ميد: ماد: تستعمل، مجازا مثلما تستعمل ماج ففي (ابن جبير 6: 187): فترى الأرض تميد بهم ميدا وتموج بجميعهم موجا. (ابن حبيب، مخطوطة اكسفورد ص149): فمضى حتى انتهى إلى أرض تميد بأهلها (ابن عبد ربه) (2: 355 طبعة بولاق) (انظر ماج):
كادت لهم أنفسهم تجود ... وكادت الأرض بهم تميد
ماد: في (محيط المحيط): (أصابه غثيان ودوار من سكر أو نزف أو ركوب بحر) أصابه دوار بحر (فوك).
ماد: لا أساس لما أثاره (فريتاج) في رقم 7 من شكوك في صحة معنى هذا الفعل إذ أن الفعل الذي ذكره مرادف لمار.
تمايد: تمايل مهتزا (محيط المحيط). ترنج (كالسكران) (محمد بن الحارث 271): لقيا رجلا يتمايد سكرا.
ميد: دوار البحر (انظر ماد) (ابن بطوطة 2: 160): ودخلت أمواج البحر معنا في المركب واشتد الميد بالناس (ترجمة سيئة).
ميدة: وردت الكلمة عند (فوك) في مادة sella. ولو حكمنا على موضعها من معجمه نستدل على أن هذه الكلمة هي جزء من (السرج).
خصيب الميدة وكريم الميدة: جواد، كريم (فوك).
ميدى: عملة صغيرة في مصر (بوشر)؛ والكلمة قد اندغم فيها حرفان من مؤيدي انظر ما تقدم (1: 46).
ميدان: استعمل الشاعر مسلم كلمة ميادي جمعا لكلمة ميدان بدلا من ميادين من باب الاختصار في القافية (معجم مسلم) والجمع ميدانات (فوك).
ميدان: الميدان هو الأرض المستوية، السهلة، السهلة عامة (64 بيرتون، وانظر الجغرافيا)، والساحة العامة تحيط بها الأبنية (بوشر) وهذه الساحة تصلح للأسواق وعرض الألعاب (معجم الجغرافيا).
ميدان: ساحة الرمي للأسلحة النارية أو الأسهم (هلو).
ميدان والجمع موادين: سوح الفروسية (الجريدة الآسيوية 1848: 2، 227 فهرست المخطوطات [ليدن] 3، 298 المصحح في 5: 249). مياد: في وصف الغصن (معيار الاختبار 25: 4 مولر 36 المقري 1: 10 و1: 11 و19: 7) والجمع ميد (المقري 1: 36 البيت 69).
مائد القلب: جبان، لا يملك شيئا من الشجاعة (الكالا).
مائدة: والجمع مائدات وموائد (محيط المحيط) (ألف ليلة رقم 1: 29) وفي (فوك) مواد.
مائدة: في (محيط المحيط): وحدها ( .. ويستعملها بعض النصارى للهيكل الذي يجعل عليه الكاهن ما يقدسه بعد نقله من المذبح). (ياقوت 1: 384، 12 وما تلى ذلك من نصوص، بهذا المعنى، ذكرها دوكانج).
صاحب المائدة: مدير الخدم (في فندق) (دي ساسي كرست 1، 137).
مائدة: في (محيط المحيط) (الخوان ما يوضع عليه الطعام وبعد وضع الطعام عليه يسمى مائدة، وهو فارسي معرب ج اخونة وخوان .. والمولدون يستعملون المائدة أداة مسطحة ذات أربعة قوائم تستعمل للأكل وغيره. وربما استعملوها لبيت الأكل).
مائدة: بلاطة (البكري، 4، 1): مائدة رخام اسود يقال إنها كانت مائدة فرعون (المقري 2: 156).
مائدة: هضبة، أكمة، تل، ربوة (الكالا) انظر (ابن جبير 249:16): وهذا التل مشرف متسع كأنه المائدة المنصوبة وفي (252، 9): مائدة من الأرض مستديرة.
مائدة: (اصطلاح في علم التشريح): ورك، خاصرة، كشح (الكالا جمعها على امداد جمعا شاذا). وأطلق (بوسييه) ميدة الظهر على المنطقة الواقعة خلف البطن من جانبي العمود الفقري وعند (ابن وافد 8) أمراض المائدة هي التي بين أمراض الوالدة من الرحم وأمراض الركبتين والساقين ونقرأ لديه يعرض للمائدة الثقل من قبل البلغم الغليظ اللزج ويعرض منه ثقل في الساقين يمنع النشي (انظر 27) وفي (البوكاسيس 68:2 طبعة شانتك): فاكو العليل ثلاث كيات على خرز الظهر تحت المائدة وعند (ابن البيطار 1: 5): ينفع من وجع الظهر والمائدة وعند (هيرتل: علم التشريح عند العرب والعبريين ص297): هي ذلك الجانب من الظهر الذي فيه اللوح أو عظم الكتف من هنا جاءت الكلمة اللاتينية. تحمل في لغة علماء التشريح الأقدمين اسم: أي مائدة أو خوان الأعصاب أو مائدة العصب.
إن ما لدى العرب، وهذا ما لم يلاحظه (هرتل) هو ترجمة الصيغة اليونانية لأن (بولوكس 2: 177) يفسر المائدة عبر حديثه عما هو معروف في علم التشريح من أنها عضلة مربعة منجرفة في العمود الفقري، في صفحة العنق، تدعى (علباء).

ميد

1 مَادَ, aor. ـِ inf. n. مَيْدٌ (S, L, Msb, K) and مَيَدَانٌ, (L, Msb, K,) It (a thing) was, or became in a state of motion, or commotion; was, or became agitated: (S, L, Msb, K:) or, in a state of violent motion or commotion; or violently agitated. (El-Basáïr, TA.) So in the expression in the Kur, [xvi. 15; and xxxi. 9;] أَنْ تَمِيدَ بِكُمْ Lest it (the earth) should be convulsed with you, and go round with you, and move you about violently. (El-Basáïr, TA.) b2: مَادَ It turned or twisted about, or became contorted and convulsed. (IKtt.) b3: مَادَ فِى الرُّمْحِ (tropical:) He (a man pierced) writhed upon the spear. (A.) b4: مَادَ It (the mirage, سَرَاب,) was in a state of commotion; it quivered, or trembled. (L, K.) b5: مَادَ (assumed tropical:) He was, or became, confounded, perplexed, or amazed. (TA.) b6: مَادَ, (aor. ـِ TA, inf. n. مَيْدٌ or مَيَدٌ, L,) (tropical:) He (a man, L,) became affected with a heaving of the stomach, or a tendency to vomit, and a giddiness in the head, by reason of intoxication, or of voyaging upon the sea. (L, K.) b7: You say also مَادَ بِهِ البَحْرُ, aor. ـِ inf. n. مَيْدٌ, (tropical:) The sea affected him with a heaving of the stomach, &c. (L.) and مَادَتْ بِهِ الأَرْضُ (tropical:) The ground went round with him. (A.) b8: مَادَتِ الحَنْظَلَةُ, (aor. ـِ L,) The colocynth became affected by day-dew, (L, K,) or by moisture, (L,) and in consequence, changed [in odour, or stinking]: (L, K:) and in like manner a date. (L.) b9: مَادَ, (S, A, L,) inf. n. مَيْدٌ (L) and مَيَدَانٌ; (A;) and ↓ تمايد; (A;) It (a branch) inclined from side to side. (S, A, L.) b10: (tropical:) He inclined from side to side in walking. (L.) b11: مَادَ, inf. n. مَيْدٌ and مَيَدَانٌ, It inclined to one side: as the earth is, in a trad., described to have done before the mountains were formed. (L.) b12: مَادَ (tropical:) He (a man, S,) affected a bending of his person, body, or limbs; (L;) he walked with an elegant and a proud and self-conceited gait, with an affected inclining of his body from side to side; (S, L, K;) and مَادَتْ and ↓ تميّدت signify the same, said of a woman. (A.) A2: مَادَ He conferred, or bestowed, a benefit or benefits, or a favour or favours. You say, مَادَنِى فُلَانٌ Such a one conferred a benefit or benefits upon me. (L.) b2: مَادَه, (L, Msb,) and ↓ امادهُ, (L,) He gave him. (L, Msb.) b3: مَادَ He furnished persons with, or gave them, provisions for travelling; syn. زَادَ. (L.) [In the K, زَارَ He visited.] b4: He brought a people wheat, or food; i. q. مَارَ, (S, L, K,) of which it is a dial. form. (S.) b5: He trafficked as a merchant. (L.) b6: مَادَ, inf. n. مَيْدٌ and مَيَدَانٌ, It increased, or grew; syn. رَاعَ and زَكَا. (M, L, K.) [In the copies of the K in my hands, for راع is put زاغ.]

4, أَمْيَدَ 5, and 6: see 1.8 امتادهُ He asked him, or desired him, to give him. (L.) b2: امتادهُ He asked or desired him to bring him wheat, or food. (A.) مَيْدَ a dial. form of بَيْدَ, (S,) in the sense of غَيْر: (S, L;) and in that of عَلَى: (L:) or that of مِنْ أَجْلِ. (S, L.) It is said in a trad., أَنَا أَفْصَحُ العَرَبِ مَيْدَ أَنِّى مِنْ قُرَيْشٍ وَنَشَأْتُ فِى بَنِى

سَعْدِ بْنِ بَكْرٍ [rendered in art. بيد]. (S, L.) See what next follows.

فَعَلْتُهُ مَيْدَا ذٰلِكَ, (M, K,) or مَيْدَ ذلك, (L,) I did it on account, or for the sake, of that. (M, L, K.) مِنْ مَيْدَا ذٰلِكَ has not been heard. (M, L.) مَيْدَةٌ: see مَائِدَةٌ.

مِيدَآءٌ The amount, and measure, of a thing: (L, K:) and the two sides, and distance, or extent, of a thing, (L,) or of a road; (K;) and the surface of a road. (L.) One says, لَمْ أَدْرِ مَا مِيدَآءُ ذٰلِكَ I knew not what was the amount of that, and its measure: or, what was the measure of its two sides, and its extent: as also مِيتَاؤُهُ. (L.) b2: The extreme limit of the distance to which horses run; and so ميِئْتآءٌ. (S, TA, art. أتى.) A2: مِيدَآءٌ A mode, manner, fashion, or from. Ex. بَنُوْا بُيُوتَهُمْ عَلَى مِيدَآءٍ وَاحِدٍ They built their houses, or constructed their tents, after one mode, &c. (L.) [See also مِئْتَآءٌ, in art. اتى.]

هٰذَا مِيدَاؤُهُ, [thus in the copies of the K and in the TA, app. a mistake for مِيدَآءَهُ, like تِلْقَآءَهُ,] and بِمِيدَائِهِ, and بِمِيدَاهُ, This is opposite to, or facing, it. (K.) And دَارِى بِمَيْدَا دَارِهِ, with fet-h to the م; (as also بِمِيتَآءِ داره, L in art. ميت; and بِمِئْتَآءِ داره, S in art. اتى;) My house is opposite to his house. (Yaakoob, L.) b2: مِيدَآءُ الطَرِيقِ: see مِئْتَآء in art. أَتَى, and مِيتَآء in art. ميت.

مَيْدَانٌ (S, L, Msb, K, &c.) and ↓ مِيدَانٌ (K) A horse-course; race-ground; hippodrome: (Msb, TA:) pl. مَيَادِينُ: (S, K, &c.:) of the measure فَعْلَانٌ, (IKtt,) from ماد “ it was in a state of motion; ” because the sides of the horsecourse shake on the occasion of a race: (Msb:) or from ماد “ it turned or twisted about, or became contorted and convulsed; ” because the horses wheel about, and bend or convulse themselves, in the place so called: or of the measure فَلْعَانٌ, from مَدًى “ a limit, or goal; ” because horses run to their goals in the place so called; originally مَدْيَانٌ, the second and third radicals being transposed; as in بِيزَانٌ, originally بُزْيَانٌ: or of the measure فَيْعَالٌ, from مَدَنَ “ he abode, or dwelt; ” because horses confine themselves especially to the place so called for wheeling about and the like. (IKtt.) A2: عَيْشٌ مَيْدَانٌ A delicate, a pleasant, or an ample and easy, life. (S, L.) b2: مَيْدَانُ الخُلَفَآءِ (tropical:) a term applied by historians to The period of the reign of Khaleefehs; from twenty to twenty-four years. (MF, TA.) مِيدَانٌ: see مَيْدَانٌ.

مَيُودٌ That moves about, or is agitated, much; that vacillates much: (L:) an intensive epithet; applied in a trad. to worldly prosperity. (L., art. حيد.) مَيَّادٌ: see مَائِدٌ.

