عقرب

Q. 1 عَقْرَبَ He twisted, wreathed, curled, curved, or bent, a thing. (MA.) A2: [And, accord. to Freytag, He imitated the scorpion in acting: but for this he names no authority; and I doubt its correctness: see the next paragraph.]Q. 2 تَعَقْرَبَ [It was crisp and curved; said of a lock of hair hanging down upon the temple: so accord. to Reiske, as mentioned by Freytag. b2: And He acted like 'Akrab; a man notorious for putting off the fulfilment of his promises; as is said in the TA in the present art.]. (A and TA in art. عرقب: see Q. 2 in that art.) عَقْرَبٌ [The scorpion;] a certain venomous reptile, (TA,) well known: (K, TA:) the word is masc. (TA) and it is fem., (S, O, K, TA,) generally the latter; (T, Msb, TA;) but is applied to the male and the female: (Lth, T, O, Msb, TA:) and the male is called ↓ عُقْرُبَانٌ, (T, S, O, Msb, K, TA,) accord. to some, (O,) when one desires to denote it in a corroborative manner, (Msb, TA,) and ↓ عُقْرُبَّانٌ also; (K;) or these two words are syn. with عَقْرَبٌ: (K:) and the female is called ↓ عَقْرَبَةٌ, (T, S, O, Msb, K,) sometimes, (T, Msb,) and ↓ عَقْرَبَآءُ, which is imperfectly decl.; (S, O, K;) or these two words and عَقْرَبٌ, accord. to the “ Tahreer et-Tembeeh,” all denote the female, and the male is called ↓ عُقْرُبَانٌ: (TA:) or, as some say, the male and the female are called only عَقْرَبٌ: (Msb, TA:) and of ↓ عُقْرُبَانٌ it is said by IB, on the authority of AHát, that it does not signify the male of عَقَارِب, but [as expl. below] “ a certain creeping thing, having long legs: ” (TA:) IJ says that you may drop the ا and ن, and say ↓ عُقْرُرَّان: (L, TA:) and an instance occurs of ↓ عَقْرَابٌ, as a coll. gen. n., in the following verse: أَعُوذُ بِاللّٰهِ مِنَ العَقْرَابِ اَلشَّائِلَاتِ عُقَدَ الأَذْنَابِ [I seek protection by God from the scorpions raising the joints of the tails]: but the ا here is said to be inserted for the purpose of what is termed الإِشْبَاع: (MF, from the “ Mukhtasar el-Bayán: ”) and الشائلات is applied as an epithet to a sing. n. because this is used as a coll. gen. n.: (M voce سَبْسَبٌ:) the pl. of عَقْرَبٌ is عَقَارِبُ. (S, O.) b2: And [hence] العَقْرَبُ is the name of (assumed tropical:) A certain sign of the Zodiac, (T, S, O, K,) [i. e. Scorpio,] to which belong the Mansions of the Moon called الشَّوْلَةُ and القَلْبُ [and الإِكْلِيلُ] and الزُّبَانَيَانِ. (T, TA. [See these words, and see also شِيبَانُ, and مَنَازِلُ القَمَرِ in art. نزل. It should also be observed that the Arabs extended the figure of this constellation (as they did that of Leo) far beyond the limits that we assign to it.]) b3: [Hence, likewise,] عَقْرَبٌ signifies (assumed tropical:) A thong, or strap, of a sandal, (O, K, TA,) in the form of the reptile of this name. (TA.) [See also عَقْرَبَة.]

b4: And (assumed tropical:) A thong, or strap, (O, K,) plaited, and having a buckle at its extremity, (O,) by which the crupper of a horse, or the like, is bound to the saddle. (O, K.) b5: And the pl. عَقَارِبُ signifies also (tropical:) Malicious and mischievous misrepresentations, calumnies, or slanders. (O, K, TA.) One says, إِنَّهُ لَتَدِبُّ عَقَارِبُهُ (tropical:) Verily his malicious and mischievous misrepresentations, &c., creep along: (TA:) or he traduces, or defames, people behind their backs, or otherwise. (O, K.) and the phrase دَبَّتْ عَقَارِبُهُ is sometimes used to signify (tropical:) His downy hair crept [along his cheeks]. (MF.) b6: And (tropical:) Reproaches for benefits conferred: so in the saying of En-Nábighah, عَلَىَّ لِعَمْرٍو نِعْمَةٌ بَعْدَ نِعْمَةٍ

لِوَالِدِهِ لَيْسَتْ بِذَاتِ عَقَارِبِ (tropical:) [I owe unto 'Amr favour after favour, for his father, not accompanied by reproaches for benefits conferred]. (TA.) b7: And (assumed tropical:) Hardships, severities, difficulties, troubles, or distresses. (K.) عَقَارِبُ الشِّتَآءِ means (assumed tropical:) The hardships, severities, &c., of winter: (TA:) or the intense cold thereof: (O, K:) and عَقْرَبُ الشِّتَآءِ, accord. to IB, the assault, and intense cold, of winter. (TA.) And عَيْشٌ ذُو عَقَارِبَ means (assumed tropical:) An uneasy life: or a life in which is evil and roughness. (TA.) b8: See also the next paragraph.

عَقْرَبَةٌ: see عَقْرَبٌ, first sentence. b2: Also (assumed tropical:) An iron thing like the كُلَّاب [or flesh-hook], which is suspended, or attached, to the horse's saddle. (O, K.) b3: And, of a sandal, (assumed tropical:) The knots of the [thong, or strap, called] شِرَاك [q. v.]. (TA.) b4: And, (O, K,) thus in all the copies of the K, and in the handwriting of Ibn-Mektoom, but in the L ↓ عَقْرَب, (TA,) (assumed tropical:) An intelligent female slave, who does much service, or work. (O, L, K, TA.) عَقْرَبَآءُ: see عَقْرَبٌ, first sentence.

عُقْرُبَانٌ: see عَقْرَبٌ, first sentence, in three places. b2: Also, [or it has this meaning only, as stated above, voce عَقْرَبٌ,] A certain creeping thing, having long legs, and the tail of which is not like that of the عَقْرَب [or scorpion]: (S, IB, O, TA:) or a small creeping thing that enters the ear; long, yellow, and having many legs: (TA:) i. q. دَخَّالُ الأُذُنِ [an appellation now applied to the earwig]; (Az, K;) and (K) so ↓ عُقْرُبَّانٌ. (O, K.) عُقْرُبَانَة: see مُعَقْرَبٌ.

عُقْرُبٌّ: see عَقْرَبٌ, first sentence.

عُقْرُبَّانٌ: see عَقْرَبٌ, first sentence: b2: and عُقْرُبَانٌ.

عَقْرَابٌ: see عَقْرَبٌ, first sentence.

مُعَقْرَبٌ [Twisted, wreathed, curled,] curved, or bent. (K.) A صُدْغ [or lock of hair hanging down upon the temple curled, or] curved, or having one part turned upon another. (S, O.) b2: And Strong and compact in make: (K:) or مُعَقْرَبُ الخَلْقِ, applied to a wild ass, compact and strong in make. (O.) b3: Also, and ↓ ذُو عُقْرُبَانَةٍ, One who aids, or assists, much, or well, (O, * K, * TA,) and resists attack: (K:) or an aider who resists attack with energy. (MF.) مَكَانٌ مُعَقْرِبٌ A place having in it scorpions (عَقَارِب). (S, O.) And أَرْضٌ مُعَقْرِبَةٌ (S, O, Msb, K) and مَعْقَرَةٌ, (S, O, * K,) the latter as though formed from عَقْرَبٌ after reducing it to three letters, (S,) A land in which are scorpions: (S, O, Msb:) or a land abounding with scorpions. (K.)

عرقب

Q. 1 عَرْقَبَ الدَّابَّةَ He hocked, houghed, hamstrung, or cut the hock-tendon of, the beast. (S, A, O, K, *) b2: And عَرْقَبَهُ He raised his hocks, (namely, a camel's, O,) in order that he might stand up: (O, K:) he assisted him (i. e. a camel) to stand up, by raising [his hocks]. (TA.) Thus the verb has two contr. meanings. (K.) b3: and عَرْقَبَ (assumed tropical:) He practised artifice, craft, or cunning. (O, K.) One says, إِذَا أَعْيَاكَ غَرِيمُكَ فَعَرْقِبْ (assumed tropical:) [When thy debtor wearies thee,] practise artifice, &c. (AA, O, TA.) Q. 2 تَعَرْقَبَ He mounted a beast from behind. (O, TA.) b2: And (assumed tropical:) He took his course along the narrow roads, or ways, of the mountain, which are called عَرَاقِيب. (S, O, K.) b3: And تعرقب لِخَصْمِهِ (assumed tropical:) He pursued a way hidden from his adversary: said when one adopts another and easier course of speech. (TA.) b4: And تعرقب عَنِ الأَمْرِ (assumed tropical:) He turned away, or declined, from the affair. (K.) b5: إِذَا مَطَلَ تَعَقْرَبَ وَإِذَا وَعَدَ تَعَرْقَبَ (assumed tropical:) [When he puts off the fulfilment of his promise, he acts like 'Akrab (a man notorious for putting off the fulfilment of his promises); and when he promises, he acts like 'Orkoob] (A, TA) is a prov. (TA. [See the following paragraph, last sentence but one.]) عُرْقُوبٌ [The tendo Achillis, or heel-tendon;] a certain tense, (T, A, Mgh, Msb,) or thick, (K,) or thick and tense, (S, O,) tendon, (T, S, A, Mgh, O, Msb, K,) behind the two ankle-bones, (T, A, Mgh, Msb,) above the heel; (S, O, K;) the thing that conjoins the shank and the foot; (As, TA;) in a human being: (S, O, K:) pl. عَرَاقِيبُ. (TA, &c.) The saying of the Prophet, وَيْلٌ لِلْعَرَاقِيبِ مِنَ النَّارِ [Woe to the heel-tendons from the fire of Hell] means, to him who neglects the washing of them (Mgh, Msb) in the [ablution termed] وُضُوْء. (Msb.) b2: [In a beast, it is in some instances applied to The hock, or hough; i. e.] the عُرْقُوب of a beast is that which, in its hind leg, corresponds to the رَكْبَة [or knee] in its fore leg: (S, O, K:) [in other instances, it is applied to the tendon of the hock, or hough; i. e., to the hamstring; for, as] As says, in every quadruped, the عُرْقُوبَانِ are in the hind legs, and the رُكْبَتَانِ in the fore legs; (S, O, TA;) and the عُرْقُوب of the horse is the tendon that conjoins the part wherein meet the وَظِيف [here meaning the metatarsus] and the سَاق [here meaning the tibia]: (TA: [he says “ of the horse,” instead of using a more comprehensive term, app. because he is describing that animal:]) it is, in a quadruped, the tendon that [corresponds to that which in a human being] is behind the two ankle-bones, between the joint of the foot and the shank: in a human being it is a little above the heel. (TA, from an explanation of a trad. [This last explanation evidently employs terms according to their applications in the comparative anatomy of quadrupeds and human beings, and therefore requires the words which I have supplied. That عُرْقُوبٌ, in relation to a beast, signifies the hocktendon is well known: and that it also signifies the hock itself is shown by a usage of the verb عَرْقَبَ (for it is by raising the hocks that a man assists a camel to stand up), and by an explanation voce رُكْبَةٌ.]) شَرٌّ مَا أَجَآءَكَ إِلَى مُخَّةِ عُرْقُوبٍ [It is an evil thing that has compelled thee to have recourse to the marrow of a hock] (K, TA) is a prov. (TA) applied to him who seeks to obtain a thing from a mean, or sordid, person; (K, TA;) for the عرقوب has no marrow. (TA.) And one says, فُلَانٌ يَضْرِبُ العَرَاقِيبَ ويَقْرَعُ الظَّنَابِيبَ [Such a one smites the hock-tendons of camels to slaughter them, and strikes the shins of camels to make them lie down that he may mount them in haste]; meaning that he entertains guests and gives aid, or succour. (A.) b3: عُرْقُوبُ الأَسَدِ is a name of The Thirteenth Mansion of the Moon. (Kzw: see العَوَّآءُ, in art. عو.) b4: طَيْرُ عُرْقُوبٍ is an appellation given to Any bird from which one augurs evil to camels, because it wounds them in the hocks or hock-tendons (يُعَرْقِبُهَا). (Meyd, TA.) The Arabs say that when the bird called أَخْيَل [q. v.] lights upon a camel, its hocks, or hock-tendons, will assuredly be laid bare: and accord. to the [O and] K, طَيْرُ العَرَاقِيبِ is an appellation of The [bird called] شِقِرَّاق [which is said in the S &c. to be the same as the أَخْيَل]; and [Sgh and SM add that] they regard it as of evil omen. (TA.) b5: عُرْقُوبُ القَطَا means The سَاق [or shank] of the قطا [or sand-grouse]. (S, O, K.) To this a thing is hyperbolically likened to denote its shortness: one says يَوْمٌ أَقْصَرُ مِنْ عُرْقُوبِ القَطَا [A day shorter than the shank of the katà]: (L, TA:) and a poet says, (S, &c.,) namely, El-Find Ez-Zimmánee, (O, L, TA,) or, accord. to Seer, Imra-el- Keys Ibn-'Ábis, (IB, L, TA,) وَنَبْلِى وَفُقَاهَا كَعَرَاقِيبِ قَطًا طُحْلِ [And my arrows, with their notches, like the shanks of ash-coloured sand-grouse]. (S, O, L, TA.) b6: عُرْقُوبٌ also signifies (assumed tropical:) A turning, or bending, part of a valley: (K:) or a part of a valley in which is a great turning or bending. (S, O.) And A road in a mountain: (K:) or a narrow road in a mountain: or a road in a deep valley, in which only one can walk. (TA.) And [the pl.] عَرَاقِيبُ, (tropical:) The prominences, or projecting parts, of mountains: (O, K, TA:) and the most distant, or far-extending, roads, or ways, thereof: (Aboo-Kheyreh, O, TA:) for [in travelling mountains,] you follow the most easy way, wherever it be: (Aboo-Kheyreh, TA:) or the narrow roads or ways, in the hard and elevated parts, of moun-tains. (S, O, K.) And [hence, app.,] عَرَاقِيبُ الأُمُورِ (assumed tropical:) Great and difficult affairs: (S, O, K:) as also عَرَاقِيلُهَا. (S, O.) b7: And A mountain always crowned with clouds, not rained upon. (TA.) b8: Also (assumed tropical:) Artifice, craft, or cunning; or a stratagem, or trick. (O, K. [See Q. 1, last signification.]) b9: And (assumed tropical:) Knowledge (عِرْفَان) of an argument, a plea, an allegation, or a proof. (O, K.) A2: Also the name of a certain man of the Amalekites, (S, O, K, TA,) or, (so says Ibn-El-Kelbee, O,) of the Benoo-Abd-Shems-Ibn-Saad, (JM, O, TA,) but this is said to be of no authority, (O,) or of El-Ows, (JM, TA,) the greatest liar of his time, (K,) proverbial for breach of promises: (S, O:) El-Ashja'ee (whose name was Jubeyhà, O, K) says, وَعَدْتَ وَكَانَ الخُلْفُ مِنْكَ سَجِيَّةً

مَوَاعِيدَ عُرْقُوبٍ أَخَاهُ بِيَتْرَبِ (S, O, K, TA) i. e. (tropical:) Thou promisedst, but breach of promise was an inherent quality of thee, like the promises of 'Orkoob to his brother in Yetreb; which is in El-Yemámeh; or, as some relate it, بِيَثْرِب, i. e. El-Medeeneh, or, as some say, the land of the Benoo-Saad; but the former is the more correct. (TA. [See also Har p. 160.]) And one says, هُوَ أَكْذَبُ مِنْ عُرْقُوبِ يَتْرَبَ (tropical:) [He is more mendacious than 'Orkoob of Yetreb]. (A, TA.)

صبو

1 صَبَا, (S, M, K,) aor. ـْ inf. n. صَبْوَةٌ, (S,) or صَبْوٌ, (M, K,) and صُبُوٌّ (S, M, K) and صِبًا [also written صِبًى, in the CK (erroneously) صَبًى,] and صَبَآءٌ, (M, K,) [app., in its primary acceptation, He was a youth, or boy, or child; agreeably with an explanation of a phrase in what follows, and with explanations of صِبًا and صَبَآءٌ which will be found below: b2: and hence,] He was, or became, youthfully ignorant, or foolish, or silly: (M, K:) [and, as seems to be indicated in the TA, he indulged in amorous dalliance; a sense in which the verb, more especially with صِبًا (q. v. infrà) for its inf. n., is very frequently used:] or he inclined to ignorant, or foolish, or silly, and youthful, conduct; and in like manner ↓ تصابى; from الصِّبَا, which is from الشَّوْق [i. e. “ desire ”]: (S: [see an ex. of the inf. n. of the latter verb in a verse cited voce شَابَ, in art. شيب:]) or صِبًا and صَبَآءٌ, as inf. ns., signify the inclining the heart to any one; and have other significations expl. in what follows: and ↓ تَصَابٍ signifies the manifesting passionate love, and desire: (KL:) [but صِبًا and صَبَآءٌ are often used in different senses: thus Et-Tebreezee says that] in the following hemistich of a poem by Dureyd Ibn-Es-Simmeh, صَبَا مَا صَبَا حَتَّى عَلَا الشَّيْبُ رَأْسَهُ the first صبا may be from الصِّبَى [or الصِّبَا], and the second صبا from الصَّبَآءُ signifying الفَتَآءُ; so that the meaning may be, He engaged in play, or sport, and الصِّبَى [or amorous dalliance, &c.], as long as he was a youth, [until hoariness came upon his head;] or the meaning may be, he engaged in الصِّبِى as long as he engaged therein, &c. (Ham p. 380.) And صَبِىَ, (S, M, K,) [aor. ـْ inf. n. صَبَآءٌ, (S,) or صِبًا, (M,) [or both, as will appear from what follows,] signifies He played, or sported, with the صِبْيَان [i. e. youths, or boys, or children]: (S:) or he acted in the manner of the صِبْيَان: (M, K: *) or both صِبًا and صَبَآءٌ, as inf. ns., signify the acting as a youth, or boy, or child; and the playing, or sporting, with youths, or boys, or children: (KL:) and ↓ تصبّى and ↓ تصابى, said of an old man, signify he acted in a youthful, boyish, or childish, manner. (TA.) b3: صَبَا, inf. n. صُبُوٌّ and صَبْوَةٌ, also signifies He inclined. (Msb.) You say, صَبَا إِلَيْهَا He inclined to her, namely, a woman; as also صَبِىَ: and in like manner, صَبَتْ إِلَيْهِ and صَبِيَتْ [She inclined to him]. (M. [See also صُبٌّ, in art. صب.]) And صَبَا إِلَيْهِ, (M,) or إِلَيْهَا, (K,) inf. n. صَبْوَةٌ (M, K) and صُبْوَةٌ (K) and صُبُوٌّ; (M, K;) and صَبِىَ; (K;) He yearned towards, longed for, or desired, (M, K,) him, (M,) or her: (K.) b4: [Hence, app.,] صَبَتِ النَّخْلَةُ, (M, K,) aor. ـْ (M,) The [female] palm-tree inclined, or leaned, towards the male palm-tree that was distant from it. (M.) b5: And صَبَتِ الرَّاعِيَةُ, (M, K,) aor. ـْ (M,) inf. n. صُبُوٌّ, The pasturing beast inclined its head and put it upon the pasturage. (M, K.) [See also 2.]

A2: صَبَتْ, (S, M, K,) aor. ـْ (S, M,) inf. n. صُبُوٌّ (S, M, K) and صَبًا, (M, K,) in [some of] the copies of the K صَبَاء, (TA,) said of the wind called الصَّبَا, (S, M, K,) It blew. (K.) b2: And صُبِىَ القَوْمُ, (M, K,) like عُنِىَ, (K,) The people, or party, were blown upon by the wind called الصَّبَا. (M, K.) 2 صبّى رَأْسَهُ, inf. n. تَصْبِيَةٌ, He inclined his head towards the ground. (TA.) [See also 1, near the end.]3 صابى رُمْحَهُ, (T, S, *, M, K, TA,) inf. n. مُصَابَاةٌ, (TA,) He inclined his spear, (M, K,) or he lowered the head of his spear towards the ground, (T, TA,) [or, as the context in the S seems to indicate, he inverted his spear,] to pierce, or thrust, (T, M, K,) with it. (M, TA.) b2: صابى السَّيْفَ He put the sword into its غِمْد [which generally means its scabbard] (S, M, K,) or into its قِرَاب [which generally means its case for enclosing it together with its scabbard,] (TA,) reversed, or inverted: (S, M, K, TA:) or, accord. to the A, صابى سَيْفَهُ, and سِكِّينَهُ, means he put his sword, and his knife, into its قِرَاب not in the right manner: and one says to one who hands a knife, صَابِ سِكِّينَكَ i. e. Reverse thy knife, putting the handle towards me. (TA.) b3: صابى بِنَآءَهُ He made his building to incline, or lean. (K.) b4: صابى مَشَافِرَهُ He (a camel) inverted his lips on the occasion of drinking. (K.) b5: صابى الشَّيْخَ He, or it, overturned the old man; and made him to incline. (TA.) b6: صابى البَيْتَ, (M, K,) i. e. البَيْتَ مِنَ الشِّعْرِ, (TA,) He recited the verse not rightly, or not regularly. (M, K, TA. [In the CK, صاباهُ البَيْتَ.]) and صابى الكَلَامَ He made the speech, or language, to deviate from its proper course, or tenour. (M, K.) b7: صَابَيْنَا عَنِ الحَمْضِ is a phrase mentioned by Az as meaning We turned away from the [plants called] حمض. (TA.) b8: And one says, الجَوَارِى يُصَابِينَ فِى السِّتْرِ, meaning يــطلعــن [i. e.

