جذل

1 جَذَلَ, (aor.

جَذُلَ, TK,) inf. n. جُذُولٌ, It stood erect, and was firm, (K, TA,) like the جِذْل of a tree. (TA.) And He set himself up as an antagonist to others, in fight. (TA in art. حك.) And said of a chameleon, It became erect; as also ↓ استجذ. (TA.) You say also, ↓ بَاتَ يَسْتَجْذِلُ عَلَى ظَهْرِ دَابَّتِهِ (tropical:) He slept [during the night] erect, without commotion, upon the back of his beast. (TA.) A2: جَذِلَ, (S, K,) aor. ـَ (K,) inf. n. جَذَلٌ, (S,) He was, or became, joyful, glad, or happy; as also ↓ اجتذل. (S, K.) 4 اجذلهُ He made him joyful, glad, or happy. (S, K.) 8 إِجْتَذَلَ see 1.10 إِسْتَجْذَلَ see 1, in two places.

جَذْلٌ: see what next follows, in two places.

جِذْلٌ (S, K) and ↓ جَذْلٌ (K) The trunk, stem, stump, or lower part, (أَصْل) of a tree &c., after the branch or the like has gone; pl. [of pauc.]

أَجْذَالٌ and [of mult.] جِذَالٌ and جُذُولٌ and جُذُولَةٌ, (K,) which last is pl. of جَذْلٌ: (TA:) or a large trunk, or lower portion, of a tree; (S, * K;) pl. أَجْذَالٌ: (S:) and a branch, or piece of wood, like the fruit-stalk of the raceme of a palm-tree. (K.) [Hence,] ↓ عَادَ إِلَى جَذْلِهِ [or جِذْلِهِ] (assumed tropical:) He returned to his original state, or condition. (TA.) b2: Also, the former, A post, or piece of wood, that is set up (S, K) in the place where camels lie down, at their watering-place, (S,) for the mangy camels to rub themselves against it. (S, K. *) Hence, (S, K,) the saying of El-Hobáb Ibn-El-Mundhir, (S,) المُحَكَّكُ ↓ أَنَا جُذَيْلُهَا وَعُذَيْقُهَا المُرَجَّبُ (assumed tropical:) [I am their much-rubbed little rubbing-post, and their propped little palm-tree loaded with fruit, or their honoured little palmtree &c.: see art. رجب]: (S, * K, * TA:) i. e., I am of those by means of whose counsel, or advice, people seek relief, like as the mangy camels seek relief from their mange by rubbing themselves against the post above mentioned, (TA,) and one having a family that will aid and defend me: (TA in art. رجب:) the dim. is here used for the purpose of aggrandizement. (K. [See also art. حك.]) And hence, (TA,) هُوَ جِذْلُ مَالٍ (tropical:) He is a gentle manager of cattle: (S, * K, * TA:) likened to the جِذْل that is set up. (TA.) One says also, إِنَّهُ جِذْلُ رِهَانٍ, i. e., صَاحِبُهُ [app. meaning, (assumed tropical:) Verily he is one who is constantly engaged in contending for stakes, or wagers; رهان being here an inf. n. of رَاهَنَ; not a pl. of رَهْنٌ; for if it were the latter, the explanation would be صَاحِبُهَا]. (K.) b3: A small quantum of property, or a small number of cattle; (K;) as though it were the original stock thereof. (TA.) b4: The summit, or head, of a mountain; and a prominent portion thereof: pl. أجْذَالٌ. (K.) b5: The side of a sandal. (K.) جَذِلٌ: see what next follows.

جَذْلَانُ [in copies of the K with tenween, but correctly without tenween, for the fem. is جَذْلَآءُ,] Joyful, glad, or happy; (S, K;) as also ↓ جَذِلٌ; (K;) and ↓ جَاذِلٌ occurs in poetry: (IDrd, K:) pl. جُذْلَانٌ. (K.) You say, نَفْسُهُ جَذْلَآءُ بِذٰلِكَ His soul is joyful, glad, or happy, by means of that. (TA.) جُذَيْلٌ dim. of جِذْلٌ, q. v.

جَاذِلٌ [part. n. of جَذَلَ] (assumed tropical:) Erect, in his place, not moving therefrom; likened to the جِذْل that is set up in the place where camels lie down, at their watering-place, for the mangy camels to rub themselves against it. (S.) You say, بَاتَ جَاذِلًا عَلَى ظَهْرِ دَابَّتِهِ (tropical:) He slept [during the night] erect, without commotion, upon the back of his beast. (TA.) A2: See also جَذْلَانُ.

زخر

1 زَخَرَ, (S, A, K,) aor. ـَ inf. n. زَخْرٌ and زُخُورٌ (K) and زَخِيرٌ, so in the A, (TA,) It (the sea) became full; or rose, and became full; as also ↓ تزخّز: (K:) or both, said of the sea, its flow, or tide, rose, or became full: (JK, A:) or the former, [or each,] said of the sea, it increased, and its water became abundant, and its waves rose. (TA.) b2: It (a valley) flowed with much water, which rose high: (S, K:) it flowed copiously, and its torrent became full: or it flowed with abundance of water, and its waves rose. (TA.) b3: زَخَرَتِ القِدْرُ, (K,) aor. ـَ inf. n. زَخْرٌ, (TA,) The cooking-pot boiled, or began to do so: (K, TA:) and in like manner, الحَرْبُ [war, or the war; i. e. raged, or began to do so]. (A, * K.) and زَخَرَ القَوْمُ The people, or party, became in a state of commotion for the purpose of going forth to execute some affair, (AA, JK, K, TA,) or for war. (JK, A, K.) b4: [زَخَرَتِ الرِّيحُ The wind blew strongly, or vehemently. (Freytag, from the Deewán el-Hudhaleeyeen.)] b5: زَخَرَ said of a plant, or herbage, It became high, or tall; (A, K;) and so said of anything. (JK.) b6: And, said of a man, He boasted (As, A, K) بِمَا عِنْدَهُ [of what he possessed], (As, K,) or بِمَا لَيْسَ عِنْدَهُ [of what he did not possess]; (A;) as also ↓ تَزَخْوَرَ: (K:) or this latter signifies he magnified himself; or behaved proudly, haughtily, or insolently; and threatened. (TA.) A2: زَخَرَ, (K,) inf. n. زَخْرٌ, (TA,) He filled a thing. (K.) b2: It (the herb, or herbage,) fattened, and rendered comely, the cattle. (JK, K.) b3: He caused a man to be affected with emotion [app. by reason of mirth or joy]; syn. أَطْرَبَ. (JK, K.) b4: زَخَرَتِ الرِّيحُ السَّحَابَ The wind drove along the clouds. (JK.) b5: زَخَرَ الدِّقَّ i. q. أَذْرَاهُ فِى الرِّيحِ [He threw, or scattered, the fine part, or particles, (accord. to the TK the flour and bran,) in the wind], (JK, K, TA,) with the مِذَرَّة [or instrument with which grain is scattered]. (TA.) A3: See also what next follows.3 زَاْخَرَ ↓ زَاخَرْتُهُ فَزَخَرْتُهُ I vied with him in boasting, and surpassed him, or overcame him, therein. (JK, A, K. *) 5 تَزَخَّرَ see 1, first sentence. Q. Q. 2 تَزَخْوَرَ: see 1.

زَخْرَةٌ [Fulness of the sea]. One says, رَأَيْتُ البِحَارَ فَلَمْ أَرَ أَغْلَبَ مِنْهُ زَخْرَةً وَالجِبَالَ فَلَمْ أَرَ أَصْلَبَ مِنْهُ صَخْرَةً [I have seen the seas, but I have not seen one more surpassing in fulness than he is in bountifulness; and the mountains, but I have not seen one more firm in rock than he is in heart]. (A.) زُخْرِىٌّ, applied to a plant, or herbage, &c., (TA,) Tall; (JK, K, TA;) as also ↓ زُخَارِىٌّ. (JK.) زِخْرِيَّةٌ, (JK,) or زِخْرِيَةٌ, like هِبْرِيَةٌ, (O, TA,) A plant, or herbage, full-grown; (IDrd, JK, O, TA;) as also ↓ زِخْرِيرٌ. (JK.) زِخْرِيرٌ: see what next precedes.

زَخُورٌ A wind blowing violently. (Freytag, from the Deewán el-Hudhaleeyeen.)]

زَخْوَرٌ: see the next paragraph.

زُخَارِىٌّ A plant, or herbage, full-grown, full of juice, luxuriant, or abundant and dense, (K, TA,) and in blossom; (TA;) as also ↓ زَخْوَرِىٌّ and ↓ زَخْوَرٌ. (K, TA.) See also زُخْرِىٌّ. b2: مَكَانٌ زُخَارِىُّ النَّبَاتِ [A place having its plants, or herbage, full-grown, full of juice, luxuriant, or abundant and dense, and in blossom]. (S.) b3: And زُخَارِىُّ النَّبَاتِ The blossoms, and the beauty and brightness, of plants, or herbage. (K.) [Hence,] أَخَذَ زُخَارِيَّهُ It (a plant, or herbage,) blossomed: (JK:) or became luxuriant, or abundant and dense, and put forth its blossoms; as also جُنَّ, inf. n. جُنُونٌ: (As, TA:) or obtained its full supply of moisture: (A, TA:) or acquired its due degree of beauty and brightness: (TA:) or became tall. (A.) Also It (any affair, or thing,) became complete, or perfect, and in a sound, or good, state. (A, TA.) And أَخَذَتِ الأَرْضُ زُخَارِيَّهَا The land had tall herbage: (A, TA:) when such is the case, it is termed أَرْضٌ

↓ زَاخِرَةٌ. (TA.) زَخْوَرِىٌّ: see the next preceding paragraph. b2: كَلَامٌ زَخْوَرِىٌّ Speech in which is self-magnification, pride, haughtiness, or insolence, (JK, K, TA,) and threatening. (TA.) زَخَّارٌ: see the next paragraph.

زَاخِرٌ A sea full, or flowing with much water, and rising high: (S, TA:) and a valley flowing with a copious and high tide of water: and ↓ زَخَّارٌ, also, is applied as an epithet to a sea [in a similar, but intensive, sense]. (TA.) [Hence,] one says, فُلَانٌ بَحْرٌ زَاخِرٌ وَبَدْرٌ زَاهِرٌ (assumed tropical:) [Such a one is a full sea, meaning bountiful, and a shining full moon, meaning illustrious]. (A, TA.) The saying of the Hudhalee, describing a woman, جَوَادٌ بِقُوتِ البَطْنِ وَالعِرْقُ زَاخِرُ means Liberal with the food of the belly in the time of hunger, when [the vein is full, and] the blood and the tempers are excited: or it means, and her lineage is high; for the vein of the generous flows fully with generousness. (S, TA.) One says also عِرْقُهُ زَاخِرٌ meaning (assumed tropical:) He is generous, increasing [in generosity], or abounding [therein]. (AO, S, K, TA.) And زَاخِرٌ signifies High nobility. (AA, K.) b2: See also زُخَارِىٌّ, last sentence. b3: Also Rejoicing, joyful, glad, or happy. (A, K.) زَاخِرَةٌ a subst. from زَاخِرٌ, rendered such by the affix ة.] زَوَاخِرُ [is its pl., and] signifies Watercourses; or channels of water. (JK.) b2: and Herbs: so in the saying, اِكْتَهَلَتْ زَوَاخِرُ الوَادِى

[The herbs of the valley became tall, full-grown, or of their full height and in blossom]. (A, TA.) أَزْخَرُ [More, and most, full, &c.]. One says, هُوَ مِنَ البُحُورِ أَزْخَرُهَا وَمِنَ البُدُورِ أَزْهَرُهَا (assumed tropical:) [He is, of the seas, the most full, meaning, of the bountiful, the most bountiful; and of the full moons, the most shining, meaning, of the illustrious, the most illustrious]. (A, TA.)

