ا

The first letter of the alphabet [according to the order in which the letters are now commonly disposed; and also according to the original order, which see in art. ابجد]: called أَلِفٌ.

[This name, like most of the other names of Arabic letters, is traceable to the Phœnician language, in which it signifies “an ox;” the ancient Phœnician form of the letter thus called being a rude representation of an ox's head.] It is, of all the letters, that which is most frequent in speech: and some say that, in آلم, in the Kur [ch. ii. &c.], it is a name of God. (TA.) Its name is properly fem., as is also that of every other letter; [and hence its pl. is أَلِفَاتٌ;] but it may be made masc.: so says Ks: Sb says that all the letters of the alphabet are masc. and fem., like as الِّسَانٌ is masc. and fem. (M.) As a letter of the alphabet, it is abbreviated, [or short, and is written ا, as it also is generally when occurring in a word, except at the end, when, in certain cases, it is written ى,] and is pronounced with a pause after it: and it is also prolonged: (S, K, * TA:) [in the latter case, it is written آءٌ; and] this is the case when it is made a subst.: and when it is not called a letter, [i. e. when one does not prefix to it the word حَرْف,] it is [properly] fem. (S.) Its dim. is أُيَيَّةٌ, meaning an اء written small, or obscure, (S, IB,) according to those who make it fem. and who say, زَيَّيَتُ زَايًا and ذَيَّلْتُ ذَالًا; but أُوَيَّةٌ according to those who say, زَوَّيْتُ زَايًا. (IB.) A2: أَلِفٌ [properly so called] is one of the letters of prolongation and of softness and of augmentation; the letters of augmentation being ten, which are comprised in the saying, اليَوْمَ تَنْسَاهُ [“to-day thou wilt forget it”]. (S.) There are two species of الف; namely, لَيِّنَةٌ [or soft], and مُتَحَرِّكَةٌ [or movent]; the former of which is [properly] called أَلِفٌ; and the latter, هَمْزَةٌ; (S, TA;) which is a faucial letter, pronounced in the furthest part of the fauces [by a sudden emission of the voice after a total suppression, so that it resembles in sound a feebly-uttered ع whence the form of the character (ء) whereby it is represented]: but this latter is sometimes tropically called الف; and both [as shown above] are of the letters of augmentation. (S in art. او, and TA.) There are also two other species of الف; namely, أَلِفُ وَصْلٍ [the alif of conjunction or connexion, or the conjunctive or connexive alif]; and أَلِفُ قَطْعٍ [the alif of disjunction, or the disjunctive alif]; every one that is permanent in the connexion of words being of the latter species; and that which is not permanent, [i. e. which is not pronounced, unless it is an alif of prolongation,] of the former species; and this is without exception augmentative; [but it is sometimes a substitute for a suppressed radical letter, as in ابْنٌ, originally بَنَىٌ or بَنَوٌ;] whereas the alif of disjunction is sometimes augmentative, as in the case of the interrogative alif [to be mentioned below, and in other cases]; and sometimes radical, as in أَخَذَ and أَمَرَ: (S, TA:) or, according to Ahmad Ibn-Yahyà and Mohammad Ibn-Yezeed, (T, TA,) the primary أَلِفَات are three; the rest being subordinate to these: namely, أَلِفٌ أَصْلِيَّةٌ [radical alif], (T, K, TA,) as in إِلْفٌ and أَكَلَ (T) and أَخَذَ; (K;) and أَلِفٌ قَطْعِيَةٌ [disjunctive alif], as in أَحْمَدُ (T, K) and أَحْمَرُ (T) and أَحْسَنَ; (T, K;) and أَلِفٌ وَصْلِيَّةٌ [conjunctive or connexive alif], (T, K,) as in اسْتَخْرَاجٌ (T) and اسْتَخْرَجَ. (T, K.) b2: The أَلِف which is one of the letters of prolongation and of softness is called الأَلِفُ الهَادِئَةُ [the quiescent alif, and الأَلِفُ السَّاكِنَةُ, which signifies the same]: (MF, TA:) it is an aerial letter, (Mughnee, MF, TA,) merely a sound of prolongation after a fet-hah; (T, TA;) and cannot have a vowel, (IB, Mughnee, MF,) wherefore it cannot commence a word: (Mughnee:) when they desire to make it movent, if it is converted from و or ى, they restore it to its original, as in عَصَوَانِ and رَحَيَانِ; and if it is not converted from و or ى, they substitute for it hemzeh, as in رَسَائِلُ, in which the hemzeh is a substitute for the ا in [the sing.] رَسَالَةٌ. (IB.) IJ holds that the name of this letter is لَا, [pronounced lá or lé, without, or with, imáleh, like the similar names of other letters, as بَا and تا and ثَا &c.,] and that it is the letter which is mentioned [next] before ى in reckoning the letters; the ل being prefixed to it because it cannot be pronounced at the beginning of its name, as other letters can, as, for instance, ص and ج; and he adds that the teachers [in schools] err in pronouncing its name لَامَ الِفْ. (Mughnee.) b3: The grammarians have other particular appellations for alifs, which will be here mentioned. (T, TA.) b4: الأَلِفُ المَجْهُولَةُ [The unknown alif] is such as that in فَاعِلٌ [or فَاعَلَ] and فَاعُولٌ; i. e., every ا, (T, K,) of those having no original [from which they are converted, not being originally أ nor و nor ى, but being merely a formative letter, and hence, app., termed “unknown”], (T,) inserted for the purpose of giving fulness of sound to the fet-hah in a verb and in a noun; (T, K;) and this, when it becomes movent, becomes و, as in the case of خَاتَمٌ and خَوَاتِمُ, becoming و in this case because it is movent, and followed by a quiescent ا, which ا is the ا of the pl., and is also مجهولة. (T.) b5: أَلِفَاتُ المَدَّاتِ [The alifs of prolongations] are such as those [which are inserted for the same purpose of giving fulness of sound to the fet-hah] in كَلْكَالٌ, for كَلْكَلٌ, and خَاتَامٌ, for خَاتَمٌ, and دَانَاقٌ, for دَانَقٌ. (T, K.) In like manner, و is inserted after a dammeh, as in أَنْظُورُ; and ى after a kesreh, as in شِيمَالٌ. (TA.) An alif of this species is also called أَلِفُ الإِشْبَاعِ [The alif added to give fulness of sound to a fet-hah preceding it]: and so is the alif in مَنَا used in imitation [of a noun in the accus. case; as when one says, رَأَيْتُ رَجُلًا (pronounced رَجُلَا) “I saw a man,” and the person to whom these words are addressed says, مَنَا Whom?]. (Mughnee.) b6: أَلِفُ الصِّلَةِ [The alif of annexation, or the annexed alif,] is that which is an annex to the fet-hah of a rhyme, (T, K,) and to that of the fem. pronoun هَا: in the former case as in بَانَتْ سُعَادُ وَأَمْسَى حَبْلُهَا انْقَطَعَا in which ا is made an annex to the fet-hah of the ع [of the rhyme]; and in the saying in the Kur [xxxiii. 10], وَتَظُنُّونَ بِاللّٰهِ الظُّنُونَا, in which the ا after the last ن is an annex to the fet-hah of that ن; and in other instances in the final words of verses of the Kur-án, as قَوَارِيرَ and سَلْسَبِيلَا [in lxxvi. 15 and 18]: in the other case as in ضَرَبْتُهَا and مَرَرْتُ بِهَا. (T.) The difference between it and أَلِفُ الوَصْلِ is, that the latter is in the beginnings of nouns and verbs, and the former is in the endings of nouns [and verbs]. (T, K.) It is also called أَلِفُ الإِطْلَاقِ [The alif of unbinding, because the vowel ending a rhyme prevents its being مُقَيّد, i. e. “bound” by the preceding consonant]: (Mughnee;) and أَلِفُ الفَاصِلَةِ [the alif of the final word of a verse of poetry or of a verse of the Kur-án or of a clause of rhyming prose]. (TA.) [This last appellation must not be confounded with that which here next follows.] b7: الأَلِفُ الفَاصِلَةِ [The separating alif] is the ا which is written after the و of the pl. to make a separation between that و and what follows it, as in شَكَرُوا (T, K) and كَفَرُوا, and in the like of يَغْزُوا and يَدْعُوا [and يَرْضَوْا]; but when a pronoun is affixed to the verb, this ا, being needless, does not remain: (T:) also the ا which makes a separation between the ن which is a sign of the fem. gender and the heavy [or doubled] ن [in the corroborated form of the aor. and imperative], (T, K,) because a triple combination of ن is disliked, (T,) as in [يَفْعَلْنَانِّ and تَفْعَلْنَانِّ and] اِفْعَلْنَانِّ (T, K) and لَا تَفْعَلْنَانِّ. (T.) b8: أَلِفُ النُّونِ الخَفِيفَةِ [The alif of the light, or single, noon in the contracted corroborated form of the aor. and imperative], as in the phrase in the Kur [xcvi. 15], لَنَسْفَعًا بِالنَّاصِيَةِ [explained in art. سفع], (T, K,) and the phrase [in xii. 32], وَلَيَكُونًا مِنَ الصَّاغِرِينَ [And he shall assuredly be of those in a state of vileness, or ignominy], in both of which instances the pause is made with ا [only, without tenween, so that one says لَنَسْفَعَا and لَيَكُونَا, and this seems to be indicated in Expositions of the Kur-án as the proper pronunciation of these two words in the phrases here cited, the former of which, and the first word of the latter, I find thus written in an excellent copy of the Mughnee, with a fet-hah only instead of tenween, though I find them written in copies of the Kur-án and of the K with tenween, and for this reason only I have written them therewith in the first places above], this ا being a substitute for the light ن, which is originally the heavy ن: and among examples of the same is the saying of El-Aashà, وَلَاتَحْمِدَ المُثْرِينَ وَاللّٰهَ فَاحْمَدَا [And praise not thou the opulent, but God do thou praise], the poet meaning فَاحْمَدَنْ, but pausing with an ا: (T:) and accord. to 'Ikrimeh Ed-Dabbee, in the saying of Imra-el-Keys, قَفَا نَبْكِ مِنْ ذِكَري حَبِيبٍ وَمَنْزِلِ [what is meant is, Do thou pause that we may weep by reason of the remembrance of an object of love, and of a place of abode, for] the poet means قِفَنْ, but substitutes ا for the light ن; (TA;) or, accord. to some, قفا is in this case [a dual] addressed to the poet's two companions. (EM p. 4.) b9: أَلِفُ العِوَضِ [The alif of exchange] is that which is substituted for the tenween (T, K) of the accus. case when one pauses upon it, (T,) as in رَأَيْتُ زَيْدَا (T, K [and so in the copy of the Mughnee mentioned above, but in the copies of the T I find زَيْدًا,]) and فَعَلْتُ خَيْرَا and the like. (T.) b10: أَلِفُ التَّعَايِى [The alif of inability to express what one desires to say], (T,) or أَلِفَ التَغَابِى

