جمر

1 جَمڤرَ see 2, in two places: A2: and see also 4: b2: and 5.

A3: Also جَمَرَهُ He gave him جَمْر [live, or burning, coals]. (K.) A4: He put him aside, apart, away, or at a distance. (Th, K.) b2: جَمَرتِ الشَّمْسُ القَمَرِ, aor. ـُ The sun concealed [or as it were put out] the moon [by its proximity thereto: see اِبْنُ جَمِيرٍ]. (IAar, TA.) A5: جَمَرَ [said of the moon, It became concealed by its proximity to the sun: see an ex. voce جَمِيرٌ: and see also 4].

A6: Also, (K,) aor. ـِ (TA,) He (a horse) leaped while shackled; and so ↓ اجمر. (K.) 2 جمّر, inf. n. تَجْمِيرٌ; (K;) and ↓ جَمَرَ; (Msb;) He collected together (Msb, K) a people, and anything. (Msb.) b2: جَمَّرَتْ شَعَرَهَا, inf. n. تَجْمِيرٌ; (S, A, K;) and ↓ جَمَرَتْهُ, (Msb,) and ↓ أَجْمَرَتْهُ; (K;) She (a woman) collected together her hair, (S, A, Msb, K,) and tied it in knots, or made it knotted and crisp, (عَقَدَتْهُ, S, A, Msb,) at the back of her neck; (S, A, Msb, K;) not letting it hang down loosely: (S:) or plaited it: (T, TA:) and جمّر شَعَرَهُ he collected together his hair at the back of his head: (Mgh:) and رَأْسَهَا ↓ اجمرت she collected together the hair of her head, and plaited it: and شَعَرَهُ ↓ اجمر he disposed his hair in ذَوَائِب [or locks hanging down loosely from the middle of the head to the back, or plaits hanging down]. (TA.) b3: And جمّر It (a thing) necessitated a people to unite together. (TA.) b4: Also, (inf. n. as above, S,) He (a commander, As, A) detained the army in the territory of the enemy, (S, K,) or on the frontier of the enemy's country, (A,) and did not bring them back (S, A, K) from the frontier: (S:) the doing of which is forbidden: (TA:) or he detained them long on the frontier of the enemy, and did not give them permission to return to their families: (As, TA:) or he collected them on the frontiers of the enemy, and kept them from returning to their families. (TA.) A2: See also 4: b2: and 5.

A3: جمّر الثَّوْبَ, (A, Mgh, Msb,) inf. n. as above, (Mgh, Msb,) He fumigated the garment with perfume; (A, * Mgh, Msb;) as also ↓ اجمرهُ: (Mgh, Msb, K:) but the former is the more common. (Mgh.) And جمّر المَسْجِدَ, (Mgh, TA,) or ↓ اجمرهُ, accord. to different modes of writing the surname of a certain No'eym, i. e., المُجَمِّرُ or المُجْمِرُ, (TA,) [and accord. to different copies of the K,] He fumigated the mosque with perfume: (Mgh:) [or perhaps it may mean he strewed the ground of the mosque with pebbles; from جَمْرَةٌ; like حَصَّبَهُ, from حَصَبَةٌ or حَصْبَآءُ or حَصْبَةٌ.] b2: and جمّر [for جمّر لَحْمًا] He put flesh-meat upon live coals [to roast]. (A.) A4: Also, (A,) inf. n. as above, (S, A,) He (a pilgrim, A) threw the pebbles [in the valley of Minè]; (S;) and so ↓ استجمر. (TA in art. تو.) Hence, يَوْمُ التَّجْمِير [The day of the throwing of the pebbles, by the pilgrims, in the valley of Minè]. (A.) [See جَمْرَةٌ.]

A5: جمّر النَّخْلَةَ, (inf. n. as above, A,) He cut off the heart, or pith, (جُمَّار,) of the palmtree. (S, A. K. *) 4 أَجْمَرَتْ شَعَرَهَا, and رَأْسَهَا; and اجمر شَعَرَهُ: see 2. b2: اجمر الأَمْرُ بَنِى فُلَانٍ The thing, or affair, included the common mass, (K,) or the whole mass, (TA,) of the sons of such a one within the compass of its relation or relations, or its effect or effects, &c. (K, TA.) b3: اجمر النَّخْلُ He computed by conjecture the quantity of the fruit upon the palm-trees, and then reckoned, and summed up the quantity so computed. (K.) He who does so is termed ↓ مُجْمِرٌ. (TA.) b4: اجمر الخَيْلُ He prepared the horses for racing &c. by feeding them with food barely sufficient to sustain them, after they had become fat, (أَضْمَرَهَا,) and collected them together. (K.) A2: اجمر القَوْمُ عَلَى الشَّىْءِ, (S,) or على الأَمْرِ; (K;) and ↓ جمّر, (K,) inf. n. تَجْمِيرٌ; (TA;) and ↓ جَمَرَ, and ↓ استجمر; (K;) The people, or party, agreed together to do the thing, (S, K,) and united for it. (K.) [See also 5.]

A3: اجمر الثَّوْبَ, and المَسْجِدَ: see 2. b2: اجمر النَّارَ, inf. n. مُجْمَرٌ, He prepared the fire [app. in a مِجْمَرَة]. (S, * K.) A4: اجمر said of a camel, He had his foot rendered even, so that there was no line between its phalanges, (K, TA,) in consequence of its having been wounded by the pebbles, and become hard. (TA.) A5: Also, said of a camel, (S,) and of a man, (TA,) He hastened, or was quick, in his pace, or going; (S, K;) and ran: (TA:) you should not say اجمز. (S.) b2: See also 1.

A6: أَجْمَرَتِ اللَّيْلَةُ The night had its moon concealed by its proximity to the sun. (K, * TA.) [See also 1.]5 تجمّر It (a people, or party,) collected together; (A, Mgh, TA;) [and] so ↓ جَمَرَ; this verb being intrans. as well as trans.: (Msb: [see 2:]) and ↓ جمّر it (a tribe) collected together, and became one band. (As, TA.) b2: It (an army) became detained in the territory of the enemy, and was not brought back (S, K) from the frontier; (S;) as also ↓ استجمر. (K.) A2: See also 10.8 اجتمر بِالمِجْمَرِ, (K,) and ↓ استجمر, (AHn, A, Mgh,) He fumigated, or perfumed, himself with aloes-wood [or the like]. (AHn, A, Mgh, K.) 10 استجمر: see 4: b2: and 5: A2: and 8: A3: and 2. b2: Also, [and vulgarly ↓ تجمّر,] He performed the purification termed اِسْتِنْجَآء with جِمَار, (Mgh, Msb, K,) i. e., with stones, (Az, S, Msb,) or small stones. (Mgh, TA.) جَمْرٌ: see what next follows, in two places.

جَمْرَةٌ A live, or burning, coal; a piece of smokeless burning fire: (Msb:) or burning fire: (K:) [but the former is the correct explanation:] when cold, [before it is kindled,] it is called فَحْمٌ (TA) [or حَطَبٌ &c.]: and when reduced to powder by burning, رَمَادٌ: (L in art. رمد:) from جَمَّرَ “ he collected together: ” (Mgh:) pl. ↓ جَمْرٌ (S, Msb, K) [or rather this is a coll. gen. n.] and جَمَرَاتٌ and جِمَارٌ. (Msb.) b2: [Hence,] فِى ↓ الجَمْرُ كَبِدِى (tropical:) [Live coals are in my liver]. (A.) b3: [Hence also,] الجَمَرَاتُ الثَّلَاثُ (assumed tropical:) [The three live coals; meaning the first three degrees of heat]: the first is in the air; the second, in the earth, or dust; and the third, in the water: [or, accord. to the modern Egyptian almanacs, the first is in the air, and is cold, or cool; the second, in the water, and is lukewarm; and the third, in the earth, or dust, and is hot: the first falling exactly a zodiacal month before the vernal equinox; and each lasting seven days:] whence the saying, كَانَ ذٰلِكَ عِنْدَ سُقُوطِ الجَمْرَةِ (assumed tropical:) [That was at the time of the falling of the live coal]; i. e., when the heat had acquired strength. (TA.) A2: Any body of men that have united together, and become one band, and that do not form a confederacy with any others: (S:) or a body of men that congregate by themselves, because of their strength and their great valour; [said to be] from the same word signifying “ a live coal: ” (Msb:) or any people that endure patiently fighting with those who fight them, not forming a confederacy with any others, nor uniting themselves to any others: (Lth, TA:) or a tribe that does not unite itself to any other: (K:) or that comprises three hundred horsemen, (K,) or the like thereof: (TA:) or a tribe that fights with a company of tribes: (TA:) pl. جَمَرَاتٌ. (S, Msb, K.) You say, بَنُو فُلَانٍ جَمْرَةٌ The sons of such a one are a people able to defend themselves, and strong. (TA.) جَمَرَاتُ العَرَبِ is an appellation especially applied to three tribes; namely, Benoo-Dabbeh Ibn-Udd, and Benu-l-Hárith Ibn-Kaab, and Benoo-Numeyr Ibn-' Ámir; (S, A, K;) the first of which became extinguished by confederating with Er-Ribáb, and the second by confederating with Medhhij; the third only remaining [a جمرة] because it formed no confederacy: (S:) or it is applied to 'Abs and El-Hárith and Dabbeh; all the offspring of a woman who dreamt that three live coals issued from her فَرْج. (S, K.) b2: Also A thousand horsemen. (S, K.) One says جَمْرَةٌ كَالجَمْرَةِ [A troop of a thousand horsemen like the live coal]. (S, TA.) A3: A pebble: (S, K:) or a stone: (Msb:) or a small stone or pebble: pl. جِمَارٌ (Mgh, Msb, Et-Towsheeh, TA) and جَمَرَاتٌ. (Mgh, Msb.) b2: Also sing. of جَمَرَاتٌ (S, Msb, K) and of جِمَارٌ (TA) in the appellations جَمَرَاتُ مِنًى (Msb) or جَمَرَاتُ المَنَاسِكِ (S, K) and جِمَارُ المَنَاسِكِ, (TA,) which were three in number, (S, Msb, K,) called الجَمْرَةُ الأُولَى and الجَمْرَةُ الوُسْطَى and جَمْرَةُ العَقَبَةِ, (K,) at which جَمَرَات (i. e. small pebbles, TA) were cast; (S, K;) each of these being a heap of pebbles, at Minè, and each two heaps [or rather each heap and that next to it] being about a bow-shot apart: (Msb:) accord. to Th, from جَمَرَهُ “ he put him aside, apart, away, or at a distance: ” or from أَجْمَرَ “ he hastened; ”

because Adam pelted Iblees in Minè, and he hastened away before him: (K, * TA:) or from تجمّروا “ they collected together: ” (Mgh:) or from جَمَرَهُ “ he collected it together. ” (Msb.) A4: See also جَمِيرَةٌ.

جَمَارٌ An assembly; an assemblage; a collection: (K:) a people assembled together. (TA.) b2: عَدَّ إِبِلَهُ جَمَارًا He counted, or numbered, his camels in one herd, (As, TA,) by looking at their aggregate. (As, T voce نَظِيرٌ, q. v.) b3: جَاؤُوا

↓ جَمَارَى, and with tenween, [i. e., app., جَمَارًا, not, as might be thought at first sight, جَمَارًى, a form which MF disapproves, though it is said in the TA that his disapproval requires consideration,] They came all together, or all of them. (K.) جَمِيرٌ A place of assembly of a people. (S, K.) b2: اِبْنَا جَمِيرٍ The night and the day: (S, K:) so called because of the assembling [of people therein]; like as they are called اِبْنَا سَمِيرٍ because people held conversation therein: (S:) or the two nights during which the moon becomes concealed by its proximity to the sun. (TA.) And اِبْنُ جَمِيرٍ, (IAar, S,) or ↓ اِبْنُ جُمَيْرٍ, (Lh, Th,) The moon in the night when it is concealed by its proximity to the sun: (TA:) or the moon in the end of the [lunar] month; because the sun conceals it (تَجْمُرُهُ, i. e. تُوَارِيهِ): (IAar, TA:) or the dark night: (S:) or the night in which the moon does not rise, either in the first part thereof or in the last: (TA:) or the last night of the [lunar] month. (Aboo-'Amr Ez-Záhid, TA.) You say, ↓ جَآءَنَا فَحْمَةَ ابْنُ جُمَيْرٍ [He came to us in the darkest part of the moonless night, or of the night in which the moon did not rise]. (Th, TA.) and ↓ لَا أَفْعَلُ ذٰلِكَ مَا جَمَرَ ابْنُ جُمَيْرٍ [I will not do that as long as the moon in the end of the lunar month becomes concealed by its proximity to the sun; i. e., I will never do it]. (Lh, TA.) b3: جَمِيرُ الشَّعَرِ What is collected together, of the hair, and tied in knots, or made knotted and crisp. (TA. [See 2.]) اِبْنُ جُمَيْرٍ: see جَمِيرٌ, in three places.

جَمِيرَةٌ A plait of hair: (T, Msb, K:) and i. q. ذُؤَابَةٌ [app. here meaning a plait of hair hanging down; or a lock of hair hanging down loosely from the middle of the head to the back]: (TA:) and ↓ جَمْرَةٌ a lock of hair: (TA:) pl. of the former جَمَائِرُ. (T, Msb.) جَاؤُوا جَمَارَى: see جَمَارٌ.

جُمَّارٌ (S, A, Mgh, Msb, K) and ↓ جَامُورٌ (K) [each a coll. gen. n.] The heart, or pith, [or cerebrum,] of the palm-tree, (S, A, Msb, K, TA,) that is in the summit of its head, which part is cut off, and its outer portion is stripped off from the pith within it, which is a white substance, like a piece of the hump of a camel, large and soft: it is eaten with honey: (TA:) from it come forth the fruit and the branches; and when it is cut off, the tree dies: (Msb:) the spathe comes forth from it, amid the part whence two branches divide: (TA:) the head of the palmtree; a soft, white substance: from جَمَّرَ “ he collected together; ” for a similar reason termed كَثَرٌ: (Mgh:) n. un. جُمَّارَةٌ. (A, TA.) [See also قَلْبٌ.] You say, لَهُ سَاقٌ كَالجُمَّارَةِ He has a shank like a piece of the heart of the palm-tree. (A.) And الجُمَّارُ فِى خَلَاخِلِهِنَّ (tropical:) [Legs like the heart of the palm-tree are within their anklets]. (A.) Sakhr El-Hudhalee says, using a double trope, likening the fresh juicy stalks of the بَرْدِىّ to the pith of the palm-tree, and then applying this expression to the legs of a woman, إِذَا عُطِفَتْ خَلَاخُلُهُنَّ غَصَّبْ بِجُمَّارَاتِ بَرْدِىٍّ خِدَالِ (tropical:) [When their anklets are bent, (for the anklet of the Arab woman is formed of a piece of silver, or other metal, which is bent round so that the two ends nearly meet,) they are choked, or entirely filled up, with plump legs like the pith of the papyrus]. (A, TA.) جَامِرٌ: see مُجَمِّرٌ.

