حمض

1 حَمُضَ, aor. ـُ and حَمَضَ, (S, A, Msb, K,) aor. ـُ (S,) or ـَ (K,) or both; (TA;) and حَمِضَ, aor. ـَ (K;) ـصْدَــرٌ">inf. n. [of the first] حُمُوضَةٌ (S, Msb, K) and [of the second or third] حَمْضٌ, (as in some copies of the S and of the K,) or حَمَضٌ; (as in other copies of the S and of the K;) said of a thing, (S, A, Msb,) or the third is said particularly of milk, (K,) It was, or became, حَامِض [i. e. acid, sour, sharp or biting to the taste, pungent, or in taste like vinegar or like sour milk: see حُمُوضةٌ below]; (S, Msb, K;) as also ↓ حمّض, ـصْدَــرٌ">inf. n. تَحْمِيضٌ. (TA.) You say, جَآءَنَا بِإِدْلَةٍ مَا تُطاقُ حَمْضًا, or حَمضًا, (accord. to different copies of the S,) He brought us some thick and very sour milk, not to be endured by reason of sourness. (S.) A2: [Hence, or from حَمْضٌ, q. v. infrà,] حَمَضَتِ الإِبِلُ, (As, S, A, K,) aor. ـُ (As, S TA,) ـصْدَــرٌ">inf. n. حُمُوضٌ (As, S, K) and حَمْضٌ; (K;) and ↓ احمضت; (A, TS, K;) The camels pastured upon حَمْض [q. v.]; (As, S, A;) or ate it. (K.) b2: [And hence, because camels become weary of eating حَمْض,] حَمَضْتُ عَنْهُ (assumed tropical:) I disliked him, or it. (Sgh, K.) b3: And [because camels are eager for حَمْض after eating long of خُلَّة,] حَمَضْتُ بِهِ (assumed tropical:) I eagerly desired him, or it. (Sgh, K.) 2 حمّض, ـصْدَــرٌ">inf. n. تَحْمِيضٌ: see 1, first signification.

A2: [It seems to be also syn. with تحمّض, q. v.: for, b2: ] said of a man, it signifies أَتَى

المَرْأَةَ فِى دُبُرِهَا, as though he shifted from the better of the two places to the worse thereof, by reason of preposterous desire: (TA:) as also ↓ احمض: opposed to أَخَلَّ [q. v.]. (TA in art. خل.) b3: تَحْمِيضٌ also signifies (assumed tropical:) تَفْخِيذٌ (S, TA) in جِمَاع. (TA.) b4: Also (assumed tropical:) The giving, or doing, little of a thing. (S, K.) You say, حَمَّضَ لَنَا فُلَانٌ فِى القِرَى (assumed tropical:) Such a one gave, or did, little to us in entertaining. (S.) A3: حَمَّضْتُ الإِبِلَ: see 4. b2: حمّضهُ عَنْهُ: see 4.4 احمضت الأَرْضُ The land became abundant in حَمْض [q. v.]. (S.) b2: احمض القَوْمُ The people, or company of men, lighted on, or found, حَمْض. (TA.) b3: احمضت الإِبِلُ i. q. حَمَضَت, q. v. (A, TS, K.) b4: [And hence,] احمض القَوْمُ (tropical:) The people, or company of men, launched into, or entered upon, cheering discourse. (A, TA.) I'Ab used to say to his companions, أَحْمِضُوا (tropical:) [Launch ye forth, or enter upon, cheering discourse]; (A, TA;) whereupon they would begin to recite poetry, and to relate the memorable conflicts of the Arabs; (A;) because they then entered into traditions and stories of the Arabs, being weary of the interpretation of the Kur-án, [like camels betaking themselves to the pasture termed حَيْض when weary of that termed خُلَّة.] (TA.) [and in like manner,] إِحْمَاضٌ also means (assumed tropical:) The changing from seriousness to jesting or joking. (Har p. 10.) b5: See also 2. [And see 5.]

A2: احمضتُ الإِبِلَ; (S, K;) or ↓ حَمَّضْتُهَا, ـصْدَــرٌ">inf. n. تَحْمِيضٌ; (ISk;) I pastured the camels upon حَمْض. (ISk, S K.) b2: [And hence, as camels are pastured upon حَمْض after they have pastured for a time upon خُلَّة,] احمضهُ عَنْهُ, and ↓ حمّضهُ, (tropical:) He shifted him from it [to another thing]. (TA.) 5 تحمّض [app. signifies, in its primary acceptation, He (a camel) betook himself to the pasture termed حَمْض after eating for a time of that termed خُلَّة. (See also 1 and 4 and 2.) b2: and hence,] (tropical:) He shifted from one thing to another thing. (TA.) b3: [Hence also,] one says to a man when he comes threatening, أَنْتَ مُخْتَلَّ فَتَحَمَّضْ (tropical:) [Thou art disordered in temper, therefore sooth thyself]: (S, A:) from خُلَّةٌ and حَمْضٌ. (S.) [See also خُلِّىٌّ, in art. خل.]

حَمْضٌ [a coll. gen. n.] A kind of plant in which is saltness, (A, Msb,) which camels eat as though it were fruit, and after which they drink: (A:) other plants are termed خُلَّة: (Msb:) or what is salt and bitter, of plants; (S, K;) such as the رِمْث and the أَثْل and the طَرْفَآء and the like: (S:) what is sweet is called خُلَّة: (S, K:) or any kind of plant that is salt, or sour, rising upon [several] stems, and having no [single] أَصْل [or stock]: (M [as cited in the L, but I doubt whether the passage be correctly transcribed]:) or any salt, or sour, kind of trees; having a juicy and quivering leaf, which, when squeezed, bursts forth with water; and having a pungent, or strong, odour; that cleanses the garment and the hand when they are washed with it; such as the نَجِيل and the خذْرَاف and the إِخْرِيط and the رِمْث and the قِضَة and the قُلَّام and the هَرْم and the حُرْض and the رُغل and the طَرْفَآء and the like: (Lh:) or any plant that does not dry up in the رَبِيع [or spring], but endures the hot season, having in it saltness; when camels eat it, they drink upon it; and when they do not find it, they become thin and weak: (Lth, T:) the Arabs say that the خُلَّة is the bread of camels, and the حَمْض is their fruit, (S, A, Msb, K, *) or, as some say, their flesh-meat; (S;) or their خَبِيص: (TA in art. خل:) and they say that flesh-meat is the حَمْض of men: (TA:) the n. un. is with ة: (Mgh:) and the pl. is حُمُوضٌ. (S, K.) [In Isaiah xxx. 24, the word rendered “ clean ”

in our authorized version is thought by some to mean “ salt ” or “ sour. ”] b2: Hence the saying, جَاؤُوا مُخِلِّينَ فَلَاقَوْا حَمْضَا (tropical:) They came eagerly desiring evil, or mischief, and found him who cured them of that which affected them: which is like the saying of Ru-beh, وَنُورِدُ المُسْتَوْرِدِينَ حَمْضَا (tropical:) And him who cometh to us seeking to do evil, or mischief, we cure of his disease: for camels, when they are satiated with خُلَّة, eagerly desire حَمْض [to cure them of the effect of the former]. (TA. [See also خُلِّىٌّ, in art. خل.]) b3: Hence, also, by way of comparison, حَمْض is applied to (tropical:) Evil, and war: and خُلَّة, to ease, or repose; freedom from trouble or inconvenience, and toil or fatigue; or tranquillity; and ampleness of circumstances: (T and TA in art. خل:) and the former, to death: and the latter, to life. (Ham p. 315.) b4: فُؤَادٌ حَمْضٌ and نَفْسٌ حَمْضةٌ mean (assumed tropical:) A mind that takes fright at a thing, and shrinks from it, at first hearing it. (TA.) حَمْضَةٌ (assumed tropical:) Eager desire for a thing. (S, K.) It is said in a trad., الأُذُنُ مَجَّاجَةٌ وَلِلنَّفْسِ حَمْضةٌ; (S, TA;) and in another, لِلْأُذُنِ مَجَّةٌ وللنفس حمضة; (TA;) [both meaning the same;] (assumed tropical:) The ear is wont to reject what it hears, not retaining it, when one is exhorted to do a thing, or forbidden to do it, while the mind has eager desire to hear: (IAth:) or the ear retains not all that that it hears, while having eager desire for what it deems elegant, of extraordinary matters of discourse and speech. (Az.) This usage of the word is taken from the eager desire of camels for حَمْض when they have become weary of خُلَّة. (S.) بَعِيرٌ حَمْضِىٌّ, and إِبِلٌ حَمْضِيَّةٌ and حَمَضِيَّةٌ: see حَامِضٌ: b2: and أَرْضٌ حَمْضِيَّةٌ: see حَمِيضةٌ.

حُمُوضةٌ [Acidity; sourness; the quality of being sharp or biting to the taste; pungency;] the taste of that which is termed حَامِض. (S, K.) [See 1.] الحُمُوضةُ is also explained as signifying That which bites the tongue; as the taste of vinegar, and of milk such as is termed حَازِر: which is extr., [if it be meant thereby that the word is thus used as an epithet to qualify a subst., or as an epithet in which the quality of a subst. is predominant, but I rather think that it is a loose way of explaining it as an ـصْدَــرٌ">inf. n. used as a simple subst.,] for [the measure] فُعُولَةٌ does not belong [save] to ـصْدَــرٌ">inf. ns. (TA: [in which the word إِلَّا is evidently omitted by an oversight in transcription, and therefore has been supplied by me in rendering the passage.]) أَرْضٌ حَمِيضَةٌ Land abounding with حَمْض; (ISh, K;) as also ↓ ارض مُحْمِضَةٌ; (S;) and ↓ ارض حَمْضِيَّةٌ: (TA:) pl. of the first, أَرَضُونَ حُمُضٌ, (as in some copies of the K,) or حُمْضٌ: (as in other copies of the same, and in the TA:) and حُمُوضٌ [which seems to be another pl. of the first of these epithets] is explained as signifying land possessing حَمْض. (TA.) حُمَّاضٌ [Sorrel; or particularly the rose-flowered sorrel; more commonly called in the present day حُمَّيْض;] a certain plant having a red flower; (S;) a herb, or leguminous plant, of the kind termed ذُكُور, having a produce, or fruit, red like blood; (Ham p. 823;) a certain herb (K, TA) growing in the mountains, of herbs of the [season called] رَبِيع, (TA,) the leaves of which are like those of the هِنْدِبَآء, (K, TA,) large and broad; (TA;) it is acid, (K, TA,) intensely so; its flower is red, and its leaves are green: (TA: [in which is here added ويتناوس فى ثمره مثل حبّ الرمّان, app. for وَيَتَنَوَّسُ الخ; meaning that it waves much to and fro when blown by the wind, and describing its fruit as containing what resemble the grains of the pomegranate:]) it is pleasant to the taste; (K, TA;) and is eaten by men, but in small quantity: AHn and Aboo-Ziyád say, it grows very tall, and has a wide leaf, and a red flower, which, when it is near to drying up, becomes white: and Aboo-Ziyád says, in our mountain-country it is abundant; and is of two species; one of these two is acid, [but] pleasant to the taste; (TA;) and one species thereof is bitter; (K, TA;) in the lower parts of each, when they are full grown, is a redness; and the seeds and leaves of the acid species are used medicinally: Az says, it is a wild herb, or leguminous plant, that grows in the days of the [season called] رَبِيع, in the channels of water, and has a red flower, and is of the herbs, or leguminous plants, which are termed ذُكُور: IB says, the places of its growth are the small channels of water, and the places to which valleys take their courses; and in it is acidity: sometimes, also, the people of settled habitations make it to grow in their gardens, and water it and sustain it so that it does not dry up in the time when the wild herbs, or leguminous plants, dry up: it is also said in the Minháj that it is both wild and growing in gardens; that the wild is called سلق, [but this name is commonly applied to bete,] and in all of this there is not acidity: the garden-kind resembles the هندباء, and in this is acidity, and an excessive viscous moisture: the best is the acid, gardenkind: here ends the quotation from the Minháj: (TA:) each species, (K, TA,) the bitter and the pleasant, or the garden-kind and the wild, (TA,) is good for thirst, and for inflammation arising from yellow bile; and strengthens the bowels; and allays heaving of the stomach, and hot palpitation, and tooth-ache; and is good for the black [or livid] jaundice; (K, * TA;) and, when cooked, and applied externally, for the leprosy; and for the ringworm (قُوَبَآء); and for glandular swellings in the neck, so much so that it is said to do good to him who has these even when hung upon the neck: with vinegar, also, it is good for the mange, or scab; and it is astringent; and puts a stop to malacia [so I render شَهْوَةالطِّين, lit. “ the longing for clay ”]: its seeds are cold in the first degree, and have an astringent property, particularly when fried: (TA:) they say that if these be hung, in a purse, upon a woman's left upper arm, she will not become pregnant as long as they remain upon her: (K, * TA:) they are also good for the sting of scorpions; and if some of the seeds be swallowed before the scorpion's stinging, its stinging will not hurt. (TA.) A2: Also What is in the interior of the [kind of citron called] أُتْرُجّ: (A, K:) n. un. with ة: (A:) it is cold and dry in the third degree; used as a liniment, it removes freckles and the like, and clears the complexion; and it suppresses (يَقْمَعُ) the yellow bile; and gives appetite for food; and is good for hot palpitation; and made into a beverage, it sweetens the odour of the mouth; and is good for looseness arising from yellow bile; and is suitable for those who are fevered. (TA.) [In the present day, in Egypt, this name is applied to A species of citron, itself, with a conical apex, and very acid pulp.]

حُمَّيْضَى A certain plant: not from حُمُوضَة. (TA.) حُمَّاضِيَّةٌ A confection composed of حُمَّاض of the أُتْرُجّ. (TA.) حَامِضٌ [Acid; sour; sharp or biting to the taste; pungent; having a taste like that of vinegar or like that of sour milk; see حُمُوضةٌ;] (S, Msb, K;) applied to milk (TA) and other things; (Msb;) and ↓ مُحَمِّضٌ signifies the same, applied to a grape. (TA.) b2: [Hence,] رَجُلٌ حَامِضُ الفُؤَادِ (tropical:) A man whose heart, or mind, is altered and bad, (O, K,) فِى الغَضَبِ in anger. (O.) And فُلَانٌ حَامِضُ الرِّئَتَيْنِ (assumed tropical:) Such a one is in a loathing state of mind; syn. مُرُّ النَّفْسِ. (S.) A2: إِبِلٌ حَامِضَةٌ Camels pasturing upon حَمْض; (S.) or eating it; (K;) or pastur ing upon حَمْض after pasturing upon خُلَّة: (ISk:) pl. حَوَامِضُ: (S, K:) and ↓ إِبِلٌ حَمْضِيَّةٌ Camels staying among حَمْض; (As, S, K;) as also ↓ حَمَضِيَّةٌ, contr. to rule: (TA:) and بَعِيرٌ

↓ حَمْضِىٌّ a camel eating حَمْض. (TA.) مَحْمَضٌ and مُحْمَضٌ, (S, K,) the latter on the authority of A'Obeyd, (S,) A place in which camels pasture upon حَمْض. (S, K. *) أَرْضٌ مُحْمِضَةٌ: see حَمِيضَةٌ.

