ظفر

1 ظَفَرَهُ: see 2.

A2: [See also ظَفَرٌ. b2: ] ظَفِرَتْ عَيْنُهُ, (T, S, O, K,) aor. ـَ inf. n. ظَفَرٌ (S, O) and ظَفَارَةٌ; (O;) and, as some say, ظُفِرَت; (T;) His eye had what is termed a ظَفَرَة or ظُفْر. (T, S, O, K.) b3: And ظُفِرَ He (a man) had upon his eye what is termed a ظَفَرَة or ظُفْر. (T, O, K.) A3: ظَفِرَ, aor. ـَ (Msb,) inf. n. ظَفَرٌ, He attained, got, got possession of, or acquired, what he desired, or sough: (Lth, * S, * M, * A, * Msb, K: *) he succeeded, or was successful: (Msb:) he won, was victorious, or gained the victory: (Lth, T:) and ↓ اِظَّفَرَ [originally اِظْتَفَرَ] signifies the same as ظَفِرَ. (S.) You say, ظَفِرَ بِهِ and عَلَيْهِ, and ظَفِرَهُ, He attained it, got it, got possession of it, or acquired it; (M, K;) and in like manner ↓ اِظَّفَرَ, of the measure اِفْتَعَلَ. (K.) And ظَفِرْتُ بِالضَّالَّةِ I found the stray, or lost beast. (Msb.) and ظَفِرَ بِعَدُوِّهِ (S, A, Msb) and عَلَيْهِ, (Akh, S, A,) and ظَفِرَهُ, (S,) He gained the victory, or mastery, over his enemy; he overcame him. (S, * A, Msb. *) b2: [Hence,] ظَفِرَتِ النَّاقَةُ لَقَحًا (tropical:) The she-camel took, or received, impregnation. (A, TA.) And مَا ظَفِرَتْكَ عَيْنِى (Az, T, S, A, K) مُنْذُ حِينٍ (Az, T) or مُنْذُ زَمَانٍِ (S, A) (tropical:) My eye hath not seen thee [for some time]: (Az, T, S, A, K:) like مَا أَخَذَتْكَ. (Az, T.) A4: [ظَفَرَ in the dial. of Himyer is said by Freytag, on the authority of the Kitáb el-Addád, to signify He sat.]2 ظفّر فِيهِ, (A, K,) inf. n. تَظْفِيرٌ, (S,) He inserted his nail into it; (S, A, K;) namely, an apple, and the like, (S, K,) a cucumber, and a melon: (A:) and [in like manner] ↓ اِظَّفَرَ, of the measure اِفْتَعَلَ, he stuck, or fixed, his nail [into a thing]; (S, K, TA;) and so اِطَّفَرَ, with the unpointed ط. (TA.) You say, ظفّر فُلَانٌ فِى وَجْهِ فُلَانٍ Such a one stuck his nail into the flesh of the face of such a one, and wounded it. (TA.) and نَيَّبَ فِى لَحْمِهِ وَظَفَّرَ He stuck his dog-tooth and his nail into his flesh, and wounded it. (A.) and ظفّر فُلَانٌ فِى كَذَا وَنَيَّبَ (tropical:) Such a one clung to, caught to, or took fast hold upon, such a thing. (A in art. نيب.) Also ظفّرهُ; and ↓ ظَفَرَهُ, aor. ـِ (M, K;) and ↓ اِظَّفَرَهُ, in the K erroneously written أَظْفَرَهُ; (TA;) He stuck his nail into his face; (M, K;) and so اِطَّفَرَهُ, with ط. (TA.) And ظفّرهُ [He clawed it;] he stuck his nail into it, (namely, anything,) and broke it, or made a mark [or scratch] upon it. (M.) And ↓ اِظَّفَرَ الصَّقْرُ الطَّائِرَ The hawk seized the bird with his talons. (K.) b2: ظفّر said of بَقْل [or herbs, or leguminous plants,] (tropical:) They put forth what resembled the أَظْفَار [or talons] of the bird. (M, TA.) And said of the عَرْفَج, (K, TA,) and of the أَرْطَى, (TA,) (tropical:) It put forth what resembled أَظْفَار, (K, TA,) when it put forth its [leaves termed] خُوص. (TA.) And said of the نَصِىّ, and of the وَشِيج, and of the بَرْدِىّ, and of the ثُمَام, and of the صِلِّيَان, and of the غَرَز, and of هَدَب, (tropical:) It, or they, put forth yellow shoots, resembling the ظُفُر [or talon], which are the خُوص thereof, that come forth therefrom having a dustcoloured flower. (M, TA.) [Or,] said of a plant, (Ks, T, S,) inf. n. as above, (Ks, T,) (assumed tropical:) It came forth; (Ks, T;) from الأَظْفَار: (T:) or it came forth of the measure of the ظُفْر [or nail]. (S.) And ظفّرت الأَرْضُ (assumed tropical:) The land put forth plants, or herbage, that might be uprooted (يُمْكِنُ احْتِفَاؤُهُ, so in the M, in the K احْتِفَارُهُ,) with the nail, (M,) or with the fingers. (K.) b3: ظفّر ثَوْبَهُ, (M, and so in a copy of the K,) inf. n. as above, (K,) (assumed tropical:) He perfumed his garment (M, and thus in that copy of the K) with what is termed ظُفْر: (M:) or ظفّر ثَوْبَهُ بِالأَظْفَارِ he perfumed his garment with what are termed أَظْفَار. (So accord. to other copies of the K.) b4: And ظفّر الجِلْدَ, (K,) or ظَفَّرْتُ الجِلْدَ, (M,) (assumed tropical:) He, (K,) or I, (M,) rubbed the skin in order that its أَظْفَار (M, K) which means its creased parts (M) might become smooth. (M, K.) A2: ظفّرهُ also signifies, and so ↓ اظفرهُ, [He caused him to attain, get, get possession of, or acquire, what he desired, or sought: he caused him to succeed, or to be successful: and] He (God) caused him to be victorious, to gain the victory, or to overcome. (A.) You say, ظفّرهُ بِهِ (S, M) and عَلَيْهِ, (M, TA,) inf. n. as above; (S;) and به ↓ اظفرهُ (S, M, Msb) and عليه; (M, Msb;) He (God, S, M, or a man, Msb) caused him to gain the victory over him, or to overcome him, (M, Msb,) namely, his enemy. (S, Msb.) b2: And ظفّرهُ عَلَيْهِ He declared him to have overcome him: said of one who has been asked which of two persons had overcome. (T.) b3: And ظفّرهُ, (M, K,) inf. n. as above, (K,) He prayed for him that he might attain what he desired, or sought; or that he might be successful, or victorious. (M, K.) 4 أَظْفَرَ see the next preceding paragraph, latter part, in two places.6 تظافروا عَلَيْهِ and تضافروا and تظاهروا all signify the same; so says Ibn-Buzurj; (T, TA;) explaining the meaning to be, They leagued together, and aided one another, against him; i. e. عَلَى فُلَانٍ [against such a one]: (TA in art. ضفر:) the first of these has been said to be incorrect; but it is mentioned also by Sgh, as syn. with the third; and by Ibn-Málik, among words that are with ض and with ظ. (TA in the present art.) 8 إِظْتَفَرَ see 2, in three places: A2: and see also 1, in two places.

ظَفْرٌ: see the next paragraph.

ظُفْرٌ (T, S, M, A, Msb, K, &c.) and ↓ ظُفُرٌ, (Msb, K,) which latter is the most chaste form, and the form adopted by the seven readers in the Kur vi. 147, and the former is a contraction of this, [but is the most common form,] (Msb,) and ↓ ظِفْرٌ, which is extr., (M, Msb, K,) and disallowed by IDrd, (O,) and ↓ ظِفِرٌ, which is also extr., (Msb,) and ↓ أُظْفُورٌ, (T, M, A, Msb, K,) which is erroneously mentioned in the S as a pl. of ظُفْرٌ, (Sgh, Msb, K,) by an anticipation of the pen; (Msb;) or, accord. to MF, it si said in most of the copies of the S, (but this is not the case,) ظُفْرٌ has for its pl. أَظْفَارٌ; and أُظْفُورٌ [has for its pl.] أَظَافِيرُ; (TA;) [and this, being the reading in most of the copies of the S seen by MF, is probably what J wrote;] A certain wellknown thing; (M;) [i. e. a nail; and a talon, or claw;] pertaining to a human being, (M, Ibn-Es-Seed, Msb, K,) and to others; (M, K;) to the beasts and birds mentioned in the next following sentence, [as well as to man,] accord. to the authorities there cited; (TA;) and to every ruminant, as syn. with ظِلْفٌ [i. e. a cloven hoof]: (T and M in art. ظلف:) or to a beast, or bird, that does not prey; [as well as to man;] that of such as preys being termed مِخْلَبٌ: (M:) [and in the present day applied also to the spur of a cock:] it is of the masc. gender: (Lh, M, Msb:) the pl. (of ظُفْرٌ, S, M, Msb, &c.) is أَظْفَارٌ (S, M, Msb, K, &c.) and sometimes أَظْفُرٌ, (Msb,) [both of which are pls. of pauc., but the former is used as a pl. of mult. also,]. and (of أُظْفُورٌ, M, Msb, or of أَظْفَارٌ, and therefore a pl. pl., M) أَظَافِيرُ: (M, Msb, K:) that ↓ أُظْفُورٌ is a sing. [and not like أُبْقُورٌ which is a quasi-pl. n.] is shown by the saying of a poet, مَا بَيْنَ لُقْمَتِهَا الأُولَى إِذَا انْحَدَرَتْ وَبَيْنَ أُخْرَى تَلِيهَا قِيسُ أُظْفُورِ (K) or قِيدُ أُظْفُورِ (Msb) [i. e. What is between her first morsel, when it descends into her throat, and another that follows it, is the measure of a finger-nail]: or, as some relate it, إِذَا ازْدَرَدَتْ [when she swallows]; and it is thus cited [in the T and] in the “ Basáïr ” of the author of the K. (TA.) The phrase كُلَّ ذِى ظُفُرٍ in the Kur vi. 147 comprises camels and ostriches; (so in the T and TS and L; but in the K, الأَنْعَام is erroneously put for النَّعَام; TA;) because their مَنَاسِم are like أَظْفَار to them: (T, K, TA:) I'Ab says that it comprises camels; and also ostriches, because they have nails like camels: or any bird that has a مِخْلَب, and any beast that has a solid hoof: or, accord. to Mujáhid and Katádeh, every beast and bird that has not divided toes; as the camel and ostrich and goose and duck. (TA.) b2: [Hence,] الأَظْفَارُ is the name of (assumed tropical:) Certain small stars; (S;) certain stars before النَّسْر [meaning النَّسْر الوَاقِع i. e. the star a of Lyra: app. because regarded as the talons of the نسر]: (K:) or a certain dim star in الشَّلْيَاق [q. v., i. e. the constellation Lyra]. (Kzw.) b3: [Hence also,] إِنَّهُ لَكَلِيلُ الظُّفْرِ, (T,) or إِنَّهُ لَمَقْلُومُ الظُّفْرِ, (TA,) (tropical:) Verily he is one who does not slay or wound an enemy: (T, TA:) and إِنَّهُ مَقْلُومُ الظُّفْرِ عَنْ أَذَى

