هد

ى1 هَدَاهُ He directed him, or guided him, to the way; (K, * TA;) directed him aright; or caused him to take, or follow, a right way or course or direction. (K, TA.) See 8. b2: هَدَى العَرُوسَ He sent [or conducted] the bride (MA, KL) to her husband, (MA,) or to the house of her husband: (KL;) i. q. زَفَّهَا, (K in art. زف,) and so ↓ أَهْدَاهَا. (Msb in that art.) b3: يَهْدِى meaning يُؤَدِّى: see an ex. in a verse cited voce طَبَعٌ.4 أَهْدَىَ see 1.6 تَهَادَنَا They (two parties who had been at war) made a truce, each with the other. (T, art. نبذ.) 8 اِهْتَدَى He became rightly directed; followed a right direction; (K;) went aright; as also ↓ هَدَى. (S.) b2: He guided himself. b3: He went a right way: went aright. b4: لَا يَهْتَدِى إِلَى جِهَةٍ He cannot go aright: or knows not the way that he would pursue; or knows not in what direction to go: sometimes said of a drunken man. b5: لَا يَهْتَدِى لِأَمْرِهِ means He does not, or cannot, find the way to accomplish, or perform, his affair. b6: اِهْتَدَى He found, (MA,) or took (KL,) the right way or road. (MA, KL.) b7: دَاهِيَةُ لاَ يُهْتَدَى لَهَا, by which دَاهِيَةُ الغَبَرِ is expl. in the S and O, means لَا يُهْتَدَى للَّنَّجَآءِ مِنْهَا, by which the same phrase is expl. in the JK: or it may be well rendered A calamity in relation to which one knows not the right course to pursue. b8: اِهْتَدَى also signifies He continued to be rightly directed, or to follow a right dirertion: and he sought to be rightly directed, or to follow a right direction. (TA.) b9: اِهَدَّى and اِهِدِّى, for اِهْتَدَى; like اِعَذَّرَ and اِعِذِّرَ, for اِعْتَذَرَ.

هَدْىٌ A way, course, method, mode, or manner, of acting, or conduct, or proceeding, or the like; (Msb, K;) as also ↓ هِدْيَةٌ and ↓ هَدْيَةٌ: (K:) or to the second and third: and the first is pl. [or coll. gen. n.] of the last: (S:) and a god way, &c.: and calm, or placid, deportment; or calmness, or placidity, of deportment: (TA:) see also دَلٌ. b2: هَدْىٌ [Conduct, mode of life; manners].

A2: See هَدِىٌّ.

هُوَ عَلَى هُدًى He is following, or he follows, a right direction. b2: الهُدَى

The Kur-án. (Bd, Jel in lxxii. 13, &c.) هِدْيَةٌ and هَدْيَةٌ: see هَدْيٌ.

هَدِيَّةٌ [n. un. of هَدِىٌّ] A present; i. e. a thing sent to another in token of courtesy or honour: (Msb;) such as is termed طَرِيفٌ and لَطَفٌ. (JK.) b2: ↓ هَدْىٌ and هَدِىٌّ [coll. gen. ns.] What one brings as an offering to Mekkeh, (K,) or to the Kaabeh, (Beyd, v. 2,) or to the Haram, (S, Mgh,) consisting of camels (Lth, S, Mgh, Msb) or other beasts, (Lth,) namely kine or sheep or goats, (Mgh,) to be sacrificed, (TA,) and of goods or commodities: (Lth:) n. un. with ة. (S, &c.) b3: Also, Camels, absolutely. (TA.) b4: هَدِىٌّ also One who is entitled to respect, or honour, or protection: so in a verse cited voce اِسْتَبَآءَ. (ISk in T in art. بوأ.) هَادٍ

: see an ex. of its pl. هَوَادِى meaning Necks of horses, voce تَالٍ. b2: هَادِيَةٌ The fore part of the neck of a horse. (K in art. سلف.) b3: أَخَذَ هَادِىَ الرَّحَى فَجَعَلَ يُدِيرُهَا [He took the handle of the mill, and begun to turn it]. (K, art. خبز.) أَهْدَى مِنْ دُعَيْمِيصِ الرَّمْلِ More expert, &c: see art. دعمص.

المَهْدِىُّ

, meaning The directed by God to the truth, is a proper name, and the name of him of whose coming at the end of time the happy tidings have been announced. (TA.) [It is always so pronounced by the Arabs in the present day: not المُهْدِى.]

هدى:
هدى ل: الإيمان، على سبيل المثال، أرشد إليه، Predeterminer، حرّك الله الإرادة البشرية قسراً، سبق فقضى (بقطر).
هدى ل: (انظر معجم بدرون 3:53).
هدى شياً ل: قدّم له هدية (بقطر).
هدأ: أنظرها في (محيط المحيط) في هَدَأَ (الكامل 8:287 ألف ليلة 103:1): هدت الريح وصفاً البحر وانظر هاديّ في (أماري 11:41).
هدّى: ضحى (الكالا).
هدّى: في (فوك) في مادة diriger أي أرشد إلى. وفي مادة recolere.
هادي: معناها الحقيقي تبادل الهدايا وفي (محيط المحيط) (هاداه مهاداةً أهدى كل منهما إلى صاحبه (دي ساسي كرست 1:97:1): مهاداة من بعضهم لبعض إلا أنها تعني أيضاً: أعطاه أو أهدى له هدايا (روجرز 4:146 و 149).
أهدى: وتصاغ أيضاً مع المفعول به (عباد 4:44:1): أهدى إليه أي قدم له الهدايا (دي ساسي كرست 7:37:2 القلائد مخطوطة 157:1): وأهدى الناسُ في يوم عيد إلى المعتمد واحتفلوا.
أهدى إليه ما وجب ولاق: أبدى له ما يستحق من احترام أو ولاء (بقطر).
أهدى كتاباً: قدّم كتاباً dédier un livre ( بقطر).
أهدّى: ارشد الطريق، قاد (الكالا). تهدّى ل: معناها في (فوك باللاتينية recolere) مرادف ذكر والتهم وبالفرنسية se rappeler؛ في (حيان بسام 140:3) من الواضح إن ذكر شيئا تعني (لام نفسه على)، لأننا نقرأ هنا: ((وقد كان معروفاً بالشطارة في شبابه فأقلع مع شيبه فرُجي فلاحُه لصدق توبته وخلوص طاعته وتهدّية لما فرط من بطالته.
تهدّى أنظر الكلمة في (فوك) في مادة oferre.
تهادوا: في الحديث عن أكثر من شخص واحد: كانوا في سباق للحظوة بهذا الشاعر (عباد 313:1): وكان قد طرأ على الأندلس، في مدة ملوك طوائفها، فتهادته تهادي الرياض للنسيم وتنافسوا فيه تنافس الديار في الأنس المقيم. وفي (القلائد - مخطوطة 141:2): وكان كل ملك من ملوك الأندلس يتهاداه تهادي المقل للكرى، والأذن للبشرة. وفي (5:515 من الطبعة نفسها): فتهادته الدول وتلقته الخيل والخول.
تهادى: في (الشنفري - دي ساسي كرست 2:137:2): تهاداه التنائف أي أن الوحدة كانت تقوده إلى وحدة أخرى وعند (الشارح، ص 363) وتهديه من تنوفه إلى تنوفة.
اهتدى إلى: تخيّل، اخترع، imaginer inrenter ( المقري 232:1).
اهتدى ل: شكّ في قصده (حيان - بسام 122:1): اهتدى لتدبيره استهدى:
طلب هدية (الحريري 16): وترغب عن هاد تستهديه إلى زاد تستهديه حيث تحمل تستهديه الثانية معنى الهدية (القلائد - مخطوطة 155:1): (لقد استنسختُ من هذه الأشعار ما تستهديه النفوس (ابن جبير 14:128): فمن لم يشاهدها بمكة لم يشاهد مرأى يُستهدى ذكره غرابة وعجباً (ويجرز 2:32): واستهدى نسيم عيش طاب له هبوبه.
استهديت فلاناً: التمسنه أن يقودني. وهنا جاءت تستهديه في معناها الأول (أي طلبت أن يهديني هدية) في عبارة (الحريري).
استهدى الله: تضرع إليه أن يقود خطاه إلى الصواب (معجم بدرون).
هدّى. أصحاب الهدى: الراشدون الأرثوذكس في الكنيسة الشرقية (معجم الجغرافيا).
الهدى: من أجناس الحمام (مخطوطة الاسكوريال 893).
هدْيةً: دويبة تهدي حمار قبان (انظر الجزء الثالث من ترجمة هذا المعجم في مادة حميّر جدة) (المستعيني، ابن البيطار 568:2، وانظر 331:1 و295:2). لاحظ إن الحركات التي وضعتها فوق الكلمة هي نفسها في مخطوطتي (المستعيني) ولاحظ أيضاً إنها قد كتبت في المخطوطة A ( لابن البيطار): هُدية ثم تحرفت عند (برجرن863) إلى حِدِية (كذا).
هديَّة: متاع السفر (أماري دبلوماسية 2:204): التاجر الفرنجي - وصحبته فرشه وهديته مثل أرز مبيض وسكر وشراب وقباء وغير ذلك مما هو للأكل فلا يوزن عن ذلك الدرهم الفرد هدْية كتاب: أنظر أهدى كتاباً dedier ( بقطر).
هداية، الهام رباني، شعور باطني يدعوك فيه الله إلى نمط حياة (بقطر).
هداية الله وإلهامه: إلهام خفي مسبق يقود الإنسان إلى الوصول إلى الرشاد والبُعد عن الضلال عن طريق سلطة الخالق على إرادة البشر وقدره المكتوب عليه. (بقطر).
هداية: مذهب (البربرية 6:35:1): ولقي بمصر شيخ الصوفية لعصره وأخذ عنه ولقن طرق هدايته.
هداية: مقام المهدي المنتظر (عبد الواحد 15:150).
هاد والمؤنث هادية: سيدة شابة تمتطي بعيراً، وتسير في طليعة جيش البدو، تتلو أشعاراً تهجو فيها الجبناء، أو تمتدح الشجعان (بالجراف 71:2).
مُهدي: رسالة إهدائية dedicatoire ( بقطر).