يَــطَّلِعْــنَ, but I think that فِى is a mistranscription for مِن, and that the meaning is, The girls, or young women, look from within the curtain]. (TA.) 4 أَصْبَتْ She (a woman) had a child such as is termed صَبِىّ [i. e. a boy, or a young male child]; (S, M;) and a child, male or female. (S.) A2: أَصْبَتْهُ She (a woman, M, K, or a girl, or young woman, S) excited his desire, and invited him, (M, K,) or made him to incline, (S,) to ignorant, or foolish, or silly, and youthful, conduct, (S, M, K,) so that he yearned towards her; as also ↓ تَصَبَّتْهُ. (M, K.) And ↓ تَصَبَّاهَا He invited her to the like thereof. (M.) And ↓ تصبّاها also signifies He deceived, or beguiled, her, and captivated her heart; (M, K; [see also another rendering in an explanation of a verse cited voce إِصَارٌ;]) as also ↓ تصاباها. (K.) And اصبى عِرْسَ فُلَانٍ He endeavoured to cause the wife of such a one to incline [to him]. (TA.) A3: أَصْبَوْا They entered upon [a time in which blew] the wind called الصَّبَا. (M, K.) 5 تَصَبَّوَ see 1, latter half: A2: and see also 4, in three places.6 تَصَاْبَوَ see 1, in three places: A2: and see also 4.10 استصبى, as stated by Freytag, is expl. by Reiske as signifying Pueriliter se et proterve gessit: A2: and by Jac. Schultens as signifying Pro puero habuit. But the usage of this verb in any sense is app. post-classical.]

صَبًا [is of the fem. gender, and] is a subst. and an epithet, [so that one says رِيحٌ صَبًا, as well as صَبًا alone and رِيحُ الصَّبَا,] (M, TA,) [and signifies The east wind: or an easterly wind:] the wind that blows from the place of sunrise: (Msb:) or the wind of which the mean place whence it blows is the place where the sun rises when the night and day are equal; the opposite wind of which is the دَبُور: (S:) or the wind that faces the House [of God, i. e. the Kaabeh; app. meaning that blows from the point opposite to the corner, of the Kaabeh, that is between the Black Stone and the door]; as though yearning towards the House: (M, TA:) or, accord. to IAar, (M,) the wind of which the place whence it blows extends from the place of rising of الثُّرَيَّا [or the Pleiades] to [the place of] بَنَات نَعْش [meaning the tail of Ursa Major]: (M, K:) [it is often commended by poets as a gentle and pleasant gale, like the Zephyr with us:] the dual is صَبَوَانِ and صَبَيَانِ: (Lh, M, K:) and pl. صَبَوَاتٌ and أَصْبَآءٌ. (M, K.) صِبًا [also written صِبًى] and ↓ صَبَآءٌ, the former with kesr and the short alif, and the latter with fet-h and the long alif, (S, Msb,) [both mentioned before as inf. ns.,] Youth, or boyhood; the state of the صَبِىّ [q. v.]: (S:) or childhood. (Msb.) One says, كَانَ ذٰلِكَ فِى صِبَاهُ and صَبَائِهِ [That was in his youth or boyhood: or in his childhood]. (Msb.) [See also an ex. in a verse cited in the first paragraph of art. شفع.] b2: And the former [or each, as is shown in the first sentence of this art.,] has also a signification derived from الشَّوْقُ [or “ desire; ” i. e., each signifies also An inclining to ignorant, or foolish, or silly, and youthful, conduct; and amorous dalliance]: (S:) and ↓ صَبْوَةٌ signifies [the same, as is also shown in the first sentence of this art., or, like صِبًا and صَبَآءٌ,] the ignorance, or foolishness, or silliness, of youth; (Lth, M, K;) and amorous dalliance. (Lth, TA.) [See an ex. of the first in a verse cited in the first paragraph of art. ادى; and another in a verse cited voce عَارَضَ.]

صَبْوَةٌ: see the next preceding paragraph.

صَبَآءٌ: see صَبًا.

صَبِىٌّ A youth, boy, or male child; syn. غُلَامٌ: (S:) or a young male child; (Mgh, Msb;) before he is called غُلَام: (Mgh:) or one that has not yet been weaned, (M, K,) so called from the time of his birth: (M:) and ↓ صَابٍ signifies the same as صَبِىٌّ; these two words being like قَادِرٌ and قَدِيرٌ: (TA:) the pl. of the former is صِبْيَةٌ [a pl. of pauc., in which the و is changed into ى because of the kesreh before it, like as is said in the M respecting another of the pls.,] (S, M, Msb, K, but not in the CK,) and صِبْوَةٌ (M, K, TA, in the CK صَبْوَةٌ,) and صُبْيَةٌ (M, K) and صَبْيَةٌ, (K, TA, but not in the CK,) [or rather the last two are quasi-pl. ns.,] and أَصْبٍ [another pl. of pauc.] (K) and أَصْبِيَةٌ [also a pl. of pauc.], (M, K,) but this last is said by J to have been unused, because the usage of صِبْيَةٌ rendered it needless, (TA,) and صِبْيَانٌ, (S, M, Msb, K, but not in the CK,) in which the و is changed into ى because of the kesreh before it, (M,) and صُبْيَانٌ, (M, K,) as some say, preserving the ى notwithstanding the dammeh, (M,) and صِبْوَانٌ (M, K, but not in the CK,) and صُبْوَانٌ: (M, K:) and [ISd says,] accord. to Sb, the dim. of صِبْيَةٌ is ↓ أُصَيْبِيَةٌ, and that of أَصْبِيَةٌ is ↓ صُبَيَّةٌ, each irreg.; but in my opinion, صُبَيَّةٌ is the dim. of صِبْيَةٌ, and أُصَيْبِيَةٌ is that of أَصْبِيَةٌ: (M:) [J says,] أُصَيْبِيَةٌ occurs in poetry as being the dim. of أَصْبِيَةٌ. (S.) ↓ صَبِيَّةٌ signifies A young woman, girl, or female child; (S, TA;) and so too, [sometimes,] صَبِىٌّ: (TA:) and the pl. is صَبَايَا. (S TA.) b2: أُمُّ الصِّبْيَانِ is a term applied to The flatus, or flatulence, (الرِّيحُ,) that is incident to children. (TA in art. ام.) [Golius, in that art., explains it as meaning Larva, terriculamentum puerorum; on the authority of Meyd.: and also as meaning Epilepsy; on the authority of Ibn-Beytár.] b3: صَبِىٌّ also signifies (assumed tropical:) The pupil of the eye: (M, K:) but Kr ascribes this meaning to the vulgar. (M.) b4: And (tropical:) The extremity of each of the jaw-bones: (K, TA:) i. e. (TA) الصَّبِيَّانِ signifies the two extremities of the two jaw-bones (S, M, TA) of the camel and of other animals: or, as some say, the two edges curving outwards from the middle of the two jaw-bones: (M, TA:) or, accord. to the A, the thin portions of the two extremities thereof: and it is [said to be] tropical. (TA.) And (assumed tropical:) A bone below the lobe, or lobule, of each of the two ears: (K:) or, as some say, the head of the bone that is below the lobe, or lobule, of each of the two ears by the space of about three fingers put together. (M.) b5: And (tropical:) The edge (حَدّ) of the sword: (M, K, TA:) or the ridge thereof, (M, TA, in the copies of the K أَوْ غَيْرِهِ is erroneously put for أَوْ عَيْرُهُ, TA,) which rises in [i. e. along] its middle; (M, K, TA;) and likewise of a spear-head: (M, TA:) or, accord. to the A, that part of a sword below, or exclusive of, (دُونَ,) its ظُبَة [q. v.]. (TA.) b6: And (assumed tropical:) The head of the human foot; (M, A, TA; in the copies of the K رَأْسُ القَوْمِ is erroneously put for رَأْسُ القَدَمِ; TA;) i. e. the part [thereof] between its حِمَارَة [q. v.] and the toes. (A, TA.) And الصَّبِيَّانِ signifies also (assumed tropical:) The two sides of the [camel's saddle called] رَحْل. (M.) b7: It is also said that صِبْيَانُ الجَلِيدِ signifies (tropical:) The grains of hoar-frost that resemble pearls: and صِبْيَانُ المَطَرِ (tropical:) the small drops of rain: but accord. to the author of the “ Khasáïl,” it is صِئْبَان [pl. of صُؤَابَةٌ, q. v.], with ء and then ب. (TA.) صَبِيَّةٌ fem. of صَبِىٌّ, q. v.

صُبَيَّةٌ: see صَبِىٌّ, former half.

صَابٍ: see صَبِىٌّ, first sentence. b2: Also i. q. صَاحِبُ صَبْوَةٍ [i. e. One who indulges in youthful folly, and amorous dalliance]. (TA.) b3: Kureysh, (M,) or the Jews, (TA,) used to call the Companions of the Prophet صُبَاةٌ. (M, TA. [See صَابِئٌ, in art. صبأ.]) And Náfi' read [in the Kur ii. 59 and xxii. 17] الصَّابِينَ instead of الصَّابِئِينَ; (TA;) and [in v. 73] الصَّابِيُونَ instead of الصَّابِئُونَ. (TA voce صَابِئٌ.) b4: صُبَّى, a pl. of صَابٍ, is expl. as meaning Those who incline to conflicts and factions, seditions, or the like, and love to be foremost therein. (TA. [See صُبٌّ, in art. صب.]) الصَّابِيَةُ The oblique wind (النُّكَيْبَآءُ, dim. of النَّكْبَآءُ,) that blows in a direction between that of the east or easterly wind (الصَّبَا) and that of the north or northerly wind (الشَّمَال): (S, K:) it is very cold, (S and TA voce نَكْبَآءُ,) and very boisterous, and unattended by rain or by any good. (TA ibid.) أُصَيْبِيَةٌ: see صَبِىٌّ.

مُصْبٍ, (Ks, Az, M,) or مُصْبِيَةٌ, (S, A,) or both, (K,) applied to a woman, (Ks, Az, S, M, A, K,) and the former also applied to a man, (Er-Rághib, TA,) Having صِبْيَة [i. e. children, or young children, or young unweaned children], (S, Er-Rághib, A, *) or having a child such as is termed صَبِىّ. (M, K.) b2: Hence the latter is metaphorically applied by El-Hareeree to (tropical:) Wine of which the sealed cover has been broken. (Har p. 450.) b3: [See also the verb, 4.]

مَصْبُوٌّ: see صَابِئٌ, in art. صبأ.

مُصَابِيَةٌ A calamity, or misfortune. (K.)

طر

1 طَرَّ, aor. ـُ (A, Msb, TA,) inf. n. طَرٌّ, (S, A, Msb, K,) He cut, or divided, lengthwise; slit; or rent; (S, A, Msb, K;) a garment or piece of cloth: (TA:) and he cut [in any manner] (S, A, K) the same, (A, TA,) or some other thing. (A.) b2: He cut off a man's arm or hand, by a blow, or stroke; (A;) as also ↓ اطرّ; (S, A, K; *) and so اترّ. (TA.) He cut, or clipped, his mustache. (TA.) And one says of a woman, تَطُرُّ شَعَرَهَا She cuts her hair short. (A.) [And app. She cuts her hair over the forehead so as to form what is termed a طُرَّة: see also 2.] b3: and طَرَّتِ الإِبِلُ الجِبَالَ والآكَامَ (tropical:) The camels traversed the mountains and the hills. (A.) And طَرَرْتُ القَوْمَ (assumed tropical:) I passed by the people, all of them. (Yoo, TA.) A2: Also, طَرَّ, (S, A,) aor. as above, (TA,) inf. n. طَرٌّ (A, K) and طُرُورٌ, (K,) He sharpened (S, A, K, TA) a spear-head, (S,) or a knife (A, K) &c., (K,) or an iron implement. (TA.) b2: And طَرَّ He polished a sword. (O.) b3: And, (TA,) inf. n. طَرٌّ, (K,) He renovated a building. (K, TA. [In the CK, تَحْدِيد is put for تَجْدِيد as the explanation of the inf. n.]) b4: And He plastered with clay his wateringtrough, or tank: (S, TA:) and likewise his mosque, or oratory, and decorated it. (TA.) b5: And طَرَّهُ بِثَنَآءٍ حَسَنٍ, aor. ـُ inf. n. طَرٌّ, He eulogized him. (TA voce خَمَّ.) A3: And, aor. as above, (TA,) inf. n. طَرٌّ, (S, A, K,) He drove away; syn. شَلَّ; (S, A, K, TA;) and ↓ اطرّ, inf. n. إِطْرَارٌ, signifies [the same, i. e.] طَرَدَ. (As, TA.) In some copies of the K, [and in a copy of the A,] الشَّدُّ is erroneously put for الشَّلُّ as an explanation of الطَّرُّ. (TA.) b2: And you say طَرَرْتُ الإِبِلَ, (S,) inf. n. طَرٌّ, (K,) I drove, or brought, or gathered, the camels together, from their several quarters; (S, K; *) like طَرَدْتُهَا: (S:) or, accord. to Yaakoob, I walked on one side of the camels, and then on the other side, to put them in right order. (S.) b3: And طَرٌّ signifies also The act of seizing, or carrying-off, by force; or snatching at unawares. (Kr, K.) b4: And The act of slapping with the palm of the hand. (Kr, K.) A4: As an intrans. v., طَرَّ, aor. ـُ (S, A, Msb, K) and طَرِّ, (Msb, K,) the latter agreeable with analogy, (TA,) [but the former the more common,] inf. n. طُرُورٌ, (S, Msb,) or طَرٌّ, (K,) or both, (TA,) (tropical:) It (a plant) clave the earth: (A:) or grew forth, or sprouted: (S, Msb:) or came up, or forth. (K.) And it is likewise said of the mustache (S, A, Msb, K) of a boy, (S, A, Msb,) and of hair in general; meaning (tropical:) It burst through the skin: (A:) some say, طُرَّ شَارِبُهُ [meaning his mustache grew forth]; (O, TA;) but طَرَّ is more chaste. (Az, TA.) b2: طَرَّتِ النُّجُومُ, occurring in a trad., means (assumed tropical:) The stars rose; (O, TA;) from طَرَّ said of a plant: (TA:) or the phrase, as some relate it, is طُرَّتِ النجوم, which means (assumed tropical:) the stars shone; (O, TA;) from طَرَّ meaning “ he polished ” a sword. (O.) b3: And طَرَّتْ يَدُهُ, (S, K, * TA,) aor. ـِ and طَرُّ (K, TA) by common consent of the authorities on inflection, (TA,) (assumed tropical:) His arm, or hand, fell off; (S, K, * TA;) [being severed by a blow, or stroke;] like تَرَّتْ. (S, TA.) A5: See also 4.

A6: طَرَّ said of a man, [app. of the measure فَعُلَ, originally طَرُرَ,] inf. n. طَرَارَةٌ, He was, or became, beautiful, goodly, or comely. (ISh, TA.) b2: And طَرَّتْ نَاقَتِى, [app. of the measure فَعِلَتْ, originally طَرِرَتْ, aor. ـَ inf. n. طَرَرٌ, My she-camel was, or became, clear in colour. (O, TA.) 2 طَرَّرَتْ, [and طرّرت شَعَرَهَا,] inf. n. تَطْرِيرٌ, She (a girl) made to herself a طُرَّة [q. v.]. (TA.) [See also 1.]4 أَطْرَ3َ see 1, second sentence. b2: اطرّهُ signifies also He made it to fall off. (K, TA.) One says, اطرّ اللّٰهُ يَدَ فُلَانٍ God made, or may God make, the arm, or hand, of such one to fall off; as also اترّهُ. (TA.) A2: And اطرّ, (K,) inf. n. إِطْرَارٌ, (Az, S,) He excited, or incited; syn. أَغْرَى. (Az, S. K.) b2: See, again, 1.

A3: اطرّ is also syn. with

أَدَلَّ [as meaning He acted with boldness, or he emboldened himself: in the CK, erroneously, اَذَلَّ]. (S, K.) Hence, [accord. to ISk,] أَطِرِّى

فَإِنَّكِ نَاعِلَةٌ, (ISk, S, K,) or ↓ طِرِّى, (K,) both mentioned by Aboo-Sa'eed, (TA,) a prov., (S, TA,) meaning Act thou with boldness, or embolden thyself, (أَدِلِّى,) for thou art wearing sandals: (ISk, S, K:) applied alike to a male and to a female and to two and to a pl. number, for it was originally said to a woman, and is therefore used as thus said: (S:) or, (S, K,) accord. to AO, (S,) it means (assumed tropical:) venture thou upon the affair that is difficult, for thou hast strength for it; and was originally said by a man to a woman who was pasturing his cattle in the soft, or plain, land, and leaving the rugged; [lit.] meaning take thou to the طُرَر, i. e. sides, of the valley; and he says, I think that by the sandals he meant the roughness of the skin of her feet: (S, K: *) or it means collect thou together the camels: (K:) or, accord. to Aboo-Sa'eed, take thou to the أَطْرَار, i. e. sides, of the camels; i. e. take care of them, from the most remote of them [inclusively], and keep them in safety. (TA.) Some say أَظِرِّى. (M and K in art. ظر.) A4: And one says, of a man, مَاأَطَرَّهُ, meaning How beautiful, or goodly, or comely, is he! (ISh, TA.) 10 استطرّ إِتْمَامَ الشَّكِيرِ It caused the [downy, or fine,] hair to grow to its full, or complete, state: occurring in some verses of El-Ajjáj. (O, TA.) R. Q. 1 طَرْطَرَ, [inf. n. طَرْطَرَةٌ,] (K,) said of a man, (TA,) He gloried, or boasted, vainly, and praised himself for that which was not in him; syn. طَرْمَذَ. (K.) IDrd says, طَرْطَرَةٌ is an Arabic word, [i. e. it is genuine Arabic,] though in common use with the post-classical writers: one says, رَجُلٌ فِيهِ طَرْطَرَةٌ, meaning A man in whom is vainglorying &c. (طَرْمَذَةٌ) and loquacity. (O, TA.) b2: And طَرْطَرَ بِضَأْنِهِ He called his ewes to be milked, (O, K, TA,) saying to them طَرْ طَرْ. (TA.) Q. Q. 3 اِطْرَوْرَى He (a man, TA) became filled by repletion of the stomach, or by anger; (O, K, TA;) as also اِظْرَوْرَى. (O.) [But the former verb is also mentioned in the K, in art. طرو, as of the measure اِفْعَوْعَلَ; and the latter, in art. ظرى.]

طَرْطَرْ a cry by which ewes are called to be milked. (TA.) [See R. Q. 1, last sentence.]

طُرْ طُرْ is said in enjoining one to abide in the neighbourhood of the House of God [at Mekkeh], (O, K,) and to do so constantly: (K:) so says IAar: (TA:) Az has mentioned it in this art.; but if it be a word repeated, from طَارَ, aor. ـُ its proper place is art. طور: the present art. would be its proper place only if it were طَرْطِرْ [imperative of طَرْطَرَ]: (O:) [F says,] in my opinion it should rightly be mentioned in art. طور; but Az and others have mentioned it among reduplicate words; therefore I have followed them, and notified [the case]. (K.) طَرٌّ [The fur, or soft hair, called] وَبَر, and hair of the ass, that comes forth after the falling off of former hair. (K.) طُرٌّ A collective body [of men]. (Yoo, TA.) One says, جَاؤُوا طُرًّا They came all; (S, TA;) and it is said that طُرًّا is here in the accus. case as a denotative of state, or as an inf. n.: Sb mentions the phrase مَرَرْتُ بِهِمْ طُرًّا I passed by them all; and he says that the last word is used only as a denotative of state: but Khaseeb En-Nasránee used it otherwise; replying to one who said to him, How art thou? أَحْمَدُ اللّٰهَ إِلَى طُرِّ خَلْقِهِ [I praise God to all his creatures]; and the phrase رَأَيْتُ بَنِى فُلَانٍ بِطُرٍّ I saw the sons of such a one, all of them, has also been transmitted: some say that طُرًّا in the first of the phrases above is put in the place of an act. part. n., and is [originally] an inf. n. (TA.) طِرٌّ: see طُرَّةٌ, latter half.

