زل

1 زَلَلْتَ, [third Pers\. زَلَّ,] aor. ـِ (S, K;) and زَلِلْتَ, [third Pers\. likewise زَلَّ,] aor. ـَ (Fr, S, K;) inf. n. زَلِيلٌ, (Lh, S, K,) which is of the former verb, (S,) and زَلٌّ, (Lh, K,) also of the former verb, (Msb,) and زُلُولٌ and زِلِّيلَى [or, accord. to the S, this is a simple subst.,] and زِلِّيلَآءُ (Lh, K) and مَزِلَّةٌ, (K,) [all app. of the former verb,] and زَلَلٌ, (Fr, S, K,) which is of the latter verb; (Fr, S;) Thou slippedst (K) in mud, or in speech, (S, K,) or in judgment, or opinion, or in religion: (TA:) or you say, زَلَّ عَنْ مَكَانِهِ, aor. ـِ inf. n. زَلٌّ [&c. as above]; and زَلَّ, aor. ـَ inf. n. زَلَلٌ; the former verb of the class of ضَرَبَ; and the latter, of the class of تَعِبَ; meaning he, or it, moved away, or aside, [or slipped,] from his, or its, place: and زَلَّ فِى مَنْطِقِهِ, or فِعْلِهِ, aor. ـِ like يَضْرِبُ, inf. n. زَلَّةٌ, he made a slip, or mistake, in his speech, or his action. (Msb.) فَإِنْ زَلَلْتُمْ, in the Kur ii. 205, means But if ye turn away, or aside, from entering thereinto fully: (Jel:) this is the common reading: but some read زَلِلْتُمْ. (TA.) And you say, زَلَّ زَلَّةً He committed a slip in speech and the like. (TA.) Accord. to IAth, زَلِيلٌ signifies The passing of a body from one place to another: and b2: hence it is metaphorically used in like manner in relation to a benefit: one says, زَلَّتْ مِنْهُ إِلَى فُلَانٍ نِعْمَةٌ, inf. n. زَلِيلٌ, meaning (tropical:) A benefit passed, or was transferred, from him, (i. e. a benefactor,) to such a one. (TA.) b3: زَلَّ, inf. n. زَلِيلٌ and زُلُولٌ, also signifies He (a man) passed along quickly: (ISh, K:) and زَلَّ, inf. n. زَلِيلٌ, he ran: and زَلِيلٌ, a light, or an agile, walking or pacing: (TA:) [and زَلَلٌ, mentioned above as an inf. n., seems to have the same, or a similar, signification:] a rájiz says, (S,) namely, Aboo-Mohammad El-Hadhlemee, (TA,) or Aboo-Mohammad ElFak'asee, (O,) إِنَّ لَهَا فِى العَامِ ذِى الفُتُوقِ وَزَلَلِ النِّيَّةِ وَالتَّصْفِيقِ

رِعْيَةَ مَوْلًى نَاصِحٍ شَفِيقِ (S in the present art., * and in art. صفق, * and art. فتق, but in this last with رَبٍّ in the place of مَوْلًى, and TA,) [i. e. Verily they have, in the year of little rain, (thus الفتوق, as here used, is expl. in the S in art. فتق,) and in the passing along lightly to the place which is the object of the journey, and in the being removed from a tract which they have depastured to a place in which is pasture, (thus التصفيق, as here used, is expl. in the S in art. صفق,) the tending of a master honest in his conduct, or desirous of their good, benevolent, or compassionate]: he is speaking of his camels: (S in art. فتق:) he means that they pass along lightly [so I render تَزِلُّ] from place to place in search of herbage: and النيّة means the place to which they purpose journeying. (S.) b4: [Hence,] زَلَّ عُمُرُهُ (assumed tropical:) His life went, or passed, [or glided,] away. (K, TA.) b5: زَلَّتِ الدَّرَاهِمُ, (S, Msb, * K,) aor. ـِ (S, Msb,) inf. n. زُلُولٌ, (S, K,) or زَلِيلٌ, (Msb,) The dirhems, or pieces of money, poured out, or forth: (K:) or were, or became, deficient in weight. (S, Msb, * K.) b6: زَلَّ, inf. n. زَلَلٌ, (K,) said of a man, (TA,) [and app. of a wolf, (see أَزَلُّ,)] He was, or became, light [of flesh] in the hips, or haunches: (K:) or زَلَلٌ signifies a woman's having little flesh in the posteriors and thighs. (S.) A2: زَلَّ, aor. ـِ accord. to analogy, as an intrans. v., from أَزْلَلْتُ إِلَيْهِ meaning “ I gave to him ” of food &c., should signify He took, or received: and hence the saying of the lawyers, وَيَزِلُّ إِنْ عَلِمَ الرِّضَى And he shall take, or receive, or the food [if he have knowledge of permission, or consent]. (Msb.) A3: زُلَّ i. q. دُقِّقَ [app. as meaning He, or it, was made, or rendered, thin, or slender]. (IAar, TA.) 2 زَلَّّ see the next paragraph, near its end.4 ازلّهُ, (K,) inf. n. إِزْلَالٌ, (TA,) He, or it, made him, or caused him, to slip in mud, (K, TA,) or in speech, or in judgment, or opinion, or in religion; (TA;) and ↓ استزلّهُ signifies the same. (S, * MA, K, * PS. [But respecting this latter, see what follows.]) It is said in the Kur [ii. 34], فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا [And the Devil made them, or caused them, both, to slip, or fall, from it, namely, Paradise (الجَنَّة)]; and one reading is أَزَالَمُهَا, i. e. removed them: or, as some say, it means caused them to commit a slip, or wrong action, in consequence of it [referring to the tree]: or, accord. to Th, caused them to slip in judgment. (TA.) And in the same, iii. 149, ↓ اسْتَزَلَّهُمُ الشَّيْطَانُ The Devil made them, or caused them, to slip: (Jel:) or, as some say, sought to make them commit a slip, or wrong action. (TA.) b2: One says also, أَزَلَّ فُلَانًا إِلَى القَوْمِ He sent forward such a one to the people, or party. (TA.) b3: And أَزَلَّهُ عَنْ رَأْيِهِ He made him to turn from his opinion. (MA.) b4: And as زَلِيلٌ signifies the “ passing ” of a body from one place to another, one says, speaking metaphorically, (IAth, TA,) أَزَلَّ إِلَيْهِ نِعْمَةً (tropical:) He did to him a benefit: (S, IAth, K:) whence, (TA,) it is said in a trad., مَنْ أُزِلَّتْ إِلَيْهِ نِعْمَةٌ فَلْيَشْكُرْهَا (assumed tropical:) He to whom a benefit is done [let him be grateful for it]. (A'Obeyd, S, * Mgh, Msb.) And أَزْلَلْتُ لَهُ زُلَّةً (assumed tropical:) I did to him a benefit: one should not say زللت [thus written, app. for ↓ زَلَّلْتُ: but see مُزَلِّلٌ]. (TA.) And أَزْلَلْتُ إِلَيْهِ [alone] (assumed tropical:) I gave to him: or I did to him a benefit. (Msb.) And أَزْلَلْتُ