النَّاسِ (tropical:) Verily he is one who does little hurt to mankind. (T, A, TA.) And هُوَ كَلِيلُ الظُّفْرِ (tropical:) He is weak, or abject, or despicable; (T, S, K, TA;) said of a man; (K, TA;) or so مُقَلَّمُ الظُّفْرِ: (K: [in the TA, as from the K, مُقَلَّمُ الأَظْفَارِ:]) or (tropical:) he is sick, or diseased. (A.) And بِهِ ظُفْرٌ مِنْ مَرَضٍ (tropical:) [app. meaning In him is an evil result of a disease, that has clung to him]. (A, TA. [In the A, this immediately follows what here next precedes it; and is immediately followed by the words وَذُبَابٌ ظَفِرَ مِنْهُ, which seem to be added by way of explanation; thus in my copy; but I think that ظَفِرَ مِنْهُ here is a mistake for ظَفَّرَ فِيهِ, and have assumed this to be the case in rendering the phrase.]) b4: And قَرَّحْتُهُ مِنْ ظُفْرِهِ إِلَى شُفْرِهِ (tropical:) [lit. I wounded him much, from his nail to the edge of his eyelid; but mentioned as tropical; app. meaning from toe to head]; like as one says, مِنْ قَرْنِهِ. (A.) b5: And مَا بَالدَّارِ ظُفْرٌ, (K,) or ما بالدار ظُفْرٌ وَلَا شُفْرٌ, (A, O,) (tropical:) There is not in the house any one. (A, O, K.) And مَا تَرَكَتِ السَّنَةُ ظُفْرًا وَلَا شُفْرًا (tropical:) The year of drought left not anything: and sometimes they said شَفْرًا, with fet-h, and in this case they said ↓ ظَفْرًا, for assimilation. (A in art. شفر.) And رَأَيْتُهُ بِظُفْرِهِ (tropical:) I saw him himself. (O, K, TA.) b6: ظُفْرُ النَّسْرِ is the name of (assumed tropical:) A certain plant, (K, TA,) resembling what is [properly] thus termed [i. e. the talon of the vulture]. (TA.) And ظُفْرُ القِطِّ is the name of (assumed tropical:) Another plant. (K, TA.) b7: And الظُّفْرُ, (M,) or الأَظْفَارُ, (T, M, A, Mgh, O, K, &c.,) for this word in the sense here following has no sing. (T, M, O, K) accord. to the author of the 'Eyn, (M,) but sometimes one said وَاحِدَةٌ ↓ أَظْفَارَةٌ, which is not allowable by rule, and made the pl. of this to be أَظَافِيرُ, (T, O, K, * [mentioned in the M as a pl. of الظُّفْرُ,]) though, if they formed a sing. from it, it should be ظُفْرٌ, (T, O, K,) signifies (tropical:) A certain odoriferous substance, (T, Mgh, O, K,) or a sort thereof, (M,) [i. e. unguis odoratus, (called in the present day ظُفْرُ الطِّيبِ and ظُفْرُ العِفْرِيتِ,) or ungues odorati,] black, (T, M, O,) resembling a ظُفْر [or nail] (T, M, Mgh, O, K) of a man (M) pulled out (in the M and O and K مُقْتُلَف, and in the T مُقَلَّف,) from the root thereof, (T, M, O, K, [but in the M, the words which I have rendered “ pulled out ” &c. immediately follow the words ضَرْبٌ مِنَ العِطْرِ

أَسْوَدُ,]) or resembling the أَظْفَار [or finger-nails], (A,) and put into دُخْتَة [or incense]: (T, M, O:) and, accord. to the K, ↓ ظَفَارٌ, sometimes imperfectly decl., i. e. ↓ ظَفَارُ, signifies the same; but this is very strange, for [SM says] I have referred to the M and T and O and other lexicons without finding them to have mentioned in this sense any term but الأَظْفَارُ or الظُّفْرُ: accord. to the “ Minháj,” أَظْفَارُ الطِّيبِ are pieces of an odoriferous substance resembling the أَظْفَار [properly so called]; they are said by [the Arabic translator of] Dioscorides to be of the nature of the shards of shells, [so I render مِنْ جِنْسِ أَخْزَافِ الصَّدَفِ, supposing اخزاف to be here used tropically,] found in an island of the Sea of India where is the سُنْبُل [or spikenard], a sort whereof is [called] قُلْزُمِىّ [i. e. of El-Kulzum], and another which is [called]

بَابِلِىّ [i. e. of Bábil], black and small, and the best is that which inclines to whiteness, which drifts to El-Yemen and El-Bahreyn. (TA.) [Forskål, in his “ Descr. Animalium ” &c., mentions what here follows, among the animal substances of the materia medica of Cairo, in page 143: “ Unguis odoratus. (Opercula Cochl.) Dofr el afrît, ضفر العفريت i. e. unguis dæmonis. E Mochha per Sués. Arabes etiam afferunt. Nigritis fumigatorium est. ” (ضفر is here written, agreeably with the usual vulgar pronunciation, for ظُفْر.) See also قُسْطٌ,] b8: أَظْفَارٌ signifies also (assumed tropical:) Large قِرْدَان [or ticks]. (S, O, K.) b9: and (assumed tropical:) The creased parts of a skin. (M, TA.) b10: and the ظُفْر of a bow is (tropical:) The part in the curved end that is beyond the place where the string is tied, to the extremity: (As, T, S, M, * O, K: *) or the end of the bow: (K:) or each end of the bow, beyond the place where the string is tied: (A:) pl. ظِفَرَةٌ. (M, TA.) b11: See also ظَفَرَةٌ.

ظِفْرٌ: see the next preceding paragraph.

ظَفَرٌ, in a man, The quality of having long nails. (ISk, S, O.) [App., in this sense, an inf. n. of which the verb is ظَفِرَ; as it is in other senses: see 1.]

A2: See also ظَفَرَةٌ.

A3: Also Low, or depressed, ground, (S, O, K,) that produces plants, or herbage. (S, O.) ظَفِرٌ Sharp in the nail [or having sharp nails]. (A.) b2: And A man having upon his eye what is termed a ظَفَرَة; (A;) and so ↓ مَظْفُورٌ. (T, A, Mgh, K.) b3: And عَيْنٌ ظَفِرَةٌ An eye having what is termed a ظَفَرَة; (T, M, A, K;) as also ↓ مَظْفُورَةٌ. (A.) A2: Also [Successful;] victorious; applied to a man; (S;) and so ↓ ظَافِرٌ: (Msb, TA:) or ظَفِرٌ (IDrd, M, A, K) and ↓ ظَفِيرٌ (IDrd, M, K) and ↓ ظِفِّيرٌ, (IDrd, Sgh, K) but this is said by IDrd to be not of established authority, (TA,) and ↓ مُظَفَّرٌ (IDrd, M, A, K) and ↓ مِظْفَارٌ, (IDrd, O, K,) all signify a man very, or often, successful or victorious: (IDrd, O, TA:) or (tropical:) one who does not endeavour after a thing without attaining it. (M, A, K.) ظُفُرٌ and ظِفِرٌ: see ظُفْرٌ.

ظُفْرَةٌ A certain plant, burning, or biting, to the tongue, (K, TA,) resembling the ظُفْر [or nail] in its coming forth, (TA,) that has a beneficial effect upon foul ulcers, and warts. (K, TA.) b2: And ظُفْرَةُ العَجُوزِ The rounded head of prickles of the [thistle called] حَسَك. (K, * TA.) b3: See also the next paragraph.

ظَفَرَةٌ A pellicle that comes over the eye, (T, S, Mgh, O, K,) growing from the side next the nose, (T, S, O,) upon the white of the eye, (S, Mgh, O,) extending to the black: (S, O:) sometimes it is cut off: if left, it covers the eye, and obscures the sight: (T:) or a certain disease in the eye, which causes a tegument like the nail to come over it: or a piece of flesh that grows at the inner angle of the eye, extending to the black, and sometimes encroaching upon the black: (M:) it is also called ↓ ظُفْرٌ (A 'Obeyd, T, S, M, Mgh, O, K) and ↓ ظُفْرَةٌ, (T, Mgh,) these two terms being applied to it by the physicians, (Mgh,) and ↓ ظَفَرٌ (TA) and ↓ ظِفَارَةٌ, (so in a copy of the T, as on the authority of Ibn-Buzurj,) or ↓ ظَفَارَةٌ. (So in the O.) ظَفَارٌ and ظَفَارُ: see ظُفْرٌ.

A2: [ظَفَارِ is well known as the name of a city in El-Yemen; or, accord. to the O, of two cities and two fortresses in El-Yemen. And accord. to the TA, it signifies Any land that is ذات مَعَزَّة: but the latter of these two words has been altered by an erasure over the second letter, and is perhaps incorrect: if not, it may mean, agreeably with the analogy of many words of the measure مَفْعَلَةٌ, as مَقْدَرَةٌ and مَفْلَحَةٌ and مَنْجَاةٌ &c., such as possesses means of overcoming, or withstanding, invaders: and it may be that hence ظَفَارِ is in two instances the name of a fortress.]

ظَفُورٌ [app. syn. with ظَفِرٌ and ظَفِيرٌ] is one of the appellations of the Prophet. (MF, TA.) ظَفِيرٌ: see ظَفِرٌ.

ظَفَارَةٌ or ظِفَارَةٌ: see ظَفَرَةٌ.

جَزْعٌ ظَفَارِىٌّ [onyx of Dhafári] is so called in relation to ظَفَارِ, a city of El-Yemen, (T, S, Mgh, O, K,) near صَنْعَآء, (K,) two days' journey from the latter. (O.) And in like manner, عُودٌ ظَفَارِىٌّ [Aloes-wood of Dhafári]: i. e. the عود with which one fumigates: (S:) or قُسْط, (O, K, TA,) which means the same, (TA, [but see this word,]) is called [قُسْطُ ظَفَارِ and قُسْطٌ ظَفَارِىٌّ] in relation to ظَفَارِ, another city of El-Yemen, near مِرْبَاط, (O, K, TA,) described by Yákoot as in the furthest part of El-Yemen, on the shore of the Sea of India, near الشَّحْر; (TA;) because it is brought thither from India. (O, K, TA.) ظِفِّيرٌ: see ظَفِرٌ.

ظَافِرٌ: see ظَفِرٌ.

أَظْفَرُ A man having long nails: (ISk, S, A:) or having long and broad nails: (M, K:) and in like manner applied to a مَنْسِم [or foot of a camel]: ظَفْرَآءُ [the reg. fem.] has not been heard. (M.) أُظْفُورٌ: see ظُفْرٌ, in two places. b2: Also (assumed tropical:) The slender thing [or tendril] that twines upon the branch of a grape-vine. (K.) أَظْفَارَةٌ: see ظُفْرٌ, latter half.

مُظَفَّرٌ: see ظَفِرٌ.

A2: قَوْسٌ مُظَفَّرَةٌ (assumed tropical:) A bow having somewhat cut off from each of its two ends [which are called its ظُفْرَانِ]. (O, K, TA. [In the CK, فَرَسٌ is erroneously put for قَوْسٌ.]) مِظْفَارٌ: see ظَفِرٌ.

A2: Also The [instrument called]

مِنْقَاش [q. v.]. (Fr, O, K.) مَظْفُورٌ; and its fem.: see ظَفِرٌ.

A2: مَظْفُورٌ بِهِ Overcome, or conquered; [as also مَظْفُورٌ عَلَيْهِ, and مَظْفُورٌ alone; (see 1;)] applied to a man. (TA.)

