد في كتب الأمم الأقدمين فيما قبل نبوة موسى عليه السلام مثل: النبط والكلدانيين فإن جميع من تقدمه من الأنبياء لم يشرعوا الشرائع ولا جاؤوا بالأحكام إنما كانت كتبهم مواعظ توحيد الله وتذكير بالجنة والنار وكانت هذه العلوم في أهل بابل من السريانيين والكلدانيين وفي أهل مصر من القبط وغيرهم وكان لهم فيها التأليف والآثار ولم يترجم لنا من كتبهم فيها إلا القليل مثل:
الفلاحة النبطية من أوضاع أهل بابل فأخذ الناس منها هذا العلم وتفننوا فيه ووضعت بعد ذلك الأوضاع مثل: مصاحف الكواكب السبعة وكتاب طمطم الهندي في صور الدرج والكواكب وغيرهم.
ثم ظهر بالمشرق جابر بن حيان كبير السحرة في هذه الملة فتصفح كتب القوم واستخرج الصناعة وغاص على زبدتها واستخرجها ووضع فيها غيرها من التآليف وأكثر الكلام فيها وفي صناعة السيمياء لأنها من توابعها لأن إحالة الأجسام النوعية من صورة إلى أخرى إنما يكون بالقوة النفسية لا بالصناعة العملية فهو من قبيل السحر ثم جاء مسلمة بن أحمد المجريطي إمام أهل الأندلس في التعاليم والسحريات فلخص جميع تلك الكتب وهذبها وجمع طرقها في كتابه الذي سماه غاية الحكيم ولم يكتب أحد في هذا العلم بعده ولنقدم هنا مقدمة يتبين بها حقيقة السحر وذلك أن النفوس البشرية وإن كانت واحدة بالنوع فهي مختلفة بالخواص وهي أصناف كل صنف مختص بخاصية واحدة بالنوع لا توجد في الصنف الآخر وصارت تلك الخواص فطرة وجبلة لصنفها.
فنفوس الأنبياء عليهم السلام لها خاصية تستعد بها للمعرفة الربانية ومخاطبة الملائكة عليهم السلام عن الله - سبحانه وتعالى - كما مر وما يتبع ذلك من التأثير في الأكوان واستجلاب روحانية الكواكب للتصرف فيها والتأثير بقوة نفسانية أو شيطانية.
فأما تأثير الأنبياء فمدد إلهي وخاصية ربانية ونفوس الكهنة لها خاصية الاطلاع على المغيبات بقوى شيطانية وهكذا كل صنف مختص بخاصية لا توجد في الآخر.
والنفوس الساحرة على مراتب ثلاثة يأتي شرحها:
فأولها: المؤثرة بالهمة فقط من غير إله ولا معين وهذا هو الذي تسميه الفلاسفة: السحر.
والثاني: بمعين من مزاج الأفلاك أو العناصر أو خواص الأعداد ويسمونه: الطلسمات وهو أضعف رتبة من الأول. والثالث: تأثير في القوى المتخيلة يعمد صاحب هذا التأثير إلى القوى المتخيلة فيتصرف فيها بنوع من التصرف ويلقي فيها أنواعا من الخيالات والمحاكات وصورا مما يقصده من ذلك ثم ينزلها إلى الحسن من الرائين بقوة نفسه المؤثرة فيه فينظر الراؤون كأنها في الخارج وليس هناك شيء من ذلك كما يحكي عن بعضهم أنه يرى البساتين والأنهار والقصور وليس هناك شيء من ذلك ويسمى هذا عند الفلاسفة: الشعوذة أو الشعبذة هذا تفصيل مراتبه.
ثم هذه الخاصية تكون في الساحرة بالقوة شأن القوى البشرية كلها وإنما تخرج إلى الفعل بالرياضة ورياضة السحر كلها إنما تكون بالتوجه إلى الأفلاك والكواكب والعوالم العلوية والشياطين بأنواع التعظيم والعبادة والخضوع والتذلل فهي لذلك وجهه إلى غير الله وسجود له والوجهة إلى غير الله كفر فلهذا كان السحر كفرا والكفر من مواده وأسبابه كما رأيت ولهذا اختلف الفقهاء في قتل الساحر هل هو لكفره السابق على فعله أو لتصرفه بالإفساد وما ينشأ عنه من الفساد في الأكوان والكل حاصل منه.
ولما كانت المرتبتان الأوليان من السحر لهما حقيقة في الخارج والمرتبة الأخيرة الثالثة لا حقيقة لها اختلف العلماء في السحر هل هو حقيقة أو إنما هو تخييل؟
فالقائلون بأن له حقيقة: نظروا إلى المرتبتين الأوليين.
والقائلون بأن لا حقيقة له: نظروا إلى المرتبة الثالثة الأخيرة فليس بينهم اختلاف في نفس الأمر بل إنما جاء من قبل اشتباه هذه المراتب والله أعلم.
واعلم أن وجود السحر لا مرية فيه بين العقلاء من أجل التأثير الذي ذكرناه وقد نطق به القرآن قال الله تعالى: {وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ} .
وسحر رسول الله - صلى الله عليه وسلم - حتى كان يخيل إليه أنه يفعل الشيء ولا يفعله وجعل سحره في مشط ومشاقة وجف طلعة ودفن في بئر ذروان فأنزل الله عز وجل عليه في المعوذتين {وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ} .
قالت عائشة رضي الله عنها: فكان لا يقرأ على عقدة من تلك العقد التي سحر فيها إلا انحلت.
وأما وجود السحر في أهل بابل وهم الكلدانيون من النبط والسريانيون فكثير ونطق به القرآن وجاءت به الأخبار
وكان للسحر في بابل ومصر زمان بعثه موسى عليه السلام أسواق نافقة ولهذا كانت معجزة موسى من جنس ما يدعون ويتناغون فيه وبقي من آثار ذلك في البرابي بصعيد مصر شواهد دالة على ذلك ورأينا بالعيان من يصور صورة الشخص المسحور بخواص أشياء مقابلة لما نواه وحلوله موجودة بالمسحور وأمثال تلك المعاني من أسماء وصفات في التأليف والتفريق
ثم يتكلم على تلك الصورة التي أقامها مقام الشخص المسحور عينا أو معنى ثم ينفث من ريقه بعد اجتماعه في فيه بتكرير مخارج تلك الحروف من الكلام السوء ويعقد على ذلك المعنى في سبب أعده لذلك تفاؤلا بالعقد واللزام وأخذ العهد على من أشرك به من الجن في نفثه في فعله ذلك استشعارا للعزيمة ولتلك البنية والأسماء السيئة روح خبيثة تخرج منه مع النفخ متعلقة بريقه الخارج من فيه بالنفث فتنزل عنها أرواح خبيثة ويقع عن ذلك بالمسحور ما يحاوله الساحر.
وشاهدنا أيضا من المنتحلين للسحر عمله من يشير إلى كساء أو جلد ويتكلم عليه في سره فإذا هو مقطوع مترف ويشير إلى بطون الغنم كذلك في مراعيها بالبعج فإذا أمعاؤها ساقطة من بطونها إلى الأرض.
وسمعنا أن بأرض الهند لهذا العهد من يشير إلى إنســان فيتحتت قلبه ويقع ميتا وينقب عن قلبه فلا يوجد في حشاه ويشير إلى الرمانة وتفتح فلا يوجد من حبوبها شيء.
وكذلك سمعنا أن بأرض السودان وأرض الترك من يسحر السحاب فيمطر الأرض المخصوصة.
وكذلك رأينا من عمل الطلسمات عجائب في الأعداد المتحابة وهي رك رف د أحد العددين مائتان وعشرون والآخر مائتان وأربعة وثمانون.
ومعنى المتحابة: أن أجزاء كل واحد التي فيه من نصف وثلث وربع وسدس وخمس وأمثالها إذا جمع كان مساويا للعدد الآخر صاحبه فيسمى لأجل ذلك: المتحابة.
ونقل أصحاب الطلسمات: أن لتلك الأعداد أثرا في الإلفة بين المتحابين واجتماعهما إذا وضع لهما مثالان أحدهما بطالع الزهرة وهي في بيتها أو شرفها ناظرة إلى القمر نظر مودة وقبول ويجعل طالع الثاني سابع الأول ويضع على أحد التمثالين أحد العددين والآخر على الآخر ويقصد بالأكثر الذي يراد ائتلافه أعني المحبوب ما أدري الأكثر كمية أو الأكثر أجزاء فيكون لذلك من التأليف العظيم بين المتحابين ما لا يكاد ينفك أحدهما عن الآخر قاله صاحب الغاية وغيره من أئمة هذا الشأن وشهدت له التجربة.
وكذا طابع الأسد ويسمى أيضا: طابع الحصى وهو أن يرسم في قالب هذا الطابع صورة أسد شائلا ذنبه عاضا على حصاة قد قسمها بنصفين وبين يديه صورة حية منسابة من رجليه إلى قبالة وجهه فاغرة فاها إلى فيه وعلى ظهره صورة عقرب تدب ويتحين برسمه حلول الشمس بالوجه الأول أو الثالث من الأسد بشرط صلاح النيرين وسلامتهما من النحوس فإذا وجد ذلك وعثر عليه طبع في ذلك الوقت في مقدار المثقال فما دونه من الذهب وغمس بعد في الزعفران محلولا بماء الورد ورفع في خرقة حرير صفراء فإنهم يزعمون أن لممسكه من العز على السلاطين في مباشرتهم وخدمتهم وتسخيرهم له ما لا يعبر عنه وكذلك السلاطين فيه من القوة والعز على من تحت أيديهم ذكر ذلك أيضا أهل هذا الشأن في الغاية وغيرها وشهدت له التجرية.
وكذلك وفق المسدس المختص بالشمس ذكروا أنه يوضع عند حلول الشمس في شرفها وسلامتها من النحوس وسلامة القمر بطالع ملوكي يعتبر فيه نظر صاحب العاشر لصاحب الطالع نظر مودة وقبول ويصلح فيه ما يكون في مواليد الملوك من الأدلة الشريفة ويرفع خرقة حرير صفراء بعد أن يغمس في الطيب فزعموا أنه له أثرا في صحابة الملوك وخدمتهم ومعاشرتهم وأمثال ذلك كثيرة.
وكتاب الغاية لمسلمة بن أحمد المجريطي هو مدون هذه الصناعة وفيه استيفاؤها وكمال مسائلها. وذكر لنا1 أن الإمام الفخر بن الخطيب وضع كتابا في ذلك وسماه: بالسر المكتوم وإنه بالمشرق يتداوله أهله ونحن لم نقف عليه والإمام لم يكن من أئمة هذا الشأن فيما نظن ولعل الأمر بخلاف ذلك وبالمغرب صنف من هؤلاء المنتحلين لهذه الأعمال السحرية يعرفون بالبعاجين وهم الذين ذكرت أولا أنهم يشيرون إلى الكساء أو الجلد فيتخرق ويشيرون إلى بطون الغنم بالبعج فتنبعج ويسمى أحدهم لهذا العهد باسم: البعاج لأن أكثر ما ينتحل من السحر بعج الأنعام يرتب بذلك أهلها ليعطوه من فضلها وهم متسترون بذلك في الغاية خوفا على أنفسهم من الحكام لقيت منهم جماعة وشاهدت من أفعالهم هذه بذلك وأخبروني أن لهم وجهة ورياضة خاصة بدعوات كفرية وإشراك روحانيات الجن والكواكب سطرت فيها صحيفة عندهم تسمى الخزيرية يتدارسونها وإن بهذه الرياضة والوجهة يصلون إلى حصول هذه الأفعال لهم وإن التأثير الذي لهم إنما هو فيما سوى الــإنســان الحر من المتاع والحيوان والرقيق يعبرون عن ذلك بقولهم: إنما انفعل فيما تمشي فيه الدراهم أي: ما يملك ويباع ويشترى من سائر الممتلكات هذا ما زعموه وسألت بعضهم فأخبرني به.
وأما أفعالهم فظاهرة موجودة وقفنا على الكثير منها وعاينتها من غير ريبة في ذلك هذا شأن السحر والطلسمات وآثارهما في العالم
فأما الفلاسفة ففرقوا بين السحر والطلسمات بعد أن أثبتوا أنهما جميعا أثر للنفس الــإنســانية واستدلوا على وجود الأثر للنفس الــإنســانية بأن لها آثارا في بدنها على غير المجرى الطبعي وأسبابه الجسمانية بل آثار عارضة من كيفيات الأرواح تارة كالسخونة الحادثة عن الفرح والسرور من جهة التصورات النفسانية أخرى كالذي يقع من قبل التوهم فإن الماشي على حرف حائط أو على حبل منتصب إذا قوي عنده توهم السقوط سقط بلا شك ولهذا تجد كثيرا من الناس يعودون أنفسهم ذلك حتى يذهب عنهم هذا الوهم فتجدهم يمشون على حرف الحائط والحبل المنتصب ولا يخافون السقوط فثبت أن ذلك من آثار النفس الــإنســانية وتصورها للسقوط من أجل الوهم وإذا كان ذلك أثرا للنفس في بدنها من غير الأسباب الجسمانية الطبيعية فجائز أن يكون لها مثل هذا الأثر في غير بدنها إذ نسبتها إلى الأبدان في ذلك النوع من التأثير واحدة لأنها غير حالة في البدن ولا منطبعة فيه فثبت أنها مؤثرة في سائر الأجسام.
وأما التفرقة عندهم بين السحر والطلسمات فهو: أن السحر لا يحتاج الساحر فيه إلى معين وصاحب الطلسمات يستعين بروحانيات الكواكب وأسرار الأعداد وخواص الموجودات وأوضاع الفلك المؤثرة في عالم العناصر كما يقوله المنجمون.
ويقولون: السحر اتحاد روح بروح. والطلسم: اتحاد روح بجسم.
ومعناه عندهم: ربط الطبائع العلوية السماوية بالطبائع السفلية.
والطبائع العلوية هي: روحانيات الكواكب ولذلك يستعين صاحبه في غالب الأمر بالنجامة.
والساحر عندهم: غير مكتسب لسحره بل هو مفطور عندهم على تلك الجبلة المختصة بذلك النوع من التأثير.
والفرق عندهم بين المعجزة والسحر أن المعجزة إلهية تبعث في النفس ذلك التأثير فهو مؤيد بروح الله على فعله ذلك والساحر إنما يفعل ذلك من عند نفسه وبقوته النفسانية وبإمداد الشياطين في بعض الأحوال.
فبينهما الفرق في المعقولية والحقيقة والذات في نفس الأمر وإنما نستدل نحن على التفرقة بالعلامات الظاهرة وهي: وجود المعجزة لصاحب الخير وفي مقاصد الخير وللنفوس المتمحضة للخير والتحدي بها على دعوى النبوة والسحر إنما يوجد لصاحب الشر وفي أفعال الشر في الغالب من التفريق بين الزوجين وضرر الأعداء وأمثال ذلك وللنفوس المتمحضة للشر
هذا هو الفرق بينهما عند الحكماء الإلهيين وقد يوجد لبعض المتصوفة وأصحاب الكرامات تأثير أيضا في أحوال العالم وليس معدودا من جنس السحر وإنما هو بالإمداد الإلهي لأن طريقتهم ونحلتهم من آثار النبوة وتوابعها ولهم في المدد الإلهي حظ على قدر حالهم وإيمانهم وتمسكهم بكلمة الله وإذا اقتدر أحد منهم على أفعال الشر فلا يأتيها لأنه متقيد فيما يأتيه ويذره للأمر الإلهي فما لا يقع لهم فيه الإذن لا يأتونه بوجه ومن أتاه منهم فقد عدل عن طريق الحق وربما سلب حاله.
ولما كانت المعجزة بإمداد روح الله والقوى الإلهية فلذلك لا يعارضها شيء من السحر وانظر شأن سحرة فرعون مع موسى في معجزة العصا كيف تلقفت ما كانوا يأفكون وذهب سحرهم واضمحل كأن لم يكن وكذلك لما أنزل على النبي - صلى الله عليه وسلم - في المعوذتين {وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ} قالت عائشة رضي الله عنها: فكان لا يقرؤها على عقدة من العقد التي سحر فيها إلا انحلت فالسحر لا يثبت مع اسم الله وذكره.
وقد نقل المؤرخون أن زركش كاويان وهي راية كسرى كان فيه الوفق المئيني العددي منسوجا بالذهب في أوضاع فلكية رصدت لذلك الوفق ووجدت الراية يوم قتل رستم بالقادسية واقعة على الأرض بعد انهزام أهل فارس وشتاتهم وهو الطلسمات والأوفاق مخصوص بالغلب في الحروب وإن الراية التي يكون فيها أو معها لا تنهزم أصلا إلا أن هذه عارضها المدد الإلهي من إيمان أصحاب رسول الله - صلى الله عليه وسلم - وتمسكهم بكلمة الله فانحل معها كل عقد سحري ولم يثبت وبطل ما كانوا يعملون.
وأما الشريعة فلم تفرق بين السحر والطلسمات وجعلتهما بابا واحدا محظورا لأن الأفعال إنما أباح لنا الشارع منها ما يهمنا في ديننا الذي فيه صلاح آخرتنا أو في معاشنا الذي فيه صلاح دنيانا وما لا يهمنا في شيء منهما فإن كان فيه ضرر ونوع ضرر كالسحر الحاصل ضرره بالوقوع يلحق به الطلسمات لأن أثرهما واحد وكالنجامة التي فيها نوع ضرر باعتقاد التأثير فتفسد العقيدة الإيمانية برد الأمور إلى غير الله تعالى فيكون حينئذ ذلك الفعل محظورا على نسبته في الضرر وإن لم يكن مهما علينا ولا فيه ضرر فلا أقل من أن تركه قربة إلى الله فإن من حسن إسلام المرء تركه ما لا يعنيه فجعلت الشريعة باب السحر والطلسمات والشعوذة بابا واحدا لما فيها من الضرر وخصته بالحظر والتحريم.
وأما الفرق عندهم بين المعجزة والسحر: فالذي ذكره المتكلمون أنه راجع إلى التحدي وهو دعوى وقوعها على وفق ما ادعاه قالوا: والساحر مصروف عن مثل هذا التحدي فلا يقع منه وقوع المعجزة على وفق دعوى الكاذب غير مقدور لأن دلالة المعجزة على الصدق عقلية لأن صفة نفسها التصديق فلو وقعت مع الكذب لاستحال الصادق كاذبا وهو محال فإذا لا تقع المعجزة مع الكاذب بإطلاق.
وأما الحكماء: فالفرق بينهما عندهم كما ذكرناه فرق ما بين الخير والشر في نهاية الطرفين فالساحر لا يصدر منه الخير ولا يستعمل في أسباب الخير وصاحب المعجزة لا يصدر منه الشر ولا يستعمل في أسباب الشر فكأنهما على طرفي النقيض في أصل فطرتهم والله يهدي من يشاء وهو القوي العزيز لا رب سواه.
ومن قبيل هذه التأثيرات النفسانية الإصابة بالعين وهو تأثير من نفس المعيان عندما يستحسن بعينه مدركا من الذوات أو الأحوال ويفرط في استحسانه وينشأ عن ذلك الاستحسان حينئذ أنه يروم معه سلب ذلك الشيء عمن اتصف به فيؤثر فساده وهو جبلة فطرية أعني هذه الإصابة بالعين.
والفرق بينها وبين التأثيرات وإن كان منها ما لا يكتسب أن صدورها راجع إلى اختيار فاعلها والفطري منها قوة صدروها لا نفس صدروها ولهذا قالوا: القاتل بالسحر أو بالكرامة يقتل والقاتل بالعين لا يقتل وما ذلك إلا لأنه ليس مما يريده ويقصده أو يتركه وإنما هو مجبور في صدوره عنه والله أعلم بما في الغيوب ومطلع على ما في السرائر انتهى كلام ابن خلدون ومن عينه نقلت هنا وفي كل موضع من هذا الكتاب والله تعالى الموفق للحق والصواب.