رحبَةُ مالك بن طَوْقٍ:
بينها وبين دمشق ثمانية أيّام ومن حلب خمسة أيّام وإلى بغداد مائة فرسخ وإلى الرّقة نيف وعشرون فرسخا، وهي بين الرقة وبغداد على شاطئ الفرات أسفل من قرقيسيا، قال البلاذري:
لم يكن لها أثر قديم إنّما أحدثها مالك بن طوق بن عتّاب التغلبي في خلافة المأمون، قال صاحب الزيج:
طولها ستون درجة وربع، وعرضها ثلاث وثلاثون درجة، قد ذكر من لغة هذه اللفظة في الترجمة قبله ويزيد ههنا، قال النضر بن شميل: الرّحاب في الأودية، الواحدة رحبة، وهي مواضع متواطئة ليستنقع الماء فيها وما حولها مشرف عليها، وهي أسرع الأرض نباتا، تكون عند منتهى الوادي في وسطه وتكون في المكان المشرف ليستنقع الماء فيها، وإذا كانت في الأرض المستوية نزلها الناس وإذا كانت في بطن المسيل لم ينزلها الناس وإذا كانت في بطن الوادي فهي أقنة أي حفرة تمسك الماء ليست بالقعيرة جدّا وسعتها قدر غلوة، والناس ينزلون في ناحية منها، ولا تكون الرحاب في الرمل وتكون في بطون الأرض وظواهرها، وقد نسبت إلى مالك بن طوق كما ترى.
وفي التوراة في السفر الأوّل في الجزء الثاني: إن الرحبة بناها نمرود بن كوش، حدث أبو شجاع عمر ابن أبي الحسن محمد بن أبي محمد عبد الله البسطامي فيما أنبأنا عنه شيخنا أبو المظفر عبد الرحيم بن أبي سعد عبد الكريم بن أبي بكر محمد بن منصور السمعاني المروزي بإسناد له طويل أوصله إلى عليّ بن سعد الكاتب الرحبي رحبة مالك بن طوق قال: سألت أبي لم سميت هذه المدينة رحبة مالك بن طوق ومن كان هذا الرجل، فقال: يا بنيّ اعلم أن هارون الرشيد كان قد اجتاز في الفرات في حرّاقة حتى بلغ الشّذا ومعه ندماء له أحدهم يقال له مالك بن طوق، فلمّا قرب من الدواليب قال مالك بن طوق: يا أمير المؤمنين لو خرجت إلى الشطّ إلى أن تجوز هذه البقعة، فقال له هارون الرشيد: أحسبك تخاف هذه الدواليب، فقال مالك: يكفي الله أمير المؤمنين كلّ محذور ولكن إن رأى أمير المؤمنين ذلك رأيا وإلّا فالأمر له، فقال الرشيد: قد تطيرت بقولك، وقدّم السفينة وصعد الشطّ، فلمّا بلغت الحرّاقة موضع الدواليب دارت دورة ثمّ انقلبت بكلّ ما فيها، فعجب من ذلك هارون الرشيد وسجد لله شكرا وأمر بإخراج مال عظيم يفرّق على الفقراء في جميع المواضع وقال لمالك: وجبت لك عليّ حاجة فسل، فقال: يقطعني أمير المؤمنين في هذا الموضع أرضا أبنيها مدينة تنسب إليّ، فقال الرشيد: قد فعلت، وأمر أن يعان في بنائها بالمال والرجال، فلمّا عمرها واستوسقت له
أموره فيها وتحوّل الناس إليها أنفذ إليه الرشيد يطلب منه مالا فتعلّل عليه بعلّة ودافعه عن حمل المال ثمّ ثنّى الرسول إليه وكذلك راسله ثالثا وبلغ هارون الرشيد أنّه قد عصى عليه وتحصن فأنفذ إليه الجيوش إلى أن طالت بينهما المحاربة والوقائع ثمّ ظفر به صاحب الرشيد فحمله مكبّلا بالحديد فمكث في حبس الرشيد عشرة أيّام لم يسمع منه كلمة واحدة وكان إذا أراد شيئا أومأ برأسه ويده، فلمّا مضت له عشرة أيّام جلس الرشيد للناس وأمر بإخراجه فأخرج من الحبس إلى مجلس أمير المؤمنين والوزراء والحجّاب والأمراء بين يدي الرشيد، فلمّا مثل بين يديه قبّل الأرض ثمّ قام قائما لا يتكلّم ولا يقول شيئا ساعة تامة، قال: فدعا الرشيد النّطع والسيف وأمر بضرب عنقه، فقال له يحيى: ويلك يا مالك لم لا تتكلّم؟ فالتفت إلى الرشيد فقال: السلام عليك يا أمير المؤمنين ورحمة الله وبركاته! الحمد لله الذي خلق الإنسان من سلالة من طين. يا أمير المؤمنين جبر الله بك صدع الدين ولمّ بك شعث المسلمين وأخمد بك شهاب الباطل وأوضح بك سبل الحقّ! إن الذنوب تخرس الألسنة وتصدع الأفئدة. وايم الله لقد عظمت الجريرة فانقطعت الحجة فلم يبق إلّا عفوك أو انتقامك. ثمّ أنشأ يقول:
أرى الموت بين السيف والنطع كامنا ... يلاحظني من حيث ما أتلفّت
وأكثر ظني أنّك اليوم قاتلي، ... وأيّ امرئ ممّا قضى الله يفلت
وأيّ امرئ يدلي بعذر وحجّة ... وسيف المنايا بين عينيه مصلت؟
يعزّ على الأوس بن تغلب موقف ... يهزّ عليّ السيف فيه وأسكت
وما بي خوف أن أموت وإنّني ... لأعلم أن الموت شيء موقّت
ولكنّ خلفي صبية قد تركتهم ... وأكبادهم من خشية تتفتّت
كأنّي أراهم حين أنعى إليهم ... وقد خمّشوا تلك الوجوه وصوّتوا
فإن عشت عاشوا خافضين بغبطة ... أذود الرّدى عنهم، وإن متّ موّتوا
وكم قائل: لا يبعد الله داره، ... وآخر جذلان يسرّ ويشمت
قال: فبكى الرشيد بكاء تبسم ثمّ قال: لقد سكتّ على همّة وتكلّمت على علم وحكمة وقد وهبناك للصبية فارجع إلى مالك ولا تعاود فعالك، فقال:
سمعا لأمير المؤمنين وطاعة! ثمّ انصرف من عنده بالخلع والجوائز، وقد نسب إلى رحبة مالك جماعة، منهم: أبو عليّ الحسن بن قيس الرّحبي، روى عن عكرمة وعطاء، روى عنه سليمان التيمي، ومن المتأخرين أبو عبد الله محمد بن عليّ بن محمد بن الحسن الرحبي الفقيه الشافعي المعروف بابن المتفنّنة، تفقه على أبي منصور بن الرزاز البغدادي ودرّس ببلده وصنّف كتبا ومات بالرحبة سنة 577 وقد بلغ ثمانين سنة، وابنه أبو الثناء محمود، كان قد ورد الموصل وتولى بها نيابة القضاء عن القاضي أبي منصور المظفر بن عبد القاهر بن الحسن بن عليّ بن القاسم الشهرزوري وبقي مدّة ثمّ صرف عنها وعاد إلى الرحبة، وكان فقيها عالما، وكان أسد الدين شيركوه وليّ الرحبة يوسف ابن الملّاح الحلبي وآخر معه من بعض القرى فكتب إليه يحيى بن النقاش الرحبي:
كم لك في الرّحبة من لائم، ... يا أسد الدين، ومن لاح
دمّرتها من حيث دبّرتها ... برأي فلّاح وملّاح
وله فيه:
يا أسد الدين اغتنم أجرنا، ... وخلّص الرحبة من يوسف
تغزو إلى الكفر وتغزو به ... الإسلام، ما ذاك بهذا يفي

سرّ: سَرَّ: أفرح، أرضى (المعجم اللاتيني العربي، الكالا) سَرَّ: أعلن السر وأفشاه (ألكالا) وفيه أشْهرَ سُرَّ (بالبناء للمجهول) أولم صنع وليمة (المعجم اللاتيني - العربي) أسَرَّ له ب: نبأه سراً ب، ففي تاريخ تونس (ص111): وداواه الطبيب وأسرَّ له بحصول العافية
أسرَّها له في نفسه: حقد عليه سراً بسبب ذلك (الخطيب ص44 ق) وقد حذف المقري (2: 209) له وهو ينقل هذه العبارة وفي ابن رشد لرينان (ص439): فأستحسن ذلك في الوقت وأسرها المنصور في نفسه حتى جرى ما جرى (مختارات من تاريخ العرب ص181، تاريخ البربر 1: 593) ويقال أيضاً: أسرها له فقط (تاريخ البربر 1: 476، 509).
أسرّ: أبهج، أجذل، أفرح (بوشر).
أسرّ: أعّجبَ (ديوان الهذليين ص49، 50) انسر. فرح. وانسر له: استحسنه وافتتن به (بوشر).
استسر مع: اشترك معه في السر (فوك) سِرّ وجمعه أسرار: تعني: الحشيشة. (دسكرياك ص225).
سِرّ: فضيلة خفيّة، ومنها: أسرار القرآن أي فضائله الخفية (لين عادات 1: 189) ويقال في الكلام عن الولي المتوفى: نفعنا الله بسره، بفضائله الخفية.
سرّ (عند النصارى): معمودية (بوشر، همبرت ص155، محيط المحيط)، سِرَّ دفين: واجب خفي (المعجم اللاتيني - العربي). سرّ الميرون: سرّ التثبيت، سرّ الكنيسة الذي يتأكد بفضل المعمودية (بوشر). سر الزيجة: زواج.
سرّ فضيلة. بهجة في الأشخاص والأشياء (ألكالا) بسرّ: بلطف، ببشاشة. وقلة سر: قلة فضل، وهو قليل السر، وفي كتاب الخطيب (ص71 ق): كل من أهل السر والخصوصية والصمت والوقار. وفي دوماس (حياة العرب ص175): ((تبتسم بظرافة أو تترك السر بالأوقية)) أي ان حليمة الحلوة تبتسم برقة وتترك الملاطفة بالأوقية.
سِرّ: فرج (ألكالا) وفيه جمعه: سُرُور.
سِرّ: تهريج، مزح (ألكالا).
سِرّ: اسم نبات (كاريت جغرافية ص137).
السر الربَّاني: انجذاب (بوشر، هابيث معجم الجزء الأول والثاني من طبعته لألف ليلة).
السر المضاعف: سلفات البوتاس (بوشر).
بِسّرك وبسِرّ محّبتك: في صحتك، نخبك (بوشر).
كلمة سرّ: كلمة تعارف (بوشر).
أتعب سرّه: صرفه عن أعماله (بوشر).
سُرَّة: خاصرة: كشح (ألكالا).
سُرَّة: شعر الفرج (فوك) (شعر العانة).
سُرَّة الأرض: فوطوليدون (ابن البيطار 2: 14) وفي معجم بوشر: سرة الأرض أنُثَى.
سِرّي: نسبة إلى السِر وهو الخفي (بوشر).
حبر سري حبر لا لون له، حبر أبيض يسود بعرضه على النار (بوشر).
سُرّيّة: جارية مملوكة أعدت للوط، محظية، خليلة. وجمعها سرّيّات (البيضاوي 2: 1) سُرُور. شرب سروراً به: شرب فرحاً به أي شرب نخب صحته ويقال أيضاً: شرب صائحاً بسروره، وشرب سروراً به وله. (رسالة إلى فليشر ص205).
سُرُور: مأدبة، وليمة.
سَرير: عند المولدين مهد الطفل (محط المحيط) أَسِرَّة تأكُل اللحم: نواويس، توابيت حجرية. (ابن البيطار 1: 43) وهي ترجمة حرفية للكلمة اليونانية، وكانت النواويس تصنع من حجارة كاوية تستهلك اللحم في مدة قصيرة.
سَرير: صقالة، محالة (هلو). وتستعمل هذه الكلمة بمعني: عريش يتسلق عليه الياسمين ونحوه لإقامة عرائش في البساتين.
وفي ابن العوام (1: 312): ويتعرش لذا عملت له أسرّة من الخشب والقصب. ويتعرش الياسمين إذا جعلوه يتسلق أسرة من الخشب والقصب (وفيه: ويغرس وهو خطأ وصوابه يتعرّش كما في مخطوطتنا) وفي (2: 230) منه: يتحدث عن البطيخ الأحمر (الرقيّ) فيقول: يجعلونه يتسلق على الأسرة.
وقد فسر برايتنباخ في رحلته كلمة سرير بكلمة شلق وهذه معناها: نصّاب، محتال وقد تدل على معنى أقل سوء وهو مسخرة ومهرج ويبرر ألكالا هذا المعنى الأخير ففيه: سِرّ: تهرج وسِرْار: مهرج، وجمعه سِرَار هذا إذا كانت كتابة الكلمة صحيحة. ففي الخطيب (136و): كان مألفاً للذعرة والإخلاف والسرار وأهل الريب.
سَريرة: ضمير، طويّة (فوك، بوشر) وعاطفة الضمير الداخَلية (بوشر). أكل السريرة: تبكيت الضمير (بوشر).
سَرِيرة = Allegoria ( المعجم اللاتيني - العربي).
سَرِيرِيّة: سُّرِّيَّة، محظية، خليلة (عباد 1: 245، بدرون ص244).
أَسَرُّ: يسبب سروراً أكثر (عباد 2: 17، 130، المقري 1: 645).
سِرْار: ظريف، لطيف (ألكالا، دوماس حياة العرب ص123).
مِسرْار: فرح، بشوش، جذلان (ألكالا).
مِسرْار مضحك، مهرج مشعبذ (ألكالا).