لوث

1 لَاثَ, aor. ـُ inf. n. لَوْثٌ, He folded a thing: (IAar, IKt:) and twisted it. (IAar.) These are the original meanings. (IAar, IKt.) b2: He turned a thing round twice; as a turban is turned round, and an إِزَار. (TA.) b3: He bound, or wound round, a turban. (K.) Yousay لَاثَ العَمِامَةَ عَلَى رَأْسِهِ, aor. and inf. n. as above, He bound, or wound round, the turban on his head. (S.) b4: لَاثَ الوَبَرَ بِالفَلْكَةِ He wound the camel's hair round the whirl of the spindle. (TA.) b5: الأَسْقِيَةُ الِتَّى تُلَاثُ عَلَى أَفْوَاهِهَا The skins that are bound and tied round their mouths. (TA, from a trad.) b6: لَاثَ, aor. ـُ He (a man) went round about; syn. دَارَ. (S.) b7: لَاثَ بِشَىْءٍ He went round about a thing; syn. طاف به. (TA.) b8: لَاثَ بِهِ النَّاسُ, and ↓ الاث, The people collected around him. (TA, from a trad.) b9: لَاثَتْ قَرُنًا مِنْ قُرُونِهَا بِالدُّهْنِ She surrounded, or, as some say, intermixed [one of her locks of hair with ointment]. (TA, from a trad.) b10: لَاثَ, and ↓ الاث, and ↓ التاث, It (a plant, or tree, or herbage,) became tangled and luxuriant. (TA.) b11: لَاثَ, aor. ـُ inf. n. لَوْثٌ, He rolled about a morsel of food in melted fat or the like. (K.) b12: لَاثَ, aor. ـُ inf. n. لَوْثٌ, He chewed, or mumbled, a thing; syn. لَاكَ; (K;) such as a morsel of food, &c. (TA) b13: لَاثَهُ المَطَرُ, and ↓ لوّثهُ, The rain laid it, or mixed it, (i. e., a plant,) part over part. (TA.) b14: لَاثَ, aor. ـُ inf. n. لَوْثٌ; (K;) or لَوِثَ, [aor. ـْ inf. n. لَوَثٌ; (L;) and ↓ التاث, (S, K,) He was slow, or tardy, (S, K,) فِى عَمَلِهِ in his work, (S,) or فِى الأَمْرِ in the affair. (K.) b15: ↓ التاث He (a camel) was slow, or tardy and languid. (TA, from a trad.) b16: لَاثَ عَنْ حَاجَتِى He was slow, tardy, or tedious, in accomplishing my want. (TA.) b17: لَاثَ لَوْثًا مِنَ الكَلَامِ He twisted his speech, and did not make it plain by reason of shame. (IKt, TA, from a trad.) [Similarly, فى كَلَامِهِ ↓ التاث. (A.)] b18: لَاثَ He was slow in speech, and heavy in tongue. (TA.) b19: See 8. b20: لَاثَ الدَّارَ, aor. ـُ inf. n. لَوْثٌ, He kept to the house. (K.) b21: لَاثَ, aor. ـُ inf. n. لَوْثٌ; and ↓ لوّث, inf. n. تَلْوِيثٌ; He mixed, and steeped, or macerated, in water. (K.) b22: لَاثَ بِهِ, aor. ـُ (inf. n. لَوْثٌ, K,) He took refuge in him; had recourse to him for protection or concealment: (S, K:) i. q. لَاذَ: (S:) accord. to Yaakoob, the ث here is a substitute for the ذ of لاَذَ. (TA.) 2 لوّث التِّبْنَ بِالقَتِّ He mixed the straw with [the kind of trefoil called] قتّ. (A.) b2: لوّث He, or it, rendered water turbid. (S.) b3: لوّث, inf. n. تَلْوِيثٌ, He befouled, defiled, polluted, dirtied, soiled, besmeared, or bedaubed, (S, K,) his clothes with mud. (S.) b4: See 1 and 8.4 أَلْوَثَ see 1.

A2: أَلْوَثَتِ الأَرْضُ The land produced fresh, or green, herbage, (رَطْب, as in some copies of the K, or رُطْب, as in others and in the TA,) among that which was dry. So in the K: but in the L, as follows. الوث الصِّلِّيَانُ The صلّيان dried up, and then produced fresh, or green, shoots: and sometimes the same verb is thus used with reference to the ضَعَة and هَلْتَى and سَحَم: of the ثُمَام, one scarcely ever says الوث, but بَقَلَ; nor does one say of the الوث عَرْفَج, but ادبى, and إِمْتَعَسَ. (TA.) b2: أَلَثْتُ بِهِ مَالِى I asked him to keep my property as a deposit. (K.) From اللَّوْثُ “ the taking refuge. ” (TA.) b3: لَمْ يُلِثْ, in a verse of El-'Ajjáj, He, or it, did not make to delay. (TA.) 5 تلوّث It (a garment) was, or became, befouled, defiled, polluted, dirtied, soiled, besmeared, or bedaubed, with mud. (Msb.) b2: تلوّث بِالْأَمْرِ [app., He was confused, or perplexed, by the affair]. (Lth.) 8 التاث: see 1. b2: It was, or became, collected together. (TA) b3: التاث; (S, K;) and ↓ لوّث, inf. n. تَلْوِيثٌ; (L;) It (an affair, TA,) was, or became, confused, (S, K,) intricate, and difficult. (TA.) You say التاثت عَلَيْهِ الأُموُرُ The affairs became confused, and intricate, to him: (TA:) and التاثت الخُطُوبُ [The affairs became confused]. (S.) b4: Also, both verbs, (the former accord. to the S and K, and the latter accord. to the L,) It became wound about. (S, L, K.) Yousay إِلْتَاثَتْ بِرَأْسِ القَلَمِ شَعْرَةٌ (so in one copy of the S: in another, التاث) [A hair became wound about the head, or tip, of the reed-pen: read, erroneously, by Golius, and Freytag, التاث برأس القلم شَعَرَهُ]. (S.) b5: He became strong, powerful, or vigorous. (K, TA.) b6: He became fat. (K, TA.) b7: He withheld, or restrained; syn. حَبَسَ: (K:) [but it seems rather to signify he withheld, or restrained, himself; syn. إِحْتَبَسَ; like ↓ لَاثَ]. Accord. to the K, لوّث, inf. n. تَلْوِيثٌ, signifies the same; but it is not so: it is the same as التاث only as signifying “ it was, or became confused ”, and “ it became wound about. ” (TA.) حَلَّ مِنْ عِمَامَتِهِ لَوْثًا أَوْ لَوْثَيْنِ He loosed, or undid, a turn, or twist, or two turns, or twists, of his turban. (TA, from a trad.) A2: لَوْثٌ Strength; power; vigour: (S, K, TA:) as also ↓ لُوثَةٌ, [as in one place,] or ↓ لُوْثَةٌ, [as in another]. (TA.) A3: نَاقَةٌ ذَاتُ لَوْثٍ, and ↓ لُوثَةٍ A strong she-camel; a she-camel endowed with strength, or vigour: (TA:) or, the former, (L,) or the latter, (S,) a she-camel having much flesh and fat, (S, L,) with which she is bound round: (L:) or, as some say, stupid, unsteady, and hasty; syn. ذات هَوَجٍ: (S:) or, the former, a bulky she-camel; yet her bulkiness does not prevent her being swift. (Lth.) b2: رَجُلٌ ذُو لَوْثٍ A strong man. (TA.) b3: لَوْثٌ, (IAar,) or ↓ لَوْثَةٌ, (As,) Resolution of mind, (IAar, As,) and strength of mind. (IAar.) b4: لَوْتٌ, Evil, as a subst. (K.) b5: لَوْثٌ Mutual suits, or demands, with malevolences, or rancours: (K:) one says, بَيْنَهُمْ لَوْثٌ Between them are mutual suits, &c. (TK.) A4: لَوْثٌ Offsets of palm-trees. (AHn.) A5: لَوْثٌ Wounds; syn. حِرَاحَاتٌ. (K.) A6: لَوْثٌ Weak, incomplete, evidence; (Az, in Msb;) resembling what is termed دَلَالَةٌ, (Az, K,) not complete, or perfect, evidence; so accord. to Esh-Sháfi'ee: (Az.:) it is one person's giving his testimony to the fact of a slain person's declaring, before his death, that a certain person slew him; or two persons giving their testimony to the fact of there having existed enmity between them two, [i. e., the slain person and the person accused of slaying him,] or, of one's having threatened the other; and the like: it is from تَلَوَّثَ as signifying “ it was befouled, or defiled. ” (TA.) b2: See لَوَتٌ, and لُوثَةٌ.

لِيثٌ A certain plant (S, K) that winds about: the و is changed into ى on account of the kesreh before it. (S.) لَوَثٌ, or ↓ لَوْثٌ, (as in different copies of the S) Languor; flaccidity; in a man. (S.) لَوِثٌ: see لَائِثٌ.

لِثَةٌ The gum, accord. to some, belongs to this art., because the flesh of the gums is bound (لِيثَ) round the roots of the teeth. (TA.) لَوْثَةٌ: see لَوْثٌ, and لُوثَةٌ.

لوثَةٌ Languor, and slowness, or tardiness. (S, K.) b2: رَجُلٌ ذُو لُوثَةٍ A man slow, or tardy, and weak. (TA.) b3: لُوثَةٌ Weakness: (IAar, K:) as also ↓ لَوْثٌ. (TA.) b4: Weakness of judgment, and a repetition, or stuttering, (تَلَجْلُجٌ,) in speech. (TA, from a trad.) An impediment in speech. (Msb.) b5: لُونَةٌ (IAar, M, K) and ↓ لَوْثَةٌ (IAar, M) and ↓ لَوْثٌ (Msb) Stupidity; foolishness; paucity of sense. (IAar, M, K, Msb.) b6: لُوثَةٌ A touch, or first affection, of insanity, or diabolical possession. (S, K.) b7: لُوثَةٌ A state of excitement; syn. هَيْجٌ. (S, K.) A2: لُوثَةٌ Abundance of flesh and fat, (S, K,) in a she-camel. (S.) [See لَوْثٌ.]

A3: لُوثَةٌ A piece of rag collected together, with which one plays. (K.) لِوَاثٌ: see لُوَاثَةٌ.

لُوَاثَةٌ and ↓ لَوِيثَةٌ A company, an assembly, or a troop, (K,) of men, and of other animals. (TA.) b2: مِنَ النَّاسِ ↓ لَوِيثَةٌ A company, or an assembly, of people of different tribes; (S, K;) like لَبِيثَةٌ. (K.) A2: لُوَاثَةٌ One who, or a thing which, (الَّذِى: in the TA, الذر:) is befouled, or defiled, (يَتَلَوَّثُ) in anything. (K.) A3: لُوَاثَةٌ and ↓ لِوَاثٌ (the latter [in the CK لُوَاثٌ] is with kesr, and is mentioned in the L, without the former, on the authority of Fr, TA,) Flour [of wheat, &c.] which is sprinkled upon the table, beneath dough; (K,) to prevent the dough's adhering to the table. (TA.) لَوِيثَةٌ: see لُوَاثَةٌ.

لَيِّثٌ: see لَائِثٌ. b2: لِحْيَةٌ لَيِّثَةٌ (tropical:) A tangled beard. (TA.) b3: A beard in which half-white hairs are mixed with white: so in the K; but correctly, in which half-white, or grizzly, hairs are mixed with black. (TA.) وَيْلٌ لِلَّوَّاثِينَ الَّذِينَ يَلُوثُونَ مَعَ البَقَر إِرْفَعْ يَا غُلَامُ ضَعْ يَا غُلَامُ: respecting these words, occurring in a trad., El-Harbee says, I think the meaning to be, those to whom various kinds of food are carried round about; from اللَّوْثُ, “winding round ” a turban on the head. (IAth.) نَبَاتٌ لَائِثٌ, and ↓ لَاثٌ, and ↓ لَيِّثٌ, A tangled plant; (K;) a tangled and luxuriant plant: and in like manner, herbage: لَاثٌ is originally لَوِثٌ, or لَائِثٌ: (TA:) so also a tree.

