(خ ل ف) : (خَلَفَ) فُلَانٌ فُلَانًا جَاءَ خَلْفَهُ خِلَافًا وَخُلْفَةً وَمِنْهَا خِلْفَةُ الشَّجَرِ وَهِيَ ثَمَرٌ يَخْرُجُ بَعْدَ الثَّمَرِ الْكَثِيرِ (وَخِلْفَةُ النَّبَاتِ) مَا يَنْبُتُ فِي الصَّيْفِ بَعْدَ مَا يَبِسَ الْعُشْبُ الرَّبِيعِيُّ قَالَ الْأَزْهَرِيُّ وَكَذَلِكَ مَا زُرِعَ مِنْ الْحُبُوبِ بَعْدَ إدْرَاكِ الْأُولَى يُسَمَّى خِلْفَةً (وَأَمَّا مَا فِي فَتَاوَى أَبِي اللَّيْثِ) دَفَعَ أَرْضَهُ لِيَزْرَعَ فِيهَا الْقُطْنَ فَأَكَلَهُ الْجَرَادُ فَأَرَادَ أَنْ يَزْرَعَ الْخَلْفَ فِي بَقِيَّةِ السَّنَةِ فَالصَّوَابُ الْخِلْفَةُ كَمَا ذَكَرْت أَوْ الْخِلَفُ بِكَسْرِ الْخَاءِ وَفَتْحِ اللَّامِ عَلَى لَفْظِ الْجَمْعِ وَخَلَفْته خِلَافَة كُنْت خَلِيفَتَهُ وَكَانَتْ مُدَّةُ خِلَافَةِ الْأَئِمَّةِ الْأَرْبَعَةِ الرَّاشِدِينَ ثَلَاثِينَ سَنَةً إلَّا سِتَّةَ أَشْهُرٍ (لِأَبِي بَكْرٍ - رَضِيَ اللَّهُ عَنْهُ -) سَنَتَانِ وَثَلَاثَةُ أَشْهُرٍ وَتِسْعُ لَيَالٍ (وَلِعُمَرَ - رَضِيَ اللَّهُ عَنْهُ -) عَشْرُ سِنِينَ وَسِتَّةُ أَشْهُرٍ وَخَمْسُ لَيَالٍ (وَلِعُثْمَانَ - رَضِيَ اللَّهُ عَنْهُ -) اثْنَتَيْ عَشْرَةَ سَنَةً إلَّا اثْنَتَيْ عَشْرَةَ لَيْلَةً (وَلِعَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ -) خَمْسُ سِنِينَ إلَّا ثَلَاثَةَ أَشْهُرٍ وَتَخَلَّفَ عَنْهُ بَقِيَ خَلْفَهُ وَفِي الْإِيضَاحِ فِي الْجُمُعَةِ لِأَنَّ الشَّرَط مَا يَسْبِقُهُ وَلَا يَتَخَلَّفُ الصَّوَابُ وَلَا يَتَخَلَّفُ عَنْهُ (وَخَلَفَ) فُوهُ تَغَيَّرَتْ رَائِحَتُهُ خُلُوفًا بِالضَّمِّ لَا غَيْرُ (وَأَخْلَفَنِي) مَوْعِدَهُ إخْلَافًا نَقَضَهُ (وَمِنْهُ) أَخْلَفَتْ الْحُمَّى إذَا كَانَتْ غِبًّا أَوْ رِبْعًا فَلَمْ تَجِئْ فِي نَوْبَتِهَا وَخَالَفَنِي فِي كَذَا خِلَافًا ضِدُّ وَافَقَنِي وَخَالَفَنِي عَنْ كَذَا وَلَّى عَنْهُ وَأَنْتَ قَاصِدُهُ وَخَالَفَنِي إلَى كَذَا قَصَدَهُ وَأَنْتَ مُوَلٍّ عَنْهُ (وَمِنْهُ) مَا مِنْ رَجُلٍ يُخَالِفُ إلَى امْرَأَةِ رَجُلٍ مِنْ الْمُجَاهِدِينَ أَيْ يَذْهَبُ إلَيْهَا بَعْدَهُ وَاخْتَلَفُوا وَتَخَالَفُوا بِمَعْنًى (وَقَوْله اخْتَلَفَا) ضَرْبَةً أَيْ ضَرَبَ كُلٌّ مِنْهُمَا صَاحِبَهُ عَلَى التَّعَاقُبِ وَهُوَ مِنْ الْخِلْفَةِ لَا مِنْ الْخِلَافِ كَقَوْلِهِ تَعَالَى {وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ} [البقرة: 164] وَفِي حَدِيثِ عَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ - فَاخْتَلَفَتْ بَيْنَ عُبَيْدَةَ بْنِ الْحَارِثِ وَالْوَلِيدِ بْنِ عُتْبَةَ ضَرْبَتَانِ فَأَثْخَنَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَفِي حَدِيثِ أُمِّ صَبِيَّةَ الْجُهَنِيَّةِ «اخْتَلَفَتْ يَدِي وَيَدُ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - فِي إنَاءٍ وَاحِدٍ» وَالْمَعْنَى اجْتَمَعَتَا (وَالْخَلِفَةُ) الْحَامِلُ مِنْ النُّوقِ وَجَمْعُهَا مَخَاضٌ وَقَدْ يُقَالُ خَلِفَاتٌ وَالْمِخْلَافُ الْكُورَةُ بِلُغَةِ الْيَمَنِ.

خلف
الخَلْفُ: ضِدُّ قُدّام. وحَدُ الفَأس، فأسٌ ذات خَلْفَيْن، والجميع الخُلُوف. والقُرُوْنُ من الناس، وجَمْعُه خُلُوْفٌ. وخَلَفُ سُوءٍ بعد أبيه، وكذلك كلُّ فاسِدٍ، وفي المَثَل: سَكَتَ ألْفَاً ونَطَقَ خَلْفاً. والقومُ يَذْهَبُون من الحَيَ يَسْتَقُون، تقول: أتَيْناهم وهُمْ خُلُوف - أي غَيَبٌ - ونساؤهم شُهُود.
والخُلُوْفُ: المُتَخلَفُون أيضاً، وهو من الأضداد. وفلانٌ يُخْلِف لنا: أي يَسْتقي، وهو مُخْلِفٌ. والقَطا مُخْلِفاتٌ لأنَها تَسْتَخْلِفُ لأولادِها الماءَ. والخَلِيفةُ: مَن اسْتُخْلِف مكانَ مَنْ قَبْلَه. وقَوْله تعالى: " جَعَلَكُم خَلايِفَ الأرض " " 17 " أي مُسْتَخْلَفِيْنَ فيها. والخِلِّيْفى: الخِلافَةُ. واخْتَلَفْتُ فلاناً: كُنْت خَلِيْفَتَه من بَعْدِه. وخَلَفَك اللهُّ في أهْلِك بأحْسَن الخِلافة. وفلانٌ يَخْلُفُ فلاناً في أهْلِه وعِيَالِه خِلافَةً حَسَنَةً. والخَلِيْفُ: الخَليفة، والجميع الخُلَفاء. وخَلَفَ الرجُلُ بعَقِب فلانٍ: أي خالَفَه إلى أهْلِه، واخْتَلَفَه كذلك، والاسْمُ الخِلْفَةُ.
والخالِفَةُ: الأمَّةً الباقِية بعد الأمَّة السالِفة.
والخِلْفَةُ: مصدر الاختِلاف، ومنه قولُه عزَ اسْمُه: " جَعَلَ اللَيْلَ والنَّهارَ خِلْفةً " " 21 ". وهو في الشَّجَر: كاللَّحَق في النَّخْل.
والخِلْفُ: ما صَغُرَ من الأضلاع مِمّا يَلي البَطْنَ، والجميع الخُلُوف. وهو من الأطْباءِ: المُؤخَّرُ، ويُقال: الخِلْفُ الضرْعُ نَفْسُه، والجميع الأخْلاف.
وخُلُوْفُ فَم الصائم: نَكْهَتُه في غِبه. وخَلَفَ فُوه يَخْلُفُ خُلُوفاً، وأخْلَفَ - بالأنف - أيضاً.
والخِلافُ والخُلْفُ معروف، رَجُل خِلَيْفَةٌ مُخَالف ذو خُلْفَةٍ. ورَجُلٌ خِلَفْنَاة وخِلَفْنَة: كثيرُ الخِلاف. ووَعَدَني فأخْلَفَني: أي وَجَدْته مُخْلِفَ الوَعْد من قَوْله عزَ وجلَّ: " فَرِحَ المُخَلَفُونَ بمقعدِهم خِلافَ رَسُول الله " " 25 " أي مُخالَفَتَه. وتكون بمعنى بعد في قوله عزَ وجل: " وإذاً لا يَلْبَثُونَ خِلافَكَ إلاّ قليلاً " " 28 " يعني بعدك.
ورَجلٌ خالِفَةٌ: كثير الخِلاف. وقَوْمٌ خالِفُونَ.
وأخْلَفَتِ الناقَةُ إخلافاً: ظُنَّ بها حَمْلٌ ثُمَّ لم يَكنْ، وكذلك النَخْلُ.
والخِلاف: شَجَرٌ، الواحدة خِلافَة.
والخَلَفُ: البَدَلُ.
وخَلَفَتِ الفاكِهَةُ بعضُها بعضاً خَلْفاً وخِلْفَةً: صارتْ خَلَفَاً من الأولى.
والمُخْلِفُ: الذي لم تُصِبْ ما شِيَتُه الربِيعَ.
والخالِفُ: اللَحْمُ الذي تَجِدً منه رُوَيْحَةَ.
والخَوالِفُ: النِّسَاءُ.
والمِخْلافُ: الكُورَةُ، وجَمْعُه مَخالِيْفُ.
والمَخْلَفَةُ والخَلِيْفُ: الطَرِيق.
وأخْلَفَ الغُلامُ فهو مُخْلِفٌ: راهَقَ الحُلُمَ.
وأخْلَفَ الطائرُ: خَرَجَ له رِيْشٌ بعد رِيشِه، والشجَرُ: خَرَجَتْ له ثَمَرَةٌ بعد ثَمَرة، والقارِحُ: إذا تَمَّتْ له سَنَةٌ بعد القُروْح؛ فهو مُخْلِفُ عام وعامَيْن.
ويُقال للرَّجُل إذا لانَ بَطْنُه وكَثُرَ اختِلافُه: أخَذَتْه خِلْفَةٌ. والمَخْلُوف: الذي أصابَه ذلك.
وهو مُخْلِفُ جَنْبٍ: أي أخْلَفَ من أحَدِ شِقَّيْ وَجْهِه وفيه.
والخِلْفَةُ: ما أنْبَتَ الصَّيْفُ من العُشْب بعدما يَبِسَ العُشْبُ الرِّبْعِيُّ. وزَرْعُ الحُبُوب - أيضاً - خِلْفَةٌ.
وما عُلِّقَ من وراء الراكِب: الخِلْفَةُ.
ونتَاجُ فلانٍ خِلْفَةٌ: أي عاماً ذَكَرَاً وعاماً أنْثى. وبَنُوه خِلْفَةٌ: كذلك.
وعَبْدَانِ خِلْفَانِ. أحَدُهما طَويل والآخَرُ قَصِير.
والخَلِيفانِ من الإِبل: كالإِبْطَيْن من الناس.
والخَلِفَةُ من النُّوق: الحامِلُ، وخَلِفَتَانِ وخَلِفاتٌ. وخَلِفَتِ الناقَةُ: حَمَلَتْ. وأخْلَفَتْ: حالتْ.
والخَلِيْفُ: فَرْجٌ بَيْنَ جَبَلَيْن قليلُ العَرْض والطُّول. وهو من مَدَافِع الأوْديَةِ ومن الطَّريق: أفْضَلُها.
والبوَانانِ: هُما الخالِفَانِ وهُما عَمُودا البَيْتِ. وخالِفَةُ البَيْتِ: زاوِيَتُه، وخَوَالِفُه جَمْعُه.
والخَلَفُ في البَعِير: أنْ يكونَ مائلاً على شِقّ، بَعِير أخْلَفُ.
وقيل في قَوْلِ أبي كَبِيرٍ:
من ضِيْق مَوْرِده اسْتِنانُ الأخْلَفِ
إن الأخْلَفَ: الأحْمَقُ. والأعْسَرُ أيضاً. والسَيْلُ. والحَيةُ الذَّكَرُ.
وأنَّه لأَخْلَفُ وخلُففُ: قَليلُ العَقْل، والمَرْأة خَلْفاءُ وخُلْففَةٌ.
وبَرِئْتُ إليك من خُلْفَتِه: أي من أنْ يكون خالِفاً مَعْتُوهاً. وخَلَفَ العَبْد وأخْلَفَ: إذا كَانَ خالِفاً. وقَوْمٌ خَوَالِفُ: لا خَيْرَ فيهم.
وثَوْب مَخْلُوفٌ وخَلِيْفٌ: إذا بَلِيَ وَسَطه فَتُخْرِج الباليَ منه ثُمَّ تُلَفِّقُه.
والخَلِيْفُ: المَرْأةُ إذا سَدَلَتْ شَعرَها خَلْفَها. وبَعِير مَخْلُوفُ: شقَّ عن ثِيْله من خَلْفِه، يُقال: أخْلَفْتُ عن البَعِير.
وأخْلَفَ الدابةَ بالسَّوْط: ضَرَبَها من خَلْفِها.
وأخْلَفَ بِيَدِه إلى السَّيْف لِيَسُله، وخَلَفَ له به.
وخَلَفَ الرجُلُ: تَنَحّى، فهو يَخْلُفُ، وإذا صَعِدَ الجَبَلَ كذلك.
والخَلْفُ: المِرْبَدُ يكون وَرَاءَ البَيْتِ.
وخَلَفَتْ نفسُه عن الطعام تَخْلُفُ خُلُوفاً: أي انْتَهَتْ عنه من مَرَض.
وأتِيْنا من لَبَن الناقة يَوْمَ خَلِيْفِها: أي بعد انْقِطاع لِبَإها. وحَلَبَها خَلِيْفَ لِبإها: يَعْني الحَلْبَةَ التي بَعْدَ ذهاب اللِّبَإ.
والمَخالِفُ: صَدَقاتُ العَرَب، اسْتُعْمِل فلانٌ على مَخَالِفِ بني فلانٍ.
وإنَّما أنتم في خَوَالِفِ الأرَضِين: أي في أرَضِيْنَ لا تُنْبِتُ إلاّ في آخِرِ الوَقْت.
وما أدري أيُ الحَوَالِفِ هو وأيُ خالِفَةٍ هو أيْ أيُّ الناس هو.
وأخْلَفَ القَوْمُ في الماء: تَخَلَّفوا عنه في الشّرْب الذي قَدَّروا.
وإنَّها لَطَيِّبَةُ الخُلْفَة: أي طَيبَةُ آخِرِ الطعْم.
وفَرَسٌ به شِكَالٌ من خِلافٍ: إذا كانَ في يَدِه اليُمنى ورِجْلِهِ اليُسْرى بَيَاضٌ.
ويُقال للخَلَق من الوِطاب: خَلفٌ - بسُكُون اللام -.
وخَلَفْتُه: أخَذته من خَلْفِه.

خلف
خَلْفُ: ضدّ القُدَّام، قال تعالى: يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَما خَلْفَهُمْ [البقرة/ 255] ، وقال تعالى: لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ [الرعد/ 11] ، وقال تعالى: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً [يونس/ 92] ، وخَلَفَ ضدّ تقدّم وسلف، والمتأخّر لقصور منزلته يقال له: خَلْفٌ، ولهذا قيل: الخلف الرديء، والمتأخّر لا لقصور منزلته يقال له: خلف، قال تعالى: فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ [الأعراف/ 169] ، وقيل: سكت ألفا ونطق خلفا . أي: رديئا من الكلام، وقيل للاست إذا ظهر منه حبقة : خُلْفَة، ولمن فسد كلامه أو كان فاسدا في نفسه، يقال: تَخَلَّفَ فلان فلانا:
إذا تأخّر عنه وإذا جاء خلف آخر، وإذا قام مقامه، ومصدره الخِلَافةَ بالكسر، وخَلَفَ خَلَافَةً بفتح الخاء: فسد ، فهو خالف، أي: رديء أحمق، ويعبّر عن الرديء بخلف نحو: فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضاعُوا الصَّلاةَ [مريم/ 59] ، ويقال لمن خلف آخر فسدّ مسدّه: خَلَف، والخِلْفَةُ يقال في أن يخلف كلّ واحد الآخر، قال تعالى: وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهارَ خِلْفَةً [الفرقان/ 62] ، وقيل: أمرهم خلفة، أي: يأتي بعضه خلف بعض، قال الشاعر:
بها العين والآرام يمشين خلفة
وأصابته خلفة: كناية عن البطنة، وكثرة المشي، وخَلَفَ فلانٌ فلانا، قام بالأمر عنه، إمّا معه وإمّا بعده، قال تعالى: وَلَوْ نَشاءُ لَجَعَلْنا مِنْكُمْ مَلائِكَةً فِي الْأَرْضِ يَخْلُفُونَ [الزخرف/ 60] ، والخِلافةُ النّيابة عن الغير إمّا لغيبة المنوب عنه، وإمّا لموته، وإمّا لعجزه، وإمّا لتشريف المستخلف. وعلى هذا الوجه الأخير استخلف الله أولياءه في الأرض، قال تعالى: هُوَ الَّذِي جَعَلَكُمْ خَلائِفَ فِي الْأَرْضِ
[فاطر/ 39] ، وَهُوَ الَّذِي جَعَلَكُمْ خَلائِفَ الْأَرْضِ [الأنعام/ 165] ، وقال: وَيَسْتَخْلِفُ رَبِّي قَوْماً غَيْرَكُمْ [هود/ 57] ، والخلائف: جمع خليفة، وخلفاء جمع خليف، قال تعالى: يا داوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ [ص/ 26] ، وَجَعَلْناهُمْ خَلائِفَ [يونس/ 73] ، جَعَلَكُمْ خُلَفاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ [الأعراف/ 69] ، والاختلافُ والمخالفة: أن يأخذ كلّ واحد طريقا غير طريق الآخر في حاله أو قوله، والخِلَاف أعمّ من الضّدّ، لأنّ كلّ ضدّين مختلفان، وليس كلّ مختلفين ضدّين، ولمّا كان الاختلاف بين النّاس في القول قد يقتضي التّنازع استعير ذلك للمنازعة والمجادلة، قال:
فَاخْتَلَفَ الْأَحْزابُ [مريم/ 37] ، وَلا يَزالُونَ مُخْتَلِفِينَ [هود/ 118] ، وَاخْتِلافُ أَلْسِنَتِكُمْ وَأَلْوانِكُمْ [الروم/ 22] ، عَمَّ يَتَساءَلُونَ عَنِ النَّبَإِ الْعَظِيمِ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ [النبأ/ 1- 2- 3] ، إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ
[الذاريات/ 8] ، وقال: مُخْتَلِفاً أَلْوانُهُ [النحل/ 13] ، وقال: وَلا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ ما جاءَهُمُ الْبَيِّناتُ [آل عمران/ 105] ، وقال: فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ [البقرة/ 213] ، وَما كانَ النَّاسُ إِلَّا أُمَّةً واحِدَةً فَاخْتَلَفُوا [يونس/ 19] ، وَلَقَدْ بَوَّأْنا بَنِي إِسْرائِيلَ مُبَوَّأَ صِدْقٍ وَرَزَقْناهُمْ مِنَ الطَّيِّباتِ فَمَا اخْتَلَفُوا حَتَّى جاءَهُمُ الْعِلْمُ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُونَ [يونس/ 93] ، وقال في القيامة: وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ ما كُنْتُمْ فِيهِ تَخْتَلِفُونَ [النحل/ 92] ، وقال:
لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ [النحل/ 39] ، وقوله تعالى: وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتابِ [البقرة/ 176] ، قيل معناه: خلفوا، نحو كسب واكتسب، وقيل: أتوا فيه بشيء خلاف ما أنزل الله، وقوله تعالى: لَاخْتَلَفْتُمْ فِي الْمِيعادِ [الأنفال/ 42] ، فمن الخلاف، أو من الخلف، وقوله تعالى: وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ [الشورى/ 10] ، وقوله تعالى: فَأَحْكُمُ بَيْنَكُمْ فِيما كُنْتُمْ فِيهِ تَخْتَلِفُونَ [آل عمران/ 55] ، وقوله تعالى:
إِنَّ فِي اخْتِلافِ اللَّيْلِ وَالنَّهارِ [يونس/ 6] ، أي: في مجيء كلّ واحد منهما خلف الآخر وتعاقبهما، والخُلْفُ: المخالفة في الوعد.
يقال: وعدني فأخلفني، أي: خالف في الميعاد بِما أَخْلَفُوا اللَّهَ ما وَعَدُوهُ [التوبة/ 77] ، وقال: إِنَّ اللَّهَ لا يُخْلِفُ الْمِيعادَ [الرعد/ 31] ، وقال: فَأَخْلَفْتُمْ مَوْعِدِي [طه/ 86] ، قالُوا ما أَخْلَفْنا مَوْعِدَكَ بِمَلْكِنا [طه/ 87] ، وأخلفت فلانا: وجدته مُخْلِفاً، والإخلاف: أن يسقي واحد بعد آخر، وأَخْلَفَ الشجرُ: إذا اخضرّ بعد سقوط ورقه، وأَخْلَفَ الله عليك، يقال لمن ذهب ماله، أي: أعطاك خلفا، وخَلَفَ اللهُ عليك، أي: كان لك منه خليفة، وقوله:
لا يلبثون خلفك : بعدك، وقرئ:
خِلافَكَ أي: مخالفة لك، وقوله: أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلافٍ
[المائدة/ 33] ، أي: إحداهما من جانب والأخرى من جانب آخر. وخَلَّفْتُهُ: تركته خلفي، قال فَرِحَ الْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلافَ رَسُولِ اللَّهِ
[التوبة/ 81] ، أي: مخالفين، وَعَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا
[التوبة/ 118] ، قُلْ لِلْمُخَلَّفِينَ [الفتح/ 16] ، والخالِفُ:
المتأخّر لنقصان أو قصور كالمتخلف، قال:
فَاقْعُدُوا مَعَ الْخالِفِينَ [التوبة/ 83] ، والخَالِفةُ: عمود الخيمة المتأخّر، ويكنّى بها عن المرأة لتخلّفها عن المرتحلين، وجمعها خَوَالِف، قال: رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوالِفِ [التوبة/ 87] ، ووجدت الحيّ خَلُوفاً، أي:
تخلّفت نساؤهم عن رجالهم، والخلف: حدّ الفأس الذي يكون إلى جهة الخلف، وما تخلّف من الأضلاع إلى ما يلي البطن، والخِلَافُ:
شجر كأنّه سمّي بذلك لأنّه فيما يظنّ به، أو لأنّه يخلف مخبره منظره، ويقال للجمل بعد بزوله:
مخلف عام، ومخلف عامين. وقال عمر رضي الله عنه: (لولا الخِلِّيفَى لأذّنت) أي:
الخلافة، وهو مصدر خلف.