مَائِدٌ (tropical:) A man affected with a heaving of the stomach, or a tendency to vomit, and a giddiness in the head, by reason of intoxication, or of voyaging upon the sea: pl. مَيْدَى. (L.) b2: مَائِدٌ A branch inclining [from side to side: see 1]: (A, L:) as also ↓ مَيَّادٌ: (L:) [or rather the latter signifies inclining much, or frequently, from side to side:] pl. [of the former] مُيَّدٌ. (TA.) b3: فُلَانٌ يَمْشِى عَلَى الأَرْضِ فَيَّادًا مَيَّادًا (tropical:) Such a one walks upon the ground with an elegant and a proud and a self-conceited gait, with an affected inclining of his body from side to side. (A, Art. فيد.) مَائِدَةٌ (and ↓ مَيْدَةٌ, El-Jarmee, L, K) A table with food upon it: (S, L, K:) without food upon it, a table is not thus called, but is called خِوَانٌ: (AAF, S, L:) or also applied to a table itself: (L:) MF says, that this latter application is allowable, considering that food has been, or is to be, placed upon the table: but El-Hareeree asserts it to be incorrect, and the former application only to be allowable: (TA:) مائدة is thus used in its proper sense of an act. part. n., and is from ماد “ it was in a state of motion; ” as though the table [which was generally a round piece of leather or the like spread upon the ground] moved about with what was upon it: (Zj, L, Msb: *) or from ماد “ he brought wheat or food; ” because food is brought upon it [or as though it brought food]: (L:) or from ماد “ he gave; ” as though it gave of what was upon it to those around it: (El-'Ináyeh:) or it is of the form of an act. part. n. and used in the sense of a pass. part. n., from ماد “ he gave,” (AO, S, L, Msb,) like رَاضِيَةٌ in the phrase عِيشَةٌ رَاضِيَةٌ; (AO, S, L;) because what is thus called is given by its owner to the people [who are to eat]: (Msb:) also, food itself; (Akh, AHát, ISd, L, K;) even if without a table: (L:) [pl. مَوَائِدُ]. See also فَاثُورٌ. b2: مَائِدَةٌ: (tropical:) A round piece of land or ground: (L, K:) likened to a table. (TA.) مَوَائِدُ: see مَائِدَةٌ. b2: Also, Calamities: formed by transposition from مَآوِدُ. (T, L.) مُمْتَادٌ Asking, or desiring, to give; asking or desiring, a gift. (K.) And Asked, or desired, to give; one of whom a gift is asked, or desired. (S, L, K.) b2: مُمْتَادٌ A man [asking, or desiring, and b3: ] asked, or desired, to bring wheat or food. (S, L.)

مدن: تمدن: في م. المحيط (تمدن الرجل تخلق بأخلاق أهل المدن وانتقل من حالة الخشونة والبربرية والجهل إلى حالة الظرف والأنس والمعرفة).
تمدن: انظر الكلمة عند (فوك) في مادة ( Civitas) ، التمدن: المدنية (مقدمة ابن خلدون 3: 255 المقري 3: 674).
مدني: السياسة المدنية: انظر بداية الكلمة.
مدني ومديني: هي عند (فوك) cristatus: كلمة لاتينية معناها عرف، عرف الديك، رأس الخوذة.
مدينة: عاصمة المنطقة أو الإقليم أو الجريرة أو المملكة وعلى سبيل المثال أن غرناطة كانت مدينة كورة البيرة وقرطبة مدينة الأندلس والقيروان مدينة أفريقية (ترجمة دي جاينجوس للمقري 1: 529). المدينة التي كانت النصارى تطلق عليها اسم بالرموكان المسلمون يطلقون عليها اسم المدينة (ابن جبير 12: 328).
المدينة: الحي القديم لمدينة قرطبة (عبد الواحد 4: 28) مثل حي (السيتي Cite) في باريس وحي (الستي City) في لندن.
مدينة: إقليم عند اليهود والآراميين (معجم الجغرافيا، ياقوت 1: 348) (مرادف كورة) (القزويني 2: 337).
مدينة: نوع من خبز، في الأندلس، من الطحين العالي الجودة والزعفران يرمز إلى مدينة من المدن ويهيأ ويقدم يوم النيروز (المقري 2: 363 والصحائف التي تلي ذلك).
مدينة: وجار، عرين، حجر الأرنب، (الكالا-: madriguera de conejo وكذلك حجر الثعلب، حجر الجزر (بوسييه).
مدينة: المدينة، فلسفيا، وهي موضع اجتماع الناس (في مجمع) (مقدمة ابن خلدون 2: 338)، ويرة الفلاسفة (وجدت من الأفضل أن أقدم للقارئ الكريم نص ما ورد في كتاب آراء أهل المدينة الفاضلة لأبي نصر الفارابي -قدم له وشرحه إبراهيم جزيني من منشورات دار القاموس الحديث -بيروت- بدلا من ترجمة ما ذكره المصنف وذلك بمقدار يزيد عنه قليلا أن لم يطابقه تماما) في قسم 26: الاجتماع والتعاون: وكل واحد من الناس مفطور على أنه يحتاج، في قوامه، وفي أن يبلغ أفضل كمالاته، إلى أشياء كثيرة لا يمكنه أن يقوم بها كلها هو وحده، بل يحتاج إلى قوم له كل واحد منهم بشيء مما يحتاج إليه. وكل واحد من كل واحد بهذه الحال. فلذلك لا يمكن أن يكون الإنسان ينال الكمال، الذي لأجله جعلت له الفطرة، إلا باجتماعات جماعة كثيرة، متعاونين، يقوم كل واحد لكل واحد ببعض ما يحتاج إليه في قوامه فيجتمع عما يقوم به جملة الجماعة لكل واحد جميع ما يحتاج إليه في قوامه وفي أن يبلغ الكمال. ولهذا كثرت أشخاص الإنسان، فحصلوا في المعمورة من الأرض، فحدثت منها الاجتماعات الإنسانية ..
-أنواع الاجتماعات: فمنها الكاملة، ومنها غير الكاملة والكاملة ثلاث: عظمى ووسطى وصغرى. فالعظمى اجتماعات الجماعة كلها في المعمورة، والوسطى اجتماع أمة في جزء من المعمورة، والصغرى اجتماع أهل مدينة في جزء من مسكن أمة.
وغير الكاملة: أهل القرية، واجتماع أهل المحلة، ثم اجتماع في سكة، ثم اجتماع في منزل وأصغرها المنزل والمحلة والقرية هما جميعا لأهل المدينة، إلا أن القرية للمدينة على إنها خادمة للمدينة والمحلة للمدينة على إنها جزؤها ... والمدينة التي يقصد بالاجتماع فيها التعاون على الأشياء التي تنال بها السعادة في الحقيقة، هي المدينة الفاضلة. والاجتماع الذي به يتعاون على نيل السعادة هي الأمة الفاضلة. وكذلك المعمورة الفاضلة إنما تكون إذا كانت الأمة التيس فيها يتعاون على بلوغ السعادة.
وفي قسم 29 - مضادات المدينة الفاضلة- والمدينة الفاضلة تضادها المدينة الجاهلة والمدينة الفاسقة والمدينة المتبدلة والمدينة الضالة (انظر التفصيلات في كتاب الفارابي- أهل المدينة الفاضلة).
أما (دي سلان الذي ترجم مقدمة ابن خلدون فقد ذكر أن المقدمة في ص141 من جزئها أو قسمها الثاني قد ورد فيها ما يأتي مما لم نعثر عليه لكي نثبت نصه الذي ذكره ابن خلدون): .. في الدولة الكاملة يرتبط، المواطنون، جميعا، ببعضهم بالحب وهم، كلهم، متساوون لذلك لا حاجة لهم بالسلطان، ويتغذون بطريقة صحية ملائمة لأجسامهم لذلك لا حاجة لهم بالطب. كل إنسان في هذه المدينة يمتلك أعلى درجات الكمال التي يستطيع أن يصلها الإنسان. في أنموذج هذه الجمهورية يمتلك الإنسان القدرة على التفكير بأعلى أنواع الفكر الصائب ولا يوجد أي فرد جاهل بالأعراف والقوانين. لن يكون هناك أي زلل ولا مزاح ولا تحايل.
المدن السماوية: أنظر في المعجم اللاتيني العربي cives etherei؟ المداني: نوع من أنواع الحمام (مخطوطة الاسكوريال 893).

عن

1 عَنَّ, aor. ـِ (S, Mgh, Msb, K) and عَنُّ, (S, Msb, K,) the former accord. to some relaters, and the latter accord. to others, occurring in a verse of a Hudhalee, (TA,) inf. n. عَنَنٌ (S, Msb, K) and عَنٌّ (Msb, K) and عُنُونٌ, the first of which is also [or is properly] a simple subst., (K, [and such, in one sense, it is said to be in the Msb, as will be shown in what follows,]) said of an affair, or event, (Msb,) or of a thing, (S, * K,) It appeared before one: (K:) [and] i. q. عَرَضَ (S, Mgh) and (S, K) اِعْتَرَضَ (S, Msb, K) [i. e. it appeared; it showed, presented, or offered, itself: it occurred: and it presented itself, or intervened between a person and an object before him, as an obstacle: it opposed itself]: and so ↓ اِعْتَنَّ. (S, K.) [See also عَنَنٌ, below.] Imra-el-Keys says, فَعَنَّ لَنَا سِرْبٌ كَأَنَّ نِعَاجَهُ عَذَارَى دَوَارٍ فِى مُلَآءٍ مُذَيَّلِ (Mgh, TA, *) meaning, عَرَضَ, (TA,) i. e. and there appeared to us a herd of wild oxen, as though the females thereof were virgins making the circuit of Dawár, or Duwár, in long-skirted garments of the kind called مُلَآء; Dawár, or Duwár, being the name of an idol around which the people of the Time of Ignorance used to curcuit. (Mgh, * and EM pp. 46 and 47.) And one says, لَا أَفْعَلُهُ مَا عَنَّ فِى السَّمَآءِ نَجْمٌ, meaning مَا عَرَضَ [i. e. I will not do it as long as a star appears in the sky]. (S.) b2: And عَنَّ, (Msb, TA,) aor. ـِ (Msb,) inf. n. عَنَنٌ, (TA,) or this is a simple subst., (Msb, TA,) and the inf. n. is عَنٌّ, (TA,) He opposed himself (اِعْتَرَضَ, Msb, or تَعَرَّضَ, TA) to another (Msb) from right and left, (TA,) or from either side of him, (Msb,) with an abominable, or evil, action. (Msb, TA.) b3: And عَنَّ عَنِ الشَّىْءِ, aor. ـِ [inf. n., app., عَنٌّ,] He turned aside, or away, from the thing. (Msb.) b4: Hence the saying of the lawyers, عَنَّ عَنِ امْرَأَةٍ دُونَ أُخْرَى

[He turned away from one woman, not from another]; meaning he desired not one woman, but desired another: thus in the active form: and one may also say عُنَّ i. e. in the passive form [from one or another of the following significations of the trans. verb]. (Msb.) For the latter of these, and its var. عُنِنَ, see 2.

A2: عَنَنْتُ اللِّجَامَ: see 4. b2: عَنَّ دَابَّتَهُ He put a rein (عِنَان) to his beast. (TA.) And عَنَنْتُ الفَرَسَ, (S, Msb, K,) aor. ـُ (Msb;) in the M [↓ عَنَّنْتُ,] with tesh-deed; (TA;) I withheld the horse by means of his عِنَان [or rein]; (S, Msb, K;) as also ↓ أَعْنَنْتُهُ: (K:) or الفَرَسَ ↓ أَعْنَنْتُ signifies I put a rein to the horse: (Msb:) and it is said in the T that الفَارِسُ ↓ أَعَنَّ means the horseman drew, or pulled, the rein of his beast, to turn him back, or away, from his course. (TA.) b3: And عَنَنْتُهُ, (Msb,) and عُنَّ, (Mgh,) I confined him, (Msb,) and he was confined, (Mgh,) in the عُنَّة i. e. the enclosure (Mgh, Msb) of the camels. (Mgh.) A3: عَنَنْتُ فُلَانًا I reviled such a one; vilified him; or gave a bad name to him. (K.) A4: See also Q. Q. 1.2 عَنَّنْتُ اللِّجَامَ: see 4. b2: عَنَّنْت الفَرَسَ: see 1, last quarter. b3: [Hence, perhaps,] عُنِّنَ عَنِ امْرَأَتِهِ, (S, Msb, K,) inf. n. تَعْنِينٌ, (Msb,) which see also voce عُنَّةٌ, former half, in two places, He was pronounced by the judge (S, Msb, K) to be incapacitated from going in to his wife, (Msb, K,) or to have no desire for his wife: or to be withheld from her by enchantment, or fascination: (S, Msb, K:) and ↓ أُعِنَّ signifies the same; as also ↓ عُنَّ, (K, TA,) and ↓ عُنِنَ; and ↓ اعْتُنَّ. (TA. [Thus in the supplement to this art. in the TA; but it seems that the last of these verbs may be a mistranscription for أُعِنَّ, as this verb is there omitted, though the other verbs are mentioned, and followed by the part. ns. مَعْنُونٌ and مُعَنٌّ and مُعَنَّنٌ, but not مُعْتَنٌّ.]) b4: التَّعْنيِنُ also signifies The confining in a deep مَطْبَق [or subterranean prison]. (TA.) b5: And عَنَّنَتْ شَعَرَهَا, said of a woman, means شَكَلَتْ بَعْضَهُ بِبَعْضٍ [i. e. She plaited together two locks of her hair, of the fore part of her head, on the right and left, and then bound them with her other pendent locks or plaits]. (TA.) A2: See also Q. Q. 1.3 المُعَانَّةُ and العِنَانُ signify المُعَارَضَةُ, (S, Msb, K, TA,) as inf. ns. of عَانَّهُ [meaning He did like as he (the latter) did: or he opposed him, being opposed by him]. (TA.) See, below, شِرْكَةُ العِنَانِ: and also عُنَانَاكَ.4 أَعَنَّ [i. q. تَعَرَّضَ]. One says, ↓ أَعْنَنْتُ بِعُنَّةٍ

مَا أَدْرِى مَا هِىَ, (S, K, but in the latter لا ادرى,) meaning I addressed, applied, or directed, myself to a thing (تَعَرَّضْتُ لِشَىْءٍ) not knowing what it was. (S, K.) A2: And أَعْنَنْتُهُ لِكَذَا I exposed him, or caused him to become exposed, (عَرَّضْتُهُ,) to such a thing; and I turned him to it, or towards it. (S.) A3: أَعْننْتُ اللِّجَامَ I put a rein (عِنَان) to the bit; (S, K;) as also ↓ عَنَّنْتُهُ, (S, * K,) inf. n. تَعْنِينٌ; (S;) and ↓ عَنَنْتُهُ. (K.) b2: See also 1, last quarter, in three places. b3: أُعِنَّ عَنِ امْرَأَتِهِ: see 2.5 تعنّن He (a man) abstained from women without his being incapacitated from going in to them, because of blood-revenge that he sought. (TA.) 8 اعتنّ: see 1, first sentence.