[the alif of feigning negligence or heedlessness], (K,) [but the former is evidently, in my opinion, the right appellation,] is that which is added when one says إِنَّ عُمَرَ, and then, being unable to finish his saying, pauses, saying إِنَّ عُمَرَا, [in the CK عُمَرَآ,] prolonging it, desiring to be helped to the speech that should reveal itself to him, (T, K,) and at length saying مُنْطَلِقٌ, meaning to say, if he were not unable to express it, إِنَّ عُمَرَ مُنْطِلَقٌ [Verily 'Omar is going away]. (T.) The ا in a case of this kind is [also] said to be لِلتَّذَكُّرِ [ for the purpose of endeavouring to remember]; and in like manner, و, when one desires to say, يَقُومُ زَيْدٌ, and, forgetting زيد, prolongs the sound in endeavouring to remember, and says يَقُومُو. (Mughnee in the sections on ا and و.) It is also added to a curtailed proper name of a person called to, or hailed, as in يَا عُمَا for يَا عُمَرُ [which is an ex. contrary to rule, as عُمَرُ is masc. and consists of only three letters]. (T.) b11: أَلِفُ النُّدْبَةِ [The alif of lamentation], as in وَا زَيْدَاهْ [Alas, Zeyd!], (T, K,) i. e. the ا after the د; (T;) and one may say وَا زَيْدَا, without the ه of pausation. (Alfeeyeh of Ibn-Málik, and I 'Ak p. 272.) b12: أَلِفُ الاِسْتِنْكَارِ [The alif of disapproval], (T,) or الأَلِفُ لِلْإِنْكَارِ [which means the same], (Mughnee,) is similar to that next preceding, as in أَأَبُو عُمَرَاهّ [What! Aboo-'Omar?] in reply to one who says, “Aboo-'Omar came;” the ه being added in this case after the letter of prolongation like as it is in وَا فُلَانَاهْ said in lamentation. (T.) [The ex. given in the Mughnee is آ عَمْرَاهْ, as said in reply to one who says, “I met 'Amr;” and thus I find it written, with آ; but this is a mistranscription of the interrogative أَ, which see below.] In this case it is only added to give fulness of sound to the vowel; for you say, أَلرَّجُلُوهْ [What! the man? for أَالرَّجُلُوهْ,] after one has said “The man stood;” and أَلرَّجُلَاهْ in the accus. case; and أَلرَّجُلِيهْ in the gen. case. (Mughnee in the section on و. [But in my copy of that work, in these instances, the incipient ا, which is an ا of interrogation, is written آ.]) b13: الأَلِفُ المُنْقَلِبَةُ عَنْ يَآءِ الإِضَافَةِ [The alif that is converted from the affixed pronoun ى], as in يَا غُلَامَا أَقْبِلْ [O my boy, advance thou,] for يَا غُلَامِى; (TA in art. حرز;) [and يَاعَجَبَا لِزَيْدٍ (I 'Ak p. 271) O my wonder at Zeyd! for يا عَجَبِى لزيد;] and in يَا أَبَتَا for يَا أَبَتِى, and يَا وَيْلَتَا for يَا وَيْلَتِى, and يَابِأَبَا and يَا بِأَبَاهْ for يَا بِأَبِى (T and TA in art. بأ.) [This is sometimes written ى, but preceded by a fet-hah.] b14: الأَلِفُ المُحَوَّلَةُ [The transmuted alif, in some copies of the K أَلِفُ المُحَوَّلَةِ, which, as MF observes, is put for the former,] is every ا that is originally و or ى (T, K) movent, (T,) as in قَالَ [originally قَوَلَ], and بَاعَ [originally بَيَعَ], (T, K,) and غَزَا [originally غَزَوَ], and قَضَى [originally قَضَى], and the like of these. (T.) b15: أَلِفُ التَثْنِيَةِ [The alif of the dual, or rather, of dualization], (T, K,) in verbs, (TA,) as in يَجْلِسَانِ and يَذْهَبَانِ, (T, K,) and in nouns, (T,) as in الزَّيْدَانِ (T, K) and العَمْرَانِ; (T;) [i. e.] the ا which in verbs is a dual pronoun, as in فَعَلَا and يَفُعَلَانِ, and in nouns a sign of the dual and an indication of the nom. case, as in رَجُلَانِ. (S.) b16: It is also indicative of the accus. case, as in رَأَيْتُ فَاهُ [I saw his mouth]. (S.) b17: أَلِفُ الجَمْعِ [The alif of the plural, or of pluralization], as in مَسَاجِدُ and جِبَالٌ (T, K) and فُرْسَانٌ and فَوَاعِلُ. (T.) b18: أَلِفُ التَّأْنِيثِ [The alif denoting the fem. gender], as in حُبْلَى (Mughnee, K) and سَكْرَى [in which it is termed مَقْصُورَــة shortened], and the meddeh in حَمْرَآءُ (K) and بَيْضَآءُ and نُفَسَآءُ [in which it is termed مَمْدُودَة lengthened]. (TA.) b19: أَلِفُ الإِلْحَاقِ [The alif of adjunction, or quasi-coordination; that which renders a word an adjunct to a particular class, i. e. quasi-coordinate to another word, of which the radical letters are more in number than those of the former word, (see the sentence next following,)], (Mughnee, TA,) as in أَرْطًا (Mughnee) [or أَرْطًى; and the meddeh in عِلْبَآءٌ &c.]. b20: أَلِفُ التَكْثِيرِ [The alif of multiplication, i. e. that merely augments the number of the letters of a word without making it either fem. or quasi-coordinate to another, unaugmented, word], as in قَبَعْثَرَى (Mughnee, TA) [correctly قَبَعْثَرًى], in which the ا [here written ى] is not to denote the fem. gender, (S and K in art. قبعثر,) because its fem. is قَبَعْثَرَاةٌ, as Mbr. says; (S and TA in that art.;) nor to render it quasi-coordinate to another word, (K and TA in that art.,) as is said in the Lubáb, because there is no noun of six radical letters to which it can be made to be so; but accord. to Ibn-Málik, a word is sometimes made quasi-coordinate to one comprising augmentative letters, as اِقْعَنْسَسَ is to اِحْرَنْجَمَ. (TA in that art.) A3: أَلِفَاتُ الوَصْلِ [The alifs of conjunction or connexion, or the conjunctive or connexive alifs], (T, K,) which are in the beginnings of nouns, (T,) [as well as in certain well-known cases in verbs,] occur in ابْنٌ (T, K) and ابْنُمٌ (K) and ابْنَةٌ and اثْنَانِ and اثْنَتَانِ and امْرُؤٌ and امْرَأَةٌ and اسْمٌ and اسْتٌ, (T, K,) which have a kesreh to the ا when they commence a sentence, [or occur alone, i. e., when immediately preceded by a quiescence,] but it is elided when they are connected with a preceding word, (T,) [by which term “word” is included a particle consisting of a single letter with its vowel,] and ايْمُنٌ and ايْمُ [and variations thereof, which have either a fet-hah or a kesreh to the ا when they commence a sentence, or occur alone], (K,) and in the article الْ, the ا of which has a fet-hah when it commences a sentence. (T.) A4: أَلِفُ القَطْعِ [The alif of disjunction, or the disjunctive alif,] is in the beginnings of sing. nouns and of pl. nouns: it may be known by its permanence in the dim., and by its not being a radical letter: thus it occurs in أَحْسَنُ, of which the dim. is أُحَيْسِنُ: (I Amb, T:) in pls. it occurs in أَلْوَانٌ and أَزْوَاجٌ (I Amb, T, K) and أَلْسِنَةٌ [&c.]: (I Amb, T:) [it also occurs in verbs of the measure أَفْعَلَ, as أَكْرَمَ; in which cases it is sometimes لِلسَّلْبِ, i. e. privative, (like the Greek alpha,) as in أَقْسَطَ “he did away with injustice,” which is termed قُسُوطٌ and قَسْطٌ, inf. ns. of قَسَطَ:] it is distinguished from the radical ا, as shown above: (I Amb, T:) or it is sometimes augmentative, as the interrogative أَ [to be mentioned below]; and sometimes radical, as in أَخَذَ and أَمَرَ; and is thus distinguished from the conjunctive ا, which is never other than augmentative. (S.) b2: أَلِفُ التَّفْضِيلِ وَ التَّقْصِيرِ [The alif denoting excess and deficiency, i. e., denoting the comparative and superlative degrees], as in فُلَانٌ أَكْرَمُ مِنْكَ [Such a one is more generous, or noble, than thou], (T, K, *) and أَلْأَمُ مِنْكَ [more ungenerous, or ignoble, than thou], (T,) and أَجْهَلُ النَّاسِ [the most ignorant of men]. (T, K. *) b3: أَلِفُ العِبَارَةِ [The alif of signification], (T, K,) as though, (T,) or because, (TA,) significant of the speaker, (T, TA,) also called العَامِلَةِ [the operative], as in أَنَا أَسْتَغْفِرُ اللّٰهَ [I beg forgiveness of God], (T, K,) and أَنَا أَفْعَلُ كَذَا [I do thus]. (T.) b4: أَلِفُ الاِسْتِفْهَامِ [The alif of interrogation, or the interrogative alif], (T, S, Msb in art. همز, Mughnee,) as in أَزَيْدٌ قَائِمٌ [Is Zeyd standing?], (Mughnee,) and أَزَيْدٌ عِنْدَكَ أَمْ عَمْرٌو [Is Zeyd with thee, or at thine abode, or 'Amr?], (S,) and أَقَامَ زَيْدٌ [Did Zeyd stand?], said when the asker is in ignorance, and to which the answer is لَا or نَعَمْ; (Msb;) and in a negative phrase, as أَلَمْ نَشْرَحْ [Did we not dilate, or enlarge? in the Kur xciv. 1]. (Mughnee.) When this is followed by another hemzeh, an ا is interposed between the two hemzehs, [so that you say أَاأَنْتَ, also written آأَنْتَ,] as in the saying of Dhu-r-Rummeh, أَيَا ظَبْيَةَ الوَعْسَآءَ بَيْنَ جَلَاجِلٍ وَبَيْنَ النَّقَا أَاأَنْتِ أَمْ أُمُّ سَالِمِ [O thou doe-gazelle of El-Waasà between Jelájil and the oblong gibbous hill of sand, is it thou, or Umm-Sálim?]; (T, S;) but some do not this. (T.) [It is often conjoined with إِنَّ, as in the Kur xii. 90, أَئِنَّكَ لَأَنْتَ يُوسُفُ Art thou indeed Joseph?] It is sometimes used to make a person acknowledge, or confess, a thing, (T, Msb in art. همز, Mughnee,) and to establish it, (Msb,) as in the phrase in the Kur [v. 116], أَأَنْتَ قُلْتَ لِلنَّاسِ or آأَنْتَ [Didst thou say to men?], (T,) and أَلَمْ نَشْرَحْ [explained above], (Msb in art. همز,] and in أَضَرَبْتَ زَيْدًا or أَأَنْتَ ضَرَبْتَ [Didst thou beat Zeyd?], and أَزَيْدًا ضَرَبْتَ [Zeyd didst thou beat?]. (Mughnee.) And for reproving, (T, Mughnee,) as in the phrase in the Kur [xxxvii. 153], أصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ [Hath He chosen daughters in preference to sons?], (T,) [but see the next sentence,] and [in the same ch., verse 93,] أَتَعْبُدُونَ مَا تَنْحِتُونَ [Do ye worship what ye hew out?]. (Mughnee.) And to express a nullifying denial, as in [the words of the Kur xvii. 42,] أَفَأَصْفَاكُمْ رَبَّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا [Hath then your Lord preferred to give unto you sons, and gotten for himself, of the angels, daughters?]. (Mughnee.) And to denote irony, as in [the Kur xi. 89,] أَصَلَوَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا [Do thy prayers enjoin thee that we should leave what our fathers worshipped?]. (Mughnee.) And to denote wonder, as in [the Kur xxv.47,] أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ [Hast thou not considered the work of thy Lord, how He hath extended the shade?]. (Mughnee.) And to denote the deeming a thing slow, or tardy, as in [the Kur lvii., 15,] أَلَمْ يَأْنِ لِلّذِينَ آمَنُوا [Hath not the time yet come for those who have believed?]. (Mughnee.) and to denote a command, as in [the Kur iii. 19,] أَأَسْلَمْتُمْ, meaning أَسْلِمُوا [Enter ye into the religion of El-Islám]. (Mughnee, and so Jel.) and to denote equality, occurring after سَوَآءٌ and مَا أُبَالِى and مَا أَدْرِى and لَيْتَ شِعْرِى, and the like, as in [the Kur lxiii.6,] سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them], and in ,َا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and the general rule is this, that it is the hemzeh advening to a phrase, or proposition, of which the place may be supplied by the inf. n. of its verb; for one may say, سَوَآءٌ عَلَيْهِمُ الاِسْتِغْفَارُ وَعَدَمُهُ [Equal to them will be the begging of forgiveness and the not doing so], and مَا أَبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]: (Mughnee.) b5: أَلِفُ النِّدَآءِ [The alif of calling, or vocative alif], (T, S,* Mughnee,* K,) as in أَزَيْدُ, meaning يَا زَيْدُ [O Zeyd], (T, K,) and in أَزَيْدُ أَقْبِلْ [O Zeyd, advance], (S,) used in calling him who is near, (S, Mughnee,) to the exclusion of him who is distant, because it is abbreviated. (S.) آ with medd, is a particle used in calling to him who is distant, (Mughnee, K,) as in آَزَيْدُ أَقْبِلْ [Ho there, or soho, or holla, Zeyd, advance]. (TA.) Az says, Yousay to a man, in calling him, آفُلَانُ and أَفُلَانُ and آيَا فُلَانُ (TA) or أَيَا. (S and K in art. ايا.) b6: إِاللّٰهِ, for إِىْ وَاللّٰهِ: see إِى. b7: In a dial. of some of the Arabs, hemzeh is used in a case of pausing at the end of a verb, as in their saying to a woman, قُولِئْ [Say thou], and to two men, قُولَأْ [Say ye two], and to a pl. number, قُولُؤْ [Say ye]; but not when the verb is connected with a word following it: and they say also لَأْ, with a hemzeh, [for لَا,] in a case of pausation. (T.) But Ahmad Ibn-Yahyà says, All men say that when a hemzeh occurs at the end of a word, [i. e. in a case of pausation,] and has a quiescent letter before it, it is elided in the nom. and gen. case, though retained in the accus. case [because followed by a quiescent ا], except Ks alone, who retains it in all cases: when it occurs in the middle of a word, all agree that it should not be dropped. (T.) Az [however] says that the people of El-Hijáz, and Hudheyl, and the people of Mekkeh and ElMedeeneh, do not pronounce hemzeh [at all]: and 'Eesà Ibn-'Omar says, Temeem pronounce hemzeh, and the people of El-Hijáz, in cases of necessity, [in poetry,] do so. (T.) b8: Ks cites, [as exhibiting two instances of a rare usage of أَا, or آ, in a case of pausing, in the place of a suppressed word,] دَعَا فُلَانٌ رَبَّهُ فَأَسْمَعَا الخَيْرُ خَيْرَانِ وَ إِنْ شَرٌّ فَأَا وَلَا أُرِيدُ الشَّرَّ إِلَّا أَنْ تَأَا [written without the syll. signs in the MS. from which I transcribe this citation, but the reading seems to be plain, and the meaning, Such a one supplicated his Lord, and made his words to be heard, saying, Good is double good; and if evil be my lot, then evil; but I desire not evil unless Thou will that it should befall me]: and he says, he means, إِلَّا أَنْ تَشَآءَ; this being of the dial. of Benoo-Saad, except that it is [with them] تَا, with a soft ا [only]: also, in replying to a person who says, “Wilt thou not come?” one says, فَأْ, meaning فَاذْهَبْ [Then go thou with us]: and in like manner, by فأا, in the saying above, is meant فَشَّرٌّ. (TA.) A5: Hemzeh also sometimes occurs as a verb; إِه, i. e.! with the إِ of pausation added, being the imperative of وَأَى as syn. with وَعَدَ. (Mughnee.) A6: [As a numeral, 1 denotes One.]

غر
الغَرُّ: الكَسْرُ في الجِلْدِ من السِّمَن.
والغُرُوْرُ: كُسُورُ الثوب التي يُطْوى عليها، الواحِدُ غَرُّ. ويُقال: اطْوِهِ على غَره.
والغُرَيْرِيّاتُ: نُون مَنْسُوبةٌ.
والغُرَّةُ: فى الجَبْهَة، والنعْتُ أغَرُّ وغَرّاء. وتَغَررَ الفَرَسُ.
وفلانٌ غُرةٌ من غُرَرِ قَوْمه.
وغُرةُ النباتِ: رَأْسُه. والهِلالُ لَيْلَةَ يُرى.
والغُرَرُ: ثلاثَةُ أيّام من أولِ الشَّهْر.
والغُرَّةُ: عَبْدٌ أو أمَةٌ في دِيَةِ الجَنِين.
والغُرُّ: طَيْرٌ سُوْدٌ من طَيْرِ الماءِ، والواحِدُ غَرّاءُ ة ذَكَراً كانَ أو أُنثى.
والغِرُّ: كالغمْرِ، والمَصْدَر الغَرَارَةُ. وجارِيَةٌ غَرِيرة: غِرَّةٌ. وفي المَثَل: " أغَرَّ من ظبْيٍ مُقْمِرٍ " من الغِرَّة، ويكون من الغُرُور.
وعَيْشٌ غَرِيْرٌ: لا يفزعُ أهْله.
وأنا غَرِيْرُكَ من فلانٍ: أي أًحَذِّرُكَه، وقيل: معناه اغتَرني فَسَلْني عنه على غِرةٍ، فإني عالِمٌ به. واغْتَرَّهُ الأمْرُ: أتاه على غِرَّةٍ.
والغَرِيْرُ: الكَفِيلُ. وا
لغارُّ: الغافِلُ.
والغَرُوْرُ: الشَّيطانُ.
والغَرّارَة: الدُّنيا.
وغَررَ بمالِه: إذا حَمَلَه على خَطَرٍ. والفِعْلُ غَرَّ يَغُرُّ غُرُوراً. وقَوْمٌ غِرٌّ وأغِرَّاء.
والغِرَارةُ: وِعاءٌ. وسَمَكَةٌ طَويلةٌ، والجميع غِرَارٌ.
والغَرَرُ: كالخَطَرِ. والتغِرةُ والتغْرِيْرُ واحِد في الحَدِيث.
والغَرْغَرَةُ: التغَرْغُرُ في الحَلْق. وكَسْرُ قَصَبِ الأنْفِ ورأْسِ القارُوْرَة.
وحِكايَةُ صَوْتِ الراعي ونحوِه.
والطَّيْرُ يَغُر فَرْخَه: إذا زَقَّه.
وغَررْتُ القِرْبَةَ: مَلأْتها.
والغِرَارُ: حَدُّ السَّيْفِ والسَّهْم. والمِثالُ. والنوْمُ القَليلُ. بَنَوْا بُيُوْتَهم على غِرَارٍ واحدٍ. ويقولونَ: لَيْتَ غداً يكون غِرارَ شَهْرٍ: أي مِثاله في الطُّول. والنُّقْصانُ أيضاً، غارَّتِ الناقةُ غِرَاراً: نَقَصَ لبنُها، ولا غِرَارَ في التَّسليم. وهو الكَسَادُ أيضاً. وفي المَثَل: " سَبَقَتْ دِرَّتُه غِرَارَه ".
وغِرَارُ العَيْنِ: مُؤْخِرُ العَيْن.
والغِرْغِرُ: دَجَاجُ الحَبَشِ. وقيل: نَبْتٌ.
والغُرْغُورُ: الوادي الذي يَتَغَرْغَرُ فيه السَّيْلُ أي يَتَرَدَّدُ.
وأخَذْتُ على غَرَرِ المَدِينةِ وغِرَارِها: أي قَصْدِها.
ولنَصْل السًهْم غَرَّانِ: وهما الخَطّانِ اللَّذانِ في أصْل العَيْرِ من جانِبَيْه. وهو في السَّيف: شُطْبَتانِ في وَسَطه.
والغُرَيْرَاءُ: طائر أسْوَدُ أصْغَرُ من العُصْفُور.
والغَرّاءُ: عُشْبَةٌ حارَّةٌ تَنْبُتُ في الرِّمال.
والغُرَيْرى - مَقْصُور -: نَبْتٌ.
وغَر الماءُ غِرَاراً: نَضَبَ.
ورَجُلٌ مُغَارُّ الكَفِّ وأنَّ به لَمُغَازَةً: إذا كانَ بخيلاً صَلُوداً.
وغَرَّرَتْ سِنُّ الصَبيِّ: إذا خَرَجَتْ. وغُرُوْرُ الأسنانِ: أطرافُها، الواحِدُ غَر.
والغارُّ: الذي يَغُرُّ القَلِيبَ أي يَحْفِرُها.
وتَرَكَ حاجَتَه حتى غارَّتْ: أي مَضَتْ.
والغُرّانُ: النُّفّاخاتُ فَوْقَ الماء.
وتُدْعى العَنْزُ للحَلَب فَيُقال: غرْغُرى.
والغَرْغَرَةُ: الرِّفْهُ من الأوْراد.