مُحَمِّضٌ: see حَامِضٌ.

لَبَنٌ مُسْتَحْمِضٌ Milk slow in thickening. (Ibn-'Abbád, K.)

ظلم: ظَلَّم (بالتشديد) جعله مظلماً غير نيّر (الكالا) ظلَّم على: ساء، أغاظ، ازعج، كدَّر (بوشر).
ظالمَ: (انظر لين) تجد مثالاً لهذا الفعل النادر في (عباد 2: 49) والمعنى: ظلم.
أظْلم. يقال: أظْلَمَ الجوُّ من القمر أي اسود وأقتم ودجا لغياب القمر (عباد 1: 61).
أظلَم: عمَّ، حجب النور، ويقال: أظلم البصر: نقصه وأضعفه (دي ساسي طرائف 1: 269).
ويقال: أظلم على (بوشر).
أظلم: اختلس الأموال، وابتزها (الكالا).
إظَّلُم: موّه بالذهب (السعدية النشيد 44).
ظُلْم: رغبة في الايذاء (الحريري ص263، الف ليلة 1: 29).
ظُلْم: ابتزاز الاموال واختلاسها (الكالا).
ظُلْم: (سيمونيّه)، بيع أو شراء الأشياء الروحية متاجرة بالرتب الكهنوتية (الكالا).
ظُلْم: قطع طريق، لصوصية (بوشر).
ظُلْمَة. بْحر الظلمة (عبد الواحد ص4) أو بحر الظلمات (بوشر، دي ساسي طرائف 2: 3) المحيط الأطلسي.
ظُلَمة: ظلام البصر، عدم الرؤية. (الجريدة الآسيوية 1853: 1: 342).
ظُلْمة: انظر ظُلْمَة.
ظُلْمِي: جوريّ، عسفيّ، (بوشر).
ظُلْمَانّي: نصف حروف الهجاء عند المتصوفة حروف نورانية أي حروف مضيئة، وسميت بذلك لأنها الحروف الوحيدة الموجودة في فواتح السور، أما النصف الباقي منها وهي: غَظْ شج بَثْ خَذٍ وَزِد تُفضِ حروف ظلمانية أيَّ حروف الظلام (انظر زيشر 7: 78).
ظلِيم: مُظلم، معتم (المعجم اللاتيني - العربي) لون ظليم: لون باهت وفي المعجم اللاتيني العربي في مادة ceruleus مرادف أسودَ وأغْبَر.
ظُلَيْمة الصبح= غَلَس (وهذا صواب الكلمة بدل جلس) وهي ظُلْمة أخر الليل إذا اختلطت بضوء الصباح (أبو الوليد ص777).
ظالمِ: جائر، متجاوز الحد، وتجمع على ظُلاَّم. (باين سميث 1393).
ظالِم: مبتز الأموال ومختلسها (الكالا).
ظالم نَفْسه: سيموني، من يبيع أو يشتري الأشياء الروحية أو المقدسة من يتاجر بالرتب الكهنوتية. (الكالا).
ظالم وجمعها ظَلَمة: مفوض الشرطة وهو المفوض بالقضاء بين الخصوم وله أعوان في إمرته (ألف ليلة برسل 2: 32 258) وفيها (1: 202): مسكوني الظلمة وودوني إلى الوالي وفيها (11، 161، 386، 387): وهو ممسوك بين الظلمة والأعوان وفي طبعة ماكن (3: 193) هي مرادف حاكم الذي يترافع أمامه. وفيها (3: 218) الظلمة وفي طبعة برسل في هذا الموضع: الظلمة والحُكَّام بدل الظلمة فقط.
اظْلَم- هذه بتلك والبادي أظلم.
عاملتك بمثل ما عاملتني به، دفعت السيئة بسيئة مثلها، كافأتك بمثل عملك (بوشر).
مُظْلِم: باهت، كامد، كاب، أغبر (بوشر).
مَظْلِمَة: ضريبة غير قانونية، اغتصاب، مطالبة غير محقة، ابتزاز، جباية أموال غير مستحقة، وليست شرعية (فريتاج أمثال ص 41) وفي المقري (2: 800) وكثرت المغارم والمظالم، وفيه (2: 812): وترفع عنهم جميع المظالم والمغارم وفي الفخري (ص363): لمَّا ولي الخلافة أزال المكوس والمظالم.
وفي ألف ليلة (برسل 3: 231) ابطل المظالم والمكوس.
رَفْع المظالم: ضريبة فرضت للتعويض عن ضريبة جائزة فرضت ظلماً (صفة مصر 11: 495).
مَظْلِمة: شكوى، ما يدعى به أمام القضاء لإزالة الظلم.
ففي كتاب محمد بن الحارث (ص232): أن العباس غصب ضيعة من رجل بجيان وتوفي الرجل وترك أطفالا فلما بلغوا وانتهى إليهم عَدْلُ مصعب بن عمران قدموا قرطبة وأنْهوا إليه مظلمتهم وأثبتوها عنده.

ظلم

1 ظَلَمَ, aor. ـِ has for its ـصْدَــرٌ">inf. n. ظَلْمٌ, (M, Msb, K, and so in some copies of the S,) or ↓ ظُلْمٌ, (so in other copies of the S,) or both, (T,) or the latter is a simple subst., (T, M, Msb, TA,) which is put in the place of the ـصْدَــرٌ">inf. n., (TA, [and the same is indicated in the T and K by the saying that the proper ـصْدَــرٌ">inf. n. is with fet-h,]) and ↓ مَظْلِمَةٌ, (S, TA,) or this is likewise a simple subst., (Msb,) and ↓ مَظْلَمَةٌ, [or this also is a simple subst.,] and ↓ ظِلَامٌ also is said to be an ـصْدَــرٌ">inf. n. like ظُلْمٌ, these two being like لِبَاسٌ and لُبْسٌ, [or it is a simple subst. like as ظُلْمٌ is said to be, or it is an ـصْدَــرٌ">inf. n. of 3, as such occurring in the middle of this paragraph,] or, accord. to Kr, it is pl. of ظُلْمٌ [like as رِمَاحٌ is pl. of رُمْحٌ]: (TA:) [ظَلَمَ when intrans. generally means He did wrong; or acted wrongfully, unjustly, injuriously, or tyrannically: and when trans., he wronged; or treated, or used, wrongfully, unjustly, injuriously, or tyrannically; or he misused:] accord. to most of the lexicologists, (Er-Rághib, TA,) primarily, (As, T, S, Msb,) ↓ الظُّلْمُ signifies the putting a thing in a place not its own; putting it in a wrong place; misplacing it: (As, T, S, M, Er-Rághib, Msb, K:) and it is by exceeding or by falling short, or by deviating from the proper time and place: (Er-Rághib, TA:) or the acting in whatsoever way one pleases in the disposal of the property of another: and the transgressing the proper limit: (El-Munáwee, TA:) [i. e.] the transgressing the proper limit much or little: (Er-Rághib, TA:) or, accord. to some, it primarily signifies النَّقْص [as meaning the making to suffer loss, or detriment]: (MF, TA:) and it is said to be of three kinds, between man and God, and between man and man, and between a man and himself; every one of which three is really لِلنَّفْسِ [i. e. a wrongdoing to oneself]: (Er-Rághib, TA:) [when it is used as a simple subst.,] the pl. of ظُلْمٌ, accord. to Kr. is ظِلَامٌ, as mentioned above, and ↓ ظُلَامٌ, with damm, is said to be syn. with ظُلْمٌ, or a pl. thereof, [of an extr. form, commonly regarded as that of a quasi-pl. n.,] like رُخَالٌ. (TA.) One says, مَنِ اسْتَرْعَى الذِّئْبَ فَقَدْ ظَلَمَ [He who asks, or desires, the wolf to keep guard surely does wrong, or puts a thing in a wrong place]: a prov. (S, Msb.) And مَنْ أَشْبَهَ أَبَاهُ فَمَا ظَلَمَ, (As, T, S,) a prov., meaning [Whoso resembles his father in a quality, or an attribute,] he has not put the likeness in a wrong place. (As, T. [See art. شبه.]) وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا, in the Kur [xviii. 31], means وَلَمْ تَنْقُصْ [i. e. And made not aught thereof to suffer loss, or detriment]: (M, K:) and in like manner Fr explains the saying in the Kur [ii. 54 and vii. 160], وَمَا ظَلَمُونَا وَلٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ And they made not us to suffer loss, or detriment, by that which they did, but themselves they made to suffer loss, or detriment: (T, TA:) in which sense it seems to be indicated in the A that the verb is tropical. (TA.) b2: It is also trans. by means of بِ; as in the phrase in the Kur [vii. 101 and xvii. 61] فَظَلَمُوا بِهَا, because the meaning is كَفَرُوا [i. e. And they disbelieved in them], referring to the آيَات [or signs]; (M, TA; *) the verb having this meaning tropically or by implication; or being thus made trans. because implying the meaning of التَّكْذِيب: or [the meaning is, and they wronged themselves, or the people, because of them; for], as some say, the ب is causative, and the objective complement, i. e. أَنْفُسَهُمْ, or النَّاسَ, is suppressed. (TA.) b3: and it is doubly trans. by itself: (TA:) one says, ظَلَمَهُ حَقَّهُ [He made him to suffer loss, or detriment, of his right, or due; or defrauded, or despoiled, or deprived, him of it]; and حَقَّهُ ↓ تظلّمهُ: (M, K:) [and] you say, فُلَانٌ ↓ تَظَلَّمَنِى, [as well as تظلّمنى مَالِى, occurring in a verse cited in the M,] meaning ظَلَمَنِى مَالِى [i. e. Such a one caused me to suffer loss, &c., of my property]. (S.) It is said in the Kur [iv. 44], إِنَّ اللّٰهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ, for لَا يَظْلِمُهُمْ مِثْقَالَ ذَرَّةِ, and the verb is made doubly trans. because the meaning is لَا يَسْلُبُهُمْ [i. e. Verily God will not despoil them, or deprive them, of the weight of one of the smallest of ants, or a grub of an ant, &c.]: or مِثْقَالَ ذَرَّةٍ, may be put in the place of the ـصْدَــرٌ">inf. n., for ظَلْمًا حَقِيرًا كَمِثْقَالِ ذَرَّةٍ [i. e. with a paltry spoliation or deprivation, such as the weight of one of the smallest of ants, &c.]. (M.) b4: One says also, أَرَادَ ظِلَامَهُ and مُظَالَمَتَهُ, [these two nouns being ـصْدَــرٌ">inf. ns. of ↓ ظَالَمَهُ, or the former, as mentioned above, is, accord. to some, an ـصْدَــرٌ">inf. n. of ظَلَمَ,] meaning ظُلْمَهُ or ظَلْمَهُ [i. e. He desired the wronging, &c., of him]. (M, K.) b5: ظَلَمَهُ, ـصْدَــرٌ">inf. n. ظُلْمٌ [or ظَلْمٌ?], also means He imposed upon him a thing that was above his power, or ability. (TA.) And يُظْلَمُ He is asked for a thing that is above his power, or ability. (S.) b6: And one says, ظَلَمَ البَعِيرَ (tropical:) He slaughtered the camel without disease. (S, K, TA.) And ظُلِمَتِ النَّاقَةُ (assumed tropical:) The she-camel was slaughtered without disease: or was covered without her desiring the stallion. (M.) And ظَلَمَ الحِمَارُ الأَتَانَ (tropical:) The he-ass leaped the she-ass (K, TA) before her time: (TA:) or when she was pregnant: (K, TA:) so in the A. (TA.) b7: And ظَلَمَ الوَطْبَ, (S, K,) ـصْدَــرٌ">inf. n. ظُلْمٌ [or ظَلْمٌ?], (S,) (tropical:) He gave to drink of the milk of his skin before its becoming thick (S, K, TA) and its butter's coming forth. (TA. [And the like is said in the T and M.]) And ظَلَمَ القَوْمَ (assumed tropical:) He gave to drink to the people, or party, (T, M, K,) milk before it had attained to maturity, (T, K,) as related on the authority of A 'Obeyd, (T,) or [milk such as is termed] ظَلِيمَة: (M:) but this is a mistake: it is related on the authority of Ahmad Ibn-Yahyà [i. e. Th] and AHeyth that one says, ظَلَمْتُ السِّقَآءَ, and اللَّبَنَ, meaning I drank, or gave to drink, what was in the skin, and the milk, before its attaining to maturity and the extracting of its butter: accord. to ISk, one says, ظَلَمْتُ وَطْبِىَ القَوْمَ, [but I think that it is correctly ظَلَمْتُ وَطْبِى لِلْقَومِ, agreeably with a verse cited in the T and M,] meaning I gave to drink [to the people, or party,] the contents of my milk-skin before the thickening thereof. (T.) And ظَلَمْتُهُ is said of anything as meaning (assumed tropical:) I did it hastily, or hurriedly, before its proper time, or season. (M, TA.) b8: ظَلَمْتُ الحَوْضَ means (assumed tropical:) I made the watering-trough in a place in which watering-troughs should not be made. (ISk, T.) And ظَلَمَ الأَرْضَ means (tropical:) He dug the ground in what was not the place of digging: (M, K, TA:) or when it had not been dug before. (M.) And, said of a torrent, (assumed tropical:) It furrowed the earth in a place that was not furrowed. (T.) And ظَلَمَ البِطَاحَ, said of a torrent, (tropical:) It reached the بطاح [or wide water-courses containing fine, or broken, pebbles, &c.], not having reached them before. (A, TA.) And ظَلَمَ الوَادِى (tropical:) The water of the valley reached a place that it had not reached before. (Fr, T, S, K, TA.) b9: When men have added upon the grave other than its own earth, لَا تَظْلِمُوا (tropical:) [Transgress not ye the proper limit] is said to them. (TA.) b10: And one says, لَا تَظْلِمْ وَضَحَ الطَّرِيقِ (assumed tropical:) Turn not thou from the main part, or the beaten track, of the road. (M.) And لَا تَظْلِمْ عَنْهُ شَيْئَا (assumed tropical:) Turn not thou from it at all. (T.) And لَزِمَ الطَّرِيقَ فَلَمْ يَظْلِمْهُ (assumed tropical:) [He kept to the road, and] did not turn from it to the right and left. (TA.) b11: And مَا ظَلَمَكَ

أَنْ تَفْعَلَ (T, K, TA) (tropical:) What has prevented thy doing (K, TA) such a thing? (TA.) A man complained to Abu-l-Jarráh of his suffering indigestion from food that he had eaten, and he said to him, مَا ظَلَمَكَ أَنْ تَقِىْءَ (assumed tropical:) [What has prevented thy vomiting?]. (Fr, T.) And one says, مَا ظَلَمَكَ عَنْ كَذَا (assumed tropical:) What has prevented thee from such a thing? (T.) Respecting the saying قَالَ بَلَى يَا مَىَّ وَاليَوْمُ ظَلَمْ [addressed by a man to a woman who had invited him to visit her], Fr says, they say that the meaning is حَقًّا [Truly, or in truth; i. e. He said, Yes, O Meiya, truly, or in truth, I will visit thee]; and it is a prov.; (T;) or اليَوْمُ ظَلَمَ, or بَلَى وَاليَوْمُ ظَلَمَ, is a prov.; (Meyd;) and thus it was expl. by IAar, as used in the manner of an oath: but Fr says, in my opinion the meaning is, and a day in which is a cause of prevention shall not prevent me: [so that the words of the hemistich above may be rendered, he said, Yes, O Meiya, though the day present an obstacle, for I will overcome every obstacle]: (T:) accord. to Kr, قَدِمَ فُلَانٌ وَاليَوْمُ ظَلَمَ means Such a one came truly, or in truth: [or it may be rendered such a one came though the day presented an obstacle:] but in the saying إِنَّ الفِرَاقَ اليَوْمَ وَاليَوْمُ ظَلَمْ the meaning is said by some to be وَاليَوْمُ ظَلَمَنَا [i. e. Verily separation is to-day, and the day has wronged (us)]: or, as some say, ظلم here means, has put the thing in a wrong place: (M:) accord. to ISk, the phrase وَاليَوْمُ ظَلَم means[And, or but, or though,] the day has put the affair in a wrong place. (T.) [See also Freytag's Arab. Prov. ii. 911.]