إِلَيْهِ مِنَ الطَّعَامِ وَغَيْرِهِ (assumed tropical:) I gave to him of the food and other things. (IKtt, TA.) And أَزَلَّ إِلَيْهِ مِنْ حَقِّهِ شَيْئًا (assumed tropical:) He gave to him somewhat of his due. (S, K.) And أَزَلَّ عَنْهُ نِعْمَةً (assumed tropical:) He drew forth from him a benefit. (TA.) 10 إِسْتَزْلَ3َ see 4, in two places. R. Q. 1 زَلْزَلَهُ, (S, * Msb, K, &c.,) inf. n. زَلْزَلَةٌ and زِلْزَالٌ and زَلْزَالٌ and زُلْزَالٌ, (K,) or the first of these is an inf. n. [by universal consent], (S,) and so is the second, but the third is a simple subst., (Zj, S, Msb,) though this and the fourth [which is the least known] have the authority of certain readings of passages of the Kur, namely, xcix. 1 for both of these, and xxxiii. 11 for the latter of them, (TA,) He put it, or him, into a state of motion, commotion, or agitation: (Msb, K, TA:) or into a state of convulsion, or violent motion. (Zj, TA.) You say, زَلْزَلَ اللّٰهُ الأَرْضَ [i. e. God made the earth to quake: or to quake violently:] (S:) [or] put the earth into a state of convulsion, or violent motion. (Zj, TA) And جَآءَ بِالإِبِلِ يُزَلْزِلُهَا He came with, or brought, the camels, driving them with roughness, violence, or vehemence. (TA.) Some say that زَلْزَلَةٌ is from الزَّلَلُ فِى الرَّأْىِ [i. e. “ the making a slip in judgment, or opinion ”]: so when one says, زُلْزِلَ القَوْمُ the meaning is, The people, or party, were turned away from the right course, and fear was cast into their hearts. (TA.) It is said in a trad., اَللّٰهُمَّ اهْزِمِ الأَحْزَابَ وَزَلْزِلْهُمْ i. e. [O God, rout, defeat, or put to flight, the combined forces, and] make their state of affairs to be unsound, or unsettled. (TA.) Accord. to IAmb, أَصَابَتِ القَوْمَ زَلْزَلَةٌ means An affrighting befell the people, or party; from the saying in the Kur [ii. 210], وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ i. e. And they were affrighted [so that the Apostle said]: (L, TA:) or were vehemently agitated. (Ksh, Bd.) b2: مَا زَلْزَلْتُ قَطُّ مَآءً أَبْرَدَ مِنْ مَآءِ الثغوبِ [or الثَّغَبِ, as it is written in the explanation of this saying, the latter being app. the right reading], said by Aboo-Shembel, means I have not put into my throat, or fauces, ever, water slipping into it cooler than the water of the ثَغَب [or pool left by a torrent in the shade of a mountain]. (Az, TA.) R. Q. 2 تَزَلْزَلَ It was, or became, in a state of motion, commotion, agitation, convulsion, or violent motion. (Msb, TA.) You say, تَزَلْزَلَتِ الأَرْضُ (S, Msb, TA) The earth [quaked: or quaked violently:] was, or became, in a state of motion, commotion, &c.: (Msb:) the verb in this phrase [and in others] is quasi-pass. of R. Q. 1. (S, TA.) And تَزَلْزَلَتْ نَفْسُهُ His soul reciprocated in his chest at death. (TA.) زُلٌّ Slippery: (S:) a place in which one slips; (K;) and ↓ زَلَلٌ signifies the same; (S, K;) and ↓ زَلُولٌ [likewise, i. e.] a place in which the foot slips. (TA.) You say مَقَامٌ زُلٌّ and ↓ زَلَلٌ, and مَقَامَةٌ زُلٌّ and ↓ زَلَلٌ, [A standing-place] in which one slips. (K.) And زُحْلُوقَةٌ زُلٌّ and ↓ زَلَلٌ A slippery [sloping slide or rolling-place &c.]. (S.) [See also مَزِلَّةٌ.]