طَرَّةٌ A single act of cutting [&c.: an inf. n. of 1, q. v.]. (TA.) b2: And Impregnation by a single act of initus: (O, L, K:) [used in relation to camels:] or it signifies [simply] a single act of initus: thus in the phrase أَلْقَحَهَا بِطَرَّةٍ [He (the stallion) impregnated her by a single act of initus]. (TK.) A2: الطَّرَّةُ, (AHeyth, O, K,) thus with fet-h, (O,) and thus written by AHeyth, (TA,) signifies also The flank. (AHeyth, O, K.) طُرَّةٌ A thing that is cut. (TA.) b2: The hair that is cut over (lit. over against, حِذَآءَ,) the forehead: (Mgh, Msb, voce قُصَّة:) what a girl cuts short, of the full hair upon her forehead, and forms into a row or rows: (A:) [so accord. to present usage; the hair over the forehead of a girl or woman, cut with a straight or even edge, or with two such edges one above the other, so as to form a kind of border; as also قُصَّةٌ:] what is cut, in the fore part of the نَاصِيَة [or hair over the forehead] of a girl, like the عَلَم [or ornamental border], (K, TA,) or like the طُرَّة [which seems here to signify the same as عَلَم, or nearly so], (TA,) which is beneath a crown: and sometimes it is [an imitation of a band, across the forehead,] made of [the black substance called] رَامَك: as also ↓ طُرُورٌ; (K, TA;) or ↓ طَرُورٌ: (so in the O:) or the latter signifies a طُرَّة made of رَامَك: (O, TS:) pl. (of طُرَّةٌ, TA) طُرَرٌ, and (of طُرُورٌ [or طَرُورٌ], TA [and accord. to analogy of طُرَّةٌ also]) طِرَارٌ. (K.) b3: Also (K) [absolutely] The hair over the forehead; syn. نَاصِيَةٌ. (S, O, K.) b4: [Hence, app., The طُرَّة of a building; also called its صُفَّة: see this latter word.] b5: And (tropical:) The كُفَّة of a garment or piece of cloth; (S, A, O, Msb;) i. e., (S,) the border, or side, thereof, that has no هُدْب [or end of unwoven threads]: (S, O, K:) [and the fringed end thereof: (see صَنِفَةٌ and هُدْبٌ:)] or the ornamental, or figured, or variegated, border (عَلَم) thereof: and, in like manner, of a [water-bag of the kind called] مَزَادَة: (K, TA: [والمَزادةُ in the CK is a mistake for والمزادةِ:]) or the طُرَّة of a garment or piece of cloth is a thing resembling two ornamental, or figured, or variegated, borders (عَلَمَانِ) sewed upon the two sides of a بُرْد, upon its border: (Lth, TA:) pl. طُرَرٌ (Msb, K) and طِرَارٌ. (K.) And طُرَّاتٌ [is likewise a pl. of طُرَّةٌ, and] occurs in a trad. as meaning Veils (سُتُور), or head-veils, (O, TA,) or pieces [or strips], (Z, TA,) cut by women from a garment of the kind called سِيَرَآء. (Z, O, TA.) b6: And (tropical:) The side, or edge, of a river, and of a valley: (S, A, O, K:) the border of a land or country: (TA:) and the edge of anything; (S, O, K;) its extremity: (K:) pl. طُرَرٌ (S, O, K) and طِرَارٌ: (K:) and أَطْرَارٌ also signifies the sides of a valley; and in like manner, of a country, and of a road; (TA;) and the extremities of a country; (S, O, TA;) and its sing. is ↓ طِرٌّ; or, accord. to the T, طُرَّةٌ: (TA:) and طُرَرٌ signifies also (tropical:) the margins of a book or writing; (A, TA;) and the sing. is طُرَّةٌ. (TA in arts. حشى and همش.) b7: And (tropical:) The two lines, or streaks, (خُطَّتَانِ,) upon the two shoulders (كَتِفَانِ) of the ass: (K:) or الطُرَّتَانِ signifies the streaked place upon each side of that animal: (TA:) or two black streaks (خطّتان, as above,) upon the two shoulders (كتفان) of the ass: and applied by Aboo-Dhu-eyb to those of the wild bull: (S, O:) or two stripes, or streaks, on the back of the ass: (A:) and طُرَّةُ مَتْنِهِ the streak of his back. (S.) b8: (tropical:) A streak of cloud: (S, A, * O, K:) an oblong portion of cloud, commencing from the horizon: (TA:) its dim., طُرَيْرَةٌ, occurs in a trad. (O, TA.) b9: And (assumed tropical:) A goodly aspect of a man. (TA.) b10: And one says, رَأَيْتُ طُرَّةَ بَنِى

فُلَانٍ (assumed tropical:) I saw the mode, or manner, of alighting and abiding of the sons of such a one, from afar. (TA.) b11: And بَدَتْ طُرَرُ الأَمْرِ (tropical:) The indications, or signs, or tokens, of the affair, or event, appeared. (A, TA.) b12: And تَكَلَّمَ بِالشَّىةءِ مِنْ طِرَارِهِ (assumed tropical:) He spoke the thing eliciting it from his mind. (TA.) طُرُورٌ, or طَرُورٌ: see طُرَّةٌ.

طَرِيرٌ Sharpened; applied to a spear-head; (A, K, TA;) as also ↓ مَطْرُورٌ: (A, TA:) or, so applied, polished; (O;) or thus also, applied to an arrow; and so ↓ مَطْرُورٌ applied to a sword. (TA.) b2: And (tropical:) Goodly, or pleasing, in aspect; (S, A, O, K;) applied to a man: (A:) a beautiful, goodly, or comely, man: (ISh, TA:) a man beautiful, goodly, or comely, in face: and some say, whose prime of manhood is future: (TA:) or a youth, or young man, soft, or tender, fleshy, and fat: (Ham p. 513:) pl. طِرَارٌ. (ISh, TA.) See also طَارٌّ.

طُرَّى A she-ass driven away: (O, K, TA:) or a brisk, lively, or sprightly, ass. (TA.) طَرَّارٌ A cutpurse; one who cuts, or slits, purses, (A, Mgh, Msb, * TA,) and takes people's money at unawares: (Msb:) or who slits a man's sleeve, [in which he carries his money and the like,] and gently extracts what is in it: (TA:) from الطَّرُّ

“ the act of slitting ” (S, Msb) and “ cutting. ” (S.) طِرِّيَانٌ A table upon which one eats; syn. خِوَانٌ: (K:) or a dish, or plate, (طَبَقٌ,) upon which food is eaten. (O.) [But see طِرِيَّانٌ, in art. طرو.]

طَارٌّ (tropical:) A boy whose mustache is growing forth: (S, A, Msb:) or whose mustache has grown forth; (Lth, L, K;) as also ↓ طَرِيرٌ. (K.) b2: And خَزٌّ طَارٌّ (tropical:) A sort of [cloth of the kind called] خَزّ [app. having a nap]. (A, TA.) طُرْطُورٌ A sort of قَلَنْسُوَة [q. v.], (S, K,) worn by Arabs of the desert, (S,) tall, or long, and narrow (S, K) in the head, or top: (S:) [in the present day applied to a sort of high, conical, cap: and a cowl.] b2: And (assumed tropical:) A slender and tall man. (S, K.) b3: And, (K,) accord. to IAar, (O,) Low, ignoble, mean, or sordid, (وَغْدٌ,) and weak: (O, K:) pl. طَرَاطِيرُ. (O.) مُطِرٌّ A boy having a طُرَّة; as also ↓ مُطَرَّرٌ: and the latter with ة is applied to a girl. (So in a copy of the A.) b2: جَلَبٌ مُطِرٌّ (assumed tropical:) [A thing, or things, brought for the purpose of traffic,] come from the extremities (أَطْرَار) of the country. (TA.) b3: غَضَبٌ مُطِرٌّ Anger that is misplaced, and for a thing that does not require it: (S, K:) or in which is somewhat of boldness, or presumptuousness: or such as is vehement, or violent. (TA.) b4: جَآءَ فُلَانٌ مُطِرًّا Such a one came domineering, or exalting himself; behaving boldly, or presumptuously. (As, S.) مِطَرَّةٌ, (O,) or مُطِرَّةٌ, or مُطَرَّةٌ, (accord. to different copies of the K,) with damm, (K,) [and accord. to the TK with fet-h to the ط,] Custom, habit, or wont: (O, K:) so says Az: (O:) [the form given in the O seems to be preferable: but] F has also mentioned it as without teshdeed, [i. e.

مَطِْرَةٌ,] and thus it is mentioned [in the K] in art. مطر. (TA.) مُطَرَّرٌ: see مُطِرٌّ.

مَطْرُورٌ: see طَرِيرٌ, in two places.

الغَرِيّانِ:
تثنية الغريّ، وهو المطليّ، الغراء، ممدود: وهو الغراء الذي يطلى به، والغريّ فعيل بمعنى مفعول، والغريّ: الحسن من كلّ شيء، يقال: رجل غريّ الوجه إذا كان حسنا مليحا، فيجوز أن يكون الغريّ مأخوذا من كل واحد من هذين، والغريّ: نصب كان يذبح عليه العتائر، والغريّان: طربالان وهما بناءان كالصّومعتين بظاهر الكوفة قرب قبر عليّ بن أبي طالب، رضي الله عنه، قال ابن دريد: الطربال قطعة من جبل أو قطعة من حائط تستطيل في السماء وتميل، وفي الحديث: كان، عليه الصلاة والسلام، إذا مرّ بطربال مائل أسرع المشي، والجمع الطرابيل،
وقيل: الطربال القطعة العالية من الجدار والصخرة العظيمة المشرفة من الجبل، وطرابيل الشام: صوامعها.
والغريّان أيضا: خيالان من أخيلة حمى فيد بينهما وبين فيد ستة عشر ميلا يطؤهما طريق الحاجّ، عن الحازمي، والخيال: ما نصب في أرض ليعلم أنها حمى فلا تقرب، وحمى فيد: معروف وله أخيلة، وفيهما يقول الشاعر فيما أحسب:
وهل أرين بين الغريّين فالرّجا ... إلى مدفع الريّان سكنا تجاوره؟
لأن الرجا والريّان قريتان من هذا الموضع، وقال ابن هرمة:
أتمضي ولم تلمم على الطّلل القفر ... لسلمى ورسم بالغريّين كالسطر
عهدنا به البيض المعاريب للصّبا ... وفارط أحواض الشباب الذي يقري
وقال السمهري العكلي:
ونبّئت ليلى بالغريّين سلّمت ... عليّ، ودوني طخفة ورجامها
عديد الحصى والأثل من بطن بيشة ... وطرفائها ما دام فيها حمامها
قال: فأما الغريّان بالكوفة فحدّث هشام بن محمد الكلبي قال: حدّثني شرقيّ بن القطامي قال: بعثني المنصور إلى بعض الملوك فكنت أحدثه بحديث العرب وأنسابها فلا أراه يرتاح لذلك ولا يعجبه، قال: فقال لي رجل من أصحابه يا أبا المثنى أي شيء الغريّ في كلام العرب؟ قلت: الغريّ الحسين، والعرب تقول:
هذا رجل غريّ، وإنما سمّيا الغريين لحسنهما في ذلك الزمان، وإنما بني الغريان اللذان في الكوفة على مثل غريّين بناهما صاحب مصر وجعل عليهما حرسا فكل من لم يصلّ لهما قتل إلا أنه يخيّره خصلتين ليس فيهما النجاة من القتل ولا الملك ويعطيه ما يتمنى في الحال ثم يقتله، فغبر بذلك دهرا، قال: فأقبل قصّار من أهل إفريقية ومعه حمار له وكذين فمرّ بهما فلم يصلّ فأخذه الحرس فقال: ما لي؟ فقالوا:
لم تصلّ للغريّين، فقال: لم أعلم، فذهبوا به إلى الملك فقالوا: هذا لم يصلّ للغريّين، فقال له: ما منعك أن تصلي لهما؟ قال: لم أعلم وأنا رجل غريب من أهل إفريقية أحببت أن أكون في جوارك لأغسل ثيابك وثياب خاصتك وأصيب من كنفك خيرا، ولو علمت لصليت لهما ألف ركعة، فقال له: تمنّ، فقال: وما أتمنّى؟ فقال: لا تتمنّ الملك ولا أن تنجّي نفسك من القتل وتمنّ ما شئت، قال: فأدبر القصّار وأقبل وخضع وتضرع وأقام عذره لغربته فأبى أن يقبل، فقال: إني أسألك عشرة آلاف درهم، فقال: عليّ بعشرة آلاف درهم، قال: وبريدا، فأتى البريد فسلّم إليه وقال: إذا أتيت إفريقية فسل عن منزل فلان القصّار فادفع هذه العشرة آلاف درهم إلى أهله، ثم قال له الملك: تمنّ الثانية، فقال: أضرب كلّ واحد منكم بهذا الكذين ثلاث ضربات واحدة شديدة وأخرى وسطى وأخرى دون ذلك، قال: فارتاب الملك ومكث طويلا ثم قال لجلسائه: ما ترون؟ قالوا: نرى أن لا تقطع سنّة سنّها آباؤك، قالوا: فيمن تبدأ؟ قال: أبدأ بالملك ابن الملك الذي سنّ هذا، قال: فنزل عن سريره ورفع القصّار الكذين فضرب أصل قفاه فسقط على وجهه، فقال الملك: ليت شعري أيّ الضربات هذه! والله لئن كانت الهينة ثم جاءت الوسطى والشديدة لأموتن! فنظر إلى الحرس وقال: أولاد الزنا، تزعمون أنه لم يصلّ وأنا والله رأيته حيث صلى، خلوا سبيله
واهدموا الغريّين! قال: فضحك القصار حتى جعل يفحص برجله من كثرة الضحك، قلت أنا: فالذي يقع لي ويغلب على ظني أن المنذر لما صنع الغريين بظاهر الكوفة سنّ تلك السنّة ولم يشرط قضاء الحوائج الثلاث التي كان يشرطها ملك مصر، والله أعلم، وأن الغريّين بظاهر الكوفة بناهما المنذر بن امرئ القيس ابن ماء السماء، وكان السبب في ذلك أنه كان له نديمان من بني أسد يقال لأحدهما خالد بن نضلة والآخر عمرو بن مسعود فثملا فراجعا الملك ليلة في بعض كلامه فأمر وهو سكران فحفر لهما حفيرتان في ظهر الكوفة ودفنهما حيّين، فلما أصبح استدعاهما فأخبر بالذي أمضاه فيهما فغمه ذلك وقصد حفرتهما وأمر ببناء طربالين عليهما وهما صومعتان، فقال المنذر: ما أنا بملك إن خالف الناس امري، لا يمرّ أحد من وفود العرب إلا بينهما، وجعل لهما في السّنة يوم بؤس ويوم نعيم، يذبح في يوم بؤسه كلّ من يلقاه ويغري بدمه الطربالين، فان رفعت له الوحش طلبتها الخيل، وإن رفع طائر أرسل عليه الجوارح حتى يذبح ما يعنّ ويطليان بدمه، ولبث بذلك برهة من دهره وسمّى أحد اليومين يوم البؤس وهو اليوم الذي يقتل فيه ما ظهر له من إنسان وغيره، وسمى الآخر يوم النعيم يحسن فيه إلى كلّ من يلقى من الناس ويحملهم ويخلع عليهم، فخرج يوما من أيام بؤسه إذ طلع عليه عبيد بن الأبرص الأسدي الشاعر وقد جاء ممتدحا، فلما نظر إليه قال: هلّا كان الذبح لغيرك يا عبيد! فقال عبيد: أتتك بحائن رجلاه، فأرسلها مثلا، فقال له المنذر: أو أجل قد بلغ أناه، فقال رجل ممن كان معه: أبيت اللعن اتركه فاني أظن أن عنده من حسن القريض أفضل مما تريد من قتله فاسمع فان سمعت حسنا فاستزده وإن كان غيره قتلته وأنت قادر عليه، فأنزل فطعم وشرب ثم دعا به المنذر فقال له: زدنيه ما ترى، قال: أرى المنايا على الحوايا، ثم قال له المنذر: أنشدني فقد كان يعجبني شعرك، فقال عبيد: حال الجريض دون القريض وبلغ الحزام الطبّيين، فأرسلهما مثلين، فقال له بعض الحاضرين: أنشد الملك هبلتك أمك! فقال عبيد: وما قول قائل مقتول؟ فأرسلها مثلا أي لا تدخل في همك من لا يهتم بك، قال المنذر: قد أمللتني فأرحني قبل أن آمر بك، قال عبيد: من عزّ بزّ، فأرسلها مثلا، فقال المنذر: أنشدني قولك:
أقفر من أهله ملحوب فقال عبيد:
أقفر من أهله عبيد، ... فاليوم لا يبدي ولا يعيد
عنّت له منيّة تكود، ... وحان منها له ورود
فقال له المنذر: أسمعني يا عبيد قولك قبل أن أذبحك، فقال:
والله إن متّ ما ضرّني، ... وإن عشت ما عشت في واحده
فأبلغ بنيّ وأعمامهم ... بأن المنايا هي الواردة
لها مدة فنفوس العباد ... إليها، وإن كرهت، قاصده
فلا تجزعوا لحمام دنا، ... فللموت ما تلد الوالده
فقال المنذر: ويلك أنشدني! فقال:
هي الخمر بالهزل تكنى الطّلا، ... كما الذئب يكنّى أبا جعدة
فقال المنذر: يا عبيد لا بد من الموت وقد علمت أن النعمان ابني لو عرض لي يوم بؤسي لم أجد بدّا من أن أذبحه، فأما أن كانت لك وكنت لها فاختر إحدى ثلاث خلال: إن شئت فصدتك من الأكحل وإن شئت من الأبجل وإن شئت من الوريد، فقال عبيد:
أبيت اللعن! ثلاث خلال كساحيات واردها شرّ وارد وحاديها شر حاد ومعاديها شر معاد فلا خير فيها لمرتاد، إن كنت لا محالة قاتلي فاسقني الخمر حتى إذا ماتت لها مفاصلي وذهلت منها ذواهلي فشأنك وما تريد من مقاتلي، فاستدعى له المنذر الخمر فشرب فلما أخذت منه وطابت نفسه وقدمه المنذر أنشأ يقول:
وخيّرني ذو البؤس، في يوم بؤسه، ... خلالا أرى في كلها الموت قد برق
كما خيّرت عاد من الدهر مرة، ... سحائب ما فيها لذي خيرة أنق
سحائب ريح لم توكّل ببلدة ... فتتركها إلا كما ليلة الطّلق
ثم أمر به المنذر ففصد حتى نزف دمه فلما مات غرّى بدمه الغريّين، فلم يزل على ذلك حتى مرّ به في بعض أيام البؤس رجل من طيّء يقال له حنظلة فقرّب ليقتل فقال: أبيت اللعن! إني أتيتك زائرا ولأهلي من بحرك مائرا فلا تجعل ميرتهم ما تورده عليهم من قتلي، قال له المنذر: لا بد من قتلك فسل حاجتك تقض لك قبل موتك، فقال: تؤجلني سنة أرجع فيها إلى أهلي فأحكم فيهم بما أريد ثم أسير إليك فينفذ في أمرك، فقال له المنذر: ومن يكفلك أنك تعود؟
فنظر حنظلة في وجوه جلسائه فعرف شريك بن عمرو ابن شراحيل الشيباني فقال:
يا شريك يا ابن عمرو ... هل من الموت محاله؟
يا شريك يا ابن عمرو، ... يا أخا من لا أخا له
يا أخا المنذر فكّ ال ... يوم رهنا قد أنى له
يا أخا كل مضاف ... وأخا من لا أخا له
إنّ شيبان قبيل ... أكرم الناس رجاله
وأبو الخيرات عمرو ... وشراحيل الحمالة
رقباك اليوم في المج ... د وفي حسن المقاله
فوثب شريك وقال: أبيت اللعن! يدي بيده ودمي بدمه إن لم يعد إلى أجله، فأطلقه المنذر، فلما كان من القابل قعد المنذر في مجلسه في يوم بؤسه ينتظر حنظلة فأبطأ عليهم فقدم شريك ليقتل فلم يشعر إلا وراكب قد طلع فإذا هو حنظلة وقد تحنط وتكفّن ومعه نادبته تندبه، فلما رأى المنذر ذلك عجب من وفائه وقال: ما حملك على قتل نفسك؟ فقال: أيها الملك إن لي دينا يمنعني من الغدر، قال: وما دينك؟
قال: النصرانية، فاستحسن ذلك منه وأطلقهما معا وأبطل تلك السّنّة وكان سبب تنصره وتنصر أهل الحيرة فيما زعموا، وروى الشرقيّ بن القطامي قال:
الغريّ الحسن من كل شيء وإنما سميا الغريّين لحسنهما وكان المنذر قد بناهما على صورة غريّين كان بعض ملوك مصر بناهما، وقرأت على ظهر كتاب شرح سيبويه المبرّد بخط الأديب عثمان بن عمر الصقليّ النحوي الخزرجي ما صورته: وجدت بخط أبي بكر السّرّاج، رحمه الله، على ظهر جزء من أجزاء
كتاب سيبويه أخبرني أبو عبد الله اليزيدي قال حدثني ثعلب قال: مرّ معن بن زائدة بالغريين فرأى أحدهما وقد شعّث وهدم فأنشأ يقول:
لو كان شيء له أن لا يبيد على ... طول الزمان لما باد الغريّان
ففرّق الدهر والأيام بينهما، ... وكلّ إلف إلى بين وهجران

امر

1 أَمَرَهُ, (T, S, M, &c.,) aor. ـُ (M, &c.,) inf. n. أَمْرٌ (T, S, M, Msb, K) and إِمَارٌ, (M, L, K,) which latter, however, is disapproved by MF, (TA,) and إِيمَارٌ is syn. therewith, (K,) but this also is disapproved by MF, and deemed by him strange, [being by rule the inf. n. of ↓ آمَرَهُ, respecting which see what follows,] (TA,) and آمِرَةٌ, (M, K,) which is one of the inf. ns. [or quasiinf. ns.] of the measure فَاعِلَةٌ, like عَافِيَةٌ and عَاقِبَةٌ, (M,) He commanded him; ordered him; bade him; enjoined him; the inf. n. signifying the contr. of نَهْىٌ; (T, M, K;) as also ↓ آمرهُ, (Kr, M, K,) mentioned by A'Obeyd also as a dial. var. of أمَرَهُ: (Msb:) but A'Obeyd says that آمَرْتُهُ and أَمرْتُهُ are syn. [in a sense different from that explained above, i. e.] as meaning كَثَّرْتُهُ. (TA.) You say, أَمَرَهُ بِهِ, (S, M, K,) and أَمَرَهُ إِيَّاهُ, suppressing the prep., (M,) He commanded, ordered, bade, or enjoined, him to do it. (M, K.) And أمَرْتُكَ أَنْ تَفْعَلَ, and لِتَفْعَلَ, and بِأنْ تَفْعَلَ, I commanded, ordered, bade, or enjoined, thee to do [such a thing]. (M.) [And أَمَرَهُ بِكَذَا as meaning He commanded him, or ordered him, to make use of such a thing; or the like: whence, in a trad.,] أُمِرْتُ بِالسِّوَاكِ [I have been commanded to make use of the tooth-stick]. (El-Jámi' es-Sagheer.) [And He enjoined him such a thing; as, for instance, patience.] The imperative of أَمَرَ is مُرْ; originally اؤْمُرْ; which also occurs [with وَ in the place of ؤ when the ا is pronounced with damm]: (M:) but [generally] when it is not preceded by a conjunction, (Msb,) i. e., by وَ or فَ, (T,) you suppress the ء, [i. e. the radical ء, and with it the conjunctive ا preceding it,] contr. to rule, and say, مُرْهُ بِكَذَا [Command, or order, or bid, or enjoin, thou him to do such a thing]; like as you say, كُلْ and خُذْ: when, however, it is preceded by a conjunction, the practice commonly obtaining is, to restore the وَأْمُرْ بِكَذَا, agreeably with analogy, and thus to say, أَمُرْ بِكَذَا. (Msb.) b2: [You say also, أَمَرَ بِهِ فَقُتِلَ He gave an order respecting him, and accordingly he was slain. And أَمَرَ لَهُ بِكَذَا He ordered that such a thing should be done, or given, to him.] b3: In the Kur [xvii. 17], أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا, so accord. to most of the readers, (T, &c.,) means We commanded [its luxurious inhabitants] to obey, but they transgressed therein, or departed from the right way, or disobeyed: (Fr, T, S, &c.:) so says Aboo-Is-hák; adding that, although one says, أَمَرتُ زَيْدًا فَضَرَبَ عَمْرًا, meaning I commanded Zeyd to beat 'Amr, and he beat him, yet one also says, أَمَرْتُكَ فَعَصَيْتَنِى [I commanded thee, but thou disobeyedst me]: or, accord. to some, the meaning is, We multiplied its luxurious inhabitants; (T;) and this is agreeable with another reading, namely, ↓ آمَرْنَا; (TA;) and a reading of El-Hasan, namely, أَمِرْنَا, like عَلِمْنَا, may be a dial. var., of the same signification: (M:) see 4, in two places: or it may be from الإِمَارَةُ; (S, TA;) [in which case it seems that we should read ↓ أَمَّرْنَا; or, perhaps, أَمَرْنَا: see 2:] Abu-l-'Áliyeh reads ↓ أَمَّرْنَا, and this is agreeable with the explanation of I'Ab, who says that the meaning is, We made its chiefs to have authority, power, or dominion. (TA.) b4: أَمَرَهُ, aor. ـُ also signifies He commanded, ordered, bade, or enjoined, him to do that which it behooved him to do. (A.) [He counselled, or advised, him.] One says, مُرْنِى, meaning Counsel thou me; advise thou me. (A.) b5: أَمَرَ بِاقْتِنَاصٍ, said of a wild animal, means He rendered the beholder desirous of capturing him. (M.) A2: أَمَرَ, (As, Fr, Th, T, S, M, Msb, K,) aor. ـُ (Msb, TA;) and أَمُرَ, aor. ـُ (S, M, IKtt, K;) and أَمِرَ, aor. ـَ (M, K, and several other authorities; but by some this is disallowed; TA;) inf. n. أَمْرٌ (K) and إِمْرَةٌ (S) and إِمَارَةٌ; (As, T, S;) or the second is a simple subst.; (K;) or perhaps it is meant in the S that this and the third are quasi-inf. ns.; (MF;) He had, or held, command; he presided as a commander, governor, lord, prince, or king; (M, Msb, K;) he became an أَمِير; (As, T, S;) عَلَى

القَوْمِ over the people. (M, * Msb, K.) [See also 5.]

أَمَرَ فُلَانٌ وَأُمِرَ عَلَيْهِ, or عليه ↓ وأُمِّرَ, (as in different copies of the S,) [Such a one has held command and been commanded,] is said of one who has been a commander, or governor, after having been a subject of a commander, or governor; meaning such a one is a person of experience; or one who has been tried, or proved and strengthened, by experience. (S.) A3: أَمَرَهُ as syn. with آمَرَهُ: see 4.

A4: أَمِرَ, (S, M, Msb, K,) aor. ـَ (Msb, K,) inf. n. أَمَرٌ and أَمْرَة; (M, K, TA; the latter written in the CK اَمْرَة;) and أمُرَ, aor. ـَ (IKtt;) (assumed tropical:) It (a thing, M, Msb, or a man's property, or camels or the like, Abu-l-Hasan and S, and a people, T, S) multiplied; or became many, or much, or abundant; (T, S, M, Msb, K;) and became complete. (M, K.) b2: And the former, (assumed tropical:) His beasts multiplied; or became many; (M, K;) [ as also ↓ آمر; for you say,] بَنُو فُلَانٍ ↓ آمر, inf. n. إِيمَارٌ, (assumed tropical:) The property, or camels or the like, of the sons of such a one multiplied; or became many, or abundant. (M.) A5: أَمِرَ الأَمْرُ, (Akh, S, K,) aor. ـَ inf. n. أَمَرٌ, (Akh, S,) (assumed tropical:) The affair, or case, (i. e., a man's affair, or case, Akh, S,) became severe, distressful, grievous, or afflictive. (Akh, S, K.) 2 أمّرهُ, inf. n. تَأْمِيرٌ, He made him, or appointed him, commander, governor, lord, prince, or king. (S, * Mgh, Msb.) [And it seems to be indicated in the S that ↓ أَمَرَهُ, without teshdeed, signifies the same.] See 1, in three places. Yousay also, أُمِّرَعَلَيْنَا (A, TA) He was made, or appointed, commander, &c., over us. (TA.) b2: Also He appointed him judge, or umpire. (Mgh.) b3: أمّر القَنَاةَ (assumed tropical:) He affixed a spear-head to the cane or spear. (T, M.) [See also the pass. part. n., below.] b4: أمّرأَمَارَةٍ He made [a thing] a sign, or mark, to show the way. (T.) 3 آمرهُ فِي أَمْرِهِ, (T, * S, M, Msb,) inf. n. مُؤَامَرَةٌ, (S, K,) He consulted him respecting his affair, or case; (T, * S, M, Msb, K, * TA;) as also وَامَرَهُ; (TA;) or this is not a chaste form; (IAth, TA;) or it is vulgar; (S, TA;) and ↓ استأمرهُ, (M,) inf. n. اسْتِئْمَارٌ; (S, K;) and ↓ ائتمرهُ, (T,) inf. n. ائتِمَارٌ. (S, K.) It is said in a trad., آمِرُوا النِّسَآءَ فِى أَنْفُسِهِنَّ Consult ye women respecting themselves, as to marrying them. (TA.) And in another trad., آمَرَتْ نَفْسَهَا, meaning She consulted herself, or her mind; as also ↓ استأمرت نفسها. (TA.) [See another ex. voce نَفْسٌ. and see also 8.]4 آمر, inf. n. إِيمَارٌ: see 1, last sentence but one, in two places.

A2: آمْرٌ; (S, M, Msb, K;) and ↓ أَمَرَهُ, (S, M, Msb, K,) accord. to some, (M,) aor. ـُ (Msb, K,) inf. n. أَمْرٌ; (Msb;) both signifying the same accord. to AO, (S,) or A 'Obeyd, (TA,) but the latter is of weak authority, (K,) or is not allowable; (M;) and, accord. to El-Hasan's reading of xvii. 17 of the Kur, (see 1,) ↓ أَمِرَهُ also; (M;) (assumed tropical:) He (a man) multiplied it; or made it many, or much, or abundant: (S, Msb:) He (God) multiplied, or made many or much or abundant, his progeny, and his beasts: (M, K:) and آمر مَالَهُ (assumed tropical:) He (God) multiplied, &c., his property, or camels or the like. (S.) A3: See also 1, first sentence, in two places.5 تأمّر He became made, or appointed, commander, governor, lord, prince, or king; (Msb;) he received authority, power, or dominion; عَلَيْهِمْ over them. (S, K.) [See also أَمَرَ.] b2: See also 8.6 تَاَاْمَرَ see 8, in three places.8 ائتمر [written with the disjunctive alif اِيتَمَرَ] He obeyed, or conformed to, a command; (S, * M, Mgh, K; *) he heard and obeyed. (Msb.) You say, ائتمر بِخَيْرٍ, meaning He was as though his mind commanded him to do good and he obeyed the command. (M.) And [you use it transitively, saying,] ائتمر الأَمْرَ He obeyed, or conformed to, the command. (S.) And لَا يَأْتَمِرُ رُشْدًا He will not do right of his own accord. (A.) Imra el-Keys says, (S,) or En-Nemir Ibn-Towlab, (T,) وَيَعْدُو عَلَى المَرْءِ مَا يَأْتَمِرْ [And that which man obeys wrongs him, or injures him]; meaning, that which his own soul commands him to do, and which he judges to be right, but in which often is found his destruction: (S:) or, accord. to KT, that evil which man purposes to do: (T:) or that which man does without consideration, and without looking to its result. (A 'Obeyd, T.) [See what follows.] b2: He undertook a thing without consulting; (KT, T;) as though his soul, or mind, ordered him to do it and he obeyed it: (TA:) he followed his own opinion only. (Mgh.) One says, أَمَرْتُهُ فأْتَمَرَ وَأَبَى

أَنْ يَأْتَمِرَ, (A, Mgh,) meaning I commanded him, but he followed his own opinion only, and refused to obey. (Mgh.) b3: He formed an opinion, and consulted his own mind, and determined upon it. (Sh, T.) And ائتمر رَأْيَهُ He consulted his own mind, or judgment, respecting what was right for him to do. (Sh, T.) b4: ائتمروا, (A, Msb,) inf. n. ائْتِمَارٌ; (S, K;) and ↓ تآمروا, (A,) inf. n. تَآمُرٌ, of the measure تَفَاعُلٌ; (S;) and ↓ تأمّروا, (TA,) inf. n. تَأَمُّرٌ; (K;) They consulted together: (S, * A, Msb, K: *) or ائتمروا and ↓ تآمروا signify they commanded, ordered, bade, or enjoined, one another; like as one says, اقتتلوا and تقاتلوا, and اختصموا and تخاصموا: (T:) or ائتمروا عَلَى الأَمْرِ and عَلَيْهِ ↓ تآمروا, they determined, or settled, their opinions respecting the affair, or case: (M:) and ائتمروا بِهِ, (S, Msb,) inf. n. as above, (K,) signifies they purposed it, (S, Msb, K, *) namely, a thing, (Msb, K,) and consulted one another respecting it. (S.) It is said in the Kur [lxv. 6], وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ And command ye, or enjoin ye, one another to do good: [such is app. the meaning,] but God best knoweth: (T:) or, accord. to KT, purpose ye among yourselves to do good. (TA.) And in the same [xxviii. 19], إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلوُكَ, meaning Verily the chiefs command one another respecting thee, to slay thee: (Zj, T:) or consult together against thee, to slay thee: (AO, T:) or purpose against thee, to slay thee: (KT, T:) but the last but one of these explanations is better than the last. (T.) b5: See also 3. b6: Accord. to El-Bushtee, ائتمرهُ also signifies He gave him permission: but this has not been heard from an Arab. (Az, TA.) 10 إِسْتَاْمَرَ see 3, in two places.

أَمْرٌ A command; an order; a bidding; an injunction; a decree; an ordinance; a prescript: (S, * Msb, * TA, &c.:) pl. أَوَامِرُ: (S, Msb, &c.:) so accord. to common usage; and some writers of authority justify and explain it by saying that أَمْرٌ is [originally] مَأْمُوُرٌ بِهِ; that it is then changed to the measure فَاعِلٌ; [i. e., to آمِرٌ;] like أَمْرٌ عَارِفٌ, which is originally مَعْرُوفٌ; and عِيشَةٌ راضِيَةٌ, originally مَرْضِيَّةٌ; &c.; [and then, to أَمْرٌ;] and that فَاعِلٌ becomes in the pl. فَوَاعِلُ; so that أَوَامَرُ is the pl. of مَإْمُورٌ: others say that it has this form of pl. to distinguish it from أَمْرٌ in the sense of حَالٌ [&c.], in which sense it has for its pl. أُمُورٌ. (Msb, TA.) [But I think that أَوَامِرُ may be properly and originally pl. of آمِرَةٌ, for آيَةٌ آمِرَةٌ, or the like. MF says that, accord. to the T and M, the pl. of أَمْرٌ in the sense explained in the beginning of this paragraph is أُمُورٌ: but he seems to have founded his assertion upon corrupted copies of those works; for in the M, I find nothing on this point; and in the T, not, as he says, الأَمْرُضِدُّ النَّهْىَ وَاحِدُ الأُمُور, but قَالَ اللَّيْثُ الأَمْرُ مَعْرُوفٌ نَقِيضُ النَّهْىِ وَاحِدُ الأُمُورِ, evidently meaning that أَمْرٌ signifies the contr. of نَهْىٌ, and is also, in another sense, the sing. of أُمُورٌ.] [Hence,] أُولُو الأَمْرِ Those who hold command or rule, and the learned men. (M, K. [See Kur iv. 62.]) and أَمْرُاللّٰهِ The threatened punishment of God: so in the Kur x. 25, and xi. 42, and xvi.1; in which last place occur the words, أَتَي أَمْرُ اللّٰهِ فَلَا تَسْتَعْجِلُوهُ, meaning The threatened punishment ordained of God hath, as it were, come: so near is it, that it is as though it had already come: therefore desire not ye to hasten it. (Zj, M, TA.) And The purpose of God. (Bd and Jel in lxv. 3; &c.) and الأَمْرُ قَرِيبٌ The resurrection, or the time thereof, is near. (Mgh, from a trad.) And مَا فَعَلْتُهُ عَنْ

أَمْرِى, in the Kur xviii. 81, I did it not of my own judgment: (Bd:) or, of my own choice. (Jel.) [Hence also الأَمْرُ, in grammar, signifies The imperative form of a verb.] b2: Also A thing; an affair; a business; a matter; a concern: a state, of a person or thing, or of persons or things or affairs or circumstances; a condition; a case: an accident; an event: an action: syn. شَأْنٌ: (M, F, TA:) and حَالٌ, (Msb, TA,) and حَالَةٌ: (Msb:) and حَادِثَةٌ: (K:) and فِعْلٌ: (MF, TA:) and a thing that is said; a saying: ( TA voce أُولُو, at the end of art. ال:) pl. أُمُورٌ; (S, M, K, &c.;) its only pl. in the senses here explained. (TA.) You say, أَمْرُ فُلَانٍ مُسْتَقِيمٌ [The affair, or the like, of such a one is in a right state]: and امُورُهُ مُسْتَقِيمَةٌ [His affairs are in a right state]. (S, A.) And شَتَّتَ أَمْرَهُ He dissipated, disorganized, disordered, unsettled, or broke up, his state of things, or affairs. (As, TA in art. شعب.) [امر seems to be here used, as in many other instances, rather in the sense of the pl. than in that of the sing.] b3: أَمْرٌ كُلِّىٌّ [A universal, or general, prescript, rule, or canon]. (Msb voce قَاعِدَةٌ, KT voce قَانُونٌ, &c.) إِمْرٌ a subst. from أَمِرَالِأَمْرُ in the sense of اِشْتَدَّ; (S;) or a subst. from أَمِرَ as signifying كَثُرَ and تَمَّ; (M;) (assumed tropical:) [A severe, a distressful, a grievous, or an afflictive, thing: or] a terrible, and foul, or very foul, thing: or a wonderful thing. (TA,) Hence, [used as an epithet, like أَمِرٌ, q. v.,] in the Kur [xviii. 70], لَقَدْ جِئْتَ شَيْئًا إِمْرًا (assumed tropical:) Verily thou hast done a severe, a distressful, a grievous, or an afflictive, thing: (S:) or a terrible, and foul, or very foul, thing: (TA:) or a wonderful thing: (S:) or an abominable, a foul, or an evil, and a wonderful, thing: (Ks, M, K: *) or a terrible and an abominable thing; signifying more than نَكْرًا, [which occurs after, in verse 73,] inasmuch as the [presumed] drowning of the persons in the ship was more abominable than the slaying of one person: (Zj, T:) or a crafty, and an abominable, or a foul, or an evil, and a wonderful, thing; and derived from أَمِرَ القَوْمُ as meaning كَثُرُوا. (Ks.) أَمَرٌ a coll. gen. n. of which أَمَرَةٌ (q. v.) is the n. un.

A2: See also تَأْمُورٌ.

أَمِرٌ: see إِمَّرٌ.

A2: (assumed tropical:) Multiplied; or become many, or much, or abundant. (M, K.) [See أَمِرَ.] Yousay زَرْعٌ أَمِرٌ (assumed tropical:) Abundant seed-produce. (Lh, M.) b2: (assumed tropical:) A man whose beasts have multiplied, or become many or abundant. (M.) (assumed tropical:) A man blessed, or prospered, (Ibn-Buzurj, M, K, *) in his property: (M:) fem. with ة. (Ibn-Buzurj.) and with ة, (assumed tropical:) A woman blessed to her husband [ by her being prolific]: from the signification of كَثْرَةٌ. (M.) A3: (assumed tropical:) Severe; distressful; afflictive. (TA.) [See also إِمْرٌ.]

أَمْرَةٌ A single command, order, bidding, or injunction: as in the saying, لَكَ عَلَىَّ أَمْرَةٌ مُطَاعَةٌ Thou hast authority to give me one command, order, bidding, or injunction, which shall be obeyed by me. (S, M, * A, Msb, K.) You should not say, [in this sense,] إِمْرَةٌ, with kesr. (T, S.) A2: See also إِمْرَةٌ.