A2: ظَلِمَ, said of the night: see 4.2 ظلّمهُ, ـصْدَــرٌ">inf. n. تَظْلِيمٌ, (T, S, &c.,) He told him that he was ظَالِم [i. e. doing wrong or acting wrongfully &c., or a wrongdoer]: (T:) or he attributed, or imputed, to him ظُلْم [i. e. wrongdoing, &c.]. (S, M, Msb, K.) b2: And He (a judge) exacted justice for him from his wronger, and aided him against him. (T.) 3 ظَاْلَمَ see 1, in the middle of the paragraph.4 اظلم, said of the night, (Fr, T, S, M, Msb, K,) and ↓ ظَلِمَ, (Fr, T, S, K,) the latter with kesr, (S,) like سَمِعَ, (K,) [erroneously written in the TT as from the M ظَلَمَ,] It became dark; (S, K;) or it became black; (M;) or it came with its darkness. (Msb.) It is said in the Kur [ii. 19], وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا [And when it becomes dark to them they stand still]; the verb being intrans.: or, accord. to the Ksh, and Bd follows it, it may be trans. [so that the meaning is, and when He makes their place dark &c.]; as is shown by another reading, which is أُظْلِمُوا: accord. to AHei, it is known by transmission as only intrans.; but Z makes it to be trans. by itself; Ibn-Es-Saláh affirms it to be trans. and intrans.: and Az [so in the TA, but correctly ISd, in the M,] mentions the saying, تَكَلَّمَ فَأَظْلَمَ عَلَيْنَا البَيعتَ (assumed tropical:) [He spoke, and made dark to us the house, or chamber, or tent], meaning he made us to hear what we disliked, or hated, the verb being trans. (TA.) b2: And أَظْلَمُوا They entered upon the ظَلَام [or darkness, or beginning of night]: (S, M, Msb, K:) or, as in the Mufradát [of Er-Rághib], they became in darkness. (TA.) b3: And they said, مَا أَظْلَمَهُ and ما أَضْوَأَهُ [How dark is it! and How light, or bright, is it!]; which is anomalous. (S, TA.) A2: And اظلم الثَّغْرُ The front teeth glistened. (T, K.) Hence the saying [of a poet], إِذَا مَا اجْتَلَى الرَّائِى إِلَيْهَا بِطَرْفِهِ غُرُوبَ ثَنَايَاهَا أَضَآءَ وَأَظْلَمَا [as though meaning, When the beholder of her with his eye looks at the fineness, or sharpness, (but غُرُوب is variously explained,) of her central teeth, it shines brightly, and glistens: but Az plainly indicates another meaning; i. e., he sees (lit. lights on, or finds,) brightness and lustre; for he immediately adds, without the intervention of وَ or أَوْ, evidently in relation to this verse,] أَضَآءَ

أَىْ أَصَابَ ضَوْءًا وَأَظْلَمَ أَصَابَ ظَلْمًا: (T:) [and ISd cites the verse above with the substitution of بِعَينِهِ for بِطَرْفِهِ and of أَنَارَ for أَضَآءَ immediately after saying that] أَظْلَمَ signifies he looked at the teeth and saw lustre (الظَّلْمَ). (M.) [In the K, next after the explanation of اظلم الثَّغْرُ given above, it is added that اظلم said of a man signifies أَصَابَ ظَلْمًا: thus, with fet-h, to the ظ, accord. to the TA: in my MS. copy of the K and in the CK, ظُلْمًا, which is doubtless a mistranscription.]5 تظلّم مِنْهُ CCC (T, S, M, K, [but in some copies of the S, منه is omitted,]) He complained of his ظُلْم [or wrongdoing, &c.], (S, M, K,) إِلَى الحَاكِمِ [to the judge]: (T:) in some copies of the S, تُظُلِّمَ. (TA.) b2: And تظلّم signifies also He transferred the responsibility for the ظُلْم [or wrongdoing, &c.,] upon himself, (M, K,) accord. to IAar, who has cited as an ex., كَانَتْ إِذَا غَضِبَتْ عَلَىَّ تَظَلَّمَتْ [as though meaning She used, when she was angry with me, to transfer the responsibility for the wrongdoing upon herself; which may mean that she finally confessed the wrongdoing to be hers]; but [ISd says] I know not how that is: the تَظَلُّم in this case is only the complaining of الظُّلْم; for when she was angry with him, it was not allowable [to say] that she attributed the ظُلْم to herself. (M.) b3: See also 1, former half, in two places.6 تظالم القَوْمُ (S, M, Msb) The people, or company of men, treated, or used, one another wrongfully, unjustly, injuriously, or tyrannically (ظَلَمَ بَعْضُهُمْ بَعْضًا). (M, Msb.) b2: And [hence]

تَظَالَمَتِ المِعْزَى (tropical:) The goats smote one another with their horns by reason of their being fat and having abundance of herbage. (IAar, M, TA.) One says, وَجَدْنَا أَرْضًا تَظَالَمَ مِعْزَاهَا (tropical:) We found a land whereof the goats smote one another with their horns by reason of satiety and liveliness. (T, TA.) 7 إِنْظَلَمَ see the next paragraph.8 اِظَّلَمَ (T, S, M, K) and اِظْطَلَمَ and اِطَّلَمَ, (S, M,) which last is [said to be] the most usual, (S,) [but I have mostly found the first to be used,] of the measure اِفْتَعَلَ, (S, M,) He took upon himself [the bearing of] ظُلْم [or wrong, &c.,] in spite of difficulty, trouble, or inconvenience: (S, TA:) or he bore الظُّلْم [or wrong, &c.,] (T, M, K, TA,) willingly, being able to resist; (T, TA;) and ↓ اِنْظَلَمَ signifies [thus likewise, or] he bore الظُّلْم. (S, M, K.) ظَلْمٌ The lustre, and brightness, of gold. (Z, TA.) b2: And hence, (Z, TA,) The lustre (lit. running water) upon the teeth; (Lth, T, Z, TA;) the lustre (مَآء, S, M, K, and بَرِيق, S, K) of the teeth, (Lth, T, S, M, Z, K, TA,) from the clearness of the colour, not from the saliva, (Lth, * T, * M,) like blackness within the bone thereof, by reason of the intense whiteness, (S, K,) resembling the فِرِنْد [q. v.] of the sword, (S, K,) or appearing like the فِرِنْد [of the sword], so that one imagines that there is in it a blackness, by reason of the intense lustre and clearness: (M:) or, accord. to Sh, whiteness of the teeth, as though there were upon it [somewhat of] a blackness: or, as Abu-l-'Abbás ElAhwal says, in the Expos. of the “ Kaabeeyeh,”

lustre (lit. running water) of the teeth, such that one sees upon it, by reason of its intense clearness [app. meaning transparency], what resembles dustcolour and blackness: or, accord. to another explanation, fineness, or thinness, and intense whiteness, of the teeth: (TA:) pl. ظُلُومٌ. (S, M.) b3: Also Snow: (M, K:) it is said to have this meaning: and the phrase مُشْرَبَةِ الثَّنَايَا بِمَآءِ الظَّلْمِ, used by a poet, may mean [Having the central teeth suffused with the lustre termed ظَلْم, as is indicated in the T and S, or] with the water of snow. (Lth, T.) ظُلْمٌ [as a simple subst. generally means Wrong, wrongdoing, injustice, injuriousness, or tyranny]: see 1, first sentence, in two places. b2: [ظُلْمُ الارضِ in the CK is a mistranscription for ظَلَمَ الأَرْضَ. b3: And الظُلْمُ in one place in the CK, as syn. with الظَّلْمَآءُ, is a mistake for الظُّلْمَةُ.]

لَقِيتُهُ أَدْنَى ظَلَمٍ, (S, M, K,) or أَدْنَى ذِى ظَلَمٍ, (K, TA, [in the CK اَوَّلَ ذِى ظَلَمٍ,]) means (tropical:) I met him the first of everything: (S, K, TA:) or the first thing: (M:) or when the darkness was becoming confused: (M, K:) or أَدْنَى ظَلَمٍ meansnear; (El-Umawee, S, M, K;) or nearness: (M, K:) and one says, هُوَ مِنْكَ أَدْنَى ذِى ظَلَمٍ

[app. He is near thee], and رَأَيْتُهُ أَدْنَى ذِى ظَلَمٍ

[app. I saw him near]: (M:) and ظَلَمٌ is also syn. with شَخْصٌ [as meaning an object seen from a distance, or a person]; (K;) or, as some say, it has this meaning in the phrase أَدْنَى ظَلَمٍ [so that لَقِيتُهُ أَدْنَى ظَلَمٍ may mean I met him the nearest object seen from a distance, or the nearest person]: (M:) and accord. to Kh, one says, ↓ لَقِيتُهُ أَدْنَى ظُلْمَةٍ, or أَوَّلَ ذِى ظُلْمَةٍ, (as in different copies of the S,) meaning I met him the first thing that obstructed my sight. (S.) b2: ظَلَمٌ signifies also A mountain: and the pl. is ظُلُومٌ. (M, K.) ظُلَمٌ an appellation of Three nights (T, S, K) of the lunar month (T, S) next after the three called دُرَعٌ; (T, S, * K; *) so says A'Obeyd: (T:) thus called because of their darkness: (S:) the sing. is ↓ ظَلْمَآءُ; (T, S;) so that it is anomalous; for by rule it should be ظُلْمٌ; (S;) and the sing. of دُرَعٌ is دَرْعَآءُ: so says A'Obeyd: but accord. to AHeyth and Mbr, the sings. are ↓ ظُلْمَةٌ and دُرْعَةٌ, agreeably with rule; and this is the correct assertion. (T. [See more in art. درع, voce أَدْرَعُ.]) ظِلَمٌ: see ظِلَّامٌ.

ظُلْمَةٌ (T, S, M, Msb, K) and ↓ ظُلُمَةٌ (S, M, K) [accord. to the CK ظُلْمٌ and ظُلُمٌ, both of which are wrong,] and ↓ ظَلْمَآءُ (S, M, Msb, K) Darkness; contr. of نُورٌ: (S, Msb:) or nonexistence of نُور [or light]: or an accidental state that precludes the coëxistence therewith of نُور: (Er-Rághib, TA:) or the departure of light; as also ↓ ظَلَامٌ; (M, K;) which last has no pl.; (T, TA;) or this last signifies the beginning, or first part, of night, (S, M, Msb,) even though it be one in which the moon shines; and is said by Sb to be used only adverbially; one says, أَتَيْتُهُ ظَلَامًا, meaning I came to him at night, and مَعَ الظَّلَامِ i. e. at the time of the night: (M, TA:) the pl. of ظُلْمَةٌ is ظُلَمٌ and ظُلُمَاتٌ and ظُلَمَاتٌ (T, S, Msb) and ظُلْمَاتٌ, (S, Msb,) or, accord. to IB, the first of these pls. is of ظُلْمَةٌ and the second is of ظُلُمَةٌ. (TA.) One says, ↓ هُوَ يَخْبِطُ الظَّلَامَ [or فِى الظَّلَامِ, expl. in art. خبط], and الظُّلْمَةَ [which means the same] and ↓ الظَّلْمَآءَ [which is also expl. in art. خبط]. (TA.) b2: ظُلْمَةٌ is also [tropically] used as a term for (assumed tropical:) Ignorance: and (assumed tropical:) belief in a plurality of gods: and (assumed tropical:) transgression, or unrighteousness: like as نُورٌ is used as a term for their contraries: (Er-Rághib, TA:) and it is said in the A that الظُّلْمُ is ظُلْمَةٌ, like as العَدْلُ is نُورٌ. (TA.) ظُلُمَاتُ البَحْرِ means (assumed tropical:) The troubles, afflictions, calamities, or hardships, of the sea. (M.) A2: And one says لَيْلَةٌ ظُلْمَةٌ, [using the latter word as an epithet, (in the CK, erroneously, ظَلِمَةٌ,)] and ↓ لَيْلَةٌ ظَلْمَآءُ, both meaning A night intensely dark; (M, K;) or the latter means مُظْلِمَةٌ [i. e. dark, or black]: (S:) and ↓ لَيْلٌ ظَلْمَآءُ also, (M, K,) which is anomalous, (K,) mentioned by IAar, but [ISd says] this is strange, and in my opinion he has put لَيْلٌ in the place of لَيْلَةٌ, as in his mentioning لَيْلٌ قَمْرَآءُ [q. v.]. (M.) b2: See also ظُلَمٌ: b3: and see the paragraph next preceding it.

ظِلْمَةٌ sing. of ظِلَمٌ: see ظِلَّامٌ.

ظُلُمَةٌ: see ظُلْمَةٌ.

ظَلْمَآءُ: see ظُلْمَةٌ, in four places: and see also ظُلَمٌ.

ظَلَامٌ: see ظُلْمَةٌ, in two places.