زَلَّةٌ A slip (S, Msb, * K) in mud, or in speech; a subst. from 1 meaning as expl. in the first sentence of this art.; (S, K:) as also ↓ زِلِّيلَى: (S: [but this latter is mentioned by Lh and in the K as an inf. n.:]) a slip, or lapse; (K:) a fault, a wrong action, a mistake, or an error; (Msb, K;) or a sin, or crime; (K, * TA;) a fall into sin or crime. (Msb in art. عثر.) One says, زَلَّ الرَّجُلُ زَلَّةً قَبِيحَةً The man [made a foul slip; or] fell into the commission of a disapproved, or hateful, or foul, act; or committed an exorbitant, an abominable, or a foul, mistake: whence the trad., نَعُوذُ بِاللّٰهِ مِنْ زَلَّةِ العَالِمِ [We seek protection by God from the slip of the learned man]: and the well-known saying, زَلَّةٌ العَالِمِ زَلَّةُ العَالَمِ [The slip of the learned man is the slip of the world at large]. (TA.) b2: A benefit, or good action; (Mgh, * K;) as also ↓ زُلَّةٌ: (K:) a gift. (Msb.) b3: A feast, or repast, that is prepared for guests. (Lth, O, Msb.) One says, اِتَّخَذَ فُلَانٌ زَلَّةً [Such a one made, or prepared, a feast for guests]. (Lth, O, Msb.) Hence, (Lth, TA,) it is also a name for Food that is carried from the table of one's friend or relation: a word of the dial. of El-'Irák: (Lth, Msb, K:) or in this sense it is a vulgar word, (K, TA,) used by the common people of El-'Irák (TA.) And i. q. عُرْسٌ [as meaning A marriage-feast]. (ISh, Az, Msb, K.) So in the saying, كُنَّا فِى زَلَّةِ فُلَانٍ [We were at the marriage-feast of such a one]. (ISh, Az, Msb, TA.) زُلَّةٌ: see زَلَّةٌ.

A2: Also A straitened state of the breath [unless النَّفَسِ be a mistranscription for النَّفْس the soul, which I think not improbable]. (K.) زِلَّةٌ Stones: or smooth stones: (K:) pl. زِلَلٌ. (TA.) زَلَلٌ an inf. n. of 1, [q. v,] (Fr, S, Msb, K,) in two [or three] senses. (K.) A2: See also زُلٌّ, in four places.

A3: Also A deficiency: so in the saying, فِى مِيزَانِــهِ زَلَلٌ [In its weight is a deficiency]. (Lh, K.) زُلَالٌ A certain animal, of small, white body; which, when it dies, is put into water, and renders it cool, or cold: (TA:) [Golius describes it as a worm that is bred in snow; of which Aristotle speaks in his Hist. Animalium, l. ↓. 19; and he adds, on the authority of Dmr, that it is of the length of a finger, generally marked with yellow spots; and swelling in water such as is termed ماء الزلال.] b2: Hence, [it is said to be] applied to water, as meaning Cool, or cold: (TA:) or, so applied, sweet: (S:) or sweet, clear, or limpid, pure, easy in its descent, that slips into the throat; as also ↓ زُلَازِلٌ: (TA:) or quick in its descent and passage in the throat, (K, * TA,) cool, or cold, sweet, clear, or limpid, easy in its descent; as also ↓ زَلِيلٌ and ↓ زَلُولٌ and ↓ زُلَازِلٌ. (K.) b3: And Clear, as applied to anything. (TA.) زَلُولٌ: see زُلٌّ: b2: and see also زُلَالٌ.

زَلِيلٌ: see زُلَالٌ. b2: Also [The kind of sweet food called] فَالُوذ [q. v.]. (Sgh, K.) زِلِّيَّةٌ, an arabicized word from the Pers\. زِيلُو, (K in art. زلى, in the CK زَيْلُو, [“ a sort of woollen blanket,”] A carpet; syn. بِسَاطٌ: (K in the present art.:) a certain sort of بُسُط [or carpets, said by Golius to be generally woollen and villous, but by Freytag to be woollen but not villous]: (Msb:) [in Johnson's Pers\. Arab. and Engl. Dict. expl. as meaning a coverlet of woollen, without a pile, neither striped nor painted:] pl. زَلَالِىٌّ. (S, Msb, K.) زِلِّيلَى: see زَلَّةٌ.