جَامُورٌ: see جُمَّارٌ. b2: Also (tropical:) A well-known appertenance of a ship or boat; [i. e., the head of the mast; a kind of truck, which is made of harder wood than the mast itself.] (TA.) b3: And hence, (tropical:) The head [absolutely]: but accord. to Kr, only the vulgar call it so. (TA.) أَجْمَرُ occurs in a trad., where it is said, دَخَلْتُ المَسْجِدَ وَالنَّاسُ أَجْمَرُ مَا كَانُوا, meaning I entered the mosque when the people were in their most collected state. (TA.) مُجْمَرٌ: see مِجْمَرٌ: b2: and see also مِجْمَرَةٌ, in two places. b3: Also, (S, K,) and ↓ مُجْمِرٌ, (K,) A hard solid hoof: (AA, S, K:) and a hard, strong, compact camel's foot: or one that has been wounded by the stones, and become hard. (TA.) مُجْمِرٌ: see مُجَمِّرٌ, in two places: b2: and أَچْمَرَ النَّخْلَ: A2: and see also مُجْمَرٌ.

مِجْمَرْ: see مِجْمَرَةٌ. b2: Also, (Mgh, Msb, K,) and ↓ مُجْمَرٌ, (K,) Aloes-wood, (AHn, Mgh, Msb, K,) and the like, (Mgh,) or other substance, (Msb,) with which clothes are fumigated, (Mgh,) or with which one perfumes himself by burning it: (Msb:) pl. مَجَامِرُ. (Mgh.) مِجْمَرَةٌ and ↓ مِجْمَرٌ, (S, Mgh, Msb, K,) which latter is sometimes fem. [like the former], (K,) or fem. when by it is meant the fire (النَّار), and masc. when meaning the place [of the fire], (TA,) and ↓ مُجْمَرٌ, (K,) A vessel for fumigation; a censer; (Msb;) a vessel in which live coals are put, (S, K,) with incense, or some odoriferous substance for fumigation; (K;) a vessel in which aloes-wood is burned: it is disapproved, because generally of silver; but not so what is termed مِدْخَنَةٌ: (Mgh:) or ↓ مُجْمَرٌ signifies the thing for which the live coals are prepared: (S:) [and مِجْمَرَةٌ also signifies a blacksmith's fire-place: (K in art. كور:)] pl. مَجَامِرُ. (S.) مُجَمَّرٌ Flesh-meat put upon live coals [to roast]. (A.) مُجَمِّرٌ (S, Z) and ↓ مُجْمِرٌ (TA) One who collects together his hair, and ties it in knots, or makes it knotted and crisp, at the back of his neck, not letting it hang down loosely: (S:) or who plaits the hair of his head. (TA.) He who does so (while he is a مُحْرِم, TA) is commanded to shave his head. (S and TA from a trad.) A2: Also, both the former and ↓ جَامِرٌ, which is a possessive epithet, without a verb, One whose business is to fumigate garments [&c.] with perfume. (TA.)

البَحْرين:
هكذا يتلفظ بها في حال الرفع والنصب والجر، ولم يسمع على لفظ المرفوع من أحد منهم، إلّا أن الزمخشري قد حكى أنه بلفظ التثنية فيقولون:
هذه البحران وانتهينا الى البحرين، ولم يبلغني من جهة أخرى، وقال صاحب الزيج: البحرين في الإقليم الثاني، وطولها أربع وسبعون درجة وعشرون دقيقة من المغرب، وعرضها أربع وعشرون درجة
وخمس وأربعون دقيقة، وقال قوم: هي من الإقليم الثالث وعرضها أربع وثلاثون درجة، وهو اسم جامع لبلاد على ساحل بحر الهند بين البصرة وعمان، قيل هي قصبة هجر، وقيل: هجر قصبة البحرين وقد عدّها قوم من اليمن وجعلها آخرون قصبة برأسها.
وفيها عيون ومياه وبلاد واسعة، وربما عدّ بعضهم اليمامة من أعمالها والصحيح أن اليمامة عمل برأسه في وسط الطريق بين مكة والبحرين.
روى ابن عباس: البحرين من أعمال العراق وحدّه من عمان ناحية جرّفار، واليمامة على جبالها وربما ضمّت اليمامة الى المدينة وربما أفردت، هذا كان في أيام بني أميّة، فلما ولي بنو العباس صيّروا عمان والبحرين واليمامة عملا واحدا، قاله ابن الفقيه، وقال أبو عبيدة: بين البحرين واليمامة مسيرة عشرة أيام وبين هجر مدينة البحرين والبصرة مسيرة خمسة عشر يوما على الإبل، وبينها وبين عمان مسيرة شهر، قال: والبحرين هي الخطّ والقطيف والآرة وهجر وبينونة والزارة وجواثا والسابور ودارين والغابة، قال: وقصبة هجر الصّفا والمشقّر، وقال أبو بكر محمد بن القاسم: في اشتقاق البحرين وجهان:
يجوز أن يكون مأخوذا من قول العرب بحرت الناقة إذا شقّقت أذنها، والبحيرة: المشقوقة الأذن من قول الله تعالى: ما جَعَلَ الله من بَحِيرَةٍ وَلا سائِبَةٍ وَلا وَصِيلَةٍ وَلا حامٍ 5: 103، والسائبة معناها: ان الرجل في الجاهلية كان يسيب من ماله فيذهب به الى سدنة الآلهة، ويقال: السائبة الناقة التي كانت إذا ولدت عشرة أبطن كلهن إناث سيبت فلم تركب ولم يجزّ لها وبر وبحرت أذن ابنتها أي خرقت. والبحيرة:
هي ابنة السائبة، وهي تجري عندهم مجرى أمّها في التحريم، قال: ويجوز ان يكون البحرين من قول العرب: قد بحر البعير بحرا إذا أولع بالماء فأصابه منه داء، ويقال: قد أبحرت الروضة إبحارا إذا كثر إنقاع الماء فيها فأنبت النبات، ويقال للروضة:
البحرة، ويقال للدم الذي ليست فيه صفرة: دم باحريّ وبحرانيّ، قلت: هذا كله تعسف لا يشبه ان يكون اشتقاقا للبحرين، والصحيح عندنا ما ذكره أبو منصور الأزهري، قال: انما سمّوا البحرين لأن في ناحية قراها بحيرة على باب الأحساء، وقرى هجر بينها وبين البحر الأخضر عشرة فراسخ، قال:
وقدرت هذه البحيرة ثلاثة أميال في مثلها، ولا يفيض ماؤها، وماؤها راكد زعاق، وقال أبو محمد اليزيدي: سألني المهدي وسأل الكسائي عن النسبة الى البحرين والى حصنين لم قالوا حصنيّ وبحرانيّ؟
فقال الكسائي: كرهوا أن يقولوا حصنانيّ لاجتماع النونين، وانما قلت: كرهوا أن يقولوا بحريّ فتشبه النسبة الى البحر، وفي قصتها طول ذكرتها في أخبار اليزيدي من كتابي في أخبار الأدباء، وينسب الى البحرين قوم من أهل العلم، منهم محمد بن معمّر البحراني بصريّ ثقة حدّث عنه البخاري، والعباس ابن يزيد بن أبي حبيب البحراني، يعرف بعبّاسوية، حدث عن خالد بن الحارث وابن عيينة ويزيد بن زريع وغيرهم، روى عنه الباغندي وابن صاعد وابن مخلد، وهو من الثقات، مات سنة 258، وزكرياء بن عطية البحراني وغيرهم. واما فتحها فإنها كانت في مملكة الفرس وكان بها خلق كثير من عبد القيس وبكر بن وائل وتميم مقيمين في باديتها، وكان بها من قبل الفرس المنذر بن ساوي بن عبد الله ابن زيد بن عبد الله بن دارم بن مالك بن حنظلة بن مالك بن زيد مناة بن تميم، وعبد الله بن زيد هذا هو الأسبذي، نسب الى قرية بهجر، وقد ذكر في موضعه. فلما كانت سنة ثمان للهجرة وجه رسول الله، صلى الله عليه وسلم، العلاء بن عبد الله بن عماد الحضرمي حليف بني عبد شمس الى البحرين ليدعو أهلها الى الإسلام أو الى الجزية، وكتب معه الى المنذر بن ساوي والى سيبخت مرزبان هجر يدعوهما الى الإسلام أو الى الجزية، فأسلما وأسلم معهما جميع العرب هناك وبعض العجم. فأما أهل الأرض من المجوس واليهود والنصارى فإنهم صالحوا العلاء وكتب بينهم وبينه كتابا نسخته: بسم الله الرحمن الرحيم- هذا ما صالح عليه العلاء بن الحضرمي أهل البحرين، صالحهم على أن يكفونا العمل ويقاسمونا الثمر، فمن لا يفي بهذا فعليه لعنة الله والملائكة والناس أجمعين. وأما جزية الرؤوس فانه أخذ لها من كل حالم دينارا. وقد قيل: إن رسول الله، صلى الله عليه وسلم، وجّه العلاء حين وجّه رسله الى الملوك في سنة ستّ. وروي عن العلاء أنه قال: بعثني رسول الله، صلى الله عليه وسلم، الى البحرين، أو قال: هجر، وكنت آتي الحائط بين الأخوّة، قد أسلم بعضهم، فآخذ من المسلم العشر ومن المشرك الخراج. وقال قتادة: لم يكن بالبحرين قتال، ولكن بعضهم أسلم وبعضهم صالح العلاء على أنصاف الحب والتمر. وقال سعيد بن المسيب: أخذ رسول الله، صلى الله عليه وسلم، الجزية من مجوس هجر، وأخذها عمر من مجوس فارس، وأخذها عثمان من بربر. وبعث العلاء بن الحضرمي الى رسول الله، صلى الله عليه وسلم، مالا من البحرين يكون ثمانين ألفا، ما أتاه أكثر منه قبله ولا بعده، أعطى منه العباس عمه. قالوا: وعزل رسول الله، صلى الله عليه وسلم، العلاء وولّى البحرين أبان بن سعيد ابن العاصي بن أمية، وقيل إن العلاء كان على ناحية من البحرين منها القطيف، وأبان على ناحية فيها الخط، والأول أثبت، فلما توفي رسول الله، صلى الله عليه وسلم، أخرج أبان من البحرين فأتى المدينة، فسأل أهل البحرين أبا بكر أن يردّ العلاء عليهم ففعل، فيقال: إن العلاء لم يزل واليا عليهم حتى توفي سنة 20، فولّى عمر مكانه أبا هريرة الدوسي، ويقال:
ان عمر ولّى أبا هريرة قبل موت العلاء فأتى العلاء توّج من أرض فارس وعزم على المقام بها ثم رجع الى البحرين فأقام هناك حتى مات، فكان أبو هريرة يقول: دفنّا العلاء ثم احتجنا الى رفع لبنة فرفعناها فلم نجد العلاء في اللحد. وقال أبو مخنف: كتب عمر بن الخطاب الى العلاء بن الحضرمي يستقدمه وولى عثمان بن أبي العاصي البحرين مكانه وعمان، فلما قدم العلاء المدينة ولّاه البصرة مكان عتبة بن غزوان فلم يصل إليها حتى مات، ودفن في طريق البصرة في سنة 14 أو في أول سنة 15، ثم ان عمر ولى قدامة ابن مظعون الجمحي جباية البحرين وولى أبا هريرة الصلاة والاحداث، ثم عزل قدامة وحدّه على شرب الخمر، وولى أبا هريرة الجباية مع الاحداث، ثم عزله وقاسمه ماله، ثم ولى عثمان بن أبي العاصي عمان والبحرين فمات عمر وهو واليهما، وسار عثمان الى فارس ففتحها وكان خليفته على عمان والبحرين وهو بفارس أخاه مغيرة بن أبي العاصي. وروى محمد بن سيرين عن أبي هريرة قال: استعملني عمر بن الخطاب على البحرين فاجتمعت لي اثنا عشر ألفا، فلما قدمت على عمر قال لي: يا عدو الله والمسلمين، أو قال: عدو كتابه، سرقت مال الله، قال قلت: لست بعدو الله ولا المسلمين، أو قال: عدو كتابه، ولكني عدوّ من عاداهما، قال: فمن أين اجتمعت لك هذه الأموال؟ قلت:
خيل لي تناتجت وسهام اجتمعت، قال: فأخذ منى
اثني عشر ألفا، فلما صلّيت الغداة قلت: اللهم اغفر لعمر، قال: وكان يأخذ منهم ويعطيهم أفضل من ذلك، حتى إذا كان بعد ذلك قال: ألا تعمل يا أبا هريرة؟ قلت: لا، قال: ولم وقد عمل من هو خير منك يوسف؟ قال اجعلني على خزائن الأرض اني حفيظ عليم، قلت: يوسف نبي ابن نبي وأنا أبو هريرة ابن أمية وأخاف منكم ثلاثا واثنتين، فقال: هلا قلت خمسا؟ قلت: أخشى أن تضربوا ظهري وتشتموا عرضي وتأخذوا مالي، وأكره أن أقول بغير علم وأحكم بغير حلم. ومات المنذر بن ساوي بعد وفاة النبي، صلى الله عليه وسلم، بقليل وارتد من بالبحرين من ولد قيس بن ثعلبة بن عكابة مع الحطم وهو شريح بن ضبيعة بن عمرو بن مرثد أحد بني قيس بن ثعلبة، وارتدّ كلّ من بالبحرين من ربيعة خلا الجارود بن بشر العبدي ومن تابعه من قومه، وأمّروا عليهم ابنا للنعمان بن المنذر يقال له المنذر، فسار الحطم حتى لحق بربيعة فــانضمــت اليه ربيعة فخرج العلاء عليهم بمن انضمّ اليه من العرب والعجم، فقاتلهم قتالا شديدا، ثم ان المسلمين لجؤوا الى حصن جواثا، فحاصرهم فيه عدوهم، ففي ذلك يقول عبد الله ابن حذف الكلابي:
ألا أبلغ أبا بكر ألوكا، ... وفتيان المدينة أجمعينا
فهل لك في شباب منك أمسوا ... أسارى في جواث محاصرينا
ثم ان العلاء عني بالحطم ومن معه وصابره وهما متناصفان، فسمع في ليلة في عسكر الحطم ضوضاء، فأرسل اليه من يأتيه بالخبر، فرجع الرسول فأخبره أن القوم قد شربوا وثملوا، فخرج بالمسلمين فبيّت ربيعة فقاتلوا قتالا شديدا فقتل الحطم. قالوا: وكان المنذر بن النعمان يسمى الغرور، فلما ظهر المسلمون قال: لست بالغرور ولكني المغرور، ولحق هو وفلّ ربيعة بالخط فأتاها العلاء وفتحها، وقتل المنذر معه، وقيل: بل قتل المنذر يوم جواثا، وقيل:
بل استأمن ثم هرب فلحق فقتل، وكان العلاء كتب الى أبي بكر يستمده فكتب أبو بكر الى خالد بن الوليد وهو باليمامة يأمره بالنهوض اليه، فقدم عليه وقد قتل الحطم، ثم أتاه كتاب أبي بكر بالشخوص الى العراق فشخص من البحرين، وذلك في سنة 12، فقالوا: وتحصن المكعبر الفارسي صاحب كسرى الذي وجهه لقتل بني تميم حين عرضوا لعيره بالزارة، وانضمّ اليه مجوس كانوا تجمّعوا بالقطيف وامتنعوا من أداء الجزية، فأقام العلاء على الزارة فلم يفتحها في خلافة أبي بكر وفتحها في خلافة عمر، وقتل المكعبر، وانما سمي المكعبر لأنه كان يكعبر الايدي، فلما قتل قيل ما زال يكعبر حتى كعبر، فسمي المكعبر، بفتح الباء، وكان الذي قتله البراء بن مالك الأنصاري أخو أنس بن مالك. وفتح العلاء السابور ودارين في خلافة عمر عنوة.