ظُلَامٌ: see 1, in the first quarter of the paragraph.

ظِلَامٌ: see 1, near the beginning: A2: see also ظِلَّامٌ.

A3: It signifies also Little, or small, in quantity: or mean, contemptible, paltry, or of no weight or worth: b2: whence the saying, نَظَرَ إِلَىَّ ظِلَامًا, meaning شَزْرًا [i. e. He looked at me from the outer angle of the eye, with anger, or aversion]. (K.) ظَلُومٌ: see ظَلَّامٌ. b2: [Hence,] one says اِمْرَأَةٌ ظَلُومٌ لِلسِّقَآءِ (assumed tropical:) [A woman wont to give to drink the milk of the skin before its attaining to maturity and the extracting of its butter: see ظَلَمَ الوَطْبَ, and what follows it, in the first paragraph]. (M.) ظَلِيمٌ [as syn. with مَظْلُومٌ in the primary sense of the latter I have not found: but as an epithet in which the quality of a subst. predominates it signifies] (tropical:) Milk that is drunk before its becoming thick and its butter's coming forth or being extracted; (S, * M;) as also ↓ ظَلِيمَةٌ, (T, S, M,) and ↓ مَظْلُومٌ. (T, S.) b2: And (assumed tropical:) A place that is ↓ مَظْلُوم [i. e. dug where it should not be dug]: (M, TA:) used in this sense by a poet describing a person slain in a desert, for whom a grave was dug in a place not proper for digging [it]. (M.) b3: And (tropical:) The earth of land that is ↓ مَظْلُومَة (S, K, TA) i. e. dug, (TA,) or dug for the first time. (S.) And (assumed tropical:) The earth of the لَحْد [or lateral hollow] of a grave; which is put back, over it, after the burial of the dead therein. (T, TA.) A2: Also The male ostrich: (T, S, M, K:) said (by IDrd, TA) to be so called because he makes a place for the laying and hatching of the eggs (يُدَحِّى, ـصْدَــرٌ">inf. n. تَدْحِيَةٌ,) where the doing so is not proper: (M, TA:) or, accord. to Er-Rághib and others, because he is believed to be deaf: (TA:) pl. ظِلْمَانٌ (T, M, K) and ظُلْمَانٌ (M, K) and أَظْلِمَةٌ, (T, M,) which last is a pl. of pauc. (T.) b2: And الظَّلِيمَانِ is an appellation of Two stars; (M, K, * TA;) the two stars of القَوْس [or Sagittarius] that are on the northern curved end of the bow [i. e.

λ and μ, above the nine stars called النَّعَائِم, or “ the ostriches ”]. (Kzw in his descr. of Sagittarius.) And الظَّلِيمُ is the name of The bright star α] at the end of النَّهْر [i. e. Eridanus]: and A star upon the mouth of الحُوت [i. e. Piscis Australis] (Kzw in his descr. of Eridanus.) [It seems to be implied in the K that الظَّلِيمُ is the name of two stars; or it may be there meant that each of two stars is thus called. Freytag represents the sing. as “ a name of stars,” and the dual also as “ a name of stars; ” referring, in relation to the former, to Ideler's “ Untersuch,” pp. 201, 228, and 233; and in relation to the latter, to the same work, pp. 106 and 184.]

ظُلَامَةٌ: see مَظْلِمَةٌ.

ظَلِيمَةٌ: see مَظْلِمَةٌ: b2: and see also ظَلِيمٌ.

ظَلَّامٌ (TA) and ↓ ظِلِّيمٌ (S, TA) [and ↓ ظَلُومٌ, mentioned in the M and K with ظَالِمٌ, as though syn. therewith, but it is an intensive epithet,] One who acts wrongfully, unjustly, injuriously, or tyrannically, much, or often; i. q. كَثِيرُ الظُّلْمِ. (S, TA.) b2: ظَلَّامُونَ لِلْجُزُرِ occurs in a verse of Ibn-Mukbil [meaning (assumed tropical:) Men often slaughtering camels without disease]. (T, S.) A2: See also what next follows.

ظِلَّامٌ (AHn, T, M, K) and ↓ ظَلَّامٌ (T) and ↓ ظِلَامٌ (K) and ↓ ظَالِمٌ and ↓ ظِلَمٌ, (T, K,) the last mentioned by IAar, and its sing. is ↓ ظِلْمَةٌ, (T,) accord. to AHn, A certain herb, (M, K, TA,) which is depastured; (M, TA;) accord. to IAar, a strange kind of tree; (T, TA;) accord. to As, a kind of tree (T, TA *) having long [shoots such as are termed] عَسَالِيج [pl. of عُسْلُوجٌ q. v.], (T, K, TA,) which extend so that they exceed the limit of the أَصْل [i. e. either root or stem] thereof; for which reason the tree is called ظَلَّام. (T, TA.) ظِلِّيمٌ: see ظَلَّامٌ.

ظَالِمٌ [Acting wrongfully, unjustly, injuriously, or tyrannically: and wronging; or treating, or using, wrongfully, &c.:] part. n. of ظَلَمَ: (M, K:) and ↓ مُتَظَلِّمٌ signifies the same; as well as complaining of his wrongdoer: (T:) [the pl. of the former is ظَالِمُونَ and ظَلَمَةٌ:] and ظَلَمَةٌ signifies those who debar men from, or refuse to them, their rights, or dues. (IAar, T, TA.) A2: See also ظِلَّامٌ.

أَظْلَمُ [More, and most, wrongful, unjust, injurious, or tyrannical, in conduct]. El-Muärrij says, I heard an Arab of the desert say to his companion, أَظْلَمِى وَأَظْلَمُكَ فَفَعَلَ اللّٰهُ بِهِ, meaning The more wrongful in conduct of me and of thee [may God do to him what He will do; i. e. may God punish him]. (T.) [And] one says, لَعَنَ اللّٰهُ أَظْلَمِى وَأَظْلَمَكَ i. e. [May God curse] the more wrongful in conduct of us. (K. [But in the TA, a doubt is intimated as to the correctness of this latter saying.]) One says also, لَهُوَ أَظْلَمُ مِنْ حَيَّةٍ [i. e. Verily he is more wrongful in conduct than a serpent]: because it comes to a burrow which it has not excavated, and makes its abode in it: (Fr, T:) for it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA voce حَيَّةٌ.) b2: And الأَظْلَمُ is an appellation of The ضَبّ; because it eats its young ones. (TA.) مُظْلِمٌ [Becoming dark, &c.: see its verb, 4]. b2: [Hence,] شَعَرٌ مُظْلِمٌ (tropical:) Hair intensely black. (M, K, TA.) And نَبْتٌ مُظْلِمٌ (tropical:) A plant intensely green, inclining to blackness by reason of its [deep] greenness. (M, K, TA.) And يَوْمٌ مُظْلِمٌ (tropical:) A day of much evil: (K, TA:) or a very evil day: and a day in which one finds hardship, or difficulty. (M.) And أَمْرٌ مُظْلِمٌ (tropical:) An affair such that one knows not how to enter upon it; (Az, M, K;) and so ↓ أَمْرٌ مِظْلَامٌ: (K:) [or,] accord. to Lh, one says ↓ يَوْمٌ مِظْلَامٌ, meaning (assumed tropical:) a day such that one knows not how to enter upon it. (M.) مَظْلِمَةٌ and مَظْلَمَةٌ: see 1, near the beginning. b2: Also the former, (T, S, M, Mgh, Msb, K,) and the latter likewise, mentioned by Ibn-Málik and ISd and IKtt, and مَظْلُمَةٌ, which is disallowed by several but mentioned on the authority of Fr, and all three are mentioned in the Towsheeh and in copies of the S, (MF, TA,) and ↓ ظُلَامَةٌ, (T, S, M, Mgh, Msb, K,) and ↓ ظَلِيمَةٌ, (S, TA,) A thing of which one has been defrauded; (M, K; [in the CK, تَظَلَّمَهُ is erroneously put for تُظُلِّمَهُ;]) a thing of which thou hast been defrauded, (اَلَّتِى

ظُلِمْتَهَا, T,) or a thing that thou demandest, (مَا تَطْلُبُهُ, S, Msb,) in the possession of the wrongdoer; (T, S, Msb;) a term for a thing that has been taken from thee; (S; [thus, as is said in the M, the first is expl. by Sb;]) a right, or due, that has been taken from one wrongfully: (A, Mgh:) the pl. of مظلمة is مَظَالِمُ. (Mgh, TA.) In the phrase يَوْمُ المَظَالِمِ, [meaning The day of the demand of things wrongfully taken, and particularly applied to the great day of judgment,] the prefixed noun [i. e. طَلَبِ] is suppressed. (Mgh.) [Respecting the office termed النَّظَرُ فِى المَظَالِمِ The examination into wrongful exactions, see De Sacy's Chrest. Ar., see. ed., i. 132.]

مُظَلَّمٌ (assumed tropical:) A house, or chamber, decorated with pictures; (M, TA;) as though the pictures were put therein where they should not be: it is related in a trad. that the Prophet, having been invited to a repast, saw the house, or chamber, to be مُظَلَّم, and turned away, not entering: (M:) or adorned with gilding and silvering; an explanation disapproved by Az, but pronounced by Z to be correct, from الظَّلْمُ signifying “ the lustre, and brightness, of gold. ” (TA.) b2: and (assumed tropical:) Herbage spreading (مُنْبَثٌّ [in the CK مُنْبَت]) upon the ground, not rained upon. (K, TA.) b3: Also, of birds, (assumed tropical:) The رَخَم [or vultur percnopterus], and crows, or ravens. (IAar, M, K. *) مِظْلَامٌ: see مُظْلِمٌ, in two places.

مَظْلُومٌ [Wronged; treated, or used, wrongfully, unjustly, injuriously, or tyrannically: b2: and hence used in other senses]: see ظَلِيمٌ, in three places.

أَرْضٌ مَظْلُومَةٌ is also expl. as meaning (tropical:) Land that is dug in a place not proper for digging: (TA:) or land in which a watering-trough has been dug, not being a proper place for digging it: (ISk, M:) or land in which a well, or a wateringtrough, has been dug, when there had not been any digging therein: (A, TA:) or hard land, when it is dug. (Ham p. 56.) Also (assumed tropical:) Land upon which rain has not fallen. (T.) And بَلَدٌ مَظْلُومٌ (assumed tropical:) A country upon which rain has not fallen, and wherein is no pasturage for the camels upon which people journey. (T.) مُتَظَلِّمٌ: see ظَالِمٌ. Quasi ظلى 5 تظلّى: see 5 in art. ظل.

وقص

1 وَقَصَ عُنُقَهَ, (Ks, S, K,) and الشَّىْءَ, (A'Obeyd, TA,) aor. ـِ (Ks, S, K,) ـصْدَــرٌ">inf. n. وَقْصٌ, (Ks, S, Mgh,) He broke his neck, (Ks, S, Mgh, K,) and the thing. (A'Obeyd, TA.) You say also, وَقَصَتْ بِهِ رَاحِلَتُهُ [His riding-camel, or she-camel, broke its neck]: (S, K:) like as you say, خُذِ الخِطَامَ and خُذْ بِالخِطَام: (S:) and وَقَصَتِ النَّاقَةُ بِرَاكِبِهَا The she-camel threw her rider and broke his neck. (Msb.) And وُقِصَ He had his neck broken; (S, K;) said of a man; (S:) [and also] said of a camel, signifying, he became diseased in his back, and without motion: and in like manner said of the neck, and of the back. (Khálid Ibn-Jembeh.) And وَقَصْتُ رَأْسَهُ I pressed, or squeezed, his head; sometimes meaning, so as to break the neck. (TA.) b2: [Hence,] وَقَصَ الدَّيْنُ عُنُقَهُ (tropical:) Debt [oppressed him as though it] broke his neck. (TA.) b3: [Hence also,] الفَرَسُ يَقِصُ الإِكَامَ (tropical:) The horse bruises the hills, or rising grounds: (S, K:) or breaks the summits thereof: (A:) and in like manner one says of a she-camel. (TA.) b4: You say also, الدَّابَّةُ تَذُبُّ بِذَنَبِهَا فَتَقِصُ عَنْهَا الذُّبَابَ (tropical:) The beast of carriage beats off from her with her tail, and kills, the flies. (TA.) A2: وَقَصَتِ العُنُقُ The neck broke: thus the verb is intrans. as well as trans.: (K:) or, accord. to Ks, one does not say this: (S:) i. e., one only says of the neck وُقِصَت, using the pass. form. (TA.) A3: وَقِصَ, (S, K,) aor. ـْ (S,) ـصْدَــرٌ">inf. n. وَقَصٌ, (S, A, Mgh, K,) He (a man, S) was short in the neck. (S, A, Mgh, K.) 2 وقّص عَلَى نَارِهِ, (S, A,) ـصْدَــرٌ">inf. n. تَوْقِيصٌ, (TA,) He threw fragments, or broken pieces, of sticks upon his fire: (S, * A:) or he broke in pieces sticks upon his fire. (TA.) 4 اوقصهُ He (God) made him to be short in the neck. (S, K.) 5 توقّص (tropical:) He went a pace between that called العَنَق and that called الخَبَب; (K;) falling short of the latter, but exceeding the former, and removing his legs as in the pace called الخبب, excepting that they were nearer to the ground, and throwing himself [forward]: (AO:) or he trod vehemently in going, (K, TA,) with short steps, (TA,) as though breaking what was beneath him: (K, TA:) or he (a horse) bounded (As, S, A) in his running, (As,) making short steps, (As, S, A,) as though breaking his steps. (A.) You say, مَرَّ فُلَانٌ يَتَوَقَّصُ بِهِ فَرَسُهُ Such a one passed along, his horse bounding, and making short steps, with him. (S.) 6 تواقص He made himself like, or imitated, him who is short in the neck: (K:) said of a man. (TA.) Hence, تَوَاقَصَ عَلَى بُرْدَتِهِ كَىْ لَا تَسْقط He bent and shortened himself to hold on his بُرْدَة with his neck, that it might not fall. (TA, from a trad.) وَقْصٌ: see what next follows.