زَلْزِلٌ (S, K) and زَلْزَلٌ, and MF adds ↓ زُلَزِلٌ, (TA,) Household-goods; or utensils and furniture of a house or tent; (S, K;) as also زَلَزٌ. (Sh, TA.) زُلْزُلٌ Light, or agile; (TA;) as also ↓ أَزَلُّ: (IAar, TA:) the former applied as an epithet to a boy, or young man. (TA.) [See also زُلْزُولٌ.] b2: And A skilful player on the drum. (Fr, K.) زُلَزِلٌ: see زَلْزِلٌ.

زَلْزَلَةٌ: see what next follows.

زَلْزَالٌ [Motion, commotion, agitation, convulsion, or violent motion; and particularly an earthquake, or a violent earthquake;] a subst. from R. Q. 1: (Zj, S, Msb:) or an inf. n. of R. Q. 1, as also زِلْزَالٌ and زُلْزَالٌ and ↓ زَلْزَلَةٌ [which last is often used as a simple subst., as such having for its pl. زَلَازِلُ, and is expl. in Jel xxii. 1 as signifying a violent earthquake]. (K.) زُلْزُولٌ Light, or active, (K, TA,) in spirit and body; (TA;) acute, sharp, or quick, in intellect; clever, or ingenious. (K, TA.) [See also زَلْزُلٌ.]

A2: Lightness, or activity. (K.) b2: Conflict, or fight, and evil condition. (Sh, K.) One says, تَرَكْتُ القَوْمَ فِى زُلْزُولٍ وَعُلْعُولٍ (As, Sh) i. e. [I left the people, or party.] in conflict, or fight, and evil condition. (Sh, TA.) زَلَازِلُ [a pl. of which the sing. is not mentioned,] Difficulties; (S, TA;) and terrors, or causes of fear. (TA.) [See also زَلْزَالٌ.]

زُلَازِلٌ: see زَُلَالٌ, in two places.

زَالٌّ Deficient in weight; applied to a dirhem, (S, Msb, K, TA,) and to a deenár: (TA:) pl. زَوَالٌّ, (Msb,) or زُلَّلٌ. (TA.) One says, مِنْ دَنَانِيرِكَ زِلَّلٌ وَمِنْهَا وُزَّنٌ [Of thy deenárs are such as are deficient in weight, and of them are such as are of full weight]. (TA.) أَزَلُّ Quick, or swift. (IAar, K.) b2: See also زُلْزُلٌ. b3: Also Light [of flesh] in the hips, or haunches: (AA, S, K:) and having little flesh in the posteriors and thighs; or having small buttocks sticking together; syn. أَرْسَحُ; (M, TA;) in the copies of the K, erroneously, أَشَجُّ: (TA:) or it signifies one who is more than أَرْسَح; (K, * TA;) whose waist-wrapper will not retain its hold: (TA:) fem. زَلَّآءُ, (S, K,) applied to a woman; i. q. رَسْحَآءُ: (S:) or having no buttock: pl. زُلٌّ. (TA.) السِّمْعُ الأَزَلُّ means The wolf that has little flesh in the rump and thighs, (الذِّئْبُ الأَرْسَحُ, S, in the K ذِئْبٌ أَرْسَحُ,) begotten between the wolf and the she-hyena; (S, K; [the words والخِفَّةُ والقِتالُ والشَّرُّ here immediately following in the CK should be erased; their proper place being in the second of the lines below in that edition, where they are again inserted; as observed by Freytag;]) and this epithet (الازلّ) is inseparable: (S:) or, accord. to IAth, الأَزَلُّ primarily signifies the small in the buttock: and as an epithet applied to the wolf, the light, or active; and it is said to be from زَلَّ signifying “ he ran. ” (TA.) It is said in a prov., هُوَ أَسْمَعُ مِنَ السِّمْعِ الأَزَلِّ [He is more quick of hearing than the سمع that is lean in the rump and thighs; or than the light, or active, سمع]. (S, TA.) b4: قَوْسٌ زَلَّآءُ A bow from which the arrow slips, by reason of the rapidity with which it goes forth. (K.) إِزِلْزِلْ [said by Freytag to be written in the CK زِلْزِلْ, but in my copy of that edition it is اِزِلْزِلْ,] is a word uttered on the occasion of the زَلْزَلَة, (so in copies of the K,) or on the occasions of زَلَازِل: (so in the TA:) [app. an ejaculation expressive of alarm, or of distress: the Turkish translator of the K thinks that it is originally أَزُلْزِلَ, contracted and altered in the vowels for the purpose of alleviating the utterance on account of the straitness of the time:] but IJ says that a word of four radical letters does not receive an augmentative like this as an initial; and holds it to be, as to the letter and the meaning, from الأَزْلُ [i. e. “ straitness, distress,” &c.], and of the measure فِعِلْعِلْ. (TA.) مَزَلَّةٌ: see the next paragraph. [Its primary signification is probably A cause of slipping: compare مَبْخَلَةٌ and مَجْبَنَةٌ &c.]

مَزِلَّةٌ and ↓ مَزَلَّةٌ, (S, Msb, K,) the former the more chaste, (Msb,) the latter mentioned by AA, (TA,) A slippery place; (S, Msb, K, TA;) such as a smooth rock, and the like; and such the صِرَاط is said to be. (TA.) [See also زُلٌّ.]