غر
الغَرُّ: الكَسْرُ في الجِلْدِ من السِّمَن.
والغُرُوْرُ: كُسُورُ الثوب التي يُطْوى عليها، الواحِدُ غَرُّ. ويُقال: اطْوِهِ على غَره.
والغُرَيْرِيّاتُ: نُون مَنْسُوبةٌ.
والغُرَّةُ: فى الجَبْهَة، والنعْتُ أغَرُّ وغَرّاء. وتَغَررَ الفَرَسُ.
وفلانٌ غُرةٌ من غُرَرِ قَوْمه.
وغُرةُ النباتِ: رَأْسُه. والهِلالُ لَيْلَةَ يُرى.
والغُرَرُ: ثلاثَةُ أيّام من أولِ الشَّهْر.
والغُرَّةُ: عَبْدٌ أو أمَةٌ في دِيَةِ الجَنِين.
والغُرُّ: طَيْرٌ سُوْدٌ من طَيْرِ الماءِ، والواحِدُ غَرّاءُ ة ذَكَراً كانَ أو أُنثى.
والغِرُّ: كالغمْرِ، والمَصْدَر الغَرَارَةُ. وجارِيَةٌ غَرِيرة: غِرَّةٌ. وفي المَثَل: " أغَرَّ من ظبْيٍ مُقْمِرٍ " من الغِرَّة، ويكون من الغُرُور.
وعَيْشٌ غَرِيْرٌ: لا يفزعُ أهْله.
وأنا غَرِيْرُكَ من فلانٍ: أي أًحَذِّرُكَه، وقيل: معناه اغتَرني فَسَلْني عنه على غِرةٍ، فإني عالِمٌ به. واغْتَرَّهُ الأمْرُ: أتاه على غِرَّةٍ.
والغَرِيْرُ: الكَفِيلُ. وا
لغارُّ: الغافِلُ.
والغَرُوْرُ: الشَّيطانُ.
والغَرّارَة: الدُّنيا.
وغَررَ بمالِه: إذا حَمَلَه على خَطَرٍ. والفِعْلُ غَرَّ يَغُرُّ غُرُوراً. وقَوْمٌ غِرٌّ وأغِرَّاء.
والغِرَارةُ: وِعاءٌ. وسَمَكَةٌ طَويلةٌ، والجميع غِرَارٌ.
والغَرَرُ: كالخَطَرِ. والتغِرةُ والتغْرِيْرُ واحِد في الحَدِيث.
والغَرْغَرَةُ: التغَرْغُرُ في الحَلْق. وكَسْرُ قَصَبِ الأنْفِ ورأْسِ القارُوْرَة.
وحِكايَةُ صَوْتِ الراعي ونحوِه.
والطَّيْرُ يَغُر فَرْخَه: إذا زَقَّه.
وغَررْتُ القِرْبَةَ: مَلأْتها.
والغِرَارُ: حَدُّ السَّيْفِ والسَّهْم. والمِثالُ. والنوْمُ القَليلُ. بَنَوْا بُيُوْتَهم على غِرَارٍ واحدٍ. ويقولونَ: لَيْتَ غداً يكون غِرارَ شَهْرٍ: أي مِثاله في الطُّول. والنُّقْصانُ أيضاً، غارَّتِ الناقةُ غِرَاراً: نَقَصَ لبنُها، ولا غِرَارَ في التَّسليم. وهو الكَسَادُ أيضاً. وفي المَثَل: " سَبَقَتْ دِرَّتُه غِرَارَه ".
وغِرَارُ العَيْنِ: مُؤْخِرُ العَيْن.
والغِرْغِرُ: دَجَاجُ الحَبَشِ. وقيل: نَبْتٌ.
والغُرْغُورُ: الوادي الذي يَتَغَرْغَرُ فيه السَّيْلُ أي يَتَرَدَّدُ.
وأخَذْتُ على غَرَرِ المَدِينةِ وغِرَارِها: أي قَصْدِها.
ولنَصْل السًهْم غَرَّانِ: وهما الخَطّانِ اللَّذانِ في أصْل العَيْرِ من جانِبَيْه. وهو في السَّيف: شُطْبَتانِ في وَسَطه.
والغُرَيْرَاءُ: طائر أسْوَدُ أصْغَرُ من العُصْفُور.
والغَرّاءُ: عُشْبَةٌ حارَّةٌ تَنْبُتُ في الرِّمال.
والغُرَيْرى - مَقْصُور -: نَبْتٌ.
وغَر الماءُ غِرَاراً: نَضَبَ.
ورَجُلٌ مُغَارُّ الكَفِّ وأنَّ به لَمُغَازَةً: إذا كانَ بخيلاً صَلُوداً.
وغَرَّرَتْ سِنُّ الصَبيِّ: إذا خَرَجَتْ. وغُرُوْرُ الأسنانِ: أطرافُها، الواحِدُ غَر.
والغارُّ: الذي يَغُرُّ القَلِيبَ أي يَحْفِرُها.
وتَرَكَ حاجَتَه حتى غارَّتْ: أي مَضَتْ.
والغُرّانُ: النُّفّاخاتُ فَوْقَ الماء.
وتُدْعى العَنْزُ للحَلَب فَيُقال: غرْغُرى.
والغَرْغَرَةُ: الرِّفْهُ من الأوْراد.

غر

1 غَرَّهُ, aor. ـُ inf. n. غُرُورٌ (Fr, S, Msb, K) and غَرٌّ, (Az, K,) which latter is preferable to the former, [though less common,] because the inf. n. of a trans. verb is scarcely ever of the measure فُعُولٌ, (Az,) and غِرَّةٌ (Lh, K) and غَرَرٌ, (IKtt, TA,) He (the devil, TA) deceived him; beguiled him; (S, K;) made him to desire what was vain, or false. (K.) You say غَرَّتْهُ الدُّنْيَا The world deceived him, or beguiled him, by its finery, or show, or pomp. (Msb.) It is said in the Kur [lxxxii. 6], مَا غَرَّكَ بِرَبِّكَ What hath deceived thee, and led thee into error, so that thou hast neglected what was incumbent on thee to thy Lord? (Aboo-Is-hák:) or what hath deceived thee respecting thy Lord, and induced thee to disobey Him, and to feel secure from his punishment? (TA:) or what hath deceived thee, and emboldened thee to disobey thy Lord? (Bd. [But see بِ as syn. with عَنْ.]) مَا غَرَّكَ بِفُلَانٍ signifies [What hath deceived thee, and emboldened thee against such a one? or] how is it that thou art emboldened against such a one? (As, S, Msb, TA.) [See also 4.] And مَنْ غَرَّكَ بِفُلَانٍ, (TA,) and مِنْ فُلَانٍ, (S, TA,) Who hath made thee to pursue a course without being rightly directed, or a course not plain, (مَنْ أَوْطَأَكَ عُشْوَةً, S, TA,) with respect to such a one, (S,) or with respect to the case of such a one? (TA. [See again 4.]) [Also غُرَّ مِنْ فُلَانٍ, i. e. غُرَّ غُرُورًا صَادِرًا مِنْ فُلَانٍ, He was deceived by such a one; he was deceived with deceit proceeding from such a one. See غَرِيرٌ, as syn. with مَغْرُورٌ.] And غَرَّ فُلَانٌ فُلَانًا Such a one exposed such a one to perdition or destruction [app. by deceiving him]. (TA. [See also 2, and 4.]) Also Such a one acted with such a one in a manner resembling the slaying with the edge of the sword. (TA. [See 3 in art. عطو.]) A2: غَرَّ فَرْخَهُ, (S, O, K,) aor. ـُ (S, O,) inf. n. غَرٌّ (S, O, K) and غِرَارٌ, (O, K, [or the latter is inf. n. of غَارَّ only,]) It (a bird, S, O, K, * or a pigeon, TA) fed its young one with its bill: (S, O, K:) and أُنْثَاهُ ↓ غارّ, (As, S, K,) inf. n. غِرَارٌ (S) or مُغَارَّةٌ, (TA,) he (the [collared turtle-dove called] قُمْرِىّ) fed his female with his bill. (As, S, K.) b2: Hence, in a trad., كَانَ يَغُرُّ عَلِيًّا (O, TA) بِالعِلْمِ (TA) (assumed tropical:) He (the Prophet) used to nourish 'Alee with knowledge like as the bird feeds its young one. (O, TA. *) And one says, غُرَّ فُلَانٌ مِنَ العِلْمِ مَا لَمْ يُغَرُّهُ غَيْرُهُ (assumed tropical:) Such a one has been nourished, and instructed, with that wherewith other than he has not been nourished, and instructed, of knowledge. (TA.) A3: غَرَّ, aor. ـِ (S, Msb,) with kesr; (S;) or غَرَّ, see. Pers\. غَرِرْتَ, aor. ـَ (K, TA;) inf. n. غَرَارَةٌ; (S, Msb, K;) He (a man, S, Msb, or a youth, or young man, K) was inexperienced in affairs; (S, K;) he was ignorant of affairs; negligent, or heedless, of them. (Msb.) You say كَانَ ذٰلِكَ فِى غَرَارَتِى وَحَدَاثَتِى, i. e. فِى غِرَّتِى, That was in [the time of] my inexperience and youth. (S.) [See also 8.] b2: And غَرَّ, (K,) see. Pers\. غَررْتَ, (IAar, T, TA,) aor. ـَ with fet-h, (IAar, T, K,) inf. n. غَرَارَةٌ, (IAar, T, TA,) He acted in a youthful or childish manner: (IAar, T, TA:) or he so acted after having soundness of judgment, produced by experience. (Sgh, K.) But this is at variance with what J cites from Fr, in art. شد, that the aor. of an intrans. verb of this class of the measure فَعَلَ, should be of the measure يَفْعِلُ, with kesr to the ع. (TA.) A4: غَرَّ, (IAar, IKtt, K,) in one place written by IAar غَرِرَ, to show that it is of the measure فَعِلَ, and that the sec. Pers\. is غَرِرْتَ, (TA,) aor. ـَ (IAar, IKtt, K,) inf. n. غَرَرٌ (IAar, K) and غُرَّةٌ, (IAar, IKtt, K,) or the latter, as ISd thinks, is not an inf. n., but a subst., (TA,) and غَراَرَةٌ, (K,) He (a horse, IAar, IKtt, and a camel, IAar) had what is termed a غُرَّة upon his forehead: (IAar, IKtt:) it (his face) had what is so termed: (K:) it (his face) became white. (IAar, K. *) b2: غَرَّ, aor. ـَ He (a man) became eminent, or noble. (TA.) b3: And غُرَّةٌ signifies also A grape-vine's quickly becoming tall. (K.) A5: See also R. Q. 1.

A6: غَرَّ عَلَيْهِ المَآءَ He poured upon him, or it, the water: like قَرَّ. (TA.) And غُرَّ فِى حَوْضِكَ Pour thou into thy watering-trough. (TA.) And غُرَّ فِى سِقَائِكَ Fill thou thy skin by putting it into the water and throwing the water into it with thy hand, not abstaining until thou fillest it: thus as related by Az accord. to the usage of the desert-Arabs. (TA.) 2 غرّر بِنَفْسِهِ, (S, K, TA,) and بِمَالِهِ, (TA,) inf. n. تَغْرِيرٌ and تَغِرَّةٌ, (S, K,) He exposed himself, (K, TA,) and his property, (TA,) to perdition, or destruction, or loss, (K, TA,) without knowing it: (TA:) he endangered, jeoparded, hazarded, or risked, himself, (S, TA,) [and his property,] and was negligent, or heedless, of the end, issue, or result, of an affair. (TA.) [See also 1.]

A2: غُزِّرَ He (a horse) was marked with a غُرَّة [i. e. a star, or blaze, or white mark, on the forehead or face]: you say بِمَ غُرِّرَ فَرَسُكَ With what kind of غُرَّة is thy horse marked? and the owner answers, With a شاَدِخَة, or with a وَتِيرَة, &c. (Mubtekir El-Aarábee, TA.) A3: غَرَّرَتْ ثَنِيَّتَا الغُلاَمٍ

The central incisors of the boy showed their points for the first time: (S:) or غرّر الغُلاَمُ the first of the teeth of the boy showed its point; as though the غُرَّة, i. e. whiteness, of his teeth appeared: and غَرَّرَتْ أَسْنَانُ الصَّبِىِّ the teeth of the boy were disposed to grow, and came forth. (TA.) b2: and hence, (TA,) غَرَّرَتِ الطَّيْرُ The birds desired, or endeavoured, to fly, and raised their wings. (K, TA.) A4: غرّر القِرْبَةَ (Sgh, K, TA) and السِّقَآءَ (TA) He filled the water-skin. (Sgh, K, TA.) 3 غارّت النَّاقَةُ, (As, ISk, S, K,) aor. ـَ inf. n. غِرَارٌ, (ISk, S,) The she-camel became scant of milk: (As, S, K:) or deficient in milk: (TA:) or she took fright, and drew up her milk, (ISk, S,) after yielding milk freely: (ISk, TA:) or the she-camel, having yielded milk abundantly on her teats' being stroked, and not being promptly milked, drew up her milk, and would not yield it plentifully until it collected again in her udder in the interval before the next period of milking. (Az.) [This signification of the verb is said in the TA to be tropical: but I rather think it to be proper; as the next is derived from it.] b2: غارَّت السُّوقُ, aor. ـَ (Az, S,) inf. n. غِرَارٌ, (Az, S, K,) (tropical:) The market became stagnant, or dull, with respect to traffic; (Az, S, K;) contr. of دَرَّت. (Az, S.) b3: [See also غِرَارٌ, below.]

A2: غارّ

أُنْثَاهُ, said of the قُمْرِىّ: see 1.4 اغرّهُ He, or it, emboldened him, or encouraged him; [by deceiving him;] syn. أَجْسَرَهُ: so says AHeyth; and he cites the following verse: أَغَرَّ هِشَامًا مِنْ أَخِيهِ ابْنِ أُمِّهِ قَوَادِمُ صَأْنٍ يَسَّرَتْ وَرَبِيعُ meaning [The teats of sheep that have yielded abundance of milk and of young, and spring herbage, i. e.] the abundance of his sheep and their milk, have emboldened Hishám against his brother, the son of his mother, [to pursue a wrong course towards him, and] to forsake him, thinking himself in dependent of him: the poet makes قوادم to belong to sheep, whereas they properly belong to the udders of camels, using the word metaphorically. (TA.) [But I incline to think that the أَ in أَغَرَّ is the interrogative particle, and that its explanation is أَجَسَّرَ, with the same particle; and the more so as I have not found any authority, if this be not one, for أَجْسَرَ in the sense of جَسَّرَ: so that the meaning of the verse is, Have the teats, &c.? and it shows that غَرَّهُ مِنْهُ, not أَغَرَّهُ, means جَسَّرَهُ عَلَيْهِ, like غَرَّهُ بِهِ. See 1.] b2: Also He caused him to fall into peril, danger, jeopardy, hazard, or risk. (TA.) [But perhaps this meaning is also derived from a misunderstanding of the verse quoted above. See again 1.]8 اغترّ He became deceived, or beguiled; (S, K;) made to desire what was vain, or false; (K;) بِشَىْءٍ by a thing. (S.) [See also 10.] b2: He was negligent, inattentive, inadvertent, inconsiderate, heedless, or unprepared; (S, K;) he thought himself secure, and therefore was not on his guard. (Msb.) [See again 10.]

A2: اغترَهُ He, or it, came to him when he was negligent, inadvertent, heedless, or unprepared; (T, S, TA;) as also ↓ استغرّهُ: (T, K, TA:) or he sought to avail himself of his negligence, inadvertence, heedlessness, or unpreparedness; as also اغترّبِهِ. (TA.) 10 استغرّ i. q. اغترّ [which see in two places: but in what sense, is not said]: (K, TA:) said of a man. (TA.) A2: استغرّهُ: see اِغْتَرَّهُ.