هدى
الهداية دلالة بلطف، ومنه: الهديّة، وهوادي الوحش. أي: متقدّماتها الهادية لغيرها، وخصّ ما كان دلالة بهديت، وما كان إعطاء بأهديت.
نحو: أهديت الهديّة، وهديت إلى البيت. إن قيل: كيف جعلت الهداية دلالة بلطف وقد قال الله تعالى: فَاهْدُوهُمْ إِلى صِراطِ الْجَحِيمِ
[الصافات/ 23] ، وَيَهْدِيهِ إِلى عَذابِ السَّعِيرِ
[الحج/ 4] . قيل: ذلك استعمل فيه استعمال اللّفظ على التّهكّم مبالغة في المعنى كقوله: فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ [آل عمران/ 21] وقول الشاعر:
تحيّة بينهم ضرب وجيع
وهداية الله تعالى للإنسان على أربعة أوجه:
الأوّل: الهداية التي عمّ بجنسها كلّ مكلّف من العقل، والفطنة، والمعارف الضّروريّة التي أعمّ منها كلّ شيء بقدر فيه حسب احتماله كما قال: رَبُّنَا الَّذِي أَعْطى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدى
[طه/ 50] .
الثاني: الهداية التي جعل للناس بدعائه إيّاهم على ألسنة الأنبياء، وإنزال القرآن ونحو ذلك، وهو المقصود بقوله تعالى: وَجَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا
[الأنبياء/ 73] .
الثالث: التّوفيق الذي يختصّ به من اهتدى، وهو المعنيّ بقوله تعالى: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً [محمد/ 17] ، وقوله: وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ [التغابن/ 11] ، وقوله: إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمانِهِمْ [يونس/ 9] ، وقوله: وَالَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا [العنكبوت/ 69] ، وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدىً [مريم/ 76] ، فَهَدَى اللَّهُ الَّذِينَ آمَنُوا [البقرة/ 213] ، وَاللَّهُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ [البقرة/ 213] .
الرّابع: الهداية في الآخرة إلى الجنّة المعنيّ بقوله: سَيَهْدِيهِمْ وَيُصْلِحُ بالَهُمْ [محمد/ 5] ، وَنَزَعْنا ما فِي صُدُورِهِمْ مِنْ غِلٍّ [الأعراف/ 43] إلى قوله: الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا .
وهذه الهدايات الأربع مترتّبة، فإنّ من لم تحصل له الأولى لا تحصل له الثّانية بل لا يصحّ تكليفه، ومن لم تحصل له الثّانية لا تحصل له الثّالثة والرّابعة، ومن حصل له الرّابع فقد حصل له الثلاث التي قبلها، ومن حصل له الثالث فقد حصل له اللّذان قبله . ثمّ ينعكس، فقد تحصل الأولى ولا يحصل له الثاني ولا يحصل الثالث، والإنسان لا يقدر أن يهدي أحدا إلّا بالدّعاء وتعريف الطّرق دون سائر أنواع الهدايات، وإلى الأوّل أشار بقوله: وَإِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ [الشورى/ 52] ، يَهْدُونَ بِأَمْرِنا [السجدة/ 24] ، وَلِكُلِّ قَوْمٍ هادٍ [الرعد/ 7] أي: داع، وإلى سائر الهدايات أشار بقوله تعالى: إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ [القصص/ 56] وكلّ هداية ذكر الله عزّ وجلّ أنه منع الظالمين والكافرين فهي الهداية الثالثة، وهي التّوفيق الذي يختصّ به المهتدون، والرّابعة التي هي الثّواب في الآخرة، وإدخال الجنّة. نحو قوله عزّ وجلّ: كَيْفَ يَهْدِي اللَّهُ قَوْماً إلى قوله: وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ [آل عمران/ 86] وكقوله: ذلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَياةَ الدُّنْيا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ [النحل/ 107] وكلّ هداية نفاها الله عن النبيّ صلّى الله عليه وسلم وعن البشر، وذكر أنهم غير قادرين عليها فهي ما عدا المختصّ من الدّعاء وتعريف الطريق، وذلك كإعطاء العقل، والتّوفيق، وإدخال الجنة، كقوله عزّ ذكره:
لَيْسَ عَلَيْكَ هُداهُمْ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ [البقرة/ 272] ، وَلَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى [الأنعام/ 35] ، وَما أَنْتَ بِهادِ الْعُمْيِ عَنْ ضَلالَتِهِمْ [النمل/ 81] ، إِنْ تَحْرِصْ عَلى هُداهُمْ فَإِنَّ اللَّهَ لا يَهْدِي مَنْ يُضِلُّ [النحل/ 37] ، وَمَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ [الزمر/ 36] ، وَمَنْ يَهْدِ اللَّهُ فَما لَهُ مِنْ مُضِلٍّ [الزمر/ 37] ، إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ [القصص/ 56] وإلى هذا المعنى أشار بقوله تعالى: أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ [يونس/ 99] ، وقوله: مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ
[الإسراء/ 97] ، أي: طالب الهدى ومتحرّيه هو الذي يوفّقه ويَهْدِيهِ إلى طريق الجنّة لا من ضادّه، فيتحرّى طريق الضّلال والكفر كقوله: وَاللَّهُ لا يَهْدِي الْقَوْمَ الْكافِرِينَ
[التوبة/ 37] ، وفي أخرى الظَّالِمِينَ [التوبة/ 109] ، وقوله: إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ كاذِبٌ كَفَّارٌ [الزمر/ 3] الكاذب الكفّار: هو الذي لا يقبل هدايته، فإنّ ذلك راجع إلى هذا وإن لم يكن لفظه موضوعا لذلك، ومن لم يقبل هِدَايَتَهُ لم يهده، كقولك: من لم يقبل هَدِيَّتِي لم أهد له، ومن لم يقبل عطيّتي لم أعطه، ومن رغب عنّي لم أرغب فيه، وعلى هذا النحو:
وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ [التوبة/ 109] وفي أخرى: الْفاسِقِينَ [التوبة/ 80] وقوله: أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى
[يونس/ 35] ، وقد قرئ: يَهِدِّي إِلَّا أَنْ يُهْدى أي: لا يهدي غيره ولكن يهدى. أي: لا يعلم شيئا ولا يعرف أي لا هداية له، ولو هدي أيضا لم يهتد، لأنها موات من حجارة ونحوها، وظاهر اللّفظ أنه إذا هدي اهْتَدَى لإخراج الكلام أنها أمثالكم كما قال تعالى: إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبادٌ أَمْثالُكُمْ [الأعراف/ 194] وإنّما هي أموات، وقال في موضع آخر:
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَمْلِكُ لَهُمْ رِزْقاً مِنَ السَّماواتِ وَالْأَرْضِ شَيْئاً وَلا يَسْتَطِيعُونَ [النحل/ 73] ، وقوله عزّ وجلّ: إِنَّا هَدَيْناهُ السَّبِيلَ [الإنسان/ 3] ، وَهَدَيْناهُ النَّجْدَيْنِ [البلد/ 10] ، وَهَدَيْناهُمَا الصِّراطَ الْمُسْتَقِيمَ [الصافات/ 118] فذلك إشارة إلى ما عرّف من طريق الخير والشّرّ ، وطريق الثواب والعقاب بالعقل والشرع وكذا قوله: فَرِيقاً هَدى وَفَرِيقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ
[الأعراف/ 30] ، إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ [القصص/ 56] ، وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ [التغابن/ 11] فهو إشارة إلى التّوفيق الملقى في الرّوع فيما يتحرّاه الإنسان وإياه عنى بقوله عزّ وجلّ: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً [محمد/ 17] وعدّي الهِدَايَةُ في مواضع بنفسه، وفي مواضع باللام، وفي مواضع بإلى، قال تعالى:
وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
[آل عمران/ 101] ، وَاجْتَبَيْناهُمْ وَهَدَيْناهُمْ إِلى صِراطٍ مُسْتَقِيمٍ [الأنعام/ 87] وقال: أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ
[يونس/ 35] وقال: هَلْ لَكَ إِلى أَنْ تَزَكَّى وَأَهْدِيَكَ إِلى رَبِّكَ فَتَخْشى [النازعات/ 18- 19] .
وما عدّي بنفسه نحو: وَلَهَدَيْناهُمْ صِراطاً مُسْتَقِيماً [النساء/ 68] ، وَهَدَيْناهُمَا الصِّراطَ الْمُسْتَقِيمَ [الصافات/ 118] ، اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ [الفاتحة/ 6] ، أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ [النساء/ 88] ، وَلا لِيَهْدِيَهُمْ طَرِيقاً [النساء/ 168] ، أَفَأَنْتَ تَهْدِي الْعُمْيَ [يونس/ 43] ، وَيَهْدِيهِمْ إِلَيْهِ صِراطاً مُسْتَقِيماً [النساء/ 175] .
ولمّا كانت الهِدَايَةُ والتّعليم يقتضي شيئين:
تعريفا من المعرّف، وتعرّفا من المعرّف، وبهما تمّ الهداية والتّعليم فإنه متى حصل البذل من الهَادِي والمعلم ولم يحصل القبول صحّ أن يقال: لم يَهْدِ ولم يعلّم اعتبارا بعدم القبول، وصحّ أن يقال: هَدَى وعلّم اعتبارا ببذله، فإذا كان كذلك صحّ أن يقال: إنّ الله تعالى لم يهد الكافرين والفاسقين من حيث إنه لم يحصل القبول الذي هو تمام الهداية والتّعليم، وصحّ أن يقال: هَدَاهُمْ وعلّمهم من حيث إنه حصل البذل الذي هو مبدأ الْهِدَايَةِ. فعلى الاعتبار بالأول يصحّ أن يحمل قوله تعالى: وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ [التوبة/ 109] ، وَالْكافِرِينَ [التوبة/ 37] وعلى الثاني قوله عزّ وجلّ: وَأَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى
[فصلت/ 17] والأولى حيث لم يحصل القبول المفيد فيقال: هداه الله فلم يهتد، كقوله: وَأَمَّا ثَمُودُ الآية، وقوله: لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشاءُ إلى قوله: وَإِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ [البقرة/ 142- 143] فهم الّذين قبلوا هداه واهتدوا به، وقوله تعالى: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ [الفاتحة/ 6] ، وَلَهَدَيْناهُمْ صِراطاً مُسْتَقِيماً [النساء/ 68] فقد قيل: عني به الهِدَايَةُ العامّة التي هي العقل، وسنّة الأنبياء، وأمرنا أن نقول ذلك بألسنتنا وإن كان قد فعل ليعطينا بذلك ثوابا كما أمرنا أن نقول: اللهمّ صلّ على محمد وإن كان قد صلّى عليه بقوله: إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ [الأحزاب/ 56] وقيل: إن ذلك دعاء بحفظنا عن استغواء الغواة واستهواء الشّهوات، وقيل: هو سؤال للتّوفيق الموعود به في قوله: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً
[محمد/ 17] وقيل: سؤال للهداية إلى الجنّة في الآخرة، وقوله عزّ وجلّ: وَإِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ [البقرة/ 143] فإنه يعني به من هداه بالتّوفيق المذكور في قوله عزّ وجلّ: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً.
والهُدَى والهِدَايَةُ في موضوع اللّغة واحد لكن قد خصّ الله عزّ وجلّ لفظة الهدى بما تولّاه وأعطاه، واختصّ هو به دون ما هو إلى الإنسان نحو: هُدىً لِلْمُتَّقِينَ [البقرة/ 2] ، أُولئِكَ عَلى هُدىً مِنْ رَبِّهِمْ [البقرة/ 5] ، هُدىً لِلنَّاسِ [البقرة/ 185] ، فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدىً فَمَنْ تَبِعَ هُدايَ [البقرة/ 38] ، قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدى [الأنعام/ 71] ، وَهُدىً وَمَوْعِظَةٌ لِلْمُتَّقِينَ [آل عمران/ 138] ، وَلَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى [الأنعام/ 35] ، إِنْ تَحْرِصْ عَلى هُداهُمْ فَإِنَّ اللَّهَ لا يَهْدِي مَنْ يُضِلُّ [النحل/ 37] ، أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى [البقرة/ 16] .
والاهْتِدَاءُ يختصّ بما يتحرّاه الإنسان على طريق الاختيار، إمّا في الأمور الدّنيويّة، أو الأخرويّة قال تعالى: وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِها [الأنعام/ 97] ، وقال: إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلًا
[النساء/ 98] ويقال ذلك لطلب الهداية نحو: وَإِذْ آتَيْنا مُوسَى الْكِتابَ وَالْفُرْقانَ لَعَلَّكُمْ تَهْتَدُونَ
[البقرة/ 53] ، وقال: فَلا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ [البقرة/ 150] ، فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا [آل عمران/ 20] ، فَإِنْ آمَنُوا بِمِثْلِ ما آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا [البقرة/ 137] .
ويقال المُهْتَدِي لمن يقتدي بعالم نحو:
أَوَلَوْ كانَ آباؤُهُمْ لا يَعْلَمُونَ شَيْئاً وَلا يَهْتَدُونَ [المائدة/ 104] تنبيها أنهم لا يعلمون بأنفسهم ولا يقتدون بعالم، وقوله: فَمَنِ اهْتَدى فَإِنَّما يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَقُلْ إِنَّما أَنَا مِنَ الْمُنْذِرِينَ [النمل/ 92] فإن الِاهْتِدَاءَ هاهنا يتناول وجوه الاهتداء من طلب الهداية، ومن الاقتداء، ومن تحرّيها، وكذا قوله: وَزَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لا يَهْتَدُونَ [النمل/ 24] وقوله: وَإِنِّي لَغَفَّارٌ لِمَنْ تابَ وَآمَنَ وَعَمِلَ صالِحاً ثُمَّ اهْتَدى [طه/ 82] فمعناه: ثم أدام طلب الهداية، ولم يفترّ عن تحرّيه، ولم يرجع إلى المعصية. وقوله:
الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ إلى قوله:
وَأُولئِكَ هُمُ الْمُهْتَدُونَ
[البقرة/ 157] أي:
الذين تحرّوا هدايته وقبلوها وعملوا بها، وقال مخبرا عنهم: وَقالُوا يا أَيُّهَا السَّاحِرُ ادْعُ لَنا رَبَّكَ بِما عَهِدَ عِنْدَكَ إِنَّنا لَمُهْتَدُونَ
[الزخرف/ 49] .
والهَدْيُ مختصّ بما يُهْدَى إلى البيت. قال الأخفش : والواحدة هَدْيَةٌ، قال: ويقال للأنثى هَدْيٌ كأنه مصدر وصف به، قال الله تعالى:
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ [البقرة/ 196] ، هَدْياً بالِغَ الْكَعْبَةِ
[المائدة/ 95] ، وَلَا الْهَدْيَ وَلَا الْقَلائِدَ [المائدة/ 2] ، وَالْهَدْيَ مَعْكُوفاً [الفتح/ 25] .
والهَدِيَّةُ مختصّة باللُّطَف الذي يُهْدِي بعضنا إلى بعضٍ. قال تعالى: وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ [النمل/ 35] ، بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ [النمل/ 36] والمِهْدَى الطّبق الذي يهدى عليه، والْمِهْدَاءُ: من يكثر إِهْدَاءَ الهديّة، قال الشاعر:
وإنّك مهداء الخنا نطف الحشا
والْهَدِيُّ يقال في الهدي، وفي العروس يقال:
هَدَيْتُ العروسَ إلى زوجها، وما أحسن هَدِيَّةَ فلان وهَدْيَهُ، أي: طريقته، وفلان يُهَادِي بين اثنين: إذا مشى بينهما معتمدا عليهما، وتَهَادَتِ المرأة: إذا مشت مشي الهدي.

(ع ر و) : (الْعُرْوَةُ) عُرْوَةُ الْقَمِيص وَالْكُوزِ وَالدَّلْوِ وَيُسْتَعَار لِمَا يُوثَق بِهِ وَيُعَوَّلَ عَلَيْهِ (مِنْهَا) الْعُرْوَةُ مِنْ الْكَلَأِ لِبَقِيَّةٍ تَبْقَى مِنْهُ بَعْد يُبْسٍ النَّبَاتِ لِأَنَّ الْمَاشِيَة تَتَعَلَّق بِهَا فَتَكُونُ عِصْمَة لَهَا وَلِهَذَا تُسَمَّى عُلْقَةً (وَعَنْ) الْأَزْهَرِيِّ هِيَ مِنْ دِقِّ الشَّجَرِ مَا لَهُ أَصْلٌ بَاقٍ فِي الْأَرْضِ مِثْل الْعَرْفَج وَالنَّصِيِّ وَأَجْنَاس الْخَلَّةِ وَالْحَمْضِ فَإِذَا أَمْحَلَ النَّاسُ عَصَمَتْ الْمَاشِيَة بِهَا (وَالْعُرْوَةُ) أَيْضًا مَنْ أَسْمَاءَ الْأَسَدِ (وَبِهَا سُمِّيَ) ابْنُ الْجَعْدِ الْبَارِقِيُّ وَكُنِيَ بِهَا الْعَبَّاسُ - رَضِيَ اللَّهُ عَنْهُ - وَيُقَالُ (عَرَاهُ مُهِمٌّ وَاعْتَرَاهُ) أَيْ أَصَابَهُ (وَعَرَوْتُ) الرَّجُلَ أَتَيْتُهُ طَالِبًا مَعْرُوفَهُ عَرْوًا (وَمِنْهُ) الْعَرِيَّةُ وَهِيَ النَّخْلَةُ يُعْرِيهَا صَاحِبُهَا رَجُلًا مُحْتَاجًا أَيْ يَجْعَلُ لَهُ ثَمَرَتَهَا عَامَهَا لِأَنَّهَا تُؤْتَى لِلِاجْتِنَاءِ وَلِذَا قَالُوا لِلْمُعْرِي الْعَارِي وَالْمُعْتَرِي وَقِيلَ لِأَنَّهَا عَرِيَتْ مِنْ التَّحْرِيمِ أَوْ لِأَنَّهُ لَمَّا وُهِبَ ثَمَرَتَهَا فَكَأَنَّهُ جَرَّدَهَا مِنْ الثَّمَرَةِ فَعَلَى الْأَوَّلِ فَعِيلَةٌ بِمَعْنَى مَفْعُولَةٍ هُوَ الصَّحِيحُ وَعَلَى الثَّانِي بِمَعْنَى فَاعِلَةٍ وَإِنَّمَا رَخَّصَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (فِي الْعَرَايَا) بَعْد نَهْيِهِ عَنْ الْمُحَاقَلَةِ وَالْمُزَابَنَةِ فِي أَنْ يَبْتَاعَ الْمُعْرِي ثَمَرَتَهَا مِنْ الْمُعْرَى بِثَمَرٍ لِمَكَانِ حَاجَتِهِ وَقَدْ قِيلَ فِي الْعَرِيَّةِ تَفْسِيرٌ آخَر إلَّا أَنَّ هَذَا هُوَ الْمُخْتَارُ يَشْهَدُ لَهُ الْحَدِيثُ الْآخَرُ خَفِّفُوا فِي الْخَرْصِ فَإِنَّ فِي الْمَالِ (الْعَرِيَّةَ وَالْوَصِيَّةَ) وَقَوْل سُوَيْد بْنِ الصَّامِتِ
وَلَيْسَتْ بِسَنْهَاءٍ وَلَا رُجَّبِيَّةٍ ... وَلَكِنْ (عَرَايَا) فِي السِّنِينَ الْجَوَائِحِ
أَقْوَى شَاهِد لِأَنَّهُ لَوْ كَانَ الْأَمْرُ كَمَا زَعَمُوا لَمَا كَانَ هَذَا مَدْحًا (وَالسَّنْهَاءُ) النَّخْلَةُ الَّتِي تَحْمِلُ سَنَةً وَسَنَةً لَا (وَالرُّجَبِيَّةُ) بِضَمِّ الرَّاء وَفَتْحِ الْجِيم الَّتِي تُبْنَى حَوْلَهَا رُجْبَة وَهِيَ جِدَارٌ وَنَحْوُهُ لِتَعْتَمِد عَلَيْهَا لِثِقَلِهَا أَوْ لِضَعْفِهَا (وَالْجَوَائِحُ) جَمْعُ جَائِحَةٍ وَهِيَ السَّنَةُ الْمُجْدِبَةُ وَمِنْ ذَوَاتِ الْيَاء عري (الْعُرْيُ) مَصْدَرُ عَرِيَ مِنْ ثِيَابِهِ فَهُوَ عَارٍ وَعُرْيَانٌ وَهِيَ عَارِيَّةٌ وَعُرْيَانَةٌ وَفَرَسٌ عُرْيٌ لَا سَرْجَ عَلَيْهِ وَلَا لِبْدَ وَجَمْعُهُ أَعْرَاءٌ وَلَا يُقَالُ فَرَسٌ عُرْيَانٌ كَمَا لَا يُقَالُ رَجُلٌ عُرْيٌ وَعَلَى ذَا قَوْلُهُ فِي الْأَيْمَان وَلَوْ رَكِبَ دَابَّةً عُرْيَانًا صَوَابُهُ عُرْيًا (وَقَوْلُهُ) فِي السِّيَرِ وَسَاقُوهَا عُرْيًا صَوَابُهُ أَعْرَاءً لِأَنَّ الْمُرَادَ الدَّوَابُّ (وَاعْرَوْرَى الدَّابَّةَ) رَكِبَهَا عُرْيًا (وَمِنْهُ) كَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - يَرْكَبُ الْحِمَارَ مُعْرَوْرِيًا وَهُوَ حَالٌ مِنْ ضَمِيرِ الْفَاعِلِ الْمُسْتَكِنِّ وَلَوْ كَانَ مِنْ الْمَفْعُولِ لَقِيلَ مُعْرَوْرِيٌّ.

