حصر: حَصَر: منع، حجز، ضغط، زحم، ضيق، حبس (بوشر).
وحصر: حدَّد، قيَّد، قصر. وحصه في: حدده في وقصره في (بوشر).
حُصِر البلد: يقال ذلك حين يسد من في داخله كل أبوابه. وقد وجدت في بعض الكتب أن زورقا فيه عشرون قرصاناً من النصارى وصل إلى بونهة (وقد حُصر البلد حتى قطع الدخول والخروج).
ولمعنى حَصَر بمعنى أحصى (ولم يذكر هذا لين) انظر دي ساسي (1: 355، حياة صلاح الدين ص13).
حاصر: لا يأتي بمعنى أحاط به وضيق عليه ومنعه من الخروج من مكانه فقط. بل تعني أيضا: قاوم الحصار، وثبت في المكان الذي أحيط به (بوشر).
وفي المعجم اللاتيني العربي ذكرت هذه الكلمة في مادة ( Vasto) . وفيه أيضا: ( Vastator) : محاضر (كذا)، و ( vastitus) مُخَاصَرَة (كذا) وغارة وإنهاب.
أحصر: حبس وضيق عليه (ألكالا).
وأحصر الماء إلى قادوس: أجرى الماء من العين بأنبوب (كرتاس ص41).
تحصر: ارتبك وتحير في الجواب (ألف ليلة برسل 6: 323).
تحاصر: حوصر. ويتحاصر: يمكن الهجوم عليه (بوشر).
انحصر: انحجر، مُنع، ضُغط (بوشر) وهو بذكر المصدر انحصار، والمضارع ينحصر، بمعنى اقتصر وحُصِر ويقال: انحصرت الأمور كلها تحت قبضته. أي انه كان وحده يدبر الأمور (معجم البيان).
انحصر في: اقتصر على (بوشر).
انحصر، حثصر، منع من الكلام وحُبس. ففي راض النفوس (ص50 و) (بعد جدال طويل): فلما كان عند صلاة المغرب انحصر اليهودي وانقطع عن الحُجَّة وظهر عليه ابن سحنون بالدلائل الواضحة والحجة البالغة.
ويقال: انحصر برياقة الماء بمعنى ضاق ببوله وأصبح بحاجة ماسة إلى إراقته (ألف ليلة 2: 72) ويستعمل هذا الفعل وحده للدلالة على هذا المعنى (ألف ليلة 3: 164).
وانحصر: انزوى، ودخل في موضع للدفاع عنه واستقر ولزم المكان (بوشر).
انحصار من الشيطان: وسواس من الشيطان (بوشر).
احتصر: اثبت، حقق، صحح (ألكالا) والمصدر منه احتصار.
واحتصر: ذكرت في معجم فوك في مادة ( Absidere) .
حَصْر: عسر التنفس: جَرَض (بوشر). وحَصْر: قصر. إثبات للحكم للمدكور فيه عما عداه (بوشر).
وفي مخطوطة القيراواني (628): ولم يُرِدْ بإنمَّا الحَصْر، أي ولم يرد باستعماله كلمة إنما القصر.
أداة الحصر: أداة القصر أي كلمة مثل: إنما وفقط وليس إلاَّ (المقري 1، إضافات وتصحيحات). وتجد فيه (1: 48): المنفرد بالسبق في تلك الميادين بأداة الحصر بمعنى أنه هو الرجل الوحيد في تلك الميادين.
وحَصْر: غمَّ (محيط المحيط).
حصر فكر: إمعان الفكر وشدة جهده (بوشر).
بالحصر: بشدة، بقوة (بوشر).
حُصْر: ضايقه حصر البول: ضايقه احتباس البول فاحتاج أن يبول (ألف ليلة 2: 147) ويقال في نفس المعنى: حصل له حصر البول (ألف ليلة 1: 595).
حَصَر: ضيق، خطر، عوز، ضيق الصدر (بوشر). وخشية، خوف، حيرة (ابن بدرون ص273).
حَصِر: محصور، مضيق عليه (بوشر).
حُصْرة: مسكن الجيش (ألكالا).
حُصْران: احتباس البطن (دوماس حياة العرب ص424).
وحُصْران البول: أسر البول واحتباسه. (دومب ص90، دوماس حياة العرب ص425).
وحُصْران: حصار المدينة (فوك).
حِصار: لحن من الحان الموسيقى (محيط المحيط).
حَصِير وجمعه حِصَارة ذكره فوك في معجمه كما ذكر أيضاً حصير عباّدي. ولم يفسرها.
حُصُر الرصاص: ظاهر سقف من الرصاص. ففي الادريسي (3 القسم الخامس): جعل بأعلى السقف حصر الرصاص محكمة التأليف وثيقة الصنعة والماء يصل إليها في قنوات رصاص.
حَصِيرَة. واسم جنس منه حَصِير: شفتين بحري، لِماّ، نوع من سمك البحر متوسط بين الشفتين وكلب البحر (الكالا). حصارى: نوع من الطير (ياقوت 1: 885).
حَصَّار: نساج حصر الحلفاء، حصائري (معجم الأسبانية ص357 رقم 1، فوك).
وحَصَّار مُحصِ، حاسب (المقدمة 3: 96).
حاصر: قائد الخيالة والمدفعية (ألكالا).
محصرة: حصيرة (ألف ليلة برسل 5: 5) وفي طبعة ماكن (1: 337) تجد حصيرة في نفس العبارة.
مَحْصُور من الشيطان: مُوسوس، يوسوس له الشيطان (بوشر).
مُحَاصِر: انظره في مادة حاصَر.
انْحصار: حصر الإرث، انتقال الحق (رولاند).
مُنْحَصِر: منتقل إلى، آيل إلى (رولاند).

حصر

1 حَصَرَهُ, (S, A,) aor. ـُ (S, K) and حَصِرَ, (K,) inf. n. حَصْرٌ, (S, K,) He, or it, straitened him; (S, A, K;) so in the Kur ix. 5; (TA;) and encompassed, or surrounded, him. (S, A.) You say حَصَرَهُ, (S, Msb,) or حَصَرَ بِهِ, (K,) aor. ـُ (S, Msb,) inf. n. حَصْرٌ, (Msb,) It (a hostile party, ISk, S, Msb, or a people, K) encompassed him, or surrounded him, (Msb, K,) and prevented him from going to his business: (Msb:) or straitened him, and encompassed or surrounded him; as also ↓ حَاصَرَهُ, inf. n. مُحَاصَرَةٌ and حِصَارٌ. (ISK, S.) The ↓ محاصرة of an enemy is well known. (K.) You say العَدُوُّ ↓ حَاصَرَهُمُ, inf. ns. as above, [The enemy besieged, or beset, them;] and بَقِينَا فِى

الحِصَارِ أَيَّامًا We remained in the state of siege some days; or in the place of confinement; and حُوصِرُوا مُحَاصَرَةً شَدِيدَةً [They were besieged, or beset, vehemently]. (A.) b2: Also حَصَرَهُ, (S, A, K, &c.,) aor. ـُ (Mgh, K) and حَصِرَ, (K,) inf. n. حَصْرٌ, (A, Mgh, K,) He, (Akh, S, A,) or it, (S,) confined, kept close, imprisoned, detained, retained, restrained, withheld, or prevented, him; (A O, Aboo-'Amr Esh-Sheybánee, Akh, S, A;) as also ↓ أَحْصَرَهُ: (Aboo-' Amr Esh-Sheybánee, S:) or a distinction should be made between these two forms, as will be seen in what follows. (TA.) And It (a hostile party, and a disease, ISK, Th, Msb) detained, restrained, withheld, or prevented, him (ISK, Th, Msb, K) from journeying &c.; (K;) as also ↓ احصرهُ: (AO, * ISk, Th, Msb, K:) or the latter signifies it (disease) prevented him from journeying, or from a thing that he desired: so in the Kur ii. 192: (ISk, S:) or [more properly] it (disease, or urine, [&c.,]) made him to restrain himself: (Akh, S, K:) or إِحْصَارٌ signifies the being prevented from attending the religious rites and ceremonies of the pilgrimage, by disease, or the like: (IAth:) or أُحْصِرَ is said when a man is turned back from a course which he desired: and حُصِرَ, when he is confined, or restrained, or the like: (Yoo:) or, accord. to Fr, the Arabs say, of him whom fear or disease prevents from accomplishing his pilgrimage or his عُمْرَة [q. v.], (Mgh, * TA,) and of any one that is not forcibly constrained, as by imprisonment, or by enchantment or the like, (TA,) ↓ أُحْصِرَ: and of him who is imprisoned or restrained by a Sultán, or by one who overpowers, حُصِرَ: this distinction is observed by them: (Mgh, * TA:) but if you mean that the constraining power of the Sultán is a preventing cause, and you do not refer to the act of the agent, it is allowable for you to say, الرَّجُلُ ↓ قَدْ أُحْصِرَ: and if you say of him whom pain or disease makes to restrain himself, that the disease, or fear, restrains him, it is allowable for you to say, حُصِرَ: or, as Aboo-Is- hák the Grammarian says, the correct rule, accord. to the lexicologists, is, that one says of him whom fear and disease prevent, ↓ أُحْصِرَ: and of him who is confined or restrained by another, حُصِرَ: and thus it is because he who refrains from conducting himself freely in an affair restrains himself: and they saying حَصَرْتُهُ means that thou hast restrained him; not that he has restrained himself: so that it is allowable to say in this case [when you do not mention the agent], ↓ أُحْصِرَ. (TA.) [Accord. to Z,] حُصِرَ عَنْهُ and دُونَهُ [lit. He was withheld from it] is said when a man is ashamed at a thing, and leaves it, or abstains from it, or when he is unable to effect a thing, or finds his wish difficult of attainment. (A. [See also حَصِرَ, in what follows, in this paragraph.]) حَصَرْتُ الغُرَمَآءَ فِى المَالِ means حَصَرْتُ قِسْمَةَ المَالِ فِى الغُرَمَآءِ [I restricted the division of the property among the creditors]: for the prevention is not against them, but against others, from their being shares with them in the property: the phrase is inverted, like أَدْخَلْتُ القَبْرَ المَيِّتَ. (Msb.) b3: Also حَصَرَهُ, (K,) aor. ـُ inf. n. حَصْرٌ, (TA,) He took the whole of it; (K;) [appropriated it to himself exclusively;] acquired it; took it to himself. (TA.) b4: And حُصِرَ, (S, A, Mgh, K,) and ↓ أُحْصِرَ, (S, A, K,) or حُصِرَ بِغَائِطِهِ, and ↓ أُحْصِرَ, (Ks,) or حُصِرَ عَلَيْهِ خَلَاؤُهُ, aor. ـْ inf. n. حَصْرٌ [and حُصْرٌ, or this latter is a simple subst.], (Ibn-Buzurj,) He (a man, S, A) suffered suppression of the feces, or constipation of the bowels: (Ks, Ibn-Buzurj, S, A, Mgh, K:) [distinguished from أُسِرَ: (see حُصْرٌ:) or] حُصِرَ عَلَيْهِ بَوْلُهُ signifies he suffered suppression of his urine.. (Ibn-Buzurj.) A2: حَصَرَتْ, [intrans.,] with fet-h [to the ص], and ↓ أَحْصَرَتْ, She (a camel) had a narrow orifice to the teat. (S.) And حَصُرَ, aor. ـُ and حَصِرَ, aor. ـَ and ↓ أَحْصَرَ, (K,) or أُحْصِرَ; (so in the TA;) It (the orifice of her teat) was, or became, narrow. (K, * TA.) b2: And حَصِرَ, aor. ـَ inf. n. حَصَرٌ, He was, or became, unable to express his mind, to say what he would, to find words to express what he would say; he faltered in speech; (S, Mgh, K, Expos. of the “ Mufassal ” of Z;) by reason of shame and confusion of mind, or other [accidental] cause; wherein, only, it differs from عَيِىَ. (Expos. of the “ Mufassal ” of Z.) And also, (Msb, K,) or حَصِرَ فِى القِرَآءَةِ, (S,) He faltered, or became impeded, and was unable to proceed, in reading, or recitation. (S, Msb, K.) And حَصِرَ. aor. ـَ He was ashamed, and cut short, as though the affair straitened him like as the prison straitens the prisoner. (TA.) And حَصِرَ عَنْهُ He became impeded, and was unable to do it. (S.) And حَصِرَ عَنِ المَرْأَةِ, aor. ـَ [inf. n. حَصَرٌ,] He abstained from sexual intercourse with the woman, (K, TA,) though able to enjoy it: (TA:) or حَصِرَ عَنْ

أَهْلِهِ, (S,) or عَنِ النِّسَآءِ, (Az,) he was prevented by impotence from having sexual intercourse (Az, S) with his wife, (S,) or with women. (Az. [See حَصُورٌ.]) b3: Also حَصِرَ, (Mgh, TA,) or حَصِرَ صَدْرُهُ, (S Msb, TA,) aor. ـَ (Msb,) inf. n. حَصَرٌ, (S Msb, K,) He became straitened in his bosom; his bosom became straitened. (S Mgh, Msb, K, * TA.) In the Kur [iv. 92], أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ means عَنْ قِتَالِكُمْ [Or who come to you, their bosoms being contracted so that they are incapable of fighting you; or their bosoms shrinking from fighting you]: (TA:) Akh and the Koofees allow that the pret. here may be a denotative of state; but Sb does not allow this use of the pret. unless with قَدْ; and he makes حصرت صدورهم to be an imprecation [meaning may their bosoms become contracted]: (S:) accord. to Fr, the Arabs say, أَتَانِى فُلَانٌ ذَهَبَ عَقْلُهُ, meaning قَدْ ذهب عقله: Zj says, Fr makes حصرت a denotative of state; but it is not so unless with قد: They says that if قد be understood, it approximates to a denotative of state, and becomes like a noun; and some read حَصِرَةً صُدُورُهُمْ: Az does not allow this use of the pret. [as a denotative of state] unless preceded by وَ or قد. (TA.) b4: and حَصِرَ, alone, He vomited. (Mgh.) b5: And He became affected with a disease, or malady, by a thing. (TA.) b6: Also, (S, K,) aor. ـَ inf. n. حَصَرٌ, (K,) He was, or became, niggardly, tenacious, penurious, or avaricious. (S, K.) One says, شَرِبَ القَوْمُ فَحَصِرَ عَلَيْهِمْ فُلَانٌ The party drank, and such a one was niggardly to them, (AA, S, L,) not expending upon those who drank with him. (L.) b7: [Hence,] حَصِرَ بِالسِّرِّ He concealed the secret; (K;) refrained from divulging it. (TA.) A3: حَصَرَ البَعِيرَ, aor. ـُ and حَصِرَ, (TA,) inf. n. حَصْرٌ, (K,) He bound a حِصَار, (K, TA,) or a مِحْصَرَة, (TA,) upon the camel; (K, TA;) as also ↓ احتصره: (S, K, TA:) and he made for, or put to, the camel a حِصَار: as also ↓ احصرهُ. (TA.) 3 حَاْصَرَ see 1, in three places.4 أَحْصَرَ see 1, in eleven places.7 انحصر He, or it, was, or became, restrained, withheld, or prevented. (KL.) 8 إِحْتَصَرَ see 1, last sentence.