إِمْرَةٌ a subst. from أَمَرَ [q. v.]; Possession of command; the office, and authority, of a commander, governor, lord, prince, or king; (M, * Msb, K;) as also ↓ إِمَارَةٌ (Mgh, Msb, K) and ↓ أَمَارَةٌ; (L, K;) but this last is by some disallowed, and is said in the Fs and its Expositions to be unknown. (MF.) It is said in a trad., لَعَلَّكَ سآءَ تْكَ إِمْرَةُ ابْنِ عَمِّكَ Perhaps thy paternal uncle's son's possession of command hath displeased thee. (TA.) b2: [And hence, (assumed tropical:) Increase, or abundance, or the like; as also other forms mentioned in what follows.] You say, فِى وَجْهِ مَالِكَ تَعْرِفُ إِمْرَتَهُ (assumed tropical:) In the face of thy property, [meaning such as consists in camels or the like, and also money,] thou knowest its increase and abundance, and its expense: (S:) or ↓ إِمَّرَتَهُ, and ↓ إِمّرَتَهُ, which latter is a dial. var. of weak authority, and ↓ أَمَّرَتَهُ, i. e., its increase and abundance: (M:) or ↓ إِمَّرَتَهُ as meaning its prosperous state; as also ↓ أَمَارَتَهُ, and ↓ أَمْرَتَهُ: (Ibn-Buzurj:) accord. to AHeyth, who reads ↓ تُعْرَفُ إِمَّرَتُهُ, the meaning is, its decrease; but the correct meaning is, its increase, as Fr explains it. (T, TA.) It is said respecting anything of which one knows what is good in it at first sight: (Lh, M:) and means, on a thing's presenting itself, thou knowest its goodness. (T.) One says also, ↓ مأَحْسَنَ أَمَارَتَهُمْ (assumed tropical:) How good is their multiplying, and the multiplying of their offspring and of their number! (M.) And ↓ لَا جَعَلَ اللّٰهُ فِيهِ إِمَّرَةً (assumed tropical:) May God not make an increase to be therein. (T.) أَمَرَةٌ Stones: (K:) [or a heap of stones:] or it is the n. un. of أَمَرٌ, which signifies stones: (M:) or the latter signifies stones set up in order that one may be directed thereby to the right way: (Ham p. 409:) and the former also signifies a hill; (M, K;) and أَمَرٌ is [used as] its pl.: (M:) and a sign, or mark, by which anything is known; (M, K;) as also ↓ أَمَارٌ and ↓ أَمَارَةٌ; (As, S;) and أَمَرٌ is [used as] its pl. in this sense also: (M:) or a sign, or mark, set up to show the way; (AA, Fr;) as also ↓ أَمَارٌ and ↓ أَمَارَهٌ: (K:) or a small sign, or mark, of stones, to show the way, in a waterless desert; (S;) as also ↓ أَمَارٌ [and ↓ أَمَارَةٌ]; and any sign, or mark, that is prepared: (TA:) or a structure like a مَنَارَة [here app. meaning a tower of a mosque], upon a mountain, wide like a house or tent, and larger, of the height of forty times the stature of a man, made in the time of 'Ád and Irem; in some instances its foundation being like a house, though it consists only of stones piled up, one upon another, cemented together with mud, appearing as though it were of natural formation: (ISh, T:) the pl. (in all the senses above, K) [or rather the coll. gen. n.,] is أَمَرٌ. (S, K.) A2: See also إِمْرَةٌ.

أَمَارٌ and ↓ أَمَارَةٌ A sign, mark, or token. (As, S Mgh.) See also each voce أَمَرَةٌ, in three places. You say, هِى أَمَارَةُ مَا بَيْنِى وَبَيْنَكَ It is a sign, or token, of what is between me and thee. (T, * TA.) And a poet says, إِذَا طَلَعَــتْ شَمْسُ النَّهَارِ فَإِنَّهَا

أَمَارَةُ تَسْلِيمِى عَلَيْكِ فَسَلِّمِى

[When the sun of day rises, it is a sign of my saluting thee, therefore do thou salute]. (TA.) b2: Also A time: (As, S, K:) so IAar explains the latter word, not particularizing the time as definite or otherwise: (M:) or a definite time: (TA:) or a time, or place, of promise or appointment; an appointed time or place; syn. مَوْعِدٌ: (M, Mgh, K:) or, accord. to some, the former word is pl. [or rather col. gen. n.] of the latter. (TA.) El-'Ajjáj says, إِذْ رَدَّهَا بِكَيْدِهِ فَارْتَدَّتِ

إِلَي أَمَارٍ وَأَمَارِ مُدَّتِى

When He (meaning God) brings it, ( namely my soul,) by his skilful ordering, and his power, [and it is thus brought, or it thus comes, to a set time, and] to the time of the end of my appointed period: امارمدّتى being as above; the former word being prefixed to the latter, governing it in the gen. case. (IB. [In the S we find وَأَمَارٌ مُدَّتِى.]) أَمُورٌ [an intensive epithet from أَمَرَهُ]. You say, إِنَّهُ لَأَمُورٌ بِالْمَعْروفِ وَنَهُوٌّ عَنِ الْمُنْكَرِ Verily he is one who strongly commands, or enjoins, good conduct, and who strongly forbids evil conduct. (S in art. نهى, and A. *) أَمِيرٌ One having, holding, or possessing, command; (S;) a commander; a governor; a lord; (M, * Msb;) a prince, or king: (M, K:) fem. with ة: (S, K:) pl. إُمَرَآءُ. (M, Msb, K.) b2: A leader of the blind. (M, K.) So in the saying of El-Aashà: إِذَاكَانَ هَادِى الفَتَى فِى البِلَا دِصَدْرَ القَنَاةِ أَطَاعَ الأَمِيرَا [When the young man's guide in the countries, or lands, or the like, is the top of the cane, he obeys the leader of the blind]. (M.) b3: A woman's husband. (A.) b4: A neighbour. (K.) b5: A person with whom one consults: (A, K:) any one of whom one begs counsel, or advice, in a case of fear. (TA.) You say, هُوَ أَمِيرِى He is the person with whom I consult. (A.) أَمَارَةٌ: see إِمْرَةٌ, in three places: b2: and see also أَمَرَةٌ, in three places; and أَمَارٌ.

إِمَارَةِ: see إِمْرَةٌ. b2: الإِمَارَةُ is also used for صَاحِبُ الإمَارَةِ, i. e. الأَمِيرُ. (Mgh.) أَمَّرٌ: see the next paragraph, in two places.

إِمَّرٌ A man who consults every one respecting his case; as also ↓ أَمِرٌ and ↓ أَمَّارَةٌ: (M:) or a man resembling [in stupidity] a kid: [see the latter part of this paragraph:] (Th, M:) or, as also ↓ إِمَّرَةٌ (S, M, K, &c.) and ↓ أَمَّرٌ and ↓ أَمَّرَةٌ, (K,) a man having weak judgment, (S, K,) stupid, (T, M,) or weak, without judgment, (M, L,) or without intellect, or intelligence, (T,) who obeys the command of every one, (T, S,) who complies with what every one desires to do in all his affairs; (K;) a stupid man, of weak judgment, who says to another, Command me to execute thine affair. (IAth.) It is said in a trad., مَنْ يُطِعْ إِمَّرَةً لَا يَأْكُلْ ثَمَرَةً [He who obeys a stupid man, &c., shall not eat fruit: or the meaning is] he who obeys a stupid woman shall be debarred from good. (IAth.) ↓ إِمَّرَةٌ is applied to a woman and to a man: when it is applied to a man, the ة is added to give intensiveness to the signification. (ISh.) The following saying, إِذَا طَلَعَــتِ الشِّعْرَى

وَلَا إِمَّرًا, ↓ سَفَرًا فَلَا تُرْسِلْ فِيهَا إِمَّرَةً, in rhyming prose, means [When Sirius rises in the clear twilight,] send not thou among them (meaning the camels) a man without intelligence [in a great degree, nor one who is so in a less degree; or a woman without intelligence, nor a man without intelligence;] to manage them. (Sh.) b2: Also, (M, K,) and ↓ إِمَّرَةٌ and ↓ أَمَّرَ and ↓ أُمَّرٌ, (K,) A young lamb: (M, K:) or the first (إِمَرٌ) and the second, a young kid: (M, TA:) or the former of these two, a male lamb: (M, TA:) or a young male lamb: (S:) and the latter of them, a female lamb: (M, TA:) or a young female lamb. (S, M.) One says, ↓ مَا لَهُ إِمَّرٌ وَلَا إِمَّرَةٌ, meaning He has not a male lamb nor a female lamb: (M, TA:) or he has not anything. (T, S, M.) أَمَّرَةٌ: see إِمَّرٌ, in two places.

إِمَّرَةٌ: see إِمَّرٌ, in six places: A2: and see إِمْرَةٌ, in four places.

إِمّرَةٌ: see إِمْرَةٌ.

أَمَّارٌ [Wont to command]. [Hence,] النَّفْسُ الأَمَّارَةُ [The soul that is wont to command]; (A;) the soul that inclines to the nature of the body, that commands to the indulgence of pleasures and sensual appetites, drawing the heart downwards, so that it is the abode of evils, and the source of culpable dispositions. (KT.) [See نَفْسٌ.]

أَمَّارَةٌ fem. of أَمَّارٌ [q. v.]. b2: See also إِمَّرٌ.

آمِرٌ [act. part. n. of أَمَرَهُ.] b2: آمِرٌ and ↓ مُؤْتَمِرٌ Two days, (S,) the last, (K,) the former being the sixth, and the latter the seventh, (M,) of the days called أَيَّامُ الَجُوزِ: (S, M, K: [but see عَجُوزٌ:]) as though the former commanded men to be cautious, and the latter consulted them as to whether they should set forth on a journey or stay at home: (S:) accord. to Az, the latter is applied as an epithet to the day as meaning يُؤْتَمَرُفِيهِ. (TA.) تَأْمُرِىُّ: see تَأْمُورٌ, in two places.

تُؤْمُرِىٌّ, and without ء: see تَأْمُورٌ, in six places.

تَأْمُورٌ and ↓ تَأْمُورَةٌ are properly mentioned in this art.; the measure of the former being تَفْعُولٌ; (K;) and that of the latter, تَفْعْلولَةٌ: (TA:) not as J has imagined; [who writes them without ء, and mentions them in art. تمر;] (K;) their measures accord. to him being فَاعُولٌ and فَاعُولَةٌ. (TA.) [But in all the senses here explained, they appear to be with and without ء.] b2: The former signifies The soul: (S in art. تمر, where it is written without ء; and M, A, K:) because it is that which is wont to command. (A.) One says, قَدْ عَلِمَ تَأْمُورُكَ ذلِكَ Thy soul, or self, hath known that. (Az, and T in art. تمر.) b3: The intellect: (M:) as in the saying, عَرَفْتُهُ بِتَأْمُورِي I knew it by my intellect. (M in art. تمر, without ء; and TA.) You say also, هُوَ ابْنُ تَأْمُورِهَا, meaning He is the knowing with respect to it. (TA in art. بني.) b4: The heart, (T in art. تمر without ء, and M, A, K,) itself. (M, TA.) Hence the saying, حَرْفٌ فِى تَأْمُورِى خَيْرٌ مِنْ عَشَرَةٍ فى وِ عَائِكَ [One word in my heart is better than ten in thy receptacle]. (T in art. تمر, and TA.) b5: The pericardium. (M in art. تمر, without ء.) b6: The core, or black or inner part, or clot of blood, (حَبَّة, M, K, or عَلَقَة, TA,) and life, and blood, of the heart: (M, K:) or blood, (As, S, M, in art. تمر, and K,) absolutely: (TA:) and تَأْمُورُ النَّفْسِ signifies the life-blood: (As, S:) or the blood of the body: (S in art. نفس:) and the life of the soul. (M, K.) b7: Also, as being likened to blood, (TA,) (tropical:) Wine; and so ↓ تَأْمُورَةٌ: (M, K:) and b8: (tropical:) A dye: (M, TA:) and b9: (tropical:) Saffron. (As, K.) b10: [Hence also,] (tropical:) Water. (M, K.) You say, مَا فىِ الرَّكِيَّةِ تَامُورٌ, (T, S in art. تمر, and M,) or تَأْمُورٌ, (A,) (tropical:) There is not in the well any water. (T, S, M, A.) A2: The wezeer (وَزِير) of a king: (M, K:) because his command is effectual. (TA.) A3: Any one: as in the saying, مَابِهَا تَأْمُورٌ, (T in art. تمر, A, K,) as also ↓ تُؤْمُورٌ, (T in art. تمر, and K,) each with an augmentative ت, and without ء as well as with it, accord. to Er-Radee and others, (TA,) and ↓ تَأْمُرِىُّ, and ↓ تَأْمُورِىُّ, (M,) and ↓ تُؤْمُرِىُّ, (T in art. تمر, M, TA,) or without ء, (S, M, K, in art. تمر,) and ↓ أَمَرٌ, (M, K,) There is not in it (i. e. in the house, الدار, M, A, TA) any one. (M, A, K, and T and S in art. تمر.) You say also, خَلَآءٌ بِلَادٌ

↓ لَيْسَ فِيهَاتُومُرِىٌّ Vacant regions wherein is not any one. (S in art. تمر.) ↓ تُؤْمُرِىٌّ (M, K) and ↓ تُومُرِىٌّ (S in art. تمر) and ↓ تَأْمُورِىٌّ and ↓ تَأْمُرِيٌّ (M, K) also signify A man, or human being. (S, * M, K.) You say, speaking of a beautiful woman, أَحْسَنَ مِنْهَا ↓ مَا رَأَيْتُ تُومُرِيَّا I have not seen a human being, or creature, more beautiful than she: (S and M in art. تمر:) and مَا رَأَيْتُ

أَحْسَنَ مِنْهُ ↓ تُومُرِيَّا [I have not seen a man more beautiful than he]. (T and S in art. تمر.) Accord. to some, they are used only in negative phrases; but accord. to others, they are also used in such as are affirmative. (MF.) b2: Also Anything: as in the saying أَكَلَ الذِّئْبُ الشَّاةَ فَمَا تَرَكَ مِنْهَا تَامُورًا [The wolf ate the sheep, or goat, and left not of it anything]. (T and S in art. تمر.) A4: A child, young one, or fœtus syn. وَلَدٌ. (M, K.) A5: The receptacle (وِعَآء) of the child, young one, or fœtus. (M in art. تمر, without ء; and K.) b2: A وِعَآء [in the ordinary sense; i. e. a bag, or receptacle, for travelling-provisions and for goods or utensils &c.]. (M, K.) Hence the saying, أَنْتَ أَعْلَمُ بِتَأْمُورِكَ Thou art best acquainted with what thou hast with thee; and with thine own mind. (M.) b3: Also, (K,) and ↓ تَأْمُورَةٌ, (M, [in which the former is not given in the following senses,] and K,) or ↓ تَامُورَةٌ, (S in art. تمر,) A ewer, syn. إِبْرِيقٌ, (S, M, K,) for wine: (S:) and, (M, K,) or, as some say, (TA,) a حُقَّة (M, K, TA) in which wine is put. (TA.) b4: Also the first, (M, K,) or ↓ third, (T and S in art. تمر,) The chamber, or cell, (صَوْمَعَة, T and M in art. تمر, without ء, and S and K, and نامُوى, M, K,) of a monk. (M, K.) b5: And hence, (TA,) the first, (K,) and ↓ second, (M, K,) or ↓ third, of these three words, (T and S, in art. تمر,) (tropical:) The covert, or retreat, of a lion. (T, S, M, K.) Whence, ↓ فُلَانٌ أَسَدٌ فِى تَامُورَتِهِ (tropical:) Such a one is a lion in his covert: (T and S in art. تمر:) a saying borrowed from 'Amr Ibn-Maadee-Kerib: (T and S ibid:) or, accord. to some, it means, a lion in the greatness of his courage, and in his heart. (TA.) A6: Also (i. e. the first only) Play, or sport, of girls or of boys. (Th, M in art. تمر without ء, and K.) A7: See also يَأْمُورٌ.

تُؤْمُورٌ A sign, or mark, set up to show the way in a waterless desert; (K, TA;) consisting of stones piled up, one upon another: (TA:) pl. تَآمِيرُ. (K.) [See أَمَرَةٌ.]

A2: See also تَأْمُورٌ.

تَأْمُورَةٌ, and without ء: see تَأْمُورٌ, in eight places. b2: Also The pericardium; the integument (غِلَاف) of the heart. (S in art. تمر: there written without ء.) تَأْمُورِىٌّ: see تَأْمُورٌ, in two places.

مِئْمَرٌ Counsel; advice: as in the saying, فُلَانٌ بَعِيدٌ مِنَ المِئْمَرِ قَرِيبٌ مِنَ المِئْبَرِ Such a one is far from counsel, or advice: near to calumny, or slander. (A.) مُؤَمَّرٌ Made, or appointed, commander, governor, lord, prince, or king: (S, M, K: *) made to have authority, power, or dominion: (T, M, K:) in which latter sense it is explained by Khálid, as applied by Ibn-Mukbil to a spear. (T.) b2: (assumed tropical:) A cane, or spear-shaft, having a spearhead affixed to it. (K.) b3: (assumed tropical:) A spear-head (T, TA) sharpened; syn. مُحَدَّدٌ. (T, M, K, TA.) b4: Distinguished, or defined, (مُحَدَّدٌ,) by signs, or marks: (TA:) or, as some say, (TA,) marked with a hot iron; syn. مُوْسُومٌ. (K, TA.) مَأْمُورٌ [pass. part. n. of أَمَرَهُ, q. v.]. b2: It is said in a trad., (S, &c.,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ وَسِكَّةٌ مَأْبُورَةٌ (tropical:) The best of property are a prolific filly [and a row of palm-trees, or perhaps a tall palmtree, fecundated]; (Az, A 'Obeyd, T, S, A, K;) as though the filly were commanded [by God] to be so: (A, in which the epithet مأمورة thus used is said to be tropical:) [or] مأمورة is thus for the sake of conformity to مأبورة, and is originally مُؤْمَرَةٌ, (S, M, * K,) from آمَرَهَا اللّٰهُ: (TA:) or it is a dial. var. of weak authority; (K;) though, accord. to Az, it signifies made to have abundant offspring, from أَمَرَ اللّٰهُ المُهْرَةَ, meaning “God made the filly to have abundant offspring,” a dial. var. of آمَرَهَا, as A 'Obeyd also asserts it to be. (TA.) مَآمِرُ and مَآمِيرُ: see what next follows.

مُؤْتَمِرٌ [Obeying, or conforming to, a command; &c.: see 8. b2: ] One who acts according to his own opinion; (T;) who follows his own opinion only: or who hastes to speak. (M.) A2: See also آمِرٌ. b2: Also, and المُؤْتَمِرُ, [The month which is now commonly called] المُحَرَّمُ: (M, K:) the former appellation (مؤتمر) is that by which the tribe of 'Ád called it: (Ibn-El-Kelbee:) pl. ↓ مَآمِرُ and مَآمِيرُ [both anomalous]. (M, K.) [See شَهْرٌ.]

يَأْمُورٌ; (M, K;) so in all the copies of the K but in the L and other lexicons, ↓ تَأْمُورٌ; (TA;) A certain beast of the sea: or, as some say, a small beast: (M:) and a kind of mountain-goat: (M, K:) or a certain wild beast, (K, TA,) or a beast resembling the mountain-goat, (M,) having a single branching horn in the middle of his head. (M, TA.) [See يَحْمُورٌ, the oryx.]