خلف: خَلَف: كثر نسله، كثرت ذريته (بوشر). هذا الفاسق يخلفك على زوجك: أي هذا الفاسق يحل محل زوجك (البكري ص184).
خلَّف (بالتشديد): أبقى بعده، ترك مالا لأولاده وذريته (بوشر). وفي معجم أبي الفداء: نهب المال المخلَّف عن سليمان. أي نهب المال الذي تركه سليمان بعد وفاته.
وخَلَّف: ولد (بوشر، محيط المحيط). وخلَف: اختصار خلْف الناس أي تركهم وراءه وتقدم عليهم (الكالا). وفي كتاب محمد بن الحارث (ص333): فكنت إذا أتيت مجلسه بعد ذلك وقد كثر الناس فيه قال خَلّفْ إلى هاهنا فُيدْنيني ويكرمني.
وخلَّف: عبر النهر (معجم مسلم). وفي معجم فوك: عبر علي. وفي كتاب ابن القوطية (ص12 ق): فخلَّفا النهر إلى دار الصميل. وفيه (ص46 و): فأتوه يعلمونه إنه قد خلف وادي شنبل. وعبر البحر ففي كتاب ابن القوطية (ص8 ق): تركوا الأندلس وخلفوا إلى طنجة.
خلّف الدين: نكث عهده وأخفر وعده خلّف: ذكرها فوك في مادة malus.
خالَف، خالَفَ قولَه أو وعده: خاس بقوله، نكث وعده (بوشر).
وخالف: عكس، قلب، لفت (الكالا).
وخالف فلاناً: عوضه عن خسارته، أعطاه ما يساوي الخسارة التي أصابته (المقري 2: 28).
وخالف فلاناً إلى: سار إلى المكان بغير علمه (كاترمير جريدة الجنوب سنة 1847 ص175 - 176).
وفي أخبار (ص32): نخالفهم إلى قراهم وذراريهم. أي بينما هم هنا نسير إلى قراهم وذراريهم فنباغتهم (وأخبار ص86، 92، تاريخ البربر 1: 140، 241، 350، 378، 383، ابن بطوطة 4: 238 (والترجمة ليست جيدة) ابن الأثير 9: 428، أماري ص334، 376، وانظر فليشر. حيان (ص42 ق): خالف الطريق: سار في الطريق الذي يؤدي سراً إلى المركب (كليلة ودمنة ص280).
خالف الى، يقال: خالف الموضع إلى ناحية أخرى، أي ترك هذا الموضع ليتوجه إلى ناحية أخرى (معجم اللطائف).
وخالفه إلى طاعة بني مرين، أي ترك شيعته لينضم إلى حزب بني مرين (تاريخ البربر 1: 364) انظر (4: 39، 108) ففيه: خالفهم إلى الموحدين، أي ترك حزبهم لينضم إلى حزب الموحدين.
وكانوا اثني وسبعين شخصاً يؤلفون ستة وثلاثين زوجاً وخالف بين أسباطهم أي جعل من أفراد كل زوج قبيلة (أبو الفداء تاريخ ما قبل الإسلام ص56).
أخلَف: صار له خلفاً، حل محله (بوشر).
وأخلَف: استدرك ما ضاع من وقت (المقري 2: 285). وانظر عباد.
وأخلف: عرَّض (فوك) وفيه: أخلف على وجازى، كافأ (الكالا).
وأخلف: أوفى دينه، قضى دينه، دفع ما عليه من الدين (الكالا).
وأخلف: ثأر، أخذ ثأر، انتقم (الكالا) وفيه اسم الفاعل مخلف، والمصدر إخلاف.
وأخلف: ورث عن آبائه فضائلهم ورذائلهم (بوشر). وأخلف: خيب الآمال (الثعالبي طبعة كول ص39).
ويقال أيضاً: اخلف البلاد الغيوث أي خيبت الأمطار آمال الأرض (ملر ص27).
وأخلف: كذب، أتى بافك وبهتان (بوشر) تخلّف (من مصطلحات مرافعة القضاء): لم يحضر أمام القاضي في موعد الدعوى المعين له، ففي كتاب العقود (ص8) فإن تخلّف عن الدعوا فليغرم ما جرت به العادة. وفيه أيضاً: وثيقة التخلف تخلف فلان بن فلان على الدعوة الذي (التي) دعاه فلان بن فلان إلى العامل - وجبت على تخلفه كذا وكذا درهماً.
والمصدر التخلّف من مصطلح الطب ومعناه عسر الهضم وبطؤه. ففي معجم المنصوري: التخلف التأخر ومعناه في الهَضْم والنضج النقصان والتأخر عن وقته.
وتخلَّف: كَسَل، خمل (دي سلان، المقدمة 3: 137) والمصدر التخلف معناه الكسل والخمول وفي حيان - بسام (1: 114و): فتسمى بالمستكفي بالله وعبد الله العباسي الأول من تسمى به وافقه في وهنه وتخلّفه وضعفه (تخلفه هو صواب كتابة الكلمة، وقد سقطت من المخطوطة وعبد الله، وفيها: في أفقه ووهنه).
وتخلّف: بله، تبله، تبلّد.
(المقري 2: 222 (هو مرادف تغفل)، وفي حيان بسام (ص155 و): كان ساذج الكتابة بين الجهل والتخلف (أماري ص121) وانظر العباديين حيث صواب الكلمة التخلّف.
وتخلَّف: انهمك في الملذات. انهمك في الفسوق والدعارة (معجم ابن بدرون، تاريخ البربر 1: 267) وعليك أن تقرأ الكلمة التخلف وهي مرادفة لفسوق. وفي كتاب الخطيب ص97 ق): فجرى طلق الجموح من التخلف حتى كبالفيه ويديه.
وقد ذكرت هذه الكلمة في معجم فوك في مادة malus.
وتخلّف: خلّف خلاّه وراءه (عباد 4: 158 - رقم12، معجم ابن جبير، البكري ص131، 135، 167، المقري (333، 625، 640، بحوث 1 الملحق رقم7، تاريخ البربر 1: 110، 129، 199، 259، ابن العوام 1: 75، ابن القوطية ص2 وص31 و، حيان - بسام 3: 50 وطبقاً لمخطوطة ب).
وتخلَّفه: استخلفه، جعله خليفة له، وفي كتاب محمد بن الحارث (ص336): وكان أمير المؤمنين كثيراً ما يتخلف أسلم بن عبد العزيزي في سطح القصر إذا خرج في مغازيه.
تخالف: تخالف العادة ذكرها فوك في مادة abusio.
انخلف: تعوض، اعتاض، استرجع ما فقد. (فوك، الكالا).
اختلف: ضد اتفق، لم يتفق في الرأي، يقال: اخْتُلِف بين كذا وكذا. ففي تاريخ أبي الفداء اختلف في نسب خزاعة بين المعدية والنزارية أي لم يتفق الرأي في تسب خزاعة هل هم من بني معد أو بني نزار (معجم أبي الفداء).
واختلف تداخل، ففي كتاب ابن عباد (3: 136) في كلامه عن فارسين كان كل منهما إلى جانب الآخر: اختلف أعناق دوابنا أي أن عنق دابة أحدهما كانت على عنق دابة الآخر أو تحتها.
اختلف على فلان. واختلف عليَّ كلامه أي شككت في شعره ولم أدر إن كان له أو لغيره (عبد الواحد ص219).
اختلف على فلان: خالفه وقاومه وعارضه (معجم اللطائف).
اختلف عن فلان: تخلف عنه، بقي وراءه ولم يلحق به (معجم اللطائف).
استخلف: لقد أخطأ فريتاج باعتباره استخلف المبني للمعلوم يعني خَلَف وتلا، وإنما هو استُخْلِف المبني للمجهول ويعني أصبح خليفة (معجم البلاذري).
خَلْف. يقال: كتف إلى خَلْف أي ربطت يداه وراء ظهره (معجم الادريسي). ويقال أيضاً: رجعت إلى ورائي (ألف ليلة: 48).
خَلْف وجمعه أخلاف: طالح، خسيس، رديء (فوك: وفيه خُلْف وأرى أن هذا خطأ (انظر لين) (عبد الواحد ص62، تاريخ البربر 1: 431، 2: 353، ملر ص12) وفي كتاب الخطيب (ص136 و) مألفاً للذعرة والإخلاف والسرار (الشرار) وأولي الريب.
وخَلْف وجمعه خلوف: فسيلة، بسيلة، ما ينبت في أصول الشجر الكبار، شكير (بوشر) ويقول ابن العوام (1: 264): هو قضيب الغرس وهو غصن أو جزء من غصن يقطع من النبات ويغرس فإذا غرس في الأرض صارت له جذور وثبت. وفيه: العناب يُغْرس منه خلوفه وهي الأنفال تشقق على قرب من شجره (وقد صححت هذه العبارة وفق ما جاء في مخطوطتنا) وانظر ص260 (حيث يجب أن تقرأ العبارة كما ذكرنا وكما جاء في مخطوطة ليدن، 268، 269). خِلف: انظر عبارة أبي الفداء في تاريخ ما قبل الإسلام (ص144): وارتفع في هذه المعركة غبار كثيف فأظلمت الشمس وظهرت الكواكب التي في إخلاف جهة الغبار، أي التي يمكن رؤيتها في أقطار السماء التي لم يحجبها الغبار.
خُلْف: بدعة، هرطقة، مخالفة المألوف (بوشر).
خَلَف: أعاده، رد،، إرجاع الشيء لصاحبه (الكالا).
وخَلَف: المؤدي والمدفوع وفاء لدين (الكالا).
وخَلَف: ما يهديه الرجل إلى من أهدى له هدية (الكالا).
وخَلَف ويجمع على أخلاف: عقب، وريث (بوشر).
وخَلَف: حفدة، ذرية، أعقاب، نسل (بوشر).
خَلَف موصّى: هبة بالوصية، وصية (بوشر).
خَلْفَة: صنف من قصب السكر (مملوك 1: خَلَفاني: خلْفي (بوشر).
خِلاَف: خلاف عند الشعراء القدامى تعني: بَعْدَ (ديوان الهذليين ص44 القصيدة 9، ص144 القصيدة 38، الكامل ص226).
وخِلاف: ما خلا، ما عدا، باستثناء إلا، سوى (بوشر).
خلاف ذلك: زيادة على ذلك، علاوة على ذلك، بالإضافة إلى ذلك، فوق ذلك (بوشر).
بخلاف: مضاف إلى اسم: بالعكس، على النقيض من بالضد من. ففي دي ساسي (طرائف 1: 103) والربانيون يفعلون ذلك بعكس ما يفعله القّراؤون.
بخلاف: بلا مراعاة، بدون التفات إليّ، بالرغم من (بوشر).
لخلاف: الاستثناء المعبر عن بإلا، هذا إذا كان دي ساسي مصيباً (طرائف 2: 460 رقم 50).
خلاف: الجَدَل والمناظرة في مقاصد العقيدة (حاجي خليفة 3: 169، عبد الواحد ص 229، المقري 1: 479). ماء الخلاف: ماء عطري يستخرج من أزهار البان (الخلاف المصري). (تعليقات 13: 177، ألف ليلة 1: 68).
خِلافَة: وراثة، والحق في الوراثة، إرث، تركة (بوشر).
وخِلافة: ولادة، ويقال أيضاً خليفة (محيط المحيط).
خليفة: يعترف السيد دي غوية في معجم اللطائف إنه لا يستطيع أن يفسر لقب خليفة الذي يتلقب به بعض الموظفين. وأرى أن لهذه الكلمة في عبارات اللطائف التي نقلها تدل على معناها المألوف أي نائب القائد أو نائب الحاكم ومن يخلفهما ويقوم مقامهما.
وكانوا في الأندلس في بلاط الأمويين يطلقونه على الصقالبة الذين يخدمون في قصر الأمير، لأنا نقرأ في المقري (1: 250) وأول ما اخذ البيعة على صقالبة قصره المعروفين بالخلفاء الأكابر. وانظر مطمح الأنفس فيه (ص66 و): فقال (منذر بن سعيد) للرسول وكان من خواص خلفاء الصقالبة (وهذا صواب العبارة كما يستنتج من مقاربة مخطوطة ب ومخطوطة ل). وفي كتاب ابن القوطية (ص20 و): وقد كتب الحكم كتاباً مع أحد الخلفاء وأمره أن يدفعه إلى الوزراء. وفي (ص28 ق و30 وو32 و): وفي اجتماع الصقالبة القصر كان فتى من الخلفاء يكنى بأبي المفرح. وفي (ص 34ق) منه: وكان اثنان من الخلفاء قد استبلغا في الاستجراح إلى محمد في رضى طروب (ص45 ق، 41و).
خلفاء الحُجاب (وهذا صواب قرائتها) في بلاط العباسيين (كوسج لطائف ص107، 109) ربما كانوا صقالبة في خدمة الحجّاب.
وخلفاء نجدها أيضاً عند الصوفية، ففي المقري (3: 676): فقال علومي أحد وسبعون علماً وأما مقامي فرابع الخلفاء ورأس السبعة الأبدال.
خليفة: انظر في خِلافة. خلاّف: مخالف، عاصٍ (دي ساسي طرائف 2: 68).
خالفة. الخوالف مغس يأخذ النفساء بعد الولادة (محيط المحيط).
تَخْلِيف: تولدية. قابلية التولد، قابلية التناسل أو إمكانهما (بوشر).
مُخْلِف، نائب، قائم مقام، خليفة (البكري ص92) وانظر المعنى الأول الذي ذكرته في صيغة أخلف.
مُخَلَّف: قابل التولد والتناسل. ممكن تولده وتناسله (بوشر).
مُخَلّفات: تركة، ميراث، ما يخلفه أي يتركه الميت لمن بعده (بوشر).
مخلفات النبي: الذخائر التي خلفها النبي (صلى الله عليه وسلم) ونجدها مذكورة عند لين عادات 1: 279).
مِخلاف: حصن حسب ما يقول الادريسي، ففيه الجزء الأول القسم السادس: العرب تسمى الحصن مخلافاً. وفيه (القسم الخامس من الجزء الثاني): ولمكة مخاليف وهي الحصون.
مَخْلُوف: معوال (محيط المحيط).
مُخَالِف: متهم أو مشتكى عليه لا يحضر أمام القاضي وقت المحاكمة (بوشر).
سبيل مخالف: طريق يقصر المسافة بين مكانين. طريق مستعجلة، قاصرة (المعجم اللاتيني العربي). وقد ذكرت نصه في مادة مَخْدَع.
الجانب المخالف. من مصطلح الطب. وهو الشق المقابل لجهة العضو المريض يفصد منه لإسالة المادة نحوه فتنصرف عن ذلك العضو، كما إذا كانت العين اليمنى رمداء فيقصدون من اليد اليسرى وهي الجانب المخالف (محيط المحيط).
مَخالف والديه: نبات اسمه العلمي Delphinium ( بوشر).
مُخَالَفة: عدم الحضور أمام القاضي في الوعد المحدد (بوشر). ومخالفة: إلغاء، إبطال، فسخ (الكالا).
اختلاف: خلاف (انظر خلاف): جدل، مناظرة (المقري 1: 607).
مَسُتَخْلَف: ذكرت هذه الكلمة في (المعجم اللاتيني العربي) مقابل Suffectus وهذه تعني فيما يقول دوكانج. من ينوب عن الشخص ويقوم مقامه - وفيه أيضاً: مُسْتَخْلَفَون. مقابل Procurators، وهذه الكلمة تعني أيضاً: نائب، قائم مقام، خليفة. غير أنها تعني أيضاً: عامل، مفتش، وكيل، ناظر، قهرمان وغير ذلك.
وفي اللاتينية القديمة المستلف وبالأسبانية المتألف التي بحثتها في معجم الأسبانية (ص175 - 177) مأخوذة من مستحلف بالحاء ومن الممكن أن تكون مستخلف بالخاء، التي ذكرت في المعجم اللاتيني العربي. وعلى هذا تصبح كلمة محلف التي ذكرها ابن حوقل (ص81) مخلف أيضاً.

خلف

1 خَلَفَ, aor. ـُ inf. n. خَلْفٌ, He came after, followed, succeeded, or remained after, another, or another that had perished or died. (TA.) Hence, in the Kur [vii. 168 and xix. 60], فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ (TA) And there hath succeeded them, or come after them, [a posterity, or] an evil posterity. (Bd in xix. 60.) And خَلَفَهُ He came after him, (S, A in art. دبر, Mgh, Msb, TA,) or behind him, (A ubi suprà, Mgh,) or following him nearly; (A ubi suprà;) inf. n. as above, (Mgh, TA,) and خِلْفَةٌ also: (Mgh:) or he remained after him: (K:) and ↓ جَآءَ خِلَافَهُ likewise signifies [the same as جآء خَلْفَهُ; an inf. n. of خَالَفَ being thus used as an adv. n.; i. e.] he came after him. (TA.) You say also, خَلَفَ اللَّيْلُ النَّهَارَ, inf. n. خَلْفٌ and خِلْفَةٌ, The night followed, or came after, the day. (MA.) b2: [Hence,] خَلَفْتُهُ, [aor. as above,] inf. n. خَلْفٌ, [perhaps a mistranscription for خَلَفَ,] I was, after him, a substitute for him: (TA:) [I supplied his place: and I superseded him.] And خَلَفَهُ, (aor. as above, TA,) inf. n. خِلَافَةٌ (S, Mgh, Msb, K, TA) and خَلَفٌ (TA) and خِلِّيقَى, (S, * K, * TA,) which last is an inf. n. of the intensive kind, (Sgh, MF, TA,) He was, or became, his خَلِيفَة [i. e. successor, or vice-agent, &c.], (S, Mgh, Msb, K,) or his substitute; (TA;) فِى قَوْمِهِ [among, or in respect of, his people], (S, TA,) and أَهْلِهِ [his family]; relating to good and to evil; wherefore one says, أَوْصَى لَهُ بِالخِلَافَةِ [he charged him by his will with the being his successor, or vice-agent, &c.]; (TA;) or عَلَى أَهْلِهِ وَمَالِهِ [over his family and his property]: (Msb:) and ↓ اختفلهُ signifies the same; (Lh, Ibn-'Abbád, K;) he was, or became, his خَلِيفَة (Ibn-'Abbád, TA) after him. (Ibn-'Abbád, TA.) And خَلَفَ فُلَانًا [alone] He was, or became, the خَلِيفَةٌ of such a one among, or in respect of, his family (K, TA) and his children. (TA.) And خَلَفَهُ رَبُّهُ فِى أَهْلِهِ (K, TA) and وَلَدِهِ, (TA,) inf. n. خِلَافَةٌ, (K,) His Lord was [for him] a خَلِيفَة [or supplier of his place] to his family (K, TA) and his children. (TA. [In the CK, اخلف is made to signify the same; but this is in consequence of an omission.]) And one says, خَلَفَ اللّٰهُ عَلَيْكَ May God be to to thee a خَلِيفَة [or supplier of the place] (S, Msb, K) of thy father; (S, Msb,) or of the one whom thou hast lost: (S, Msb, K:) thus one says to one who has lost by death his father (S, Msb, K) or mother (K) or paternal uncle (S, Msb) or any other who cannot be replaced: (Msb, K:) and خَلَفَ اللّٰهُ عَلَيْكَ خَيْرًا, (K,) or بِخَيْرٍ, (Az, Msb, K,) or both, (L,) and خَلَفَ اللّٰهُ لَكَ بِخَيْرٍ, (Az, Msb,) and اللّٰهُ عَلَيْكَ خَيْرًا ↓ أَخْلَفَ and لَكَ خَيْرًا: (K: [in which it is implied that these phrases mean May God supply to thee well the place of him whom thou hast lost: but it is implied in the Msb that the two of them there mentioned mean May God restore to thee good in the place of that which has gone from thee: and it appears from what here follows that all of these phrases have the latter meaning, whether or not they have the former meaning also:]) to him who has lost property or a child or a thing [of any other kind] of which the replacement may be asked, (S,) or to him of whom that which may be replaced has perished, or died, (K,) one says, اللّٰهُ عَلَيْكَ ↓ أَخْلَفَ (S, Msb, K) May God restore to thee the like of that which has gone from thee, (S, Msb,) or may God restore to thee what has gone from thee; (K in a later part of the art.;) and اللّٰه لَكَ ↓ اخلف; and خَلَفَ اللّٰه لك : or خَلَفَ اللّٰه عَلَيْكَ is allowable in relation to property and the like; and يَخْلَفُ, like يَمْنَعُ is allowable as its aor. , though extr., (K,) as it has no faucial letter to occasion the fet-h: (TA:) and one says also, خَلَفَ اللّٰهُ لَكَ بِخَيْرٍ meaning May God give thee good in the place of that which has gone from thee; (TA;) and عَلَيْكَ خَيْرًا ↓ اخلف, (Msb, TA,) meaning the same; (TA;) and [so] لَكَ خَيْرًا ↓ اخلف and بِخَيْرٍ: and اللّٰهُ عَلَيْكَ مَالَكَ ↓ اخلف and لَكَ مَالَكَ [May God restore, or replace, to thee thy property]. (Msb.) خَلَفَ أَبَاهُ, (K,) aor. ـُ (TA,) means He became behind his father; (K;) and if so, its inf. n. is خَلْفٌ: (TA:) or it means he became in the place of his father; (K;) and if so, its inf. n. is خَلَفٌ: (TA:) and خَلَفَ مَكَانَ أَبِيهِ, inf. n. خِلَافَةٌ (K) and خَلَفٌ, (TA,) he became in the place of his father, exclusively of every other. (K.) You say also, خَلَفَتِ الفَاكِهَةِ بَعْضُهَا بَعْضًا, (JK, K,) inf. n. خَلْفٌ, (JK, TA,) or خَلَفٌ, (TA, [the former being there altered to the latter (which is the more probably correct), or the latter to the former,]) and خِلْفَةٌ, (JK, TA,) The fruit replaced other fruit; or became substituted for other fruit. (JK, * K,* TA. [In the CK, صَارَ خَلْفًا is erroneously put for صَارَتْ خَلَفًا.]) And خَلَفَ فُلَانٌ عَلَى فُلَانَةَ, inf. n. خِلَافَةٌ, [like عَقَبَ عَلَيْهَا,] Such a man took as his wife such a woman after another husband [and thus supplied his place]. (Z, TA.) b3: خَلَفَ ُلَانًا, (aor.

خَلُفَ, TA,) He took, or seized, such a one from behind him; (JK, * K;) as also ↓ اختلفهُ. (TA.) And hence, (TA,) خَلَفَ لَهُ بِالسَّيْفِ (JK, TA) He came to him from behind him, and smote his neck, or struck off his head, with the sword. (TA.) b4: خَلَفَ فُلَانٌ بِعَقِبِى [is explained as meaning] Such a one stayed, or abode, after me. (Msb in art. عقب) [But] b5: خَلَفَ بِعَقَبِ فُلَانٍ is said by some to mean إِلَى ↓ خَالَفَهُ

أَهْلِهِ [q. v.]: accord. to As, however, it means He parted with such a one on the condition of doing a certain thing, and then came behind him [or behind his back] and did another thing after parting with him: and Az says that this is a more correct explanation than the former one. (TA.) [Hence, app.,] one says also, إِنَّ امْرَأَةَ فُلَانٍ

تَخْلُفُ زَوْجَهَا بِالنِّزَاعِ إِلَى غَيْرِهِ إِذَا غَابَ عَنْهَا [Verily the wife of such a one is unfaithful to her husband by yearning towards another when he is absent from her: or deceives her husband behind his back by yearning towards another; for it is implied, by an ex. given, that اذا غاب عنها is added by way of explanation]. (TA.) خَلَفَهُ also signifies He spoke of him, or mentioned him, [behind his back, or] when he was not present: so in the phrase, خَلَفَهُ بِخَيْرٍ or بِشَرٍّ [He spoke of him behind his back well or ill]. (TA.) And one says, يَخْلُفُ النَّاسَ مِنْ وَرَائِهِمْ [meaning He defames men behind their backs]: the action signified hereby is like غِيبَةٌ, and may be [by making signs] with the side of the mouth, and with the eye, and with the head. (TA in art. همز.) b6: خَلَفَ عَنْ أَصْحَابِهِ, (K, TA,) aor. ـُ He remained behind, or after, his companions; did not go forth with them; as also أَصْحَابِهِ ↓ قَعَدَ خِلَافَ [similar to a phrase mentioned near the beginning of this art.]; (TA;) i. q. ↓ تخلّف; (K in explanation of the former phrase;) which is syn. with تَأَخَّرَ; (S, K;) as in the phrase تخلّف عَنِّى [which means He remained behind me, or after me]; (S;) [for] تخلّف عَنْهُ means بَقِىَ خَلْفَهُ; (Mgh;) and [in like manner] you say, تخلّف عَنِ لاقَوْمِ He remained behind, or after, the people, or party, not going with them; [he held back, or hung back, from them;] and ↓ قَعَدْتُ خِلَافَهُ [i. e. I remained] behind him, or after him; (Msb;) and ↓ خالف عَنَّا He remained behind us, or after us; syn. ↓ تخلّف. (TA, from a trad.) It is said in the Kur [xvii. 78], إِلَّا قَلِيلًا ↓ وَ إِذَا لَا يَلْبَثُونَ خِلَافَكَ, i. e. [But in that case they should not have remained] after thee [save a little while]: (JK, TA: *) so accord. to one reading [instead of خَلْفَكَ, which means the same]. (TA.) And in like manner, رَسُولِ اللّٰهِ ↓ فَرِحَ المُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَافَ, in the Kur [ix. 82], means [Those who were left behind rejoiced in their remaining] behind the Apostle of God: (S, TA:) or the meaning here is, مُخَالَفَةَ رسول اللّٰه [i. e. in disagreement with the Apostle of God]: (JK, S:) thus says Lh; but IB disagrees with him; saying that خلاف here means بَعْدَ; and cites six exs. in which it has this meaning, from poets. (TA.) b7: [Hence,] خَلَفَ فُلَانٌ عَنْ كُلِّ خَيْرٍ (assumed tropical:) [Such a one was, or became, kept back from all good; i. e.,] did not prosper, or was not successful. (TA. [It is there added, that it is explained in the A as tropical, and as meaning تَغَيَّرَ وَفَسَدَ: but this is perhaps a mistake, occasioned by the accidental omission of وَخَلَفَ اللَّبَنُ or the like, of which this is a correct explanation: or the phrase thus explained in the TA, as from the A, may correctly mean He became altered for the worse, and corrupt; agreeably with other explanations of the verb below.]) b8: خَلَفَ, aor. ـُ also signifies He (a man) retired, withdrew, or went away or apart. (JK.) and خَلَفَتْ نَفْسَهُ عَنِ الطَّعَامِ, aor. ـُ inf. n. خُلُوفٌ, (assumed tropical:) His soul turned away from, avoided, or shunned, the food, in consequence of disease. (JK, TA.) b9: And He fled. (Ham p. 411.) b10: And He (a man, Sgh) ascended a mountain. (Sgh, K.) A2: See also 2, first sentence.

A3: خَلَفَ, (S, Msb, K, &c.,) aor. ـُ (Lh, Msb, TA, and Ham p. 679,) [inf. n. خُلُوفٌ,] said of the taste of water, It was, or became, different from, or contrary to, what it was thought to be: and [hence,] it was, or became, altered [for the worse]: (Ham ubi suprà:) [and] said of milk, (S, K,) and of food, (Lh, S, Msb, K,) and the like, (Lh, TA,) and some say خَلُفَ, (TA,) aor. ـُ inf. n. خُلُوفٌ, (Lh, TA,) of both verbs, (TA,) it was, or became, altered [ for the worse] (Lh, S, Msb, K) in taste, or in odour; (S, Msb, K;) as also ↓ اخلف: or, said of milk, the first signifies it became bad from being long kept; or, as in the A, (tropical:) what was good thereof became mixed (خُلِفَ, i. e. خُلِطَ,) with other milk: and ↓ اخلف, said of milk, signifies also it was, or became, sour: (TA:) and the first, said of [the beverage called] نَبِيذ, it became bad. (K.) Also, inf. n. خُلُوفٌ (S, Mgh, Msb, K) and خُلُوفَةٌ (K) and خِلْفَةٌ, (L, TA,) said of the mouth (S, Mgh, Msb, K) of a person fasting, (S, Msb, K,) It was, or became, altered [for the worse] in odour; (S, Mgh, Msb, K;) as also ↓ اخلف. (S, Msb, K.) It is said in a trad. that the خُلُوف of the mouth of one who is fasting is sweeter in the estimation of God than the odour of musk: or, accord. to some of the lawyers and of the relaters of traditions, خَلُوف; but [SM says,] I think this to be a mistake, as several affirm it to be, while others say that it is of a bad dial. : accord. to one reading, it is خِلْفَة. (TA.) b2: [Hence,] خَلَفَ عَنْ خُلُقِ أَبِيهِ, (K,) aor. ـُ inf. n. خُلُوفٌ, (TA,) (assumed tropical:) He was, or became, altered [for the worse] from the natural disposition of his father. (K, TA.) b3: And خَلَفَ, (ISk, S, K,) inf. n. خَلْفٌ [or خُلُوفٌ]; or خَلْفَ, aor. ـُ inf. n. خَلَافَةٌ and خُلُوفٌ; (TA;) (assumed tropical:) He (a man) was, or became, bad, or corrupt. (ISk, S, K, TA.) b4: And خَلَفَ, (K) inf. n. خَلَافَةٌ (IAth, K) and خُلُوفٌ, (K,) (assumed tropical:) He (a man) was, or became, stupid, or foolish; or one who had little, or no, intellect or understanding: (K, * TA:) or unprofitable: or a frequent promise-breaker: (IAth:) or خَلَفَ and ↓ اخلف, said of a slave, he was, or became, idiotic, deficient in intellect, or bereft of his intellect. (JK.) A4: خَلَفَ, (K,) inf. n. خَلْفٌ; (S, * K, * TA;) and ↓ اخلف, and ↓ استخلف; (S, K;) He drew water, (S, K, TA,) لِأَهْلِهِ for his family: [app. because he who does so leaves his family behind him: see 2, first sentence:] (K, TA:) [or] ↓ استخلف, said of a man, signifies اِسْتَعْذَبَ المَآء [app. as meaning he sought, or drew, or brought, sweet water: see art. عذب]: and, accord. to IAar, you say, القَوْمَ ↓ أَخْلَفْتُ, meaning properly I carried sweet water to the people, or party, when they were in the [season, or herbage, called] رَبِيع and without sweet water, or when they were by salt water: إِخْلَافٌ [as meaning the carrying, or drawing, of water,] being [properly] only in the ربيع: in other cases, metaphorically applied. (TA.) El-Hoteíäh says, ↓ لِزُغْبٍ كَأَوْلَادِ القَطَا رَاثَ خَلْفُهَا عَلَى عَاجِزَاتِ النَّهْضِ حُمْرٍ حَوَاصِلُهْ (assumed tropical:) [To, or for, downy ones, like the young ones of the katà, whose procurer of water has been slow in coming to those lacking the power of spreading their wings for flight, red in their crops]: he means ↓ مِخْلِفُهَا [or خَالِفُهَا], and has put in the place of this the inf. n.: and by حواصله, accord. to Ks, he means حَوَاصِلُ مَا ذَكْرْنَا [the crops of what we have mentioned]: but Fr says that the ه relates to the زغب, exclusively of the عاجزات, which [latter] has the sign of the pl. ; for every pl. that has the form of a sing. may be imagined to be a sing., as in the saying of the poet, مِثْلُ الفِرَاخِ نُتِفَتْ حَوَاصِلُهْ [meaning “ like the young birds of which the crops have been plucked ”]; for الفراخ has not the sign of the pl., but has the form of a sing., like الكِتَاب and الحِجَاب: another says, [but this is very far-fetched,] that the ه relates to النهض, which [sometimes] means a place in the shoulderblade of the camel; and that the poet has used it metaphorically as belonging to the قطا. (S.) A5: خَلَفَ الثَّوْبَ, (S,) or القَمِيصَ, aor. ـُ (Msb, K,) inf. n. خَلْفٌ (Kr, TA) and خُلْفَةٌ, in some copies of the K خَلْفَةٌ, [so in my MS. copy of the K, and so in the TK,] and [in some] خُلَفٌ also, but these require consideration, (TA,) He took out from the garment, or shirt, the part that was worn out, (S, Msb, K,) that is, the middle part, which was worn out, (S, Msb,) and then sewed the [cut] edges together. (S, Msb, K.) and الثَّوْبَ ↓ اخلف signifies the same as خَلَفَهُ, i. e. He repaired the garment [app. in any manner, or, as is implied in the S and TA, by substituting one piece for another]. (S, K, TA.) b2: The saying, in a trad. of Hamneh, فَإِذَا خَلَفَتْ ذٰلِكَ فَلْتَغْتَسِلْ, meaning (assumed tropical:) And when she has discriminated that period of days and nights during which she has been حَائِض, [she shall perform a complete ablution of herself,] is from خَلَفَ القَمِيص signifying as explained above. (Msb.) A6: خَلَفَ signifies also He mixed [a thing with another thing; as, for instance, (see خُلِفَ in a passage above,) milk with other milk]: and he mixed saffron, and medicine, with water. (TA.) A7: خَلَفَ بَيْتَهُ He put to, or made for, his tent, a pole, (K, TA,) termed a خَالِفَة, (TA,) in the hinder part thereof. (K TA.) A8: خَلِفَ, aor. ـَ (K,) inf. n. خَلَفٌ, (S, K,) He (a camel) inclined towards one side. (S, K.) b2: خَلَفٌ is also an inf. n. (of خَلِفَ, said of a man, TK) signifying The being أَخْلَف as meaning contrarious, hard in disposition, as though going with a leaning towards one side: b3: and the being left-handed: b4: and the being أَحْوَل [or squint-eyed]. (K.) A9: خَلِفَتْ, aor. ـَ (Msb, K,) inf. n. خَلَفٌ, (Msb, TA,) She (a camel) was, or became, pregnant. (Msb, K.) 2 خلّفهُ, (Msb,) and خلّفهُ وَرَآءَهُ, (S, TA,) inf. n. تَخْلِيفٌ, (TA,) He left him behind him; (Msb;) namely, a man: (S, Msb, TA:) and ↓ خَلَفَهُ [signifies the same: or] he made him to be behind him; as also ↓ اخلفهُ [q.v.], and ↓ اختلفهُ: (TA:) [whence the saying,] أَلْحَحْتُ عَلَى فُلَانٍ

↓ فِى الاِتِبَاعِ حَتَّى اخْتَلَفْتُهُ i. e. [I pressed upon such a one in following] until I made him to be behind me. (ISk, TA.) You say also, خَلَّفَهُمْ, inf. n. as above, meaning He was, or became, or went, before them; and left them behind him. (TA.) And خلّفوا أَثْقالَهُم, inf. n. as above, They left their loads, or baggage &c., behind their backs; (O, K;) when they went away to draw water. (TA.) b2: [Hence,] خلّفهُ He made him, or appointed him, his خَلِيفَة [i. e. successor, or vice-agent, &c.]; (K;) and so ↓ استخلفهُ. (S, Msb, K.) So in the Kur [xxiv. 54], ↓ لَيَسْتَخِلَفَنَّهُمْ فِى الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ [That He will assuredly make them to be successors in the earth, like as He made to be successors those who were before them]. (TA.) A2: خلّف بِنَاقَتِهِ, (S, K,) inf. n. as above, (S,) He bound one of the teats of his she-camel with the thing termed صِرَار [in order that her young one might not suck it]: (S, K:) from Yaakoob. (S.) 3 خالفهُ, (Mgh, Msb, TA,) inf. n. خِلَافٌ (S, Mgh, Msb, K, TA) and مُخَالَفَةٌ, (S, Msb, K, TA,) He [or it] disagreed with, or differed from, him [or it]; or he dissented from him; (Mgh, Msb;) contr. of وَافَقَهُ; فِى كَذَا [in, or in respect of, such a thing]: (Mgh:) and he, or it, was contrary, opposed, or repugnant, to him, or it: (TA:) [and he acted contrarily, contrariously, adversely, or in opposition, to him, or it; he, or it, contravened, or opposed, him, or it:] and he [or it] contradicted him [or it]. (M in art. نقض.) It is said in a prov., إِنَّمَا أَنْتَ خِلَافَ الضَّبُعِ الرَّاكِبَ, i. e. تُخَالِفُ خِلَافَ الضَّبُعِ [Verily thou art one who acts with the contrariousness of the hyena towards the rider]: for the hyena [attacks a man on foot, but], when it sees the rider, flees from him. (IAar, TA.) You say also, خَالَفَنِى عَنْ كَذَا He turned away from such a thing [in opposition to me, or] when I betook myself to it: [see also the last sentence but one of the first paragraph of art. بهت:] and خالفنى إِلَى كَذَا He betook himself to such a thing [in opposition to me, or] when I turned away from it: (Mgh:) or خالفهُ إِلَى

الشَّىْءِ means he disobeyed him by betaking himself to the thing; or betook himself to the thing after he had forbidden him it. (TA.) And hence, (Mgh,) هُوَ يُخَالِفُ إِلَى امْرَأَةِ فُلَانٍ, (S, Mgh, *) or إِلَى فُلَانَةَ, (O, L, TA,) in the K erroneously, هو يخالف فُلَانَةَ, (TA,) He comes to the wife of such a one when he [the latter] is absent from her, (S,) or to such a woman when her husband is absent from her: (Mgh, * O, L, K, TA:) and خالفهُ إِلَى أَهْلِهِ [he came to his (another's) wife in his (the husband's) absence]: see 1, in the former half of the paragraph. (Az, TA.) And خالفهُ

إِلَيْهِمْ He watched to see him, and, when he was absent from them, namely, his family, he went in to them: (JM, O, TA:) and, accord. to Az, فُلَانٌ صَاحِبَهُ ↓ اخلف Such a one watched to see his companion, and, when he was absent, he came, and went in to him [or rather to his wife or to his family]: (TA:) [or] صَاحِبَهُ ↓ خالف he watched to see his companion, and, when he was absent, went in to his wife: (K, and the like is said in the JK:) thus says IDrd, on the authority of Az. (TA.) And خالف إِلَى قَوْمٍ He came to a party, or company of men, from behind them [or behind their backs]: or he feigned to them the contrary of that which he conceived in his mind, and took them unawares. (TA.) Aboo-Dhu-eyb says, [describing a collector of wild honey,] إِذَا لَسَعَتْهُ النَّحْلُ لَمْ يَرْجُ لَسْعَهَا وَخَالَفَهَا فِى بَيْتِ نُوبٍ عَوَاسِلِ (S in the present art., in which only the former hemistich is cited, and in art. رجو,) i. e. [When the bees sting him,] he fears not nor minds [their stinging], (S in art. رجو) [but comes, during their absence, to the hiving-place of bees occupied in gathering honey:] meaning, he comes to their honey, (S, TA, [in the latter of which, in the place of النحل, is put الدَّبْرُ “ the swarm of bees,”]) and takes it, (TA,) while they are feeding; (S, TA;) or, as AA says, he comes behind them to the honey while they are absent: AO explains it by خَالَفَهَا إِلَى مَوْضِعٍ آخَرَ which [he says] meanshe keeps with them [to another place]; syn. لَازَمَهَا; [and thus this phrase (which is strangely misinterpreted in the TK and in Freytag's Lexicon) is explained in the K, but without any reference to the verse;] as also حَالَفَــهَا, with the unpointed ح: (TA:) and some read the verse thus; but this reading is said to be a mistake. (TA in art. حلف.) b2: جَآءَ خِلَافَهُ: see 1, near the beginning of the paragraph. And see also five other exs. in the middle portion of the same paragraph. b3: خالف بَيْنَ رِجْلَيْهِ He put one of his legs forward and the other backward: and [hence,] المُخَالَفَةُ بَيْنَ الرِّجْلَيْنِ [as signifying the alternate shifting of the legs to and fro] is metonymically used as meaning the act of dancing. (Har p. 108.) [And خالف بَيْنَ الشَّيْئَيْنِ He put, or placed, the two things contrariwise; or on contrary sides; or in contrary directions. Hence,] أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ, in the Kur v. 37, [Or that their hands and their feet shall be cut off on contrary sides,] means that their right hands and left feet shall be cut off. (Bd, Jel. [See also similar exs. in the Kur vii. 121 and xx. 74 and xxvi. 49.]) [Hence also,] فَرَسٌ بِهِ شِكَالٌ مِنْ خِلَافٍ, (JK,) or ذُو خَدَمَتَانِ مِنْ خِلَافٍ, (TA,) A horse having a whiteness in his right fore leg and his left hind leg [or the reverse]: (JK, TA:) and some say, لَهُ خَدَمَتَانِ مِنْ خِلَافٍ when he has a whiteness [or rather a ring of white a little above the hoof] in his fore leg [or right fore leg] and another in his left fore leg [probably a mistake of a copyist for his left hind leg]. (TA.) 4 اخلفهُ: see 2, first sentence. Also He put him, turned him, or made him to go back or stand back, behind him. (K, TA.) And اخلف يَدَهُ He put his hand behind him. (Az, TA.) and also, (Fr, TA,) or اخلف بِيَدِهِ إِلَى السَّيْفِ, (JK,) or simply اخلف [used elliptically], (S, K,) He put [back] his hand to his sword, (Fr, S, K, TA,) in order to draw it, (JK, S, K, TA,) it being hung behind him. (Fr, * TA.) And اخلف السَّيْفَ [He hung the sword behind him; or kept it hung behind him]: said, in a trad., of a man on the day of Bedr. (TA.) And اخلف عَنِ البَعِيرِ [ for اخلف عَنْهُ الحَقَبَ] He shifted [backwards] the hind girth of the camel, putting it next to his testicles, on account of its hurting the sheath of his penis, and causing a suppression of his urine; (As, S, K;) as also اخلف البَعِيرَ: (TA:) or you say only, أَخْلِفِ الحَقَبَ, meaning remove thou the hind girth from the sheath of the penis. (Lh, TA.) And اخلف الدَّابَّةَ بِالسَّوْطِ He struck the beast on the hinder part with the whip. (JK.) b2: اخلف البَازِلَ [He (a camel) exceeded in age the بازل, which is generally one that has entered his ninth year: as though he made the بازل to be behind him: and so, app., اخلف alone; البَازِلَ being understood: see مُخْلِفٌ]. El-Jaadee says, أَخْلَفَ البَازِلَ عَامًا أَوْ بَزَلْ أَيِّدِ الكَاهِلِ جَلْدٍ بَازِلٍ

[Strong in the withers, hardy, a بازل; that has exceeded in age him who has just become a بازل by a year, or that has himself just become a بازل]. (S, TA.) Some say that الإِخْلَافُ is [a term denoting] the last of the ages [that have words to signify them] with respect to all beasts. (TA.) b3: اخلف فُلَانٌ صَاحِبَهُ: see 3, near the middle of the paragraph. b4: اخلفهُ مَا وَعَدَهُ, (S,) or مَوْعِدَهُ, (Mgh,) or وَعْدَهُ, (Msb,) or الوَعْدَ, (K,) inf. n. إِخْلَافٌ, (Mgh,) He broke, (Mgh,) or failed to perform, (S, K,) his promise, or the promise, to him: (S, Mgh, K:) restricted to future time: (Msb:) الإِخْلَافُ is, in respect of the future, like الكَذِبُ in respect of the past: (S, K:) or the making a promise and not fulfilling it: (Lh, K:) and some say that it signifies one's seeking an object of want, or water, and not finding it. (TA.) It is said in a trad., إِذَا وَعَدَ أَخْلَفَ, i. e. When he promises, he does not fulfil his promise, and is not true [to it]. (TA.) [Hence,] أَخْلَفَتِ النُّجُومُ, i. e. (tropical:) [The stars broke their promise; meaning,] were attended with drought, not attended with rain: (S, K, TA:) a saying of the people in the Time of Ignorance: (S, TA:) and so عَنْ أَنْوَائِهَا ↓ اِخْتَلَفَتْ: for they used to believe and say that they were rained upon by such and such a نَوْء. (TA. [See نَوْءٌ.]) Hence also, أَخْلَفَتِ الحُمَّى (assumed tropical:) The fever, being tertian or quartan, came not in its time, or turn. (Mgh.) And أَخْلَفَتْ said of a she-camel, (assumed tropical:) She, having been covered by the stallion, did not become pregnant: (JK, TA:) and (assumed tropical:) she proved to be not pregnant when thought to be pregnant. (JK.) And in like manner said of a palm-tree; (JK;) (tropical:) It bore not one year: and (tropical:) it (a tree) bore no fruit: or lost the fruit that it had. (L, TA. [The verb, said of trees, has also another meaning, which see below.]) b5: اخلفهُ is also said, by El-Fárábee, to occur as meaning He acted according to his promise [or fulfilled his promise] to him; thus bearing two contr. significations: but this is strange. (MF.) b6: Also He found him to be a breaker of his promise; (JK;) or he found his promise to be broken, or unfulfilled. (S, K.) b7: اخلف عَلَيْكَ and لَكَ, each with an objective complement (خَيْرًا or مَالَكَ) expressed or understood: see 1, in six places, in the former half of the paragraph. You say also, اخلف فُلَانٌ لِنَفْسِهِ, (S, K,) or لِغَيْرِهِ, (TA,) Such a one replaced to himself, (S, K,) or to another, (TA,) a thing that had gone from him, with another thing. (S, K.) Ibn-Mukbil says, فَأَخْلِفْ وَأَتْلِفْ إِنَّمَا المَالُ عَارَةٌ وَكُلْهُ مَعَ الدَّهْرِ الَّذِى هُوَ آكِلُهْ [Then replace thou, and consume: wealth is but a loan: and devour it with time, which is a devourer thereof]: he means, gain a substitute for what thou hast consumed. (S, TA.) and the Arabs say to him who has put on a new garment, أَبْلِ وَأَخْلِفْ وَاحْمَدِ الكَاسِى [Wear out thy garment, and replace it with another, and praise the Clother, meaning God]. (TA.) and أَبْلِ وَيُخْلِفُ اللّٰهُ [Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S in art. بلو) b8: See also اخلف الثَّوْبَ near the end of the first paragraph. b9: اخلف said of a plant, or of herbage, It put forth the خِلْفَة, (S, Msb, K,) meaning leaves that come forth after the first leaves, in the [season called]

صَيْف; (TA;) and in like manner said of trees: (Msb, TA:) or اخلف الشَّجَرُ means the trees put forth fruit after other fruit. (JK.) And, said of fruit, It came forth, some thereof after other thereof. (TA.) And اخلفت الأَرْضُ The land became affected by the cold of the latter part of the [season called] صَيْف, and some of its trees consequently become green. (TA.) b10: Also, said of a bird, (tropical:) It put forth feathers after the first feathers: (K, TA:) from the same verb said of a plant, or of herbage. (TA.) b11: And, said of a boy, (assumed tropical:) He nearly attained to puberty. (JK, Az. K, TA.) b12: And, said of a solid-hoofed beast, (assumed tropical:) He completed a year after the قُرُوح [or finishing teething, or shedding the corner-nipper]. (JK.) A2: اخلفهُ said of medicine, It weakened him (K, TA) by causing him to go frequently to the privy. (TA.) b2: And الإِخْلَافُ also signifies The bringing the stallion again to the she-camel when she has not conceived at once. (K.) A3: See also 1, in six places, in the latter half of the paragraph.5 تَخَلَّفَ see 1, in two places, in the middle of the paragraph. [Hence, تخلّف َنِ الأَمْرِ He held back from, or fell short of, doing the thing.]6 تَخَاْلَفَ see the next paragraph, in three places.8 اِخْتِلَافٌ signifies The following reciprocally; or alternating. (Mgh.) So in the phrase in the Kur [ii. 159 and iii. 187 and xlv. 4], وَاخْتِلَافِ اللَّيْلُ وَالنَّهَارِ And the alternating of the night and the day. (Mgh) [And in a verse of El-'Ajjáj cited voce أَبْلَى, in art. بلو.] And hence the phrase, اِخْتَلَفَا ضَرْبَةً Each of them beat, or struck the other in turn. (Mgh.) And the saying, in a trad. of 'Alee, فَاخْتَلَفَتْ بَيْنَ عُبَيْدَةَ بْنِ الحٰرِثِ وَالوَلِيدِ بْنِ عُقْبَةَ ضَرْبَتَانِ [And two blows were interchanged between 'Obeydeh Ibn-El-Hárith and El-Weleed Ibn-'Okbeh]. (Mgh.) And the saying, in a trad. of Umm-Sabeeyeh, اِخْتَلَفَتْ يَدِى

وَيدُ رَسُولِ اللّٰهِ فِى إِنَآءٍ وَاحِدٍ, meaning My hand and the hand of the Apostle of God were both put [by turns] into one vessel. (Mgh.) and اِخْتَلَفُوا signifies They followed, or succeeded, one another; whenever one went, another coming after him. (TA in art. عور.) b2: Also The going, or moving, repeatedly, to and fro; so coming and going; or reciprocating; syn. تَرَدُّدٌ [in this sense, as is shown in this art. in the K and TA, and in the S and K in art. رود &c.: and also as mean ing the returning, or repairing, time after time, or repeatedly, or frequently, to a person or place; because it implies coming and going: and sometimes it means simply the returning; because this cannot be without a previous going]. (K.) You say, هُوَ يَخْتَلِفُ إِلَى فُلَانٍ, i. e. يَتَرَدَّدُ [He returns, or repairs, time after time, repeatedly, or frequently, to such a one]: and اِخْتَلَفَ إِلَيْهِ اخْتِلَافَةً وَاحِدَةً

[He returned to him once]. (TA.) And هُوَ يَخْتَلِفُ إِلَى مَجَالِسِ العِلْمِ He repairs frequently to, or frequents, the assemblies of science; syn. يَتَرَدَّدُ. (A in art. رد.) And اِخْتَلَفَ إِلَى المُتَوَضَّأِ [He returned, or repaired, time after time, &c., to the privy]. (S.) And اِخْتَلَفَ إِلَى الخَلآءِ [properly signifies the same: and hence, (assumed tropical:) He had a looseness of the bowels, or a diarrhœa]. (K.) And [perhaps as implying coming and going,] اختلف also signifies He supplied, or gave, or offered, water. (TA.) b3: [Also The disagreeing, differing, or varying, in state or condition or quality &c.; being dissimilar, different, diverse, various, incongruous, discordant, or dissentient:] اختلف is the contr. of اِتَّفَقَ; (K, TA;) and is said of anything that is dissimilar [in the parts or members &c. of which it is composed]; as also ↓ تخالف. (TA.) You say, الأَمْرَانِ ↓ تخالف [and اختلف الامران], i. e. لَمْ يَتَّفِقَا [The two things, or affairs, or cases, were, or became, dissimilar, &c.]. (TA.) And اختلفوا and ↓ تخالفوا (Mgh, Msb) [They disagreed, &c., فِى أَمْرٍ in a thing or an affair or a case;] every one of them took to, or held, a way, or an opinion, different from, or contrary to, that of another: (Msb:) both signify the same. (Mgh.) It is said in a trad., سَوُّوا صُفُوفَكُمْ وَلَا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ [Make ye your ranks even when ye place yourselves to pray together, and be not dissimilar in your positions, for in that case your hearts would disagree]; meaning, when one of you advances, or stands, before another in the ranks, your hearts will be affected, and disagreement in respect of friendship and amity will arise among you: or, as some say, it means, your hearts will be made to recoil: or the صُورَة [or specific character] of your hearts will become changed into another صورة. (TA.) [Hence,] اِخْتَلَفَتْ عَنْ أَنْوَائِهَا, said of stars: see 4, near the middle of the paragraph. b4: Also The being complicated, intricate, or confused. (KL.) [You say, اختلف الأَمْرُ بَيْنَهُمْ The affair, or case, was, or became, complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them: a phrase of frequent occurrence.]

A2: اختلفهُ: see 1, in two places, in the former half of the paragraph. b2: See also 2, in two places. b3: اختلف صَاحِبَهُ: see 3, near the middle of the paragraph.10 استخلفهُ: see 2, in two places. b2: Also He took it (a thing) as a substitute, or in exchange, for another thing; or in the place of another thing; syn. اِسْتَعْوَضَهُ and اِسْتَبْدَلَهُ. (TA.) b3: استخلفتِ الأَرْضُ The land produced the herbage of the [season called] اِسْتَبْدَلَهُ. (TA.) A2: See also 1, in the middle of the latter half of the paragraph, in two places.

خَلْفٌ [meaning The location, or quarter, that is behind; and the time past;] (K; [so in my MS. copy, and thus it should be written as a simple noun; but in the CK خَلْفُ;]) or الخَلْفُ; (Lth, K;) contr. of قُدَّامٌ [or القُدَّامُ]: (Lth, K:) [and] خَلْفَ [Behind; and after;] contr. of قُدَّامَ: (S: [thus in my tow copies; and said in the margin of one of them to be thus in the copy of IB, and in that of El-Jawáleekee:]) a simple noun: and an adv. n.: of the fem. gender [as meaning the جِهَة; but otherwise it seems to be masc.]. (TA.) You say, جَآءَ خَلْفَهُ [and مِنْ خَلْفِهِ, both meaning He came behind him, and after him]. (Mgh.) And جَلَسْتُ خَلْفَ فُلَانٍ I sat after, or behind, such a one; syn. بَعْدَهُ (S.) And لَبِثَ خَلْفَهُ He remained after him. (K.) Some read, in the Kur [xvii. 78], وَإِذًا لَايَلْبَثُونَ خَلْفَكَ: others read خِلَافَكَ [which means the same, as mentioned above: see the middle of the first paragraph of this art.]. (TA.) b2: خَلْفٌ signifies also The back (K, TA) itself: so says IAar: and particularly, of a house; the side corresponding to, or over against, that in which is the door; and as a house may have two doors, [in two different sides,] it may be said to have two backs, each of which may be thus termed; and the dual of this word seems to be used as meaning two backs in a trad. [respecting the building of the Kaabeh]. (TA.) b3: And One who comes after another; (S, TA;) as also ↓ خَلَفٌ, or, accord. to some, there is a difference between these two, as will be shown in what follows; (S;) and ↓ خَالِفٌ and ↓ خَالِفَةٌ: it is originally an inf. n.: (TA:) and signifies one who remains after another, whether this other be dead or living: and one remaining after another who is dead; his follower, or successor; the follower, or successor, of one who has gone: used in praise and in dispraise: pl. خُلُوفٌ: and the sing. also signifies [like the pl.] persons remaining after others; accord. to some: (IB, TA:) a remnant of people: (Lh, TA:) and a generation after a generation; (Lth, S, K;) as also ↓ خَلَفٌ: (Lth, TA:) but Lth says that the former is applied to the evil, and ↓ the latter to the good, (K, TA,) whether meaning a generation or a son: (TA:) the latter means a good son (K, TA) remaining after his father: (TA:) and the former, a bad son: (K, TA:) [therefore] one says, هُوَ خَلْفُ سَوْءٍ مِنْ أَبِيهِ [He is a bad son] who has taken the place of his father, and صِدْقٍ من ابيه ↓ خَلَفُ [a good son] &c.: (S:) but sometimes each is used in the place of the other; so that one says, هو خَلْفُ صِدْقٍ من ابيه: (K:) or both signify the same: (S, K:) so says Akh: some, he says, use the former; and some, the latter: but some say صِدْقٍ ↓ خَلَفُ and خَلْفُ سَوْءٍ, meaning thus to distinguish between them: (S:) accord. to IB, ↓ خَلَفٌ correctly signifies a man's successor who is a substitute for him, good and bad: and is originally an inf. n.: (TA:) and the pl. of this is أَخْلَافٌ: (Az, IB, TA:) accord. to IAth, خَلَفُ صِدْقٍ means a good generation: and خَلْفُ سَوْءٍ, an evil generation: (TA:) and خَلْفٌ likewise signifies progeny [without restriction]. (K.) One says also, (S, K,) of a people following people more in number than they, (S,) هٰؤُلَآءِ خَلْفُ سَوْءٍ [These are a bad generation. (S, K.) And بَقِينَا فِى خَلْفِ سَوْءٍ We remained among an evil remnant. (Lh, TA.) And فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ, in the Kur [vii. 168 and xix. 60], is explained as meaning And there remained after them a remnant. (TA.) b4: [Hence,] (tropical:) One in whom is no good. (IB, K.) [And app. also Persons in whom is no good..] b5: And (tropical:) A thing in which is no good: (IB, TA:) [and particularly] (assumed tropical:) a bad saying; (ISk, S, Msb, K;) a wrong, bad saying, like the خَلْف of mankind. (A 'Obeyd, Msb.) See also خُلْفٌ. It is said in a prov., سَكَتَ أَلْفًا وَنَطَقَ خَلْفًا (assumed tropical:) He held his tongue from a thousand words (سَكَتَ عَنْ أَلْفِ كَلِمَة), and then uttered what was wrong. (ISk, S, Msb.) An Arab of the desert, who had been guilty of a breach of manners (حَبَقَ حَبْقَةً), pointed with his thumb towards his اِسْت, and said, إِنَّهَا خَلْفٌ نَطَقَتْ خَلْفًا [which may be rendered, Verily it is a thing in which is no good: it uttered a thing in which was no good: but it obviously admits of being rendered otherwise]. (IAar, S.) b6: Also People who have gone away from the tribe (T, K) to draw water, and have left their baggage &c. behind them: (T, TA:) and such as are present, [remaining behind,] of the tribe: thus bearing two contr. significations: pl. خُلُوفٌ. (K.) You say حَىٌّ خُلُوفٌ A tribe who are absent; none of them remaining behind: (S, TA:) or a tribe of which the men are absent and the women remaining: (TA:) and خُلُوفٌ also signifies the contr., i. e. such as are present, (S, TA,) remaining behind. (S.) It is said of Mohammad, in a trad., لَمْ يَتْرُكْ أَهْلَهُ خُلُوفًا, i. e. He did not leave his family neglected, with no pastor nor protector. (TA.) See also a verse of El-Hoteíäh in the latter part of the first paragraph of this article.

A2: Old and worn out; applied to a وَطْب [or skin for milk, or for clarified butter and milk: as though it were a remnant thereof]. (Ibn-' Abbád, K.) A3: A مِرْبَد; (S, K;) i. e. a place of confinement for camels: (TA:) or such as is behind the tent or house. (JK, S, * K.) A4: A large فَأْس [i. e. hoe or adze or axe]: or such as has one head: and the edge of a فأس: or the head thereof: (K:) you say فَأْسٌ ذَاتُ خَلْقَيْنِ a two-headed فأس: (S, TA:) or ذَاتُ خَلْقَيْنِ and ↓ ذَاتُ خِلْقَيْنِ are names of the فأس (K, TA) when two-headed: (TA:) and the pl. is ذَوَاتُ الخَلْقَيْنِ: (K:) pl. خُلُوفٌ. (JK.) b2: And The head of a razor. (K.) b3: And The [pointed] head of a مِنْقَار, [an iron instrument like the فَأْس, (A and K in art. نقر,) with which mill-stones &c. are pecked, or wrought into shape, (see مِنْقَارٌ,) and] with which wood is cut. (TA.) A5: See also خِلْفٌ.

خُلْفٌ a subst. from إِخْلَافٌ, (S, Msb, K,) relating to a promise, and restricted to future time; (Msb;) i. e. a subst. used in the place of إِخْلَافٌ; (Lh, TA;) meaning The breach, or non-fulfilment, of a promise; as also ↓ خُلُفٌ, which is said to be the original form of the word, and ↓ خُلُوفٌ: (TA:) it is, in respect of the future, like كَذِبٌ in respect of the past: (S, K:) some say that it signifies a false, or wrong, saying; which is a meaning of ↓ خَلْفٌ, with fet-h, before mentioned: but perhaps these two words may be syn. dial. vars. (MF, TA.) b2: Also, (Msb,) or ↓ خُلْفَةٌ, and ↓ خِلْفَةٌ, (K, TA,) Disagreement, difference, dissension, contrariety, contrariousness, or opposition, (Msb, K, * TA,) in opinions or the like, (Msb,) or in respect of friendship and amity, (TA in explanation of the second of these words,) or in natural disposition; (K;) as also ↓ خِلَفْنَةٌ (S, K) and ↓ خِلَفْنَاةٌ and ↓ خَالِفٌ and ↓ خَالِفَةٌ. (K.) A2: It is also pl. of خَلِيفٌ, in its various senses.

خِلْفٌ: see خِلْفَةٌ, in the latter half of the paragraph, in seven places. b2: Also, applied to a man, (Sgh,) i. q. لَجُوجٌ [app. as meaning One who perseveres much in opposition or contention or the like]; (Sgh, K;) as also ↓ خَالِفَةٌ. (TA.) A2: Also a subst. from إِخْلَافٌ meaning The act of drawing water; and so ↓ خِلْفَةٌ: (A 'Obeyd, K: *) [whence the saying,] مِنْ أَيْنِ خِلْفَتُكُمْ Whence do ye draw water? (S, K.) A3: The teat (حَلَمَة) of the udder of the she-camel: (S, K:) and the two fore ones, and the two hinder ones: (S:) or the part of the udder upon which the milker lays hold: (TA:) or the extremity of the udder of the she-camel: (Msb, K:) or the hinder of the أَطْبَآء [or teats]: (K:) or the udder itself; (Lth, TA;) [i. e.] it is, to the she-camel, (Msb, * K,) like the ثَدْى to the human being, (Msb,) or like the ضَرْع to the ewe or she-goat: (K:) or the خِلْف is of the camel and of the cloven-hoofed animal; and the طُبْى, of the solid-hoofed animal and of the animal that has a claw: (Lh, TA:) the pl. [properly of pauc.] is أَخْلَافٌ (Msb, TA) and [of mult.] خُلُوفٌ. (TA.) One says, دَرَّتْ لَهُ أَخْلَافُ الدُّنْيَا (tropical:) [The world yielded him abundance of its good things]. (TA.) A4: The shortest of the ribs of the side; (S;) [and] so ↓ خَلْفٌ; (K;) likewise called ضِلَعٌ الخِلْفِ and الخَلْفِ; it is the furthest and thinnest of the ribs; (TA;) [i. e.] the خِلْف is that next to the belly, of the small ribs; their قُصَيْرَى: (K: [see القُصْرَى:]) pl. of the former (S) [and] of the latter (K) خُلُوفٌ. (S, K.) A5: ذَاتُ خِلْفَيْنِ: see خَلْفٌ, near the end of the paragraph.

خَلَفٌ A substitute; a thing given, or received, or put, or done, instead of, in place of, or in exchange for, another thing. (A 'Obeyd, Th, S, Msb, K, TA.) You say, اِجْعَلْ هٰذَا خَلْفًا مِنْ هٰذَا Make thou this to be a substitute for this. (Msb.) And هٰذَا خَلَفٌ مِمَّا أُخِذَ لَكَ This is a substitute for what has been taken to thee. (IB.) and فِى هٰؤُلَآءِ القَوْمِ خَلَفٌ مِمَّنْ مَضَى In these people are such as supply the place of those who have gone. (TA.) And فِى فُلَانٍ خَلَفٌ مِنْ فُلَانٍ [In such a one is a substitute for such a one]. (TA.) And هُوَ مِنْ أَبِيهِ خَلَفٌ He is a substitute for his father. (IB.) See also خَلْفٌ, in six places, in the former half of the paragraph.

خَلِفٌ, applied to she-camels, i. q. مَخَاضٌ, i. e. Pregnant: n. un. with ة: (S, K:) accord. to some, (TA,) the pl. of خَلِفَةٌ, which signifies a pregnant camel, (Mgh, Msb, TA,) or, as some say, one that has completed a year after bringing forth and has then been covered and has conceived, until she enters upon the term called التَّعْشِير, (TA, [from-the time when her pregnancy has become manifest, (see قَارِحٌ and لَاقِحٌ,)] is مَخَاضٌ, (Mgh, Msb, TA,) like as the pl. of اِمْرَأَةٌ is نِسَآءٌ; (Msb, TA;) and sometimes خَلِفَاتٌ (Mgh, Msb, TA) and خِلَافٌ: (TA:) but خَلِفٌ occurs in the saying of the rájiz, مَا لَكَ تَرْغِينَ وَلَا تَرْغُوا الخَلِفْ [What aileth thee that thou utterest a grumbling cry, when the pregnant camels utter not that cry?]. (IB.) خُلَفٌ: see خُلْفَةٌ.

خُلُفٌ: see خُلْفٌ.

خَلْفَةٌ: see the next paragraph, in two places.

خُلْفَةٌ: see خُلْفٌ. b2: Also A vice, a fault, or an imperfection: (K:) and badness, corruptness, vitiousness, or dishonesty: (TA:) and foolishness, or stupidity; or paucity, or want, of intellect or understanding; as also ↓ خَلَافَةٌ [properly an inf. n., of خَلُفَ, and before mentioned as such; (see 1, in the latter half of the paragraph;)] and idiocy. (K.) All of these meanings have been assigned to it in explanations of the saying, أَبِيعُكَ هٰذَا العَبْدَ وَأَبْرَأُ إِلَيْكَ مِنْ خُلْفَتِهِ [I sell to thee this slave, but I am irresponsible to thee for his vice, &c.]: or, accord. to IAar, the meaning is, خِلَافِهِ [his contrariousness]. (TA.) b3: Also The last taste of food; (K;) as in the saying, إِنَّهُ لَطَيِّبُ الخُلْفَةِ [Verily it is good, or sweet, in respect of the last taste]; (TA;) and so ↓ خَلْفَةٌ: pl. خُلَفٌ: and it (خُلْفَةٌ) signifies also loss of appetite for food, in consequence of disease: (so accord. to the CK:) [or,] accord. to some copies of the K, ↓ خَلْفَةٌ has this latter signification; and so ↓ خُلَفٌ: accord. to other copies, خُلَفٌ is pl of خَلْفَةٌ in this sense: but both these readings require consideration: what is found in the Lexicons is, خَلَفَتْ نَفْسُهُ عَنِ الطَّعَامِ, aor. ـُ inf. n. خُلُوفٌ; meaning as explained above, in the latter half of the first paragraph. (TA.) خِلْفَةٌ a subst. signifying A mode, or manner, of coming after [or behind]; like قِعْدَةٌ signifying

“ a mode, or manner, of sitting. ” (Msb.) b2: See also خُلْفٌ. b3: It signifies also Difference [of any kind]: (K, * TA:) or the coming and going of the night and the day; (S, K, * TA;) and likewise of wild animals. (K.) Hence the saying in the Kur [xxv. 63], وَهُوَ الَّذِى جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً, (S, K, *) meaning ذَوَى خِلْفَةٍ, (Bd,) i. e. [And He it is who hath made the night and the day] so that each replaces the other: or each follows the other: (K, * TA:) or so that he who is unable to accomplish a thing in the night may do it in the day, and the reverse. (Fr, L, K.) Zuheyr says, of wild animals, يَمْشِينَ خِلْفَةً, meaning They go to and fro. (S, TA. [See Em p. 109.]) And one says, أَخَذَتْهُ خِلْفَةٌ, meaning He was taken with [an affection causing] a frequent going to and from the privy. (S, K.) [And hence,] خِلْفَةٌ signifies also, A discharging of the bowels; or a purging and vomiting together; (K;) or a disordered state of the stomach arising from [unwholesome] food; (TA;) a looseness, or diarrhœa. (JK, TA.) b4: See also خِلْفٌ. b5: Also The bringing of camels to the watering-place in the evening, after the people have gone away. (L, K.) b6: And A man's watching to see another, (أَنْ يُنَاظِرَ in some copies of the K, and ان يُنَاصِرَ in other copies, being put for ان يُبَاصِرُ, which is the right reading, agreeably with an explanation of اِخْتَلَفَ صَاحِبَهُ, [for which see 3, near the middle of the paragraph,] TA,) and when he is absent from his family, going in to them, (K, TA,) or [rather], when he is absent from his wife, going in to her. (TA, after the explanation of the phrase above mentioned.) A2: A thing that is suspended behind the rider; (JK, K;) such as is suspended behind the [kind of vehicle called] مَحْمِل. (TA.) b2: Remains of water in a trough or tank. (TA.) b3: What remains, of food, between the teeth. (Lh, K.) b4: A plant, or herbage, that comes forth after another plant, or other herbage, (S, Msb, K,) which has become dry, and broken in pieces: (S, TA:) or that comes forth not from rain, but by reason of the cold of the latter part of the night. (Aboo-Ziyád El-Kilábee, K. [See also رَبْلٌ.]) b5: What the trees disclose in the beginning of the cold, (K, TA,) by reason of the [rain called]

صَفَرِيَّة [q. v.]: (TA:) or fruit that comes forth after other fruit: (K:) or fruit that comes forth after abundant fruit; (S, Mgh, TA;) this being termed the خِلْفَة of trees: (S, Mgh:) or a growth of leaves after the falling away of other leaves: (K, * TA: دُونَ in the K is a mistake for بَعْدَ: TA:) or leaves that come forth after the first leaves, in the [season called] صَيْف. (Nh, TA.) b6: What grows in the صَيْف [or summer]; so says A 'Obeyd: (S, K:) or, (JK, Mgh, K,) as also ↓ خِلْفٌ, (K,) the herbage produced by the صيف, (JK, K,) or in the صيف, (Mgh,) after the springherbage has dried up. (JK, Mgh.) b7: A produce of grape-vines after the grapes have turned black; the grapes being gathered while it is fresh and green, it then ripens: and so other fruits: or a new produce, by the vine, of fresh sour grapes. (K.) b8: Grain that is sown (JK, * Mgh, K *) after the former has come to maturity: (Mgh, TA:) because taken as a substitute for wheat and barley: (K:) pl. خِلَفٌ. (Mgh.) b9: A piece with which a garment is patched (K) when it is old and worn out. (TA.) b10: A time after a time. (IAar, K.) A3: Differing [one from another or others]; as also ↓ خِلْفٌ: (K:) it is applied in this sense to a people, or company of men: (Az, S, K:) and to beasts, or horses or the like, as meaning differing (K, TA) in their colours and appearances: (TA:) and خِلْفَتَانِ is applied to any two things that are different; (Ks, TA;) as also ↓ خِلْفَانِ: (Ks, Msb, TA:) and خِلْفَةٌ, (K,) or خِلْفَتَانِ, (Ks, TA,) to any two colours that are combined [because different]. (Ks, K, TA.) Az cites, as an ex., the saying [of a rájiz], سَاقِيَاهُمَا ↓ دَلْوَاىْ خِلْفَانِ [My two buckets are different, and their two suppliers with water]; (S, TA;) meaning that one of them [i. e. of the buckets] is ascending and full, and the other is descending and empty; or that one of them is new, and the other is old and worn out. (TA, in two places.) And one says of two children, or two male slaves; or two female slaves, that they are خِلْفَتَانِ, (Ks, K,) and ↓ خِلْفَانِ, (K,) applying to the male and the female, (TA,) meaning One tall and the other short: or one white and the other black. (Ks, K.) One says also, بَنُو فُلَانٍ

خِلْفَةٌ, meaning The children of such a one are half males and half females. (S.) And نِتَاجُ فُلَانٍ

خِلْفَةٌ The offspring of the beasts of such a one are one year male and another year female. (JK, TA.) And ↓ وَلَدَتْ خِلْفَيْنِ, said of ewe or goat, (K,) or of a camel, (L,) She brought forth one year a male and another year a female. (L, K.) The pl. [of ↓ خِلْفٌ] (K, TA) in all its senses (TA) is أَخْلَافٌ and خِلَفَةٌ; (K, * TA;) the latter, [in the CK خِلْفَةٌ,] like قِرَدَةٌ as pl. of قِرْدٌ. (TA.) خُلْفُفٌ and خُلْفَفٌ and خُلْفُفَةٌ and خُلْفَفَةٌ: see خَالِفٌ, in the latter half of the paragraph. b2: أُمُّ خُلْفُفٍ (Sgh, K) and خُلْفَفٌ Calamity, or misfortune: or the greatest calamity or misfortune. (K.) خِلَفْنَةٌ and خِلَفْنَاةٌ: see خُلْفٌ: b2: and see also خَالِفٌ, in the middle of the paragraph.

خِلَافٌ an inf. n. of 3 [q. v. passim]. (S, &c.) b2: Also The contrary, or opposite, of a thing; syn. ضِدٌّ. (Msb in art. ضد. [Very often used in this sense.]) You say, الاِخْتِلَافُ خِلَافُ الاِتِّفَاقِ [i. e. الاختلاف is the contrary of الاتّفاق] (TA.) A2: Also, (S, Msb, K,) by the vulgar (O, Msb, TA) incorrectly pronounced with teshdeed (O, Msb, K, TA) and fet-h [to the خ, i. e. خَلَّافٌ], (TA,) A well-known kind of tree; (S;) the [kind of tree called] صَفْصَاف: (Msb:) or a species of the صفصاف, but not the صفصاف itself: (K:) [the salix Aegyptia of Linnæus; called by this name in the present day; and by some, improperly, بَانٌ, q. v.:] it abounds in the land of the Arabs; and is [also] called سَوْجَرٌ [or سَوْحَرٌ]; and there are many varieties thereof; all of them soft and weak; (TA;) but it is seldom, or never, found in the desert: (Msb:) they assert that it is thus called because the torrent brings it from one locality to another, so that it grows in a place different from that of its origin; (AHn, Msb, K, * TA;) but this is not a valid assertion: (TA:) [it is a coll. gen. n.:] n. un. with ة. (Msb, TA.) سُوِّينَ مِنْ خِلَافِ, in the saying of the rájiz cited voce خُفٌّ, means Made of different trees: it does not mean of the tree called خِلَاف; because this is seldom, or never, found in the desert. (S, TA.) b2: Also The sleeve of a shirt. (IAar, K.) خُلُوفٌ: see خُلْفٌ.

A2: It is also, as stated above, pl. of خَلْفٌ: (IB, K, TA:) b2: and a pl. of خِلْفٌ. (TA.) خَلِيفٌ: see خَلِيفَةٌ, in three places. b2: Also One who holds back from the place, or time, of promise: and one who breaks a promise. (TA.) b3: And A woman that has let down her hair behind her. (JK, O, K.) b4: And A woman that has attained to the period of one day, or two days, after her having brought forth. (IAar.) [Perhaps from the signification next following.]

b5: A she-camel in the second day after her having brought forth: pl. خُلُفٌ and خُلْفٌ: (K, TA:) these two pls. are mentioned in the K in different places in this art., but both are correct, like رُسُلٌ and رُسْلٌ. (TA.) Hence, (TA,) one says, رَكِبَهَا يَوْمَ خَلِيفِهَا [He rode her on the second day after she had brought forth]. (K.) b6: and The milk that is after the biestings: (AA, K:) pl. as above. (K.) One says also, حَلَبَهَا خَلِيفَ لِبَئِهَا He drew from her the milk that came after the biestings had passed away. (JK.) And اِيتِنَا بِلَبَنِ نَاقَتِكَ يَوْمَ خَلِيفِهَا, i. e. [Bring thou to us the milk of thy she-camel of the day] after the cessation of her biestings; i. e., of the milking that is after her bringing forth by a day or two days. (AA, TA.) A2: Applied to a garment, (S, K,) or a shirt, (Msb,) Having the middle, wornout part taken out, and the [cut] edges then sewed together: (S, Msb, K *:) and ↓ مَخْلُوفٌ signifies the same; (JK;) or a garment composed of two pieces sewed together: or, as some say, this signifies a garment pledged. (TA.) A3: Also, accord. to A 'Obeyd, The part beneath the armpit: and the خَلِيفَانِ of the camel are like the إِبْطَانِ of man: accord. to the S and the O, خَلِيفَا النَّاقَةِ signifies the two armpits of the she-camel (إِبْطَاهَا): but the author of the K, following the [first] explanation given by A 'Obeyd, says that this is wrong, and that the meaning is the parts beneath the two armpits of the she-camel. (TA.) A4: and A gap between two mountains, (JK,) or between two mountain-tops, (TA,) of little breadth and length: (JK, TA:) or a road between two mountains: (S, K:) or a valley between two mountains: (K:) or a place where water pours forth (K, TA) between two mountains, or between two valleys, passing thence into a wide tract: (TA:) and any road in a mountain, (Skr, K,) or behind a mountain, or behind a valley: (TA:) or simply a road; as also ↓ مَخْلَفَةٌ; (JK, K;) this being either in a plain or in a mountain: (TA:) pl. of the former as above. (K.) One says ذِيخُ الخَلِيفِ i. e. [The hairy male hyena] of the road between two mountains, (S, K,) or of the valley between two mountains; (K) like as one says ذِئْبُ غَضًا. (S.) A5: And A sharp arrow: (AHn, K:) or, accord. to Skr, the word in this sense is حَلِيفٌ, with the unpointed ح; and this is more probably correct. (TA.) خَلَافَةٌ: see خُلْفَةٌ.

خِلَافَةٌ inf. n. of خَلَفَهُ as meaning “ he was, or became, his خَلِيفَة ” [q. v.]. (S, Mgh, Msb, K.) b2: [And hence, as a simple subst., The office of خَلِيفَة.]

خَلِيفَةٌ A successor: and a vice-agent, vice-gerent, lieutenant, substitute, proxy, or deputy: (KL:) one who has been made, or appointed, to take the place of him who has been before him: (JK:) an act. part. n. of خَلَفَهُ, inf. n. خَلَفٌ and خِلَافَةٌ; as also ↓ خَلِيفٌ: (TA:) or it may have the meaning of an act. part. n. or that of a pass. part. n.: and so in the sense next following: (Msb:) the supreme, or greatest, ruler or sovereign, (S, Msb, K, TA,) who supplies the place of him who has been before him; (TA;) [particularly the successor of the Prophet; whence

“ Caliph,” commonly used by English writers for “ Khaleefeh; ”] as also ↓ خَلِيفٌ, (K,) which is the original form, (Msb,) without ة; (Msb, TA;) disapproved by some, but mentioned by AHát and Ibn-' Abbád and IB, and occurring in a verse of Ows Ibn-Hajar cited by IB: (TA:) the ة in the former is to denote intensiveness of signification, (Nh, Msb, TA,) as in عَلَّامَةٌ and نَسَّابَةٌ: (Msb:) or, as some say, لِلنَّقْلِ [i. e. for the transference of the word from the category of epithets to that of substs.]: (TA:) it is also said that the word may be an epithet of which the subst. qualified thereby is suppressed, for نَفْسٌ خَلِيفَةٌ; but this requires consideration: (MF, TA:) it is an epithet applied to a man peculiarly: (Msb:) some make it fem.; (Fr, S, Msb, K;) saying هٰذَا خَلِيفَةٌ أُخْرَى [This is another Khaleefeh]; though the proper way is to make it masc.: (Msb:) a poet says, أَبُوكَ خَلِيفَةٌ وَلَدَتْهُ أُخْرَى وَأَنْتَ خَلِيفَةٌ ذَاكَ الكَمَالُ [Thy father was a Khaleefeh, whom another Khaleefeh begat; and thou art a Khaleefeh: that is perfection]: (Fr, S:) the pl. is خَلَائِفُ [generally applied to any people that have succeeded others, and supplied their places, as in the Kur x. 15], (S, K,) like as كَرَائِمُ is pl. of كَرِيمَةٌ; (S;) and خُلَفَآءُ [generally applied to successors of the Prophet], (S, K,) because, as it applies only to the male, and has ة added, the ة is dropped in forming the pl., which is thus like ظُرَفَآءُ as pl. of ظَرِيفٌ: (S:) thus says ISk, and the like is said in the O: but what AHát and Ibn-'Abbád say requires not this straining: (TA:) [i. e.]

خَلَائِفُ is pl. of خَلِيفَةٌ; and خُلَفَآءُ, of ↓ خَلِيفٌ: (JK:) or some, having regard to the original, make the pl. to be خُلَفَآءُ, like as شُرَفَآءُ is pl. of شَرِيفٌ; (Msb;) and this pl. is masc. only, so that you say ثَلَاثَةٌ خُلَفَآءَ: (ISk, Msb, TA:) and some, having regard to the word itself [in its altered and used state], make the pl. to be خَلَائِفُ; (Msb;) and this pl. may have prefixed to it either a masc. or a fem. n. of number, so that you say ثَلَاثَةٌ خَلَائِفَ and ثَلَاثُ خَلَائِفَ; (ISk, Msb, TA;) both of which are chaste. (Msb.) You say, كَانَ اللّٰهُ خَلِيفَةَ وَالِدِكَ عَلَيْكَ [May God be to thee a supplier of the place of thy father]: (S, Msb: *) and in like manner you say, to a person, of any one whom he has lost by death, (S, Msb,) and who cannot be replaced; as the paternal uncle; (Msb;) or the mother. (K.) Some say that the application of the title خَلِيفَةُ اللّٰهِ [The Vicegerent of God] is not allowable, except to Adam and David because there is express authority in these instances [in the Kur ii. 28 and xxxviii. 25]; but others allow it in other cases, like سُلْطَانُ اللّٰهِ and جُنُودُ اللّٰهِ and حِزْبُ اللّٰهِ and خَيْلُ اللّٰهِ; all of which have been heard: (Msb:) and Zj says that it is allowable to say of the Imáms that they are خُلَفَآءُ اللّٰهِ فِى أَرْضِهِ [The Vicegerents of God in his earth]. (TA.) خِلِّيفَةٌ: see the middle of the next paragraph.

خَالِفٌ: see خَلْفٌ, in the former half of the paragraph. b2: Also One who remains behind, or after, another, (Yz, K, TA,) or others, in the case of a war, or a warring and plundering expedition, and in other cases: (TA:) pl. خَالِفُونَ (Yz, K, TA) and خَوَالِفُ, which latter is extr. [in this case], but is also said to be a [reg.] pl. of ↓ خَالِفَةٌ, and as such to signify persons who do not go forth on a warring, or warring and plundering, expedition: and الغَازِى ↓ خَالِفَةُ signifies he who remains behind, or after, him who goes forth on such an expedition, being of his family. (TA.) فَاقْعُدُوا مَعَ الخَالِفِينَ, in the Kur [ix. 84], means Then stay ye with those who remain behind. (Yz, K. *) خَوَالِفُ is also pl. of ↓ خَالِفَةٌ [as fem. of خَالِفٌ], (TA,) and signifies Women (K, TA) remaining behind in the houses or tents: but some assign to it the first of the meanings explained above: and some say that it means the children remaining behind. (TA.) It is said in the Kur [ix. 88 and 94], ↓ رَضُوا بِأَنْ يَكُونُوا مَعَ الخَوَالِفِ, i. e. [They chose to be] with the women: (S, K: *) thus it is explained by Ibn-'Arafeh: but some say that the meaning is, with the bad, or corrupt, persons; and that خوالف is here a pl. [of خَالِفٌ,] like فَوَارِسُ. (TA.) For b3: خَالِفٌ is applied to a man [as meaning Bad, or corrupt]; and ↓ خَالِفَةٌ to a woman as meaning bad, or corrupt, and remaining behind in her abode: and the former to a slave as meaning bad, or corrupt: and also contrarious: and in this last sense it is likewise applied to a companion: and some of the grammarians say that there is no word of the measure فَاعِلٌ having its pl. of the measure فَوَاعِلُ, except خَالِفٌ and هَالِكٌ and فَارِسٌ: but see this last: (TA:) and ↓ خِلِّيفَةٌ, also, has this last signification; (JK, TA;) or [rather] signifies very contrarious; (K;) as also ↓ خَالِفَةٌ; (JK;) and so ↓ خِلَفْنَةٌ, and ↓ خِلَفْنَاةٌ, (Lh, JK, K,) in each of which the ن is augmentative, and each of which is applied to a man and to a woman and to a pl. number; (Lh, K;) but خِلَفْنَيَاتٌ has been mentioned as pl. [of خلفناة], and as applied to males and females: (TA:) and خَالِفُونَ is likewise used in this sense applied to a number of men. (JK.) b4: Also, applied to a slave, [and app. to any man, but in this latter case I find it written خلف, which I believe to be a mistranscription,] One who has withdrawn from the people of his house: so says Lh. (TA.) b5: Also Stupid; foolish; or having little, or no, intellect or understanding; as also ↓ خَالِفَةٌ, (K, TA,) but in an intensive sense, and also applied to a woman; (TA;) and ↓ أَخْلَفُ, (JK, K,) of which the fem. is خَلْفَآءُ; (JK, TA;) and ↓ خُلْفُفٌ, (K,) or ↓ خُلْفَفٌ, (L,) or both, (JK,) likewise applied to a woman, as also ↓ خُلْفُفَةٌ, (K,) or ↓ خُلْفَفَةٌ: (JK:) or, as some say, خَالِفٌ signifies one in whom is no good: and, as also ↓ خَالِفَةٌ, one who has not what suffices: or who often breaks his promises: (TA:) or both of these mean one who has not what suffices, and in whom is no good: or very contrarious. (JM.) One says that a man is أَهْلِ بَيْتِهِ ↓ خَالِفَةُ and خَالِفُ, اهل بيته, meaning The one in whom is no good, of the people of his house: (S, K:) and the ungenerous: (K:) or the stupid, or foolish: or the bad, or corrupt, and the evil: and it is [said to be] tropical. (TA.) And ↓ قَوْمٌ خَوَالِفٌ Persons in whom is no good. (JK.) b6: And, [app. because he leaves his family behind him,] A drawer of water; (S, TA;) as also ↓ مُسْتَخْلِفٌ [q. v.]: both mentioned in the K; but السَّقَّآءُ is there erroneously put for المُسْتَقِى. (TA.) b7: And Weak, without appetite for food. (TA.) b8: And Flesh-meat from which a slight smell is perceived, but in the chewing of which is no harm. (Lth, TA.) A2: See also خُلْفٌ.

خَالِفَةٌ: see خَلْفٌ, in the former half of the paragraph. Also, particularly, [or perhaps أُمَّةٌ خَالِفَةٌ only in this sense,] A nation, people, or race, remaining after another that has gone before. (I 'Abbád, K.) And One who comes to the water after him who has returned [from it]: whence Aboo-Bekr applied this appellation to himself, from a motive of humility, when asked if he were the Khaleefeh of the Apostle of God. (IAth, TA.) See also خَالِفٌ, in eight places: and see its pl., خَوَالِفُ, in the same paragraph, in two places. b2: Also, applied to a man, [like خِلِّيفَةٌ as explained in the K,] Very contrarious, or adverse, and inimical. (S, * K, * TA.) See also خِلْفٌ. b3: مَا أَدْرِى أَىُّ خَالِفَةَ هُوَ, the word خالفة being here imperfectly decl., (S, K,) because of the fem. gender and determinate, being explained by النَّاسِ, (S,) or because determinate and occupying the place of a pl., like as one says أَىُّ تَمِيمَ and أَىُّ أَسَدَ, [or rather, I think, because used as a proper name, as MF, says, (though SM disputes this,) and with the sign of the fem. gender,] means I know not what one of mankind he is; (S, K;) as also أَىُّ خَالِفَةٍ, perfectly decl.; and أَىُّ الخَالِفَةِ; and أَىُّ الخَوَالِفِ; (K;) and so أَىُّ خَافِيَةَ; (K, TA, [in the CK اىّ خَالِفَةٍ again,]) imperfectly decl. (TA.) Lh says that الخَالِفَةُ, writing it thus with ال, signifies النَّاسُ. (TA.) A2: Also One of the poles of a [tent of the kind called] خِبَآء: or one of the poles of a بَيْت [or tent] in the hinder part thereof: (K:) Lh says that the خَالِفَة is the hinder part, or in the hinder part, (اَخر, [i. e. آخِرُ or آخِرَ, app. the latter,]) of a بَيْت; and one says بَيْتٌ ذُو خَالِفَتَيْنِ [app. meaning a tent having two poles in its hinder part]: (TA:) the pl. is خَوَالِفُ: (S, TA:) which is hence applied to the angles, or corners, of a بَيْت: Az says that the خَالِفَة of a بيت is [app. the shirt thereof,] beneath the [ropes called]

أَطْنَاب, in the [part called] كِسْر [q. v.]; and it is also called the خياصة, and the فرجة: [thus I find these two words written, without any syll. signs:] and he cites, as an ex., مَا خِفْتُ حَتَّى هَتَكُوا الخَوَالِفَ [app. meaning And I feared not until they rent open the skirts of the tent, or tents]: (TA:) or, as some say, the خَالِفَتَانِ are the two sides of a tent, and its رِوَاق is its fore part, and its كِفَآء is its hinder part. (TA in art. روق.) b2: خَوَالِفُ, (Yz, K,) or خَوَالِفُ مِنَ الأَرْضِ, (TA,) Lands that produce not plants, or herbage, save among the last of lands. (Yz, K, * TA.) A3: See also خُلْفٌ.

أَخْلَفُ: see خَالِفٌ, in the latter half of the paragraph. b2: Also Contrarious, hard in disposition, as though going with a leaning towards one side: (K:) and [simply] leaning towards one side; applied to a camel: (S, K:) so says A'Obeyd; (S, TA;) and so As. (TA.) b3: Also A camel that has the sheath of his penis slit, and that will not remain stationary, by reason of pain: (TA:) and ↓ مَخْلُوفٌ signifies a camel having the sheath of his penis slit in the hinder part, (JK, TA,) when suffering suppression of his urine in consequence of the pressure of his hind girth upon his sheath: so says El-Fezáree. (TA.) b4: And Left-handed. (JK, K.) b5: And Squinteyed; syn. أَحْوَلُ. (K.) b6: Accord. to some, (TA,) A torrent: (K, TA:) or, as some say, a river. (Skr, TA.) b7: And A male serpent. (Ibn-'Abbád, K.) [All these meanings seem to have been assigned to the word as occurring in a verse of Aboo-Kebeer El-Hudhalee, in which he likens the course of a wolf in a narrow road to the course of the أَخْلَف.]

A2: [Also More, and most, wont to break promises. Hence the prov., mentioned by Meyd, أَخْلَفُ مِنْ عُرْقُوبٍ More wont to break promises than 'Orkoob: a certain man who rendered himself notorious for breaking his promises. See Freytag's Arab. Prov. i. 454. b2: And More, and most, disagreeing, differing, dissentient, contrary, contrarious, or opposing. See an ex. in a prov. cited voce ثِيلٌ. b3: And app. More, and most, offensive in the odour of the mouth. See Freytag's Arab. Prov. ubi suprà.]

تَخَالِيفُ Different colours. (TA.) مَخْلَفٌ: see مَخْلَفَةٌ.

مُخْلِفٌ A camel that has exceeded in age the بَازِل; [which latter is generally one that has entered the ninth year;] (S, M, K;) beyond which there is no age [having an epithet to denote it]; therefore, (TA,) one says مُخْلِفُ عَامٍ and مُخْلِفُ عَامَيْنِ [that has exceeded in age the بازل by a year and by two years]; (S, TA; [see 4;]) applied alike to the male and the female; (S, K;) and the female is also termed مُخْلَفَةٌ: (K:) or this latter signifies (tropical:) a she-camel that appears, (S, K,) or is thought, (A,) to be pregnant, and is not pregnant: (S, A, K:) and the pl. is مَخَالِيفُ. (TA.) b2: See also مِخْلَافٌ. b3: Also A man whose cattle have not obtained the [herbage termed]

رَبِيع. (JK.) b4: رَجُلٌ مُخْلِفٌ مُتْلِفٌ, or ↓ مِخْلَفٌ مِتْلَفٌ, and مِتْلَافٌ ↓ مِخْلَافٌ: see art. تلف. b5: نَوْمَةُ الضُّحَى مُخْلِفَةٌ لِلْفَمِ, (K, TA,) also written ↓ مَخْلَفَةٌ, and in some copies نَوْمُ الضُّحَى, [which requires the reading مَخْلَفَةٌ,] (TA,) i. e. [The sleep, or sleeping, in the period of the morning when the sun is yet low is] a cause of the mouth's becoming altered [for the worse] in odour. (K, TA.) b6: مُخْلِفُ جَنْبٍ Having one half of his face and of his mouth turning sideways. (JK.) b7: See also the explanation of the verse of El-Hoteiäh cited in the last quarter of the first paragraph. The قَطَا are termed مُخْلِفَاتٌ because they draw water for their young ones. (JK.) مِخْلَفٌ: see the next preceding paragraph.

مَخْلَفَةٌ: see مُخْلِفٌ.

A2: See also خَلِيفٌ, near the end of the paragraph. ↓ المَخْلَفُ [as a coll. gen. n.] signifies The roads along which the people pass in Minè; (K) which are three: one says, اُطْلَبْهُ بِالمَخْلَفَةِ الوُسْطَى مِنْ مِنًى [Seek thou him in the middle road of Minè]. (TA.) And مَخْلَفَةٌ بَنِى فُلَانٍ The place of alighting, or descending and stopping or sojourning or abiding or lodging or settling, of the sons of such a one. (K, * TA.) And مَخْلَفَةُ مِنًى The place of alighting, or descending and stopping &c., of the people in Minè. (K.) A3: A place in which are trees of the kind called خِلَاف. (S, K.) مَخْلَفَانُ البَلَدِ The ruler, or sovereign, (سُلْطَان,) of the country; as also ↓ مِخْلَافُهُ. (TA.) مِخْلَافٌ A man who often breaks his promises; (S, K;) as also ↓ مُخْلِفٌ: (TA:) [whence the latter (which properly signifies simply breaking a promise) is applied to a star, or an asterism, as meaning (tropical:) Unattended with rain: (see 4:) and in the same sense to clouds (سَحَاب): or, accord. to Freytag's Lex., in this or in the contr. sense.]

b2: See also مُخْلِفٌ. b3: And see مَخْلَفَان.

A2: Also A كُورَة [i. e. province, district, or region] (S, Mgh, Msb) pertaining to the people of El-Yemen, (S,) or in the dial. of El-Yemen; (Mgh, Msb;) pl. مَخَالِيفُ; (S, Msb;) every مخلاف thereof having a [distinctive] name whereby it is known; (S;) the مخاليف of the people of El-Yemen being like the أَجْنَد of the people of Syria and the كُوَر of the people of El-'Irák and the رَسَاتِيق of the people of El-Jibál and the طَسَاسِيج of the people of El-Ahwáz: (IB:) or مِخْلَافٌ signifies a كُورَة (JK, M, K) to which a man comes; (M;) [in any country;] and hence the مخاليف of ElYemen, (K,) i. e. its كُوَر: (TA:) some say that there is a مخلاف in every country; (Msb;) so says Khálid Ibn-Jembeh; (TA;) i. e. a نَاحِيَة [as meaning a district &c.]; (Msb;) and thus one says the مخلاف of El-Medeeneh, and of ElYemámeh, (Khálid Ibn-Jembeh, TA,) and the مخاليف of Et-Táïf: (AA, Msb, TA:) but properly it is peculiar to the dial. of El-Yemen. (TA.) b2: Also i. q. بنكرد [a foreign word, and perhaps mistranscribed], i. e. The poor-rate of any particular people or party, which is given by them to [the poor of] their own community: so says Aboo-Mo'ádh: (L:) and ↓ مَخَالِفُ [is its pl., as also, app., مَخَالِيفُ, agreeably with rule, and] signifies the poor-rates of the Arabs; (JK, TA;) [as in the saying,] اُسْتُعْمِلَ فُلَانٌ عَلَى مَخَالِفِ بَنِى

فُلَانٍ [Such a one was employed as collector of the poor-rates of the sons of such a one]. (JK.) مَخْلُوفٌ: see خَلِيفٌ: b2: and أَخْلَفُ.

A2: Also A man affected with a looseness, or diarrhœa. (JK, TA.) مَخَالِفُ: see مِخْلَافٌ, last sentence.

مَخَالِيفُ: pl. of مِخْلَافٌ. (S, Msb, K, &c.) A2: Also Camels that have pastured upon fresh herbs, or leguminous plants, and have not fed upon dry herbage, and to which their pasturing upon the former has been of no avail. (IAar, TA.) قَوْلٌ مُخْتَلِفٌ [Discordant speech;] speech expressing different opinions. (Bd and Jel in li. 8.) b2: [طُرُقٌ مُخْتَلِفَةٌ Roads leading in different directions.]

مُسْتَخْلِفٌ: see خَالِفٌ, near the end of the paragraph. b2: ذَهَبَ المُسْتَخْلِفُونَ يَسْتَقُونَ a saying mentioned by Lh as meaning Those going before [or leaving others in their places] went away to draw water. (TA.)

ظهر

1 ظَهَرَ, (S, Msb, K, &c.,) aor. ـَ (Msb,) inf. n. ظُهُورٌ, (S, Mgh, Msb, K, &c.,) [It was, or became, outward, exterior, external, extrinsic, or exoteric: and hence,] it appeared; became apparent, overt, open, perceptible or perceived, manifest, plain, or evident; (S, Mgh, Msb, K, TA;) after having been concealed, or latent: (Msb, TA:) and ↓ تظاهر signifies the same. (Har p. 85.) Hence the phrase ظَهَرَ لِى رَأْىٌ (assumed tropical:) [An idea, or opinion, occurred to me], said when one knows what he did not know before. (Msb.) [And هٰذَا مَا يَظْهَرُ لِى (assumed tropical:) This is what appears to me to be the case, or to be the right way or course; or this is my opinion.] ظَهَرَ الحَمْلُ, inf. n. as above, means Pregnancy became apparent, or manifest: it is said that this is not the case in less than three months. (Msb.) and it is said in a trad. of 'Áïsheh, كَانَ يُصَلِّى العَصْرَ فِى حُجْرَتِى قَبْلَ أَنْ تَظْهَرَ i. e. [He used to perform the prayer of the afternoon in my chamber] before it (meaning the sun) became high and apparent: (TA:) or وَالشَّمْسُ فِى حُجْرَتِى لَمْ تَظْهَرْ بَعْدُ i. e. [when the sun was in my chamber,] it not having risen high so as to be on the flat roof [thereof]: referring to the Prophet. (O. [But العَصْرَ must be a mistranscription for الفَجْرَ, i. e. the prayer of the dawn.]) The saying in the Kur [xxiv. 31], وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا [which is app. best rendered And that they discover not their ornature except what is external thereof] has been expl. in seven different ways, most correctly as meaning the clothes: (O, TA:) accord. to 'Áïsheh, it means the bracelet (القُلْب) and the ring (الفَتَخَة): and accord. to I'Ab, the hand and the signet-ring and the face. (TA.) b2: Also He went forth, or out, (Mgh, TA,) to the outside of a place. (O, TA.) b3: And He (a bird) migrated, or went down, from one country or region to another: used in this sense by AHn in relation to the vulture, migrating to Nejd. (L.) b4: ظَهَرَ عَنْهُ, said of a vice, or fault, (O, TA,) or a disgrace, (JK, A, O,) (tropical:) It did not cleave to him; (A, O, TA;) it was remote from him; (TA;) it quitted him, or departed from him. (JK.) b5: ظَهَرْتُ بِهِ, (O, TA,) inf. n. ظَهْرٌ, (K,) (assumed tropical:) I gloried, or boasted, by reason of it. (O, K * TA.) [Respecting a meaning assigned to ظَهَرَ بِفُلَانٍ in the K, see 4.] b6: أَكَلَ الرَّجُلُ أُكْلَةً

ظَهَرَ مِنْهَا ظَهْرَةً means (assumed tropical:) [The man ate some food] in consequence of which] he became fat. (TA.) A2: ظَهَرَهُ He mounted it; went, or got, upon it, or upon the top of it; (S, A, * Mgh, O, Msb, K;) as also ظَهَرَ عَلَيْهِ; (O;) namely, a house, (S,) or a house-top, (A, Mgh, O,) and a mountain, (A,) and a wall; (O, Msb;) properly, he became upon its back: (Mgh:) and [in like manner] one says, فُلَانٌ نَجْدًا ↓ ظَهَّرَ, inf. n. تَظْهِيرٌ, Such a one mounted, or went up, upon the high region (ظَهْر) of Nejd. (O.) b2: Hence, (Mgh, Msb,) ظَهَرَ عَلَيْهِ (S, Mgh, O, Msb, K) and بِهِ, (K,) inf. n. ظُهُورٌ (Bd in xxiv. 31) and ظَهْرٌ also, (Ham p. 301,) He overcame, conquered, subdued, overpowered, or mastered, him; gained the mastery or victory, or prevailed, over him; (S, Mgh, O, Msb, K;) namely, his enemy; (Msb;) and in like manner, [he conquered, won, achieved, or attained, it, i. e.] a thing. (O, TA.) [The saying فُلَانٌ لَا يَظْهَرُ عَلَيْهِ أَحَدٌ is expl. in the L and TA by the words اى لا يَسْلَم, and said to be tropical: but Ibr D thinks that the correct reading is لا يُسَلِّمُ, from التَّسْلِيمُ; and that it is said of one who will not give up, or resign, what is in his hand; so that the meaning is, (tropical:) Such a one is a person whom no one will overcome in respect of that which he holds in his possession.] b3: And [hence also] ظَهَرَ عَلَيْهِ, (Msb, TA,) inf. n. ظُهُورٌ, (TA,) He knew, became acquainted with, or got knowledge of, him, or it. (Msb, TA.) So in the Kur xxiv. 31, وَالطِّفْلُ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَآءِ [And the young children] who have not attained knowledge of the عورات, (Bd, Jel,) meaning [pudenda, or] parts between the navel and the knee, (Jel,) of women, by reason of their want of discrimination: (Bd:) or (tropical:) who have not attained to the generative faculty; (O, Bd, * TA;) from الظُّهُورُ in the sense of الغَلَبَةُ. (Bd.) So too in the Kur [xviii. 19], إِنْ يَظْهَرُوا عَلَيْكُمْ If they get knowledge of you. (O, TA.) b4: And [hence] ظَهَرَ عَلَيْهِ, (Fr, A, O, TA,) and ↓ استظهرهُ, (S, A, O, K,) (tropical:) He knew it, or learned it, by heart; namely, the Kur-án; (A, O, TA;) and he recited it by heart: (A, * TA; and so in the S and O in explanation of the latter:) or [simply] he recited it by heart; namely, the Kur-án; as also ↓ اظهرهُ: (O, K, TA:) in the copies of the K we find أَظْهَرْتُ عَلَى القُرْآنِ and أَظْهَرْتُهُ; but the former is a mistake for ظَهَرْتُ, aor. ـَ (TA.) A3: For another signification of ظَهَرَ عَلَيْهِ, see 3.

A4: ظَهَرَ بِحَاجَتِى, (S, A, K,) aor. ـَ (TA,) inf. n. ظَهْرٌ; (TK;) and ↓ ظهّرها, (K, TA,) in some copies of the K ظَهَرَهَا; (TA;) and ↓ اظهرها, (K,) inf. n. إِظْهَارٌ; (TA;) and ↓ اِظَّهَرَهَا, (K,) of the measure اِفْتَعَلَ; (TA;) (tropical:) He held the object of my want in little, or light, estimation, or in contempt; (S, A;) [lit.] he put it behind [his] back; (S, K;) as though he put it away, [out of his sight,] and paid no regard to it. (S, TA.) One says also, يَظْهَرُونَ بِهِمْ وَلَا يَلْتَفِتُونَ

إِلَى أَرْحَامِهِمْ [They hold them in contempt, and do not pay any regard to their ties of relationship]. (S.) b2: See also 10, in three places.

A5: ظَهَرَهُ, (O, K,) aor. ـَ inf. n. ظَهْرٌ, (K,) He struck, or smote, (TA,) or hit, or hurt, (O, K,) his back. (O, K, TA.) A6: ظَهِرَ, (S, O, K,) aor. ـَ (K,) inf. n. ظَهَرٌ, (O, K,) He (a man, S, O) had a complaint of his back. (S, O, K.) A7: ظَهُرَ, (JK, O, L,) or ظَهَرَ, (K, [but this is app. a mistranscription,]) inf. n. ظَهَارَةٌ, (S, O, L, K,) said of a camel, (JK, S, O,) He was, or became, strong (JK, S, O, L, K) in the back. (L, K.) 2 ظَهَّرَ see 1, near the middle: b2: and again, in the last quarter: b3: and see also 3. b4: ظهّر الثَّوْبَ [and ↓ اظهرهُ, contr. of بطّنهُ and ابطنهُ,] He faced the garment, or piece of cloth; put a facing, or an outer covering, (ظِهَارَة,) to it. (TA.) A2: See also 4, last sentence.3 ظاهرهُ, (A,) inf. n. مُظَاهَرَةٌ, (S, O, Msb,) He aided, or assisted, him; (S, A, O, Msb;) as also عَلَيْهِ ↓ ظَهَرَ. (Th, K.) And ظاهر عَلَيْهِ He aided, or assisted, against him. (TA.) b2: ظاهر بِهِ: see 10. b3: ظاهر بَيْنَهُمَا, (K,) i. e. (TA) بَيْنَ ثَوْبَيْنِ, (S, A, Mgh, TA,) and دِرْعَيْنِ, (A, Mgh, TA,) and نَعْلَيْنِ, (TA,) i. q. طَارَقَ بَيْنَهُمَا, (S, TA,) or طَابَقَ, (A, K, TA,) i. e. (TA) He put them on, or attired himself with them, [namely, two garments, and two coats of mail, and two sandals or soles, or rather, when relating to two soles, he sewed them together,] one over, or outside, the other: (Mgh, TA:) app. from تَظَاهُرٌ in the sense of “ mutual aiding or assisting. ” (IAth.) The phrase ظاهر بِدِرْعَيْنِ requires consideration; and the ب in it should be regarded as meant to denote conjunction; not as a part of the necessary complement of the verb. (Mgh.) ظاهر الدِّرْعَ is said to signify لَأَمَ بَعْضَهَا عَلَى بَعْضٍ [app. meaning He folded over and fastened one part of the coat of mail upon another]. (TA.) And ظاهر عَلَيْهِ جِلَالًا means He threw upon him (i. e. a horse) housings or coverings [one over another]. (TA in art. حنذ.) A2: ظاهر مِنِ امْرَأَتِهِ, (S, Mgh, O, Msb, K,) inf. n. ظِهَارٌ (S, Mgh, Msb, K) and مُظَاهَرَةٌ; (JK, TA;) and مِنْهَا ↓ تظاهر, (A, Mgh, O, TA,) and ↓ اِظَّاهَرَ; (Mgh;) and منها ↓ تظهّر, (S, Msb, K,) and ↓ اِظَّهَّرَ; (O, TA;) and منها ↓ ظهّر, (S, O, K,) inf. n. تَظْهِيرٌ; (S;) signify the same; (O;) He said to his wife أَنْتِ عَلَىَّ كَظَهْرِ أُمِّى

[Thou art to me like the back of my mother]; (S, Mgh, Msb, K;) [as though he said رُكُوبُكِ حَرَامٌ عَلَىَّ;] meaning رُكُوبُكِ لِلنِّكَاحِ حَرَامٌ عَلَىَّ كَرُكُوبِ أُمِّى لِلنِّكَاحِ; the back being specified in preference to the بَطْن or فَخِذ or فَرْج because the woman is likened to a beast that is ridden, and the act of نِكَاح to that of رُكُوب: the phrase being a form of divorce used by the Arabs in the Time of Ignorance. (Msb, * TA.) In the Kur lviii. 2 [and 4], some read ↓ يَظَّهَّرُونَ; some

↓ يَظَّاهَرُونَ; and 'Ásim read يُظَاهِرُونَ. (Bd.) The verb is made trans. by means of مِن because the man who uttered this sentence estranged himself from his wife. (IAth.) 4 اظهرهُ He made it apparent, overt, open, perceptible or perceived, manifest, plain, or evident; he showed, exhibited, manifested, displayed, discovered, revealed, or evinced, it; or put it forth: (S, O, K:) [it is also used in relation to a saying, and an action, and the like, as meaning it showed, &c., as above, or it bespoke, it:] and Mtr relates his having heard from one worthy of reliance of the people of Baghdád, that they say ↓ تظاهرتُ بِهِ in the place of أَظْهَرْتُهُ, and scarcely ever employ اظهر in its usual sense. (Har p. 85.) [Hence, اظهر التَّضْعِيفَ He made the doubling of a letter distinct; as in لَحِحَتْ; which, accord. to a general rule, should be لَحَّتْ: opposed to أَدْغَمَ. And اظهر لَهُ كَذَا He showed, &c., to him such a thing: and he made a show of, professed, pretended, or feigned, to him such a thing: as, for instance, love.] b2: أَظْهَرْتُ بِفُلَانٍ means أَعْلَيْتُ بِهِ [a phrase which I have not found except in this instance, app. I elevated, or exalted, such a one: like أَعْلَيْتُهُ, which has this meaning]: (S, IKtt, L, TA:) or أَعْلَنْتُ بِهِ [app. meaning I made such a one to be, or become, publicly known]: (So in the O:) [but the former explanation seems to be regarded by SM as the right; for he remarks that,] accord. to all the copies of the K, the explanation is أَعْلَنَ بِهِ, and refers to ظَهَرَ بِفُلَانٍ

[instead of أَظْهَرَ]; so that what its author says in this case differs in two points of view from what is found in the “ Kitáb el-Abniyeh ” of IKtt, in which the ى in أَعْلَيْتُ has been marked as correct, and in the L [as well as in the S]. (TA.) A2: اظهرهُ اللّٰهُ عَلَى عَدُوِّهِ means God made him to overcome, conquer, subdue, overpower, master, gain the victory over, or prevail over, his enemy. (S, A, O, TA.) b2: And [hence] اظهرهُ عَلَيْهِ He (God) made him to know it, or become acquainted with it: you say, أَظْهَرَنِى اللّٰهُ عَلَى مَا سُرِقَ مِنِّى God made me to know [or discover] what had been stolen from me. (TA.) A3: See also 1, last quarter, in two places.

A4: And see 2.

A5: اظهر signifies also He entered upon the time called the ظَهِيرَة: (A, Msb, K:) or the time called the ظُهْر. (Msb.) And He went, or journeyed, in the time called the ظَهِيرَة; as also ↓ ظهّر, (K,) inf. n. تَظْهِيرٌ: (TA:) or the time called the ظُهْر. (S, O.) 5 تظهّر and اِظَّهَّرَ: see 3, latter half, in three places.6 تَظَاْهَرَ see 1, first sentence: b2: and see also 4, first sentence. b3: تظاهروا They aided, or assisted, one another. (S, O, * K.) And تظاهروا عَلَى فُلَانٍ

They leagued together, and aided one another, against such a one. (Ibn-Buzurj, TA in art. ضفر.) b4: Also They regarded, or treated, one another with enmity, or hostility; or severed themselves, one from another: (S, Msb, K:) as though they turned their backs, one upon another: (S:) or, because they who do so turn their backs, one upon another. (Msb.) Thus the verb has two contr. meanings. (K.) b5: تظاهر مِنِ امْرَأَتِهِ and اِظَّاهَرَ: see 3, latter half, in three places.8 اِظَّهَرَ: see 1, last quarter.10 استظهر بِهِ He sought aid, or assistance, in, or by means of, him, or it, (S, O, Msb, K, TA,) عَلَيْهِ [against him, or it]; as also استظهرهُ. (TA.) [In the CK, after the explanation of استظهر به, is an omission, to be supplied by the insertion of وَقَرَأَهُ.] One says, استظهر بِالْغِنَى عَلَى النَّوَائِبِ [He sought aid in wealth against calamities, or afflictions]. (Msb.) And بِهِ ↓ ظاهر signifies the same as استظهر [in this sense or in another of the senses expl. in what follows]. (TA.) b2: and استظهرتُ بِالشَّىْءِ, and بِهِ ↓ ظَهَرْتُ, and ↓ ظَهَرْتُهُ, I put the thing behind my back for protection, or security. (Har p. 265.) b3: And استظهر He prepared for himself a camel, or two camels, or more, for future need: (T:) and استظهرهُ, and بِهِ ↓ ظَهَرَ, He prepared him, namely, a camel, for future need: (K:) and استظهر بِبَعِيرَيْنِ ظِهْرِيَّيْنِ He prepared for himself two camels for future need. (T. [See ظِهْرِىٌّ.]) b4: Hence, (T,) استظهر signifies also He used precaution (T, Msb) with respect to anything: (T:) he secured himself, (اِسْتَوْثَقَ,) by using precaution; as, for instance, a woman does by remaining three days, before she performs the ablution termed غُسْل, and prays, after the usual period of the menses. (T, L.) One says, يُسْتَحَبُّ الاِسْتِظْهَارُ بِغَسْلَةٍ ثَانِيَةٍ

وَثَالِثَةٍ The using precaution by a second and a third washing, to make sure of being pure, is approved. (Er-Ráfi'ee, Msb.) And استظهرتُ فِى طَلَبِ الشَّىْءِ I adopted the most fit, or proper, way, and used precaution, in seeking to attain the thing. (Msb.) b5: See also 1, in the middle of the latter half.

ظَهْرٌ The back; contr. of بَطْنٌ: (S, A, O, Msb, K:) in a man, from the hinder part of the كَاهِل [or base of the neck] to the nearest part of the buttocks, where it terminates: (TA:) in a camel, the part containing six vertebræ on the right and left of which are [two portions of flesh and sinew called the] مَتْنَانِ: (AHeyth, T, O:) of the masc. gender: (Lh, A, K:) pl. [of pauc.] أَظْهُرٌ, and [of mult.] ظُهُورٌ and ظُهْرَانٌ. (Msb, K.) b2: رَجُلٌ خَفِيفُ الظَّهْرِ (tropical:) A man having a small household to maintain: and ثَقِيلُ الظَّهْرِ (tropical:) having a large household to maintain. (K, * TA.) b3: أَنْت عَلَىَّ كَظَهْرِ

أُمِّى Thou art to me like the back of my mother: said by a man to his wife. (S, Mgh, Msb, K.) [This has been expl. above: see 3.] b4: عَدَا فِى

ظَهْرِهِ (tropical:) He stole what was behind him: (A:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. means (tropical:) A thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O, K.) b5: أَقْرَانُ الظَّهْرِ (S, O, K) and الظُّهُورِ (O, TA) Adversaries who come to one from behind his back, in war, or fight. (S, O, K, * TA.) In the copies of the K, يُحِبُّونَكَ is erroneously put for يَجِيؤُونَكَ. (TA.) You say also, فُلَانٌ قِرْنُ الظَّهْرِ Such a one is an adversary who comes to one from behind, unknown. (IAar, As.) b6: قَتَلَهُ ظَهْرًا He slew him unexpectedly; he assassinated him; syn. غِيلَةٌ. (IAar, TA.) b7: جَعَلَنِى بِظَهْرٍ (tropical:) He cast me off. (TA.) And جَعَلتُ حَاجَتَهُ بِظَهْرٍ (tropical:) I cast his want behind my back: (AO, K:) and ↓ جَعَلَهَا ظِهْرِيَّةً signifies the same: (S:) and ↓ اِتَّخَذَهَا ظِهْرِيًّا, (K,) and ↓ ظِهْرِيَّةً: (TA:) or the former of the last two phrases signifies he held it in contempt; as though ظهريّا were an irreg. rel. n. from ظَهْرٌ: (TA:) or ↓ اِتَّخَذَهُ ظِهْرِيًّا signifies he neglected, or forgot, (S, O, * Msb,) him, as in the Kur xi. 94, (S, O,) or it, namely, what was said. (Msb.) And لَا تَجْعَلْ حَاجَتِى

بِظَهْرٍ (tropical:) Forget not thou, or neglect not, my want: (S:) and ↓ جَعَلَهُ ظِهْرِيًّا signifies he forgot it; as well as جعله بِظَهْرٍ. (A.) And جَعَلْتُ هٰذَا الأَمْرَ بِظَهْرٍ, and رَمَيْتُهُ بِظَهْرٍ, (tropical:) I cared not for this thing. (Th, O.) b8: فُلَانٌ مِنْ وَلَدِ الظَّهْرِ (assumed tropical:) Such a one is of those who do not belong to us: or of those to whom no regard is paid: (TA:) or of those who are held in contempt, and to whose ties of relationship no regard is paid. (S, TA.) b9: هُوَ ابْنُ عَمِّهِ ظَهْرًا (tropical:) [He is his cousin on the father's side,] distantly related: contr. of دِنْيًا [and لَحًّا]. (As, A, O, TA.) b10: رَجَعَ عَلَى ظَهْرِهِ [He receded, retired, or retreated]. (K in art. ثبجر.) b11: هُوَ نَازِلٌ بَيْنَ ظَهْرَيْهِمْ, and ↓ بين ظَهْرَانَيْهِمْ, (S, A, O, Msb, K, *) in which latter the ا and ن are said by some to be added for corroboration, (Msb,) and for which one should not say ظَهْرَانِيهِمْ, (IF, S, O, Msb, K,) and بين أَظْهُرِهِمْ, (Msb, K,) (tropical:) He is making his abode in the midst of them; in the main body of them: (K, TA:) originally meaning he is making his abode among them for the purpose of seeking aid of them and staying himself upon them: as though it meant that the back of one of them was before him, and that of another behind him, so that he was defended in either direction: afterwards, by reason of frequency of usage, it came to be employed to signify abiding among a people absolutely. (IAth, Msb.) You say also هُوَ بَيْنَ ظَهْرَيْهِ, and ↓ بَيْنَ ظَهْرَانَيْهِ, meaning It (anything) is in the midst, or main part, of it, namely, another thing. (TA.) b12: لَقِيتُهُ بَيْنَ الظَّهْرَيْنِ, and ↓ بَيْنَ الظَّهْرَانَيْنِ, (S, O, Msb, K,) (tropical:) I met him during the day, (Msb,) or during the two days, (S, O, K,) or during the three days, (K,) or the days: (S, O, Msb:) from the next preceding phrase. (TA.) And أَتَيْتُهُ مَرَّةً بَيْنَ الظَّهَرْينِ (tropical:) I came to him one day: or, accord. to Aboo-Fak'as, on a day between two years. (Fr.) And اللَّيْلِ ↓ رَأَيْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) I saw him between nightfall and daybreak. (TA.) and النَّهَارِ ↓ جِئْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) [I came to him between the beginning and end of the day]. (A.) b13: تَقَلَّبَ ظَهْرًا لِبَطْنٍ (assumed tropical:) It turned over and over, or upside down, (lit. back for belly,) as a serpent does upon ground heated by the sun. (S and TA in art. قلب.) [Hence,] قَلَبْتُ الأَرْضَ ظَهْرًا لِبَطْنٍ (tropical:) [I turned the earth over, upside-down]. (A.) And [hence,] قَلَّبَ أَمْرَهُ ظَهْرًا لِبَطْنٍ, (O, * TA,) and ظَهْرَهُ لِبَطْنٍ, and ظَهْرَهُ لِبَطْنِهِ, and ظَهْرَهُ لِلْبَطْنِ, which last form is preferred by El-Farezdak to the second, because [as in the third form] the second of the two words is determinate like the first word, (tropical:) He meditated, or managed, the affair with forecast, and well. (O, * TA.) b14: The Arabs used to say, هٰذَا ظَهْرُ السَّمَآءِ and هذا بَطْنُ السَّمَآءِ, both meaning (tropical:) This is the apparent, visible, part of the sky. (Fr, Az.) And the like is said of the side of a wall, which is its بَطْن to a person on the same side, and its ظَهْر to one on the other side. (Az.) b15: مَا نَزَلَ مِنَ القُرْآنِ آيَةٌ إِلَّا لَهَا ظَهْرٌ وَبَطْنٌ, [part of] a saying of Mohammad, [of which see the rest voce مُطَّلَعٌ,] means (assumed tropical:) Not a verse of the Kur-án has come down but it has a verbal expression and an interpretation: (K, * TA:) or a verbal expression and a meaning: or that which has an apparent and a known [or an exoteric] interpretation and that which has an intrinsic [or esoteric] interpretation: (TA:) or narration (K, TA) and admonition: (TA:) or [it is to be read and to be understood and taught; for] by the ظهر is meant the reading; and by the بطن, the understanding and teaching. (TA.) [See also بَطْنٌ.] b16: ظَهْرٌ signifies also (tropical:) Camels on which people ride, and which carry goods; (S, * A, * O, K, * TA;) camels that carry burdens upon their backs in journeying: (TA:) [or] a beast: or a camel for riding: (Mgh:) pl. ظُهْرَانٌ. (TA.) It is said in a trad. of 'Arfajeh, فَتَنَاوَلَ السَّيْفَ مِنَ الظَّهْرِ And he reached, or took in his hand, the sword from the camels for carrying burdens and for riding: and in another, أَتَأْذَنُ لَنَا فِى نَحْرِ ظَهْرِنَا Dost thou permit us to slaughter our camels which we ride? (TA.) And one says also, هُوَ عَلَى ظَهْرٍ (tropical:) He is determined upon travel: (K:) as though he had already mounted a beast for that purpose. (TA.) b17: [Hence, app.,] (assumed tropical:) Property consisting of camels and sheep or goats: (TA:) or much property. (K, TA.) b18: (assumed tropical:) The short side [or lateral half] of a feather: (S, O, K:) pl. ظُهْرَانٌ: (S, M, K, TA, &c.:) opposed to بَطْنٌ, sing. of بُطْنَانٌ, (TA,) which latter signifies the “ long sides: ” (S, TA:) and ↓ ظُهَارٌ signifies the same as ظَهْرٌ, (K,) or the same as ظُهْرَانٌ, being an irregular pl.; and this is meant by the saying الظُّهَارُ بِالضَّمِ الجَمَاعَةُ, mentioned in a later place in the K [in such a manner as to have led to the supposition that ظُهَارٌ is also syn. with جَمَاعَةٌ]: (TA:) AO says that among the feathers of arrows are the ظُهَار, which are those that are put [upon an arrow] of the ظَهْر [or outer side] of the عَسِيب [app. here meaning the shaft] of the feather; (S, TA;) i. e., the shorter side, which is the best kind of feather; as also ظُهْرَان: sing. ظَهْرٌ: (TA:) ISd says that the ظُهْرَان are those parts of the feathers of the wing that are exposed to the sun and rain: (TA:) Lth says that the ظُهَار are those parts of the feathers of the wing that are apparent. (O, TA.) One says, رِشْ سَهْمَكَ بِظُهْرَانٍ وَلَا تَرِشْهُ بِبُطْنَانٍ

[Feather thine arrow with short sides of feathers, and feather it not with long sides of feathers]. (S, TA.) [De Sacy supposes that ظُهُورٌ and بُطُونٌ are also pls. of ظَهْرٌ and بَطْنٌ thus used: (see his “ Chrest. Arabe,” sec. ed., tome ii., p.

374:) but his reasons do not appear to me to be conclusive.] ↓ ظُهَارٌ and ظُهْرَانٌ are also used as epithets: you say, رِيشٌ ظُهَارٌ and رِيشٌ ظُهْرَانٌ. (TA.) b19: [ظَهْرُ الكَفِّ and ↓ ظَاهِرُهَا mean (assumed tropical:) The back of the hand. And in like manner, ظَهْرُ القَدَمِ and ↓ ظَاهِرُهَا mean (assumed tropical:) The upper, or convex, side, or back, of the human foot, corresponding to the back of the hand, including the instep: opposed to بَطْن and بَاطِن. And ظَهْرُ اللِّسَانِ means (assumed tropical:) The upper surface of the tongue.] b20: And ظَهْرٌ also signifies (tropical:) A way by land. (S, M, O, Msb, K.) This expression is used when there is a way by land and a way by sea. (M.) You say, سَارُوا فِى طَرِيقِ الظَّهْرِ (tropical:) They journeyed by land. (A.) b21: And (assumed tropical:) An elevated tract of land or ground; as also ↓ ظَاهِرةٌ: (A:) or rugged and elevated land or ground; (JK, K;) as also ↓ ظَاهِرَةٌ: (JK:) opposed to بَطْنٌ, which signifies “ soft and plain and fine and low land or ground: ” (TA:) and ↓ ظَوَاهِرُ [pl. of. ظَاهِرَةٌ] signifies (assumed tropical:) elevated tracts of land or ground: (S, K:) you say, هَاجَتْ ظَوَاهِرُ الأَرْضِ, meaning, (assumed tropical:) the herbs, or leguminous plants, of the elevated tracts of land, or ground, dried up: (As, S, L:) and ↓ ظَاهِرٌ signifies (assumed tropical:) the higher, or highest, part of a mountain; (ISh, L, TA;) whether its exterior be plain or not: (TA:) and ↓ ظَاهِرَةٌ, the same, of anything: (L:) when you have ascended upon the ظَهْر of a mountain, you are upon its ظَاهِرَة. (TA.) b22: سَالَ وَادِيهِمْ ظَهْرًا means (assumed tropical:) Their valley flowed with the rain of their own land: opposed to دُرْءًا, meaning, “from other rain: ” (IAar, O, K: *) or the former signifies their valley flowed with its own rain: and the latter, “with other than its own rain: ” (TA:) and some say ↓ ظُهْرًا, which Az thinks the better form. (O, TA.) b23: [Hence, probably,] أَصَبْتُ مِنْهُ مَطَرَ ظَهْرٍ (assumed tropical:) I obtained from him, or it, much good. (Sgh, O, K.) b24: And another signification of ظَهْرٌ is What is absent, or hidden, or concealed, from one. (O, K.) b25: It is sometimes prefixed to another noun to give plainness and force to the expression; as in ظَهْرُ الغَيْبِ and ظَهْرُ القَلْبِ, meaning نَفْسُ الغَيْبِ and نَفْسُ القَلْبِ: (Msb:) or it is redundant in these instances. (Mgh.) Lebeed says, describing a [wild] cow going about after a beast of prey that had eaten her young one, وَتَسَمَّعَتْ رِزَّ الأَنِيسِ فَرَاعَهَا عَنْ ظَهْرِ غَيْبٍ وَالأَنِيسُ سَقَامُهَا [And she heard the sound of man, and it frightened her, from a place that concealed what was in it; for man is her malady; i. e., a cause of pain and trouble and death to her]: (TA:) meaning, she heard the sound of the hunters, &c. (TA in art. غيب.) And you say, تَنَاوَلَهُ بِظَهْرِ الغَيْبِ بِمَا يَسُوؤُهُ He carped at him behind the back, or in absence, by saying what would grieve him. (TA in art. غيب.) And تَكَلَّمْتُ بِهِ عَنْ ظَهْرِ الغَيْبِ (A, O) or عن ظَهْرِ غَيْبٍ (TA) [app., (tropical:) I spoke it by memory; in the absence of a book or the like; as one says in modern Arabic, عَلَى الغَائِب. See also غَيْبٌ.] And قَرَأَهُ عَنْ ظَهْرِ القَلْبِ (tropical:) He recited it by heart, or memory; without book: (L, K: [in the latter, مِنْ is put in the place of عَنْ; but the right reading is that in the L: and in the CK is an omission here, to be supplied by the insertion of وَقَرَأَهُ:]) and ↓ قرأه ظَاهِرًا and قرأه عَلَى

ظَهْرِ لِسَانِهِ [signify the same]. (K.) And حَمَلَ القُرْآنَ عَلَى ظَهْرِ لِسَانِهِ like حَفِظَهُ عَلَى ظَهْرِ قَلْبِهِ (tropical:) [He knew the Kur-án by heart]. (A, * O, TA.) b26: One says also, فُلَانٌ يَأْكُلُ عَلَى ظَهْرِ يَدِ فُلَانٍ (tropical:) Such a one eats at the expense of such a one. (A, O, K. *) And in like manner, الفُقَرَآءُ يَأْكُلُونَ عَلَى ظَهْرِ أَيْدِى النَّاسِ (tropical:) The poor eat at the expense of the people. (A, TA.) And أَعْطَاهُ عَنْ ظَهْرِ يَدٍ (tropical:) He gave him originally; without compensation. (O, * K; but in some copies of the K we find مِنْ in the place of عَنْ.) It is said [in a trad.], أَفْضَلُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى (tropical:) The most excellent of alms is that which is [derived] from competence; ظهر: (Msb:) or simply عَنْ غِنًى, the word ظهر being here redundant: (Mgh:) or from manifest competence upon which one relies, and in which he seeks aid against calamities, or afflictions: or from what remains after fight: (Msb:) or from superfluous property. (TA.) A2: See also ظَهِيرٌ

A3: قِدْرُ ظَهْرٍ means (assumed tropical:) An old cooking-pot: (O, K: *) pl. قُدُورُ ظُهُورٍ: (O:) as though, because of its oldness, it were thrown behind the back. (TA.) ظُهْرٌ Midday, or noon: (IAth, TA:) or the time when the sun declines from the meridian: (Msb, * K, * O, * TA:) or [the time immediately] after the declining of the sun: (S, Mgh:) masc. and fem.; unless when the word صَلَاة is prefixed to it, in which case it is fem. only: (Msb:) [pl. أَظْهَارٌ. See also ظَهِيرَةٌ.] صَلَاةُ الظُّهْرِ means The prayer [i. e. the divinely-ordained prayer] of midday, or noon: (IAth, TA:) or of the time after the declining of the sun. (S, O.) In the phrases أَبْرِدُوا بِالظُّهْرِ [Defer ye the prayer of midday until the cooler time of day] and صَلَّى الظُّهْرَ [He performed the prayer of midday], the prefixed noun (صَلَاة) is suppressed. (Mgh.) A2: سَالَ وَادِيهِمْ ظُهْرًا: see ظَهْرٌ, last quarter.

ظَهِرٌ, (S,) or ↓ ظَهِيرٌ, (K,) [the former agreeable with analogy, being derived from ظَهِرَ,] A man (S,) having a complaint of the back: (S, K:) or having a pain in the back: as also ↓ مَظْهُورٌ. (O, TA.) ظُهْرَةٌ: see ظَهِيرٌ, in three places.

A2: Also The tortoise. (O, K.) ظِهْرَةٌ: see ظَهِيرٌ, in six places.

ظَهَرَةٌ The goods, or furniture and utensils, of a house or tent; (IAar, S, O, K, TA;) as also أَهَرَةٌ: (IAar, TA:) or the former signifies the exterior of a house, or tent; and the latter, the “ interior thereof. ” (Th, TA.) b2: And Abundance of مَال [i. e. property, or cattle]. (TA.) A2: See also ظَهِيرٌ.

ظِهْرِىٌّ A camel prepared for future need; (T, S, O, K;) taken, by way of precaution, to bear the burden of any camel that may happen to fail in a journey: sometimes two or more unladen camels are taken for this purpose: some say that such a camel is thus called because its owner puts it behind his back, not riding it nor putting any burden upon it: (T, TA:) the word appears to be an irreg. rel. n. from ظَهْرٌ: (ISd, TA:) pl. ظَهَارِىٌّ, imperfectly decl., because the rel. ى

retains its place in the sing. [inseparably; there being no such word as ظِهْر: but if it be a rel. n., this pl. is irreg., like مَهَارِىٌّ]. (S, O, K.) b2: See ظَهْرٌ, first quarter, in five places, for examples of ظِهْرِىٌّ and ظِهْرِيَّةٌ used tropically.

ظُهْرَان [app. ظُهْرَانٌ (which is also a pl. of ظَهْرٌ used in several senses), or, perhaps ظُهْرَانِ, as having a dual meaning,] The upper, thick, pair of wings of the locust. (AHn, TA.) b2: [See also ظَهْرٌ.]

بَيْنَ ظَهْرَانَيْهِمْ, and ظَهْرَانَيْهِ, and الظَّهْرَانَيْنِ, &c.: see ظَهْرٌ, former half, in five places.

ظَهَارٌ The exterior (K, TA) and elevated (TA) part of a [stony tract such as is called] حَرَّة. (K, TA.) ظُهَارٌ Pain in the back. (Az, O, TA.) A2: See also ظَهْرٌ, third quarter, in two places.

ظَهِيرٌ: see ظَاهِرٌ.

A2: Also An aider, or assistant; (S, A, O, Msb, K;) and so ↓ ظِهْرَةٌ (S, K) and ↓ ظُهْرَةٌ: (K:) [in one place, in the K, ظِهْرَةٌ is expl. by عَوْن; but by this is meant, as will be seen below, the same as is meant by مُعِين, by which all the three words are expl. in another place in the K, as well as in the S &c.:] and aiders, or assistants; (S, Msb;) as also ↓ ظِهْرَةٌ and ↓ ظُهْرَةٌ and ↓ ظَهْرٌ: (TA:) the pl. of ظَهِيرٌ is ظُهَرَآءُ. (O.) It is said in the Kur [xxv. 57], وَكَانَ الكَافِرُ عَلَى رَبِّهِ ظَهِيرًا And the unbeliever is an aider of the enemies of God [against his Lord]. (Ibn-'Arafeh.) You say also, فُلَانٌ عَلَى فُلَانٍ ↓ ظِهْرَتِى Such a one is my aider (عَوْن) against such a one: and عَلَى هٰذَا ↓ أَنَا ظِهْرَتُكَ الأَمْرِ I am thine aider against this thing, or affair. (S, O.) And it is also said in the Kur [lxvi. 4], وَالْمَلَائِكَةُ بَعْدَ ذٰلِكَ ظَهِيرٌ [And the angels after that will be his aiders]: and instance of ظهير in a pl. sense: (S, O, Msb:) for words of the measures فَعُولٌ and فَعِيلٌ are sometimes masc. and fem. [and sing.] and pl. (S.) You also say, ↓ جَآءَ فُلَانٌ فِى ظِهْرَتِهِ, (S, A, K,) and ↓ ظُهْرَتِهِ, (A, K,) and ↓ ظَهَرَتِهِ, and ↓ ظَاهِرَتِهِ, (K,) Such a one came among his people, (S,) or kinsfolk, (K,) and those who performed his affairs for him, (S, A,) i. e., his aiders, or assistants. (A.) And وَاحِدَةٍ ↓ هُمْ فِى ظِهْرَةٍ They aid one another against the enemies. (TA.) b2: Also Strong in the back; (K;) sound therein: (Lth:) and so ↓ مُظَهَّرٌ: (S, O, K:) applied to a man: (S:) or hard and strong; whether in the back or any other part is not said: (TA:) in this sense, (TA,) or as signifying strong, (S, O,) applied to a camel: fem. with ة. (S, O, TA.) b3: Also A camel whose back is not used, on account of galls, or sores, upon it: or unsound in the back by reason of galls, or sores, or from some other cause. (Th.) Thus it has two contr. significations. (TA.) A3: See also ظَهِرٌ.

ظِهَارَةٌ [The facing, or outer covering, or] what is uppermost, (TA,) what is apparent (Msb, TA) to the eye, (Msb,) not next the body, of a garment; (TA;) and in like manner, what is uppermost and apparent, not next the ground, of a carpet; (TA;) as also ↓ ظَاهِرَةٌ: (JK:) contr. of بِطَانَةٌ: (S, O, Msb, K:) pl. ظَهَائِرُ. (TA.) ظَهِيرَةٌ The point of midday: (M, A, K:) or only in summer: (M, K:) or i. q. هَاجِرَةٌ [i. e. midday in summer or when the heat is vehement: or the period from a little before, to a little after, midday in summer: or midday, when the sun declines from the meridian, at the ظُهْر: or from its declining until the عَصْر]: (S, O, TA:) or the هَاجِرَة, which is when the sun declines from the meridian: (Msb:) or the vehement heat of midday: (IAth, TA:) or i. q. ظُهْرٌ [q. v.]: (Az, TA:) pl. ظَهَائِرُ. (TA.) You say, أَتْيْتُهُ حَدَّ الظَّهِيرَةِ [I came to him at the point of midday in summer; &c.]: and حِينَ قَامَ قَائِمُ الظَّهِيرَةِ [when the sun had become high, and the shade had almost disappeared: so expl. in art. قوم]. (S, O.) and أَبْرِدْ عَنْكَ مِنَ الظَّهِيرَةِ Stay thou until the middayheat shall have become assuaged, and the air be cool. (L in art. فيح.) And hence, in a trad. of 'Omar, when a man came to him complaining of gout in the feet, he said, كَذَبَتْكَ الظَّهَائِرُ, meaning Take thou to walking during the heat of the middays in summer. (TA.) ظُهَارِيَّةٌ One of the modes of seizing [and throwing down] in wrestling: or i. q. شَغْزَبِيَّةٌ: (K:) the twisting one's leg with the leg of another in the manner that is termed شَغْزَبِيَّة, and so throwing him down: one says, أَخَذَهُ الظُّهَارِيَّةَ and الشَّغْزَبِيَّةَ [He seized him and threw him down by the trick above described]: both signify the same: (ISh, O:) or ظُهَارِيَّةٌ signifies the throwing one down upon the back. (Ibn-'Abbád, O, K.) b2: And (hence, as being likened thereto, TA) (tropical:) A certain mode, or manner, of compressing, or coïtus. (O, K, TA.) b3: And أَوْثَقَهُ الظُّهَارِيَّةَ He bound his hands behind his back. (Ibn-Buzurj, O, K, TA.) ظَاهِرٌ [Outward, exterior, external, extrinsic, or exoteric: and hence, appearing, apparent, overt, open, perceptible or perceived, manifest, conspicuous, ostensible, plain, or evident: in all these senses] contr. of بَاطِنٌ: (S, K, TA:) and so ↓ ظَهِيرٌ. (TA.) [Hence, ظَاهِرًا Outwardly, &c.: and apparently; &c.: and فِى الظَّاهِرِ in appearance. And الظَّاهِرُ أَنَّهُ كَذَا It appears, or it seems, or what seems to be the case is, that it is so, or thus. And ظَاهِرُ كَذَا for ظَاهِرٌ فِيهِ كَذَا, meaning A person, or thing, in whom, or in which, such a quality is apparent, or manifest, &c.: see an ex. in a verse cited in the first paragraph of art. طعن.] See also مُظْهَرٌ. b2: [Hence also,] عَيْنٌ ظَاهِرَةٌ A prominent eye; (S, O, K, TA;) that fills its cavity. (TA.) b3: And هٰذَا

أَمْرٌ ظَاهِرٌ عَنْكَ عَارُهُ (tropical:) This is a thing, or an affair, of which the disgrace is remote from thee: (S, TA:) or does not cleave to thee. (TA.) and هٰذَا عَيْبٌ ظَاهِرٌ عَنْكَ (tropical:) This is a vice, or fault, that does not cleave to thee. (A.) A poet says, (namely, Kutheiyir, accord. to a copy of the S, or Aboo-Dhu-eyb, TA,) وَعَيَّرَهَا الوَاشُونَ أَنِّى أُحِبُّهَا وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا (tropical:) [And the slanderers taunted her with the fact of my loving her; but that is a fault of which the disgrace is remote from thee]. (S, TA.) b4: [الظَّاهِرُ also signifies The outside, or exterior, of a thing. You say, نَزَلَ ظَاهِرَ المَدِينَةِ He alighted, or took up his abode, outside the city: comp. ظَاهِرَةٌ. Hence,] ظَاهِرُ الكَفِّ and ظَاهِرُ القَدَمِ; and another signification of ظَاهِرٌ: for all of which see ظَهْرٌ, third quarter. b5: [Also The external, outward, or extrinsic, state, condition, or circumstances, of a man: and the outward, or apparent, character, or disposition of the mind: opposed to البَاطِنُ.] b6: One says also, فُلَانٌ ظَاهِرٌ عَلَى فُلَانٍ Such a one has the ascendancy, or mastery, over such a one; is conqueror of him, or victorious over him. (TA.) And هٰذَا أَمْرٌ ظَاهِرٌ بِكَ This is a thing, or an affair, that overcomes, or overpowers, thee. (TA.) And هٰذَا أَمْرٌ

أَنْتَ بِهِ ظَاهِرٌ This is an affair which thou hast power to do. (TA.) [And هُوَ ظَاهِرٌ عَلَى كَذَا He is a conqueror, a winner, an achiever, or an attainer, of such a thing: see an ex. voce غَرَبٌ, near the end.] And الظَّاهِرُ is one of the names of God, meaning The Ascendant, or Predominant, over all things: or, as some say, He who is known -by inference of the mind from what appears to mankind of the effects of his actions and his attributes. (IAth, TA.) b7: حَاجَتُهُ عِنْدَكَ ظَاهِرَةٌ means (tropical:) His want is in thine estimation [an object of contempt, or neglect, as though] cast behind the back. (O, * TA.) b8: قَرَأَهُ ظَاهِرًا: see ظَهْرٌ, towards the end of the paragraph.

A2: شَآءٌ ظَوَاهِرُ Sheep, or goats, that come to the water every day at noon. (TA.) ظَاهِرَةٌ as a subst.; and its pl. ظَوَاهِرُ: see ظَهْرٌ, in four places, in the third quarter of the paragraph. [Hence,] قُرَيْشُ الظَّوَاهِرِ Those, of Kureysh, that dwell in the exterior of Mekkeh, (O,) upon the mountains thereof, (K, * TA,) or upon the higher parts of Mekkeh: (TA:) those who dwell in the lower parts are called قُرَيْشُ البِطَاحِ; (O, * TA;) and these are the more honourable, (O, TA, *) because they are neighbours of the House of God. (O.) b2: See also ظِهَارَةٌ.

A2: And see ظَهِيرٌ.

A3: Also The coming of camels, (S, O, K, TA,) and of sheep or goats, (TA,) to the water every day, at noon. (S, O, K, TA.) One says, of camels, [and of sheep or goats,] تَرِدُ الظَّاهِرَةَ [They come to the water every day, at noon]: and Sh says that they return from the water at the عَصْر. (TA.) And شَرِبَ الفَرَسُ ظَاهِرَةً The horse drank every day, at noon. (TA.) ظَاهِرَةُ الغِبِّ [The coming to the water at noon on alternate days] is for sheep or goats; scarcely ever, or never, for camels; and is a little shorter [in the interval] than what is called [simply] الغِبُّ. (O, TA.) مَظْهَرٌ i. q. مَصْعَدٌ [i. e. A place of ascent, or a place to which one ascends]; (O, K; in some copies of the latter of which, both words are erroneously written with damm to the م; TA;) and دَرَجَةٌ [as meaning a degree, grade, rank, condition, or station, or an exalted, or a high, grade, &c.]: (O:) used by En-Nábighah ElJaadee as meaning Paradise. (O, TA.) مُظْهَرٌ Made apparent, &c. b2: And hence, as also ↓ ظَاهِرٌ, but the former more commonly, applied to a noun, Explicit; and, elliptically, an explicit noun; opposed to مُضْمَرٌ and ضَمِيرٌ (a concealed noun, i. e. a pronoun); and to مُبْهَمٌ (a noun of vague signification).]

مُظْهِرٌ Possessing camels for riding or for carrying goods: pl. مُظْهِرُونَ. (S, * K, * TA.) A2: and A camel made to sweat by the ظَهِيرَة [or vehement heat of midday in summer]. (Sgh, K, TA.) and accord. to As, one says, ↓ أَتَانَا فُلَانٌ مُظَهِّرًا, meaning Such a one came to us in the time of the ظَهِيرَة [or midday in summer, &c.]: but accord. to A 'Obeyd, others say مُظْهِرًا, without teshdeed; and this is the proper form: (S) or both mean, in the time of the ظُهْر. (O.) مُظَهَّرٌ: see ظَهِيرٌ, near the end of the paragraph.

مُظَهِّرٌ: see مُظْهِرٌ.

مُظْهُورٌ pass. part. n. of ظَهَرَ [q. v.]. b2: See also ظَهِرٌ. Quasi ظور 3 ظَاوِرْ, occurring in a trad. for ظَائِرْ: see 3 in art. ظأر.

ظهر
الظَّهْرُ: خِلافُ البَطْنِ، ورَجُلٌ مُظَهَّرٌ: شَديدُ الظَّهْرِ. وشَيْخٌ ظَهِيْرٌ: يَشْتكي ظَهْرَه. والظَّهْرُ من الأرْضِ: ما غَلُظَ وارْتَفَعَ، والظّاهِرَهُ مِثْلُه، والرِّكَابُ التي تَحْمِل الأثْقالَ. وفي بَني فلانٍ ظَهِيْرَةٌ وظَهْرٌ: أي إبِلٌ جِيَادُ الظُّهُور. والبَعِيرُ الظِّهْرِيُّ: العُدَّةُ، للحاجَةِ إليه، ويُجْمَعُ ظَهَارِيَّ وظِهَارى. وطَرِيقُ الظَّهْرِ: طَرِيقُ البَرِّ. وقَلَبْتُ الأمْرَ ظَهْراً لبَطْنٍ: أي دَبَّرْتَه.
والظُّهْرُ: ساعَةُ الزَّوال، والظَّهِيْرَةُ: حَدُّ انْتِصافِ النَّهار. وبَعِيرٌ مُظْهِرٌ: هَجَمَتْه الظَّهِيْرةُ، وظَهَّرْتُ تَظْهِيْراً وأظْهَرْتُ: من الظَّهِيْرَة.
والظَّهِيْرُ: البَعِيرُ القَوِيُّ الظَّهْرِ الصَّحِيْحُه، والفِعْلُ: ظَهَرَ ظَهَارَةً، ويَظْهَرُه: أي يَتْبَعُه. والظَّهِيْرُ: العَوْنُ يُظَاهِرُكَ، وهما يَتَظَاهَرانِ، والظَّهْرَةُ: ظَهْرُ الرَّجُلِ وأنصارُه، وليستْ له ظَهَرَةٌ: أي مَنَعَةٌ، وفلانٌ ظِهْرِيُّ فلانٍ: أي مُعِيْنُه. والظُّهُوْرُ: بُدُوُّ الشَّيْءِ الخَفيِّ إذا ظَهَرَ. والظُّهُوْرُ: الظَّفَرُ بالشَّيْءِ والإطِّلاعُ عليه. وظَهْرُ الغَيْبِ: ما غابَ عنكَ. والاسْتِظْهارُ: أنْ تَقْرَأ الشَّيْءَ ظاهِراً. وظَهَرْتُ على القُرآن وأظْهَرْتُه: بمعنىً.
والظاهِرَةُ: العَيْنُ الجاحِظَةُ وهي خِلافُ الغائرة. والظاهِرَةُ: الظِّهَارُ من الفُرشِ والأقْبِيَةِ، له ظاهِرَةٌ وباطنَةٌ، وظِهَاةٌ وبِطَانَةٌ. وظَهَّرْتُه تَظْهِيراً: جَعَلْتَ له ظِهَارَةً. والمُظاهَرَةُ والظِّهَارُ: أنْ يقولَ الرَّجُلُ لامْرَأتِه: أنتِ عَلَيَّ كَظَهْرِ أُمِّي، وتَظَهَّرَ فلانٌ من امرأتِه.
والظُّهَارُ من الرِّيشِ: الذي يَظْهَرُ من رِيْشِ الطائر، والجميع الظُّهْرَانُ. والظُّهَارُ: الجَمَاعَةُ، الواحِدُ ظَهْرٌ. والظِّهْرِيُّ: الشَّيْءُ تَنْسَاه وتَغْفُل عنه وفي القُرآن: " واتَّخَذْتُموه وراءكُم ظِهْرِيّاً ".
وأظْهَرْتُ الشَّيْءَ: جَعَلْتُه وَرَاءَ ظَهْري، وظَهَرْتُ به وأظْهَرْتُ به: بمعنىً. وإذا نَسَبْتَ رَجُلاً إلى ظَهْر الكُوفة قُلْتَ: ظَهْرِيٌّ. وهو بَيْنَ ظَهْرَانَيْهِم وظَهْرَيْهِم. وأتانا بَيْنَ الظَّهْرَانَيْنِ: أي مُنْذُ شَهْرٍ أو نحوِه، ولَقِيْتُه بَيْنَ الظَّهْرَانَيْنِ: أي في اليَوْمَيْنِ، وأتانا ظاهِراً: أي كلَّ يومٍ. وشَرَبَ الفَرَسُ ظاهِرَةً: أي كلَّ يومٍ نِصْفَ النَّهار، وكذلك الإبلُ. ويقولون: لأَضرِبَنَّكَ غِبَّ الحِمارِ وظاهِرَةَ الفَرَس. ويُقال لِمَتَاع البَيْتِ: ظَهَرَةٌ وأهَرَةٌ. وقيل: هي مُؤخَّرُ البَيْتِ الذي يكون عليه الأنْضَادُ، وكذلك هَيْئةُ الرَّجُل، وخِيَارُ الشَّيْءِ وكَثْرَتُه، وكذلك: الظَّهَرُ من الناس خِيَارُهم.
وقِدْرٌ ظَهْرٌ وقُدُْورٌ ظُهُوْرٌ: أي قَدِيْمَةٌ. وهو ابنُ عمِّه ظَهْراً: أي دِنْياً. وأصَبْتُ من فلانٍ مَطَرَ ظَهْرٍ: أي خَيْراً كثيراً. وسالَ الوادي ظَهْراً: أي من قُرْبٍ. ولِصٌّ عادِيْ ظَهْرٍ: أي عَدا في ظَهْرٍ فَسَرَقَه. وأقْرَانُ الظَّهْرِ: الذين يَجِيْئونَ من ورائكَ ويُعِيْنُونَكَ، وأقْرانُ الظُّهُورِ أيضاً.
والظُّهَارِيَّةُ من أُخَذِ الصِّرَاع: أنْ تَصْرَعَه على الظَّهْرِ. وهو ضَرْبٌ من البُضْع أيضاً. والظُّهْرَةُ: السُّلَحْفَاةُ. ويقولون: ظَهَرَ عنه العارُ: أي زالَ وذَهَبَ، وعلى ذا فُسِّرَ:
وتِلْكَ شَكاةٌ ظاهِرٌ عنكَ عارُها
ويقولون: ذلك على ظَهْرِ العُسِّ: أي أنَّه ظاهرٌ واضح، كقولهم: على رأْسِ الثُّمَام.

ظهر: ظَهَر. بما يَظْهَر لهم: بما يبدو لهم (أماري ديب ص3) وقد أخطأ الناشر فظن أن الفعل يُظْهر مضارع أظهر.
ظهر إلى فلان: أظهر نفسه أرى نفسه: يقال مثلاً: ظهر إلى الناس أي برز إلى الناس (مملوك 1، 1:10): ظهر على. يقال: ظهر العدو على إذا بدا أمام سور المدينة (عبد الواحد ص99).
ظهر: اشتهر وعُرف ففي النويري (الأندلس ص451) في كلامه عن الحكم الأول: فاستعان بعمروس بن يوسف المعروف بالموَّلد وكان قد ظهر في هذا الوقت بالثغر الأعلى واظهر طاعة الحكم ودعا إليه. وفي الحلل السندسية (ص6 و) قوي أمر جدالة وزاد ظهورهم.
ظهر: بمعنى خَرَج وهذا الفعل قد استعمله غَريب بهذا المعنى فيما يقول العبدري (ص37 ق) وقد لاحظ هذا الرحالة أن بدو برقة لا يزالون يستعملونه بهذا المعنى.
ظهر: علا علي وظهر على (لين) اقل استعمالاً من ظهر فقط الذي نجده في المقري (1: 135).
ظهر على: اطلع على، أحاط به علماً (لين 1926).
وفي رياض النفوس (ص64 و) وقيل انه لم يبق عند سحنون كتاب إلا وقد ظهر عليه يونس.
ظهر له: عاونه وظهر عليه: غلبهُ (بوشر).
ظهَّر (بالتشديد): أظهر، أبدى، ابان، كشف (هلو) ظَهَّر فلان السفنجة كتب على ظهرها ما يعلن وصول قيمتها، وهو من اصطلاح التجار (محيط المحيط).
ظاهَر: ظاهر فلاناً: تراءى له، اظهر نفسه له (عباد 1: 57، 131 رقم 344) ظاهرَ: تذرّع ب تعلل ب، اتخذه حجة وذريعة وعذراً (عباد 2: 104) والصواب فيه يُظاهر كما قلت في (3: 206) منه.
ظاهَر: يعني في الحقيقية استظهر (انظر لين في مادة استظهر) أي استعان به وطلب مساعدته ففي كتاب ابن القوطية (ص38 و) ولما لم يجرأ على الظهور أمام والده أتى عمَّه مظاهراً وفيه (ص39 و) أتيت عَمّي مظاهراً.
ظاهر: لبس ثوباً فوق أخر ففي حيان- بسام (3: 4و) كان يُظاهر الوشي على الخز.
أظهْر: اصدر قانوناً (الكالا) وأصدر كتاباً (بوشر، همبرت ص96).
أظهر دعوة فلان: اعترف بسلطته وسيادته.
ففي رحلة ابن بطوطة (1: 363): وكان الحاج سعيد قد سمع من ملك الهند أنه يريد إظهار الدعوة العباسية ببلده، وفي مخطوطة جاينجوس الدولة.
أظهْر: عرض شيئاً، أبدى شيئاً (عباد 1: 424) أظهر على أحد: عرض عليه شيئاً وأبداه له.
(عباد 1: 237 رقم 65 المقري 2: 69).
أظهر برهن على، أقام الدليل، أثبت (ألكالا، هلو).
أظهر فلاناً: جعله ذائع الصيت مشهوراً ففي الحلل السندسية (ص6 ق) أراد أن يظهرهم ويملكهم بلاد المغرب.
أظهْر: أبدى، أرى، (معجم جوليوس، معجم لين، فوك، كليلة ودمنة ص242، 281).
أظْهر: هذا الفعل عند الصرفيين والقراء ضد ادغم. ومعنى ادغم ادخل حرفاً في حرف يقال مثلا: اِدَّغم بدل اِدْتَغَم. والفعل أظهر معناه لم يدخل حرفاً حرف كأن يقول اِدْتَّغم بدل اِدَّغم (محيط المحيط، البيضاوي 2: 47، المقري 1: 489) وانظره في تضعيف.
تَظَهرَ: ظهر، بدا، انكشف (فوك).
تظاهَر: عرض، بين، وظهر أمام الجمهور، وانفق بسخاء للمباهاة (بوشر). ونجد كلمة تظاهر بمعنى تفاخر وتباه في عبارة العبدري التي ذكرتها رسالتي إلى السيد فليشر (ص80).
تظاهر ب: عمل شيئاً علانية وجهاراً. ففي كتاب الخطيب (ص36 و) وكان غير متظاهر بقول الشعر إلا أن أصحابه يسمعون منه ويروون عنه.
تظاهر ب: تكلّف، تخّلق ب (تاريخ البربر 1: 53) تظاهر بفلان: تــحالف معه، واستعان به.
(انظر في مادة تضافر).
تظاهر لفلان ب: تعاون، تآزر، استعان ففي المقري (1: 848): على الرجل العاقل أن يتظاهر لِكُل بما يرفقه.
استظهر: احتاط (لين) ويقال: استظهر ب (أبحاث 2 ملحق ص47) وفيها: وتحت درع يوسف درعُ حصينة كان قد استظهر بلباسها خلل ثيابه. واستظهر على: احتاط ضد واحتاط لِ. ففي رحلة ابن جبير (ص188) كُلّ ذلك من قوة الاستعداد وشدَّة الاستظهار على الأسفار (ابن جبير ص208) وانظر ابن حيان (ص55 و) ففيه: فخافوه على أنفسهم- فاستظهروا على إتيانه بان لبسوا دروعهم وكفروا عليها.
وفي عبارة الفخري (ص375) قبض على الخليفة ونُقل إلى دار في دار الخلافة فأقام بها تحت الاستظهار على حالة الإكرام والمراعاة إلى أن مات تحت الاستظهار في سنة 617.
والمصدر استظهار يعني فيما يظهر اتخاذ احتياطات لكيلا يهرب السجين. ومن هذا كان معناه حراسة. استظهر: أيدّ رأياً (الملابس ص6 رقم 3) ترافع أمام القاضي ودافع عن الخصم علناً.
ففي المقري (1: 594): فوكل ابا طالب في التكلم عنه والاستظهار بين يديه (أي أمام الحبر الأعظم البابا).
استظهر: ظاهر بين ثوبين أي لبس أحدهما فوق الآخر. ففي المقري (2: 88) رأى ان يلبسوا الخ- ويستظهروا من تحتها إذا احتاجوا صنوف الفراء.
استظهر: درس علماً، أكب على الدرس.
ففي تاريخ البربر (1: 528): استظهر عِلْم الطبّ وهو الفعل الذي يدل على حفظ.
استظهر فلاناً ل: رجا حضوره المجلس ففي كتاب الخطيب (ص100 ق): ولحين وصوله عقد مجلسَ مذاكرة استظهر له نُبهاء الطَلَبة.
استظهر: وجدت في تعليقه لهماكر (الواقدي ص85) أن جيكيجز يقول أن هذا الفعل معناه تبختر، وهذا صحيح فكلمة استظهار موجودة في المقري (2: 335) بمعنى: تباهى، تفاخر، فخفخة، خيلاء، زهو، وقد أشرت في مادة تظاهر أن كلمة تظاهُر تدل على نفس هذا المعنى.
استظهر ب: استعد للمقاومة ب (عبد الواحد ص66، ابن بطوطة 1: 260، 177) (وقد أسيئت ترجمتها) 3: 112، 430، أماري ديب ص22، 100، 125) وفي حيان (ص53 و): فغضبت العرب- واستظهرته بالبعد عن الحاضرة فخرج بنو حجاج عنها إلى باديتهم بالسند الخ.
ورد هذا الفعل بهذا المعنى أيضاً في أول عبارة نقلتها في (عباد 1: 233 رقم 47) وقد أسأت تصحيحها لأن، على ذلك فيها، تعني (في نفس الوقت)، وصواب العبارة: استظهر بجّر الأذيال.
استظهر على فلان: غلبه وتفوق عليه. (بوشر، فريتاج) ولم يذكرها لين. وفي محيط المحيط: علا وغلبه (عبد الواحد ص7) وفي النويري (الأندلس ص458) فقاتلوه فلم تستظهر إحدى الطائفتين على الأخرى.
استظهر على فلاناً: عامله بعجرفة وتكبر. ففي تاريخ البربر (2: 437): وكان صاحب ديوان العطاء يحيى الفرقاجي وكان مستظهراً على العُمَّال.
استظهر على: استولى على (عباد 1: 223 رقم 47) وانظر: استظهر ب لمعرفة معنى الفقرة الأولى التي نقلتها منه. وفي حيان- بسام (1: 10و): ورَجَوْا استظهاره على الأمر.
استظهر على: استطاع عمل شيء ففي حيان- بسام (1: 46و): وحكم هذا السلطان وتصريفه للأمور قد أفاد رعيته واستظهروا به على العمارة. وهذا المعنى يوافق كل الموافقة عبارة الواقدي (ص39) التي أربكت هماكر وهي: أني قد استظهرت على مخاطبة ملوك الروم.
استظهر على: استعد له كل الاستعداد (فريتاج) وعبارة الطرائف لسلفستر دي ستسي التي ينقلها من الطبعة الأولى موجودة في (1: 154) من الطبعة الثانية.
ظَهْر وتجمع على أظْهِرَة (قصة عنتر ص45) الظَهر في الظهر: ظهراً لظهر (بوشر).
ويقول عبد الواحد (ص244) إشارة إلى مهمة الصلب في نتاج النسل: انتشر من ظهر عمر هذا بشر كثير وكان له عدة من الولد.
ظَهْرَك! حَذَارِ! (كويان ص176، ما نتجازا ص89، بوشر، زيشر 11: 480).
شَدَّ ظَهْره: ساعده وآزره بكل قوته واعتنق حزبه، ويقال: ظهره مشدود، ومشدود الظهر، وله الظهر أي له من يستده ويؤيده (بوشر).
اشدٌّ ظهري: أرى أني قويّ. اشتد ظهري: أشعر بأني قوي (معجم الطرائف).
قطع ظهرَه: ملأه غماً وأحزنه وأشجاه ويقال أيضاً: علاه ظهراً، كما يقال: قُطع ظهره بالبناء للمجهول، أو انقطع ظهره (معجم الطرائف). أو تقطع ظهره (قصة عنتر ص48).
ظهره مقطوع أو مقطوع الظهر: مهمل، ليس له سند، ليس له من يؤيده (بوشر).
كسر الظهر: أضنى، أتعب (بوشر).
ظَهْر: مسند، جزء من الكرسي أو المقعد وغيرهما يسند إليه الظهر (بوشر).
ظَهْر: سطح سفينة (ابن بطوطة 4: 93).
ظهر الأرض: ظاهر الأرض سطح الأرض ويقال اختصاراً: على ظهرها أي على سطح الأرض.
وهذا موجود في القرآن الكريم ويقال كثيراً: على الظهر أي على الأرض بدل على ظهر الأرض.
على ظهر البحر: يقال أيضاً بمعنى على سطح البحر. وقد يقال بمعنى على شاطئ البحر ايضاً، وعلى ضفة البحر (معجم الطرائف) وانظر (معجم مسلم).
ظَهْر (الاصطخري ص9) والى ظهر وبظهر (الأغاني ص32، ابن جبير ص212، المقري 1: 486).
وعلى ظهر، وفي ظهر (ابن جبير ص13 ف، كرتاس ص131) كل هذا يعني: خلف، وراء (معجم الطرائف) وفي حيان - بسام (1: 47ق): خرج من باب بظهر القصر أي خلف القصر.
ظَهْر: مساعدة، عون، حماية (بوشر) ظَهْر: حامٍ، ظهير، مدافع (بوشر).
ظَهْر: جنود احتياط، رديف، وسفينة في المؤخرة (بوشر).
ظَهْر: قمَّة، ذروة، قنّة (همبرت ص 169).
على ظَهْر (الشيء) فوقه (الادريسي ص182، 187 وهذا هو الصواب في المخطوطات الأخرى. (كرتاس ص34).
حفظ على ظَهْر، وقرأ على ظَهْر. أي حفظ الشيء وقرأ من حفظه وفي فوك: حفظ ظَهَرْ، وقرأ ظَهَر.
ظَهْر: ورقة الغلاف (ابن خلكان 11: 123).
وقد تحرفت هذه العبارة في طبعة وستنفيلد وفي طبعة بولاق وفيها: ونقل من نسخة لكتاب إصلاح المنطق. والصواب: نُقل من ظَهْرَ نُسخة لكتاب إصلاح المنطق (من غير واو قيل نقل) والمعنى نقل ما تقدم من ورقة الغلاف لكتاب إصلاح المنطق.
ظُهَرَة: من يظهر سرّه ويبوح به ولا يكتمه (الكامل ص424) ظَهْريّ: نسبة إلى الظَهْر، صُلبي، فقاريّ (بوشر).
ظُهري: نسبة إلى الظُهر وهو نصف النهار وساعة زوال الشمس (فوك) والظهريات. جهاراً، في وضح النهار (بوشر).
ظَهْريَّة: مسند، قسم الكرسي وغيره من المقاعد الذي يسند إليه المظَهْر (بوشر).
ظُهْريَّة= ظهيرة أي وقت الظُهْر (باين سميث 1435).
ظَهرَوى: من الشمال (دوماس صحارى ص104، 240).
ظهور: فجر (فوك).
الظهور الإلهي: التجلي الالهي، الوحي الإلهي.
الكشف الإلهي (زيشر 3: 303).
عيد الظهور: عند النصارى عيد التجلي عيد الدنح أو الغطاس (همبرت ص153 محيط المحيط) ظَهير، وجمعها ظَهائر: شهادة، براءة مرسومة، وثيقة رسمية منح امتياز، منح هبة (عباد 2: 164 رقم 59 فوك) وفي كتاب ابن القوطية (ص6 و): وزعم عبد الرحمن بن عبد الله أن ولاية جَدَّهم عبد الرحمن الأندلسي كانت من قبل يزيد بن عبد الملك لا من قبل عامل أفريقية وبايديهم بذلك ظهير. وفي مخطوطة كوبنهاجن المجهولة الهوية (ص95): ولما دنا الرشيد إلى مدينة مراكش كتب لاهلها ظهيرا بتامين كافتهم- ووجه بهذا الظهير الفقيه القاضي الخ (ابن بطوطة 1: 35، 2: 34 كرتاس ص41، 45، تاريخ البربر 1: 252، دي ساسي ديب 9: 486 وصواب الكلمة فيه ظهير بدل طهير).
ظهير: مرسوم وثيقة رسمية كتبها يوسف الثاني امير الموحدين لرهبان دير بوبلات وقد نشرت في مذكرات تاريخ الأندلس (6: 115).
وتبدأ بما يلي: هذا ظهير كريم أمر به أمير المؤمنين- لرهبان بوبلات. وفي تاريخ تونس (ص101): ولما تقلد منصب الباشا صار يكتب في ظهائره إبراهيم الشريف باي داي باشا.
ظِهَارَة، وتجمع على ظَهائِر: جلباب أو قميص يلبس فوق الثياب من قماش أبيض (المعجم اللاتيني العربي) وفيه ( camisa ملحفة وقميص وظهاره) ورداء طويل أبيض (فوك، المقري1: 230،2: 88) ويذكر عريب (البيان 1: 157) انه رداء يرتدي شعاراً للحزن في عهد الامويين. وفي المقري (1: 251): عليهم الظهائر البيض شِعارُ الحزن.
ظُهَارة الدابة: ما يجعل على ظهرها وقاية لها، وهو من كلام المولدين (محيط المحيط).
ظاهر. هذا ليس على ظاهره: هذا ليس بالمحتمل هذا ليس قريباً من الحق (المقدمة ب: 13).
ظاهِر: عالٍ، مرتفع. يقال مثلاً بلد ظاهر (معجم البلاذري) ويظهر أن اسم المقري الظاهرة وهو اسم قرى نغزاوة في مقاطعة قسطلة يعني القرى المرتفعة (تاريخ البربر 1: 146، 2:639).
ظاهِرِ: رَبْوة، جبل (البكري ص109، 114، أماري ص118) وانظر تعليقات نقدية.
ظاهِر: فاخر، رائع، بديع، جميل، نفيس.
ويقال: لباس ظاهِر (دي ساسي طرائف 1: 2، المعجم اللاتيني العربي. وهذه الكلمة التي ذكرها فريتاج وقال إنها صفة تستعمل أيضاً اسماً للباس الرائع البديع الجميل).
ظاهر: سطح السفينة (فريتاج طرائف ص134).
ظاهر وجمعها ظَواهِر مرسوم، براءة، امتياز، شهادة وثيقة، رسمية، مثل ظهير (الكالا).
الظاهر في خراسان نقيب العلويين. وانظر في مادة طاهر بالطاء المهملة.
ظاهِر الباب: الباب الرئيسي للبناية (بوشر).
ظاهِرة: يتكهنون بالمستقبل حسب ظواهر مأثورة وتأويلات محتملة (المقدمة 2: 171).
ولا ادري ما تعنيه الكلمة الأولى. وقد ترجمها دي ساسي (طرائف 2: 299) إلى الفرنسية بما معناه: حوادث حقيقية نقلتها الروايات المأثورة. وترجمها دي سلان بما معناه: حادثة كبيرة احتفظ بذكرها.
ظاهِر: تستعمل بدل ظَهْر ففي أماري (ص400) وبقي الأسطول على ظاهر البحر لا يمكنه الدخول إلى البلاد بسبب الريح أو بدل. ظهر البحر والمترجم لكتاب الاصطخري بغير أحياناً كلمة ظهر الواردة في النص بكلمة ظاهر (معجم الطرائف).
ظاهري: سطحي (بوشر).
أَظْهَر: هذا اظهر من الشمس: هذا أوضح من النهار، هذا أمر جلي، هذا بين صريح (بوشر).
تظهير: براءة، مرسوم، شهادة، وثيقة رسمية، ظهير (شيرب، مارتن ص90).
مَظْهّر: مَسْرَح. مشهد، جزء من فصول مسرحية، ومجازاً موقع يجتذب الانظار، ومنطقة ومجازاً. مكان يستطيع المرء أن ينمي مواهبه وخصاله الحسنة فيه (بوشر).
مَظْهَر: شيء محسوس؛ مادة، جسم وموضوع أو مادة حيث يقع فعل أو عمل- وبسبب العواطف والأعمال يقال مثلاً: مظهر الألطاف الملوكية، أي موضعها (بوشر).
مظاهر: تجليّات خارجية (المقدمة 3: 68).
حيث يلاحظ السيد دي سلان أن بعض الصوفية يرون أن المظاهر هي كل ما يتكون منه العالم المحسوس.