سمح: سَمَح: بمعنى أعطى أيضاً ففي المقري (1: 480) أن ابن العربي رأى أميراً يلعب الشطرنج مع آخر وهذا الأمير فيما قال: سمح لي بياذقته إذ كنت من الصغر في حد يُسمح فيه للأغمار. وهذا لا يعني إلا أن الأمير أعطاني بياذقته أي إنه كلما كسب بيذقاً أو حجراً من أحجار الشطرنج أعطانيه لأحفظه له.
سَمَح لفلان: رضي وافق، منحه راضيا (الكالا)، وفي ألف ليلة (2: 100) وعرض علاء الدين عشرة آلاف ديناراً ثمناً للجارية الفتاة فسمح له سيدها وقبض ثمنها عنه. ويقال أيضاً سمح به ففي تاريخ البربر (2: 27): لم يسمح بمقامه عنه.
سمح: عفا عنه، غفر له (الكالا، هلو) ويقال: سمح له وعنه بمعنى غفر له ذنبه (بوشر).
سمح لفلان ب: أعفاه منه، برأ ذمته من الدين (بوشر).
سمح له وبه ومنه: أنس، هش، استأنس (فوك).
سمح الجراد: أكثر من الفساد والتلف.
ففي كرتاس (ص63): وفي سنة سبع وسبعين عم الجراد الكثير جميع بلاد المغرب وسمح بها. وفي (ص73) منه: وفيها أتى جراد كثيرة فوق النهاية عمَّ جميع بلاد الأندلس فسمح بها وكان جُله وأكثره بقرطبة حتى كثر به الأذى وعظم به البلاء. وفي الموضعين من مخطوطتنا آخر حرف لهذا الفعل هو الخاء وهذا فيما يظهر لا يلائم المعنى. غير أني أجهل كيف أن الفعل سمح يدل على هذا المعنى سَمَّح (بالتشديد): أنس، هشّ، استأنس (فوك) سامح: تساهل والمصدر تسامح: تساهل (بوشر، معجم بدرون، ملَّر نصوص من ابن الخطيب وابن خاتمه 1863، 2: 5) مُسامح: متساهل (بوشر) ومُسامَحه: تساهل)، فعند رينو (ديب ص116) كتاب مهادنة ومسامحة ومعاهدة ومصالحة. ومُسامحة مع كثير من التساهل أي من غير لوم (المقري 1: 516) وسامح تعني بخاصة تسامح معه وتساهل في بيع الشيء بثمن قليل (كوسج طرائف ص117). وسامح فلانا باعه البضاعة بثمن رخيص ففي ألف ليلة وليلة (برسل 10: 422): فبعتها وسامحتها والضميران يعودان إلى المرأة. وكذلك في (1: 3) منه حيث نجد في مطبعة ماكن: وتساهلت في الثمن. سامح: عفا، غفر له، يقال: سامحك الله أي عفا عنك وغفر لك (محيط المحيط). سامح من: أعفاه (بوشر) وسامح فلاناً من الضرائب أعفاه من كل ضريبة (المقري 2: 710).
سامح: أنس، هش، استأنس (فوك).
تسمَّح ب. يقال تسمحَّ بإعطاء الشيء أي أعطى بسخاء وكرم (ابن العوام 1: 201) تسمَّح: هدأ (الكالا).
تسامح في أمر: تساهل فيه وأهمله (عباد 1: 256) وصححه في (3: 108) منه. ولم يلتفت إليه وأهمله (المقري 1: 137).
تسامح: أنس، هش، استأنس (فوك).
سَمْح: بال. يقال مثلا: تُرْس خَلَق سَمحْ (الأغاني ص61) ترس، درع، مجن، درقة، بال، مستهلك.
السمحة: يقال بدك المِلة السمحة السمحة فقط (رينان ابن رشد ص440).
سمح الوجه: له وجه يدل على الطيبة والصلاح (كرتاس ص198) وانظر فيما يلي مُسامِح.
سَمْح: تسريح، فصل، رفت، كفصل الخادم غير المرغوب فيه (الكالا) وفيه (أمْر = licencia en mala part) .
سَمْح: نوع من الطعام وصفه بلجراف (1: 29) سَمَاح: رضا، موافقة (الكالا).
نهار السماح: عيد الغفران عند اليهود كَبُّور (دوماس حياة العرب ص486).
سَماح من: إعفاء من (بوشر).
بيع السماح: ما كان فيه تساهل في بخس الثمن (محيط المحيط) مع بيتي شعر (انظر مادة سامح).
رقص السماح: رقصة للدراويش (محيط المحيط).
سَمَاحة: هيئة منظر، سيمياء (الكالا).
أسْمَحُ: أجزل أوفر، أغرز (معيار ص19).
وفيه: قَدِرَّتها أسمح أي أغزر.
مَسْمُوح له: مأذون له، ومرفوت ومعروف (بوشر) مَسْموْح: هبة، عطاء وحُلْوان (ألف ليلة 3: 479).
مساميح: رسائل استعطاف (مونج ص85) مَسْمُوحة: دخل من النقود أو غلة الأرض أو الأرض المستغلة نفسها، وهذه الأرض معفوة من دفع أي ضريبة (صفة مصر 11: 491).
مُسَامِح: سمح الوجه، له وجه يدل على الطيبة والصلاح (فوك).
مُسَامِح: فَرِح، ضحوك، بشوش، جذلان (الكالا).
مسامحة: هيئة، منظر، سيمياء (الكالا) وهي فيه مسامعة خطأ. (انظر: سماحة) مسامحة (مُسامِحة؟): مكنسة (بوشر، بربرية) ولعلها قلب مُماسحة التي يمكن أن تدل على هذا المعنى.

سمح

1 سَمُحَ, (S, Msb, K,) aor. ـُ (Msb, K,) inf. n. سَمَاحٌ and سَمَاحَةٌ and سُمُوحٌ and سُمُوحَةٌ and سَمْحٌ and سِمَاحٌ, (K,) He was, or became, liberal, bountiful, munificent, or generous; (S, * Msb, * K;) as also ↓ اسمح: (Msb, K:) but the unaugmented verb commonly known, but faultily omitted in the K, is سَمَحَ, aor. ـَ and this is the only one mentioned by IKtt and IKoot and a number of other authors: سَمُحَ, like كَرُمَ, means he became of the people of السَّمَاحَة [i. e. liberality, &c.]: (MF:) [but] سَمَحَ and ↓ اسمح both signify as above; he was, or became, liberal, &c.; and he gave from a motive of generosity and liberality: this is the correct explanation of both; though some say that the former only is used in this sense; and the latter, in relation to compliance and submissiveness. (L.) You say, سَمَحَ بِهِ, (S, A, Msb,) aor. ـَ inf. n. سَمَاحٌ and سَمَاحَةٌ (S, * A, * Msb) and سُمُوحٌ, (Msb,) He was liberal, bountiful, munificent, or generous, with it; (S, A, Msb;) and gave it; and complied therein with that which was desired of him; as also ↓ اسمح. (Msb.) [And سَمَحَ لَهُ He was liberal, &c., to him; as also ↓ اسمح; whence,] God is represented, in a trad., as saying, لِعَبْدِى ↓ أَسْمِحُوا كَإِسْمَاحِهِ إِلَى عِبَادِى Be ye liberal, &c., to my servant, [meaning Mohammad,] like as he is liberal, &c., to my servants. (L.) And سَمَحَ لِى, (S,) or لَهُ, (A,) He gave (S, A) to me, (S,) or to him: (A:) and بِكَذَا ↓ سَامَحَهُ he gave him such a thing. (Msb.) And سَمَحَ لِى بِذٰلِكَ, and ↓ اسمح, and ↓ سامح, He complied with my desire in that thing. (L: see also a similar phrase below.) b2: سَمَحَتْ, said of a she-camel, means She became submissive, and went quickly: (L:) and ↓ اسمحت said of a beast (دَابَّة), it became gentle and submissive after being refractory: (L, K: *) and in like manner ↓ اسمح; (A;) and ↓ سمّح, inf. n. تَسْمِيحٌ; (L;) said of a camel: (A, L:) or تَسْمِيحٌ signifies the going an easy pace: (S, L, K:) and the going quickly: (L, K:) or (so in the L, but in the K “ and ”) the act of fleeing. (L, K.) And ↓ اسمح It became easy and submissive. (L.) You say, قَرُونَتُهُ ↓ أَسْمَحَتْ, (S, A, K,) and قَرِينَتُهُ, as also ↓ سَامَحَتْ, (L,) His mind became submissive, (S, A, L, K,) لِذٰلِكَ الأَمْرِ to that thing. (L.) b3: سَمَحَ, inf. n. سَمَاحٌ; (L;) and ↓ سمّح, (Mgh, L,) inf. n. تَسْمِيحٌ; (L, K;) and ↓ سامح, (Mgh, L,) inf. n. مُسَامَحَةٌ; (S, A, L, K;) and ↓ اسمح, (Mgh,) and ↓ تسمّح; (L;) also signify He acted in an easy, or a gentle, manner; (S, A, Mgh, L, K;) and he made easy, or facilitated; (L;) فِى أَمْرٍ in an affair: (Mgh, L:) and ↓ مُسَامَحَةٌ signifies the acting in an easy, or a gentle, manner in a contest in thrusting, or piercing, with spears or the like, and smiting with swords, and running. (L.) It is said in a well-known trad., السَّمَاحُ رَبَاحٌ The acting in an easy, or a gentle, manner, in affairs, is a means of gain, or profit, to the performer thereof. (L.) And you say, فِى الأَمْرِ ↓ سامحهُ He acted in an easy, or a gentle, manner with him. (TK.) And سَمَحَ لَهُ and بِهِ, and ↓ اسمح, He made [a thing] easy to him. (L.) And اِسْمَحْ يُسْمَحْ لَكَ (Meyd, Mgh, L) and بِكَ, (L,) and يُسْمَحْ لَكَ ↓ أَسْمِحْ (Meyd, L) and بِكَ, (L,) a trad., (Mgh, L,) meaning Facilitate thou, and facilitation shall be rendered to thee: (As, Sh, L:) or act thou in an easy, or a gentle, manner, and easy, or gentle, treatment, shall be rendered to thee: (Mgh:) or be thou compliant, and compliance shall be rendered to thee. (Meyd.) And سَمَحَ لَهُ بِحَاجَتِهِ, and ↓ اسمح, He made easy to him the object of his want. (IAar, L: see also a similar phrase above.) b4: سَمَاحَةٌ (A, TA) and سُمُوحَةٌ, (TA,) [app. inf. ns. of which the verb is سَمُحَ,] in a branch, or rod, signify (tropical:) The being even and smooth, without any knots [or inequality of thickness: see سَمْحٌ]. (A, TA.) 2 سَمَّحَ see 1, in two places. b2: تَسْمِيحُ الرُّمْحِ means (assumed tropical:) The straightening, or making even, of the spear, (S, K, TA,) so as to render it smooth. (TA. [See 1, last sentence.]) 3 سَاْمَحَ see 1, in six places.4 أَسْمَحَ see 1, in all but four sentences.5 تَسَمَّحَ see 1, in the latter half of the paragraph: b2: and see also the paragraph here following, in two places.6 تسامحوا They acted in an easy, or a gentle, manner, one with another. (S, A, K.) b2: [Hence]

تَسَامُحٌ [as a conventional term in lexicology, or in relation to language,] is [A careless, or defective, manner of expression,] when the meaning of a sentence is not known, and, in order to its being understood, requires another word or phrase to be supplied: (KT:) [or the using a careless mode of expression, relying upon the understanding of the reader or hearer; as also ↓ تَسَمُّحٌ: or] a deficiency in what a speaker says, relying upon [the knowledge of] the person addressed. (Marginal note in a copy of the KT, subsigned سمع [app. to denote that the authority is Isma'eel Hakkee].) [See also تَسَاهُلٌ, which is often used as though it were syn. with تَسَامُحٌ.] b3: The primary meaning of تَسَامُحٌ and ↓ تَسَمُّحٌ is [said to be] The being wide, or ample: whence the phrase فِى الحَقِّ مَسْمَحٌ [expl. below]. (Msb.) 7 السمح [app. syn. with أَسْمَحَ, or perhaps a mistranscription for the latter word]: see اِنْسَجَحَ.

سَمْحٌ (T, S, A, Mgh, Msb, K) and ↓ سَمِحٌ, of which the former is a contraction, (Msb,) [but which is seldom used,] as also ↓ سَمِيحٌ and [in an intensive sense] ↓ مِسْمَحٌ (T, M, TA) and ↓ مِسْمَاحٌ (T, S, * M, A, * K, * TA) [and ↓ سَمُوحٌ, occurring in the K voce نَعُوسٌ, the last three fem. as well as masc.], Liberal, bountiful, munificent, or generous: (T, S, M, A, Mgh, Msb, K, TA:) fem. سَمْحَةٌ: (T, S, M, A, K:) pl. سِمَاحٌ, (Th, T, S, M, A, Msb, K,) applied to women (Th, S, Msb, K) only, (Th, S, K,) or to men and to women, (T, M, TA,) and سُمَحَآءُ, (T, S, M, A, Msb, K,) applied to a party of people, (S, A,) [i. e.] to men and to women, (T, M, TA,) as though pl. of سَمِيحٌ, (S, K,) and مَسَامِيحُ, (T, S, M, A, K,) applied to men and to women, (T, M, A, *) pl. of مِسْمَاحٌ, (A,) or as though pl. of مِسْمَاحٌ. (S, K.) The dim. of سَمْحٌ is ↓ سُمَيْحٌ and ↓ سُمَيِّحٌ; (K;) but the latter is by some disallowed. (TA.) You say also, فُلَانٌ سَمْحٌ لَمْحٌ and لَمِيحٌ ↓ سَمِيحٌ [app. meaning Such a one is very liberal, &c.; for in each case the latter epithet is probably an imitative sequent, and therefore a corroborative]. (L.) b2: دَابَّةٌ سَمْحَةٌ [A beast that is submissive, or easy, or gentle: and probably also quick: see 1]. (A, voce جَمْحَةٌ, q. v.) b3: [Hence, app.,] سَمْحَةُ is the name of A mare of Jaafar the son of Aboo-Tálib. (K. [See also سَبْحَة.]) b4: And أُمُّ سَمْحَةَ The she-goat. (T in art. ام.) b5: And قَوْسٌ سَمْحَةٌ (assumed tropical:) A pliant bow. (K, * TA.) b6: And عُودٌ سَمْحٌ (tropical:) A branch, or rod, that is even and smooth, (A, * Msb, * TA,) without any knot: (A, K, TA:) or of even growth, so that what is between its two extremities is not more slender than its two extremities or than one of them. (AHn, TA.) One says also سَاجَةٌ سَمْحَةٌ (tropical:) [An oblong squared piece, or a board or tablet, of the wood of the ساج (q. v.), that is even and smooth]. (TA.) b7: And مِلَّةٌ سَمْحَةٌ (assumed tropical:) A religion in which is no straitness (K, TA) nor difficulty. (TA.) b8: The saying of 'Omar Ibn-'AbdEl-'Azeez أَذِّنْ أَذَانًا سَمْحًا means (assumed tropical:) [Recite thou a call to prayer] without a prolonging of the voice, and trilling, and without modulation. (Mgh.) سَمِحٌ: see the next preceding paragraph.

سِمَاحٌ Tents (بُيُوت) made of skins. (Ibn-ElFaraj, K.) سَمُوحٌ: see سَمْحٌ, first sentence.

سَمِيحٌ: see سَمْحٌ, in two places.

سُمَيْحٌ and سُمَيِّحٌ dims of سَمْحٌ, q. v. (K.) أَسْمَحُ [More, and most, liberal, bountiful, munificent, or generous]. See an ex. voce لَافِظْ.