وَقَصٌ (tropical:) Fragments, or broken pieces, of sticks, which are thrown upon, (S,) or into, (K,) a fire: (S, K:) or small pieces of fire-wood with which a fire is made to burn more vehemently; (A, TA;) as also وَقَشٌ: so, says Aboo-Turáb, I heard Mubtekir say. (TA.) A2: Also, sing. of أَوْقَاصٌ, as used in relation to the [tax called صَدَــقَة; signifying (tropical:) What is between one فِرِيضَة and the next فَرِيضَة: (S, K:) as, for instance, when camels amount in number to five, one sheep or goat is to be given for them; and nothing is to be given for such as exceed that number until they amount to ten: thus, what is between the five and the ten is termed وَقَصٌ: (S:) sometimes pronounced ↓ وَقْصٌ: (Msb:) and in like manner, شَنَقٌ: (S:) or (accord. to some of the learned, S) وقص relates to bulls and cows particularly, (S, Mgh, Msb,) or to these and to sheep and goats, (Msb,) and شنق [q. v.] to camels: (S, Mgh, Msb:) both signifying what is between one فريضة and the next: (S, Mgh, Msb: *) or, accord. to Aboo-'Amr, (Mgh, L,) i. e. Esh-Sheybánee, (L,) وَقَصٌ signifies camels for which it is incumbent to give sheep or goats in payment of the صَدَــقَة, (Mgh, L,) when the camels are between five and twenty in number; (L;) but some disapprove of this: (Mgh, L:) accord. to IB, it signifies sheep or goats taken in payment of the صَدَــقَة for camels. (L.) A3: You also say, صَارُوا أَوْقَاصًا (assumed tropical:) They became scattered, or dispersed: and أَتَانَا أَوْقَاصٌ مِنْ بَنِى فُلَانٍ (assumed tropical:) There came to us separate portions of the tribe of the sons of such a one: (Ibn-'Abbád, K: *) اوقاص in these cases being a pl., [namely of وَقَصٌ,] like

أَسْبَابٌ, pl. of سَبَبٌ. (TA.) وَقِيصَةٌ: see مَوْقُوصٌ.

وَاقِصَةٌ: see مَوْقُوصٌ.

أَوْقَصُ A man (S, Mgh) short in the neck; (S, A, Mgh, K;) naturally so: (TA:) or having the neck inclining and short: (A'Obeyd, TA:) fem. وَقْصَآءُ. (A, TA.) A2: خُدْ أَوْقَصَ الطَّرِيقَيْنِ (tropical:) Take thou the nearer of the two ways: (Ibn-'Abbád, K: *) or shorter thereof. (A, TA.) مَوْقُوصٌ A man (S) having his neck broken: (S, K:) and so مَوْقُوصُ العُنُقِ: (A:) the fem. is with ة: and ↓ وَاقِصَةٌ occurs in the sense of مَوْقُوصَةٌ in a trad. of 'Alee, in which he is said to have given judgment in the case of the قَارِصَة and the قَامِصَة and the ↓ وَاقِصَة, that the price of blood, or fine for homicide, should be paid in thirds; these being three girls, who were playing together, and mounted, one upon another; and the lowest pinched the middle one, who thereupon leaped off, so that the uppermost fell, and her neck broke; wherefore he imposed a third of the fine for the killing of the uppermost upon the lowest, and the like upon the middle one, annulling the third of the uppermost because she aided against herself: (Mgh, TA, in art. قرص, and Msb,) here, [accord. to those who hold that وَقَصَ is trans. only,] ↓ واقصة is like رَاضِيَةٌ, in the phrase عِيشَةٌ رَاضِيَةٌ; (TA, in art. قرص and in the present art.;) and is used in the place of موقوصة for the sake of agreement in form with the two other epithets: (Mgh, in art. قرص, and Msb:) ↓ وَقِيصَةٌ, also, signifies having her neck broken; and its pl. is وَقَائِصُ. (Meyd, as in Freytag's Lex., excepting that the pl. is there written وَقَايِصُ.) You say also عُنُقٌ مَوْقُوصَةٌ A broken neck. (Msb.) And مَوْقُوصٌ is also applied to a camel, signifying, Become diseased in his back, and without motion. (Khálid Ibn-Jembeh.)

حق
الحَقُّ: نَقِيْضُ الباطِلِ، والحَقَّةُ: مِثْلُه، هذه حَقَّتي: أي حَقَّي. وحَقَّ الشَّيْءُ: وَجَبَ، يَحْقُّ ويَحِقُّ، وهو حَقِيْقٌ ومَحْقُوقٌ. وبَلَغَتُ حَقِيْقَةَ الأمْرِ: أي يَقِيْنَ شَأْنِه. والحَقِيْقَةُ: الرّايَةُ. والحُرْمَةُ أيضاً، من قَوْلهم: حامِي الحَقِيقَةِ.
وأَحَقَّ الرَّجُلُ: قال حَقّاً؛ أو ادَّعى حَقّاً فَوَجَبَ له، من قَوْلِه عزَّ وجلَّ: " لِيُحِقَّ الحَقَّ ".
والحاقَّةُ: النَّازِلَةُ التي حَقَّتْ فلا كاذِبَةَ لها. والحِقَاقُ: المُحَاقَّةُ. وحاقَقْتُ الرَّجُلَ: ادَّعَيْتَ أنَّكَ أوْلى بالحقِّ منه. وحَقَقْتُه: غَلَبْتُه على الحَقِّ، وأحْقَقْتُه: مِثْلُه. وقَوْلُ لَبِيْدٍ:
حتَّى تَهَجَّرَ في الرَّواحِ وهاجَها ... طَلَبَ المُعَقَّبِ حَقَّهُ المَظْلُومُ.
مَعْنَاه: حَجَّه وغَلَبَه، من قَوْلهم: حاقَّه فحقَّه. وفي حَديثِ عليٍّ - رضي الله عنه -: " إذا بَلَغَ النِّسَاءُ نَصَّ الحِقاقِ فالعَصَبَةُ أوْلَى بها " يعني: الإدراكَ، وهو أنْ تقولَ: أنا أَحَقُّ، ويقولُونَ: نَحْنُ أَحَقُّ. وَحَقَقْتُ ظَنَّه: مخَفَّفٌ بمعنى التشديد. ويقولونَ: لَحَقُّ لا آتِيْكَ، رَفْعٌ بلا تَنْوينٍ. وإنَّه لَحَقُّ عالِمٍ وحَاقُّ عالِمٍ، لا يُثَنّى ولا يُجْمَعُ. والرَّجُلُ إذا خَصَمَ في صغارِ الأشْياءِ قِيْلَ: هو نَزْرُ الحِقَاقِ. وفي الحَديث: متى تَغْلُوا تَحْتَقُّوا يقولُ كُلُّ واحِدٍ منهم: الحَقُّ في يَدي. وما كانَ يُحَقُّكَ أنْ تَفْعَلَ كذا: أي ما يَحٍقُّ لك. وحَقَقْتُ العُقْدَةَ فانْحَقَّتْ: أي شَدَدْتَها فانْشَدَّتْ. وحَقَقتُ الأمْرَ وأحْقَقْتُه: إذا كُنْتَ منه على يَقينٍ. وحَقَّ اللهُ الأمْرَ. وحَقَّ الأمرَ نَفْسُه. وحُقَقْتُ الرَّجُلَ وأحْقَقْتُه: فَعَلْتَ به ما كانَ يَحْذَرُه. وأحْقَقْتُ الرَّمِيَّةَ: قَتَلْتَها على المَكان. وأحَقَّ القَوْمُ من الربيع: سَمِنُوا. وأحَقَّتِ النَّاقَةُ واسْتَحَقَّتْ: مِثْلُه. والمَحَاقُّ من المال: اللاّتي لم يُنْتَجْنَ في العام الماضي ولم يُحْلَبْنَ. والحِقُّ: الجَذَعُ من الإِبِلِ بِسَنَةٍ يَسْتَحِقُّ الرُّكُوْبَ، والأُنثى حِقَّةٌ لأنَّها تَسْتَحِقُّ الفَحْلَ. وأَحَقَّتِ البَكْرَةُ من الإبلِ إحْقاقاً: صارَتْ حِقَّةً. وبَلَغَتِ النَّاقَةُ حِقَّتَها. وما حَقَّتِ السَّحَابَةُ القُلَّةَ حَتَّى الآنَ: أي ما بَلَغَتْ. واستَحَقَّ الرَّجُلُ مكانَ كذا: أعْجَبَه. والحُقَّةُ من خَشَبٍ: مَعْروفَةٌ. والحَقْحَقَةُ: سَيْرُ الليلِ في أوَّلِهِ. والأحَقُّ من الخَيْلِ: الذي لا يَعْرَقُ. وإذا طَبَّقَ حافِرُ رِجْلَيْه مَوْضِعَ حافِرِ يَدَيْه: فهو أَحَقُّ أيضاً، والاسْمُ الحَقَقُ، وهو عَيْبٌ. ويُقال لِمُلْتَقَى كُلِّ عَظْمَيْنِ من الفَرَس: حُقٌّ، إلاَّ الظَّهْر. ويُقال لِضَبْبٍ من التَّمْرِ: بَنَاتُ الحُقَيْقِ. وقَرَبٌ حَقْحَاقٌ: زادَ على مَرْحَلَةٍ. وكانَ هذا عند حَق لقاحِها: أي عند وُجُوبِه.

حق

1 حَقَّ, aor. ـِ (S, Msb, K, &c.) and حَقُّ, (IDrd, Msb, K,) [the latter irregular,] ـصْدَــرٌ">inf. n. حَقَّةٌ (K, TA) and حَقٌّ (IDrd, TA) and حُقُوقٌ, (TA,) i. q. صَارَ حَقًّا [i. e., accord. to the primary meaning of حَقٌّ, as explained below, on the authority of Er-Rághib, It was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to the exigencies of the case]: (TA:) it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessitated, necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due: syn. وَجَبَ; (T, S, Msb, K, &c.;) and ثَبَتَ: (Msb, TA:) it was, or became, a manifest and an indubitable fact or event; as explained by IDrd in the JM; (TA;) it happened, betided, or befell, surely, without doubt or uncertainty. (K.) It is said in the Kur xxxvi. 6, لَقَدْ حَقَّ القَوْلُ عَلَى أَكْثَرِهِمْ, i. e. The saying, “ I will assuredly fill Hell with genii and men together,” [Kur xi. 120 and xxxii. 13,] (Bd,) or the sentence of punishment, (Jel,) hath become necessitated [as suitable to the requirements of justice, or as being just or right,] to take effect upon the greater number of them; syn. وَجَبَ, (Jel, TA,) and ثَبَتَ. (TA.) And this, namely, ثَبَتَ, is the meaning of the verb in the phrase, حَقَّ عَلَيْكَ القَضَآءُ [The sentence was, or, emphatically, is, necessitated as suitable to the requirements of justice to take effect upon thee; or it was, or is, necessary, just, or right, that the sentence should take effect upon thee]. (TA.) [In like manner,] one says, يَحِقُّ عَلَيْكَ أَنْ تَفْعَلَ كَذَا It is necessary for thee [as suitable to the requirements of wisdom or justice or the like], or incumbent on thee, or just or proper or right for thee, that thou shouldst do such a thing. (TA.) [Thus one says,] الحَقِيقَةُ مَا يَحِقُّ عَلَيْكَ

أَنْ تَحْمِيَهُ [The حقيقة is that which it is necessary for thee &c., or that which it behooveth thee, that thou shouldst defend it, or protect it]. (S, * K.) Accord. to Sh, the Arabs said, حَقَّ عَلَىَّ أَنْ

أَفْعَلَ ذٰلِكَ and حُقَّ: but accord. to Fr, when you say حَقَّ, you say عَلَيْكَ; and when you say حُقَّ, you say لَكَ. (TA.) [Accordingly] one says, حُقَّ لَكَ أَنْ تَفْعَلَ ذَا and حُقِقْتَ أَنْ تَفْعَلَهُ: both mean the same: (Ks, S, K:) [i. e., each has one, or the other, or both, of the meanings next following:] or the former means It was, or, emphatically, is, rendered حّقّ [or suitable to the requirements of wisdom or justice &c.] for thee, or necessary for thee, or incumbent on thee, or just or proper or right for thee, [or it behooved or behooves thee,] that thou shouldst do, or to do, this, or that: and [the latter, or] حُقِقْتَ بِأَنْ تَفْعَلَ, Thou wast, or, emphatically, art, rendered حَقِيق [or adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy,] that thou shouldst do, or to do, this, or that]: (A, TA:) and in like manner, حُقَّتْ signifies in the Kur lxxxiv. 2 and 5: (Bd, Jel: *) or حُقِقْتَ بِأَنْ تَفْعَلَ may mean thou wast, or art, known by the testimony of thy circumstances to be حَقِيق