عذر: عَذرتُه عُذْراً وعُذُراً وعِذْرَةً ومَعذِرَةً وعُذْرى؛ وأعْذَرْتُه: جَميعاً في معنىً. واعْتذَرَ وتعَذرَ: سَوَاء. والمِعْذَارُ: الاسمُ من العذر. والجميع: المَعَاذِيْر.
وعَذَرْتُه من فُلانٍ: أي لُمتُ فلاناً ولم ألمهُ، وهو العَذِيْرُ؛ تقول: مَنْ عَذِيْري من فلان: أي مَنْ يَعْذِرُني منه. ويقول الرجُلُ للآخَر: ألا تعذِرُني من فلان، وإنما هو شَيء؛ يَتَقَدًم به إِليه، أي إنه يَظْلمُني، وإنما يَسْتَعْذِرُ مَخَافَةَ المَلامَة.
وعَذِيْرَكَ من فلان: أي هاتِ مَنْ يَعذِرُكَ منه. وعَذِيْرُ الرًجُل: ما يَرومُ مما يُعْذَر عليه. وهو حَالُه أيضاً. والجَميعُ: العُذُرُ. وما عِندَه عَذِيْرَةٌ ولا غَفِيْرَةٌ: أي لا يَعذِرُ ولا يَغْفِر. وأعذَرَ: أتى بما يُعْذَرُ عليه.
وعَذَرَ الرجُلُ وأعْذَرَ: كَثُرَتْ عُيُوبُه، وفي الحديث: " لَنْ يَهْلِكَ الناسُ حتى يَعْذِروا من أنفسهم " ويُعْذِرُوا، على اللُغَتَيْن جميعاً. وعذرْتُ فيه: قَصَّرْت. وأعْذَرْتُ: بَالَغْت.
وتَعذًرَ عَلَيَ: الْتَوَى. والعِذَار: عِذَارُ اللَجَام. وما كانَ على الخدَيْنِ من كَيٍّ أو كَدْحٍ طُولاً. والسطْرُ من النَخْل. وما يُرْفَعُ حول الدَبْرَة من الكَلأ.
وأعْذَرت الفَرَسَ واللَجَام: جَعَلْتَ له عِذاراً. ومَوْضِعُه: المُعَذَّرُ. وعَذَرْتُه بالعِذارِ عذْراً؛ وعَذرْتُه أيضاً: ألْجَمْتَه.
ولَوَى عِذارَه عنه: عَصاه. وهو شَدِيد العِذارِ ومُسْتَمِر العِذار: وذلك إذا عَزَمَ على الشًيْء. وخَلَعَ عِذارَه: انْهَمَكَ في الغَيَ.
والعِذَارُ والإعْذ ارُ والعَذِيْرَةُ: طَعَام الخِتَان. وقد عَذرْتُ: اتَّخَذْتَ عِذاراً. وعَذَرْتُ الصَبي وأعْذَرْتُه: خَتَنْتَه. وأصْلُ العَذْرِ: القَطْعُ.
وحِمَارٌ عَذور: واسِعُ الجَوْفِ شَديدُ العِضَاض. والعَذوَرُ: السَّيئَُ الخُلُق. والعُذْرَةُ: عُذْرَةُ الجارِيَة. وداءٌ يأخُذُ في الحَلْق، والرّجلُ مَعْذُوْرٌ. ونَجْمٌ إذا طَلَعَ فالحَر يَشْتَدُ. وخُصْلَةٌ من الشعَر. وعَذَرَ المرأةَ وأعْذَرَها: ذَهَبَ بعُذْرَتِها. وهو أبُو عُذْرِها.
والعذِرَةُ: ما يخرُجُ من البر والطعام مثْل الحُفَالَة إلا أنًه أرْدَأ منها. وفِنَاءُ الدار.
والعَاذرُ والعاذرةُ والعذرَةُ: الحَدث. وقد أعذر. أي أحدَثَ.
والعَذِرَةُ والعَاذِرُ: الأثَر ودار عَذِرَة: كثيرةُ العواذِر: أي الآثار. وأعذرتُها وأعذرتُ فيها: أي أثرْتَ. وعَذرتُها: طمست آثارَها.
والعاذِرُ: الميسمُ أيضاً، والجميعُ العَواذِر. وأعذرت: وَسَمْتَ. والعاذِرُ: أثَرُ الجُرْح.
وبه عَاذر من وَجَع: أي أمْر يُعَذرُه. واعتَذَرَتِ الآثارُ وتعذرَت: درَست. ويُقال: هذا المَحل معتذِرٌ من فلانٍ ومُتَعذر: أي لم ينزِلْ به قَط. وضرَبَه حتى أعذَرَ مَتْنَه: أي أثقله بالضرب واشْتَفى منه. وأعذِرَ منه: أصابَه جِراح يُخاف عليه منه.
ولقيْتُ منه عاذوْراً: أي شراً وشدةً. واعْتذر: شَكَا. والعذْرُ: النجْح.
والاعْتِذَارُ: أنْ ترْخِيَ للعِمامَةِ عَذَبَتَينِ من خلْف، وأراه مأخًوذاً من العُذْرَة: وهي السُّوْمَةُ تُعْقَدُ في ناصِية الفُرَس السابِقِ من العِهْن، يُقال: عذرْتُ الفَرَسَ. والعذِيْرَةُ من الشعَر: مِثْل الغَدِيْرَة. والعذْراءُ: جامِعَة تُوْضَعُ في العُنُق عند التعْذيب. وعذْراءُ: أرضٌ بناحِيَةِ دِمَشق.

عذر: عذر: في مختارات من تاريخ العرب (ص525): لا تحاربه أعذر به. ويقول السيد غويه في شرحه أن عذر أو أعذر به تعني باللاتينية ما معناه: راقبه وأعرض عنه. وهذا مشكوك فيه فيما يبدو لي.
عَذر: عَذَّر نبت عذاره. وهو جانب لحيته (فوك). عَذَّر (بالتشديد): وبخَّ، أنب، عنف، وبخه أمام القضاء في جلسة سرية (بوشر).
عَذَّر: استصعب القرار. (فوك).
عاذر: نشر، بعث، أشع، طرد، أبعد، نفى، سيرَّ، فصل، عزل، فرق، هجر، أقلع عن، كف عن، تخلى عن. (فوك) ..
أعذر إلى فلان: نبه، حذر، أنذر، ويستعمل بخاصة في الكلام عن العدو وعن الثائر الذي يحذر ويهدد قبل محاربته وينذر ليستسلم. وأصل المعنى: اعتذر إليه قائلاً اعذرني إذا جاوزت الحد ولجأت إلى العنف فأنت الذي حملني على ذلك واضطرني اليه. انظر: (معجم البيان، ومعجم البلاذري. ومعجم الطرائف، ودي ساسي طرائف 2: 88). وفي حيان (ص89 د): وأرسل القائد احمد بن محمد رسله إلى مدينة لورقة متعذراً (معْذِراً) إلى الخبيث ديسم بن اسحق ثم سار إليه في التعبية يريد النزول ساحته (بساحته).
وفي أماري (ص202): وإن أبيتم ما عرضناه عليكم فقد أنذرناكم وأعذرناكم. وفي طرائف دي ساسي (2: 93): فانظر لنفسك فقد أعذرتك مرة بعد أخرى وأنذرتك.
أعذر: في مصطلح الفقه: أخطر وبلغ رسميا أي بلغه بالصورة الرسمية المعروفة أن عليه أن يفعل كذا وكذا.
وقد نشر السيد دي غويه في معجم الطرائف عبارة غريبة للمطرزي تقول: كان أبو يوسف رحمه الله يعمل بالأعذار، أي حسب تفسير دي غويه: اشتكى أحد على السلطان ورفض هذا أن يحضر إلى مجلس القضاء فإن القاضي يرسل إليه رسولاً يصيح أمام باب القصر أن القاضي يقول أجب. ويكرر هذا الكلام عدة أيام متوالية. فإذا أصر السلطان على عدم الحضور عين القاضي وكيلاً يدافع عنه. أنظر المقري (1: 556= محمد بن الحارث ص236).
ويقال أيضاً: أن القاضي اعذر إلى فلان في الشهود (المقري 1: 556) أي أخبره بأسماء الشهود الذين يشهدون عليه.
أعذر في الشهادات: أي أن القاضي يفحص بدقة ويرى إذا كان الشهود عدولاً تقبل شهادتهم.
(المقري 1: 558).
تعذَّر له وعنه: اعتذر. تنصل من الذنب واحتجّ لنفسه (فوك).
تعذَّر: بمعنى صعب وتعسَّر واستحال: انظر عنها: (عباء 1: 98 رقم 132، معجم الماوردي).
تعذَّر على فلان: في كتاب عبد الواحد (ص86): طلب نورة غير أنها تعذّرت عليه أي لم يتيسر له الحصول عليها.
تعذر: كان غير ذي نفع، كان غير صالح للاستعمال والاستخدام. ففي الأخبار: وكان على مروّضي خيل السلطان أن يستبدلوا ما تعذر منه.
تعذّر: من مصطلح البحرية، يقال: تعذَّرت بهم الريح، أي كانت الريح مضادة لهم (البيان 1: 57).
تعذّر من: تصعب، تعسرَّ. والمصدر تعذّر من: نفور، اشمئزاز، كراهية، وسواس. تشكك (بوشر).
متعذر الهمات: شديد القلق والهم (معجم مسلم). ولا أستطيع أن أوافق على النص الذي ورد فيه بعد ذلك (ص80). وربما كان صوابه: فتعذِّر عليه تقدُّم آماله فيه، وحينئذ يكون معنى الفعل هو المعنى المألوف أي صعب وتعسرَّ. تعذَّر: نبت عذاره وهو شعر الخد (فوك).
انعذر: خُتِن، أو أصابه العاذور وهو داء يأخذ في الحلق (فوك).
اعتذر، اعتذر إلى فلان: تبرأ، نفى التهمة عن نفسه، برأ نفسه، تنصل بما نسب اليه، وطلب إليه قبول معذرته. (كليلة ودمنة ص260).
اعتذر له عن: في رياض النفوس (ص54 و): قال الأمير لخادمه: لا أستطيع أن أقابلهم وأنا على هذه الحال ألا اعتذرت لهم عني فقال اعتذرت فلم يقبلوا عذري.
استعذر: اعتذر، برر نفسه (الكالا). وفي معجم فوك: استعذر له، وبه، وعنه: اعتذر له، واعتذر به، واعتذر عنه.
استعذر عن فلان: عذره وسامحه وقبل عذره (الكالا).
استعذر: رفض، أبى، أنكر. امتنع على (الكالا).
استعذر في معجم الكالا: ( achacar) ، مُسْتعْذّر: ( achacoso) . وقد فسر نبريجا هذا الفعل الأسباني بقوله: انتهز هذه الفرصة المناسبة، وفسر كلمة الوصف الأسبانية بقوله: عليل، مريض.
ويعني هذا الفعل في معجم فكتور: انتهز الفرصة، وأجبر، حتم، فرض. وأضاف، واتهم بكل مناسبة وموضوع. وفسر الوصف بقوله: من يجد عذارا لكل شيء، ومُسوس، متردد، متشكك، ومعتل، مسقام، معرض للمرض، وأليم، مؤلم، وفسر نونيز في معجمه هذا الفعل بقوله: عزالي، اسند لي: نسب إلى ارجع إلى، وأحال الشيء واسنده إلى ما يظن إنه سببه سواء كان فاعله أو ألته وسيلته. وفسر المصدر بقوله: معتل، مسقام، معرض للمرض. وعليل، عاجز، وغير صحي، مضر بالصحة. وسقيم، واهن الصحة وعليل طريح الفراش.
عذر: انظر عبارة حيان - بسام (3: 50و): التي تقول: وكان الفارس النورمندي يعذب أسيره المسلم بكل أصناف العذاب ليجبره على الإرشاد إلى المكان الذي أخفى فيه كنوزه حتى يبلغ نفسه عُذرها فيه. أي حتى يبلغ الأسير درجة يعذر فيها أمام المسلمين إذا ما كشف عن هذا المكان. ويقول بعد ذلك أن الأسير المسلم أسلم الروح دون أن يكشف عنه.
عذْر: سبب، علة، حجة، باعث (الكالا) يقال مثلاً: سبب يضطر الإمام على الانقطاع عن عمله.
(المقري 1: 938).
عُذر: ذنب، إثم، خطيئة، (الكالا).
عذر: لا أدري معنى عذري عن أو في التي وردت في طبعة بولاق للمقري (1: 942).
عُذر: حيض، طمث، عادة النساء الشهرية.
ويقال أيضاً: عذر النساء أي عادة النساء الشهرية. (بوشر).
عذرة، هو أبو عذرة الشيء (= أبو عُذُر): هو اول من يملكه أو يفعله (المقري 2: 99، وانظر إضافات) وأبو عذرة هو أصل الكلام لكنهم حذفوا التاء عند الإضافة استخفافاً. (محيط المحيط) عذريّ: الهواء (العشق) العذري: حب افلاطوني، حب شديد المثالية، حب عنيف.
(برتون 2: 94، محيط المحيط، المقري 2: 833) وقد أخطأ برتون في شرحه أصل هذه الكلمة فليس هو الحب الذي يعذر (من عذر بمعنى سامح) كما ظن. بل هو الحب عند قبيلة بني عذرة وقد اشتهرت بشدة العشق والعفة فيه. ولم يفهمه مترجم رحلة ابن بطوطة (1: 155، 2: 104) أيضاً.
عذري، وجمعها عذاري: غلام، صبي، مراهق. (بوشر مراكشية).
عِذار أو جمعها أعْذُر: لجام (فوك) وفي معجم الكالا المفرد عُذار.
عَذِير: تصحيف عذيرَ. انظر ديوان الهذليين (ص51، البيت الأول، ص114، البيت الثاني عشر، ص209 البيت الرابع والعشرون).
العنب العذاري: صنف من العنب ويسمى أطراف العذارى أو أصابع العذارى.
(معجم الادريسي، معجم الأسبانية ص2، 7 ابن العوام (: 646) أعذرُ: أتعهد بالمعذرة والمسامحة: ففي الأغاني (ص19): حين ثار أهل المدينة على الخليفة وأرادوا إخراج الوالي منها، قال لهم: ستغلبون وأعْذَرُ لكم ألا تُخْرجوا أميركم. وقد ترجمها كوز جارتن إلى اللاتينية بما معناه: أتعهد لكم بمعذرتكم ومسامحتكم إذا لم تخرجوني من المدينة.
أعذر اليد والرجل: أقطع اليد والرجل. (ابن بطوطة 2: 321).
معذور، وجمعها مَعاذر: أعمى. (فوك).
مَعْذُور: مجنون. (فوك).

عذر

1 عَذَرَهُ, aor. ـِ inf. n. عُذْرٌ (S, O, Msb, K) and عُذُرٌ (S, O, K) and عُذْرَى (O, K) and مَعْذِرَةٌ and مَعْذُرَةٌ (K) [all of which are also used as simple substs.]; and ↓ اعذرهُ; (S, O, Msb, K;) He excused him; freed, cleared, or exempted, him from blame; exculpated him: (Msb:) or he accepted his excuse: properly, عَذَرْتُ signifies I cancelled evil conduct. (TA.) [See also عُذْرٌ below.] You say, عَذَرْتُهُ فِيمَا صَنَعَ (S, O, Msb) I excused, or exculpated, him for what he did. (Msb.) And in a trad. of El-Mikdád it is said, اللّٰهُ إِلَيْكَ ↓ لَقَدْ أَعْذَرَ i.e. Verily God hath excused thee, and exempted thee from the obligation to fight against the unbelievers; for he had become extremely fat, and unable to fight. (TA.) and you say [also], عَذَرَهُ عَنِ الشَّىْءِ He excused him for, or from, the thing. (MA.) [And accord. to Golius,عَذَرَهُ عَلَى الشَّىْءِ, as well as فِى الشَّىْءِ: but he has not mentioned his authority: see an explanation of عَذِيرٌ, from which the former phrase was perhaps derived by him.] And عَذَرْتُهُ مِنْ فُلَانٍ [I excused him, or held him excusable, for his conduct to such a one]; meaning, I did not blame him, but I blamed such a one. (S, * TA.) And مَنْ يَعْذِرُنِى مِنْهُ Who will excuse me, or make my excuse, if I requite him (Msb, TA) for his action, (Msb,) or for his evil action, (TA,) and will not blame me (Msb, TA) for it? (Msb:) or who will excuse me with respect to his case, and will not blame me for it? (Msb.) [And a similar ex. is mentioned in the TA with فِى in the place of مِنْ.] b2: [Hence,] عَذَرَ, (Az, S, IKtt, O, Msb, K,) aor. ـِ (O, TA;) and ↓ اعذر, (S, IKtt, Msb, K,) inf. n. إِعْذَارٌ; (TA;) He was vitious, or faulty, and corrupt: (Msb:) or he was guilty of many crimes, sins, faults, offences, or acts of disobedience, (S, O, Msb, K,) so as to vender him excusable who punished him. (TA.) It is said in a trad., لَنْ يَهْلِكَ النَّاسُ حَتَّى يَعْذِرُوا مِنْ أَنْفُسِهِمْ, (O, and so in some copies of the S and K,) or ↓ يُعْذِرُوا, (so in other copies of the S and K, ) both of which readings are the same in meaning, (TA,) i. e. [Men will not perish, or die,] until they are guilty of many crimes, or sins, &c.; (S, O, Msb, K;) meaning, (accord. to A 'Obeyd, S, O,) until they deserve punishment, so as to render excusable him who punishes them. (S, A, O, TA.) And you say, مِنْ نَفْسِهِ ↓ اعذر, meaning He placed himself within the power of another. (TA.) A2: And عَذَرْتُهُ I aided him, or assisted him, against an enemy. (Msb.) A3: عَذَرَ, inf. n. عَذْرٌ, He cut, or cut off. (TA: but only the inf. n. of the verb in this sense is there mentioned.) b2: And [hence, probably, as is implied in a passage in the TA, (see عُذْرَةٌ,)] عَذَرَ, aor. ـِ (S, O, * Msb, K) inf. n. عَذْرٌ; (S, Msb;) and ↓ اعذر; (S, O, Msb, K;) both as expl. by A 'Obeyd; (S;) (tropical:) He circumcised a boy, (S, O, Msb, K,) and in like manner a girl; (S, O, Msb;) but when a girl is the object, خَفَضَ is more common. (S, O.) A4: عَذَرَ الفَرَسَ بِالعِذَارِ, aor. ـِ and عَذُرَ; and ↓ اعذرهُ; He fastened, or bound, the horse's عِذَار [q. v.]: (S, O, K:) and الفَرَسَ ↓ اعذر he bridled the horse; syn. أَلْجَمَهُ; (K, TA;) as also عَذَرَهُ, and ↓ عذّرهُ: (TA:) or ↓ اعذرهُ, (K,) or ↓ عذّرهُ, (thus in the TA,) he put to him [or upon him] an عِذَار; (K, TA;) and so عَذَرَهُ, aor. ـِ and عَذُرَ, inf. n. عَذْرٌ: (Msb:) and ↓ اعذر اللِّجَامَ he put to the لجام [i. e. bridle or bit] an عِذَار. (TA.) b2: And it is said in the Tahdheeb of IKtt that عَذَرْتُ الفَرَسَ, inf. n. عَذْرٌ, signifies I cauterized the horse in the place of the عِذَار: b3: and also حملت على عذاره [an explanation in which there seems to be a mistranscription or an omission, or both; perhaps correctly جَعَلْتُ عَلَى

الفَرَسِ عِذَارَهُ I put upon the horse his عذار; a meaning given above]; and ↓ أَعْذَرْتُهُ is a dial. var. thereof. (TA.) b4: عُذِرَ said of a camel means He was branded with the mark called عِذَار. (TA.) b5: [Hence, app., the phrase عَذَرَهُ بِاللَّوْمِ (assumed tropical:) He branded him with blame; like خَطَمَهُ باللوم, q.v.]

A5: عَذَرَهُ, from العُذْرَةُ, He (God, S) caused him (i. e. a child, TA) to be affected with the pain, in the fauces, termed عُذْرَة: and عُذِرَ He was, or became, affected therewith: (S, K, * TA:) inf. n. عَذْرٌ and عُذْرَةٌ. (IKtt, TA.) 2 عذّر, inf. n. تَعْذِيرٌ, He was without excuse; (K, * TA;) as also ↓ عاذر, (K, TA,) inf. n. مُعَاذَرَةٌ: (TA:) he affected to excuse himself, but had no excuse: he excused himself, but did not adduce an excuse [that was valid]. (TA.) [See also 8.] b2: And He was remiss, wanting, deficient, or defective, (S, O, Msb, TA,) in an affair, (S, Msb,) setting up an excuse [for being so]; (O;) fell short, or did less than was incumbent on him, (S, O, Msb, TA,) in it; (S, Msb;) did not exert himself, or act vigorously, in it; (Msb, TA;) causing it to be imagined that he had an excuse when he had none. (Bd in ix. 91.) You say, قَامَ فُلَانٌ قِيَامَ تَعْذِيرٍ Such a one acted remissly, falling short, or doing less than was incumbent on him. (TA.) And it is said in a story of the Children of Israel, نَهَاهُمْ أَحْبَارُهُمْ تَعْذِيرًا Their learned men forbade them remissly: the inf. n. being here put in the place of the act. part. n. as a denotative of state; as it is in جَآءَ مَشْيًا. (O, TA.) [See also 4.]

A2: Also (tropical:) He made, or prepared, a feast, (O, K,) such as is termed إِعْذَار [q. v.] (O) or عِذَار: (K:) and he invited to a feast such as is thus termed. (K. [Accord. to the TA, these are two distinct significations of the verb. See, again, 4.]) A3: عذّر الفَرَسَ: see 1, latter half, in two places. b2: عَذِّرْ عَنِّى بَعِيرَكَ, (S, O,) and عَنِّى ↓ أَعْذِرْهُ, (O,) Brand thy camel with a brand different from that of mine, in order that our camels may be known, one from the other. (S, O.) b3: عذّر الغُلَامُ The hair of the boy's عِذَار (K, TA) i. e. of his cheek (TA) grew. (K, TA.) A4: عذّر الدَّارَ (inf. n. as above, TA) He effaced the traces of the house, or dwelling. (K, TA.) A5: عذّرهُ, (S, O, K,) inf. n. as above, (S, O,) He defiled, or besmeared, it (a thing, K) with عَذِرَة [or human dung]. (S, O, K.) 3 عَاْذَرَ see 2, first sentence. [And see also the last clause of the last paragraph of this art.]4 اعذر: see 1, in five places from the commencement. b2: Also He had an excuse; [or he was, or became, excusable;] (S, O, K;) and so ↓ اعتذر. (S, O, K.) It is said in a prov., أَعْذَرَ مَنْ أَنْذَرَ [He has an excuse, or is excusable, who warns]. (S. [See also below: and see art. نذر.