A2: اِعْتَنَّ مَا عِنْدَهُمْ He became acquainted with their state, or case. (K.) A3: اعْتُنَّ: see 2.

R. Q. 1 عَنْعَنَةٌ [an inf. n. of which the verb is عَنْعَنَ] The substituting of ع for ء; [for instance,] saying عَنْ in the place of أَنْ: a practice of [the tribe of] Temeem: (S, K:) or, accord. to Fr, it is of the dial. of Kureysh and of those in their neighbourhood, and of Temeem and Keys and Asad and those in their neighbourhood: they change the أ of أَنَّ, with fet-h, into ع; but not when it is with kesr. (TA.) [See two instances in art. عنف, conj. 8.] b2: Hence, عَنْعَنَةُ المُحَدِّثِينَ [i. e. The saying of the relaters of traditions فُلَانٌ عَنْ فُلَانٍ عَنْ فُلَانٍ, suppressing the word رَوَى or حَدَّثَ or. سَمِعَ]: but this is said to be post-classical. (TA.) Q. Q. 1 عَنْوَنَ الكِتَابَ He put a superscription, or title, (عُنْوَان,) to the book, or writing; (S, * Msb;) or he wrote the عُنْوَان of the book, or writing; (K;) like عَلْوَنَهُ; (TA;) and ↓ عَنَّهُ, (S, K, TA,) aor. ـُ inf. n. عَنٌّ, (TA,) signifies the same; as also ↓ عنّنهُ, (S, K, TA,) inf. n. تَعْنِينٌ, mentioned by Lh; (TA;) and عَنَّاهُ, (S, K, TA,) formed by changing one of the ن s [of عَنَّنَ] into ى. (S, TA.) [See also Q. Q. 1 in art. عنو.]

عَنْ is used in three manners: A2: First, it is a prep.: and as such it has ten meanings. (Mughnee, K.) b2: (1) It denotes transition; (Msb, Mughnee, K;) either sensibly or virtually; (Msb;) and the Basrees have mentioned no other meaning than this: (Mughnee:) or, as Sb expresses it, (Msb,) it denotes what has passed [or rather it denotes passage] from the thing [that is mentioned immediately after it]: (S, Msb:) Er-Rághib says that it necessarily denotes transition from that to the mention of which it is prefixed: and the grammarians say that it is applied to denote what has passed and become remote from thee. (TA.) Thus in the saying, سَافَرْتُ عَنِ البَلَدِ [I journeyed from the country, or town]. (Mughnee, K. *) And in رَغِبْتُ عَنْ كَذَا [I abstained from such a thing; and hence, I did not desire, or wish for, such a thing]. (Mughnee.) And رَمَيْتُ عَنِ القَوْسِ [I shot an arrow, or arrows, from the bow]; (S, Mughnee;) because by means of the bow one projects his arrow from the bow, and makes it to pass therefrom: (S:) but another meaning of this will be mentioned in what follows. (Mughnee.) and أَطْعَمْتُهُ عَنْ جُوعٍ [I fed him so as to free him from hunger]; (S, Msb;) making hunger to be quitted, and passed from: (S, * Msb:) and in this case, مِنْ is used in its place, (S, TA,) as in the Kur cvi. 3; (TA;) or the meaning in this instance is, because of hunger. (Jel.) And جَلَسْتُ عَنْ يَمِينِهِ, [as though] meaning I sat passing away from the place of his right side, in sitting, to another place [adjacent thereto: but see another explanation near the end of the paragraph]. (Msb.) And اِنْصَرِفْ عَنِّى and تَنَحَّ عَنِّى [Turn thou, or go thou, away, or aside, from me]. (TA.) And أَخَذْتُ العِلْمَ عَنْهُ I understood, or became acquainted with, [or acquired,] knowledge, or science, from him; as though the understanding passed from him. (Msb.) [And similar to this is the phrase رَوَى عَنْ فُلَانٍ, for which عَنْ فُلَانٍ alone (the verb being understood) is often used, He related a tradition or traditions &c. as learned, or heard, or received, from such a one, or on the authority of such a one. In many other phrases also, some of which will be mentioned in treating of عَنْ as syn. with مِنْ, the former of these two prepositions is to be, or may be, expl. as denoting transition. For ex., one says, دَفَعَ عَنْهُ and دَافَعَ He repelled from him; and hence, he defended him: (see art. دفع:) and رَمَى عَنْهُمْ He shot in defence of them: (see an ex. in a verse cited voce مَعْبُولٌ:) and عَنْهُ is sometimes used for دِفَاعًا عَنْهُ; as in the phrase قَاتَلْتُ عَنْهُ I fought in defence of him; i. e., repelling from him. But the instances of this and other usages of عَنْ, exclusive of those mentioned in this paragraph, depending upon verbs or part. ns. expressed or obviously understood, are far too numerous to be here collected: many of these will be found among the explanations of words with which they occur.] b3: (2) It denotes a compensation; or something given, or received, or put, or done, instead, or in lieu, of another thing. (Mughnee, K.) Thus in the saying [in the Kur ii. 45], وَ اتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [And fear ye a day wherein a soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (Mughnee, K. *) And in the saying in a trad., صُومِى عَنْ أُمِّكِ [Fast thou for, or in lieu of, thy mother]. (Mughnee.) b4: (3) It denotes superiority (الاِسْتِعْلَآء [as used tropically]); (Mughnee, K;) i. e. as syn. with عَلَى. (Mughnee.) Thus in the saying of Dhu-l-Isba' El-'Adwánee, لَاهِ ابْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ

عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (S, Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ابْنِ عَمِّكَ), thou hast not become possessed of superiority, in grounds of pretension to respect or honour, above me, or over me, (عَلَىَّ,) nor art thou my governor that thou shouldst rule me; for the well-known mode is to say أَفْضَلْتُ عَلَيْهِ. (Mughnee.) [Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (expl. in art. عظم), and in the phrase تَجَالَّ عَنْهُ (expl. in art. جل), and the like.] And thus it has been said to be used in the phrase [in the Kur xxxviii. 31], إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّى, meaning قَدَّمْتُهُ عَلَيْهِ [i. e. Verily I have preferred the love of good things above, or to, the remembrance, or praise, of my Lord]: but it is also said that it is here used in its proper manner, as dependent upon a denotative of state suppressed; the meaning being, مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى [i. e. turning away from the remembrance, &c.]: and AO is related to have said that أَحْبَبْتُ is from أَحَبَّ, البَعِيرُ, signifying “ the camel lay down and did not become roused; ” and that the meaning is, I have become withheld by the love of good things from the remembrance, &c. (Mughnee.) and it is [said to be] used as denoting superiority or the like in the saying [in the Kur xlvii. last verse], فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ [as though the meaning were He is niggardly only to himself (عَلَى نَفْسِهِ, for عَلَى is considered in this case as importing an ideal superiority); but the phrase may be better rendered, agreeably with the proper, or primary, signification of عَنْ, he withholds, with niggardliness, only from himself; as is indicated by Bd]. (Mughnee, K.) b5: (4) It denotes a cause. (Mughnee, K.) Thus in the saying [in the Kur ix. 115], وَمَا كَانَ اسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ [and Abraham's begging forgiveness for his father was not otherwise than because of a promise]. (Mughnee, K.) And thus in the saying [in the Kur xi. 56], وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ [And we are not, or will not be, relinquishers of our gods because of thy saying]: or the meaning may be, we do not, or will not, relinquish our gods, turning away (صَادِرِينَ, as a denotative of state relating to the pronoun [implied] in تاركى,) from thy saying; and this is the opinion of Z. (Mughnee.) [See also an ex. voce دَنْدَنَ, last sentence.] b6: (5) It is syn. with بَعْدَ. (S, Mughnee, K.) Thus in the saying [in the Kur xxiii. 42], عَمَّا قَلِيلٍ

لَيُصْبِحُنَّ نَادِمِينَ, (Mughnee, K,) meaning بَعْدَ قَلِيلٍ [i. e. After a little while, they will assuredly become repentant]. (TA.) And in the phrase [in the Kur lxxxiv. 19], لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ

[expl. in art. طبق], meaning حَالَةً بَعْدَ حَالَةٍ. (Mughnee.) And in the saying, وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ

[And to many a watering-place have I come after a watering-place]. (Mughnee.) And in the saying of El-Hárith Ibn-'Obád, قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى

لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ (S, * TA,) meaning بَعْدَ حِيَالٍ [i. e. Make ye two to be near to me the place of the tying of En-Na'ámeh (the name of a horse of the poet): the war of Wáïl has become pregnant after failing to be pregnant during a year, or years]. (TA.) And in the saying of Et-Tirimmáh, سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ

↓ إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (TA.) b7: (6) It denotes the meaning of the preposition فِى. (Mughnee, K.) Thus in the saying, وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا [And be not thou remiss in bearing the responsibility of the obligation that thou takest upon thyself]; as is shown by the phrase, [in the Kur xx. 44], وَلَا تَنِيَا فِى ذِكْرِى: (Mughnee, K:) so it is said; but it seems that the meaning of وَنَى

عَنْ كَذَا is, “he passed from such a thing, not entering upon it; ” and وَنَى فِيهِ, “he entered upon it but was remiss, or languid: ” by الرِّبَاعَة is meant the payment of a bloodwit or the like. (Mughnee.) b8: (7) It is syn. with مِنْ. (Mughnee, K.) Thus in the saying [in the Kur xlii. 24], وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ [And He is he who accepts repentance from his servants]. (AO, Mughnee, K.) Az mentions among the cases in which there is a difference between مِنْ and عَنْ, that the former has adjoined to it a noun signifying what is near; and the latter, [one signifying] what is remote; as in one's saying سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا [I heard from such a one a narrative], and حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا [He related to me a narrative from such a one, a phrase similar to رَوَى عَنْ فُلَانٍ, mentioned among exs. of the first meaning of عن]: accord. to As, one says, حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ, meaning عَنْهُ [i. e. Such a one related to me from such a one]; and لَهِيتُ مِنْ فُلَانٍ and عَنْهُ [I became diverted from such a one so as to forget him]: accord. to Ks, one says لَهِيتُ عَنْهُ only: and عَنْكَ جَآءَ هٰذَا as meaning مِنْكَ [i. e. From thee came this]. (TA.) b9: (8) It is syn. with بِ. (Mughnee, K.) Thus [it is said to be used] in the phrase [in the Kur liii. 3], وَمَا يَنْطِقُ عَنِ الْهَوَى [Nor does he speak with the desire of self-gratification]: (Mughnee, K:) but it seems that it is here used in its proper [or primary] sense; and that the meaning is, وَمَا يَصْدُرُ قَوْلُهُ عَنْ هَوًى [nor does his speech proceed from desire of self-gratification; so the phrase may be well rendered, nor does he speak from the desire &c.]. (Mughnee.) One says also, أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ, meaning بِجَوَابٍ وَاحِدٍ [i. e. They replied with one reply]. (T, S, O, K, all in art, بوأ.) And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عَنْ being here syn. with بِ; meaning they came all, without exception]. (A in art. اخر.) [and in like manner, قَتَلُوهُمْ عَنْ آخِرِهِمْ They slew them with the last of them; meaning they slew them all, without exception.] b10: (9) It denotes the using a thing as an aid or instrument. (Mughnee, K.) Thus in the saying, رَمَيْتُ عَنِ القَوْسِ [I shot with, or by means of, the bow], accord. to Ibn-Málik; (Mughnee, K;) because one says also, رَمَيْتُ بِالقَوْسِ; both mentioned by Fr. (Mughnee.) [Another explanation of this phrase has been mentioned before.] b11: (10) It is redundant, to compensate for another [عن] suppressed (Mughnee, K.) Thus in the saying, أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا فَهَلَّا الَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ [Art thou impatient if the decreed event of death befall a soul? but why wilt not thou repel from, i. e. defend, that which is between thy two sides?]; (Mughnee, K;) the meaning being, تَدْفَعُ عَنِ الَّتِى بَيْنَ جَنْبَيْكَ; (IJ, Mughnee;) عن being suppressed before the conjunct noun [التى], and added after it. (Mughnee, K.) And sometimes it is redundant without compensation, when conjoined with a pronoun: Az says that the Arabs make عَنْكَ redundant in the phrase خُذْ ذَا عَنْكَ [meaning Take thou, or receive thou, this]: (TA:) [but خُذْ عَنْكَ is expl. in the S and L, in art. اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ: see 1 in art. اخذ:] and اُنْفُذْ عَنْكَ, occurring in a trad., is expl. as meaning دَعْهُ [i. e. Leave thou it]: (TA:) or this means go thou from thy place; pass thou from it. (L in art. نفذ.) [See also the last ex. in this paragraph.]