A2: اللَّائِثُ (and اللَّيْثٌ, TA,) The lion: (K:) from لَوْثٌ

“ strength. ” (TA.) أَلْوَثُ A man slow, or tardy. (M.) b2: دِيمَةٌ لَوْثَاءُ [A lasting, or continuous, and still, rain] that lays, or mixes, the plants, part upon part, (Lth, K, TA,) like as straw is mixed with the kind of trefoil called قَتّ: (Lth, TA:) but this explanation is disapproved by AM. (TA.) b3: سَحَابَةٌ لَوْثَاءُ A slow cloud: such a cloud is the longest in raining. (AM.) b4: أَلْوَثُ Slow and heavy in tongue; (K;) slow in speech, and heavy in tongue: fem. لَوْثَاءُ, [pl. لُوتٌ]. (TA.) b5: A man weak in mind, or understanding: from لَوْثٌ, as signifying “ weak, incomplete, evidence. ” (Msb.) b6: أَلْوَثُ, like أَثْوَلُ, Stupid; foolish; of little sense; as also ↓ مُلْتَاثٌ: (TA:) stupid, foolish, or of little sense, and cowardly: pl. لُوثٌ. (IAar.) b7: Languid; flaccid: (S, K:) applied to a man. (S.) A2: Strong; powerful; vigorous. Thus the word bears two contrary significations. (K.) مَلَاثٌ [A place of refuge; a refuge]. [You say,] إِنَّهُ لَنِعْمَ المَلَاثُ لِلضِّيفَانِ Verily he is an excellent refuge for guests. (TA.) b2: مَلَاثٌ (S, K) and ↓ مِلْوَثٌ (K) (tropical:) One who is a refuge to others; a noble chief; (TA;) a nobleman; (Ks, S, K;) whom others compass, and go round about: (Ks, S:) or so called because the command is [as it were] bound round him; i. e., because affairs are connected with him: (TA:) pl. مَلَاوِثُ and مَلَاوِثَةٌ and مَلَاوِيثُ: (S, K:) the last used by poetic licence. (ISd.) مِلْوَثٌ: see مَلَاثٌ.

مُلَيَّثٌ A man (S) slow, or tardy, by reason of his fatness. (S, K.) [See also art. ليث.]

مَكَانٌ مُلَوَّثٌ and رَأْسٌ مُلَوّثٌ: see مُلَيَّثٌ in art. ليث.]

مُلْتَاثٌ: see أَلْوَثُ.

ازر

1 أَزَرَهُ, aor. ـِ (TK,) inf. n. أَزْرٌ. (IAar, K,) It surrounded, or encompassed, it, (IAar,* K,* TA,) namely, a thing. (TK.) b2: See also 2, in two places: and see 3.2 أزّرهُ, inf. n. تَأْزِيرٌ, He put on him, or clad him with, an إِزَار; (S;) as also ↓ أَزَرَهُ. (TA.) b2: It covered it: (K,* TA:) as in the phrase, أزّر النَّبْتُ الأَرْضَ The herbage covered the ground, or land. (TA.) b3: (tropical:) He repaired the lower part of it, (namely, a wall,) and thus made that part like an إِزَار: (Mgh, Msb:*) he cased [the lower part of] it, (namely, a wall,) and thus strengthened it. (A.) b4: (tropical:) He strengthened him, or it; (K, TA;) as also ↓ أَزَرَهُ, (Fr,) inf. n. أَزْرٌ (Fr, K.) [See also 3.]3 آزِرِهُ, (Fr, S, A, Msb,) for which the vulgar say وَازَرَهُ, (Fr, S,) the latter an extr. form, (K,) inf. n. مُؤَازَرَةٌ; (Msb, K;) and ↓ أَزَرَهُ; (TA;) He aided, assisted, or helped, him; (Fr, S, A, Msb, K;*) and strengthened him. (Msb.) [See also 2.] You say, آزَرْتُ الرَّخُلَ عَلَ فُلَانٍ I aided, assisted, or helped, and strengthened, the man against such a one. (Zj.) And أَرَدْتُ كَذَا فَآزَرَنِى

عَلَيْهِ فُلَانٌ I desired to do such a thing, and such a one aided, assisted, or helped, me to do it. (A, TA.) b2: آزَرَ الزَّرْعُ بَعْضُهُ بَعْضًا, (A,) inf. n. as above, (K,) (tropical:) The seed-produce became tangled, or luxuriant, (A, K,) one part reaching to another, (A,) and one part strengthening another; (K;) as also الزَّرْعُ ↓ تأزّر: (TA:) or النَّبْتُ ↓ تأزّر signifies the herbage became tangled, or luxuriant, and strong. (S.) b3: آزَرَ الشَّىْءُ الشَّىْءَ, (TA,) inf. n. as above, (K,) The thing equalled, or was equal to, the thing: the thing matched, or corresponded to, the thing. (K,* TA.) In some copies of the K, in the place of المُسَاوَاةُ, is found المُؤَاسَاةُ: the former is the correct reading. (TA.) 5 تَاَزَّرَ see 8, in two places: b2: and see also 3, in two places.8 اِيتَزَرَ, (S, Mgh, Msb,) originally ائْتَزَرَ, (Mgh, Msb,) and ↓ تأزّر, (S,) or ايتزر بِالإِزَارِ, and بِهِ ↓ تأزَر, (K,) He put on, or wore, the إِزَارَ: (S, Mgh, Msb, K:) اِتَّزَرَ is wrong, (Nh,) or vulgar, (Mgh,) and should not be said: it occurs in certain of the trads., but is probably a corruption of the relaters: (K:) or it is a correct form, [like اتَّخَذَ

&c., (see art. اخذ,)] (Msb, MF,) accord. to ElKarmánee and Sgh and others. (MF.) أَزْرٌ Strength. (IAar, S, A, K.) b2: And (or as some say, TA) Weakness: thus bearing two contr. significations. (IAar, K.) b3: And The back. (IAar, S, K.) اُشْدُدْ بِهِ أَزْرِى, in the Kur [xx. 32], means Strengthen Thou by him my back: (IAar, S:) or confirm Thou by him my strength: or strengthen Thou by him my weakness. (IAar.) b4: Aid, assistance, or help. (Msb.) b5: Also, (S,) or ↓ أُزْرٌ, (K,) The place, (K,) or part of [each of] the two flanks, (S,) where the إِزَار is tied in a knot. (S, K.) أُزْرٌ: see أَزْرٌ.

إِزْرٌ: see إِزَارٌ.

إِزْرَةٌ Any particular mode, or manner, of putting on, or wearing, the إِزَار. (S, K.) You say, إِنَّهُ لَحَسَنُ الإِزْرَةِ [Verily he has a good manner of putting on, or wearing, the ازار]. (A.) and اِيتَزَرَ إِزْرَةً حَسَنَةً He put on, or wore, the ازار in a good manner. (S.) And it is said in a trad., إِزْرَةُ المُؤْمِنِ إِلَى نِصْفِ السَّاقِ وَلَا جُنَاحَ عَلَيْهِ فِيمَا بَيْنَهُ وَبَيْنَ الكَعْبَيْنِ [The believer's mode of wearing the ازار is to have it reaching to the middle of the shank; and there shall be no sin chargeable to him with respect to what is between that and the two ankles]. (TA.) إِزَارٌ, masc. and fem., and ↓ إِزَارَةٌ, and ↓ مِئْزَرٌ, (S, Msb, K,) and ↓ مِئْزَرَةٌ, (Lh,) and ↓ إِزْرٌ, (K,) A thing well known; (S, Msb;) [a waist-wrapper;] a wrapper for covering, or which covers, the lower part of the body, [from the waist downwards, concealing the thighs, and generally the upper half, or more, of the shanks, (see أَزْرٌ, or أُزْرٌ, and إِزْرَةٌ,)] not sewed: or such as is beneath the shoulders, or on the lower half of the body: the رِدَآءِ is that which covers the upper half of the body; or that which is upon the shoulders and back; and this also is not sewed: each of these explanations is correct: (MF:) or i. q. مِلْحَفَةٌ: (K:) [in the present day, إِزَار, vulgarly pronounced إِيزَار, is also applied to a woman's outer covering, or wrapper, of white calico; described in my “Modern Egyptians:” and ↓ مِئْزَرٌ, to a pair of drawers: and app., in post-classical writings, to anything resembling a waist-wrapper, worn on any part of the person, and in any manner; sometimes as a turban:] and إِزَارٌ also signifies anything with which one is veiled, concealed, or covered: (Th, K:) its pl. is آزِرَةٌ, (S, Msb, K,) a pl. of pauc., (S, Msb,) and (of mult., S, Msb) أُزُرٌ (S, Msb, K) and أُزْرٌ, (K,) which is of the dial. of Temeem, or, accord. to MF, a contraction of أُزُرٌ: (TA:) and the pl. of مئزر is مَآزِرُ (Msb.) You say, ↓ شَدَّ لِلأَمْرِ مِئْزَرَهُ (tropical:) He prepared himself for the thing, affair, or business. (A.) And ↓ شَدَّ المِئْزَرَ (tropical:) He abstained from sexual intercourse: or he prepared himself for religious service. (TA, from a trad.) and اِخْضَرَّ إِزَارِى (tropical:) (The place of) my ازار became black: or, rather, became of a [blackish] hue inclining to green: because the hair when it first grows is of that hue. (Har p. 494.) And دَارِى إِزَارِى

[My house is my covering]: said by Es-Sarawee to IAar, on the latter's expressing his surprise at the former's walking in his house naked. (TA.) b2: (tropical:) Continence; chastity. (K, TA.) You say, فُلَانٌ عَفِيفُ الإِ زَارِ, and ↓ المِئْزَرِ (tropical:) Such a one is continent, abstaining from women with whom it is unlawful to him to have commerce: (A 'Obeyd:) and in like manner, فُلَانٌ طَيّبُ الإِزَارِ. (TA in art. حجز.) b3: (tropical:) One's wife: (S, M, K:) or one's self: (IKt, Suh:) or one's wife and family: or one's family and self. (TA.) One says, فِدًى

لَكَ إِزَارِى(tropical:) May my wife be a ransom for thee: (Aboo-'Omar El-Jarmee, S:) or myself. (IKt, Suh.) And it is said in a trad. respecting the vow of allegiance made at the 'Akabeh, لَنَمْنَعَنَّكَ مِمَّا نَمْنَعُ مِنْهُ أُزُرَنَا (tropical:) We will assuredly defend thee from that from which we defend our wives and our families: or ourselves. (TA.) b4: (tropical:) A ewe. (K, TA.) [But see شَاةٌ مُؤَزَّرَةٌ.] And إِزَارْ إِزَارْ is A cry by which a ewe is called to be milked. (K.) إِزَارَةٌ: see إِزَارٌ.

فَرَسٌ آزَرُ, and أَزْرَآءُ, [which is the fem.,](tropical:) A horse, and a mare, white in the hinder part, (A, TA,) which is the place of the إِزَار of a man; (TA;) [i. e., it corresponds to the lower part of the body of a man:] when the whiteness descends to the thighs, the epithet مَسَرْوَلٌ is employed: (A:) or the former signifies a horse white in the thighs, and having his fore parts black, or of any colour: (AO, K:) pl. أُزْرٌ (A.) مِئْزَرٌ: see إِزَارٌ, in five places.

مِئْزَرَةٌ: see إِزَارٌ.

شَاةٌ مُؤَزَّرَةٌ (tropical:) A ewe, or she-goat, that is [black in the hinder part] as though attired with a black إِزَار. (A; [in which is added, وَيُقَالُ لَهَا إِزَارٌ, which may mean, “and one says, She has an ازار;” or “and one calls her ازار;” but more probably the former is meant thereby;] and K; [in which نَعْجَةٌ, “a ewe,” is put in the place of شَاةٌ.]) b2: نَصْرٌ مُؤَزَّرٌ (tropical:) Aid [made] effective and powerful: (K, TA:) occurring in a trad. (TA.) مَأْزُورَاتٍ for مَوْزُورَاتٍ: see art. وزر.

صَبر
: (صَبَرَهُ عنْهُ يَصْبِرُهُ) صبْراً: (حَبَسَهُ) ، قَالَ الحُطَيْئَةُ:
قلْتُ لَهَا أَصْبِرُهَا جاهِداً
وَيْحَكِ أَمْثَالُ طَرِيفٍ قَلِيلْ
(وصَبْرُ الإِنْسَانِ وغيرِه على القَتْلِ) : نَصْبُه عَلَيْهِ، وَقد نهَى رسولُ اللَّهِ صلَّى اللَّهُ تَعَالَى عَلَيْهِ وسَلَّمَ أَن يُصْبَر الرُّوحُ، وَهُوَ (أَنْ يُحْبَس) حيّاً (ويُرْمَى) بشَيْءٍ (حتّى يَمُوت) .
وأَصلُ الصَّبْرِ: الحَبْسُ: وكلُّ منْ حَبَسَ شَيْئاً فقد صَبَرَه.
وَفِي حديثٍ آخرَ فِي رَجُل أَمْسك رجُلاً وقَتَلَه آخَرُ، فَقَالَ: (اقْتُلُوا القاتِلَ واصْبِرُوا الصّابِرَ) يَعنِي احبِسُوا الَّذِي حَبَسَه للمَوْتِ حتّى يَمُوتَ كفِعْلِه بِهِ (وَقد قَتَلَه صَبْراً) .
(و) قد (صَبَرَه عَلَيْهِ) ، وكذالك لَو حَبَسَ رَجُلٌ نَفْسَه على شَيْءٍ يُريدُه قَالَ: صَبَرْتُ نَفْسِي، قَالَ عَنْتَرَةُ يَذْكُرُ حَرْباً كَانَ فِيهَا:
فصَبَرْتُ عارِفَةً لذالك حُرَّةً
تَرْسُو إِذا نَفْسُ الجَبَانِ تَطلَّعُ
يقولُ: حَبَسْتُ نَفْساً صابِرَة، قَالَ أَبو عُبَيْدَةَ: يَقُول: إِنّه فِي حَبَسَ نَفْسَهُ.
وكلُّ من قُتِلَ فِي غَيْرِ مَعْرَكَةٍ وَلَا حَرْبٍ وَلَا خطَإٍ فإِنّه مقْتُولٌ صَبْراً.
(ورَجُلٌ صَبُورَةٌ) ، بالهَاءِ: (مصْبُورٌ للقتْلِ) ، حَكَاهُ ثَعْلَبٌ، وَفِي الحَدِيث: نهى عَن المَصْبُورَةِ، وَهِي المحْبُوسَةُ على الموتِ. (و) قَالَ ابنُ سِيدَه: (يَمِينُ الصَّبْرِ: الَّتِي يُمْسِكُكَ الحكمُ عَلَيْها حَتَّى تَحْلِفَ) ، وَقد حَلَفَ صبْراً، أَنشد ثعلبٌ:
فأَوْجعِ الجَنْبَ وأَعْرِ الظَّهْرَا
أَوْ يُبْلِيَ اللَّهُ يَمِيناً صَبْراً
(أَو) هِيَ (الَّتِي تَلْزَمُ) لصاحبِها من جِهَةِ الحَكَمِ (ويُجْبَرُ عَلَيْهَا حالِفُها) ، بأَن يَحبِسَه السُّلطانُ عَلَيْهَا حتّى يَحْلِفَ بهَا، فَلَو حَلَفَ إِنسانٌ من غير إِحْلافٍ مَا قِيل: حَلَفَ صَبْراً.
وَيُقَال: أَصْبر الحَاكِمُ فُلاناً على يَمِينٍ صَبْراً، أَي أَكْرهَهُ.
(وصَبَرَ الرَّجُلَ) يَصْبِرُه: (لَزِمَهُ) .
(والمَصْبُورَةُ: اليَمِينُ) ، قيل لَهَا: مَصْبُورَةٌ، وإِن كَانَ صاحبُهَا فِي الحَقِيقَة هُوَ المصْبُورُ؛ لأَنّه إِنّما صُبِرَ من أَجْلِها، أَي حُبِس، فوُصِفَتْ بالصَّبْرِ، وأُضِيفَتْ إِليه مَجازاً.
(والصَّبْرُ: نَقِيضُ الجَزَعِ) .
يُقَال: (صَبَرَ) الرَّجلُ (يَصْبِرُ) صَبْراً (فَهُوَ صابِرٌ) وصَبَّارٌ (وصَبِيرٌ) ، كأَمِيرٍ، (وصَبُورٌ) ، والأُنْثَى (صَبُورٌ) أَيضاً، بِغَيْر هاءٍ، وَالْجمع صُبُرٌ.
وَقَالَ الجَوْهَرِيّ: الصَّبْرُ: حَبْسُ النَّفْسِ عندَ الجَزَعِ، وَقد صَبَرَ فلانٌ عِنْد المُصِيبَةِ يَصْبِرُ صَبْراً، وصَبَرْتُه أَنا: حَبَسْتُه، قَالَ اللَّهُ تَعَالَى: {وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم} (الْكَهْف: 28) ، أَي احْبِسْ نفْسَكَ مَعَهم.
وَفِي البصائر للمصنّف: الصَّبْرُ فِي اللُّغَةِ: الحَبْسُ والكَفُّ فِي ضِيق، وَمِنْه قيل: فُلانٌ صُبِر، إِذا أُمْسِك وحُبِسَ للقَتْلِ، فالصَّبْرُ: حَبْسُ النَّفْسِ عَن الجَزَعِ، وحَبْسُ اللّسَانِ عَن الشَّكْوَى، وحبْسُ الجوارِحِ عَن التَّشْوِيشِ.
وَقَالَ ذُو النُّون: الصَّبْرُ: التّبَاعُدُ عَن المُخَالفَاتِ، والسُّكُونُ عندَ تجَرُّعِ غُصصِ البَلِيّاتِ، وإِظْهَارُ الغِنى مَعَ طُولِ الفقْرِ بسَاحاتِ المَعِيشَةِ.
وَقيل: الصَّبْرُ: الوُقُوف مَعَ البَلاءِ بحُسْنِ الأَدَبِ.
وَقيل: هُوَ الفَنَاءُ فِي البَلْوى بِلَا ظُهورِ شكْوى.
وَقيل: إِلْزامُ النَّفْسِ الهُجُومَ على المكَارِه.
وَقَالَ عَمْرُو بنُ عُثْمَان: هُوَ الثَّبَاتُ مَعَ اللَّهِ، وتَلقِّي بَلائِه بالرّحْبِ والسَّعَةِ.
وَقَالَ الخَوّاصُ: هُوَ الثَّبَاتُ على أَحكامِ الكِتَابِ والسُّنَّة.
وَقيل: الصَّبْرُ: أَنْ تَرْضَى بتَلَفِ نَفْسِكَ فِي رِضَا من تُحِبّه.
وَقَالَ الحَرِيرِيّ: الصَّبْرُ: أَن لَا يَفْرِقَ بينَ حَالِ النِّعْمَةِ وحالِ المِحْنَةِ، مَعَ سكونِ الخاطِرِ فيهمَا.
(وتَصَبَّر) الرَّجلُ (واصْطَبَرَ) : جعَلَ لَهُ صَبْراً، (واصَّبَرَ) ، بقلبِ الطّاءِ صاداً، وَلَا تَقول: اطَّبر، لأَنّ الصّادَ لَا تُدْغَمُ فِي الطَّاءِ.
وَقيل: التَّصَبُّرُ: تَكَلُّفُ الصَّبْرِ، وَمِنْه قَولُ عُمَر: أَفْضَلُ الصَّبْرِ التَّصَبُّرُ، قَالَه ابنُ الأَعرابيّ.
وَقيل: مَراتِبُ الصَّبْرِ خَمْسةٌ: صابِرٌ، ومُصْطَبِرٌ، ومُتَصَبِّرٌ، وصَبُورٌ، وصَبَّارٌ.
فالصّابِرُ: أَعمُّها، والمُصْطَبِرُ المُكْتسِبُ للصَّبْر المُبْتلي بِهِ.
والمُتَصَبِّرُ: مُتَكَلِّفُ الصَّبْرِ حامِلُ نَفْسِه عَلَيْهِ.
والصَّبُورُ: العَظِيمُ الصَّبْرِ الَّذِي صبْرُه أَشدُّ من صَبْرِ غيرِه.
والصَّبّارُ: الشَّدِيدُ الصَّبْرِ.
فهاذا فِي القَدْرِ والكَمّ، وَالَّذِي قبله فِي الوَصْفِ والكَيْفِ.
(وأَصْبرَه: أَمَرَه بالصَّبْرِ، كصَبَّرهُ) تصْبِيراً.
وَقَالَ الصاغانيّ: صَبَّرْتُه تَصْبِيراً: طَلَبْتُ مِنْهُ أَن يصْبِر.
(و) أَصْبَرَه: (جَعَلَ لَهُ صَبْراً) ، كاصْطَبَره. (وصَبَرَ بِهِ، كنَصَرَ) ، يَصْبُرُ (صَبْراً وصَبارَةً) ، بالفَتْح فيهمَا، أَي (كَفَلَ) بِهِ، (و) تقولُ مِنْهُ: (اصْبُرْنِي) يَا رجُل، (كانْصُرْنِي) ، أَي (أَعْطِنِي كفِيلاً) .
(و) هُوَ بِهِ صَبِيرٌ، (الصَّبِيرُ) كأَمِيرٍ: (الكَفِيلُ) ، وَقد جاءَ فِي حديثِ الحَسنِ: مَنْ أَسْلَفَ سَلَفاً فَلَا يَأْخُذَنَّ بهِ رَهْناً وَلَا صَبِيراً.
(و) الصَّبِيرُ، أَيضاً: (مُقدَّمُ القَوْمِ) ، وزَعِيمُهُم، الذِي يَصْبرُ لَهُم ومعَهُم (فِي أُمُورِهِمْ) .
(و) الصَّبِيرُ: (الجَبَلُ) ، قَالَه الصّاغانيّ: وَقيل: هُوَ جَبَلٌ بعَيْنِه، وَقد جاءَ ذِكْرُه فِي حَدِيثِ مُعاذٍ.
(ج: صُبَرَاءُ) ككُرَماءَ.
(و) الصَّبِيرُ: (السَّحابَة البَيْضاءُ، أَو الكَثيفَةُ الَّتِي فَوْق السّحابَةِ، أَو) هُوَ السَّحابُ الأَبيضُ (الَّذِي يَصِيرُ بَعْضُه فَوق بعضٍ) ، درجاً، قَالَ يَصِفُ جَيْشاً:
ككِرْفِئَةِ الغَيْثِ ذاتِ الصَّبِير
قَالَ ابنُ بَرِّيّ: هاذا الصَّدْرُ يحْتَمل أَن يكون صَدراً لِبَيتِ عامِرِ بنِ جُوَيْنٍ الطّائِيّ من أَبيات:
وجارِيَةٍ من بَنَاتِ المُلُو
كِ قَعْقَعْتُ بالخَيْلِ خَلْخَالَهَا
ككِرْفِئَةِ الغَيْثِ ذاتِ الصَّبِي
رِ تَأْتِي السَّحاب وتَأْتَا لهَا
قَالَ: أَي رُبَّ جارِيةٍ من بَناتِ المُلُوكِ قَعْقَعْتُ خَلْخَالها لمّا أَغرْتُ عَلَيْهِم، فهَرَبَتْ وعَدَتْ، فسُمِع صَوتُ خَلْخالِهَا، وَلم تكن قَبْلَ لَك تَعْدُو، وَقَوله: ككِرْفِئَةِ. . الخ، أَي هاذِه الْجَارِيَة كالسَّحابَةِ البيضاءِ الكثيفة تأْتِي السَّحَاب أَي تقصد إِلى جُمْلَةِ السَّحاب وتَأْتَالُه، أَي تُصْلِحُه، وأَصله تَأْتَوِلُه مِن الأَولِ، وَهُوَ الإِصلاحُ.