عرو

1 عَرَاهُ, (S, Mgh, Msb, K,) aor. ـْ (S, Msb, K,) inf. n. عَرْوٌ; (S, Msb;) and ↓ اعتراهُ; (Msb, K;) He came to him, (S, Mgh, K,) syn. أَتَاهُ, (S, Mgh,) and أَلَمَّ بِهِ, (S,) or غَشِيَهُ, (K,) or he repaired to him, syn. قَصَدَهُ, (Msb,) seeking (S, Mgh, K) his beneficence, or bounty, (Mgh, K,) or for the purpose of seeking his gift, or aid: (Msb:) or both signify [simply] he, or it, came to him; syn. جَآءَهُ: (Ham pp. 24 and 109:) or عَرَوْتُهُ, also, signifies [simply] I came to him; syn. غَشِيتُهُ; and so عَرَيْتُهُ: (K in art. عرى:) and one says, عَرَى الرجل عريةً شَدِيدَةً and عروةً شديدةً

[app. He came to the man, or upon him, with a vehement coming; for it seems that الرَّجُلَ is meant, and that عَرْيَة and عَرْوَة are inf. ns. of un.]: (TA, immediately after what here next precedes:) and عَرَا, aor. ـْ also signifies [simply] he sought [&c.]: and hence the saying of Lebeed in a verse cited in art. ثأر [q. v., conj. 8]: (S, * TA:) the pass. part. n. is ↓ مَعْرُوٌّ. (S, Msb.) One says also, فُلَانٌ تَعْرُوهُ الأَضْيَافُ and ↓ تَعْتَرِيهِ i. e. Such a one, guests come to him; syn. تَغْشَاهُ. (S, TA.) And عَرَانِى هٰذَا الأَمْرُ and ↓ اِعْتَرَانِى This affair, or event, came upon me; syn. غَشِيَنِى. (S.) and عَرَاهُ الأَمْرُ, (Msb, TA,) aor. ـْ The affair, or event, came upon him (غَشِيَهُ), (TA,) and befell him; (Msb, TA;) as also ↓ اعتراهُ. (Msb.) and عَرَاهُ المُهِمُّ and ↓ اعتراهُ The hard, or difficult, affair, or event, befell him. (Mgh.) And عَرَّهُ signifies the same. (Ksh in xlviii. 25.) [And in like manner ↓ اعتراهُ said of a malady, and of diabolical possession, &c., It befell, or betided, him; attacked him; or occurred, or was incident or incidental, to him.] And عَرَاهُ البَرْدُ The cold smote him. (TA.) A2: A3: See also 2.

A4: عُرِىَ He (a man, S) was, or became, affected with what is termed the عُرَوَآء [q. v.] of fever: (S, K, TA:) and ElFárábee has mentioned, in the “ Deewán el-Adab,” among verbs of the class of فَعَلَ, aor. ـْ عَرَا from العُرَوَآءُ: (Har p. 406:) ISd says that the verb mostly used is the former, and its part. n. is ↓ مَعْرُوٌّ: but some say that the verb [i. e. عُرِيَت; imperfectly written in my copy of the TA, but cleared from doubt by its being there added that the part. n. is مَعْرُوَّةٌ,] is said of a fever, as meaning it came with a shivering, or trembling. (TA.) b2: Also, He (a man) was, or became, affected with the tremour of fear. (TA.) b3: One says also, عُرِىَ إِلَى الشَّىْءِ, meaning (tropical:) He felt a want of the thing (اِسْتَوْحَشَ إِلَيْهِ) after having sold it. (K, TA.) And عُرِيتُ إِلَى

↓ مَالٍ لِى أَشَدَّ العُرَوَآءِ, meaning (assumed tropical:) My soul followed [most vehemently, or I felt a most vehement yearning towards,] property that belonged to me after having sold it. (TA.) And عُرِىَ هُوَاهُ إِلَى

كَذَا (assumed tropical:) He yearned towards, or longed for, such a thing. (TA.) 2 عرّى القَمِيصَ He put button-loops (عُرًى [pl. of عُرْوَةٌ]) to the shirt; as also ↓ اعراهُ. (TA.) b2: And عرّى المَزَادَةَ, thus, with teshdeed, in copies of the K, agreeably with the Tekmileh, or ↓ عَرَى

[or عَرَا], without teshdeed, as in the M, (TA,) He put a loop-shaped handle (عُرْوَة) to the مزادة [or leathern water-bag]. (K, TA.) 4 اعراهُ نَخْلَةً (S, K) He assigned to him (i. e. a man in need, S) a palm-tree as an عَرِيَّة [q. v.; accord. to some, belonging to art. عرى], (S, Msb,) for him to eat its fruit: (Msb:) [i. e.] he gave to him the fruit of a palm-tree during a year. (S; and K in art. عرى.) A2: اعراهُ صَدِيقُهُ His friend went, or removed, far away from him, and did not aid him. (S.) And أَعْرَوْا صَاحِبَهُمْ They left their companion (K, TA) in his place; and went away from him. (TA.) [But these two significations seem rather to belong to art. عرى.]

A3: See also 2.

