غن

ى1 غَنِىَ, (S, MA, Msb, K, *) from المَال, aor. ـْ (Msb,) inf. n. غِنًى (S, * MA, Msb, K *) and غَنَآءٌ, (MA, K, * TK, [but the latter is app. held by some to be a simple subst.,]) He was, or became, free from want; in the state, or condition, of having no wants; and also, of having few wants; or in a state of competence, or sufficiency; or rich, or wealthy; الغِنَى being the contr. of الفَقْرُ, as also الغَنَآءُ; (K, TA;) and thus denoting the absence, or non-existence, of wants, which is [properly, or strictly speaking,] attributable to none but God; and also the paucity of wants; (TA;) or syn. with اليَسَارُ: (S:) and the epithet applied to him of whom this is said is ↓ غَنِىٌّ, (S:) or ↓ غَانٍ, (Msb,) [or both, for] both signify the same [as will be shown below]. (K.) One says غَنِىَ and ↓ استغنى and ↓ تغنّى and ↓ تغانى and ↓ اغتنى, (K, TA, [but wanting in the CK, and app. in several copies of the K, though it is said in one place in the K, as it is in the S, that تغنّى is syn. with استغنى,]) all having one and the same meaning, and followed by بِهِ [as therewith signifying He was, or became, free from want; in the state, or condition, of having no want, or need; or in a state of competence, &c.; by means of it, or him; i. e. he was, or became, sufficed by it, or him; and hence, he was, or became, content, or satisfied, with it, or him]. (TA.) ↓ لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالقُرْآنِ, (Msb, TA,) a saying of the Prophet, (Msb,) mentioned in a trad., (TA,) means من لم ↓ يَسْتَغْنِ [i. e. He is not of us who is not content, or satisfied, with the Kur-án]: so says Sufyán Ibn-'Oyeyneh; not regarding it as meaning the utterance of the voice [in chanting]: and A 'Obeyd says that this obtains extensively in the speech of the Arabs; that they say ↓ تَغَنَّيْتُ and ↓ تَغَانَيْتُ in the sense of ↓ اِسْتَغْنَيْتُ. (Az, Msb, TA.) And one says, غَنِىَ عَنْهُ, inf. n. غِنًى and غُنْيَانٌ, meaning He was in no need of it [or him]: as also عنه ↓ استغنى; and غنه ↓ أَغْنَى [which seems to be rarely used in this sense]: and ↓ غُنْيَةٌ signifies the state of being in no need: and ↓ غَانٍِ, a man free from need. (MA.) [And مَا عَنْهُ ↓ يَسْتَغْنِى He is not without need, or not free from want, of it, or him.] And غَنِىَ بِهِ عَنْهُ, (S, Msb,) i. e. عَنْ غَيْرِهِ, (Msb,) inf. n. غُنْيَةٌ, (S,) or ↓ غُنْيَةٌ is the subst., (Msb,) meaning ↓ استغنى

[He was sufficed by it, or was satisfied, or content, with it, so as to be in no need, or so as to be free from want, of it, i. e. of another thing]: and the epithet is ↓ غَنِىٌّ. (Msb.) And [in like manner] غَنِيَتِ المَرْأَةُ بِزَوْجِهَا (S, Msb, K) عَنْ غَيْرِهِ, (Msb,) inf. n. غُنْيَانٌ (S, K) and غَنَآءٌ also, (TA,) meaning ↓ اِسْتَغْنَت [The woman was satisfied, or content, with her husband, so as to have no want of other than him]. (S, K) And غَنِيَتْ [alone], (K, TA,) inf. n. غِنًا [for غِنًى, or perhaps a mistranscription for غَنَآءٌ, as in the next preceding sentence], She (a woman) was, or became, such as is termed غَانِيَةٌ [q. v. voce غَانٍ]. (K.) b2: غَنِىَ, (TK,) inf. n. غِنًى, (K, TK,) also signifies He married, or took a wife; [as also ↓ تغنّى; (see Ham p. 226 l. 1, where تَغَنَّتْ occurs said of a woman as meaning she married;)] syn. تَزَوَّجَ. (K, * TK. [In the K, only the inf. n. of the former verb in this sense is mentioned; الغِنَى being there expl. in some copies as signifying التَّزَوُّجُ; and in others, التَّزْوِيجُ.]) Hence the saying, الغِنَى حِصْنٌ لِلْعَزَبِ [Marriage is a bulwark to him who has no wife; protecting him from the attacks of seductive women by rendering him free from the want of them]: mentioned by Az. (TA.) b3: Also, غَنِىَ, (S, K,) inf. n. غِنًى, (TA,) He dwelt, or abode, (S, K,) بِالمَكَانِ in the place: (S:) or غَنِىَ القَوْمُ فِى دَارِهِمْ The people, or party, dwelt long in their place of abode: (T, TA:) or غَنِىَ فِى مَكَانِ كَذَا He dwelt long in such a place, satisfied, or content, therewith, so as to be in no need of any other. (Er-Rághib, TA.) كَأَنْ لَمْ يَغْنَوْا فِيهَا, in the Kur [vii. 90 and xi. 71 and 98], means As though they had not dwelt therein. (TA.) [See also the last sentence but two in this paragraph.] b4: and He lived; syn. عَاشَ. (S, K.) b5: And I. q.

بَقِىَ: (TA:) one says, غَنِيتُ لَكَ مِنِّى بِالمَوَدَّةِ, meaning بَقِيتُ [i. e. I remained, or have remained, constant to thee with my love, or affection]. (ISd, K, TA: in the CK [erroneously]

غَنَيْتُ.) b6: [And I. q. كَانَ.] قَدْ أَغْنَى الحَبِيبَ المُصَافِىَ, in a verse of Ibn-Mukbil, means أَكُونُ الحَبِيبَ [i. e. Certainly I will be, or shall be, the sincere friend]. (TA.) And غَنِيَتْ دَارُنَا تِهَامَةَ, (K, TA,) in a verse of another poet, (TA,) means كَانَتْ [i. e. Our place of abode was Tihámeh]. (K, TA.) And one says of a thing when it has perished, passed away, or come to nought, كَأَنْ لَمْ يَغْنَ بِالأَمْسِ, meaning كَأَنْ لَمْ يَكُنْ [i. e. As though it had not been in existence yesterday]. (Az, TA.) A2: غَنِىَ also signifies لَقِىَ: (K:) [SM doubts this; saying,] thus in the copies; but perhaps it should be بَقِىَ, a signification of غَنِىَ accord. to ISd and the K [and mentioned above]: (TA:) [it appears, however, to be correct; for it is said that] مَا غَنِيتُ فُلَانًا means لَمْ أَلْقَهُ [i. e. I did not meet, or meet with, or find, or I have not met, &c., such a one]. (JK.) [Accord. to the TK, غَنِىَ followed by بِهِ signifies لَقِى: but this is perhaps said conjecturally.]2 غَنَّىَ see 4.

A2: غنّى, (S, MA, Msb,) inf. n. تَغْنِيَةٌ, (KL,) as syn. with ↓ تغنّى, (S, MA, Msb, *) He sang, or chanted, (S, * MA, KL;) or he trilled, or quavered, or prolonged his voice and modulated it sweetly, singing, or chanting. (Msb in explanation of the former.) You say غنّاهُ الشِّعْرَ [He sang, or chanted, to him the poetry], and غنّى بِهِ [he sang, or chanted, it, i. e., the poetry], inf. n. تَغْنِيَةٌ; and بِهِ ↓ تغنّى; تغنّى and غنّى

having one and the same meaning. (K, TA.) بِالقُرْآنِ ↓ يَتَغَنَّى, in a trad. cited in the first paragraph of art. اذن, means, as expl. by EshSháfi'ee, Reciting [or chanting] the Kur-án with a plaintive and gentle voice. (Az, Msb, TA. [See also that trad. somewhat differently related voce تَرَنَّمَ.]) b2: غنّى is also said of a pigeon, meaning It [cooed, or] uttered a cry; (K, TA;) and so ↓ تغنّى. (TA.) b3: غنّى بِالمَرْأَةِ meansتَغَزَّلَ بِهَا, (K, TA,) i. e. He mentioned the woman [in amatory language, as an object of love,] in his poetry: (TA:) and غنّى بِزَيْدٍ He eulogized Zeyd: or he satirized him: like ↓ تغنّى in these two senses: (K, TA:) in that of eulogizing and that of satirizing: or, in the opinion of ISd, both of the verbs are used in these two senses and likewise in the sense mentioned immediately before them; meaning that he did thus after prolonging and modulating his voice; singing, or chanting, the same, i. e. the غَزَل and the eulogy and the satire. (TA.) 3 غَاْنَىَ see غَنَآءٌ. [From what is there said, it seems that غاناهُ signifies He was in no need of him, or it; like غَنِىَ عَنْهُ and استغنى عنه: compare تَغَانَوْا.

A2: And app. it signifies also He spoke, or talked, to him, i. e. to a child, or boy, saying to him what was pleasing to him; for it is said that] المُغَانَاةُ means تَكْلِيمُكَ الصَّبِىَّ بِمَا يَهْوَى. (JK.) 4 اغناهُ He (i. e. God, S, K, TA, [but wanting in the CK and app. in several copies of the K,]) rendered him, or made him to be, in no need, or free from want; (S, * MA, K; *) [or in a state of competence, or sufficiency;] or possessed of wealth; (S, * K, * TA;) [or rich, or wealthy; (see 1, first sentence;)] and ↓ غنّاهُ signifies the same; (K, TA; [but wanting in the CK and app. in several copies of the K;]) or, as some say, this latter is [used] in prayer [app. as meaning he said to him, May God enrich thee, or the like: compare سَقَّيْتُهُ (“ I said to him, May God send down rain to thee ”), and عَقَّرْتُهُ (as expl. in art. عقر), &c.]. (TA.) [And اغناهُ عَنْ كَذَا He, or it, caused him to be in no need, or free from want, of such a thing. (See Ham p. 152.) and يُغْنِى عَنْ أَنْ تَفْعَلَ كَذَا It renders needless thy doing such a thing: lit. it causes that there shall be no need of thy doing such a thing.] b2: and اغنى عَنْهُ كَذَا Such a thing sufficed him; or stood him in stead: whence the saying in the Kur [lxix. 28], مَا أَغْنَىعَنِّى مَالِيَهْ [My property has not sufficed me, or stood me in stead]: and [in iii. 8 and lviii. 18 of the same,] لَنْ تُغْنِىَ عَنْهُمْ أَمْوَالُهُمْ [Their possessions will not suffice them in lieu of God]: (Er-Rághib, TA:) or this last means, will not defend them from God, i. e. from his punishment. (Jel in iii. 8.) And ↓ أَغْنَيْتُ عَنْكَ مَغْنَى

فُلَانٍ and ↓ مَغْنَاتَهُ, (S, Msb, K, *) and ↓ مُغْنَى

فُلَانٍ and ↓ مُغْنَاتَهُ, (S, Mgh, K,) and فُلَانٍ ↓ غَنَآءَ, (K,) I sufficed, or satisfied, or contented, thee, or I have sufficed, &c., as such a one; or I stood thee, or served thee, or I have stood &c., in the stead of such a one. (S, * Mgh, Msb, K.) and مَا يُغْنِى عَنْكَ هٰذَا This does not suffice, or satisfy, or content, thee; or stand thee, or serve thee, in any stead; and does not avail, or profit, thee. (S.) Az mentions مَا أَغْنَى فُلَانٌ شَيْئًا, thus, and with ع, [i. e. أَعْنَى,] as meaning Such a one did not avail, or profit, at all, in a difficult, or an arduous, affair or case; and did not suffice for such an affair or such a case, or for the supply of what was necessary for subsistence. (Msb, TA.) And he says also that he heard a man chide his slave, and say to him, أَغْنِ عَنِّى وَجْهَكَ بَلْ شَرَّكَ, meaning Free me from, and avert from me, [thy face, nay, rather,] thy evil, or mischief: and hence the phrase شَأْنٌ يُغْنِيهِ, [respecting which see the second sentence in art. عنى,] in the Kur [lxxx. 37]. (TA.) [Hence also,] وَمَا أُغْنِى عَنْكُمْ مِنَ اللّٰهِ مِنْ شَىْءٍ, in the Kur xii. 67, means But I do not avert from you, by my saying this, anything decreed to befall you from God: the second من is redundant. (Jel.) And one says, أَغْنِ عَنِّى كَذَا, meaning Put thou away from me, and remove far from me, such a thing: properly [أَغْنِنِى عَنْ كَذَا, originally meaning render thou me in no need of such a thing,] a phrase of the same kind as عَرَضَ الدَّابَّةَ عَلَى المَآءِ [for عَرَضَ المَآءَ عَلَى الدَّابَّةِ]. (Mgh.) A2: أَغْنَى عَنْهُ as intrans.: see 1, former half.

A3: مَا أَغْنَاهُ [How free from wants, or how rich, or wealthy, is he!]: this and مَا أَفْقَرَهُ are [said to be] anomalous; for their [respective] verbs are استغنى and افتقر, from either of which the verb of wonder may not properly [or regularly] be formed. (S in art. فقر.

[But see غَنِىَ as syn. with استغنى; and see also art. فقر.]) 5 تَغَنَّىَ see 1, former half, in three places: b2: and again in the latter half: A2: and see also 2, in five places.6 تَغَاْنَىَ see 1, former half, in two places. b2: تَغَانُوْا means They were, or became, free from want, one of another, or, as we say, of one another. (S, K.) El-Mugheereh Ibn-Habnà says, عَنْ أَخِيهِ حَيَاتَهُ ↓ كِلَانَا غَنِىٌّ وَنَحْنُ إِذَا مُتْنَا أَشَدُّ تَغَانِيَا [Each of us is free from want of his brother in his life-time; and when we die, we shall be more free from such want]. (S.) 8 إِغْتَنَىَ see 1, second sentence.10 إِسْتَغْنَىَ see 1, in seven places.