R. Q. 1 غَرْغَرَ, (IKtt,) inf. n. غَرْغَرَةٌ, (K,) He gargled with water; (IKtt, K;) and in like manner with medicine; (IKtt;) made it to reciprocate in his throat, (IKtt, K,) not ejecting it, nor suffering it to descend easily down his throat; (IKtt;) as also ↓ تَغَرْغَرَ. (K.) b2: غَرْغَرَتِ القِدْرُ The cooking-pot made a sound in boiling. (TA.) And غرغر اللَّحْمُ The flesh-meat made a sound in broiling. (K.) [See an ex. in a verse of El-Kumeyt cited voce مَرْضُوفَةٌ.] b3: غرغر He gave up his spirit, [app. with a rattling sound in the throat,] at death; (K;) as also ↓ غَرَّ. (TA.) b4: غرغر بِصُوْتِهِ He (a pastor) reiterated his voice in his throat. (S.) A2: غَرْغَرَهُ He slaughtered him by cutting his throat with a knife. (K, * TA.) b2: He pierced him in his throat with a spear-head (IKtt, K.) A3: And غَرْغَرَةٌ signifies also The breaking of the bone of the nose, and of the head of a flask or bottle. (K.) R. Q. 2 تَغَرْغَرَ: see R. Q. 1. b2: تغرغر صَوْتُهُ فِى حَلْقِهِ His (a pastor's) voice became reiterated in his throat. (S.) b3: تغرغرت عَيْنُهُ بِالدَّمْحِ The water came and went repeatedly in his eye. (TA.) غَرٌّ, (S, O, K, TA,) with fet-h, (S, O, TA, [in the CK erroneously said to be with damm,]) A crease, wrinkle, ply, plait, or fold, (S, O, K, TA,) in skin, (O, * S,) accord. to Lth, from fatness, (TA,) or in a skin, (K,) and in a garment, or piece of cloth; (S, O, K;) syn. كَسْرٌ, (S, O,) or كَسْرٌ مَتَثَنٍّ, (K,) and مَكْسِرٌ: (S, * O:) pl. غُرُورٌ. (S, TA.) [Hence,] غُرُورُ الفَخِذَيْنِ The furrows [or creases or depressed lines] between the muscles of the thighs. (TA.) And غُرُورُ الذِّرَاعَيْنِ The duplicatures [or creases] between the [sinew's called] حِباَل [pl. of حَبْلٌ q. v.] of the fore arms. (TA.) And غَرُّ الظَّهْرِ The duplicature [or crease] of the مَتْن [or flesh and sinew next the backbone]: or, as ISk says, غَرُّ المَتْنِ signifies the line of the متن. (TA.) And غُرُورُ القَدَمِ The creases of the foot. (TA.) And one says, طَوَيْتُ الثَّوْبَ عَلَى غَرِّهِ I folded the garment, or piece of cloth, according to its first, or original, folding. (S, O, TA. [In the TA said to be tropical; but for this I see no reason.]) And hence طَوَيْتُهُ عَلَى غَرِّهِ meaning (assumed tropical:) I left him as he was, without making known his case: a saying proverbially used in relation to one who is made to rely upon his own opinion. (Har p. 233. [In Freytag's Arab Prov., ii. 38, it is not well rendered nor well explained.]) Hence also the saying of 'Áïsheh, respecting her father, mentioned in a trad., فَرَدَّ نَشَرَ الإِسْلَامِ عَلَى غَرِّهِ i. e. (assumed tropical:) And he reduced what was disordered of El-Islám to its [primitive] state [of order]: (O:) meaning that he considered the results of the apostacy [that had commenced], and counteracted the disease thereof with its [proper] remedy. (TA.) b2: Also A fissure, or cleft, in the earth or ground. (K.) b3: And A rivulet: (IAar, TA:) or a narrow steam of water in land: (K, TA:) so called because it cleaves the earth: pl. غُرُورٌ. (TA.) b4: غُرُورٌ signifies also The streaks, or lines, of a road. (TA.) b5: and الغَرَّانِ signifies Two lines by the two sides of the lower part of the عَيْر [or ridge in the middle of the iron head, or blade, of an arrow &c.]. (AHn, TA.) b6: See also غِرَارٌ, last sentence. b7: Also, the sing., The extremity of a tooth: pl. as above. (O.) A2: And The food wherewith a bird feeds its young one with its bill: (K, TA:) pl. as above. (TA.) b2: Its pl. is used in a verse of 'Owf Ibn-Dhirweh in relation to the journeying of camels, in the phrase اِحْتَسَى غُرُورَ عِيدِيَّاتِهَا, meaning (assumed tropical:) He jaded their عِيديَّات [an appellation given to certain excellent she-camels]; as though he supped their غُرُور. (TA.) غِرٌّ Inexperienced in affairs; (S, K;) ignorant of affairs; negligent, or heedless, of them; (Msb;) applied to a man, (S, Msb,) or to a youth, or young man; (K;) as also ↓ غَارٌّ (Msb) and ↓ غَرِيرٌ; (S, K;) and applied to a young woman; as also غِرَّةٌ and ↓ غَرِيرَةٌ (S, K:) or these three epithets, applied to a girl, signify young, inexperienced in affairs, and not knowing what woman know of love: (A'Obeyd:) the pl. of غِرٌّ is أَغْرَارٌ (S) and غِرَارٌ; (TA;) and of ↓ غَرِيرٌ, أَغْرَّآءُ (S, K) and أَغِرَّةٌ [which is a pl. of pane.] (K.) [And غِرَّةٌ is also used as a pl.] Paradise says, يَدْ خُلْنِى غِرَّةُ النَّاسِ The simple, of mankind, who prefer obscurity. and discard the affairs of the present world, and provide themselves for the world to come, enter me. (TA, from a trad.) b2: Also Youthful, or childish, in conduct: applied to a man, and to a girl, or young woman. (IAar, T.) b3: And One who submits to be deceived. (K.) غُرَّةٌ Whiteness: clearness of colour or complexion. (L, TA.) So in the phrase غُرَّةً ↓ أَغَرُّ [app. meaning More, or most. fair-complexioned]; occurring in a trad. applied to virgins: or the phrase is ↓ غِرَّةً ↓ أَغَرُّ, meaning more, or most, remote from the knowledge of evil. (L.) b2: [A star, or blaze, or white mark, on the forehead or face of a horse;] a whiteness on the forehead of a horse, (S, Mgh, Msb, K, *) above the size of a دِرْهَم; (S, Msb;) or of the size of a درهم; (Mgh;) as also ↓ غُرْغُرَةٌ: (S, K:) or it is a general term [for a star or blaze], including different kinds, as the قُرْحَة and the شِمْرَاخ and the like: or, if round, it is termed وَتِيرَةٌ; and if long, شَادِخَةٌ: or as, ISd thinks, the space itself, of the face, that is occupied by whiteness; not the whiteness: pl. غُرَرٌ. (TA.) [See also أَغَرُّ.] b3: In a dog, A white speck, or a small white spot, above each of the eyes: so in a trad., in which it is said that the black dog having two such marks is to be killed. (TA.) A2: Also (tropical:) The first, or commencement, of the month; (Msb;) the night, of the month, in which the new moon is first seen: (K:) so called as being likened to the غُرَّة on the forehead of a horse: (AHeyth:) pl. غُرَرٌ: (AHeyth, Msb:) which is also applied to the first three nights of the month. (A'Obeyd, S, Msb.) One says كَتَبْتُ غُرَّةَ الشَّهْرِ كَذَا I wrote on the first of the month thus. (TA.) b2: [And hence,] (assumed tropical:) The first, or commencement, of El-Islám; (TA;) and of anything. (S.) b3: The whiteness of the teeth; and the [first that appears] of them. (K.) b4: (assumed tropical:) The head app. when first appearing] of a plant. (TA.) b5: (assumed tropical:) [The sight, or spectacle, or] whatever appears to one, of light, or daybreak: you say thereof, بَدَتْ غُرَّتُهُ [The sight, or spectacle, thereof appeared]. (K.) b6: (assumed tropical:) The aspect of the new moon: (K:) because of its whiteness: (TA:) or the phasis of the moon in the first night of the month]. (TA in art. هل.) b7: (assumed tropical:) The face of a man: (K:) or his aspect; syn. طَلْعَة. (TA.) b8: (assumed tropical:) [And The forehead of a man. So used, as opposed to قَفًا, in the Life of Teemoor, 170, ed. Mang., cited by Freytag; and so used in the present day; but whether in classical times I know not.] b9: تَطْوِيلُ الغُرَّةِ. in performing the ablution termed وَضُوْء, means (assumed tropical:) The washing of the fore part of the head with the face, and the washing of the side of the neck: or, as some say the washing of somewhat of the fore arm and of the shank with the hand and the foot. (Msb) b10: And غُرَّهٌ also signifies (assumed tropical:) A noble, or an (??) man, (K,) or a chief, or lord, (S,) of a people (S, K:) pl. غُرَرٌ. (S.) b11: And (tropical:) The best. (K.) and chiefest, (TA,) of goods. or household furniture: (K:) pl. as above: (TA:) the best of anything: (S:) the best, (Mgh,) or most precious and excellent, (Aboo-Sa'eed,) of property ; as, for instance, a horse, and an excellent camel, (Aboo-Sa'eed, Mgh.) and camels, (TA.) and a male slave. (Aboo-Sa'eed. S. Mgh, Msb, K.) and a female slave, (S, Msb, K,) or a clever female slave: (Aboo-Sa'eed, Mgh:) its application to a slave, male or female, [among articles of property,] is most common. (TA.) It has this last signification (a male or female slave) in a trad. in which it relates to the compensation for the destroying of a child in the womb: (TA:) as though this term were applied, by a synecdoche, to the whole person; (S;) the word properly signifying the “ face; ” in like manner as the terms رَقَبَةٌ and رَأْسٌ are employed: (Mgh:) Aboo-'Amr Ibn-El-Alà is related to have said that it there means a white male slave or a white female slave: but this is not a condition accord. to the doctors of practical law; for they hold the term to mean a male or female slave whose price amounts to the tenth part of the whole price of blood: (IAth:) or to the twentieth part thereof: (K, T:) or it means a slave of the best sort. (Mgh.) The Rájiz says, كُلُّ قَتِيلٍ فِى كُلَيْبٍ غُرَّهْ حَتَّى يَنَالَ القَتْلُ آلَ مُرَّهْ Every one slain in retaliation for Kuleyb is as a slave, until the slaying reach the family of Mur-rah. (TA.) b12: Also (assumed tropical:) Goodness, and righteous conduct: so in the saying, إِيَّاكُمْ وَالمُشاَرَّةَ فَإِنَّهَا تَدْفِنُ الغُرَّةَ وَتُظْهِرُ العُرَّةَ [Avoid ye contention, or disputation, for it hides goodness, &c., and manifests what is disgraceful]. (TA.) A3: [It is also an inf. n.: see 1, latter part.]

غِرَّةٌ Negligence; inattention; inadvertence, or inadvertency; inconsiderateness; heedlessness; or unpreparedness: (S, Mgh, Msb, K:) [pl. غِرَّاتٌ and غِرَرٌ: see an ex. of the former in a verse cited voce شَفَعَ, and exs. of both in a verse cited voce دَرَى.] It is said in a prov., الغِرَّةُ تَجْلِبُ الدِّرَّةَ Inadvertence brings the means of subsistence: (TA:) or paucity of milk causes to come abundance thereof: applied to him who gives little and from whom much is hoped for afterwards. (Meyd. [See Freytag's Arab. Prov. ii. 179: and see also غِراَرٌ.]) [Hence,] عَلَى غِرَّةٍ [On an occasion of negligence, &c.; unexpectedly]. (K in art. عرض; &c.) [And عَنْ غِرَّةٍ In consequence of inadvertence: see an ex. in a verse cited voce زَلَقٌ.] Also Inexperience in affairs. (S.) غِرَّةٌ and غَرَارَةٌ signify the same. (A'Obeyd.) [The latter is an inf. n.: see 1.] See also غُرَّةٌ, second sentence. b2: غِرَّةٌ بِاللّٰهِ means Boldness against God. (Mgh.) A2: [See also غِرٌّ.]

غُرَّى: see أَغَرُّ, near the end.

غَرَرٌ Peril; danger; jeopardy; hazard; or risk. (S, Mgh, Msb, K.) It is said in a trad., نَهَى عَنْ بَيْعِ الغَرَرِ He (Mohammad) forbade the sale of hazard, or risk; (S, Mgh, Msb;) of which it is unknown whether the thing will be or not; (Mgh;) such as the sale of fish in the water, and of birds in the air: (S, Mgh:) or, accord. to 'Alee, in which one is not secure from being deceived: (Mgh:) or of which the outward semblance deceives the buyer, and the intrinsic reality is unknown: (TA:) or that is without any written statement (عُهْدَة), and without confidence. (As, Mgh.) b2: حَبْلٌ غَرَرٌ means غَيْرُ مَوْثُوقٍ بِهِ [i. e., app., A bond, or compact, in which trust, or confidence, is not placed]. (TA.) A2: See also غَرِيرٌ.

غِرَارٌ Paucity of milk of a camel: (K:) or deficiency thereof. (S.) [See 3.] It is said in a prov., respecting the hastening a thing before its time, سَبَقَ دِرَّتُهُ غِرَارَهُ [lit., His abundant flow of milk preceded his paucity thereof]: (As:) or سَبَقَ دِرَّتَهُ غِرَارُهُ [lit., his paucity of milk preceded his abundance thereof; agreeably with an explanation of Z, who says that it is applied to him who does evil before he does good: see Freytag's Arab. Prov. i. 613: and see also غِرَّةٌ]. (So in my copies of the S.) b2: Hence, (assumed tropical:) Paucity of sleep. (As, A'Obeyd, S.) b3: [Hence also,] in prayer, (tropical:) A deficiency in, (K,) or an imperfect performance of, (S,) the bowing of the body, and the prostration, (S, K,) and the purification. (K.) And in salutation, The saying (in reply to السَّلَامُ عَلَيْكُمْ) وَعَلَيْكُمْ, not وَعَلَيْكُمُ السَّلَامُ: (T, TA:) or the saying سَلَامٌ عَلَيْكُمْ (K) or سَلَامٌ عَلَيْكَ (M) [without ال prefixed to سلام: as though it were a deficient form; but it is the form specially sanctioned by the Kur-án]: or the replying by saying عَلَيْكَ, not عَليْكُمْ. (K.) This is said in explanation of a trad., لاَ غِرَارَ فِى صَلَاةٍ وَلَا تَسْلِيمٍ [There shall be no deficiency in prayer, nor in salutation]: but accord. to one relation, it is لا غرار فى صلاة ولا تَسْلِيمَ, meaning, that the person praying shall not salute nor be saluted: in the former case, تسليم is an adjunct to صلاة: in the latter, it is an adjunct to غرار, so that the meaning is, There shall be no deficiency nor salutation in prayer. (TA.) b4: Also (tropical:) Little sleep (S, K) &c. (K.) El-Farezdak uses the expression نَوْمُهُنَّ غِراَرٌ Their sleep is little. (TA.) b5: And particularly (assumed tropical:) Littleness of consideration; denoting haste. (TA.) You say, أَتَانَا عَلَى غِراَرٍ (assumed tropical:) He came to us in haste. (S.) And لَقِيتُهُ غِرَارًا (assumed tropical:) I met him in haste. (TA.) b6: And مَا أَقَمْتُ عِنْدَهُ إِلَّا غِرَارًا (assumed tropical:) [I remained not at his abode save] a little while. (TA.) And لَبِثَ غِرَارَ شَهْرٍ He (a man, S) tarried the space of a month. (S, O, TA.) And لَيْتَ اليَوْمَ غِرَارُ شَهْرِ i. e. [Would that the day were] of the length of a month. (So in some copies of the S, and in the O: in other copies of the S, لَبِثَ القَوْمُ غِرَارَ شَهْرٍ [like the phrase immediately preceding].) b7: And, accord. to As, غِرَارٌ signifies A way, course, mode, or manner. (S, O, TA.) One says, رَمَيْتُ ثَلَاثَةَ أَسْهُمٍ عَلَى غِرَارٍ وَاحِدٍ [I shot three arrows] in one course. (S, O, TA.) And وَلَدَتْ فُلَانَةُ ثَلَاثَةَ بَنِينَ عَلَى غِرَارٍ, (S,) or عَلَى غِرَارٍ وَاحِدٍ, (TA,) i. e. [Such a woman brought forth three sons,] one after another, (S, TA,) without any girl among them. (TA.) And بَنَى القَوْمُ بُيُوتَهُمْ عَلَى

غِرَارٍ وَاحِدٍ [app. The people, or party, reared their tents, or, perhaps, their houses, in one line, or according to one manner]. (S, O.) b8: Also The model, or pattern, according to which iron heads (S, K) of arrows (S) are fashioned, (S, K,) in order to their being made right. (K.) One says, ضَرَبَ نِصَالَهُ عَلَى غِرَارٍ وَاحِدٍ (S, TA) i. e. [He fashioned his arrow-heads according to] one model, or pattern. (TA.) b9: And The حَدّ [app. meaning point, or perhaps the edge of the iron head or of the blade,] of a spear and of an arrow and of a sword: [see also ذُبَابٌ:] and ↓ غَرٌّ also signifies the حَدّ of a sword: (K, TA:) or الغِرَارَانِ signifies the two sides of the [arrow-head called] مِعْبَلَة: (AHn, TA:) or the two edges of the sword: [see, again, ذُبَابٌ:] and غِرَارٌ, the حَدّ of anything that has a حَدّ: (S, O:) and the pl. is أَغِرَّةٌ. (S.) غَرُورٌ Very deceitful; applied in this sense as an epithet to the present world; (Msb;) or what deceives one; (K;) such as a man, and a devil, or other thing; (As, TA;) or such as property or wealth, and rank or station, and desire, and a devil: (B, TA:) and ↓ غُرُورٌ signifies a thing by which one is deceived, of worldly goods or advantages: (S:) or the former signifies the devil, specially; (Yaakoob, S, K;) because he deceives men by false promises and by inspiring hopes; or because he urges a man to do those things which are causes of his being loved but which are followed by that which grieves him: (TA:) and this last sense it has, accord. to ISk, in the Kur xxxi. 33 and xxxv. 5: (S:) also the present world; (K;) as an epithet in which the quality of a subst. predominates: and this sense is assigned to it by some as used in the passages of the Kur-án to which reference has just been made. (TA.) [It is masc. and fem., agreeably with analogy.]

A2: Also A medicine with which one gargles: (S, K:) a word similar to لَدُودٌ and لَعُوقٌ and سَعُوطٌ (S) and سَفُوفٌ. (TA.) غُرُورٌ False, or vain, things; vanities: (Zj, K:) as though pl. of غَرٌّ, inf. n. of غَرَّهُ: (Zj:) or pl. of ↓ غَارٌّ; (Zj, K;) like as شُهُودٌ is pl. of شَاهِدٌ, and قُعُودٌ of قَاعِدٌ: (Zj:) or what is false, or vain; a deception; a thing by which one is deceived. (Az.) See also غَرُورٌ.