A4: اعرى, intrans., He (a man) was, or became, fevered, or affected with fever. (TA. [From عُرَوَآءُ.]) b2: And أَعْرَيْنَا We were, or became, affected by a cold night [such as is termed لَيْلَةٌ عَرِيَّةٌ]: or we came to experience the cold of evening. (TA.) One says, أَهْلَكَ فَقَدْ

أَعْرَيْتَ i. e. [Betake thyself to thy family, for thou hast reached the time when] the sun has set and the evening has become cold. (S.) 8 اعتراهُ: see 1, in six places. b2: Also i. q. قَصَدَ عَرَاهُ i. e. نَاحِيَتَهُ [app. as meaning He repaired to his region, or quarter; or his vicinage]. (TA.) b3: And i. q. خَبَلَهُ [He, or it, rendered him possessed, or insane; or unsound in his intellect, or in a limb or member]. (TA.) 10 استعرى النَّاسُ The people ate the fresh ripe dates (S, K, the latter in art. عرى,) فِى كُلِّ وَجْهٍ

[in every direction]: from العَرِيَّةُ. (S.) عَرًا, (T, S, K, TA,) mentioned in the K in art. عرى, but accord. to Az, thus written with ا, as belonging to the present art., (TA,) i. q. نَاحِيَةٌ [as meaning A region, or quarter; or a vicinage]; (K in art. عرى;) and so ↓ عِرْوٌ, (K in art. عرو,) of which the pl. is أَعْرَآءٌ; (TA;) and جَنَابٌ [which likewise signifies a vicinage; and a place of alighting or abode; &c.; and also has the two meanings here following]; as also ↓ عَرَاةٌ; (K in art. عرى;) this last and عَرًا both signify a yard, syn. فِنَآءٌ; (S;) and a court, syn. سَاحَةٌ; (T, S;) as also ↓ عَرْوَةٌ. (T, TA.) One says, نَزَلَ فِى عَرَاهُ [or بِعَرَاهُ and بِحَرَاهُ (S in art. حرى)] meaning نَاحِيَتِهِ [i. e. He alighted, or descended and abode, in his region, or quarter, or his vicinage]: (TA:) or نَزَلَ بِعَرَاهُ and ↓ عَرْوَتِهِ i. e. [he alighted, &c.,] in his court. (Az, TA.) عُرْوٌ: see عُرْوَةٌ.

عِرْوٌ: see عَرًا: A2: and see also عُرْوَةٌ.

A3: Also One who is not disquieted, or rendered anxious, or grieved, by an affair: (K:) [or] أَنَا عِرْوٌ مِنْهُ means I am free, or free in mind, (خِلْوٌ,) from it: (S:) but it is held by ISd to belong to art. عرى: (TA:) the pl. is أَعْرَآءٌ; (K, TA;) which is said in the Tekmileh to signify persons who are not disquieted, or rendered anxious, or grieved, by that which disquiets, &c., their companions. (TA.) A4: And A company of men: [pl. as above:] one says, بِهَا أَعْرَآءٌ مِنَ النَّاسِ [In it are companies of men]. (TA.) عَرَاةٌ: see عَرًا.

A2: Also Vehemence, or intenseness, of cold: (S, K; mentioned in the latter in art. عرى:) originally عَرْوَةٌ. (TA.) عَرْوَةٌ: see عَرًا, in two places.

عُرْوَةٌ primarily signifies A thing by means of which another thing is rendered fast, or firm, and upon which reliance is placed: (TA:) or it is metaphorically applied in this sense; from the same word as signifying an appertenance of a shirt, and of a mug, and of a leathern bucket. (Mgh, Msb. *) b2: The عُرْوَة of a shirt, (S, M, Msb,) or of a garment, (K,) is well known; (S, Msb;) i. e. [A button-loop, or loop into which a button is inserted and by means of which it is rendered fast;] the thing into which the زِرّ [or button] thereof enters; (M, TA;) the sister of the زرّ thereof; (K;) as also عُرًى, accord. to the copies of the K, or عَرِىٌّ, accord. to some of them; and with kesr; but correctly with damm and with the ر quiescent [i. e. ↓ عُرْوٌ] as in the Tekmileh; and also with kesr [i. e. ↓ عِرْوٌ]; as though these two were pls. [or rather coll. gen. ns.] of عروة [i. e. عُرْوَةٌ and عِرْوَةٌ]: (TA:) the pl. is عُرًى: (Msb:) عراوى [i. e. عَرَاوَى] as pl. of عُرْوَةٌ is vulgar. (TA.) b3: [The pl.] عُرًى also signifies [in like manner] Certain [well-known] appertenances [i. e. loop] of loads, or burdens, and of the camels that bear saddles or burdens: whence the trad. لَا تُشَدُّ العُرَى إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ [The loops of loads shall not be made fast for the purpose of journeying save to three mosques; that of Mekkeh, that of El-Medeeneh, and that of El-Aksà at Jerusalem: see also similar trads. in art. ضرب (first paragraph, see. col.,) and in art. عمل (conj. 4)]. (TA.) b4: The عُرْوَة of the leathern bucket is likewise well known, (TA,) and so is that of the mug: (S, TA:) each is The [loopshaped] handle: (K, TA:) [so too is that of the leathern water-bag: (see 2:)] that of the mug is [also called] its أُذُن. (Msb.) b5: The عُرْوَة of the فَرْج [or vulva of a woman] is The flesh of its exterior, (K, TA,) or an external flesh, (so in some copies of the K,) which is, or becomes, thin, and turns to the right and left, with [or at] the lower part of the بَظْر [here meaning the clitoris]: (K, TA;) each of what are termed عُرْوَتَانِ [i. e. the nymphæ]. (TA.) b6: And عُرْوَةٌ signifies also A collection of [the trees called] عِضَاه and of [those called] حَمْض that are depastured in the case of drought: (K:) or especially a collection of عِضَاه upon which men pasture [their beasts or cattle] when they experience drought: or such as remain of عِضَاه and of حَمْض and are depastured in the case of drought; and it is not applied to any trees but these, unless to any trees that have remained in the صَيْف [here app. meaning spring, having survived the winter]: (TA:) also tangled, or luxuriant, or abundant and dense, trees, among which the camels pass the winter, and whereof they eat: (K:) and (as some say, TA) tree of which the leaves fall not in the winter, (K, TA,) such as the أَرَاك and the سِدْر: (TA:) or trees that remain incessantly in the earth, not going: (S:) or such as suffice the camels. or cattle, throughout the gear: (TA:) or shrubs of which the lower portions remain in the earth, such as the عَرْفَج and the نَصِىّ and the several kinds of خُلَّة and حَمْض; so that when, men experience drought, the cattle gain the means of subsistence; thus accord. to Az: or pasture that remains after the [other] herbage has dried up; because the cattle cling thereto, or eat thereof in the winter. (تَتَعَلَّقُ بِهَا,) and are preserved thereby: wherefore they are also called عُلْقَة: (Mgh: [but for عَلَقة in my copy of that work, I have substituted عُلْقَة as being evidently the right word:]) [see also عُقْدَةٌ, in the last quarter of the paragraph, in two places:] the pl. is عُرًى. (S, TA.) b7: Also The environs of a town [where people pasture their cattle]. (K, TA.) One says, رَعَيْنَا عُرْوَةَ مَكَّةَ i. e. [We pastured our cattle] in the environs of Mekkeh. (TA.) b8: And the pl., عُرًى, signifies (tropical:) A company, or party, of men by whom one benefits, or profits; as being likened to the trees [so called] that remain [throughout the winter]: (TA:) or a company, or party, of men is likened to the trees thus called. (S.) b9: And the sing., (tropical:) Such as is held in high estimation, or in much request, of camels, or cattle, or other property; as an excel-lent horse; (K, TA;) and the like. (TA.) b10: عُرْوَةُ الصَّعَالِيكِ means (assumed tropical:) The stay, or support, of the صعاليك [i. e. poor, or needy]: and [hence] is the name [or a surname] of a well-known man. (TA. [See صُعْلُوكٌ.]) b11: العُرْوَةُ الوُثْقَى signifies The firmest thing upon which one lays hold: (Bd in xxxi. 21: [see also ii. 257, where the same phrase occurs:]) and is [said to be] the saying “ There is no deity but God: ” from العُرْوَةُ [in the first of the senses assigned to it above, as is indicated in the Msb in relation to a similar phrase here following; or] as signifying “ the trees that have a lower portion remaining in the earth, as the نَصِىّ and the عَرْفَج &c.; ” as expl. above. (TA.) And أَوْثَقُ عُرًى [The firmest of things upon which one lays hold], occurring in a saying of the Prophet, is expl. as being [religious] belief, or faith. (Msb.) b12: And العُرْوَةُ is a name of The lion. (S, Mgh, K.) عُرَوَآءُ A tremour, or shivering: (Mz, 40th نوع:) or the access of a fever, on the occasion of the first tremour, or shivering, thereof. (S, K.) b2: [and accord. to Freytag, it occurs in the Deewán of the Hudhalees as meaning The coming of a hero, and the tremour thence arising in others. b3: and A feeling of yearning, or longing:] see 1, last sentence but one. b4: And The low voice (syn.