حُصْرٌ (S, Mgh, K, &c.) and ↓ حُصُرٌ (A, and Expositions of the Fs) Suppression of the feces; or constipation of the bowels: (Yz, As, S, A, Mgh, K:) suppression of the urine is termed أُسْرٌ: (Yz, As, Mgh:) or حُصْرٌ signifies also suppression of the urine, like أُسْرٌ. (Ibn-Buzurj.) حَصَرٌ [inf. n. of حَصِرَ, q. v., passim. b2: Also] Suppression of the flow of milk of a camel, from a heaviness, or heaving, of the stomach, or a tendency to vomit; and unwillingness to yield a flow of milk. (TA.) حَصِرٌ A man unable to express his mind; to say what he would; to find words to express what he would say; (Mgh, TA;) by reason of shame and confusion of mind, or other [accidental] cause: (TA: [see حَصِرَ:]) and one who is impeded, and unable to proceed, in reading, or recitation: (Msb, TA:) and so ↓ حَصِيرٌ and ↓ مَحْصُورٌ, in both these senses. (TA.) b2: Contracted in the bosom; having the bosom contracted; (Mgh, TA;) as also ↓ حَصِيرٌ and ↓ حَصُورٌ. (K.) In the Kur iv. 92, some read حَصِرَةً صُدُورُهُمْ [Their bosoms being contracted]. (TA. [See 1, latter part.]) b3: Affected with vomiting. (Mgh.) b4: Niggardly, tenacious, penurious, or avaricious; (K;) as also ↓ حَصِيرٌ and ↓ حَصُورٌ: (S, K:) and ↓ حَصِيرٌ one who will not drink wine, by reason of niggardliness: (K:) and ↓ حَصُورٌ one who will not expend upon those who drink with him: (L:) and one who [by reason of niggardliness] does not take part in the game called المَيْسِر. (Suh.) b5: Also, (S,) or حَصِرٌ بِالأَسْرَارِ, (A,) and ↓ حَصُورٌ [alone], (K,) A strict concealer of secrets: (S:) or [simply] a concealer of secrets. (A, K.) b6: حَصِرَةُ الشَّخْبِ A she-camel whose flow of milk is suppressed. (TA.) حُصُرٌ: see حُصْرٌ.

حَصْرَآءُ Impervia coëunti mulier; syn. رَتْقَآءُ. (A, K.) حُصْرِىٌّ [and حُصُرِىٌّ, which latter is now the more common,] A maker, or seller, of حُصْر [or حُصُر, i. e. mats, pl. of حَصِيرٌ]. (Ibn-Khillikán, p. 19 of vol. i. of De Slane's ed.) حَصَارٌ: see the next paragraph.

حِصَارٌ: see حَصِيرٌ. b2: [A fortress; a fort; a castle.]

A2: Also, (S, K,) and ↓, حَصَارٌ, (K,) A kind of pillow, cushion, or pad, which is put upon a camel, and of which the kinder part is raised so that it is made like the آخِرَة of a camel's saddle, the fore part being stuffed so that it is made like the قَادِمَة [or rather وَاسِط or وَاسِطَة] of a camel's saddle, and which is ridden upon; and so ↓ مِحْصَرَةٌ: (K:) or a kind of saddle upon which those who break, or train, beasts ride: or a [piece of stuff of the kind called] كِسَآء, which is thrown upon the back of the camel, behind the rider: (TA:) or ↓ مِحْصَرَةٌ (K) and حِصَارٌ (TA) signify a small [saddle of the kind called] قَتَب, (K, TA,) which is bound upon a camel, and upon which is thrown the apparatus of the rider. (TA.) حَصُورٌ One who has no sexual intercourse with women, (S, Mgh, K,) though able to have it, (K,) abstaining from them from a motive of chastity, and for the sake of shunning worldly pleasures: (TA:) or who is prevented from having it, (K, TA,) by impotence: (TA:) or who does not desire them, (IAar, A, Msb, K,) nor approach them: (IAar, K:) applied also to a horse, i. q. عِنِّينٌ. (IAar, TA in art. عجز.) In the Kur [iii. 34], applied to John the Baptist. (TA.) b2: Castrated; (K;) having the penis and testicles amputated. (TA.) b3: Very fearful or cautious; who abstains, or refrains, from a thing through fear. (K.) b4: See also حَصِرٌ, in four places. b5: Also A she-camel having a narrow orifice to the teat. (S, K.) حَصِيرٌ: see مَحْصُورٌ, in two places: b2: and see حَصِرٌ, in four places. b3: Also A king: (S, A, K:) because he is secluded: (S, A:) or because he prevents those who have access to him. (TA.) A2: A prison; (S, A, Mgh, Msb, K;) as also ↓ حِصَارٌ. (TA.) So [accord. to some] in the Kur xvii. 8. (S, ISd.) A3: A mat woven of reeds [or of rushes] (Msb, K) or of palm-leaves; (IDrd and K voce تَذَرَّعَ, &c.;) syn. بَارِيَّةٌ; (Msb, K;) vulgarly ↓ حَصِيرَةٌ: (Msb:) or a thing woven, [سَفِيفَةٌ, in the L and TA erroneously written سقيفه,] made of بَرْدِىّ [or papyrus] and of أَسَل [or rushes], and then spread upon the ground like a carpet: (TA:) pl. حُصُرٌ (Msb, TA) and, by contraction, حُصْرٌ. (TA.) Hence the prov., أَسِيرٌ عَلَى حَصِيرٍ [A captive upon a mat]. (TA.) And بَنَاتُ الحَصِيرِ Bugs; syn. بَقٌّ. (TA in art. بق.) b2: Anything woven. (K.) b3: A garment, or piece of cloth, ornamented and variegated, which, when spread out, captivates hearts in a manner peculiar to it, by its beauty. (K.) So, accord. to some, in the trad. of Hodheyfeh, تُعْرَضُ الفِتَنُ عَلَى القُلُوبِ عَرْضَ الحَصِيرِ [expl. in art. عرض, conj. 1]. (B.) b4: A bed; or a thing spread to lie upon; as though it were a mat: so, accord. to El-Hasan, in the Kur xvii. 8, referred to above. (TA.) b5: A sitting-place; syn. مَجْلِسٌ: (K, and so in two copies of the A:) MF thinks it to be a mistake for مَــحْبِسٌ [a prison, or place of confinement]. (TA.) b6: The surface of the ground: (Msb, K:) whence, accord. to some, it is applied to that which is spread upon the ground [i. e. a mat]: (TA:) pl. [of pauc.] أَحْصِرَةٌ and [of mult.] حُصُرٌ. (K.) b7: Water. (K.) [Perhaps because its surface, when rippled by the wind, is likened to a thing woven: see نَسَجَ.]

b8: The diversified wavy marks, streaks, or grain, (فِرِنْد,) of a sword, (K, TA,) resembling the tracks of ants: (TA:) or its حَصِيرَانِ are its two sides. (K, * TA.) b9: A road, or way. (IAar, K.) b10: A row of men, and of other things. (K.) b11: A certain vein extending across upon the side of a beast, towards the belly: (K:) so, accord. to some, in the trad. of Hodheyfeh mentioned above: (TA:) or a portion of flesh so situate; (K;) i. e., from the shoulder-blade to the flank; as also ↓ حَصِيرَةٌ, explained in the K as a portion of flesh lying across in the side of a horse, which one sees when he is made lean by scanty food: (TA:) or the former signifies the sinew that is between the part called the صِفَاق and the part where the false ribs end; (K, TA;) which is the end of the side: (TA:) or the part that is between the vein that appears in the side of the camel and horse, lying across, and what is above it, to the part where the side terminates: (As, S:) or the حصير of the side is what appears of the upper parts of the ribs. (Ibn-Es-Seed.) b12: Also The side itself. (Az, S, K.) Hence the phrase, دَابَّةٌ عَرِيضُ الحَصِيرَيْنِ A beast having wide sides. (A, TA.) And أَوْجَعَ اللّٰهُ حَصِيرَيْهِ [May God make his sides to ache; meaning] may he be severely beaten. (A, TA.) A certain elegant scholar says, أَثَّرَ حَصِيرُ الحَصِيرِ فِى حَصِيرِ الحَصِيرِ The mat of the prison made marks upon the side of the king. (MF.) حَصِيرَةٌ: see حَصِيرٌ, in two places. b2: Also A place in which dates are dried: (S, K:) or, accord. to Az, it is with ض. (TA.) مُحْصَرٌ: see مَحْصُورٌ.

مِحْصَرَةٌ: see حِصَارٌ, in two places.

مَحْصُورٌ Straitened: [encompassed, or surrounded:] besieged, or beset, in a fortress. (TA.) Confined, kept close, imprisoned, detained, retained, restrained, withheld, or prevented; (Akh, S, TA;) as also ↓ حَصِيرٌ. (Ibn-Es-Seed.) Detained, restrained, withheld, or prevented, from journeying &c.; as also ↓ حَصِيرٌ and ↓ مُحْصَرٌ: (TA:) [or this last signifies made to restrain himself: see 1.] See also حَصِرٌ. b2: Suffering suppression of the feces, or constipation of the bowels: (Ibn-Buzurj, Mgh, K:) [distinguished from مَأْسُورٌ: (see حُصْرٌ:) or] it also signifies suffering suppression of the urine. (Ibn-Buzurj.) A2: A camel having upon him [or furnished with] a حِصَار. (K.)