It is held by some in the present day that the ا in اعذر, in this phrase, has a privative effect, and that the meaning is, He deprives of excuse who warns: but for this I have not found any authority.]) And Lebeed says, (S, O, TA,) addressing his two daughters, (O, TA,) and telling them to wail and weep a year for him after his death, (TA,) إِلَى الحَوْلِ ثُمَّ اسْمُ السَّلَامِ عَلَيْكُمَا

↓ وَمَنْ يَبْكِ حَوْلًا كَامِلًا فَقَدْ اعْتَذَرْ [Until the end of the year: then the name of peace be an you both: for such as weeps a whole year has become excusable]. (S, O.) You say also, أَعْذَرْتُ عِنْدَ السُّلْطَانِ I got excuse of the Sultán [or ruling power]. (TA.) b3: And He manifested an excuse: (K, TA:) in which sense, عُذْرٌ is said to be its inf. n., as well as إِعْذَارٌ; but the former is correctly a simple subst. (TA.) And He pleaded that by which he should be excused. (TA.) [See also 8.] b4: He did that by which he should be excused. (TA.) b5: He did that in which he should be excused: hence the saying of Zuheyr, *سَتَمْنَعُكُمْ أَرْمَاحُنَا أَوْ سَنُعْذِرُ [Our spears shall prevent you, or shall defend you,] or we will do that in which we shall be excused. (S, O: but in the latter, وَتَمْنَعُكُمْ.) b6: And He exceeded the usual bounds, (A, Mgh, O,) or went to the utmost point, (TA,) in excuse, (A, Mgh, O, TA,) i. e. in being excused. (A.) So in the saying أَعْذَرَ مَنْ أَنْذَرَ [He exceeds the usual bounds in rendering himself excused who warns]. (A, Mgh, O. [See also above, third sentence.]) And it is said in a trad., لَقَدْ أَعْذَرَ اللّٰهُ إِلَى مَنْ بَلَغَ مِنَ العُمُرِ سِتِّينَ سَنَةً [app. meaning Verily God hath freed himself from the imputation of injustice to an extraordinary degree, or to the utmost point, to him who hath attained sixty years of age:] i. e. He hath left him no plea for excuse [for his sins], since He hath granted him respite for all this length of time and he hath not excused himself. (TA. [As اعذر is here followed by إِلَى, I do not think that this explanation is meant to show that the ا has a privative effect, and that the verb signifies “ he deprived of excuse. ”]) b7: [Hence,] He exerted himself, acted vigorously, took extraordinary pains, or exceeded the usual bounds, [so as to render himself excused,] (S, O, Msb, K, TA,) فِى الأَمْرِ in the affair; (S, O, Msb;) as, for instance, in eating, in relation to which it occurs in a trad., wherein one is enjoined to do so when eating with others, [app. meaning with guests and with a host,] such having been the custom of the Prophet; for, when he ate with others, he was the last in eating. (TA.) [Hence also,] أَعْذَرْتُ إِلَيْكَ I took extraordinary pains, or exceeded the usual bounds, in exhortation and precept to thee. (TA.) b8: And He was remiss, wanting, deficient, or defective; he fell short, or did less than was incumbent on him; feigning (يُرِى [in the CK, erroneously, يُرىٰ]) that he was doing the contrary: as though the verb bore two contrary significations. (K.) [See also 2.]

A2: Also I. q. أَنْصَفَ: (O, K:) you say, أَعْذِرْنِى مِنْ هٰذَا i. e. أَنْصِفْنِى مِنْهُ [Give thou me, or obtain for me, my right, or due, from this person]: and hence the saying of the Prophet to Aboo-Bekr, respecting 'Áïsheh, أَعْذِرْنِى مِنْهَا إِنْ

أَدَّبْتُهَا [Obtain thou for me my right, or due, from her if I discipline her, or chastise her]: (O:) or this means undertake thou to excuse me [for my conduct to her &c.]: (TA:) and the Arabs say, أَعْذَرَ فُلَانٌ مِنْ نَفْسِهِ [Such a one became bound to render an excuse for his conduct to himself; (see عَذِيرٌ;)] meaning such a one was destroyed by himself. (Yoo, TA.) A3: As signifying He circumcised: see 1, latter half. It is said in a trad., كُنَّا إِعْذَارَ يَوْمٍ وَاحِدٍ, meaning We were circumcised in one day. (TA.) b2: Also (tropical:) He made a feast on the occasion of a circumcision, (Az, Msb, K, TA,) لِلْقَوْمِ for the people, or party: (K:) he prepared such a feast: from the same verb signifying “ he circumcised. ” (TA.) [See also 2: and see إِعْذَارٌ as a subst.]

A4: اعذر الفَرَسَ and اللِّجَامَ: see 1, latter half, in five places. b2: And أَعْذِرْ عَنِّى بَعِيرَكَ: see 2, near the end. b3: أَعْذِرْ عَلَى نَصِيبِكَ Make a mark upon thy share. (O.) b4: اعذر فِى ظَهْرِهِ He beat him (O, K) with whips (O) so as to make a mark, or marks, upon his back. (O, K.) And ضَرَبَهُ حَتَّى أَعْذَرَ مَتْنَهُ He beat him so that he made the beating heavy upon his back and obtained from him relief from his anger. (TA.) And ضُرِبَ فَأُعْذِرَ, (S, O, K,) in the Tahdheed of IKtt فَأَعْذَرَ, (TA,) He (a man) was beaten so that he was at the point of death. (S, O, K, TA.) And أُعْذِرَ مِنْهُ He had wounds inflicted upon him so that fear was excited for him in consequence thereof. (O.) And أَعْذَرَ بِهِ He, or it, left a scar upon him. (O, * TA.) b5: and أَعْذَرْتُ الدَّارَ and فِى الدَّارِ I made a mark, or marks, in, or upon, the house, or dwelling. (O.) A5: اعذر also signifies He (a man, TA) voided his ordure. (O, K.) b2: And اعذرت الدَّارُ The house, or dwelling, had in it much عَذِرَة [or human ordure]. (S, O.) 5 تعذّر: see 8, in three places. b2: Also He went backwards; drew back; remained behind; or held back: (K:) or he held back, or withheld himself, for a cause rendering him excused. (TA voce تَغَدَّرَ, q. v.) b3: And He fled. (K.) Yousay, تعذّروا عَلَيْهِ They fled from him, and abstained from aiding, or assisting, him, or held back from him. (O.) b4: And He resisted, and was difficult: it is said in a trad., [respecting Mohammad,] كَانَ يَتَعَذَّرُ فِى مَرَضِهِ He used to resist, and be difficult, in his malady. (TA.) b5: And تعذّر الأَمْرُ (O, K, TA) The affair was not direct in its tendency; (K, TA;) i. e. (TA) it was, or became, difficult: one says, تعذّر عَلَيْهِ الأَمْرُ The affair was, or became, difficult to him. (O, Msb, TA.) [And The affair was, or became, impracticable, or impossible.]

A2: تعذّر الرَّسْمُ The رسم [i. e. trace, or relic, of an abode, or of a place of sojourning, &c.,] became effaced; (S, O, K;) as also ↓ اعتذر: (S, *, O, * K:) or became altered and effaced: and المَنَازِلُ ↓ اعتذرت the places of alighting, or abode, had their traces, or remains, effaced. (TA.) A3: And تعذّر (from العَذِرَةُ, S, O) He, or it, became defiled, or besmeared, (S, O, K) with عَذِرَة [or human ordure]. (K.) 8 اعتذر, (S, O, Msb, &c.,) inf. n. اِعْتِذَارٌ, (S, O, TA,) and [quasi-inf. ns.] ↓ عِذْرَةٌ and ↓ مَعْذِرَةٌ; (TA;) and for اعتذر one says also اِعَذَّرَ, aor. ـَ inf. n. اِعِذَّارٌ; and it is allowable to say اِعِذِّرَ, aor. ـِ but the former of these two variations is the more approved; (AHeyth, TA;) [in the former case, the original being changed to اِعَتْذَرَ, then to اِعَذْذَرَ, then to اِعَذَّرَ; and in the latter case, to اِعْتْذَرَ, then to اِعِتْذَرَ, then to اِعِذْذَرَ, then to اِعِذْرَ, and then to اِعِذِّرَ;] He excused himself; he adduced, or urged, an excuse, or a plea, for himself; (Fr, S, * O, * TA;) as also ↓ تعذّر. (S, O, K.) [See عُذْرٌ.] You say, اعتذر إِلَىَّ [He excused himself to me;] he begged me to accept his excuse; (Msb;) and Az says, I have heard two Arabs of the desert, one of the tribe of Temeem and one of the tribe of Keys, say, إِلَى ↓ تَعَذَّرْتُ الرَّجُلِ in the sense of اِعْتَذَرْتُ [i. e. I excused myself to the man]. (TA.) And اعتذر مِنْ ذَنْبِهِ (S, * O, * TA) and ↓ تعذّر (TA) [He excused himself, or urged an excuse, for his crime, sin, or misdeed: or] he asserted himself to be clear of his crime, sin, or misdeed. (TA.) And اعتذر عَنْ فِعْلِهِ [or مِنْ فعله] He showed, or manifested, his excuse for his deed. (Msb.) [It is said that] the primary meaning of الاِعْتِذَارُ is The cutting a man off from the object of his want, and from that to which he clings in his heart. (TA.) [Hence, perhaps, one says اعتذر meaning He excused himself for not complying with a claim, or request.] b2: See also 4, in two places, near the beginning. b3: Also He did not adduce an excuse. (Fr, TA.) [Thus it has two contr. significations. See also 2.]

A2: Also He complained, (O, Msb, K,) مِنْهُ of him, or it. (Msb.) A3: And اعتذرت المِيَاهُ The waters stopped, ceased, or became cut off. (O, K.) b2: See also 5, last sentence but one, in two places.

A4: And اعتذر العِمَامَةَ He made the turban to have two portions [its two ends] hanging down behind. (O, K.) A5: And الاِعْتِذَارُ signifies also The act of devirginating. (S, O, [See عُذْرَةٌ.]) 10 استعذر مِنْ فُلَانٍ He asked, or desired, to be excused if he should lay violent hands upon such a one [or requite him for an evil action]; he said, مَنْ عَذِيرِى مِنْ فُلَانٍ. (A, TA.) It is said in a trad. of the Prophet, اِسْتَعْذَرَ أَبَا بَكْرٍ مِنْ عَائِشَةَ i. e. He said to Aboo-Bekr, Undertake thou to excuse me for my conduct to 'Áïsheh if I discipline her, or chastise her. (O, * TA.) b2: And one says to him who has neglected the giving information of a thing, (A, TA,) or to him who reproves thee for a thing before giving thee any command, or order, or injunction, respecting it, (O, TA,) وَاللّٰهِ مَا اسْتَعْذَرْتَ إِلَىَّ وَلَا اسْتَنْذَرْتَ By God, thou didst not offer to me excuse, nor didst thou offer warning. (A, O, TA.) عُذْرٌ (Msb, K) and ↓ عُذُرٌ (Msb) and ↓ عِذْرَةٌ (S, O, K) and ↓ عُذْرَى (S, Msb) and ↓ مَعْذِرَةٌ (S, O, Msb, K) and ↓ مَعْذُرَةٌ and ↓ مَعْذَرَةٌ (K) [all as simple substs., but all except the third and the last mentioned also as inf. ns.,] An excuse; an apology; a plea whereby one excuses himself [or another]: accord. to the B, عُذْرٌ [as a subst. from اِعْتَذَرَ or from أَعْذَرَ] is of three kinds; the saying “ I did it not; ” and the saying “ I did it for such a cause,” mentioning what might exempt him from being culpable; and the saying “ I did it, but will not do it again,” or the like; which third kind is the same as تَوْبَةٌ: (TA:) the pl. of عُذْرٌ is أَعْذَارٌ; (Msb, K;) and that of ↓ عِذْرَةٌ is عِذَرٌ; (O;) and that of ↓ معذرة is [مَعَاذِرُ, and, irregularly,] مَعَاذِيرُ: (TA:) and ↓ عَذِيرٌ, of which عُذْرٌ, (Ksh,) or ↓ عُذُرٌ, (Bd,) may be pl., is syn. with [عُذْرٌ and] معذرة; (Ksh and Bd in lxxvii. 6;) and ↓ مِعْذَارٌ is [likewise] syn. with عُذْرٌ. (Bd in lxxv. 15.) It is said in a prov., مَكَاذِبُ ↓ المَعَاذِرُ [Excuses are lies]. (TA.) And it was said by Ibráheem En-Nakha'ee, يَشُوبُهَا ↓ إِنَّ المَعَاذِيرَ الكَذِبُ [Verily excuses, lying mixes therewith]. (S, O.) b2: عُذْرًا أَوْ نُذْرًا, in the Kur [lxxvii. 6], or أَوْ نُذُرًا, ↓ عُذُرًا, (Bd,) means For excusing or terrifying; the two ns. being inf. ns.: or for excuses or warnings; the two ns. being pls., of ↓ عَذِيرٌ in the sense of معذرة and of نَذِيرٌ in the sense إِنْذَارٌ: or such as excuse and such as warn; the two ns. being pls. of ↓ عَاذِرٌ and مُنْذِرٌ: (Ksh, Bd:) or, accord. to Th, both mean the same. (TA.) [See also نُذْرٌ.] b3: And the Arabs say, لَا نُذْرَاكَ ↓ عُذْرَاكَ i. e. أَعْذِرْ وَلَا تُنْذِرْ [app. meaning Do that for which thou wilt be excused, by inflicting punishment when it is deserved, and do not merely warn, and put in fear]. (TA in art. نذر.) A2: عُذْرٌ also signifies Success; or the attainment, or accomplishment, of one's wants, or of a thing: (IAar, O, K:) and victory, or success in a contest. (O, K.) One says, with respect to a war or a battle, لِمَنَ العُذْرُ Whose is the success, or victory? (O.) A3: See also عُذْرَةٌ, in five places: and see عِذَارٌ, last quarter.

عَذِرٌ [an epithet of which I find only the fem., with ة, mentioned]. دَارٌ عَذِرَةٌ means A house, or dwelling, of which there are many traces, or relics. (O.) b2: And أَرْضٌ عَذِرَةٌ Land that does not yield herbage freely, and if it give growth to anything, this soon becomes blighted. (O and TA in art. عثر.) عُذُرٌ: see عُذْرٌ, in three places.

A2: Also pl. of عِذَارٌ [q. v.]. (S, O, Msb, K.) عُذْرَةٌ The virginity, maidenhead, or hymen; syn. بَكَارَةٌ, (S, Mgh, Msb, K,) or قِضَّةٌ; so called from عَذْرٌ signifying the “ act of cutting,” because a girl's hymen (خَاتَمُ عُذْرَتِهَا) is rent when she is devirginated; (Lh, Az, TA;) العُذْرَةُ being that whereby a girl is a virgin: (Lh, TA:) [and ↓ عُذْرٌ perhaps signifies the same: (see an ex. voce أَرِيمٌ; and see also the next sentence here following:)] pl. عُذَرٌ. (Msb.) b2: And Devirgination of a girl [or woman]: (Lh, K:) [and ↓ عُذْرٌ is used in the same sense:] one says, فُلَانٌ

أَبُو عُذْرِهَا (S, A, O, K) and ابو عُذْرَتِهَا (TA) (tropical:) [lit. Such a one is the father, i. e. the author, of her devirgination]; meaning such a one is he who devirginated her. (S, A, O, K, TA.) And [hence] one says also, هٰذَا الكَلَامِ ↓ هُوَ أَبُو عَذْرِ (tropical:) [He was the first utterer of this speech]. (A.) And مَا هٰذَا الكَلَامِ ↓ أَنْتَ بِذِى عُذْرِ (tropical:) Thou art not the first utterer of this speech. (S, O, TA. [But see an assertion of Sb cited voce شِعْرٌ.]) b3: and The [part in the external organs of generation of a girl or woman termed] بَظْر [q. v.]; (K;) the place of a girl where the operation of circumcision is performed: so called from عَذْرٌ signifying the “ act of cutting. ” (Lh, Az, TA.) [See also العَاذُورُ.] b4: And The prepuce of a boy: (O, K:) so accord. to Lh, who does not say whether it be so called before or after it has been cut off: said by others to be the portion of skin which the circumciser cuts off. (TA.) b5: And Circumcision; syn. خِتَانٌ. (K.) One says, دَنَا وَقْتُ عُذْرَةِ الصَّبِىِّ The time of the circumcision of the boy drew near. (TK.) b6: And A sign, or mark; syn. عَلَامَةٌ; (O, K, TA;) as also ↓ عُذْرٌ. (TA.) See also عِذَارٌ, last quarter. b7: And The hair upon the withers of a horse: (S, O, K:) and, (K,) accord. to As, (S, O,) a lock, or small quantity, of hair: (S, O, K:) and the نَاصِيَة [or forelock of a horse]; (K;) the hair of the نَاصِيَة of a horse: (A:) or, accord. to some, the mane of a horse: (TA:) pl. عُذَرٌ: (S, O, TA:) which is said by some to mean hairs [extending] from the back of the head to the middle of the neck: (TA:) and, as pl. of عُذْرَةٌ, a sign, mark, or token, that is tied to the forelock of a horse that outstrips, [as a preservative] from the [evil] eye. (Ham p. 795.) b8: And العُذْرَةُ is the appellation of Five stars at the extremity of the Milky Way: (S, O, K:) or, as some say, below Sirius, and also called ↓ العَذَارَى, [app. the star e of Canis Major (which is called by our astronomers “ adara,” often written “ adard,”) with four other neighbouring stars,] which rise [aurorally] in the midst of the heat: (TA:) and, (O, K, TA,) as some say, (O, TA,) العُذْرَةُ is a star at the time of the [auroral] rising of which the heat becomes intense; (O, K, TA;) [app. the star h of Canis Major (which is called by our astronomers “ aludra ”);] it rises [aurorally, in Central Arabia, in the latter part of July O. S.,] after Sirius and before Canopus, and is accompanied with intense heat, without wind, taking away the breath. (O, TA.) b9: Also (i. e. العُذْرَةُ) Pain in the fauces, (Mgh, K,) [arising] from the blood; (Mgh;) as also ↓ العَاذُورُ, (K, accord. to the TA,) or ↓ العَادُورَآءُ; (thus in some copies of the K, and thus accord. to the CK;) or pain of the fauces, (S, O, K,) in a part near the uvula, (S, O,) [arising] from the blood: (S, O, K:) it is said to be a small swelling, or pustule, that comes forth in the خَرْم [app. meaning the uvula, as being a projection from the soft palate,] which is between the fauces and the nose: it is incident to children, at the time of the [auroral] rising of العُذْرَة, i. e. the star that rises after Sirius, mentioned above; and on the occasion thereof, a woman has recourse to a piece of rag, which she twists tightly, and inserts into the nose so as to pierce that place, whereupon there issues from it black blood, and sometimes it becomes ulcerated; and this piercing is called الدَّغْرُ: then they suspended to the child some such thing as the [amulet termed] عُوذَة. (TA. [See 1 in art. دغر.]) b10: It also signifies The place of the pain above mentioned, (S, O, K,) which is near the uvula. (S, O.) عِذْرَةٌ: see عُذْرٌ, in two places: and see also 8.

[Accord. to analogy, it signifies A mode, or manner, of excusing.]

عَذِرَةٌ Human dung or ordure; (S, * O, * Msb, K, TA;) as also ↓ عَاذِرٌ (IAar, IDrd, O, L, K, TA) and ↓ عَاذِرَةٌ: (O, K:) pl. of the first [which is the most common] عَذِرَاتٌ, (Msb,) and of ↓ the second عُذَرٌ. (IAar, TA.) b2: And hence, (S, O, Msb,) (tropical:) The court, or yard, (فِنَآء,) of a house: (S, O, Msb, K, TA:) so called because the human ordure (العَذِرَة) used to be cast in it: (S, O, Msb:) or, accord. to As, this is the primary signification; what is before mentioned being so termed because cast in the فناء; like as it is termed غَائِط because cast in the عائط, which means “ a depressed piece of ground; ” (Har p. 403;) [and] thus says A 'Obeyd: pl. as above: (O, TA:) and مَعَاذِرُ [pl. of ↓ مَعْذَرٌ which lit. signifies a place of human dung or ordure] is syn. with عَذِرَاتٌ as meaning أَفْنِيَةٌ [pl. of فِنَآءٌ]. (Ham p. 677, q. v.) It is related of 'Alee that he reproved some persons, and said, مَا لَكُمْ لَا تُنَظِّفُونَ عَذِرَاتِكُمْ (A, * O, TA) i. e. (tropical:) [What aileth you that ye will not cleanse] the courts, or yards, of your houses? (TA.) And in a trad. (O, TA) of the Prophet (O) it is said, اليَهُودُ أَنْتَنُ خَلْقِ اللّٰهِ عَذِرَةً, (A, O, TA,) which may mean (tropical:) [The Jews are the most stinking of God's creatures] in respect of the court, or yard, of the house: or in respect of ordure. (TA.) And it is said in a prov., إِنَّهُ لَبَرِىْءُ العَذِرَةِ, a phrase like بَرِىْءُ السَّاحَةِ (tropical:) [lit. Verily he is clear in respect of the court, or yard, of the house; app. meaning, clear of disgrace]. (TA.) b3: Also (assumed tropical:) A place where people sit (K, TA) in the court, or yard, of the house. (TA.) b4: And (assumed tropical:) The worst of what come forth from wheat or corn (طَعَام), (Lh, O, K, TA,) and is thrown away, (Lh, TA,) when it is cleared; (O;) as also عَذِبَةٌ. (Lh, TA.) عُذْرَى: see عُذْرٌ, in two places.