قَالَ: وَيحْتَمل أَن يكون: (ككِرْفِئَةِ الغَيْثِ. .) ، للخَنْساءِ، وعَجُزُه:
تَرْمِي السَّحابَ ويَرْمِي لَهَا
وَقَبله:
ورَجْرَاجةٍ فَوْقَهَا بَيْضُهَا
علَيْهَا المُضَاعَفُ زِفْنَا لَهَا
قلْتُ: وقرأْت فِي زَوَائِدِ الأَمالي، لأَبِي عليَ القالِي هاذا البَيتَ فِي جملةِ أَبياتٍ للخَنْساءِ رَثَتْ بهَا أَخاها وأَولها:
أَلاَ مَا لِعَيْنَيْكَ أَمْ مالَها
لقدْ أَخْضَلَ الدَّمْعُ سِرْبَالَها
(أَو القِطْعَةُ الوَاقِفَةُ مِنْهَا) تَراهَا كأَنَّهَا مَصْبورَة، أَي مَحْبُوسة، وهاذا ضعيفٌ.
قَالَ أَبو حنيفَة: الصَّبِيرُ: السَّحاب يَثْبُتُ يَوْمًا وَلَيْلَة، وَلَا يَبْرَحُ، كأَنَّه يُصْبرُ، أَي يُحْبَسُ.
(أَو) هُوَ (السَّحابُ الأَبْيَضُ) ، لَا يكَاد يُمْطِرُ، قَالَ رُشَيْدُ بنُ رُمَيْضٍ العَنَزِيّ:
تَرُوحُ إِلَيْهِمُ عَكَرٌ تَرَاغَى
كأَنَّ دَوِيَّهَا رَعْدُ الصَّبِيرِ
والجَمْعُ كالواحِدِ، وَقيل: (ج: صُبُرٌ) ، بضمّتين، قَالَ ساعدَةُ بنُ جُؤَيَّةَ:
فارِمِ بِهِمْ لِيَّةَ والأَخْلافَا
جَوْزَ النُّعَامَى صُبُراً خِفَافَا
(و) الصَّبِيرُ صَبِيرُ الخِوانِ، وَهُوَ (الرُّقَاقَةُ العَرِيضَةُ تُبْسَطُ تَحْتَ مَا يُؤْكَلُ من الطَّعَامِ) .
(أَو) هِيَ (رُقَاقَةٌ يَغْرِفُ عَلَيْها) الخبّازُ (طَعَامَ العُرْسِ، كالصَّبِيرَةِ) ، بزيادةِ الهاءِ، وَقد أَصْبَرَ، كَمَا سيأْتي.
(والأَصْبِرَةُ من الغَنَمِ والإِبِلِ: الَّتِي تَرُوحُ وتَغْدُو) علَى أَهْلِها (وَلَا تَعْزُبُ) عَنْهُم، (بِلَا واحِدٍ) ، قَالَ ابنُ سَيّده: وَلم أَسْمَعْ لَهَا بوَاحِدٍ، ورُوِيَ بَيْتُ عَنْترةَ:
لَهَا بالصَّيْفِ أَصْبِرَةٌ وجُلٌّ
وسِتٌّ من كَرَائِمِهَا غِزَارُ (والصِّبْرُ، بِالْكَسْرِ والضّمّ: ناحِيةُ الشَّيْءِ) ، وجانِبُه، وبُصْرُه مثْلُه، (و) هُوَ (حَرْفُه) وغِلظُه.
وَقيل: صُبْرُ الشيْءِ: أَعلاه، وَفِي حديثِ ابنِ مَسْعُودٍ: سِدْرَةُ المُنْتَهَى صُبْرُ الجَنَّةِ، أَي أَعلاها، أَي أَعْلى نَواحِيهَا، قَالَ النَّمِرُ بنُ تَوْلَب يصف روْضَةً:
عَزَبَتْ وباكَرَها الشَّتِيُّ بدِيمةٍ
وَطْفَاءَ تَمْلَؤُهَا إِلى أَصْبَارِها
(و) قَالَ الفَرَّاءُ: الصِّبْرُ، والصُّبْرُ: (السَّحَابَةُ البَيْضَاءُ، ج: أَصْبَارٌ) .
(و) الصُّبْرُ (بالضَّمّ: بَطْنٌ مِنْ غَسّانَ) ، قَالَ الأَخْطلُ:
فسَائِلِ الصُّبْرَ مِنْ غَسّانَ إِذْ حضَرُوا
والحزْنَ كيْفَ قَرَاكَ الغِلْمَةُ الجشَرُ
الصُّبْرُ والحَزْنُ: قَبِيلَتَانِ، وَقد تقدّم تفسيرُ البيتِ فِي جشر.
(و) الصَّبرُ: (بالتَّحْرِيكِ: الجمَدُ) ، والقِطْعَةُ صبرَةٌ، أَورده الصّاغانيّ، وَزَاد الزَّمَخْشَرِيّ فَقَالَ: هُوَ من أَصْبَرَ الشيْءُ: إِذا اشْتَدّ.
(و) يُقَال: (مَلأَ) المِكْيالَ إِلى أَصْبَارِه، وأَدْهَقَ (الكَأْس إِلى أَصْبَارِها، أَي) إِلى أَعالِيها و (رَأْسِها) .
وأَصْبارُ الإِنَاءِ: نَوَاحِيه.
(و) يُقَال: (أَخَذَه بأَصْبارِه) ، أَي تامّاً (بجَمِيعِه) .
وَقَالَ الأَصمَعِيّ: إِذا لَقِيَ الرجلُ الشِّدَّةَ بكَمَالِها قيل: لَقِيَهَا بأَصْبَارِهَا.
(والصُّبْرَةُ، بالضَّمّ: مَا جُمِعَ من الطَّعَامِ بِلَا كَيْلٍ ووَزْنٍ) ، بعضُه فَوْقَ بعض.
وَقَالَ الجَوْهَرِيّ: الصُّبْرَةُ: واحِدَةُ صُبِرَ الطَّعَامِ، يُقَال: اشتريتُ الشيءَ صُبْرَةً، أَي بِلَا وَزْنٍ وَلَا كَيْلٍ. والصُّبْرَةُ: الكُدْسُ، (وَقد صَبَّرُوا طَعَامَهُمْ) : جَعَلوه صُبْرَةً.
(و) الصُّبْرَةُ: (الطَّعَامُ المَنْخُولُ) بشيْءٍ شَبِيهٍ بالسَّرَنْدِ.
(و) الصُّبْرَةُ: (الحِجَارَةُ الغَلِيظَةُ المُجْتَمِعَة، ج: صِبَارٌ) ، بِالْكَسْرِ.
(والصُّبْرُ، بالضَّمِّ وبِضَمِّتَيْنِ) لُغَة عَن كُرَاع: (الأَرْضُ ذاتُ الحَصْبَاءِ) ، وَلَيْسَت بغَلِيظَةٍ، وَمِنْه قيل للحَرَّةِ: أُمُّ صَبَّارٍ.
(والصّبَارَةُ: الحِجَارَةُ) ، وَقيل: الحِجارَةُ المُلْسُ ويُثلَّث قَالَ الأَعشى:
مَنْ مُبْلغٌ شَيْبَانَ أَنّ
المَرْءَ لَمْ يُخْلَقْ صُبَارَهْ
وَفِي الصّحاح:
مَنْ مُبْلِغٌ عَمْراً بأَنّ
المَرْءَ لَمْ يُخْلَقْ صُبَارَه
واستشهدَ بِهِ الأَزهريّ أَيضاً، ويُرْوَى صَبَارَة، بِفَتْح الصَّاد جمعُ صَبَارٍ، والهاءُ داخلةٌ لجَمْعِ الجَمْع، لأَنّ الصِّبَارَ جمعُ صُبْرَة، وَهِي حِجَارَةٌ شَدِيدَةٌ.
قَالَ ابنُ بَرِّيّ: وصوابُه: لم يُخْلَقُ صِبَارَهْ، بِكَسْر الصَّاد، قَالَ: وأَمّا صُبَارَةُ وصَبَارَةُ، فَلَيْسَ بجَمْعٍ لصَبْرَةٍ، لأَنّ فَعَالاً لَيْسَ من أَبْنِيَةِ الجُمُوع، وإِنما ذالك فِعَالٌ، بالكَسْر، نَحْو حِجَارٍ وجِبَالٍ.
قَالَ ابنُ بَرِّيّ: البَيْتُ لعَمْرِو بنِ مِلْقَطٍ الطّائِيّ، يُخَاطِبُ بهاذا الشِّعْرِ عَمْرَو بنَ هِنْد، وَكَانَ عمْرُو بنُ هِنْد قُتِلَ لَهُ أَخٌ عنْد زُرارَةَ بنِ عُدُسٍ الدّارِمِيّ، وَكَانَ بَين عَمْرِو بنِ مِلْقَطٍ، وَبَين زُرَارَةَ شَرٌّ، فحرّض عمْرَو بنَ هِنْد على بني دَارِمٍ. يَقُول: لَيْسَ الإِنسانُ بحَجَرٍ فيَصْبِرَ على مِثْلِ هاذا، وَبعد البَيت:
وحَوَادِثُ الأَيّامِ لَا
يَبْقَى لَهَا إِلاّ الحِجَارَهْ
هَا إِنَّ عِجْزَةَ أُمِّهِ
بالسَّفْحِ أَسْفَلَ من أُوَارَهْ تَسْفِي الرِّيَاحُ خِلالَ كَشْ
حَيْهِ وَقد سَلَبُوا إِزَارَهْ
فاقْتُلْ زُرَارَةَ لَا أَرَى
فِي القَوْمِ أَوْفَى من زُرَارَهْ
(و) قيل: الصَّبَارَةُ: (قِطْعَةٌ من حَدِيدٍ أَو حِجَارَةٍ) .
(و) الصَّبَارَّةُ، (بتشديدِ الرّاءِ: شِدَّةُ البَرْدِ، وَقد تُخَفّف، كالصَّبْرَةِ) ، بِفَتْح فَسُكُون، التَّخْفِيف عَن اللِّحْيَانِيّ يُقَال: أَتَيْتُه فِي صَبَارَّةِ الشِّتَاءِ، أَي فِي شِدَّة البرْدِ، وَفِي حَدِيث عليّ، رَضِي الله عَنهُ: قُلْتُم: هاذِه صَبَارَّةُ القُرِّ، هِيَ شِدَّةُ البَرْد، كحَمَارَّةِ القَيْظِ.
(و) يُقَال: سَلَكُوا (أُمّ صَبّارٍ) ككَتّان، (و) وَقَعُوا فِي (أُمِّ صَبُّورٍ) ، كتَنُّورٍ، أَي (الحَرّ) ، هاكذا فِي النّسخ الَّتِي بأَيدِينا، وَهُوَ خطأٌ، وَالصَّوَاب الحَرَّة، كَمَا فِي المُحْكَم والتَّهْذِيبِ والتَّكْمِلَة، مُشْتَقٌّ من الصُّبُرِ الَّتِي هِيَ الأَرْضُ ذاتُ الحَصْباءِ، أَو من الصُّبَارَة، وخَصَّ بعضُهم بِهِ الرَّجْلاءَ مِنْهَا، (والدَّاهِيَةُ) ، فَفِي كَلَام المُصَنّف لَفٌّ ونَشْرٌ مرَتَّب.
قَالَ ابنُ بَرّيّ: ذكر أَبُو عُمَر الزّاهِد أَنّ أُمَّ صَبّارٍ الحَرَّةُ.
وَقَالَ الفَزَارِيّ: هِيَ حَرَّةُ لَيْلَى وَحَرَّةُ النّار، قَالَ: والشّاهِدُ لذالك قولُ النّابِغَةِ:
تُدَافِعُ النّاسَ عنْهَا حِينَ يَرْكَبُهَا
مِنَ المَظالِمِ يُدْعَى أُمَّ صَبَّارِ