عَلَيْكَ بِالحَقِّ فَإِنَّ فِيهِ لَمَسْمَحًا, (A, Msb, * K, *) Keep thou to the truth, for verily in it is ample scope for avoiding falsity; expl. by مَتَّسَعًا, (A, Msb, K,) and مَنْدُوحَةً عَنِ البَاطِلِ. (A, Msb.) مِسْمَحٌ: see سَمْحٌ, first sentence.

مِسْماح: see سَمْحٌ, first sentence.

فرخ

1 فَرِخَ, aor. ـَ (K,) inf. n. فَرَخٌ, (TK,) He (a man, TA) became free from fright, or fear, and at ease, or calm. (K.) [See also 4.] b2: and فَرِخَ إِلَى الأَرْضِ He clave to the ground; (K, TA;) as also ↓ فرّخ. (TA.) 2 فَرَّخَتْ, and ↓ أَفْرَخَتْ, said of a bird, (S, A, Msb, K, but in the S and Msb the verbs are in the masc. forms,) [inf. n. of the former تَفْرِيخٌ,] She had [or she produced by hatching] a young one, (Msb, K,) or young ones. (A.) [In the L, in one place, and so, accord. to the TA, in other lexicons, for صَارَ in the explanatory phrase صَارَ لَهَا فَرْخٌ, is put طَارَ; as though the verbs signified She had a young one that flew.] b2: And both verbs, said of an egg (بَيْضَةٌ), It had [or produced] a young one: (L, K:) or افرخت said of an egg, it had in it a young bird: (ISh, TA in art. بيض:) or it broke open from over the young bird, which thereupon came forth from it. (AHeyth, TA in art. روع; and Msb.) b3: See also the next paragraph, in two places. b4: فرّخ الزَّرْعُ, (S, A, L, K,) inf. n. تَفْرِيخٌ, (S, L,) (tropical:) The seed-produce, or corn, was ready to cleave open, when it had come up: (S:) or produced many shoots: (A:) or put forth its shoots: (K:) or shot forth into leaf from the grain, when the latter had cloven asunder; as also ↓ افرخ. (L.) [See also قَصَّبَ.] And فرّخ شَجَرُهُمْ فِرَاخاً كَثِيرَةً (tropical:) Their trees produced many offsets, or shoots from their roots or stems. (A.) b5: See also 1. b6: [Hence,] وَفَرَّخَ َبَاضَ فِيهِمُ الشَّيْطَانُ, occurring in a trad., means (tropical:) The devil made his fixed abode among them; like as a bird keeps to the place of its eggs and young ones. (L.) and [in like manner] one says, فرّخ الشيطان فِى رَأْسِهِ (tropical:) The devil took up an abode in his head. (TA in art. فحص.) b7: فرّخ القَوْمُ means (assumed tropical:) The people, or party, became weak; i. e., became like young birds. (K.) And فرّخ said of a man, (assumed tropical:) He was, or became, base, vile, or abject. (T, TA.) and (assumed tropical:) He (a man) was frightened; or he feared, or was afraid. (K.) And فُرِّخَ, in the pass. form, said of a coward, and of a weak old man, inf. n. تَفْرِيخٌ, (assumed tropical:) He was frightened, and made to tremble. (L.) 4 أَفْرَخَتْ said of a bird: b2: and of an egg: see 2. b3: [Hence,] one says, أَفْرَخَ بَيْضَةُ القَوْمِ, meaning (assumed tropical:) What was hidden, of the affair, or case, of the people, or company of men, became apparent. (ISh, TA in art. بيض. [See also a similar phrase in what follows.]) And افرخ فُؤَادُهُ (tropical:) His heart became free from fear: fear in the heart being likened to a young bird in the egg. (L.) And افرخ الرَّوْعُ (tropical:) Fright, or fear, departed; (S, K, TA;) as also ↓ فرّخ, inf. n. تَفْرِيخٌ: (K, TA:) and one says, لِيُفْرِحْ رَوْعُكَ (tropical:) Let thy fright, or fear, depart; like as the young bird goes forth from the egg. (S, TA. [But see رَوْعٌ: and see also a phrase similar to this in what follows.]) and أَفْرَخَ الأَمْرُ The affair, or case, became manifest, or plain, (S, A, L, K,) as to its issue, or result, (L,) after having been confused, or dubious; (S, A, L, K;) as also ↓ فرّخ. (L.) b4: افرخ القَوْمُ بَيْضَهُمْ, (S, L, K,) or بَيْضَتَهُمْ, (as in some copies of the K,) meaning (tropical:) The people, or party, disclosed their secret, (S, L, K, TA,) is said of those whose case has become apparent. (L.) [Hence it seems that افرخ البَيْضَةَ properly signifies It (a bird) hatched the egg, and produced the young bird.] أَفْرِخْ رَوْعَكَ (tropical:) Calm thy mind, (S, L, K, TA,) is a prov., mentioned by Az, from A'Obeyd, as said, on occasions of fear, to him who is cowardly. (L, TA.) And أَفْرَخَ رَوْعَهُ means (assumed tropical:) He prayed for him that his fright, or fear, might become calmed, and depart. (AO, TA.) b5: See also 2, latter half.10 استفرخ الحَمَامَ He took for himself the pigeons (S, K) for their young ones, (S,) or for [the purpose of their producing] young ones. (K.) فَرْخٌThe young one of a bird: (S, A, Mgh, L, K:) this is the primary signification: (L:) or, of any creature that lays eggs: (Msb:) fem. with ة: (S, A:) and, (L, K,) sometimes, (L,) the young one of any animal: (L, K:) pl. (of pauc., S, L) أَفْرُخٌ and أَفْرَاخٌ (S, Mgh, L, Msb, K) and أَفْرِخَةٌ, (L, K,) the last of which is extr. [with respect to rule], (IAar,) and (of mult., S, L) فِرَاخٌ (S, L, Msb, K) and فِرْخَانٌ (L, Msb, K) and فُرُوخٌ (Msb, K) and فُرُخٌ. (L.) [See an ex. (from a poet) in which فِرَاخ is treated grammatically as a sing. in the first paragraph of art. خلف.] b2: [Hence,] (assumed tropical:) A base, a vile, or an abject, man, who is driven away. (K.) And one says, فُلاَنٌ فَرْخٌ مِنَ الفِرَاخِ, (TA,) or من الفُرُوخِ, (so in two copies of the A,) meaning (tropical:) Such a one is a bastard: (A, TA:) said by El-Khafájee to be a phrase of the people of El-Medeeneh, peculiarly; but accord. to MF, it is a post-classical phrase common in El-Hijáz. (TA.) b3: And (tropical:) A sucker, an offset, or a sprout, of any plant (L, K) or tree &c.: (L:) or a branch of a tree: or, as some say, a branch that is in the middle of a tree: (Ham p. 347:) or [its pl.] فِرَاخٌ signifies offsets, or shoots, from the roots or stems of trees: (A:) and this is also said to signify worms that are in herbs. (Ham p. 491.) And (tropical:) Seed-produce, or corn, shooting forth into leaf from the grain, when the latter has cloven asunder: (Lth, TA:) or, ready to cleave open, (S, K,) when it has come up: (S:) or, when it has shoots. (L.) b4: And الفَرْخُ signifies (tropical:) The fore part of the brain; (K, TA;) thus called by way of comparison [to the young one of a bird], in like manner as it is called العُصْفُورُ; (TA;) or the عصفور is beneath the فَرْخ: (TA in art. عصفر:) the pl. is فِرَاخٌ: and الفَرْخُ signifies [also, particularly,] the fore part of the brain of the horse. (TA in the present art.) In the saying of ElFarezdak, وَيَوْمَ جَعَلْنَا البِيضَ فِيْهِ لِعَامِرٍ

مُصَمِّمَةً تَفْأَى فِرَاخَ الجَمَاجِمِ he means [And a day in which we made the swords, penetrating into that which they smote, cleave] the brains [lit. brain (الدّمَاغ) of the tribe of 'Ámir]. (S, TA.) فَرِخٌ, like كَتِفٌ, (assumed tropical:) A man whose grounds of pretension to respect, or honour, are suspected. (TA.) فَرْخَةٌ fem. of فَرْخٌ [q. v.]. (S, A.) b2: Also (assumed tropical:) A broad سِنَان [or spear-head]. (K.) b3: فَرْخَةُ الدَّيْلَمِ: see ذُرَّاحٌ.

فُرَيْخٌ a dim. [of فَرْخٌ]: hence the saying, فُلَانٌ فُرَيْخُ قُرَيْشٍ (tropical:) [Such a one is the honoured and cherished of Kureysh]: فريخ being here a dim. (S, K) denoting magnification (K) [i. e.] denoting commendation: (S:) and فُلاَنٌ فُرَيْخُ قَوْمِهِ (tropical:) Such a one is the honoured [and cherished] of his people; like a little young bird in the house of a people who rear it and treat it with kindness. (A.) فُرَيْخِيَّةٌ [or, probably, فُرَخِيَّةٌ, agreeably with analogy,] an epithet applied to نِصَال [meaning “ arrow-heads,” &c., but app. a mistranscription for نِبَال i. e. “ arrows ”], which were so called in relation to الفُرَيْخ, a certain blacksmith in the Time of Ignorance: (TA:) or الفُرَيْخ was a man who used, in the Time of Ignorance, to pare, or shape, arrows: (S:) mentioned by a poet in the saying, وَمَقْذُوذَيْنِ مِنْ بَرْىِ الفُرَيخِ [And two feathered arrows of the paring, or shaping of El-Fureykh]. (S, TA.) [Freytag mentions فُرَّخِىٌّ, as applied to an arrow, meaning “ ad virum فرّيخ appellatum referendus: ” but he names no authority: and it has been shown above that the name of the man is without teshdeed; and so, therefore, is its rel. n.]

فَرُّوخٌ Ears of wheat of which the final condition has become apparent, and of which the grain has become organized and compact: occurring in a trad., in which the selling of such for measured wheat is forbidden. (IAth, TA.) مُفْرَخٌ: see مَفَارِخُ.

مُفْرِخٌ A hen-bird having [or producing by hatching] a young one [or young ones (see 2)]; (L, K;) as also ↓ مُفَرِّخٌ. (L.) مُفَرَّخٌ: see مَفَارِخُ.

مُفَرّخٌ: see مُفْرِخٌ.

مَفَارِخُ, a pl. of which the sing. is not mentioned, (TA,) Places where birds have [or produce by hatching] young ones. (K.) [Such a place may be called, accord. to analogy, ↓ مُفْرَخٌ (which may be the sing. of مَفَارِخُِ) and ↓ مُفَرَّخُ.]