A2: The former is also an inf. n. of 1 [q. v.]. (K.) مُزَلِّلٌ One who bestows many benefits (K, TA) and gifts. (TA.)

قن: قنن: جعد، فلفل. (فوك).
تفنن: مطاوع قنن، تجعد، تفلفل. (فوك).
اقتان: بمعنى انتصب التي ذكرها فريتاج في معجمه يجب أن تبدل بكلمة اقتان (انظر ديوان الهذليين ص63).
قن= قنة: قلة الجبل وأعلاه ورأسه. ففي حيان (ص42 ق): وانزلوا ردودهم بخلفهم على قف خيل (قن جبل).
قنك مأوى الدجاج والطيور. (بوشر، همبرت ص180، محيط المحيط، زيشر 17: 391، ألف ليلة برسل: 3: 332) وانظر: خن.
قنة: انظر قنا في مادة قنو.
قنة (=قلة): رأس (معجم مسلم، عبد الواحد ص233).
قنة: فذال، قفا، مؤخر الرأس أو الجمجمة (شيرب).
قنة: القسم الخارجي من فرج المرأة وإناث الحيوانات. (شيرب).
قنين (بالأسبانية diente Canino) : ناب، وهو السن بجانب الرباعية. (فوك).
قنين: أرنب. وهي من اللفظة الفالنسية conill ( هلو، مارتن ص104، حونيون ص417، دوماس حياة العرب 430 وفيه كونينا) وفي معجم بوشر ومعجم همبرت (ص64): اقنين.
قنانية: قنينة، زجاجة. (ألف ليلة 2: 4، 10، 11، 3: 654).
قنينية =قنيتة (دفيك ص100) نقلا من عبارة الكيمياء لجابر، هذا إذا كانت كتابة الكلمة صحيحة، إذ أنها في مواضع أخرى من هذه المخطوطة قنينة.
قنينة: إناء معمول من جذع النخلة يستعمل لغرف الماء وشكله نصف كرة. (براكس مجلة الشرق والجزائر 5: 215).
قنينة: قدح يتخذ من الحلفاء المنسوجة نسجا دقيقا محكما. وابن الصحراء يحمل معه دائما هذا القدح في أسفاره فهو الطاس الذي يشرب به الماء. والصفحة أو الطبق لتحضير طعامه (الرونية) والمحلب لحلب النعاج أو النوق حين يلتقي بقطيع منها. (كولومب ص18).
قانون: تشريعات وأنظمة ومراسيم خاصة بالقبائل. (دوماس قبيل ص77). وفي تاريخ تونس ورتب عثمان داي قوانين الرعايا في دفتر سموه بالــميزان.
قانون: قانون العقوبات، تشريع خاص بالعقوبات. (وينجفيلد ص1: 56).
قانون نامه: مجموعة القوانين، مدونة (بوشر).
قانون: ضربية مقيدة في السجل. (انظر تعليقة هماكر التي نقلها فريتاج).
قانون الخراج: سجل الجزية (تاريخ البربر 1: 164).
قانون: رسم يدفعه الخمار صاحب الحانة إلى الوالي ليأذن له بمزاولة مهنته. ففي ألف ليلة (3: 440): فجعل الوالي عليّ قانونا. وفي طبعة برسل: فجعل الوالي عليّ حماية. قانون: ضريبة على شجر الزيتون، وهو تشريع جديد. (بلسبيه ص322).
قانون: عقاب إضافي يعطى لتلميذ على سبيل القصاص. (بوشر).
قانون: عقوبة يفرضها الأسقف للتكفير عن ذنب (بوشر).
قانون: اعتدال، يقال مثلا: استعمل الشيء بقانون.
وبقانون: باعتدال، بلا إفراط. (بوشر).
قانون: آلة موسيقية. انظر عنها (لين عادات 2: 78، سلفادورس ص37).
قانون: نوع من البيانو صغير. سنطور، آلة موسيقية وترية. (شيرب).
قانون: قيثار، عود مزهر. (همبرت ص98).
قانون: نوع من الاشربة الحلوة. (المجلة الآسيوية 1861، 1: 16). غير أني لا أدري إذا ما كان بيرناور قد ترجم هذه العبارة ترجمة صحيحة.
قانوني: رسمي، نظامي، تنظيمي (بوشر).
قانوني: كنسي، شرعي، موافق لأنظمة الكنيسة. (فوك، بوشر).
راهب قانوني: راهب كنسي. (بوشر).
قانونية: شرعية، موافقة أنظمة الكنيسة. (بوشر).
اقنين: انظر قنين.
مقنن: مبتوت، مقضي، محتوم، محكوم به، مجزوم. (الفخري ص180).
مقنون: شرعي، كنسي، موافق لأنظمة الكنيسة. (فوك).
مقنين: انظرها في حرف الميم.
قونن: أنظر الفعل فيما يلي.

حص

1 حَصَّهُ, aor. ـُ (TA,) inf. n. حَصٌّ, (A, K,) He, or it, shaved it off; namely, hair. (A, K, TA.) You say also, حَصَّتِ البّيْضَةُ رَأْسَهُ (S, A) [The helmet rubbed off his hair: or] rendered his hair scanty. (S.) b2: He cut off from it, either with the مَشَارَة, [a word for which I do not find any apposite meaning, and which is perhaps a mistranscription,] or with the shears: (Er-Rághib, as quoted in the TA:) whence, accord. to some, the word حِصَّةٌ. (TA.) b3: حَصُّوا بَيْنَهُمْ رَحِمًا (tropical:) They cut, or severed, a tie of relationship between them. (TA.) b4: جَآءَتْ سَنَةٌ فَحَصَّتْ كُلَّ شَىْءٍ (tropical:) [There came a dearth, or drought, or a year of drought, and] it did away with, or consumed, or destroyed, everything. (TA, from a trad.) b5: حَصَّ الجَلِيدُ النَّبْتَ (assumed tropical:) The hoar-frost, or rime, nipped, shrunk, shrivelled, or blasted, (lit. burned, أَحْرَقَ, q. v.,) the plant, or plants, or herbage: (AHn:) a dial. var. of حَسَّ, q. v. (TA.) A2: حَصَّ, quasi-pass. of حَصَّهُ in the first of the senses explained above: see 7, in two places.

A3: حَصَّنِى

مِنَ المَالِ كَذَا, (A, Mgh, * Msb, K, *) aor. ـُ (A, Mgh, Msb,) Such a thing became my portion of the property: (A, * K:) or came to me, and became my portion: (Mgh:) or came to me as my portion. (Msb.) A4: حَصَّ, aor. ـُ [contr. to rule, by which it should be حَصِّ, the verb being intrans., unless the sec. Pers\. pret. be حَصُصْتَ,] inf. n. حَصٌّ, (S, TA,) with which حُصَاصٌ, q. v., is syn., (S, &c.,) He ran vehemently and quickly: (S, TA:) and ↓ حَصْحَصَ, (TA,) inf. n. حَصْحَصَةٌ, (S, K,) he was quick (S, K, TA) in going, (TA,) and in journeying or pace. (S, TA.) A5: حَصَّ is also syn. with ↓ حَصْحَصَ in all its meanings; like كَبَّ and كَبْكَبَ, and كَفَّ and كَفْكَفَ. (Er-Rághib.) 2 حَصَّّ see R. Q. 1, in two places.3 حَاصَصْتُهُ الشَّىْءَ I divided with him the thing, each of us allotting to himself his portion. (TA.) See also 6.4 أَحْصَصْتُهُ I gave him his portion, lot, or share: (S, Msb, K:) or his portion, lot, or share, of food and beverage &c. (TA.) And احصصت القَوْمَ I gave the company of men their portions, lots, or shares. (A.) 6 تحاصّوا They (namely, creditors,) divided property among themselves in portions, lots, or shares; (S, * Mgh, Msb, K; *) as also ↓ حاصّوا, (K,) inf. n. مُحَاصَّةٌ (S, TA) and حِصَاصٌ; (TA;) every one of them taking his portion. (TA.) 7 انحصّ quasi-pass. of حَصَّهُ in the first of the senses explained above; It (hair) became shaven off; as also ↓ حَصَّ, [sec. Pers\., app., حَصِصْتَ, and aor. ـَ inf. n. حَصِيصٌ [and app. حَصَصٌ, q. v. infrà]; or, as some say, حص [perhaps a mistake for حَصَصٌ or حَصِيصٌ] signifies the hair's going from the head by shaving or by disease: (TA:) and the former verb, it (the hair) went from the head; (K, TA;) became removed, or stripped off; (TA;) fell off, and became scattered, by degrees; (S, TA;) as also ↓ حَصَّ: (TA:) the former is also said of the plumage of a bird; (A;) and of the foliage of trees; in the last of the senses mentioned above: (TA:) and [in like manner] ↓ تَحَصْحَصَ it (fur, and the nap of cloth,) became removed, or stripped off. (IAar.) You say also, انحصّت اللِّحْيَةُ The beard became short, its hair breaking off in pieces. (TA.) And انحصّ الذَّنَبُ The tail became cut off. (K.) It is said in a prov., أَفْلَتَ وَ انْحَصَّ الذَّنَبُ [He escaped, but the tail became cut off]: applied to him who has been at the point of destruction, and then escaped: (K:) or alluding to the coward's escape from destruction after being at the point thereof: related to have been said by Mo'áwiyeh, on the occasion of the safe return of an ambassador whom he had sent to the King of the Greeks, appointing for him a threefold bloodwit [if he should be slain] on the condition of his proclaiming the call to prayer on entering his court; which he did; whereupon the King's generals, who were with him, sprang forward to slay him; but he forbade them, and sent him back furnished with requisites for his journey. (A 'Obeyd.) [See also Freytag's Arab. Prov., ii. 201.] You also say, انحصّ رَأْسُهُ [His head shed, or lost, its hair: or part thereof]: (A:) and الحِمَارُ ↓ تَحَصْحَصَ, and البَعِيرُ, the ass's, and the camel's, hair fell off. (TA.) R. Q. 1 حَصْحَصَ, inf. n. حَصْحَصَةٌ: see 1, last two sentences. b2: The inf. n. also signifies The walking of him who is shackled. (K, TA.) A2: He strove, or laboured; exerted himself; took pains, or extraordinary pains; or exceeded the usual bounds; in his affair. (Abu-l-' Abbás, TA.) A3: He (a camel) fixed, or made firm or steady, his knees, in order to rise (S, K *) with the load; and his stifle-joints: (S:) or lay down upon his breast, with folded legs. (TA.) A4: Hence, as some say, الْآنَ حَصْحَصَ الحَقُّ, in the Kur [xii. 51], meaning, Now the truth hath become established: or, as others say, it is from حِصَّةٌ, and means, now hath the portion of truth become distinct from that of falsehood: (TA:) or now hath the truth become distinct, apparent, or manifest, (S, Msb, Er-Rághib, TA,) after concealment, (TA,) or by the coming to light of that which was concealed in the mind. (Er-Rághib, TA.) You say, حَصْحَصَ الشَّىْءُ The thing became distinct, apparent, or manifest, (Kh, S, K,) after having been concealed; (Kh;) as also ↓ حَصَّصَ, inf. n. تَحْصِيصٌ: (K:) and some read الحَقُّ ↓ حَصَّصَ in the Kur ubi suprà (TA.) One should not say حُصْحِصَ in this sense; (TA;) nor تَحَصْحَصَ. (Ez-Zejjájee.) R. Q. 2 تَحَصْحَصَ: see 7, in two places.

حِصَّةٌ A portion of a sum: (Er-Rághib:) and used to signify a portion, lot, or share, (S, Msb, Er-Rághib, K,) of food, and of beverage, and of land, &c.: (TA:) accord. to some, from حَصَّهُ signifying “ he cut off from it: ” (TA:) pl. حِصَصٌ. (A, Msb, K.) حَصَصٌ Paucity, or scantiness, of the hair of the head; (S, K;) and of the fetlock of a horse: (TA:) also shortness of the beard, when its hair breaks off in pieces: (TA:) and the state of one suffering from a protracted disease, whose hair does not grow long. (TA.) حُصَاصٌ Mange, or scab: (Ibn-' Abbád, K:) because the hair falls off in consequence of it. (TA.) A2: Vehemence of running, (As, S, Mgh, K,) of an ass, (Mgh,) and quickness thereof: (As, S:) [see 1, last sentence but one:] or, accord. to 'Ásim Ibn-Abi-n-Nujood, (S,) an ass's straightening and erecting the ears, and moving about, or wagging, the tail, and running: (S, K:) accord. to some, (S,) an emission of wind from the anus, with a sound; (S, Mgh, K;) as A'Obeyd says, in relation to a trad. in which that which it signifies is attributed to the devil as the effect of his hearing the call to prayer; but he adds that the saying of 'Ásim is more pleasing to him; and it is also the saying of As, or like it. (S.) حَصِيصٌ i. q. ↓ مَحْصُوصٌ [Shaven off]; applied to hair: (K:) or it is a subst. applied to that hair [which is shaven off]. (TA.) [See also حَصِيصَةٌ:] b2: and see أَحَصُّ.