أَي تَدْفَعُ الناسَ عَنْهَا، فلاَ سَبِيلَ لأَحَدٍ إِلى غَزْوِنَا؛ لأَنَّهَا تَمنَعُهم من ذالك؛ لكَوْنِهَا غَلِيظَةً لَا تَطَؤُهَا الخَيْلُ، وَلَا يُغَار علينا فِيهَا، وَقَوله: من المَظَالِمِ جَمْع مُظْلِمَة، أَي حَرَّة سَوْدَاء مُظْلِمَة.
وَقَالَ ابنُ السِّكِّيت فِي كتاب الأَلفاظ، فِي بَاب الِاخْتِلَاط والشَّرّ يَقع بَين القومِ: وتُدْعَى الحَرَّةُ والهَضْبَةُ أُمّ صَبَّارٍ.
ورُوِيَ عَن ابنِ شُمَيْل أَنَّ أُمَّ صَبّارٍ هِيَ الصَّفَاةُ لَا يَحِيكُ فِيهَا شَيْءٌ، قَالَ: وأَمّا أُمُّ صَبُّورٍ، فَقَالَ أَبو عَمْرٍ والشَّيْبَانِيّ: هِيَ الهَضْبَةُ الَّتِي لَيْسَ لَهَا مَنْفَذٌ، يُقَال: وَقَعَ القَوْمُ فِي أُمِّ صَبُّور، أَي فِي أَمْرٍ مُلْتَبِسٍ شَديدٍ، لَيْسَ لَهُ مَنْفَذٌ، كهاذِه الهَضْبَةِ الَّتِي لَا مَنْفَذَ لَهَا وأَنْشَدَ لأَبِي الغَرِيبِ النَّصْرِيّ:
أَوْقَعَهُ اللَّهُ بسوءِ فِعْلِه
فِي أُمِّ صَبُّورٍ فأَوْدَى ونَشِبْ
(و) قيل: أُمُّ صَبّارٍ، وأُم صَبُّورٍ، كِلْتَاهما الدّاهِيَةُ، و (الحَرْبُ الشَّدِيدَةُ) وَفِي الْمُحكم: يُقَال: وَقَعُوا فِي أُمِّ صَبّار وأُمِّ صَبُّور، قَالَ: هاكذا قرأْتُه فِي الأَلفاظ: صَبُّور، بالبَاءِ، قَالَ: وَفِي بعضِ النُّسَخِ أُمُّ صَيُّور، كأَنّها مُشْتَقَّة من الصِّيَارَةِ، وهِيَ الحِجَارَةُ.
(والصَّبِرُ، ككَتِفٍ) ، هاذا الدَّوَاءُ المُرُّ (وَلَا يُسَكَّنُ إِلاّ فِي ضَرُورَةِ الشِّعْرِ) ، قَالَ الرّاجز:
أَمَرَّ مِنْ صَبْرٍ ومَقرٍ وحُضَضّ
كَذَا فِي الصّحاح، وَفِي الْحَاشِيَة: الحُضَضُ: الخُولانُ، وَقيل: هُوَ بِظاءَيْنِ، وَقيل: بضَادٍ وظَاءٍ، قَالَ ابنُ بَرِّيّ: صوابُ إِنشادِه: أَمَرَّ، بِالنّصب، وأَورَدَه بظاءَيْن؛ لأَنّه يَصِفُ حَيّة، وقبلَه:
أَرْقَشَ ظَمْآنَ إِذَا عُصْرَ لَفَظْ
قَالَ شَيخنَا: على أَن التَّسْكِينَ حَكَاهُ ابنُ السَّيِّد فِي كتاب الفَرْقِ لَهُ، وَزَاد: ومِنْهُم من يُلْقِي حركَةَ الباءِ على الصادِ، فَيَقُول: صِبْر بِالْكَسْرِ، قَالَ الشَّاعِر:
تَعَزَّبْتُ عَنْهَا كارِهاً فتَرَكْتُهَا
وَكَانَ فِراقِيها أَمَرَّ من الصِّبْرِ
ثمَّ قَالَ: والصِّبْر بِالْكَسْرِ لُغَة فِي الصَّبرِ، وَذكر مثلَه فِي كتاب المُثلّث لَهُ، وصَرّح بِهِ فِي المِصْباحِ، وذكرَهُ غيرُ واحدٍ انْتهى.
وَفِي المُحْكَم: الصَّبِرُ: (عُصارَةُ شَجَرٍ مُرَ) ، الْوَاحِدَة صَبِرَةُ، وَجمعه صُبُورٌ، قَالَ الفَرَزْدَقُ:
يَا ابنَ الخَلِيَّةِ إِنَّ حَرْبِي مُرَّةٌ
فِيهَا مَذاقَةُ حَنْظَلٍ وصُبُورِ
وَقَالَ أَبو حَنيفة: نباتُ الصَّبِر كنَباتِ السَّوْسَنِ الأَخْضَرِ، غير أَنّ وَرَقَ الصَّبِر أَطولُ وأَعرضُ وأَثْخَنُ كثيرا، وَهُوَ كثيرُ الماءِ جدّاً.
وَقَالَ اللَّيْثُ: الصَّبِرُ، بِكَسْر الباءِ: عُصَارَةُ شَجَرٍ وَرَقُها كقُرُبِ السّكاكين طِوَالُ غِلاظٌ، فِي خُضْرَتِها غُبْرَة وكُمْدَةٌ، مقْشَعِرَّةُ المَنْظَرِ، يَخْرُج من وَسطِهَا ساقٌ عَلَيْهِ نَوْرٌ أَصفَرُ تَمِهُ الرّيحِ، قلْت: وأَجْوَدُه السُّقُطْرِيّ وَيعرف أَيضاً بالصَّبّارَة.
(و) صَبِرٌ، ككَتِفٍ: (جَبَلٌ) من جِبَالِ اليَمَنِ (مُطِلٌّ عَلَى تَعِزَّ) المدينَةِ المشْهُورَة بهَا.
(ولَقِيطُ بنُ عَامِرِ بنِ صَبِرَةَ) ، بِكَسْر الباءِ: (صَحابِيٌّ) وافدُ بني المُنْتَفِقِ، لَهُ حديثٌ فِي الوضوءِ، وَيُقَال: هُوَ لَقِيطُ بنُ صَبِرَةَ والدُ عاصِمٍ، حِجَازِيّ.
(و) الصِّبَارُ: (ككِتَابٍ: السِّدَادُ) ، وَيُقَال للسِّدَادِ: القعولة والبُلْبُلَةُ والعُرْعُرَةُ.
(و) الصِّبَارُ أَيضاً: (المُصَابَرَةُ) ، وَقد صابَرَ مُصَابَرَةً وصِبَاراً.
وَقَالَ المُصَنِّفُ فِي البصائر فِي قَوْله تَعَالَى: {اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ} (آل عمرَان: 200) ، انتقالٌ من الأَدْنَى إِلى الأَعْلَى، فالصَّبْرُ دُونَ المُصَابَرَة، والمُصَابَرَةُ دونَ المُرابَطَةِ، وَقيل: اصْبِرُوا بنُفُوسِكُم وصابِرُوا بقلوبِكُم على البَلْوَى فِي اللَّهِ، ورابِطُوا بأَسْرَارِكُم على الشَّوْقِ إِلى اللَّهِ، وَقيل: اصْبِرُوا فِي اللَّهِ وصابِرُوا باللَّهِ، ورابِطُوا مَعَ اللَّهِ.
(و) الصِّبَار: (حَمْلُ شَجَرَةٍ حامِضَةٍ) .
(و) الصُّبارُ: (كغُرَابٍ، ورُمّانٍ) : حَمْلُ شَجَرَةٍ شَدِيدَةِ الحُمُوضَة، أَشَدّ حُموضَةً من المَصْلِ، لَهُ عَجَمٌ أَحْمَرُ عَرِيضٌ يُجْلَبُ من الهِنْدِ، يُقَال لَهُ: (التَّمْرُ الهِنْدِيُّ) ، وَهُوَ الَّذِي يُتَداوَى بِهِ، ويُقَال لشَجَرِه: الحُمَرُ، مثل صُرَد.
(وأَبُو صُبَيْرَةَ، كجُهَيْنَةَ: طائِرٌ أَحْمَرُ البَطْنِ أَسودُ الظَّهْرِ والرَّأَسِ والذَّنَبِ) ، هاكذا فِي التكملة، وَفِي اللِّسَان: طائِر أَحْمَرُ البَطْنِ أَسودُ الرأْسِ والجَنَاحَيْن، والذَّنَبِ، وسائرُه أَحْمَرُ.
(وأَصْبَرَ) الرَّجُلُ: (أَكَلَ الصَّبِيرَةَ) وَهِي الرُّقَاقَةُ الَّتِي تَقَدّم ذِكْرُهَا، قَالَه ابنُ الأَعرابِيّ.
(و) أَصْبَرَ، إِذَا (وَقَعَ فِي أُمِّ صَبُّور) ، وَهِي الدَّاهِيَةُ أَو الأَمْرُ الشَّدِيدُ، وكذالك إِذا وَقَعَ فِي أُمِّ صَبّار، وَهِي الحَرَّةُ.
(و) أَصْبَرَ: (قَعَدَ على الصَّبِيرِ) ، وَهُوَ الجَبَلُ.
(و) أَصْبَرَ: (سَدَّ رَأْسَ الحَوْجَلَةِ بالصِّبَارِ) وَهُوَ السِّدَاد.
(و) أَصْبَرَ (اللَّبَنُ) ، إِذا (اشْتَدَّتْ حُمُوضتُه إِلى المَرَارَةِ) ، قَالَ أَبو عُبَيْدٍ فِي كتابِ اللَّبَنِ: المُمَقَّرُ والمُصَبَّر: الشديدُ الحُمُوضَةِ إِلى المَرَارَةِ، قالَ أَبو حاتِم: اشْتُقّا من الصَّبِر والمَقِرِ، وهما مُرّانِ.
(و) فِي حديثِ ابْن عبّاس فِي قَوْله عزّ وجلّ: {وَكَانَ عَرْشُهُ عَلَى الْمَآء} (هود: 7) ، قَالَ: كانَ يَصْعَدُ إِلى السَّماءِ بُخَارٌ من الماءِ فاسْتَصْبَرَ فعادَ صَبِيراً. (اسْتَصْبَرَ) أَي (اسْتَكْثَفَ) وتَرَاكَم فصارَ سَحَاباً فذالك قَوْله: {ثُمَّ اسْتَوَى إِلَى السَّمَآء وَهِىَ دُخَانٌ} (فصلت: 11) ، الصَّبِيرُ: سَحَابٌ أَبيضُ مُتَكَاثِفٌ، يَعْنِي تَكَاثَفَ البُخَارُ: وتَرَاكَمَ فصارَ سَحَاباً.
(والاصْطِبَارُ: الاقْتِصَاصُ) ، وَفِي حَدِيث عَمّار حِين ضَرَبَه عُثْمانُ، فلمّا عُوتِبَ فِي ضَرْبِه إِيّاه قَالَ: (هاذِه يَدِي لِعَمَّارٍ فلْيَصْطَبِرْ) مَعْنَاهُ فَلْيَقْتَصَّ. يُقَال: صَبَرَ فُلانٌ فُلاناً لوَلِيّ فلانٍ، أَي حَبَسَه، وأَصْبَرَه أَي أَقَصَّهُ مِنْهُ فاصْطَبَر، أَي اقْتَصَّ.