A3: The second manner of using it is, as a particle of the kind called مَصْدَرِىٌّ, [combining with an aor. following it to form an equivalent to an inf. n.,] as is done by the tribe of Temeem, (Mughnee, K, *) in what is termed their عَنْعَنَة: (K: [see R. Q. 1:]) they use it in the place of أَنْ; (S, Mughnee;) saying, أَعْجَبَنِى عَنْ تَفْعَلَ, (Mughnee, K,) for أَنْ تَفْعَلَ [meaning Thy doing such a thing pleased me]. (Mughnee.) Dhu-r-Rummeh says, أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً

مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ [Is thy having looked upon the traces of a place of abiding of thy beloved Kharkà the cause that the water of excessive love is shed from thine eyes?]. (S, Mughnee.) And thus they do in the case of أَنَّ; saying, مُحَمَّدًا رَسُولُ اللّٰهِ ↓ أَشْهَدُ عَنَّ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (Mughnee.) A4: The third manner of using it is, as a noun, in the sense of جَانِب, (Mughnee, K, *) or نَاحِيَة: (S:) and this is said to be in three cases. (Mughnee.) b2: (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (Mughnee:) as in the saying, وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى

[And verily I see me to be like a ring for the spears to be aimed at, from the side of my right hand at one time, and from before me at another time]: (Mughnee, K: *) and in the saying, جِئْتُ مِنْ عَنْ يَمِينِهِ I came from the side of his right hand. (S.) In the opinion of Ibn-Málik, مِنْ prefixed to عَنْ is redundant; but accord. to others, it is used [as expl. above,] to denote the beginning of a space between two limits: these say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ [i. e. I sat in the side of his right hand], either closely or otherwise; but if you say مِنْ [before عَنْ], the sitting is particularized as being close to the first part of the lateral space. (Mughnee.) b3: (2) It is also when عَلَى is prefixed to it: (Mughnee:) thus in the saying, عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا [On, or over, the side of my right hand, the birds passed along turning the right side towards me, or turning the left side towards me; the last word being a pl., accord. to analogy, of سَانِحٌ, which is used in two opposite senses]: (Mughnee, K:) but this usage is extraordinary; no other instance of it than that here cited having been preserved. (Mughnee.) b4: (3) It is also when what is governed by it in the gen. case and the agent of the verb in connection with it are two pronouns having one application: so says Akh: as in the saying of Imra-el-Keys, دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [or فَدَعْ عَنْكَ: see the entire verse cited and expl. in art. حجر]: but it is shown to be not a noun in such a case by this, that جَانِب may not take its place [unless used in a tropical sense]. (Mughnee. [See what has been said above, that عَنْكَ in a phrase of this kind is held to be redundant.]) عَنَّ for أَنَّ: see the next preceding paragraph, last quarter.

عَنٌّ: see أَعْنَانٌ. b2: إِنَّه يَأْخُذُ فِى كُلِّ عَنٍّ means the same as فى كلّ فَنٍّ [i. e. Verily he enters upon every mode, or manner, of speech or the like]; and so فى كلّ سَنٍّ. (TA.) عَنَّةٌ: see what next follows.

عُنَّةٌ The presenting, or opposing, oneself, with meddling, or impertinent, speech; with speech respecting that which does not concern him; (Msb, TA;) as also ↓ عَنَّةٌ, with fet-h, (Msb,) or ↓ عِنَّةٌ, with kesr. (TA.) b2: أَعْطَيْتُهُ عَيْنَ عُنَّةٍ, (S,) or عَيْنَ عُنَّةَ, imperfectly decl., and sometimes عَيْنَ عُنَّةٍ, (K,) means I gave to him distinguishing him particularly from among his companions: (S, K:) from العَنُّ signifying “ the presenting, or opposing, oneself. ” (TA.) And one says, رَأَيْتُهُ عَيْنَ عُنَّةٍ (S) or عُنَّةَ (K) I saw him just now, (S, K, TA,) presenting, or opposing, himself, (TA,) without my seeking him. (S, TA.) And أَعْنَنْتُ بِعُنَّةٍ مَا

أَدْرِى مَا هِىَ: see 4. (S, K.) A2: It is also the subst. from عُنِّنَ عَنِ امْرَأَتِهِ [i. e. a subst. signifying The state of being pronounced by the judge to be incapacitated from going in to his wife, or to have no desire for his wife: or of being withheld from her by enchantment, or fascination]: (S, Msb, * K:) or incapacity to go in to women: (Mgh, Msb:) or undesirousness of women: (Msb:) a word used in this sense by the lawyers; (Mgh, Msb;) who say, بِهِ عُنَّةٌ: (Msb:) but it is declared to be a low word, not allowable; (Mgh, Msb;) instead of which one should say ↓ تَعْنِينٌ, (Mgh,) or, accord. to Th and others, ↓ عَنَنٌ, and ↓ عِنِّينَةٌ, and accord. to the Bári', ↓ عَنَانَةٌ: (Msb:) [i. e.] ↓ عِنِّينَةٌ signifies undesirousness of women: (S:) or, as also ↓ عِنِينَةٌ, and ↓ عَنَانَةٌ, and ↓ تَعْنِينٌ, and ↓ تَعْنِينَةٌ, (K,) and ↓ عِنِّينِيَّةٌ, (TA,) it signifies thus, or non-performance of the act of going in to women, by reason of impotence. (K, TA.) A3: Also An enclosure (S, Mgh, Msb, K) made of wood, (S, Msb, K, TA,) or of trees, (TA,) for camels, (S, Mgh, K, *) or for camels and horses, (Msb,) or for camels and sheep or goats, to be confined therein: (TA:) or an enclosure at the door of a man, in which are his camels and his sheep or goats: (Th, TA:) pl. عُنَنٌ (S, K) and عِنَانٌ. (K.) لَا يَجْتَمِعُ اثْنَانِ فِى عُنَّةٍ [Two (app. meaning stallion-camels) will not be together in an enclosure for camels] is one of their sayings. (TA.) And one says, كالْمُهَدِّرِ فِى العُنَّةِ Like the brayer (meaning the braying stallion-camel) in the enclosure of trees, in which the stallion-camel is sometimes confined to prevent him from covering; such a stallion being hence termed ↓ معَنًّى, originally ↓ مُعَنَّنٌ: (Meyd:) it is a prov., applied to a man (Meyd, TA, and S and A and K in art. هدر) raising a cry and clamour, (S, K,) or threatening, (TA,) who does not make his saying, or action, to have effect; (S, * Meyd, K;) like the camel that is so confined, prevented from covering, and brays. (S, K.) b2: It is also said, by El-Bushtee and in the K, to signify A rope; and in a verse of El-Aashà, in which he mentions flesh-meat as put upon the عُنَن, this last word has been expl. as meaning ropes which are stretched, and upon which is thrown the flesh-meat that is cut into strips, or oblong pieces, and dried in the sun: but Az says that the right meaning is, the enclosures for camels; that he had seen such enclosures in the desert, thus called because facing the direction whence blows the north wind, to protect the camels from the cold of that wind; and that he had seen the people spread the flesh-meat cut into strips, or oblong pieces, and dried in the sun, upon them: he thinks that the word was expl. as meaning ropes by one who had seen the poor of the sacred territory extending ropes in Minè, and putting upon them the flesh of the victims of sacrifice that had been given to them. (TA.) b3: Also A booth by means of which one shades himself, made of panic grass (ثُمَام) or [probably a mistake for and] branches of trees. (IB, TA.) b4: And Reeds, or plants or herbage, which a man collects, to give, as fodder, to his sheep or goats: one says, جَآءَ بِعُنَّةٍ

عَظِيمَةٍ [He came with, or brought, a great collection of reeds, &c.]. (TA.) And one says, كُنَّا فِى عُنَّةٍ مِنَ الكَلَأِ, and غُنَّةٍ, and ثُنَّةِ, i. e. We were in abundant herbage. (TA.) A4: Also The دِقْدَان (thus [correctly, as will be shown by an explanation in what follows, confirmed by an ex. from a poet,] in more than one of the copies of the K, in the CK دَقْدان, in the copy of the K followed in the TA وقدان, and in the L رقدان,) of the cooking-pot: (K, TA:) MF read وقدان, and conjecturally, and from analogy, supposed it [to be وَقَدَان and] to mean غَلَيَان; but the word is arabicized from the Pers\. ديكدان, [correctly ديگدان, pronounced dēgdān,] a name for the thing upon which the cooking-pot is set up; and thus it [i. e. عُنَّةٌ] is expl. in the M and other lexicons [among which may be mentioned the L]: hence the saying of a poet, عَفَتْ غَيْرَ أَنْآءٍ وَمَنْصَبِ عُنَّةٍ

وَأوْرَقَ مِنْ تَحْتِ الخَصَاصَةِ هَامِدِ [It (the دار, or place of abode,) was effaced, save trenches dug around the tents to keep off the torrent, and the place of the setting-up of the support of the cooking-pot, and ashes beneath the space between the three stones that formed that support, in a state of extinction]. (TA.) عِنَّةٌ: see the next preceding paragraph, first sentence.

عَنَنٌ is a subst. [as well as an inf. n.] of عَنَّ; (Msb, K, TA;) [as such,] i. q. اِعْتِرَاضٌ [used as a simple subst., meaning Opposition]; (K, * TA;) as also ↓ عِنَانٌ: (K, TA:) or opposition of oneself to another, from either side of him, with an abominable, or evil, action. (Msb.) El-Hárith Ibn-Hillizeh says, عَنَنًا بَاطِلًا وَظُلْمًا كَمَا يُعْ تَرُ عَنْ حُجْرَةِ الرَّبِيضِ الظِّبَآءُ (TA,) meaning In wrong opposition, (اِعْتِرَاضًا بَاطِلًا), [and injurious conduct], like as when gazelles are sacrificed [in fulfilment of a vow] for what is due on the part of the flock of sheep, or herd of goats. (EM p. 281.) And it is said in a trad., بَرِئْنَا إِلَيْكَ مِنَ الوَثَنِ والعَنَنِ i. e. [We are clear, to thee,] of the idol (الصَّنَم) and opposition (الاِعْتِرَاض); as though saying, of associating another with God and of wrongdoing: or, as some say, the meaning [of the last word] in this case is disagreement, or opposition, or contravention, (الخِلَاف), and that which is wrong (البَاطِل). (TA.) And in another trad., دَهِمَتْهُ المَنِيَّةُ فِى عَنَنِ جِمَاحِهِ [Death came upon him suddenly in the opposition of his heedless, or inconsiderate, course]. (TA. [There expl. only by the words هُوَ مَا لَيْسَ بِقَصْدٍ.]) And one says, هُوَ لَكَ بَيْنَ الأَوْبِ وَالعَنَنِ, meaning [He is to thee in a state] between obedience and disobedience. (TA.) ↓ وَرْهَآءُ العِنَانِ, a phrase used by a poet, means [A woman foolish in] opposing herself, or intervening, in every discourse. (TA.) And العَنَنُ signifies also [particularly] Death's opposing itself, and preceding: (TA, JM:) occurring in a trad. of Sateeh [the Diviner]. (TA.) b2: See also عِنَانٌ, near the middle of the paragraph. b3: Also The place in which a person, or thing, presents, or opposes, himself, or itself. (TA.) b4: See also أَعْنَانٌ.

A2: And see عُنَّةٌ, former half.

عَنَانٌ Clouds: (S, Msb, K:) or, accord. to some, clouds appearing, or presenting themselves, or extending sideways, in the horizon; as also ↓ سَحَابٌ عَانٌّ: (TA:) such as retain the water: (K:) one whereof is termed ↓ عَنَانَةٌ, (S, Msb, K,) and ↓ عَانَّةٌ. (S.) b2: And عَنَانُ السَّمَآءِ, (Mgh, MF, TA,) in the K said to be ↓ عِنَان, with kesr, but the former is the right, (MF, TA,) The lofty region of the sky: (Mgh:) or what appears, of the sky, to one looking at it. (K. [See also أَعْنَانٌ.]) b3: And عَنَانُ الدَّارِ, likewise with fet-h, accord. to the K ↓ عِنَان, with kesr, which is wrong, (TA,) The side of the house, (K, TA,) that appears to one. (TA.) عِنَانٌ: see عَنَنٌ, in two places. b2: Also an inf. n. of 3 [q. v.]. (TA.) A2: And A certain appertenance of a horse or the like; (S, Msb;) [i. e. the rein;] the strap of the bridle, by means of which the horse, or similar beast, is withheld: (K:) [said to be] so called because it lies over against the mouth, not entering into it, (Msb,) or because its two straps lie over against the two sides of the neck of the beast, on the right and left: (TA:) pl. أَعِنَّةٌ (S, Msb, K) and عُنُنٌ, (K,) or, accord. to Sb, the former only. (TA.) [Sometimes it may be rendered The bridle; as in the first of the following phrases.] ثَنَيْتُ عَلَى الفَرَسِ عِنَانَهُ I put upon the horse his bridle. (TA.) فَرَسٌ قَصِيرُ العِنَانِ [A horse short in the rein] implies discommendation, as denoting shortness of the neck: [but] هُوَ قَصِيرُ العِنَانِ [said of a man] means قلِيلُ الخَيْرِ [i. e. (assumed tropical:) He is one possessing little, or no, good; or few, or no, good things; or little, or no, goodness]: and إِنَّهُ لَطَوِيلُ العِنَانِ [lit. Verily he is one whose rein is long] means, (assumed tropical:) an exalted person; of great chiefdom, or eminence. (TA.) رَجُلٌ طَرِفُ العِنَانِ (S, * K, TA, TK, in one of my copies of the S طَرفُ, and in the other طرَفُ, and in copies of the K طَرْقُ, [but correctly طَرِف, q. v., like كَتِف, as is said in the TK,]) means (tropical:) A man light, or active. (S, K, TA.) فُلَانٌ