&c. (A, TA.) And مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ [virtually] means the same as مَا حُقَّ لَكَ [best rendered in this case It did not behoove thee to do it]. (TA.) One says also, حَقَّ أَنْ تَفْعَلَ [It was, or, emphatically, is, necessary &c. that thou shouldst do or to do such a thing]: but they did not say, حَقَقْتَ أَنْ تَفْعَلَ. (Fr, TA.) b2: But حَقَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; like عَزَّ عَلَىَّ. (S and K and TA in art. عز.) And in like manner, حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا أَنَّكَ ذَاهِبٌ] means عَزَّ مَا أَنَّكَ ذَاهِبٌ [It is distressing to me that thou art going away]. (TA in art. عز.) And لَحَقَّ مَا is used in the same manner as لَعَزَّ مَا, q. v. (A and TA in art. عز.) You say also, حَقَّتِ الحَاجَةُ Want befell, or betided, or happened, and was severe, or distressing: (Msb, TA:) [which is said to be] from the phrase, حَقَّتِ القِيَامَةُ, aor. ـُ The resurrection included, or shall include, within its sphere [all] the created beings. (Msb.) A2: حَقَّتْ, aor. ـِ (K,) ـصْدَــرٌ">inf. n. حِقَّةٌ (S, * Msb, K,) and حِقٌّ, (K,) or, accord. to ISd, it should rather be حَقَاقَةٌ and حُقُوقَةٌ, because حِقَّةٌ is used as an epithet, [as will be seen below,] and the ـصْدَــرٌ">inf. n. in a case like this, by rule, should differ from the epithet, (TA,) She (a camel) became a حِقّ, or حِقَّة; i. e., entered the fourth year: (K:) and ↓ أَحَقَّ, ـصْدَــرٌ">inf. n. إِحْقَاقٌ, he (a camel) became a حِقّ: because, so they say, he is then fit to be laden: (Msb:) and ↓ احقّت she (a young camel) completed three years; (Aboo-Málik, K;) became a حِقَّة; (Ibn-'Abbád, K;) like حَقَّتْ. (TA.) You say, هُوَ حَقٌّ بَيِّنُ الحِقَّةِ [He is a حقّ, bearing evidence of being such]: (S:) and هِىَ حِقٌّ (K) and حِقَّةٌ (Msb, K) بَيِّنَةُ الحِقَّةِ [she is a حقّ or حقّة, bearing evidence &c.]: (Msb:) [a phrase] to which a parallel is scarcely known, (Msb,) or to which there is no parallel (K) except أَسَدٌ بَيِّنُ الأَسَدِ [a lion bearing evidence of being like a lion in boldness]. (TA.) b2: حِقٌّ [as ـصْدَــرٌ">inf. n. of حَقَّتْ] also signifies A she-camel's overpassing the days [corresponding to those] in which she was covered [in the preceding year]: (K:) or her completing [the time of] her pregnancy; as also ↓ اِسْتِحْقَاقٌ. (TA.) b3: And حَقَّتْ and ↓ احقّت and ↓ استحقّت She (a camel) became fat. (TA. [See also 8, last signification.]) A3: حَقَّهُ, (K,) aor. ـُ ـصْدَــرٌ">inf. n. حَقٌّ, (TA,) He, or it, rendered it [suitable to the requirements of wisdom, justice, rightness, truth, or reality or fact; or to the exigencies of the case; (see the first of the significations in this art.;) or] necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due; or just, proper, or right; syn. أَوْجَبَهُ; (K;) [whence حُقَّ لَكَ أَنْ تَفْعَلَ ذَا, explained above;] as also ↓ حقّقهُ (K) and ↓ احقّهُ; (S, K;) which last some explain by صَيَّرَهُ حَقًّا [meaning as above; or he rendered it true;] or صيّره حقًّا لَا شَكَّ فِيهِ [he rendered it true, so that there was no doubt respecting it]; as also حَقَّهُ, ـصْدَــرٌ">inf. n. حَقٌّ: and حَقَّهُ signifies also he established it so that it became true and undoubted in his estimation: (TA:) or حَقَّهُ signifies, (S, Msb,) or signifies also, (K,) he assured, or certified, himself of it; he ascertained it; he was, or became, sure, or certain, of it; (A 'Obeyd, S, Msb, * K; *) and so ↓ تحقّقه (A 'Obeyd, S, K) and ↓ احقّهُ: (S, Msb: *) or he pronounced it, or held or believed it, to be established as a necessary truth or fact; as also ↓ احقّهُ: and ↓ حقّقهُ has a similar, but intensive, signification: (Msb:) or ↓ احقّهُ signifies he established it as true; or he judged, or decided, it to be so: (TA: [contr. of أَبْطَلَهُ: see an ex., from the Kur viii., voce أَبْطَلَ:]) and ↓ حقّقهُ, ـصْدَــرٌ">inf. n. تَحْقِيقٌ, signifies صَدَّــقَهُ [as meaning he verified it, or proved it to be true or veritable; or he found it to be true or veritable; both of which significations are of very frequent occurrence]; (S, K;) as also حَقَّهُ, ـصْدَــرٌ">inf. n. حَقٌّ: and accord. to IDrd, ↓ حقّقهُ signifies [also] صَدَّــقَ قَائِلَهُ [he proved, or found, or pronounced, the sayer of it to be ture]: and حقّق is also said to signify he said, “This thing is the truth; ” like صَدَّــقَ. (TA.) You say, حَقَقْتُ عَلَيْهِ القَضَآءَ, aor. ـُ ـصْدَــرٌ">inf. n. حَقٌّ, I necessitated the sentence [as suitable to the requirements of justice] to take effect upon him; or necessitated [as suitable &c.] the taking effect of the sentence upon him; syn. أَوْجَبْتُهُ; as also ↓ أَحْقَقْتُهُ, ـصْدَــرٌ">inf. n. إِحْقَاقٌ. (TA.) And ↓ أُحِقَّ عَلَيْكَ القَضَآءُ The sentence was, or, emphatically, is, necessitated [as suitable to the requirements of justice] to take effect upon thee; syn. أُثْبِتَ. (TA.) And حَقَقْتُ حَذَرَهُ, (S, K,) or حِذْرَهُ, (so in one copy of the S,) aor. and ـصْدَــرٌ">inf. n. as above, (S,) [I rendered his caution, or fear, necessary; or justified it; meaning] I did that of which he was cautious, or that which he feared; (S, K;) as also حذره ↓ أَحْقَقْتُ: (S:) or, accord. to Az, the latter only is right. (TA.) And حَقَقْتُ ظَنَّهُ; (Ks, TA;) and ↓ حَقَّقْتُهُ, (Ks, S, TA,) ـصْدَــرٌ">inf. n. تَحْقِيقٌ: (S:) both signify the same; (Ks, TA;) i. e. صَدَّــقْتُ; (S;) which means I found his opinion to be true; (Ksh and Bd and Jel, in xxxiv. 19;) or proved it to be true: (Ksh, ibid.:) and so قَوْلَهُ his saying: (S:) and تَحْقِيقٌ signifies [also] the strengthening, or confirming, a saying; or making it strong, or firm. (KL.) And أَنَا

أَحَقُّ لَكُمْ هٰذَا الخَبَرَ I will know, or ascertain, the truth, or real nature, of this piece of news or information, for you. (TA.) And أَظُنُّهُ وَ لَا

أَحُقُّهُ [I think it, but I do not know the truth of it, or am not certain of it]. (T in art. إِيَّا; &c.) And حَقَقْتُ العُقْدَةَ, [written in the TA without any syll. signs, so that it may be either thus or ↓ حَقَّقْتُهُ; but it is most probably the former, as the quasi-pass. is not تحقّقت, but انحقّت: it signifies lit. I made the knot right, or sure; meaning] (tropical:) I tied, or made fast, or tightened, the knot; (Ibn-'Abbád, TA;) or I tied, or tightened, firmly the knot. (A, TA.) b2: [He, or it, rendered him حَقِيق, i. e. adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or worthy, to do a thing &c.; whence حُقِقْتَ أَنْ تَفْعَلَهُ, or بِأَنْ تَفْعَلَ, explained above. b3: It was necessary for him, or incumbent on him, or just or proper or right for him, or it behooved him, to do a thing &c.; whence مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ, explained above.] b4: Also, (S, K,) aor. ـُ (K,) ـصْدَــرٌ">inf. n. حَقٌّ, (TA,) He overcame him in disputing, or contending, for a right, or due; (S, K, * TA;) and so ↓ احقّهُ, (K,) ـصْدَــرٌ">inf. n. إِحْقَاقٌ, mentioned by Az on the authority of Ks, but, he adds, disallowed by A 'Obeyd. (TA.) See 3. b5: Also He (a man) came to him, namely, another man; (A 'Obeyd, S, K;) and so ↓ احقّهُ. (A 'Obeyd, S.) [Hence, app.,] حَقَّتْنِى الشَّمْسُ The sun reached me. (TA.) And لَا يحقُّ مَا فِى هٰذَا الوِعَآءِ رِطْلًا [app. يَحُقُّ] What is in this receptacle [does not reach, or amount, to a pound; i. e.,] does not weigh a pound. (TA.) A4: حَقَّ الطَّرِيقَ, (K,) aor. ـُ (TA,) ـصْدَــرٌ">inf. n. حَقٌّ, (TK,) He went upon the حَاقّ of the road; (K;) i. e. the middle of it: the doing of which is forbidden, in a trad., to women. (TA.) And حَقَّ فُلَانًا, (K,) aor. and ـصْدَــرٌ">inf. n. as above, (TA,) He beat, or struck, such a one in, or upon, the حاقّ of his head; (K;) i. e. the middle of it: (TA:) or in, or upon, the حُقّ of his كَتِف; i. e. the small hollow upon the head of his shoulder-blade: (K:) or, as some say, the head of the upper arm, in which is the وَابِلَة. (TA.) 2 حقّقهُ, ـصْدَــرٌ">inf. n. تَحْقِيقٌ: see حَقَّهُ, above, in six places. [Hence تَحْقِيقُ الهَمْزَةِ The uttering of the hemzeh with its ture, or proper, sound; opposed to تَخْفِيفُهَا. Hence also] صَبَغْتُ الثَّوْبَ صَبْغًا تَحْقِيقًا I dyed the garment, or piece of cloth, with a saturating dyeing. (TA.) And تَحْقِيقٌ signifies also The weaving a garment, or piece of cloth, strongly, or firmly. (KL.) A2: حقّق فِى أَمْرِهِ He was serious, or in earnest, in his affair; contr. of هَزَلَ. (L in art. جد.) 3 حاقّهُ, (S, K,) ـصْدَــرٌ">inf. n. حِقَاقٌ and مُحَاقَّةٌ, (TA,) He disputed, litigated, or contended, with him, (S, K,) each of them laying claim to a right, or due: (S, TA:) the verb is mostly used in the third person. (TA.) You say, حَاقَّنِى وَ لَمْ يُحَاقَّنِى

فِيهِ أَحَدٌ [He disputed, &c., with me, and no one had disputed, &c., with me respecting it]. (TA.) [But] you say also, ↓ حَاقَقْتُهُ فَحَقَقْتُهُ I disputed, litigated, or contended, with him for a right, or due, and I overcame him in doing so. (TA.) And إِنَّهُ لَنَزِقُ الحِقَاقِ (tropical:) Verily he is one who disputes, or litigates, or contends, respecting small things. (S, K, TA.) And مَا لَهُ فِيهِ حَقٌّ وَ لَا حِقَاقٌ, i. e. [He has no right, or due, to exact, in respect of him, or it, nor any cause of] disputing, or litigating, or contending. (S.) And it is said respecting women, (K,) in a trad. of 'Alee, (TA,) إِذَا بَلَغْنَ نَصَّ الحِقَاقِ فَالعَصَبَةُ أَوْلَى, or الحَقَائِقِ: (K:) accord. to some, الحقاق here means the same as المُحَاقَّة: accord. to others, it properly signifies the camels thus called: and so الحقائق; this [likewise] being a pl. of ↓ حِقَّةٌ; or it is pl. of ↓ حَقِيقَةٌ. (TA. [See art. نص; in which this trad. is more fully, but somewhat differently, cited; and fully explained.]) A2: [Also, app., He acted seriously, or in earnest, with him in an affair: see 3 in art. جد: and see also 2 above, last signification.]4 احقّ, [ـصْدَــرٌ">inf. n. إِحْقَاقٌ,] He spoke truth; said what was true: [very common in this sense; contr. of أَبْطَلَ:] or he revealed, or manifested, or showed, a truth, or a right or due: or he laid claim to a right, (or to a thing, TA) and it was, or became, due to him. (Msb.) A2: See also حَقَّ, as an intrans. verb, in three places; relating to camels. b2: احقّ القَوْمُ The people's cattle became fat. (TA.) And احقّ القَوْمُ مِنَ الرَّبِيعِ The people's cattle became fat by means of the [herbage called] ربيع. (AHn, * ISd, TA.) A3: As a trans. verb: see حَقَّهُ, in nine places. You say also, أَحْقَقْتُ الأَمْرَ, ـصْدَــرٌ">inf. n. as above, (tropical:) I did, performed, or executed, the affair in a firm, solid, sound, or good, manner; or put it into a firm, solid, sound, or good, state. (TA.) b2: رَمَى فَأَحَقَّ الرَّمِيَّةَ (tropical:) He cast, or shot, and killed on the spot the animal at which he cast, or shot. (Ibn-'Abbád, Z, K, * TA.) b3: أَحَقَّتْ إِبِلُنَا رَبِيعًا and ↓ استحقّت ربيعا (assumed tropical:) Our camels found [herbage such as is termed] ربيع full-grown, and pastured upon it. (TA.) 5 تحقّق [It was, or became, or proved to be, a truth, a reality, or a fact.] [Hence,] تحقّق عِنْدَهُ الخَبَرُ The information was, or proved, true, right, correct, or valid, in his estimation. (S, K. *) A2: تحقّقهُ: see حَقَّهُ.6 تَحَاقٌّ is syn. with تَخَاصُمٌ; and ↓ اِحْتِقَاقٌ, with اِخْتِصَامٌ; [The disputing, litigating, or contending, together;] (S, K;) [for] تَخَاصَمُوا and اِخْتَصَمُوا signify the same; (K in art. خصم;) [or rather] the meaning of [تحاقّ and] ↓ احتقاق is [the disputing, &c., together for a right, or due;] each one's, or every one's, saying, “The right is mine,” and “ with me; ” or demanding his right, or due. (TA.) One says, تَحَاقٌّوا [They disputed, &c., together for a right, or due]. (TK.) And ↓ اِحْتَقَّا They two disputed, &c., (K, TA,) each of them demanding his right, or due. (TA.) And فُلَانٌ وَ فُلَانٌ ↓ احتقّ [Such a one and such a one disputed, &c., together for a right, or due]. (S.) One does not say of a single person [تحاقّ nor] ↓ احتقّ; like as one does not say of one only [تخاصم nor] اختصم. (S.) 7 اِنْحَقَّتِ العُقْدَةُ (tropical:) The knot became tied, or made fast, or tightened. (Ibn-' Abbád, K, TA.) 8 إِحْتَقَ3َ see 6, throughout.