وَقَالَ الأَحمرُ: أَقادَ السلطانُ فلَانا، وأَقَصَّهُ وأَصبَرَه بِمَعْنى واحدٍ، إِذَا قَتَلَه بقَوَدٍ، وَفِي الحَدِيث: (أَنَّ النبيَّ صلى الله عَلَيْهِ وسلمطَعَنَ إِنْسَاناً بقَضِيبٍ مُدَاعَبَةً، فَقَالَ لَهُ: اصْبِرْنِي، قَالَ: اصْطَبِرْ) أَي: أَقِدْنِي من نَفْسِك، قَالَ: اسْتَقِدْ، يُقَال: صَبَرَ فُلانٌ من خَصْمِه، واصْطَبَرَ، أَي اقْتَصَّ مِنْهُ، وأَصْبَرَه الحاكِمُ، أَي أَقَصَّه من خَصْمِه.
(وصَبَّرَه: طَلَبَ مِنْهُ أَن يَصْبِر) ، كَذَا فِي التكملة.
(والصَّبُورُ) : من أَسْمَاءِ الله تَعَالَى، وَفِي الحَدِيثِ: (إِنّ اللَّهَ تَعالَى قَالَ: إِنِّي أَنَا الصَّبُورُ) ، قَالَ أَبو إِسحاق: الصَّبُورُ فِي صِفَةِ اللَّهِ عَزّ وجَلّ: (الحَلِيمُ الَّذِي لَا يُعَاجِلُ العُصَاةَ بالنِّقْمَةِ، بل يَعْفُو، أَو يُؤَخِّرُ) ، وَهُوَ من أَبْنِيَة المُبَالَغَةِ، والفَرْقُ بَينه وَبَين الحَلِيم أَنَّ المُذْنِبَ لَا يَأْمَنُ العُقُوبَةَ كَمَا يأْمَنُهَا فِي صِفَةِ الحَلِيم.
(و) الصَّبُورُ: (فَرَسُ نافِعِ بنِ جَبَلَة) الحَدَلِيّ.
(و) الصَّبْر: الجَراءَةُ، وَمِنْه قَوْله تَعالَى: (مَا أَصْبَرَهُمْ عَلَى النّار) ، هاكذا فِي سَائِر النُّسخ، وَالصَّوَاب: {فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ} (الْبَقَرَة: 175) ، (أَي مَا أَجْرَأَهُم) على أَعمالِ أَهلِ النّار (أَو مَا أَعْمَلَهُم بعَمَلِ أَهلِهَا) ، القَوْل الثَّانِي فِي التكملة.
(وشَهْرُ الصَّبْرِ: شَهْرُ الصَّوْمِ) ، وَمِنْه الحَدِيث: (مَن سَرَّهُ أَنْ يَذْهَبَ كَثِيرٌ مِنْ وَحَرِ صَدْرِه فليَصُمْ شَهْرَ الصَّبْر وثَلاثةَ أَيام من كلِّ شَهْرٍ) ، وأَصْلُ الصّبْرِ: الحَبْسُ، وسُمِّيَ الصَّوْمُ صَبْراً؛ لما فِيهِ من حَبْسِ النَّفْسِ عَن الطَّعَام والشَّرَابِ والنِّكَاحِ.
(و) الصَّبَّارَةُ، (كجَبَّانَة: الأَرْضُ الغَلِيظَةُ المُشْرِفَةُ الشَّأْسَةُ) ، لَا نَبْتَ فِيهَا، وَلَا تُنْبِتُ شَيْئا، وَقيل: هِيَ أُم صَبّارٍ.
(وسَمَّوْا صابِراً) كنَاصِرٍ، مِنْهُم: أَبو عَمْرٍ ومحمَّدُ بنُ محمّد بن صابِر الصّابِرِيّ، نُسِبَ إِلى جَدِّه، وَآخَرُونَ.
(وصَبِرَةَ، بكسرِ الباءِ) ، مِنْهُم عامِرُ بنُ صَبِرَةَ الصّحَابِيّ الَّذِي تقدَّم ذِكْرُه، وسَمَّوْا أَيضاً صبيرةَ.
(وأَمّا قولُ الجَوْهَرِيّ: الصَّبَارُ) ، أَي كسَحاب: (جَمْعُ صَبْرَةٍ) ، بِفَتْح فَسُكُون (وَهِي الحِجَارَةُ الشَّدِيدَةُ) ، قَالَ الأَعشى:
قُبَيْلَ الصُّبْحِ أَصْوَاتُ الصَّبَارِ
فغَلَطٌ، (والصَّوابُ فِي اللُّغَة و) فِي (البَيْتِ) أَصْواتُ (الصِّيَار، بالكَسْرِ، والياءِ) التَّحْتِيّة (وَهُوَ صَوْتُ الصَّنْجِ) ذِي الأَوْتَارِ (والبَيْتُ ليسَ للأَعْشَى) كَمَا ظَنَّه (وصَدْرُه) :
كَأَنَّ تَرَنُّمَ الهَاجاتِ فِيهَا
هاذا نَصّ الصّاغانيّ فِي التكملة، وكأَن المُصَنّف قلَّدَه فِي تَغْلِيطِ الجَوْهَرِيّ، والهَاجَاتُ: الضّفادِعُ، وعَلى قَوْلِ الجَوْهَرِيّ: شَبَّهَ نَقِيقَ الضَّفادِعِ فِي هاذِه العَيْنِ بوَقْعِ الحِجَارَةِ، وَهُوَ صَحِيح، ونقلَه صاحبُ المُحْكَمِ هاكذا، وسلَّمَه، ونَسب البَيْتَ للأَعشَى، وَقَالَ: الصَّبْرَةُ من الحِجَارَة: مَا اشتَدَّ وغَلُظَ، وجَمْعُهَا الصَّبَار. وسيأْتي فِي صير.
وَقَالَ شيخُنَا: كلامُ الجَوْهَرِيّ فِي هاذا البَيْت مَرْبوطٌ ببَيْتٍ آخَرَ جاءَ بِهِ شاهِداً على غيرِ هاذا ولابنِ بَرّيْ فِيهِ كَلامٌ غيرُ محرَّرٍ، قلَّده المصنِّف فِي ذالك فأَوْرَدَ الكلامَ مختَصَراً مُبْهَماً، فلْيُحَرّر، انْتهى.
قلْت: وكأَنّه يُشيرُ إِلى قَول الأَعشى المتقدِّم ذِكْرُه:
مَن مُبْلِغٌ شَيْبَانَ أَنّ
المَرْءَ لَمْ يُخْلِقْ صَبَارَهْ
وقولُ ابنِ بَرِّيّ: وصوابُه بكسْرِ الصَّاد، قَالَ: وأَما صُبَارَةُ وصَبَارَةُ، فَلَيْسَ بجمْعٍ لصَبْرَةٍ؛ لأَنَّ فَعَالاً لَيْسَ من أَبْنِيَةِ الجُمُوعِ، وإِنما ذالِك فِعَالٌ، بالكسرِ، نَحْو حِجَارٍ وجِبَالٍ، وأَنّ البيتَ لعَمْرِو بنِ مِلقَطٍ الطّائِيّ وَقد تَقَدّم بيانُه، فهاذا تحريرُ هاذا المَقَام الذِي أَشارَ لَهُ شيخُنا، فتَأَمَّلّ.
(وصَابِرٌ، سِكَّةٌ بمَرْوَ) . ظاهِرُ أَنه كناصِر، وضَبَطَه الحافِظُ فِي التَّبْصِيرِ بِفَتْح الموحَّدَةِ، وَقَالَ: مِنْهَا أَبو الْمَعَالِي يُوسُفُ بنُ مُحَمّدٍ الفُقَيْمِيّ الصابِريّ، سمِعَ مِنْهُ أَبو سَعْد بنِ السَّمْعَانِيّ.
(والصَّبْرَةُ، بالفَتْح) ذِكْرُ الفَتْحِ مُسْتَدْرَكٌ: (مَا تَلَبَّدَ فِي الحَوْضِ من البَوْلِ والسِّرْقِينِ والبَعَرِ) .
(و) الصَّبْرَةُ (من الشِّتَاءِ: وَسَطُه) . وَقد تَقَدَّم فِي كَلَام المصنِّف، ويُقَال لَهَا أَيضاً: الصَّوْبَرَةُ.
(و) صَبْرَة، (بِلا لَام: د، بالمَغْرِبِ) قَرِيبٌ من القَيْرَوان.
(والصُّنْبُورُ) ، بالضَّمّ، (يأْتِي) ذكره فِي النُّون (إِنْ شاءَ اللَّهُ تَعَالَى) .
وَمِمَّا يسْتَدرك عَلَيْهِ:
الصُّبَارَةُ من السَّحَابِ كالصَّبِيرِ.
وصَبَرَهُ: أَوْثَقَه.
وأَصْبَرَهُ القَاضِي: أَقَصَّهُ من خَصْمِه.
وَفِي الحَدِيث: (وإِنَّ عندَ رِجْلَيْهِ قَرَظاً مَصْبُوراً) ، أَي مجموعاً قد جُعِلَ صُبْرَةً كصُبْرَة الطَّعَامِ.
وَفِي الحَدِيث: (من فَعَلَ كَذَا وَكَذَا كَانَ لَهُ خَيْراً من صَبِيرٍ ذَهَباً) ، قَالُوا: هُوَ اسمُ جَبَلٍ باليَمَن، وَفِي بعض الرّوايات: (مثل صِير) بالصَّاد الْمَكْسُورَة والتحتيّة، وَهُوَ جَبَلٌ لطَيِّىءٍ، قَالَ ابنُ الأَثير: جاءَت هاذِه الكلمةُ فِي حَدِيثَيْن لعَلِيَ ومُعَاذٍ، أَما حَدِيث عليّ فَهُوَ: صِيرٌ، وأَما رِوَايَة مُعَاذٍ: فصَبِيرٌ، قَالَ: كَذَا فَرَّق بَينهمَا بعضُهُم، قلت: وسيأْتي فِي صير.
وَفِي الحَدِيث: (نَهَى عَن صَبْرِ ذِي الرُّوحِ) ، وَهُوَ الخِصَاءُ.
وَمن المَجاز: صَبَرْتُ يَمِينَه، إِذا حَلَّفْتَه جَهْدَ القَسَمِ، ويَمِينٌ مَصْبُورَةٌ، وبَدَنِي لَا يَصْبِرُ على البَرْدِ وهاذَا شَجَرٌ لَا يَضُرُّهُ البَرْدُ. وَهُوَ صابِرٌ عَلَيْهِ، وَهُوَ أَصْبَرُ على الضَّرْبِ من الأَرْضِ. كَذَا فِي الأَساس.
والصّابُورَةُ: مَا يُوضَعُ فِي بَطْنِ المَرْكبِ من الثِّقْلِ.
والصّابِرُ: لَقَبُ عليِّ ابْن أُخْتِ الشيخِ فَرِيدِ الدّينِ العمريّ أَحد مشايِخ الجشية، صَاحب التآليفِ والكرامات.
ولقبُ عَليِّ بنِ عَليِّ بنِ أَحْمَدَ الشَّرْنُوبِيّ، جَدِّ شيخِنا يُوسُفَ بنِ عليَ أَحدِ شُيوخنا فِي البرهمانيَّة.
والصُّبَيْرَةُ، مُصَغَّراً: ناحِيَةٌ شامِيّة.
وَبلا لَام: موضِعٌ آخر.
وَالْقَاضِي أَبو بَكْر مُحَمَّدُ بنُ عبدِ الرحمانِ بنِ صُبْر البغداديّ، بالضَّمِّ، فقيهٌ حنفيٌ، مَاتَ سنة 380.
وَفِي تَمِيمٍ: صُبَيْرَةُ بنُ يَرْبُوع بنِ حَنْظَلَةَ، قَالَ ابنُ الكَلْبِيّ: مِنْهُم قَطَنُ بنُ رَبِيعَةَ بنِ أَبي سَلمَةَ بن صُبَيْرَة شاعرُ بني يَرْبُوع.
وَمن شيوخِ أَبي عُبَيْدَة رَيّانُ الصُّبَيْرِيّ.