زهر: زهر، تصحيف زأر أو زَئِر: صاح، يقال زأر الأسد وزَئِر ومصدره زِهر وزهير (كرتاس ص120، 190)، وانظر مادة زهير.
زَهَّر (بالتشديد): لمع، أضاء، تلألأ (فوك).
زهَّر: أزهر، طلع زهره (بوشر).
زهَّر الحاسبُ الدفترَ: جعل لك اسم من الغرماء بقجة على حدتها (محيط المحيط).
أزهر: زَهَر، تلألأ، أشرق، ففي كوسج طرائف (ص94): وقد أضاء جبينها وأزهر.
أزهرت الفاكهة: كثرت وتوفرت (دي ساسي طرائف 2: 95).
زَهْر: تجمع على زُهُور (بوشر، محيط المحيط)، وجمع الجمع أزَاهِر تصحيف أزاهير (ويجرز ص44، 148 رقم 244، وقد أخطأ هذا العالم بقوله إنها أَزْهَرُ)، وزُهُورات (ألف ليلة برسل 4: 6).
زهر: زهر البرتقال (سنج)، وماء زهر: ماء زهر البرتقال (بوشر)، والجمع أزهار يستعمل اسم جنس مفرد وجمعه ازاهير أي زهر البرتقال (بوشر).
زَهْر: سم (همبرت ص215 جزائرية).
زهر النرد: القطع التي يلعبون بها (محيط المحيط).
زهر: زهر النرد أو الطاولة، كعب (بوشر)، وعند هلو: زهار. انظر معجم الإسبانية (ص224) الزهر من الألوان: الأحمر الصافي المائل إلى البياض (محيط المحيط).
زهرة: انبلس، زهر: وج، وزهرة نفحارس (ابن البيطار 1: 544). زهرة الشيء: أوله وباكورته (محيط المحيط).
زهرة: نبتة، يقال مثلاً: زهرة المحضر أي زينته بأنسه وطيب حديثه (محيط المحيط).
زهرة: طرف الشمعة المتقدة (بوشر)، وفي ألف ليلة (3: 278): تقدم إلى الشمع الموقود وقطف زهرته.
زهرة والجمع أزهار: بريق، لمعان (المقدمة 3: 199).
زهرة وجمع الجمع زُهُورات: غزل، مداعبة، ملاطفة، تدليل (بوشر).
زهرة والجمع زهرات: سعفة، رسوم على الشال على شكل سعف النخل (بوشر).
زهر الحَجَر: هو جوز جندم في قول بعضهم، وقيل: حزاز الصخر (ابن البيطار 1: 545).
الزهر الدائم: الخالدة (بوشر).
زهر الدقيق: الطحين الناعم (بوشر).
زهر الربيع: زغدة، زهرة الربيع (بوشر).
زهر الصباغ: أقران (بوشر).
زهر العسل: صريمة الجدي (بوشر). زهر العنكبوت: رتيلاء (نبات) (بوشر).
زهر الكشاتبين: قمعية (بوشر).
زهر اللولو: لؤلؤية (بوشر).
زهر الملح: flores salis ( المستعيني، ابن البيطار 1: 544).
زهر النحاس: flores oeris ( المستعيني، ابن البيطار 1: 545)، وفيه زهرة النحاس.
زهرة استنبولية أو زهرة الصليب: زهرة استانبول أو زهرة القدس (بوشر).
زهرة الألم: زهرة الآلام، شرخ الفلك (بوشر). زهرة الثالوث: بنفسج الثالوث (بوشر).
زهرة المدَابِغ: خليط من النحاس والخل يستعمل لمداواة مرض الزهري والجرب (سنج).
زهرة التيل: الرغوة التي تطفو على وجه الخابية (محيط المحيط).
أبو زهرة: كنية ابن آوى (محيط المحيط).
زَهَر: سام جنس مثل زَهْر (فليشر في المقري 2: 581، بريشت ص107).
الزُهَرَة في الكيمياء القديمة: النحاس (عباد 1: 88 رقم 72).
زَهْرِيّ: هو في مصر والشام وصف لصنف من الخوخ (انظر خَوْخ ودُرّاق).
ملحفة زهرية: انظر المقري (1: 230).
الزهريات: أيام الربيع (محيط المحيط).
الزهريات: القصائد التي تنظم في وصف الزهر والرياض (محيط المحيط).
زُهَرِيّ: ضارب الرمل لكشف الغيب وهذا الاسم الذي يطلق في الأصل على خادم كوكب الزهرة قد أطلقه الفلكيون عل ضارب الرمل لأن هناك تشابهاً كبيراً بين طريقتهم وبين طريقة ضاربي الرمل لأن هذا الكوكب فيما يقولون يرشد إلى معرفة الأشياء الخفية ويعتمد على زمن الولادة أساساً لذلك (المقدمة 1: 209). وفي إسبانيا: زَهُري ( Zahori) ، وفي معاجم غرناطة في النصف الأول من القرن السابع عشر: زَهَرَة ( Zahara) كما أخبرني السيد سيمونه ويراد بها الساحر والعراف.
زَهْرَاوِيّ، في ألف ليلة (4: 233): إن هذه الجارية زهراوية وكلّ من رآها حَبّها أي إن هذه الجارية، فيما أرى جميلة مثل الزهراء أي مثل فاطمة الزهراء (عليها السلام) بنت النبي محمد (صلى الله عليه وسلم).
زهير، في المعجم اللاتيني - العربي Celeuma: زَهِيرُ البَحْرِينَ ويسمَّى المُلاَلِيّة، والبحرين عامية فصيحها البَحْرِيّين، وزهير: غناء البحارة وهي تصحيف زئير (انظر زيشر في زأر).
زٌهَيْرِيَّة: دهن اللوز (محيط المحيط). زُهَيرِيّة: آلة للطرب من قصب (محيط المحيط).
زَهَّار: متلألئ (كوسج طرائف ص57).
أَزْهر، الزُهْر: اختصار النجوم الزُهْر وهي النجوم الزاهرة المتلألئة (ويجرز ص44، 149 رقم 244).
أزهر (مجازاً): بهي، نضر. يقال: خلق أزهر.
الزهراء: صفة فاطمة بنت النبي محمد (صلى الله عليه وسلم) (برتون 1: 315). وقد ترجم بركهارت زهراء بقوله: فاطمة البهية الناضرة، وأرى أن هذا هو المعنى اللفظي للكلمة، غير إنها حين تطلق على فاطمة فإنها تعني العذراء النقية الطاهرة لأن فاطمة بنت النبي (صلى الله عليه وسلم) عاشت حياة كلها نقاء وطهارة، ولذلك تسمى أيضاً فاطمة البتول أي العذراء، وهي صفة يطلقها نصارى المشرق على مريم أم السيد المسيح (عليه السلام)، وكون فاطمة عذراء أبداً حتى بعد أن أصبحت أماً من عقيدة أهل السنَّة.
أَزْهَرِيّ: زارع الأزهار ومربيها وبائعها (بوشر).
تَزْهِير: إزهار، ازهرار، تنوير (بوشر).
مَزْهَر: مربعة أزهار؟ ففي ابن العوام (1: 392): يفتح في تلك الأحواض حفرة مربعة على شكل مزاهير، وفي مخطوطتنا: مزاهر.
مَزْهَر: قفة صغيرة من الخوص ضيقة الأسفل يوضع فيها التمر ونحوه (محيط المحيط).
مِزْهَر، وتنطق مَزْهَر: طبل الباسك، ذكر وصفه في صفة مصر (13: 511).
مزهَّر: ذو أزهار (بوشر).
زَهْرَه: صفق وكر قول زِهْ (أحسنت) (المقري 1: 833)، وانظر إضافات.
مُزَهْزِه: الزهي المشرق من الألوان (محيط المحيط).

زهر

1 زَهَرَ and زَهَرَتْ, (S, A, K, &c.,) aor. ـَ (Msb, K,) inf. n. زُهُورٌ, (S, K,) It (a star, TA, and the moon, and a lamp, and the face, K) shone, or glistened; (K, TA;) as also ↓ ازدهر: (K:) it (fire, S, A, K, and the sun, A) gave light; shone; or shone brightly: (S, A, K:) it (a thing) was clear in colour, and gave light, or shone, or shone brightly: (Msb:) and you say also, of the moon and of the sun, زَهَرَ [and زَهَرَتْ], aor. ـَ inf. n. زَهْرٌ; and زَهُرَ [and زَهُرَتْ, aor. ـُ (TA.) b2: زَهَرَ الزَّنْدُ The piece of stick, or wood, for producing fire emitted shining fire; made its fire to shine. (TA.) b3: زَهَرَتْ بِكَ نَارِى (S, A) [lit.] My fire hath become strong and abundant by means of thee: (S:) and زَهَرَتْ بِكَ زِنَادِى (T, K) [lit.] my pieces of stick, or wood, for producing fire have become powerful and abundant [in fire] by means of thee: (K:) meaning, (tropical:) my want hath been accomplished by means of thee: (T, TA:) like وَرِيَتْ بِكَ زِنَادِى. (S.) b4: زَهَرَ, aor. ـَ (Msb;) and زَهِرَ, aor. ـَ (K,) inf. n. زَهَرٌ; (TA;) and زَهُرَ; (K;) (assumed tropical:) He, or it, was, or became, white; (Msb, K;) and beautiful: (K: [so in the CK and in my MS. copy of the K; but omitted in the TA:]) or of a bright white colour: (TA:) or of any shining colour: (AHn, R:) and زَهَرَ (assumed tropical:) it (a plant) was, or became, beautiful: (AHn, TA:) and زَهِرَ aor. ـَ (tropical:) he (a man) was, or became, white, or fair, in face. (Msb.) b5: See also 4, in two places.

A2: زَهَرَتِ الشَّمْسُ الإِبِلَ The sun altered the camels. (K.) 4 ازهر He made a fire, (S, K,) and a lamp, (A,) to give light, to shine, or to shine brightly. (S, A, K.) b2: أَزْهَرْتَ زَنْدِى [lit., Thou hast made my piece of stick, or wood, for producing fire to emit shining fire, or abundant fire; meaning, (tropical:) thou hast made me to accomplish my want: see 1]. (A.) b3: ازهر (AHn, T, S, M, A, Msb, [and so in the CK and in my MS. copy of the K, but SM says that in all the copies of the K it is written ↓ اِزْهَرَّ, like اِحْمَرَّ,]) It (a plant, or herbage, S, K, &c., and a tree, TA) flowered, or blossomed; (AHn, T, S, Msb, &c.;) as also ↓ زَهَرَ, aor. ـَ (Msb;) and ↓ ازهارّ. (AHn, K.) b4: أَزْهَرَتِ الأَرْضُ, and ↓ زَهَرَت, The land abounded with flowers. (Zj, TA.) 8 إِزْتَهَرَ see 1. b2: اِزْدَهَرَ بِهِ, (originally اِزْتَهَرَ, TA,) He took care of it, (S, A, K,) and was mindful of it: (A:) or (so in the TA, but in the K “ and ”) he rejoiced in it; (IAth, K) his face became shining by reason of it: (IAth:) or he was mind ful of it: or [اِزْدَهِرْ بِهِ signifies be thou vigorous, sedulous, earnest, energetic, or diligent, in it; meaning, in the thing that I command thee to do; for] الاِزْدِهَارُ بِشَىْءٍ means [by implication] thy commanding thy companion to be vigorous, sedulous, earnest, energetic, or diligent, in the thing which thou commandest him to do: (K:) all which significations are from زَهْرَةٌ in the sense of “ beauty, and brightness. ” (TA.) It is said in a trad. that Mohammad bequeathed to Aboo-Katádeh the vessel from which he performed ablution, and said to him, اِزْدَهِرْ بِهٰذَا فَإِنَّ لَهُ شَأْنًا Take thou care of this, and do not lose it, (S, TA,) but be mindful of it, [for it is a thing of importance:] (TA:) or rejoice thou in this; let thy face become shining by means of it: (IAth:) or, accord. to Th, take it up; or charge thyself with it: and he says that this verb is Syriac: A 'Obeyd thinks it to be Nabathean or Syriac: Aboo-Sa'eed says that it is Arabic. (TA.) 9 إِزْهَرَّand 11: see 4.

زَهْرٌ, a pl., (K,) or [rather a coll. gen. n.] like تَمْرٌ, (Msb,) of which the sing., (K,) or n. un., (Msb,) is ↓ زَهْرَةٌ, (Msb, K,) which latter signifies, as also ↓ زَهَرَةٌ, A flower, or blossom, of a plant: (S, Msb, K:) or a yellow flower or blossom; (IAar, K;) and white flowers are called نَوْرٌ: (IAar:) or a flower or blossom that has become yellow: (IAar, TA:) IKt says that the term زهرة is not applied to a flower until it becomes yellow: or it signifies an open flower or blossom; a flower or blossom before it opens being called بُرْعُومٌ: (Msb:) pl. أَزْهَارٌ, and pl. pl. أَزْاهِيرُ. (A, * K.) One says, كَأَنَّ زَهْرَ النُّجُومِ زَهْرُ النُّجُومِ [As though the flowers of the herbs were the shining of the stars]. (A.) b2: Also ↓ زَهْرَةٌ (Th, K) and ↓ زَهَرَةٌ, (K,) or the former only, (TA,) A plant: (Th, K:) but ISd thinks that Th, by this explanation, means the signification first given above: and MF disallows the meaning of a plant as unknown. (TA.) زِهْرٌ A want. (K, TA.) So in the phrase, قَضَيْتُ مِنْهُ زِهْرِى [I accomplished what I wanted of him, or it]. (TA.) زَهْرَةٌ: see زَهْرٌ, in two places. b2: زَهْرَةُ الدُّنْيَا, (S, M, A, Msb, K,) and ↓ زَهَرَتُهَا, (AHát, M, K,) the former agreeable with the reading of verse 131 of chap. xx. of the Kur obtaining among the people of the Harameyn, and the latter with that generally obtaining in El-Basrah, (AHát, TA,) [but the latter is disallowed in the Msb, and by MF,] The beauty and splendour of the present world or life; (M, A, K;) its goodliness; (S, M, A, K;) its sweetness, or pleasantness; or the abundance of its goods, conveniences, or comforts; (S, M;) its goods; (Msb;) its finery, (Msb, TA,) or beauty and splendour, and abundance of good things. (TA.) زُهْرَةٌ (assumed tropical:) Whiteness; (Yaakoob, S, K;) and beauty: (K:) whiteness, or fairness, characteristic of good birth: (S:) or bright whiteness: (TA:) or any shining colour. (AHn, R.) زَهَرَةٌ: see زَهْرٌ, in two places: b2: and زَهْرَةٌ.

الزُّهَرَةُ [The planet Venus;] a certain star, (S, Msb, K,) well known, (K,) white and brilliant, (TA,) in the third heaven. (K.) b2: الزُّهَرُ [the pl.]: see أَزْهَرُ, near the end of the paragraph.

زَاهِرٌ [Shining; &c. See 1.] b2: Applied to a زَنْد, or piece of stick, or wood, for producing fire, Emitting shining fire; making its fire to shine. (TA.) b3: Applied to a plant, (assumed tropical:) Beautiful: and to the complexion of a man, bright; shining: and i. q. أَزْهَرُ, q. v. (TA.) b4: أَحْمَرُ زَاهِرٌ (assumed tropical:) Intensely red. (Lh, K.) b5: لِفُلَانٍ دَوْلَةٌ زَاهِرَةٌ (tropical:) [Such a one has a brilliant turn of fortune]. (A.) يَمْشِى الزَّاهِرِيَّةَ He walks with an elegant, and a proud, and self-conceited, gait, with an inclining of the body from side to side: (K, * TA:) occurring in the poetry of Aboo-Sakhr El-Hudhalee. (TA.) أَزْهَرُ Shining; giving light; bright. (Sudot;, K.) Hence, (TA,) الأَزْهَرُ The moon. (S, K.) and الأَزْهَرَانِ The sun and the moon. (ISk, S, A, K.) b2: (assumed tropical:) White; (S, K;) and beautiful: (K:) or of a bright white colour: (TA:) or of any shining colour: (AHn, R:) as also ↓ زَاهِرٌ. (TA.) b3: (tropical:) A man white, or fair, in face: (Msb:) having a bright, or shining, face: (K:) having a white, or fair, and bright, or shining, face: (S:) a man having a white, or fair, complexion, characteristic of good birth: (Sh, S: *) or of a bright white or fair complexion, with a shining face: or mixed with redness: (TA:) and زَهْرَآءُ a woman white, or fair, in face: (Msb:) having a bright, or shining, face: (K:) having a white, or fair, and bright, or shining, face: (S:) of a bright white or fair complexion intermixed with redness. (TA.) b4: (assumed tropical:) Bright, or shining, applied to an animal and to a plant. (AA.) b5: Applied also to water [app. as meaning Bright and clear] (TA.) b6: And i. q. حُوَار [app. a mistranscription for حُوَّارَى, i. e. White, or whitened, applied to flour]. (TA.) b7: (assumed tropical:) A wild bull: and زَهْرَآءُ a wild cow. (S, K.) b8: (assumed tropical:) A white lion. (K.) b9: A white ewer or jug, in which wine is made. (TA voce غَرَبٌ.) b10: (assumed tropical:) Milk just drawn. (AA, K.) b11: الزَّهْرَآءُ is applied by Ru-beh to The white cloud (سَحَابَة) lightning in the evening. (O, K.) b12: دُرَّةٌ زَهْرَآءُ (tropical:) A white and clear pearl. (TA.) b13: الزُّهْرُ Three nights of the beginning of the [lunar] month: (TA:) or so ↓ الزُّهَرُ. (Har p. 299.) b14: اليَوْمُ الأَزْهَرُ Friday. (O, K, * TA.) b15: الزَّهْرَاوَانِ [The two chapters of the Kur-án entitled] البَقَرَةُ and آلُ عِمْرَانَ. (O, K.) A2: A camel parting his legs wide, cropping the trees. (K.) مِزْهَرٌ A certain musical instrument; (Msb;) the lute (عُود) upon which one plays: (S, K:) pl. مَزَاهِرُ. (Msb.) A2: One who makes the fire bright, and turns it over [to prevent its going out or becoming dull,] (يُقَلِّبُهَا, K and TA, in the CK يُوقِدُها,) for [the purpose of attracting] guests. (K.) مَزْهُورٌ, applied by El-'Ajjáj to the lamp of the darkness [i. e. the moon], Made to shine; from

أَزْهَرَهُ اللّٰهُ; like مَجْنُونٌ from أَجَنَّهُ: or, as some say, shining. (TA.)

عرب

1 عَرُبَ لِسَانُهُ, [aor. ـُ inf. n. عُرُوبَةٌ, His tongue [or speech] was, or became, Arabic, (S, O,) or chaste Arabic. (Msb.) b2: See also 4, first sentence, in three places.

A2: عَرِبَ, aor. ـَ inf. n. عَرَبٌ, He (a man) became disordered in the stomach by indigestion. (TA.) And عَرِبَتْ مَعِدَتُهُ, inf. n. as above, His stomach became in a corrupt, or disordered, state, (S, O, Msb, K,) from being burdened. (TA.) b2: Also, (O, K,) inf. n. as above, (TA,) said of a camel's hump, (O, TA,) It became swollen and purulent. (O, K, TA.) b3: And, said of a wound, (S, O, K, TA,) It became corrupt: (TA:) or it broke open again; or became recrudescent: (S, O:) or it had a scar remaining after it had healed. (K.) b4: Said of a river, It abounded with water. (K.) and عَرِبَتِ البِئْرُ The well contained much water; or its water became abundant. (K.) b5: And, (K, TA,) inf. n. عَرَبٌ (O, * K, * TA) and عَرَابَةٌ, said of a man, (TA,) He was, or became, brisk, lively, or sprightly. (K, TA.) A3: عَرَبَ, (O, K,) aor. ـِ (K,) inf. n. عَرْبٌ, (TK,) He ate (O, K) food. (TK.) 2 عرّب, (S, O,) inf. n. تَعْرِيبٌ, (S,) He (an Arab) arabicized a foreign word; spoke it, or pronounced it, agreeably with the ways of Arabic speech; (S;) as also ↓ اعرب, (S, O, *) inf. n. إِعْرَابٌ. (TA.) b2: And He taught another the Arabic language. (TA, from a trad.) b3: See also 4, in fourteen places. b4: The inf. n. signifies also The showing, or declaring, one's saying, (K, TA,) and one's deed, (TA,) to be bad, evil, abominable, or foul. (K, TA.) One says, عرّب عَلَيْهِ He showed him, or declared to him, that his saying, and his deed, was bad, &c.; and upbraided him for it. (TA.) And فَعَلْتُ كَذَا وَكَذَا فَمَا عَرَّبَ عَلَىَّ أَحَدٌ I did so and so, and no one upbraided me; or charged me with having acted disgracefully. (Az, TA.) And عرّب عَلَيْهِ فِعْلَهُ, (S, O,) and قَوْلَهُ, (TA,) He showed him, or declared to him, that his deed was bad, evil, abominable, or foul, (S, O,) and so his saying. (TA.) تَعْرِيبٌ is The saying to a man who has uttered what is foul, or erroneous, “It is not so, but so; ” telling him what is more correct. (Sh, TA.) And The replaying against a speaker; (K, TA;) and so ↓ إِعْرَابٌ. (TA.) One says, عرّب عَلَيْهِ He replied against him, denying or disallowing or disapproving what he said: (S:) or he prevented, hindered, or forbade, him: or he did so, and denied or disallowed or disapproved [what he said or did]. (TA.) [See what next follows.] b5: Also The treating medically, to remove his disease, one whose stomach is in a corrupt, or disordered, state. (O, K. [In both, التَّعْرِيبُ is expl. as meaning تَمْرِيضُ العَرِبِ i. e. الذَّرِبِ المَعِدَةِ. Freytag has strangely rendered the verb as signifying “ ægrotum reddidit aliquem stomachi corruptio. ”]) Az says that التَّعْرِيبُ followed by عَلَى and having for its object him who says what is disapproved may be from this. (TA.) b6: Also The lopping a palm-tree; or pruning it by cutting off some of its branches. (S, O, K. *) b7: And The scarifying a horse or similar beast in the parts of the skin next the hoofs and then cauterizing those parts: (K, TA:) or the cauterizing a horse in several places in those parts, and then gently scarifying them without producing any effect upon the sinews, or tendons, (Az, O, TA,) in order to strengthen the parts, (Az, TA,) or in order that the hair may become strong: (O:) or عرّب الفَرَسَ signifies he made an incision in the bottom of the horse's hoof; and the verb implies that, by this operation, what was concealed becomes apparent to the eye, so that one knows the state of the hoof, whether it be hard or soft, sound or diseased. (L, TA. See also 1 in art. بزغ.) A2: Also, the inf. n., The getting, or procuring for oneself, an Arabian horse. (TA. [See also 4, near the end.]) b2: And The taking, or making, for oneself, an Arabian bow. (O, K.) A3: Also the drinking much clear, or limpid, water, (O, K,) which is termed عَرِب. (O.) A4: عرّب البَقَرَةَ, (K,) or ↓ أَعْرَبَهَا, (O,) He rendered the cow desirous [of copulation]; said of a bull. (O, K.) A5: And عرّب, (Fr, Mgh, O,) inf. n. تَعْرِيبٌ; (Fr, O, K;) and ↓ اعرب, (Fr, Mgh, O, Msb,) inf. n. إِعْرَابٌ; (Fr, Mgh, K;) and ↓ عَرْبَنَ; (O, and S and K in art. عربن;) He gave what is termed an عُرْبُون (O, Msb, K) or عُرْبَان (Fr, Mgh) [i. e. an earnest], فِى كَذَا [in the case of such a thing], (O,) or فِى بَيْعِهِ [in the case of his purchase]. (Msb.) One says, ↓ أَعْرَبُوا فِى الدَّارِ أَرْبَعَمِائَةٍ They paid in advance, as an earnest, in the case of the house, four hundred [dirhems]. (L, TA.) It is related in a trad. that ↓ الإِعْرَاب in buying and selling is forbidden: (Mgh, O, TA:) this is said by Sh to mean A man's saying to another, If I do not purchase this for so much, thou shalt have such and such of my property. (O, TA.) 3 عَاْرَبَ [The following ex. is given of the inf. n. of this verb.] One says, مَا أُوتِىَ أَحَدٌ مِنْ مُعَارَبَةِ النِّسَآءِ مَا أُوتِىَ فُلَانٌ, (O,) or مَا أُوتِيتُهُ أَنَا, (TA,) meaning, (O, TA,) app., (TA,) [No one has been given what such a one has been given, or what I have been given, of] the means of coïtus [with women]. (O, TA.) 4 اعرب, (Az, Msb, TA,) [for اعرب الكَلَامَ, like افصح for افصح الكَلَامَ,] inf. n. إِعْرَابٌ, (A, K,) He spoke clearly, plainly, distinctly, or intel-ligibly, (Az, A, Msb, K, * TA,) in Arabic; (Msb;) as also ↓ تعرّب, and ↓ استعرب; said of a foreigner, or one [previously] not clear, plain, distinct, or intelligible, in speech: (Az, Msb, TA:) and ↓ عَرُبَ, aor. ـُ inf. n. عُرْبٌ and عُرُوبٌ, accord. to Th, and عُرْبَةٌ and عِرَابَةٌ [which accord. to general analogy would be عَرَابَةٌ] and عُرُوبِيَّةٌ; (TA;) or ↓ عَرِبَ, aor. ـَ (Msb;) [likewise] signifies he spoke clearly, plainly, or distinctly, after being barbarous, or vitious, in speech: (Msb, TA:) and ↓ عَرُبَ he spoke without incorrectness; (Msb;) and [so اعرب, for] إِعْرَابٌ signifies the committing no error in speech: (K, TA:) and the expressing of meanings clearly, plainly, distinctly, or perspicuously, by words. (TA.) [↓ عرّب, also, has a similar meaning:] it is said in a trad., أَنْ ↓ كَانُوا يَسْتَحِبُّونَ أَنْ يُلَقِّنُوا الصَّبِىَّ حِينَ يُعَرِّبُ يَقُولَ لَا إِلَاهَ إِلَّا اللّٰهُ سَبْعَ مَرَّاتٍ (O, TA) i. e. [They used to like teaching the boy,] when he spoke distinctly, or articulately, [to say “ There is no deity but God ” seven times.] (TA.) And one says, اعرب الكَلَامَ, and اعرب بِهِ, meaning He made the speech [that he spoke] clear, plain, distinct, or perspicuous. (TA.) And اعرب بِحُجَّتِهِ He declared, or spoke out clearly or plainly, his argument, plea, allegation, or the like, without fearing any one. (S, O.) And أَعْرَبْتُ الشَّىْءَ and اعربت عَنْهُ, and ↓ عَرَّبْتُهُ and عرّبت عَنْهُ, which last, accord. to Fr, is better than عرّبتهُ and اعربتهُ, I made the thing clear, plain, distinct, or manifest. (Msb.) And اعرب عَمَّا فِى ضَمِيرِهِ He declared, or spoke out clearly or plainly, what was in his mind. (TA.) And اعرب عَنْهُ لِسَانُهُ, and ↓ عرّب عنه, His tongue made clear, or plain, or spoke clearly, or plainly, for him: and عَمَّا فِى ↓ يُعَرِّبُ قَلْبِهِ لِسَانُهُ His tongue tells plainly, or declares, what is in his heart. (Az, TA.) It is said in a trad., الثَّيِّبُ تُعْرِبُ عَنْ نَفْسِهَا, (S,) or الأَيِّمُ, and ↓ تُعَرِّبُ, accord. to different relaters, but some say the former only, (Msb,) i. e. [She who has become a widow, or been divorced, &c., or she who has no husband, whether she be a virgin or not, or not being a virgin,] shall speak out plainly for herself [when demanded in marriage]: (S, Msb:) or الثَّيِّبُ يُعْرِبُ عَنْهَا لِسَانُهَا, so accord. to IKt, (O,) or عنها ↓ يُعَرِّبُ, (Mgh, O,) so accord. to A 'Obeyd, but, as IAmb says, both are dial. vars. of which neither is preferable to the other; and the meaning is [she who has become a widow, &c., her tongue] shall declare for her. (O.) One says also, اعرب عَنِ الرَّجُلِ He spoke out, or explained, for the man. (TA.) And عَنِ القَوْمِ ↓ عَرَّبْتُ I spoke for the people, or party; (Fr, S, Mgh, * O, K;) and pleaded for them; (Fr, Mgh, * TA;) as also أَعْرَبْتُ; but the former in this sense is better known. (Mgh.) And اعرب عَنْهُ, and عنه ↓ عرّب, He pleaded his cause. (TA.) and عَنْ حَاجَتِهِ ↓ عرّب He spoke and pleaded for the object of his want. (A.) b2: اعرب also signifies He was, or became, chaste, uncorrupt, or free from barbarousness, in speech; although not an Arab. (Msb.) And لَهُ الكَلَامَ ↓ عَرَّبْتُ, inf. n. تَعْرِيبٌ; as also أَعْرَبْتُ له, inf. n. إِعْرَابٌ; I made the speech [that I spoke] clear, or plain, to him, so that there was in it no barbarousness. (TA.) And مَنْطِقَهُ ↓ عرّب, (S, O,) inf. n. تَعْرِيبٌ, (K,) He made his speech free from error, or incorrectness. (S, O, K.) And أَعْرَبْتُ الحَرْفَ I made the حرف [i. e. word] clear, or plain: or the ا in this case denotes privation, and the meaning is (assumed tropical:) I removed its عرب, [app. ↓ عَرَب, from this word as inf. n. of عَرِبَ used in relation to the stomach &c.,] i. e. vagueness. (Msb.) And اعرب كَلَامَهُ He made his speech free from error, or incorrectness, in [what is termed] الإِعْرَاب [here meaning what grammarians generally intend thereby, namely, desinential syntax, or the science of the various inflections of words, literal or virtual, by reason of the various governing words]. (S, O.) [اعرب is also used by grammarians as meaning He declined a word; and أُعْرِبَ as meaning It was declined, or declinable; in these senses opposed to بَنَى and بُنِىَ, inf. n. بِنَآءٌ: and the former also as meaning He analyzed grammatically, or parsed, a sentence: and the inf. n. of the verb (act. and pass.) in these senses is إِعْرَابٌ.] b3: See also 2, first sentence: b4: and again in the first third part of the paragraph. b5: إِعْرَابٌ also signifies The making [a person] to revert from, or relinquish, foul speech; (K, TA;) and so ↓ تَعْرِيبٌ. (TA.) b6: And The speaking foul, or obscene, language; as also ↓ تَعْرِيبٌ, and ↓ اِسْتِعْرَابٌ: (O, K:) thus it bears two contr. significations. (K, TA.) One says of a man, اعرب [&c.], (S, O,) or اعرب فِى كَلَامِهِ, (Msb,) He spoke foul, or obscene, language. (S, O, Msb.) [Golius and Freytag have assigned this meaning to ↓ تعرّب also: the latter of them as from the S and K; in neither of which do I find it.] b7: And The act of copulating: or the speaking of that act in an oblique, or indirect, manner. (K.) A2: and اعرب, (S, O,) inf. n. إِعْرَابٌ, (K,) He had a child born to him of Arabian complexion, or colour. (S, O, K.) b2: And He possessed, or acquired, or sought to acquire, horses, or camels, of pure Arabian race. (TA. [See also 2, in the middle of the latter half; and see مُعْرِبٌ.]) b3: And إِعْرَابٌ signifies One's knowing a horse of pure Arabian race from one of mean race by his neighing. (K.) And A horse's being known by his neighing to be of pure Arabian race, free from any admixture of other than Arabian blood: (K, TA:) [or his making himself to be known as such by his neighing; for] اعرب means he (a horse) neighed, and was consequently known to be of Arabian race. (A.) b4: And The making a horse to run. (K.) Accord. to Fr, one says, اعرب عَلَى فَرَسِهِ, meaning He made his horse to run: but he adds that some say اغرب. (O.) A3: And إِعْرَابٌ signifies The taking as one's wife a woman such as is termed عَرُوبٌ [q. v.]. (K.) A4: اعرب سَقْىُ القَوْمِ meansThe people's watering [of their camels], having been at one time on alternate days, and another time on the fourth day after that of the next preceding watering, then became, and continued to be, of one uniform way. (S, O.) A5: See also 2, last four sentences.5 تعرّب He assimilated himself to the Arabs. (S.) He (a man not of genuine Arabian descent) introduced himself among the Arabs, and spoke their language, and imitated their manner or appearance; [he became a naturalized, or an insitious, Arab; (see العَرَبُ;)] as also ↓ استعرب. (Az, TA.) b2: He became an Arab of the desert; (S, Mgh;) he returned to the desert, (Az, Mgh, TA,) after he had been dwelling in a region of cities or towns or villages and of cultivated land, and joined himself to the Arabs of the desert. (Az, TA.) Hence, تعرّب بَعْدَ هِجْرَتِهِ He became an Arab of the desert [after his flight, or emigration, for the sake of El-Islám], (S, Mgh,) returning to the desert. (Mgh.) b3: He dwelt, or abode, in the desert. (O, K.) b4: See also 4, first sentence. b5: تَعَرَّبَتْ لِزَوْجِهَا She acted in an amorous manner, or with amorous dalliance, and mani-fested love, to her husband. (A, TA.) b6: Respecting a meaning assigned to تعرّب by Golius and Freytag, see 4, latter half.10 استعرب: see 5: b2: see also 4, first sentence: b3: and the same again in the latter half of the paragraph.