عصب: عصب: قارن ما ذكره لين 2057 في الآخر بما جاء في أخبار (ص152) مع تعليقي عليه.
عصب: المعنى الثاني عشر في معجم فريتاج. ويقال مجازاً: افلت بعد عصب الريق.
عَصَّب (بالتشديد): ضمدَّ أو لأم جرحاً.
(هلو) وفي البكري: عصب جراحه.
عصب عَيْنيهَ: غطى عينيه، غمى عينيه.
(ألف ليلة 1: 35، 77).
عصَّب: كسا البرج وغطاه بقطعة قماش (مملوك 222: 212).
أعصب: فسر شارح ديوان مسلم قولهم معتدل الهوى بقوله: ليس لك أعْصِبْ. ويرى الناشر أن هذا الفعل للتعجب= ليس لك أن يقال أَعْصِبْ بيعقوب أي ليس لك أن يقال ما أشد يعقوب وأقواه. وهذا فيما أرى مشكوك فيه.
تعصبَّ. والمصدر منه تعصُّب: وهي المحاماة عن عصبته وقومه والغضب لهم. (بوشر).
تعصَّب بأو مع: تحزَّب له وانضم إلى حزبه وجماعته، وتحالف. (بوشر).
تعصَّب: دبر مؤامرة. (بوشر).
تعصَّب: تألب. (بوشر).
تعصَّب: اعتنق رأيا، انتمى إلى حزب. (بوشر).
تعصب برأي أحد: تعلق برأيه وارتبط به.
تعصَّب: تآمر على، ائتمر، ويقال: تعصب مع ناس على: دبر مكيدة معهم، تآمر معهم.
(بوشر، ياقوت 1: 521).
اعتصبْ ب: انضم إلى لوائه، اعتنق رأيه، انتمى إلى حزمه. ويقال: اعتصب مع: تحالف مع، وتحزب معه (بوشر).
اعصوصب: يقال اعصوصب على دعوة فلان: أعلنوا أنهم من عصبته ومؤيديه. (تاريخ البربر 1: 27) ويقال: أعصوصب على فلان. تاريخ البربر 1: 87).
اعصوصب بفلان: لم يتضح لي معناها، ففي حيان- بسام (1: 120و): فارتاعت صنهاجة من معسكر المرتضى واعصوصبوا بأميرهم زاوي مسلمين له بالتدبير.
عَصْب أو عُصْب: اسم نبات، وتجمع على عصاب (معجم الادريسي) وانظر ابن البيطار (2: 196) ففيه: هو النبات المسمى باليونانية نوارس، وهذا في مخطوطة أب (2: 563) وفي مخطوطة أب (2: 196): العصب، وكذلك عند ديسقوريدوس 3: 15).
عَصَب: رباط عظم، ويقول صاحب المعجم المنصوري أن هذه الكلمة ليست من فصيح اللغة بهذا المعنى.
وفي معجم فوك: عصب: وتر العضلة، وجمعها أعصاب.
عَصَب: معنى هذه الكلمة في المعجم اللاتيني- العربي محك للعظام، وهذا غريب.
عصِب: أحذف من معجم فريتاج معنى آلة تعذيب. وانظر: فليشر (معجم ص32).
عصبة (عَصْبة أو عِصْبة): رَبْط الجرح بالعِصاب وهو ما يشدّ به منديل أو خرقة. ففي مجمع الأنهر (2: 259) واختلف في عصبة الجراحة بالحرير.
عَصْبة: هي في مصر طرحة من الحرير مربعة الشكل سوداء اللون لها حاشية حمراء وصفراء، وهي تبطن بصورة منحرفة، ثم يلف بها الرأس، وتعقد من الخلف عقدة واحدة. (الملابس ص300). وهي في دمشق= منديل (زيشر 22: 147).
عصبة: نوع من القلانس تلبس عند النوم. (بوشر).
عَصْبة؟: محبة، تعلق، حنان. ففي قصة عنتر (ص6): زادت عصبته لعنتر.
عُصْبَة. وجمعها عُصَب: حزب، جماعة من الناس. زمرة، عصابة، متآمرون، طغمة، تحالف، ائتلاف، اتحاد، مؤامرة. (بوشر).
عصبة الشعب: ثورة الشعب وعصيانه وهيجانه. وثورة الغوغاء. (بوشر).
عَصَبَة: الذين نطلق عليهم كلمة عصبة في الفرائض من ليست لهم فريضة مسماة في الميراث وانما يأخذون ما أبقى ذوو الفروض. وقد ذكرهم فنست في دراسات في الشريعة الإسلامية (ص65).
عَصبة: سلسلة صغيرة تربط بالقرطين وتعلق على الجبهة بصورة تشكل نوعاً من الأكاليل.
(دوماس حياة العرب ص173).
عصبة الساق: ربلة الساق. (همبرت ص5)، ويقال أيضاً: عصبة فقط (هلو) وفيه الجمع أعصاب.
عَصَبَة: شريط، رباط، عِصاب، عصابة. وهي عَصّبة في معجم فريتاج.
عصبي: سريع التأثر والانفعال.
عصبية: لاحظ قولهم: كانت دعوته عصبية المولدين على العرب. (حيان ص11 ق).
عصبان: مصارين تقطع قطعاً صغيرة وتخلط باللحم وتتبل مع الرز والفلفل والملح وكثير من الاباريز والتوابل (دوماس حياة العرب ص252).
عِصاب: منديل يوضع فوق العمامة لتثبيتها (بوشر).
عِصَابة: رباط، ما يشد به من منديل أو خرقة.
عِصَاب. وجمعها في معجم بوشر: عُصَب.
عصابة انظر الملابس (ص300) وزيشر (22: 147). وفي معجم بوشر: عمارة للرأس تتكون من منديل يلف حول الرأس.
عصابة الطاقية: القسم الأعلى المدور المقبب منها. والقسم الأعلى منها الذي لا يمس الرأس.
(الملابس ص282). عصابة: راية من الحرير مزركشة بالذهب تحمل خلف السلطان تعلوها خصلة من الشعر وكانت شارة السلطنة. (مملوك 1، 1: 135، 192، 227، د 228، 250، دي ساسي طرائف 2: 268 (وقد ترجمت ترجمة سيئة، المقدمة 2: 46).
عِصَابة: عند اليهود قدة من جلد كتب عليها آيات من التوراة تجعل على الجبهة أو المصدر أو العنق أو اليد علامة للتقوى والديانة، وربما اتخذوها عوذة. (محيط المحيط).
عصَابية- دهماوية (بوشر).
عَصَاب: هو بالمغرب نبات اسمه العلمي. Lipidium Latifolium ففي المستعيني: شيطرج: وهو العَصَّاب (والشدة بالمخطوطتين) وفي معجم المنصوري مادة شيطرج: وأكثر المتأخرين على إنه المسمى بالمغرب العَصَّاب (وضبط الكلمة في في المخطوطة) وفي ابن البيطار مادة شيطرج هو العصاب بالبربرية، وفيه بعد ذلك (2: 196) (ولم يذكر سونثمير هذه المادة): عُصاب هو الشيطرج بالبربرية. وضبط الكلمة هذا في مخطوطة ب.
تعْصيب: قوة الأعصاب (الكالا).
معَصَّب: عصبي، سريع التأثر والانفعال (فوك، الكالا).

عصب

1 عَصَبَ, aor. ـِ (K,) inf. n. عَصْبٌ, (S, A, Mgh, O, K,) He twisted [a thing], or wound [it] round: (A, K, TA:) this is the primary signification: (TA:) and he folded [it]; (A, K;) or he folded [it] tightly: (S, O, TA:) and he bound [it], or tied [it]: (A, Mgh, K, TA:) عَصْبٌ denotes the binding, or tying, a thing with another thing, lengthwise, or [more commonly] around. (O.) See also 2, first sentence. [And see مَعْصُوبٌ.] b2: He twisted, or spun, thread. (K, * TA.) And He put together thread, and bound it, previously to dyeing it. (TA.) b3: عَصَبَ الكَبْشَ, (S, O, Msb, K, *] aor. as above, (K,) and so the inf. n., (S, Msb, K,) He bound, or tied, (tightly, TA) the testicles of the ram, in order that they might fall, without his extracting them: (S, O, Msb, K:) and in like manner one says of a goat, (K,) and of other beasts. (TA.) b4: عَصَبَ النَّاقَةَ, (O, Msb, K, *) aor. as above, (K,) and so the inf. n., (Msb, K, TA,) and عِصَابٌ also; (TA;) and ↓ اعتصبها; (O, K;) He bound the thighs of the she-camel, (Msb, K, TA,) or the lower parts of her nostrils, (TA,) with a cord, (Msb, TA,) in order that she might yield her milk copiously: (Msb, K, TA:) and (O) عَصَبَ فَخِذَ النَّاقَةِ [He bound the thigh of the she-camel] for that purpose. (S, O.) [See عَصُوبٌ.] Hence one says, أَعْطَى عَلَى العَصْبِ (tropical:) He gave by means of force. (TA.) And مِثْلِى لَا يَدِرُّ بِالعِصَابِ (assumed tropical:) Such a one as I am will not give by means of force. (A, TA.) b5: عَصَبَتْ فَرْجَهَا She (a woman) bound her vulva with a bandage. (Msb.) b6: عَصَبَ الشَّجَرَةَ, (S, O, K,) aor. ـِ inf. n. عَصْبٌ, (K,) He drew together the branches of the tree (S, O, K, TA) that were straggling, (K, TA,) by means of a rope, (TA,) and then beat it, (S, O, K, TA,) in order that its leaves might fall. (S, O, TA.) [Golius assigns this signification also to عَصَّبَ, as on the authority of the S, in which I do not find it.] El-Hajjáj said, (S, TA,) when preaching to the people at El-Koofeh, (TA,) لَأَعْصِبَنَّكُمْ عَصْبَ السَّلَمِ (S) or السَّلَمَةِ (TA) [I will assuredly draw you together and beat you as one does the selem or the selemeh]. The سَلَمَة is a tree of the kind called عِضَاه, having thorns, and its leaves are the قَرَظ with which hides are tanned: [but see قَرَظٌ:] the removal of the leaves with the hand being difficult on account of the many thorns, its branches are drawn together and bound tightly with a rope; then the beater pulls them towards him, and beats them with his staff; whereupon the leaves become scattered for the cattle and for him who desires to gather them. (TA.) Or this is done, (S, O, TA,) accord. to A 'Obeyd, (S, O,) only (TA) when they desire to cut down the selemeh, that they may get at the stock. (S, O, TA.) [Hence,] one says, فُلَانٌ لَا تُعْصَبُ سَلَمَاتُهُ [Such a one will not have his selemehs bound round with a rope, and beaten]: a prov., applied to a strong, mighty man, not to be subdued nor abased. (A, * TA.) And one says also of winds, تَعْصِبُ الشَّجَرَ عِنْدَ دُرُوجِهَا فِيهِ (assumed tropical:) [They compress the branches of the trees, as though they bound them round, in their passage among them]: and such winds are termed ↓ عَصَائِبُ. (O.) And عَصَبَ القَوْمَ, aor. ـِ inf. n. عَصْبٌ, (assumed tropical:) It (an affair, or event,) drew the people together, and became severe to them. (Az, TA.) b7: عَصَبَ صَدْعَ الزُجَاجَةِ بِضَبَّةٍ مِنْ فِضَّةٍ He (a smith) repaired the crack of the glass vessel by putting round it a band of silver. (O, TA.) b8: عَصَبَ بِرَأْسِ قَوْمِهِ العَارَ (assumed tropical:) He made disgrace to befall his people [as though he bound it upon the head of their chief or upon the head of each of them]. (O.) It is related in a trad. respecting the battle of Bedr, that 'Otbeh the son of Rabee'ah said, اِرْجِعُوا وَلَا تُقَاتِلُوا وَاعْصِبُوهَا بِرَأْسِى (assumed tropical:) [Return ye, and fight not; and bind it upon my head]; meaning attach and attribute to me the disgrace that will befall you for relinquishing the battle and inclining to peace. (IAth, TA.) And it is said in another trad., قُومُوا بِمَا عَصَبَكُمْ بِهِ (assumed tropical:) Fulfil ye the obligations with which He (meaning God) has bound you; or which He has imposed upon you and attached to you; by his commands and prohibitions. (TA.) b9: عَصَبَ الشَّىْءَ and عَلَى

الشَّىْءِ, aor. ـِ inf. n. عَصْبٌ and عِصَابٌ, He grasped the thing with his hand. (K, * TA.) A poet, cited by IAar, says, وَكُنَّا يَا قُرَيْشُ إِذَا عَصَبْنَا يَجِىْءُ عِصَابُنَا بِدَمٍ عَبِيطِ [And we were, O Kureysh, when we grasped our opponents, such that our grasping brought fresh blood]; عِصَابُنَا meaning our grasping those whom we opposed with the swords. (TA.) b10: and عَصَبَ, aor. ـِ inf. n. عَصْبٌ, He clung, or kept, to a thing. (K.) One says, عَصَبَ المَآءَ He kept to, or by, the water. (IAar, TA.) And عَصَبَ الرَّجُلُ بَيْتَهُ The man remained, or stayed, in his house, or tent, not quitting it. (O, TA.) b11: And He went round, encompassed, or surrounded, a thing. (K.) It is said in a trad., of the angel Gabriel, on the day of Bedr, قَدْ عَصَبَ رَأْسَهُ الغُبَارُ The dust had overspread, [or surrounded,] and clung to, his head: or, as some relate it, قَدْ عَصَمَ ثَنِيَّتَيْهِ الغُبَارُ; and if this be not a mistake, the latter verb is syn. with the former: ب and م being often interchangeable: (L, TA:) the latter phrase means, as also with عَصَبَ, the dust had stuck to his two central incisors. (TA in art. عصم.) And Ibn Ahmar says, إِذْ عَصَبَ النَّاسَ شَمَالٌ وَقُرٌ [وَقُرْ being for وَقُرٌّ] i. e. When north wind and cold environ me. (L, TA.) And one says also, عَصَبَ الغُبَارُ بِالجَبَلِ The dust encompassed, or surrounded, the mountain. (L, TA.) And عَصَبُوا بِهِ They encompassed, or surrounded, him: (S, A, Mgh, O, TA:) and they encompassed, or surrounded, him, looking at him: (S, O:) and, (Msb, K,) as also عَصِبُوا, (K,) aor. of the former عَصِبَ, (Msb, K,) and inf. n. عَصْبٌ, (Msb,) and aor. of the latter عَصَبَ, (K,) they assembled around him (Msb, K) for fight or defence. (Msb. For another explanation of عَصَبَ and عَصِبَ, see 12.) And عَصَبَ القَوْمُ بِالنَّسَبِ i. q. أَحَاطُوا بِهِ [app. meaning The people, or party, included, or comprehended, the relations, or kinsmen; for النَّسَبُ is often used for ذَوُو النَّسَبِ]. (Msb.) and عَصَبَتِ الإِبِلُ بِالمَآءِ The camels surrounded, or encircled, the water. (S, O.) b12: عَصَبَ الرِّيقُ بِفِيهِ, (S, O, K, * TA,) aor. ـِ inf. n. عَصْبٌ; (K, TA;) and عَصِبَ, aor. ـَ (TA;) The saliva became dry in his mouth. (S, O, K, * TA.) And عَصَبَ الرِّيقُ فَاهُ (S, O, TA) The saliva by its drying made his mouth dry: and the saliva adhered to his mouth. (TA.) Aboo-Mohammad El-Fak'asee says, يَعْصِبُ فَاهُ الرِّيقُ أَىَّ عَصْبِ عَصْبَ الجُبَابِ بِشَفَاهِ الوَطْبِ