A2: استغنى اللّٰهَ He asked, or begged, God to render him, or make him to be, in no need, or free from want; [or in a state of competence, or sufficiency;] or rich, or wealthy. (K, TA. [But wanting in the CK, and app. in several copies of the K.]) Hence the prayer, اَللّٰهُمَّ

إِنِّىَ أَسْتَغْنِيكَ عَنْ كُلِّ حَارِمٍ وَأَسْتَعِينُكَ [O God, I ask Thee to render me in no need of any one who refuses to give, and I beg thine aid]. (TA.) غَنًى, (K, TA,) with fet-h, and مَقْصُور, (TA,) i. q. مَئِنَّةٌ; so in the saying, مَكَانُ كَذَا غَنًى مِنْ فُلَانٍ [Such a place is meet, fit, or proper, for such a one; as though meaning a place of freedom from want]; as also مِنْهُ ↓ مَغْنًى. (K, TA.) غِنًى and ↓ غَنَآءٌ signify the same; (MA, K;) both are inf. ns. of غَنِىَ: (MA:) [see the first sentence of this art.: used as simple substs., they mean Freedom from need or want; competence, or sufficiency; or richness, or wealthiness:] or غِنًى is the inf. n. of غَنِىَ; (Msb;) and ↓ غَنَآءٌ signifies competence, or sufficiency; (Mgh, Msb;) as in the saying, لَيْسَ عِنْدَهُ غَنَآءٌ He has not competence, or sufficiency: (Msb:) or غَنَآءٌ signifies profit, utility, or avail; (S;) and you say, رَجُلٌ لَا غَنَآءَ عِنْدَهُ meaning A man who is not profitable to any one: (TA voce دَدَانٌ; [and in like manner this phrase, occurring in the S voce دَدَانٌ, is expl. in the PS:]) and ↓ غُنْوَةٌ signifies the same as غِنًى

in the saying لِى عَنْهُ غُنْوَةٌ [I have no need of it, or him]: (K and TA in art. غنو:) so says Ks: but, as ISd says, the word commonly known is ↓ غُنْيَةٌ; (TA in that art.;) which see in two places in the former half of the first paragraph of this art.: this last word [said in the S to be an inf. n.] and ↓ غِنْيَةٌ and ↓ غُنْوَةٌ and ↓ غُنْيَانٌ [which is said in the S and in one place in the K to be an inf. n.] are substs. having one and the same meaning [syn. with غِنًى used as a simple subst.]: and مَا لَه عَنْهُ غِنًى [in the CK erroneously غَنًى] and ↓ غُنْيَةٌ and ↓ غُنْيَانٌ and ↓ مَغْنًى mean [lit. He has not freedom from need of it, or him; and hence,] he has not any means, or way, of separating himself from, or avoiding, it, or him; syn. بُدٌّ: (K:) and one says عَنِ ↓ فِى النِّكَاحِ غُنْيَةٌ السِّفَاحِ [In marriage is freedom from need of fornication]. (A and Msb in art. سفح.) مَا كَانَ عَنْ ظَهْرِ غِنًى, in a trad. respecting alms, means What is over and above that which suffices for the sustenance of the household, or family. (TA.) غُنْوَةٌ: see the next preceding paragraph, in two places.

غُنْيَةٌ and غِنْيَةٌ: see غِنًى; the former in three places.

غُنْيَانٌ: see غِنًى, latter half, in two places.

غَنَآءٌ: see غِنًى, in two places; and see also 4, former half. A poet says, سَيُغْنِينِى الَّذِى أَغْنَاكَ عَنِّى

فَلَا فَقْرٌ يَدُومُ وَلَا غَنَآءُ [He will render me free from need who has rendered thee free from need of me: for poverty will not always continue, nor competence, or richness]: or, as some relate it, غِنَآءُ, meaning thereby the inf. n. of ↓ غَانَيْتُ: [see 3, above:] but it is said that the proper reading is غَنَآءُ; because this has no other meaning than that of غِنًى: so says ISd. (TA.) b2: مَا فِيهِ غَنَآءُ ذَاكَ means There is not in him [ability for] the setting-up of that, and strength, or power, to bear it, or carry it, or to raise it upon his back and rise with it. (ISd, K, TA.) غِنَآءٌ is an inf. n. of 3. (TA, [See the next preceding paragraph.]) A2: Also, (TA,) [Song, or vocal music; i. e.] an utterance of the voice with a prolonging and a sweet modulation thereof; (K, TA;) or a raising of the voice, and continuing it without interruption; (Nh, TA;) [a singing, and a chanting;] it is said in the S to be مِنَ السَّمَاعِ [meaning that it is a sort of musical performance]: (TA:) being an utterance of the voice, its analogical form would be with damm [i. e. غُنَآءٌ, like حُدَادٌ &c.]: (Msb, TA:) its pl. is أَغْنِيَةٌ: (MA:) [and ↓ مَغْنًى signifies the same as غِنَآءٌ; and a mode of singing; and any particular air, or tune; and a song, i. e. a composition in verse that is sung or to be sung: and its pl. is مَغَانٍ: but perhaps it is post-classical: the pl. occurs in the K, in art. نصب:] غِنَآءٌ [also] signifies [a song, i. e.] poetry, or verse, that is [sung, or chanted, or] uttered with a trilling, or quavering, or a prolonging and a sweet modulation, of the voice; (Har p. 286;) and ↓ أُغْنِيَّةٌ is syn. with غِنَآءٌ (S, Har) in this sense; (Har;) or, as also ↓ إِغْنِيَّةٌ, (Fr, K, TA,) and ↓ each of them also without teshdeed, (K, TA,) as mentioned by ISd, but said by him to be not of valid authority, (TA,) signifies a certain sort of غِنَآء (K, TA) which they sing or chant: (TA:) and the pl. is أَغَانِىُّ (S, TA) [and أَغَانٍ, this latter being the pl. of each sing. that is without teshdeed]. b2: الغِنَآء is also used by a poet in the place of an inf. n., meaning التَّغَنِّى: he says, تَغَنِّ بِالشِّعْرِ إِمَّا كُنْتَ قَائِلَهُ

إِنَّ الغِنَآءَ بهٰذَا الشِعْرِ مِضْمَارُ [Sing thou, or chant thou, the poetry, if thou be uttering it: verily the singing, or chanting, this poetry is a مضمار (expl. in art. ضمر)]. (TA.) غَنِىٌّ and ↓ غَانٍ: see 1, former half; each in two places: both signify [Free from want; or in a state of competence, or sufficiency; or rich, or wealthy; or] possessing much property or wealth: (K, * TA:) pl. of the former أَغْنِيَآءُ. (Msb, TA.) See an ex. of the former in a verse cited above, conj. 6. One says, أَنَا غَنِىٌّ بِكَذَا عَنْ غَيْرِهِ [I am sufficed by such a thing, or satisfied, or content, with it, so as to be free from want of another thing]. (Msb.) b2: الغَنِىُّ as a name of God signifies [The Self-sufficient; i. e.] He who has no need of any one in any thing. (TA.) غَنَّآءٌ A singer; (MA;) [as also ↓ مُغَنٍّ; and مُغَنِّيَةٌ a female singer, a songstress:] accord. to Ibn-Ya'eesh, a ↓ مُغَنٍّ is thus called لِأَنَّهُ يُغَنِّنُ صَوْتَهُ, i. e. because he makes his voice to have in it a غُنَّة [or sort of nasal sound, or twang]; the word being, in his opinion, originally, مُغَنِّنٌ, with three ن, the last of which is changed into ى, when one says المُغَنِّى, for the purpose of alleviating the utterance. (Mughnee, art. حَرْفُ النُّونِ.) غَانٍ: see غَنِىٌّ. b2: [The fem.] غَانِيَةٌ signifies A young woman who is sufficed by her husband; or satisfied, or content, with him, (S, Msb, TA, *) so as to be in no need, or free from want, of any other: (Msb:) and sometimes, also, applied to a woman, (S,) such as is sufficed by her beauty, (S, ISd, K, TA,) so as to be in no need of decoration (ISd, K, TA) with women's ornaments: (ISd, TA:) or such as is sought, or desired, by men, but does not seek, or desire: (ISd, K, * TA:) or such as has abode in the house, or tent, of her father and mother, and whom captivity (سِبَآء) has not befallen; (IJ, ISd, K, * TA;) which is the strangest of the explanations: (TA:) or such as is youthful and chaste, whether having a husband or not: (ISd, K, TA:) or, accord. to AO, one that is married: (Ham p. 226:) or, accord. to Az, such as pleases men, and is pleased by شَبَاب [which means both youthfulness and youths or young men]: (TA:) pl. غَوَانٍ; (K;) with the article, الغَوَانِى; [and also غَانِيَاتٌ: (see an ex. in a verse cited in the second paragraph of art. زج:)] in the saying of Ibn-Er-Rukeiyát, لَا بَارَكَ اللّٰهُ فِى الغَوَانِىِ هَلْ يُصْبِحْنَ إِلَّا لَهُنَّ مُطَّلَبُ [May God not bless those young women that are sufficed by their husbands, or by their beauty, &c.: do they enter upon the time of dawn without their having desire (lit. a time or place, meaning an occasion, of seeking, or desire) ?], the ى is made movent by a poetic license: (S, TA:) and another poet uses الغَوَانِ for الغَوَانِى. (TA.) أَغْنَآءٌ [a pl. of which the sing. is not mentioned,] The أَمْلَاكَات [meaning Goods and chattels, or paraphernalia,] of brides. (Az, K.) أُغْنِيَّةٌ and إِغْنِيَّةٌ, and each of them also without teshdeed: see غِنَآءٌ, latter half.

مَغْنًى: see 4, former half: b2: and غَنًى: b3: and غِنًى, near the end. b4: Also A place in which were its occupants, or inhabitants: (S:) or a place of abode by which its occupants, or inhabitants, were sufficed, or with which they were satisfied, or content, and from which they then departed, or removed: or in a general sense; (K, TA;) a place of abode, absolutely; but this seems to be a distinct application: (TA:) pl. مَغَانٍ; with the article, المَغَانِى. (S, TA.) A2: See also غِنَآءٌ.

مُغْنًى: see 4, former half.

مُغْنٍ [act. part. n. of 4,] A man sufficing, or satisfying, or contenting. (TA.) b2: المُغْنِى as a name of God signifies He who satisfies, or contents, whom He will, of his servants. (TA.) b3: And مُغْنِيَةٌ A woman who satisfies, or contents, her husband, so as to render him in no need of looking at other than her. (Har p. 451.) مَغْنَاةٌ and مُغْنَاةٌ: see 4, former half.

مُغَنٍّ; fem. مُغَنِّيَةٌ see غَنَّآءٌ, in two places.

اذن

1 أَذِنَ لَهْ (T, S, M, Msb, K) and إِلَيْهِ, (M, K,) aor. ـَ (T, Msb, K,) inf. n. أَذَنٌ, (T, S, Msb, K,) He [gave ear or] listened to it, (T, S, M, Msb, K,) or him: (T, S, M, K: *) or it signifies, (K,) or signifies also, (M,) he listened to it, or him, pleased, or being pleased. (M, K.) It is said in a trad., (T,) مَا أَذِنَ اللّٰهِ لِشَىْءٍ لِنَبِىٍّ يَتَغَنَّى

بالقُرآنِ (T, S) God hath not listened to anything [in a manner] like his listening [to a prophet chanting the Kur-án]. (T.) And in the Kur [lxxxiv. 2 and 5], وَأَذِنَتْ لِرَبِّها And shall listen to its Lord, (M, Bd, Jel,) and obey; (Jel;) i. e., shall submit to the influence of his power as one listens to the commander and submits to him. (Bd.) And you say, أَذِنَ لِلَّهْوِ He listened and inclined to sport, or play. (M.) b2: [Hence, perhaps,] أَذِنَ لِرَائِحَةِ الطَّعَامِ (assumed tropical:) He desired eagerly, or longed for, the food, [perceiving its odour,] (ISh, K,) and inclined to it. (ISh, TA.) b3: [Hence also, app.,] أَذِنَ لَهُ فِى الشَّىء, (S, M, K,) or فِى أَمْرِ كَذَا, (T,) or فِى كَذَا, (Msb,) aor. ـَ (T, K,) inf. n. إِذْنٌ, (T, S, M, K,) or this is a simple subst., (Msb,) and أَذِينٌ, (K,) [as though originally signifying He gave ear to him in respect of such a thing; and then] he permitted him, allowed him, or gave him permission or leave, to do the thing, or such a thing. (M, Msb, K.) [See also إِذْنٌ, below.] You say, أَذِنْتُ لِلْعَبْدِ فَي التِّجَارَةِ [I gave permission, or leave, to the slave to traffic]. (Msb.) b4: أَذِنَ لَهُ عَلَيْهِ He took, or got, permission, or leave, for him from him. (M.) You say, اِيذَنْ لِى

عَلَى الأَمِيرِ (S, TA) Take thou, or get thou, permission for me from the commander, or governor, or prince. (TA.) El-A'azz Ibn-'AbdAllah says, وَ إِنِّى إِذَا ضَنَّ الأَمِيرُ بإِذْنِهِ
عَلَي الإِذنِ مِنْ نَفْسِى إِذا شِئْتٌ قَادِرٌ [And verily I, when the prince is niggardly of his permission, am able to take permission of myself when I will]. (TA.) And a poet says, قُلْتُ لِبَوَّابٍ لَدَيْهِ دَارُهَا
تِئْذَنْ فَإِنِّى حَيْؤُهَا وَجَارُهَا [I said to a door-keeper, near by whom was her house, take thou, or get thou, permission for me to enter, for I am her husband's father, and her neighbour]: meaning, says Aboo-Jaafar, لِتَأْذَنْ; for the suppression of the ل is allowable in poetry, and the pronunciation with kesr to the ت is accord. to the dial. of him who says أَنْتَ تِعْلَمُ. (S.) b5: أَذِنَ بِالشَّىءِ, (S, * M, Msb, K,) aor. ـَ (S, M, K,) inf. n. إِذْنٌ and أَذَنٌ and أَذَانٌ and أَذَانَةٌ, (M, K,) He knew the thing; knew of it; had knowledge of it; became informed, or apprized, of it. (S, M, Msb, K.) It is said in the Kur [ii. 279], فَأْذَنُوا بِحَرْبٍ مِنَ اللّٰهِ وَرَسُولِهِ (S, M, K) Then be ye informed, or apprized, of war [that shall come upon you] from God and his apostle: (M, K:) or then be ye sure, or assured, &c. (T.) [See also إِذْنٌ, below.]