A2: استعرب جَرَبًا, said of a camel, He was affected with mange, or scab, which began in his armpits and groins or similar parts, and his lips, and appeared upon the general extent of his skin. (O.) b2: And استعربت, said of a cow, She desired the bull. (O, K.) Q. Q. 1 عَرْبَنَ: see 2, near the end.

عَرْبٌ is syn. with إِعْرَابٌ in the sense of إِفْصَاحٌ [but app. as a subst. (not an inf. n.) meaning Clear, plain, or distinct, speech]. (TA.) b2: and syn. with عِرَابَةٌ, q. v. (TA.) b3: And syn. with عَرَبٌ as [inf. n. of عَرِبَ, and] meaning نَشَاطٌ [i. e. Briskness, liveliness, or sprightliness]. (O, K.) العُرْبُ: see العَرَبُ, first sentence.

عِرْبٌ Such as is dried up, of the [species of barley-grass called] بُهْمَى: (S, O, K:) or of any herb, or leguminous plant: n. un. with ة: or عِرْبُ البُهْمَى signifies the prickles of the بُهْمَى. (TA.) العَرَبُ, (S, A, Mgh, O, Msb, K, &c.,) as also ↓ العُرْبُ, (S, O, Msb, K,) A certain people, or nation; [the Arabs, or Arabians;] (S, O;) the contr. of العَجَمُ (A, Msb, K, TA) and العُجْمُ; (TA;) the inhabitants of the cities, or large towns, (S, A, O, K,) or of the Arabian cities and towns or villages: (Mgh:) [but now, on the contrary, generally applied to those who dwell in the desert:] or those who have alighted and made their abode in the cultivated regions, and have taken as their homes the Arabian cities and towns or villages, and others also that are related to them: (Az, Msb:) or [accord. to general usage] an appellation of common application [to the whole nation]: (T, K:) [and in the lexicons and lexicological works applied to the desert Arabs of pure speech:] it is of the fem. gender: (Msb, K:) and العَرَبُ has two pls., namely, العُرُبُ, with two dammehs, and الأَعْرُبُ [which is a pl. of pauc.]: (Msb:) the rel. n. [which serves as a sing.] is ↓ عَرَبِىٌّ: (S, O, K: [عَرَبٌ عَرَبِىٌّ in the CK is a mistake:]) accord. to Az, (TA,) this appellation is applied to a man of established Arab lineage, even if he be not chaste, or correct, in speech. (Msb, TA.) The dim. of العَرَبُ is ↓ العُرَيْبُ, (S, O,) without ة, (O, TA,) an extr. word [with respect to analogy, as the undiminished noun is fem.]: (TA:) a poet (Abu-l-Hindee, whose name was 'Abd-El-Mu-min, son of 'AbdEl-Kuddoos, O, TA) says, وَمَكْنُ الضِّبَابِ طَعَامُ العُرَيْبِ وَلَا تَشْتَهِيهِ نُفُوسُ العَجَمْ

[And the eggs of dabbs are food of the little Arabs; but the souls of the Foreigners do not desire them]: in which he uses the dim. form to imply respect, or honour, like as it is used in the saying أَنَا جُذَيْلُهَا المُحَكَّكُ وَعُذَيْقُهَا المُرَجَّبُ [expl. in art. جذل]. (S, O.) b2: ↓ العَرَبُ العَارِبَةُ (in which the latter word is used as a corroborative of the former as in لَيْلٌ لَائِلٌ, S, O) and ↓ العَرَبُ العَرْبَآءُ (S, A, O, Msb, K) and ↓ العَرَبُ العَرَبِيَّةُ (O) and ↓ العَرَبُ العَرِبَةُ (K) and ↓ العَرَبُ العَرِبَاتُ (CK [but this I do not find in any other copy of the K]) are appellations of The pure, or genuine Arabs: (S, A, O, K:) or those who spoke the language of Yaarub Ibn-Kahtán; which is the ancient language: (Msb:) and ↓ العَرَبُ المُسْتَعْرِبَةُ, (S, O, Msb, K,) as also ↓ العَرَبُ المُتَعَرِّبَةُ, (S, O, K,) is an appellation of The insititious [or naturalized Arabs]; (K;) those who are not pure, or genuine, Arabs: (S, O:) or those who spoke the language of Ismá'eel [or Ishmael] the son of Ibráheem [or Abraham], i. e., the dialects of El-Hijáz and the parts adjacent thereto: (Msb:) and the appellation of ↓ مُسْتَعْرِبَةٌ is thought by Az to apply [also] to people not of pure Arabian descent, who have introduced themselves among the Arabs, and speak their language, and imitate their manner or appearance. (TA.) [The former division is most reasonably considered as consisting of the extinct tribes ('Ád, Thamood, and others mentioned in what follows); or of these together with the unmixed descendants of Kahtán, whose claims to the appellation of genuine Arabs are held by many to be equally valid: and the latter division, as consisting of those whose origin is referred, through Ma'add and 'Adnán, to Ismá'eel (or Ishmael), whose wife was descended from Kahtán. What I find in the TA, on this subject, is as follows.] The former of these two divisions consisted of nine tribes, descendants of Irem [or Aram] the son of Sám [or Shem] the son of Nooh [or Noah]; namely, 'Ád, Thamood, Umeiyim, 'Abeel, Tasm, Jedees, 'Imleek [or Amalek], Jurhum, and Webári; and from them Ismá'eel [or Ishmael is said to have] learned the Arabic language: and the ↓ مُتَعَرِّبَة are [said to be] the descendants of Ismá'eel, the descendants of Ma'add the son of 'Adnán the son of Udd: so says Abu-l-Khattáb Ibn-Dihyeh, surnamed Dhun-Nesebeyn: or the former division consisted of seven tribes, namely, 'Ád, Thamood, 'Imleek, Tasm, Jedees, Umeiyim, and Jásim; the main portion of whom has become extinct, some remains of them, only, being scattered among the [existing] tribes: so says IDrd: and the appellation of ↓ العَرَبُ العَارِبَةُ is also given to the descendants of Yaarub the son of Kahtán [only]. (TA.) [It should be observed, however, that the appellation of ↓ المُتَعَرِّبَةُ is, by those who hold the extinct tribes above mentioned as the only genuine Arabs, applied to the unmixed descendants of Kahtán; and ↓ المُسْتَعْرِبَةُ, to those who are held to be the descendants of Ismá'eel: thus in the Mz, 1st نوع.

Also, it should be observed that the appellation of ↓ العَرَبُ العَارِبِةُ, in the conventional language of Arabic lexicology, is often applied to the Arabs of the classical ages, and the later Arabs of the desert who retained the pure language of their ancestors, indiscriminately: it is thus applied by writers quoted in the Mz (1st نوع) to all the descendants of Kahtán, and those of Ma'add the son of 'Adnán (through whom all the descendants of Ismá'eel trace their ancestry) who lived before the corruption, among them, of the Arabic language.] b3: ↓ الأَعْرَابُ is the appellation given to Those [Arabs] who dwell in the desert; (S, Mgh, O, Msb, K;) such as go about in search of herbage and water; and Az adds, whether of the Arabs or of their freedmen: he says that it is applied to those who alight and abide in the desert, and are neighbours of the dwellers in the desert, and journey, or migrate, with them, to seek after herbage and water: (Msb:) it is not a pl. of العَرَبُ, not being like الأَنْبَاطُ, which is pl. of النَّبَطُ; (S, O;) but is a [coll.] gen. n.: (S:) الأَعَارِيبُ occurs as its pl. (S, O, K) in chaste poetry: (S:) it has no sing. [properly so termed]: (K:) the rel. n. is ↓ أَعْرَابِىٌّ, (S, O,) which is applied to single person; (Msb;) as also بَدَوِىٌّ: (TA:) Az says, if one say to an أَعْرَابِىّ, يَا عَرَبِىُّ, he is pleased; and if one say to an عَرَبِىّ, يَا أَعْرَابِىُّ, he is angry. (TA.) b4: Authors differ as to the cause why the عَرَب were thus called: some say, because of the perspicuity of their speech, from إِعْرَابٌ: others, that they were so called from Yaarub the son of Kahtán, who is said to have been the first that spoke the Arabic language; his original language having been, as asserted by IDrd, [what the Arabs term] Syriac; though some say that Ismá'eel was the first that spoke the Arabic language; and some, that Yaarub was the first that spoke Arabic, and that Ismá'eel was the first that spoke the pure Arabic of El-Hijáz, in which the Kur-án was revealed: others say that the عَرَب were so called from العَرَبَةُ, the name of a tract near El-Medeeneh, or a name of Mekkeh and the adjacent region, where Ismá'eel settled, or the same as Tihámeh [as is said in the Mgh, in which this is pronounced to be the most correct derivation], or the general name of the peninsula of Arabia, which is also called العَرَبَاتُ [as is said in the Msb]: but some say that they were so called in like manner as were the فُرْس and the رُوم and the تُرْك and others, not after the name of a land or other than a land, but by the coining of the name, not a term expressive of a quality or a state or condition &c. (TA.) [If the country were called العَرَبَةُ, an inhabitant thereof might be called, agreeably with analogy, عَرَبِىٌّ; and then, the people collectively, العَرَبُ: but I think that the most probable derivation is from the old Hebrew word

עְרֶב, meaning “ a mixed people,”

which the Arabs assert themselves to have been, almost from the first; and in favour of this derivation it may be reasonably urged that the old Himyeritic language agrees more in its vocabulary with the Hebrew and Phœnician than it does with the classical and modern Arabic.]

A2: See also عَرَبَةٌ.

A3: And see عَرِبٌ.

A4: [It also app. signifies (assumed tropical:) Vagueness (considered as an unsoundness) in a word; from the same as inf. n. of عَرِبَ used in relation to the stomach &c.:] see 4, latter half.

عَرِبٌ [part. n. of عَرِبَ, q. v.: as such signifying] Having the stomach in a bad, or corrupt, state. (O, K.) And مَعِدَةٌ عَرِبَةٌ A stomach in a bad, or corrupt, state, (S, O, TA,) from being burdened. (TA.) b2: Also, and ↓ عَرَبٌ, (O, K,) the former of which is the more common, (TA,) and ↓ عُرْبُبٌ, (O, K,) Abundant water, (O, K,) such as is clear, or limpid. (K.) And نَهْرٌ عَرِبٌ (TA) and ↓ عَارِبٌ and ↓ عَارِبَةٌ (K) A river containing abundance of water. (K, TA.) And بِئْرٌ عَرِبَةٌ A well containing much water. (K.) b3: عَرِبَةٌ applied to a woman: see عَرُوبٌ, in four places. b4: العَرَبُ العَرِبَةُ and العَرِبَاتُ: see العَرَبُ, first quarter.

عَرْبَةٌ: see عِرَابَةٌ.