[The saliva makes his mouth dry, with what a drying ! as the drying of the spume of camels' milk on the lips of the skin]. (S, O.) and عَصَبَ فُوهُ, aor. ـِ inf. n. عَصْبٌ, His mouth, with his saliva, became dry. (O.) And عَصَبَ الفَمُ, (K, * TA,) aor. ـِ inf. n. عَصْبٌ and عُصُوبٌ, meaning [The mouth, or teeth, (the latter accord. to the explanation in the K,)] became foul, or dirty, from dust and the like, (K, TA,) as from vehement thirst, or fear. (TA.) b13: عَصَبَ, aor. ـِ inf. n. عُصُوبٌ, He was, or became, [hungry; or] very hungry; or his bowels were almost dried up with hunger: because it is said of the practice of a hungry man's binding round his belly, as expl. voce مَعْصُوبٌ [q. v.]. (TA.) b14: عَصَبَ الأُفُقُ The horizon became red. (S, O. [In Freytag's Lex. عَصِبَ, as from the K, in which I do not find it. See عَصْبٌ.]) A2: عَصِبَ, (S, O, K,) with kesr, (S, O,) like فَرِحَ, (K,) said of flesh, or flesh-meat, It had many عَصَبَ [i. e. sinews, or tendons]. (S, O, K.) b2: And عَصِبَ, aor. ـَ inf. n. عَصْبٌ, [so in the TA, and so in a verse there cited, not عَصَبٌ,] He was, or became, firm and compact in flesh. (TA.) b3: [Other meanings of this verb have been mentioned above.]2 عصّب, (S, A, O, &c.,) inf. n. تَعْصِيبٌ, (S, A, O,) [He bound, or wound round, a thing with several circumvolutions:] he bound [or wound round] a man's head with a turban, fillet, bandage, or the like; (S, * O, * Msb, K, * TA;) as also ↓ عَصَبَ, inf. n. عَصْبٌ: (MA:) and he bound a broken limb, or a wound, with a piece of rag or a bandage. (L, TA.) He turbaned a man; attired him with a turban. (A, TA.) b2: Hence, (A, O,) تَعْصِيبٌ signifies (tropical:) [The crowning a man: (see the pass. part. n.:)] the making a man a chief: (A, O, K, TA:) for turbans are the crowns of the Arabs: (O:) when a man's people made him a chief, they bound his head with a turban: (A, TA:) as kings wore crowns, so the chiefs of the Arabs wore red turbans: (L, TA:) there were brought to the desert, from Haráh (هَرَاة), red turbans, which the nobles among the Arabs wore. (Az, TA.) b3: [Hence also,] عصّبهُ بِالسَّيْفِ i. q. عَمَّمَهُ بِهِ (assumed tropical:) [He cut, or wounded, him in the place of the turban, with the sword]. (A, TA.) b4: And عصّبهُ, inf. n. as above, He, or it, [caused him to bind his waist by reason of hunger: (see the pass. part. n.:) and hence,] made him to hunger: (K:) and عَصَّبَتْهُمُ السِّنُونَ The years of drought, or sterility, made them to hunger: (TA:) or عصّبتهُ السِّنُونَ The years of drought, or sterility, ate up his property, or cattle. (A 'Obeyd, S, O.) And It [i. e. drought or the like] destroyed him: (K:) and عصّب الدَّهْرُ مَالَهُ Adverse fortune destroyed his cattle, or camels &c. (TA.) b5: And He called him مُعَصَّب [meaning poor]: so says IAar; and he cites as an ex., يُدْعَى المُعَصَّبَ مَنْ قَلَّتْ حَلُوبَتُهُ وَهَلْ يُعَصَّبُ مَاضِى الهَمِّ مِقْدَامُ [He is called the poor, whose milch-cattle have become few: but should one whose purpose is effectual, one of great boldness, be called poor?]. (TA.) b6: الذَّكَرُ يُعَصِّبُ الأُنْثَى means The male makes the female to be such as is termed عَصَبَةٌ [by his being consociated with her as such]. (Mgh.) 4 أَعْصَبَ see 12. b2: [Golius explains this v. as meaning “ Firmiter religavit: ” or, as a trans. v. governing an accus., “constringi jussit: ” as on the authority of the S, in which I do not find it in any sense.]5 تعصّب i. q. شَدَّ العِصَابَةَ [i. e. He bound the turban, or fillet, round his (own) head; a meaning well known, whence that explained in the next sentence: (see also 8:) and he bound a bandage of some kind round his (own) body, by reason of hunger: see مُعَصَّبٌ]. (S, O, Msb, * K.) b2: And (assumed tropical:) He was made a chief; quasi-pass. of 2 [q. v.]. (L, TA.) b3: And it has also another signification, from العَصَبِيَّة; (S, O;) [i. e.] it signifies also أَتَى بِالعَصَبِيَّةِ; (K, TA;) which means [He aided his people, or party, against hostile conduct: or he was angry, or zealous, for the sake of his party, and defended them: (see عَصَبِىٌّ and عَصَبِيَّةٌ:) or] he invited, or summoned, others to the aid of his party, and to combine, or league, with them against those who acted towards them with hostility, whether they were wrongdoers or wronged. (TA.) And you say, تَعَصَّبُوا عَلَيْهِمْ They leagued, or collected themselves, together against them: and تَعَصَّبْنَا لَهُ, and مَعَهُ, We [leagued together for him, and with him, and] defended him. (TA.) [See also De Sacy's Chrest. Ar., see. ed., i. 445-6; where it is shown that التَّعَصُّبُ in religion means The being zealous, or a zealot: and see Har pp.423 and 573.] b4: And تعصّب بِالشَّىْءِ He was, or became, content with the thing; as also ↓ اعتصب.

بِهِ. (K.) 7 انعصب i. q. اِشْتَدَّ [app. meaning, as seems to be indicated by the context (both before and after) in the S, It was, or became, hard, firm, or strong]. (S, O, K.) 8 اعتصب بِالعِمَامَةِ [He attired himself, or surrounded his head, with the turban], and بِالتَّاجِ [with the crown]. (S, O.) And اعتصب التَّاجَ عَلَى

رَأْسِهِ He encircled his [own] head with the crown. (Az, TA.) b2: اعتصب النَّاقَةَ: see 1, in the middle of the first quarter. b3: اعتصبوا They became formed, or collected, into companies such as those whereof one is called عُصْبَة: (K:) or, into one of such companies. (M, L, TA.) [See also 12.] b4: اعتصب بِهِ: see 5, last sentence.12 اِعْصَوْصَبَ القَوْمُ The people, or party, collected themselves together: (TA:) or did so, and became companies such as are called عَصَائِب, (S, O, TA,) and became one of such companies: [see also 8; and see عُصْبَةٌ:] and in like manner, [did so, and] strove, or exerted themselves, in journeying, or pace. (TA.) And اعصوصبت الإِبِلُ The camels strove, or exerted themselves, in journeying, or pace; as also ↓ اعصبت: and collected themselves together; (K;) [and] so ↓ عَصَبَت and ↓ عَصِبَت: (Fr, S, O:) or collected themselves together so as to become one عِصَابَة, and strove, or exerted themselves, in journeying, or pace. (TA.) b2: اعصوصب is also said of a day, [app. in relation to heat,] meaning It was, or became, vehement, or severe: (S, O:) and of evil, meaning it was, or became, vehement, or severe, (K, TA,) and concentrated. (TA.) عَصْبٌ: see عِصَابَةٌ, in two places. b2: And see also عُصْبٌ. b3: Also A particular sort of the garments called بُرُود, (S, A, Mgh, O, K,) of the fabric of El-Yemen; (S, Mgh, O;) a بُرْد of which the yarn is dyed, and then woven; (Msb;) or of which the yarn is put together and bound, then dyed, and then woven; (A, Mgh, TA; *) not of the sort called بُرُودُ الرَّقْمِ: (TA:) it has no pl., (Nh, Msb, TA,) nor dual: (Msb:) you say بُرْدُ عَصْبٍ (Nh, Mgh, TA) and بُرُودُ عَصْبٍ (Nh, Mgh, Msb, TA) and يُرْدَا عَصْبٍ, (Msb,) and also يُرْدٌ عَصْبٌ and بُرُودٌ عَصْبٌ, (Nh, TA,) and ثَوْبٌ, عَصْبٌ, (Msb,) and أَرْدِيَةُ العَصْبِ; (A, TA;) and sometimes they say عَصْبٌ alone, the بُرْد being known by this name: (TA:) or garments of the kind called بُرُود, of the fabric of El-Yemen, the yarn of which is put together and bound, and then dyed, and woven, so that they become partycoloured, because what has been bound thereof remains white, the dye not having taken it; and such garments a woman in the period termed عِدَّة [q. v.] is allowed to wear, but not garments that are [wholly] dyed: or striped garments of the kind called بُرُود: and what is forbidden in that case is a garment that has been dyed after it has been woven; or what are forbidden are the عَصْب of El-Yemen, which are said to have been dyed with urine; so in the L &c.: (TA:) or, accord. to Sub, garments of the kind called بُرُود of the fabric of El-Yemen; so called because they are dyed with عَصْب, which grows only in El-Yemen; [he says that العَصْبُ is a certain dyed that does not grow but in El-Yemen; (Msb;)] but in this he opposes the generality of authorities; for they agree in stating that the garments in question are thus called from العَصْبُ, “the act of binding,” because the yarn is bound in order that the dye may not pervade the whole of the بُرْد. (MF, TA.) b4: Hence, (assumed tropical:) Clouds like such as are termed لَطْخ [q. v.]: (S, O:) or red clouds or mist (K, TA) seen in the western horizon (TA) in a time of drought, or sterility; as also ↓ عِصَابَةٌ, (K, TA,) pl. عَصَائِبُ. (TA.) A2: In a trad., mention occurs of a necklace made of عَصْب: ElKhattábee says, if it do not mean the garments of El-Yemen, I know not what it is; yet I see not how a necklace can be made of these: Aboo-Moosà thinks it may be عَصَب, meaning the tendons of joints, as they may have taken the tendons of certain clean animals, and cut them in pieces, and made them like beads, and, when dry, made neck laces of them; but he adds his having been told by some of the people of El-Yemen that عَصْبٌ is the name of A certain beast of the sea, or of the great river, called also فَرَسُ فِرْعَوْنَ [i. e. Pharaoh's horse, perhaps meaning the hippopotamus], of which [meaning of the teeth or bones of which] beads and other things, as the handles of knives &c., are made, and which is white. (L, TA.) A3: And Saliva that sticks and dries in the mouth: whence the saying, لَفَظَ فُلَانٌ عَصْبَهُ, meaning (assumed tropical:) Such a one died. (T and TA in art. لفظ.) A4: And A light, or an active, and sharp-headed, boy, or young man; (IAar, TA;) [and] so عَضْبٌ. (IAar, TA in art. عضب.) عُصْبٌ and ↓ عَصْبٌ and ↓ عَصَبٌ (K, TA) Certain trees that twine round other trees, having weak leaves; (TA;) the kind of tree called لَبْلَاب [dolichos lablab of Linn.]; (K;) said by Sh to be a kind of plant that twines round trees, i. q. لَبْلَابٌ: [coll. gen. ns.:] the ns. un. are عُصْبَةٌ and عَصْبَةٌ and عَصَبَةٌ: (TA:) accord. to Abu-lJarráh, (O, TA,) عَصْبَةٌ signifies a certain thing [app. meaning plant] that twines about a قَنَادَة [or tragacanth], (O, K, TA,) thus, correctly, in many copies of the K, but in some فَتَاة, and in some قَنَاة, both of which are wrong, though some assert the latter to be correct, (TA,) not to be pulled off from it but with an effort: (O, K, TA:) [see عِطْفَةٌ:] one says of a man strong in struggling for the mastery, قَتَادَةٌ لُوِيَتْ بِعُصْبَةٍ (assumed tropical:) [A tragacanth twined about by a lebláb; the strong man being app. likened to a tragacanth, and his antagonist to a lebláb]: (TA:) and in a trad. of Ez-Zubeyr Ibn-El-'Owwám, he is related to have said, عَلِقْتُهُمْ إِنِّى خُلِقْتُ عُصْبَهْ قَتَادَةً تَعَلَّقَتْ بِنُشْبَهْ (O, TA:) he puts عصبه for علقه, [evidently, I think, a mistranscription for عَلِقًا, (see نُشْبَةٌ, in its proper art., for a confirmation,)] the meaning being خلقت علقة لخصومى [in which for علقة I read عَلِقًا]; then he likens himself to a tragacanth in respect of his excessive tenaciousness; for بنشبه means “ by the help of a thing of great tenaciousness: ” [or نشبه may be here an inf. n., i. e. of نَشِبَ: the meaning of the verse may therefore be, I clung to them: verily I have been created a grasper, and a tragacanth that has clung by means of a strong holdfast, or that has clung with great tenaciousness:] (TA:) Sh explains عُصْبَة (O, TA) with damm on the authority of Ed-Deenawaree [i. e. AHn], and عَصْبَة with fet-h on the authority of AA, (O,) as meaning a certain plant that twines about a tree, and is called لَبْلَاب; and نُشْبَة as meaning a man who, when he sports with a thing (عَبِثَ بِشَىْءٍ [but probably the right reading is شَبِثَ بشىء or تَشَبَّثَ i. e. clings to a thing]), hardly, or never, quits it. (O, TA.) عَصَبٌ [The sinews, or tendons; though the following explanation seems rather to denote the ligaments;] the أَطْنَاب of the joints, (S, O, Msb, K, TA,) which connect and bind together the structure thereof, in man and in others, such as the ox-kind, and sheep or goats, and gazelles, and ostriches; so says AHn; (TA;) i. q. عَقَبٌ: (S and K &c. in art. عقب:) or such as are yellow of the اطناب (Mgh, Msb) of the joints; the عَقَب being the white: (Mgh:) [it is also used as meaning ligaments: (see an ex. of its n. un. in an explanation of الصَّدَفَتَانِ, voce صَدَفٌ:) and sometimes it means nerves: (see a usage of its pl. voce صَرْعٌ:) it is a coll. gen. n.:] the n. un. is with ة: (S, O, TA:) and the pl. is أَعْصَابٌ. (S, Mgh, O, Msb.) b2: And (assumed tropical:) The best (in a pl. sense) of a people or party. (K.) b3: See also عُصْبٌ.