غر

1 غَرَّهُ, aor. ـُ inf. n. غُرُورٌ (Fr, S, Msb, K) and غَرٌّ, (Az, K,) which latter is preferable to the former, [though less common,] because the inf. n. of a trans. verb is scarcely ever of the measure فُعُولٌ, (Az,) and غِرَّةٌ (Lh, K) and غَرَرٌ, (IKtt, TA,) He (the devil, TA) deceived him; beguiled him; (S, K;) made him to desire what was vain, or false. (K.) You say غَرَّتْهُ الدُّنْيَا The world deceived him, or beguiled him, by its finery, or show, or pomp. (Msb.) It is said in the Kur [lxxxii. 6], مَا غَرَّكَ بِرَبِّكَ What hath deceived thee, and led thee into error, so that thou hast neglected what was incumbent on thee to thy Lord? (Aboo-Is-hák:) or what hath deceived thee respecting thy Lord, and induced thee to disobey Him, and to feel secure from his punishment? (TA:) or what hath deceived thee, and emboldened thee to disobey thy Lord? (Bd. [But see بِ as syn. with عَنْ.]) مَا غَرَّكَ بِفُلَانٍ signifies [What hath deceived thee, and emboldened thee against such a one? or] how is it that thou art emboldened against such a one? (As, S, Msb, TA.) [See also 4.] And مَنْ غَرَّكَ بِفُلَانٍ, (TA,) and مِنْ فُلَانٍ, (S, TA,) Who hath made thee to pursue a course without being rightly directed, or a course not plain, (مَنْ أَوْطَأَكَ عُشْوَةً, S, TA,) with respect to such a one, (S,) or with respect to the case of such a one? (TA. [See again 4.]) [Also غُرَّ مِنْ فُلَانٍ, i. e. غُرَّ غُرُورًا صَادِرًا مِنْ فُلَانٍ, He was deceived by such a one; he was deceived with deceit proceeding from such a one. See غَرِيرٌ, as syn. with مَغْرُورٌ.] And غَرَّ فُلَانٌ فُلَانًا Such a one exposed such a one to perdition or destruction [app. by deceiving him]. (TA. [See also 2, and 4.]) Also Such a one acted with such a one in a manner resembling the slaying with the edge of the sword. (TA. [See 3 in art. عطو.]) A2: غَرَّ فَرْخَهُ, (S, O, K,) aor. ـُ (S, O,) inf. n. غَرٌّ (S, O, K) and غِرَارٌ, (O, K, [or the latter is inf. n. of غَارَّ only,]) It (a bird, S, O, K, * or a pigeon, TA) fed its young one with its bill: (S, O, K:) and أُنْثَاهُ ↓ غارّ, (As, S, K,) inf. n. غِرَارٌ (S) or مُغَارَّةٌ, (TA,) he (the [collared turtle-dove called] قُمْرِىّ) fed his female with his bill. (As, S, K.) b2: Hence, in a trad., كَانَ يَغُرُّ عَلِيًّا (O, TA) بِالعِلْمِ (TA) (assumed tropical:) He (the Prophet) used to nourish 'Alee with knowledge like as the bird feeds its young one. (O, TA. *) And one says, غُرَّ فُلَانٌ مِنَ العِلْمِ مَا لَمْ يُغَرُّهُ غَيْرُهُ (assumed tropical:) Such a one has been nourished, and instructed, with that wherewith other than he has not been nourished, and instructed, of knowledge. (TA.) A3: غَرَّ, aor. ـِ (S, Msb,) with kesr; (S;) or غَرَّ, see. Pers\. غَرِرْتَ, aor. ـَ (K, TA;) inf. n. غَرَارَةٌ; (S, Msb, K;) He (a man, S, Msb, or a youth, or young man, K) was inexperienced in affairs; (S, K;) he was ignorant of affairs; negligent, or heedless, of them. (Msb.) You say كَانَ ذٰلِكَ فِى غَرَارَتِى وَحَدَاثَتِى, i. e. فِى غِرَّتِى, That was in [the time of] my inexperience and youth. (S.) [See also 8.] b2: And غَرَّ, (K,) see. Pers\. غَررْتَ, (IAar, T, TA,) aor. ـَ with fet-h, (IAar, T, K,) inf. n. غَرَارَةٌ, (IAar, T, TA,) He acted in a youthful or childish manner: (IAar, T, TA:) or he so acted after having soundness of judgment, produced by experience. (Sgh, K.) But this is at variance with what J cites from Fr, in art. شد, that the aor. of an intrans. verb of this class of the measure فَعَلَ, should be of the measure يَفْعِلُ, with kesr to the ع. (TA.) A4: غَرَّ, (IAar, IKtt, K,) in one place written by IAar غَرِرَ, to show that it is of the measure فَعِلَ, and that the sec. Pers\. is غَرِرْتَ, (TA,) aor. ـَ (IAar, IKtt, K,) inf. n. غَرَرٌ (IAar, K) and غُرَّةٌ, (IAar, IKtt, K,) or the latter, as ISd thinks, is not an inf. n., but a subst., (TA,) and غَراَرَةٌ, (K,) He (a horse, IAar, IKtt, and a camel, IAar) had what is termed a غُرَّة upon his forehead: (IAar, IKtt:) it (his face) had what is so termed: (K:) it (his face) became white. (IAar, K. *) b2: غَرَّ, aor. ـَ He (a man) became eminent, or noble. (TA.) b3: And غُرَّةٌ signifies also A grape-vine's quickly becoming tall. (K.) A5: See also R. Q. 1.