عَرَبَةٌ A river that flows with a vehement, or strong, current. (S, O, K.) A2: And i. q. نَفْسٌ [The soul, mind, or self]. (S, O, K.) [It is thought to occur in a pl. sense, without ة, as a coll. gen. n., in the following sense, quoted in the S immediately after the explanation above.] A poet says, (S,) namely, Ibn-Meiyádeh, (O,) لَمَّا أَتَيْتُكَ أَرْجُو فَضْلَ نَائِلِكُمْ

↓ نَفَحْتَنِى نَفَحَةً طَابَتْ لَهَا العَرَبُ [When I came to thee, hoping for the redundance of your bounty, thou gavest me a gift with which the souls were pleased]: (S, O:) thus related by some, and expl. as meaning طَابَتْ لَهَا النُّفُوسُ: but the [approved] relation is, طَارَتْ بِهَا العَرَبُ [(assumed tropical:) which the Arabs made to fly upon the wings of fame], i. e. حَدَّثَتِ العَرَبُ النَّاسَ بِهَا [meaning (assumed tropical:) of which the Arabs talked to the people]. (O.) A3: Also sing. of عَرَبَاتٌ (TA) which is the name of Certain stationary vessels that used to be in the Tigris. (K, TA.) b2: [As meaning A wheel-carriage of any kind (which is commonly called in Egypt عَرَبِيَّة) it is post-classical.]

العَرَبُ العَرْبَآءُ: see العَرَبُ, first quarter: and see عَرْبَانُ.

عُرْبُبٌ: see عَرِبٌ.

عَرَبِىٌّ; and العَرَبُ العَرَبِيَّةُ: see العَرَبُ, first quarter. b2: لَا تَنْقُشُوا فِى خَوَاتِيمِكُمْ عَرَبِيًّا, (Mgh, O, K, TA,) in a trad., or, as some relate it, ↓ العَرَبِيَّةَ, (TA,) means Engrave not on your signets مُحَمَّدٌ رَسُولُ اللّٰهِ; (Mgh, O, K, TA;) because this was engraved on the Prophet's own signet: (O, TA:) as though he had said, نَبِيًّا عَرَبِيًّا [an Arabian prophet]; meaning himself. (O, K, TA.) Omar said, ↓ لَا تَنْقُشُوا فِى خَوَاتِيمِكُمُ العَرَبِيَّةَ [Engrave not on your signets Arabic]: and Ibn-'Omar disapproved of engraving on a signet words from the Kur-án. (Mgh, * O, TA.) [عَرَبِىُّ الوَجْهِ often occurs in post-classical works as meaning Having an Arab face; i. e. long-faced; opposed to تُرْكِىُّ الوَجْهِ.] b3: See also عِرَابٌ, in two places.

A2: Also A white barley, the ears of which are bifurcate [so I render, agreeably with the TK, سُنْبُلُهُ حَرْفَانِ]: (K, TA:) it is wide, and its grain is large, larger than the grain of the barley of El-'Irak, and it is the best of barley. (TA.) العَرَبِيَّةُ The Arabic language; (S, TA;) the language of the Kur-án. (Msb.) Katádeh says that the tribe of Kureysh used to cull, or select, what was most excellent in the dialects of the Arabs, [in the doing of which they were aided by the confluence of pilgrims from all parts of the country,] so that their dialect became the most excellent of all, and the Kur-án was therefore revealed in that dialect. (TA.) See also عَرَبِىٌّ, in two places. b2: And see عُرُوبَةٌ.

عَرْبَانُ [written in the TA without any syll. signs, but it is app. thus, fem. عَرْبَآءُ (like حَيْرَآءُ fem. of حَيْرَانُ), whence, probably, the appellation ↓ العَرَبُ العَرْبَآءُ,] A man chaste, uncorrupt, or free from barbarousness, in speech: so in the Towsheeh. (TA.) [See also عَرِيبٌ.]

عُرْبَانٌ and عُرُبَّانٌ: see what next follows.

عَرَبُونٌ and عُرْبُونٌ and ↓ عُرْبَانٌ (Mgh, * O, Msb, K) and ↓ عُرُبَّانٌ, mentioned on the authority of Ibn-Es-Seed, as of the dial. of El-Hijáz, and عَرْبُونٌ, mentioned by AHei, but this last is a vulgar word, and is disallowed by Lb; (TA;) as also أَرَبُونٌ and أُرْبُونٌ and أُرْبَانٌ; (Mgh, * Msb, K;) [An earnest, or earnest-money;] a portion of the price, whereby a bargain is ratified; (K, TA;) a thing that is paid by the purchaser of a commodity, (Mgh, O, Msb,) or by the hirer of a thing, (Msb,) on the condition that if the sale (Mgh, O, Msb) or hire (Msb) have effect, it shall be reckoned as part of the price, and otherwise shall not be reclaimed; (Mgh, O, Msb;) called by the vulgar رَبُون: (O:) it is forbidden in a trad., (Mgh, O, TA,) and by most of the lawyers, but allowed by some: (TA:) عربون is said by As to be a foreign word arabicized, (Msb,) and so say many authors; though it is said by some of the expositors of the Fs to be from التَّعْرِيبُ signifying “ the making clear, plain,” &c.; اربون being also derived from أُرْبَةٌ signifying “ a knot: ” (TA:) and [it is said that] the ن in عربون and عربان may be augmentative or radical, because one says أَعْرَبَ فِى كَذَا and عَرْبَنَ. (O.) b2: [Hence,] أَلْقَى عَرَبُونَهُ (assumed tropical:) He ejected his excrement, or ordure. (O, K, TA.) عِرْبِيَآءُ: see عَرُوبَآءُ.

عَرَابٌ The fruit of the species of tree called خَزَم [q. v.], of the bark of which [tree] ropes are made: (O, K, TA:) [beads which are used in prayer are made thereof, (Freytag, from the Deewán of the Hudhalees,) i. e., of the berries thus called, and] it [the fruit] is eaten by the apes, or monkeys, and sometimes, in a case of hunger, by men: n. un. with ة. (O, TA.) خَيْلٌ عِرَابٌ Horses of pure Arabian race; (Mgh, K;) opposed to بَرَاذِينُ; (S, O, Msb;) also termed ↓ أَعْرُبٌ and ↓ مُعْرِبَةٌ, (K,) which last [erroneously written in the CK مَعْرِبَةٌ] is fem. of مُعْرِبٌ, signifying a horse having no strain of admixture of other than Arabian blood: (Ks, S, O:) one of such horses is [also] termed ↓ عَرَبِىٌّ: (Mgh, Msb:) by the pl. عِرَابٌ, they distinguish beasts from human beings. (Mgh.) b2: And إِبِلٌ عِرَابٌ (S, O, Msb, K) and ↓ أَعْرُبٌ (TA) Camels of pure Arabian race: (K;) opposed to بَخَاتِىٌّ. (S, O, Msb.) b3: And بَقَرٌ عِرَابٌ A goodly sort of oxen, of generous race, with short and fine hair, smooth, or sleek, (Msb,) having even backs, and thick hoofs and hides: one of which is termed ↓ عَرَبِىٌّ. (TA voce دَرَبَانِيَّةٌ.) عَرُوبٌ A woman who manifests love to her husband; (IAar, S, O, K, TA;) and is obedient to him; (IAar, TA;) as also ↓ عَرُوبَةٌ: (TA:) and (so in the O and TA, but in the CK “ or ”) a woman disobedient to her husband; (IAar, O, K, TA;) unfaithful to him by unchastity; corrupt in her mind: (IAar, O, TA:) as though having two contr. meanings; [the latter meaning] from عَرْب [a mistranscription for عَرَب] signifying

“ corruptness ” of the stomach: (O:) or who loves him passionately, or excessively: or who manifests love to him, evincing passionate, or excessive, desire: [lit., evincing that; meaning what is expressed by the words immediately preceding it; for otherwise this last explanation would be the same as the first; and as I have rendered it, it is nearly the same as an explanation in the Expos. of the Jel (lvi. 36), manifesting love to her husband, by reason of passionate, or excessive, desire:] (K:) and (so in the TA, but in the CK “ or ”) a woman who is a great laugher: and ↓ عَرُوبَةٌ and ↓ عَرِبَةٌ signify the same: (K:) the pl. of the first is عُرُبٌ (S, O, K) and عُرْبٌ; (TA;) and the pl. of ↓ عَرِبَةٌ is عَرِبَاتٌ: (K:) IAth says that ↓ عَرِبَةٌ signifies a woman who is eager for play, or sport: and عُرُبٌ, he adds, is pl. of ↓ عَرِيبٌ, which signifies a woman of goodly person, who manifests love to her husband: and it is also said that عُرُبٌ signifies women who use amorous gesture or behaviour, and coquettish boldness, with feigned coyness or opposition: or who make a show of, or act with, lasciviousness: or passionately loving: and ↓ عَرِبَةٌ and عَرُوبٌ, accord. to Lh, signify a woman passionately loving, and lascivious. (TA.) عَرِيبٌ i. q. ↓ مُعْرِبٌ, which means, accord. to Az, A man chaste, uncorrupt, or free from barbarousness, in speech. (TA.) b2: [Hence,] مَا بِالدَّارِ عَرِيبٌ (S, O, K) and ↓ مُعْرِبٌ (K) (assumed tropical:) There is not in the house any one: (S, O, K:) used [in this sense] as applying to either sex, but only in a negative phrase. (TA.) b3: See also عَرُوبٌ, latter half.

العُرَيْبُ: see العَرَبُ (of which it is the dim.), second sentence.

عَرَابَةٌ: see عِرَابَةٌ. b2: Also Coïtus. (TA.) A2: And A bag with which the udder of a sheep, or goat, is covered: pl. عَرَابَاتٌ. (IAar, O, K.) عِرَابَةٌ (S, O, K) and ↓ عَرَابَةٌ (O, TA) and ↓ عَرْبَةٌ (O) or ↓ عَرْبٌ (TA) Foul, or obscene, speech or talk; (S, O, K, TA;) like إِعْرَابٌ and تَعْرِيبٌ. (K.) عَرُوبَةٌ: see عَرُوبٌ, in two places.

A2: عَرُوبَةُ (O, K) and العَرُوبَةُ (K) and (O) يَوْمُ العَرُوبَةِ (S, O) Friday; (S, O, K;) and ancient name of that day (S, O, TA) in the Time of Ignorance: (TA:) accord. to some, it is most chastely without the article; (TA;) thus it occurs in old poetry of the Time of Ignorance; (O;) and it is thought to be not Arabic; (TA;) and said to be arabicized from the Nabathæan أَرُبَا: (Har p. 340, q. v.:) accord. to others, the article is inseparable from it; and its meaning, accord. to Ibn-En-Nahhás is the manifest and magnified, from أَعْرَبَ “ he made clear, plain,” &c.; or accord. to an authority cited in the R, its meaning is mercy. (TA.) [See art. ابجد.]

عُرُوبَةٌ (S, K) and ↓ عُرُوبِيَّةٌ (K) The quality of being Arabian: (S, K, TA:) each [said to be] an inf. n. having no verb. (TA. [But see عَرُبَ at the commencement of this art. and under أَعْرَبَ.]) And ↓ عَرَبِيَّةٌ is used [in the same sense] as denoting the quality of a horse such as is termed عَرَبِىٌّ. (TA.) عَرُوبَآءُ a name of The seventh heaven: (IAth, K, TA:) or, accord. to Sub, it is ↓ عِرْبِيَآءُ, corresponding to جِرْبِيَآءُ, which is a name of “ the seventh earth; ” (TA in this art.;) or these two words are with the article ال. (TA in art. جرب.) عُرُوبِيَّةٌ: see عُرُوبَةٌ.

عَرَّابٌ One who makes عَرَابَات (pl. of عَرَابَةٌ) i. e. bags to cover the udders of sheep or goats. (IAar, O, K.) عَرَبْرَبٌ i. q. سُمَّاقٌ [i. e. Sumach]. (O, TA.) قِدْرٌ عَرَبْرَبِيَّةٌ i. q. سُمَّاقِيَّةٌ [app. meaning A cooking-pot in which food prepared with sumach is cooked]. (O.) عَارِبٌ and عَارِبَةٌ: see عَرِبٌ. b2: العَرَبُ العَارِبَةُ: see العَرَبُ, in two places.

أَعْرَبُ More, or most, distinct or plain [&c.]. (TA.) الأَعْرُبُ is a pl. of العَرَبُ [q. v.]. (Msb.) b2: See also عِرَابٌ, in two places.

الأَعْرَابُ: see العَرَبُ, latter half.

أَعْرَابِىٌّ: see العَرَبُ, latter half.

مُعْرِبٌ: see عَرِيبٌ, in two places: b2: and see عِرَابٌ. b3: Also One who has horses of pure Arabian race: (S, O:) one who has with him a horse of such race: and one who possesses, or acquires, or seeks to acquire, horses, or camels, of such race. (TA.) اسْمٌ مُعَرَّبٌ [An arabicized noun;] a noun received by the Arabs from foreigners, indeterminate, [i. e. significant of a meaning, (as is said in the Mz, 19th نوع,)], such as إِبْرِيسَم [meaning “ silk ”], and, if possible, accorded to some one of the forms of Arabic words; otherwise, spoken by them as they received it; and sometimes they derived from it: but if they received it as a proper name, it is not termed مُعَرَّبٌ, but أَعْجَمِىٌّ, like إِبْرَاهِيمُ and إِسْحَاقُ. (Msb.) [مُعَرَّبٌ alone is also used in this sense, as a subst: and as such its pl. is مُعَرَّبَاتٌ: thus in the Mz, ubi suprà; and often in lexicons &c.]

العَرَبُ المُتَعَرِّبَةُ and see العَرَبُ, each in three places.

العَرَبُ المُسْتَعْرِبَةُ: see العَرَبُ, each in three places.