حِسّ) of the lion. (K.) b5: And The interval from the sun's becoming yellow to the night, when cold wind springs up, (M, * K, TA,) i. e., the north, or northerly, wind. (TA.) عَرِىٌّ an epithet applied to a palm-tree such as is termed عَرِيَّةٌ [q. v.]: one says نَخْلَةٌ عَرِىٌّ, (S, Msb,) the latter word without ة; like as one says اِمْرَأَةٌ قَتِيلٌ. (Msb.) A2: And رِيحٌ عَرِيَّةٌ (S, K) and عَرِىٌّ (K) A cold wind. (S, K: mentioned in the K in this art. and also in art. عرى) and one says also, إِنَّ عَشِيَّتَنَا هٰذِهِ لَعَرِيَّةٌ [Verily this our evening is cold]. (El-Kilábee, S.) and لَيْلَةٌ عَرِيَّةٌ A cold night. (TA.) عَرِيَّةٌ [as a subst.] A palm-tree which its owner assigns to another, (S, Mgh, Msb, K, *) who is in need, (S, Mgh,) for him to eat its fruit (S, Mgh, Msb, K *) during a year: (S, Mgh, K:) and of which what was upon it has been eaten: (K:) so some say: or that does not retain its fruit, this becoming scattered from it: (TA:) and one that has been excluded from the bargaining on the occasion of the selling of palm-trees: (K:) so some say: (TA:) the pl. is عَرَايَا: (S, Mgh, Msb:) it is said that on the occasion of the prohibition of المُزَابَنَة, which is the selling of the fruit upon the heads of palm-trees for dried dates, license was conceded in respect of the عَرَايَا, because a needy man, attaining to the season of fresh ripe dates, and having no money with which to buy them for his household, nor any palm-trees to feed them therefrom, but having some dried dates remaining of his food, would come to the owner of palm-trees, and say to him, “ Sell to me the fruit of a palm-tree,” or “ of two palm-trees,” and would give him those remaining dried dates for that fruit: therefore license was conceded in respect of that fruit when less than five أَوْسُق [pl. of pauc. of وَسْقٌ, q. v.]: (Nh, TA: [and the like is said, but much less fully, in the Mgh; and somewhat thereof in the S:]) the word is of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ, because the person to whom it is assigned repairs to it (S, Nh, * Mgh, Msb, TA) to gather its fruit: (Mgh:) or the tree is so called because it is freed from prohibition, (Nh, Mgh, TA,) from عَرِىَ, aor. ـْ (Nh, TA,) in which case the word is of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ; or because it is as though it were divested of its fruit: (Mgh:) the ة is affixed because the word is reckoned among substs., like نَطِيحَةٌ and أَكِيلَةٌ. (S, Msb.) [It is mentioned in the K in art. عرى. See also عَرِىٌّ, above.] b2: Also A مِكْتَل [or kind of basket, made of palm-leaves, in which dates &c. are carried]. (K and TA in art. عرى. [In the CK, المَكِيلِ is erroneously put for المِكْتَلُ.]) عَرَاوَةٌ, expl. by Freytag as signifying “ oleris species ” &c., is a manifest mistake for عَرَارَةٌ, n. un. of عَرَارٌ, q. v.]

عَارٍ act. part. n. of عَرَاهُ in the first [and in others also] of the senses assigned to it above. (Msb.) En-Nábighah says, أَتَيْتُكَ عَارِيًا خَلَقًا ثِيَابِى

عَلَى خَوْفٍ يُظَنُّ بِىَ الظُّنُونُ meaning I came to thee, or have come to thee, as a guest [or seeking thy beneficence, with my clothes old and worn out, in fear, various thoughts being thought of me]. (S; one of my copies of which has تَظُنُّ instead of يُظَنُّ.) أُعْرُوَانٌ (so in copies of the K and accord. to the TA, in the CK عُروان,) A certain plant: (K, TA:) or one of which the leaves fall not in the winter. (CK.) مُعَرًّى An epithet applied to a فَرْج as meaning Having what is termed عُرْوَةٌ [q. v.] (K, TA) or what are termed عُرْوَتَانِ. (TA.) مَعْرُوٌّ pass. part. n. of عَرَا, q. v. (S, Msb.) b2: And part. n. of عُرِىَ, q. v. (ISd, TA.)

حفظ: حَفِظَ: بمعنى صان وحرس. ويقال حفِظ عليه الشيء. ففي حيان (ص30 و): قال السلطان لحفيدة الذي هربت بغلته: لماذا لم يكن لنا خصياً يخدمك ويحفظ عليك مثل هذه الصورة من زوال دابَّتك.
وحفظ: حافظ على، راعي، تمَّم.
حفظ أيام الأعياد: راعى أيام الأعياد.
حفظ الناموس: راعى الآداب: راعى ما يليق ويناسب ويقال أيضا: حفظ الظاهر بمعنى رعى الآداب وراعى ما يليق ويناسب. غير أن التعبير الأول يعني أيضاً: صان سمعته وحافظ عليها (بوشر).
وحفظ: درس (همبرت ص112) وحفظ: تعلم لغة (ابن جبير ص32).
وحفظ فلانا: احترمه وكرمه (معجم الادريسي) وفي رياض النفوس (ص84 ق) ونصحوه أن يطلق امرأته وكانت شرسة مشاكسة، فقال: حفظتها في والدها أي أني أراعي حرمتها وأكرمها إكراما لأبيها. ثم راح يعدد كل ما تفضَّل به أبوها عليه.
حفظ سرعة: كبحه (بوشر).
حفظ عهده أو حقه: كان وفيا له (بوشر).
وهذا مثل قولهم: حفظ له ذماماً (كوسج مختار ص73) حيث عليك أن تقرأ ذماما بدل زماما.
حفظ الغذاء: لزم الحمية احتمى (فوك).
حفظ قلبه: جرَّأه وشجعه (كليلة ودمنة ص259). حفظ لسانه: سكت، صمت أمسك لسانه.
وحفظ اللسان: تحفظ وأحراس في الكلام (بوشر).
حفَّظ (بالتشديد): مثل ما يقال: حفظ لسانه أي سكت وصمت يقال كذلك: كان مُحفِّظا للطرف لا ينظر إلى شيء (مختارات من تاريخ العرب ص36) ومعناه اللفظي: كان يمسك نظره، أي كان لا يبيح لنفسه النظر إلى ما لا يعنيه.
حافظ قلعة: ذبَّ عنها وحماها (بوشر).
وحافظ عليه: رعاه وذب عنه (بيان 1: 163).
تحفظ به: عني به (معجم بدرون) وتحفظ فلاناً: ترصده وراقبه ليهاجمه ويسرقه (معجم الماوردي).
انحفظ: ذكرت في معجم فوك في مادة ( Custodire) . حُفِظَ، صين (مركس محفوظات 1: 186، رقم 2).
احتفظ من: احترس من (فوك).
احتفظ الغذاء: لزم الحمية، احتمى (فوك).
واحتفظ على فلان: راعاه وتلطف به وداراه (عنتر ص53).
استحفظ: بالمعنى الذي ذكره لين.
ويتعدى إلى المفعول الثاني بعلي. ففي الفخري (ص153): إنه ما يحفظ الخليفة في قبره أن يستحفظ على الناس رجلاً صالحا.
واستحفظ عليه: ادخره (بوشر) حِفْظ: أمن، أمان (بوشلار).
آيات الحفظ: آيات من القرآن. تتخذ تعويذة. وتجدها مذكورة في كتاب لين عادات المصريين (1: 377).
حِفاظ: أهل الحفاظ: الحامية. ففي حيان (ص3 ق): أهل الحفاظ أعني جند حضرته قرطبة.
والجمع: أحفظة: أغلفة، ظروف (المقري 1: 403) ولم أعثر على مفرد هذه الكلمة وربما كان مفردها حِفاظ مثل مرادفتها أصْوِنة ومفردها صِوان.
وحِفاظ: لفيفة، حضينة (محيط المحيط).
وحفاظ: رباط يشد ليمنع هبوط الشيء (بوشر، محيط المحيط).
حُفَاظ وجمعها حفاظات: لفافات وهي لفافة من نسيج القطن أو الكتان أو من الجلد وغير ذلك يشدّ بها (بوشر). حَفِظ: ملاك حفيظ: ملك حافظ (ألكالا).
حَفَّاظ: حارس (رولاند).
حافِظ: حاكم، وال، عامل (كرتاس ص166، 192، تاريخ البربر 1: 454).
حَفَّاظ: صغار الطلبة وهم الطبقة الخامسة في طبقات الموحدين (الحلل ص44ق).
حافظ الأجساد ( Lencrium scordium) ( ابن البيطار 1: 233، 2: 102) وليس في مخطوطة (أب) الأبدان كما هي لدى سونثيمر، بل الأجساد.
حافظة: الحافظة: القوة الحافظة وهي ملكة الحفظ. الذاكرة (بوشر، المقدمة 1: 176، المقري 1: 476، 569).
حافظة: حقيبة أوراق (محيط المحيط).
مِحْفِظَة جمعها مَحافِظ: جراب، حقيبة، كيس (فوك).
ومحفظة: كيس نقود (معجم ابن جبير، المقري 3: 754) ومحفظة: علبة الجواهر، دُرج الحلي (بشحتختة) (ألف ليلة 3: 551). محفظة: أنبوب طويل رفيع من القصب أو الخشب للكحل. (براكس مجلة الشرق والجزائر 6: 342).
محفظة: حقيبة أوراق، (بوشر، همبرت ص112، هلو).
مَحْفُوظ: نسبة محفوظة: تعني نسبة محكمة (مضبوطة) عند ابن طفيل (ص89).
وذهب محفوظ: ربما يعني انه مخلوط بنسبة معينة مضبوطة. ففي كتاب الخطيب (ص15 و): وصَرْفُهم وذهب إبريز طيب محفوظ.
والمحفوظ من الحديث: ما يصلح أن يحفظ وهو أحد حديثين منكرين يرجح أحدهما على الآخر (دي سلان مقدمة 2: 482).
مَحْفُوظِية: حافظة: ذاكرة، (بوشر).
مُحافِظ: والي المدينة (برتون 1: 19، 2: 10).
محافظون: حامية المدينة (بوشر).
مُحافَظة: حامية المدينة (هلو).
محافظة القوانين: امتثال القوانين (بوشر).
مُسْتَحْفَظ: آمر الحصن، والي (ابن الأثير 1: 49) = تاريخ أبي الفداء، 3: 222، أبو الفرج ص347)، فريتاج مختارات ص97 أبو الفرج ص400).