A6: غَرَّ عَلَيْهِ المَآءَ He poured upon him, or it, the water: like قَرَّ. (TA.) And غُرَّ فِى حَوْضِكَ Pour thou into thy watering-trough. (TA.) And غُرَّ فِى سِقَائِكَ Fill thou thy skin by putting it into the water and throwing the water into it with thy hand, not abstaining until thou fillest it: thus as related by Az accord. to the usage of the desert-Arabs. (TA.) 2 غرّر بِنَفْسِهِ, (S, K, TA,) and بِمَالِهِ, (TA,) inf. n. تَغْرِيرٌ and تَغِرَّةٌ, (S, K,) He exposed himself, (K, TA,) and his property, (TA,) to perdition, or destruction, or loss, (K, TA,) without knowing it: (TA:) he endangered, jeoparded, hazarded, or risked, himself, (S, TA,) [and his property,] and was negligent, or heedless, of the end, issue, or result, of an affair. (TA.) [See also 1.]

A2: غُزِّرَ He (a horse) was marked with a غُرَّة [i. e. a star, or blaze, or white mark, on the forehead or face]: you say بِمَ غُرِّرَ فَرَسُكَ With what kind of غُرَّة is thy horse marked? and the owner answers, With a شاَدِخَة, or with a وَتِيرَة, &c. (Mubtekir El-Aarábee, TA.) A3: غَرَّرَتْ ثَنِيَّتَا الغُلاَمٍ

The central incisors of the boy showed their points for the first time: (S:) or غرّر الغُلاَمُ the first of the teeth of the boy showed its point; as though the غُرَّة, i. e. whiteness, of his teeth appeared: and غَرَّرَتْ أَسْنَانُ الصَّبِىِّ the teeth of the boy were disposed to grow, and came forth. (TA.) b2: and hence, (TA,) غَرَّرَتِ الطَّيْرُ The birds desired, or endeavoured, to fly, and raised their wings. (K, TA.) A4: غرّر القِرْبَةَ (Sgh, K, TA) and السِّقَآءَ (TA) He filled the water-skin. (Sgh, K, TA.) 3 غارّت النَّاقَةُ, (As, ISk, S, K,) aor. ـَ inf. n. غِرَارٌ, (ISk, S,) The she-camel became scant of milk: (As, S, K:) or deficient in milk: (TA:) or she took fright, and drew up her milk, (ISk, S,) after yielding milk freely: (ISk, TA:) or the she-camel, having yielded milk abundantly on her teats' being stroked, and not being promptly milked, drew up her milk, and would not yield it plentifully until it collected again in her udder in the interval before the next period of milking. (Az.) [This signification of the verb is said in the TA to be tropical: but I rather think it to be proper; as the next is derived from it.] b2: غارَّت السُّوقُ, aor. ـَ (Az, S,) inf. n. غِرَارٌ, (Az, S, K,) (tropical:) The market became stagnant, or dull, with respect to traffic; (Az, S, K;) contr. of دَرَّت. (Az, S.) b3: [See also غِرَارٌ, below.]

A2: غارّ

أُنْثَاهُ, said of the قُمْرِىّ: see 1.4 اغرّهُ He, or it, emboldened him, or encouraged him; [by deceiving him;] syn. أَجْسَرَهُ: so says AHeyth; and he cites the following verse: أَغَرَّ هِشَامًا مِنْ أَخِيهِ ابْنِ أُمِّهِ قَوَادِمُ صَأْنٍ يَسَّرَتْ وَرَبِيعُ meaning [The teats of sheep that have yielded abundance of milk and of young, and spring herbage, i. e.] the abundance of his sheep and their milk, have emboldened Hishám against his brother, the son of his mother, [to pursue a wrong course towards him, and] to forsake him, thinking himself in dependent of him: the poet makes قوادم to belong to sheep, whereas they properly belong to the udders of camels, using the word metaphorically. (TA.) [But I incline to think that the أَ in أَغَرَّ is the interrogative particle, and that its explanation is أَجَسَّرَ, with the same particle; and the more so as I have not found any authority, if this be not one, for أَجْسَرَ in the sense of جَسَّرَ: so that the meaning of the verse is, Have the teats, &c.? and it shows that غَرَّهُ مِنْهُ, not أَغَرَّهُ, means جَسَّرَهُ عَلَيْهِ, like غَرَّهُ بِهِ. See 1.] b2: Also He caused him to fall into peril, danger, jeopardy, hazard, or risk. (TA.) [But perhaps this meaning is also derived from a misunderstanding of the verse quoted above. See again 1.]8 اغترّ He became deceived, or beguiled; (S, K;) made to desire what was vain, or false; (K;) بِشَىْءٍ by a thing. (S.) [See also 10.] b2: He was negligent, inattentive, inadvertent, inconsiderate, heedless, or unprepared; (S, K;) he thought himself secure, and therefore was not on his guard. (Msb.) [See again 10.]

A2: اغترَهُ He, or it, came to him when he was negligent, inadvertent, heedless, or unprepared; (T, S, TA;) as also ↓ استغرّهُ: (T, K, TA:) or he sought to avail himself of his negligence, inadvertence, heedlessness, or unpreparedness; as also اغترّبِهِ. (TA.) 10 استغرّ i. q. اغترّ [which see in two places: but in what sense, is not said]: (K, TA:) said of a man. (TA.) A2: استغرّهُ: see اِغْتَرَّهُ.