أَبِىُّ العِنَانِ (assumed tropical:) Such a one is one who refuses the rein. (TA.) ذُو العِنَانِ applied to the horse means (assumed tropical:) The tractable, or submissive. (TA.) And ذَلَّ عِنَانُ فُلَانٍ (assumed tropical:) Such a one became submissive. (TA.) ابْغ مِنْ عِنَانِهِ [in which the first word is written in my original thus, but it has been altered by the copyist, and I doubt not that it is correctly أَرْخِ, the phrase, reading thus, being well known, i. e. Slacken thou his rein,] means (assumed tropical:) ease thou him, or relieve him. (TA.) اِثْنِ عَلَىَّ عِنَانَهُ means Turn thou back [or bend thou] towards me his rein. (TA.) جَآء ثَانِيًا فِى عِنَانِهِ [thus in my original, but correctly مِنْ عنانه, as in the S in art. ثنى, i. e. He came bending a part of his rein, turning from his course,] means (assumed tropical:) he [came having] accomplished the object of his want. (TA.) مَلَأَ عِنَانَ دَابَّتِهِ (assumed tropical:) He made, or urged, his beast to run vehemently. (TA.) And [hence, app.,] اِمْتَلَأَ عِنَانُهُ (assumed tropical:) The utmost of his power, or ability, was accomplished. (TA.) هُمَا يَجْرِيَانِ فِى عِنَانٍ (assumed tropical:) They two are equal in excellence or otherwise. (TA.) b2: Also (assumed tropical:) A heat; or single run to a goal, or limit: one says, جَرَى الفَرَسُ عِنَانًا (assumed tropical:) The horse ran a heat: and كَبَا فِى عِنَانِهِ (assumed tropical:) He stumbled in his heat. (TA.) See also an ex., in a verse of Et-Tirimmáh, voce عَنْ, in the middle of the paragraph. And ↓ عَنَنٌ signifies the same, i. e. A heat of a beast: and also the beginning of speech: whence the prov., مُعْتَرِضٌ لِعَنَنٍ لَمْ يَعْنِهِ meaning (assumed tropical:) Addressing himself to that which is not of his business (مَا لَيْسَ مِنْ شَأْنِهِ). (Meyd.) b3: And A long rope or cord. (TA.) b4: And العِنَانُ signifies حَبْلُ المَتْنِ [The cord of the portion of the back along which extends the spine; app. meaning the spinal cord, also called medulla spinalis, considered as a single cord]: (K:) [but this consists of two lateral cords, connected together: and therefore, app., it is said that] عِنَانَا المَتْنِ signifies حَبْلَاهُ [the two cords of the مَتْن]. (S.) A3: شِرْكَةُ العِنَانِ is The copartnership of two persons in one particular thing, (S, Mgh, Msb, K,) exclusive of the rest of the articles of property of either: (S, Msb, * K:) as though a thing presented itself to them (عَنَّ لَهُمَا, S, Mgh, Msb) and they bought it (S) and they then became copartners in it: (S, Mgh, Msb:) so says ISk: (Mgh:) or it is from the عِنَان of the horse, because each assigns to his companion the عنان of the free management of part of the property: (Mgh, Msb:) or because it is allowable for them to differ, like as does the عنان in the hand of the rider when pulled and when slackened: (Mgh:) or, accord. to Az, it is the case in which each of the two copartners produces deenárs or dirhems, which they mix together, and each gives permission to the other to traffic therewith: and the lawyers differ not in respect of its being lawful; if they gain upon the two sums, the gain being between them; and if they lose, the loss being on the head of each of them [equally]: the partnership of two persons in everything that is in their possession is called شِرْكَةُ المُفَاوَضَةِ [q. v.]: (TA:) or it is the case of one's competing with a man in the making of a purchase, and saying to him, “ Make me to be a partner with thee; ” this being before he [the purchaser] becomes entitled to الغَلَق, or الغِلْق, or العلق, or العَلَق: (K: [the last word in this explanation, thus written in four different ways in different copies of the K, following the words قَبْلَ أَنْ يَسْتَوْجِبَ, I think to be most probably الغَلَقَ, and to mean irredeemability by the seller, from غَلِقَ الرَّهْنُ:]) or it is the case of two persons' being equal in partnership, (Z, Msb, K, TA,) in respect of what they contribute of gold or silver; and is from the عِنَان of the beast; (TA;) because the عنان of the beast consists of two equal single pieces: (Z, Msb, K, TA:) or it is from العِنَان as syn. with ↓ المُعَانَّة, meaning المُعَارَضَة; (Msb, TA;) because each of them does like as does the other in respect of his property [that he supplies] and in selling and buying. (TA.) See an ex. in a verse cited in art. شرك, conj. 3. b2: See also عَنَانٌ, in two places.

عَنُونٌ and ↓ عَانٌّ One who presents, or opposes, himself, with meddling, or impertinent, speech; with speech respecting that which does not concern him: pl. [of the former agreeably with analogy]

عُنُنٌ. (TA.) b2: And the former, A beast (دَابَّة) that precedes in journeying, or progress; (S, K, TA;) that vies with the [other] beasts in journeying, or progress, and precedes them; and applied to a wild ass in this sense. (TA.) عَنِينٌ One unable to retain the wind of his belly. (K.) b2: See also عِنِّينٌ.

عَنَانَةٌ: see عَنَانٌ: A2: and see also عُنَّةٌ, former half, in two places.

عِنِينَةٌ: see عُنَّةٌ, former half.

عُنَانَاكَ means The utmost of thy power, or ability, or of thy case: (S, K:) so in the saying, عُنَانَاكَ أَنْ تَفْعَلَ كَذَا [The utmost of thy power, &c., is, or will be, thy doing such a thing]: (S:) as though from ↓ المُعَانَّةُ; (S, TA;) the case being that thou desirest to do a thing, and an obstacle intervenes in the way to it, preventing thee and withholding thee from it: (TA:) but it is disputed whether it be correctly thus, or غُنَامَاكَ. (IB, TA.) هُوَ عَنَّانٌ عَلَى آنُفِ القَوْمِ He is wont to precede, or outstrip, the people, or party. (TA.) b2: and هُوَ عَنَّانٌ عَنِ الخَيْرِ He is [one who holds back from doing good, or] slow, or tardy, to do good. (K.) العَنُّونُ, of the measure فَعُّول, is an intensive epithet applied to the present world (الدُّنْيَا) [as meaning The offerer of much opposition]; because it opposes itself to mankind. (TA.) عِنِّينٌ, (S, Mgh, Msb, * K, TA,) of the measure فِعِّيلٌ in the sense of the measure مَفْعُولٌ, (S,) and ↓ عَنِينٌ, [thus written in two places in the TA, and written without teshdeed in my copy of the Msb, but in the latter case app. from carelessness of the copyist, for otherwise the well-known form عِنِّينٌ is not there mentioned,] of which (i. e. of عَنِينٌ) عُنُنٌ is pl., [which seems to show that عَنِينٌ is not a mistranscription for عِنِّينٌ, for فُعُلٌ is a measure of a pl. of many epithets of the measure فَعِيلٌ, as جَدِيدٌ and نَذِيرٌ &c., but not, to my knowledge, of any word of the measure فِعِّيلٌ,] (TA,) A man incapable of going in to women; (Mgh, Msb;) one who does not go in to women by reason of impotence: (K:) or, as some say, one who has connection with her who is not a virgin, but not with the virgin: (TA:) or a man who is not desirous of women: (S, K:) and ↓ مَعْنُونٌ and ↓ مُعَنٌّ (Msb, TA) and ↓ مُعَنَّنٌ (TA) signify the same. (Msb, TA.) And عِنِّينَةٌ signifies A woman not desirous of men: (S, Msb, * TA:) but there is disagreement in respect of the application of the epithet to a woman. (TA.) عِنِّينَةٌ, as a subst.: see عُنَّةٌ, former half, in two places.

عُنْوَانٌ and عِنْوَانٌ (S, Msb, K) and ↓ عُنْيَانٌ and عِنْيَانٌ, (S, K,) the first of which is the most chaste, (S,) originally عُنَّانٌ, (K,) of a book, or writing, (S, Msb,) The superscription, or title, thereof: (TK:) what these words denote is thus called because it occurs (يَعِنُّ, K, TA, i. e. يَعْرِضُ, TA) in a bordering part thereof: (K, TA:) and they also signify [sometimes, as indicating the nature of the contents,] the preface of a book, or writing. (TK.) And Anything that serves as an indication of another thing is called its عُنْوَان. (Msb, K.) One says, الظَّاهِرُ عُنْوَانُ البَاطِنِ, meaning The outward state of the man is the indication of the inward state. (TK.) And one says of a man who speaks obliquely, not plainly, جَعَلَ كَذَا عُنْوَانًا لِحَاجَتِهِ He made such a thing to be an indication of his want. (TA.) [See also art. عنو.]

عُنْيَانٌ and عِنْيَانٌ: see the next preceding paragraph.

عِنِّينِيَّةٌ: see عُنَّةٌ, former half.

عَانٌّ and عَانَّةٌ: see عَنَانٌ. b2: And for the former, see also عَنُونٌ. b3: Also, the former, A long mountain (جَبَل), (K, TA, in some copies of the K حَبْل [i. e. rope],) that presents itself in the direction in which one is going, and interrupts his way. (TA.) أَعْنَانٌ The sides, quarters, tracts, or regions, of anything: (Yoo, TA:) this is the proper signification: (TA:) [hence,] أَعْنَانُ السَّمَآءِ [in one of my copies of the S السَّحَابِ, but altered from السَّمَآءِ,] means The sides, quarters, tracts, or regions, of the sky: (K:) or the surfaces thereof, and what present themselves to view of the sides, quarters, tracts, or regions, thereof; as though pl. of ↓ عَنَنْ, (S, TA,) or of ↓ عَنٌّ: (TA:) the vulgar say عِنَانُ السَّمَآءِ. (S, TA.) b2: And [it is said that]

أَعْنَانُ الشَّيَاطِينِ means The natural dispositions of the devils. (K.) It is said of camels, in a trad., خُلِقَتْ مِنْ أَعْنَانِ الشَّيَاطِينِ [as though meaning They are created of the natural dispositions of the devils]: and in another trad., أَعْنَانُ الشَّيَاطِينِ occurs as said [app. by Mohammad] in answer to a question respecting camels: [but] accord. to IAth, the meaning seems to be, that, by reason of their many evil affections, they are as though they were from the tracts of the devil in respect of their natural dispositions. (TA.) تَعْنِينَةٌ: see عُنَّةٌ, former half.

مُعَنٌّ: see عِنِّينٌ.

مِعَنٌّ One who enters into that which does not concern him, and interferes in everything; (K;) i. q. عِرِّيضٌ, (S,) or عَرِّيضٌ مِتْيَحٌ: (TA: [see these two words:]) fem. with ة (S, K.) b2: and An orator, or a preacher; syn. خَطِيبٌ: (S, K:) or an eloquent خطيب. (TA.) A2: See also the next paragraph.

مُعَنَّنٌ: see عِنِّينٌ: b2: and see also مُعَنًّى, in art. عنو.

A2: مُعَنَّنَةُ الخَلْقِ (tropical:) A girl, or young woman, compact in make; (K, TA;) [as though] compactly twisted like the عِنَان [or rein]: (A, TA:) and ↓ مِعَنَّةٌ (assumed tropical:) a woman compact in make, not flabby in the belly. (TA.) A3: See also عُنَّةٌ, near the middle.

مُعَنًّى: see عُنَّةٌ, near the middle.

مَعْنُونٌ [pass. part. n. of 1, q. v.

A2: And] i. q. عِنِّينٌ; q. v. (Msb, TA.) b2: And Possessed; or mad, or insane. (K, TA.)

بره

1 بَرِهَ, aor. ـَ inf. n. بَرَهٌ, or, as in some copies of the K, بَرَهَانٌ, (TA, [and so I find in an excellent copy of the K, but in the CK بُرْهَان,]) His body returned to a healthy state, or his health of body returned to him, or his bodily condition became good, after having been altered by disease. (IAar, K. *) [The ه is perhaps a substitute for ء: see بَرِئَ.] b2: And He was, or became, white in person, or body and members. (K.) b3: See also بَرَهٌ, below.4 ابره He adduced the evidence or proof: (Msb, K:) but as to ↓ بَرْهَنَ, meaning he manifested the evidence or proof, it is said, on the authority of IAar, to be post-classical; the former being the correct word: (AA, T, Z, Msb, TA:) or the former signifies he adduced, or uttered, or did, wonderful things, and overcame men. (K.) Q. Q., or, as some say, Q., 1. بَرْهَنَ: see 4; and see art. برهن.

بَرَهٌ [perhaps an inf. n., of which the verb is ↓ بَرِهَ,] Softness, thinness of skin, and plumpness, (K, TA,) of a woman; as also ↓ بَرَهْرَهَةٌ. (TA.) بَرْهَةٌ: see what next follows.

بُرْهَةٌ and ↓ بَرْهَةٌ A long space or period of time: (JK, S:) or a long time: (ISk, K:) or they have a more general sense; (K;) i. e. a space, or period, of time: pl. of the former بُرَهٌ and بُرْهَاتٌ and بُرَهَاتٌ and بُرَهَاتٌ. (Msb.) You say, أَتَتْ عَلَيْهِ بُرْهَةٌ مِنَ الدَّهْرِ and بَرْهَةٌ [A long space or period of time, or merely a space or period of time, passed over him]. (S.) بُرْهَانٌ: see art. برهن.