A2: أَذَنَهُ, (T, S, M, K,) inf. n. أَذْنٌ, (T,) He hit, or hurt, his ear; (T, S, M, K;) or struck his ear; (so in some copies of the S;) and ↓ آذَنَهُ signifies the same, (M, K,) inf. n. إِيذَانٌ. (TA.) [See also 2.] b2: أُذِنَ [as though originally signifying He had his ear hit or hurt;] he complained, or had a complaint, of his ear; (K;) said of a man. (TA.) 2 أذّنهُ, (S, M, K,) inf. n. تَأْذِينٌ, (K,) He wrung, or twisted, (عَرَكَ,) his (a boy's, S) ear: (S, K:) or he struck, (ضَرَبَ, TA,) or struck with his finger, or fillipped, (نَقَرَ, M, TA,) his ear. (M, TA.) [See also أَذَنَهُ.] They say, (in a prov., TA in art. جوز,) لِكُلِّ جَابِهٍ جَوْزَةٌ ثُمَّ يُؤْذَّنُ, (M, TA,) i. e. For every one that comes to water is a single watering for his family and his cattle; then his ear is struck, to apprize him that he has nothing more to receive from them: (TA in the present art., and the like is said in the same in art. جوز:) or, (assumed tropical:) then he is repelled from the water: (TA in art. جوز:) [for أذّنهُ signifies also] b2: (assumed tropical:) He repelled him, (IAar, T, M, K,) namely, a man, (IAar, T, M,) from drinking, (K,) and did not give him to drink. (M, K.) You say also, أَذِّنُوا عَنِّى أُوَلَهَا, [in which the pronoun appears, from the context, to relate to camels,] (assumed tropical:) Send ye away from me the first ones of them. (En-Nadr, T.) A2: أذّن النَّعْلَ, (inf. n. as above, S,) He put to the sandal what is termed أُذُنٌ, q. v. infrà: (S, M, K:) and in like manner one says with respect to other things. (S, K.) A3: أذّن, (M, K,) inf. n. as above, (K,) also signifies He made known, or notified, a thing (بِشَىْءٍ) much; (M, K; *) he proclaimed, or made proclamation; syn. نَادَى: (Jel in vii. 42, and Bd and Jel in xii. 70 and xxii. 28:) Sb says that some of the Arabs make أَذَّنَ and ↓ آذَنَ to be syn.: but some say that the former signifies he called out publickly; and the latter, i. q. أَعْلَمَ [he made to know, &c.: see 4]. (M, TA.) It is said in the Kur [xxii. 28], وَأَذِّنْ فِى

النَّاسِ بِالحَجِّ (M) And proclaim thou, among the people, the pilgrimage. (Bd, Jel.) b2: Also, (S, K,) or أذّن بِالصَّلَاةِ, (Msb,) inf. n. as above, (M, K,) or أَذَانٌ, (S,) or both, (TA,) or the latter is [properly speaking] a simple subst. [used as an inf. n.], as in the instances of وَدَّعَ وَدَاعَّا and سَلَّمَ سَلَامًا and كَلَّمَ كَلَامًا &c., (Msb,) He called to prayer; (M, K;) he notified, or made known, or proclaimed, [i. e., chanted, from the مِئْذَنَة,] the time of prayer; (S, * Msb, * TA;) and ↓ آذَنَ signifies the same, (K,) inf. n. إِيذَانٌ. (TA.) IB says, the phrase أَذَّنَ العَصْرُ, with the verb in the act. form, [a phrase commonly obtaining in the present day,] is wrong; the correct expression being أُذِّنَ بِالعَصْرِ [The time of the prayer of afternoon was proclaimed, i. e., chanted], with the verb in the pass. form, and with the preposition to connect it with its subject. (Msb.) b3: You say also, أَذَّنَ بِإِرْسَالِ إِبِلِهِ He spoke of sending away his camels. (En-Nadr, T.) 4 آذنهُ: see 1, last sentence but one. b2: [Hence, app.,] inf. n. إِيذَانٌ, (assumed tropical:) He prevented him, or forbade him; (K;) and repelled him. (TA.) [See also 2.] b3: And (assumed tropical:) It (a thing, M) pleased, or rejoiced, him, (M, K,) and he therefore listened to it. (M.) A2: آذَنْتُهُ, inf. n. إِيذَانٌ, (T, Msb,) in the place of which the subst. أَذَانٌ is also used, (T,) signifies أَعْلَمْتُهُ [I made him to know, or have knowledge; informed, apprized, advertised, or advised, him; gave him information, intelligence, notice, or advice: and I made it known, notified it, or announced it]: (T, Msb:) and ↓ تَأَذَّنْتُ, also, signifies أَعْلَمْتُ [as meaning I made to know, &c.: and I made known, &c.]. (Msb.) You say, آذنهُ بِالأَمْرِ, (T, K, [in the CK, erroneously, اَذَنَهُ,]) or بِالشَّىْءِ, (S,) and آذنهُ الأَمْرَ, (M, K,) inf. n. إِيذَانٌ, (T,) meaning أَعْلَمَهُ [He made him to know, or have knowledge of, the thing; informed, apprized, advertised, or advised, him of it; gave him information, intelligence, notice, or advice, of it; made it known, notified it, or announced it, to him]; (T, S, M, K;) as also الأَمْرَ ↓ تأذّنهُ. (M.) So, accord. to one reading, in the Kur [ii. 279], فَآذِنُوا بِحَرْبٍ مِنَ اللّٰهِ Then make ye known, or notify ye, or announce ye, war from God. (M. [For the more common reading, see 1, latter part.]) And so in the Kur [vii. 166], رَبُّكَ ↓ وَ إِذْ تَأَذَّنَ And when thy Lord made known, or notified, or announced: (Zj, S, M, K: *) or the meaning here is, swore: (M, K: *) [for] you say, لَيَفْعَدَنَ ↓ تَأَذَّنَ, meaning he swore that he would assuredly do [such a thing]: (M:) Lth says that لَأَ فْعَلَنَّ كَذَا وَ كَذَا ↓ تَأَذَّنْتُ signifies the making the action obligatory. (T.) You say also, الأَمِيرُ فِى النَّاسِ ↓ تَأَذَّنَ The commander, or governor, or prince, proclaimed (نَادَى) among the people, with threatening (S, K) and prohibition; i. e. تَقَدَّمَ and أَعْلَمَ. (S.) And you say of a building that has cracked in its sides, آذَنَ بِالِانْهِدَامِ وَالسُّقُوطِ (assumed tropical:) [It gave notice of becoming a ruin and of falling down]. (Msb in art. دعو.) [See also a similar ex. in a verse cited voce أَلَا. and hence,] آذَنَ العُشْبُ [in the CK (erroneously) اَذَنَ] (tropical:) The herbage began to dry up; part of it being still succulent, and part already dried up. (M, K, TA.) And آذَنَ الحُبُّ The grain put forth its أَذَنَة, or leaves. (TA.) See also 2, latter half, in two places.

A3: آذَنَ and ↓ تأذّن are [also] used in one and the same sense [as meaning He knew; had knowledge; or became informed, apprized, advertised, or advised, of a thing]; like as one says أَيْقَنَ and تَيَقَّنَ. (S, TA.) You say, ↓ تَأَذَّنْ, meaning اِعْلَمْ [Know thou]; like as you say تَعَلَّمْ, meaning اِعْلَمْ. (M.) 5 تَاَذَّنَ see 4, in eight places.10 استأذنهُ He asked, or demanded, of him permission, or leave, (M, Msb, K,) فِى كَذَا to do such a thing. (Msb.) [You say, استأذن meaning He asked, or demanded, permission, or leave, to enter, or to come into the presence of another; and to go. And استأذن فِى الدُّخُولِ عليه, and, elliptically, استأذن عليه, He asked, or demanded, permission, or leave, to go in to him.]

أُذْنٌ: see أُذُنٌ.

إِذْنٌ [is held by some to be an inf. n., like ↓ أَذَيِنٌ: (see 1:) by others, to be] a simple subst.; (Msb;) signifying Permission; leave; or concession of liberty, to do a thing: and sometimes command: and likewise will; (Msb, TA;) as in the phrase بِإِذْنِ اللّٰهِ by the will of God: (Msb:) or, accord. to El-Harállee, the withdrawal, or removal, of prevention or prohibition, and the giving of power or ability, in respect of being and creation: or, accord. to Ibn-El-Kemál, the rescission of prohibition, and concession of freedom of action, to him who has been prohibited by law: or, accord. to Er-Rághib, the notification of the allowance or permission of a thing, and of indulgence in respect of it; as in إِلَّا لِيُطَاعَ بِإِذْنِ اللّٰهِ, [in the Kur iv. 67,] meaning [but that he may be obeyed] by the will of God, and [also] by his command: (TA:) or, as explained in the Ksh, facilitation; an explanation founded upon the opinion that the actions of men are by their own effective power, but facilitated by God; and in this sense, Esh-Shiháb regards it as a metaphor, or a non-metaphorical trope: (MF:) and accommodation; syn. تَوْفِيقٌ; (Hr in explanation of a clause of iii. 139 of the Kur [which see below];) but Es-Semeen says that this requires consideration. (TA.) b2: Also Knowledge; syn. عِلْمٌ; (T, M, K;) and so ↓ أَذِينٌ; (M, K;) as in the saying فَعَلَهُ بِإِذْنِى (T, * M, K) and ↓ بِأَذِينى (M, K) [He did it with my knowledge]: or إِذْنٌ has a more particular signification than عِلْمٌ, being scarcely ever, or never, used save of that [knowledge] wherein is will, conjoined with command or not conjoined therewith; for in the saying [in the Kur iii. 139, referred to above,] وَمَا كَانَ لِنَفْسٍ

أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللّٰهِ [And it is not for a soul to die save with the knowledge of God], it is known that there are will and command; and in the saying [in the Kur ii. 96], وَمَا هُمْ بِضَّارِينَ بِهِ مِنْ

أَحَدٍ إِلَّا بإِذْنِ اللّٰهِ [But they do not injure thereby any one save with the knowledge of God], there is will in one respect, for there is no difference of opinion as to the fact that God hath made to exist in man a faculty wherein is the power of injuring another: (Er-Rághib:) but Es-Semeen says that this plea is adduced by Er-Rághib because of his inclining to the persuasion of the Moatezileh. (TA.) You say also, فَعَلْتُ كَذَا بِإِذْنِهِ meaning I did thus by his command. (T.) أَذَنٌ: see أَذَنَةٌ

أُذُنٌ and ↓ أُذْنٌ, (S, M, Msb, K,) the latter a contraction of the former, [which is the more common,] (Msb,) [The ear;] one of the organs of sense; (M, TA;) well known: (M:) of the fem. gender: (S, M, Msb, K:) as also ↓ أَذِينٌ: (K:) pl. آذَانٌ, (S, M, Msb, K,) its only pl. form: (M:) dim. ↓ أُذَيْنَةٌ; but when used as a proper name of a man, أُذَيْنُ, though أُذَيْنَةُ has been heard. (S.) You say, جَآءَ نَاشِرَّا أُذُنَيْهِ [He came spreading, or, as we say, pricking up, his ears: meaning] (tropical:) he came in a state of covetousness, or eagerness. (T, K, TA. [See also نَشَرَ.]) and وَجَدْتُ فُلَانًا لَا بِسًا أُذُنَيْهِ (tropical:) I found such a one feigning himself inattentive, or heedless. (T, TA.) And لَبِسْتُ أُذُنَىَّ لَهُ (tropical:) I turned away from him, avoided him, or shunned him: or I feigned myself inattentive, or heedless, to him. (K, TA. [See also لَبِسَ.]) b2: (tropical:) A man who listens to what is said to him: (M, K, TA:) or a man who hears the speech of every one: (S:) or who relies upon what is said to him; as also وَابِصَةُ السَّمْعِ: (M in art. وبص:) applied as an epithet to one and to a pl. number, (S, M, K,) alike, (S, M,) and to two, and to a woman; not being pluralized nor dualized [nor having the fem. form given to it]: (IB:) you say رَجُلٌ أٌذْنٌ (Az, S, M) and أُذْنٌ, and رِجَالٌ أُذُنٌ and أُذْنٌ [&c.]: (Az, M:) and sometimes it is applied to a man as a name of evil import. (M.) It is said in the Kur [ix. 61], وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ (T, M) and they say, “He is one who hears and believes everything that is said to him:” as though, by reason of the excess of his listening, he were altogether the organ of hearing; like as a spy is termed عَيْنٌ; or أُذُن is here from أَذِنَ “he listened,” and is like أُنُفٌ and شُلُلٌ in its derivation: (Bd:) for among the hypocrites was he who found fault with the Prophet, saying, “If anything be told him from me, I swear to him, and he receives it from me, because he is an أُذُن:” (M:) therefore he is commanded to answer, Say, “A hearer of good for you.” (T, M, Bd.) b3: (assumed tropical:) A sincere, or faithful, adviser of a people, who counsels to obedience: (Msb:) a man's intimate, and special, or particular, friend. (TA.) b4: (assumed tropical:) A certain appertenance of the heart; (M;) [i. e. either auricle thereof;] أُذُنَا القَلْبِ signifying two appendages (زَنَمَتَانِ) in the upper part of the heart: (K:) and (tropical:) of a نَصْل [or arrow-head or the like; i. e. either wing thereof]: and (tropical:) of an arrow; آذَانُ السَّهْمِ signifying the feathers of the arrow, as AHn says, when they are attached thereon; and ذُو ثَلَاثِ آذَانٍ [a thing having three such feathers] meaning an arrow: all so called by way of comparison: (M:) and (assumed tropical:) of a sandal; (S, M, K;) i. e. the part thereof that surrounds the قِبَال [q. v.]: (M:) or أُذُنَا النَّعْلِ signifies the two parts, [or loops,] of the sandal, to which are tied the عَضُدَانِ of the شِرَاك, [or two branches of the thong that is attached to another thong between two of the toes, which two branches, however, sometimes pass through the أُذُنَانِ, encompassing the heel,] behind the narrow part (خَصْر) of the sole. (AO in an anonymous MS in my possession. See also خَصْرٌ.) b5: (tropical:) A handle, (M,) or [a loopshaped, or an ear-shaped, handle, such as is termed] عُرْوَة, (T, K,) of anything; (M, K) as, for instance, (M,) of a كُوز [or mug]; (T, M;) and of a دَلْو [or bucket]: so called by way of comparison: and in all cases fem.: (M:) pl. as above. (T.) b6: (assumed tropical:) What becomes sharp, or pointed, and then falls off, or out, of the plants called عَرْفَج and ثُمَام when they put forth their خُوص [q. v.], or when their خوص become perfect; because it has the shape of an ear. (AHn, M.) إِذَنْ, also written إِذًا: see art. اذا.

أَذَنَةٌ The leaves of trees, (En-Nadr, T,) or of grain. (K.) b2: [The kind of leaf called خُوصَة of the ثُمَام.] b3: (tropical:) The young ones of camels and of sheep or goats; (En-Nadr, T, K;) as being likened to the خُوصَة of the ثُمَام. (TA.) b4: A piece of straw: pl. [or rather coll. gen. n.] ↓ أَذَنٌ [in the CK أُذُنٌ]. (IAar, T, K.) A2: Appetite, appetency, longing, yearning, or strong desire. (En-Nadr, T.) You say, هٰذِهِ بَقْلَةٌ تَجِدُ بِهَا الإِبِلُ

أَذَنَةَ شَدِيدَةً This is a herb for which the camels feel a strong appetite &c. (En-Nadr, T.) and هٰذَا طَعَامٌ لَا أَذَنَةَ لَهُ This is food for the odour of which there is no appetite. (K, * TA.) أَذَانٌ A making known; a notification; an announcement. (T, S, Mgh.) [See 4.] So in the Kur [ix. 3], وَ أَذَانٌ مِنَ اللّٰهِ وَرَسُولِهِ إِلَى النَّاسِ [And a notification, or an announcement, from God and his apostle to men, or the people]. (T, Mgh.) b2: Also, and ↓ أَذِينٌ, (T, S, M, K,) and تَأْذِينٌ, [the last an inf. n. of 2, and the second a quasi-inf. n. of the same, which see,] (M, K,) The notification, or announcement, of prayer, and of the time thereof; (T, S;) the call to prayer. (M, K.) [The words of this call (which is usually chanted from the مِئْذَنَة, or turret of the mosque,) are اَللّٰهُ أَكْبَرْ (four times) أَشْهَدُ أنْ لَا إِلٰهَ

إِلَّا اللّٰهْ (twice) أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللّٰهُ (twice) حَيَّ عَلَى الصَّلَاهٌ (twice) حَىَّ عَلَى الفَلَاحْ (twice) اَللّٰهُ أَكْبَرٌ (twice) لَا إِلٰهَ إِلَّا اللّٰهٌ.] b3: الأَذَانُ also signifies The [notification, or announcement, called] إِقَامَة; (M, K;) because it is a notification to be present at the performance of the divinelyordained prayers. (TA.) [This (which is chanted in the mosque) consists of the words of the former أَذَان with the addition of قَدْ قَامَتِ الصَّلَاهْ pronounced twice after حَىَ عَلَى الفَلَاحْ.] b4: الأَذَانَانِ signifies The أَذَانِ [more commonly so called] and the إِقَامَة. (TA.) أَذُونٌ [An animal having an ear; as distinguished from صَمُوخٌ, which means “having merely an ear-hole”]. (Msb in art. بيض.) أَذِينٌ: see أُذُنٌ.

A2: See also إِذْنٌ, in three places. b2: And see أَذَانٌ.

A3: I. q. ↓ مُؤْذِنٌ [Making to know or have knowledge, بِأَمْرٍ of a thing; informing, apprizing, advertising, or advising; giving information, intelligence, notice, or advice; making known, notifying, or announcing]: like أَلِيمٌ and وَجِيعٌ as meaning مُؤْلِمٌ and مُوجِعٌ. (M.) b2: See also مُؤَذِّنٌ.

A4: One who is responsible, answerable, amenable, or a surety; [بِأَمْرٍ for a thing; and perhaps also بِغَيْرِهِ for another person;] syn. كَفِيلٌ (S, M, K) and زَعِيمٌ [which signifies the same as كَفِيلٌ, and is plainly shown in the M to be here used as a syn. of this latter; but SM assigns to it here another meaning, namely رَئِيسٌ, in which sense I find no instance of the use of أَذِينٌ]; (AO, M;) and ↓ آذِنٌ also is syn. with أَذِينٌ in the sense of كَفِيلٌ. (K.) A5: Also A place to which the أَذَان [or call to prayer] comes [or reaches] from [or on] every side. (S, K.) أُذَيْنَةٌ dim. of أُذُنٌ, q. v. (S.) أُذَانِىٌّ (S, M, Mgh, K) and ↓ آذَنُ (M, K) Largeeared; (S, M, Mgh, K;) long-eared; (M;) applied to a man, (S, M, K,) and to a camel, and to a sheep or goat: (M:) [or] the latter epithet is applied to a ram; and its fem. أَذْنَآءُ to a ewe. (T, S, M.) أُذَيْنِىٌّ One who hears everything that is said: but this is a vulgar word. (TA.) [See أُذُنٌ.]

آذَنُ: see أُذَانِىٌّ.

آذِنٌ [act. part. n. of 1. As such, Permitting, or allowing; one who permits, or allows. and hence,] A doorkeeper, or chamberlain. (S, K.) b2: See also أَذِينٌ.

مُؤْذَنٌ: see مَأْذُونٌ.

مُؤْذِنٌ: see أَذِينٌ. You say, سِيمَاهُ بِالخَيْرِ مُؤْذِنَةٌ His impress notifies [or is indicative of] goodness. (TA.) b2: مُؤْذِنَاتٌ, signifying The women who notify, or announce, the times of festivity and rejoicing, [particularly on the occasions of weddings,] is a vulgar word. (TA.) A2: Herbage beginning to dry up; part of it being still succulent, and part already dried up: and a branch, or wood, that has dried, but has in it some succulency. (TA.) مَأْذَنَةٌ: see what next follows.

مُؤْذَنَةٌ: see what next follows.

مِئْذَنَةٌ (which may also be pronounced مِيذَنَةٌ, Msb) The place [generally a turret of a mosque] upon which the time of prayer is notified, made known, or proclaimed; (T, M, * K; *) i. q. مَنَارَةٌ [which has this meaning and others also]; (Az, T, S, Msb;) as also ↓ مُؤْذَنَةٌ: (Az, T:) or it signifies, (as in some copies of the K,) or signifies also, (as in other copies of the same,) i. q. مَنَارَةٌ: and صَوْمَعَةٌ: [see these two words:] (K:) or i. q. مَنَارَةٌ, meaning صَوْمَعَةٌ; (Lh, M, TA;) by way of comparison [to the turret first mentioned]: but as to ↓ مَأْذَنَةٌ, it is a vulgar word: (TA:) the pl. is مَآذِنُ, agreeably with the original form of the sing. (Msb.) مُؤَذِّنٌ One who notifies, makes known, or proclaims, [by a chant,] the time of prayer; (M, * Msb, K; *) [i. e., who chants the call to prayer;] as also ↓ أَذِينٌ. (M, K.) مَأْذُونٌ, as meaning A slave permitted, or having leave given him, by his master, to traffic, is used for مَأْذُونٌ لَهُ, (Msb, TA,) by the lawyers. (Msb.) A2: Also Having his ear hit, or hurt; and so ↓ مُؤْذَنٌ. (TA.)

فشل

1 فَشِلَ, (S, O, Msb, K,) aor. ـَ (O, Msb, K,) inf. n. فَشَلٌ; (S, O, Msb;) a verb of which exs. occur in the Kur iii. 118 and viii. 48; and فَشَلَ, aor. ـُ and فَشَلَ, aor. ـِ two dial. vars., the former of these agreeable with a reading of the latter verse of the Kur-án, and the latter agreeable with a reading of the same verse by El-Hasan El-Basree; (O;) He was, or became, cowardly, (S, O, Msb, K,) and weak, (O, K,) or weak-hearted, (Msb,) and flagging, remiss, or languid, (K,) and timorous. (TA.) A2: فَشَلَتْ, and فَشَلَتْ مِفْشَلَهَا, (O,) or فَشَلَتْ فِشْلَهَا, (K, * TA, [in the CK ↓ فَشَّلَتْهُ, the pronoun relating to الفِشْل,]) inf. n. فَشْلٌ; (TA;) and ↓ اِفْتَشَلَتْهُ, (O, K, * TA,) thus accord. to the M as well as the O, (TA,) i. e. مِفْشَلَهَا, (O,) or فِشْلَهَا; (TA;) [in the K اِفْتَشَلَتْ alone, i. e. without any complement, as though it were intrans.; or ↓ افشلت, which is said in the TA to be the reading in the copies of the K, but which I have not found in any;] and ↓ تفشّلت [mentioned without any complement, as though intrans.]; (K, TA;) said of a woman, (O, K, TA,) in relation to the فِشْل, (K,) which is also called مِفْشَل, (IAar, O,) meaning She hung a ثَوْب [or piece of cloth] (thus in the O, in the TA her ثوب,) upon the [camel-vehicle called] هَوْدَج, then put it [or drew it, or the main part thereof,] within it, and bound its extremities to the قَوَاعِد [or four pieces of wood that form a square frame upon which it is fixed (see its sing.

قَاعِدَةٌ)]; this being [beneath her (see فِشْلٌ) so as to be to her] a preservative from the heads of the [curved pieces of wood called] أَحْنَآء [pl. of حِنْوٌ q. v.] and the [apparatus called] أَقْتَاب [pl. of قِتْبٌ q. v.] and the knots of the cord called عُصْم [pl. of عِصَامٌ q. v.]: (O, TA:) so says ISh. (TA.) 2 فَشَّلَand 4: see the preceding paragraph.5 تفشّل, said of water, It flowed. (S, O, K.) A2: And He took a wife (ISh, O, K) مِنْهُمْ [from among them, probably meaning persons not of his own kindred: see مِفْشَلٌ]. (ISh, O.) A3: See also 1.8 إِفْتَشَلَ see 1, latter sentence.

فَشْلٌ Weak; (S, O, K;) or weak-hearted; (Msb;) cowardly; (S, Msb, K;) flagging, remiss, or languid; (K;) and accord. to the K, ↓ فَشِلٌ signifies the same, and one says, رَجُلٌ خَشْلٌ فَشْلٌ and ↓ خَشِلٌ فَشِلٌ; but [SM says that] this is a mistake, and [incorrectly] taken from a passage of the M, in which it is stated that one says رَجُلٌ خَشْلٌ فَشْلٌ and خَسْل فَسْلٌ; i. e., with ش in both and with س in both; not that it is with fet-h in both and like كَتِفٌ: (TA:) [I find, however, ↓ خَشِلٌ فَشِلٌ mentioned in art. خشل in the K, and also, as from Ibn-'Abbád, in the same art. in the O; and as ↓ فَشِلٌ is agreeable with a general rule as part. n. of فَشِلَ, I think it probably correct;] the pl. is أَفْشَالٌ, (S,) or فُشْلٌ, (K,) or both. (TA.) In the following verse, occurring in a trad. respecting the prayer for rain, (O, TA,) uttered to the Prophet by an Arab of the desert, (O,) وَلَا شَىْءَ مِمَّا يَأْكُلُ النَّاسُ عِنْدَنَا سِوَى الحَنْظَلِ العَامِىِّ وَالعِلْهِزِ الفَشْلِ by العِلْهِزِ الفَشْلِ is meant العِلْهِزِ الفَشْلِ آكِلُهُ وَمُدَّخِرُهُ, i. e. الضَّعِيفِ; (O, TA; *) the phrase being like الشَّجَرَةَ المَلْعُونَةَ in the Kur [xvii. 62], i. e., آكِلُوهَا: [so that the verse means, And there is nothing, of what men eat, in our possession, save the colocynth that is a year old, and therefore dry, or that has been laid up for the year of drought or barrenness, and the food made of blood and the fur of camels, the eater, and the storer, whereof is weak]: (O, TA:) but it is also related with س, [i. e. الفَسْلِ,] and thus does not need any paraphrastic interpretation. (TA.) A2: See also what next follows.

فِشْلٌ (O, K,) or ↓ فَشْلٌ, (S,) [but said to be] with kesr, (O, K,) A certain thing (S, K) of the apparatus of the [women's camel-vehicle called]

هَوْدَج, (S,) which the woman puts beneath her in the هودج: (K:) or the curtain (سِتْر) of the هودج; as also ↓ مِفْشَلٌ. (IAar, O, K.) [See a description thereof in the latter sentence of the first paragraph.]

فَشِلٌ: see فَشْلٌ, in four places.

فَيْشِلٌ: see the paragraph here following.

الفَيْشَلَةُ The حَشَفَة; (K;) [i. e.] the head [or glans] of the penis: (S, O:) and the head of any مُحَوَّق [or penis having a large glans]: (CK: in the text of the K as given in the TA, مُجَوَّف: [and thus in my MS. copy of the K; but it has been there altered, app. to agree with the TA, as have many other words in that copy; and the former reading is evidently, I think, the right:] some say that its ل is augmentative, like the ل in عَبْدَلٌ and in [the proper name] زَيْدَلٌ: but it may be from some other word than فَيْشَةٌ, though this has nearly the same meaning, [or, as is said in the TA in art. فيش, both have the same meaning,] and, if so, the ى may be augmentative, which is more agreeable with analogy: (TA:) the pl. is فَيَاشِلُ, (K,) and ↓ فَيْشَلٌ is another pl. [or rather a coll. gen. n.] thereof, used as such in a verse of Jereer. (TA.) b2: [The pl.] فَيَاشِلُ signifies also a name of Certain trees. (K.) b3: [Freytag adds as other meanings what belong to a description of the proper name of a certain water and of hills surrounding it, called الفَيَاشِلُ.]

تَفْشِيلٌ Milk remaining in the udder: (Fr, O, K:) and so تَمْشِيلٌ. (Fr, O.) مِفْشَلٌ: see فِشْلٌ.

A2: Also One who takes a wife from among persons not of his own kindred, lest the offspring should come forth spare in body, or weak. (IAar, O, K, TA.) مِفْشَلَةٌ The كيارجة [i. e. كَيَارِجَة], (ISh, TA,) which is an arabicized word from the Pers\. كراجه, in Turkish قورسق [also written قُورْصَق, i. e. the gizzard, or the crop, of a bird]. (TK voce مِشْفَلَةٌ [which is said in the K to signify thus, and also the stomach of a ruminant animal: one of the two words thus expl. may be a mistranscription for the other].)

منع

1 مَنَعَ He prevented, hindered, held back, [impeded, withheld, arrested, restrained, kept, debarred, precluded, inhibited, forbade, prohibited, interdicted:] (MA, KL, &c.:) he denied, or refused; doubly trans.; (S, K, &c.:) مَنْعٌ is the contr. of إِعْطَآءٌ. (S, Mgh, K.) b2: مَنَعَهُ [He protected it, or defended it, or guarded it, (namely a place or the like) from, or against, encroachment, invasion, or attack:] he protected, defended, or guarded, him. (T in art. ذب.) b3: مَنَعَهُ العَطِيَّةُ [He refused him the gift]. (TA in art. حرم.) b4: مَنَعَهُ الشَّىْءَ i. q.

حَرَمَهُ إِيَّاهُ [q. v.] (S in art. حرم.) b5: مَنُعَ الشَّىْءُ, inf. n. مَنَاعَةٌ, i. q. اِعْتَزَّ and تَعَسَّرَ. (TA.) See 8. b6: مَا مَنَعَكَ أَلَّا تَسْجُدَ (Kur vii. 11): see أَبَى.3 مَانَعَهُ الشَّىْءَ He disputed, or contested, with him the thing: (Msb:) he refused him the thing: (TK:) he endeavoured, or contended with him, to make him, or to entice him, to abstain from, or relinquish, the thing; (TA;) [he endeavoured to turn him away from the thing; to prevent his obtaining it or doing it; he prevented him from obtaining or doing the thing, being also prevented by him; i. e. he reciprocally prevented him, &c.: and hence the meaning in the TA; and then that in the Msb:] مَانَعُوا عَدُوَّهُمْ signifies i. q. حَاجَزُوهُمْ: (TK, art. حجز:) see the latter. b2: تَمَنَّعَ عَلَى السَّنَةِ [he resisted, or withstood, the year of dearth]: said of an animal. (K.) 5 تَمَنَّعَ مِنَ الشَّىْءِ بِقَّوْمِهِ and ↓ اِمْتَنَعَ He became strengthened, or fortified, against the thing by his people, or party; syn. تَقَوَّى. (Msb.) b2: تَمَنَّعَ عَنْهُ He refrained, forbore, or abstained, from it, as being forbidden, or prohibited. (K, * TA.) See 8. b3: تَمَنَّعَ بِهِ and بِهِ ↓ اِمتنع he protected, or defended, himself by it, namely a fortress; syn. اِحْتَمَى. (TA.) 6 تَمَانَعَا i. q.

تَحَاجَزَا: (K, art. حجز:) see the latter.8 اِمْتَنَعَ [It was, or became, prevented from being; it necessarily was not. You say يَمْتَنِعُ هٰذَا لِوُجُودِ ذَاكَ

This is prevented from being, or may not be, or necessarily is not, because of that's being. And يَمْتَنِعُ أَنْ تَكُوَن هٰذَا This may not be.] b2: اِمْتَنَعَ He refrained, forbore, abstained, or held back, (Msb, K,) مِنَ الأَمْرِ from the thing. or affair; (Msb;) as also عَنْهُ ↓ تَمَنَّعَ: (TA:) he did so voluntarily, of his own free will or choice: he refused: you say, اِمْتنَعَ عَنْهُ he refrained, &c., from it voluntarily, &c.; refused it; or refused to do it. (MF. in art. حصر.) See أَبَى. b3: اِمْتَنَعَ عَلَيْهِ

He, or it, opposed him; resisted him; withstood him; repugned him; was incompliant, or unyielding, to him; see أَبَى عَلَيْهِ. b4: اِمْتَنَعَ It was, or became, inaccessible, or inapproachable; like ↓ مَنُعَ; syn. with حَصُنَ, q. v.: and also, difficult of access, as in an instance in art. أبى (last sentence of 4); and also عَرِسَ عَلَىَّ. b5: See 5.

مَِنْعَةٌ

: see مَنَعَةٌ.

مَنَعَةٌ State, and power, of resistance; lit. a state of might of one's people or party, so that such as desires to do so will not prevail against him: [or a state of might in his people or party, &c.; or a state of might, and power of resistance, in his people or party:] (Msb:) [resistibility: or simply resistance:] inaccessibleness, or unapproachableness, of a people; as also ↓ مَنْعَةٌ and ↓ مِنْعَةٌ. (TA.) مَنُوعٌ One who denies, or refuses to give; as also ↓ مَانِعٌ and ↓ مَنَّاعٌ. (K.) مَنِيعٌ

, from مَنُعَ, [Unapproachable; inaccessible:] difficult of access; fortified; strong: (TK, voce وَزَرٌ:) [defended, or protected, against attack: like حَصِينٌ: resistive; resisting attack;] applied to a fortress. (Msb.) b2: قَوْمٌ مُنَعَآءُ [pl. of مَنِيعٌ] An inaccessible, or unapproachable, people. (TA.) مَنَّاعٌ مَنُوعٌ.

مَانِعٌ مَنُوعٌ.

المُتَمَنِّعَانِ The young she-camel and young she-kid: because they resist the year of dearth by reason of their youthful vigour, &c. (K.) مُمْتَنِعٌ Resisting; resisting attack; unyielding; incompliant.

منع: منع: رفض دفع الضريبة، أو الإتاوة، أو مال الصداقة (الأغلب 56): أو الجباية (حيان 62) أو مال المفارقة.
منعني الكتاب: رفض إعارتي الكتاب مدة طويلة (المقري 1: 473).
منع عن فلان: حامى، دافع (معجم الجغرافيا).
منع: حرم، فصل (عن جماعة) (بوشر).
منع: لم ترد عند (فريتاج) سوى منع للتعبير عن المبني في النحو إلا أن هناك منع الكلمة من الصرف أي لم يلحقها التنوين ولا الكسر (محيط المحيط).
منع: واسم المصدر مناع (الحماسة 51: 4).
منع: حصن القصر أو الأسوار (عبد الواحد 25، 6. مولر 229، 22، 1، 33، 4).
منع العجل: في محيط المحيط (العامة تقول منع العجل أرضعه قليلا لتدر الأم ثم كفه).
مانع فلانا من أو عن: منعه من الدخول (معجم الطرائف).
مانع: قاوم (معجم الطرائف، الخطيب 148): وكانت بينه وبين مرين وقائع كان عليه فيها الظهور وربما ندرت الممانعة.
مانع عن نفسه: دافع عن نفسه وعن حياته وقابل القوة بالقوة (بوشر، معجم الطرائف) قاوم أو تمسك بموضع حصين (بوشر).
مانع عن: نافح دفاعا عن حياته أو ماله (بوشر).
تمنع: لم يرضخ لتضرعات الحبيب (المقدمة 3: 422؛ انظر اسم الفاعل أو المفعول فيما يأتي).
تمانع: (انظر البيضاوي 1: 614 وديوان الهذليين 26 البيت 12، 29، 3).
امتنع الشيء: تعذر حصوله (محيط المحيط).
ممتنع: مستحيل (فوك).
ممتنع: منيع، حريز، متعذر (موضع يتعذر بلوغه، أي موضع ممتنع، وجبل ممتنع أي وعر أو لا يمكن تسلقه، صحراء ممتنعة مترامية الأطراف أو إنسان ممتنع صعب المقابلة أو بحر ممتنع لا يمكن الإبحار فيه) (معجم الجغرافيا والمعنى المجازي للممتنع هو أن تصعب الإحاطة به أو فهمه كما في عنوان أحد الكتب لياقوت الحموي 3: 473 النوادر الممتنعة وهناك، على سبيل المثال، السهل الممتنع في الشعر، أي السهل الصعب (ابن خلكان 1: 273) أي الذي يبدو سهلا، أول وهلة، إلا أنه صعب وغامض.
السهل الممتنع يكون في الشعر وفي النثر وليس مقصورا على الشعر وحده ثم أن السهل الممتنع ليس غامضا هو سهل جدا، بسيط جدا، وبذلك يصبح رائعا ويحمل القارئ على الدهشة لِمَ لمْ يتنبه على هذا المعنى أو الأسلوب القريب منه جدا الذي كان بعيدا عنه جدا -المترجم-.
امتنع على: دافع عن نفسه، قاوم (عبد الواحد 26: 6 و 7، النويري، أسبانيا 454): وقعد لهم الجند والسفلة بالمراصد ينهبون أموالهم ومن امتنع عليهم قتلوه (الثعالبي لطائف 116: 2).
امتنع ب: دافع عن نفسه أو قاوم بمساعدة ... (معجم الطرائف).
امتنع من: منع من (وعلى سبيل المثال: من الصيام والقيام) انظر (رياض النفوس) في مادة قصرية.
امتنع عن: تصعب (بوشر).
منع: تحريم. وفي محيط المحيط (المنع يطلق عند بعض النصارى على إخراج المذنب من الكنيسة) تأديب كنائسي، منع أعمال الدرجة الاكليربكية (رباط)، التوبيخ الذي يؤدي إلى إيقاف الدرجة (بوشر).
منعة: حرفيا هي اسم المصدر لمنع (وباللاتينية معناها: hibuit, arcuit, repulit) : مانع، عائق، عارض، عقبة (الثعالبي لطائف 14، 9): وكان بنو أمية لهم بيوت بلا منعة ولا إذن. لقد خلط (السيد دي بونج) بين هذه الكلمة والكلمة الآتية التي تختلف اختلافا كليا في معناها وفي أصلها أيضا.
منعة: توبيخ، تأنيب كنيسي، منع أعمال الدرجة الاكليريكية (بوشر).
منعة ومنعة: في (محيط المحيط) (المنعة العز. يقال هو في منعة، أي في عز قومه ومعه من يمنعه من عشيرته فلا يقدر عليه من يريده من الأعداء، قال الزمخشري هي مصدر مثل الأنفة والعظمة أو جمع مانع وهم العشيرة والحماة ويجوز أن تكون مقصورة من المناعة وقد تسكن نونها في الشعر لا في غيره خلافا لمن أجازه مطلقا) وكثيرا ما نجد هذا في المخطوطات.
المناعة: حرفيا هي مصدر منع: حريز، متعذر بلوغه أو التأثير فيه أو الحصول عليه (كالحصن الحربي على سبيل المثال) فالمناعة، إذن، هي الحالة المثلى لشيء ما أو شخص ما وهي القوة والسلطة، والاقتدار (معجم بدرون، معجم الادريسي، روجرز 35).
المناعة: الموضع المحصن، أو الوعر، أو الذي يستطيع المقاتلون الدفاع عنه أو التحصين فيه ضد العدو (الكالا، ابن صاحب الصلاة 84): فاقتحموا عليهم في منعاتهم ودخلوا إليهم في موضع اعتصامهم (وفي 85 منه): ولم تنفعهم معاقلهم إلى أن استولى الموحدون بأعلى شواهقه وأعظم منعاته.
منعي: ناه، تحريمي، زاجر، رادع، مانع، كابح (بوشر).
منيع: في محيط المحيط (المنيع من الناس العزيز القوي البدن الذي لا يقدر عليه، ومن الحصون القوي الذي لا يرام ولا يوصل إليه) (أبو الفداء، معجم الجغرافيا 2: 249). جبل منيع: وعر لا يرقى (ياقوت 3: 549، نويري أسبانيا 442). منع: قوي أو سميك تقال عن نصال السيوف حين يتقلدها أصحابها (معجم الادريسي). منيع الجانب: راسخ (لحم سمكة) ثابت الرأي (معجم الجغرافيا).
امرأة منيعة: في محيط المحيط (امرأة منيعة أي لا تؤاتي على فاحشة).
مناع: باللاتينية Proibere ( فوك).
رجل مناع: قوي (ألف ليلة 1: 648 و2: 99) وفي (2: 99 قصر مناع).
مانع والجمع موانع: مشاكسة، ظرف معاكس، ظرف غير مناسب، صعوبة، عائق، عثرة، عقبة، تأخير (بوشر) (عباد 1: 131 رقم 347).
حائط مانع: صلد، متين البيان (معجم الجغرافيا).
أمنع: أشد مناعة، أي مثلما هو في المثل (هو أمنع من لبدة الأسد).
أمنع: أكبر (رولاند).
ممنوع: محرم، القسيس المحروم من أعمال دردته الاكليريكية (بوشر).
ممنوع: جدار أو سياج .. الخ محيط بأرض بناية، سور (الكالا).
امتناع: تحريم، تأديب كنسي (بوشر).
امتناع: محظور، غير شرعي، تهريب، بضاعة مهربة، المهرب (هلو).
متمنعة: في (محيط المحيط) (امرأة متمنعة أي منيعة، أي لا تؤاتي على فاحشة).

ضبط: ضَبَط: أمسك، ضبَّت. يقال مثلاً: هذه الحلقة تضبط هذه الخشبات (بوشر).
ضَبَط: منع، حبس، درأ (بوشر).
ضَبَط: ضغط، خفف، هدّأ (همبرت ص232) والمصدر منه ضَبْط: قهر، قسر، إكراه. ويُضْبَط: قابل للضغط (بوشر).
ضبط نفسه: كظم غيظه (بوشر).
ضبط نفسه عن: امتنع (المقري 1: 847).
ضبط لسانه: ردع لسانه (بوشر).
ضبط الجرخ عن الدوران: عطَله ومنعه من الدوران (بوشر).
ضبط: استولى على، استحوذ على، تغلب على (بوشر).
ضَبَط: دبَّر، أدار، ساس (بوشر).
في ضبط: تحت سيطرة، تحت نفوذ، تحت سلطة.
وكان في ضبطه: كان في تدبيره وإدارته (بوشر).
ضَبط: أخضع، أذل، استعبد، أسر (بوشر).
ضبط بالخراساني: ملَّط، ألصق بالملاط (بوشر).
ضبط ببراغي: شدّ ببراغي (لوالب) (بوشر).
ضبط: تمسك بالواجب (بوشر).
ضبطه وقرَّط عليه: أمسكه بشدة، قبض عليه. وضبط محكماً: أحكم مسكه. (بوشر).
ضَبَط: حافظ على النظام والهدوء في المجلس.
ففي المقري (2: 450) في كلامه عن بعض القضاة: وكان مشهور الضبط، منتهراً لمن انبسط فيه بعض البسط، حتى أن أهله لا يتكلمون فيه إلا رمزاً.
ضَبَط: أعاد إلى الصواب (بوشر).
ضبط الباب: حرس الباب بعد أن أغلقها. (تاريخ بني الأغلب ص17).
ضَبَط: بقي، دام، استمر، ففي المقري (1: 133): وكانت هذه المراتب لضبطها عندهم كالمتوارثة في البيوت المعلومة لذلك.
ضَبَط: عرف معرفة جيدة (المقري 1: 489).
ضَبَط: قلّد تقليداً متقناً (المقري 1: 250، 521).
ضَبَط الصائد البارودة، سددّها، وهي من كلام المولّدين (محيط المحيط).
ضَبَط: سدّد المدفع (العلو).
ضَبَط الكيل: لم يخسره ولم يطففه (بوشر).
ضَبَط: صادر، حجز (هلر) وفي معجم بوشر: ضبط للميرة. وضَبَط الأموال: صادرها. وضَبْط الأموال: مصادرَتها. ويُضْبَط: يمكن مصادرته، قابل للمصادرة (بوشر).
ضَبَط: قاس بالبركار، (برجون) وقد كتبها دَبَد، وهي تحريف ضبط. وانظر: ضَبَّ وأضبط وتضبَّط وضابط.
ضَبَط على: وضع في مستودع المصادرات، استولى على (بوشر).
ضَبَط على: تفحص سلوك الشخص وفتش عن معايبه (بوشر).
ضَبَّط (بالتشديد): قاس بالبركار (فوك) وقد كتبها: ذَبَّد.
أضْبَط: قاس بالبركار (ألكالا).
أضْبَط: مثل ضَبَط أي صحَح الكتاب وشكَّله وأعجمه (محيط المحيط).
تضبَّط: ضَبَّط بمعنى قاس بالبركار (فوك).
انضبط: ضُبط، أُمسِك (فوك).
انضبط: خضع (بوشر).
غير منضبط: غير مروَّض (بوشر).
انضبط من وعن: امتنع من (فوك).
انضبط: ثبت ورسخ بدقة (ابن جبير ص39، تاريخ البربر 1: 395، المقدمة 2: 388).
انضبط: حُدّد، انحصر (تاريخ البربر 2: 8).
منضبط: دقيق، مضبوط (المقدمة 1: 218).
منضبطة: مضبوط بالحركات (فوك).
انضبط: صودر، لأن بوشر بذكر ينضبط بمعنى قابل للمصادرة.
ضَبْط: انضباط. إحكام، دقّة (بوشر).
ضَبْط: صحيح، صائب، سديد، معرفة دقيقة محكمة. (المقري 1: 304).
ضَبْط: حفظ رجال الحديث ودقتهم في رواية الحديث (رسالة إلى السيد فليشر ص 88 - 89).
الضبط: تسجيل الوارد والمصروف (دي سلان المقدمة 2: 41).
ضَبْط: قسوة، صرامة، عنف (شيرب ديال ص199).
بضبط: بدّقة، بإخلاص (بوشر).
بضبط: بالحرف الواحد، بدقة، بصرامة (بوشر).
بضبط: بصحة، بسلامة (بوشر).
على الضبط: بصحة، بدقة (بوشر).
ضبط الكلام: دقة الكلام، صفاء الأسلوب، ونضارته (بوشر).
ضبط النفس: زهد، قناعة، اعتدال في الأهواء والشهوات. (بوشر).
ضَبْطِة: هي في معجم ألكالا Canada de ganado وقد فسرها فكتور بما يلي: ((مساحة من الارض بين حقلين تستعمل زريبة للمواشي ومرعى وهي تذهب وتجيء فيها كما تشاء)).
وهي حسب معجم الأكاديمية طريق لمواشي بني مرين وهي نوع من غنم أسبانيا في مدخل المرعى ومخرجه، وعرضها 270 قدماً.
الضَبْطِيةً: الشرطة (زيشر 11: 482 رقم 9، محيط المحيط) وبعضهم يقول الضابطية (محيط المحيط).
ضَبَاطَة: قَوّة، متانة، عند رايسن (فيما نقل فريتاج) ويظهر أنها مأخوذة من ديوان الهذليين (ص184).
ضابط. ضابط الكُلّ: قادر على كل شيء (بوشر).
ضابط ليلة القدر: ليلة القدر الحقيقية (المغري 1: 572) وانظر لين (عادات 2: 266).
ضابط والجمع ضُبّاط: رئيس الشرطة (المقري 1: 273، محيط المحيط، برتون 1: 62، لين عادات 1: 164، 176، 177) وضابط ملازم، نائب رئيس الشرطة عند العرب التابعين لبغداد (باشليق من 27، 60، 66، 85، 86) والعامة تقول ضابط اتباعاً للأتراك (محيط المحيط) ضابط: أكار، مستأجر المزرعة، مزارع، (باشليق ص 65، 66، 81).
ضابط: بركار، فركار (فوك) وهو يذكر ضابطا وذابد (ألكالا، المقري 2: 641).
ويوجد دايد عند دومب (ص85) وبرجرن وهلو.
ضابِطة: صحة، سداد، دقة، إحكام (بوشر).
ضابِطة: كابح، رادع، مانع (بوشر).
ماله ضابطة: يفشى السر، لا يكتم السر (بوشر).
ضابطيّ وجمعه ضابطية: شرطي (محيط المحيط).
ضابطيّة: حرفة الشرطي (محيط المحيط). أَضْبَطَ. وغيره أضبط منه، عند المقري (1: 871) تعني فيما يظهر: وغيره من الكتب أصح منه.
مضبطة. مضبطة المناكرة: محضر رسمي للمداولات والمشاورات (بوشر).
مضبوط: مرتب، منسق، منهجي (بوشر).
مضبوط. أسلوب مضبوط: لغة صحيحة سليمة (بوشر).
مضبوط: محفوظ، باق، دائم، مستمر (المقري 1: 134).
مضبوط: مصادر، محجوز، مدين محجوز عليه (بوشر).
غير مضبوط: مفكك، بلا رابط (بوشر).
غير مضبوط: مخالف الأدب والتهذيب، ماجن سيئ المخالقة (بوشر).
غير مضبوط: غير مروض، جموح (بوشر).

ضبط

1 ضَبَطَهُ, (Lth, IDrd, S, Msb, K,) aor. ـِ (Msb, MS, PS,) or ـُ (TA, TK,) inf. n. ضَبْطٌ (IDrd, Msb, K) and ضَبَاطَةٌ, (K,) He kept it, preserved it, guarded it, maintained it, or took care of it, (Lth, S, Msb, K,) namely, a thing, (Lth, S,) with prudence, precaution, or good judgment, (Lth, S, K,) or effectually: (Msb:) and hence, (assumed tropical:) he managed its affairs (namely, the affairs of a country &c.,) thoroughly, soundly, not imperfectly: (Msb:) [he managed it; namely, an affair, and his soul or self, his disposition or temper, &c.:] he kept to it inseparably, or constantly; namely, anything: (Lth:) he took it, or held it, or retained it, strongly, vehemently, or firmly: (IDrd:) and ضَبَطَ عَلَيْهِ [has this last signification, likewise; or signifies simply he detained it, or withheld it, or restrained it, or the like;] i. q. حَبَسَهُ, namely a thing. (TA.) b2: فُلَانٌ لَا يَضْبُطُ عَمَلَهُ [or لا يَضْبِطُهُ] (tropical:) Such a one does not, or will not, act vigorously in his work, or employment, which is committed to him; syn. لَا يَقُومُ بِهِ. (TA.) And ضَبَطَ أَمْرَهُ [He managed his affair thoroughly, or well]. (A in art. بد, &c.) [And ضَبَطَ alone, He (a camel) was strong to work or labour: and he (a man and a camel) was strong, or powerful. (See the act. part. n.)] b3: هُوَ لَا يَضْبُطُ قِرَآءَتَهُ [or لا يَضْبِطُهَا] (tropical:) He does not, or will not, perform well [or accurately] his reading, or reciting. (TA.) b4: [ضَبَطَ لَفْظًا, or كَلِمَةً, (assumed tropical:) He fixed the pronunciation of a word; by adding the syllabical signs, which mode is termed ضَبْطٌ بِالشَّكْلِ, and بِالحَرَكَاتِ, and بِالقَلَمِ; or by stating it to be similar in form, or measure, to another word which is too well known to admit of doubt, which mode is termed ضَبْطٌ بِمِثَالٍ; or by adding the measure, which mode is termed ضَبْطٌ بِوَزْنٍ.] b5: ضَبَطَ also signifies (assumed tropical:) He registered, or recorded, [a name, or] a matter of science, [or any other thing,] in a book or the like; syn. قَيَّدَ; (L in art. قيد;) i. q. أَحْصَى; (Jel in xxxvi. 11, and Bd and Jel in lxxviii.

29;) and كَتَبَ. (Bd in lxxviii. 29.) b6: ضَبَطَهُ وَجَعٌ (tropical:) A pain seized him. (TA.) b7: ضُبِطَتِ الأَرْضُ (tropical:) The land was rained upon. (IAar, K, TA.) [See also مَضْبُوطٌ.]

A2: ضَبِطَ, aor. ـَ (S, Msb,) inf. n. ضَبَطٌ, (Msb,) He was, or became, ambidextrous; he worked with each of his hands. (S, Msb.) IDrd knew not this verb. (TA.) 5 تضبّطهُ He took it with detention and force. (K, TA.) b2: تضبّطت الضَّأْنُ The sheep obtained somewhat of herbage: or hastened, or were quick, in pasturing, and became strong (K, TA) and fat. (TA.) The Arabs say, إِذَا تَضَبِّطَتِ الضَّأْنُ شَبِعَتِ الإِبِلُ [When the sheep obtain somewhat of herbage, or hasten, &c., the camels become satiated with food]: for the former are called the smaller camels, because they eat more than goats; and when the former become satiated with food, men [and camels] live [in plenty], by reason of the abundance of the herbage. (IAar.) ضَبْطٌ inf. n. of 1. b2: [It is often used as signifying (assumed tropical:) Exactness; correctness; honesty; and faithfulness: and particularly in an author or a relater.]

الضَّبْطَةُ A certain game of the Arabs; (K, TA;) also called المَسَّةُ and الطَّرِيدَةُ. (TA. [See the last of these words.]) رَجُلٌ ضَبَّاطٌ لِلْأُمُورِ (assumed tropical:) A man having much care, prudence, or precaution, [or good judgment,] with respect to [the management of] affairs; (TA;) [a man who manages affairs with much care, &c.]

ضَبَنْطًى: see the next paragraph.

ضَابِطٌ [Keeping, preserving, guarding, maintaining, or taking care of, a thing, with prudence, precaution, or good judgment, or effectually: (see 1:) and hence,] (assumed tropical:) one who manages his affairs with prudence, precaution, or good judgment; or soundly, taking the sure course therein, and exercising caution, or care, that they may not become beyond his power of management: (S, TA:) [keeping to anything inseparably, or constantly: (see, again, 1:)] taking, holding, or retaining, a thing strongly, vehemently, or firmly; applied to a man; as also ↓ ضَبَنْطًى: (IDrd:) or the latter of these, (S,) which is like حَبَنْطًُى, (K, [in some copies of the K erroneously written without tenween,]) the ن being augmentative, to render the word quasi-coordinate to سَفَرْجَلٌ; (S;) or both; applied to a man and to a camel; (K;) strong, or powerful: (S, K:) or [a man] great in might, or valour, and power, and body: (T, TA:) and the former, a camel strong to work or labour: and in like manner, applied to a man, ضَابِطُ الأُمُورِ (tropical:) the strong [and resolute or firm-minded] in the performance or management of affairs. (TA.) See also أَضْبَطُ. b2: [It often signifies (assumed tropical:) Exact; correct; or accurate; (like مُحَقِّقٌ, with which it is said to be syn. in Har p. 254;) and honest; and faithful: and particularly as applied to an author or a relater.]

A2: As a conventional term, ضَابِطٌ, (Msb in art. قعد,) or ↓ ضَابِطَةٌ, pl. ضَوَابِطُ, (TA,) is syn. with قَاعِدَةٌ, (Msb, TA,) signifying (assumed tropical:) A universal, or general, rule, or canon: (Msb:) or a ضابط is one that comprises subdivisions of one class only; whereas a قاعدة comprises [sometimes] subdivisions of various classes. (Kull, p. 290.) ضَابِطَةٌ A place in land, or in the ground, to which the rain-water flows, and which retains it; syn. مَسَّاكَةٌ. (TA.) A2: See also ضَابِطٌ, last sentence.

أَضْبَطُ [More, and most, strong, or firm, of hold]. It is said in a prov., أَضْبَطُ مِنْ ذَرَّةٍ [More strong, or firm, of hold than a little ant]: because it drags along a thing several times larger than itself, and sometimes both fall from a high place, and the ant does not let go the thing. (K.) and أَضْبَطُ مِنْ عَائِشَةَ بْنِ عَثْمٍ; (K;) so accord. to Hamzeh and Abu-n-Nedà; but accord. to ElMundhiree, عَابِسَة; (Sgh;) [More strong, or firm, of hold than 'Áïsheh the son of 'Athm; or than 'Ábiseh;] because he laid hold of the tail of a young she-camel, and pulled her by it out of a well into which she had fallen. (K.) And أَضْبَطُ مِنَ الأَعْمَى [More strong, or firm, of hold than the blind]. (TA.) b2: Ambidextrous; who works with each of his hands; (S, Mgh, Msb;) i. q. أَعْسَرُ يَسَرٌ; (Mgh, Msb;) who works with his left hand like as he works with his right; an explanation given by the Prophet; as also that next following; (AO, TA;) who works with both his hands: (AO, K:) fem. ضَبْطَآءُ. (S.) b3: الأَضْبَطُ The lion; (K;) who makes use of his left paw like as he makes use of his right; but some say that he is so called because he seizes his prey vehemently, and it hardly, or never, escapes from him; (TA;) as also ↓ الضّابِطُ. (K.) ضَبْطَآءُ is also applied as an epithet to a lioness; and to a she-camel. (TA.) مَضْبُوطٌ [pass. part. n. of ضَبَطَ in all its senses. b2: In the present day often used as signifying Well-regulated; exact; correct; honest; and faithful.] Applied to a book, or writing, (tropical:) Having its defects, faults, or imperfections, rectified. (TA.) [Applied to a word, (assumed tropical:) Having its pronunciation fixed, by any of the means described above in one of the explanations of the verb.] b3: بَلَدٌ مَضْبُوطٌ بِالمَطَرِ (tropical:) A country covered by the rain: so in the A: in the O, أَرْضٌ مَضْبُوطَةٌ (tropical:) land rained upon in common, or throughout its whole extent. (TA.) [See also 1, near the end of the paragraph.]

ازف

1 أَزِفَ, aor. ـَ inf. n. أَزَفٌ (S, Msb, K) and أُزُوفٌ, (Msb, K,) It (departure) was, or became, or drew, near: (S, Msb, K:) and in like manner, a time. (TA.) Hence, in the Kur [liii. 58], أَزِفَتِ الآزِفَةُ The resurrection draweth near. (S, (Msb.) b2: He (a man) hastened, or was quick: (S, K:) or he drew near, and hastened, or was quick. (A, TA.) 4 آزَفَنى He (a man, TA) incited me, or urged me, to hasten, or be quick: (K, TA:) it is of the measure أَفْعَلَنِى. (TA.) 5 تَأَزُّفٌ The stepping with contracted steps. (K.) But see خَطْوٌ مُتَآزِفٌ, below. (TA.) 6 تآزفوا They drew near together, one to another. (IF, K.) آزِفٌ, applied to a man, Hastening, or quick: (S, TA:) and endeavouring to hasten, or be quick. (TA.) الآزِفَةُ The resurrection: so in the Kur liii. 58, (S, Msb,) and xl. 18: (Bd:) or in the latter place it means the near event, or case, of being on the brink of the fire [of Hell]: or, as some say, death. (Bd.) مُتَآزِفٌ, of the measure مُتَفَاعِلٌ, applied to a man, (TA,) Short; (S, A, K;) as being contracted in make; (A, TA;) having his several parts near together. (S, K.) [In the CK it is written مُتَأزِّف, in this sense and others, following.] b2: A strait, or narrow, place. (O, L, K.) b3: A contracted stepping: you say, خَطْوٌ مُتَآزِفٌ: so in the O and L. (TA.) b4: (tropical:) A man (Sgh, TA) evil in disposition; narrow-minded: (Sgh, K, TA:) weak; cowardly. (TA.)

صد

ى1 صَدِىَ, (S, M, Mgh, Msb, K,) aor. ـْ (S, Mgh, Msb,) inf. n. صَدًى, He thirsted: (S, M, Mgh, Msb, K:) or he thirsted vehemently. (M.) A2: صَدَا, inf. n. صَدْوٌ: see 2, in two places.2 تَصْدِيَةٌ signifies The clapping with the hands; syn. تَصْفِيقٌ; (S, K;) accord. to Er-Rághib, as being like the echo (الصَّدَى), inasmuch as there is no profit in it; (TA;) or it is from الصَّدُّ, because they [who practised it in their worship] used to turn away (كَانُوا يَصُدُّونَ) from El-Islám; (K;) [see more in the second paragraph of art. صد;] and صَدْوٌ [an inf. n. of which the verb is ↓ صَدَا] signifies the same; (K;) and so ↓ تَصَدٍّ, of which AHeyth cites as an ex. the saying of Hassán صَلَاتُهُمُ التَّصَدَّى وَالمُكَآءُ [Their prayer is the clapping with the hands, and whistling: like the saying in the Kur viii. 35]: (TA:) one says of a man, صدّى, (M,) or صدّى

بِيَدَيْهِ, (TA,) meaning He clapped with his hands; (M, TA;) [said to be] originally صَدَّدَ; (M;) and بِيَدَيْهِ ↓ صَدَا, inf. n. صَدْوٌ [mentioned above], meaning the same. (TK.) A2: also مُصَدِّيَةٌ.3 صاداهُ, (K,) inf. n. مُصَادَاةٌ, (S,) He imitated him, or it; syn. عَارَضَهُ: (S, * K:) and he, or it, corresponded, and was equal, to him, or it. (TA.) In the Kur xxxviii. 1, some read صَادِ, with kesr, as an imperative from المُصَادَاةُ (Bd, TA) as meaning المُعَارَضَةُ; and hence الصَّدَى [i. e. the echo], because it imitates (يُعَارِضُ) the first sound: so that the meaning is, Imitate thou (عَارِض) the Kur-án by thy works. (Bd.) b2: [And] i. q. دَبَّرَهُ [i. e. He considered, or forecast, its issues, or results; did, performed, or executed, it with thought, or consideration; or managed, conducted, ordered, or regulated, it]; relating to an affair: (M:) [or] المُصَادَاةُ signifies the turning about, or revolving, the opinion, or idea, [that one forms] respecting the management (تَدْبِير) of a thing, and the doing of it: (Ham p. 35:) [or,] accord. to As, the minding a thing attentively, carefully, or solicitously: a man who had assisted his she-camel in her bringing forth said, بِتُّ أُصَادِيهَا طُولَ لَيْلِى [I passed all my night minding her attentively, carefully, or solicitously]; because he disliked binding her fore shank to her arm, as it would distress her; or leaving her, as she might go away at random and the wolf might devour her young one: and in like manner one says of the pastor, يُصَادِى إِبِلَهُ [He minds attentively, &c., his camels]; when they thirst before the completion of their usual period of being kept from drinking, he restricts them to journeying by night so as to arrive at water on the morrow. (TA.) b3: And He soothed, coaxed, wheedled, or cajoled, him; or deceived, deluded, beguiled, circumvented, or outwitted, him; or strove, endeavoured, or desired, to do so: syn. دَارَاهُ, (S, M, K, TA,) and دَاجَاهُ, and سَاتَرَهُ, (S, K, TA,) all of which have one meaning, (TA,) [though the last implies concealing enmity,] and لَايَنَهُ. (M.) مَنْ صَادَاكَ فَقَدْ صَادَكَ [He who soothes thee, or coaxes thee, surely ensnares thee] is a saying mentioned in the A. (TA.) 4 اصدى It (a mountain) returned an echo. (S, * K.) b2: And He (a man, TA) died; (K, TA;) as though [meaning] his echo ceased; the | having a privative effect. (TA.) 5 التَّصَدِّى, accord. to Er-Rághib, signifies The corresponding to a thing like as does the echo returning from the mountain. (TA.) [But accord. to others,] تصدّى لَهُ is originally تَصَدَّدَ; (Az and L in art. صد;) and signifies تَعَرَّضَ, (S, M, K,) and تَضَرَّعَ. (M.) [See 5 in art. صد; where the usages of this verb, except in the senses mentioned and indicated here below, are fully explained.] b2: It signifies also The feigning oneself unmindful, negligent, inattentive, inadvertent, inconsiderate, or heedless, not being really so. (TA.) b3: And The diverting oneself. (TA.) b4: See also 2.

صَدًى [sometimes written صَدًا] An echo; i. e. الصَّدَى signifies what the mountain returns to him who utters a sound, or voice, or cry, therein; (K;) or the sound of the mountain and the like that responds to one; (M;) or what responds to one with the like of his voice, or cry, in the mountains &c. (S.) One says, صَمَّ صَدَاهُ (tropical:) [His echo became dumb, or may his echo become dumb]; (S, TA;) meaning he perished, or may he perish: (S and K and TA in art. صم:) and أَصَمَّ اللّٰهُ صَدَاهُ (tropical:) [May God make his echo to return no sound]; (S, K, TA;) meaning may God destroy him: (S, K, and TA in art. صم:) for when a man dies, the صدى hears not from him anything, that it should respond to him. (S. [See also another explanation of this saying in what follows.]) b2: And A sound, voice, or cry, (M, TA,) in an absolute sense. (TA.) b3: Also The part of the head, (M,) or the part of the brain, (TA,) which is the place [or seat] of hearing. (M, TA.) And therefore one says, أَصَمَّ اللّٰهُ صَدَاهُ [May God render deaf the part of his brain which is the seat of hearing]. (TA.) b4: And The brain, (M, K, TA,) itself. (TA.) And The [entire] contents (lit. the stuffing, حَشْو,) of the head; (M, K, TA;) also called the هَامَة. (TA.) One says, صَدَعَ اللّٰهُ صَدَاهُ [May God crack his brain, or the contents of his head]. (M.) b5: And A bird that cries in the هَامَة [or head] of the slain when his blood has not been avenged by retaliation: (M:) or a bird that comes forth (M, K) from his head, (مِنْ رَأْسِهِ, M,) or from the head of the slain, (K,) when he, or it, has become consumed, or decayed, (M, K,) also called the هَامَة; (M;) accord. to the assertion of the people of the Time of Ignorance; (M, K;) mentioned by A 'Obeyd; and some of them used to say that the bones of the dead became a هَامَة, which flew: pl. أَصْدَآءٌ: (TA:) and [this may be meant by the saying that it signifies] the male of the بُوم (S, M, K, TA) and هَام: pl. أَصْدَآءٌ: (M:) they used to say that when a man was slain and his blood was not avenged by retaliation, there came forth from his head a bird like the بُومَة, i. e. the هَامَة, the male being called the صدى; and it cried upon his grave, اِسْقُونِى اِسْقُونِى [Give ye me to drink, give ye me to drink, meaning, of the blood of the slayer]; and if the slayer was slain, it abstained from its crying: (TA:) and [it is said that] it signifies also the body [itself] of a human being after his death; (M, K;) or the remains of the dead in his grave, i. e. his جُثَّة [or corpse]. (JM, TA.) b6: And, (K,) accord. to El-'Adebbes, (S,) [A cricket;] a certain flying thing, that creaks by night, and hops, (S, K,) and flies, thought by the [common] people to be the جُنْدَب, but it is only the صدى, the جندب being smaller than the صدى. (S. [See also الصَّرَّارُ.]) b7: And A certain fish, black, long, (K, TA,) and bulky: n. un. صَدَاةٌ. (TA.) b8: and [A man] small, or slender, in person; (AA, M, K, TA;) and so صَدَأْ, with ء, as mentioned by Az. (TA. [See also صَدْعٌ and صَدَعٌ.]) b9: and Knowing in respect of what is conducive to the good of cattle: (K:) or صَدَى مَالٍ means thus: (M:) or gentle in the management of cattle; like

إِزَآءُ مَالٍ: so in the JM: (TA:) or, as some particularly say, of camels: (M, TA:) [i. e.] you say, إِنَّهُ لَصَدَى إِبِلٍ, meaning Verily he is knowing in respect of camels, and of what is conducive to their good. (S.) A2: Also Thirst: (S, M, K:) or vehement thirst: (M:) [see the first paragraph, in which it is mentioned as an inf. n.:] it is said that thirst does not become vehement but the brain dries, and therefore the skin of the forehead of him who dies of thirst cracks. (TA.) b2: See also the next paragraph.

A3: And The act of the مُتَصَدِّى, (M, K, TA,) i. e., [as is indicated in the M,] of him who raises his head and breast, looking towards, or regarding, a thing; and so ↓ صَدَاةٌ. (TA.) صَدٍ and ↓ صَادٍ and ↓ صَدْيَانُ (S, M, Msb, K) and ↓ صَدًى [which last is an inf. n. used as an epithet] (M) Thirsting: (S, M, Msb, K:) or thirsting vehemently: (M:) fem. [of the first]

صَدِيَةٌ (Msb) and [of the second] صَادِيَةٌ (Msb, K) and [of the third] ↓ صَدْيَا: (S, M, Msb, K:) and the pl. of صَادِيَةٌ is صَوَادٍ. (Ham p. 329.) صَدَاةٌ: see صَدًى, last sentence.