عَذْرَآءُ A virgin: (S, O, K:) used as an epithet: you say جَارِيَةٌ عَذْرَآءُ a virgin girl: (TA:) and اِمْرَأَةٌ عَذْرَآءُ, meaning ذَاتُ عَذْرَةٍ: (Msb:) accord. to IAar alone, so called لِضِيقِهَا, from تَعَذَّرَ عَلَيْهِ الأَمْرُ: (TA:) pl. عَذَارَى and عَذَارٍ [with the art. العَذَارِى, and thus written in the S and O and K] (S, O, K, TA) and عَذْرَاوَاتٌ, (S, O, K,) like صَحَارَى [&c.]. (S, O.) b2: [Hence,] العَذْرَآءُ (assumed tropical:) [The sign Virgo;] the sign السُّنْبُلَةُ: or الجَوْزَآءُ [which is an evident mistake]. (K.) b3: And العَذَارَى (assumed tropical:) Certain stars, described above: see عُذْرَةٌ, latter half. b4: And أَصَابِعُ العَذَارَى (assumed tropical:) A sort of grapes, black and long, like acorns; likened to the dyed fingers of virgins. (TA.) b5: And دُرَّةٌ عَذْرَآءُ (tropical:) A pearl not bored. (A, O, K, * TA.) b6: And رَمْلَةٌ عَذْرَآءُ (tropical:) A sand upon which one has not trodden (A, O, K, * TA) nor ridden, because of its height. (TA.) b7: And العَذْرَآءُ (assumed tropical:) A kind of collar by means of which the hands, or arms, are confined together with the neck: (T, O, TA:) or such as is put upon the throat of a man and has not been put upon the neck of any one before: (TA:) or a thing of iron by means of which a man is tortured in order to make him confess an affair, or the like; (K, TA;) as, for instance, for the purpose of extorting property &c.: pl. عَذَارَى. (TA.) [Compare the term “ maiden ” applied to an instrument for beheading.] b8: Also a name of [El-Medeeneh,] the City of the Prophet: (K, TA:) because of its not having been abased. (TA.) عِذَارٌ A certain appertenance of a horse or the like; (S, O;) i. e. the part, (T, M, Mgh,) or strap, (Msb,) of the bridle, (T, M, Mgh, Msb,) that lies, (T,) or extends down, (M, K,) upon the cheek, (M, Mgh, Msb, K,) or two cheeks, (T,) of the horse (T, M, Mgh, Msb, K) or the like: (T, Mgh, Msb:) the عَذَارَانِ are the two straps upon the two cheeks of the horse, on the right and left: (IDrd in his Book on the Saddle and Bridle:) or, as some say, the عِذَار is the two straps of the bridle that meet at the back of the neck: (TA:) [thus it signifies either of the two cheek-straps, or, accord. to some, the two cheek-straps together, that compose the headstall:] some say that it is called by the name of its place; but the converse is the case accord. to others: (TA:) [and عِذَارُ الرَّسَنِ signifies the appertance, of the halter, corresponding to the cheek-strap, or cheek-straps, of the bridle or headstall: (see a verse of Ibn-Mukbil cited voce رَسَنٌ:)] pl. عُذُرٌ, (S, O, Msb, K, [in the CK عُذْرٌ,]) like as كُتُبٌ is pl. of كِتَابٌ. (Msb, TA.) It is said in a trad., لَلْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِ مِنْ عِذَارٍ حَسَنٍ عَلَى خَدِّ فَرَسٍ [Verily poverty is more ornamental to the believer than a beautiful cheek-strap, or headstall, upon the cheek of a horse]. (TA.) فَرَسٌ قَصِيرُ العِذَارِ [A horse short in the cheek-strap, or headstall,] implies commendation, as denoting width of the lip. (TA, voce عِنَانٌ.) And عِذَارٌ signifies also The thing that connects the leading-rope (حَبْلَ الخِطَامِ) to the head of the he-camel (K, TA) and of the she-camel. (TA.) And A halter; syn. رَسَنٌ: (Msb:) and ↓ مُعَذَّرٌ signifies a halter (رَسَن) having a double عِذَار (ذُو عِذَارَيْنِ). (TA.) One says, فُلَانٌ شَدِيدُ العِذَارِ (assumed tropical:) Such a one is strong in respect of determination. (A, TA.) And فُلَانٌ خَلِيعُ العِذَارِ (assumed tropical:) Such a one is weak in respect of determination; [or is a person who has thrown off restraint;] like a horse that has no bridle upon him, and that therefore falls upon his face. (TA. [See also art. خلع.]) And خَلَعَ عِذَارَهُ (assumed tropical:) [He threw off restraint; or] he persisted in error: (S, O:) or he departed from obedience, and persisted in error: (TA:) or he broke off from his family, or disagreed with them, and wearied them by his wickedness; syn. تَشَاطَرَ; as also ↓ خلع مُعَذَّرَهُ: (A:) or the latter means he did not obey a director in the right course: (As, TA:) or, in the former phrase, (TA,) عِذَار means (assumed tropical:) shame; (K, TA;) خَلَعَ عِذَارَهُ meaning he divested himself of shame; like as a horse casts off his عذار, and becomes refractory, overcoming his rider and running away with him. (TA. [See, again, art. خلع.]) And لَوَى عَنْهُ عِذَارَهُ (assumed tropical:) He disobeyed him. (A, TA.) b2: Also (assumed tropical:) The two sides of the beard: (K:) or either side thereof; (Mgh, TA;) the two sides thereof being called عِذَارَا اللِّحْيَةِ, (Mgh,) or العِذَارَانِ, (TA,) because they are in the place [corresponding to that] of the عذار of the horse or the like: (Mgh, * TA:) or the hair, of a boy, that grows evenly in the place of the عِذَار: (S:) or the hair, of the beard, that descends upon the two jaws: (Msb:) or a man's hair that grows in the place of the عِذَار: (O, TA:) the line of the beard: (TA:) or the hair, of a man, that is in front of the ear, and between which and the ear is a whiteness: (Har pp. 208-9:) and the part, of the face, upon which grows the hair in a lengthened form in front of the lobula of the ear [extending] to the base of the jaw. (Har p. 495.) b3: And (assumed tropical:) The cheek; as also ↓ مُعَذَّرٌ: (K:) which latter [properly] signifies the place of the عِذَار, (A, TA,) or the place of the عِذَارَانِ. (S, O.) You say, ↓ فُلَانٌ طَوِيلُ المُعَذَّرِ (assumed tropical:) Such a one is long in the place of the عِذَار. (A, TA.) b4: And (assumed tropical:) A mark made [on a camel (see مَعْذُورٌ)] with a hot iron in the place of the عِذَار; (S, O, K;) as also ↓ عُذْرَةٌ: (K:) or on the back of the neck, extending to the temples: so in the Tedhkireh of Aboo-'Alee; but the former explanation is the better known: El-Ahmar mentions ↓ عُذْرٌ as meaning one kind of the marks made with a hot iron. (TA.) b5: Also (tropical:) The two sharp sides or edges, (K,) or [rather] either of these, for both together are called the عِذَارَانِ, (TA,) of a نَصْل [i. e. of the iron head of an arrow or of a spear &c.]. (K, TA.) b6: And (tropical:) Either side of a road, (A,) and of a valley, (A, TA,) and of a wall. (TA.) b7: And (tropical:) A row of trees, (TA,) or of palm-trees. (A.) b8: And (tropical:) An elongated tract of sand. (A.) The dual as used in a verse of Dhu-r-Rummeh means (assumed tropical:) Two elongated tracts (حَبْلَانِ [in the CK جَبَلانِ]) of sand: (S, O, K, TA:) or the two sides thereof: (TA:) or two roads (طَرِيقَانِ). (S, O, K, TA.) b9: And (tropical:) A rugged tract of ground, (O, K, TA,) and [a tract] of sand, (TA,) lying across in a wide plain: (O, K, TA:) pl. عُذُرٌ. (TA.) A2: See also إِعْذَارٌ.

A3: It also signifies Resistance, or refusal; from التَعَذُّر. (TA.) عَذِيرٌ: see عُذْرٌ, in two places. b2: Also i. q. ↓ عَاذِرٌ [act. part. n. of 1, Excusing; an excuser; &c.]. (K.) You say, مَنْ عَذِيرِى مِنْ فُلَانٍ Who will excuse me, or make my excuse, or be my excuser, if I requite such a one (Msb, TA) for his action, (Msb,) or for his evil action, (TA,) and will not blame me (Msb, TA) for it? or who will excuse me with respect to the case of such a one, and not blame me for it? (Msb: [see عَذَرْتُهُ مِنْ فُلَانٍ: and see also 10:]) or who will aid me, or assist me, against such a one, or to defend myself from him? (Msb;) who will be my aider, or assistant, against such a one? (TA:) for عَذِيرٌ is also said to signify an aider, or assister, against an enemy. (Msb, K, TA.) The Prophet said thus with respect to 'Abd-Allah Ibn-Ubeí, demanding of the people that they should excuse him for laying violent hands upon him. (TA.) [It is a phrase by which one asks for permission to retaliate, or punish, &c.] And one says also, عَذِيرَكَ مِنْ فُلَانٍ, meaning Bring him who will excuse thee [ for what thou hast done, or doest, or wilt do, to such a one]; (S, O, TA;) i. e. bring him who will blame him and will not blame thee. (S, O.) and عَذيرَكَ إِيَّاىَ مِنْهُ Bring thine excuse of me [ for what I have done, &c., to him]. (TA.) A poet (Dhu-l-Isba' El-'Adwánee, O, TA) says, عَذِيرَ الحَىِّ مِنْ عَدْوَا نَ كَانُوا حَيَّةَ الأَرْضِ بَغَى بَعْضٌ عَلَى بَعْضٍ

فَلَمْ يَرْعُوْا عَلَى بَعْضِ فَقَدْ أَضْحَوْا أَحَادِيثَ بِرَفْعِ القَوْلِ وَالخَفْضِ (S, * O, * L, TA) [Bring an excuse for the tribe, for what they have done to 'Adwán, i. e., one to another; for the tribe of 'Adwán were rent by intestine wars, in which Dhu-l-Isba' took a prominent part; (see the Essai sur l' Histoire des Arabes by Caussin de Perceval, vol. ii. p. 262;) therefore we may render the phrase, bring an excuse for the tribe, 'Adwán, regarding مِنْ as redundant in this instance, like as it is in فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ, in the Kur xxii. 31; and then proceed thus: they were the serpent of the earth (meaning cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge, as expl. in art. حى in the TA): but some acted wrongfully against some, and were not regardful of the rights of some: so they became subjects of talk uttered by the raising of speech and the lowering thereof]: he means, bring an excuse for what some of them have done to some by mutual hatred and slaughter, some of them being not regardful of some; after their having been the serpent of the earth, which every one fears. (L, TA.) b3: Also A state, or condition, (حال,) which one desires, or seeks after, for which, or on account of which, he is to be excused (يُعْذَرُ عَلَيْهَا): (S, O, K, TA:) [and in one of my copies of the S is added, إِذَا فَعَلَهَا, as though by حال were here meant an action:] pl. عُذُرٌ, sometimes, in poetry, contracted into عُذْرٌ. (S, O.) El-'Ajjáj said, (S, O, TA,) in reply to his wife, who, seeing him repairing the saddle of his she-camel for a journey which he had determined to make, asked him, “What is this that thou repairest ? ” (TA,) جَارِىَ لَا تَسْتَنْكِرِى عَذِيرِى

سَعْيِى وَإِشْفَاقِى عَلَى بَعِيرِى (S, O,) or, as some relate it, سَيْرِى واشفاقى, (O,) [i. e. O girl, inquire not as disapproving it respecting my desired state for which I shall be excusable (or rather my excusable purpose), my work (or my journeying), and my benevolent care for my camel;] meaning يَا جَارِيَةُ, [and suppressing يا] and apocopating [جارية]. (S, O. [In the TA, البَعِيرِ is put for بَعِيرِى.]) A2: See also عَاذِرٌ: A3: and إِعْذَارٌ.

عَذِيرَةٌ [A disposition to excuse]. One says, مَا عِنْدَهُمْ عَذِيرَةٌ, meaning [They have not a disposition to excuse; or] they do not excuse. (O.) [See also غَفِيرَةٌ.]

A2: See also عَاذِرٌ: A3: and إِعْذَارٌ. b2: Also I. q. عَدِيرَةٌ [app. as syn. with رَغِيدَةٌ]. (O, TA.) عَذَوَّرٌ (tropical:) Evil in disposition; (S, O, K, TA, and Ham p. 417;) as though needing to excuse himself for his evildoing; (Ham ibid.;) vehement in commanding and forbidding, (Ham p. 469,) and in spirit. (K.) [Clamorous. (Freytag, from the Deewán of Jereer.)] b2: Applied to an ass, Wide in the جَوْف [i. e. belly, or chest], (S, O, K,) and فَحَّاش [app. meaning very lewd]. (K.) b3: And, applied to dominion, (مُلْك, O, TA, in the copies of the K erroneously written مَلِك, TA, [in which and in the O exs. are cited showing the former to be right,]) Wide, or ample: (O:) or strong, (K, TA,) and wide, or ample. (TA.) b4: [Also, accord. to Golius, from the Destoor el Loghah, An agile animal. b5: And Freytag adds, from the Deewán of Jereer, عَذَوَّرَةٌ as signifying Brisk (“ alacris ”).]

عَاذِرٌ: see عَذِيرٌ; and عُذْرٌ, latter half. b2: عَاذِرَةٌ, [fem. of عَاذِرٌ,] as an epithet applied to a woman: see the fem. of مَعْذُورٌ.

A2: Also A scar, or mark of a wound; (S, O, K;) and so ↓ عَذِيرَةٌ, (O, and thus in copies of the S,) or ↓ عَذِيرٌ. (TA, and so in a copy of the S.) One says, تَرَكَ بِهِ عَاذِرًا He, or it, left upon him a scar, or mark of a wound. (TA.) And the same is said of rain, meaning, It left upon him, or it, a mark. (TA.) A3: See also عَذِرَةٌ, in two places.

A4: And العَاذِرُ signifies The vein whence flows the blood of what is termed الاِسْتِحَاضَة: [see 10 in art. حيض:] (S, * O, * Msb, K: *) a dial. var. of العَاذِلُ, or an instance of mispronunciation: (S, O:) or it may be so called because it serves as an excuse for the woman. (TA.) عَاذِرَةٌ, as a subst.: see عَذِرَةٌ.

عَاذُورٌ A brand, or mark made with a hot iron, like a line: pl. عَوَاذِيرُ. (S, O.) A2: And لَقِيتُ مِنْهُ عَاذُورًا is a saying mentioned by As, as meaning I experienced, from him, or it, evil: عَاذُورٌ being a dial. var. of عَاثُورٌ, or an instance of mispronunciation. (S, O.) A3: العَاذُورُ also signifies What is cut off from the place of circumcision of a girl [which place is termed her عُذْرَة]. (O, TA.) A4: See also عُذْرَةٌ, last quarter.

عَاذُورَآءُ: see عُذْرَةٌ, last quarter.

إِعْذَارٌ, (Az, S, A, O, Msb, K,) originally an inf. n., (S, O, Msb,) and ↓ عَذِيرَةٌ (S, A, O, K) and ↓ عَذِيرٌ (A, K) and ↓ عِذَارٌ, (K,) A repast, or food, prepared on the occasion of a circumcision; (Az, S, A, O, Msb, K;) or on some joyful occasion: (Msb:) and the last of these words likewise signifies a repast, or food, prepared on the occasion [of the completion] of a building: and also a repast, or food, which one prepares, and to which he invites his brethren, on the occasion of the acquisition of something new: (O, K:) and accord. to the K, all the other words mentioned above also have, app., the former, or perhaps the latter, of these two meanings, as well as the meaning first mentioned above, which is the most common. (TA.) مَعْذَرٌ; pl. مَعَاذِرُ: see عَذِرَةٌ, second sentence.

مُعْذِرٌ: see مُعْتَذِرٌ, in two places.

مَعْذِرَةٌ and مَعْذُرَةٌ and مَعْذَرَةٌ; and the pl. مَعَاذِرُ: see عُذْرٌ, in five places: and for the first, see also 8.

مُعَذَّرٌ [properly signifying The place of the عِذَار or of the عِذَارَانِ]: see عِذَارٌ, in four places.

مُعَذِّرٌ and مُعِذِّرٌ and مُعُذِّرٌ: see مُعْتَذِرٌ, in six places.

مِعْذَارٌ sing. of مَعَاذِيرُ, (O, K,) which signifies [Excuses, or apologies;] pleas, allegations, or arguments: (K, TA: see عُذْرٌ, in two places:) b2: and also, (K, TA,) in the dial. of El-Yemen, (TA,) Veils, curtains, or coverings. (O, K, TA.) The saying in the Kur [lxxv. 14 and 15], بَلِ الْإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ is expl. as meaning [Nay, the man shall be witness against himself, though he throw] his veils or coverings [over his offences]: (TA:) or (accord. to Mujá-hid, S, O), [though he offer his excuses; or] though he dispute respecting it (S, O, TA) with every plea by which he may excuse himself. (TA.) مَعْذُورٌ Excused; freed, cleared, or exempted, from blame; exculpated. (Msb.) b2: And [hence, perhaps,] مَعْذُورَةٌ applied to a woman signifies مُسْتَحَاضَةٌ [q. v. in art. حيض]: and sometimes one says ↓ عَاذِرَةٌ; as meaning having an excuse: (Msb:) the latter is said to be used in the sense of مُسْتَحَاضَةٌ; but it requires consideration; (O, TA;) as though it were of the measure فَاعِلَةٌ in the sense of مَفْعُولَةٌ, [i. e. in the sense of مَعْذُورَةٌ as meaning excused,] from إِقَامَةُ العُذْرِ. (TA.) b3: [Golius assigns to مَعْذُورٌ the meaning of “ Voti impos; ” as on the authority of the KL; in which, however, I do not find it.]

A2: Also (tropical:) Circumcised. (S, A, O, Msb.) A3: And A camel branded with the mark called عِذَار. (TA.) A4: And [A child] affected with the pain, of the fauces, termed عُذْرَة. (S, O, K.) مُعَاذِرٌ: see its pl. in the last clause of the following paragraph.

مُعْتَذِرٌ One excusing himself, whether he have, or have not, an excuse: (TA:) the person to whom this epithet is applied may be a speaker of truth, and he may be not a speaker of truth: (Msb, TA:) and so ↓ مُعَذِّرٌ, which, as applied to a speaker of truth, signifies having an excuse, like مُعْتَذِرٌ, (S, O, K,) [of which it is a variation,] for the ت is changed into ذ, and this is incorporated [into the radical ذ], and its vowel is transferred to the ع, like as is the case in يَخَصِّمُونَ; (S, O;) and ↓ مُعِذِّرٌ is also allowable, (S, O, TA,) and also ↓ مُعُذِّرٌ; (S, O;) but [it is said that] ↓ مُعَذِّرٌ applied to him who does not speak truth, (S, O, K,) being [originally] of the measure مُفَعِّلٌ, [not a variation of مُعْتَذِرٌ,] (S, O,) means falling short, or doing less than is incumbent on him, (S, O, K,) excusing himself (S, O) without having any [real or valid] excuse. (S, O, K.) In the Kur ix. 91, I'Ab read ↓ المُعْذِرُونَ [instead of the more usual reading ↓ المُعَذِّرُونَ], (S, O, K,) and so did Yaakoob El-Hadramee, (Az, TA,) from أَعْذَرَ; the former asserting that it was so revealed; app. considering ↓ مُعَذِّرٌ, with teshdeed, to apply to one not speaking truth, (S, O, K,) meaning pretending to excuse himself, without having any real excuse; (S, O;) and ↓ مُعْذِرٌ to mean having an excuse: (S, O, K:) Ibn-Abee-Leylà and Tá-oos read ↓ المُعَاذِرُونَ, as meaning those striving, or labouring, in seeking excuse. (O.)