R. Q. 1 غَرْغَرَ, (IKtt,) inf. n. غَرْغَرَةٌ, (K,) He gargled with water; (IKtt, K;) and in like manner with medicine; (IKtt;) made it to reciprocate in his throat, (IKtt, K,) not ejecting it, nor suffering it to descend easily down his throat; (IKtt;) as also ↓ تَغَرْغَرَ. (K.) b2: غَرْغَرَتِ القِدْرُ The cooking-pot made a sound in boiling. (TA.) And غرغر اللَّحْمُ The flesh-meat made a sound in broiling. (K.) [See an ex. in a verse of El-Kumeyt cited voce مَرْضُوفَةٌ.] b3: غرغر He gave up his spirit, [app. with a rattling sound in the throat,] at death; (K;) as also ↓ غَرَّ. (TA.) b4: غرغر بِصُوْتِهِ He (a pastor) reiterated his voice in his throat. (S.) A2: غَرْغَرَهُ He slaughtered him by cutting his throat with a knife. (K, * TA.) b2: He pierced him in his throat with a spear-head (IKtt, K.) A3: And غَرْغَرَةٌ signifies also The breaking of the bone of the nose, and of the head of a flask or bottle. (K.) R. Q. 2 تَغَرْغَرَ: see R. Q. 1. b2: تغرغر صَوْتُهُ فِى حَلْقِهِ His (a pastor's) voice became reiterated in his throat. (S.) b3: تغرغرت عَيْنُهُ بِالدَّمْحِ The water came and went repeatedly in his eye. (TA.) غَرٌّ, (S, O, K, TA,) with fet-h, (S, O, TA, [in the CK erroneously said to be with damm,]) A crease, wrinkle, ply, plait, or fold, (S, O, K, TA,) in skin, (O, * S,) accord. to Lth, from fatness, (TA,) or in a skin, (K,) and in a garment, or piece of cloth; (S, O, K;) syn. كَسْرٌ, (S, O,) or كَسْرٌ مَتَثَنٍّ, (K,) and مَكْسِرٌ: (S, * O:) pl. غُرُورٌ. (S, TA.) [Hence,] غُرُورُ الفَخِذَيْنِ The furrows [or creases or depressed lines] between the muscles of the thighs. (TA.) And غُرُورُ الذِّرَاعَيْنِ The duplicatures [or creases] between the [sinew's called] حِباَل [pl. of حَبْلٌ q. v.] of the fore arms. (TA.) And غَرُّ الظَّهْرِ The duplicature [or crease] of the مَتْن [or flesh and sinew next the backbone]: or, as ISk says, غَرُّ المَتْنِ signifies the line of the متن. (TA.) And غُرُورُ القَدَمِ The creases of the foot. (TA.) And one says, طَوَيْتُ الثَّوْبَ عَلَى غَرِّهِ I folded the garment, or piece of cloth, according to its first, or original, folding. (S, O, TA. [In the TA said to be tropical; but for this I see no reason.]) And hence طَوَيْتُهُ عَلَى غَرِّهِ meaning (assumed tropical:) I left him as he was, without making known his case: a saying proverbially used in relation to one who is made to rely upon his own opinion. (Har p. 233. [In Freytag's Arab Prov., ii. 38, it is not well rendered nor well explained.]) Hence also the saying of 'Áïsheh, respecting her father, mentioned in a trad., فَرَدَّ نَشَرَ الإِسْلَامِ عَلَى غَرِّهِ i. e. (assumed tropical:) And he reduced what was disordered of El-Islám to its [primitive] state [of order]: (O:) meaning that he considered the results of the apostacy [that had commenced], and counteracted the disease thereof with its [proper] remedy. (TA.) b2: Also A fissure, or cleft, in the earth or ground. (K.) b3: And A rivulet: (IAar, TA:) or a narrow steam of water in land: (K, TA:) so called because it cleaves the earth: pl. غُرُورٌ. (TA.) b4: غُرُورٌ signifies also The streaks, or lines, of a road. (TA.) b5: and الغَرَّانِ signifies Two lines by the two sides of the lower part of the عَيْر [or ridge in the middle of the iron head, or blade, of an arrow &c.]. (AHn, TA.) b6: See also غِرَارٌ, last sentence. b7: Also, the sing., The extremity of a tooth: pl. as above. (O.) A2: And The food wherewith a bird feeds its young one with its bill: (K, TA:) pl. as above. (TA.) b2: Its pl. is used in a verse of 'Owf Ibn-Dhirweh in relation to the journeying of camels, in the phrase اِحْتَسَى غُرُورَ عِيدِيَّاتِهَا, meaning (assumed tropical:) He jaded their عِيديَّات [an appellation given to certain excellent she-camels]; as though he supped their غُرُور. (TA.) غِرٌّ Inexperienced in affairs; (S, K;) ignorant of affairs; negligent, or heedless, of them; (Msb;) applied to a man, (S, Msb,) or to a youth, or young man; (K;) as also ↓ غَارٌّ (Msb) and ↓ غَرِيرٌ; (S, K;) and applied to a young woman; as also غِرَّةٌ and ↓ غَرِيرَةٌ (S, K:) or these three epithets, applied to a girl, signify young, inexperienced in affairs, and not knowing what woman know of love: (A'Obeyd:) the pl. of غِرٌّ is أَغْرَارٌ (S) and غِرَارٌ; (TA;) and of ↓ غَرِيرٌ, أَغْرَّآءُ (S, K) and أَغِرَّةٌ [which is a pl. of pane.] (K.) [And غِرَّةٌ is also used as a pl.] Paradise says, يَدْ خُلْنِى غِرَّةُ النَّاسِ The simple, of mankind, who prefer obscurity. and discard the affairs of the present world, and provide themselves for the world to come, enter me. (TA, from a trad.) b2: Also Youthful, or childish, in conduct: applied to a man, and to a girl, or young woman. (IAar, T.) b3: And One who submits to be deceived. (K.) غُرَّةٌ Whiteness: clearness of colour or complexion. (L, TA.) So in the phrase غُرَّةً ↓ أَغَرُّ [app. meaning More, or most. fair-complexioned]; occurring in a trad. applied to virgins: or the phrase is ↓ غِرَّةً ↓ أَغَرُّ, meaning more, or most, remote from the knowledge of evil. (L.) b2: [A star, or blaze, or white mark, on the forehead or face of a horse;] a whiteness on the forehead of a horse, (S, Mgh, Msb, K, *) above the size of a دِرْهَم; (S, Msb;) or of the size of a درهم; (Mgh;) as also ↓ غُرْغُرَةٌ: (S, K:) or it is a general term [for a star or blaze], including different kinds, as the قُرْحَة and the شِمْرَاخ and the like: or, if round, it is termed وَتِيرَةٌ; and if long, شَادِخَةٌ: or as, ISd thinks, the space itself, of the face, that is occupied by whiteness; not the whiteness: pl. غُرَرٌ. (TA.) [See also أَغَرُّ.] b3: In a dog, A white speck, or a small white spot, above each of the eyes: so in a trad., in which it is said that the black dog having two such marks is to be killed. (TA.) A2: Also (tropical:) The first, or commencement, of the month; (Msb;) the night, of the month, in which the new moon is first seen: (K:) so called as being likened to the غُرَّة on the forehead of a horse: (AHeyth:) pl. غُرَرٌ: (AHeyth, Msb:) which is also applied to the first three nights of the month. (A'Obeyd, S, Msb.) One says كَتَبْتُ غُرَّةَ الشَّهْرِ كَذَا I wrote on the first of the month thus. (TA.) b2: [And hence,] (assumed tropical:) The first, or commencement, of El-Islám; (TA;) and of anything. (S.) b3: The whiteness of the teeth; and the [first that appears] of them. (K.) b4: (assumed tropical:) The head app. when first appearing] of a plant. (TA.) b5: (assumed tropical:) [The sight, or spectacle, or] whatever appears to one, of light, or daybreak: you say thereof, بَدَتْ غُرَّتُهُ [The sight, or spectacle, thereof appeared]. (K.) b6: (assumed tropical:) The aspect of the new moon: (K:) because of its whiteness: (TA:) or the phasis of the moon in the first night of the month]. (TA in art. هل.) b7: (assumed tropical:) The face of a man: (K:) or his aspect; syn. طَلْعَة. (TA.) b8: (assumed tropical:) [And The forehead of a man. So used, as opposed to قَفًا, in the Life of Teemoor, 170, ed. Mang., cited by Freytag; and so used in the present day; but whether in classical times I know not.] b9: تَطْوِيلُ الغُرَّةِ. in performing the ablution termed وَضُوْء, means (assumed tropical:) The washing of the fore part of the head with the face, and the washing of the side of the neck: or, as some say the washing of somewhat of the fore arm and of the shank with the hand and the foot. (Msb) b10: And غُرَّهٌ also signifies (assumed tropical:) A noble, or an (??) man, (K,) or a chief, or lord, (S,) of a people (S, K:) pl. غُرَرٌ. (S.) b11: And (tropical:) The best. (K.) and chiefest, (TA,) of goods. or household furniture: (K:) pl. as above: (TA:) the best of anything: (S:) the best, (Mgh,) or most precious and excellent, (Aboo-Sa'eed,) of property ; as, for instance, a horse, and an excellent camel, (Aboo-Sa'eed, Mgh.) and camels, (TA.) and a male slave. (Aboo-Sa'eed. S. Mgh, Msb, K.) and a female slave, (S, Msb, K,) or a clever female slave: (Aboo-Sa'eed, Mgh:) its application to a slave, male or female, [among articles of property,] is most common. (TA.) It has this last signification (a male or female slave) in a trad. in which it relates to the compensation for the destroying of a child in the womb: (TA:) as though this term were applied, by a synecdoche, to the whole person; (S;) the word properly signifying the “ face; ” in like manner as the terms رَقَبَةٌ and رَأْسٌ are employed: (Mgh:) Aboo-'Amr Ibn-El-Alà is related to have said that it there means a white male slave or a white female slave: but this is not a condition accord. to the doctors of practical law; for they hold the term to mean a male or female slave whose price amounts to the tenth part of the whole price of blood: (IAth:) or to the twentieth part thereof: (K, T:) or it means a slave of the best sort. (Mgh.) The Rájiz says, كُلُّ قَتِيلٍ فِى كُلَيْبٍ غُرَّهْ حَتَّى يَنَالَ القَتْلُ آلَ مُرَّهْ Every one slain in retaliation for Kuleyb is as a slave, until the slaying reach the family of Mur-rah. (TA.) b12: Also (assumed tropical:) Goodness, and righteous conduct: so in the saying, إِيَّاكُمْ وَالمُشاَرَّةَ فَإِنَّهَا تَدْفِنُ الغُرَّةَ وَتُظْهِرُ العُرَّةَ [Avoid ye contention, or disputation, for it hides goodness, &c., and manifests what is disgraceful]. (TA.) A3: [It is also an inf. n.: see 1, latter part.]