غَرِيرٌ Deceived; beguiled; made to desire what is vain, or false; (A'Obeyd, K;) and so ↓ مَغْرُورٌ. (K.) And you say likewise, مِنْكَ ↓ أَنَا غَرَرٌ, in the sense of مَغْرُورٌ [I am deceived by thee]. (TA.) And ↓ مَغْرُورٌ signifies also A man who marries to a woman in the belief that she is free, and finds her to be a slave. (TA.) b2: See also غِرٌّ, in three places. b3: It is said in a prov., أَنَا غَرِيرُكَ مِنْ هٰذَا الأَمْرِ, meaning I am one possessing knowledge in this affair so that when thou askest me of it I will inform thee respecting it without being prepared for it and without consideration: so says Az: and Z says the like; i. e. I [am one who] will answer thee if thou ask me unexpectedly respecting this affair by reason of the soundness of my knowledge of the true state of the case: or [it means I am a deceived informant of thee respecting this affair; for] as As says, the meaning is, thou art not deceived by me, but I am the person deceived; the case being this, that false information came to me, and I acquainted thee with it, and it was not as I told thee; I having only related what I had heard. (TA.) And one says, أَنَا غَرِيرُكَ مِنْهُ i. e. I caution thee [or I am thy cautioner] against him; (K, TA:) [i. e.,] مِنْ فُلَانٍ [against such a one]; (S, O;) meaning, as Aboo-Nasr says in the “ Kitáb el-Ajnás,” [that] there shall not happen to thee, from him, that whereby thou shalt be deceived; (S, O, TA;) as though he said, I am thy surety, or sponsor, for that. (AM, TA.) b4: [Hence, app., it is said that] غَرِيرٌ signifies also A surety, sponsor, or guarantee. (K, TA.) b5: And عَيْشٌ غَرِيرٌ (tropical:) A life in which one is not made to be in fear: (S, K, TA:) like عَيْشٌ أَبْلَهُ: (TA:) pl. غُرَّانٌ. (K.) b6: Hence, perhaps; or from الغِرَّةُ [app. as meaning “ inexperience ”], which is sometimes approved; (Har p. 607;) or because it [sometimes] deceives; (TA;) غَرِيرٌ also signifies (tropical:) Good disposition or nature. (S, O, K, TA.) One says of a man when he has become old, and evil in disposition, أَدْبَرَ غَرِيرُهُ وَأَقْبَلَ هَرِيرُهُ (tropical:) His good disposition has regressed, or departed, and his evil disposition has advanced, or come: (S, Meyd, O, TA:) or what deceived and pleased has gone from him, and what is disliked on his part, of evilness of disposition &c., has come. (Meyd.) غِرَارَةٌ, (S, Msb, K,) not غَرَارَةٌ, (K,) for the latter is vulgar, (TA,) A sack, syn. جُوَالِقٌ, (K,) for straw &c., (S,) resembling what is called عِدْلٌ: (Msb:) [J says,] I think it is an arabicized word: (S:) pl. غَراَئِرُ. (S, Msb.) غَارٌّ Deceiving; beguiling; causing to desire what is vain, or false; a deceiver. (TA.) b2: See also غُرُورٌ.

A2: And Negligent; inattentive; inadvertent; inconsiderate; heedless; unprepared. (S, K.) See also غِرٌّ.

غَرْغَرَةٌ A sound with which is a roughness, (K,) like that which is made by one gargling with water. (TA.) b2: The sound of a cooking-pot when it boils. (K.) b3: The reciprocation of the spirit in the throat. (S.) b4: A word imitative of the cry of the pastor (K, TA.) and the like. (TA.) [See also R. Q. 1.]

غُرْغُرَةٌ: see غُرَّةٌ: b2: and see أَغَرُّ.

أَغَرُّ More, or most, negligent, inattentive, inadvertent, inconsiderate, heedless, or unprepared. (Mgh.) See also غُرَّةٌ, second sentence.

A2: and White; (S, K;) applied to anything: (K:) pl. غُرٌّ (TA) and غُرَّانٌ (S) [and perhaps غُرَرٌ, as in an ex. voce ذِرْوَةٌ: but see what is said of this pl. in a later part of this paragraph]. You say رَجُلٌ أَغَرُّ الوَجْهِ A man white of countenance. (TA.) And قَوْمٌ غُرَّانٌ, (S,) and غُرٌّ, (TA,) White people. (S.) And اِمْرَأَةٌ غَرَّآءُ A woman [white of countenance: or] beautiful in the front teeth. (TA voce فَرَّآءُ.) See, again, غُرَّةٌ, second sentence. And الأَيَّامُ الغُرُّ The days of which the nights are white by reason of the moon; which are the 13th and 14th and 15th; also called البِيضُ. (TA.) And يَوْمٌ أَغَرُّ مُحَجَّلٌ: see art. حجل. And اللَّيْلَةُ الغَرَّآءُ (assumed tropical:) The night of [i. e. preceding the day called] Friday. (O.) b2: Also A horse having a غُرَّة [i. e. a star, or blaze, or white mark, on the forehead or face]: (S, Mgh, Msb, K:) or having a غُرَّة larger than a دِرْهَم, in the middle of his forehead, not reaching to either of the eyes, nor inclining upon either of the cheeks, nor extending downwards; it is more spreading than the قُرْحَة, which is of the size of a درهم, or less: or having a غُرَّة of any kind, such as the قُرْحَة or the شِمْرَاخ or the like: (L, TA:) and in like manner a camel having a غُرَّة: (IAar:) fem. غَرَّآءُ. (Msb, K.) [See an ex. in a prov. cited voce بَهِيمٌ: and another (from a trad.) voce مُحَجَّلٌ.] b3: [Hence]

الغَرَّآءُ (assumed tropical:) A certain bird, (K, TA,) black, (TA,) white-headed: applied to the male and the female: pl. غُرٌّ; (K, TA;) which is also expl. in the K as signifying certain aquatic birds. (TA.) b4: and أَغَرُّ, (K, TA,) applied to a man, (TA,) (assumed tropical:) One whose beard occupies the whole of his face, except a little: (K, TA:) as though it [his face] were a [horse's] غُرَّة. (TA.) b5: And (tropical:) Generous; open, or fair, or illustrious, in his actions; (K;) applied to a man: (TA:) eminent; noble; as also ↓ غُرْغُرَةٌ: (S, K:) or fair-faced: or a lord, or chief, among his people: (Msb:) pl. غُرٌّ, (T, M,) accord. to the K غُرَرٌ, but the former is more correct, (TA,) and غُرَّانٌ. (T, M, K.) And ↓ غُرَّى signifies (assumed tropical:) A woman of rank, eminence, or nobility, among her tribe. (Sgh, K, TA.) b6: يَوْمٌ أَغَرُّ means (tropical:) An intensely hot day: (K, TA: afterwards expl. in the K as meaning [simply] a hot day: TA.) and in like manner one says هَاجِرَةٌ غَرَّآءُ, and ظَهِيرَةٌ غَرَّآءُ, (K, TA, expl. by As as meaning, white by reason of the intense heat of the sun, TA,) and وَدِيقَةٌ غَرَّآءُ. (K, TA.) b7: And سَنَةٌ غَرَّآءُ (assumed tropical:) A year in which is no rain. (L in art. شهب.) مَغْرُورٌ: see غَرِيرٌ, in two places.

مُغَارٌّ (S, K) and مُغَارَّةٌ (TA) A she-camel having little milk: (S, K:) or having lost her milk by reason of some accident or disease; as some say, on disliking her young one, and rejecting the milker: (TA:) or taking fright, and drawing up her milk, (ISk, S,) after yielding it freely: (TA:) pl. مَغَارُّ, (S, K,) imperfectly decl. [being originally مَغَارِرُ]. (S.) b2: Hence, (TA,) (tropical:) A niggardly, or tenacious, hand: (K:) but accord. to the A and the TS, you say رَجُلٌ مُغَارُّ الكَفِّ, meaning a niggardly, or tenacious, man. (TA.)

قر
القُرُّ: البَرْدُ. والقِرَّةُ: ما يُصِيبه منه. ورَجُلٌ مَقْرُوْرٌ. ولَيْلَةٌ قَرَّةٌ، ويَوْمٌ قَرٌّ. والقَرَّتَانِ: الغَدَاةُ والعَشِيُّ. وفي الحديثِ: " وَلِّ حارَّها مَنْ تَوَلّى قارَّها ".
والقَرُوْرُ: الماءُ الباردُ الذي يُقْتَرُّ به: أي يُغْتَسَلُ به، من قَوْلك: قُرَّ عليه الماءُ: أي صُبَّ. ويقولون: " حِرَّةٌ تَحْتَ قِرة ". وذَهَبَتْ قِرَّتُه: أي وَقْتُ مَرَضِه، مُشَدَّدٌ.
والقُرَّةُ: كلُّ شَيْءٍ قَرَّتْ به عَيْنُكَ. وقَرِرْتُ به عَيْناً أقَرُّ، وقَرَرْتُ مِثْلُه. وقَرَرْتُ بالمَكانِ، وقَرِرْتُ مِثْلُه. وقُرَّةُ العَيْش: خَفْضُه. والقَرَارُ: المُسْتَقرُّ من الأرض. والإقْرَارُ: فِعْلُكَ به. والقارُّ: الساكِنُ. وقَرَرْتُ الكلامَ في أذُنِه أقُرُه قَراً.
وفي المَثَل في التَّجَنّي قَوْلُهم: " ابْدَأهُم بالصُّرَاخ يَقرُّوا " أي يَسْكُنوا.
والإقْرَارُ: الاعْتِرافُ بالشَّيْءِ. والقَرَارَةُ: القاعُ المُسْتَدِيْرَةُ. والقَرْقَرَةُ: الأرضُ المَلْسَاءُ، فإِذا اتّسَعَتْ فهيَ القَرْقَرُ. وقاع ق
َرِقٌ: أمْلَسُ. والمُسْتَقَرُّ من الأولاد: ما وُلدَ وظَهَرَ على الأرض. وقُرّانُ: من أسماء الرِّجال. ومَوْضِعٌ باليَمَامَة.
والقَرْقَرَةُ: في الضحك. وهو في أصواتِ الحَمَام ونحوه. والقَرْقارَةُ: سُمِّيَتْ لصَوْتها.
والقُرْقُوْرُ: ضَرْبٌ من السُّفُن، وجِماعُهُ قَراقِيْرُ. وقُرَاقِرى وقَرْقَرى وقُرَاقِرُ: كلُّ ذلك مَوَاضِعُ.
والقِرْقُ: الأصْلُ، إنَّه لَلَئيم القِرْقِ. وصِغارُ الناس. والعادَةُ للناس. واسْمُ لعبة. وا
لقَرَارُ: النَقَدُ من الغَنَم، واحِدَتُها قَرَارَةٌ. ومَثَلٌ: " قَرَارَةٌ تَسَفَهَتْ قَرَاراً " يُضْرَبُ للقَوْم يَتَكلًمُ منهم الرَّجُلُ بالخَطَل فَيُطابِقونه عليه. والقَرَارَةُ: القَصِيرُ من الرِّجال جِدّاً، وجَمْعُه قَرَارُوْنَ. وإنَه لَقَرارَةُ حُمْقٍ وفسْق. والقَرُوْرَةُ: الحَقِيرُ الشأنِ اللَّئيمُ.
وقَرَرْتُ القِدْرَ أقُرُّها: إذا فَرغْتَ ما فيها من البطِيخ ثم صَبَبْتَ فيها ماءً بارداً كي لا تَحْتَرِقَ. واسْمُ الماءِ: القُرَارَةُ، وهو - أيضاً -: ما يَلْتَزِقُ بأسْفَل القِدْرِ، والقُرَرَةُ مِثْلُه.
ورَمَتِ الناقَةُ ببَوْلها قُرَراً بعد قُرَر: أي
قليلاً قليلاً.
واقْتَرت الإبلُ وتَقررَتْ: إذا أكَلَتِ اليَبِيْسَ والحِبَّةَ فَتَنْعَقِد شُحُومُها فَتَبول على أرْجُلِها من خُثُورَة أبوالِها. والقِرَّةُ: الضِّفدعُ. والقَبْضَةُ من الدَقِيق. وطَعامٌ يَخْتلِطُ بالشَّعر لا يَأكُلُه إلا اللِّئامُ. وأكَلَ حتى اقْتَرَّ: أي شَبِعَ. وقُرةُ العَيْنِ: نَبْتٌ معروفٌ.
وإذا أتمَتِ المَرْأةُ قيل: سَقَطَتْ بِقُرِّها، وكذلك كلُّ مَنْ أصابَ خَيْراً أو وَقَعَ في أمْرٍ مَرْضِيٍّ قيل: " صابَ بِقُر " أي وَقَعْتَ بقَرَارٍ. ويقولون - أيضاً -: وَقَعَ الأمْرُ بِقُرَّةٍ: أي اسْتَقَر قَرَارُه. وقيل في قَوْل طَرَفَةَ: فَتَنَاهَيْتُ وقد صابَتْ بِقُر أي نَزَلَتْ به شِدَّة. ويقولون: لقد وَقَعْتَ بقرِّكَ: وهو أنْ تَعْلَمَ عِلْمَه حتّى لا يَخْفى عليكَ منه شَيْ. والإقرار: استقرار الماء في أرحامها. وفي المثل: " لألجئنك إلى قرارك " أي لأضطرنك إلى أصلك وجهدك. وإذا لقِحَتِ الناقَةُ فاسْتَكْبَرَتْ ورَفَعَتْ رَأسها إلى السماء: فهي المُقِرُّ الشّامِذُ. وأقرَّتِ الناقَةُ: إذا لم تُسْلِبْ.
وفلانٌ ابنُ عِشْرِينَ قارَّةٍ: أي سَوَاءِ. والقَرُّ: مَرْكَبٌ بين السَّرْج والرَّحْل، وقيل: الهَوْدَجُ. والقَرْقَرُ: النَواحي. والقَرْقارَةُ: الشَقْشِقَةُ. والقَرَوْرى: منٍ صِفَةِ الفَرَس المَدِيدِ الطويل القَوائم. والقَرَارِيُّ: كل مَنْ كان من أهْل القُرى والأمصار ولا يَتَّبعُ مَواقِعَ الخصب. ويُقال للدَّجاجَةِ إذا لم تَبِضْ: أقْرُقّة.