A2: اِحْتَقَّتْ بِهِ الطَّعْنَةُ (assumed tropical:) The thrust, or piercing, killed him: (AA, K:) or (tropical:) went right, or directly, into him: (As, TA:) or (assumed tropical:) penetrated into his belly, or inside: (L, TA:) or hit, or struck, the socket, or turning-place, of his hip, which is termed its حُقّ. (K, * TA.) One says, رَمَى فُلَانٌ الصَّيْدَ فَاحْتَقَّ بَعْضًا وَ شَرَّمَ بَعْضًا (assumed tropical:) Such a one shot, or cast, at the objects of the chase, and killed some, and wounded some so that they escaped: (S:) or pierced into the bellies, or insides, of some, and wounded the skin of some without so piercing. (L.) A3: احتقّهُ إِلَى كَذَا He kept him, or held him, back, or retarded him, [until such a time, or such an event,] and straitened him. (TA.) A4: احتقّ الفَرَسُ The horse became lean, or light of flesh; or slender, and lean; or lean, and lank in the belly. (S, K, TA.) b2: and احتقّ المَالُ The cattle became fat: (K: [see also the last meaning of 1 as an intrans. verb:]) but in the A and O and L, احتقّ القَوْمُ the people's cattle became fat, and their fatness ended, or attained the extreme point. (TA.) 10 استحقّهُ He demanded it as his right, or due. (TA.) [And hence,] He had a right, or just title or claim, to it; he was, or became, entitled to it; he deserved it, or merited it; syn. اِسْتَوْجَبَهُ: (S, Msb, K:) or these two verbs are nearly the same; (TA;) [the former meaning he was, or became, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, or proper, for it; which is the most proper meaning of the phrase صَارَ حَقِيقًا بِهِ, as well as of the verb استحقّ; but this verb has also the former of these two meanings.] When a man purchases a house, and another lays claim to it, and establishes a just evidence of his claim, and the judge decides for him according to his evidence, one says of him, قَدِ اسْتَحَقَّهَا عَلَى المُشْتَرِى [He has a right to it in preference to the purchaser]; meaning that he is to possess it in preference to the purchaser. (TA.) And of a camel such as is termed حِقّ one says, استحقّ أَنْ يُرْكَبَ [He was, or has become, fit to be ridden], (K,) and أَنْ يُحْمَلَ عَلَيْهِ [to be laden]: (S, Msb:) and استحقّ الضِّرَابَ [He was, or has become, fit for covering]. (L, K.) b2: [Hence, It (an action, and anything,) deserved it, merited it, or required it.] And استحقّ إِثْمًا He did what necessitated sin; (Ksh and Bd and Jel in v. 106;) [was guilty of a sin;] and deserved its being said of him that he was a sinner; (Ksh ibid.;) i. q. اِسْتَوْجَبَهُ. (TA.) And استحقّوا They committed sins for which he who should punish them would be excusable, because they deserved punishment; like أَوْجَبُوا, and أَعْذَرُوا, and اِسْتَلَاطُوا. (IAar, TA in art. لوط.) b3: استحقّت

إِبِلُنَا رَبِيعًا: see 4, last sentence. b4: استحقّت النَّاقَةُ لَقَاحًا The she-camel conceived, or became pregnant; and استحقّ لَقَاحُهَا [signifies the same]. (TA.) b5: See also 1, as an intrans. verb, last two sentences. R. Q. 1 حَقْحَقَ, ـصْدَــرٌ">inf. n. حَقْحَقَةٌ, He went the pace, or in the manner, termed حَقْحَقَةٌ; (TA;) which means a pace, or manner of going, in which the beast is made to exert himself to the very utmost, and which is the most fatiguing to the ظَهْر [meaning the camel that is ridden, or the beast that carries one]: (S, Mgh, K:) or a journeying in the beginning, or first part, of the night; (Lth, S, K;) which is forbidden: (Lth, S, TA:) or, as some say, the fatiguing a while, and abstaining a while: (Lth, TA:) but Az says that Lth is not correct in either of his explanations of this word: (TA:) or an obstinate persisting in journeying: or an obstinate persisting in journeying until the camel that one is riding perishes or breaks down: (K:) or, accord. to Az, the correct meaning, confirmed by what the Arabs said, is the making the camel to go on, and urging him to that which fatigues him, and that which is beyond his power, until he breaks down with his rider: or, accord. to IAar, the jading of the weak [beast] by hard journeying. (TA.) It is related in a trad., that Mutarrif Ibn-Esh-Shikhkheer said to his son, when he took extraordinary pains in religious exercises, (S, TA,) and was immoderate therein, (TA,) خَيْرُ الأُمُورِ أَوْسَاطُهَا وَ الحَسَنَةُ بَيْنَ الشَّيْئَيْنِ وَ شَرُّ السَّيْرِ [The best of affairs, or actions, or cases, are such of them as are between two extremes; and the good action is between the two things; and the worst kind of journeying is that in which the beast is made to exert himself to the very utmost, &c.]: (S, TA:) meaning, pursue thou the middle course in religious exercises, and burden not thyself, lest thou become disgusted; for the best of works is that which is continued, though it be small. (TA.) حَقٌّ contr. of بَاطِلٌ [used as a subst. and as an epithet or act. part. n.]: (S, Msb, K:) or, as an ـصْدَــرٌ">inf. n. [and used as a simple subst.], contr. of بُطْلَانٌ; and as an act. part. n., and a simple epithet, contr. of بَاطِلٌ. (Kull.) [As a subst.,] its primary signification is Suitableness to the requirements of wisdom, justice, right, or rightness, truth, reality, or fact; or to the exigencies of the case; as the suitableness of the foot of a door in respect of its socket, for turning round rightly: (Er-Rághib, TA:) [and particularly] the suitableness of a judgment, and of what involves, or implies, a judgment, [i. e., of a saying, and a religion, and a persuasion, or the like, (as will be shown by one of the explanations of its meanings as an epithet,)] to reality or fact; and the suitableness of reality or fact to a judgment: (Kull:) [the state, or quality, or property, of being just, proper, right, correct, or true; justness, propriety, rightness, correctness, or truth; reality, or fact; the state, &c., of being established, or confirmed, as a truth or fact; of being necessary, requisite, or unavoidable; of being binding, obligatory, incumbent, or due: (as shown above: see 1, first sentence:)] and existence in relation to substances, absolutely: and everlasting existence [in relation to God]: (Kull:) pl. حُقُوقٌ and حِقَاقٌ: it has no pl. of pauc. (TA.) As an act. part. n. and a simple epithet, it is applied to a judgment [as meaning] suitable to reality or fact; and to a saying, and a religion, and a persuasion, considered as involving, or implying, such a judgment: (Kull:) to that which is suitable to the requirements of wisdom, justice, right, or rightness; as when one says that every act of God is حَقّ: to a belief, in a thing, suitable to the reality of the case; as when one says that belief in the resurrection is حَقّ: and to an action, and a saying, accordant to what is requisite or obligatory, in quality and measure and time; as when one says that the action of another is حَقّ, and that his saying is حَقّ: (Er-Rághib, TA:) [thus it signifies just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessary, requisite, or unavoidable: and binding, obligatory, incumbent, or due:] also the necessarily-existing by his own essence [applied to God; as an epithet of Whom it has other meanings assigned to it by some, as will be seen below]: and anything existing, of an objective kind: (Kull:) existing as an established fact, or truth, (K, TA,) so as to be undeniable. (TA.) In the saying, هٰذَا عَبْدُ اللّٰهِ الحَقَّ لَا البَاطِلَ [This is 'Abd-Allah, truly; not falsely], the article ال is prefixed as it is in the phrase, أَرْسَلَهَا العِرَاكَ; but sometimes it is dropped, so that one says حَقًّا لَا بَاطِلًا. (Sb, TA.) And in the phrase, لَحَقُّ لَا آتِيكَ, a form of oath, the nom. case is used without tenween; but when the ل is dropped, one says, حَقًّا لَا آتِيكَ: (S, TA:) [the latter means Truly I will not come to thee: the former seems to be best explained by what here follows:] accord. to the A, لَحَقُّ لَا أَفْعَلُ is originally لَحَقُّ اللّٰهِ لَا أَفْعَلُ [The truth, or existence, of God is that by which I swear, I will not do such a thing]; the affixed noun [اللّٰه] being suppressed, and meant to be understood. (TA.) الحَقُّ بِيَدِى [The right is mine] and الحَقُّ مَعِى

[The right is with me and الحَقُّ عَلَيْكَ The right is against thee, which last is often used as meaning thou art in fault, or in the wrong,] are said by one disputing, or contending, for a thing. (TA.) [And in like manner one says الحَقُّ بِيَدِكَ and مَعَكَ as meaning Thou art in the right, and الحَقُّ عَلَىَّ as meaning I am in the wrong.] One says also, كَانَ ذٰلِكَ عِنْدَ حَقِّ لَقَاحِهَا, and لَقَاحِهَا ↓ حِقِّ (tropical:) That was on the occasion of the establishment of the fact of her conception, or pregnancy. (S, A, K, * TA.) And هٰذَا العَالِمُ حَقَّ العَالِمِ, [like هٰذَا العَالِمُ جِدَّ العَالِمِ,] This is the learned man, the extremely learned man. (Sb, TA.) And حَقُّ عَلِيمٍ meansVery [or extremely] knowing. (Ham p. 139.) [Respecting the expressions الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, see art. يقن.] b2: [From the primary and general signification, explained in the first sentence of this paragraph, are deduced several particular meanings here following.] b3: Equity, or justice. (K.) b4: [The right mode, or manner, of acting or being.] b5: Veracity (K) in discourse. (TA.) b6: Prudence. (K, TA.) b7: [A right, or due, of any kind: a just claim: a desert, or thing deserved: anything that is owed; as a fee, hire, or pay, and a price: a duty; an obligation:] the sing. of حُقُوقٌ. (S, K.) [You say, هٰذَا حَقِّى

This is my right, or due, &c. And هٰذَا حَقٌّ لِى

This is a right, or due, belonging to me; or a thing due, or owed, to me: or this is a duty to me. And هٰذَا حَقٌّ عَلَىَّ This is a right, or due, the rendering of which is binding, obligatory, or incumbent, on me: or this is my duty. and hence, حَقُّ الطَّرِيقِ The duty that relates to the road: see art. طرق.] ↓ حَقَّةٌ is a more particular, or peculiar, or special, term. (S, K.) You say, ↓ هٰذِهِ حَقَّتِى [This is my particular, or peculiar, or special, right or due &c.: but it is explained as] meaning حَقِّى. (S.) And ↓ هٰذِهِ حِقَّتِى This is my just, or necessary, or incumbent, right or due &c. (K.) b8: A share, or portion; as in the saying, أَعْطِ كُلَّ ذِى حَقٍّ حَقَّهُ Give thou to every one to whom belongs a share, or portion, his share, or portion, that is appointed, or assigned, to him. (TA.) b9: Property: a possession. (K.) b10: [An appertenance. Hence the pl.] حُقُوقٌ signifies The مَرَافِق [or appertenances, or conveniences, such as the privy and the kitchen and the like,] of a house. (Msb, TA.) b11: [A necessary, or requisite, thing.]

b12: A thing, or an event, that is decreed, or destined. (K, TA.) It is said to have this meaning in the Kur [xv. 8], in the words, مَا نُنَزِّلُ المَلَائِكَةَ

إِلَّا بِالحَقِّ [We send not down the angels save with that which is decreed, or destined]: (TA:) or, as some say, it means here revelation: (Ksh, Bd:) or punishment. (Ksh, Bd, Jel.) b13: [And hence,] Death. (K.) So accord. to some in the Kur [1. 18], where it is said, وَ جَآءَتْ سَكْرَةُ المَوْتِ بِالحَقِّ [And the confusion of the intellect by reason of the agony of death shall come with death: but other and obvious meanings are assigned to it in this instance]. (TA.) b14: [As an epithet,] الحَقُّ is one of the names of God: or one of the epithets applied to Him: (K:) meaning the Really-existing; whose existence and divinity are proved to be true: (IAth, TA:) or the Creator according to the requirements of wisdom, justice, right, or rightness. (Er-Rághib, TA.) b15: It is also applied to The Kur-án. (K.) b16: And to [The religion of] El-Islám. (K.) A2: See also حَقِيقٌ, in two places.

A3: And see حَاقٌّ, in two places.

حُقٌّ: see حُقَّةٌ. b2: Also The breast, or mamma, of an old woman. (TA.) b3: A tuber of a truffle. (TA.) b4: The small hollow upon the head of the shoulder-blade: (K:) or, as some say, the حُقّ of the shoulder-blade is the head of the upper arm, in which is the وَابِلَة: (TA:) or this latter is another signification of حُقّ. (K.) b5: The head, (K,) or lower part of the head, (TA,) of the hip, in which is the thigh-bone; (K, TA;) the socket, or turning-place, of the hip. (TA.) b6: The socket, or turning-place, of the foot of a door. (TA.) You say, لَقِيتُهُ عِنْدَ حُقِّ بَابِ المَسْجِدِ, meaning I met him, or found him, near to the mosque: and المَسْجِدِ ↓ لَقِيتُهُ مِنْ حَاقِّ [app. means the same]. (TA.) b7: See also حَاقٌّ, in two places. b8: Also The web of a spider. (Az, K.) حِقٌّ A camel three years old, (S, Mgh,) that has entered the fourth year: (S, Mgh, Msb:) or a camel entering the fourth year: (K:) so called because fit to be laden (S, Msb) and made use of; (S;) or because fit to be ridden; or because fit for covering: (K:) the female is termed ↓ حِقَّةٌ, (S, Mgh, Msb, K,) and حِقٌّ also: (S, K:) the pl. (of حِقٌّ, Msb) is حِقَاقٌ (S, Mgh, Msb, K) and (of حِقَّةٌ, Msb) حِقَقٌ, (Msb, K,) and the pl. pl., (K,) i. e. pl. of حِقَاقٌ, (S,) is حُقُقٌ, (S, K,) and sometimes حَقَائِقُ, (S, TA,) or this is a pl. of حِقَّةٌ. (TA: see 3.) Or [so in the K, but it should rather be “ and,”] حِقٌّ signifies A she-camel whose teeth have fallen out by reason of extreme age. (K.) b2: One says, رَأَيْتَهَا وَ هِىَ حِقَّةٌ as meaning (assumed tropical:) [I saw her when she was] like a she-camel termed حقّة in bigness. (TA.) b3: And [the pl.] حِقَاقٌ is applied to The young ones of trees: (TA:) and particularly of the [species of mimosa termed]

عُرْفُط: (K, TA:) as being likened to the camels termed حقاق. (TA.) A2: Also (tropical:) The time of year in which a she-camel was covered in the preceding year; (S, TA;) and so ↓ حِقَّةٌ: (TA:) or the usual period of her gestation. (L in art. نضج.) You say, أَتَتِ النَّاقَةُ عَلَى حِقِّهَا (tropical:) The she-camel arrived at the time of year in which she had been covered in the preceding year: (S, TA:) and ↓ اتت على حِقَّتِهَا signifies the same; or she completed her period of gestation, and overpassed by some days the time of year in which she had been covered in the preceding year, to complete the formation of the fœtus. (TA.) And جَازَتِ الحِقَّ She (a camel) overpassed the year without bringing forth. (As, S.) [See also the last sentence but one in the explanations of 1 as an intrans. verb.] b2: كَانَ ذٰلِكَ عِنْدَ حِقِّ لَقَاحِهَا: see حَقٌّ حَقَّةٌ: see حَقٌّ, in two places: b2: and حَقِيقَةٌ, also in two places: b3: and حَاقَّةٌ.

حُقَّةٌ A receptacle of wood, (K, TA,) or of ivory, or of some other material proper to be cut, or shaped out; (TA;) a receptacle for perfume; (Har p. 518;) [generally a small round box, used for unguents and perfumes &c.; and applied also to a small cocoa-nut used as a box for snuff &c.;] a thing well known: (S:) [also a receptacle for wine: (see تَأْمُورٌ, in art. امر:)] pl. ↓ حُقٌّ, [or rather this is a coll. gen. n., as is indicated in the TA, and it is now used as a sing., like حُقَّةٌ,] and حُقَقٌ, (S, K,) which latter is pl. of حُقَّةٌ, (ISd, TA,) and حِقَاقٌ (S, K) and حُقُوقٌ and [of pauc.] أَحْقَاقٌ, (K,) which three are pls. of حُقٌّ. (TA.) b2: And (tropical:) A woman; (K, TA;) as being likened thereto. (TA.) A2: See also حَاقَّةٌ.

حِقَّةٌ: see هٰذِهِ حِقَّتِى, voce حَقٌّ.

A2: See also حِقٌّ, in three places.

حَقَقٌ, in a horse, The quality of not sweating: (S, * K:) which is a fault. (TA.) b2: And, in a horse also, The putting down the hind hoof in the place [that has just before been that] of the fore hoof: (S, * K:) which is also a fault. (K.) [See أَحَقُّ.]