حفظ

1 حَفِظَهُ, (S, Mgh, Msb, K,) aor. ـَ (K,) inf. n. حِفْظُ, (S, Mgh, Msb,) He kept it, preserved it, guarded it, protected it, or took care of it; (S, K;) namely, a thing; (S;) he prevented it from perishing, or becoming lost; (Mgh, Msb;) namely, a thing, (Mgh,) or property &c.; (Msb;) and hence the saying, (Mgh,) حِفْظٌ is the contr. of نِسْيَانٌ; (M, Mgh;) i. e., it signifies the taking care, being careful; (M;) being mind ful, regardful, attentive, or considerate: (M, K:) [see also 5:] and بِهِ ↓ احتفظ signifies the same as حَفِظَهُ. (S, Msb.) [Hence,] you say, حَفِظَ المَالَ He kept and tended, or pastured and defended, the camels or the like. (K.) [And حَفِظَ حُرْمَةَ صَاحِبِهِ He was regardful of everything entitled to reverence, respect, honour, or defence, in the character and appertenances of his companion, or friend.] and حَفِظَ السِّرَّ He kept the secret. (TA.) [and حَفِظَ يَمِينَهُ He kept his oath: but this has also another meaning, as will be seen below.] and حَفِظَ القُرْآنَ He kept, or retained, the Kur-án in his mind, or memory; got it, knew it, or learned it, by heart. (S, * Msb, K.) [See also 5.] and حَفِظَ عِنْ فُلَانٍ [He learned by heart from such a one: and, followed by an accus. case, the same; or he retained in his memory, as learned, or heard, from such a one; or he remembered to have heard from such a one]. (TA &c. passim.) And one says of God, قَدْ حَفِظَ عَلَى خَلْقِهِ وَعِبَادِهِ مَا يَعْمَلُونَ مِنْ خَيْرٍ أَوْ شَرٍّ [He hath preserved from oblivion, for, or against, his creatures and his servants, what they do of good or evil]. (TA.) b2: Also He kept it from being used, or employed, on, or for, ordinary, mean, or vile, occasions, or purposes. (Mgh, Msb.) You say, فُلَانٌ يَحْفَظُ نَفْسَهُ وَلِسَانَهُ Such a one keeps himself and his tongue from ordinary, mean, or vile, employment, in that which does not concern him. (Mgh.) and hence the saying in the Kur [v. 91], وَاحْفَظُوا

أَيْمَانَكُمْ, accord. to one of the modes of interpreting it; i. e. And keep ye your oaths from being used, or uttered, on, or for, ordinary, mean, or vile, occasions, or purposes; agreeably with what is said in ii. 224 of the Kur, where ordinary and frequent swearing by God is forbidden. (Mgh.) [Another meaning of which this phrase is susceptible has been shown above.]2 حَفَّظْتُهُ الكِتَابَ I incited him, or urged him, [or made him,] to commit to memory, or learn by heart, the book: (S:) and [in like manner,] الحَدِيثَ ↓ أَحْفَظْتُهُ I made him to retain the narration, or tradition, in his mind, or memory; or to know it, or learn it, by heart. (TA in art. زكت.) 3 مُحَافَظَةٌ The defending of those persons, or things, that are sacred, or inviolable, or that one is bound to respect or honour, and to defend, (K, TA,) on the occasions of wars; (TA;) as also حِفَاظٌ. (K, TA.) You say, حافظ حَرِيمَهُ He defended his wife, or wives, or the like. (TK.) [And hence,] you say, إِنَّهُ لَذُو حِفَاظٍ, and ذُو مُحَافَظَةٍ, meaning Verily he is disdainful, or scornful. (S, TA.) b2: The being mindful, watchful, observant, or regardful: (S, and TA in art. رعى:) [see also 5:] or the keeping, attending, or applying oneself, constantly, perseveringly, or assiduously, (K, TA,) to a thing, or an affair. (TA.) You say, حافظ عَلَى الأَمْرِ, (TA,) or على الشَّىْءَ, inf. n. محافظة, (Msb,) He kept, attended, or applied himself, constantly, &c., to the thing, or affair. (TA.) And hence the saying in the Kur [ii. 239], حَافِظُوا عَلَى الصَّلَوَاتِ Perform ye the prayers in their proper times: or, accord. to Az, keep ye, attend ye, or apply yourselves, constantly, or perseveringly, to the performance of the prayers in their proper times. (TA.) b3: حِفَاظٌ, is also explained as signifying The being mindful, or observant, of a covenant, and the keeping, or fulfilling, of a promise, with forgiveness, and holding fast to love or affection. (TA.) 4 أَحْفَظَ see 2.

A2: احفظهُ, (S, K, TA,) and احفظهُ حِفْظَةً, inf. n. إِحْفَاظٌ, [He made him to conceive what is termed حِفْظَة, or حَفِيظَة;] he angered him; made him angry: (S, K, TA:) and in the same sense it is said of a speech, or word: (TA:) or only he angered him by evil, or foul, speech, (K, TA,) and making him to hear what he disliked, or hated. (TA.) 5 تحفّظ He guarded himself; syn. اِحْتَرَزَ (K, TA,) or تَحَرَّزَ, (Msb,) and تَحَرَّسَ, and اِحْتَرَسَ, (S and Msb and K in art. حرس,) مِنْهُ from him, or it, (S in art. حرس, &c.,) or عَنهُ. (TA.) He was, or became, careful, mindful, attentive, or considerate; (TA;) watchful, vigilant, or heedful; (S, O, L, TA;) in affairs, and speech, and to avoid a slip, or fault; as though he were cautious, or careful, or fearful, of falling. (L, TA.) [See also 1, and 3.]

A2: [In the last of the senses explained above, it is also trans.: you say, تحفَظ أَمْرَهُ He was careful, mindful, &c., of his affair, or case: see Bd in xxxiii. 52.] b2: تَحَفَّظْتُ الكِتَابَ I learned the book by heart, one part, or thing, after another. (S, TA.) [See also حَفِظَ القُرْآنَ, in the first paragraph.]8 احتفظ بِهِ: see 1. b2: احتفظهُ لِنَفْسِهِ, (K,) and احتفظ بِهِ لنفسه, (TA,) He appropriated it, took it, or chose it, to, or for, himself. (K, TA.) A2: احتفظ [He conceived, or became affected with, what is termed حِفْظَة, or حَفِيظَة;] he became angered, or angry: (S, K:) or he became angered by evil, or foul, speech. (K.) 10 استحفظهُ, (S, Kz, Sgh, Msb, K,) followed by إِيَّاهُ, (K,) or الشَّىْءَ, (Kz, Msb,) or مَالًا, or سِرًّا, (Sgh,) [but in the S, nothing follows it,] He asked him to keep, preserve, guard, or take care of, or to preserve from perishing or becoming lost, or to be careful of, or mindful of, or attentive to, (S, Sgh, Msb, K,) it, (S, K,) or the thing, (Msb,) or property, or a secret: (Sgh:) or he placed the thing with him for him to keep it, preserve it, guard it, or take care of it, &c.: (Kz:) or he intrusted him with the thing; intrusted it to him; or gave it to him in trust, or as a deposite. (Msb.) It is said in the Kur [v. 48], بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللّٰهِ, meaning By that which they have been required to keep, &c., of the Book of God: (Msb:) or by that with which they have been intrusted, of the Book of God. (Msb, TA.) حِفْظٌ inf. n. of 1 [q. v.]. (S, Mgh, Msb.) b2: See also حَافِظٌ, last sentence but one.

حِفْظَةٌ: see حَفِيظَةٌ.

رَجُلٌ حُفَظَةٌ A man of much حِفْظ [app. meaning retention in the mind, or memory: see 1]. (Sgh.) حَفِيظٌ: see حَافِظٌ, in seven places: b2: and see مَحْفُوظٌ.