غِرَّةٌ Negligence; inattention; inadvertence, or inadvertency; inconsiderateness; heedlessness; or unpreparedness: (S, Mgh, Msb, K:) [pl. غِرَّاتٌ and غِرَرٌ: see an ex. of the former in a verse cited voce شَفَعَ, and exs. of both in a verse cited voce دَرَى.] It is said in a prov., الغِرَّةُ تَجْلِبُ الدِّرَّةَ Inadvertence brings the means of subsistence: (TA:) or paucity of milk causes to come abundance thereof: applied to him who gives little and from whom much is hoped for afterwards. (Meyd. [See Freytag's Arab. Prov. ii. 179: and see also غِراَرٌ.]) [Hence,] عَلَى غِرَّةٍ [On an occasion of negligence, &c.; unexpectedly]. (K in art. عرض; &c.) [And عَنْ غِرَّةٍ In consequence of inadvertence: see an ex. in a verse cited voce زَلَقٌ.] Also Inexperience in affairs. (S.) غِرَّةٌ and غَرَارَةٌ signify the same. (A'Obeyd.) [The latter is an inf. n.: see 1.] See also غُرَّةٌ, second sentence. b2: غِرَّةٌ بِاللّٰهِ means Boldness against God. (Mgh.) A2: [See also غِرٌّ.]

غُرَّى: see أَغَرُّ, near the end.

غَرَرٌ Peril; danger; jeopardy; hazard; or risk. (S, Mgh, Msb, K.) It is said in a trad., نَهَى عَنْ بَيْعِ الغَرَرِ He (Mohammad) forbade the sale of hazard, or risk; (S, Mgh, Msb;) of which it is unknown whether the thing will be or not; (Mgh;) such as the sale of fish in the water, and of birds in the air: (S, Mgh:) or, accord. to 'Alee, in which one is not secure from being deceived: (Mgh:) or of which the outward semblance deceives the buyer, and the intrinsic reality is unknown: (TA:) or that is without any written statement (عُهْدَة), and without confidence. (As, Mgh.) b2: حَبْلٌ غَرَرٌ means غَيْرُ مَوْثُوقٍ بِهِ [i. e., app., A bond, or compact, in which trust, or confidence, is not placed]. (TA.) A2: See also غَرِيرٌ.

غِرَارٌ Paucity of milk of a camel: (K:) or deficiency thereof. (S.) [See 3.] It is said in a prov., respecting the hastening a thing before its time, سَبَقَ دِرَّتُهُ غِرَارَهُ [lit., His abundant flow of milk preceded his paucity thereof]: (As:) or سَبَقَ دِرَّتَهُ غِرَارُهُ [lit., his paucity of milk preceded his abundance thereof; agreeably with an explanation of Z, who says that it is applied to him who does evil before he does good: see Freytag's Arab. Prov. i. 613: and see also غِرَّةٌ]. (So in my copies of the S.) b2: Hence, (assumed tropical:) Paucity of sleep. (As, A'Obeyd, S.) b3: [Hence also,] in prayer, (tropical:) A deficiency in, (K,) or an imperfect performance of, (S,) the bowing of the body, and the prostration, (S, K,) and the purification. (K.) And in salutation, The saying (in reply to السَّلَامُ عَلَيْكُمْ) وَعَلَيْكُمْ, not وَعَلَيْكُمُ السَّلَامُ: (T, TA:) or the saying سَلَامٌ عَلَيْكُمْ (K) or سَلَامٌ عَلَيْكَ (M) [without ال prefixed to سلام: as though it were a deficient form; but it is the form specially sanctioned by the Kur-án]: or the replying by saying عَلَيْكَ, not عَليْكُمْ. (K.) This is said in explanation of a trad., لاَ غِرَارَ فِى صَلَاةٍ وَلَا تَسْلِيمٍ [There shall be no deficiency in prayer, nor in salutation]: but accord. to one relation, it is لا غرار فى صلاة ولا تَسْلِيمَ, meaning, that the person praying shall not salute nor be saluted: in the former case, تسليم is an adjunct to صلاة: in the latter, it is an adjunct to غرار, so that the meaning is, There shall be no deficiency nor salutation in prayer. (TA.) b4: Also (tropical:) Little sleep (S, K) &c. (K.) El-Farezdak uses the expression نَوْمُهُنَّ غِراَرٌ Their sleep is little. (TA.) b5: And particularly (assumed tropical:) Littleness of consideration; denoting haste. (TA.) You say, أَتَانَا عَلَى غِراَرٍ (assumed tropical:) He came to us in haste. (S.) And لَقِيتُهُ غِرَارًا (assumed tropical:) I met him in haste. (TA.) b6: And مَا أَقَمْتُ عِنْدَهُ إِلَّا غِرَارًا (assumed tropical:) [I remained not at his abode save] a little while. (TA.) And لَبِثَ غِرَارَ شَهْرٍ He (a man, S) tarried the space of a month. (S, O, TA.) And لَيْتَ اليَوْمَ غِرَارُ شَهْرِ i. e. [Would that the day were] of the length of a month. (So in some copies of the S, and in the O: in other copies of the S, لَبِثَ القَوْمُ غِرَارَ شَهْرٍ [like the phrase immediately preceding].) b7: And, accord. to As, غِرَارٌ signifies A way, course, mode, or manner. (S, O, TA.) One says, رَمَيْتُ ثَلَاثَةَ أَسْهُمٍ عَلَى غِرَارٍ وَاحِدٍ [I shot three arrows] in one course. (S, O, TA.) And وَلَدَتْ فُلَانَةُ ثَلَاثَةَ بَنِينَ عَلَى غِرَارٍ, (S,) or عَلَى غِرَارٍ وَاحِدٍ, (TA,) i. e. [Such a woman brought forth three sons,] one after another, (S, TA,) without any girl among them. (TA.) And بَنَى القَوْمُ بُيُوتَهُمْ عَلَى

غِرَارٍ وَاحِدٍ [app. The people, or party, reared their tents, or, perhaps, their houses, in one line, or according to one manner]. (S, O.) b8: Also The model, or pattern, according to which iron heads (S, K) of arrows (S) are fashioned, (S, K,) in order to their being made right. (K.) One says, ضَرَبَ نِصَالَهُ عَلَى غِرَارٍ وَاحِدٍ (S, TA) i. e. [He fashioned his arrow-heads according to] one model, or pattern. (TA.) b9: And The حَدّ [app. meaning point, or perhaps the edge of the iron head or of the blade,] of a spear and of an arrow and of a sword: [see also ذُبَابٌ:] and ↓ غَرٌّ also signifies the حَدّ of a sword: (K, TA:) or الغِرَارَانِ signifies the two sides of the [arrow-head called] مِعْبَلَة: (AHn, TA:) or the two edges of the sword: [see, again, ذُبَابٌ:] and غِرَارٌ, the حَدّ of anything that has a حَدّ: (S, O:) and the pl. is أَغِرَّةٌ. (S.) غَرُورٌ Very deceitful; applied in this sense as an epithet to the present world; (Msb;) or what deceives one; (K;) such as a man, and a devil, or other thing; (As, TA;) or such as property or wealth, and rank or station, and desire, and a devil: (B, TA:) and ↓ غُرُورٌ signifies a thing by which one is deceived, of worldly goods or advantages: (S:) or the former signifies the devil, specially; (Yaakoob, S, K;) because he deceives men by false promises and by inspiring hopes; or because he urges a man to do those things which are causes of his being loved but which are followed by that which grieves him: (TA:) and this last sense it has, accord. to ISk, in the Kur xxxi. 33 and xxxv. 5: (S:) also the present world; (K;) as an epithet in which the quality of a subst. predominates: and this sense is assigned to it by some as used in the passages of the Kur-án to which reference has just been made. (TA.) [It is masc. and fem., agreeably with analogy.]