حُقُقٌ [app. pl. of the act. part. n. حَاقٌّ, like بُزُلٌ pl. of بَازِلٌ, &c.,] Persons who have recently known, or been acquainted with, events, or affairs, good and evil. (TA.) b2: And Persons establishing a claim or claims. (TA.) حَقِيقٌ Adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; syn. خَلِيقٌ, (Sh, S, Mgh, Msb, K,) and جَدِيرٌ; (K;) as also ↓ حَقٌّ, (Ibn- 'Abbád, K,) and [some say] ↓ مَحْقُوقٌ: (Sh, S, Mgh, K:) حَقِيقٌ is said to be of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; but accord. to the A, it is not so, because its fem. is with ة; but is from the supposed verb حَقُقَ, and is like خَلِيقٌ from خَلُقَ, and جَدِيرٌ from جَدُرَ: and ↓ مَحْقُوقٌ signifies [properly] rendered adapted &c.: (TA:) the pl. of حقيق is أَحِقَّآءُ; and that of ↓ محقوق is مَحْقُوقُونَ. (S.) You say, هُوَ حَقِيقٌ بِهِ (Sh, S, Msb, K) and به ↓ مَحْقُوقٌ (Sh, S, K) and به ↓ حَقٌّ (Ibn-'Abbád, K) [He is adapted, &c., for it; or worthy of it]. And to a woman, أَنْتَ حَقِيقَةٌ بِكَذَا (A, TA) and حَقِيقَةٌ لِذٰلِكَ and لِذٰلِكَ ↓ مَحْقُوقَةٌ [Thou art adapted, &c., for such a thing and for that thing; or worthy of it]. (TA.) And أَنْتَ حَقِيقٌ بِأَنْ تَفْعَلَ (A, Mgh) and ↓ مَحْقُوقٌ (A) [Thou art adapted, &c., for thy doing such a thing; or worthy of doing it]. And هُوَ حَقِيقٌ أَنْ يَفْعَلَ كَذَا [He is adapted, &c., for his doing such a thing; or worthy to do it]; (S;) in which case, ان is for بِأَنْ. (Mgh.) [And حَقِيقٌ بِكَذَا also signifies Having a right, or just title or claim, to such a thing; entitled to such a thing.] It is said in the Kur [vii. 103], حَقِيقٌ عَلَى أَنْ لَا أَقْولَ عَلَى

اللّٰهِ إِلَّا الحَقَّ, meaning I am disposed [not] to say [of God aught save] the truth: or, as some say, I am vehemently desirous [that I should not say &c.]; for, accord. to Aboo-'Alee, أَنَا حَقِيقٌ عَلَى

كَذَا means I am vehemently desirous of such a thing: but one reading, that of Náfi', is حَقِيقٌ عَلَىَّ أَنْ لَا أَقُولَ, It is binding, or obligatory, or incumbent, on me [that I should not say]. (TA.) حَقِيقَةٌ The essence of a thing as meaning that by being which a thing is what it is; [or that in being which a thing consists;] as when we say that a rational animal is the حقيقة of a human being: (KT:) or that by being which a thing is what it is, considered with regard to its reality, is termed حَقِيقَةٌ: considered with regard to its individuality, هُوِيَّةٌ: and without regard thereto, مَاهِيَّةٌ: (KT, TA:) the ultimate and radical constituent of a thing. (Msb, TA.) b2: [Also The essence of a thing as meaning the property or quality, or the aggregate of properties or qualities, whereby a thing is what it is; the essential property or quality, or the aggregate of the essential properties or qualities, of a thing; that which constitutes the particular and distinguishing nature of a thing or of a genus or species; i. q. ذَاتِيَّةٌ: and] the truth, reality, or true or real nature or state [or circumstances or facts, the very nature, and the gist, and the pith, marrow, or most essential part], of a case, or an affair: pl. حَقَائِقُ: see 3. (TA.) One says, بَلَغَ حَقِيقَةَ الأَمْرِ He arrived at [the knowledge of] the truth, reality, or true or real nature or state [&c.], of the case, or affair. (TA.) and ↓ الحَقَّةُ signifies حَقِيقَةُ الأَمْرِ; (S, K;) as also ↓ الحَاقَّةُ. (TA.) Hence the saying, لَمَّا عَرَفَ مِنِّى هَرَبَ ↓ الحَقَّةَ [When he knew the truth, reality, or true or real nature or state &c., of the case, or affair, from me, he fled]. (S, TA.) And مِنِّى هَرَبَ ↓ لَمَّا رَأَى الحَاقَّةَ [When he saw the truth, &c.]. (TA.) [حَقِيقَةً is often used as meaning In truth, or truly; in reality, or really; and in fact.] You say also, عَرَفْتُهُ حَقِيقَةَ المَعْرِفَةِ [I knew it with reality of knowledge]. (Msb in art. كنه.) And حَقِيقَةُ الإِيمَانِ means Genuine belief or faith; reality of belief or faith. (TA.) [And you say, هٰذَا شَىْءٌ لَا حَقِيقَةَ لَهُ This is a thing having no reality.]

A2: [Also A word, or phrase, used in its proper or original, or in a proper or an original, sense;] that which is constantly used according to its original application; or a name for that whereby is meant what it was [originally] applied to denote; (TA;) contr. of مَجَازٌ: (S, K:) of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ, from حَقَّ الشَّىْءُ signifying ثَبَتَ: the ة is affixed for the conversion of the word from an epithet to a subst.: (TA:) [pl. as above]. [It is also called حَقِيقَةٌ لُغَوِيَّةٌ, and حَقِيقَةٌ لُغَةً; to distinguish it from what is termed حَقِيقَةٌ عُرْفِيَّةٌ, and حَقِيقَةٌ عُرْفًا, which is A word, or phrase, so much used in a particular tropical sense as to be, in that sense, conventionally regarded as proper; as, for instance, عَدْلٌ in the sense of “ just; ” it being properly an ـصْدَــرٌ">inf. n.] A مَجَاز, when much used, becomes what is termed حَقِيقَةٌ عُرْفًا. (Mz 24th نوع.) [حَقِيقَةٌ means also A proper (opposed to a tropical) signification.]

A3: الحَقِيقَةُ also signifies (tropical:) That which, or those whom, it is necessary for one, or it behooveth one, to defend, or protect, (S, L, K, TA,) of the people of one's house, (L,) or such as the wife, and the female neighbour, and property, &c.: (Ham p. 181:) pl. as above. (L.) You say, فُلَانٌ حَامِى الحَقِيقَةِ (tropical:) [Such a one is the defender, or protector, of that which, or those whom, it is necessary, &c., to defend, or protect]. (S, TA.) [See also ذِمَارٌ. And see an ex. of this signification, or of the next, in a verse cited in p. 288.] b2: Also (assumed tropical:) The banner, or standard: (S, K, and Ham ubi suprà:) this being included in the preceding meaning. (Ham.) b3: And (assumed tropical:) That which is sacred, or inviolable; that which one is under an obligation to respect, or honour. (TA.) حَقِيقَىٌّ rel. n. of حَقِيقَةٌ, Essential, &c.]

حَقَّانِىٌّ [Of, or relating to, الحَقّ as meaning justness, propriety, rightness, correctness, or truth; &c.: and hence just, proper, &c.; like حَقٌّ when used as an epithet: and of, or relating to, الحَقّ as meaning God:] a rel. n. from الحَقُّ, like رَبَّانِىٌّ from الرَّبُّ. (TA.) قَرَبٌ حَقْحَاقٌ [A night-journey to water] made with labour or exertion or haste; (K;) as also هَقْهَاقٌ and قَهْقَاهٌ; and so ↓ مُحَقْحِقٌ. (TA.) [See R. Q. 1.]

حَاقٌّ i. q. صَادِقٌ [as used in the phrase صَادِقُ الحَلَاوَةِ and صَادِقُ الحَمْلَةِ, &c.: see art. صدق]: so in the phrase حَاقٌّ الجُوعِ [Vehement hunger]: (K:) occurring in a trad. of Aboo-Bekr: but accord. to one reading, it is حَاقُ الجُوعِ, without teshdeed to the ق, from حَاقَ بِهِ البَلَآءُ, ـصْدَــرٌ">inf. n. حَيْقٌ and حَاقٌ, “trial, or trouble, beset him; ” and means the besetting of hunger: or it may mean حَائِقُ الجُوعِ [besetting hunger]. (TA.) One says also, رَجُلٌ حَاقُّ الرَّجُلِ and الرَّجُلِ ↓ حَاقَّةُ A man perfect in manliness: and حَاقُّ الشُّجَاعِ and ↓ حَاقَّةُ الشُّجَاعِ perfect in courage. (K, * TA.) And Az relates that he heard an Arab of the desert say, of a mark of mange, or scab, that appeared upon a camel, هٰذَا حَاقُّ صُمَادِحِ الجَرَبِ [This is a most sure, or a truth-telling, evidence of genuine mange, or scab]. (TA.) A2: Also The middle of the head; (S, K;) as also ↓ حَقٌّ: (K:) and of the back of the neck; as also ↓ حُقٌّ: (TA: [thus the latter is there written, in this instance, with damm:]) and of the eye: (TA:) and of a road: (K, * TA:) and of winter. (S.) One says, سَقَطَ عَلَى حَاقِّ رَأْسِهِ (S, K) and رأسه ↓ حَقِّ (K) He fell upon the middle of his head: (S, K:) and على حَاقِّ القَفَا and القفا ↓ حُقِّ upon the middle of the back of the neck. (TA.) And أَصَابَ حَاقَّ عَيْنِهِ He, or it, hit the middle of his eye. (TA.) And رَكِبَ حَاقَّ الطَّرِيقِ He went upon the middle of the road. (K, * TA.) And جِئْتُهُ فِى حَاقِّ الشِّتَآءِ I came to him in the middle of winter. (S.) And لَقِيتُهُ مِنْ حَاقِّ المَسْجِدِ: see حُقٌّ. b2: هُوَ فِى حَاقٍّ مِنْ كَذَا He is in straitness by reason of such a thing. (TA.) حَاقَّةٌ: see حَقِيقَةٌ, in two places. [In the sense in which it is there explained, its pl. is حَوَاقُّ; and so in other senses; agreeably with analogy: see the second of the sentences here following.]

b2: Also A severe calamity or affliction, the happening of which is fixed, or established; and so ↓ حَقَّةٌ; (K;) which signifies also, [according to another explanation,] like ↓ حُقَّةٌ, [simply,] a calamity; or a great, formidable, terrible, or momentous, thing, or event: (Az, K:) and حَاجَةٌ حَاقَّةٌ a want that befalls, or happens, and is severe, or distressing. (Msb.) b3: And الحَاقَّةُ [in the Kur lxix. 1 and 2] means The resurrection: (S, Msb, K:) because in it shall be [manifest] the true natures (حَوَاقّ) of things, or actions; or because in it shall be [or shall happen (Bd)] severe calamities (حَوَاقُّ الأُمُورِ); (Fr, S, Bd, K;) namely, the reckoning and the recompensing: (Bd:) or because in it things shall be surely known (Bd, Jel) which are denied; namely, the raising of the dead, and the reckoning, and the recompensing: (Jel:) or because including within its sphere [all] the created beings. (Msb. [Several other reasons are assigned; but these which I have mentioned appear to be the most generally approved.]) b4: See also حَاقٌّ, in two places.

أَحَقُّ [comparative and superlative of حَقِيقٌ]. You say, هُوَ أَحَقُّ بِكَذَا [He is more, and most, adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or competent, for such a thing; or more, and most, worthy, or deserving, of it: and he has a better, and the best, right to such a thing; or a more just, and the most just, title or claim to it; or he is more, and most, entitled to it]: this phrase is used in two senses: first, as denoting the possession of an exclusive right or title, i. e., without the participation of another; as when you say, زَيْدٌ أَحَقُّ بِمَالِهِ Zeyd is entitled to his property exclusively of any other person: secondly, as denoting the possession of a right or title in participation with another person, but in a superior degree; as in the saying, الأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا, (Msb,) i. e. The woman that has not a husband and is not a virgin [is more entitled to dispose of herself than is her guardian]; (Mgh in art. ايم;) meaning that they participate [in the right], but that her right is the stronger: (Msb:) a saying of Mohammad, in which the ايّم is opposed to the بِكْر, for it is added that the بكر is to be asked her permission: but one reading substitutes الثَّيِّبُ for الايّم. (Mgh ubi suprà.) In the saying, in the Kur [v. 106], لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا, it may be formed from اِسْتَحَقَّ by rejection of the augmentative letters, so that the meaning is, [Verily our testimony is] more deserving of being accepted [than the testimony of them two]: or it may be from حَقَّ الشَّىْءُ signifying ثَبَتَ, and so mean more true, or valid. (TA.) A2: Applied to a horse, That does not sweat. (S, K.) b2: And, likewise thus applied, That puts down his hind hoof in the place [that has just before been that] of his fore hoof. (S, * K.) [See حَقَقٌ.]

مُحِقٌّ Speaking truth; saying what is true; (Msb;) contr. of مُبْطِلٌ: (K:) or revealing, or manifesting, or showing, a truth, or a right or due: or laying claim to a right [or to a thing (see 4)] which is, or becomes, due to him. (Msb.) مُحَقَّقٌ, [in the CK, erroneously, حُقَّق,] applied to speech, or language, (tropical:) Sound, or compact, (S, K, TA,) and orderly. (TA.) b2: And, applied to a garment, or piece of cloth, (tropical:) Firmly, or compactly, woven, (S, K, TA,) and figured with the form of حُقَق [pl. of حُقَّةٌ, q. v.]. (TA.) مُحَقِّقٌ is often used as meaning A critical judge in matters of literature.]

مَحْقُوقٌ: see حَقِيقٌ, in six places.

مِحَاقٌّ, applied to cattle, Such as have not brought forth, nor been milked (لَمْ يُحْلَبْنَ [in the CK, erroneously, لم يُجْلَبْنَ]), in the next preceding year: (Ibn-'Abbád, K:) or whose first and second milkings are of biestings. (AHát, TA.) طَعْنَةٌ مُحْتَقَّةٌ (in [some of] the copies of the K, erroneously, مُحَقَّقَةٌ, TA) A thrust, or piercing, in which is no swerving from the right direction. (S, A, O, L, K.) مُحَقْحِقٌ: see حَقْحَاقٌ.

الاستعارة:
[في الانكليزية] Metaphor
[ في الفرنسية] Metaphore

في اللغة: هو أخذ الشيء بالعارية أو عند الفرس: هو إضافة المشبّه به إلى المشبّه، وهذا خلاف اصطلاح أهل العربية. وهو على نوعين: