سدر

1 سَدِرَ, aor. ـَ inf. n. سَدَرٌ and سَدَارَةٌ, (S, K,) He became dazzled by a thing at which he looked, so that he turned away his face from it: or became confounded, or perplexed, and unable to see his right course: syn. تَحَيَّرَ: (K:) and he (a camel) became dazzled by a thing at which he looked, so that he turned away his face from it, by reason of intense heat: (S, * K:) also, (TA,) or سَدِرَ بَصَرُهُ, (M,) he [app. a man or any animal] was hardly able to see: (M, TA:) or سَدِرَ بَصَرُهُ he was dazzled, or confounded or perplexed, and did not see well; as also ↓ اِسْمَدَرَّ. (A, TA.) [See also سَدَرٌ, below.]

A2: سَدَرَ, (M, K,) or سَدَرَتْ, (S,) aor. ـُ inf. n. سَدْرٌ, (M,) He, or she, let down, let fall, or made to hang down, his, or her, hair; (S, M, K;) and in like manner, a curtain, or veil, (M,) and a garment; (Lh;) a dial. var. of سَدَلَ. (S, K. *) b2: Also سَدَرَ, aor. ـِ inf. n. سَدْرٌ and سُدُورٌ, He rent his garment. (Yaa-koob, M.) 4 اسدرتِ الشَّمْسُ عَيْنَهُ [The sun dazzled his eye, and confused his sight]. (K in art. جهر.) 5 تسدّر بِثَوْبِهِ He covered himself with his garment. (AA.) 7 انسدر It (hair, S, M, K, and a curtain or veil, M) hung down; (S, M, K;) a dial. var. of انسدل. (S, K. *) b2: انسدر يَعْدُو He was somewhat quick, or made some haste, running: (S, M: *) or he went down, or downwards, and persevered (A 'Obeyd, K) in his running, going quickly. (A 'Obeyd.) [In the CK, for يعدو, is put by mistake بَعُدَ.] Q. Q. 4 اِسْمَدَرَّ بَصَرُهُ His sight became weak, in the manner described below, voce سَمَادِيرُ. (S in art. سدر, and M and K in art. سمدر.) It is of the measure اِفْمَعَلَّ, from السَّدَرُ; (IKtt;) the م being augmentative. (S.) See also سَدِرَ. b2: اسمدرّت عَيْنُهُ His eye shed tears; accord. to Lh; but this is not known in the classical language. (M in art. سمدر.) سِدْرٌ [a coll. gen. n., The species of lote-tree called by Linnæus rhamnus spina Christi; and by Forskål, rhamnus nabeca;] the tree, or trees, of which the fruit is called نَبِق and نَبْق: (S, M, Mgh, Msb, K:) sing., (Msb,) or [rather] n. un., (S, M, K,) سِدْرَةٌ: (S, M, Msb, K:) and sometimes سِدْرٌ is used as meaning the smallest or smaller of numbers [generally denoting from three to ten inclusively]: (Ibn-Es-Sarráj, Msb:) AHn says, accord. to Aboo-Ziyád, the سِدْر is of the kind called عِضَاه, and is of two species, عُبْرِىٌّ and ضَالٌ: the عبرى is that which has no thorns except such as do not hurt: the ضال has thorns [which hurt]: the سدر has a broad round leaf: and sometimes people alight and rest beneath a tree of this kind; but the ضال is small: the best نبق that is known in the land of the Arabs is in Hejer (هَجَر), in a single piece of land which is appropriated to the Sultán alone: it is the sweetest of all in taste and odour: the mouth of him who eats it, and the garments of him who has it upon him, diffuse an odour like that of perfume: (M, TA:) it is [also] said that the سدر is of two species; whereof one grows in the cultivated lands, and its leaves are used in the ablution termed غُسْل, and its fruit is sweet; and the other grows in the desert, and its leaves are not so used, and its fruit is juicy: the زُعْرُور is so described that it may be supposed to be the wild نبق: (Msb:) when سِدْرٌ is used absolutely, with relation to the ablution termed غُسْل, it means the ground leaves of the tree so called: (Mgh, * Msb:) the pl. of سِدْرَةٌ is سِدْرَاتٌ and سِدِرَاتٌ and سِدَرَاتٌ (S, K) and سِدَرٌ (S, M, K) and سُدُورٌ, (M, K,) which last is extr. (M.) b2: سِدْرَةُ المُنْتَهَى is said to be The lote-tree in the Seventh Heaven; (Lth, K; *) beyond which neither angel nor prophet passes, and which shades the water and Paradise: (Lth:) in the Saheeh it is said to be in the Sixth Heaven: 'Iyád reconciles the two assertions by the supposition that its root is in the Sixth, and that it rises over the Seventh: accord. to IAth, it is in the furthest part of Paradise to which, as its furthest limit, extends the knowledge of ancients and moderns. (MF, TA.) سَدَرٌ [see 1]. You say, فِى بَصَرِهِ سَدَرٌ, and ↓ سَمَادِيرُ, In his sight is a confusedness, so that he does not see well. (A.) b2: Some say that it signifies An affection resembling vertigo, common to a voyager upon the sea: or [simply] vertigo. (TA in art. بقل.) سَدِرٌ Having his eyes dazzled by a thing, so that he turns away his face from it: or in a state of confusion or perplexity, and unable to see his right course: syn. مُتَحَيِّرٌ: (K:) as also ↓ سَادِرٌ: (S, K:) and the former, a camel having his eyes dazzled by a thing, so that he turns away his face from it, by reason of intense heat: (S:) and also one having his eyes dazzled by snow; as well as by intense heat. (IAar.) b2: عَيْنُهُ سَدِرَةٌ His eye is confused in its vision, or dazzled, so that he cannot see well. (A.) b3: And سَدِرَةٌ means An old and weak she-camel. (IAar, TA in art. سد.) b4: Also سَدِرٌ The sea: (S, M, K:) one of the [proper] names thereof; (S;) occurring only in a poem of Umeiyeh Ibn-Abi-s-Salt: (M:) he says, فَكَأَنَّ بِرْقِعَ وَالمَلَائِكُ حَوْلَهُ سَدِرٌ تَوَاكَلُهُ القَوَائِمُ أَجْرَدُ [And as though the first heaven, with the angels around it, were the sea, the winds deserting it, and smooth]: (S, M, TA: [but in the M and TA, for حَوْلَهُ, we find حَوْلَهَا; and in the S, for أَجْرَدُ, we find أَجْرَبُ, which is inconsistent with the rhyme of the poem:]) by القوائم he means the winds; and by تواكله, [for تَتَوَاكَلُهُ,] تَرَكَتْهُ [or rather تَتْرُكُهُ]: he likens the sky to the sea when calm: (TA:) Th quotes thus: وَكَأَنَّ بِرْقِعَ وَالمَلَائِكُ تَحْتَهَا سَدِرٌ تَوَاكَلُهُ قَوَائِمُ أَرْبَعُ and says that the poet likens the angels, with respect to their fear of God, to a man affected with a vertigo [lit., turning round, though it would seem more appropriate had he said, the poet likens them to a camel so affected, whom his four legs failed: he prefaces this explanation with the words, سَدِرٌ يَدُورُ وَقَوَائِمُ أَرْبَعُ هُمُ المَلَائِكَةُ; to which he or ISd adds, لَا يَدْرِى كَيْفَ خَلْقُهُم: but (using a common phrase of ISd) I can only say, لَا أَدْرِى كَيْفَ هٰذَا; unless there be some omission in the transcription]: (M, TA:) Sgh says that the correct reading is سِدْرٌ, meaning the kind of tree so called, not the sea; and the author of the Námoos adopts his opinion; but MF rejects it: (TA:) some read رَقْعًا [in the place of برقع] and explain it as meaning the seventh heaven. (TA in art. رقع.) سِدْرِىٌّ One who grinds and sells the leaves of the سِدْر. (TA.) [See also سَدَّارٌ.]

سِدَارٌ A thing resembling a [curtain of the kind called] خِدْر: (K:) or resembling a كِلَّة, which is put across a [tent of the kind called] خِبَآء. (M.) سَدَّارٌ A seller of the leaves of the سِدْر. (TA.) [See also سِدْرِىٌّ.]

سَادِرٌ: see سَدِرٌ. b2: Also Losing his way: you say, إِنَّهُ سَادِرٌ فِى الغَىِّ Verily he is losing his way, in error. (A.) And أَتَى أَمْرَهُ سَادِرًا i. e. [He entered into, or did, his affair] in a wrong way. (Ham p. 432.) b3: A man without firmness, or deliberation. (M.) You say, تَكَلَّمَ سَادِرًا He spoke without deliberation. (A.) b4: A man who cares not for anything, nor minds what he does: (S, * M, K:) or one who occupies himself with vain or frivolous diversion. (TA.) سُمْدُورٌ A cloudiness of the eye; (K;) and weakness of sight: (TA:) and سَمَادِيرُ [originally pl. of the preceding, app.,] weakness of sight, (S, M, K,) or something appearing to a man by reason of weakness of his sight, (M, K,) on the occasion of, (S, M,) or [arising] from, (K,) intoxication (S, M, K) by drink &c., (M,) and from [or if the reading in the CK be correct this prep. should be omitted] the insensibility arising from drowsiness and vertigo. (S, K.) The م is augmentative. (S: but the word is mentioned in the M and K in art. سمدر.) See also سَدَرٌ.

A2: Also A king: because the eyes become weak, or dazzled, in consequence of looking at him. (K in art. سمدر.) الأَسْدَرَانِ The shoulder-joints, (S, M, A, K,) and the sides: (S, K:) or (so in the M, but accord. to the K “ and ”) two veins (M, K) in the eye, (M,) or in the two eyes: (K:) or beneath the temples. (M.) Hence the saying جَآءَ يَضْرِبُ

أَسْدَرَيْهِ He came beating (with his hands, TA) his shoulder-joints (S, A, K) and his sides; (S, K;) meaning, (tropical:) he came empty, (S, A, K,) having nothing in his hand, (S,) or having no occupation, (M,) and without having accomplished the object of his desire: (S, K:) and in like manner, أَصْدَرَيْهِ: (S:) and جَآءَ يَنْفُضُ أَسْدَرَيْهِ, (Az,) and أَصْدَرَيْهِ, (TA,) and أَزْدَرَيْهِ, (ISk,) he came shaking his shoulder-joints: (Az:) or his sides: meaning as above. (TA.) مَسْدُورٌ Hair [let down, or made to hang down, or] hanging down; like مَسْدُولٌ. (TA.) مُسْمَدِرٌّ A dazzled eye. (TA in art. سمدر.) A2: A long and direct road. (K ibid.) b2: And hence, (TA ibid.,) (assumed tropical:) Right speech or language. (K and TA ibid.)

سدر
: (السِّدْر، بالكَسْر: (شَجَرُ النَّبِقِ) ، الوَاحِدَةُ بِهَاءٍ، قَالَ أَبو حَنِيفَة: قَالَ ابنُ زِياد: السِّدْرُ من العِضَاهِ، وَهُوَ لَوْنَانِ: فمنْه عُبْرِيٌّ، وَمِنْه ضَالٌ. فأَمّا العُبْرِيّ فمَا لَا شَوْكَ فِيهِ إِلّا مَا لَا يَضِيرُ. وأَما الضّالُ فذُو شَوْكٍ. وللسِّدْرِ وَرَقَةٌ عَرِيضَةٌ مُدَوَّرةٌ، وَرُبمَا كَانَت الــسِّدْرةُ مِحْلاَلاً. قَالَ ذُو الرُّمَّة:
قَطَعْتُ إِذَا تَجَوَّفَتِ العَوَاطِي
ضُرُوبَ السِّدْرِ عُبْرِيًّا وضَالاَ
قَالَ: ونَبِقُ الضَّالِ صِغَارٌ. قَالَ: وأَجْوَدُ نَبِقٍ يُعلَم بأَرْضِ العَرَب نَبِقُ هَجَرَ، فِي بُقحة واحِدَة، يُحْمَى للسُّلْطان. وَهُوَ أَشَدُّ نَبِقٍ يُعْلَم حَلاوةً وأَطيَبُه رائِحَةً، يَفُوحُ فَمُ آكِلِه وثِيَابُ مُلاَبِسِه كَمَا يَفوح العِطْرُ. (ج سِدْرَاتٌ) ، بكَسْر فسُكُون، (وسِدِرَاتٌ) ، بكَسْرَتَيْن، (وسِدَرَاتٌ) ، بِكَسْر فَفتح، (وسِدَرٌ) ، مثل، عِنَبٍ، (وسُدُرٌ) ، بالضّمّ، الأَخيرَة نادِرَة، كَذَا فِي الْمُحكم.
(وسِدْرَةُ) ، بِالْكَسْرِ: (تابِعِيّ) ، وَقيل: اسمُ امرأَةٍ رَوَتْ عَن عائِشَةَ رَضِي الله عَنْهَا. (وأَبو سِدْرَةَ: سُحَيْمٌ الجُهَيْمِيّ: شاعِرٌ) ، وأَبو سِدْرَةَ: خالِدُ بنُ عَمْرٍ و.
(و) قولُه تَعالى: (عنْدَ (سِدْرَةِ المُنْتَهَى) عِنْدَها جَنَّةُ المَأْوَى) . وكذالك فِي حَدِيثِ الإِسراءِ (ثمَّ رُفِعْتُ إِلى سِدْرَةِ المُنْتَهى) قَالَ الليثُ: زعمَ أَنَّهَا سِدْرَةٌ (فِي السَّمَاءِ السّابِعَةِ) لَا يُجَاوِزُها مَلَكٌ وَلَا نَبِيّ. وَقد أَظَلَّت الماءَ والجَنَّةَ. قَالَ: ويُجْمَع على مَا تقدَّم. وَقَالَ شيخُنَا: ووَردَ فِي الصَّحِيح أَيضاً أَنَّهَا فِي السَّمَاءِ السَّادِسَة، وجمعَ بَيْنَهما عياضٌ باحْتِمَال أَنَّ أَصْلَها فِي السَّادِسَة وعَلَت وارتفَعَت أُصولُها إِلَى السَّابِعَة.
قلْت: وَقَالَ ابنُ الأَثِير: سِدْرَةُ المُنْتَهَى فِي أَقْصَى الجَنَّةِ، إِليها يَنْتَهِي عِلْمُ الأَوّلِين والآخِرِين وَلَا يَتَعَدّاها.
(وذُو سِدْرٍ) ، بالكَسْر، (وَذُو سُدَيْرٍ) ، بالتَّصْغِير، (والسِّدْرَتَانِ) مُثَنَّى سِدْرةٍ: (مَوَاضِعُ) . وقَرأْت فِي دِيوانِ الهُذَلِيّين من شِعْر أَبِي ذُؤَيْب الهُذَلِيّ قولَه:
أَصْبَحَ من أُمِّ عَمْرو بَطْنُ مُرَ فَأَجْ
زاعُ الرَّجِيعِ فذُو سِدْرٍ فأَمْلاَحُ
وأَمَّا ذُو سُدَيْرٍ فقَاعٌ بَيْنَ البَصحرَةِ والكُوفَة، وسيأْتِي فِي كَلَام المصنِّف قَرِيبا.
(و) سَدِيرٌ، (كأَمِير، نَهرٌ بناحِيَة الحِيرَةِ) من أَرضِ العِرَاق. قَالَ عَدِيّ:
سَرَّهُ حَالُه وكَثْرةُ مَا يَمْ
لِكُ والبَحْرُ مُعْرِضاً والسَّدِيرُ
وَقيل: السَّديرُ: النّهْر مُطلقًا. وَقد غَلَب على هاذا النَّهْرِ. وَقيل: سَدِيرٌ: قَصْرٌ فِي الحِيرَة من مَنَازلِ آلِ المُنْذِر وأَبنِيَتهم، وَهُوَ بالفارسيّة (سِهْ دِلَّى) أَي ثَلَاث شُعَبٍ أَو ثَلَاث مُداخَلاَتٍ. وَفِي الصّحاح: وأَصْله بالفارسيّة (سِهْ دِلَه) أَي فِيهِ قِبَابٌ مُدَاخَلَة مِثْلُ الحارِيّ بكُمَّيْنِ. وَقَالَ الأَصمعِيُّ: السَّدِير فارِسَيَّة كأَن أَصله (سِهْ دِل) أَي قُبَّة فِي ثَلاَثِ قِبَابٍ مُدَاخَلَة، وَهِي الَّتِي تُسَمِّيها اليومَ الناسُ سِدِلَّى. فأَعْربتْه الْعَرَب فَقَالُوا: سَدِيرٌ.
قلْت: وَمَا ذَكَرَه من أَن السِّدِلَّى بمعنَى القِبَاب المُتداخِلة فَهُوَ كَذالِك فِي العُرْف الْآن، وهاكذا يُكْتَب فِي الصُّكُوك المستعمَلة. وأَمَّا كَون أَنّ السَّدِير مُعرّب عَنهُ فمَحَلُّ تأَمُّلٍ، لأَن الَّذِي يَقتضيه اللسانُ أَن يكون مُعَرَّباً عَن (سِهْ دره) أَي ذَا ثلاثةِ أَبوابِ، وهاذا أَقرب من (سِهْ دلَّى) كَمَا لَا يَخْفَى.
(وسَدِيرٌ أَيضاً: (سقط: أَرضٌ باليَمَن) تُجلَب (مِنْهَا البُرَودُ) المُثمّنَة) .
(و) سَدِيرٌ أَيضاً (: ع بِمِصْر) فِي الشَّرِقيَّة (قُربَ العَبًّاسِيَّة) .
(و) سَدِيرُ (بنُ حَكِيم) الصَّيْرَفِيّ: (شّيْخٌ لسُفْيَانَ الثَّوْرِيّ) ، سَمِع أَبا جَعْفَرِ: محمَّدَ بن غليّ بن الحُسَيْن، قَالَه البُخَارِيّ فِي؟ ؟ .
(و) فِي نَوَادِر الأصْمَعِيّ الَّتِي رَوَاهَا عَنهُ أَبو يَعْلَى. قَالَ أَبو عَمْرِو بنُ العَلاءِ: السَّدِيرُ: (العُشْب) .
(و) ذُو سُدَيْر، كزُبَيْر: قاعٌ بينَ البَصْرَةِ والكُوفَةِ) ، وَهُوَ الَّذِي تَقَدَّم ذكْرُه فِي كَلَامه أَوَّلاً، فَهُوَ تَكْرَارٌ، كَمَا لَا يَخْفَى.
(و) السُّدَيْر: (ع بدِيارِ غَطَفَانَ) ، قَالَ الشَّاعِر:
عَرَّ عَلَى لَيْلَى بَذِي سُدَيْرِ
سُوءُ مَبِيتِي بَلَدَ الغُمَيْرِ
قيل: يُرِيد: بِذِي سِدْرٍ، فصَغَّرَ.
(و) السُّدَيْر: (ماءٌ بالحجازِ) ، وَفِي بعض النُّسَخ بدله: وقَرْيَةٌ بِسِنْجَارَ. (وَيُقَال) : سُدَيْرةُ: (بِهَاءٍ) ، وصَوَّبه شيخُنَا.
وَفِي مُعْجم البَكْرِيّ: سُدَير وَيُقَال سُدَيْرَةُ: مَاءَةٌ بَين جُرَاد والمَرُّوتِ، أَقطعَهَا النَّبيّ صلَّى الله عَلَيْهِ وسلَّم حُصَيْنَ بنَ مُشمتٍ الحِمَّانيّ فليُنْظَر.
(والسّادِرُ: المُتَحَيَّر) من شِدّة الحَرّ، (كالسَّدِرِ) ، ككَتِف.
و (سَدِرَ) بَصَرُه، كفَرِحَ، سَدَراً) ، مُحَرَّكَةً، (وسَدَارَةً) ، ككَرَامَة، فَهُوَ سَدِرٌ: لَك يَكَد يُبْصِر. وَقيل: السَّدَرُ، بالتَّحْرِيك. شِبْهُ الدُّوَارِ، وَهُوَ كَثِيراً مَا يَعْرِض لرَاكِبِ البَحْر. (و) فِي حديثِ عليَ رَضِي الله عَنهُ (نَفَرَ مُسْتَكْبِراً وخَبَطَ سادِراً) ، قيل السَّادِرُ: اللاَّهِي. وَقيل: (الَّذِي لَا يَهْتَمُّ) لشيْءٍ (وَلَا يُبَالِي مَا صَنَعَ) قَالَ:
سَادِراً أَحْسَبُ غَيِّى رَشَداً
فتَناهَيْتُ وَقد صَابَتْ بقُْرّ
(و) يُقَال: سَدرَ (البَعِيرُ) ، كفَرِحَ، يَسْدَر سَدَراً: (تَحَيَّر بَصَرُه من شِدَّةِ الحَرِّ) ، فَهُوَ سَدِرٌ.
وَفِي الأَساس: سَدِرَ بَصرُه واسمَدَرَّ: تَحَيَّرَ فَلم يُحسِن الإِدْراكَ. وَفِي بَصَرِه سَدَرٌ وسَمَادِيرُ.
وعَينه سَدِرَةٌ. وإِنه سادِرٌ فِي الغَيّ: تائِهٌ، وتكَلَّم سادِراً: غيرَ مُتَثَبِّت فِي كلامِه، انْتهى.
وَقَالَ ابنُ الأَعْرَابِيّ: سَدِرَ: قَمِرَ، وسَدِرَ من شدَّة الحَرّ.
(و) سَدِرٌ (ككَتِفٍ: البَحْرُ) ، قَالَه الجوهريّ. قِيل: لم يُسمع بِهِ إِلَّا فِي شِعْر أُمَيَّةَ بنِ أَبِي الصَّلْت:
فكأَنّ بِرْقِعَ والملائكَ حَوْلَهَا
سَدِرٌ تَوَاكَلَه القَوَائِمُ أَجْرَدُ
وَقَبله:
فأَتَمَّ سِتًّا فاسْتَوَتْ أَطْبَاقُهَا
وأَتَى بِسَابِعَةٍ فأَنَّى تُورَدُ
وأَراد بالقَوَائِم هُنَا الرِّيَاحَ. وتَواكَلَتْه. تَرَكَتْه، شَبَّهَ السمَاءَ بالبَحْر عِنْد سُكُونه وعدمِ تَمَوُّجِه.
وَقَالَ ابنُ سيدَه، وأَنشدَ ثَعْلَب:
وكأَنَّ بِرْقِع والملائِكَ تَحْتَها
سَدِرٌ تَوَاكَلَه قَوائِمُ أَرْبَخ
قَالَ: سَدِرٌ: يَدُور. وقَوائمُ أَربعُ، هم الْمَلَائِكَة لَا يُدْرَى كيفَ خَلْقُهم. قَالَ: شَبَّه الملائكَةَ فِي خَوْفِها من الله تَعَالَى بهاذا الرَّجلِ السَّدِر.
وَقَالَ الصَّاغانِيّ فِيمَا رَدَّ بِهِ على الجوهريّ: إِن الصَّحِيحَ فِي الرّواية سِدْر، بالكَسْر. وأَرادَ بِهِ الشَّجَرَ لَا البَحْر، وتَبعَه صاحِبُ النَّامُوس، وشَذَّ شَيْخُنَا فأَنْكَرَه عَلَيْهِ.
وَيَأْتِي للمصنّف فِي (وك ل) سِدْرٌ لَوَاكَلهُ القَوَائِمُ: لَا قوائِمَ لَهُ: فتأَمَّلَ.
(والسِّدَارُ، ككِتَاب: شِبْهُ الخِدْرِ) يُعَرَّض فِي الخِبَاءِ.
(والسِّيدارَةُ، بالكسْرِ: الوِقَايَةُ) على رَأْس المرأَةِ تكون (تَحْتَ المِقْنَعَةِ، و) هِيَ (العِصَابَةُ) أَيضاً. وَقيل: هِيَ القَلَنْسُوَة بِلَا أَصْدَاغٍ، عَن الهَجَرِيّ.
(و) سُدَّر، (كقُبَّر) لُعْبَةٌ لِلصِّبْيَانِ) ، وَهِي الَّتِي تُسَمَّى الطُّبَن؛ وَهِي خَطٌّ مُستديرٌ، يلْعَب بهَا الصِّبْيان. وَفِي حَدِيث بَعضهم (رأَيْتُ أَبَا هُرَيْرَةَ يَلْعَب السُّدَّرَ) . قَالَ ابْن الأَثير: هُوَ لُعْبَة يُلْعَب بهَا يَقَامَرُ بهَا، وتُكْسَر سِينُهَا وتُضَمّ، وَهِي فارسيّة معَرَّبة عَن ثَلَاثَة أَبواب. وَمِنْه حديثُ يحيى بنِ أَبِي كثير: (السُّدَّرُ هِيَ الشيطانةُ الصُّغْرَى) يَعْنِي أَنها من أَمْرِ الشَّيْطَانِ.
قلْت: وسيأْتي للمُصَنِّف فِي (فرق) . وَنقل شَيخنَا عَن أَبي حَيَّان أَنها بالفَتْح كبَقَّم. قلْت: فَهُوَ مُثَلَّث، وَقد أَغفلَه المُصَنّف.
(والأَسْدَرانِ) : المَنْكِبانِ: وَقيل: (عِرْقانِ فِي العَيْنَيْنِ) أَو تَحْتَ الصُّدْغَيْن. (و) فِي الْمثل: ((جاءَ يَضْرِب أَسْدَرَيْه)) يُضرَب للفارِغ الَّذِي لَا شُغْلَ لَهُ. وَفِي حَدِيث الحَسَن: يَضْرِب أَسْدَرَيْه، (أَي عِطْفَيْه ومَنْكِبَيْه) ، يَضْرِب بيَدَيْه عَلَيْهِمَا، وَهُوَ بمَعْنى الفارِغ. قَالَ أَبو زيد. يُقَال للرجل إِذا جاءَ فارِغاً: جاءَ يَنفُض أَسْدَآعيْه. وَقَالَ بَعضهم: جاءَ يَنْفُض أَصْدَرَيْه، أَي عِطْفَيْه. قَالَ: وأَسْدَرَاه: مَنْكِباه: وَقَالَ ابْن السِّكِّيت: اءَ يَنْفُض أَزْدَرَيْه، بالزَّاي، (أَي جاءَ فارِغاً) لَيْسَ بِيَدِهِ شَيْءٌ، (وَلم يَقْضِ طَلِبَتَه) ، وَقد تقدّم شَيْءٌ من ذالك فِي أَزدَرَيه.
(و) يُقَال: (سَدَرَ الشَّعرَ فانْسَدَر) ، وكذالك السِّتْرَ، لُغَةٌ فِي (سَدَلَه فانْسَدَلَ) ، أَي أَرْسَلَه وأَرْخَاهُ. (وانْسَدَر) : أَسْرَع بعضَ الإِسْراع. وَقَالَ أَبُو عُبَيْد: يُقَال: انْسَدَرَ فُلانٌ (يَعْدُو) ، وانْصَلَتَ يَعْدُو، إِذا (انْحَدَرَ واسْتَمَرَّ) فِي عَدْوِه مُسْرِعاً.
وَمِمَّا يُسْتَدْرَكَ عَلَيْهِ:
سَدَرَ ثَوْبَه يَسْدِرُه سَدْراً وسُدُوراً: شَقَّه، عَن يَعْقُوب.
وشَعرٌ مَسْدُورٌ، كمَسْدُول، أَي مُسْتَرْسِل.
وسَدَرَ ثَوبَه، سَدْراً إِذا أَرْسَلَه طُولاً، عَن اللِّحْيَانيّ.
وَقَالَ أَبو عَمْرو: تَسَدَّرَ بثَوْبِه، إِذا تَجَلَّلَ بِهِ.
والسَّدِيرُ، كأَمِير: مَنْبَعُ الماءِ، عَن ابْن سِيدَه.
وسَدِيرُ النَّخْلِ: سَوَادُه ومُجْتَمَعُه.
وَقَالَ أَبو عَمْرٍ و: سَمِعْتُ بَعْضَ قَيْس يَقُول: سَدَلَ الرَّجلُ فِي البِلاد، وسَدَرَ، إِذَا ذَهَبَ فِيهَا فَلم يَثْنِه شَيْءٌ.
وَبَنُو سَادِرَةَ: حَيٌّ من الْعَرَب.
وسِدْرَةُ، بِالْكَسْرِ: قَبِيلَةٌ. قَالَ:
قد لَقِيَتْ سدْرَةُ جَمْعاً ذَا لُهَا
وعَدَداً فَخْماً وعِزًّا بَزَرَى
ورَجلٌ سَنْدَرَى: شَدِيدٌ، مقلوبٌ عَن سَرَنْدَى.
وأَبو مُوسَى السِّدْرَانِيّ، بالكَسْر: صُوفِيٌّ مَشْهُور، من المَغْرِب.
والــسِّدْرَة، بِالْكَسْرِ: من مَنَزِل حَاجِّ مِصْر.
والسَّدَّار، ككَتَّان: الَّذِي يَبِيع وَرَقَ السِّدْرِ. وَقد نُسِبَ إِليه جماعةٌ.
وسِدْرةُ بن عَمآٍ و، فِي قَيْس عَيْلانَ.
وَفِي تلامذة الأَصمعيّ رَجلٌ يُعرَفُ بالسِّدْرِيّ، بَصْريّ، وَهُوَ نِسْبَةٌ لمن يطْحَنُ وَرَقَ السِّدْرِ ويَبيعُه.
وسَدُورٌ، كصَبُور، وَيُقَال سَدِيوَرُ، بِفَتْح فَكسر فَسُكُون فَفتح، قَرْيَة بمَرْو، فِيهَا قَبْر الرَّبِيع بنِ أَنَسٍ صاحِبِ أَبي العَالِيَةَ الرِّيَاحِيّ.
وبنُو السدري: قَومٌ من العَلَويّين.

فرد: فرد، ومضارعه يفرد: نشر، بسط، مد، حل الفتل وأزال التواءه. (بوشر، همبرت ص127، ألف ليلة 617:3 (والشدة زائدة) 163:40، 302، برسل 171:4، 439:11، 190:12) فرد الصوت: مدة، ففي ألف ليلة (برسل 73:7). (وفردت صوتاً حسناً وأنشدت).
فرد: جبي ضريبة (هلو).
فرد فردة على: فرض ضريبة على (بوشر) فرد: أنفرد، ابتعد عن الناس (هلو).
فرد: حمل. (هلو).
فرد (بالتشديد)، فرد بفلان بالحرب: ولي وحده القيادة العسكرية .. (معجم الطرائف).
أفرد: أفرد بفلان بالحرب: ولاه وحده القيادة العسكرية. (معجم الطرائف).
أفرد فلاناً: تركه وحيداً منفرداً. ففي حيان - بسام (10:1 ق): فجعل الوزراء يتسللون عنه واحداً بعد واحد إلى أن أفرده (أفردوه).
أفرد فلاناً ولفلان: عهد إليه وحده وكلفه وحده بعمل، وفوض إليه أمراً، وقلده إياه، وولاه وحده. يقال مثلاً: أفرده لمحاربة فلان (معجم الطرائف) وكذلك أفرد ب، ففي حيان (ص62 ق): أفرده بالولاية.
أفرد: جعل الكلمة مفردة (غير مثناة ولا جميعاً) البيضاوي 48:2، 49).
أفرد: بسط، نشر. (بوشر) أفرد القلوع: نشر الأشرعة. (ألف ليلة 128:2، يرسل 380:3). تفرد بنفسه: اعتزل الناس، وتنحي عنهم وابتعد. (بوشر).
تفرد إلى: اشتغل ب، كرس وقته له، ففي كتاب ابن صاحب الصلاة (ص33 ق): تفرد إلى ذلك. انفرد: توحد، اعتزل الناس، وصار في عزلة عنهم. (بوشر).
انفرد: كان فريداً فذاً. (ويحرز ص47).
أنفرد ب: تضلع بالشيء وحده، وأجاده، وأتقنه، ويقال أيضا: كان وحيداً في فنه، وفاق فيه غيره (معجم الطرائف).
أنفرد ب: قاتل شخصاً وحده (معجم الطرائف).
أنفرد عن: انعزل عن: (بوشر).
افرد: امتد، اتسع، انبسط. (بوشر).
افترد=انفرد. (السعدية نشيد في الملحق).
فرد: جمعت في هذه المادة بين فَرْد وفَرَد وفرد بمعنى واحد. والفصحاء لا يجوزون فرد في هذا المعنى (محيط المحيط) وأرى أنه لا فرق بينها في لغة العامة.
فرد: واحد، وحيد يقال: فرد زوجة أي زوجة واحدة (ألف ليلة 9:1) ويقال: لم أملك الدرهم الفرد أي لم أملك الدرهم الواحد (ألف ليلة 16:1) ويقال: فرد طريق أي مرة واحدة (برسل 272:2) ويقال ابتاع فلان فرد البغل، أي بغلاً واحداً.
وفي كتاب العقود: أفراد أفراد أي واحداً واحداً (بوشر) وذكر أفرادهم: ذكرهم واحداً واحداً. (عباد 165:2).
أفراد وأزواج: واحداً واحدا واثنين اثنين. ويقال إفراد أزواج بحذف واو العطف (بوشر).
فرد واحد: واحد (بوشر).
فرد عين: أعور (بوشر).
على فرد: تناغم، توافق الأنغام. (ألكالا).
فرد، والجمع أفراد: شخص. (بوشر).
فرد: نفس. يقال فرد شي، أي نفس الشيء، نذ، سيان. (سوريا). ويقال: هذا وهذاك فرد شيء أي هذا ند هذاك ونظيره ومساو له. ويقال: إذا وإياك فرد عمر، أي أنا وأنت في نفس العمر، في عمر واحد. (بوشر).
حديث فرد= حديث غريب. وهو الذي يرويه صحابي واحد. (دي سلان المقدمة 484:2).
الفرد: سيف عبد الله بن رواحة (محيط المحيط).
فرد، والجمع أفراد: سلة فواكه. (ألكالا).
فرد: سلة من الخوص (لين عادات 218:2، ألف ليلة 26:2، 168:4).
فرد رز: كيس كبير من الرز (بوشر). الفرد الأبيض والجمع الفرود البيض: اسم قديم لعملة من النقد كان الأسبان يسمونها Blanca ( مذكرات الأكاديمية 311:2).
فرد: دينار في القسم الأول من معجم فوك.
فرد، والجمع أفراد وفراد: ثور بقر عند البربر. (بوشر بربرية، هلو، شيرب ديال ص 2151، رولاند ديال ص567، وثور (همبرت ص67).
فرد، والجمع فرود وفرودة: مسدس، طبنجة، غدارة. (بوشر، محيط المحيط).
فرد، وفرد: يقال سيف فرد وفرد، وهو فيما يقول بعض اللغويين سيف سل من غمده. (طرائف دي ساسي 437:2 رقم 20) وانظر (لين).
فردة: تطلق على أحد الزوجين من كل شيء إذا جمعا كانا شيئاً واحداً.
فردة، والجمع فرد (محيط المحيط) وفرادى (بوشر): وهي عند المكارين نصف حمل الدابة. وبالة، حزمة كبيرة، طرد. حزمة بضائع. (بوشر، محيط المحيط، همبرت ص88، 101، هلو، نيبور رحلة 139:1، 140) وفي ألف ليلة 142:1): فردة بساط، وفي برسل (352:1): شقة بساط وكذلك في ماكن (146:1).
ومن كلمة فردة أخذ كثير من الكلمات في اللغات الرومانية منها كلمة fardeau الفرنسية (بمعنى حمل) وكلمة Fardel القديمة وهي تصغير Farde كما أكد ذلك السيد دفيك (ص115).
فردة نعل= فرد. ففي رياض النفوس (ص42 ق): واستعمل لفردة نعل من نعليه قبالاً واهباً.
فردة: سير الركاب، سير من جلد يربط ركاب الفارس في السروج العربية. (شيرب).
فردة: نصف قطعة من نسيج القطن الغليظ تسمى ثوب دمور. وهذا النصف وهو على شكل فوطة طويلة تستعمل وزرة. (بركهارت نوبية ص216، دارفور ص206 دسكرياك ص114، ويرن ص26).
فردة والجمع فرد: مصراع باب، دفة باب (بوشر، ألف ليلة 43:1).
فردة: في اصطلح النجارة كل طرف من طرفي العارضة (الجائز) في هيكل السقف. (معجم الأسبانية ص109).
فردة من كاغد: صفحة من ورق. (ألكالا).
فردة (تصحيف فرضة): ما يفرض من ضريبة على الدخل، ضريبة الدخل، جزية، رسم، مكس، خراج. (معجم الأسبانية ص108).
فردة: عند المولدين ضريبة تؤخذ على الرأس (محيط المحيط) وجمعها فرد في معجم بوشر.
فرد طاب: عصا صغيرة تستخدم في لعبة طاب. (ألف ليلة 584:1) مع التعليقة في ترجمة لين (610:1 رقم 26).
فردية: ربع قطعة النسيج المسماة الطريدة الملكية (هوست ص 269).
الفراد: المفرد في مصطلح النحو. (أبو الوليد ص658 رقم 39، ص660 رقم 74، ص671 رقم 324، ص802 رقم 27).
الفرود: في مصطلح الفلك نجوم الكلب الأكبر المنفردة وسبعة أخرى من البرانية (سديللو ص222).
فرادي: منفرد، لا ينتمي إلى جماعة (أماري ديب ص197).
فرودية: منديل مربع من الموسلين (الموصلي) المطبوع أو المصبوغ أو من الكريب (الكريشة) تعصب به سيدات القاهرة رؤوسهن. (لين عادات 58:1).
فراد: فارس ماهر. (ألكالا).
فرادي: مديردفة سفينة، نوتي الإشارة (الجريدة الآسيوية 1841، 589:1).
تفريد: مزية، امتياز. (هلو).
تفريد: حصة، قسط. (بوشر).
مفرد: فرد. مقابل زوج. (بوشر).
مفرد: ما يختص بالناسك. (ألكالا).
بمفرد: فردياً، فرداً فردا. ويقال: كل واحد بمفرده (بوشر).
بمفرد: على انفراد، انفراداً، في عزلة. (بوشر) بمفرده: أي وحده، يقال مثلاً: استقل بالملك بمفرده، أي وحده. (معجم أبي الفدا).
بمفرده: خاص به، مستقل، شخصي. ففي طرائف دي ساسي (334:1): عملوا لهم مذهباً بمفردهم. وفي الطرائف (7:2): مدينة بمفردها (9:2، المقري 713:2) كل جملة بمفردها: جملة بعد جملة (بوشر) أعطيك جواباً كل جملة بمفردها: أجيبك بتفصيل نقطة بعد نقطة. (بوشر).
بندقية مفردة: بندقية ذات طلقة واحدة (بوشر).
المفرد: في مصر هو حسب ما ذكر في (مملوك 1، 187:1) أملاك الأمير الخاصة. وديوان المفرد: الدائرة التي تشرف على إدارة هذه الأملاك.
وفي موضع آخر من مملوك (1، 27:1) ينقل كاترمير نصاً من (الانشا) يقول: حين تولى الظاهر برقوق السلطة اشترى عدداً كبيراً من المماليك وأنشأ لهم ديواناً يشرف على المقاطعات التي خصصت وارداتها لرواتب هؤلاء المماليك وعلف دوابهم، وقد أطلق على هذا الديوان اسم ديوان المفرد.
مفرد والجمع مفاريد=مفردي. (انظر مفردي). الجهة المفردة. (مملوك 17:1:1) وقد ترجمها كاترمير. بما معناه الضريبة الوحيدة وفي التعليقة: الضريبة الخاصة. ولا أدري أي ضريبة كانت. المفردون: هم الزماميون في الهند وهم الجنود المسجلون في زمام (ديوان) الجيش. (ابن بطوطة) 188:3، 193، 4، 47).
مفردة، والجمع مفردات. الدواء البسيط، العشب الطبي. (بوشر).
مفردي، والجمع مفاردة، وكذلك مفرد والجمع مفاريد: هم الأشخاص الذين كانوا في عداد الحلقة أيام السلاطين المماليك، وكانوا يمتازون عن الجند وعن غيرهم من المماليك (مملوك 1، 187:1، ياقوت 309:2).
منفرد: نجم منعزل. (دون ص61).
منفرد: وحيد، لا نظير له (كوسج طرائف ص65).
منفرد عن الطرفين: حيادي، محايد، لا يميل إلى حزب من الحزبين. (بوشر).

فرد

1 فَرَدَ, aor. ـُ [inf. n. فُرُودٌ,] He, or it, was, or became, single; sole; or one, and no more. (Msb.) b2: See also 7, (with which two other forms of the unaugmented verb, namely, فَرِدَ and فَرُدَ, are also mentioned,) in four places.2 فرّد, inf. n. تَفْرِيدٌ, He applied himself to the study of practical religion, or the law, and withdrew from [the rest of] mankind, and attended only to the observance of the commands and prohibitions [of religion]. (IAar, T, L, K.) [See also the part. n., below.]4 افرد as intrans.: see 7. b2: أَفْرَدَتْ She (a female, S, L, a pregnant female, A, or a woman, K) brought forth one only: (S, A, L, K:) opposed to أَتْأَمَتْ: (A:) not said of a she-camel, because she never brings forth more than one. (S, L, K.) b3: افردهُ He made him, or it, to be single; sole; or one, and no more. (Lth, T, M, * L, Msb. *) b4: And He put, or set, him, or it, apart, aside, or away; he separated him, or it. (S, K.) Yousay, افردهُ مِنْهُ [He separated him from him, and rendered him solitary; or he left him solitary]. (A and Mgh in art. وتر.) [See an ex. in a verse cited voce عَاذِبٌ.] b5: [Hence,] افرد فُلاَنًا بِشَىْءٍ He made such a one to have a thing to himself alone, with none to share, or participate, with him in it. (A in art. فرز.) b6: And افرد الحَجَّ عَنِ العُمْرَةِ He performed the rites and ceremonies of the pilgrimage separately from those of the عُمْرَةِ [q. v.]. (Msb.) b7: And افرد إِلَيْهِ رَسُولاً (S, K) He sent [away] a messenger to him. (K.) 5 تَفَرَّدَ see the next paragraph, in two places.7 انفرد and ↓ فَرَدَ signify the same: (S:) the latter, aor. ـُ [inf. n. فُرُودٌ,] is expl. by Lth as signifying He was, or became, alone, by himself, apart from others, or solitary: (T, L:) and thus انفرد بِنَفْسِهِ signifies. (Msb.) And انفرد عَنْهُ He, or it, was, or became, apart, or separate, from him, or it, and alone. (L.) And انفرد بِفُلاَنِ and ↓ استفردهُ are syn. [as meaning He was, or became, alone with such a one]. (M, A, K.) And انفرد بَالأَمْرِ, (Az, T, M, L, K,) and بِكَذَا, (S,) and بِرَأْيِهِ; (L;) and ↓ فَرَدَ, (Az, T, M, L, K,) aor. ـُ (Az, T, M, L,) inf. n. فُرُودٌ; (Az, L;) and ↓ فَرِدَ, and ↓ فَرُدَ, (M, L, K,) mentioned by Lh; (M, L;) and ↓ افرد, (L, K,) and ↓ تفرّد, and ↓ استفرد; (S, M, L, K;) signify alike; (Az, T, S, M, L, K;) i. e. He was, or became, alone; independent of others; without any to share, or participate, with him; in the affair, and in such a thing, and in his opinion: (the lexicons passim: [see اِسْتَبَدَّ:]) and [in like manner] بِالمَالِ ↓ تفرّد [he was without any to share, or participate, with him in the property]. (Msb.) b2: لَأُقَاتِلَنَّهُمْ حتَّى تَنْفَرِدُ سَالِفَتِى, occurring in a trad., means (assumed tropical:) I will assuredly fight with them until I die; lit., until the side of my neck shall become separate from my body; because its separation can be only by death. (L.) 10 استفرد as intrans.: see 7.

A2: استفردهُ: see 7. b2: Also He found him alone, having no second person with him. (A.) [Hence, one says,] اِسْتَطْرَدَ فَجَدَّلَهُ لَهُمْ فَلَمَّا اسْتَفْرَدَ مِنْهُمْ رَجُلاً كَرَّ عَلَيْهِ [He fled, or wheeled about widely, from them, to turn again, by way of stratagem; and when he found a man of them alone, he returned against him, and threw him down upon the ground]. (A, L.) And استفرد الدُّرَّةَ He (the diver) found the pearl alone, having no other with it. (A.) b3: And He took it alone; by itself; without any other, or any like it. (T, L.) He took it forth from among the things that were with it. (M, K.) فَرْدَ Single; sole; only; one, and no more; syn. وِتْرَ; (S, A, L, Msb;) i. e. وَاحِدٌ: (Msb:) [and, used as a subst., a single, or an individual, person or thing:] fem. فَرْدَةٌ and ↓ فَرْدَىْ [which latter is anomalous, as though fem. of فَرْدَانُ]: (Msb:) pl. أَفْرَادٌ and ↓ فُرَادَى which latter is anomalous, as though pl. of فُرْدَانُ (S, L, Msb) and of فَرْدَىْ, like as سُكَارَى is pl. of سُكْرَانُ and of سَكْرَى. (Msb. See also فُرَادٌ, below.) You say, عَدَدْتُ الدَّرَاهِمَ

أَفْرَاداً I counted the dirhems one by one. (T, A.) b2: And Such as has no equal, or like: (Lth, M, L, K:) pl. أَفْرَادٌ (M, K) and فُرَادَى [respecting which latter see above]. (K.) الفَرْدُ as an epithet applied to God means The Single; the Sole; the One; (T;) He who has no equal, or like; the Unequalled: (Lth, T, L:) but Az says, I have not found it so applied in the Sunneh; and no epithet should be applied to God except such as He has applied to Himself, or such as the Prophet has applied to Him. (L.) And one says سَيْفٌ فَرْدٌ, (K,) and ↓ فَرَدٌ, (T, L, K,) and ↓ فُرُدٌ, (L, K,) and ↓ فَرِدٌ, (K,) and ↓ فَرُدٌ, (T, K,) and ↓ فَرِيدٌ and ↓ فَرْدَدٌ, (K, but the third and fifth not in the text of the K as given in the TA,) A sword having diversified wavy marks, streaks, or grain; (ذُو فِرِنْدٍ, K, [in the TA وَفِرِنْدٌ, as though one said also سَيْفٌ فِرِنْدٌ, which is evidently a mistake,]) unequalled (T, L, K) in excellence. (T, L.) b3: And The half [meaning one] of a pair or couple. (M, L, K.) b4: And Such as is alone, by himself or by itself, or apart from others; unconnected with, or unattended by, others; solitary, or separate; syn. مُتَّحِدٌ, (M, L, K,) or مَا كَانَ وَحْدَهُ; (Lth, L;) unmixed with others; [in which sense it is] a word of more common application than وِتْرٌ, and more special than وَاحِدٌ: (Kull p. 278:) pl. فِرَادٌ (M, L, K) [and أَفْرَادٌ and فُرُودٌ also, as will be shown below]: an ex. of the first of these pls. occurs in the saying, (cited by IAar, L,) تَخَلُّفَ السَّقْرِ فِرَادَ السِّرْبِ [As the hawk's seizing, or carrying off by force, those that are apart from the others of the flock of birds]. (M, L. See, again, فُرَادٌ.) [Hence,] one says ثَوْرٌ فَرْدٌ, (S,) and شَىْءٌ فَرْدٌ, (M, K,) and ↓ فَرِدٌ, (S, M, K,) and ↓ فَرَدٌ, and ↓ فَرُدٌ, (M, K,) and ↓ فُرُدٌ, (K,) and ↓ فَارِدٌ, (S, M, K,) and ↓ فَرِيدٌ, (S, K,) and ↓ فَرُودٌ, (M, K,) and ↓ فَرْدَانُ, (K,) [and ↓ مُفْرَدٌ (see an ex. voce شَاةٌ, in art. شوه),] A bull, (S,) and a thing, (M, K,) that is alone, by itself, or apart from others; solitary, or separate from others. (S, M, K.) And ↓ سِدْرَةٌ فَارِدَةٌ A lote-tree apart from others. (S.) And شَجَرَةٌ

↓ فَارِدٌ, (M, K,) and فَارِدَةٌ, (M, TA,) A tree apart from others. (M, K, * TA.) And ↓ ظَبْيَةٌ فَارِدٌ A gazelle apart, or separate, from the herd. (S, M, K.) And ↓ نَاقَةٌ فَارِدٌ, and ↓ مِفْرَادٌ, and ↓ فَرُودٌ, A she-camel that goes away alone, apart from others, in the pasture, (M, L, K, *) and at the water; (M in explanation of the last, and L;) the epithet applied to the male being ↓ فَارِدٌ, only. (M, L.) And بِهٰذَا الأَمْرِ ↓ هُوَ فَارِدٌ He is alone in this affair. (A.) And it is said in a trad., ↓ لاَ تُعَدُّ فَارِدَتُكُمْ, meaning Your ewe, or she-goat, that ye have set apart from the flock, or herd, that ye may milk her in the tent, or house, shall not be reckoned [among those for which ye are to pay the poorrate]: (A:) or the meaning is, what is over and above the فَرِيضَة [or fixed number of camels, &c., to be given in payment of the poor-rate] shall not be added to the latter and reckoned therewith. (L.) And in another it is said, ↓ لاَ يَغُلُّ فَارِدَتُكُمْ, expl. by Th as meaning Such of you as shall segregate himself, as, for instance, one or two, and gain spoil, shall resign it to the collective body, and not act unfaithfully by taking it for himself. (M, L.) And in another, فَمِنْكُمُ المُزْدَلِفُ صَاحِبُ العِمَامَةِ الفَرْدَةِ And of you is El-Muzdelif, he of the solitary turban: this was said of him because, when he rode, no one with him wore a turban, to show honour to him. (L.) b5: لَقِيْتُهُ فَرْدَيْنِ means I met him, we two being alone. (S, L, K.) b6: أَفْرَادُ النُّجُومِ, (S, M, L, K,) as also فُرُودُهَا, (K,) signifies The brightly-shining stars (الدَّرَارِىْءُ) in the horizon [when other stars, there, are invisible]: so called because they are apart from the other [visible] stars. (M, L.) and الفُرُودُ, (T, M, L, and so in some copies of the K,) in some copies of the K ↓ الفُرْدُودُ, [and thus in the CK,] but the former is the right, (TA,) Certain stars, disposed in a row, behind the Pleiades; (K;) in some copies of the K, around the Pleiades: (TA:) certain bright stars around the Pleiades. (T, L.) And (L) Certain stars around حَضَارِ [q. v.], which is one of the two stars called المُحْلِفَانِ, (M, L, TA,) the other whereof is called الوَزْنُ; (TA;) certain small stars with حَضَارِ; so called because situate apart from the latter, by its side. (Kitáb Anwá el-'Arab, TA.) And الفَرْدُ is a name of The star (a) in the hinder part of the neck of الشُّجَاع [the constellation Hydra; which star is also called عُنُقُ الشُّجَاعِ]. (Kzw in his description of الشجاع.) b7: فَرْدٌ signifies also One side of a jaw: (M, L, K:) pl. أَفْرَادٌ. (M, L.) b8: And A sandal such as is termed سِمْطٌ, not patched, nor having a second sole added to it; (K;) a sandal having a single sole; not having a sole composed of two pieces of leather sewed together, one beneath the other; thus in the saying, يَا خَيْرَ مَنْ يَمْشِى بِنَعلٍ فَرْدِ [O best of such as walk with a single-soled sandal], meaning O best of the great men of the Arabs; for sandals were worn by the Arabs, exclusively of the foreigners; and thin sandals, only by the kings and chief persons of the former. (L.) b9: Also, and ↓ فَارِدٌ, A bull [app. a wild bull]. (Lth, T, L. [See also مُفْرَدٌ.]) b10: [The pl.] الأَفْرَادُ as a conventional term in lexicology signifies What have been transmitted by only one of the lexicologists; what is thus transmitted, if the transmitter is a person of exactness (as Aboo-Zeyd and ElKhaleel and others), is admitted. (Mz, 5th نوع.

[See also الآحَادُ, voce أَحَدٌ; a similar, but less restricted, term: and see المَفَارِيدُ.]) فَرَدٌ and فَرِدٌ and فَرُدٌ and فُرُدٌ: see the next preceding paragraph, first quarter: and again, in the second quarter: and for the first and second and third, see also فُرَادٌ.

فَرْدَةٌ fem. of فَرْدٌ [used as an epithet] in the first of the senses assigned to the latter above. (Msb.) فُرَدَةٌ One who goes away alone, (K, TA,) having left his companions. (TA.) فُرْدَاتٌ [Hills, or the like, such as are termed]

آكَام [pl. of أَكَمَةٌ, q. v.]. (K.) فَرْدَى: see فَرْدٌ, first sentence: b2: and see فُرَادٌ.

فَرْدَانُ: see فَرْدٌ, second quarter: b2: and see فُرَادٌ.

فَرَادَ; see the paragraph here following.

فُرَادٌ [is most properly regarded as a quasi-pl. n., rather than as a pl., of فَرْدٌ; and فُرَادُ is similar to it in meaning]. One says, جَاؤُوا فُرَاداً, and ↓ فُرَادَى, (S, M, K,) with tenween and without it, (S,) and فُرَادَ, (K,) like ثُلَاثَ and رُبَاعَ, (TA,) and ↓ فَرَادَ, and فِرَاداً [a pl. of ↓ فَرْدٌ,] and ↓ فَرْدَى, (K,) [and ↓ فُرَّاداً, perhaps thus by poetic license, see an ex. in a verse cited voce مُرْسِمٌ,] They came one by one; one at a time; (S;) one after another: (M, K:) Az relates that the Kilábees said, جِئْتُمُونَا فُرَاداً [Ye came to us one by one; or one after another]: and هُمْ فُرَادٌ وَأَزْوَاجٌ [They are separate persons and pairs], with tenween: and the Arabs said قَوْمٌ فُرَادُ, imperfectly decl., likened to ثُلاَثُ and رُبَاعُ, [A party composed of separate persons, disposed by ones, or one after another,] and ↓ فُرَادَى, which latter is said by Fr to be a pl.: (T, L:) and the sing. [he adds] is ↓ فَرَدٌ and ↓ فَرِدٌ and ↓ فَرِيدٌ and ↓ فَرْدَانُ: (T, K:) but ↓ فَرُدٌ, (so accord. to a copy of the T,) or ↓ فَرْدٌ, (so in the K accord. to the TA, [in the CK فُرْدٌ,]) in this sense, [i. e. in the pl. sense] is not allowable. (T, K.) فَرُودٌ: see فَرْدٌ, second quarter, in two places.

فَرِيدٌ: see فَرْدٌ, former half, in two places: and see فُرَادٌ. b2: Also i. q. شَذْرٌ [app. as meaning The beads that divide the other beads of a string]; (T, A;) in the language of the 'Ajam [app. meaning Persians] called جَاوَرْسَق [a word I do not find in any dictionary]: accord. to Ibráheem El-Harbee, شَذْر of silver, like pearls: (T:) or شَذْر that divide the pearls and gold: (M, L, K:) and pearls that are strung, and divided by other things interposed: (S, L, K:) or pearls that divide the pieces of gold in a necklace: (A:) one thereof is termed ↓ فَرِيدَةٌ: (T, M, A, L:) pl. فَرَائِدُ. (T, M, K.) And A precious, or highly-esteemed, gem; (M, L, K;) as also ↓ فَرِيدَةٌ; (K;) as though it were the only one of its kind; (M, L;) or so called because unequalled; or because [it is a pearl] found alone in its shell: (MF:) and as some say, (S,) ↓ فَرَائِدُ الدُّرِّ signifies the large pearls. (S, L.) b3: Also The intermediate vertebræ between the last of the six vertebræ that are next to the دَأْى [q. v.] of the neck and the six that are between these فَرِيد and the [rump-bone called the] عَجْب; as also ↓ فَرَائِدُ: (M, L, K:) or ↓ فَرِيدَةٌ [the sing.] signifies the vertebra that projects from the part, of the back of a horse, that is next to the lumbar vertebrœ; intervening between the dorsal vertebræ and the lumbar: it projects in some horses. (M, L.) فَرِيدَةٌ, and the pl. فَرَائِدُ: see the next preceding paragraph, in five places.

فُرَادَى: see فَرْدٌ, first sentence: and see also فُرَادٌ, in two places.

فَرَّادٌ One who sells, (T, A, L, K,) and one who makes, (M, L, K,) what are termed فَرِيد, (A, L, K,) i. e. (A) شَذْر. (T, A.) فُرَّادًا: see فُرَادٌ.

فَرْدَدٌ: see فَرْدٌ, first quarter.

الفُرْدُود: see فَرْدٌ, latter half.

فَارِدٌ, and its fem. (with ة): see فَرْدٌ, near the middle, in nine places: b2: and again, near the end. b3: سُكَّرٌ فَارِدٌ Sugar of the best kind, and white. (K.) b4: And إِبِلٌ فَوَارِدُ [She-camels] which stallions do not resemble (لاَ تُشْبِهُهَا). (So in the O and K. [But the right reading is evidently I think, لا تَشْتَهِيهَا, which the Turkish translator of the K appears to have found in a copy of that work; and the meaning, therefore, which stallions do not desire. فَوَارِدُ is pl. of فَارِدَةٌ.]) مُفْرَدٌ: see فَرْدٌ, second quarter. b2: [Hence, as a conventional term, A single, simple, word or vocable;] an expression of which a portion does not denote a portion of its meaning: (KT:) [pl. مُفْرَدَاتٌ. b3: And Singular, as distinguished from dual and plural. b4: And مُفْرَادَاتُ الطِّبِّ The simples of medicine; medicinal simples.] b5: and مُفْرَدٌ signifies also A wild bull. (L. [See, again, فَرْدٌ, near the end.]) مُفْرِدٌ A female, (S, L,) a pregnant female, (A,) or a ewe or she-goat, (M,) or a woman, (K,) bringing forth one only: (S, M, A, L, K:) like مُوحِدٌ and مُفِذٌّ: (S, L:) opposed to مُتْئِمٌ. (A.) [See its verb, 4.]

ذَهَبَ مُفَرَّدٌ Pieces of gold (in a necklace, A) divided, one from another, by فَرِيد [q. v.], (M, A, L, K,) i. e., by pearls. (A.) مُفَرِّدٌ A rider having no other with him: (A:) or a rider having only his camel with him. (K.) b2: طُوبَى لِلْمُفَرِّدِينَ, occurring in a trad., (L,) means Good betide those who apply themselves to the study of practical religion, or the law, and withdraw from [the rest of] mankind, and attend only to the observance of the commands and prohibitions [of religion]: (IAar, T, * L, K, TA:) and (K, TA) it is also said to mean (TA) those who are devoted to the commemoration of the praises of God: (K, TA:) or, as expl. by the Prophet himself, those men and women who commemorate the praises of God much, or frequently: (TA:) also, (K,) or, as KT says in explaining the trad., (TA,) [and as his words are cited in the T,] those whose contemporaries in birth, (K, TA,) and the generation among which they were, (TA,) have perished, or died, while they themselves have remained, (K, TA,) commemorating the praises of God: but Az holds the explanation of IAar to be more correct than this of KT. (TA.) مِفْرَادٌ: see فَرْدٌ, near the middle of the paragraph.

المَفَارِيدٌ as a conventional term in lexicology signifies What have been uttered by only one of the Arabs: differing from الأَفْرَادُ, which signifies what have been transmitted from the Arabs by only one of the leading lexicologists. (Mz, 15th نوع.)

قرب

1 قَرُبَ, aor. ـُ inf. n. قُرْبٌ (S, Mgh, O, Msb *) and قُرْبَةٌ and قَرَابَةٌ and قُرْبَى (Mgh, Msb) and مَقْرَبَةٌ, (Mgh,) [to which may be added some other syns. mentioned below with قُرْبٌ and قَرَابَةٌ,] It, and he, was, or became, near; (S, Mgh, O;) syn. دَنَا; (S, O;) contr. of بَعُدَ: (Mgh:) or قُرْبٌ is in place, and قُرْبَةٌ is in station, or grade, or rank, and قَرَابَةٌ and قُرْبَى are in الرَّحِم [meaning relationship, or relationship by the female side]; (Mgh, Msb, TA;) or, accord. to the T, قَرَابَةٌ is in النَّسَب [app. relationship in a general sense], and قُرْبَى is in الرَّحِم [app. as meaning relationship by the female side]: (TA:) You say, قَرُبَ مِنْهُ, (A, MA, Msb, K,) and إِلَيْهِ; (A;) and قَرِبَهُ, (S, MA, O, K,) aor. ـَ (S, K;) inf. n. (of the former verb, Msb) قُرْبٌ, (Msb, K,) or قُرْبٌ and قُرْبَةٌ &c. as above, (Msb,) or قُرْبٌ and مَقْرَبَةٌ and مَقْرُبَةٌ; (MA;) and (of the latter verb, S, MA, O) قِرْبَانٌ (S, MA, O, K) and قُرْبَانٌ; (K;) he (a man, S, O) was, or became, near to it; (S, A, MA, O, K;) syn. دَنَا: (S, A, O, K:) or the former verb means thus; but when one says لَا تَقْرَبْ كَذَا with fet-h to the ر, the meaning is, occupy not thyself with doing such a thing: (MF, TA, &c.:) or قَرِبْتُ الأَمْرَ, aor. ـَ and قَرَبْتُهُ, aor. ـُ i. e., like تَعِبَ and like قَتَلَ, inf. n. قِرْبَانٌ, signifies I did the thing, or affair; or I was, or became, near, or I approached, to it, or to doing it [or to doing something with it or to it]: an ex. of the former meaning is the saying [in the Kur xvii. 34], لَا تَقْرَبُوا الزِّنَا [Commit not ye fornication, or adultery; or, accord. to some, this is an ex. of the latter meaning]; and hence one says, قَرِبْتُ المَرْأَةَ, inf. n. قِرْبَانٌ, a metonymical phrase, meaning I compressed the woman: and an ex. of the latter meaning is the saying, لَا تَقْرَبُوا الحِمَى i. e. لَا تَدْنُوا مِنْهُ [meaning Approach not ye to doing, or to entering upon, the thing, or place, that is prohibited, or interdicted]. (Msb.) And the Arabs say, of a man, when a thing has disquieted, or disturbed, and grieved, him, أَخَذَهُ مَا قَرُبَ وَمَا بَعُدَ, as though meaning (assumed tropical:) He became, or has become, disquieted by reason of near and remote circumstances of his case: (O:) or recent and old griefs took hold upon him. (Mgh in art. قدم. [See art. بعد.]) دَنَا مِنِّى وَقَرُبَ is expl. by Zj as meaning He drew near to me and drew nearer. (T in art. دلو: see 5 in that art.) [And several other verbs belonging to this art. are syn., or nearly so, with قَرُبَ or with قَرِبَ in senses expl. above. Thus ↓ اقرب is syn. with قَرُبَ in the first of the senses expl. above, like as أَدْنَى is with دَنَا, for its inf. n.]

الإِقْرَابُ signifies الدُّبُوُّ. (TA.) ↓ اقترب, also, is syn. with قَرُبَ in the first of the senses expl. above; (MA;) [i. e.] it is syn. with دَنَا: (Msb:) or it is syn. with ↓ تقارب, (S, O, K, TA,) signifying he, or it, drew near; (TA;) thus ↓ وَاقْتَرَبَ الوَعْدُ [in the Kur xxi. 97] signifies تقارب [meaning And the fulfilment of the promise shall draw near]: (S, O, TA:) and you say, اقترب مِنِّى

[meaning He drew near to me]: (A:) it is also said that is has a more particular signification than قَرُبَ; for it denotes intensiveness in القُرْب; thus says Ibn-'Arafeh; probably meaning that it denotes labour and difficulty in the accomplishment of the act. (MF, TA.) ↓ تقرّب [likewise] is syn. with [قَرُبَ, i. e.] دَنَا, in the phrase تقرّب مِنْهُ: (O: [see قَرُبَ مِنْهُ:]) or it signifies he drew near, or approached, by little and little, (تَدَنَّى,) to a thing. (TA.) And الشَّىْءَ ↓ قارب, (ISd, TA,) or الأَمْرَ, (Msb,) [like قَرِبَهُ in many instances,] signifies He was, or became, near, or he approached, to the thing, or affair, or to doing it. (ISd, Msb, TA.) b2: قَرُبَ, aor. ـُ inf. n. قُرْبٌ signifies also (assumed tropical:) He formed an opinion that was near to certainty. (MF.) b3: In the phrase قَرَبَتِ الشَّمْسُ لِلْمَغِيبِ [meaning The sun was, or became, near to setting], like كَرَبَت, the ق is asserted by Yaakoob to be a substitute for ك. (TA.) A2: قَرَبَ, aor. ـُ inf. in. قِرَابَةٌ, He (a man) journeyed to water, there being between him and it a night's journey. (S, O.) [See also أَقْرَبَ القَوْمُ. Or,] accord. to Lth, you say, قَرَبُوا, aor. ـُ inf. n. قَرَبٌ [q. v.], meaning They, after pasturing their camels in the tract between them and the wateringplace, and journeying on during a part of the time until there remained between them and the water a night, or an evening, hastened in their course. (TA.) And قَرَبَ الإِبِل [in some copies of the K الإِبِلَ and in others الإِبِلُ], aor. ـُ inf. n. قِرَابَةٌ; thus in the K; but accord. to Th, قَرَبَتِ الإِبِلُ, aor. ـُ inf. n. قَرَبٌ; (TA;) i. e. The camels journeyed by night in order to arrive at the water on the morrow: (K, * TA:) and [a man says, of himself,] قَرَبْتُ, aor. ـُ inf. n. قِرَابَةٌ. (TA.) b2: And قَرَبْتُ المَآءَ, aor. ـُ inf. n. قَرَبٌ, so in the Fs [of Th, meaning I journeyed to the water by night in order to reach it on the following morning]. (TA.) [Or] you say, قَرَبُوا المَآءَ, meaning They sought, or sought to attain, the water. (A.) b3: And [hence] one says, فُلَانٌ يَقْرُبُ حَاجَتُهُ, meaning (assumed tropical:) Such a one seeks, or seeks to attain, the object of his want; from the seeking, or seeking to attain, the water: and hence the saying, in a trad., وَإِنْ نَقْرُبُ بِذٰلِكَ إِلَّا أَنْ نَحْمَدَ اللّٰهَ (assumed tropical:) We not seeking thereby [aught] save our praising God: thus expl. by El-Khattábee. (Az, TA.) [Hence, also,] one says قَدْ قَرَبَ أَمْرًا لَا أَدْرِى مَا هُوَ (tropical:) [He has sought to accomplish an affair, I know not what it is]: (A, O: *) and فُلَانٌ يَقْرُبُ أَمْرًا لَا يَسْهُلُ لَهُ (tropical:) [Such a one seeks to accomplish an affair that will not be easy to him]. (A.) فُلَانٌ يَقْرُبُ أَمْرًا means (assumed tropical:) Such a one seeks, desires, or aims at, [the accomplishment of] an affair, when he does a deed, or says a saying, with that object. (T, O, TA.) A3: قَرَبَ السَّيْفَ, (S, O,) inf. n. قَرْبٌ; (K;) and ↓ اقربهُ, (O,) inf. n. إِقْرَابٌ; (K;) He put the sword into the قِرَاب [q. v.]: (S, O, K:) or the former, (accord. to the K,) or ↓ the latter, (accord. to the S and TA,) he made for the sword a قِرَاب: (S, K, TA:) or ↓ the latter has both of these significations: (O:) or the former verb is said of a sword or of a knife in the former sense; and in like manner ↓ the latter verb in the latter sense: or the former phrase signifies he made for the sword a قِرَاب; and ↓ the latter phrase, he put the sword into its قِرَاب: and one says, قِرَابًا ↓ قرّب and ↓ اقربهُ, meaning he made a قِرَاب. (TA.) A4: قَرْبٌ [as an inf. n. of which the verb is قَرَبَ] also signifies The feeding a guest with the أَقْرَاب (O, K, TA) meaning flanks [of an animal or of animals, pl. of قُرْبٌ or قُرُبٌ]. (TA.) A5: And قَرِبَ, (O, K,) with kesr to the ر, (O,) like فَرِح, (K,) [aor. ـَ inf. n. app. قَرَبٌ,] He (a man, TA) had a complaint (O, K) of his قُرْب or قُرُب, (K,) [i. e.] of his flank; (O;) as also ↓ قرّب, (O, * K, [in the former this verb is only indicated by the mention of its inf. n.,]) inf. n. تَقْرِيبٌ. (O, K.) 2 قرّبهُ, inf. n. تَقْرِيبٌ, He made, or caused, to be, or become, near, caused to approach, or brought, or drew, near, him, or it. (S, O, Msb. *) [Hence the phrase قَرَّبَ اللّٰهُ دَارَكَ, which see in what follows.] b2: [And hence, He made him to be a near associate; he made him an object of, or took him into, favour: and (agreeably with an explanation of the pass. in the Ham p. 184) he made him, or rendered him, an object of honour.] One says, قَرَّبَهُ مِنْهُ meaning He (a king, or a governor, or prince, [or any other person who was either a superioror an equal,]) made him to be to him a قُرْبَان, i. e. [a near associate, or] a consessor, or a particular, or special, associate or companion [&c.: see قُرْبَانٌ]. (TA.) b3: قَرَّبَهُ إِلَيْهِمْ, in the Kur li. 27, means He presented it, or offered it, to them: (Jel:) or he placed it, or put it, before them. (Bd.) And one says also, قرّب خَصْمَهُ إِلَى السُّلْطَانِ [He brought, or placed, his adversary before the Sultán]. (Mgh in art. رفع.) And ↓ قرّب لِلّٰهِ قَرْبَانًا [He offered, or presented, to God, an offering, or oblation]. (S, O: in the Msb, إِلَى اللّٰهِ.) b4: حَيَّا وَقَرَّبَ, (A, O,) inf. n. تَقْرِيبٌ, (K,) signifies (tropical:) He said, حَيَّاكَ اللّٰهُ وَقَرَّبَ دَارَكَ [May God preserve thee alive, or prolong thy life, and make thine abode to be near]: (A, O, K:) one says thus of a host to a visitor. (TA.) b5: And التَّقْرِيبُ signifies also The denoting nearness. (Mughnee and K * voce أَوْ, and Kull pp.82 and 83 and 124.) Thus what is termed تَصْغِيرُ التَّقْرِيبِ [The diminutive denoting nearness] is such as occurs in the saying, دَارِى قُبَيْلَ المَسْجِدِ [“ My house is a little before the mosque ”]. (Kull p. 124.) b6: And The advancing an argument in such a manner as renders the desired conclusion a necessary consequence. (MF.) b7: and A certain sort of عَدْو [or running] (S, O, K) of a horse: (S, O:) one says, of a horse, قرّب, inf. n. تَقْرِيبٌ, (S, A, O,) meaning he raised his fore legs together and put them down together (S, O, K *) in running: (S, O:) or he ran [as though] pelting the ground [with his hoofs]: (Az, TA:) and it is also said of other animals than the horse: but not of the camel: (MF:) [one sort of] التقريب is [a rate] less than الحُضْرُ; (S, A, O;) and more than الخَبَبُ: (El-Ámidee, MF:) there are two sorts of تقريب, called أَعْلَى

[which is a gallop] and أَدْنَى [which is a canter]: (S, O:) the former is termed الثَّعْلَبِيَّةُ; and the latter, الإِرْخَآءُ. (TA.) A2: See also 1, near the end, in two places.3 قَارَبْتُهُ, inf. n. مُقَارَبَةٌ [and قِرَابٌ], I was, or became, near to him, or it; contr. of بَاعَدْتُهُ. (Msb.) See 1, near the middle of the paragraph. b2: One says of a vessel, (S, O, K,) قارب أَنْ يَمْتَلِئَ (S, O) or قارب الاِمْتِلَآءَ (K) [It was, or became, near to being full]: قارب [thus used] is the verb from قَرْبَانُ [q. v.], and قَرُبَ is not used in its stead. (Sb, TA.) And one says also, قارب مِلْأَهُ [It was, or became, nearly equal, or it nearly amounted, to what would fill it]. (Msb.), And قارب قَدْرَهُ [It was, or became, nearly equal, or equivalent, to its quantity, or amount; or it was, or became, nearly equivalent to it]. (K, TA.) [And hence the term أَفْعَالُ المُقَارَبَةِ The verbs of appropinquation; as كَادَ &c.] b3: قارب الخَطْوَ He made the stepping to be contracted; syn. دَانَاهُ; (Az, K, TA;) [i. e. he made short steps: made his steps to be near together;] said of a horse. (TA.) And قارب كَلَامَهُ [He made the several portions of his speech, i. e. he made his words, to be near together; so that it means he uttered his speech rapidly]. (K in art. وط; &c.) and قارب بين الكَلِمَةِ وَالكَلِمَةِ فِى التَّسْبِيحِ [He made the words to follow one another nearly, or to be near together, in the act of praise, or the like.] (M in art. دنو.) And قَارَبْتُ بَيْنَ الأَمْرَيْنِ i. q. دَانَيْتُ [I made the two affairs, or events, to be nearly uninterrupted]. (T, S, Msb, all in art. دنو.) b4: قاربهُ also signifies He thought him, or it, to be near. (Ham p. 634.) And قارب الأَمْرَ He thought the thing. (MF.) b5: And He interchanged with him good, or pleasing, speech. (O, K, TA.) b6: And قارب فِى الأَمْرِ He pursued the right, or just, or middle, course, neither exceeding it nor falling short of it, in the affair. (O, * K, * TA.) b7: And قَارَبْتُهُ فِى البَيْعِ [app. meaning, in like manner, I pursued a middle course with him in selling, or buying, with respect to the price demanded or offered, neither exceeding what was just nor falling short of it], (S, O,) inf. n. مُقَارَبَةٌ. (S.) b8: مُقَارَبَةٌ and قِرَابٌ signify also The raising the leg [or legs, of a woman,] for the purpose of جِمَاع. (K.) 4 أَقْرَبَ see 1, second quarter. b2: [Hence,] أَقْرَبَت, (S, A, O, K,) said of the pregnant, (A, TA,) or of a woman, and of a mare, and of a ewe or goat, (S, O, TA,) and also of an ass, (Lth, TA,) but [app.] not [properly] of a camel, (Lth, S, * O, * TA,) [though it is sometimes said of a camel, as in the S and O voce غَمُوس, and in the O and K in art. ك,] She was, or became, near to bringing forth. (Lth, S, A, O, K.) b3: and اقرب said of a colt, and of a young camel, (K, TA,) &c., (TA,) He was, or became, near to the age of shedding his central incisors; (K, TA;) and likewise, to that of shedding other teeth. (TA.) b4: And He nearly filled a vessel. (S, O, K.) b5: لَأُقْرِبَنَّكُمْ صَلَاةَ رَسُولِ اللّٰهِ occurs in a trad. of Aboo-Hureyreh, meaning I will indeed perform to you the like of, or what will be nearly the same as, the praying of the Apostle of God. (TA.) b6: اقرب الإِبِلَ He made the camels to journey by night in order to arrive at the water on the morrow: (O, * K, TA:) or اقربوا إِبِلَهُمْ They, after pasturing them in the tract between them and the watering-place, and journeying on during a part of the time until there remained between them and the water a night, or an evening, hastened their camels. (Lth, TA.) b7: And اقرب القَوْمُ The people, or party, became persons whose camels were performing a journey such as is termed قَرَبٌ: the part. n. is [said to be] ↓ قارب, not مُقْربٌ: (As, S, O:) the former of these is said by A'Obeyd to be anomalous: (S, O:) [but see قَرَبَ, which is expl. as having almost exactly the same meaning as that which is in this instance assigned to اقرب. And it is also mentioned in the TA, app. on the authority of AA, that the same phrase and the same anomalous part. n. are used when the people's camels are مُتَقَارِبَة (which means few, or near together): but I think that this word is a mistake of a copyist, for قَوَارِبُ: see قَارِبٌ.]