A2: Also A medicine with which one gargles: (S, K:) a word similar to لَدُودٌ and لَعُوقٌ and سَعُوطٌ (S) and سَفُوفٌ. (TA.) غُرُورٌ False, or vain, things; vanities: (Zj, K:) as though pl. of غَرٌّ, inf. n. of غَرَّهُ: (Zj:) or pl. of ↓ غَارٌّ; (Zj, K;) like as شُهُودٌ is pl. of شَاهِدٌ, and قُعُودٌ of قَاعِدٌ: (Zj:) or what is false, or vain; a deception; a thing by which one is deceived. (Az.) See also غَرُورٌ.

غَرِيرٌ Deceived; beguiled; made to desire what is vain, or false; (A'Obeyd, K;) and so ↓ مَغْرُورٌ. (K.) And you say likewise, مِنْكَ ↓ أَنَا غَرَرٌ, in the sense of مَغْرُورٌ [I am deceived by thee]. (TA.) And ↓ مَغْرُورٌ signifies also A man who marries to a woman in the belief that she is free, and finds her to be a slave. (TA.) b2: See also غِرٌّ, in three places. b3: It is said in a prov., أَنَا غَرِيرُكَ مِنْ هٰذَا الأَمْرِ, meaning I am one possessing knowledge in this affair so that when thou askest me of it I will inform thee respecting it without being prepared for it and without consideration: so says Az: and Z says the like; i. e. I [am one who] will answer thee if thou ask me unexpectedly respecting this affair by reason of the soundness of my knowledge of the true state of the case: or [it means I am a deceived informant of thee respecting this affair; for] as As says, the meaning is, thou art not deceived by me, but I am the person deceived; the case being this, that false information came to me, and I acquainted thee with it, and it was not as I told thee; I having only related what I had heard. (TA.) And one says, أَنَا غَرِيرُكَ مِنْهُ i. e. I caution thee [or I am thy cautioner] against him; (K, TA:) [i. e.,] مِنْ فُلَانٍ [against such a one]; (S, O;) meaning, as Aboo-Nasr says in the “ Kitáb el-Ajnás,” [that] there shall not happen to thee, from him, that whereby thou shalt be deceived; (S, O, TA;) as though he said, I am thy surety, or sponsor, for that. (AM, TA.) b4: [Hence, app., it is said that] غَرِيرٌ signifies also A surety, sponsor, or guarantee. (K, TA.) b5: And عَيْشٌ غَرِيرٌ (tropical:) A life in which one is not made to be in fear: (S, K, TA:) like عَيْشٌ أَبْلَهُ: (TA:) pl. غُرَّانٌ. (K.) b6: Hence, perhaps; or from الغِرَّةُ [app. as meaning “ inexperience ”], which is sometimes approved; (Har p. 607;) or because it [sometimes] deceives; (TA;) غَرِيرٌ also signifies (tropical:) Good disposition or nature. (S, O, K, TA.) One says of a man when he has become old, and evil in disposition, أَدْبَرَ غَرِيرُهُ وَأَقْبَلَ هَرِيرُهُ (tropical:) His good disposition has regressed, or departed, and his evil disposition has advanced, or come: (S, Meyd, O, TA:) or what deceived and pleased has gone from him, and what is disliked on his part, of evilness of disposition &c., has come. (Meyd.) غِرَارَةٌ, (S, Msb, K,) not غَرَارَةٌ, (K,) for the latter is vulgar, (TA,) A sack, syn. جُوَالِقٌ, (K,) for straw &c., (S,) resembling what is called عِدْلٌ: (Msb:) [J says,] I think it is an arabicized word: (S:) pl. غَراَئِرُ. (S, Msb.) غَارٌّ Deceiving; beguiling; causing to desire what is vain, or false; a deceiver. (TA.) b2: See also غُرُورٌ.

A2: And Negligent; inattentive; inadvertent; inconsiderate; heedless; unprepared. (S, K.) See also غِرٌّ.

غَرْغَرَةٌ A sound with which is a roughness, (K,) like that which is made by one gargling with water. (TA.) b2: The sound of a cooking-pot when it boils. (K.) b3: The reciprocation of the spirit in the throat. (S.) b4: A word imitative of the cry of the pastor (K, TA.) and the like. (TA.) [See also R. Q. 1.]

غُرْغُرَةٌ: see غُرَّةٌ: b2: and see أَغَرُّ.

أَغَرُّ More, or most, negligent, inattentive, inadvertent, inconsiderate, heedless, or unprepared. (Mgh.) See also غُرَّةٌ, second sentence.

A2: and White; (S, K;) applied to anything: (K:) pl. غُرٌّ (TA) and غُرَّانٌ (S) [and perhaps غُرَرٌ, as in an ex. voce ذِرْوَةٌ: but see what is said of this pl. in a later part of this paragraph]. You say رَجُلٌ أَغَرُّ الوَجْهِ A man white of countenance. (TA.) And قَوْمٌ غُرَّانٌ, (S,) and غُرٌّ, (TA,) White people. (S.) And اِمْرَأَةٌ غَرَّآءُ A woman [white of countenance: or] beautiful in the front teeth. (TA voce فَرَّآءُ.) See, again, غُرَّةٌ, second sentence. And الأَيَّامُ الغُرُّ The days of which the nights are white by reason of the moon; which are the 13th and 14th and 15th; also called البِيضُ. (TA.) And يَوْمٌ أَغَرُّ مُحَجَّلٌ: see art. حجل. And اللَّيْلَةُ الغَرَّآءُ (assumed tropical:) The night of [i. e. preceding the day called] Friday. (O.) b2: Also A horse having a غُرَّة [i. e. a star, or blaze, or white mark, on the forehead or face]: (S, Mgh, Msb, K:) or having a غُرَّة larger than a دِرْهَم, in the middle of his forehead, not reaching to either of the eyes, nor inclining upon either of the cheeks, nor extending downwards; it is more spreading than the قُرْحَة, which is of the size of a درهم, or less: or having a غُرَّة of any kind, such as the قُرْحَة or the شِمْرَاخ or the like: (L, TA:) and in like manner a camel having a غُرَّة: (IAar:) fem. غَرَّآءُ. (Msb, K.) [See an ex. in a prov. cited voce بَهِيمٌ: and another (from a trad.) voce مُحَجَّلٌ.] b3: [Hence]

الغَرَّآءُ (assumed tropical:) A certain bird, (K, TA,) black, (TA,) white-headed: applied to the male and the female: pl. غُرٌّ; (K, TA;) which is also expl. in the K as signifying certain aquatic birds. (TA.) b4: and أَغَرُّ, (K, TA,) applied to a man, (TA,) (assumed tropical:) One whose beard occupies the whole of his face, except a little: (K, TA:) as though it [his face] were a [horse's] غُرَّة. (TA.) b5: And (tropical:) Generous; open, or fair, or illustrious, in his actions; (K;) applied to a man: (TA:) eminent; noble; as also ↓ غُرْغُرَةٌ: (S, K:) or fair-faced: or a lord, or chief, among his people: (Msb:) pl. غُرٌّ, (T, M,) accord. to the K غُرَرٌ, but the former is more correct, (TA,) and غُرَّانٌ. (T, M, K.) And ↓ غُرَّى signifies (assumed tropical:) A woman of rank, eminence, or nobility, among her tribe. (Sgh, K, TA.) b6: يَوْمٌ أَغَرُّ means (tropical:) An intensely hot day: (K, TA: afterwards expl. in the K as meaning [simply] a hot day: TA.) and in like manner one says هَاجِرَةٌ غَرَّآءُ, and ظَهِيرَةٌ غَرَّآءُ, (K, TA, expl. by As as meaning, white by reason of the intense heat of the sun, TA,) and وَدِيقَةٌ غَرَّآءُ. (K, TA.) b7: And سَنَةٌ غَرَّآءُ (assumed tropical:) A year in which is no rain. (L in art. شهب.) مَغْرُورٌ: see غَرِيرٌ, in two places.

مُغَارٌّ (S, K) and مُغَارَّةٌ (TA) A she-camel having little milk: (S, K:) or having lost her milk by reason of some accident or disease; as some say, on disliking her young one, and rejecting the milker: (TA:) or taking fright, and drawing up her milk, (ISk, S,) after yielding it freely: (TA:) pl. مَغَارُّ, (S, K,) imperfectly decl. [being originally مَغَارِرُ]. (S.) b2: Hence, (TA,) (tropical:) A niggardly, or tenacious, hand: (K:) but accord. to the A and the TS, you say رَجُلٌ مُغَارُّ الكَفِّ, meaning a niggardly, or tenacious, man. (TA.)