عَصِبٌ Flesh, or flesh-meat, having many عَصَب [i. e. sinews, or tendons]. (TA.) عَصْبَةٌ n. un. of عَصْبٌ as syn. with عُصْبٌ [q. v.]. (TA.) عُصْبَةٌ n. un. of عُصْبٌ [q. v.]. (TA.) b2: and A party, or company, of men (Az, S, O, Msb) who league together to defend one another; (O; [See also عَصَبَةٌ;]) in number from ten to forty; (Az, S, O, Msb;) or, about ten: (IF, Msb:) or accord. to Akh, a company [of men]; as also ↓ عِصَابَةٌ; having no sing.: (O:) or ↓ the latter, (S, O, Msb,) or each, (K,) signifies a company, or an assemblage, of men, and of horses, (S, O, Msb, K,) or of horses with their riders, (TA,) and of birds, (S, O, Msb, K,) and of other things, (TA,) in number from ten to forty, (K, TA,) or the former from three to ten, or consisting of forty, or of seventy, but said to be originally applied to an unlimited number: its pl. is عُصَبٌ: (IAth, Msb, TA:) and the pl. of ↓ عِصَابَةٌ is عَصَائِبُ. (S, O, Msb, TA.) It is said in a trad. of 'Alee that the أَبْدَال are in Syria; and the نُجَبَآء, in Egypt; and the ↓ عَصَائِب, in El-'Irák; meaning, by the last, Companies assembled for wars: or a company of devotees, because coupled with the ابدال and the نجباء. (TA.) عِصْبَةٌ A mode, or manner, of binding, or winding round, one's head with a turban or the like. (L, TA.) عَصَبَةٌ n. un. of عَصَبٌ. (S, &c. [See the latter word in the paragraph headed by it and also voce عُصْبٌ.]) b2: Also A man's people, or party, who league together for his defence: (K, TA: [see also عُصْبَةٌ:]) thus accord. to the leading lexicologists. (TA.) b3: And The heirs of a man who has left neither parent nor offspring: and [particularly], with respect to the [portions of inheritances termed] فَرَائِض [pl. of فَرِيضَةٌ q. v.], all such as have not a فَرِيضَة named, and who receive if there remain anything after [the distribution of] the فَرَائِض: (K, TA:) thus accord. to those who treat of the فرائض, and accord. to the [other] lawyers: (TA:) or the relations by the side of the males: this is the meaning of what is said by the leading lexicologists: (Msb:) or, as is said by Az, a man's heirs consisting of male relations: (Msb, TA:) or his sons, and relations on the father's side: (S:) so called because they encompass him; the father being a طَرَف [i. e. an extremity in the right line], and so the son, and the paternal uncle being a جَانِب [i. e. a collateral relation], and so the brother: (Az, S, TA:) or a man's relations on the father's side; (Mgh, TA;) because they encompass him and he is strengthened by them: (TA:) afterwards it became applied to a single person as well as to a pl. number, and both a male and a female: (Mgh:) or the lawyers apply it to a single person when there is no other than he, because he stands in the place of the collective number in receiving the whole of the property; and in the language of the law it is applied to a female in certain cases relating to emancipation and inheritances, but not otherwise either in the proper language or in the language of the law: (Msb:) and ↓ عُصُوبَةٌ is used as its inf. n. [meaning the state of being persons, or a person, to whom the term عَصَبَةٌ is applied]: (Mgh:) it is said [by Az] in the T, “I have not heard any sing. of عَصَبَةٌ: accord. to analogy it should be عَاصِبٌ, like as طَالِبٌ is sing. of طَلَبَةٌ: ” (TA: [and the like is also said in the Mgh: in the Msb it is said that عَصَبَةٌ is pl. of عَاصِبٌ, like as كَفَرَةٌ is pl. of كَافِرٌ:]) the pl. is عَصَبَاتٌ. (Az, S, TA.) عَصَبِىٌّ One who aids his people, or party, against hostile conduct: or who is angry [or zealous] for the sake of his party, and defends them: [or one who invites others to the aid of his party, or to combine, or league, with them against those who act towards them with hostility, whether they be wrongdoers or wronged: or one who leagues with others: or one who defends others: or a partisan; a person of party-spirit; or one zealous in the cause of a party: (see 5, and see the paragraph next following this:)] occurring in a trad. (TA.) عَصَبِيَّةٌ [The quality of him who is termed عَصَبِىٌّ: i. e., of him who aids his people, or party, against hostile conduct: or of him who is angry, or zealous, for the sake of his party, and defends them: or of him who invites others to the aid of his party, and to combine, or league, with them against those who act towards them with hostility, whether they be wrongdoers or wronged: or of him who leagues with others: or of him who defends others: or partisanship; party-spirit; or zeal in the cause of a party: or (as expl. by De Sacy, Chrest. Ar., sec. ed., i. 411,) a strong attachment, which holds several persons closely united by the same interest or the same opinion: see 5, and see the paragraph next preceding this]. (S, K, TA.) عِصَابٌ A cord with which the thigh of a she-camel is bound in order that she may yield her milk copiously. (S.) b2: See also عِصَابَةٌ, in two places.

عَصُوبٌ A she-camel that will not yield her milk copiously unless her thigh, (S, O,) or thighs, (A, K,) be bound with a cord: (S, A, O, K:) or unless the lower parts of her nostrils be bound with a cord, and she be then urged to rise, and not loosed until she is milked. (Az, TA.) b2: And A woman having little flesh in her posteriors and thighs: or light in the hips, or haunches. (Kr, K.) عَصِيبٌ Lights [of an animal] bound round with guts, and then roasted, or broiled: (S, O, K:) pl. [of pauc.] أَعْصِبَةٌ (K) and [of mult.] عُصُبٌ. (S, O, K.) And Such as are twisted, of the guts of a sheep or goat. (TA.) And its pl. عُصُبٌ, Guts of a sheep or goat, folded, and put together, and then put into one of the winding guts of the belly. (L, TA.) A2: Also, and ↓ عَصَبْصَبٌ A vehement, or severe, day: (Fr, S, O, K:) or a vehemently-hot day: (Fr, K:) and the former is in like manner applied to a night (لَيْلَة), without ة: (TA:) and ↓ the latter signifies also a cold, and very cloudy, day, in which nothing is seen of the sky. (Abu-l- 'Alà, L, TA.) عِصَابَةٌ A thing with which another thing is bound, or wound round; as also ↓ عِصَابٌ (K, TA) and ↓ عَصْبٌ: (L, TA:) or a thing with which the head is bound, or wound round: (S, A, Mgh, O, TA;) and ↓ عِصَابٌ signifies a thing with which a thing other than the head is bound, or wound round; (A, TA;) anything, such as a piece of rag, or a fillet, or bandage, with which a broken limb, or a wound, is bound, is termed thus, i. e. عِصَابٌ: (L, TA:) and عِصَابَةٌ signifies also a turban; syn. عِمَامَةٌ: (A, Mgh, Msb, K, TA:) or this [in the TA by mistake written عمامة] signifies a small thing that serves as a covering for the head, [such as a kerchief or a fillet,] being wound round it; and what is larger is termed عِمَامَةٌ: ('Ináyeh of Esh-Shiháb, MF, TA:) or whatever is bound, or wound, round the head, whether it be a turban or a kerchief or a piece of rag: (TA, from an explanation of a trad.:) and ↓ عَصْبٌ [likewise] signifies a turban, and anything with which the head is bound, or wound round: (S, O:) the pl. of عِصَابَةٌ is عَصَائِبُ. (Mgh, TA.) El-Farezdak says, وَرَكْبٌ كَأَنَّ الرِّيحَ تَطْلُبُ مِنْهُمُ لَهَا سَلَبًا مِنْ جَذْبِهَا بِالعَصَائِبِ [And a company of riders in such a state that it seemed as though the wind desired to take for itself spoil from them, by its dragging away the turbans]: he means that the wind untwisted their turbans by its violence, as though it despoiled them thereof. (TA.) b2: And [hence] (assumed tropical:) A crown. (A, TA.) b3: See also عَصْبٌ, latter half. b4: and see عُصْبَةٌ, in four places. b5: And for the pl. applied to winds, see 1, former half.

عُصُوبَةٌ: see عَصَبَةٌ, near the end.

عَصَبْصَبٌ: see عَصِيبٌ, in two places.

عَصَّابٌ A vender, or spinner, of thread, or yarn; syn. غَزَّالٌ. (AA, S, O.) فُوهُ عَاصِبٌ His mouth is dry from the drying up of the saliva: and رَجُلٌ عَاصِبٌ A man in whose mouth the saliva has dried up. (TA.) مُعَصَّبُ, (S, O, TA,) accord. to the author of the K ↓ مُعَصِّبٌ, like مَحَدِّثٌ, in all its senses there explained, but accord. to others like مُعَظَّمٌ, (TA,) One having his waist bound round in consequence of hunger; (S, O;) one who binds round his body (يَتَعَصَّبُ) with pieces of a garment or of cloth, by reason of hunger; (K, TA;) one who, in consequence of leanness occasioned by hunger, binds round his belly with a stone [placed under the bandage: see مَعْصُوبٌ]: (TA:) or, accord. to A 'Obeyd, one whose property, or cattle, years of drought, or sterility, have eaten up: (S, O:) [or] it signifies also a poor man. (K, TA.) b2: And Turbaned; attired with a turban; (O, L, TA;) [as also ↓ مُعْتَصِبٌ.] b3: And [hence] (assumed tropical:) A chief; (K;) one made a chief. (Az, L, TA. [See 2.]) b4: And [hence] (assumed tropical:) Crowned: (O:) or a crowned king; as also ↓ مُعْتَصِبٌ: (A, TA:) because the crown encircles the head like a turban. (Az, TA.) مُعَصِّبٌ: see the next preceding paragraph.

مَعْصُوبٌ [Twisted, or wound round: and folded, or folded tightly: and bound, or tied: see 1, first sentence. b2: And hence,] (assumed tropical:) Firm, or strong, in the compacture of the flesh. (S, O,) You say رَجُلٌ مَعْصُوبُ الخَلْقِ (assumed tropical:) [A man firm, or compact, in respect of make]; (S, A, O;) strongly, or firmly, knit, or compacted; not flabby in flesh. (TA.) And جَارِيَةٌ مَعْصُوبَةٌ, meaning حَسَنَةُ العَصْبِ i. e. مَجْدُولَةُ الخَلْقِ (assumed tropical:) [A girl, or young woman, goodly in respect of compacture; well compacted in respect of make]. (S, O.) b3: And (assumed tropical:) A slender, or an elegant, sword. (K.) b4: And (assumed tropical:) Hungry, having his belly bound round: (A:) or [simply] hungry; in the dial. of Hudheyl: (S, O:) or very hungry: (K:) or one whose bowels are almost dried up by hunger: an epithet said to be applied to a hungry man because he binds round his belly with a stone [within the bandage] on account of his hunger: it is said to have been the custom of any hungry man, among the Arabs, to bind his belly with a bandage, under which he sometimes put a stone. (TA.) b5: And (assumed tropical:) A letter (كِتَابٌ); thus called because bound round with a thread, or string: so in the saying, وَرَدَ عَلَىَّ مَعْصُوبٌ [A letter came to me]. (A, TA.) مُعْتَصِبٌ: see مُعَصَّبٌ, in two places.

رَجُلٌ يَعْصُوبٌ, A strong, or sturdy, man. (TA.)

ضيف: ضيَّف (بالتشديد): أولم أقام وليمة، أقام مأدبة (بوشر).
ضيَّف (دعا إلى الطعام، دعا إلى وليمة، أدب) (الكالا). ضيَّف: قدم للقادم من الأضياف حقوق الضيافة (كرتاس ص100) وهي مرادف: تلقاه على بعد بالضيافات.
ضَيّف: سكن، نزل ضيفاً (الكالا).
أضاف إلى: طعَّم الشجرة (ابن العوام 1: 417، 418).
وعليك أن تقرأ فيه حسب ما جاء في مخطوطتنا: ما يضاف إليه من الشجرة في صلب الشجرة.
أضاف: أولم، أدّب، أقام مأدبة (بوشر).
انضاف: نقرأ في كرتاس (3: 9): انضاف على خدمته بمعنى انضم على خدمته. والأصوب انضاف إلى. وفي مخطوطتنا: أظاف إلى خدمته.
ضَيْف: سَيد، مولى، من له خدم وعبيد (فوك، الكالا).
ضيف الله: الاسم الذي يطلقه المسافر على نفسه.
(فلوجل ح68 ص27).
بين الضيفان: البيت الذي يسكنه الغرباء.
(هوست ص265).
ضَيُفة وجمعها أضياف: سيدة، مولاة، التي لها خدم وعبيد (فوك ألكالا).
ضَيْفَة: أميرة (ألكالا).
ضَيْفَة: بالإسبانية Daifa: خليلة، محظيّة، سُريّة.
ضَيْفَة: استقبال، حفلة استقبال (شيرب ديال ص7) وحق الأضياف ضِيافة. ويكتبها دوماس: Daifa أو Daiffa
ضِيَافَة: وليمة، مأدبة كبرى (معجم الإدريسي، مملوك 1، 1: 76).
ضِيَافَة: هبة الضيافة (عباد 2: 192 رقم 23، ألكالا، كرتاس ص98، 100).
ضِيَافَة: هبة، هدية، عطية للغريب (مملوك 1، 1: 76) وفي المقري (3: 675) فَبْينا أنا يوماً بفاس إذا برجل من معارفي بالأندلس سلم عليّ فقلت وجبتْ ضيافتُه فبعتُ ثريا بعشرة دراهم فطلبت الرجل لأدفعها له.
ضيافة القدوم: هديّة كان على التاجر تقديمها عند وصولهم (مملوك 1، 1: 76) Adiafa بالإسبانية تعني الهدايا والمرطبات التي تقدم للسفن عند وصولها إلى الميناء.
و diafa بالبرتغالية تعني ما يمنح للعامل زيادة على أجره حين يتم العمل.
ضِيَافَة: مؤونة السفر، ما يجب أن تزود به السفن مجاناً (الجريدة الآسيوية 1843، 1: 322).
ضِيَافَة: نوع من الضريبة ففي مملوك (1، 1: 76) فرض على كلّ قرية مالاً سماه ضيافة.
وفي بارت (3: 511): (فرض على كل منطقة ضريبة خصصت للضيافة تتناسب ما تدفعه من رسوم).
دار الضيافة: نوع من خانات القوافل يستضاف بها بعض المسافرين على حساب أمير المدينة (دي سلان ترجمة تاريخ البربر 1: 407).
ضَيَّاف: مِضيَاف كريم (معجم الإدريسي).
إضافة: تطعيم الشجر (ابن العوام 1: 406).
إضافي: مزيد (برشر).
تَضييفَ: مؤونة السفر، ما يجب أن تزود به السفن وغيرها مجاناً. أو بالأحرى ضريبة الدراهم التي تحل محل ذلك (ابن بطوطة 4: 348، الجريدة الآسيوية 1852، 2: 222 وقد تحرفت فيها الكلمات التالية).
مُضَاف: الزبل المضاف: سماد خليط سماد المزرعة المؤلف من روث وأوساخ وكناسة وأقذار وغيرها (ابن العوام 1: 126، 130).
مُضَاف: مزيج، خليط، أشابة (صفة مصر 16: 451 رقم1).
مُضَاف: بيت يستضاف به الغرباء (بركهارت سوريا 239) وهو يكتبها Medhafe.
دار المضيف: دار الضيافة، منزل الضيافة (ابن الأثير شرح قصيدة ابن عبدون مخطوطة السيد دي جاينجوس ص180ق) وفيه: بنى دار المضيف يدخل إليه كل قاصد، وفي مراصد الاطلاع (2: 271) وقفة على آدر المضيف التي أنشأها في محالّ بغداد لفطور الفقراء في شهر رمضان.

ضيف

1 ضَافَ, (M, K,) [aor. ـِ inf. n. ضَيْفٌ; (TK;) and ↓ اضاف, (M,) and ↓ تضيّف, and ↓ ضيّف; (K;) He, or it, inclined, (M, K,) and approached, or drew near; إِلَيْهِ [to him, or it]. (M.) b2: And ضافت الشَّمْسُ, (S, M, Mgh,) or ضافت الشمس لِلْغُرُوبِ, (O,) aor. ـِ inf. n. ضَيْفٌ; (M;) and ↓ تضيّفت, (S, M, Mgh,) or تضيّفت للغروب; (O;) and ↓ ضيّفت, (S, M, Mgh,) ضيّفت للغروب; (O;) The sun inclined, (S, Mgh, O,) or drew near, (M,) to setting. (S, M, Mgh, O.) b3: And ضافت said of a woman, aor. as above, She menstruated; (O, K;) because she who does so inclines, or declines, from a state of pureness to menstruation. (O, TA.) b4: and ضاف السَّهْمُ, (M,) or ضاف السهم عَنِ الهَدَفِ, (S, O,) The arrow turned aside from the butt: (S, M, O:) like صاف. (S, O.) And ضاف عَنِ الشَّىْءِ, inf. n. ضَوْفٌ [and ضَيْفٌ], He, or it, turned away from the thing: like صاف, inf. n. صَوْفٌ [and صَيْفٌ]. (M in art. ضوف.) b5: And ضاف said of a man, (assumed tropical:) He feared; as also ↓ اضاف. (M.) and مِنْهُ ↓ اضاف (assumed tropical:) He feared it, or was cautious of it; namely, an event, or affair; (S, M, O, K, TA;) as also ضاف مِنْهُ: (TA:) or (tropical:) he was cautious of it with the caution of one encompassed, or beset, thereby. (Z, TA.) A2: ضِفْتُهُ, (S, M, O, Msb, K,) aor. ـِ (O, K,) inf. n. ضِيَافَةٌ, (S,) or ضَيْفٌ, (Msb,) or both; (M, O, K;) and ↓ تَضَيَّفْتُهُ; (S, M, O, K;) I alighted at his abode; (M, Msb;) and inclined to him: (M:) or I alighted at his abode (S, M, O, Msb, K) as a ضَيْف [or guest], (S, O, K,) or and became his ضَيْف [or guest]. (M, O, Msb. [See also 3.]) And ضاف القَوْمَ, and ↓ تَضَيَّفَهُمْ, He alighted at the abode of the people, or party, as a ضَيْف [or guest]. (Mgh.) And ↓ تَضَيَّفْتُهُ I came to him as a ضَيْف [or guest]. (L, TA.) b2: [Hence,] ضافهُ الهَمُّ (assumed tropical:) Anxiety befell him. (S, M, * O. [See, again, 3.]) b3: And ضِفْتُهُ signifies also I sought, or desired, of him entertainment as a ضَيْف [or guest]; and so ↓ تَضَيَّفْتُهُ; (M;) or this latter, (L, Msb,) and ↓ اِسْتَضَفْتُهُ, (M,) I asked of him such entertainment. (M, L, Msb.) 2 ضيّف, intrans.: see 1, first and second sentences.

A2: As trans.: see 4, last sentence, in four places. b2: [Hence,] ضَيَّفْتُهُ signifies also (assumed tropical:) I protected him, or defended him, from him who sought, or pursued, him: (Msb:) (tropical:) I rendered him safe, secure, or free from fear; and became at peace with him; thus used metaphorically. (TA.) 3 ضايفهُ [app. signifies He straitened him: (see 6:) or, perhaps, he became his guest; like ضَافَهُ, &c]. b2: [Hence one says,] ضايفهُ الهَمُّ (tropical:) [Anxiety straitened him: or, perhaps, befell him; like ضَافَهُ]. (TA.) b3: [And ضايفهُ, inf. n. مُضَايَفَةٌ, signifies also It was, or became, correlative to it; as, for instance, fathership to sonship. See also the next paragraph.]4 اضاف, intrans.: see 1, in three places. b2: Also, said of a man, He ran, and hastened, made haste, or sped, (Ibn-'Abbád, O, K,) and fled, or turned away and fled: (K:) and said of a dog as meaning he ran away, or fled. (TA in art. جبن.) b3: And اضاف عَلَى الشَّىْءِ i. q. أَشْرَفَ عَلَيْهِ [He looked upon, or viewed, the thing from above: or he was, or became, on the brink, or verge, or at the point, of the thing: &c.]. (O, K, * TA.) b4: تُضِيفُ إِلَى صَوْتِ الفَحْلِ, said of a she-camel, means She hears with desire of going to him the voice, or sound, of the stallion. (M.) b5: and الإِضَافَةُ and ↓ التَّضَايُفُ signify Correlation, or reciprocal relation, so that one of the two cannot be conceived in the mind without the other; as in the case of الأُبُوَّةُ and البُنُوَّةُ [i. e. fathership and sonship]. (KT. [See also 3.]) A2: اضافهُ إِلَيْهِ He made it to incline towards it; (S, M, * O, Msb, K; *) namely, a thing (S, O) to a thing. (S, O, Msb.) He made it to lean, rest, or stay itself, against it, or upon it. (M, TA.) You say, اضاف ظَهْرَهُ إِلَى الحَائِطِ He leaned his back against the wall. (MA.) And اضاف إِلَيْهِ أَمْرًا (tropical:) He rested, or stayed, upon him an affair, and desired him to do what would suffice. (TA.) b2: and He made him to have recourse to it, or to betake himself to it for refuge. (S, O, K.) b3: And He adjoined it to it. (Msb.) b4: And hence الإِضَافَةُ as a conventional term of the grammarians; because the first [of two nouns in the case to which it applies] is adjoined to the second: (Msb:) [for] إِضَافَةُ الاِسْمِ إِلَى الاِسْمِ is [The prefixing the noun to the noun so that the former governs the latter in the gen. case] as when you say غُلَامُ زَيْدٍ; in which instance, غلام is termed ↓ مُضَافٌ, and زيد is termed إِلَيْهِ ↓ مُضَافٌ: and this is done for the purpose of particularizing or appropriating, and of making known or definite: therefore the إِضَافَة of a thing to itself [i. e. the prefixing a noun in this manner to one identical therewith in meaning] is not allowable, because a thing does not make known, or definite, itself; (S;) unless by an ellipsis, as when you say حَقُّ اليَقِينِ for حَقُّ الشَّىْءِ اليَقِينِ; or, accord. to Fr, the Arabs used to do so because of the difference of the two words themselves. (S voce جَامِعٌ.) [الإِضَافَةُ is also often used as meaning The state of being prefixed in the manner explained above; or the connection of a noun so prefixed with its complement. The various kinds of إِضَافَة are sufficiently explained in the grammars of De Sacy and others: they are not proper subjects of a lexicon, though much is said respecting them in the O, and more in the Msb. b5: Hence also, بِالإِضَافَةِ إِلَى كَذَا meaning In comparison with (lit. to), or in relation to, (like بِالنِّسْبَةِ إِلَى,) such a thing; as though in juxtaposition to it: a phrase of frequent occurrence: see an ex. in Bd ii. 6.] b6: أَضَفْتُهُ (inf. n. إِضَافَةٌ, Msb) and ↓ ضَيَّفْتُهُ (inf. n. تَضْيِيفٌ, O) both signify the same, (S, M, O, Msb, K,) from الضِّيَافَةُ; (O;) i. e. both signify I made him a guest, or lodged him, or gave him refuge or asylum, syn. أَنْزَلْتُهُ, (S, M, Msb,) with me, as a ضَيْف [or guest], (S,) and entertained him: (S, M, Msb:) أَضَافُوهُ and ↓ ضَيَّفُوهُ both signify أَنْزَلُوهُ: (Mgh:) accord. to Th, أَضَفْتُهُ signifies I lodged him at my abode as a ضَيْف: and I gave him (i. e. one in fear) protection, or refuge or asylum: (Msb:) and ↓ ضَيَّفْتُهُ is also expl. as meaning I fed him: and ↓ ضيّفهُ as meaning he made him to be in the condition of أَضْيَاف [or guests]. (TA.) 5 تَضَيَّفَ intrans.: see 1, first and second sentences. b2: تَضَيُّفٌ signifies also The being collected together. (KL, from the Mj.) b3: And The being a تَابِع [or follower, &c.]. (Id.) A2: As trans.: see 1, latter half, in four places.6 تَضَاْيَفَ see 4.

A2: تضايف as said of a valley, [from ضِيفٌ “ a side,”] It became narrow; syn. تَضَايَقَ. (S, M, O.) تَضَايَفْنَ عَلَيْهِ, a phrase used by a poet [describing camels following an old camel], They became near to him, (S, M, O,) by his side. (S, M.) And you say, تضايفهُ القَوْمُ The people, or party, became on both sides of him (بِضِيفَيْهِ). (TA.) And تَضَايفُه السَّبُعَانِ The two beasts of prey hemmed him in on both sides. (TA.) and تَضَايَفَتِ الكِلَابُ الصَّيْدَ and تَضَايَفَتْ عَلَيْهِ [The dogs hemmed in the object of the chase on both sides, or round about]. (TA.) [In the TA, all these are said to be tropical; but why, I see not.]7 انضاف إِلَيْهِ signifies He, or it, became joined, or adjoined, or added, to him, or it: and he joined himself to him: but is perhaps postclassical.]10 إِسْتَضْيَفَ see 1, last sentence. b2: You say also اِسْتَضَافَنِى, meaning He desired me, or asked me, to grant him protection, or refuge. (Msb.) and استضاف فُلَانٌ إِلَى فُلَانٍ Such a one had recourse, or betook himself, to such a one for protection, or refuge. (IAar, M.) ضَيْفٌ A guest: and guests: (MA:) so called because adjoined to the family and fed with them: (Ham p. 124:) it is applied to one, and to a pl. number, (S, M, MA, O, Msb, K,) and to a male and to a female, (S, O, Msb, K,) because it is originally an inf. n.: (MA, Msb:) [as a sing.,] i. q. ↓ مُضَيَّفٌ, (M,) which is syn. with نَزِيلٌ: (TA:) and applied to a pl. number, it may be pl. [or rather a quasi-pl. n.] of ↓ ضَائِفٌ, which is syn. with نَازِلٌ; thus being of the class of زَوْزٌ and صَوْمٌ: (M:) and it is also pluralized, having for its pls. أَضْيَافٌ and ضِيفَانٌ (S, M, MA, O, Msb, K) and ضُيُوفٌ (S, M, MA, O, K) and ضِيَافٌ, (MA, TA,) the first of which is properly a pl. of pauc., but is also used as a pl. of mult.: (M:) and a female is termed ضَيْفَةٌ as well as ضَيْفٌ: (S, M, O, Msb, K:) El-Ba'eeth says, لَقًى حَمَلَتْهُ أُمُّهُ وَهْىَ ضَيْفَةٌ [A castaway with whom his mother became pregnant while she was a guest]: (S, M, O:) or, accord. to AHeyth, the meaning here is that which follows. (O.) b2: ضَيْفَةٌ applied to a woman signifies also Menstruating: (O, K:) so says AHeyth with reference to the citation above from El-Ba'eeth. (O.) ضِيفٌ The side (T, S, M, O, K) of a valley (T, M) and of a mountain (M) [&c.: see 6]: and, as metaphorically used by an anonymous poet, of the ذَكَر: (M:) and ↓ مَضَايِفُ signifies the sides of a valley. (TA.) b2: And one says, فُلَانٌ فِى ضِيفِ فُلَانٍ, meaning Such a one is in the vicinage, or quarter, of such a one. (M.) ضَيْفَنٌ One who comes with a guest: (S, O:) or who so comes intruding without invitation: (K:) or one who follows a guest: derived from ضَيْفٌ, accord. to Sb; but said by Az to belong to art. ضفن: (M:) [accord. to J and Sgh] the ن is augmentative: the pl. is ضَيَافِنُ. (S, O.) ضِيَافَةٌ an inf. n. of ضِفْتُهُ in the first of the senses assigned to the latter above. (S, M, O, K.) b2: [And] a subst. from أَضَفْتُهُ and ضَيَّفْتُهُ [as such signifying The entertainment of a guest or guests; i. e. the act of entertaining: and an entertainment as meaning a repast, given to a guest or guests; a banquet, or feast]. (Msb.) [Hence, دَارُ الضِّيَافَةِ The house of entertainment of guests.]

ضَائِفٌ A man alighting as a guest; syn. نَازِلٌ: (M, TA:) see ضَيْفٌ: its [proper] pl. is ضُيَّفٌ. (TA.) مُضَافٌ; and مُضَافٌ إِلَيْهِ: see 4. b2: The former signifies also (tropical:) One who is made an adjunct, or adherent, to a people, or party, (S, M, O, K, TA,) and made to incline to them, (M,) not being of them. (M, TA.) One says, مَا هُوَ إِلَّا مُضَافٌ (tropical:) [He is none other than an adjunct, or adherent]. (TA.) b3: And (tropical:) One whose origin, or lineage, or parentage, is suspected; or who makes a claim to relationship not having it: (O, K, TA:) and (K) whose origin, or relationship, is referred to a people, or party, of whom he is not a member. (O, K, TA.) b4: And One who is constrained to betake himself to a place of refuge, (M, O, K, TA,) to a narrow, or confined, place, and who is burdened with evil: (TA:) El-Bureyk ElHudhalee says, وَيَحْمِى المُضَافَ إِذَا مَا دَعَا [And he protects him who is constrained to betake himself to a place of refuge, when he calls for aid]. (M.) And ↓ مُسْتَضَافٌ signifies the same as مُضَافٌ [app. in the last of the senses expl. above]: so says IB; and he cites the saying of Jowwás Ibn-Heiyán El-Azdee, عِ وَأَحْمِى المُسْتَضَافَا ↓ وَلَقَدْ أَقْدَمُ فِى الرَّوٌ [app. meaning And verily I advance boldly in the case of fear, and I protect him who is constrained to betake himself to a place of refuge]. (TA.) [See also مَضُوفٌ.] b5: Also One who is beset, hemmed in, or encompassed, in war, or battle: (S, O, K: said in the TA to be tropical:) or one falling among the horsemen and men of valour, having in him no strength. (M.) [See, again, مَضُوفٌ.] b6: And One in a state of fear. (TA.) مَضُوفٌ Beset by distress of mind: (TA:) [accord. to Freytag, as from the Deewán of the Hudhalees, constrained to seek refuge: (see also مُضَافٌ:)] it occurs in the saying of the Hudhalee, أَنْتَ تُجِيبُ دَعْوَةَ المَضُوفِ [Thou answerest the prayer, or call, of him who is beset &c.]; and is formed after the manner of بُوعَ for بِيعَ. (M, TA.) مَضِيفٌ a dial. var. of مَصِيفٌ [q. v.]. (TA.) [ISd says that] مَضِيفًا occurring in a verse of Aboo-Dhu-eyb [as some relate it], cited voce كَرَبَةٌ, [where the reading of مَصِيفًا is given,] is for ضَائِفًا, meaning Turning aside; crooked. (M.) مُضِيفٌ Fleeing; or turning away and fleeing. (Ibn-'Abbád, O. [See also its verb.]) مُضَافَةٌ Hardship, or difficulty, or distress. (TA.) b2: See also the next paragraph.

مَضُوفَةٌ, an anomalous word, by rule مَضِيفَةٌ, (Kh, Sb, TA in art. ضوف,) Anxiety; and want, or a want; (O and K in that art.;) and ↓ مَضِيفَةٌ and ↓ مُضِيفَةٌ signify the same; (O in that art. and in art. ضيف;) or these two signify anxiety, and grief: (K in this art.:) or مَضُوفَةٌ signifies an affair, or event, that is feared, or of which one is cautious; (S and M in this art.;) thus accord. to As; and ↓ مَضِيفَةٌ and ↓ مُضَافَةٌ signify the same. (S, L, TA.) مَضِيفَةٌ and مُضِيفَةٌ: see both in the next preceding paragraph; the former in two places.

مَضْيَفَةٌ, of the measure مَفْعَلَةٌ, A place of ضِيَافَة [i. e. entertainment of a guest or guests: pl. مَضَايِفُ]. (TA.) مُضَيَّفٌ: see ضَيفٌ.

مُضَيِّفٌ The master of an abode in which guests are entertained; as also ↓ مَضَايِفِىٌّ. (TA.) مِضْيَافٌ [One who often entertains guests]. (Har p. 579.) مَضَايِفُ [pl. of مَضْيَفَةٌ: b2: and also of a sing. not mentioned]: see ضِيفٌ.

مَضَايِفِىٌّ [from مَضَايِفُ pl. of مَضْيَفَةٌ]: see مُضَيِّفٌ.

إِسْمَآءٌ مُتَضَايِفَةٌ Correlative nouns; i. e. nouns significant of the existence of persons, or things, whereof the existence of one necessarily indicates the existence of another; as أَبٌ and اِبْنٌ [father and son]. (Er-Rághib, TA.) مُسْتَضَافٌ: see مُضَافٌ.

مُسْتَضِيفٌ [act. part. n. of 10, q. v.:] Asking, or calling, for aid, or succour. (Ibn-'Abbád, O, K.)

ضيف
} الضَّيْفُ يكونُ للواحِدِ والجَمِيعِ كعَدْلٍ وخَصْمٍ، قَالَ الله تَعَالَى: إِنَّ هؤُلاءِ {ضَيْفِي فَلَا تَفْضَحُونِ هَكَذَا ذَكَرُوه على أَنَّ} ضَيْفاً قد يَجُوزُ أَن يكونَ ههُنا جمعَ {ضائِفٍ الَّذِي هُوَ النّازِلُ، فَيكون من بَاب زَوْرٍ وصَوْمٍ، فافْهَمْ وَقد يُجْمَعُ على} أَضْيافٍ، {وضُيُوفٍ،} وضِيفانٍ قَالَ رُؤْبَةُ: فإِنْ تُضِئْ نارَكَ للعَوافِي لَا يَغْشَها جارِي وَلَا {- أَضْيافِي هَذا التَّغانِي عنكَ والتَّكافِي وَقَالَ آخر: جَفْؤُكَ ذَا قِدْرِك} للضِّيفانِ جَفْأً على الرُّغْفانِ فِي الجِفانِ وَهِي {ضَيْفٌ،} وضِيْفَةٌ قَالَ البَعِيثُ:
(لَقىً حَمَلَتْه أُمُّه وَهِي {ضَيْفَةٌ ... فجاءَتْ بَيْتنٍ} للضِّيافَةِ أَرْشَمَا) هَكَذَا أَنشده الجَوْهَرِيُّ، وحَرَّفَهُ أَبُو عُبَيْدَةَ، فعَزاه إِلى جَريرٍ، والرّوايَةُ: فجاءَتْ بنَزٍّ للنَّزالَةِ أَرْشَمَا ويُرْوى: مِنْ نُزالَةِ أَرْشَما: أَي من ماءِ عبدٍ بِهِ رُشُومٌ وخُطوطٌ، وَمعنى البَيْتِ: أَي {ضافَتْ قَوْماً، فحَبِلَتْ فِي غير دارِ أَهْلِها. وَقَالَ أَبو الهَيْثَمِ: أَراد} بالضَّيْفَةِ هُنَا أَنّها حَمَلَتْه وَهِي حائِضٌ، يُقَال ضافَتْ {تَضِيفُ: إِذا حاضَتْ لأَنّها مالَتْ من الطُّهْرِ إِلَى الحَيْضِ وَهِي ضَيْفَةٌ: حائِضٌ.} وضِفْتُه بالكسرِ {أَضِيفُه} ضَيْفاً {وضِيافَةً، بالكسرِ: أَي نَزَلْتُ بِهِ وصِرْتُ لَهُ ضَيْفاً، وأَنْشَدَ ابنُ بَرِّيٍّ للقُطامِيِّ:
(تَحَيَّزَ عنِّي خَشْيَة أَنْ} أَضِيفَها ... كَمَا انْحازَت الأَفْعَى مَخافَةَ ضارِبِ)
وَفِي حَدِيثِ عائِشَةَ رَضِي الله عَنْهَا: ضافَها {ضَيْفٌ فأَمَرتْ لَهُ بمِلْحَفَةٍ صَفْراءَ.} كتَضَيَّفْتُه وَمِنْه حديثُ النَّهْدِيّ: {تَضَيَّفْتُ أَبا هُرَيْرَةَ سَبْعاً، وَقَالَ الفَرَزْدَقُ:
(وَجَدْتَ الثَّرَى فِينَا إِذا الْتُمِسَ الثَّرَى ... ومَنْ هُوَ يَرْجُو فَضْلَهُ} المُتَضَيِّفُ)
هَكَذَا أَنْشَدَه الجَوْهَرِيُّ ويروى:
(ومِنّا خَطِيبٌ لَا يُعابُ وقائِلٌ ... ومَنْ هُو. الخ)

وَفِي اللِّسان {تَضَيَّفْتُه: سَأَلتُهُ أَنْ} - يُضِيفَنِي، وأتيته ضَيْفاً، قَالَ الأَعْشَى: (تَضَيَّفْتُه يَوْمًا فأَكْرَمَ مَقْعَدي ... وأَصْفَدَنِي على الزَّمَانَةِ قائِدَا)
{والضَّيْفُ: فَرَسٌ كَانَ لبَنِي تَغْلِبَ من نِسْلِ الحَرُونِ قَالَ مُقاتِلُ بنُ حُنَيٍّ: مُقابَلٌ} للضَّيْفِ والحَرونِ مَحْضٌ وليسَ المَحْضُ كالهَجِينِ والضَّيْفُ: عَلَمٌ من أَعلامِ الأَناسِيّ. وَقَالَ أَبُو زيدٍ: الضِّيفُ بالكَسْرِ: الجَنْبُ. وأَبُو عَبْدِ اللهِ مُحَمَّدُ بنُ عَبْد المَلِكِ بنِ {ضَيْفُونٍ، كسَحَنُونٍ الرُّصافِيّ، من رُصافَةِ قُرْطُبَةَ رَوَى عَن أَبِي سَعِيدٍ بنِ الأَعْرابِيّ وغَيْرِه، وضَيْفُون: فِي أَعلامِ المَغارِبةِ كثيرٌ.} والمَضِيفَة بفَتحِ المِيمِ ويُضَمُّ: الهَمُّ والحُزْنُ هُنَا ذَكَره الجوهرِيُّ على الصَّوابِ، ونَقَل عَن الأَصْمَعِي قَالَ: وَمِنْه {المَضُوفَةُ: وَهُوَ الأَمرُ يُشْفَقُ مِنْهُ، وأَنْشَدَ لأَبِي جُنْدَبٍ الهُذَلِيِّ:
(وكُنْتُ إِذا جارِي دَعَا} لمَضُوفَةٍ ... أَشَمِّرُ حتّى يَنْصُفَ السّاقَ مِئْزَرِي)
ثمَّ قالَ: قَالَ أَبو سَعِيدٍ: هَذَا البَيْتُ يُرْوَى على ثَلاثِةِ أَوجهٍ، على: المَضَوفَة والمَضِيفَة {والمُضافَة. قُلتُ: والأَخِيرُ عَلَى أَنَّه مَصْدَرٌ بمَعْنَى الإِضافَةِ، كالكَرَمِ بمعنَى الإِكْرامِ، ثمَّ تَصِفُ بالمَصْدرِ، فتَأَمَّلْ ذَلِك.} والضَّيْفَنُ: الَّذي يَجِيءُ مَعَ الضَّيْفِ، كَمَا فِي الصِّحاحِ، وزادَ غيرُه مُتَطَفِّلاً أَي من غيرِ دَعْوَةٍ، قَالَ الجَوْهَرِيُّ: والنُّون زائدةٌ، وَهُوَ فَعْلَن، وليسَ بفَعْيَلٍ، قَالَ الشاعِرُ: إِذا جاءَ ضَيْفٌ جاءَ {للضَّيْفِ} ضَيْفَنٌ فأَوْدَى بِما تُقْرَى {الضُّيُوفُ} الضّيافِنُ وجَعَلَه سِيبَوَيْهِ من ضفن وسيأْتي ذِكْرُه. {وضافَ إِلَيْهِ: مالَ ودَنَا، وَكَذَا} ضافَ السَّهْمُ عَن الهَدَفِ: إِذا عَدَل عَنهُ، مثل صافَ. {وضافَت الشّمسُ} تَضِيفُ: دَنَت للغُرُوبِ، وقَرُبَتْ، {كَتَضَّيفَ،} وضَيَّفَ. وَفِي الصِّحاح: {تَضَيَّفَتِ الشَّمْسُ: مالَتْ للغُروبِ، وَكَذَلِكَ ضافَتْ} وضَيَّفَتْ، وَمِنْه الحَدِيثُ: نَهَى رسولُ الله صلّى الله عَلَيْهِ وَسلم عَن الصّلاةِ إِذا تَضَيَّفَت الشَّمْسُ للغُرُوبِ.
{وأَضَفْتُه إِليه: أَمَلْتُه قَالَ امرُؤُ القَيْسِ:
(فَلَمّا دَخَلْناهُ} أَضَفْنا ظُهُورَنَا ... إِلى كُلِّ حارِيِّ جَدِيدٍ مُشَطَّبِ)
ويُقالُ: {أَضافَ إِليهِ أَمْراً: أَي أَسْنَدَهُ واسْتَكْفاهُ، وفلانٌ} أُضِيفَتْ إليهِ الأُمورُ، وَهُوَ مجَاز، وكُلُّ مَا أُمِيلَ إِلى شَيءٍ وأُسْنِد إِليهِ فَقَدْ {أُضِيفَ، وَفِي الحَدِيثِ:} مُضِيفٌ ظَهْرَهُ إِلَى القُبَّةِ. والنَّحْوِيُّون) يُسَمُّونَ الباءَ حرفَ {الإِضافَةِ، وَذَلِكَ أَنَّك إِذا قُلْتَ: مررتُ بزَيْدٍ، فقد} أَضَفْتَ مُرُورَك إِلى زَيْدٍ بالباءِ. وَفِي الصِّحاح: {إِضافَةُ الاسْمِ إِلَى الاسْمِ كقولِكَ: غُلامُ زَيْدٍ، فالغُلامُ:} مُضافٌ، زيدٌ: مُضافٌ إِليه، والغَرَض {بالإِضافَةِ التَّخْصِيصُ والتَّعْرِيفُ، وَلِهَذَا لَا يجوزُ أَنْ} يُضافَ الشيءُ إِلَى نَفْسِهِ لأَنَّه لَا يُعَرِّفُ نفْسَه، فَلَو عَرَّفَها لما احْتِيجَ إِلى الإِضافَةِ. وَفِي العُبابِ: إِضافَةُ الاسْمِ إِلى الاسْمِ على ضَرْبَيْن: مَعْنَوِيَّةٌ ولَفْظِيَّةٌ: فالمَعْنَوِيَّةُ: مَا أَفادَتْ تَعْرِيفاً، كقولِكَ دارُ عَمْروٍ، أَو تَخْصِيصاً،كَقَوْلِك: غُلامُ رَجُلٍ، وَلَا تَخْلُو فِي الأَمْرِ العامِّ من أَنْ تكونَ بمَعْنى اللاّم، كَقَوْلِكَ: مالُ زَيْدٍ، أَو بمَعْنى مِنْ، كقولِكَ: خاتَمُ فِضَّةٍ. واللَّفْظِيَّةُ: أَن {تُضافَ الصِّفَةُ إِلى مَفْعولِها فِي قَوْلك: هُوَ ضارِبُ زِيْدٍ، وراكبُ فَرَسٍ، بِمَعْنى ضارِبٌ زَيْداً وراكبٌ فَرَساً، أَو إِلى فاعِلِها، كَقَوْلِك: زَيْدٌ حَسَنُ الوَجْهِ، بِمَعْنى حَسُنَ وَجْهُهُ، وَلَا تُفِيدُ إِلا تَخْفِيفاً فِي اللَّفْظِ، والمَعْنَى كَمَا هُوَ قَبْلَ الإِضافَةِ، ولاسْتِواءِ الحالَيْنِ وُصِفَتْ النَّكِرَةُ بِهَذِهِ الصِّفَةِ مُضافةً، كَمَا وُصِفَتْ بهَا مَفْصُولَةً فِي قَوْلك: مَرَرْتُ برَجُلٍ حَسَنِ الوَجْهِ، وبِرَجُلٍ ضارِبِ أَخِيه، ثُمّ ذَكَرَ مَا نَقَلَه الجَوْهَرِيُّ، وَهُوَ قولُه: والغَرَضُ بالإِضافَةِ إِلى آخر العِبارةِ. (و) } أَضَفْتُهُ من {الضِّيافَةِ أَيضاً: مثل} ضَيَّفْتُهُ كِلَاهُمَا بِمَعْنى واحدٍ، قَالَه أَبو الهَيْثَمِ، وَفِي التَّنْزِيل: فأَبَوا أَنْ {يُضَيِّفُوهُما وأَنشَدَ ثعلبٌ لأَسْماءَ بنِ خارِجَةَ الفَزَارِيِّ يصفُ الذِّئبَ:
(وَرَأَيْتُ حَقّاً أَنْ} أُضَيِّفَهُ ... إِذْ رامَ سِلْمِي واتَّقَى حَرْبِي)
اسْتَعارَ لَهُ {التَّضْيِيفَ، وإِنَّما يُريدُ أَنّه أَمَّنَه وسالَمَه. وَقَالَ شَمِرٌ: سمِعْتُ رجاءَ بنَ سَلَمَةَ الكُوفِيَّ يَقُول: ضَيَّفْتُه: إِذا أَطْعَمْتَه، قَالَ:} والتَّضْيِيفُ: الإِطْعامُ، قَالَ أَبو الهَيْثَمِ: وقولُه عز وَجل: فأَبَوْا أَنْ يُضَيِّفُوهُما قَالَ سألوهم الْإِضَافَة فَلم يَفْعَلُوا وَلَو قُرِئت أَن {يُضَيِّفُوهُمَا كَانَ صَواباً. (و) } أَضَفْتُه إِليه: أَلْجَأْتُه وَمِنْه! المُضافُ فِي الحَرْبِ، كَمَا سَيَأْتي. وأَضَفْتُ مِنْهُ: أَشْفَقْتُ وحَذِرْتُ نَقَلَه الجَوْهَرِيُّ، زادَ الزَّمَخْشَرِيُّ حَذَرَ المُحاط بِهِ، وَهُوَ مجازٌ، وأَنشد للنّابِغَةِ الجَعْدِيّ: (أَقامَتْ ثَلاثاً بينَ يُوْمٍ ولَيْلَةٍ ... وكانَ النَّكِيرُ أَن {تُضِيفَ وتَجْأَرَا)
وإِنّما غَلَّبَ التَّأْنِيثَ لأَنّه لم يَذْكُر الأَيّامَ، يُقال: أَقَمْتُ عِنْده ثَلاثاً بينَ يَوْمٍ وليلةٍ، غَلَّبُوا التّأْنِيثَ.
(و) } أَضَفْتُ: عَدَوْتُ، وأَسْرَعْتُ، وفَرَرْتُ عَن ابنِ عَبّادٍ، وَهُوَ {المُضِيفُ للفارِّ. وأَضَفْتُ على الشّيءِ: أَشْرَفْتُ قَالَه العُزيْزِيُّ. وَمن المَجازِ: هُوَ يَأْخُذُ بيَدِ المُضافِ وَهُوَ فِي الحَرْبِ: مَنْ أُحِيطَ بهِ نَقله الجَوْهَرِيُّ، وَهُوَ مِنْ} أَضَفْتُهُ إِليه: إِذا أَلْجَأْتَه، وأَنشد لطَرَفَةَ:) وَكَرِّي إِذا نادَى المُضافُ مُحَنَّباً كسِيدِ الغَضَى نَبَّهْتَه المُتَوَرِّدِ وَقَالَ غيرُه: المُضافُ: هُوَ الواقِعُ بينَ الخَيْلِ والأَبْطالِ، وليسَ بهِ قُوَّةٌ. وَمن المَجازِ: مَا هُوَ إِلا {مُضافٌ، وَهُوَ: المُلْزَقُ بالقَوْمِ وَلَيْسَ مِنْهُمْ. وَكَذَلِكَ: الدَّعِيُّ بغيرِ نَسَبٍ. وَكَذَلِكَ المُسْنَدُ إِلى مَنْ لَيْسَ مِنْهُم والمُضاف أَيضاً: المُلْجَأُ المُحْرَجُ المُثْقَلُ بالشّرِّ، قَالَ البُرَيْقُ الهُذَلِيُّ:
(ويَحْمِي المُضافَ إِذا مَا دَعَا ... إِذا مَا دَعَا اللِّمَّةَ الفَيْلَمُ)
} والمُسْتَضِيفُ: المُسْتَغِيثُ نَقَلضه ابنُ عَبّادٍ. وقالَ ابنُ الأَعرابيِّ: {اسْتَضافَ من فُلانٍ إِلى فُلانٍ: إِذا لَجَأَ إِليه، وأَنْشَدَ:
(ومارَسَنِي الشَّيْبُ عَن لِمَّتِيِ ... فأَصْبَحْتُ عَن حَقِّهِ} مُسْتَضِفا) وَمِمَّا يُسْتَدْرَكُ عَلَيْهِ: {ضَيَّفَهُ: أَنْزَلَه مَنْزِلَةَ} الأَضْيافِ. {والمُضَيِّفُ، كمُحَدِّثُ: صاحبُ المَنْزِلِ، والنَّزِيلُ: مُضَيَّفٌ، كمُعَظَّمٍ.} والضَّائِفُ: النازِلُ، والجَمْعُ {ضَيْفٌ.} والمَضْيَفَةُ، مَفْعَلَةٌ: موضعُ الضِّيافَةِ، وصاحِبُها {- المَضايِفِيُّ، حِجازِيَّة.} واسْتَضافَهُ: طَلَب إِليه الضِّيَافَةَ، قَالَ أَبو خِراشٍ: يَطِيرُ إِذا الشَّعْراءُ {ضافَتْ بحَلْبِهِ وأَضافَ إِليه: مالَ ودَنَا، قالَ ساعِدَهُ بنُ جُؤَيَّةَ يَصِفُ سَحاباً:
(حتَّى} أَضافَ إِلى وادٍ ضَفادِعُه ... غَرْقَى رُدَافَى تَرَاها تَشْتَكِي النَّشَجَا)
{- وضافَنِي الهَمُّ: نَزَلَ بِي، قالَ الرّاعِي:
(أَخُلَيْدُ إِنَّ أَباكَ ضافَ وِسادَةُ ... هَمّانِ باتَا جَنْبَةً ودَخِيلاَ)
: أَي باتَ أَحَدُ الهَمَّيْنِ جَنْبَه، وباتَ الآخَرُ داخِلَ جَوْفِه.} والمَضِيفُ: المَضِيقُ، لغةٌ فِي الصّاد، وَقد تَقَدَّم. {والمَضُوفُ: المُحاطُ بِهِ الكَرْبُ، وَمِنْه قَوْلُ الهُذَلِيِّ: أَنْتَ تُجِيبُ دَعْوَةَ} المَضُوفِ بُنِيَ عَلَى لُغَةِ مَنْ قالَ فِي بِيعَ: بُوعَ. ويُقال: هؤُلاءِ {- ضِيافِي، بالكسرِ: جَمْعُ ضَيْف، وَمِنْه قَوْلُ جَوّاسِ:
(ثُمّ قَدْ يَحْمَدُنِي الضَّيْ ... فُ إِذا ذَمَّ} الضِّيافا)
قالَ ابنُ بَرِّي: {والمُسْتَضافُ أَيضاً بِمَعْنى المُضافِ، قَالَ جَوّاسُ بنُ حَيّان الأَزْدِيّ:
(ولَقَدْ أُقْدِمُ فِي الرَّوْ ... عِ وأَحْمي} المُسْتَضافَا) {والمُضافَةُ: الشِّدَّةُ.} وضَافَ الرَّجُلُ، {وأَضافَ: خافَ. وأَضافَ مِنْه، وضَافَ: إِذا أَشْفَقَ مِنْهُ، وَفِي) حَدِيثِ عليٍّ رضِيَ الله عَنهُ: أضنّ ابنَ الكَوّاءِ وقَيْسَ بنَ عَبّادٍ جاءاه فقالاَ لَهُ: أَتَيْناكَ} مُضافَيْنِ مُثْقَلَيْنِ أَي: خائِفَيْنِ. {ومَضائِفُ الوادِي: أَحْناؤُه.} والضِّيفُ: جانِبُ الْجَبَل والوادي وَفِي التَّهْذِيب جَانب الْوَادي. واسْتَعارَ بعضُ الأَغْفالِ {الضِّيفَ للذَّكَرِ، فَقَالَ: حَتَّى إِذا وَرَّكْتُ مِنْ أُيَيْرِي سَوادَ} ضِيفَيْهِ إِلى القُصَيْرِ {وتَضايَفَ الوَادِي: تَضايَقَ، نَقله الجَوْهَرِيُّ، وأَنْشَدَ: يَتْبَعْنَ عَوْداً يَشْتكِي الأَظَلاَّ إِذا} تَضايَفْنَ عَلَيْهِ انْسَلاَّ أَي: إِذا صِرْنَ قَرِيباً مِنْهُ إِلى جَنْبِه، قالَ: والقافُ فَهِيَ تَصْحِيفٌ. {وتَضايَفَه القَوْمُ: إِذا صارُوا بِضِيفَيْهِ. وتَضايَفَه السَّبُعانِ: تَكَنَّفاهُ.} وتَضايَفَتِ الكِلابُ الصَّيْدَ، وتَضايَفَتْ عليهِ. {وضافَه الهَمُّ، وكلُّ ذلكَ مجازٌ. وناقَةٌ} تُضِيفُ إِلى صَوْتِ الفَحْلِ: أَي إِذا سَمِعَتْه أَرادَتْ أَنْ تَأْتِيَه، قَالَ البُرَيْقُ الهُذَلِيُّ:
(مِن المُدَّعِينَ إِذا نُوكِروا ... تُضِيفُ إِلى صَوْتِه الغَيْلَمُ) وتُسْتَعْمَلُ الإِضافَةُ فِي كَلامِ بعضهِم فِي كُلِّ شيءٍ يَثْبُتُ بثُبُوتِه آخرُ، كالأَبِ والابْنِ والأَخِ والصَّدِيقِ، فإِنَّ كُلَّ ذَلِك يَقْتَضي وُجُودُهُ وُجُودَ آخر، فيُقالُ لهَذِهِ الأَسْماءِ: الأَسْماءُ! المُتضايِفةُ، نَقله الرّاغِبُ.