بَرَهْرَهَةٌ A white (IAar, JK, Msb) girl (IAar, Msb) or female: (JK:) or a woman (S, K,) white and youthful: or soft, or tender: (K:) or that quivers, (K,) or almost quivers, (S,) from sappiness, softness, or tenderness: (S,* K:) or that shines, or glistens, by reason of her clearness [of complexion]: or thin-skinned; appearing as though water were running upon her, by reason of her softness, or tenderness: (TA:) of the measure فَعَلْعَلَةٌ, (S, TA,) from بَرَهٌ: (TA:) dim.

↓ بُرَيْهَةٌ (JK, TA) and ↓ بُرَيْرِهَةٌ, (JK,) or ↓ بُرَيْرِيهَةٌ; but ↓ بُرَيْهِرَهَةٌ is bad, and seldom used. (TA.) Imra-el-Keys says, بَرَهْرَهَةٌ رُؤَدَةً رَخْصَةٌ كَخُرْعُويَةِ البَانَةِ المُنْفَطِرْ [White, or white and youthful, &c., soft, or beautiful, tender, like the shoot of the ben-tree breaking forth with leaves: the last word being made masc. by poetic license, for the sake of the metre.]. (S.) b2: [Hence, app.,] it is said to signify also A white knife, of clear, pure, or bright, iron. (TA.) A2: See also بَرَهٌ.

بُرَيْهَةٌ and بُرَيْهِرَهَةٌ: see بَرَهْرَهَةٌ.

بُرَيْرِهَةٌ, or بُرَيْرِيهَةٌ: see بَرَهْرَهَةٌ.

أَبْرَهُ [app.] Having the body in a healthy state, or in good condition, after disease: and white in person, or body and members: [but whether it have both these significations, or only the latter of them, is not clear:] fem. بَرْهَآءُ. (K.)

صمر

1 صَمَرَ, (M, K,) aor. ـُ (M,) inf. n. صَمْرٌ and صُمُورٌ, He was niggardly, or tenacious, and refused; (M, K;) as also ↓ اصمر, and ↓ صمّر: (K:) [or] صَمَرَ, inf. n. صَمْرٌ, signifies he collected, and refused; and so ↓ اصمر, and ↓ صمّر: one says, صَمَرَ مَتَاعَهُ [he collected, and refused, his goods]: (O:) [but ISd says that] the phrase ↓ الصَّامِرِينَ مَتَاعَهُمْ, used by a poet, means, الصَّامِرِينَ بِمَتَاعِهِمْ [i. e., accord. to the context, those who are niggardly with their goods]. (M.) A2: صَمَرَ المَآءُ, (M, O, K,) aor. ـُ inf. n. صُمُورٌ, (M, O,) The water ran from a declivity into a level place, and then became calm, or tranquil, while [continuing] running. (M, O, K.) And ↓ صِمْرٌ signifies The resting-place of such water: (M, K:) and ↓ صِمْرُ الوَادِى the resting-place of such water of the valley. (TA.) A3: صَمَرَ, (O, K,) aor. ـِ (K;) and صَمِرَ, (O, K,) aor. ـَ (K;) said of milk, (O, K,) It was, or became, sour; (O;) or very sour; as also ↓ اصمر. (O, K.) 2 صَمَّرَ see above, first sentence, in two places: A2: and see the paragraph here following.4 أَصْمَرَ see 1, first sentence, in two places: A2: and see also the last sentence.

A3: Also اصمروا, (O, * K,) inf. n. إِصْمَارٌ; (O;) and ↓ صمّروا, (K,) inf. n. تَصْمِيرٌ; (O;) They entered upon the time of sunset, which is called الصُّمَيْرُ. (O, K.) 5 تصمّر He confined, restricted, or restrained, himself. (O.) [See also its part. n., below.]

صَمْرٌ, (M, O, TS, K,) or ↓ صَمَرٌ, (S, A, L,) [the latter probably the correct, or the original, word, and, if so, app. an inf. n. of an unmentioned, and perhaps unused, verb, namely, صَمِرَ, whence the part. n. صَمِرٌ, q. v.,] Stink, foul odour, or offensive smell: (S, M, K:) and, (K,) accord. to IAar, (O, TA,) the odour of fresh mush, (O, and so in copies of the K,) or of fresh fish: (TA, as from the K:) and, accord. to IAar, (O, TA,) but in this sense more commonly ↓ صَمَرٌ, (O,) the sultry heat, (O,) or foul smell, and sultry heat, and dew, or moisture, accompanying such heat, (TA,) of the sea when it is agitated. (O, TA.) صُمْرٌ i. q. صُبْرٌ [i. e. The side of a thing: or a side rising above the rest of a thing: or its upper part, or top: or its edge]: (S, M, K:) the م is said to be substituted for ب: (M:) pl. أَصْمَارٌ. (S, M, K.) You say, أَدْهَقْتُ الكَأْسَ إِلَى أَصْمَارِهَا, meaning الى أَصْبَارِهَا [i. e. I filled the cup to its uppermost parts; or to its edges]. (ISk, S, M, * K: in the M and TA is added, i. e. إِلَى أَعَالِيهَا.) And أَخَذَ الشَّىْءَ بِأَصْمَارِهِ, meaning بِأَصْبَارِهِ [i. e. He took the thing altogether: see art. صبر]. (M, TA.) صِمْرٌ, and صِمْرُ الوَادِى: see the first paragraph.

صَمَرٌ: see صَمْرٌ, in two places.

صَمِرٌ: [Stinking; having a foul, or an offensive, odour, or smell]. One says, يَدِى مِنَ السَّمَكِ صَمِرَةٌ [My hand is stinking from the fish], (S, O, [in the former of which the meaning is indicated by the context,]) and مِنَ اللَّحْمِ [from the flesh-meat]. (TA.) صَمْرَةٌ Milk devoid of sweetness. (O, K.) صَمِيرٌ A man whose flesh is dry, or tough, upon his bones, (S, M, A, O, K,) from whom the odour of sweat diffuses itself. (IDrd, S, A, O, K.) صُمَيْرٌ The time of sunset. (K, TA.) صَمَارَى, (M, O, K,) and صُمَارَى, (O, K,) and ↓ صُمَارِىٌّ, (S, O, K,) and صِمَارى, with kesr, [but whether otherwise like the first and second or the last, is not shown,] (TA, from Az,) The podex, or the anus; syn. دُبُرٌ, (S,) or اِسْتٌ, (M, A,) or سَافِلَةٌ: (O:) because of its foul smell. (O, * TA.) صُمَارِىٌّ: see the next preceding paragraph.

صَامِرٌ A day in which the wind is still. (O, TA.) A2: See also 1, first sentence.

صَوْمَرٌ, a word of the dial. of El-Yemen, (IDrd, O,) The بَاذَرُوج; (M;) [i. e.] the trees, or plants, (شَجَر,) called by the latter name; (K;) or a species of بَقْل [or herb] called in Pers\. by the latter name [which, commonly pronounced with د, is one of the names now applied to basil]: (IDrd, O:) accord. to AHn, a sort of tree, or plant, that does not grow by itself, but twines upon the غَاف, consisting of twigs with leaves like those of the أَرَاك, (M, O,) its twigs being more slender than thorns, (O,) and having a fruit resembling the acorn, (M, O,) in form, but thicker at the base and more slender at the extremity, (O,) which is eaten, and is soft, and very sweet: (M, O:) the stem of the صَوْمَرَة [which is the n. un.] is thicker than the upper half of the arm; and it increases in height with the غَافَة while the latter does so: (O:) 'Alee Ibn-'Abbás, author of the book entitled the “ Kámil,” says that the بَاذَرُوج has in it nothing beneficial when a man takes it internally; but when applied externally, it matures, or causes suppuration, [for انفج in the TA, an evident mistranscription, I read أَنْضَجَ,] and acts as a dissolvent. (TA.) صَامُورَةٌ Very sour milk. (O, K.) مُتَصَمِّرٌ i. q. مُتَشَمّسٌ [app. as meaning Niggardly, tenacious, or avaricious; agreeably with the first explanation of 1]: (O, K:) and, (K,) or as some say, (TA,) confining, restricting, or restraining, himself. (K, TA.)

حشى: حَشَى في لغة العامة بدل حشا (انظر حشو).
حَشَّى من: حاشاه من، استثناه (فوك).
حاشا: وردت في شعر ذكره ابن عباد (1: 385) يقول فيه: حاشاهم منك خزياً وعاراً. ومعناه لئن فعلوا ذلك فقد أعاذهم هذا أن ينالهم منك لوم وتأنيب.
تحشَّى: امتنع من، تنزه عن، ولا يقال تحشى من فقط بل تحشى عن أيضاً (فوك) حاشٍ: جمل ابن ثلاث سنوات (دوماس عادات ص310).
حاشا: صعتر الحمير ضرب من الصعتر، صعتر بري، كرفس (بوشر). حاشا لله عن: معاذ الله، لا سمح الله.
حاشا حرمة السامعين: تنزيها لحرمة السامعين وإكراما لهم.
حاشا جنابك من البخل: تنزه جنابك من البخل، بعيد عني ان انسب جنابك إلى البخل.
حاشا حرمتك من ذلك أي انك منزه من فعل ذلك.
حاشا من التشبيه: بلا تشبيه، وهو تعبير يستخدم في الخطاب تأدبا واحتراما للمخاطب لتنزيهه عن مشاركة آخر لا يقارن به.
حاشا وكلا: معاذ الله. لا سمح الله، أستغفر الله.
حاشا وكلا أن يخطر في بالي كذا: معاذ الله أن يخطر في بالي مثل هذه الفكرة (بوشر).
ويقال حاشاك: أي تنزيها لك وإكراماً، حين يضطر المرء إلى الكلام عن الدم أو القاذورات أو القواد أو القوادة أو المومس أو الخائن أو اليهودي وغير ذلك (جاكسون تمبكتو ص315 - 316) ويقال أيضاً حين يتحدث عن المرأة أو كل ما يتصل بها تنزيهاً للسامع عنها لأنها أقل شأناً من الرجل (مارتن ص111).
ويقال أيضاً في لهجة الجزائر: كنت غائب ولاكن عيالي حاشاك هي التي قبلتها منه أي كنت غائبا لكن امرأتي تنزيهاً لك هي التي قبلتها منه (شيرب ديال ص171).
حاشِيَة: تطريز حول النسيج بخيط بريم (بوشر).
وسدى النسيج (بوشر) وشريط من الحرير (بوشر، بربرية، همبرت ص21 بالجزائر، هلو، غرامس ص42) - شاطئ النهر شاطئ البحيرة، وشاطئ البحر (ألكالا).
ونقصان في جرم الحائط وسمكه (ألكالا).
وملحق في آخر الرسالة (بوشر).
أطراف المدينة، ما حول المدينة (معجم البلاذري).
ومن يسكن عادة مع شخص ما.
وبطانة الرئيس أو الأمير (بوشر) (دي يونج).
خبز الحاشية: كان افضل خبز في الأندلس وكان يخبز في قصر السلطان بغرناطة وكان يتخذ من أفضل أنواع الدقيق (شيكوري ص191).
والحاشية في الهند كان تطلق على الخدم انظر ابن بطوطة (3: 433).
ويقال عن الرجل: هو رقيق الحاشية أو الحواشي. وهذا تفسير لا يفسر بمعاني مختلفة كما توهم دي سلان (ترجمة ابن خلكان 2: 651، 3: 148) فهو عند المؤلفين بمعنى أنيس، لطيف، بشوش، دمث، كما يقول لين (ابن خلكان 1: 345، 664، 7: 104 طبعة وستنفيلد). غير أن تفسير لين له بما معناه ((أنيس مجامل لمعاشرية)) يتضمن فكرة أن الحاشية تعني في هذا التغبير المعنى المجازي لها وهو بطانة الرجل وخاصته. غير إنها تعني معناها الأصلي وهو الطرف والنهاية والحد، ويؤيد هذا قولهم: رقيق حاشِيَة الطبْع (عباد 2: 71). ورقيق حواشي اللسان أي لطيف في كلامه (عبد الواحد ص169). ورقة حواشي كلامه (حيان - بسام 1: 49 و) فرقيق الحاشية تعني في الأصل من كان رقيق الأطراف لطيفها. ورقيق الحاشية عند العامة تعني اليوم: قليل المال (محيط المحيط).
ورقَّة الحاشية (المقدمة 2: 360) بمعنى عيش رقيق الحواشي (عند لين) أي رغيد وعيشة راضية، عيشة ناعمة، رفاهية.