A2: See also 1, last quarter, in six places.5 تَقَرَّبَ see 1, near the middle of the paragraph. b2: [Hence] one says to his companion, urging him, تَقَرَّبْ, meaning (tropical:) Advance thou, or come forward: (A, TA:) or تَقَرَّبْ يا رَجُلُ, meaning hasten, O man. (As, O, L, K, TA.) Only the imperative mood in this sense is said to be used. (MF, TA.) b3: And [hence, also,] تقرّب signifies He rendered himself near, or allied himself, [drew near, or ingratiated himself,] by affection and friendship. (TA, voce تَنَسَّبَ. [In this sense it is trans. by means of مِنْ.]) And He applied himself with gentleness, or courtesy, to obtain access, or nearness, to a man, by means of some act performed for that purpose, or by right. (TA. [In this sense it is trans. by means of إِلَى.]) And one says, تقرّب مِنَ اللّٰهِ [He drew near unto God] by prayer or the like, and righteous actions: and تقرّب اللّٰهُ مِنْهُ [God drew near unto him] by beneficence towards him. (TA.) And تقرِّب بِهِ إِلَى اللّٰهِ, (S, A, O, Msb, K, *) inf. n. تَقَرُّبٌ and تِقِرَّابٌ, (O, K,) the latter [of a rare form] like تِحِمَّالٌ and تِكِلَّامٌ and تِمِلَّاقٌ, (O,) He sought thereby nearness, to bring himself near, to draw near, or to approach, unto God; or to advance himself in the favour of God: (S, K, * TA:) and فَعَلَهُ تَقَرُّبًا إِلَيْهِ [He did it by way of seeking nearness, &c., to Him]. (A.) A2: تقرّب also signifies He (a man, O) put his hand upon his قُرْب (O, K, TA) i. e. his flank, (O, TA,) in walking; or, as some say, hastening, or going quickly. (TA.) 6 تقاربوا They were, or became, or drew, near, one to another: (S, * A, * Msb:) you say تقاربوا and ↓ اقتربوا [both app. signifying the same, like تخاصموا and اختصموا, and تخالطوا and اختلطوا, and تشاركوا and اشتركوا, &c.]. (A.) b2: See also 1, second quarter. b3: تقاربت إِبِلُهُ means (tropical:) His camels became few, [because drawing near together,] (A, O, K, TA,) and (as is also said of other things, TA) declined, or became reduced to a bad state. (O, * K, * TA.) b4: And [for the like reason, because of its becoming dense,] تقارب is said of seed-produce, or standing corn or the like, meaning (assumed tropical:) It became nearly ripe. (O, K, TA.) b5: And hence [accord. to some], تَقَارَبَ الزَّمَانُ (assumed tropical:) [When the time becomes contracted], occurring in a trad., expl. in art. زمن, q. v. (TA.) 8 إِقْتَرَبَ see 1, second quarter, in two places: b2: and see also 6.10 استقربهُ [contr. of استبعدهُ]. One says, هُوَ يَسْتَقْرِبُ البَعِيدَ [He reckons near that which is remote]. (A, Msb.) قُرْبٌ [mentioned in the first sentence of this art. as an inf. n.] is the contr. of بُعْدٌ: (S, O:) [used as a simple subst., it signifies Nearness, and] it is said to be [properly, or primarily,] in respect of place; [i. e. vicinity;] as distinguished from قُرْبَةٌ &c. (Msb, TA.) You say, إِنَّ قُرْبَكَ زَيْدًا [Verily Zeyd is in thy vicinity; i. e., near thee in respect of place]; but not إِنَّ بُعْدَكَ زَيْدًا; because قُرْب is more capable of being used as an adv. n. of place than بُعْد: in like manner they said also ↓ هُوَ قُرَابَتَكَ, meaning [He is in thy vicinity; i. e.,] near thee in respect of place. (Sb, TA. [See also قَرِيبٌ.]) [And بِالقُرْبِ مِنْهُ is a phrase of frequent occurrence, meaning In the vicinity of, or near in respect of place to, him, or it.] And one says, تَنَاوَلَهُ مِنْ قُرْبٍ and ↓ مِنْ قَرِيبٍ [He took it, or took it with his hand, from a near place or spot]. (A, Msb.) and رَأَيْتُهُ مِنْ قُرْبٍ [and ↓ مِنْ قَرِيبٍ I saw him, or it, from a near place or spot, or from within a short distance]. (S in art. ام; &c.) b2: It is also syn. with ↓ قَرَابٌ [signifying Nearness in respect of time] as used in the saying اِفْعَلْ ذٰلِكَ بِقَرَابٍ

[i. e. Do thou that soon; like as one says, عَنْ

↓ قَرِيبٍ]: (K, TA:) accord. to the K, the word قراب in this case is like سَحَاب: but it is said in a prov., أَكْيَسُ ↓ الفِرَارُ بِقِرَابٍ, thus in the S, or, as some relate it, ↓ بِقُرَابٍ; and IB says, J has cited this prov. [next] after the قِرَاب of the sword, but should have said that القِرَابُ is also syn. with القُرْبُ, and should then have adduced the prov. as an ex. meaning The fleeing soon in eagerness of desire for safety [is more, or most, shrewd]: (TA:) [this rendering, however, requires consideration; for, accord. to Meyd, who gives only the reading بِقِرَابٍ, the meaning of the prov. is, that he who flees with the ↓ قِرَاب (by which is meant the scabbard) when the sword has passed away from his possession is more shrewd than he who causes, or suffers, the قِرَاب also to pass away from him: in Freytag's Arab Prov. ii. 210, both of these explanations are given; but قريب is there erroneously put for قُرْب.] b3: See also قَرَابَةٌ. b4: It is also a pl. of قَرِيبٌ [q. v.]. (TA in art. زلف.) A2: قُرْبٌ also, and ↓ قُرُبٌ, (S, O, K,) the former of which is the original, (TA,) signify The خَاصِرَة [or flank]: (O, K:) or [the part] from the شَاكِلَة [which is syn., or nearly so, with خَاصِرَة,] to the مَرَاقّ [or soft parts] of the belly: (S, O, K:) and likewise from the رَفْغ [generally meaning groin] to the armpit, on each side: (TA:) [properly used in relation to a horse:] sometimes metaphorically used in relation to a she-camel, and to an ass [meaning a wild ass, and also to a man: see 5, last sentence]: (TA:) pl. أَقْرَابٌ; (T, S, O, K;) which is also used in the place of the dual. (T, TA.) قَرَبٌ [mentioned in the latter half of the first paragraph of this art. as an inf. n.] is [said to be] a subst., signifying A journey to water when it is a night's journey distant: or, as As said, on the authority of an Arab of the desert, (S, O,) a journey by night in order to arrive at the water on the morrow; (S, O, K;) and so ↓ قِرَابَةٌ [which is also mentioned as an inf. n. in the latter half of the first paragraph of this art.]; (K;) a journey by night in order to arrive at the water on the second following day being called طَلَقٌ: (S, O:) and the seeking water by night: or, when it is not more than a night's journey distant: or the first day in which one journeys to water when it is two days distant; the second day being called طَلَقٌ: (K: [but the converse seems to be the truth, being asserted by several of the highest authorities, and agreeable with the derivation of each of the two words: see طَلَقٌ:]) or the night after which, in the morning, one arrives at the water: (TA:) and لَيْلَةُ القَرَبِ is the night in which people with their camels hasten to the water in a journey such as is termed قَرَبٌ بَصْبَاصٌ; this latter term being applied to signify a people's letting their camels pasture while they are journeying towards water; and when there remains an evening between them and the water, hastening towards it: (S, O:) or, as is said on the authority of As, لَيْلَةُ القَرَبِ is the second night after the pastor has turned the faces of his camels towards the water, and so left them to pasture; this second night being the night of hard driving; and the first night being called لَيْلَةُ الطَّلَقِ: accord. to AA, [the journey called] القَرَبُ is [the journey to water] during three days, or more. (TA.) And [hence] القَرَبَ is used to signify What is a night's journey distant. (S in art. نوب, in explanation of a verse cited in that art. [Or, accord. to IAar, قَرَب there signifies near, so as to be visited repeatedly: or, as AA says, at such a distance as to be visited once in three days.]) [See also a saying mentioned voce حَوْزٌ.] b2: Also A well of which the water is near [to the mouth]. (O, K.) قُرُبٌ: see قُرْبٌ, last sentence.

قُرْبَةٌ an inf. n. of قَرُبَ [q. v.: and used as a simple subst. signifying Nearness]; like قُرْبٌ: or the former is in station, or grade, or rank. (Mgh, Msb.) You say, طَلَبْتُ مِنْهُ القُرْبَةَ [I sought of him nearness of station, &c.; or admission into favour]. (A.) b2: See also قَرَابَةٌ. b3: Also, (A, O, Msb,) and ↓ قُرُبَةٌ, (Msb,) A thing [such as prayer, or any righteous deed or work,] whereby one seeks nearness, to bring himself near, to draw near, or to approach, unto God; or to advance himself in the favour of God; (A, * O, Msb;) as also ↓ قُرْبَانٌ: (S, O, Msb, K:) pl. of the first and second قُرَبٌ and قُرْبَاتٌ and قُرُبَاتٌ and قُرَبَاتٌ. (Msb.) قِرْبَةٌ A kind of سِقَآء [or skin], (S, * O, * TA,) used for water: (S, O:) or a وَطْب [or skin] that is used for milk, and sometimes for water: (ISd, K:) or such as is sewed on one side: (K:) [the modern قِرْبَة, which is seldom, if ever, used for anything but water, is (if I may judge from my own observations and the accounts of others) always made of the skin of a goat about one year old or upwards: it consists of nearly the whole skin; only the skin of the head, and a small portion of that of each leg, being cut off: it has a seam extending from the upper part of the throat nearly to the belly, and sometimes a corresponding seam at the hinder part, but more commonly only a patch of leather over the fundament and navel: over the seam, or over each seam, is sewed a narrow strip of leather; and a mouth of leather is added in the place of the head: it is carried on the back, by means of a strap, or cord, &c., one end of which is generally attached to a cord connecting the two fore-legs; and the other, to the right hind leg:] the pl. (of pauc., S, O) is قِرْبَاتٌ, and قِرَبَاتٌ, and قِرِبَاتٌ, and (of mult., S, O) قِرَبٌ. (S, O, Msb, K.) فِيهِ قَرَبَةٌ and ↓ قِرَابَةٌ are said of a vessel that is nearly filled [meaning In it is a quantity that nearly fills it]. (K, TA.) [See also قِرَابٌ.]

قُرُبَةٌ: see قُرْبَةٌ: b2: and see also قَرَابَةٌ.

قُرْبَى [mentioned in the first sentence of this art. as an inf. n.: and used as a simple subst.]: see قَرَابَةٌ, in five places: and see also قَرِيبٌ, latter half.

قَرْبَانُ A vessel nearly full: fem. قُرْبَى: (S, O, K:) and pl. قِرَابٌ: (S, O:) you say قَدَحٌ قَرْبَانُ مَآءً i. e. [A drinking vessel] nearly full of water: and the ق in قربان is [said to be] sometimes changed into ك: (TA:) so accord. to Yaakoob; but ISd denies this. (TA in art. كرب.) A2: See also the paragraph here following.

قُرْبَانٌ: see قُرْبَةٌ: [it may often be rendered An offering, or oblation: and hence it sometimes means a sacrifice, as in the Kur iii. 179:] pl. قَرَابِينُ. (Msb.) قُرْبَانُهُمْ دِمَآؤُهُمْ [Their offering to God is their blood, lit. bloods,] occurs in a trad. as cited from the Book of the Law revealed to Moses, and as referring to the Arabs; meaning, they seek to bring themselves near unto God by shedding their blood in fighting in the cause of religion; whereas the قربان of preceding peoples consisted in the slaughtering of oxen or cows, and sheep or goats, and camels. (TA.) And it is said in another trad., الصَّلَاةُ قُرْبَانُ كُلِّ تَقِىٍّ [The divinely-appointed act of prayer is the offering to God of every pious person]; meaning, that whereby the pious seek to bring themselves near unto God. (TA.) b2: Also, (S, A, O, K,) and ↓ قَرْبَانٌ, (K,) but this latter is by some disapproved, (TA,) [A near associate; or] a particular, or special, (A, K,) associate or companion (A) or consessor; (K;) or a consessor; and a particular, or special, associate or companion; (S, ISd, O;) [or a familiar, or favourite;] of a king, (S, ISd, A, O, K,) or of a governor, or prince; (S, O;) [or of any person who is either a superior or an equal;] so called because of his nearness: (TA:) pl. قَرَابِينُ: (S, A, O, K:) and one says also, فُلَانٌ مِنْ قُرْبَانِ الأَمِيرِ [Such a one is of the near associates, &c., of the governor, or prince]; (S, O;) [for] قُرْبَانٌ is [said to be originally] an inf. n., and [therefore, as an epithet,] the same as sing. and dual and pl.: (so in a marginal note in one of my copies of the S:) or, in a phrase of this kind, it is a pl. of ↓ قَرِيبٌ. (A in art. بعد.) قَرَابٌ: see قُرْبٌ, former half.

قُرَابٌ: see قَرِيبٌ, last quarter, in two places: b2: and قُرْبٌ, near the middle: b3: and قِرَابٌ, former half: b4: and قُرَابَةٌ.

قِرَابٌ [an inf. n. of 3. And hence قِرَابَ as an adv. n. of time]. You say, أَتَيْتُهُ قِرَابَ العِشَآءِ I came to him near nightfall: and قِرَابَ اللَّيْلِ near night. (Lth, TA.) And 'Oweyf El-Kawáfee says, describing she-camels, (so in the TA and in one of my copies of the S,) or 'Oweyf El-Fezáree, (so in the O,) هُوَ ابْنُ مُنَضِّجَاتٍ كُنَّ قِدْمًا يَزِدْنَ عَلَى العَدِيدِ قِرَابَ شَهْرٍ (O, TA) i. e. He is the off spring of [one of the] she-camels that went beyond the usual time of bringing forth, that used formely to exceed the computed [time] near a month: J give a different reading of this verse, يَرِدْنَ عَلَى الغَدِيِر; but the correct reading is that given above. (IB, TA.) b2: See also قُرْبٌ, near the middle. b3: قِرَابُ الشَّىْءِ and ↓ قُرَابُهُ and ↓ قُرَابَتُهُ signify What is nearly the equal in quantity, or amount, or nearly the equivalent, of the thing. (K.) One says, مَعَهُ أَلْفُ دِرْهَمٍ أَوْ قِرَابُهُ He has with him a thousand dirhems, or nearly the equal thereof: and مَعَهُ مِلْءُ قَدَحٍ مَآءً أَوْ قِرَابُهُ He has with him a cupful of water, or nearly the equal thereof. (Lth, TA.) And a poet says, (S,) namely, El-'Ambar, (so in the O and TA,) or Es-Sinnabr, (so in the Mz, 49th نوع,) Ibn-'Amr, Ibn-Temeem, (O, TA, *) إِلَّا تَجِئْ مَلْأَى يَجِئْ قِرَابُهَا [If a full bucket (دَلْوٌ being understood, as is indicated in the S and O and TA,) come not, what will be nearly the equal thereof will come]. (S, O, TA.) One says also, لَوْ أَنَّ لِى قِرَابَ هٰذَا ذَهَبًا i. e. [If there belonged to me] the quantity nearly sufficient for the filling of this [of gold]: and لَوْ جَآءَ بِقِرَابِ الأَرْضِ i. e. [If he brought] that which would be nearly the equal in quantity of the earth. (Msb.) And الرُّكْبَتَيْنِ ↓ المَآءُ قُرَابَةُ [The water is such as is nearly the equal in height of the two knees]. (A.) [See also قَرَبَةٌ.]

A2: Also The غِمْد [i. e. scabbard, or sheath,] of a sword, (K, TA,) or of a knife: (TA:) or the جَفْن [i. e. case, or receptacle,] of the غِمْد; (K, TA;) the جَفْن, which is a case, or receptacle, wherein is the sword together with its scabbard (بِغِمْدِهِ) and its suspensory belt or cord: (S, O, TA:) it is like a جِرَاب of leather, into which the rider, or rider upon a camel, puts his sword with its جَفْن [here meaning scabbard], and his whip, and his staff, or stick, and his utensils: (Az, TA:) or like the جِرَاب, into which one puts his sword with its scabbard (بِغِمْدِهِ), and his whip, and sometimes his travelling-provisions of dates &c.: (IAth, TA:) the pl. of the قِرَاب of the sword is قُرُبٌ [a pl. of mult.] (Msb, TA) and أَقْرِبَةٌ [a pl. of pauc.], like خُمُرٌ and أَخْمِرَةٌ pls. of خِمَارٌ. (Msb.) See also قُرْبٌ, latter half.

قَرِيبٌ Near in respect of place: (S, O, Msb, K, * &c.:) in this sense used alike as sing. and pl. (Kh, ISk, T, O, Msb, K *) and dual, (ISk, TA,) and as masc. and fem., (AA, Kh, Fr, ISk, T, S, O, Msb,) as is also بَعِيدٌ in the contr. sense: (Kh, ISk, TA:) the Arabs say هُوَ قَرِيبٌ مِنِّى, (ISk, O, * TA,) and هُمَا قَرِيبٌ مِنِّى, and هُمْ قَرِيبٌ مِنِّى, (ISk, TA,) and هِىَ قَرِيبٌ مِنِّى, &c., meaning فِى مَكَانٍ قَرِيبٍ [in a place near, to me, or little removed from me:] (ISk, O, TA:) or when you say هِنْدٌ قَرِيبٌ مِنْكَ, it is as though you said هِنْدٌ مَوْضِعُهَا قَرِيبٌ مِنْكَ [Hind, her place is near to thee:] (AA, Msb:) hence, [in the Kur vii. 54,] إِنَّ رَحْمَةَ اللّٰهِ قَرِيبٌ مِنَ المُحْسِنِينَ [Verily the mercy of God is near unto the welldoers]: (AA, ISk, O, Msb:) but it is allowable to say قَرِيبَةٌ, as also بَعِيدَةٌ: (ISk, O, Msb, TA:) or (accord. to Zj, TA) قريب is here without ة because رحمة is not really [but only conventionally] of the fem. gender: (S, O, TA:) [but this reason is not satisfactory, because it does not apply to other cases mentioned above:] and it is also said that it is without ة because it is assimilated to an epithet of the measure فَعُولٌ, which does not receive the fem. affix ة. (TA.) [Hence the phrase مِنْ قَرِيبٍ:] see قُرْبٌ, former half, in two places. And [hence also] you say, إِنَّ قَرِيبًا مِنْكَ زَيْدًا [Verily Zeyd is in a place near to thee]; like as you say, إِنَّ قُرْبَكَ زَيْدًا. (Sb, TA.) b2: [Also Near in respect of time, whether future, as in the Kur xlii. 16, &c.; or past, as in the Kur lix. 15. And hence قَرِيبًا meaning Shortly after and before. And Nearly, as when one says, أَقَمْتُ بِالمَوْضِعِ قَرِيبًا مِنْ سَنَةٍ I remained, stayed, or abode, in the place nearly a year. Hence also the phrase عَنْ قَرِيبٍ:] see قُرْبٌ, near the middle. b3: And Near as meaning related by birth or by marriage: (S, O, Msb, K:) [and generally used as an epithet in which the quality of a subst. is predominant, meaning a relation, or relative:] in this sense it receives the fem. form, by universal consent; so that you say, هٰذِهِ المَرْأَةُ قَرِيبَتِى [This woman is my relation]: (Fr, S, O, Msb: *) and likewise the dual form; so that you say, [هُمَا قَرِيبَانِ and] هُمَا قَرِيبَتَانِ [They two are relations]: (AA, Msb:) [and it has a pl., namely, أَقْرِبَآءُ;] you say, هُمْ أَقْرِبَائِى and أَقَارِبِى (S, A, O, K) [and أَقْرَبِىَّ, this last originally أَقْرَبُوىَ; the first signifying They are my relations; and the second and third, properly, being pls. of ↓ أَقْرَبُ, They are my nearer, or nearest, or very near, relations; though in the T the second is said to be pl. of قَرِيبٌ; and in most of the copies of the K, but not in all, (for in some the first of these three words is omitted, as it is also in the TA,) it is implied that أَقْرِبَآءُ and أَقَارِبُ and أَقْرَبُونَ (which are mentioned in the Msb without any distinction of meaning) are all to be understood in the latter sense]: and قُرْبٌ [also] is a pl. of قَرِيبٌ [app. in the sense here assigned to it], like as غُرْبٌ is of غَرِيبٌ; (TA in art. زلف;) and قَرْبَى is allowable as a pl. of فَرِيبٌ: (T, TA:) the pl. of قَرِيبَةٌ is قَرَائِبُ. (T, Msb, TA.) And like as you say, هُوَ قَرِيبِى

[meaning He is my relation], as too you say, ↓ هُوَ ذُو قَرَابَتِى (S, O, K) and مِنِّى ↓ ذُو قَرَابَةٍ and منّى ↓ ذُو مَقْرُبَةٍ and مِنِّى ↓ ذُو قُرْبَى; (TA;) but not ↓ هُوَ قَرَابَتِى; (K;) [for only] the vulgar say this; as also هُمْ قَرَابَاتِى: (S, O:) or, accord. to Z, ↓ هُوَ قَرَابَتِى is allowable, being accounted for as a phrase in which the prefixed n. [ذُو] is suppressed; and it has moreover been asserted to be correct and chaste in verse and prose: ↓ قَرَابَةٌ also occurs in the trads. in the sense of أَقَارِبُ: it is said in the Nh to be an inf. n. used as an epithet, agreeably with general analogy: and in the Tes-heel it is said to be a quasi-pl. n. of قَرِيبٌ, like as صَحَابَةٌ is of صَاحِبٌ: (MF, TA:) [accord. to Mtr,] ↓ قَرَابَةٌ is correctly applicable to one and to a pl. number, as being originally an inf. n.; so that one says, هُو قَرَابَتِى and هُمْ قَرَابَتِى; though the chaste phrase is ذُو قَرَابَتِى applied to one; and ذَوَا قَرَابَتِى, to two; and ذَوُو قَرَابَتِى, to a pl. number. (Mgh.) b4: And [it is also applied to relationship:] one says, بَيْنَنَا نَسَبٌ قَرِيبٌ and ↓ قُرَابٌ [Between us is a near relationship]. (A.) b5: It signifies also Near, or allied, by affection and friendship. (TA voce تَنَسَّبَ.) [You say, فُلَانٌ قَرِيبٌ مِنَ النَّاسِ meaning Such a one is near, &c., or friendly and affectionate, to people, or mankind.] See also قُرْبَانٌ, last sentence. b6: And one says, مَا هُوَ بِعَالِمٍ

عَالِمٍ ↓ وَلَا قُرَابِ and عَالِمٍ ↓ قُرَابَةِ meaning قَرِيبِ عَالِمٍ

[i. e. He is not learned nor near learned]. (TA.) And مِنْ ذٰلِكَ ↓ مَا هُوَ بِشَبِيهِكَ وَلَا بِقُرَابَةٍ meaning وَلَا بِقَرِيبٍ مِنْ ذٰلِكَ [i. e. He is not the like of thee nor near that]; (S, O;) or مِنْكَ ↓ وَلَا بِقُرَابَةٍ

meaning بقَرِيبٍ [i. e., nor near the like of thee]. (K.) b7: فُلَانٌ قَرِيبُ الثَّرَى; and قَرِيبُ الثَّرَى بَعِيدُ النَّبَطِ: see in arts. ثرى and نبط.

A2: Also, (O, K, TA,) but in some of the lexicons written قِرِّيبٌ, (TA,) Salted fish, while yet in its recent, moist, state. (O, K, TA.) قَرَابَةٌ, (S, O, K,) which is originally an inf. n., (S,) [i. e., of قَرُبَ, as is also, app., every one of its syns. here following,] and ↓ قُرْبَى and ↓ قُرْبَةٌ and ↓ قُرُبَةٌ (S, O, K) and ↓ قُرْبٌ (S, O) and ↓ مَقْرُبَةٌ and ↓ مَقْرَبَةٌ (S, O, K) ↓ مَقْرِبَةٌ, (K,) all of them, (S, O, K,) or the first and ↓ قُرْبَى, (Msb,) signify Relationship, or relationship by the female side; (S, O, * Msb, K, * TA;) or the first has the former of these significations and ↓ قُرْبَى has the latter of them: (T, TA:) [in the S, القَرَابَةُ is expl. signifying القُرْبَى فِى الرَّحِمِ; and in the Mgh and Msb, it and ↓ القُرْبَى are expl. as being فِى الرَّحِمِ; but in the T, as cited in the TA, the former is expl. as being فِى النَّسَبِ, and ↓ القُرْبَى as being فِى الرَّحِمِ: see the first sentence of this art.:] you say, بَيْنِى وَبَيْنَهُ قَرَابَةٌ &c. [i. e. Between me and him is a relationship, or a relationship by the female side]. (S, O.) b2: See also قَرِيبٌ, latter half, in six places.

قُرَابَةٌ: see قُرْبٌ, first quarter: b2: and قِرَابٌ, in two places: and قَرِيبٌ, near the end, in three places. b3: قُرَابَةُ المُؤْمِنِ and ↓ قُرَابُهُ signify The believer's فِرَاسَة [i. e. insight, or intuitive perception, &c.]; (Fr, O, K;) and his opinion, which is near to knowledge and assurance: occurring in a trad., in which it is said that one is to beware thereof, because he looks with the light of God. (Fr, O, TA. [See also فِرَاسَةٌ.]) قِرَابَةٌ: see قَرَبَةٌ: A2: and see also قَرَبٌ.

جَاؤُوا قُرَابَى, (IDrd, O, K,) the latter word similar to فُرَادَى, (IDrd, O,) They came near together. (IDrd, O, K.) قُرَيْبَى [dim. of قُرْبَى]. دُونَ كُلِّ قُرَيْبَى قُرْبَى

[There is a relationship nearer than every relationship small in degree] is a prov. applied to him who asks of thee something wanted which one more nearly related to thee than he has asked of thee. (Meyd. [See another prov., app. similar in meaning and application, voce دَنِىٌّ, in art. دنو.]) قَرَّابٌ A maker of [what are called] قرب [app. قُرُب, pl. of قِرَابٌ; or perhaps قِرَب, pl. of قِرْبَةٌ]. (TA.) قَرْنَبٌ: &c.: see art. قرنب.

قَارِبٌ [part. n. of قَرَبَ said of a man journeying to water: and accord. to As and A'Obeyd, part. n. of أَقْرَبَ used in a similar sense; as such anomalous]. One seeking, or seeking to attain, [or journeying to,] water: so says Az, without specifying any time: (TA:) or, accord. to Kh, (S, O, TA,) one doing so by night; (S, O, K, TA;) not applied to one doing so by day. (S, O, TA.) And its pl. قَوَارِبُونَ signifies Persons whose camels are performing a journey such as is termed قَرَبٌ: (As, S, O:) see 4, latter half. The epithet applied to camels in this case is قَوَارِبُ; (S, O;) [of which see another explanation voce طَلَقٌ;] and this epithet is also used in relation to birds. (IAar, TA.) مَا لِى

قَارِبٌ وَلَا هَارِبٌ occurs in a trad., meaning I have not any that goes to water nor any that returns from it. (L, TA. [See also هَارِبٌ.]) and حِمَارٌ قَارِبٌ means An ass hastening on in the night of arriving at the water. (Lth, TA.) A2: Also A small سَفِينَة; (A, K;) i. e. (A,) [a skiff;] a ship's boat, used by the seamen as a convenient means af accomplishing their needful affairs; (S, A, O;) also called سُنْبُوكٌ [or سُنْبُوقٌ]: (A:) pl. قَوَارِبُ: and أَقْرُبٌ occurs in a trad., and is said to be also a pl. of قَارِبٌ; but IAth says that this is not known as a pl. قارب, unless as anomalous; and it is said that أَفْرُبُ السَّفِينَةِ means the nearest parts of the ship; i. e., the parts near [or next] to the land. (TA.) قَوْرَبٌ Water over which, or against which, one has not power, or with which one cannot cope, by reason of its copiousness. (O, K.) أَقْرَبُ Nearer, and nearest, in respect of place, and in respect of time, &c.]: see قَرِيبٌ, in the middle of the paragraph.

ظَهَرَتْ تَقَرُّبَاتُ المَآءِ (tropical:) The foretokens of water appeared; i. e. small pebbles, from seeing which the well-digger, when he has nearly reached a spring, infers that water is near. (A, TA.) مَقْرَبٌ (A, O, K) and ↓ مَقْرَبَةٌ (O, K) (tropical:) A near, or the nearest, road or way: (A, O, K, TA:) or a small road or way, leading into a great one; said to be from القَرَبُ signifying “ the journeying by night,” or “ the journeying [by night] to water: ” (TA:) or, the former, a conspicuous road or way; so says IAar: (TA voce مَطْرَبٌ:) and the latter, accord. to AA, a place of alighting or sojourning or abiding; from القَرَبُ signifying “ the ” journeying [by night &c.]: the pl. is مَقَارِبُ. (TA.) مُقْرَبٌ A horse that is brought [or kept] near [to the tent, or dwelling], and treated generously, and not left to seek for pasture: fem. with ة:] or this is done only with mares, lest a stallion of low race should cover them: (IDrd, S, O, K:) or خَيْلٌ مُقْرَبَةٌ signifies horses that are [kept] near at hand, and prepared [for riding]: (El-Ahmar, TA:) or horses that have been prepared by scant food (ضُمِّرَتْ) for riding: (Sh, TA:) or horses of generous race, that are not confined in the pasturage, but are confined near to the tents, or dwellings, prepared for running. (R, TA.) and إِبِلٌ مُقْرَبَةٌ Camels girded for riding: (Sh, O, K:) or camels upon which are saddles (رِحَال) cased with leather, whereon kings ride: but this explanation has been disallowed. (Aboo-Sa'eed [i. e. As], TA.) [See also مُكْرَبَاتٌ.]

مُقْرِبٌ A woman, and a mare, and a ewe or goat, (S, O,) and an ass, (Lth, TA,) near to bringing forth: (S, O, K, TA:) [said to be] not used in relation to a camel; (S, O, TA;) the epithet used in this case being مُدْنٍ: (TA:) [but see the verb:] the pl. is مَقَارِيبُ; (S, O, K, TA;) as though they had imagined the sing. to be مِقْرَابٌ. (TA.) مَقْرَبَةٌ: see قَرَابَةٌ: A2: and see also مَقْرَبٌ.

مَقْرُبَةٌ: see قَرَابَةٌ; and see also قَرِيبٌ, latter half.

مَقْرِبَةٌ: see قَرَابَةٌ.

المُقَرَّبُونَ: see الكَرُوبِيُّونَ.

A2: See also what here follows, in two places.

شَأْوٌ مُقَرِّبٌ and ↓ مُقَرَّبٌ, and هَلْ مِنْ مُقَرِّبَةِ خَبَرٍ and خَبَرٍ ↓ مُقَرَّبَةِ, occur thus written, probably by mistake, the ق being thus put in the place of غ: see [مُغَرِّبٌ in] art. غرب. (TA.) مُقَارَبٌ: see the next paragraph, in two places.

شَىْءٌ مُقَارِبٌ, with kesr to the ر (tropical:) A thing of a middling sort, between the good and the bad: (S, O, K: *) and also a cheap thing: (S, O:) and ثَوْبٌ مُقَارِبٌ a garment that is not good: (Msb:) you should not say ↓ مُقَارَبٌ, (ISk, S, O, Msb,) with fet-h: (ISk, Msb:) you say also رَجُلٌ مُقَارِبٌ [a man of a middling sort]: and مَتَاعٌ مُقَارِبٌ [a commodity, or commodities, &c., of a middling sort, or cheap]: (TA:) or you say دِينٌ مُقَارِبٌ with kesr, [meaning a religion of a middling sort], and ↓ مَتَاعٌ مُقَارَبٌ with fet-h, (K, TA,) meaning [a commodity, &c.,] not precious. (TA.) مُتَقَارِبٌ A short man: because his extremities are near together. (O.) b2: And المُتَقَارِبُ is the name of The fifteenth metre of verse; (O;) the metre composed of فَعُولُنٌ eight times; (O, K; *) and [one species of] فَعُولُنْ فَعُولُنْ فَعَلٌ twice: (K:) so called because its أَوْتَاد are near together; there being between every two of them one سَبَب. (O, K. *)

قرب
القَرْب: أنْ يَرْعى القَّوْمُ بينهم وبين المَوْرِدِ وهم في ذلك يَسِيرون حتّى إذا كانَ بينهم وبين الماءِ عَشِيَّةٌ عَجَّلُوا فَقَرَبُوا قَرْباً. وقَرَبَتِ الإِبلُ، وأقْرَبُوا إبلَهم.
وحِمَارٌ قَارِبٌ وعُوْنٌ قَوَارِبُ: أي تُعْجَلُ لَيْلَةَ الوُرُوْدِ.
والقَرْبُ: طَلَبُ الماءِ لَيْلاً، وقيل: نَهاراً. وقَوْمٌ قارِبُونَ، وقَرَبَتْ إبلهم، ولا يُقال مُقْرِبُونَ. " ومُقَرِّبَاتُ الماءِ: حَصىً صِغَارٌ تَخْرُجُ قبل أنْ يَنْبِطَ الماءُ حمْرٌ وسود؛ هشة.
والقارِبُ: سَفِينَةٌ صَغِيرةٌ، والجميع القَوارِبُ.
ويقولون: " ما لهُ هارِب ولا قارِبٌ " أي شَيْءٌ.
وقِرَابُ السيْفِ والسِّكِّيْنِ. قَرَّبْتُ قِرَاباً، وأقْرَبْتُ لُغَة، وقَرَبْت، فهو مَقْرُوْبٌ. ومُقَارَبَةُ الشَّيْءِ: قِرَابٌ، تقول: مَعَهُ ألْفٌ أو قِرَابُه. وقِرَابُ اللَّيْل والعَشِيِّ. وما هو بعالِمٍ ولا قُرَابَة عالِمٍ ولا قَرِيبِ ولا قِرَابَة. والماءُ قُرَابَةُ الرُّكْبَتَيْنِ. ومنه المَثَلُ: " الفِرَا
رُ بِقِرَابٍ أكْيَسُ ".
وقَدَحٌ قَرْبانٌ ماءً: أي قارَبَ الامْتِلاءَ.
والقُرْبُ: نَقِيْضُ البُعْدِ. والتَّقَرُّبُ: التَّدَنّي والتَوَصُّلُ إلى الشَيْءِ، ومنه الاقْتِرَابُ.
والقُرْبَانُ: ما تَقَرَّبْتَ به إلى اللهِ عَزَّ اسْمُه تبتغي به قُرْبَه، وكذلك إلى المَلِكِ، وهي القَرَابِيْنُ وُزَرَاؤه.
وقَرِبَ فلان أهْلَه قُرْباناً: أي غَشِيَها.
وما قَرِبْتُ هذا الأمْرَ قِرْباناً وقُرْباناً وقُرْباً.
ويُقال: قَرِّبَتْني منه قَرُوْبٌ: أي مُقَرِّبَة؛ كما يُقال: دَرُوكٌ. وقيل: هِمَّةٌ.
ويقولون: قَرُوْبُ طِبّ، وُيرْوى: قَربُ طِبٍّ: أي قَرُبَ الاخْتِيَارُ، كما يقولون: على الخَبِيرِ سَقَطْتَ. والقَرُوْبُ: القَرِيْبُ.
والقُرْبى: حَقّ ذي القَرَابَةِ، وهم أقَارِبُ، وللنِّساء: قَرَائبُ. ونَسَبٌ قُرَابٌ: أي قَرِيب، وحَيّا فلانٌ وَقرَّبَ. وهم قُرُوْبٌ - بوَزْنِ قُعُودٍ -: من القُرْب.
والتِّقِرّابُ: القُرْبُ أيضاً.
وفلانٌ يُقَرِّبُ أمْراً: أي يَغْزُوْهُ، وقد قَرِبْت.
والفَرَسُ المُقْرَبُ: الذي قُرِّبَ مَرْبطه ومِعْلَفُه لكَرَامَتِه، والجميع المُقْرَبَاتُ والمَقَارِيْبُ. والمَقْرَبُ: الطَّرِيقُ المختَصَرُ.
وأقْرَبَتِ الشاةُ والأتان فهي مُقرِبٌ: إذا أدْنَت.
والقرْبُ: من لَدُنِ الشاكِلَةِ إلى مَرَاقِّ البَطْنِ. وفَرَسٌ لاحِقُ الأقْرَابِ.
والقِرِّيْبُ: السَّمَكُ المُمَلَّحُ ما دامَ طَرِيّاً.
والقُرْقُبُ: البَطْنُ، وجَمْعُه قَرَاقِبُ، وقد تُشَدَّدُ الباءُ.
وإنًه لَشَرُوْبٌ قُرْقب: إذا كانَ شَرُوباً طَوِيلاً. وهي - أيضاً -: الحَفِيْفَةُ الصِّغَارُ من الطَّيْرِ، الواحدة قُرْقُبَة. والقُرْقُبُ: البَصْرَةُ.
وأفْعَلُ ذلك من قَرِيبٍ وقُرَابٍ.

قرب

قَرَبَ(n. ac. قَرْب)
a. Sheathed (sword).
b.(n. ac. قِرَاْبَة), Journeyed by night to the water.
c. Sought to attain (object).
قَرِبَ(n. ac. قَرَب)
a. see (قَرُبَ) (a), (b).
c. Had a pain in the side. _ast;

قَرُبَ(n. ac. قُرْب
قُرْبَة
قُرْبَى
مَقْرَبَة
قَرَاْبَة
قِرْبَاْن
قُرْبَاْن)
a. [acc.
or
Min
or
Ila], Was, became near to; neared, approached; was
related to.
b. Was imminent, impending (event).

قَرَّبَa. Made to approach, to draw near; brought, drew
near.
b. Honoured; took into his favour.
c. [acc. & Ila], Offered, presented to; brought before.
d. Offered up (sacrifice).
e. [ coll. ], Gave the Holy
Communion to.
f. Raised the fore feet together (horse).
g. see I (a)
قَاْرَبَa. Was near, close to; lived near, was the neighbour
of.
b. Approached, drew near to.
c. Was on the point of; was nearly ( full & c. ).
d. Made short steps.
e. Uttered repidly (speech).
f. [Bain], Made to follow closely.
g. Was affable, friendly, familiar with.
h. [Fī], Acted rightly, wisely in.
i. Believed to be near.

أَقْرَبَa. Was near to bringing forth (female).
b. Was nearly full (vessel).
c. Nearly filled.
d. see I (a) (b).
تَقَرَّبَ
a. [Ila
or
Min]
see (قَرُبَ) (a).
b. Advanced, came forward; approached.
c. [Bi & Ila], Sought to gain the favour of, to ingratiate
himself with.... by means of.
d. [Ila], Sought to gain the intimacy of; sought to ally
himself to.
e. [ coll. ], Communicated, took
the Sacrament.
تَقَاْرَبَa. Were near, close together; approached each
other.
b. Was nearly ripe, ready &c.

إِقْتَرَبَ
a. [Min]
see (قَرُبَ) (a), (b) & VI (a).

إِسْتَقْرَبَa. Deemed, found near.

قَرْبَىa. fem. of
قَرْبَاْنُ
قِرْبَة
(pl.
قِرَب
reg. &
a. قِرِبَات ), Water-skin

قُرْبa. Nearness; vicinity; proximity, neighbourhood
vicinage.
b. (pl.
أَقْرَاْب), Side; flank; groin.
قُرْبَة
(pl.
قُرَب
reg. &
a. قُرَبَات ), Nearness; kinship
relationship; affinity.
b. Good work, act of piety.

قُرْبَىa. see 3t (a)
قَرَبa. A night-journey to water.

قَرَبَةa. Quantity that almost fills ( a vessel ).

قُرُبa. see 3 (b)
قُرُبَة
( pl.
reg. )
a. see 3t (b)
أَقْرَبُ
( pl.
reg. &
أَقَاْرِبُ)
a. Nearer; nearest, next.
b. More probable, likelier; likeliest.
c. Relation.

مَقْرَب
(pl.
مَقَاْرِبُ)
a. Nearest way; crossroad.

مَقْرَبَةa. see 17 & 22t
(a).
مَقْرِبَة
مَقْرُبَةa. see 22t (a)
قَاْرِب
(pl.
قَوَاْرِبُ)
a. One seeking water by night.
b. Boat; skiff; barque; canoe.

قَرَاْبa. see 3 (a)
قَرَاْبَةa. Relationship, kinship, consanguinity.
b. see 25 (b)
قِرَاْب
(pl.
قُرُب أَقْرِبَة)
a. Sheath, scabbard; case.
b. Equivalent; equal.

قِرَاْبَةa. see 4 & 4t
قُرَاْبa. see 23 (b)
قُرَاْبَةa. Insight, intuitive perception.
b. see 23 (b)
قَرِيْب
(pl.
أَقْرِبَآءُ)
a. Near; nigh; close.
b. Relative, relation.
c. Neighbour.
d. Salt-fish.

قَرِيْبَة
(pl.
قَرَاْئِبُ)
a. fem. of
قَرِيْب
قَرْبَاْنُa. Nearly full (vessel)
b. see 35 (b)
قُرْبَاْن
(pl.
قَرَابِيْن)
a. Offering, oblation; sacrifice.
b. [ coll. ], Eucharist.
c. Favourite, familiar, consessor, companion ( of a
prince ).
N. Ag II, Bringing near. b. Offerer;
sacrificer.

N. Ac.
قَرَّبَa. Approximation.
b. Probabilily.
c. Gallop.
d. [ coll. ], Offering.

N. Ag.
قَاْرَبَa. Midding; approximate; average; near.

N. P.
قَاْرَبَa. Cheap.

N. Ag.
أَقْرَبَ
(pl.
مَقَاْرِبُ مَقَاْرِيْبُ)
a. Near to bringning forth (female).

N. P.
أَقْرَبَa. Thorough-bred (mare).
b. Saddled.

N. Ag.
تَقَاْرَبَa. Near together, close.
b. Short.
c. A certain metre.

عَنْ قُرْبٍ
عَن قَِيْبٍ
a. Shortly; soon.

مِن قُرْبٍ
مِن قَرِيْبٍ
a. From close by; close to.

تَقْرِيْبًا بِالْتَّقْرِيْب
a. Approximatively, very nearly; thereabouts.

أَفْعَالُ المُقَارَبَةِ
a. The verbs of appropinquation.

هُوَ قُرْبَكَ
هُوَ قُرَابَتَكَ
a. He is near thee.

هُوَ قَرَابَتِي
a. He is my relative.

جَاءُوا قُرَابَى
a. They came close together.

عِيْدُ الْقُرْبَان
a. [ coll. ], The feast of Corpus
Christi.

قرب: قرب: إذا كان بمعنى دنا فمضارعه يقرب، وإذا كان بمعنى اختلط وامتزج وتلبس فمضارعه يقرب (المقري 1: 485) واقرأ فيه تتلبس كما في طبعة بولاق. والمصدر منه: قرب وفروب (ديوان الهذليين ص200 البيت 29).
قرب: عاش قرب الأمير والملك، عاش في البلاط وأصبح شخصا ذا مكانة، وهي ضد بعد. وقد تكرر ذكرها في كليلة ودمنة في (ص277) مثلا.
قرب: اقترب من الله. (المقدمة 3: 417).
قرب: دنا منه وصار بالقرب منه (القرآن 2: 183) مع تفسير البيضاوي.
قرب إلى البر: رسا، أرفأ. (بوشر).
قرب لفلان: كان قريبا له، كان من أقربائه (بوشر) (ألف ليلة 1: 460، 590).
قرب من الناس: كان أنيسا سهل المقابلة. (معجم الإدريسي).
قرب عليه: كان سهلا هينا عليه، ففي كتاب عبد الواحد (ص175): لو كان لهذه الكتب مشروح لقرب مأخذها على الناس.
قرب: يظهر أن المصدر قرب معناه تقريب أي تقديم، ففي تاريخ البربر (2: 27): وتناغت وناته في التزلف إلى الدولة بقرب الطاعات، ولابد أن الطاعات معناها الولاء السيد. وعلى هذا لابد أن يكون المعنى: وقد تنافس كلهم على الحصول على حظوة بلاط السلطان وبادروا بإبداء إخلاصهم وولائهم، كما ترجمها السيد دي سلان. وانظر (تاريخ البربر 2: 51).
قرب: تصحيف قرب. (الكامل ص 537).
قرب (بالتشديد): أصلح، وفق بين (بوشر، عباد 1: 51).
قرب الأمير فلانا: قدمه في خدمته وجعله من خواصه. (محيط المحيط).
قرب لله القربان: قدم ضحية لله. (محيط المحيط، كليلة ودمنة ص198).
قرب لله: ضحى، وكذلك قرب ضحية ل: ضحى، ذبح. ومنه: قرب عند النصارى أي منح الأسرار. (بوشر، همبرت ص155) قرب. ناول سر القربان المقدس. (بوشر) قرب فلانا ناوله القربان. ففي محيط المحيط: قرب الكاهن فلانا ناوله القربان، وهو من اصطلاح النصارى.
قرب المريض: ناوله القربان الأقدس. (بوشر).
قرب: قدم، ففي تاريخ البربر (2: 518): أنزلهم بقصور ملكه بالحمراء وقرب لهم للمراكب وأفاض عليهم العطاء.
قرب: سهل، هون. ففي رياض النفوس (ص 57ق): طلب منه أن يذهب إلى المنستير ليشتري له سمكتين وفي طريقي وجدت رجلا عنده سمكتان فقلت في نفسي لعلي أشتريهما منه ويقرب عناي. وحين رأى سيدي إني أسرعت في العودة سألني: ألم تذهب إلى المنستير؟ فقلت: قرب الله عناي كان من الأمر كذا وكذا.
قرب على فلان: عرض عليه أمرا سهلا. ففي الاكتفا (ص126 و) في الكلام عن جوليان وموسى: وقرب عليه مرام غلبة الأندلس وسرعة فتحها.
قرب: عرض مفصلا، سرد، ففي كتاب عبد الواحد (ص251): فهذه كليات سيرتهم مجملة على ما يقتضيه شرط التقريب.
قرب لمقصوده: عرض منفصلا حججه وبراهينه. (الكالا).
قرب بشيء: اتهم بجريمة. ففي حيان -بسام (1: 31 و): فلما دارت الكؤوس أخذ عبد الملك معاتبته والتعرض لما قرب به عنده. وبعد ذلك: وطفق يعتذر ويحتج في إبطال ما قرب به.
قارب فلانا: كان من أقاربه. (بوشر).
قارب في: في حيان- بسام (3: 50 ق): قال كونت نور مندي لتاجر رقيق جاء ليشتري إماء: فأعرض عمن هاهنا وتعرض لمن شئت ممن صيرته بحصني من سبيي وإسرائي أقاربك فيمن شئت منهن. ولا أدري ما هو المعنى الدقيق لهذه الكلمة.
تقرب: دنا من، اقترب، صار قريبا. ففي النويري (مصر مخطوطة 2، ص115 و): فنازلها بمن معه على أربعة أميال فيها (منها) فلم يخرج إليه أحد ثم تغرب (تقرب) حتى صار منها على ميلين فلما رأى المسلمون قربه من المدينة الخ.
تقرب من أقترب من، دنا، اتصل. (بوشر، المقري 1: 137).
تقرب من: تعلق ب، تمسك ب. (هلو).
تقرب ل: استمال القلوب. ففي المقري (1: 136): يقتله السلطان تقربا لقلوب العامة (المقري 1: 14).
تقرب إلى فلان: اكتسب رضاه. حظي برعايته وعطفه. (كوسج طرائف ص107). وفي النويري (الأندلس ص439). فتقربوا إليه بتسليمه له.
تقرب. في معجم فوك: تقرب إلى الله بالقربان.
والمصدر: تقرب وتقراب، ومعناها: أتى إليه تعالى به وطلب القربة عنده (محيط المحيط).
تقرب: نال بالتضحية، (الكالا).
تقرب: فلان: تناول القربان وهو من اصطلاح النصارى. والمصدر تقرب. (بوشر، محيط المحيط).
تقارب: تجمع، (بوشر).
تقارب: الجيشان: تساويا تقريبا بالعدد. (أخبار ص59).
اقترب من: دنا من. (بوشر).
استقربه: جعله يقترب ويدنو. (معجم الطرائف).
قرب: دنو، إقتراب، وصول، ولوج، (بوشر).
قرب: من: ألفة، مودة، صداقة حميمة. (فوك).
استقربه: جعله صديقا حميما له. (معجم الطرائف).
قرب: لطف، أنس، بشاشة. طلاقة، دماثة. (المقدمة 2: 266).
قرب: حظوة. (بوشر).
بهذا القرب: منذ قليل من الزمن، حديثا، منذ عهد قريب، مؤخرا. (بوشر).
قرب: تخمة. عسر هضم، جفس. ففي معجم المنصوري: تخمة هي المرض المسمى بالبشم عند أهل المغرب ويسمى بالمشرق ألقرب.
قربة: جرة. (دومب ص93) وهو يكتبها كربة.
قربة: مزمار القرية. (بوشر).
قربة: ما يتقرب به إلى الله تعالى من أعمال البر والطاعة. (فليشر في تعليقه على المقري 1: 518، بريشت ص194).
قربة: قربان، ضحية، تقدمة، شيء يقدم (بوشر).
قربات= مقربات: خيل كريمة. (تاريخ البربر 2: 383، 391).
قربى: جاءت في سورة (رقم 42، الآية 22) ومعناها عند بعض المفسرين (=التقرب) وهو ما يتقرب به إلى الله تعالى من أعمال البر والطاعة. (أماري ص575، الجريدة الآسيوية 1852، 1: 259 رقم 1).
قربية: قرابة، قربى، (الكالا).
قربان: عند الموازنة ما يقدسونه من الخبز والخمر. خبز الذبيحة، برشان. (روجر ص432).
عيد القربان: العيد الكبير. (بوشر).
عيد القربان: عيد القربان المقدس، عيد جسد الرب، عيد الجسد: (همبرت ص154).
قربان = اجتماع، جمعية، حفل، محفل 10 (المعجم اللاتيني -العربي).
قربان: في رحلة ابن بطوطة (3: 167) وكانت الملكة تركب بالقوس والتركش والقربان كما يركب الرجال. وفي الترجمة: بطانتها وحاشيتها، ويبدو لي أن هذه الكلمة تعنى شيئا آخر.
قربانه: قربان. خبز الذبيحة، ضحية، (بوشر، همبرت ص155).
قربانة (رومانية) والجمع قربان: قريبة، غدارة، بندقية واسعة المخرج شاعت قديما. بندقية قصيرة. (بوشر).
قربانة: طبنجة، بندقية عريضة الفوهة. (بوشر).
قرباتي، والجمع قربات: هو عند أهل حلب غجري، بوهيمي. (بوشر، بركهارت سوريا ص240).
قراب (بالأسبانية Carabo) : بومة صماء لا تنازع لها. (الكالا).
قراب: غمد، وعاء يكون فيه السيف. والجمع قرابات (بوشر) وأقربة (محيط المحيط).
قراب: غلاف الكتاب، وعاء الكتاب (المقري 2: 527).
قراب: علبة. (هلو).
قراب، والجمع أقربة: كيس، جراب، حقيبة (فوك).
قريب: ذو القرابة، الداني في النسب. ويجمع على أقارب وقرباء وقرابة. (فوك) وفي معجم بوشر جمعه. قرائب وأقارب.
أسواق قريبة= متقاربة، أي بعضها قريب من بعض. (معجم الإدريسي).
البعيد والقريب: الطبقة الدنيا، عامة الناس، والطبقة العليا، أشراف الناس. وقد تكرر ذكرها في كليلة ودمنة، في (ص206) مثلا.
قريب: حديث العهد. (البلاذري ص24) وقد أسيء تفسيرها في معجم البلاذري، إذ لابد أن يكون معنى العهد الميثاق والاتفاق. وهو ما ذكر في ص23).
عن قريب: عما قليل. (دي ساسي طرائف 2: 239).
هو قريب عهد بفلان: هو حديث عهد بمعرفته. (معجم البلاذري).
قريب: حوالي، زهاء، قرب. يقال مثلا: وهي على قريب فرسخين من مدينة إنطاكية. (معجم البلاذري).
قريب: ابن البلد، ضد غريب. (الثعالبي لطائف ص187).
قريب القعر (ابن جبير ص67) وقريب العمق (ابن جبير ص206) وقريب المنزع وقريب الرشاء (الجوهري والقاموس في مادة بغبغ): قليل العمق.
ويقال: قريب فقط بحذف المضاف إليه. (معجم الإدريسي، ابن جبير ص64).
قريب. سقف قريب: قليل الارتفاع. (معجم الإدريسي).
قناة قريبة الغاية: قناة قصيرة. (دي سلان، تاريخ البربر 1: 413).
قريب: محتمل، قريب من الحق: شبيه بالحق. (بوشر) ويقال أيضا قريب للصحة أي إلى الصحة. (معجم أبي الفدا).
هذا شيء قريب للعقل: هذا شيء محتمل جدا (بوشر).
قريب من: لين الجانب، سهل المقابلة. ففي كتاب الخطيب (ص72 ق): كان مؤثرا للدخول قريبا من كل أحد.
قريب: سهل، هين، يسير. (معجم الإدريسي، ملر ص129، ابن الأثير 9: 445، ابن العوام 2:59).
قريب: في وضع مفضل، في وضع أثير. (معجم الإدريسي).
قريب: بين بين، دون المتوسط، قليل الاعتبار، قليل الشأن، قليل الأهمية. (معجم الإدريسي، ملر ص26، الجريدة الآسيوية 1851، 1: 56، ابن خلكان 1: 734).
قرابة أو قرابة (انظر فلرز): نوع من العلب أو الصناديق ينقل فيها التفاح.
قرابة أو قرابة: قربة؟ لنقل الماء (دي يونج).
قراب: جندي مشاة، راجل. (بوشر).
قراب: سقاء، من يحمل الماء بالقربة إلى المنازل ونحوها. (دومب ص102) وهو يكتبها كراب.
قارب: زورق. وهي باليونانية كسارابس، وعند ازيدور Carabus.
قارب: رئيس. ففي ألف ليلة (برسل 9: 269): يا قارب حرامية، وفي طبعة ماكن: يا رئيس الحرامية.
أقرب. أقرب إليه: حادث في الحال. جار في الحال مباشر، بلا واسطة (بوشر).
الوجه الأقرب للعقل: الفرصة الأكثر إحتمالا، الفرصة الرجحى، الأمر الأرجح. (بوشر).
أقراب: حقيبة المسافر. (دومب ص92).
تقرب. تقربات: إحترام، تقديس. (تاريخ البربر 2: 51).
مواضع التقربات: الأماكن المقدسة. (الفخري ص44).
تقربة: قربان، تقدمة، تضحية. (بوشر).
تقريب. بالتقريب: تقريبا، حوالي. (بوشر، عبد الواحد ص4).
تقريب: تخمين، حساب قريب من الكمية المطلوبة. (بوشر).
تقريب القربان: صلاة التقدمة أو التقديم في القداس، قسم من القداس، تقديم الخبز والخمر (بوشر).
تقريب المريض: مسحة المريض- مسحة المريض الأخيرة (بوشر). تقريبي: تخميني. (بوشر).
مقرب. مقرب بالأهلية: متصل بالنسب، نسيب، صهر. (بوشر).
مقرب عند، مقرب من: ذو صداقة خالصة ومودة صادقة عند. (فوك).
مقرب: متمتع بفضل الله ورعايته. (المقري 1: 883) بتقدير: عند الله.
مقرب: متوسط القامة، ليس بالطويل ولا بالقصير. (فوك).
مقربة: يبدو لي أن ما يذكره فريتاج معنى لهذه الكلمة نقلا عن رايسكه خطأ. ففي نص الماسين (ص123) لا نجد مقربة بل المقاربة (كذا) وأرى إن الصواب المغاربة، وأن الأمر يتصل بثورة للجنود المغاربة (واقرأ وثار).
مقربة. كانت إحدى المقربات في الأنام: كانت إحدى نعم الله التي أنعمها الله على الناس. (دي سلان) تاريخ البربر 2: 139).
مقارب: تقريبا، بالتقريب، حوالي. (بوشر). بياض مقارب، أنظرها في كلمة بياض.
مقارب: بين بين، وسط. (هلو).
مقارب: رديء، سيئ. (الكالا) وفيه (شيء مقارب، وثنا مقارب، وبغامة مقاربة. وفعالة مقاربة).
مقاربة: تقريب، تخمين، حساب قريب من الكمية المطلوبة. (بوشر).
مقاربة: كفاف. دون المتوسط. (هلو).
إقتراب: ميل، توجه إلى مركز واحد. (بوشر).
متقاربة: لاعبو الشطرنج من الدرجة الثانية الذين يأتون بعد أصحاب الدرجة الأولى مباشرة وهؤلاء هم العالية (فإن دن لند تاريخ الشطرنج 1: 106).

دمن

1 دَمَنَ الأَرْضَ, (S, K,) aor. ـُ (TK,) inf. n. دَمْنٌ, (TA,) i. q. دَمَلَهَا; (S, K;) i. e. He put the land into a right or proper state, prepared it, or improved it, [or manured it,] with [دَمَان, i. e. dung such as is termed] سِرْقِين. (TA.) A2: دَمِنَ, (S, M, K,) aor. ـَ (K,) inf. n. دَمَنٌ, (KL,) (tropical:) He bore rancour, malevolence, malice, or spite, (S, M, K, TA,) of long continuance, (M, K, TA,) عَلَيْهِ against him: (S, M, TA:) and دَمِنَتْ قُلُوبُهُمٌ (tropical:) Their hearts bore rancour, malevolence, malice, or spite, (S, TA,) of long continuance. (TA.) [Perhaps from دَمِنَتِ النَّخْلَةُ said in the TK to signify The palm-tree became rotten and black: see دَمَانٌ, below.] b2: The inf. n. دَمَنٌ also signifies The being lasting, continual, or permanent. (KL.) [And ↓ اندمن app. signifies It was, or became, of long continuance: see a usage of its part. n. مُنْدَمِنٌ voce دِمْنَةٌ.]2 دَمَّنَتِ المَاشِيَةُ المَكَانُ, (M, K,) inf. n. تَدْمِينٌ, (K,) The cattle dunged (M, K *) and staled (M) in, or upon, the place. (M, K.) And دمّن الشَّآءُ المَآءَ The sheep, or goats, dunged in the water. (S, TA.) b2: دمّن القَوْمُ الدَّارَ, (S,) or المَوْضِعَ, (M,) The people, or party, blackened [by the dung of their cattle, or by their cooking,] (S, M,) the house, or abode, (S,) or the place. (M.) b3: دمّن فُلَانٌ فِنَآءَ فُلَانٍ, (T,) or بَابَهُ, (K,) (tropical:) Such a one came, and kept, or clave, to the court, or yard, of such a one, (T, TA, *) or [simply] kept, or clave, to his door. (K. [Freytag assigns this signification (which he renders “ semper stetit ad alicujus portam ”) to أَدْمَنَ followed by an accus. case, as on the authority of the K.]) A2: and دمّنهُ, (Kr, M, K,) inf. n. as above, (K,) He granted him, or conceded to him, indulgence, or facilitation. (Kr, M, K.) 4 ادمنهُ, (T, S, M, Msb, K,) inf. n. إِدْمَانٌ, (Msb,) He did it continually, or perpetually: (S, K:) he kept, or clave, to it (T, M, Msb, TA) without desisting from it, or without quitting it, (M,) constantly, perseveringly, or assiduously, (Msb,) or inseparably; (TA;) namely, drinking, (T,) and wine, (T, M,) &c. (M.) 5 تدمّن app. signifies It (water, or a place,) had dung of sheep or goats, or of camels, fallen into it, or upon it: see its part. n. مُتَدَمَّنٌ, below.]7 إِنْدَمَنَ see 1, last sentence.]

دَمْنٌ: see دَمَانٌ.

دِمْنٌ [Dung, such as is called] سِرْقِين, (T, M, K,) or سِرْجِين, (Msb,) that has become compacted, (T, M, Msb, K,) and formed a cake upon the ground: (T:) and camels', sheep's, goats', or similar, dung; syn. بَعْرٌ: (S, M, K:) also, (T,) or ↓ دِمْنَةٌ, of which the former word is the pl. [or rather coll. gen. n.], (TA,) [dung of the kind called] بَعْر, and mud, or clay, that have become mixed together, at a watering-trough or tank, (T, TA,) and compacted, or caked: (T:) and remains of water in a watering-trough or tank. (TA.) See also دِمْنَةٌ, in three places. b2: فُلَانٌ دِمْنُ مَالٍ is a phrase like إِزَآءُ مَالٍ, (S, TA,) and means (assumed tropical:) Such a one is a manager, or tender, of cattle, or camels &c., (K, TA,) who keeps to them inseparably. (TA.) دِمٌنَةٌ: see the next preceding paragraph. Also A trace, (M,) or traces, (K,) of a house or an abode: (M, K: *) and the traces of men [in a place where they have sojourned]; and a place which they have blackened; (S, M, Msb, K, TA;) where they have left marks of the dung of cattle; a patch of ground which the people who have occupied it have blackened, and where their cattle have staled and dunged: (TA:) [a black, or dark, patch of compacted dung and urine of cattle:] a place near to a house or an abode: (M, K:) a place in which [dung such as is called]

سِرْقِين has become compacted, or caked: (M, TA:) and a piece of زِبْل [i. e. سرقين]: (TA:) pl. دِمَنٌ (S, M, K) and ↓ دِمْنٌ, (M, Msb, K,) or [rather] the latter is a [coll.] gen. n.: (M:) [accord. to Az,] ↓ دِمْنٌ signifies what men have blackened [where they have sojourned, consisting] of the traces of بَعْر &c.; and is a gen. n., and also pl. of دِمْنَةٌ. (T.) It is said in a trad., إِيَّاكُمْ وَخَضْرَآءَ الدِّمَنِ, meaning (assumed tropical:) Avoid ye the beautiful woman that is of bad origin: she is thus likened to the herbage that grows in the دِمَن; that appears to be in a flourishing condition, but is unwholesome as food, and of stinking origin. (M. [See also أَخْضَرُ: and see عُشْبَةُ الدَّارِ, in art. عشب.]) b2: Also (tropical:) Rancour, malevolence, malice, or spite, (T, S, M, Msb, K, TA,) of long continuance (↓ مُنْدَمِنٌ M, or قَدِيمٌ K, and ثَابِتٌ TA) in the bosom: it is said that it is not thus termed unless of long continuance: (M, TA:) pl. دِمَنٌ (T, K) and [coll. gen. n.]

↓ دِمْنٌ. (Msb, K.) دَمَانٌ [Dung such as is called] سِرْجِين (M) or سِرْقِين (K, TA) with which land is manured; (TA;) [as also دَمَالٌ and دَبَالٌ.] b2: And Ashes. (M, K.) A2: Also, (As, Sh, T, S, M, IAth, K,) or ↓ دُمَانٌ, with damm, like other words significant of diseases and the like, as in the “ Ghareeb ” of El-Khattábee, or, accord. to the “ Towsheeh,”

both of these, and ↓ دِمَانٌ, (TA,) and ↓ دَمْنٌ, (M, K,) and ↓ أَدَمَانٌ, (Ibn-Abi-z-Zinád, T, IKtt, K,) Rottenness and blackness of a palm-tree: (M, K:) or the state of a palm-tree إِذَا أَنْسَغَتْ, as As says, (T, S, [and the like is said in the M, أَنْ تُنْسِغَ النَّخْلَةُ,]) but Sh says, correctly, إِذَا انْشَقَّتْ [when it splits], (T,) in consequence of rottenness and blackness: (T, S, M:) or, accord. to IAth, corruptness and rottenness of fruits (الثمر [perhaps a mistranscription for التَّمْر i. e. dates]) before their coming to maturity; as also دَمَالٌ: (TA:) or دَمَانٌ and دَمَالٌ both signify an unsoundness, or infection, in the spadix of the palm-tree, (Mgh and TA in art. دمل,) so that it becomes black, (TA ib.,) before it attains to maturity, (Mgh and TA ib.,) or before it is fecundated. (TA ib.) A3: Also دَمَانٌ, (M, K,) or in this sense it is correctly ↓ دَمَّانٌ, (TA,) One who manures land with [the dung called] سِرْقِين. (M, K, * TA.) A4: [Golius adds the signification of “ Tormentum, supplicium,” as from the KL, in my copy of which the only explanation given is عفونتى كه به درخت خرما رسد “ a rottenness that infects a palm-tree: ” he seems to have found in his copy of that work عقوبتى, either alone, or followed by some words imperfectly written.]

دُمَانٌ and دِمَانٌ: see the next preceding paragraph.

دَمَّانٌ: see دَمَانٌ.

دَمُّونٌ Bad, foul, or unseemly. (K.) دُمَّيْنَى The [hole called] دَمَّآء of a jerboa: (K:) because of its continuance therein. (TA.) أَدْمَانٌ A certain tree of the [kind called]

جَنْبَة. (K. [Golius read مِنَ الجَنَّةِ i. e. “ of Paradise,” for من الجَنْبَةِ.]) A2: Also, accord. to the K, A certain canker, disease, or bane, of palm-trees: but this is ↓ أَدَمَانٌ. (TA.) أَدَمَانٌ: see what next precedes, and دَمَانٌ.

هذا مدمنهم [thus in the TA: app. either مَدْمِنُهُمْ, and if so meaning This is their place of continuance, or مُدَمَّنُهُمْ, meaning the place where their cattle dung and stale].

رَجُلٌ مُدْمِنُ خَمْرٍ, (S,) or مُدْمِنُ الخَمْرِ, (T,) A man who is a continual drinker of wine; (S;) an incessant drinker of wine: (T, TA:) likened in a trad. to an idolater. (TA.) مُتَدَمَّنٌ A place in which, or upon which, cattle have dunged and staled. (K, * TA.) And water into which the dung of sheep or goats, or of camels, has fallen. (S.) مُنْدَمِنٌ: see دِمْنَةٌ, last sentence. (دمو or دمى) 1 دَمِىَ, (T, S, M, MA, Msb, K,) [held by some to be originally دَمِوَ,] like رَضِىَ, (S, K,) which is from الرِّضْوَانُ, being thus [with ى] because of the kesreh, (S,) [but most hold the last radical to be ى,] and دَمَى, (TA as from the Msb, [but not in my copy of the latter work,]) aor. ـْ inf. n. دَمًا or دَمًى (T, S, M, MA, Msb, K) and دُمِىٌّ, (S, MA, [but in the Msb it seems to be indicated that it is دَمَىٌ,]) said of a thing, (S,) or of a wound, (Msb,) and دَمِيَتْ said of the arm or hand, (T,) It bled; blood issued from it: (Msb:) [and] it was, or became, bloody; i. e., smeared, or defiled, with blood. (MA.) 2 دَمَّيْتُهُ, (S, M, K,) inf. n. تَدْمِيَةٌ, (S,) i. q. ↓ أَدْمَيْتُهُ, (S, M, K,) i. e. [I made him to bleed;] I struck him, or smote him, so that blood issued from him: (S:) [and I made him bloody; for]

دَمَّاهُ signifies [also] he smeared him, or defiled him, or made him to be smeared or defiled, with blood. (MA.) Hence the prov., وُلْدُكِ مَنْ دَمَّى

عَقَبَيْكِ, (M, TA,) Thy son is he who made thy two heels to be smeared with blood; (TA in art. ولد;) i. e., whom thou thyself broughtest forth; (K and TA in that art.;) he is thy son really; not he whom thou hast taken from another, and adopted. (TA in that art.) b2: دمّى المَاشِيَةَ (assumed tropical:) It (pasture, or herbage,) fattened the cattle so as to make them like what are termed دُمًى [pl. of دُمْيَةٌ]. (M.) b3: دَمَّيْتُ لَهُ, inf. n. as above, (tropical:) I made a way easy to him. (K, TA.) b4: (assumed tropical:) I made, or brought, [a thing] near to him. (K.) You say, دَمَّى لَهُ فِى كَذَا وَ كَذَا (assumed tropical:) He made, or brought, near to him [some object of desire in such and such cases]. (Th, M.) b5: (assumed tropical:) I appeared to him. (K.) One says, خُذْ مَا دَمَّى لَكَ (assumed tropical:) Take thou what has oppeared to thee. (Th, M.) 4 أَ1ْ2َ3َ see 2.10 استدمى He (a man) stooped his head, blood dropping from it; (M;) as also اِسْتَدَامَ, formed by transposition from استدمى. (Kr, TA in art. دوم.) A2: استدمى غَرِيمَهُ (assumed tropical:) He acted gently with his debtor; as also اِسْتَدَامَهُ: (Fr, M and K in art. دوم:) judged [by ISd] to be formed by transposition from the latter. (M in that art.) b2: استدمى مَوَدَّتَهُ He looked, or watched, or waited, for his love, or affection: [formed by transposition] from اِسْتَدَامَ. (M in art. دوم.) دَمٌ [Blood;] one of the [four] أَخْلَاط [or humours], (M,) well known: (T, M, K:) accord. to some, (Msb,) it is originally دَمَوٌ: (S, Msb:) or it is originally دَمًى; (Zj, Mbr, S, M, Msb, K;) thus in the correct copies of the K; (TA; [in some copies دَمْىٌ, and in the CK دَمَىٌ;]) though deviating from other words of the same form in respect of its pl. [which see below]; (Mbr, S;) as is shown by its dual, (Zj, M,) which is دَمَيَانِ, (T, S, M, Msb, K,) whereby [also] the letter gone from it is shown to be ى; (Mbr, S;) but it has also for its dual دَمَانِ; (T, M, Msb, K;) and some of the Arabs say دَمَوَانِ; (S, M;) in which last, however, [accord. to ISd,] the و is substituted for ى, though generally و is changed into ى: (M:) and this original form is used by a poet, [namely, Hoseyn Ibn-El-Homám, accord. to one of my copies of the S,] in his saying, فَلَسْنَا عَلَى الأَعْقَابِ تَدْمَى كُلُومُنَا

↓ وَلٰكِنْ عَلَى أَقْدَامِنَا يَقْطُرُ الدَّمَى

[And we have not our wounds bleeding upon the heels; but upon our feet the blood drops]: (S:) or it is originally دَمْىٌ; (Sb, T, S, M, Msb;) as is shown by its pls., (Sb, S,) which are دِمَآءُ (Sb, T, S, M, K) and دُمِىٌّ, (Sb, S, M, K,) also pronounced دِمِىٌّ; (TA;) like as ظَبْىٌ and دَلْوٌ have for their pls. ظِبَآءُ and ظُبِىٌّ and دِلَآءٌ and دُلِىٌّ; for if it were like قَفًا and عَصًا, it would not have such pls. (Sb, S.) دَمٌّ is ignored by Ks; but is used by poetic license; (M;) or it is a dial. var. of دَمٌ. (K in art. دم.) ↓ دَمَةٌ has a more special signification than دَمٌ, the two words being like بَيَاضَةٌ and بَيَاضٌ; (S;) [i. e.] it signifies A portion of blood: (T, M, K:) or it is a dial. var. of دَمٌ, (M, K,) accord. to IJ. (M.) The dim. of دَمٌ is ↓ دُمَىٌّ. (S.) [Hence,] رَجُلٌ ذُو دَمٍ A man seeking to obtain, or prosecuting for, [the revenge of] blood. (TA.) دَمُ فُلَانٍ فِى ثَوْبِ فُلَانٍ is a saying of the Arabs, meaning (assumed tropical:) Such a one is the slayer of such a one. (Ham p. 632.) الدَّمُ الدَّمُ وَالهَدْمُ الهَدْمُ, or وَالهَدَمَ الهَدَمَ, is a saying of the Arabs, meaning If thy blood be sought, my blood shall be sought; and if thy blood go for nought, my blood shall go for nought: or, accord. to the latter reading, as is said in the Nh, and where thou shalt be buried, I will be buried: or thine abode shall be mine abode. (JM in art. هدم, q. v.) See also an ex. voce دُمْيَةٌ. b2: دَمُ الأَخَوَيْنِ [The red, resinous, inspissated juice called dragon's blood;] what is called العَنْدَمُ; (S;) i. q. دَمُ الغَزَالِ; (K voce مَظٌّ;) now called القَاطِرُ الَمِكّىُّ; or a species thereof; (TA;) [vulgarly قَطْر مَكَّة; and also called دَمُ الثُّعْبَانِ;] what is called in Pers\. خُون سِيَاوُشَان (K.) b3: دَمُ الغِزْلَانِ A certain herb, or leguminous plant, having a beautiful blossom: (M, K:) accord. to Lth, الغِزْلَانِ ↓ دُمْيَةُ is the name of a certain herb, or leguminous plant, having a blossom. (T.) b4: بَنَاتُ دَمٍ A certain plant, (M, K,) well known; (K;) a certain red plant. (T in art. بنى.) A2: الدَّمُ The cat: (M, K:) mentioned by En-Nadr in “ The Book of Wild Animals. ” (M.) دَمَةٌ: see the next preceding paragraph.

الدَّمَى, said to be the original form of الدَّمُ: see دَمٌ.

دَمٍ Bleeding; having blood issuing from it: (S, * Msb:) [and] bloody; i. e. smeared, or defiled, with blood: and ↓ دَامٍ signifies the same [in both senses]. (MA.) دُمْيَةٌ An image, or effigy, (S, M, Mgh, K,) of ivory and the like, (S,) or of marble, (M, K,) variegated, decorated, embellished, or coloured, (M, Mgh, K,) in which is redness like blood: (Mgh:) or an image, or effigy, in a general sense: (Kr, M, K:) accord. to Abu-I-'Alà, because originally painted with red, as though from الدَّمُ: and any beautiful female is likened thereto, because adorned: (TA:) metonymically applied to (tropical:) a woman: (IAar, T:) or anything that is deemed beautiful in respect of whiteness: (TA:) and an idol: (Lth, S, K:) said in the R to be so called because of the shedding of blood at the place thereof for the purpose of propitiation; but MF says that this derivation requires consideration: more probably because it is decorated: (TA:) pl. دُمًى. (S, Mgh, K.) Accord. to MF, it is also pronounced ↓ دِمْيَةٌ. (TA.) One says, أَحْسَنُ مِنَ الدُّمْيَةِ, meaning More beautiful than the image of ivory. (Har p. 611.) And لَاوَ الدُّمَى is an oath of the Pagan Arabs, meaning No, by the idols: or, as some relate, it is ↓ لَا وَ الدِّمَآءِ meaning No, by the blood of what is sacrificed upon the stones set up to be worshipped: so in the Nh. (TA.) b2: The pl., دُمًى, also signifies Garments upon which are pictures or effigies. (S.) b3: See also دَمٌ, last sentence but two.

دِمْيَةٌ: see the next preceding paragraph.

دَمْيَآءُ, as in the Tekmileh; in the K, erroneously, ↓ دَامِيَآء, (TA,) Good, or good fortune, and prosperity. (K, * TA.) دَمِىٌّ [Of, or relating to, blood;] rel. n. from دَمٌ; as also ↓ دَمَوِىٌّ. (S.) b2: [In the phrase خذ ما دمّى, in Freytag's Lex., دمىّ is a mistake for دَمَّى: see 2, last sentence.]

دُمَىٌّ dim. of دَمٌ, q. v. (S.) دَمَوِىٌّ: see دَمِىٌّ.

الدَّمَوِيَّةُ, meaning Hectic fever (حُمَّى الدِّقِّ) is a vulgar word of the dial. of Egypt. (TA.) دَامٍ: see دَمٍ. [And see the next paragraph.] b2: دَامِى الشَّفَةِ, (M, K,) applied to a man, (M,) [lit. Having a bleeding lip,] means (tropical:) poor. (M, K, TA.) b3: شَجَرَةٌ دَامِيَةٌ (assumed tropical:) A beautiful tree. (TA.) دَامِيَةٌ, (S, K,) or شَجَّةٌ دَامِيَةٌ, (T, * M, * Msb,) A wound in the head that bleeds but does not flow with blood (T, S, M, Msb, K) as yet: (M:) such as flows with blood is termed دَامِعَةٌ. (T, Msb.) [See شَجَّةٌ.]

دَامِيَآء: see دَمْيَآءَ.

مُدَمًّى Red; applied to a garment, or piece of cloth: (M:) or anything in the colour of which is blackness and redness: (T:) [of a dark red colour, like blood:] or anything intensely red: (S:) applied in this last sense [particularly] to a horse &c.: (S, K:) or, applied to a horse, of a sorrel colour (أَشْقَرُ) intensely red, like the colour of blood: (T:) or, so applied, of an intense sorrel colour: (M:) and كُمَيْتٌ مُدَمًّى of an intensely red bay colour: (S, TA:) or of an intense red colour like that of blood: (TA:) or intensely red in the back [and] as far as the thin and soft parts of the belly: and أَشْقَرُ مُدَمًّى of which the sorrel colour is overspread, in its upper portion, with a yellowness like the colour of the yellow [or gilded] bay: (A 'Obeyd, T:) and لَوْنٌ مُدَمًّى a colour in which is blackness. (M.) سَهْمٌ مُدَمًّى

An arrow upon which is the redness of blood (S, K) that has adhered to it so that it inclines to blackness: a man, when he shot at the enemy with an arrow, and hit, and the enemy then shot it at him with blood upon it, used to put it in his quiver, auguring good from it: or, as some say, it means an arrow which the archers shoot by turns, one at another; an explanation reducible to that before mentioned: (S:) or an arrow which one shoots at his enemy and the latter then shoots at the former: (M:) or an arrow shot once. (T.) مُسْتَدْمٍ Having blood dropping from the nose, while stooping the head. (As, S, K.) b2: (assumed tropical:) One who draws forth his debt from his debtor with gentleness. (As, S, K.)