قر: قر، لم يقر قراره حتى بعث: ما يكاد يستقر على العرش حتى بعث. (كليلة ودمنة ص31).
قر: اعترف (هلو)، واعترف بذنبه بعد أن عذب. (الكالا) وهي تصحيف أقر.
قرر: روى، قص، أخبر، (انظر تقرير) وذلك حين يكون الرواة أهلا للثقة. ففي ملر (ص11): التواريخ المقررة المرتبة.
قرر: أقر، صدق، وافق على، أكد، أيد. (هلو).
قرره، وقرر عليه، أو قرر فيه: استنطقه، سأله عن. (فوك).
قرره: عذبه لينتزع منه الاعتراف (مملوك 2: 2: 3).
بعد تقريره عليهم (دي ساسي ديب 9: 471) وقد ترجمه إلى الفرنسية بما معناه: بعد قراءته عليهم.
قرر: سجل اختراعا، أعطى شهادة، أجاز، أنعم ببراءة، أنعم بامتياز. (بوشر).
أقرر عنه غالي الغيظ كله (ديوان الهذليين (ص212) وقد فسرت فيه بكلمة أبرد.
قار: في حيان (ص57 ق): وكتبوا إلى أمية إنك تريد أن تحدث في مدينتنا حدثا لم تسبق إليه ونحن لا نقارك عليه. ويظهر أن معناها: ونحن نأتمنك عليه ولا نثق بك.
أقر: ترك، لم ينتزع. ويقال مثلا: أقر الأرض في أيدي أهلها. (معجم البلاذري، معجم الطرائف) أقر: سمح. ففي الأغاني (ص69): وقال لا أقر لابن أبي ربيعة أن يذكر امرأة من بني قصيص في شعره.
أقر: رضي، أمضى. ففي كتاب الخطيب (ص23 ق): واقر ما روى عنه أبو القاسم بن عمر الخزرجي بفاس.
أقر: تعترف بذنبه حين عذب (انظر: قر) (الكالا) وفيه إقرار أي اعتراف.
أقر به: اعتقد به. (دي ساي طرائف 1: 114).
أقر (المغلوب) ب: استسلم، وخضع، ورضي بما عرض عليه. (معجم البلاذري).
أقر على فلان: يظهر أن معناها شهد عليه، ففي المقري (1: 135): وقتل اللصوص صاحب الدار خوف أن يقر عليهم ويطالبهم بعد ذلك.
تقرر: اعترف به. (فوك).
تقرر عليه وفيه: استنطق. سئل أن يعترف بذنبه. (فوك).
تقار: تقار الرجلان: أكدا، أثبتا، أعلنا معا في آن واحد. (البكري ص184).
استقر: سكن في منزل. (كوسج طرائف ص33).
استقر به المكان: أقام بالمكان، سكن فيه، استوطنه. (كليلة ودمنة (144) ويجب ان يقرأ بالبناء للمعلوم لا بالبناء للمجهول كما في معجم فريتاج.
وكذلك: استقرت به النوى (معجم أبي الفدا).
استقر: فما استقر بهم الجلوس حتى أقبل عليهم شيخ ثالث، أي ما كادوا يجلسون حتى أقبل عليهم شيخ (ألف ليلة 1: 12، 27).
استقرت أرض مصر على قسمين: قسمت أرض مصر قسمين. (دي ساسي طرائف 2: 20).
استقر على: ثبت، قر. (بوشر).
استقر رأيه على: عزم على. (بوشر).
استقر: وجد له مكانا دائما. (المقدمة 1: 72) وفيها استقرى (كذلك في مخطوطتنا ص48، وفي مخطوطة رقم 1350: استقر).
استقر عندهم إنه المهدي: ثبت عندهم إنه المهدي واعتقدوا ذلك. (عبد الواحد ص134).
استقر: حصل على السلطة. (بوشر).
استقر فلانا، وعن فلان: سأل عنه. (المقري 2: 249).
قرة: جرجير (باجني مخطوطات) وفيه أيضا: eruca sylvestris, alba, karra butama وهي قرة العين.
قرة: إن الكلمة الأسبانية guerra قد انتقلت إلى اللهجة المغربية وصارت تنطق غِرَّة، وذكرت في معجم فوك في مادة guerra ونجد عند بوسييه: (قيرة (من الإيطالية)) guerre.
وأعتقد إني قد وجدت هذه الكلمة في رحلة ابن بطوطة (4: 451) ففيها: وهذا في زمان الصلح والمهادنة إعدادا لأيام القرة. أي أن السلطان قد فعل هذا في زمان الصلح والمهادنة إعدادا لأيام الشقاء أو الحرب، كما ترجمها ديفريمري الذي رأى أنها قرة (من وقر) وهي ملمة لم تكن مستعملة فيما أرى في نثر القرن الرابع عشر، وهي لا تدل على الشقاء ولا على الحرب، ثم إن العبارة تتطلب كما شعر ديفريمري كلمة حرب. ولذلك تتطلب كما شعر ديفريمري كلمة حرب. ولذلك فإني لا أتردد في قراءتها القرة هذا إذا كانت كتابة الكلمة في كل المخطوطات وإنه لا توجد كلمة الغرة في أية مخطوطة.
قرة: طقس رديء، جو سيئ جدا (برسييه).
قرة: عاصفة شديدة (ليون ص333) وفيه: ( gherra) لعلها كلمة guerra مجازا كما تقول حرب العناصر.
قُرَّة: قُرّ، برد. (هلو). قرة: رضا، ارتياح، انبساط، سرور، إنشراح (هلو).
قرة: قسم من سيميا، وهو فن كتابة -رقاع هي دواء لأمراض العيون وغيرها من الأمراض الكثيرة الأخرى. (نيبورب ص121).
قرة: عين: بؤبؤ، حدقة، إنســان العين (هلو).
قرة العين: نبات اسمه العلمي: Veronica Anagalis ( ابن البيطار 2: 283).
وقرة العين: صناب، حرف مر، حرف الحقول، حرف. (بوشر) وفي همبرت (ص47): قرة فقط: حرف.
قرة: إن الكلمة الغالية Corre ( انظر الكلمة الأسبانية Correa ( وسيمونه ص354) وتعني عسلوجا أخضر ملويا ويستعمل للشدو الربط. ففي ابن ليون في كلامه عن التركيب الذي يسمى تركيب الشق:
وشده بقرة فالشد ... في كل تركيب به يعتد
قرار: مكان منخفض يجتمع فيه الماء. ففي بدرون (ص285): روي أن البلاد أسرع إلى محبينا من الماء إلى قراره.
قرار: قاع (بوشر) يقال: قرار البحر مثلا أي قاع البحر (ألف ليلة 2: 10، 55).
قرار: راحة، هدوء، سكون، استقرار (بوشر).
قرار في المحبة: الوفاء في الحب (بوشر).
على قرار الأرض: على وجه الأرض (معجم الإدريسي).
قرار، والجمع قرارات: قرية. وقد تكرر ذكرها عند البكري مثلا في (ص114).
قرار: مصلى خاص، مسجد فيه ضريح، (ألف ليلة برسل 5: 9) وفي طبعة ماكن (1: 338): مقصورة بدل قرار.
قرار: راتب الجند (فريتاج طرائف 107، 118).
قرار، عند أرباب الموسيقى: طرف القطعة الذي يقطع المغني صوته إذا انتهى إليه (محيط المحيط).
قرار: لم يتبين لي معناها في عبارة ألف ليلة (برسل 3: 321) وهي: وكانوا الحكماء قد بلغهم خبر بنات الملك فقالوا له إن كان الملك قد سر بنا وقبل هديتنا وأذن لنا أن نتمنى عليه فنطلب منه أن يعطينا بناته الثلاث لنكون له أصهار ونتأهل به لأن قرار الملك لا يخالف. فزارة: القاع المستدير يجتمع فيه ماء المطر، كما جاء في معلقة عنترة. (محيط المحيط).
على قرارة الأرض: على وجه الأرض. (معجم الإدريسي).
قريرة: دوامة، خذروف (بوشر).
قراري: خراج ولاج، ماهر جدا. (بوشر).
قراري في: استهلك في استنفذ في (بوشر).
رجل قرائري: عامية رجل قراري: وهو الساكن المستقر في البلد (محيط المحيط).
قرايري: يظهر أن معناها قراري الذي ذكره بوشر.
وفي بسام (ص123): ولك (ويلك) أنت ما أنت بلدار قرايري خذ غريمك الذي فضل وأفعل به مثل ما فعلوا أصحابك. وبعد ذلك (ص124، 125) نادي الخليفة يا بلدار قرايري.
قرار؟: ساكن، مقيم، مستوطن، مواطن. (انظر أماري ص343).
قرير: رصيف. جاء في عبارة من كتاب نهاية الرتبة في طلب الحسبة التي ترجمها بيرناور في الجريدة الآسيوية (186، 2: 358): (من الصواب أن يكون في طرفي السوق قريران يمش عليهما الناس أيام الشتاء إذا لم تكن أرض السوق مبلطة). وأرى أنها نفس الكلمة التالية. قريرة carrera: ميدان (للخيل أو للعربات)، مضمار، ميدان خيل، حلبة. (الكالا).
قريرة: طريق ممهد للخيل والعربات (الكالا) (=محجة) وانظر سيمونيه.
قارة: سطاحيس. (ابن البيطار 1: 2، 2: 2: 275) وقد اخطأ كل من جوليوس وفريتاج حين ذكرا هذه الكلمة في مادة قور، لأنا نقرأ في ابن البيطار (2: 21): (قال بعض شيوخنا إنما سمى عندهم قارة لأن القلب تقر من الخفقان إذا شربت).
قارة: عند أهل الجغرافيا قسم من العالم كآسيا وأمريكا. (محيط المحيط).
قارورة: مبولة، إناء يبال فيه. (فوك، بوشر).
قارورة: إناء مملوءة بالنفط يرمى به على الأعداء. مونج ص123، مملوك 2، 2: 148).
قارورة: وعاء الرطب والتمر، وهي القوصرة. (محيط المحيط).
قارورة: وعاء ذو لولب يبرم توضع فيه الزبدة.
(شيرب) وهو يذكر كارير للجمع.
قوارير (جمع) بلور، (معجم بدرون).
قارورة: كناية عن المرأة، ففي محيط المحيط: وتطلق القارورة على المرأة لأن الولد أو المني يقر في رحمها كما يقر الماء في الإناء، أو تشبيها لها بالزجاج بضعفها.
قواريري: بائع القوارير، بائع القنينات (تعليقات وخلاصات 12: 426).
تقرير: سكوت النبي (صلى الله عليه وسلم) عن بعض الحالات التي عرضت أمامه، وهذا السكوت بمثابة الإقرار والموافقة والرضا (دي سلان المقدمة 2: 481).
تقرير: بيان، عرض رواية، حكاية، خبر قصة. (بوشر، محيط المحيط).
تقرير شهادة (هلو).
تقرير: ضريبة، رسم، مكس، خراج (مملوك 12: 2: 129).
تقرير، والجمع تقارير: كتاب يأتي من لدن السلطان بإبقاء الوالي على ولايته. (محيط المحيط).
تقرير، والجمع تقارير: براءة الاختراع، وهو عقد فيه امتياز استعمال ما اخترعه الشخص. (بوشر).
مقر: لقب يطلق على السادة مثل سمو وسعادة عندنا (فهرست المخطوطات الشرقية في مكتبة ليدن 1: 154، 156، وتجرز ص130، ص134. النشرة. الإيطالية للدراسات الشرقية في أكتوبر 1876، ص124، 125، 127).
نقر البئر: نقرة في أسفلها يجتمع فيها الماء عند قلته فيمكن الاستقاء منه. (محيط المحيط).
مقرر: ضريبة، رسم، مكس، خراج (أماري ص150) وتجمع عن مقررات. وينقل مورا من آثار عربية في البرتغال (ص163) لسوزا عبارة لكوتو يذكر فيها مقرر المشاعلية وهو الضريبة أو الرسم الذي يؤخذ لتنظيف المراحيض والكنف، ورفع الأقذار والقمامات ونقلها إلى مكان رمي الأقذار. (دي ساسي طرائف 1: 203).
مستقر: تحت الوصاية، محجور (هلو).

قر

1 قَرَّ بِالْمَكَانِ, (M, Mgh, Msb, K, &c.,) and فِيهِ, (S, M, Mgh,) first Pers\. قَرَرْتُ, (S,) aor. ـِ (S, M, Mgh, Msb, K;) and first Pers\. قَرِرْتُ, (S, Msb, TA,) aor. ـَ (S, M, Msb, K;) but the former is the more usual, or common; (M, TA;) inf. n. قَرَارٌ, (S, M, Mgh, K,) of both verbs, (S,) or this is a simple subst., (Msb,) and قُرُورٌ, (S, M, K,) of the former verb, (S,) and قَرٌّ (M, Msb, K) and تَقِرَّةٌ, (M, K,) which last is anomalous, (M,) and تَقْرَارَةٌ; (TA;) and ↓ استقرّ, (S, M, Msb, K,) بِهِ, (Msb,) or فِيهِ; (S;) and ↓ تقارَّ, (S, M, K,) originally تَقَارَرَ, (TA,) فِيهِ; (S, TA;) and ↓ تقرّر; (TA;) [and ↓ اقترّ, as appears from an ex. below;] He, or it, settled; became firm, steady, fixed, settled, or established; became motionless, stationary, standing, quiet, still, or at rest; rested; remained; continued; resided; in the place; syn. ثَبَتَ وَسَكَنَ, (K,) and تَمَكَّنَ [which, when said of a man, particularly implies being in authority and power]. (Msb.) [See also 4.] In the words of the Kur, [xxxiii. 33,] وَقِرْنَ فِى

بُيُوتِكُنَّ, and وَقَرْنَ, [And remain ye in your houses, or chambers,] قِرْنَ and قَرْنَ are contractions of اِقْرِرْنَ and اِقْرَرْنَ like as ظِلْنَ and ظَلْنَ are contractions of اِظْلِلْنَ and اِظْلَلْنَ: (M, Bd, * TA: * [but see ظَلَّ:]) or قِرْنَ is from وَقَرَ, aor. ـِ inf. n. وَقَارٌ; (Bd, TA; *) and قَرْنَ from قَارَ, aor. ـَ signifying اِجْتَمَعَ. (Bd.) It is said in a proverb, اِبْدَأْهُمْ بِالصُّرَاخِ يَقِرُّوا [Begin thou by crying out to them, and they will become still, or quiet; or] begin thou by complaining of them, and they will be content to be still, or quiet. (TA.) [But see Freytag's Arab. Prov., i. 173, where, instead of يَقِرُّوا, we find يَفِرُّوا.] You also say فِى مَكَانِهِ ↓ فُلَانٌ مَا يَتَقَارُّ, i. e. ↓ مَا يَسْتَقِرُّ [Such a one does not rest, or remain, in his place]. (S.) And it is said in a trad. of Aboo-Dharr, أَنْ قُمْتُ ↓ فَلَمْ أَتَقَارَّ And I did not delay to rise, or stand up. (TA.) You say also, of a woman, تَقِرُّ لِمَا يُصْنَعُ بِهَا (K) She suffers quietly what is done to her, such as the being kissed, &c. (K. * TA.) And مَآءُ الفَحْلِ فِى الرَّحِمِ ↓ اِقْتَرَّ The seed of the stallion rested, or remained, in the womb (S, K) of the she-camel; (K;) i. q. ↓ استقرّ. (S, K.) See also قَرٌّ, and قَرَارٌ, below.

A2: قَرَّ, (S, M, Mgh, Msb, K,) like لَبِسَ (Mgh) and تَعِبَ, (Msb,) [so that the second Pers\. is قَرِرْتَ,] aor. ـَ (Lh, M, IKtt, Mgh, Msb, K;) and قَرَّ, like ضَرَبَ, (Mgh, Msb,) [so that the second Pers\. is قَرَرْتَ,] aor. ـِ (M, IKtt, Mgh, Msb, K;) and قَرَّ, [second Pers\.

قَرَرْتَ or قَرُرْتَ,] aor. ـُ (Lh, M, K;) or, accord. to MF, Lh mentions the aor. .

قَرُ3َ and قَرِّ in his Nawádir; and IKtt, the three forms of aor. , and so the author of the Ma'álim; but IKtt says, in his Kitáb el-Abniyeh, يَقَرُّ and يَقِرُّ, though he may have mentioned the three forms in another book; and accord. to what is stated [in the M and] in the L, Lh says يَقُرُّ and يَقَرُّ, which is a rare form; (TA;) [on which it should be remarked, that ISd, IKtt, and Mtr, mention the form قَرَّ first, as though to indicate its being the more, or most, common;] inf. n. قَرٌّ, (Msb,) or قُرٌّ, (IKtt, TA,) or the latter is a simple subst.; (Msb;) It (the day, Lh, S, M, &c., and in like manner one says of the night, قَرّتِ اللَّيْلَةُ, M) was, or became, cold. (Lh, S, M, &c.) b2: قُرَّ He (a man) was, or became, affected, or smitten, by the cold. But you do not say قَرَّهُ اللّٰهُ: instead of this you say ↓ أَقَرَّهُ. (M, K.) b3: It is said in a trad. respecting the war of the Moat, فَلَمَّا أَخْبَرْتُهُ خَبَرَ القَوْمِ وَقَرِرْتُ قَرَرْتُ, meaning, And when I [acquainted him with the tidings of the people, and] became quiet, I experienced cold. (TA.) [But perhaps the last word should be قُرِرْتُ.] b4: قَرَّتْ عَيْنُهُ, (S, M, IKtt, Msb, K,) of the measure فَعِلَتْ, (M,) like تَعِبَتْ, (Msb,) [second Pers\.

قَرِرْتِ,] aor. ـَ (S, M, IKtt, K,) which is the more usual form; (M;) and قَرِّتْ, like ضَرَبَتْ, (Msb,) [second Pers\. قَرَرْتِ,] aor. ـِ (S, M, IKtt, K;) inf. n. قُرَّةٌ, (Th, M, Msb, K,) said by Th to be an inf. n., (M,) and قَرَّةٌ (M, K) and قُرُورٌ; (M, Msb, K;) (tropical:) His eye was, or became, cool, or refrigerated, or refreshed; contr. of سَخِنَتْ; (S, M;) wherefore some prefer that قَرَّتْ should be of the measure فَعِلَتْ, to agree in measure with its contr.: (M:) or became cool, &c., by reason of happiness, or joy: (Msb:) or became cool, &c., and ceased to weep, (M, K,) and to feel hot with tears; (M;) for the tear of happiness, or joy, is cool; and that of sorrow, or grief, is hot: (S:) [it may therefore be rendered, his eye was, or became, unheated by tears:] or it is from القَرَارُ, and means, his eye, seeing that for which it longed, became at rest, and slept. (M, K. *) You also say قَرِرْتُ بِهِ عَيْنًا, and قَرَرْتُ بِهِ عَيْنًا, inf. n., of both forms, قُرَّةٌ and قُرُورٌ, (tropical:) I was, or became, cool, or refrigerated, or refreshed, in eye thereby. (S.) See also 4.

A3: قَرَّهُ, aor. ـُ inf. n. قَرٌّ, He poured it; poured it out, or forth; namely, water: and he poured it, or poured it out or forth, at once. (TA.) You say قَرَّ عَلَيْهِ المَآءَ He poured the water upon him. (M, K.) And قَرَرْتُ عَلَى رَأْسِهِ ذَنُوبًا مِنْ مَآءٍ بَارِدٍ I poured upon his head a bucket of cold water. (S.) and قَرَّ المَآءَ فِى الإِنَآءِ He poured the water into the vessel. (TA.) b2: Hence, (TA,) قَرَّ الكَلَامَ فِى أُذُنِهِ, (Sh, M, K,) and الحَدِيثَ, (S,) aor. ـُ (Sh, S, M,) inf. n. قَرٌّ, (Sh, S, M, K,) (tropical:) He poured forth the speech, or discourse, or narration, into his ear: (M, K:) or he did as though he poured it into his ear: (S:) or he intrusted him with it: (TA:) or he spoke it secretly into his ear: (M, * K, * TA:) or he repeated it in his ear, meaning the ear of a dumb man (أَبْكَم), that he might understand it: (IAar:) or he put his mouth to his ear and spoke loudly to him, as one does to a deaf man. (Sh.) 2 قَرَّّ see 4, in two places.