حش

ى1 حَشِىَ, [aor. ـْ inf. n. حَشًى, He (a man walking quickly, and one speaking with sharpness, or hastiness, of temper, TA) breathed short, or unintermittedly; panted for breath; or was out of breath. (S, K, TA.) A2: See also 3.2 حشّى, (TA,) inf. n. تَحْشِيَةٌ, (KL, TA,) He made a حَاشِيَة to a garment, or piece of cloth. (KL.) b2: And [hence,] (assumed tropical:) He wrote a note or comment, or notes or comments, upon the margin, or margins, of a book: (KL, TA:) in this sense it is vulgar [or post-classical]. (TA.) A2: [Also, app., He, or it, caused one to breathe short or unintermittedly, to pant for breath, or to be out of breath: see مُحَشِّيَةُ الكِلَابِ, below.]3 حاشاهُ مِنْهُمْ, (IAmb, K, &c.,) inf. n. مُحَاشَاةٌ, (KL,) He set him aside as excluded from the description of them; [excluded him from them;] did not include him among them: (IAmb, TA:) from حَشًى meaning the “side” of a thing: (Az, TA;) he excepted him from them; as also ↓ تحشّاهُ. (Lh, K, TA.) You say, شَتَمْتُهُمْ وَ مَا حَاشَيْتُ مِنْهُمْ

أَحَدًا and ↓ ما تَحَشَّيْتُ, i. e. [I reviled them and] I did not say [of any one of them] حَاشَى لِفُلَانٍ

[Far is such a one from being included among those of whom I speak! or from any cause of reproach!]; or I did not except, of them, any one. (Lh, TA. [The same saying is repeated in the TA, in the supplement to this art. of the K, but with the substitution of حشيت for حاشيت; perhaps by a mistake of the copyist: or it may be inferred from a statement of Fr and IAmb, which will be found below, that one also says ما ↓ حَشَيْتُ.]) And En-Nábighah [Edh-Dhubyánee] says, (Mbr, S.) وَ لَا أَرَى فَاعِلًا فِى النَّاسِ يُشْبِهُهُ وَ مَا أُحَاشِى مِنَ الأَقْوَامِ مِنْ أَحَدِ [And I shall not see an actor among mankind resembling him; and I do not except, of the companies of men, any one]: which shows حَاشِى to be a verb perfectly inflected. (Mbr, S, Mughnee.) And hence the trad. of the Prophet, قَال أُسَامَةُ

أَحَبُّ النَّاسِ إِلَىَّ مَا حَاشَى فَاطِمَةَ, i. e. [He said, Usámeh is the most beloved of men to me:] he did not except Fátimeh: ما being here a negative; not, as Ibn-Málik imagines, supposing this clause to be of the words of the Prophet, the ما which, with a verb following it, conveys the meaning of an inf. n. (Mughnee.) b2: حَاشَى also denotes exception as a particle, or as a verb (S, Mughnee) having but one tense and no inf. n., (Mughnee,) according as it governs a gen. or an accus. case. (S.) You say, زَيْدٍ ↓ ضَرَبْتُهُمْ حَاشَى [I beat them, except Zeyd], using it as a particle; and ضربتهم حاشى زَيْدًا, using it as a verb. (S, I 'Ak * p. 169.) And sometimes one says, قَامَ القَوْمُ مَا حَاشَى زَيْدًا [The party stood, except Zeyd]; (Mughnee, I' Ak p. 169;) like مَا خَلَا; though Ibn-Málik [like Sb] disallows it: (I' Ak:) this being shown to be allowable by the saying of the poet, رَأَيْتُ النَّاسَ مَا حَاشَى قُرَيْشًا فَإِنَّا نَحْنُ أَفْضَلُهُمْ فَعَالَا [I have seen mankind, except Kureysh, that we are the most excellent of them in conduct]. (Mughnee, I' Ak p. 170.) The agent of حاشى [used as a verb having but one tense and no inf. n.] is a pronoun implied, relating to the inf. n. of the preceding verb, or to its act. part. n., or to a portion of what is meant by the [preceding] general noun: so that when one says, قَامَ القَوْمُ حَاشَى

زَيْدًا, the meaning is, [The party stood, but] their standing, or the stander of them, or a portion of them, was apart from Zeyd. (Mughnee.) [In the K, its use as a verb of this kind is not mentioned; but it is there said to govern the gen. case, like حَتَّى.] b3: It also denotes remoteness from imperfection or the like, or freedom therefrom; as in the phrase للّٰهِ ↓ حَاشَى [I ascribe unto God remoteness from every imperfection or the like, or freedom therefrom; generally implying wonder or admiration, so that it may be rendered, how far, or how free, is God from every imperfection!]: (Mughnee:) or this phrase means مَعَاذَ اللّٰهِ [I seek protection by God; or, as often used by late writers, and in the present day, God forbid!]; as also للّٰهِ ↓ حَاشَ; (S, K;) the former being the original expression: (S:) it occurs, read in both these ways, in the Kur xii. 31 and 51; where it implies wonder at the power of God as manifested in the creation of such a person as Joseph. (Ksh, Bd.) Mbr and IJ and the Koofees hold that it is a verb; and that, in the [latter] verse the meaning is, Joseph hath kept aloof from disobedience for the sake of God; but such an interpretation as this is not suitable in the case of [the former verse,] حَاشَ للّٰهِ مَا هٰذَا بَشَرًا: the truth is, that it is a noun, syn. with التَنْزِيه or البَرَآءَة, [accord. to different copies of the Mughnee, meaning تَنْزِيهًا or بَرَآءَةً,] as is shown by another reading, للّٰهِ ↓ حَاشًا, with tenween, like بَرَآءَةً للّٰهِ; and by the reading of Ibn-Mes'ood, اللّٰهِ ↓ حَاشَ, like مَعَاذَ اللّٰهِ: some assert that it is a verbal noun, meaning أَتَبَرَّأُ [I assert myself to be free, or clear, to God], or تَبَرَّأْتُ [I have asserted myself &c.]; but its being decl. in some dials. contradicts this. (Mughnee.) One says also, ↓ حَاشَاكَ and لَكَ ↓ حَاشَى [Far art thou from being included among those of whom I speak! or from any cause of reproach! or the like]; both meaning the same. (S, K.) And some of the Arabs say ↓ حَشَى, (Fr, IAmb, TA,) dropping the ا (IAmb, TA.) b4: Sb says, (S, Mughnee,) with most of the Basrees, (Mughnee,) that it is only a particle governing the gen. case, (S, Mughnee,) syn. with إِلَّا; (Mughnee;) because, if it were a verb, it would be allowable to make it a connective to مَا, like خَلَا; and this he asserts to be not allowable. (S.) Mbr says that it is sometimes a verb; as is shown by the verse of En-Nábighah cited above; and by the saying حَاشَى لِزَيْدٍ, because a particle cannot be made to precede immediately another particle; and because it suffers elision, as in the phrase حَاشَ لِزَيْدٍ, seeing that elision takes place in nouns and verbs only, exclusively of particles: (S, Mughnee *:) and IJ and the Koofees say the like: but Mbr also holds, in common with El-Jarmee and El-Mázinee and Zj and Akh and Az and Fr and Aboo-'Amr EshSheybánee, that it is often a particle governing the gen. case, and seldom a trans. verb having but one tense and no inf. n., because syn. with إِلَّا. (Mughnee.) A2: See also 5, in two places.5 تحشّى [He went aside, apart, or aloof, or he removed, withdrew, or retired to a distance,] is from الحَاشِيَةُ; like تَنَحَّى from النَّاحِيَةُ: (TA:) and [↓ تحاشى has a similar meaning:] you say, تَحَاشَيْتُ مِنْ كَذَا I kept aloof from, shunned, or removed myself far from, such a thing; from الحَشَا [or الحَشَى] meaning النَّاحِيَةُ. (Har p. 194.) b2: And تحشّى مِنْهُ; (IAar, K;) and مِنْهُ ↓ حاشى, (Har p. 294,) inf. n. مُحَاشَاةٌ; (KL;) He abstained, or refrained, (IAar, K, KL, Har,) from him, (IAar, K, Har,) or it, (IAar, KL,) through disdain and pride; or he disdained, or scorned, or was ashamed of, him, or it. (IAar, K, Har.) b3: And لَا يَتَحَشَّى, (El-Báhilee, TA,) and لا ↓ يُحَاشِى, (Har p. 294,) He will not care, mind, heed, or regard. (El-Báhilee, Har, TA.) A2: See also 3, in two places, first and second sentences.6 تَحَاْشَىَ see 5.

حَشَى, for حَاشَى: see 3.

حَشًى, [in some copies of the S written with a final ا (see حَشًا in art. حشو,)] The contents of the ribs; or what the ribs enclose: (S:) or the contents of the belly, below the حِجَاب [or diaphragm], consisting of the liver and the spleen and the كَرِش [or stomach, properly that of a ruminant, but also applied to that of a man,] and what succeeds to this: or the portion between the shortest rib, which is in the extremity of the side, and the hip, or haunch: or the exterior of the belly: (K: [in the CK, او ظاهِرِ البَطْنِ is erroneously put for او ظاهِرُ البَطْنِ:]) and, accord. to the copies of the K, the حِضْن: [in the CK, والحِضْنِ:] but correctly, the خَضْر [or waist]: (TA:) the dual is حَشَيَانِ, (Az, TA,) and the dual of حَشًا is حَشَوَانِ: (TA in art. حشو:) and the pl. [of both these sings.] is أَحْشَآءٌ [generally meaning the bowels, or intestines]. (S, TA.) [It is often used as meaning The belly: and the waist.] You say رَجُلٌ خَمِيصُ الحَشَى A man lank in the belly. (S and K in art. خمص.) And هُوَ لَطِيفُ الحَشَى He is slender in the waist: and of a woman, هِىَ ضَامِرَةُ الحَشَى: and of women, هُنَّ ضَوَامِرُ الأَحْشَآءِ. (TA.) b2: A side, quarter, region, or tract: (S, K:) a vicinage, or neighbourhood: shelter, or protection. (Z, K, * TA.) You say, أَنَا فِى حَشَاهُ I am in his quarter, vicinage, or protection: (Z, K:) [see also حَشًا, in art. حشو:] and ↓ هٰؤُلَآءِ حَاشِيَتَهُ These are in his quarter, or vicinage, and shadow, or protection. (TA.) A2: Also inf. n. of حَشِىَ [q. v.]. (S, * K.) حَشٍ A man having a complaint of his حَشًى

[q. v.]. (Az, TA.) b2: Also, and ↓ حَشْيَانُ, Breathing short, or unintermittedly; panting for breath; or out of breath; (S, K, TA;) applied to a man; S;) in walking quickly, and in speaking with sharpness, or hastiness, of temper: (TA:) fem. [of the former] حَشِيَةٌ and [of the latter] حَشْيَا, (K,) of the measure فَعْلَى. (TA.) حَشْيَانُ: see what next precedes.

حَاشَ للّٰهِ and حَاشًا للّٰهِ and حَاشَ اللّٰهِ: see 3.

حَاشَى as a particle, and as a noun; as in حَاشَى

زَيْدٍ and للّٰهِ, and حَاشَاكَ and حَاشَى لَكَ: see 3, in four places.

حَاشِيَةٌ [The selvage, or selvedge, i. e.] the side, (Mgh, Msb, TA,) or each of the two sides that have no unwoven extremity, (M, TA,) or each of the two long sides that have at their two ends the unwoven threads, (T, TA,) of a garment, or piece of cloth: (S, T, M, Mgh, Msb, K:) and in like manner, of other things; (K, TA;) as, for instance, (assumed tropical:) the side of a tract of herbage, and of the mirage; and (assumed tropical:) the extremity of the مَقَام [app. meaning مَقَام إِبْرٰهِيم in the Temple of Mekkeh]: (TA:) pl. حَوَاشٍ. (S, Mgh, Msb.) b2: (assumed tropical:) The margin of a book or writing. (TA.) b3: (tropical:) A writing, or writings, upon the margin [or margins] of a book: (TA:) [i. e. a marginal note, or marginal notes; an annotation, or a comment, scholium, or gloss: and hence, a series of annotations, comments, scholia, or glosses; a commentary on particular words and passages of a book; distinguished from a شَرْح, which is an exposition, explanation, or interpretation, in the form of a running commentary, comprising the entire text of the work which it expounds.] b4: (assumed tropical:) An indefinite portion of property, or of cattle: (Msb:) [or a portion from the side; not selected: for, accord. to some,] the saying, خُذْ مِنْ حَوَاشِى

أَمْوَالِهِمْ means (assumed tropical:) Take thou from the sides of their collections of cattle, [for the poor-rate,] without choosing [the best]: this meaning being from حَاشِيَة as used in relation to a garment, or piece of cloth, meaning the "side." (Mgh. [But see another explanation of this saying voce حَشْوٌ.]) b5: حَاشِيَةٌ النَّسَبِ (assumed tropical:) The collateral relation or relations; such as the paternal uncle, and his son: as though from حاشية as meaning the “ side. ” of a garment, or piece of cloth. (Msb.) b6: حَاشِيَةُ رَجُلٍ (assumed tropical:) A man's family and dependents, (K, TA,) who are under his protection. (TA.) b7: See also حَاشِيَةٌ and its dual and pl. voce حَشْوٌ, in six places. b8: And see حَشًى (in the present art.), last sentence but one. b9: رَجُلٌ رَقِيقٌ الحَوَاشِى (assumed tropical:) A man gentle, gracious, or courteous, to his associates. (TA.) b10: عَيْشٌ رَقِيقُ الحَوَاشِى (assumed tropical:) A plentiful, easy, life. (S, TA.) b11: جَمْعٌ كَثِيفُ الحَوَاشِى (assumed tropical:) A congregated body crowding close together, side against side. (Har p. 294.) مُحَشِّيَةُ الكِلَابِ [She that causes the dogs to pant for breath;] applied to the hare; meaning that the dogs run after her until they are out of breath. (ISk, S. [In one copy of the S, erroneously, مَحْشِيَّة.])

جفن

1 جَفَنَ نَاقَةً, (K,) inf. n. جَفْنٌ, (TA,) He slaughtered a she-camel, and gave her flesh for food (K, TA) to the people, (TA,) in bowls (جِفَان). (K, TA.) 2 جفّنوا They made bowls (جِفَان [probably meaning they prepared bowls of food: accord. to Freytag's Lex., جفّن means “ apposuit scutellam; but he does not name his authority]). (TA.) A2: جفّن and ↓ تجفّن It (a grape-vine) attained to the state of having an أَصْل [i. e., app., a stock]. (TA.) 5 تَجَفَّنَ see 2.