صبر: صبر. قُتِل صَبْراً (انظر لين): تطلق على من لم يقتل في معركة، بل قتل بعد أن أسر (هوجفلايت ص42 رقم65) وفي معجم بوشر: قتله صبراً بمعنى قتله على مهل.
صبر على: انتظر (فوك، ألكالا) وفي ألف ليلة (1: 21): صبر على الشبكة حتى استقرت وفي كوسج طرائف (ص80): اصبر عليَّ حتى اركب جوادي. وفي ألف ليلة (1: 93)، صبرت إلى أن أتى المركب.
صَبَّر (بالتشديد): عزّى، خفّف عن، سلَّى، وخفف عنه الألم بالحديث المعزي (فوك، ألكالا).
صَبَّر فلاناً: طلب منه مهلة (ألف ليلة برسل 11: 381).
صَبَّر: بمعنى حنّط جسد الميت، وقد ذكرها فريتاج نقلاً عن الواقدي طبعة هاماكر (ص94) والتي لا يعرف لين لها سنداً. وهي كلمة صحيحة بهذا المعنى. ولو أن لين راجع تعليقة هاماكر (ص144) لرأى أن كاستل قد ذكرها أيضاً حين نقل عبارة من الجزء الثاني للترجمة العربية لسفر المكابيين. ونجدها أيضاً في محيط المحيط.
ففيه: صبَّر الميت وضع الصبر على بطنه لئلا تسرع النتانة إليه. (عبد الواحد ص188، ابن بطوطة 2: 313، والملابس من 29 رقم 10 (وأقرأ فيه تحنيطه وتصبيره بدل تخييطه وتصبيره) باين سميث 1320، تعليقة شلتنز) وفي كتاب ابن الشحنة (ص56): صُبِّر جسدهُ. ولا يزال التصبير مستعملاً في أيامنا هذه لأن هاملتن يذكر تلاً اسمه قارة المُصَبرّين وهي تعنى فيما يقول: تل المومياء.
صابر: تحمّل بصبر، كابد. ففي تاريخ البربر (2: 498): صابر المرض وكتمه عن الناس.
وفي (2: 469، 341) منه: صابر مثبته إلى آخر النهار، بمعنى عاش بعد جراحه حتى المساء.
صابر: ثبت في القتال. ففي حيان (ص101 ق) فقاتل حتى قُتِل ومن صابر معه.
صابر فلاناً: قاومه وصد هجماته. (دي ساسي طرائف 1: 47) وفي ابن خلكان (طبعة تورتبرج من 29): واتفقوا على مصآبرة (مصابرة) المسلمين إلى فصل الشتاء.
تصبَّر: تسلَّى، حمل نفسه على الصبر، تكلّف الصبر (فوك).
صَبْر. نَزَل الصبرُ: تستعمل أن معركة عنيفة قد حدثت (تاريخ البربر 1: 186، 378، 2: 294).
باع الشيء صبراً: باعه بالدين. ففي ألف ليلة (4: 353): وبعت بعضه صبراً إلى ستة اشهر.
صَبْر: مواساة، تسلية بالعناية أو بالحديث (ألكالا).
صَبْر، والواحدة صَبْر: صُبَيَّر نبات تتفرع منه ألواح بيضيّة الشكل ينبت فيها أشواك طويلة حديدة الرؤوس في الغاية، وتحمل في أطرافها العليا أثماراً ذات أوبار كثيرة في قشر غليظ ينشق عن لبّ حلو كثير البزر يؤكل فاكهة. (محيط المحيط).
صَبَر: أنفار من الجند يقيمون بمراصد حول البلد أو المعسكر حتى إذا رأوا العدة قادماً ينذرون به. (محيط المحيط).
صَبر: ألوة، مقر وعصارته. وهو عند أهل الأندلسَ صِبَر، ومنها أخذت اللفظة الأسبانية acibar لأن فوك يذكر صِبَر سُقْطُرى (ألوة سقطرى) وفي القسم الأول منه: صِبَر وصَبِر (ألكالا) وفيه cibar ولذلك صحّح ما قاله انجلمان في معجم الأسبانية ص35).
صَبِر: حين فسر فريتاج هذه الكلمة بكلمة myrrhe ( أي مُرّ مكاوى) فانه قد تابع في ذلك هاماكر الذي يقول في تعليقة له على الواقدي (ص144): صَبِر testibus, myrrham وليس - Aloên إن معنى صبر هو aloès ( أي صبر، مقر، ألوة) هو الصواب أما المعنى myrrhe فقد أنكره لين. ولو أن فوك يؤيده ففيه صَبِر وصِبَر في مادة mira.
صَبِر: صبّار، صبّار الهند، تين الهند (شجر).
صَبِر: تين، ثمر صبّار الهند (بوشر).
صِبَر: أنظر صَبِر.
صَبْرَة: زنبقة، زهرة الزنبق (دومب ص75).
صبرات (جمع): عُلَّيق، أشواك الغابات (هلو).
صَبُورَة = صابورة (انظر صابورة): ثقل يوضع في سفينة لحفظ توازنها، وهي من مصطلح البحريّة. (بوشر، هبرت 129، دلابورت ص131).
صَبّيْرّة: صبر، مقر، ألوة (معجم الأسبانية ص35).
صَبُورِي: ولد عفريت، ولد قذر طواف شوارع (هلو).
صُبَّار: شجرة تين الهند، تين الهند (بوشر) واحدته صُبَّارة (زيشر 11: 523).
صَبُّور: عند العامة: الجمهور المجتمع (محيط المحيط).
صُبَّيْر، واحدته صُبَّيْرة (وهذا ما ذكر في المحيط أما بوشر فلم يذكر إلا صُبَّيْرة): صبَّار الهند، شجر تين الهند.
صُبَّيْر: تين شوكي، ثمر شجرة تين الهند.
صَبَّارَة: عند المولَّدين أنفار من الجند يقيمون بمراصد حول البلد أو المعسكر حتى إذا رأو العدو قادماً ينذرون به. والاسم منه الصَبَر (محيط المحيط). صَبَّارة عند أهل المغرب: صَبِر، مقر، ألوة (معجم الأسبانية ص35، هلو، همبرت ص56).
صَبَّارة: عُلَّيق، عوسج (هلو).
صُبَّارَي: ذكرت مرتين عند ابن البيطار (1: 535) وفي مخطوطة A ضبطت بالشكل وهو ليس الدلب والصِفار والعيثام كما يقول سونثيمر بل هو مثل غيره من الكلمات المشتقة من هذا الأصل تعنى شجرة التين الهندي.
صُبَار وصُبَّار: هو التمر هندي الحامض (ابن البيطار 2: 126) والتشديد في مخطوطة A.
صابِرَة: سندان (المعجم اللاتيني - العربي).
صابُورَة وجمعها صَوابِير: عند النوتية ما يوضع في قعر المركب الفارغ من التراب وغيره ليثقل فلا ينود على جانبيه (محيط المحيط)، لين، تاج العروس، دومب ص101، همبرت ص129) وهي اللفظة اللاتينية Saburra التي استعملت في اللغات الرومانية.
رمل صابورة: رمل تثقل به السفينة (بوشر)

صبر

1 صَبَرَهُ, aor. ـِ (S, M, A, K,) inf. n. صَبْرٌ, (M, K,) He confined him; held him in custody; detained, retained, restrained, or withheld, him, or it; (S, M, A, K;) عَنْهُ from it. (M, A, K.) [Accord. to a copy of the A, ↓ صبّرهُ signifies the same; but this may be a mistranscription. Hence,] صَبَرْتُ نَفْسِى I restrained, or withheld, myself, or my soul; (S, Mgh;) عَلَى كَذَا [to endure such a thing]. (Mgh.) 'Antarah says, mentioning a battle in which he was engaged, فَصَبَرْتُ عَارِفَةً لِذٰلِكَ حُرَّةً

تَرْسُوا إِذَا نَفْسُ الجَبَانِ تَطَلَّعُ meaning حَبَسْــتُ نَفْسًا صَابِرَةً [i. e. And I restrained thereat a soul patient and ingenuous, that is firm when the soul of the coward yearns: the last word (for تَتَطَلَّعُ) I have here rendered on the supposition that the poet describes the soul of the coward as one that is yearning for home]. (S.) [And hence,] صَبَرَ is also used intransitively: (Msb:) [or as a trans. verb of which the objective complement, namely, نَفْسَهُ, is understood:] you say, صَبَرَ, aor. and inf. n. as above, (S, M, Msb, K,) He was, or became patient, or enduring; contr. of جَزِعَ: (M, K:) or he restrained, or withheld, himself, or his soul, from impatience: (S, Msb:) or he restrained, or withheld, himself, or his soul, from impatience, and his tongue from complaint, and his members from broil: or, accord. to Dhu-n-Noon, he shunned acts of opposition, and was calm in suffering the pangs of afflictions, and made a show of competence in a state of protracted poverty in places where the means of subsistence were found: or, as some say, he endured trial, or affliction, with good manners: or he was contented in trial, or affliction, without show of complaint: or he constrained himself to attempt things that he disliked: or, accord. to 'Amr Ibn-'Othmán, he maintained constancy with God, and received his trials with an unstraitened mind: or, accord. to El-Khowwás, he steadily adhered to the statutes of the Kur-án and the Sunneh: or, as some say, he was content to perish for gaining the approval of him whom he loved: or, accord. to El-Hareeree, he made no difference between a state of ease, comfort, and affluence, and a state of affliction; preserving calmness of mind in both states: (B:) and you also say ↓ اِصْطَبَرَ, (S, M, Msb, K,) and ↓ اِصَّبَرَ, (S, M, K, TA, [in the CK, erroneously, اصْبَرَّ,]) changing the ط into ص, but not اِطَّبَرَ, for ص is not to be incorporated into ط; (S;) and likewise ↓ تصبّر; (M, K;) both syn. with صَبَرَ; (M;) or ↓ تصبّر signifies he constrained himself to be patient; (S, TA;) [or he took patience: and ↓ اصطبر, he acquired patience; and he was tried with patience: see صَابِرٌ.] One says, صَبَرَ فُلَانٌ عِنْدَ المُصِيبَةِ Such a one was patient on the occasion of affliction. (S.) And صَبَرْتُ عَلَى مَا أَكْرَهُ [I was patient of, or I endured with patience, or bore with, what I dislike]. (A.) And صَبَرْتُ عَمَّا أُحِبُّ [I endured with patience the withholding of myself, or the being debarred, from what I love, or like; or I was patient of the loss, or want, of what I love, or like]: (A:) and عَنْهُ ↓ تَصَبَّرْتُ [I constrained myself to endure with patience the withholding myself, or the being debarred, from it, or him; or I constrained myself to be patient of the loss, or want, of it, or him]. (L, voce تَجَلَّدَ.) and ↓ أَفْضَلُ الصَّبْرِ التَّصَبُّرُ [The most excellent kind of patience is the constraint of oneself to be patient]: a saying of 'Omar. (IAar.) And بَدَنِى لَا يَصْبِرُ عَلَى البَرْدِ (tropical:) [My body will not be patient of cold, or will not endure patiently cold]. (A.) and صَبْرٌ signifies also The being bold or daring [in enduring, or attempting, a thing]. (TA.) b2: Also He made him, or it, firm, or fast; or bound, or tied, him, or it, firmly, or fast. (TA.) [Hence,] صَبَرَهُ عَلَى القَتْلِ, inf. n. as above, He confined him, namely, a man, and other than man, [with bonds or otherwise,] (K, TA,) alive, (TA,) and shot, or cast, at him until he died: (K, TA:) or he set him up for slaughter: (M:) and you say also, قَتَلَهُ صَبْرًا; (S, M, Msb, K;) and صَبَرَهُ; meaning he confined him (i. e. a man) to die, until he died; and in like manner you say ↓ اصبرهُ; (S;) which latter signifies also he slew him in retaliation. (T in art. بوأ.) And قُتِلَ صَبْرًا He (i. e. any living thing) was confined alive, and then shot at, or cast at, until he was put to death: (S:) or he (any living thing) was bound until he was put to death: (Msb:) or he (a man) was bound hand and foot, or held by another man, until he was beheaded: (Mgh:) or he was slain [deliberately,] not on the field of battle, nor in war or fight, nor by mistake: (A 'Obeyd:) and صُبِرَ he was confined, (A,) or held and confined, (B,) to be put to death. (A, B.) صَبْرُ الرُّوحِ [signifies The confining the living, and shooting, or casting, at him until he dies; as is shown in the TA: but it] occurs in a trad., in which it is forbidden, as meaning the act of gelding, or castrating. (A, TA.) b3: Also, (S, Msb,) aor. and inf. n. as above, (Msb,) He confined him to make him swear, until he swore, or took an oath; as also ↓ اصبرهُ: (S:) or he made him to swear a most energetic oath; (Msb;) as also صَبَرَ يَمِينَهُ, (A, Mgh,) which is a tropical phrase: (A:) and ↓ اصبرهُ, (TA in art. بلت,) or عَلَى يَمِينٍ ↓ اصبرهُ, (TA in the present art.,) he (the judge, or governor,) constrained him to swear, or take an oath. (TA.) And صُبِرَ He was confined, or held in custody, in order that he might be made to swear, or take an oath. (A.) And حَلَفَ صَبْرًا He swore, or took an oath, being confined, or held in custody, (S, M,) by the judge, or governor, (M,) in order that he might be made to do so. (S, M.) And صَبَرَ يَمِينًا He swore, or took an oath: (TA in art. بلت:) and he compelled one to take an oath. (Mgh.) b4: See also 2. b5: Also He clave to him; namely, a man; syn. لَزِمَهُ. (M, K.) A2: صَبَرَمِنْهُ: see 8.

A3: صَبَرْتُ, (S, [thus in my copies, without any complement,]) or صَبَرْتُ بِهِ, (M, Msb, K,) aor. ـُ inf. n. صَبْرٌ (S, M, Msb, K) and صَبَارَةٌ, (S, Msb, K,) I became responsible, or surety, for him, or it. (S, M, Msb, K.) b2: and اُصْبُرْنِى Give thou to me a surety. (S, K.) A4: صَبَرُوا طَعَامَهُمْ, (so in the CK, [agreeably with an explanation of the pass. part. n. مَصْبُورٌ, q. v.,]) or ↓ صَبَّرُوهُ, (so in the M, and in my MS. copy of the K, [both probably correct,]) They collected their wheat together without measuring or weighing it; made it a صُبْرَة [q. v.] (M, K.) 2 صبّرهُ, (M, Msb, K,) inf. n. تَصْبِيرٌ, (TA,) He urged him, or made him, to be patient, by a promise of reward: or he said to him, Be thou patient: and ↓ صَبَرَهُ he made him to be patient: (Msb:) or the former, he commanded him, or enjoined him, to be patient; as also ↓ اصبرهُ: (M, K:) and the first, he required of him that he should be patient: (Sgh, TA:) and ↓ اصبرهُ, he attributed to him (جَعَلَ لَهُ) patience; (M, K;) as also ↓ اصطبرهُ. (TA.) b2: See also 1, second sentence.

A2: صبّروا طَعَامَهُمْ: see 1, last sentence. b2: صبّر الشَّىْءَ, inf. n. as above, He heaped up the thing. (O.) A3: [صبّر also signifies He embalmed a dead body with صَبِر, meaning accord. to Freytag myrrh; but for this I know not any authority: he mentions the verb as occurring in this sense in “ Hamak. Waked. ” p. 94, last line.

A4: Also He ballasted a ship: used in this sense in the present day. See صَابُورَةٌ.]3 صابرهُ, (A, MA,) inf. n. مُصَابَرَةٌ (A, K) and صِبَارٌ, (K,) [He vied with him in patience, or endurance; as shown in what follows: or] he acted patiently with him: (MA:) صَابِرُوا in the Kur iii. last verse means Vie ye in patience, or endurance: (Ksh, Bd, Jel: *) or in this instance, in the saying اِصْبِرُوا وَصَابِرُوا وَرَابِطُوا, the three verbs are progressive in meaning; the first meaning less than the second; and the second, less than the third: or the meaning is, [be ye patient] with yourselves, and [vie ye in patience] with your hearts in enduring trial with respect to God, and [remain ye steadfast] with your minds in desire for God: or [be ye patient] with respect to God, and [vie ye in patience] with God, and [remain ye steadfast] with God. (B, TA.) [See also 3 in art. ربط.]4 اصبرهُ: see 1, latter half, in four places: b2: and see 2, in two places.

A2: [مَا أَصْبَرَهُ How patient, or enduring, is he!] b2: مَا أَصْبَرَهُمْ عَلَى النَّارِ [in the Kur ii. 170] means How bold are they [to encounter the fire of Hell]! (K:) or how bold are they to do the deeds of the people of the fire [of Hell] | (TA:) or how much do they occupy themselves in doing the deeds of the people of the fire [of Hell] ! (K:) this last explanation is in the Tekmileh. (TA.) A3: اصبرهُ also signifies He (the judge, A, TA, or the Sultán, El-Ahmar, TA) retaliated for him. (El-Ahmar, A, TA. [See 8.]) A4: اصبر [intrans.] It (a thing) was, or became, hard; syn. اِشْتَدَّ. (A. [See صَبَرٌ.]) b2: He fell into what is termed أُمُّ صَبُّورٍ, (K, TA,) i. e. a calamity: and he became in what is termed أُمُّ صَبَّارٍ, i. e. a حَرَّة. (TA.) b3: He sat upon the صَبِير, (K, TA,) i. e. the mountain. (TA.) b4: It (milk) was, or became, very sour, inclining to [the flavour of صَبِر, i. e.] bitterness. (K.) b5: He ate the صَبِيرَة, (IAar, K,) i. e. the thin, round cake of bread so called. (TA.) b6: And He stopped the head of a flask, or bottle, with a صِبَار, (K, TA,) i. e. a stopper. (TA.) 5 تَصَبَّرَ see 1, near the middle of the paragraph, in four places.6 تَصَابُرٌ [relating to a number of persons] signifies The being patient, or enduring, one with another. (KL.) [You say, تصابروا They were patient, or enduring, one with another.] b2: and تصابروا عَلَى فُلَانٍ They leagued together, and aided one another, against such a one. (Ibn-Buzurj, TA in art. ضفر.) 8 اِصْطَبَرَ, and its var. اِصَّبَرَ: see 1, former half in three places. b2: اصطبر مِنْهُ He retaliated by slaying him, or wounding him, or the like; (A, K;) and so مِنْهُ ↓ صَبَرَ. (TA.) A2: [And accord. to Reiske, It was collected: (mentioned by Freytag:) app. as quasi-pass. of 1 in the last of the senses assigned to it above.]

A3: اصطبرهُ: see 2.10 استصبر It (a vapour, TA) became dense. (K, TA. [See صَبِيرٌ.]) R. Q. 1 accord. to the S, صَنْبَرَ: see art. صنبر.

صَبْرٌ [inf. n. of 1, q. v. b2: Used as a simple subst.,] Patience, or endurance; contr. of جَزَعٌ: (M, K:) or restraint of oneself, or of one's soul, from impatience. (S. [Several other explanations of this word are shown by explanations of the verb.]) b3: شَهْرُ الصَّبْرِ The month of fasting: (K:) fasting being called صَبْر because it is self-restraint from food and beverage and sexual intercourse. (TA, from a trad.) b4: [قَتَلَهُ صَبْرًا, and قُتِلَ صَبْرًا: see 1.]

b5: يَمِينُ الصَّبْرِ The oath for which the judge, or governor, [in the CK الحُكْمُ is erroneously put for الحَكَمُ,] holds one in custody until he swears it: (M, K:) or the oath that is obligatory (K, TA) upon the swearer, (TA,) and which the swearer is compelled to take, (Mgh, K,) he being confined by the Sultán until he do so: (Mgh, * TA:) such an oath is also termed ↓ يَمِينٌ مَصْبُورَةٌ: (Mgh:) [i. e.] the term مَصْبُورَةٌ is applied to an oath, (S, K, TA,) meaning one on account of which a man is confined, in order to make him swear it; (TA; [and this seems to be indicated by the context in the S and K;]) but the man being مَصْبُور, and not the oath, the latter is thus termed tropically. (TA.) b6: [حَلَفَ صَبْرًا: see 1.]

A2: See also صَبِرٌ.

صُبْرٌ (S, M, Msb, K) and ↓ صِبْرٌ (M, Msb, K) The side of a thing: (S, M, K:) or a side rising above the rest of a thing: (Msb:) or its upper part, or top: (TA:) and the edge of a thing: (S, M, K:) and its thickness: formed by transposition from بُصْرٌ: (S:) pl. أًصْبَارٌ, (S, M, Msb, K,) and pl. pl. أَصْبَارَةٌ. (Msb.) أَصْبَارٌ signifies The sides of a vessel, (S,) and of a grave. (TA.) And you say, He filled the drinking-cup, (S, M, A, K,) and the measure, (A, TA,) إِلَى أَصْبَارِهِ, (S, M, A, K,) to its top, (S, M, K,) as also الى أَصْمَارِهِ; (S;) or to its uppermost parts; (TA;) or to its edges. (A.) And أَخَذَهُ بِأَصْبَارِهِ He took it altogether. (S, M, A, Msb, * K.) And لَقِىَ الشِّدَّةَ بِأَصْبَارِهَا (assumed tropical:) He met with complete distress, or adversity. (As, S.) And in a trad., the tree called سِدْرَةُ المُنْتَهَى is said to be صُبْرَ الجَنَّةِ in the highest part of Paradise. (A, TA.) b2: Also the former, (S, M, K,) and ↓ صُبُرٌ, (M, K,) Land in which are pebbles, (S, M, K,) not rugged. (S, M.) Hence, ↓ أُمُّ صَبَّارٍ, q. v. (S, M.) b3: See also صَبِيرٌ, in two places.

صِبْرٌ: see صُبْرٌ: b2: and صَبِيرٌ in two places: A2: and see also صَبِرٌ.

صَبَرٌ Ice; syn. حَمَدٌ: (A, Sgh, K:) and [its n. un.] with ة, a piece thereof: (A, Sgh:) from

أَصْبَرَ meaning اِشْتَدَّ. (A.) صَبِرٌ (S, M, Msb, K) and ↓ صَبْرٌ, which latter is allowable only in cases of necessity in poetry, (S, Msb, K,) or it is allowable in other cases, as also ↓ صِبْرٌ, agreeably with analogy, (Ibn-Es-Seed, Msb,) [Aloes;] a certain bitter medicine; (S, Mgh, Msb;) the expressed juice of a certain bitter tree; (M, K;) the expressed juice of a certain tree of which the leaves are like the sheaths of knives, long and thick, with a dusty and dull hue in their greenness, of rough appearance, from the midst of which there comes forth a stalk whereon is a yellow flower, ثمد [but what this means I know not] in odour; (Lth, TA;) it grows like the green سُوسَن [or lily], save that the leaves of the صبر are longer and broader and much thicker, and it contains very much juice; (AHn, M, O, TA;) it is crushed and thrown into the presses, then bruised with pieces of wood, and trodden with the feet until its expressed juice flows, when it is left until it thickens, then it is put into leathern bags, and exposed to the sun until it dries: (AHn, O:) the best sort is the سُقُطْرِىّ [i. e. of the Island of Sukutrà]: and it is also known by the name of ↓ صَبَّارَةٌ [a name now applied to the plant]: (TA:) the n. un. is صَبِرَةٌ [and صَبْرَةٌ and صِبْرَةٌ]: and the pl. is صُبُورٌ. (M, TA.) b2: [Accord. to Freytag, it signifies also Myrrh: but for this I know not any authority.]

صُبُرٌ: see صُبْرٌ.

صَبْرَةٌ: see صُبَارَةٌ: A2: and see صَبَارَّةٌ, in two places.

A3: Also Urine, and dung of camels and other beasts, compacted together in a wateringtrough. (K.) A4: أَبُو صَبْرَةَ, (so in a copy of the M,) or ↓ أَبُو صُبَيْرَةَ, (so in the K and TA,) A certain bird; (M, K;) red in the belly, black in the head and wings and tail, the rest of it being red; (M;) thus in the L; (TA;) or red in the belly, black in the back and head and tail; (K;) thus in the Tekmileh: (TA:) [but] AHát says, in “ the Book of Birds,” أَبُو صُبَيْرَةَ, which is [the same as] ↓ أَبُو صَبِرَةَ, is [a bird] red in the belly, black in the head and wings and tail, the rest of it being red, of the colour of صَبِر: and the pl. is صُبَيْرَاتٌ and صَبِرَاتٌ. (O.) صُبْرَةٌ A quantity collected together, of wheat (&c.], without being measured or weighed, (S, * M, Msb, * K,) heaped up: (TA:) pl. صُبَرٌ. (S, Msb.) You say, اِشْتَرَيْتُ الشَّىْءَ صُبْرَةً I bought the thing without its being measured or weighed. (S, Msb.) b2: And Reaped grain collected together; or wheat collected together in the place where it is trodden out: (M, TA:) or when trodden out and thrashed. (Msb in art. كدس.) b3: and Wheat sifted (M, K) with a thing resembling a سَرَنْد [or سِرِنْد, which is a Pers\. word, here app. meaning a kind of net]. (M.) b4: And Rough, or rugged, stones, collected together: pl. صِبَارٌ. (M, K.) [See also صُبَارَةٌ.]

أَبُو صَبِرَةَ: see صَبْرَةٌ.

صَبَارٌ: see صُبَارَةٌ, in two places.

صُبَارٌ (M, K) and ↓ صُبَّارٌ (K) The fruit of a kind of tree, intensely acid, having a broad, red stone, brought from India, said to be (M) the tamarind, (M, K,) used as a medicine. (M.) صِبَارٌ A stopper [of a bottle]; syn. سَدَادٌ. (K. [See 4, last sentence.]) A2: And The fruit of a certain acid tree. (K. [But in this sense it is probably a mistake for صُبَارٌ, q. v.]) صَبُورٌ: see صَابِرٌ, in four places.

صَبِيرٌ: see صَابِرٌ, in two places. b2: Also A surety. (S, M, Msb, K.) You say, هُوَ بِهِ صَبِيرٌ He is a surety for him, or it. (TA.) b3: and صَبِيرُ قَوْمٍ The chief, head, director, conductor, or manager, of the affairs of a people, or party: (M, K:) he who is patient for, and with, a people, or party, in [the managing of] their affairs: (A:) pl. صُبَرَآءُ. (M.) b4: [And accord. to Golius, A solitary man, having neither offspring nor brother: but app. a mistake for صُنْبُورٌ, which is thus expl. in the S in this art.]

A2: Also, (S, M, K,) and ↓ صُبَارَةٌ, (M,) A white cloud; (M, K;) and so ↓ صِبْرٌ and ↓ صُبْرٌ, of which the pl. is أَصْبَارٌ: (K:) or white clouds; (M, K;) as also أَصْبَانٌ, pl. of ↓ صِبْرٌ and ↓ صُبْرٌ: (Fr, Yaakoob, S:) or white clouds that scarcely ever, or never, give rain: (S:) or clouds, (M, K,) or white clouds, (As, S,) that become disposed one above another (As, S, M, K) in the manner of steps: (As, S, M:) or a dense cloud that is above another cloud: (M, K:) or a stationary portion of cloud: (K:) or a portion of cloud which one sees as though it were مَصْبُورَة, i. e. detained; but this explanation is of weak authority: or, accord. to AHn, clouds remaining stationary a day and a night; as though detained: (M:) or clouds in which are blackness and whiteness: or, as some say, clouds slow in motion, by reason of their heaviness and the abundance of their water: (Ham p. 786:) the pl. of صَبِيرٌ is the same as the sing., (M,) or it is صُبُرٌ. (S, M, K.) b2: And صَبِيرٌ, A mountain: (O, K:) or الصَّبِيرُ is the name of a particular mountain. (TA.) b3: [And accord. to Freytag, as from the K, in which I do not find this meaning, A hill consisting of stones.]

A3: Also صَبِيرٌ, (K,) i. e. (TA) the صَبِير of a خَوَان [or table, or thing upon which one eats], (M, A, TA,) A thin, round cake of bread, which is spread beneath the food that one eats: (M, A, K:) or (K, TA, but in the CK “ and ”) upon which the food to be eaten at a wedding-feast is ladled (K, TA) by the maker of the bread: (TA:) also called ↓ صَبِيرَةٌ. (K.) صَبَارَةٌ: see the next paragraph: A2: and see صَبَارَّةٌ.

صُبَارَةٌ (S, M, K) and ↓ صَبَارَةٌ and ↓ صِبَارَةٌ (K) Stones: (S, M, K:) or smooth stones: (TA:) or صُبَارَةٌ signifies, (M,) or صَبَارَةٌ signifies also, (K,) a piece of stone, or portion of stones: or of iron. (M, K.) A poet says, (S,) namely, El-Aashà, (M,) or 'Amr Ibn-Milkat Et-Tá-ee, addressing 'Amr Ibn-Hind, who had a brother slain, (IB,) مَنْ مُبْلِغٌ عَمْرًا بِأَنَّ المَرْءَ لَمْ يُخْلَقْ صُبَارَهْ (so in the S; but in the M and TA this verse is given differently, with شَيْبَانَ and أَنَّ in the places of عَمْرًا and بِأَنَّ; and it is said in the M that accord. to one relation the last word is صِيَارَهْ, [with ى,] which, it is added, is like صُبَارَه in meaning;) [i. e. Who will tell 'Amr, or Sheybán, that man was not created stones?] but IB says that the last word is correctly صِبَارَهْ, with kesr to the ص; and the poet means, man is not stone, that he should patiently endure the like of this: (TA:) [J says,] accord. to one relation, the last word is صَبَارَهْ, with fet-h, which is pl. of ↓ صَبَارٌ, the صَبَارٌ being affixed to denote its being a pl. pl., for صَبْرَةٌ is pl. of ↓ signifying strong, or hard, stones: [and he adds,] El-Aashà says, ↓ قُبَيْلَ الصُّبْحِ أَصْوَاتُ الصَّبَارِ (S:) but IB says that صَبَارٌ and صَبَارَةٌ are not pls. of صَبْرَةٌ; for فَعَالٌ is not a pl. form, but فِعَالٌ, with kesr, like حِجَارٌ and جِبَالٌ: (TA:) [and it is said that] the verse from which this is cited is not by El-Aashà, and is correctly and completely as follows: كَأَنَّ تَرَنُّمَ الهَاجَاتِ فِيهَا قُبَيْلَ الصُّبْحِ أَصْوَاتُ الصِّيَارِ by الصيار being meant the صَنْج, (TS, K, TA,) the stringed instrument thus called: (TS, TA:) accord. to the reading given in the S, the verse means, As though the croaking of the frogs in it, a little before daybreak, were the sounds of falling stones: and this is correct. (TA.) A2: See also صَبِيرٌ.

صِبَارَةٌ: see the next preceding paragraph.

رَجُلٌ صَبُورَةٌ: see مَصْبُورٌ.

صَبِيرَةٌ: see صَبِيرٌ, last sentence.

أَبُو صُبَيْرَةَ: see صَبْرَةٌ.