حَصِيصَةٌ What is collected from shaving or plucking out. (TA.) [See also حَصِيصٌ.] b2: Also The hair and fur of the ear, whether shaven off or not: or, as some say, hair and fur in general: but the former explanation is more known. (TA.) b3: And What is above the أَشْعَر [or part next the hoof (in the CK erroneously written شَعَر)] of the horse; (Ibn-' Abbád, K;) i. e., of the hair that surrounds the hoof: so called because of the paucity of that hair. (Ibn-' Abbád.) قَرَبٌ حَصْحَاصٌ A laborious, (K,) quick nightjourney to water, in which is no flagging; (As, S, K;) like حَثْحَاثٌ: (S:) or such as is farextending, or long: and سَيْرٌ حَصْحَاصٌ a quick journey, or pace; like حَثْحَاثٌ. (TA.) حَاصَّةٌ A disease in consequence of which the hair gradually falls off and becomes scattered: (S, A, K:) or a disease that takes away the hair: (IAth:) or that takes away the hair entirely. (A 'Obeyd.) A2: بَيْنَهُمْ رَحِمٌ حَاصَّةٌ i. q. ↓ مَحْصُوصَةٌ; (K;) (tropical:) Between them is a tie of relationship which they have severed, or cut; not treating one another with the affection due to it; (TA;) [so that it is an act. part. n. in the sense of a pass. part. n.;] as also ↓ رَحِمٌ حَصَّآءُ: (A, TA:) or the meaning is, ذَاتُ حَصٍّ [having a severing; so that it is a possessive epithet]. (K.) أَحَصُّ [Having the hair shaven off, or rubbed off, or fallen off, either wholly or partly], applied to the head; pl. حُصٌّ: (A:) a man having little hair upon the head: (S, K:) or a man having no hair; (Mgh;) a man whose hair has all gone; fem. حَصَّآءُ, applied to a woman: (Et-Tirmidhee:) also, [a man] having no hair upon his breast: and a man suffering from a protracted disease, whose hair does not grow long: (TA:) and a horse having little hair in the fetlock, and in the tail; which is a fault; (TA;) as also ↓ حَصِيصٌ; (K, * TA;) on the authority of IDrd: (TA:) and the fem., a she-camel having no fur upon her: and the masc., a tail having no hair upon it: and ↓ مَحْصُوصٌ applied to the back of the neck, of which the hair has been shaven off. (TA.) You say also رَجُلٌ أَحَصُّ اللِّحْيَةِ A man whose beard has become short, its hair having broken off in pieces: and لِحْيَةٌ حَصَّآءُ a beard that has become short in like manner. (TA.) And طَائِرٌ أَحَصُّ الجَنَاحِ (S, A, K) A bird having little plumage in the wing: (K:) or whose plumage of the wing has gradually fallen off and become scattered: (S, * TA:) pl. as above. (S.) b2: (tropical:) A sword having in it, or upon it, no أَثْر [or diversified wavy marks, streaks, or grain]. (K, TA.) b3: Applied to a man, (A,) (tropical:) Unlucky; (Az, A, K;) unpropitious; in whom is no good: (Az, A:) and the fem., applied to a woman, also signifies (tropical:) unlucky; (K, TA;) in whom is no good. (TA.) And hence, (A,) or because they keep pace together in their prices (يُمَاشِيَانِ أَثْمَانَهُمَا) until they grow old and weak, when their prices become diminished and they die, (S,) الأَحَصَّانِ signifies (tropical:) The slave and the ass. (S, A, K.) b4: (tropical:) [A man] who cuts, or severs, the tie of relationship. (TA.) b5: رَحِمٌ حَصَّآءُ: see حَاصَّةٌ. b6: سَنَةٌ حَصَّآءُ (S, A, K) (tropical:) A sterile year, in which is no good: (S, K:) or a year of drought, in which is little herbage: or a year in which is no herbage. (TA.) b7: يَوْمٌ أَحَصُّ (tropical:) A day intensely cold. (TA.) It was said to a man of the Arabs, “Which of the days is the most cold? ” and he answered, الأَحَصُّ الأَزَبُّ; (TA;) the former meaning, (tropical:) The day whose sun rises (K TA) the horizon being red, (TA,) and its sky (سَمَاؤُهُ), accord. to the copies of the K, but correctly its north wind (شَمَالُهُ), (TA,) being clear, (K, TA,) and such that a touch is not felt by reason of the cold; and it is that in which there are no clouds, and of which the cold does not abate: and the latter meaning, the day in which blows the wind called النَّكْبَآء driving along clouds in which is no water, wherein no sun rises, and in which is no rain. (TA.) Z says, (TA,) it was said to one of them, “Which of the days is the coldest? ” and he answered, الأَحَصُّ الوَرْدُ وَ الأَزَبُّ الهِلَّوْفُ, i. e., The clear, [in which the horizon is red,] and the cloudy, in which blows the wind called النَّكْبَآء. (A, TA.) b8: رِيحٌ حَصَّآءُ (tropical:) A wind that is clear, without dust. (K, TA.) مَحْصُوصٌ: see حَصِيصٌ; and أَحَصُّ; and حَاصَّةٌ.

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

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

عذر

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

عَاذُورَآءُ: see عُذْرَةٌ, last quarter.

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

مُعْذِرٌ: see مُعْتَذِرٌ, in two places.

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

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

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

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

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

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

ز

أبقQ. 1 زَأْبَقَ He did over dirhems, or pieces of money, with زِئْبِق [i. e. quicksilver]. (Mgh.) [It is said that] the verb [from زئبق, or rather its inf. n.,] is التَّزْبِيقُ: (TA:) [but see مَزَأْبَقٌ, below.]

زِئْبِقٌ, (S, Mgh, Msb, K,) thus pronounced by some, (S,) and this is the form preferred by ElMeydánee, and that which is in the Fs and its Expositions, (TA,) rendered quasi-coordinate to زِئْبِرٌ and ضِئْبِلٌ, (S, in which it is mentioned in art. زبق,) also pronounced زِئْبَقٌ, (S, K, [in both of which it is implied that this is the more common form, and such is the case now,]) and it is allowable to pronounce it زِيبِقٌ, (Msb,) an arabicized word, (S, K,) of well-known meaning, [i. e. Quicksilver,] (Msb, K,) originally Pers\. [Cِيوَهْ and زِيبَقْ or زِيبِقْ]; (S;) i. q. زَاوُوقٌ: (Mgh, TA:) some of it is drawn in a fluid state from its mine, and some is extracted from stones of the mine by means of fire: its smoke, or vapour, puts to flight serpents and scorpions from the house, or kills such of them as remain [therein]. (K.) b2: Hence, as being likened thereto, (TA,) زِئْبِقٌ and زِئْبَقٌ signify also (tropical:) A man who is light, inconstant, unsteady, irresolute, or fickle. (Ibn-'Abbád, TA.) زِئْبَقِىٌّ Of, or relating to, quicksilver. b2: and A seller of quicksilver.]

دِرْهَمٌ مُزَأْبَقٌ, (Lth, S, Mgh, TA,) said by Th to be correctly مَزَأْبِقٌ, with kesr to the ب, (TA in art. زبق, [but this is app. a mistake,]) or مُزَيْبَقٌ, with fet-h to the ب, (Msb,) A dirhem, or piece of money, done over with زئبق [i. e. quicksilver]: (Lth, Mgh, Msb, TA:) the vulgar say مُزَبَّقٌ. (S, Mgh.)