جَفْنٌ The eyelid; both the upper and the lower: (S, Msb, K:) of the mase. gender: (Msb:) pl. [of pauc.] أَجْفَانٌ and أَجْفُنٌ and [of mult.] جُفُونٌ. (K.) b2: The upper surface, and the lower, of a cake of bread: both together being called جَفْنَا الرَّغِيفِ. (Lh, TA.) b3: The scabbard, or sheath, (غِمْد, S, K, or غِلَاف, Msb,) of a sword: (S, Msb, K:) [or] the case, or receptacle, in which is [put] the sword together with its غمد and suspensory belt or cord: (S voce قِرَابٌ:) [but the former signification only is commonly known:] and [it is said that] ↓ جِفْنٌ signifies the same; (K;) but this is doubted by IDrd: (M, TA:) pl. [of pauc.] أَجْفَانٌ and [of mult.] جُفُونٌ. (Msb.) b4: The أَصْل [app. here meaning stock] of a grape-vine: (K:) or a grape-vine itself, in the dial. of El-Yemen; (T, TA;) so called as being imagined to be the receptacle of the grapes: (Er-Rághib, TA:) or a species of grape: (ISd, K:) or the skin of the grape, in which is the juice: (IAar, TA:) or a climbing shoot of a grape-vine: (AHn, TA:) or the shoots of the grape-vine: (T, S, M, K:) n. un. with ة: (T S, M:) or, accord. to IAar, جَفْنَةٌ is syn. with كرعة [app. a mistranscription for كَرْمَةٌ a single grape-vine]: or, accord. to some, as ISd says, the leaves of the grape-vine. (TA.) [Hence,] مَآءُ الجَفْنِ The juice of the vine; (A, TA;) wine: (TA:) [or it may originally mean tears; then, rain; and then, wine: for] wine is also called مَآءُ السَّحَابِ: and جَفْنُ المَآءِ means the clouds. (TA.) b5: A kind of tree, of sweet odour. (AHn, K.) b6: A certain plant, of the kind called أَحْرَار, that grows in a spreading manner, and, when it dries up, contracts; having grains like the حُلْبَة [or fenugreek]. (AHn, TA.) جِفْنٌ: see جَفْنٌ.

جَفْنَةٌ A [bowl of the kind called] قَصْعَة: (K:) or like a قصعة: (S:) the largest kind of قصعة; (Ks, S in art. صحف, M;) next to which is the قصعة [properly so called], which satisfies the hunger of ten [men]; then, the صَحْفَة, which satisfies five; then, the مِئْكَلَة, which satisfies two men, and three; then, the صُحَيْفَة, which satisfies one man: (Ks, S in art. صحف:) it is peculiarly applied to a receptacle for kinds of food: (Er-Rághib, TA:) pl. [of mult.] جَفَانٌ (S, Msb, K) and جِفَنٌ (Sb, TA) and (of pauc., TA) جَفَنَاتٌ (S, Msb, K.) [Hence,] كُفِئَتْ جَفْنَتُهُ [His bowl was turned upside-down; meaning] (tropical:) he was slain; a phrase similar to هُرِيقَ رِفْدُهُ. (A in art. رفد.) b2: (assumed tropical:) A small well; (K;) as being likened to the جفنة for food. (Er- Rághib, TA.) b3: (tropical:) A generous man: (K:) جَفْنَةٌ غَرَّآءُ is an appellation applied to a generous man who entertains many guests and feeds many: (IAar, TA:) he is called جفنة because people are fed in the جفنة, and the epithet غرّآء is added because of the whiteness of the camel's hump in the جفنة. (TA.) b4: Also i. q. خَمْرَةٌ [meaning Some wine, or a kind of wine: see also مَآءُ الجَفْنِ, voce جَفْنٌ]. (IAar, TA.)

شغر

1 شَغڤرَ The inf. n. شَغْرٌ, accord. to Ibn-Nubáteh, primarily signifies The raising the leg or hind leg, without restriction; and then by a metaphorical usage, the doing so for the purpose of copulation, and for making water: but the explanations of J [and of Z in the A] and of Fei and of F are at variance with his assertion. (MF.) [Accord. to these authorities,] شَغَرَ, (S, A, Msb, K,) aor. ـَ (S, Msb, K,) inf. n. as above, (Msb, TA,) signifies He (a dog) raised one of his hind legs (S, A, Msb, K) to make water, (S, Msb,) or and made water, or whether he made water or did not: (A, K:) and شَغَرَ بِرِجْلِهِ he (a dog) raised his hind leg, and made water. (TA.) And شَغَرَتْ She (a camel) raised her hind leg, and struck [with it, or kicked,] the young one. (A.) And, said of a woman, (Msb, K,) She raised her leg, (Msb, and so in some copies of the K,) or her legs, (so in other copies of the K,) for the purpose of copulation. (Msb, K.) And the verb is also trans.: you say, شَغَرَ المَرْأَةَ, (Msb, K,) inf. n. شُغُورٌ, (K, [but this is a strange form in the case of a trans. verb,]) He raised the woman's leg, (Msb, and so in some copies of the K) or legs, (IDrd, O, and so in some copies of the K,) for the purpose of copulation; and so ↓ اشغرها. (IDrd, O, Msb, K.) And شَغْرٌ as the act of a stallion [camel] signifies His striking with his head beneath the she-camel, at the part next the udder, and so raising her, and throwing her down [app. for the purpose of copulation]. (K.) b2: شَغَرْتُ بِرِجْلِى فِى الغَرِيبِ means (assumed tropical:) I overcame the people in guarding, or protecting, the stranger. (AA, O, K.) b3: and شَغْرٌ signifies also (assumed tropical:) The being distant, or remote. (Fr, K.) One says, شَغَرَ البَلَدُ, (S, Msb, K,) aor. ـُ inf. n. شُغُورٌ, (Msb, [accord. to the K, app., شَغْرٌ,]) (assumed tropical:) The country, or town, was, or became, remote from him who should aid it against the enemy, and him who should exercise sovereign sway, (K, TA,) and from him who should manage its affairs with prudence, precaution, or sound judgment: (TA:) or destitute of a guardian, or protector, to defend it: (Msb:) or destitute of people: [and so, app., شَغَرَ البَلَدُ بِرِجْلِهِ; for it is immediately added,] one says بَلْدَةٌ شَاغِرَةٌ بِرِجْلِهَا meaning as expl. below: (S:) and شَغَرَتِ الأَرْضُ the land had not remaining in it any one to defend it, and to manage its affairs with prudence, precaution, or sound judgment. (K.) A2: Also, i. e. شَغْرٌ, The making [another, or others,] to go forth [from a place]. (K.) One says, شَغَرْتُهُ عَنِ الأَرْضِ I made him to go forth from the land: (AA, TA:) and شَغَرْتُ بَنِى فُلَانٍ

مِنْ مَوْضِعِ كَذَا I made the sons of such a one to go forth from such a place: (S:) or شَغَرُوا فُلَانًا عَنْ بَلَدِهِ They drove away, expelled, or banished. such a one from his country, or town; and the inf. n. is شَغْرٌ and شِغَارٌ. (TA.) b2: And i. q. تَفْرِقَةٌ [The act of scattering, or dispersing]. (K.) 3 شاغرهُ, (Mgh, Msb, K,) inf. n. شِغَارٌ, (S, A, Mgh, Msb, K,) He gave him in marriage a woman on the condition of his giving him in marriage another, without dowry [from either]; concubitus with each of the said women being [in lieu of] the dowry for the other: or it applies peculiarly to female relations [of the men so contracting]; (K;) so that the meaning is only he gave him in marriage his female relation on the condition of his doing the like to him: (TA:) or he gave him in marriage a female under his guardianship, the other man doing to him the like, on the condition that concubitus with each one of the said females should be [in lieu of] the dowry for the other: (Mgh, * Msb:) or he gave him in marriage his sister on the condition of receiving in marriage the other's sister, without any dowry beside this: (A:) or he said to him, Give me in marriage thy daughter, or thy sister, on the condition of my giving thee in marriage my daughter, or my sister, concubitus with each one of the said females being [in lieu of] the dowry of the other. (S.) The practice of شِغَار was common in the Time of Ignorance, (Msb,) but is forbidden to the Muslims. (S, A.) b2: شِغَارٌ also signifies Two men's going forth into the field from two armies, and, when one of them has almost overcome his fellow, two men's coming to aid one of them, whereupon the other cries out, لَا شِغَارَ لَا شِغَارَ: (TA:) or two men's acting wrongfully, or injuriously, towards another man: (K, TA:) thus expl. by ISd. (TA.) And The acting with enmity, or hostility. (TA.) 4 اشغر المَرْأَةَ: see 1.

A2: اشغرت الرُّفْقَةُ [and app. ↓ اشتغرت also (see the last sentence of this art.)] (assumed tropical:) The party journeying together withdrew by themselves from the beaten road. (K, TA.) b2: See also 8, first sentence. b3: اشغرت said of a she-camel, She went with wide steps, and quickly. (TA.) b4: See, again, 8.5 تشغّر He (a camel) exerted his utmost power, (K,) or spared no exertion, (A'Obeyd, S,) in his pace: (A'Obeyd, S, K:) or ran vehemently: (K:) or went a pace above that termed اللَّبَطَةُ. (TA.) b2: تشغّر فِى أَمْرٍ قَبِيحٍ He (a man, O) persevered in an evil, or a foul, affair, and went deep into it. (O, K. *) 8 اشتغر, (JK, T,) or ↓ اشغر, (S, K,) It (a watering-place) was on one side of the beaten track: (JK, T, S, K:) [both verbs may be correct: that the former is so appears from the fact that] a poet, cited in the T, [describing a water-ing-place,] uses the phrase ↓ بَعِيدُ الُشْتَغَرِ [app. meaning far off on one side of the road]. (TA.) See also 4. b2: اشتغر العَدَدُ The number was, or became, large. (S, K.) b3: اشتغر الإِبِلُ The camels were, or became, many and various. (K.) b4: اشتغرت عَلَيْهِ ضَيْعَتُهُ i. q. فَشَتْ, (A,) i. e. His affairs became disordered so that he knew not with which of them to begin. (TA in art. فشو.) b5: اشتغر الأَمْرُ The affair became confused: (K:) or became large, or wide, and great, بِفُلَانِ [with such a one]. (Az, TA.) b6: اشتغرت الحَرْبُ The war, or battle, became wide and great. (TA.) b7: اشتغر عَلَيْهِ حِسَابُهُ, (T, S, A,) in the K ↓ أَشْغَرَ, but the former is the right, (TA,) (tropical:) What he had to reckon was, or became, too diffuse and numerous to him; (T, K;) such that he could not find the way to sum it up. (S, A.) b8: ذَهَبَ فُلَانٌ يَعُدُّ بَنِى

فُلَانٍ فَاشْتَغَرُوا عَلَيْهِ Such a one went to number the sons of such a one, and they were too numerous for him. (TA.) b9: اشتغر فِى الفَلَاةِ He went far into the desert. (S, K.) b10: اشتغر عَلَيْنَا He exalted himself above us, and boasted against us. (K.) تَفَرَّقُوا شَغَرَ بَغَرَ and شِغَرَ بِغَرَ They dispersed themselves, or became dispersed, in every direction: (S, K:) and in like manner one says of sheep or goats, بَِغَرَ تَفَرَّقَتِ الغَنَمُ شَغَرَ: (TA:) شغر بغر is a compound of two nouns made into one, and indecl., with fet-h for the termination. (S.) The like is not said in the case of [persons &c.] coming, or advancing. (TA.) شَغْرَى A stone at which dogs raise the kind leg and make water, or to make water: (K:) so in the Tekmileh. (TA.) شَغَارٌ Empty. (Sgh, Msb, K.) b2: Also, used as sing. and pl., A well, and wells, having much water: (K:) or, as is said in the Nawádir, thus used, having much water; wide, or spacious, in the adjacent part where the camels lie down. (TA.) A2: Also, accord. to the K, Two veins, or ducts, (عِرْقَانِ,) in the side of the camel: but correctly, as in the Tekmileh, the شَغَارَانِ are the حَالِبَانِ, i. e. two veins or ducts, (عِرْقَان,) in the two sides of the camel. (TA.) شَغُورٌ A tall she-camel, that raises her legs (تَشْغَرُ بِقَوَائِمِهَا) when she is taken to be ridden (K, TA) or to be milked. (TA.) شَغَّارَةٌ A she-camel that raises her legs to strike [with them, or kick]. (TA.) شَاغِرٌ A dog raising one of his kind legs, and making water, or whether making water or not. (A.) b2: بَلْدَةٌ شَاغِرَةٌ بِرِجْلِهَا (tropical:) A country, or town, that does not defend itself from a hostile attack (S, A, K) made by any one, (S, K,) by reason of its being destitute (K, TA) of any to protect it. (TA.) And أَرْضٌ شَاغِرَةٌ (assumed tropical:) A land having no one remaining in it, to defend it, and to manage its affairs with prudence, precaution, or sound judgment. (K.) One says also, الأَرْضُ لَكُمْ شَاغِرَةٌ, meaning (assumed tropical:) The land, or the earth, is wide, or ample, for you. (TA.) مُشْتَغَرٌ: see 8 [of which it is app. an inf. n.].

رُفْقَةٌ مُشْتَغِرَةٌ, A party journeying together far from the beaten road. (TA.)