صَبَارَّةٌ, [respecting the form of which see حَمَارَّةٌ,] (S, M, K,) and ↓ صَبَارَةٌ, without teshdeed, (Lh, M, K,) and ↓ صَبْرَةٌ, (K,) The intenseness of the cold (S, M, K) of winter: (S, M:) and [in an absolute sense] intenseness of cold: (TA:) and ↓ صَبْرَةٌ signifies also the middle of winter; (K;) and so ↓ صَوْبَرَةٌ. (TA.) صَبَّارٌ: see صَابِرٌ, in two places. b2: أُمُّ صَبَّارٍ (S, M, A, K) and ↓ أُمُّ صَبُّورٍ, (K,) or the former only is meant in the K as having the first of the significations here following, (TA,) A stony tract, of which the stones are black and worn and crumbling, as though burned with fire; syn. حَرَّةٌ; (T, S, M, A, &c.;) for which حَرّ is erroneously put in copies of the K: (TA:) from ↓ صُبْرٌ, q. v.; (S, M;) or from صُبَارَةٌ: or, accord. to some, such as is level, abounding with stones, and difficult to walk upon: (M:) or the former is [the tract called] حَرَّةُ لَيْلَى, and [that called] حَرَّةُ النَّارِ: (ElFezáree:) or it has the first of the above-mentioned significations, and signifies also a [mountain, or hill, such as is termed] هَضْبَة: (ISk:) or smooth rock upon which nothing makes an impression: but the latter, accord. to Aboo-'Amr Esh-Sheybánee, signifies a هَضْبَة without a pass. (ISh.) b3: Also أُمُّ صَبَّارٍ (M, K) and ↓ أًمُّ صَبُّورٍ (S, M, K) A calamity, or misfortune: and a severe war: (M, K:) or the latter, a distressing case. (S.) One says, وَقَعُوا فِى أُمِّ صَبَّارٍ (M) and ↓ أُمِّ صَبُّورٍ (S, M) They fell into a calamity, &c.: (M:) or the latter, they fell into a distressing case: (S:) or into a perplexing and distressing case, from which they could not escape, like the هَضْبَة, above mentioned, without a pass: (Aboo-'Amr EshSheybánee:) but in some of the copies of the “ Alfádh ” [of ISk], أُمِّ صَيُّورٍ, as though derived from صِيَارَةٌ, signifying “ stones. ” (TA.) صُبَّارٌ: see صُبَارٌ.

أُمُّ صَبُّورٍ: see صَبَّارٌ, in three places.

صَبَّارَةٌ Rugged ground, rising above the adjacent part or parts, and hard, (K, TA,) in which is no herbage, and which produces none: or i. q. أُمُّ صَبَّارِ. (TA.) A2: See also صَبِرٌ.

صَابِرٌ and ↓ صَبُورٌ, (M, K,) the latter of which is also applied to a female, without ة, (M,) and ↓ صَبِيرٌ (M, K) and ↓ صَبَّارٌ, (M,) are epithets from صَبَرَ “ he was patient, or enduring: ” (M, K:) the five following epithets are said to denote different degrees of patience: صَابِرٌ is the most general of them [in signification, meaning simply Patient, or enduring]: ↓ مُصْطَبِرٌ signifies acquiring patience; and tried with patience: ↓ مُتَصَبِّرٌ, constraining himself to be patient: ↓ صَبُورٌ, having great patience; [or very patient;] whose patience is greater than that of others; [as also ↓ صَبِيرٌ; or this signifies rendered patient, from صَبَرَهُ;] denoting quality, or manner: and ↓ صَبَّارٌ, having an intense degree of patience; [or having very great patience;] denoting measure, and quantity: the pl. of ↓ صَبُورٌ is صُبُرٌ. (TA.) As an epithet applied to God, (Aboo-Is-hák [i. e. Zj],) ↓ الصَّبُورُ signifies The Clement, or Forbearing, who does not hastily avenge Himself upon the disobedient, but forgives, or defers: (Aboo-Is-hák, K:) [it may be well rendered The Long-suffering:] it is an intensive epithet. (TA.) One says also, هُوَ صَابِرٌ عَلَى البَرْدِ (tropical:) [He is a patient endurer of cold]. (A.) صَنْبَرٌ; &c.: see art. صنبر.

صَوْبَرَةٌ: see صَبَارَّةٌ.

صَابُورَةٌ Ballast of a ship; the weight that is put in the bottom of a ship. (TA.) أَصْبَرُ [More, and most, patient or enduring].

أَصْبَرُ مِنْ حِمَارٍ [More patient than an ass] is a prov. (Meyd.) And one says, هُوَ أَصْبَرُ عَلَى

الضَّرْبِ مِنَ الأَرْضِ (tropical:) [He is more patient of beating than the ground]. (A.) [The fem.] صُبْرَى is applied to a she-camel by Honeyf El-Hanátim [as meaning Surpassingly patient or enduring]. (IAar, TA in art. بهى.) أَصْبِرَةٌ Sheep or goats, and camels, that return in the evening and morning to their owners, not remaining away from them: (M, K: *) [a pl. having no sing.: (K:) [ISd says,] I have not heard any sing. of it. (M.) مَصْبُورٌ [pass. part. n. of 1, q. v. Confined, &c. b2: ] Confined [with bonds or otherwise], (K,) or set up, (M,) to be put to death: (M, K:) and ↓ رَجُلٌ صَبُورَةٌ a man confined, (K,) or set up, (M,) to be put to death; (M, K;) i. q. مَصْبُورٌ لِلْقَتْلِ: (Th, M, K:) and مَصْبُورَةٌ, applied to a beast (بَهِيمَةٌ, A), confined [or bound] to be put to death [and in that state killed by arrows or the like]; i. q. مَحْبُوسَةٌ عَلَى المَوْتِ: such is forbidden to be eaten. (S, A.) b3: مَصْبُورَةٌ applied to an oath: see صَبْرٌ.

A2: Also Made into a صُبْرَة, like a صُبْرَة of wheat; so gathered or collected together. (TA.) مُصْطَبِرٌ: see صَابِرٌ. [مصطير is expl. by Reiske as signifying Collecta caro (ὄγκοσ τῆσ σαρκός): mentioned by Freytag: if so, it is app. مُصْطَبِرٌ: see its verb.]

مُتَصَبِّرٌ: see صَابِرٌ.

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

حكر

1 حَكَرَ i. q. احتكر, q. v. (A.) b2: Also حَكَرَهُ, aor. ـِ inf. n. حَكْرٌ, He wronged him; acted wrongfully, or injuriously; towards him; (T, K, * TA;) and detracted from his reputation, or impugned his character; (T, TA;) acted, or behaved, towards him with bad fellowship, (T, K, * TA,) and with difficulty, or hardness, and perverseness: (TA:) and he brought upon him distress, or trouble, and harm, or injury, in his intercourse with him, and his ways of life. (T, TA.) The epithet applied to him who does so is ↓ حَكِرٌ, [not a reg. part. n., but] a kind of relative epithet. (T, TA.) You say, فِيهِ حَكْرٌ In him is difficulty, or hardness, and perverseness, and a quality of bad fellowship. (A.) A2: حَكِرَ, aor. ـَ (TA,) inf. n. حَكَرٌ, (K, TA,) He was obstinate, or persistent, or persistent in contention, (K, * TA,) and difficult, or hard; (TA;) and kept a thing to himself, not allowing any one to share with him in it. (K, * TA.) The part. n. is ↓ حَكِرٌ. (TA.) 2 حكّر أَرْضَ فُلَانٍ, inf. n. تَحْكِيرٌ, as used by the people of Egypt, [He made the land of such a one to be a حِكْر; i. e.] he [enclosed, and] debarred others from building upon, [or otherwise making use of,] the land of such a one. (ElMakreezee's Khitat, ii. 114.) [A post-classical phrase: see حِكْرٌ.]3 حاكرهُ, (TK,) inf. n. مُحَاكَرَةٌ, (A, K,) He contended, litigated, or wrangled, with him. (A, K, TK.) 5 تَحَكَّرَ see 8, in two places.8 احتكر He withheld, (A, Mgh, Msb, K,) or collected and withheld, (S, M,) wheat, (S, M, A, Mgh, Msb,) and the like, of what is eaten, (M, TA,) waiting for a time of dearness; (S, M, A, Mgh, Msb, K;) as also ↓ حَكَرَ, (A,) and ↓ تحكّر: (K:) he bought wheat and withheld it in order that it might become scarce and dear. (TA.) And فِى بَيْعِهِ ↓ تحكّر He waited, and watched, [for a time of dearness,] in his selling. (ISh.) [This last verb is perhaps not transitive.]

حَكْرٌ: see حُكْرَةٌ.

حِكْرٌ, as meaning مَا يُجْعَلُ عَلَى العَقَارَاتِ وَ يُــحْبَسُ [app. a mistranscription for ما يُحَكَّرُ مِنَ العقارات ويــحبس, which expresses the correct signification, in the dial. of Egypt, i. e. What is enclosed, of lands, or of lands and houses, or of lands and palm-trees &c., and debarred from others, so that they may not build upon it nor otherwise make use of it], is a post-classical term: (TA:) [pl. أَحْكَارٌ. See also حَاكُورَةٌ.]

حَكَرٌ and ↓ حُكَرٌ (K) and ↓ حُكْرَةٌ (TA) What is withheld, (K,) [or collected and withheld, (see 8,)] of wheat, and the like, of what is eaten, (TA,) in expectation of its becoming dear. (K.) b2: See also the last of these words.

حَكِرٌ One who withholds a thing, and keeps it to himself: (A:) one who withholds (K, TA) [or collects and withholds] wheat, and the like, of what is eaten, (TA,) in expectation of dearness: (K, TA:) one who ceases not to withhold his merchandise when the market is full of people and of goods for sale, that it may be sold for much [بِالكَثِيرِ: in the L and K بالكسر, which is evidently a mistranscription]. (L, TA.) b2: See also 1, in two places.

حُكَرٌ: see حَكَرٌ.

حُكْرَةٌ Collection and retention: this is the primary signification. (Er-Rághib.) b2: The withholding, (A, Mgh, Msb, K,) or collecting and withholding, (S,) wheat, (S, A, Mgh, Msb,) and the like, of what is eaten, (TA,) waiting for a time of dearness; (S, A, Mgh, Msb, K;) a subst. from اِحْتِكَارٌ; (Msb, K;) as also ↓ حَكَرٌ and ↓ حَكْرٌ. (Msb.) You say that the trade of such a one is الحُكْرَةُ. (A.) b3: Accord. to some, The selling a thing without knowing its measure or weight. (TA.) b4: And A collection, or an aggregate. (TA.) b5: See also حَكَرٌ.

حَاكُورَةٌ A piece of land retained and enclosed by its proprietor (تحكر [i. e. تُحَكَّرُ]) for sowing [and planting] trees [&c.], near to the houses and abodes: of the dial. of Syria. (TA.) [See also حِكْرٌ.]

عن

1 عَنَّ, aor. ـِ (S, Mgh, Msb, K) and عَنُّ, (S, Msb, K,) the former accord. to some relaters, and the latter accord. to others, occurring in a verse of a Hudhalee, (TA,) inf. n. عَنَنٌ (S, Msb, K) and عَنٌّ (Msb, K) and عُنُونٌ, the first of which is also [or is properly] a simple subst., (K, [and such, in one sense, it is said to be in the Msb, as will be shown in what follows,]) said of an affair, or event, (Msb,) or of a thing, (S, * K,) It appeared before one: (K:) [and] i. q. عَرَضَ (S, Mgh) and (S, K) اِعْتَرَضَ (S, Msb, K) [i. e. it appeared; it showed, presented, or offered, itself: it occurred: and it presented itself, or intervened between a person and an object before him, as an obstacle: it opposed itself]: and so ↓ اِعْتَنَّ. (S, K.) [See also عَنَنٌ, below.] Imra-el-Keys says, فَعَنَّ لَنَا سِرْبٌ كَأَنَّ نِعَاجَهُ عَذَارَى دَوَارٍ فِى مُلَآءٍ مُذَيَّلِ (Mgh, TA, *) meaning, عَرَضَ, (TA,) i. e. and there appeared to us a herd of wild oxen, as though the females thereof were virgins making the circuit of Dawár, or Duwár, in long-skirted garments of the kind called مُلَآء; Dawár, or Duwár, being the name of an idol around which the people of the Time of Ignorance used to curcuit. (Mgh, * and EM pp. 46 and 47.) And one says, لَا أَفْعَلُهُ مَا عَنَّ فِى السَّمَآءِ نَجْمٌ, meaning مَا عَرَضَ [i. e. I will not do it as long as a star appears in the sky]. (S.) b2: And عَنَّ, (Msb, TA,) aor. ـِ (Msb,) inf. n. عَنَنٌ, (TA,) or this is a simple subst., (Msb, TA,) and the inf. n. is عَنٌّ, (TA,) He opposed himself (اِعْتَرَضَ, Msb, or تَعَرَّضَ, TA) to another (Msb) from right and left, (TA,) or from either side of him, (Msb,) with an abominable, or evil, action. (Msb, TA.) b3: And عَنَّ عَنِ الشَّىْءِ, aor. ـِ [inf. n., app., عَنٌّ,] He turned aside, or away, from the thing. (Msb.) b4: Hence the saying of the lawyers, عَنَّ عَنِ امْرَأَةٍ دُونَ أُخْرَى

[He turned away from one woman, not from another]; meaning he desired not one woman, but desired another: thus in the active form: and one may also say عُنَّ i. e. in the passive form [from one or another of the following significations of the trans. verb]. (Msb.) For the latter of these, and its var. عُنِنَ, see 2.

A2: عَنَنْتُ اللِّجَامَ: see 4. b2: عَنَّ دَابَّتَهُ He put a rein (عِنَان) to his beast. (TA.) And عَنَنْتُ الفَرَسَ, (S, Msb, K,) aor. ـُ (Msb;) in the M [↓ عَنَّنْتُ,] with tesh-deed; (TA;) I withheld the horse by means of his عِنَان [or rein]; (S, Msb, K;) as also ↓ أَعْنَنْتُهُ: (K:) or الفَرَسَ ↓ أَعْنَنْتُ signifies I put a rein to the horse: (Msb:) and it is said in the T that الفَارِسُ ↓ أَعَنَّ means the horseman drew, or pulled, the rein of his beast, to turn him back, or away, from his course. (TA.) b3: And عَنَنْتُهُ, (Msb,) and عُنَّ, (Mgh,) I confined him, (Msb,) and he was confined, (Mgh,) in the عُنَّة i. e. the enclosure (Mgh, Msb) of the camels. (Mgh.) A3: عَنَنْتُ فُلَانًا I reviled such a one; vilified him; or gave a bad name to him. (K.) A4: See also Q. Q. 1.2 عَنَّنْتُ اللِّجَامَ: see 4. b2: عَنَّنْت الفَرَسَ: see 1, last quarter. b3: [Hence, perhaps,] عُنِّنَ عَنِ امْرَأَتِهِ, (S, Msb, K,) inf. n. تَعْنِينٌ, (Msb,) which see also voce عُنَّةٌ, former half, in two places, He was pronounced by the judge (S, Msb, K) to be incapacitated from going in to his wife, (Msb, K,) or to have no desire for his wife: or to be withheld from her by enchantment, or fascination: (S, Msb, K:) and ↓ أُعِنَّ signifies the same; as also ↓ عُنَّ, (K, TA,) and ↓ عُنِنَ; and ↓ اعْتُنَّ. (TA. [Thus in the supplement to this art. in the TA; but it seems that the last of these verbs may be a mistranscription for أُعِنَّ, as this verb is there omitted, though the other verbs are mentioned, and followed by the part. ns. مَعْنُونٌ and مُعَنٌّ and مُعَنَّنٌ, but not مُعْتَنٌّ.]) b4: التَّعْنيِنُ also signifies The confining in a deep مَطْبَق [or subterranean prison]. (TA.) b5: And عَنَّنَتْ شَعَرَهَا, said of a woman, means شَكَلَتْ بَعْضَهُ بِبَعْضٍ [i. e. She plaited together two locks of her hair, of the fore part of her head, on the right and left, and then bound them with her other pendent locks or plaits]. (TA.) A2: See also Q. Q. 1.3 المُعَانَّةُ and العِنَانُ signify المُعَارَضَةُ, (S, Msb, K, TA,) as inf. ns. of عَانَّهُ [meaning He did like as he (the latter) did: or he opposed him, being opposed by him]. (TA.) See, below, شِرْكَةُ العِنَانِ: and also عُنَانَاكَ.4 أَعَنَّ [i. q. تَعَرَّضَ]. One says, ↓ أَعْنَنْتُ بِعُنَّةٍ

مَا أَدْرِى مَا هِىَ, (S, K, but in the latter لا ادرى,) meaning I addressed, applied, or directed, myself to a thing (تَعَرَّضْتُ لِشَىْءٍ) not knowing what it was. (S, K.) A2: And أَعْنَنْتُهُ لِكَذَا I exposed him, or caused him to become exposed, (عَرَّضْتُهُ,) to such a thing; and I turned him to it, or towards it. (S.) A3: أَعْننْتُ اللِّجَامَ I put a rein (عِنَان) to the bit; (S, K;) as also ↓ عَنَّنْتُهُ, (S, * K,) inf. n. تَعْنِينٌ; (S;) and ↓ عَنَنْتُهُ. (K.) b2: See also 1, last quarter, in three places. b3: أُعِنَّ عَنِ امْرَأَتِهِ: see 2.5 تعنّن He (a man) abstained from women without his being incapacitated from going in to them, because of blood-revenge that he sought. (TA.) 8 اعتنّ: see 1, first sentence.

A2: اِعْتَنَّ مَا عِنْدَهُمْ He became acquainted with their state, or case. (K.) A3: اعْتُنَّ: see 2.

R. Q. 1 عَنْعَنَةٌ [an inf. n. of which the verb is عَنْعَنَ] The substituting of ع for ء; [for instance,] saying عَنْ in the place of أَنْ: a practice of [the tribe of] Temeem: (S, K:) or, accord. to Fr, it is of the dial. of Kureysh and of those in their neighbourhood, and of Temeem and Keys and Asad and those in their neighbourhood: they change the أ of أَنَّ, with fet-h, into ع; but not when it is with kesr. (TA.) [See two instances in art. عنف, conj. 8.] b2: Hence, عَنْعَنَةُ المُحَدِّثِينَ [i. e. The saying of the relaters of traditions فُلَانٌ عَنْ فُلَانٍ عَنْ فُلَانٍ, suppressing the word رَوَى or حَدَّثَ or. سَمِعَ]: but this is said to be post-classical. (TA.) Q. Q. 1 عَنْوَنَ الكِتَابَ He put a superscription, or title, (عُنْوَان,) to the book, or writing; (S, * Msb;) or he wrote the عُنْوَان of the book, or writing; (K;) like عَلْوَنَهُ; (TA;) and ↓ عَنَّهُ, (S, K, TA,) aor. ـُ inf. n. عَنٌّ, (TA,) signifies the same; as also ↓ عنّنهُ, (S, K, TA,) inf. n. تَعْنِينٌ, mentioned by Lh; (TA;) and عَنَّاهُ, (S, K, TA,) formed by changing one of the ن s [of عَنَّنَ] into ى. (S, TA.) [See also Q. Q. 1 in art. عنو.]

عَنْ is used in three manners: A2: First, it is a prep.: and as such it has ten meanings. (Mughnee, K.) b2: (1) It denotes transition; (Msb, Mughnee, K;) either sensibly or virtually; (Msb;) and the Basrees have mentioned no other meaning than this: (Mughnee:) or, as Sb expresses it, (Msb,) it denotes what has passed [or rather it denotes passage] from the thing [that is mentioned immediately after it]: (S, Msb:) Er-Rághib says that it necessarily denotes transition from that to the mention of which it is prefixed: and the grammarians say that it is applied to denote what has passed and become remote from thee. (TA.) Thus in the saying, سَافَرْتُ عَنِ البَلَدِ [I journeyed from the country, or town]. (Mughnee, K. *) And in رَغِبْتُ عَنْ كَذَا [I abstained from such a thing; and hence, I did not desire, or wish for, such a thing]. (Mughnee.) And رَمَيْتُ عَنِ القَوْسِ [I shot an arrow, or arrows, from the bow]; (S, Mughnee;) because by means of the bow one projects his arrow from the bow, and makes it to pass therefrom: (S:) but another meaning of this will be mentioned in what follows. (Mughnee.) and أَطْعَمْتُهُ عَنْ جُوعٍ [I fed him so as to free him from hunger]; (S, Msb;) making hunger to be quitted, and passed from: (S, * Msb:) and in this case, مِنْ is used in its place, (S, TA,) as in the Kur cvi. 3; (TA;) or the meaning in this instance is, because of hunger. (Jel.) And جَلَسْتُ عَنْ يَمِينِهِ, [as though] meaning I sat passing away from the place of his right side, in sitting, to another place [adjacent thereto: but see another explanation near the end of the paragraph]. (Msb.) And اِنْصَرِفْ عَنِّى and تَنَحَّ عَنِّى [Turn thou, or go thou, away, or aside, from me]. (TA.) And أَخَذْتُ العِلْمَ عَنْهُ I understood, or became acquainted with, [or acquired,] knowledge, or science, from him; as though the understanding passed from him. (Msb.) [And similar to this is the phrase رَوَى عَنْ فُلَانٍ, for which عَنْ فُلَانٍ alone (the verb being understood) is often used, He related a tradition or traditions &c. as learned, or heard, or received, from such a one, or on the authority of such a one. In many other phrases also, some of which will be mentioned in treating of عَنْ as syn. with مِنْ, the former of these two prepositions is to be, or may be, expl. as denoting transition. For ex., one says, دَفَعَ عَنْهُ and دَافَعَ He repelled from him; and hence, he defended him: (see art. دفع:) and رَمَى عَنْهُمْ He shot in defence of them: (see an ex. in a verse cited voce مَعْبُولٌ:) and عَنْهُ is sometimes used for دِفَاعًا عَنْهُ; as in the phrase قَاتَلْتُ عَنْهُ I fought in defence of him; i. e., repelling from him. But the instances of this and other usages of عَنْ, exclusive of those mentioned in this paragraph, depending upon verbs or part. ns. expressed or obviously understood, are far too numerous to be here collected: many of these will be found among the explanations of words with which they occur.] b3: (2) It denotes a compensation; or something given, or received, or put, or done, instead, or in lieu, of another thing. (Mughnee, K.) Thus in the saying [in the Kur ii. 45], وَ اتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [And fear ye a day wherein a soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (Mughnee, K. *) And in the saying in a trad., صُومِى عَنْ أُمِّكِ [Fast thou for, or in lieu of, thy mother]. (Mughnee.) b4: (3) It denotes superiority (الاِسْتِعْلَآء [as used tropically]); (Mughnee, K;) i. e. as syn. with عَلَى. (Mughnee.) Thus in the saying of Dhu-l-Isba' El-'Adwánee, لَاهِ ابْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ

عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (S, Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ابْنِ عَمِّكَ), thou hast not become possessed of superiority, in grounds of pretension to respect or honour, above me, or over me, (عَلَىَّ,) nor art thou my governor that thou shouldst rule me; for the well-known mode is to say أَفْضَلْتُ عَلَيْهِ. (Mughnee.) [Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (expl. in art. عظم), and in the phrase تَجَالَّ عَنْهُ (expl. in art. جل), and the like.] And thus it has been said to be used in the phrase [in the Kur xxxviii. 31], إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّى, meaning قَدَّمْتُهُ عَلَيْهِ [i. e. Verily I have preferred the love of good things above, or to, the remembrance, or praise, of my Lord]: but it is also said that it is here used in its proper manner, as dependent upon a denotative of state suppressed; the meaning being, مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى [i. e. turning away from the remembrance, &c.]: and AO is related to have said that أَحْبَبْتُ is from أَحَبَّ, البَعِيرُ, signifying “ the camel lay down and did not become roused; ” and that the meaning is, I have become withheld by the love of good things from the remembrance, &c. (Mughnee.) and it is [said to be] used as denoting superiority or the like in the saying [in the Kur xlvii. last verse], فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ [as though the meaning were He is niggardly only to himself (عَلَى نَفْسِهِ, for عَلَى is considered in this case as importing an ideal superiority); but the phrase may be better rendered, agreeably with the proper, or primary, signification of عَنْ, he withholds, with niggardliness, only from himself; as is indicated by Bd]. (Mughnee, K.) b5: (4) It denotes a cause. (Mughnee, K.) Thus in the saying [in the Kur ix. 115], وَمَا كَانَ اسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ [and Abraham's begging forgiveness for his father was not otherwise than because of a promise]. (Mughnee, K.) And thus in the saying [in the Kur xi. 56], وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ [And we are not, or will not be, relinquishers of our gods because of thy saying]: or the meaning may be, we do not, or will not, relinquish our gods, turning away (صَادِرِينَ, as a denotative of state relating to the pronoun [implied] in تاركى,) from thy saying; and this is the opinion of Z. (Mughnee.) [See also an ex. voce دَنْدَنَ, last sentence.] b6: (5) It is syn. with بَعْدَ. (S, Mughnee, K.) Thus in the saying [in the Kur xxiii. 42], عَمَّا قَلِيلٍ

لَيُصْبِحُنَّ نَادِمِينَ, (Mughnee, K,) meaning بَعْدَ قَلِيلٍ [i. e. After a little while, they will assuredly become repentant]. (TA.) And in the phrase [in the Kur lxxxiv. 19], لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ

[expl. in art. طبق], meaning حَالَةً بَعْدَ حَالَةٍ. (Mughnee.) And in the saying, وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ

[And to many a watering-place have I come after a watering-place]. (Mughnee.) And in the saying of El-Hárith Ibn-'Obád, قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى

لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ (S, * TA,) meaning بَعْدَ حِيَالٍ [i. e. Make ye two to be near to me the place of the tying of En-Na'ámeh (the name of a horse of the poet): the war of Wáïl has become pregnant after failing to be pregnant during a year, or years]. (TA.) And in the saying of Et-Tirimmáh, سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ

↓ إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (TA.) b7: (6) It denotes the meaning of the preposition فِى. (Mughnee, K.) Thus in the saying, وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا [And be not thou remiss in bearing the responsibility of the obligation that thou takest upon thyself]; as is shown by the phrase, [in the Kur xx. 44], وَلَا تَنِيَا فِى ذِكْرِى: (Mughnee, K:) so it is said; but it seems that the meaning of وَنَى

عَنْ كَذَا is, “he passed from such a thing, not entering upon it; ” and وَنَى فِيهِ, “he entered upon it but was remiss, or languid: ” by الرِّبَاعَة is meant the payment of a bloodwit or the like. (Mughnee.) b8: (7) It is syn. with مِنْ. (Mughnee, K.) Thus in the saying [in the Kur xlii. 24], وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ [And He is he who accepts repentance from his servants]. (AO, Mughnee, K.) Az mentions among the cases in which there is a difference between مِنْ and عَنْ, that the former has adjoined to it a noun signifying what is near; and the latter, [one signifying] what is remote; as in one's saying سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا [I heard from such a one a narrative], and حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا [He related to me a narrative from such a one, a phrase similar to رَوَى عَنْ فُلَانٍ, mentioned among exs. of the first meaning of عن]: accord. to As, one says, حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ, meaning عَنْهُ [i. e. Such a one related to me from such a one]; and لَهِيتُ مِنْ فُلَانٍ and عَنْهُ [I became diverted from such a one so as to forget him]: accord. to Ks, one says لَهِيتُ عَنْهُ only: and عَنْكَ جَآءَ هٰذَا as meaning مِنْكَ [i. e. From thee came this]. (TA.) b9: (8) It is syn. with بِ. (Mughnee, K.) Thus [it is said to be used] in the phrase [in the Kur liii. 3], وَمَا يَنْطِقُ عَنِ الْهَوَى [Nor does he speak with the desire of self-gratification]: (Mughnee, K:) but it seems that it is here used in its proper [or primary] sense; and that the meaning is, وَمَا يَصْدُرُ قَوْلُهُ عَنْ هَوًى [nor does his speech proceed from desire of self-gratification; so the phrase may be well rendered, nor does he speak from the desire &c.]. (Mughnee.) One says also, أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ, meaning بِجَوَابٍ وَاحِدٍ [i. e. They replied with one reply]. (T, S, O, K, all in art, بوأ.) And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عَنْ being here syn. with بِ; meaning they came all, without exception]. (A in art. اخر.) [and in like manner, قَتَلُوهُمْ عَنْ آخِرِهِمْ They slew them with the last of them; meaning they slew them all, without exception.] b10: (9) It denotes the using a thing as an aid or instrument. (Mughnee, K.) Thus in the saying, رَمَيْتُ عَنِ القَوْسِ [I shot with, or by means of, the bow], accord. to Ibn-Málik; (Mughnee, K;) because one says also, رَمَيْتُ بِالقَوْسِ; both mentioned by Fr. (Mughnee.) [Another explanation of this phrase has been mentioned before.] b11: (10) It is redundant, to compensate for another [عن] suppressed (Mughnee, K.) Thus in the saying, أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا فَهَلَّا الَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ [Art thou impatient if the decreed event of death befall a soul? but why wilt not thou repel from, i. e. defend, that which is between thy two sides?]; (Mughnee, K;) the meaning being, تَدْفَعُ عَنِ الَّتِى بَيْنَ جَنْبَيْكَ; (IJ, Mughnee;) عن being suppressed before the conjunct noun [التى], and added after it. (Mughnee, K.) And sometimes it is redundant without compensation, when conjoined with a pronoun: Az says that the Arabs make عَنْكَ redundant in the phrase خُذْ ذَا عَنْكَ [meaning Take thou, or receive thou, this]: (TA:) [but خُذْ عَنْكَ is expl. in the S and L, in art. اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ: see 1 in art. اخذ:] and اُنْفُذْ عَنْكَ, occurring in a trad., is expl. as meaning دَعْهُ [i. e. Leave thou it]: (TA:) or this means go thou from thy place; pass thou from it. (L in art. نفذ.) [See also the last ex. in this paragraph.]

A3: The second manner of using it is, as a particle of the kind called مَصْدَرِىٌّ, [combining with an aor. following it to form an equivalent to an inf. n.,] as is done by the tribe of Temeem, (Mughnee, K, *) in what is termed their عَنْعَنَة: (K: [see R. Q. 1:]) they use it in the place of أَنْ; (S, Mughnee;) saying, أَعْجَبَنِى عَنْ تَفْعَلَ, (Mughnee, K,) for أَنْ تَفْعَلَ [meaning Thy doing such a thing pleased me]. (Mughnee.) Dhu-r-Rummeh says, أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً

مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ [Is thy having looked upon the traces of a place of abiding of thy beloved Kharkà the cause that the water of excessive love is shed from thine eyes?]. (S, Mughnee.) And thus they do in the case of أَنَّ; saying, مُحَمَّدًا رَسُولُ اللّٰهِ ↓ أَشْهَدُ عَنَّ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (Mughnee.) A4: The third manner of using it is, as a noun, in the sense of جَانِب, (Mughnee, K, *) or نَاحِيَة: (S:) and this is said to be in three cases. (Mughnee.) b2: (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (Mughnee:) as in the saying, وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى

[And verily I see me to be like a ring for the spears to be aimed at, from the side of my right hand at one time, and from before me at another time]: (Mughnee, K: *) and in the saying, جِئْتُ مِنْ عَنْ يَمِينِهِ I came from the side of his right hand. (S.) In the opinion of Ibn-Málik, مِنْ prefixed to عَنْ is redundant; but accord. to others, it is used [as expl. above,] to denote the beginning of a space between two limits: these say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ [i. e. I sat in the side of his right hand], either closely or otherwise; but if you say مِنْ [before عَنْ], the sitting is particularized as being close to the first part of the lateral space. (Mughnee.) b3: (2) It is also when عَلَى is prefixed to it: (Mughnee:) thus in the saying, عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا [On, or over, the side of my right hand, the birds passed along turning the right side towards me, or turning the left side towards me; the last word being a pl., accord. to analogy, of سَانِحٌ, which is used in two opposite senses]: (Mughnee, K:) but this usage is extraordinary; no other instance of it than that here cited having been preserved. (Mughnee.) b4: (3) It is also when what is governed by it in the gen. case and the agent of the verb in connection with it are two pronouns having one application: so says Akh: as in the saying of Imra-el-Keys, دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [or فَدَعْ عَنْكَ: see the entire verse cited and expl. in art. حجر]: but it is shown to be not a noun in such a case by this, that جَانِب may not take its place [unless used in a tropical sense]. (Mughnee. [See what has been said above, that عَنْكَ in a phrase of this kind is held to be redundant.]) عَنَّ for أَنَّ: see the next preceding paragraph, last quarter.

عَنٌّ: see أَعْنَانٌ. b2: إِنَّه يَأْخُذُ فِى كُلِّ عَنٍّ means the same as فى كلّ فَنٍّ [i. e. Verily he enters upon every mode, or manner, of speech or the like]; and so فى كلّ سَنٍّ. (TA.) عَنَّةٌ: see what next follows.

عُنَّةٌ The presenting, or opposing, oneself, with meddling, or impertinent, speech; with speech respecting that which does not concern him; (Msb, TA;) as also ↓ عَنَّةٌ, with fet-h, (Msb,) or ↓ عِنَّةٌ, with kesr. (TA.) b2: أَعْطَيْتُهُ عَيْنَ عُنَّةٍ, (S,) or عَيْنَ عُنَّةَ, imperfectly decl., and sometimes عَيْنَ عُنَّةٍ, (K,) means I gave to him distinguishing him particularly from among his companions: (S, K:) from العَنُّ signifying “ the presenting, or opposing, oneself. ” (TA.) And one says, رَأَيْتُهُ عَيْنَ عُنَّةٍ (S) or عُنَّةَ (K) I saw him just now, (S, K, TA,) presenting, or opposing, himself, (TA,) without my seeking him. (S, TA.) And أَعْنَنْتُ بِعُنَّةٍ مَا

أَدْرِى مَا هِىَ: see 4. (S, K.) A2: It is also the subst. from عُنِّنَ عَنِ امْرَأَتِهِ [i. e. a subst. signifying The state of being pronounced by the judge to be incapacitated from going in to his wife, or to have no desire for his wife: or of being withheld from her by enchantment, or fascination]: (S, Msb, * K:) or incapacity to go in to women: (Mgh, Msb:) or undesirousness of women: (Msb:) a word used in this sense by the lawyers; (Mgh, Msb;) who say, بِهِ عُنَّةٌ: (Msb:) but it is declared to be a low word, not allowable; (Mgh, Msb;) instead of which one should say ↓ تَعْنِينٌ, (Mgh,) or, accord. to Th and others, ↓ عَنَنٌ, and ↓ عِنِّينَةٌ, and accord. to the Bári', ↓ عَنَانَةٌ: (Msb:) [i. e.] ↓ عِنِّينَةٌ signifies undesirousness of women: (S:) or, as also ↓ عِنِينَةٌ, and ↓ عَنَانَةٌ, and ↓ تَعْنِينٌ, and ↓ تَعْنِينَةٌ, (K,) and ↓ عِنِّينِيَّةٌ, (TA,) it signifies thus, or non-performance of the act of going in to women, by reason of impotence. (K, TA.) A3: Also An enclosure (S, Mgh, Msb, K) made of wood, (S, Msb, K, TA,) or of trees, (TA,) for camels, (S, Mgh, K, *) or for camels and horses, (Msb,) or for camels and sheep or goats, to be confined therein: (TA:) or an enclosure at the door of a man, in which are his camels and his sheep or goats: (Th, TA:) pl. عُنَنٌ (S, K) and عِنَانٌ. (K.) لَا يَجْتَمِعُ اثْنَانِ فِى عُنَّةٍ [Two (app. meaning stallion-camels) will not be together in an enclosure for camels] is one of their sayings. (TA.) And one says, كالْمُهَدِّرِ فِى العُنَّةِ Like the brayer (meaning the braying stallion-camel) in the enclosure of trees, in which the stallion-camel is sometimes confined to prevent him from covering; such a stallion being hence termed ↓ معَنًّى, originally ↓ مُعَنَّنٌ: (Meyd:) it is a prov., applied to a man (Meyd, TA, and S and A and K in art. هدر) raising a cry and clamour, (S, K,) or threatening, (TA,) who does not make his saying, or action, to have effect; (S, * Meyd, K;) like the camel that is so confined, prevented from covering, and brays. (S, K.) b2: It is also said, by El-Bushtee and in the K, to signify A rope; and in a verse of El-Aashà, in which he mentions flesh-meat as put upon the عُنَن, this last word has been expl. as meaning ropes which are stretched, and upon which is thrown the flesh-meat that is cut into strips, or oblong pieces, and dried in the sun: but Az says that the right meaning is, the enclosures for camels; that he had seen such enclosures in the desert, thus called because facing the direction whence blows the north wind, to protect the camels from the cold of that wind; and that he had seen the people spread the flesh-meat cut into strips, or oblong pieces, and dried in the sun, upon them: he thinks that the word was expl. as meaning ropes by one who had seen the poor of the sacred territory extending ropes in Minè, and putting upon them the flesh of the victims of sacrifice that had been given to them. (TA.) b3: Also A booth by means of which one shades himself, made of panic grass (ثُمَام) or [probably a mistake for and] branches of trees. (IB, TA.) b4: And Reeds, or plants or herbage, which a man collects, to give, as fodder, to his sheep or goats: one says, جَآءَ بِعُنَّةٍ

عَظِيمَةٍ [He came with, or brought, a great collection of reeds, &c.]. (TA.) And one says, كُنَّا فِى عُنَّةٍ مِنَ الكَلَأِ, and غُنَّةٍ, and ثُنَّةِ, i. e. We were in abundant herbage. (TA.) A4: Also The دِقْدَان (thus [correctly, as will be shown by an explanation in what follows, confirmed by an ex. from a poet,] in more than one of the copies of the K, in the CK دَقْدان, in the copy of the K followed in the TA وقدان, and in the L رقدان,) of the cooking-pot: (K, TA:) MF read وقدان, and conjecturally, and from analogy, supposed it [to be وَقَدَان and] to mean غَلَيَان; but the word is arabicized from the Pers\. ديكدان, [correctly ديگدان, pronounced dēgdān,] a name for the thing upon which the cooking-pot is set up; and thus it [i. e. عُنَّةٌ] is expl. in the M and other lexicons [among which may be mentioned the L]: hence the saying of a poet, عَفَتْ غَيْرَ أَنْآءٍ وَمَنْصَبِ عُنَّةٍ

وَأوْرَقَ مِنْ تَحْتِ الخَصَاصَةِ هَامِدِ [It (the دار, or place of abode,) was effaced, save trenches dug around the tents to keep off the torrent, and the place of the setting-up of the support of the cooking-pot, and ashes beneath the space between the three stones that formed that support, in a state of extinction]. (TA.) عِنَّةٌ: see the next preceding paragraph, first sentence.

عَنَنٌ is a subst. [as well as an inf. n.] of عَنَّ; (Msb, K, TA;) [as such,] i. q. اِعْتِرَاضٌ [used as a simple subst., meaning Opposition]; (K, * TA;) as also ↓ عِنَانٌ: (K, TA:) or opposition of oneself to another, from either side of him, with an abominable, or evil, action. (Msb.) El-Hárith Ibn-Hillizeh says, عَنَنًا بَاطِلًا وَظُلْمًا كَمَا يُعْ تَرُ عَنْ حُجْرَةِ الرَّبِيضِ الظِّبَآءُ (TA,) meaning In wrong opposition, (اِعْتِرَاضًا بَاطِلًا), [and injurious conduct], like as when gazelles are sacrificed [in fulfilment of a vow] for what is due on the part of the flock of sheep, or herd of goats. (EM p. 281.) And it is said in a trad., بَرِئْنَا إِلَيْكَ مِنَ الوَثَنِ والعَنَنِ i. e. [We are clear, to thee,] of the idol (الصَّنَم) and opposition (الاِعْتِرَاض); as though saying, of associating another with God and of wrongdoing: or, as some say, the meaning [of the last word] in this case is disagreement, or opposition, or contravention, (الخِلَاف), and that which is wrong (البَاطِل). (TA.) And in another trad., دَهِمَتْهُ المَنِيَّةُ فِى عَنَنِ جِمَاحِهِ [Death came upon him suddenly in the opposition of his heedless, or inconsiderate, course]. (TA. [There expl. only by the words هُوَ مَا لَيْسَ بِقَصْدٍ.]) And one says, هُوَ لَكَ بَيْنَ الأَوْبِ وَالعَنَنِ, meaning [He is to thee in a state] between obedience and disobedience. (TA.) ↓ وَرْهَآءُ العِنَانِ, a phrase used by a poet, means [A woman foolish in] opposing herself, or intervening, in every discourse. (TA.) And العَنَنُ signifies also [particularly] Death's opposing itself, and preceding: (TA, JM:) occurring in a trad. of Sateeh [the Diviner]. (TA.) b2: See also عِنَانٌ, near the middle of the paragraph. b3: Also The place in which a person, or thing, presents, or opposes, himself, or itself. (TA.) b4: See also أَعْنَانٌ.

A2: And see عُنَّةٌ, former half.