A2: قَرَّرَهُ بِهِ, inf. n. تَقْرِيرٌ, He made him to acknowledge, or confess, it. (S.) You say قَرَّرَهُ بِالْحَقِّ, (S,) and عَلَى الحقِّ, (M, K,) حَتَّى أَقَرَّ, (S,) He made him to acknowledge the truth, or right, or due, (S, M, K,) so that he did acknowledge it. (S.) 3 قَارَّهُ, inf. n. مُقَارَّةٌ, He settled, became fixed or established or motionless or quiet or still or at rest, rested, remained, or continued, with him. (S, K.) You say أَنَا لَا أُقَارُّكَ عَلَى مَا أَنْتَ عَلَيْهِ I will not settle, &c., with thee in the state in which thou art. (TA.) And hence the saying of Ibn-Mes'ood, قَارُّوا الصَّلَاةَ, (S, * K,) from القَرَارُ, not from الوَقَارُ, (S,) meaning, Be ye still, without motion, and without play, during prayer. (TA.) 4 اقرّه, (S, M, K,) and ↓ قرّرهُ, (M, K,) He settled, fixed, established or confirmed, him, or it; rendered him, or it, motionless, quiet, still, or at rest; made him, or it, to rest, remain, or con-tinue; (S, * M, * K;) فِيهِ [in it, namely, a place, or the like], and عَلَيْهِ [in it, namely, a state, an office, or the like]. (M, K.) You say اقرّهُ فى مَكَانِهِ [He settled, fixed, established, or confirmed, &c., him, or it, in his, or its, place]. (S, K.) And مَا

أَقَرَّنِى فِى هٰذَا البَلَدِ إِلَّا مَكَانُكَ [Nothing fixed me in this country, or town, &c., but thy being in it]. (TA.) And اقرّ الطَّيْرَ فِى وَكْرِهِ He left the birds to rest in their nest. (Msb.) And اقرّ العَامِلَ عَلَى عَمَلِهِ He left the agent to rest, [or settled, fixed, or established, him, or made him to continue, or confirmed him,] in his agency. (Msb.) [And اقرّهُ عَلَى قَوْلِهِ He left him at rest in his assertion, undisturbed, unopposed, or uncontradicted; he confirmed him in it; he confessed him to be correct respecting it. Thus the verb is used in the phrase اقرّهُ عَلَى ذٰلِكَ in the Expos. of the Jel., xxxviii. 22: and in many other instances.] You say also الشَّىْءَ ↓ قرّر, inf. n. تَقْرِيرٌ, meaning, He put the thing in its قَرَار [or resting-place]. (S.) And قَرَّرْتُ عِنْدَهُ الخَبَرَ حَتَّى

↓ اسْتَقَرَّ [I established the information in his mind, so that it became established]. (S.) And أَقْرَرْتُ هٰذَا الأَمْرِ, inf. n. تَقْرَارَةٌ and تَقِرَّةٌ, [both of which inf. ns. properly belong to the synonymous form قَرَّرْتُ, (as Lumsden has remarked, in his Arabic Grammar, page 241,) I settled, fixed, established, &c., this thing, or affair; or I confirmed it.] (S.) And it is said in a trad. of 'Othmán, أَقِرُّوا الأَنْفُسَ حَتَّى تَزْهَقَ Make ye the souls of the beasts which ye slaughter to become at rest, [and wait ye] that they may depart, and do not hasten to skin the beasts, nor to cut them in pieces. (TA.) And in a trad. of Aboo-Moosà, أُقِرَّتْ الصَّلَاةُ بِالْبِرِّ والزَّكَاةِ Prayer is established and connected with برّ and زكاة [i. e., benevolent treatment of others or piety or obedience to God, and the giving of the alms required by the law]. (TA.) b2: أَقْرَرْتُ الكَلَامَ لِفُلَانٍ I explained the saying, or speech, or language, to such a one, so that he knew it. (TA.) A2: أَقَرَّ He became quiet and submissive. (TA, from a trad.) A3: اقرّ بِهِ, (S, Msb,) inf. n. إِقْرَارٌ, (M, K,) He acknowledged, or confessed, it, (S, M, Msb, K,) namely, the truth, or a right, or due, (S, M, K,) or a thing. (Msb.) إِقْرَارٌ signifies The affirming a thing either with the tongue or with the mind, or with both. (ElBasáïr.) b2: [Hence, app.,] أَقَرَّتِ النَّاقَةُ, [as though signifying The she-camel acknowledged, or confessed, herself to be pregnant;] the she-camel's pregnancy became apparent: (IKtt, TA;) or became established; became a positive fact: (ISk, S, K:) or the she-camel conceived; became pregnant. (IAar.) A4: اقرّ He entered upon a time of cold. (M, K.) b2: اقرّهُ اللّٰهُ, (inf. n. إِقْرَارٌ, Msb,) God caused him to be affected, or smitten, by the cold. (S, * M, Msb, K.) One does not say قَرَّهُ (M, K) b3: اقرّ اللّٰهُ عَيْنُهُ, (S, M, Msb, K,) and بِعَيْنِهِ, (M, K,) (tropical:) God made his eye to become cool, or refrigerated, or refreshed, (Msb, TA,) by happiness, or joy, in consequence of his having offspring, or of some other event: (Msb:) or cooled his tears; for the tear of happiness, or joy, is cool: (As:) or gave him to such an extent that his eye became quiet (حَتَّى تَقَرَّ), and was not raised towards him who was above him, (S, TA,) or towards that which was above it: (L:) or caused him to meet with that which contented him, so that his eye became quiet (تَقَرَّ) in looking at other things; an explanation approved and adopted by Abu-l-'Abbás: (L, TA:) or caused his eye to sleep, by making him to meet with happiness, or joy, that dispelled his sleeplessness. (Aboo-Tálib.) You say also يُقِرُّ بِعَيْنِى أَنْ أَرَاكَ [It refreshes my eye, &c., to see thee]. (TA.) See also 1.5 تَقَرَّّand 6: see 1, first signification.8 إِقْتَرَ3َ see 1, first signification.

A2: اقترّ, (K,) or اقترّ بِالْقَرُورِ, (S,) or بِالْمَآءِ البَارِدِ, (M,) He washed himself with cold water. (S, M, K.) 10 إِسْتَقْرَ3َ see 1, first signification, in three places; and see 4. [b2: استقرّ often signifies It was, or subsisted, or had being: and hence مُسْتَقِرٌّ is frequently used or understood as a copula, often with بِ prefixed to the predicate; as is also يَسْتَقِرُّ; so that رَيْدٌ مُسْتَقِرٌّ عِنْدَكَ or يَسْتَقِرُّ عندك may mean Zeyd is with thee; as well as Zeyd is residing, &c., with thee. See, on this point, I 'Ak, p. 58.) b3: Also, It obtained, or held. R. Q. 1 قَرْقَرَ, [inf. n. قَرْقَرَةٌ,] It (a man's belly) sounded, [or rumbled,] (S, TA,) by reason of hunger, or from some other cause. (TA.) Also said of a cloud, with thunder. (TA.) b2: It (wine, or beverage,) sounded, [or gurgled,] in a man's throat. (M, TA.) b3: He laughed (S, M, K) in a certain manner, (S,) violently, or immoderately, and reiterating his voice in his throat: (M, K:) or he imitated the sounds of laughing: (IKtt:) or قَرْقَرَ is similar to قَهْقَهَ. (Sh.) b4: He (a camel) brayed, (S, M, K,) with a clear and reiterated voice: (S, M:) or brayed in the best manner: (IKtt:) said only of a camel advanced in age: (S, in art. نقض:) قَرْقَرَةٌ is the inf. n., (S, * M, K, *) and the simple subst. is قَرْقَارٌ: (M, K:) and قَرَاقِرُ is pl. of the former of these ns. (S.) b5: قَرْقَرَتْ It (a pigeon, حَمَامَة,) [cooed; or] uttered its cry: (S, K:) or uttered a hind of cry: (M:) the inf. n. is قَرْقَرَةٌ and قَرْقَرِيرٌ, (S, M, K,) which latter IJ says is of the measure فَعْلَلِيْلٌ, thus making it a quadriliteralradical word, (M,) and قَرْقَارٌ and قَرْقَارٌ, which last is a simple subst. as well as an inf. n., and so is قَرْقرَةٌ. (El-Hasan Ibn-'Abd-Allah El-Kátib El-Isbahánee.) b6: She (a domestic hen) uttered a reiterated cry, or cackling. (Hr, M.) قَرٌّ: see 1, throughout. b2: يَوْمُ القَرِّ [The day of resting;] the eleventh day of Dhu-l-Hijjeh; (A 'Obeyd;) the first of the days called أَيَّامُ التَّشْرِيقِ; (Msb;) the day next after that called يَوْمُ النَّحْرِ [or the day of the sacrifice, or of the slaughtering of camels]: (S, M, Mgh, K:) so called because the people on that day rest, or settle, in their abodes: (S, M, Mgh:) or because they rest on that day in [the valley of] Minè, (A 'Obeyd, Kr, M, Msb, K,) after the fatigue of the three days immediately preceding. (A 'Obeyd.) A2: يَوْمٌ قَرٌّ, (S, M, Msb, K,) the inf. n. being thus used as an epithet, (Msb,) and ↓ قَارٌّ, (S, Mgh, Msb,) but the latter was disapproved by IAar, (TA,) and ↓ مَقْرُورٌ, (M, K,) and لَيْلَةٌ قَرَّةٌ, (S, M, Msb, K,) and ↓ قَارَّةٌ, (S, Msb,) A cold chill, or cool, day, and night: (S, M, &c.:) and قَرٌّ is applied to anything as signifying cold; (TA;) [and so, app., ↓ قَارٌّ, and perhaps ↓ قَرُورٌ and ↓ قَرِيرٌ]. [Hence,] القَرَّتَانِ [The two cold times;] the morning and the evening. (S, K.) A man being asked what had caused his teeth to fall out, he answered ↓ أَكْلُ الحَارِّ وَشُرْبُ القَارِّ [The eating what was hot, and drinking what was cold: but he may have used قَارّ instead of قرّ for the purpose of assimilation to حارّ; and it seems that, when coupled or connected with حَارٌّ, قَارٌّ is more chaste than قَرٌّ]. (TA.) Respecting the saying وَلِّ حَارَّهَا مَنْ تَوَلَّى قَارَّهَا, see art. حر.

A3: See also قُرٌّ.

قُرٌّ i. q. قَرَارٌ [q. v.] (S, M, K) and مُسْتَقَرٌّ (TA) [and مَقَرٌّ].

A2: Also, (S, M, Mgh, Msb, K,) and ↓ قَرٌّ, (Lh, KT,) which latter form, it is said, must be used in conjunction with [its contr.] حَرٌّ, for the sake of assimilation, (TA,) and ↓ قِرٌّ, (KT,) Cold; coldness; chill; chilness; coolness; syn. بَرْدٌ; (S, M, Mgh, Msb, K;) as also ↓ قِرَّةٌ: (S:) or قُرٌّ signifies cold; &c., in winter; (M, K;) whereas بَرْدٌ is in winter and summer: (M:) and ↓ قِرَّةٌ, cold, &c., by which a man (M, K) or other creature, (M,) is affected, or smitten. (M, K.) You say دَخَلُوا فِى القُرِّ They entered upon the [time of] cold. (M.) And لَا حَرَّ وَلَا قَرَّ Neither heat nor cold. (TA, from a trad.) And لَيْلَةٌ

↓ ذَاتُ قِرَّةٍ A night of cold. (TA.) And اشدُّ

↓ العَطَشِ حِرَّةٌ عَلَى قِرَّةٌ (S) The most severe of thirst is thirst in a cold day. (S, art. حر.) and sometimes the Arabs said ↓ أَجِدُ حِرَّةٌ تَحْتَ قِرَّةٌ (S) [I experience] thirst in a cold day. (ISd, in TA, art. حر.) [See this and other exs. in art. حر.) One says also ↓ ذَهَبَتْ قِرَّتُهَا, [meaning قِرَّةٌ العِلَّةِ,] The time of its access, or coming, meaning of the access, or coming, of the disease, [app., of the shivering-fit of an ague, (see عُرَوَآءُ,)] departed: the [pronoun] ها refers to [the word]

العِلَّة. (S.) قِرٌّ: see قُرٌّ.

لقَرَّتَانِ: see قَرٌّ.

قُرَّةُ العَيْنِ signifies مَا قَرَّتْ بِهِ العَيْنُ (tropical:) [That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed; &c.; or in consequence of which it becomes at rest, and sleeps: see 1]. (M, K.) In the Kur, xxxii. 17, instead of قُرَّةَ أَعْيُنٍ, Aboo-Hureyreh reads قُرَّاتِ أَعْيُنٍ, as on the authority of the Prophet. (M.) You say also هُوَ فِى قُرَّةٍ مِنَ العَيْشِ (tropical:) He is in a plentiful and pleasant state of life. (TA.) قِرَّةٌ: see قُرٌّ, throughout.

قَرَارٌ: see 1, first signification. b2: A state of settledness, fixedness, stability, establishment, quiet, stillness, rest, permanence, or continuance; (Msb, TA;) and so ↓ مُسْتَقَرٌّ, in the Kur, ii. 34, and vii.

23: (Bd, TA:) or in these two instances the latter is a n. of place. (Bd.) [Hence,] دَارُ القَرَارِ [Kur, xl. 42, The abode of stability; the permanent abode; i. e.,] the world to come. (TA, art. دور; &c.) A2: [A place, and a time, of settledness, fixedness, stability, establishment, quiet, stillness, rest, permanence, or continuance; a restingplace;] i. q. ↓ مُسْتَقَرٌّ (TA) [and ↓ مَقَرٌّ] and ↓ قُرٌّ. (S, M, K.) Exs. صَارَ الأَمْرُ إِلَى قَرَارِهِ, and ↓ مُسْتَقَرِّهِ, [The thing, or affair, came to its place, or time, of settledness, &c.; or the meaning may be, to its state of settledness, &c.; the explanation is] came to its end, and became settle, fixed, &c. (M, TA.) And لَهَا ↓ وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ [Kur, xxxvi.

38,] And the sun runneth to a place, and time, beyond which it doth not pass: or to a term appointed for it: (TA:) or to a determined limit, where its revolution ends; likened to the مستقرّ of a traveller, when he ends his journey: or to the middle of the sky; for it there seems to pause: or to its state of settledness, &c., according to a special path: or to its appointed end in one of the different places of rising and setting which it has on different days: or to the end of its course, in the desolate part of the world: and accord. to other readings, لَا مُسْتَقَرَّ لَهَا, and لَا مُسْتَقَرٌّ لَهَا, meaning, it has no rest; for it is always in motion. (Bd.) And ↓ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ [Kur, vi. 66,] To every prophecy is a term [for its fulfilment], which ye shall see in the present world and in the world to come. (TA.) And الرَّحِمِ ↓ مَقَرُّ The extreme part of the womb; the resting-place (مُسْتَقَرّ) of the fœtus therein. (M, K.) It is said in the Kur, [vi. 98,] وَمُسْتَوْدَعٌ ↓ فَمُسْتَقَرٌّ, meaning, And ye have a resting-place in the womb, and a depository [in the spermatic sources] in the back: but some read وَمُسْتَوْدَعٌ ↓ فَمُسْتَقِرٌّ, meaning, and [there is] such as is yet remaining in the womb, or such as is established in the present world, in existence, and such as is deposited in the back, not yet created: or and there is of you such as remains among the living, and such as is deposited in the earth [among the dead]: (M, TA:) or such as hath been born and hath appeared upon the earth, and such as is in the womb: (Lth, TA:) or such as yet remains in the back, and such as is deposited in the womb. (TA.) You say also, الْمُقَدَّسَةَ ↓ أَذْكَرَنِى الْمَقَارَّ [He, or it, reminded me of the consecrated places of abode: مَقَارُّ is pl. of ↓ مَقَرٌّ]. (TA.) And one says, on the occasion of a calamity befalling, ↓ صَابَتْ بِقُرٍّ, (S, Z, M, *) or ↓ وَقَعَتْ بِقُرٍّ, (K,) meaning, It (the calamity, الشِّدَّةُ, S) became [or fell] in its قَرَار [or settled or fixed place, or in the place where it should remain:] (S, K:) or the thing came to its قَرَار: (M:) or it fell in its place: (Z:) or it fell where it ought: (Th:) and sometimes they said ↓ وَقَعَتْ بِقُرِّهَا [it fell in its settled or fixed place, &c.]: (S:) and وَقَعَ الأَمْرُ

↓ بِقُرِّهِ, i. e. ↓ بِمُسْتَقَرِّهِ [the thing fell in the place where it did, or should, rest, or remain]: (As:) and one says to a man who seeks blood-revenge, when he meets the slayer of his relation, ↓ وَقَعْتَ بِقُرِّكَ thy heart has met that which it looked for. (TA.) ↓ لَقَدْ وَقَعْتُ بِقُرِّكَ, and ↓ بِقُحَاحِ قُرِّكَ, also means I have become acquainted with all that thou knowest, nothing thereof being hidden from me. (Ibn-Buzurj, in TA, art. قح.) One says also, [in threatening another,] لَأُلْجِثَنَّكَ إِلَى قُرِّ قَرَارِكَ; a prov., meaning, الى أَصْلِكَ وَجَهْدِكَ [i. e. I will assuredly impel thee, or drive thee, against thy will, to the utmost point to which thou canst go, or be brought or reduced; and, constrain thee to do thine utmost]. (JK. [Or the meaning is, I will assuredly impel thee, or drive thee, against thy will, to the place that thou deservest: or, to the place where thou shalt remain: or, to thy grave: or, to thy worst and lowest state or condition: see Freytag's Arab. Prov. ii. 450.]) b2: A region, or place, of fixed abode; i. q. مِنَ ↓ مُسْتَقَرٌّ الأَرْضِ: (S:) a region, district, or tract, of cities, towns, or villages, and of cultivated land; syn. حَضَرٌ. (TA.) Hence, أَهْلُ القَرَارِ [The people residing in such a region]: and hence, قَرَارِىٌّ, q. v. (TA.) [Hence, المُلْكِ وَغَيْرِهِ ↓ مُسْتَقَرُّ The seat of regal power, &c.] b3: I. q. مَا قَرَّ فِيهِ, (as in a copy of the M,) or ما قُرَّ فيه, (as in copies of the K,) i. e., ما قرّ فيه الماء (TA, written without any syll. signs,) [app. meaning, A place in which water has remained, or been poured]; as also ↓ قَرَارَةٌ: (M, K:) a depressed piece of ground; as also the latter word: (M, K:) or the latter is applied to any depressed piece of ground into which water pours and where it remains; and such ground is fertile, if the soil be soft: (AHn, M:) and to a round tract of level, or level and depressed, ground: (IAar, S:) and to a low meadow: (TA:) and to a small pool of water left by a torrent: (TA, art. ثعجر:) and the former of the two words is also explained as signifying a depressed place where water rests: so in the Kur, xxiii. 52: and a place where water rests in a meadow: (TA:) and it is also a pl., [or rather a coll. gen. n.,] of which the sing. [or n. un.] is ↓ قَرَارَةٌ: (As, M:) and قَرَارٌ is applied to low grounds because water rests in them. (ISh.) Ibn-' Abbás, mentioning 'Alee, said, عِلْمِى إِلَى

عِلْمِهِ كَالقَرَارَةِ فِى المُثْعَنْجَرِ My knowledge compared to his knowledge is like the small pool of water left by a torrent, placed by the side of the [main deep, or] middle of the sea. (K, * TA, art. ثعجر.) b4: [The bottom of the sea, &c.]

قَرُورٌ A woman who suffers quietly what is done to her, (M, K,) or who does not prevent the hand of him who feels her, as though she remained quiet to suffer what was done to her, (TA,) not repelling him who kisses her nor him who entices her to gratify his lust, (M, K, TA,) nor shunning that which induces suspicion. (TA.) A2: Cold water (S, K) with which one washes himself. (S.) (It seems to be an epithet in which the quality of a subst. predominates.) رَجُلٌ قَرِيرُ العَيْنِ (tropical:) A man whose eye is cool, refrigerated, or refreshed: (S:) or whose eye is cool, &c., and ceases to weep: or whose eye sees that for which it has longed [and becomes at rest and sleeps]. (K.) [See 1.] And عَيْنٌ قَرِيرَةٌ, and ↓ قَارَّةٌ, (tropical:) [An eye that is cool, &c.] (M, K.) فِرِّيَّةٌ The stomach, or triple stomach, or the crop, or craw, of a bird; syn. حَوْصَلَةٌ; (S, K;) like جِرِّيَّةٌ (S) [and جِرِّيْئَةٌ].

قَرَارَةٌ: see the last division of what is given above under قَرَارٌ.

قَرَارِىٌّ, from قَرَارٌ, because he who is so called remains in the dwellings, (TA,) An inhabitant of a region, district, or tract, of cities, towns, or villages, and of cultivated land, who does not go in search of pasture: (K:) a tailor: (IAar, S, K:) a butcher: or any workman or artificer. (K.) The vulgar use it in the present day as an intensive epithet; saying خَيَّاط قَرَارِى, and نَجَّار قَرَارِى, (TA,) meaning a clever tailor, and a clever carpenter; and in like manner, قِرْقَارِى. (IbrD.) قَرْقَرَةٌ: see R. Q. 1; the first and last in two places.

قَرْقَرِيرٌ: see R. Q. 1; the first and last in two places.

قَرْقَارٌ: see R. Q. 1; the first and last in two places.

قُرْقُورٌ A long ship or boat: (S, K:) or a great ship or boat: (K:) pl. قَرَاقِيرُ. (TA.) قَارٌّ [act. part. n. of قَرَّ, q. v.] You say فُلَانٌ قَارٌّ Such a one is quiet, or still, or at rest. (TA.) A2: See also قَرٌّ and قَرِيرٌ.

قَارُورَةٌ [A flask, bottle, or, as it generally signifies in the present day, phial;] the thing in which wine, or beverage, &c., (M,) or in which wine, or beverage, and the like, (K,) rests, or remains: (M, K:) or it is of glass, (S, M, K,) only; (M, K;) a kind of vessel of glass: (Msb:) pl. قَوَارِيرُ. (S, &c.) The dim. is قُوَيْرِيرَةٌ. (TA.) قَوَارِيرَ قَوَارِيرَ مِنْ فِضَّةٍ, in the Kur, [lxxvi. 15 and 16,] is said by some learned men to mean Vessels, [vessels] white as silver and clear as قوارير.

[See also art. فض.] An ا is added by some to the final قوارير [of verse 15] in order that the ends of the verses may be similar. (M.) b2: A receptacle for fresh, or dried, dates; also called قَوْصَرَةٌ. (Msb.) b3: (tropical:) The black of the eye; the part, of the eye, that is surrounded by the white: (M, K:) as being likened to قارورة of glass, because of its clearness, and because the observer sees his image in it. (M, TA.) [See an ex. in a verse cited in the first paragraph of art. سلب.]

b4: (tropical:) A woman, or wife; as also قَوْصَرَّةٌ: (Az, Msb:) called by the former appellation because the child, or the seed, rests in her womb, as a thing rests in a vessel, and as being likened to a vessel of glass because of her weakness. (Msb.) Hence the words [of Mohammad] in a trad., رُوَيْدَكَ رِفْقًا بِالْقَوَارِيرِ [Go thou leisurely: act gently with the قَوَارير]: women being here likened to قوارير of glass because of their weakness of purpose, and their fickleness; for such vessels are soon broken and cannot be restored to soundness: meaning, that the man thus addressed, named أَنْجَشَة (Anjesheh), [a freedman of Mohammad,] should not raise his voice and sing in driving the camels, for fear of the women's having their desires excited by what they heard; or for fear that the camels, hearing the singing, should go quickly, and jolt and fatigue the riders. (TA.) مَقَرٌّ: see قَرَارٌ, in three places.

مُقِرٌّ A she-camel whose pregnancy is established: (TA:) or that has condensed and retained the seed of the stallion in her womb, (M, K,) and not ejected it: (M:) or that has conceived, or become pregnant. (IAar.) See 4.

مَقْرُورٌ Affected, or smitten, by the cold: (S, M, K:) from أَقَرَّهُ اللّٰهُ, contr. to rule; as though formed from قُرَّ. (S.) [It seems that J was not acquainted with the form قُرَّ, which is mentioned in the M and K, or that he did not allow it.] b2: See also قَرٌّ.

مُسْتَقَرٌّ: see قَرَارٌ; the former in several places: b2: and for the latter, see 10.

مُسْتَقِرٌّ: see قَرَارٌ; the former in several places: b2: and for the latter, see 10.

سحل

1 سَحَلَهُ, aor. ـَ (K,) inf. n. سَحْلٌ, (S, TA,) He pared it; peeled it; or stripped off, scraped off, rubbed off, abraded, or otherwise removed, its outer covering or integument, or superficial part: or he pared, peeled, or stripped, it off: (S, K, TA:) this is the primary signification: (S:) and he filed it. (TA.) It is said in a trad., فَجَعَلَتْ تَسْحَلُهَا لَهُ, i. e. And she betook herself to paring off from it the flesh that was upon it for him: or, as some relate it, تَسْحَاهَا, which means the same. (TA.) b2: [Hence,] الرِّيَاحُ تَسْحَلُ الأَرْضَ (tropical:) The winds strip off what is upon the earth, (K, TA,) or the surface of the earth. (TA: and the like is said in the S.) b3: and سَحَلَهُ مِائَةَ سَوْطٍ, (S, K,) inf. n. as above, (TA,) (assumed tropical:) He struck him a hundred lashes, or strokes of a whip, (S, K, TA,) and pared off his skin, (TA,) or as though he pared off his skin. (S.) b4: and سَحَلَ فُلَانٌ (assumed tropical:) Such a one reviled [another], and blamed [him: like as you say, قَشَرَ بِاللِّسَانِ]. (K. [See مِسْحَلٌ as meaning “ a tongue. ”]) One says, وَجَدَ النَّاسَ يَسْحَلُونَهُ (assumed tropical:) He found the people reviling him, (K, TA,) and blaming him, and speaking evil of him behind his back, or in his absence, or otherwise. (TA.) b5: سَحَلْتُ الشَّىْءَ i. q. سَحَقْتُهُ [I bruised, brayed, or pounded, the thing: or pulverized it: &c.]. (S.) b6: سَحَلَ الثِّيَابَ He washed the clothes, [beating them in doing so,] and removed [or rubbed off] from them the soils. (TA.) b7: سَحَلْتُ الدَّرَاهِمَ I made the pieces of money smooth. (S.) Accord. to ISk, I poured out, or forth, the pieces of money; as though I rubbed them, one against another. (S.) [Or] سَحَلَ الدَّرَاهِمَ, aor. as above, (K,) and so the inf. n., (TA,) i. q. اِنْتَقَدَهَا [which signifies He picked the pieces of money, separating the good from the bad; or examined them to do so: and also he received the pieces of money]. (K.) and سَحَلْتُهُ مِائَةَ دِرْهَمٍ I paid him a hundred dirhems in ready money. (S.) [Or] سَحَلَ الغَرِيمَ مِائَةَ دِرْهَمٍ He paid the creditor a hundred dirhems in ready money. (K.) A2: سَحَلَ الثَّوْبَ, (K,) aor. and inf. n. as above, (TA,) He wove the garment, or piece of cloth, of spun thread not formed of two twists: (K:) or he wove it without having twisted its warp [i. e. without having made its warp to consist of threads of two twists]. (TA.) b2: and سَحَلْتُ الحَبْلَ I formed the rope of a single twist; (S, TA;) and accord. to some, one says also ↓ أَسْحَلْتُهُ, but the former is the chaste expression. (TA.) [Hence,] سُحِلَتْ مَرِيرَةُ فُلَانٍ is said of one whose strength has become weakened; meaning (tropical:) His well-twisted rope, or rope of two twists, has become a rope of a single twist. (TA.) b3: سَحَلَ القِرَآءَةَ, inf. n. سَحْلٌ, He performed the reading, or recitation, in consecutive portions, continuously: and some relate it with ج [i. e.

سَجَلَ]: سَحْلٌ is syn. with سَرْدٌ, signifying the making [a thing] to be consecutive in its parts, or portions. (TA.) b4: بَاتَتِ السَّمَآءُ تَسْحَلُ لَيْلَتَهَا (tropical:) The sky continued pouring forth water that night: (As, S, TA:) inf. n. as above. (TA.) b5: And سَحَلَتِ العَيْنُ, (K,) aor. as above, (TA,) inf. n. سَحْلٌ and سُحُولٌ, (tropical:) The eye wept; (K;) poured forth tears. (TA.) A3: سَحَلَ, aor. ـِ (S, K) and سَحَلَ, (K,) inf. n. سَحِيلٌ and سُحَالٌ, (S, * K, [the latter inf. n. erroneously written in the CK سِحال,]) He (an ass) made a rolling sound in his chest; whence the ass of the desert is called ↓ مِسْحَلٌ: (S: [see also سَحِيلٌ below:]) he (a mule, K, and an ass, TA) brayed. (K, TA.) 3 ساحلوا, (S, K,) inf. n. مُسَاحَلَةٌ, (TA,) (tropical:) They took, (S,) or came, (K,) to the سَاحِل [or shore, &c., of the sea]. (S, K, TA.) Hence, in a trad. respecting Bedr, فَسَاحَلَ بِالْعِيرِ And he brought the caravan to the سَاحِل of the sea. (TA.) A2: هُوَ يُسَاحِلُهُ, inf. n. سَحَالٌ and مُسَاحَلَةٌ, He contends, disputes, or litigates, with him. (TA.) 4 اشحل فُلَانًا (assumed tropical:) He found the people reviling such a one, (K, TA,) and blaming him, and speaking evil of him behind his back, or in his absence, or otherwise. (TA.) A2: See also 1, in the latter half of the paragraph.7 انسحل It became pared, or peeled; or had its outer covering or integument, or its superficial part, stripped off, scraped off, rubbed off, abraded, or otherwise removed: or it became pared, peeled, or stripped, off. (K.) It is said, in this sense, of the surface of the earth [as meaning (assumed tropical:) It was stripped of what was upon it by the wind: see 1, third sentence]. (TA.) b2: انسحلت الدَّرَاهِمُ The pieces of money became smooth. (S.) A2: It poured out, or forth; or became poured out, or forth. (TA.) b2: انسحلت النَّاقَةُ (assumed tropical:) The she-camel was, or became, quick, or swift, in her going, or pace. (As, TA.) b3: انسحل بِالكَلَامِ (tropical:) He (an orator, S, TA) ran on with speck: (S, K, TA:) or was fluent, and diffuse, or without pause, or hesitation, therein. (TA.) سَحْلٌ A white garment or piece of cloth: (Msb:) or a white, thin garment or piece of cloth: (TA:) or a white garment or piece o cloth, of cotton, (S, K,) of those of El-Yemen: (S:) pl [of mult.] سُحُولٌ and سُحُلٌ (S, Msb, K) and [of pauc.] أَسْحَالٌ. (K. [See also ثِيَابٌ سَحُولِيَّةٌ, below.]) b2: And A garment, or piece of cloth, of which the spun thread is not composed of two twists; as also ↓ سَحِيلٌ: (K:) or, as some say, the latter is not applied to a garment, or piece of cloth; but to thread, in a sense expl. below: (TA:) or, accord. to Aboo-Nasr, it (the latter) is applied also to a garment, or piece of cloth, of which the spun thread is a single yarn: the مُبْرَم is that of which the spun thread is twisted of two yarns: and the مِتْآم is that of which the warp and the woof are each of two yarns. (S, TA.) b3: Also, (K,) or ↓ سَحِيلٌ, (S,) or both, (TA,) A rope that is of a single strand; (K, TA;) or the latter, a rope that is twisted of one twist, like as the tailor twists his thread: the مُبْرَم is that which is composed of two twists twisted together into one: (Aboo-Nasr, S, TA:) such a rope is also termed ↓ مَسْحُولٌ; but not ↓ مُسْحَلٌ, for the sake of [analogy to] مُبْرَمٌ; (S, TA;) or the latter epithet is sometimes applied to it: (S, TA: [see also مِسْحَلٌ:]) ↓ سَحِيلٌ likewise signifies thread not twisted; (Aboo-Nasr, S, TA;) or spun thread not composed of two twists. (TA.) A2: Also Ready money: (S, TA:) an inf. n. used as a subst. [properly so termed]. (TA.) سُحَالٌ: see سَحِيلٌ.

سِحَالٌ: see مِسْحَلٌ.

سَحُولٌ One who beats and washes and whitens clothes: hence, accord. to some, ثِيَابٌ سَحُوِليَّةٌ [q. v.]. (TA.) سَحِيلٌ: see سَحْلٌ, in three places.

A2: Also, and ↓ سُحَالٌ, [both mentioned above as inf. ns., (see 1, last sentence,)] The rolling sound in the chest of the ass: (S, K:) or the former, [and probably the latter also,] the most vehement braying of the wild ass. (TA.) سُحَالَةٌ Filings of gold and of silver (S, K) and the like, (S,) or of anything. (TA.) b2: The husks of wheat and of barley and the like (K, TA) when stripped off therefrom, and so of other grains, as rice and [the species of millet called]

دُخْن: accord. to Az, the particles that fall off of rice and of millet (ذُرَة) in the process of bruising, or braying, or pounding, like bran. (TA.) b3: And [hence,] (tropical:) The refuse, or lowest or basest or meanest sort, of a people or party of men. (IaAr, K, TA.) ثِيَابٌ سَحُولِيَّةٌ Certain garments, or pieces of cloth, (S, Mgh, Msb, K, TA,) of cotton, (S, TA,) white, (Mgh, TA,) so called in relation to سَحُولٌ, (S, Mgh, Msb,) a place, (S, K,) or town, (Mgh, Msb,) of El-Yemen, (S, Mgh, Msb, K,) where they are woven, (K,) or whence they are brought: (Msb:) some say سُحُولِيَّةٌ, with damm; (Mgh, Msb, TA;) so say Az and El-Kutabee; (Mgh;) a rel. n. from سُحُولٌ, pl. of سَحْلٌ, (Mgh, Msb, * TA,) meaning “ a white garment or piece of cloth (Mgh, TA) of cotton; ” (TA;) but this is [said to be] a mistake; (Msb;) or it is allowable because فُعُولٌ sometimes occurs as the measure of a sing., to which this pl. is likened; as is said in the O: (TA:) or the former appellation is applied, as some say, to garments, or pieces of cloth, beaten and washed and whitened; so called in relation to سَحُولٌ meaning “ one who beats and washes and whitens clothes. ” (TA.) سَاحِلٌ (tropical:) A shore of a sea or great river (S, Msb, K, TA) [and] of a river (نَهْر) like جُدٌّ; (Mgh in art. جد;) [generally, a sea-shore, seacoast, or seaboard;] and a tract of cultivated land, with towns or villages, adjacent to a sea or great river: (K:) a reversed word, (IDrd, S, K,) by rule مَسْحُولٌ, (IDrd, K,) of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ, (TA,) because the water abrades it, (IDrd, S, K, TA,) or comes upon it: (TA:) or [it is a possessive epithet, like لَابِنٌ and تَامِرٌ,] meaning having abrading water (ذُو سَاحِلٍ مِنَ المَآءِ) when the tide flows and ebbs and so sweeps away what is upon it. (K.) and The side (سِيف) of a valley. (K. in art. سيف.) Pl. سَوَاحِلُ. (Msb.) إِسْحِلٌ A kind of trees, (AHn, S, K,) resembling the [species of tamarisk called] أَثْل, and growing in the places where the [trees called] أَرَاك grow, in plain, or soft, tracts: (AHn, TA:) its twigs are used for cleaning the teeth: (AHn, K * TA:) and Imra-el-Keys likens the fingers of a woman to tooth-sticks (مَسَاوِيك) thereof. (S, TA. [See EM p. 30.]) It is [said to be] a word that has no parallel in form except إِذْخِرٌ and إِجْرِدٌ and إِبْلِمٌ and إِثْمِدٌ. (TA.) أَسَاحِلُ [a pl. of which the sing. is not mentioned] Water-courses, or places in which water flows. (Ibn-'Abbád, K.) مُسْحَلٌ: see سَحْلٌ.

مِسْحَلٌ An implement for cutting, hewing, or paring, (Lth, K, TA,) of wood. (Lth, TA.) b2: A file. (S, K.) b3: [Hence,] (assumed tropical:) The tongue, in an absolute sense: (K, TA:) [see مِبْرَدٌ: or as being an instrument of reviling,] from سَحَلَ “ he reviled. ” (TA.) J explains المِسْحَلُ as meaning اللِّسَانُ الخَطِيبُ, (K, TA,) and MF defends this as meaning The tongue that speaks well: (TA:) [and it is said in the Ham p. 683 to signify اللِّسَانُ الَّذِى لَا يَتَأَتَّى لِلْكَلَامِ, app. meaning the tongue that does not prepare itself for speech; i. e, the ready tongue:] but [F says that] the right reading is اللِّسَانُ وَالخَطِيبُ (K) [i. e.] b4: مِسْحَلٌ also signifies i. q. خَطِيبٌ (assumed tropical:) [A speaker, an orator, or a preacher; or a good speaker &c.]: and and eloquent خَطِيب; (K, TA;) one who scarcely, or never, stops short in his speech; excelling such as is termed مِصْقَعٌ. (TA.) b5: (assumed tropical:) One who is skilled in the reading, or reciting, of the Kur-án: (K:) from سَحْلٌ meaning the “ making ” [a thing] “ to be consecutive in its parts, or portions; ” and the “ pouring forth ”

[water &c.]. (TA.) b6: A copious rain: (K:) from سَحْلٌ meaning the act of “ pouring forth. ” (TA.) b7: A water-spout (مِيزَاب) of which the water is not to be withstood [so I render لَا يُطَاقُ مَاؤُهُ, app. meaning, that pours forth its water with such violence that no obstruction will resist it]. (O, K.) b8: The mouth of a مَزَادَة [or leathern water-bag]. (O, K.) b9: A brisk, lively, sprightly, or active, waterer, or cup-bearer. (O, K.) b10: Extreme (نِهَايَةٌ) in bounty, or munificence. (O, K.) b11: A courageous man, who acts, (يَعْمَلُ, so in the M and K, TA,) or charges, or makes an assault or attack, (يَحْمِلُ, so in the O, TA,) alone, or by himself. (M, O, K.) b12: The flogger who inflicts the castigations appointed by the law (O, K) before, or in the presence of, the Sultán. (O.) A2: I. q. لِجَامٌ [as meaning The bridle, or headstall and reins with the bit and other appertenances]; as also ↓ سِحَالٌ; (K;) like as you say مِنْطَقٌ and نِطَاقٌ, and مِئْزَرٌ and إِزَارٌ: (TA:) or its فَأْس; (K;) which is the piece of iron that stands up in the mouth [from the middle of the bit-mouth]; as IDrd says in the “ Book of the Saddle and Bridle: ” (TA:) and two rings, (K, TA,) one of which is inserted into the other, (TA,) at the two extremities of the شَكِيم of the bridle, (K, TA,) which is [generally applied to the bit-mouth, but is here said by SM to be] the piece of iron that is beneath the lower lip: or, accord. to IDrd, the مِسْحَل of the bridle is a piece of iron which is beneath the lower jaw; and the فَأْس is the piece of iron that stands up in the شَكِيمَة; and the شَكِيمَة is the piece of iron that lies crosswise in the mouth: and the pl. is مَسَاحِلُ: (TA:) or the مِسْحَلَانِ are two rings at the two extremities of the شَكِيم [or bit-mouth] of the bridle, one of which is inserted into the other [so that they occupy the place of our curb-chain]: (S:) they are [also said to be] the خَدَّانِ [lit. two cheeks] of the bridle: (TA:) the مِسْحَل is beneath the part in which is the bridle, and upon it flow the foam and blood of the horse. (Az, TA voce قَيْقَبٌ. [See also لِجَامٌ and فَأْسٌ.]) One says of a horse when exerting himself, and being quick, in his going, and thrusting forward therein his head, رَكِبَ مِسْحَلَهُ [He bore upon his bridle, &c.]. (O, TA.) And hence, (TA,) this phrase means [also] (assumed tropical:) He (a man, TA) followed his error, not desisting from it: (K, TA:) مِسْحَلٌ signifying (assumed tropical:) error: (K:) and [in like manner] طَعَنَ فِى

مِسْحَلِ ضَلَالَتِهِ means (assumed tropical:) He hastened, and strove in his error. (TA.) Also, the former of these two phrases, (assumed tropical:) He resolved, or determined, upon the [or his] affair, and strove, or exerted himself therein: (O, TA:) [for] مِسْحَلٌ signifies also (assumed tropical:) decisive resolution or determination. (O, K, TA.) And (assumed tropical:) He went on with energy in his discourse, sermon, speech, oration, or harangue: (S, TA:) and so in his poetry. (A, TA.) b2: Also, [from the same word as meaning the “ bridle,” or “ headstall &c.,”] (tropical:) The side of the beard: [like as it is called عِذَار because it is in the place corresponding to that of the عِذَار of a horse or the like: (جانِبِ in the CK is a mistake for جَانِبُ:)] or the lower part of each عِذَار [or side of the beard], to the fore part of the beard; both together being called مِسْحَلَانِ: (K, TA: [اَسْفَلَ in the CK is a mistake for أَسْفَلُ:]) or the place of the عِذَار: (Az, TA:) or the temple; مِسْحَلَانِ meaning the two temples: (TA:) and (K) the عَارِض [or side of the cheek] of a man. (Ibn-'Abbád, O, K.) One says, شَابَ مِسْحَلُهُ, meaning (tropical:) The side of his beard became white, or hoary. (TA.) A3: A clean (O, K, TA) thin (TA) garment, or piece of cloth, of cotton. (O, K, TA. [See also سَحْلٌ.]) b2: A rope, (K,) or string, or thread, (M, TA,) that is twisted alone: (K:) if with another, [i. e. with another strand,] it is termed مُبْرَمٌ, and مُغَارٌ. (TA. [See, again, سَحْلٌ.]) b3: A sieve. (O, K.) A4: The wild ass: (S, TA:) [because of his braying:] see 1, last sentence: an epithet in which the quality of a subst. predominates. (TA.) b2: A brisk, lively, sprightly, or active, ass. (O.) b3: A low, vile, mean, or sordid, man. (O, TA.) b4: A devil. (O, TA.) b5: The name of The تَابِعَة (S, O) or [familiar] jinnee or genie (K) of [the poet] El-Aashà. (S, O, K. [In the K it is implied that it is with the article ال: but accord. to the S and O and TA, it is without ال.]) مُسَحَّلَةٌ A ball of spun thread. (AA, TA.) مَسْحُولٌ [Pared, peeled, &c.: see 1. b2: and hence, because abraded by the feet of men and beasts,] A road. (TA in art. رفغ.) b3: And An even, wide place. (O, K.) A2: See also سَحْلٌ.

A3: As an epithet applied to a man, Small and contemptible. (O, K.) b2: And the name of A camel belonging to [the poet] El-' Ajjáj. (O, K.)

سدل

1 سَدَلَهُ, aor. ـُ (S, M, Mgh, Msb, K,) and سَدِلَ, (M, K,) inf. n. سَدْلٌ, (S, M, Mgh, Msb,) He let it loose, let it down, lowered it, or let it fall; (S, M, K;) namely, his garment, (S, M,) and hair, (Fr, M, K,) and a veil, or curtain; (M;) and سَدَنَهُ signifies the same; (Fr, TA;) as also ↓ اسدلهُ; (M, K;) or this latter is a mistake; (Mgh; [but this the author asserts because, he says, he had searched through books without finding it except in the “ Nahj-el-Balághah; ”]) not allowable; (Msb;) and the former signifies he let it down, or let it fall, namely, the garment, without drawing together its two sides: (Mgh, Msb:) or, as some say, he threw it upon his head, and let it loose, let it down, or let it fall, upon his shoulders: (Mgh:) and he let it down, or let it fall, namely, hair, not مَعْقُوف [i. e. made recurvate at the extremities], nor tied in knots: (Lth, TA:) and one says also, يَزْدُلُ ثَوْبَهُ, changing the س into ز. (Sb, M.) The سَدْل that is forbidden in prayer is The letting down one's garment without drawing together its two sides: or the enveloping oneself with his garment, and putting his arms within, and bowing the head and body, and prostrating oneself, in that state; as the Jews used to do; and this applies uniformly to the shirt and other garments: or the putting the middle of the إِزَار [or waist-wrapper] upon the head, and letting fall its two ends upon one's right and left, without making it to be upon his two shoulder-blades. (TA.) سَدَلَ عِمَامَتَهُ بَيْنَ كَتِفَيْهِ is said in a trad. [as meaning He made the end of his turban to hang down between his two shoulder-blades]. (Mgh.) And one says also, شَعَرَهُ عَلَى ↓ سدّل عَاتِقَيْهِ وَعُنُقِهِ, [meaning He let his hair fall down abundant and long upon his shoulders and his neck,] inf. n. تَسْدِيلٌ. (ISh, TA. [See its pass. part. n., voce مُنْسَدِلٌ.]) b2: Also, aor. ـِ (M, K,) inf. n. as above, (TA,) He slit it, or rent it; namely, his garment. (M, K.) b3: And سَدَلَ فِى

البِلَادِ, (O, K,) inf. n. as above, (TA,) He went away into the countries, or provinces. (O, K.) 2 سَدَّلَ see 1, last sentence but two.4 أَسْدَلَ see 1, first sentence.5 تَسَدَّلَ see the next paragraph.7 انسدل [and accord. to Freytag ↓ تسدّل also, but he names no authority for this, and I have not found it in any MS. lexicon, but it is agreeable with analogy as quasi-pass. of 2,] It was let loose, let down, lowered, or let fall; said of hair [&c.]. (MA, KL.) b2: And انسدل يَعُدُو He was somewhat quick, or made some haste, running; like انسدر; the ر and ل being app. interchangeable. (Har p. 576.) Q. Q. 1 سَوْدَلَ He (a man) had long mustaches, (IAar, TA,) or he had a long mustache. (As, K.) سُدْلٌ and ↓ سِدْلٌ [the former written in a copy of the M سَدْل, but said in the K to be with damm,] A veil, or curtain: pl. [of mult.] سُدُولٌ and [of pauc.] أَسْدَالٌ (M, K) and أَسْدُلٌ. (K.) In a verse of Homeyd Ibn-Thowr, as it is related by Yaakoob, السُّدُول is used as a sing., because it is of a measure which is [in some instances] that of a sing., such as السُّدُوس, meaning a sort of garment: but others relate it differently, saying السَّدِيل, which is correctly a sing. (M.) [See also سِدْنٌ.]

سِدْلٌ A string of gems or jewels: (S:) or a string of pearls or large pearls, reaching to the breast: (M, K:) pl. سُدُولٌ. (S.) b2: See also سُدْلٌ.

سَدَلٌ An inclining. (M, K.) [See أَسْدَلُ.]

سِدِلَّى, of the measure فِعِلَّى, an arabicized word, originally, in Pers\., سِهْ دِلَهْ [“ three-hearted ”], as though it were three chambers in one chamber (كَأَنَّهُ ثَلاَثَةُ بُيُوتٍ فِى بَيْتٍ), like the حَارِىّ بِكُمَّيْنِ [i. e., I suppose, “like the garment of El-Heereh with two sleeves; ” app. meaning that it signifies An oblong chamber with a wide and deep recess on either hand at, or near, one extremity thereof; so that its ground-plan resembles an expanded garment with a pair of very wide sleeves: in the present day, it is commonly applied to a single recess of the kind above mentioned, the floor of which is elevated about half a foot or somewhat more or less above the floor of the main chamber, and which has a mattress and cushions laid against one or two or each of its three sides]. (S.) [Golius explains it, as on the authority of the S, (in which is nothing relating to it but what I have given above,) thus: Pers\. سِيدَلَهْ seu سِدَرَهْ, i. q. سُدَّرٌ.]

سَدِيلٌ The thing [or hanging] that is let down, or suspended, upon the [kind of camel-vehicle for women called] هَوْدَج: (S, O, K:) pl. [of mult.]

سُدُولٌ and سَدَائِلُ and [of pauc.] أَسْدَالٌ: (S, O:) the first of which pls. is expl. by As as meaning the pieces of cloth with which the هودج is covered; as also سُدُونٌ. (TA.) b2: Also A thing [app. a hanging or curtain] that is extended across, or sideways, (يُعَرَّضُ,) in the space from side to side of the [tent called] خِبَآء (فِى سَعَةِ الخِبَآءِ): and (some say, M) the curtain of the حَجَلَة [or bridal canopy, &c.,] of a woman: (M, K:) pls. as above. (TA.) سَنْدَلٌ, or سَمَنْدَلٌ, (accord. to different copies of the S,) A certain bird, that eats [the poisonous plant called] بِيش [generally applied to the common wolf's-bane, aconitum napellus]: on the authority of El-Jáhidh. (S.) [See also art. سمندل.]

سَوْدَلٌ The mustache. (S, IAar, K.) You say, طَالَ سَوْدَلُهُ, (As, K,) or سَوْدَلَاهُ, (IAar,) His mustache, or mustaches, became long. (As, IAar, K.) ذَكَرٌ أَسْدَلُ An inclining penis: (M, K:) pl. [by rule سُدْلٌ, but it is said to be] سُدُلٌ, i. e. like كُتُبٌ. (K.) مُسْدَلٌ and مُسَدَّلٌ: see what follows.

مُنْسَدِلٌ Hair let loose, let down, lowered, or let fall: (S:) or lank, or long, and pendent; (M, K;) as also ↓ مُسْدَلٌ: (TA:) or abundant and long, (Lth, TA,) and so ↓ مُسَدَّلٌ, (ISh, TA,) falling upon the back. (Lth, TA.)

سعل

1 سَعَلَ, aor. ـُ (S, O, Msb, K,) inf. n. سُعَالٌ (S, O, K) and سُعْلَةٌ, (K,) or the latter of these is the inf. n., and the former is a simple subst., (Msb,) [He coughed:] سُعْلَةٌ signifies [the having] a motion whereby nature expels somewhat hurtful from the lungs and the organs connected therewith: (Ibn-Seenà, K, TA:) wherefore the ducts of the lungs are called قَصَبُ السُّعَالِ [the tubes of coughing, meaning the bronchial tubes,] because it [i. e. what is hurtful in the lungs] has its exit by them. (TA.) One says, إِنَّهُ يَسْعُلُ سُعْلَةً

مُنْكَرَةً [Verily he coughs with an abominable coughing]. (TA.) And بِهِ سُعْلَةٌ [In him is a coughing; i. e. he has a coughing, or cough]. (TA.) And أَغْصَّكَ السُّؤَالُ فَأَخَذَكَ السُّعَالُ [The question, or petition, has choked thee, and consequently coughing has seized thee]. (TA.) b2: Hence the saying, رَمَاهُ فَسَعَلَ الدَّمَ [He shot him, and he consequently coughed up blood]; i. e., he threw [up] blood from his chest. (TA.) A2: سَعِلَ, aor. ـَ inf. n. سَعَلٌ; accord. to the K, app., سَعَلَ, aor. ـُ inf. n. سَعْلٌ; [and thus the pret. and inf. n. are written in the copies of the K;] but the former is the right; (TA;) (assumed tropical:) He was, or became, brisk, lively, or sprightly; (K, TA;) like زَعِلَ, inf. n. زَعَلٌ. (TA. [See the part. n., سَعِلٌ, below.]) 4 اسعلهُ It [made him to cough, or] occasioned him a coughing. (TA.) A2: And (assumed tropical:) He, or it, made him, or pronounced him, to be like the سِعْلَاة [q. v.]. (O, TA.) b2: And (assumed tropical:) He. (a man, K, TA,) and it, (pasture, or herbage, O, TA,) rendered him (a horse, TA) brisk, lively, or sprightly; (O, K, TA;) as also أَزْعَلَهُ. (O, TA.) 10 استسعلت (tropical:) She (a woman) became a سِعْلَاة, i. e., very clamorous, and foul-tongued; (S, O;) or like a سِعْلَاة, (K, TA,) in badness, wickedness, or guile, and clamorousness, and foulness of tongue: (TA:) similar to استكلبت, and to استأسد said of a man, &c. (Az, TA.) سَعَلٌ Dry [dates of the bad sort termed] شِيص. (IAar, O, K.) سَعِلٌ, applied to a horse, (assumed tropical:) Brisk, lively, or sprightly; like زَعِلٌ. (AO, O, TA.) سِعْلَى: see the next paragraph.

سِعْلَاةٌ and ↓ سِعْلَآءُ (S, O, K [app. thus, without tenween, as a fem. noun, though فِعْلَاء without tenween is unusual,]) and ↓ سِعْلَى (S, O, TA) The [kind of goblin, demon, devil, or jinnee, called] غُول: (K:) or the female of the غُول: (Abu-l-Wefee El-Aarábee, TA in art. غول; and Har p. 76:) or the worst, most wicked, or most guileful, of the غِيلَان [pl. of غُول]: (S, O:) or an enchantress of the jinn, or genii: (K:) pl. [of the first] سَعَالٍ [written with the article السَّعَالِى] (S, O, K) [and of the second سَعَالِىُّ] and of the third سِعْلَيَاتٌ, which is said to signify the females of the غِيلَان. (TA.) b2: [Hence,] سِعْلَاةٌ signifies (tropical:) A very clamorous, foul-tongued, woman: (S, O, TA:) accord. to Aboo-'Adnán, a woman foul in face, evil in disposition, is likened to the سِعْلَاة: but some of the Arabs say that the Arabs do not apply the epithet سِعْلَاةٌ to any but an old woman. (TA.) b3: And [the pl.] السَّعَالِى signifies (tropical:) Horses; as being likened to what are [properly] so termed. (TA.) b4: And [the same pl.] السَّعَالِى, (K, TA,) with kesr to the ل, (TA,) [in the TK السَّعَالِىُّ, and in the CK ↓ السُّعالٰى,] signifies (assumed tropical:) A certain plant, the leaves of which make [the ulcers termed] دُبَيْلَات to discharge their contents, and dissolves them; and the fresh thereof remove the mange, or scab: it is a most excellent remedy for the cough; [wherefore it is also called حَشِيشَةُ السُّعَالِ; (TK;)] and causes the erection of the ذَكَر to subside (وَيَفُشُّ الاِنْتِصَابَ, K, TA, for which we find in some copies of the K وَنَفْسِ الاِنْتِصَابِ); even the fumigating of oneself therewith. (K.) سِعْلَآءُ: see the next preceding paragraph.

سُعَالٌ an inf. n. of سَعَلَ [q. v.]: (S, O, K:) or a simple subst. [meaning A cough]. (Msb.) السُّعَالٰى: see سِعْلَاةٌ.

سَاعِلٌ [Coughing]. You say نَاقَةٌ سَاعِلٌ, (O, K,) without ة, (O,) meaning A she-camel having a cough. (O, K.) b2: And إِنَّهُ لَذُو سُعَالٍ سَاعِلٍ

[Verily he has a violent cough]: (O, K: *) a phrase having an intensive meaning: (K:) by rule one should say سُعَال مُسْعِل; but thus the Arabs said, like as they said شُغْلٌ شَاغِلٌ and شِعْرٌ شَاعِرٌ: and [in like manner] a poet cited by Lth says ذُو سَاعِلٍ. (O.) b3: See also what follows.

مَسْعَلٌ The part of the fauces, or throat, which is the place of coughing: (S, Msb:) or [simply] the fauces, or throat; as also ↓ سَاعِلٌ; (K) which latter is expl. by Az as meaning The mouth; because with it one coughs. (TA.)