صَدْيَانُ; and its fem., صَدْيَا: see صَدٍ.

صَادٍ (fem. with ة, and pl. of the latter صَوَادٍ): see صَدٍ. b2: As pl. of صَادِيَةٌ, (M,) صَوَادٍ signifies [also] Tall palm-trees: (S, K:) and sometimes, such as drink not water: (S:) or palm-trees that drink water: [thus in a copy of the M:] and some say, such as are tall thereof, and of other trees. (M.) كَأْسٌ مُصْدَاةٌ [A cup of wine] having much water: contr. of مُعْرَقَةٌ, this meaning “ having little water. ” (M.) مِصْدَآءٌ A man who thirsts much. (M.) مُصَدِّيَةٌ The woman who faces, or decorates, (↓ تُصَدِّى, [which I thus render conjecturally, finding nothing to indicate its meaning except what here follows,]) the وِسَادَة [i. e. pillow, or cushion,] with الأَرَنْدَج, meaning black lines, upon the leather [that forms its covering]. (TA.)

اجر

1 أَجَرَهُ, aor. ـُ and اَجِرَ, (S, Mgh, Msb, K,) which latter form of the aor. , though known to most of the lexicologists, is disacknowledged by a few of them, (TA,) inf. n. أَجْرٌ; (S, Msb;) and ↓ آجرهُ, (S, Mgh, Msb, K,) a form disacknowledged by As, but said by some to be the more chaste of the two, of the form أَفْعَلَ, not فَاعَلَ, as IKtt by evident inadvertence makes it to be by saying that its aor. is يُؤَاجِرُ, (TA,) inf. n. إِيجَارٌ; (S;) He (God, S, A, Mgh, Msb, and a man, Mgh) recompensed, compensated, or rewarded, him, (S, A, Mgh, Msb, K,) عَلَي مَا فَعَلَ for what he had done. (A.) [See أَجْرٌ, below.] أُجِرَ فُلَانٌ خَمْسَةً مِنْ وَلَدِهِ [Such a one became entitled to a reward for five of his children, by their death, (for it is believed that the Muslim will be rewarded in Paradise for a child that has died in infancy)], (S,) and أُجِرَ وَلَدَهُ, (A,) and أُجِرَ فِي أَوْلَادِهِ, (K,) mean that his children died, and became [causes of] his reward. (S, A, K.) b2: أَجَرَهُ, (K,) aor. ـُ (S,) [He served him for hire, pay, or wages;] he became his hired man, or hireling. (S, K.) So in the Kur xxviii. 27. (TA.) b3: أَجَرَهُ, aor. ـُ (L, Msb, K,) and اَجِرَ, (Msb, K,) inf. n. أَجْرٌ, (L, K,) He let him (namely his slave) on hire, or for pay, or wages; (L, * Msb, * K;) as also ↓ آجرهُ, inf. n. إِيجَارٌ; ('Eyn, Mgh, Msb, K;) and ↓ آجرهُ, inf. n. مؤاجرة: (K:) all these are good forms of speech, used by the Arabs: (L:) or ↓ آجرهُ having for its inf. n. مؤاجرة signifies he appointed him (namely another man) hire, pay, or wages, for his work; (Mj, Mgh;) or he engaged with him to give him hire, pay, or wages; (A, Mgh, Msb;) and can have only one objective complement: whereas, ↓ when it is of the measure أَفْعَلَ it is doubly trans.; (Mgh, Msb;) so that one says, مَمْلُوكَهُ ↓ آجَرَنِي He let me his slave on hire. (Mgh.) One also says, أَجَرَ الدَّارَ, aor. ـُ and اَجِرَ, inf. n. أَجْرٌ, He let the house on hire; and so الدَّارَ ↓ آجر, [inf. n. إِيجَارٌ:] (Msb, TA:) and الدَّارَ ↓ آجرهُ, [inf. n. إِيجَارٌ,] He let to him the house on hire: (S, A, Mgh, Msb:) the latter verb being of the measure أَفْعَلَ, not of the measure فَاعَلَ: (A, Mgh, Msb:) and the vulgar say, وَاجَرَ: (S:) some, however, say, الدَّارَ ↓ آجَرْتُ, inf. n. مُؤَاجَرَةٌ, making the verb of the measure فاعل: (Msb, TA:) some also say, الدَّارَ زَيْدَّا ↓ آجَرْتُ [I let the house to Zeyd], inverting the order of the words: (Msb, TA:) and the lawyers say, الدَّارَ مِنْ زَيْدٍ ↓ آجَرْتُ [in the same sense, like as بِعْتُ مِنْ زَيْدٍ الدَّارِ means the same as بِعْتُ زَيْداً الدَّارَ]. (Msb: [but in the Mgh, the like of this is said to be vulgar.]) 3 آجر, inf. n. مُؤَاجَرَةٌ: see 1, latter half, in three places: and see 10. One says also, of a woman, (K,) or a whorish female slave, (TA,) آجَرَتْ, [of the measure فَاعَلَتْ, not أَفْعَلَتْ, (see مُؤْجِرٌ, below,)] meaning She prostituted herself for hire. (K.) 4 آجَرَتٌ, inf. n. إِيجَارٌ: see 1, first sentence: b2: and see the latter half of the same paragraph, in seven places.8 ائتجر [written with the disjunctive alif اِيتَجَرَ] He gave alms, seeking thereby to obtain a reward [from God]: (L, K *:) and ائتجربِهِ He gave it as alms, seeking thereby a reward. (L.) اتَّجَرَ for ائتجر is not allowable, because ء cannot be incorporated into ت: [or, accord. to some, this is allowable, as in اتَّزَرَ for ائتزر, and اتَّمَنَ for ائتمن, &c.:] Hr allows it; and cites an ex. in a trad.; but IAth says that the proper reading in this instance is يَأْتَجِرُ, not يَتَّجِرُ; or, if the latter be allowed, it is from التِّجَارَةُ, not from الأَجْرُ. (L.) b2: اُوتُجِرَ عَلَيْهِ بِكَذَا [in which the radical ء is changed into و because the alif preceding it is made disjunctive and with damm, (in one copy of the S, and in the L and TA, erroneously written اِيْتَجَرَ,) He was hired to do it for such a sum or thing, (see مُؤْتَجَرٌ, below,)] is from الأُجْرَةُ. (S, L.) 10 استأجرهُ, (S, K,) and ↓ آجرهُ, (K,) [the latter of the measure فَاعَلَ, as has been clearly shown above, from the A and Mgh and Msb,] He hired him; took him as a hired man, or hireling. (S, K, TA.) You say also, استأجر الدَّارَ [He hired the house; took it on hire]. (A, Mgh,) أَجْرٌ A recompense, compensation, or reward, (S, K, &c.,) for what one has done; (K;) i. q. ثَوَابٌ; (S;) as also ↓ إِجَارَةٌ and ↓ أَجَارَةٌ and ↓ أٌجَارَةٌ, (K,) of which three forms the first is the most generally known and the most chaste, (TA,) and ↓ أُجْرَةٌ: (TA:) or, as some say, there is a distinction between أَجْرٌ and ثَوَابٌ: El-'Eynee says, in the Expos. of El-Bukháree, that what is obtained by the fundamental practices of the law, and by obligatory religious services, is termed ثواب; and what is obtained by supererogatory acts of religion, اجر; for ثواب is properly a substitute for a thing itself; and اجر, for the profit arising from a thing; though each is sometimes used in the sense of the other: (TA:) it is well known that اجر signifies a recompense, or reward, from God to a man, for righteous conduct; (MF;) and ↓ إِجَارَةٌ, recompense, compensation, hire, pay, or wages, from one man to another, for work; (Mgh, MF;) and hence الأَجِيرُ; (MF;) and ↓ أُجْرَةٌ also has this latter signification, (Mgh, TA,) and is syn. with كِرَآءٌ; (S, Mgh, K;) [signifying likewise rent for a house, and the like;] but أَجْرٌ is used [sometimes] in the sense of إِجَارَةٌ and in that of أُجْرَةٌ: (Msb:) the pl. of أَجْرٌ is أُجُورٌ (Msb, K) and آجَارٌ; (K;) but the latter form was unknown to MF: (TA:) the pl. of ↓ أُجْرَةٌ is أَجَرٌ and أُجُرَاتٌ and أُجَرَاتٌ. (Msb.) [One says, أَجْرُكَ عَلَي اللّٰهِ Thy recompense is due from God. And, to console a person for the death of a relation or friend, عَظَّمَ اللّٰهُ أَجْرَكَ فِيهِ May God largely compensate thee for him! i. e., for the loss of him.] By the expression أَجْرٍ كِرِيمٍ in the Kur xxxvi. 10 is said to be meant Paradise. (TA.) b2: (tropical:) A dowry, or nuptial gift; a gift that is given to, or for, a bride: (K:) pl. أُجُورٌ: so in the Kur xxxiii. 49 [&c.]. (TA.) b3: (assumed tropical:) Praise; good fame. (K.) So, as some say, in the Kur xxix. 26. (TA.) أَجُرٌّ and أُجُرٌ: see آجُرٌّ.

أُجْرَةٌ: see أَجْرٌ, in three places.

إِجْرِيَّا and إِجْرِيَّآءُ: see إِجِّيرَى.

أَجُورٌ: see آجُرٌّ.

أَجِيرٌ (S, K, &c.) A hired man; a hireling: (L:) or of the measure فَعِيلٌ in the sense of the measure مُفَاعَلٌ, i. e. a man with whom one has engaged to give him hire, pay, or wages: (Mgh, Msb: *) pl. أُجَرَآءُ. (L, Msb.) إِجَارَةٌ and أَجَارَةٌ and أُجَارَةٌ: see أَجْرٌ, in four places. b2: إِجَارَةٌ also signifies The giving of usufructs for a compensation. (Mgh.) b3: And Land which its owners have let to him who will build upon it: so explained by the lawyers. (Mgh.) إِجَّارٌ (S, M, IAth, Mgh, K) and ↓ إِجَّارَةٌ (M) and ↓ إِنْجَارٌ (Mgh, K) The flat top, or roof, of a house, (S, M, IAth, Mgh, K,) that has not around it anything to prevent a person's falling from it: (M, * IAth:) of the dial. of the people of Syria and of El-Hijáz: (S:) pl. [of the first and second]

أَجَاجِيرُ and أَجَاجِرَةٌ; (A'Obeyd, S, K;) and [of the third] أَنَا جِيرُ. (Mgh, K.) إِجَّارَةٌ: see إِجَّارٌ.

إِجِّيرَى (ISk, K) and ↓ إِجْرِيَّا and ↓ إِجْرِيَّآءُ (S in art. هجر) A custom; a habit. (ISk, K, and S ubi suprà.) The hemzeh is said to be a substitute for ه [in هِجِّيرَى &c.] (TA.) You say, مَا زَالَ ذٰلِكَ إِجِّيرَاهُ That ceased not to be his custom, or habit. (ISk.) آجَرٌ and آجُرٌ and آجِرٌ, and the pls. آجُرُونَ and آجِرُونَ: see what next follows.

آجُرٌّ (S, Mgh, Msb, K) and ↓ آجُرٌّ (AA, Ks, K) and ↓ آجُورٌ (S, K) and ↓ أَجُورٌ and ↓ يَاجُورٌ (K) and ↓ أَجُرٌ (as in some copies of the K) and ↓ آجَرٌ, (as in some copies of the K and in the TA,) or ↓ أُجُرٌ, (as in other copies of the K,) and ↓ آجِرٌ [to which is erroneously added in the CK آجِرَةٌ] and [the pls.] ↓ آجُرُونَ and ↓ آجِرُونَ (K) are syn., (S, K,) of Persian origin, (S,) [from آگُورْ or آگُرْ,] arabicized, (S, Mgh, K,) signifying Baked bricks; (Msb;) baked clay, (Mgh, L,) with which one builds: (S, L:) آجُرٌّ and آجُورٌّ and آجُرٌ [&c.] are pls., [or rather coll. gen. ns., except the two forms ending with و and ن,] and their sings. [or rather ns. un.] are with ة, i. e. آجُرَّةٌ &c. (L.) آجُورٌ: see آجُرٌّ.

إِنْجَارٌ: see إِجَّارٌ.

مُؤْجَرٌ [A slave, or] a house, let on hire; (Akh, T, Msb;) as also ↓ مَأْجُورٌ; (L;) and some say, ↓ مُؤَاجَرٌ. (Akh, Msb.) مُؤْجِرٌ One who lets on hire [a slave, or] a house: one should not say ↓ مُوَاجِرٌ; for this is wrong with respect to the classical language, and abominable with respect to the conventional acceptation and common usage; a foul reproach being meant thereby [as is shown by the explanation of آجَرَتْ, given above: or, accord to some, it is allowable when it relates to a house: (see أَجَرَهُ:) it seems to be disallowed only when used absolutely]. (A, Mgh.) مَأْجُورٌ: see مُؤْجَرٌ.

مُؤَاجَرٌ: see مُؤْجَرٌ.

مُؤَاجِرٌ: see مُؤْجِرٌ.

مُؤْتَجَرَ [part. n. of اُوتُجِرَ]. Mohammad Ibn-Bishr El-Khárijee, not [as is said in the S] Aboo-Dahbal, says, (L,) يَا لَيْتَ أَنِّى بِأَثْوَابِي وَ رَاحِلَتِى عَبْدٌ لِأَهْلِكَ هٰذَا الشَّهْرَ مُؤْتَجَرُ [O would that I were, with my clothes and my riding-camel, a hired slave to thy family, this month]: (S, L.) i. e., مَعَ أَثْوَابِي. (S.) يَاجُورٌ: see آجُرٌّ.