عَنَانٌ Clouds: (S, Msb, K:) or, accord. to some, clouds appearing, or presenting themselves, or extending sideways, in the horizon; as also ↓ سَحَابٌ عَانٌّ: (TA:) such as retain the water: (K:) one whereof is termed ↓ عَنَانَةٌ, (S, Msb, K,) and ↓ عَانَّةٌ. (S.) b2: And عَنَانُ السَّمَآءِ, (Mgh, MF, TA,) in the K said to be ↓ عِنَان, with kesr, but the former is the right, (MF, TA,) The lofty region of the sky: (Mgh:) or what appears, of the sky, to one looking at it. (K. [See also أَعْنَانٌ.]) b3: And عَنَانُ الدَّارِ, likewise with fet-h, accord. to the K ↓ عِنَان, with kesr, which is wrong, (TA,) The side of the house, (K, TA,) that appears to one. (TA.) عِنَانٌ: see عَنَنٌ, in two places. b2: Also an inf. n. of 3 [q. v.]. (TA.) A2: And A certain appertenance of a horse or the like; (S, Msb;) [i. e. the rein;] the strap of the bridle, by means of which the horse, or similar beast, is withheld: (K:) [said to be] so called because it lies over against the mouth, not entering into it, (Msb,) or because its two straps lie over against the two sides of the neck of the beast, on the right and left: (TA:) pl. أَعِنَّةٌ (S, Msb, K) and عُنُنٌ, (K,) or, accord. to Sb, the former only. (TA.) [Sometimes it may be rendered The bridle; as in the first of the following phrases.] ثَنَيْتُ عَلَى الفَرَسِ عِنَانَهُ I put upon the horse his bridle. (TA.) فَرَسٌ قَصِيرُ العِنَانِ [A horse short in the rein] implies discommendation, as denoting shortness of the neck: [but] هُوَ قَصِيرُ العِنَانِ [said of a man] means قلِيلُ الخَيْرِ [i. e. (assumed tropical:) He is one possessing little, or no, good; or few, or no, good things; or little, or no, goodness]: and إِنَّهُ لَطَوِيلُ العِنَانِ [lit. Verily he is one whose rein is long] means, (assumed tropical:) an exalted person; of great chiefdom, or eminence. (TA.) رَجُلٌ طَرِفُ العِنَانِ (S, * K, TA, TK, in one of my copies of the S طَرفُ, and in the other طرَفُ, and in copies of the K طَرْقُ, [but correctly طَرِف, q. v., like كَتِف, as is said in the TK,]) means (tropical:) A man light, or active. (S, K, TA.) فُلَانٌ

أَبِىُّ العِنَانِ (assumed tropical:) Such a one is one who refuses the rein. (TA.) ذُو العِنَانِ applied to the horse means (assumed tropical:) The tractable, or submissive. (TA.) And ذَلَّ عِنَانُ فُلَانٍ (assumed tropical:) Such a one became submissive. (TA.) ابْغ مِنْ عِنَانِهِ [in which the first word is written in my original thus, but it has been altered by the copyist, and I doubt not that it is correctly أَرْخِ, the phrase, reading thus, being well known, i. e. Slacken thou his rein,] means (assumed tropical:) ease thou him, or relieve him. (TA.) اِثْنِ عَلَىَّ عِنَانَهُ means Turn thou back [or bend thou] towards me his rein. (TA.) جَآء ثَانِيًا فِى عِنَانِهِ [thus in my original, but correctly مِنْ عنانه, as in the S in art. ثنى, i. e. He came bending a part of his rein, turning from his course,] means (assumed tropical:) he [came having] accomplished the object of his want. (TA.) مَلَأَ عِنَانَ دَابَّتِهِ (assumed tropical:) He made, or urged, his beast to run vehemently. (TA.) And [hence, app.,] اِمْتَلَأَ عِنَانُهُ (assumed tropical:) The utmost of his power, or ability, was accomplished. (TA.) هُمَا يَجْرِيَانِ فِى عِنَانٍ (assumed tropical:) They two are equal in excellence or otherwise. (TA.) b2: Also (assumed tropical:) A heat; or single run to a goal, or limit: one says, جَرَى الفَرَسُ عِنَانًا (assumed tropical:) The horse ran a heat: and كَبَا فِى عِنَانِهِ (assumed tropical:) He stumbled in his heat. (TA.) See also an ex., in a verse of Et-Tirimmáh, voce عَنْ, in the middle of the paragraph. And ↓ عَنَنٌ signifies the same, i. e. A heat of a beast: and also the beginning of speech: whence the prov., مُعْتَرِضٌ لِعَنَنٍ لَمْ يَعْنِهِ meaning (assumed tropical:) Addressing himself to that which is not of his business (مَا لَيْسَ مِنْ شَأْنِهِ). (Meyd.) b3: And A long rope or cord. (TA.) b4: And العِنَانُ signifies حَبْلُ المَتْنِ [The cord of the portion of the back along which extends the spine; app. meaning the spinal cord, also called medulla spinalis, considered as a single cord]: (K:) [but this consists of two lateral cords, connected together: and therefore, app., it is said that] عِنَانَا المَتْنِ signifies حَبْلَاهُ [the two cords of the مَتْن]. (S.) A3: شِرْكَةُ العِنَانِ is The copartnership of two persons in one particular thing, (S, Mgh, Msb, K,) exclusive of the rest of the articles of property of either: (S, Msb, * K:) as though a thing presented itself to them (عَنَّ لَهُمَا, S, Mgh, Msb) and they bought it (S) and they then became copartners in it: (S, Mgh, Msb:) so says ISk: (Mgh:) or it is from the عِنَان of the horse, because each assigns to his companion the عنان of the free management of part of the property: (Mgh, Msb:) or because it is allowable for them to differ, like as does the عنان in the hand of the rider when pulled and when slackened: (Mgh:) or, accord. to Az, it is the case in which each of the two copartners produces deenárs or dirhems, which they mix together, and each gives permission to the other to traffic therewith: and the lawyers differ not in respect of its being lawful; if they gain upon the two sums, the gain being between them; and if they lose, the loss being on the head of each of them [equally]: the partnership of two persons in everything that is in their possession is called شِرْكَةُ المُفَاوَضَةِ [q. v.]: (TA:) or it is the case of one's competing with a man in the making of a purchase, and saying to him, “ Make me to be a partner with thee; ” this being before he [the purchaser] becomes entitled to الغَلَق, or الغِلْق, or العلق, or العَلَق: (K: [the last word in this explanation, thus written in four different ways in different copies of the K, following the words قَبْلَ أَنْ يَسْتَوْجِبَ, I think to be most probably الغَلَقَ, and to mean irredeemability by the seller, from غَلِقَ الرَّهْنُ:]) or it is the case of two persons' being equal in partnership, (Z, Msb, K, TA,) in respect of what they contribute of gold or silver; and is from the عِنَان of the beast; (TA;) because the عنان of the beast consists of two equal single pieces: (Z, Msb, K, TA:) or it is from العِنَان as syn. with ↓ المُعَانَّة, meaning المُعَارَضَة; (Msb, TA;) because each of them does like as does the other in respect of his property [that he supplies] and in selling and buying. (TA.) See an ex. in a verse cited in art. شرك, conj. 3. b2: See also عَنَانٌ, in two places.

عَنُونٌ and ↓ عَانٌّ One who presents, or opposes, himself, with meddling, or impertinent, speech; with speech respecting that which does not concern him: pl. [of the former agreeably with analogy]

عُنُنٌ. (TA.) b2: And the former, A beast (دَابَّة) that precedes in journeying, or progress; (S, K, TA;) that vies with the [other] beasts in journeying, or progress, and precedes them; and applied to a wild ass in this sense. (TA.) عَنِينٌ One unable to retain the wind of his belly. (K.) b2: See also عِنِّينٌ.

عَنَانَةٌ: see عَنَانٌ: A2: and see also عُنَّةٌ, former half, in two places.

عِنِينَةٌ: see عُنَّةٌ, former half.

عُنَانَاكَ means The utmost of thy power, or ability, or of thy case: (S, K:) so in the saying, عُنَانَاكَ أَنْ تَفْعَلَ كَذَا [The utmost of thy power, &c., is, or will be, thy doing such a thing]: (S:) as though from ↓ المُعَانَّةُ; (S, TA;) the case being that thou desirest to do a thing, and an obstacle intervenes in the way to it, preventing thee and withholding thee from it: (TA:) but it is disputed whether it be correctly thus, or غُنَامَاكَ. (IB, TA.) هُوَ عَنَّانٌ عَلَى آنُفِ القَوْمِ He is wont to precede, or outstrip, the people, or party. (TA.) b2: and هُوَ عَنَّانٌ عَنِ الخَيْرِ He is [one who holds back from doing good, or] slow, or tardy, to do good. (K.) العَنُّونُ, of the measure فَعُّول, is an intensive epithet applied to the present world (الدُّنْيَا) [as meaning The offerer of much opposition]; because it opposes itself to mankind. (TA.) عِنِّينٌ, (S, Mgh, Msb, * K, TA,) of the measure فِعِّيلٌ in the sense of the measure مَفْعُولٌ, (S,) and ↓ عَنِينٌ, [thus written in two places in the TA, and written without teshdeed in my copy of the Msb, but in the latter case app. from carelessness of the copyist, for otherwise the well-known form عِنِّينٌ is not there mentioned,] of which (i. e. of عَنِينٌ) عُنُنٌ is pl., [which seems to show that عَنِينٌ is not a mistranscription for عِنِّينٌ, for فُعُلٌ is a measure of a pl. of many epithets of the measure فَعِيلٌ, as جَدِيدٌ and نَذِيرٌ &c., but not, to my knowledge, of any word of the measure فِعِّيلٌ,] (TA,) A man incapable of going in to women; (Mgh, Msb;) one who does not go in to women by reason of impotence: (K:) or, as some say, one who has connection with her who is not a virgin, but not with the virgin: (TA:) or a man who is not desirous of women: (S, K:) and ↓ مَعْنُونٌ and ↓ مُعَنٌّ (Msb, TA) and ↓ مُعَنَّنٌ (TA) signify the same. (Msb, TA.) And عِنِّينَةٌ signifies A woman not desirous of men: (S, Msb, * TA:) but there is disagreement in respect of the application of the epithet to a woman. (TA.) عِنِّينَةٌ, as a subst.: see عُنَّةٌ, former half, in two places.

عُنْوَانٌ and عِنْوَانٌ (S, Msb, K) and ↓ عُنْيَانٌ and عِنْيَانٌ, (S, K,) the first of which is the most chaste, (S,) originally عُنَّانٌ, (K,) of a book, or writing, (S, Msb,) The superscription, or title, thereof: (TK:) what these words denote is thus called because it occurs (يَعِنُّ, K, TA, i. e. يَعْرِضُ, TA) in a bordering part thereof: (K, TA:) and they also signify [sometimes, as indicating the nature of the contents,] the preface of a book, or writing. (TK.) And Anything that serves as an indication of another thing is called its عُنْوَان. (Msb, K.) One says, الظَّاهِرُ عُنْوَانُ البَاطِنِ, meaning The outward state of the man is the indication of the inward state. (TK.) And one says of a man who speaks obliquely, not plainly, جَعَلَ كَذَا عُنْوَانًا لِحَاجَتِهِ He made such a thing to be an indication of his want. (TA.) [See also art. عنو.]

عُنْيَانٌ and عِنْيَانٌ: see the next preceding paragraph.

عِنِّينِيَّةٌ: see عُنَّةٌ, former half.

عَانٌّ and عَانَّةٌ: see عَنَانٌ. b2: And for the former, see also عَنُونٌ. b3: Also, the former, A long mountain (جَبَل), (K, TA, in some copies of the K حَبْل [i. e. rope],) that presents itself in the direction in which one is going, and interrupts his way. (TA.) أَعْنَانٌ The sides, quarters, tracts, or regions, of anything: (Yoo, TA:) this is the proper signification: (TA:) [hence,] أَعْنَانُ السَّمَآءِ [in one of my copies of the S السَّحَابِ, but altered from السَّمَآءِ,] means The sides, quarters, tracts, or regions, of the sky: (K:) or the surfaces thereof, and what present themselves to view of the sides, quarters, tracts, or regions, thereof; as though pl. of ↓ عَنَنْ, (S, TA,) or of ↓ عَنٌّ: (TA:) the vulgar say عِنَانُ السَّمَآءِ. (S, TA.) b2: And [it is said that]

أَعْنَانُ الشَّيَاطِينِ means The natural dispositions of the devils. (K.) It is said of camels, in a trad., خُلِقَتْ مِنْ أَعْنَانِ الشَّيَاطِينِ [as though meaning They are created of the natural dispositions of the devils]: and in another trad., أَعْنَانُ الشَّيَاطِينِ occurs as said [app. by Mohammad] in answer to a question respecting camels: [but] accord. to IAth, the meaning seems to be, that, by reason of their many evil affections, they are as though they were from the tracts of the devil in respect of their natural dispositions. (TA.) تَعْنِينَةٌ: see عُنَّةٌ, former half.

مُعَنٌّ: see عِنِّينٌ.

مِعَنٌّ One who enters into that which does not concern him, and interferes in everything; (K;) i. q. عِرِّيضٌ, (S,) or عَرِّيضٌ مِتْيَحٌ: (TA: [see these two words:]) fem. with ة (S, K.) b2: and An orator, or a preacher; syn. خَطِيبٌ: (S, K:) or an eloquent خطيب. (TA.) A2: See also the next paragraph.

مُعَنَّنٌ: see عِنِّينٌ: b2: and see also مُعَنًّى, in art. عنو.

A2: مُعَنَّنَةُ الخَلْقِ (tropical:) A girl, or young woman, compact in make; (K, TA;) [as though] compactly twisted like the عِنَان [or rein]: (A, TA:) and ↓ مِعَنَّةٌ (assumed tropical:) a woman compact in make, not flabby in the belly. (TA.) A3: See also عُنَّةٌ, near the middle.

مُعَنًّى: see عُنَّةٌ, near the middle.

مَعْنُونٌ [pass. part. n. of 1, q. v.

A2: And] i. q. عِنِّينٌ; q. v. (Msb, TA.) b2: And Possessed; or mad, or insane. (K, TA.)