ضرم

1 ضَرِمَتِ النَّارُ, (S, Msb, K,) aor. ـَ (Msb, K,) inf. n. ضَرَمٌ; (Msb, TA;) and ↓ اضطرمت, and [in an intensive sense] ↓ تضرّمت; (S, Msb, K;) The fire became kindled; or it burned up, burned brightly or fiercely, blazed, or flamed; syn. اِلْتَهَبَت, (S, Msb,) or اِشْتَعَلَت. (K.) b2: And ضَرِمَ الشَّىْءُ The thing was, or became, intensely hot. (S, K. *) b3: And ضَرِمَتِ الحَرْبُ, and ↓ اضطرمت, and [in an intensive sense] ↓ تضرّمت, (assumed tropical:) The war was, or became, kindled; or it burned fiercely, or raged. (TA.) b4: And ضَرِمَ, (S, Msb, K,) inf. n. as above, (Msb,) said of a man, (S, Msb,) (tropical:) He was, or became, vehemently hungry: (S, Msb, K, TA:) or he burned with hunger: said by Z to be tropical: (TA:) and so جُوعًا ↓ تضرّم, syn. تَحَرَّقَ. (TA in art. حرق.) And one says of him who is vehemently hungry, ضَرِمَ شَذَاهُ (assumed tropical:) [lit. His flies have become vehemently hungry, or burning with hunger]. (S in art. شذو.) b5: And ضَرِمَ فِى الطَّعَامِ, (K,) inf. n. as above, (TA,) (tropical:) He applied himself to the eating of the food vigorously, or with energy, not pushing away aught thereof. (K, TA.) b6: And ضَرِمَ عَلَيْهِ (Msb, * K) (tropical:) His anger became violent [against him]: (Msb:) or he burned with anger against him; as also عليه ↓ تضرّم; (K;) or the latter signifies he became angered against him: (S, TA:) and عليه ↓ اضطرم he was, or became, angry with him. (TA.) b7: And ضَرِمَ said of a horse, (tropical:) He ran vehemently [or ardently]: and they say also ضَرِمَ الرَّقَاق, [or perhaps correctly ضَرِمَ فِى الرَّقَاقِ,] meaning (tropical:) He ran vehemently in a tract of soft ground: (TA:) and جَرْيُهُ ↓ اضطرم (assumed tropical:) [His running was, or became, vehement, or ardent,] is likewise said of a horse. (As, S * and K * in art. مج.) 2 ضَرَّمَ see the next paragraph.4 اضرم النَّارَ, (S, Msb, K,) inf. n. إِضْرَامٌ; (Msb;) and ↓ ضَرَّمَهَا, (S, K,) but this is with teshdeed to denote intensiveness [of the signification]; (S;) and ↓ استضرمها, (K,) in which the prefix is not meant to denote demand; (TA;) He kindled the fire; or made it to burn up, burn brightly or fiercely, blaze, or flame; (S, Msb, K;) syn. أَوْقَدَهَا, (K,) or أَشْعَلَهَا. (S in art. شعل.) 5 تَضَرَّمَ see 1, in four places.8 إِضْتَرَمَ see 1, in four places. b2: One says also, اضطرم المَشِيبُ (tropical:) Whiteness of the hair became glistening (اِشْتَعَلَ, K, TA) and much in degree. (TA.) b3: And اضطرم الشَّرُّ بَيْنَهُمْ (assumed tropical:) Evil became excited among them. (TA.) b4: [And اضطرم is said of a stallion-camel meaning (assumed tropical:) He was, or became, excited by lust, or by vehement lust: see its part. n., below.]10 إِسْتَضْرَمَ see 4.

ضِرْمٌ and ضُرْمٌ, K, TA,) the former of which is that commonly known, (TA,) A species of tree or plant (شَجَر) of sweet odour, (K, TA,) found in the mountains of Et-Táïf and El-Yemen, (TA,) the fruit of which is like the acorn, and the flower like that of the [species of marjoram called] سَعْتَر, (K, TA,) fed upon by bees, (TA,) and the honey thereof has an excellent quality, K, TA,) and is called عَسَلُ الضُِّرْمَةِ: (TA: [ضُِرْمَةٌ being the n. un.:]) or it is what is called in the ancient Greek language أُسْطُوخُودُوس [app. a mode of writing soixa/dos, gen. of soixas; for it is applied in the present day to stœchas, commonly called French lavender]. (K, TA.) ضَرَمٌ: see ضَرَمَةٌ, in two places: b2: and ضِرَامٌ.

ضَرِمٌ [part. n. of 1: Becoming kindled; &c. b2: And hence, (tropical:) Burning with hunger; or] vehemently hungry; (Msb;) [or simply] hungering, or hungry: (S, K:) or [burning with anger; or] violently angry. (Msb.) b3: And (assumed tropical:) A beast of prey in a state of excitement by lust. (TA.) b4: And (tropical:) A horse that runs vehemently [or ardently]; (S, K, TA;) and so ضَرِمُ العَدْوِ. (TA.) b5: and (assumed tropical:) The young one of the eagle. (S, K.) ضَرَمَةٌ A palm-branch with its leaves upon it, or a شِيحَة [i. e. plant of one of the species of wormwood called شِيح], having fire [kindled] in its extremity: (S, K:) pl. [or rather coll. gen. n.]

↓ ضَرَمٌ. (S.) [Hence,] one says, مَا بِهَا نَافِخُ ضَرَمَةٍ, [in the CK, ضِرْمَةٍ, and in my MS. copy of the K ضَرْمَةٍ, both of which are wrong, There is not in it (namely, the house, الدَّار,) a blower of a ضَرَمَة,] meaning, (tropical:) anyone. (S, K, TA.) b2: b3: Also A live coal. (K.) b4: And Fire, (K, TA,) itself, as some say; (TA;) or so ↓ ضَرَمٌ, (Ham p. 77, and Har p. 27,) sometimes. (Ham ibid.) ضِرَامٌ [is like the inf. n. ضَرَمٌ used as a simple subst., signifying] A kindling, or burning up, burning brightly or fiercely, blazing, or flaming, of fire, (S, A, TA,) in [the species of high, coarse grass called] حَلْفَآء, and the like thereof: (S, TA:) [and] the blazing, or flaming, of the [plant called] عَرْفَج [q. v.]. (Mgh.) b2: [See also a phrase mentioned voce ضِرَاسٌ.] b3: Also (S) Fragments, or broken pieces, of firewood, (S, K,) in which fire quickly kindles, or burns up, burns brightly or fiercely, blazes, or flames: (S:) or such as is weak and soft (K, TA) thereof: (TA:) such as has [i. e. leaves] no live coals: (K, TA:) pl. of ↓ ضَرَمٌ; which is expl. in the A as meaning slender firewood; (TA;) or which means firewood, and what is thrown into fire [as fuel]: (Har p. 27:) or ضِرَامٌ signifies firewood that has kindled, or burned up, &c.: as also ↓ ضِرَامَةٌ. (K.) ضَرِيمٌ i. q. حَرِيقٌ, (S, A, TA,) [as meaning] Burnt with, or in, fire: (KL:) in the K, the word expl. as signifying حَرِيقٌ is said to be like حَيْدَرٌ, i. e. ↓ ضَيْرَمٌ. (TA.) b2: And (assumed tropical:) Burning in the bowels. (TA.) ضِرْيَمٌ The gum of a certain tree. (K.) ضِرَامَةٌ: see ضِرَامٌ, last explanation.

A2: Also The terebinth-tree. (K.) ضَيْرَمٌ: see ضَرِيمٌ.

مُضْطَرِمٌ (assumed tropical:) A stallion [camel] excited by lust, or by vehement lust. (TA.)