حَفِيظَةٌ The defence of those persons, or things, that are sacred, or inviolable, or that one is bound to respect or honour, and to defend; a subst. from 3, in the first of the senses mentioned above: (K, TA:) pl. حَفَائِظُ. (TA.) Hence the saying, الحَفَائِظُ تُذْهِبُ الأَحْقَادَ, (TA,) or تَنْقُضُ الأَحْقَادَ, (S,) [The acts of defending those whom one is bound to respect or honour, and to defend, put away, or annul, rancorous feelings;] i. e., when thou seest thy relation, or kinsman, wronged, thou defendest him, though rancour be in thy heart. (S, TA.) b2: Also, and ↓ حِفْظَةٌ, Indignation, and anger, (S, K, TA,) by reason of violence, or injury, done to something which one is bound to honour or respect, and to defend, or of wrong done to a relation, or kinsman, in one's neighbourhood, or of the breach of a covenant. (TA.) It is said in a prov., المَقْدِرَةُ تُذْهِبُ الحَفِيظَةَ [Power to revenge dispels anger, or indignation, &c.]; meaning that it is incumbent to forgive when one has power [to revenge]. (A, TA.) A2: An amulet, or a charm, bearing an inscription, which is hung upon a child, to charm against the evil eye &c. (TA.) حَافِظٌ and ↓ حَفِيظٌ Keeping, preserving, guarding, or taking care of, a thing; or a keeper, preserver, &c.: keeping and tending, or pasturing and defending, camels or the like; or a keeper and tender thereof: (K:) keeping a secret [and an oath]: (TA:) keeping, or retaining, the Kur-án [&c.] in the mind, or memory; knowing it, or learning it, by heart: (K:) intrusted with a thing, (K, TA,) to keep it, preserve it, guard it, or take care of it: (TA:) [careful, mindful, attentive, or considerate: (see 1:)] and the latter, a keeper, or person mindful, of the ordinances prescribed by God: (Bd and Jel in l. 31:) pl. of the former حَفَظَةٌ and حُفَّاظٌ: (Msb, K:) the latter pl. particularly applied to persons endowed with a faculty of retaining in the mind what they have heard, and seldom forgetting what they learn by heart. (TA.) You say, ↓ فُلَانٌ حَفِيظُنَا عَلَيْكُمْ i. e. حَافِظُنَا [Such a one is our keeper over you]. (TA.) It is said in the S that ↓ حَفِيظٌ is syn. with ↓ مُحَافِظٌ; [but this seems to be a mistranscription for حَافِظٌ;] and hence (it is there added) the saying in the Kur [vi. 104, and xi. 88], ↓ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ [And I am not a defender, or a watcher, or, as I rather think, a keeper, over you]. (TA.) You say also, رَجُلٌ حَافِظٌ لِدِينِهِ وَأَمَانَتِهِ وَيَمِينِهِ [A man who is a keeper, &c., of his religion and his deposite and his oath]; and ↓ حَفِيظٌ likewise: (Msb:) but حَافِظٌ لِيَمِينِهِ signifies also who keeps his oath from being used, or uttered, on, or for, ordinary, mean, or vile, occasions, or purposes. (Mgh.) And رَجُلٌ حَافِظُ العَيْنِ A man whom sleep does not overcome: (Lh, K:) because the eye guards the person when sleep does not overcome it. (TA.) ↓ الحَفِيظُ is also a name of God; meaning [The Preserver of all things;] He from whose preservation nothing is excluded, (K, * TA,) not even a thing of the weight of a ذَرَّة [q. v.], (TA,) in the heavens, nor on the earth; (K, TA;) who preserves from oblivion, for, or against, his creatures and his servants, what they do of good or evil; who preserves the heavens and the earth by his power, and whom the preservation of both does not burden. (TA.) And الحَفَظَةُ is an appellation of The recording angels, who write down the actions of the sons of Adam, or mankind; (S, K;) as also الحَافِظُونَ. (K.) ↓ حَفِيظٌ is sometimes trans.; as in the saying, هُوَ حَفِيظٌ عِلْمَكَ وَعِلْمَ غَيْرِكَ [He knows by heart thy science, and the science of others beside thee]. (TA.) [القُوَّةُ الحَافِظَةُ, and simply الحَافِظَةُ, signify The retentive faculty of the mind; retentiveness of mind; or memory; as also ↓ الحَفْظُ, for حِفْظُ القَلْبِ.] b2: حَافِظٌ also signifies (tropical:) A distinct and direct road; (En-Nadr, K, TA;) not one that is apparent at one time and then ceases to be traceable. (En-Nadr, TA.) مُحْفِظَاتٌ Things that anger a man, when he has his kinsman, or neighbour, slain. (TA.) b2: And مُحْفِظَاتُ رَجُلٍ A man's women and others whom he protects, and for whose defence he fights [when required to do so: because they occasion his being angered when they are injured]. (TA.) مَحْفُوظٌ Kept, preserved, guarded, or taken care of, because of the high estimation in which it is held; as also ↓ حَفِيظٌ. (TA.) It is said in the Kur [lxxxv. 21 and 22], بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِى لَوْحٍ مَحْفُوظٍ (TA) [Nay, it is a glorious Kur-án, written upon a tablet preserved] from the devils and from the alteration of anything thereof: (Jel:) or, accord. to one reading, مَحْفُوظٌ, this epithet being thus made to relate to the Kur-án. (TA.) b2: [Hence, as an epithet in which the quality of a subst. predominates, and then as a subst.,] A young child; in the dial. of Mekkeh; as a term of good omen: pl. مَحَافِيظُ. (TA.) b3: [Also Kept, or retained, in the mind, or memory; known, or learned, by heart. Hence the phrase,] عَرَضَ مَحْفُوظَاتِهِ عَلَى فُلَانٍ He showed the things which he kept, or retained, in his mind, or memory, or which he knew, or had learned, by heart, to such a one. (TA.) مُحَافِظٌ: see حَافِظٌ.

هذ

1 هَذّ, aor. ـُ (S, L,) inf. n. هَذٌّ (S, L, K) and هَذَذٌ (L, K) and هُذَاذٌ, (K, TA,) or هَذَاذٌ, (CK, [which latter is the correct reading, (see هَذَاذَيْكَ,) and, accord. to the JK, is a quasi-inf. n.],) He cut quickly, or cut off quickly; as also ↓ اهتذّ: (S, L, K:) or he cut anything. (K) b2: هَذَّهُ بِالسَّيْفِ, inf. n. هَذٌّ, He cut him, or it, in pieces with the sword. (L,) b3: هَذَّ. aor. ـُ (S, L.) inf. n. هَدٌّ (S, L, K) and هَذَذٌ (L, K) and هُذَاذٌ, (K, TA,) or هَذَاذٌ; (CK [see above];) and ↓ اهتذّ, (K:) (tropical:) He read, or recited, quickly. (S, L, K.) You say, هَدَّ قِرَآءَتَهُ, aor. ـ) inf. n. هَذٌّ, (tropical:) He performed his reading, or re (??) tation, quickly. (Msb.) And هُوَ يَهُذُّ القُرْآنَ (tropical:) He reads, or recites, the Kur-án rapidly and uninterruptedly: (S, A, L:) and in like manner, الحَدِيثَ the narrative; (S, L;) and الشِّعْرَ the poetry. (L.) 8 إِهْتَذَ3َ see 1.

هَذٌّ, or هِذٌّ: see هَذُوذٌ.

هَذُوذٌ (S, L, K) and هَذَّاذٌ (K) and ↓ هَذٌّ, (L, CK,) or ↓ هِذٌّ, (as in some copies of the K, and in the TA,) and ↓ هَذْهَاذٌ and هُذَاهِذٌ, (L, K [the last in the CK هَذَاهِذٌ],) Sharp; quickly cutting: (S, L, K:) the first, which is masc. and fem., and the second, applied to a knife; (S * L;) and the last two, to a (??) هَذَاذَيْكَ, (as As says, S) is said to people when you desire them to refrain, or forbear, or abstain, from a thing; as also هَجَاجَيْكَ; supposing [it to be addressed to] two [persons]; (S, L;) [but it is addressed to one;] meaning Refrain thou! or forbear thou! or abstain thou! (TA, art. هج.) 'Abd-Beni-l-Has-hás says,

إِذَا شُقَّ بُرْدٌ شُقَّ بِالْبردِ مِثْلُهُ هَذَاذَيْكَ حَتَّى لَيْس لِلْبُرْدِ لَابِسُ [When a burd (a kind of garment) is rent, the like thereof is rent with the burd b2: refrain thou b3: so that there is no wearer of the burd, it having been rent so as to fall off: but it seems more proper to render it here, with rending after rending, which is nearly the original signification, as will be presently shown; and, thus rendered, it does not interrupt the sentence]: the women assert that, when, in the act of concubitus, [app., for the first time,] somewhat of the garment of the man is rent, love continues between the pair; but otherwise, that they desert each other. (S, L. [This verse is related with several variations: see another reading of it voce دَوَالَيْكَ, in art. دول.]) b4: ضَرْبًا هَذَاذَيْكَ With a beating, or striking, with cutting after cutting; (L, K;) بَعْدَ هَذٍّ ↓ هَذًّا, (L,) i. e., قَطْعًا بَعْدَ قَطْعٍ: (L, K:) or with a beating, or striking, successively; uninterruptedly; وَلَآءً تِبَاعًا. (JK.) b5: In the saying of the poet,

فَبَاكَرَ مَخْتُومًا عَلَيْهِ سَيَاعُهُ هَذَاذَيْكَ حَتَّى أَنْفَذَ الدَّنَّ أَجْمَعَا [in which, for انفذ, in the L and TA, I substitute انفذ,] AHn says, that it signifies هَذًّ

بَعْدَ هَذٍّ, i. e., شُرْبًا بَعْدَ شُرْبٍ; the poet meaning And he applied himself early to a jar full of wine, [with its mud-plaster sealed upon it, with drinking after drinking, until he exhausted all that was in the jar,] and emptied it. (L.) قَرَبٌ هَذْهَاذٌ (assumed tropical:) A long and difficult night journey to water: (L, K:) or quick. (JK, K.) b2: See هذوذ.

هَذَّاذٌ: see هَذُوذٌ. b2: Also, (assumed tropical:) A camel that outstrips others. (K.)

سر

1 سَرَّهُ, accord. to the TA, has two contr. significations: for it is there stated that “ one says سَرَرْتُهُ meaning كَتَمْتُهُ and سَرَرْتُهُ meaning أَعْلَنْتُهُ: ” and it is added that “ it will occur again soon: ” but it does not again occur in that work, nor have I found it in any other lexicon: I therefore think that it is a mistranscription, for أَسْرَرْتُهُ, first Pers\. of أَسَرَّهُ, q. v.]

A2: سَرَّهُ, (S, O, Msb, K, &c.,) aor. ـُ (MS,) inf. n. مَسَرَّةٌ (S, O, K) and سُرُورٌ [which latter, from the explanations of it which will be found below, seems to be generally, if not only, as an inf. n., that of سُرَّ,] and سُرٌّ [which is also syn. with سُرُورٌ in the senses assigned to the latter below] and سُرَّى and تَسِرَّةٌ [which last may be also an inf. n. of ↓ سرّرهُ expl. by Freytag as syn. with سَرَّهُ in the sense here following, but without an indication of any authority], (O, K,) He, or it, rejoiced him; gladdened him; or made him happy; syn. أَفْرَحَهُ: (Msb, K:) [or made him to experience a pleasure, or delight, and dilatation of the heart, of which there was no external sign: see سُرُورٌ, below.] And سُرَّ, [inf. n. سُرُورٌ, (see above,)] He rejoiced; was joyful, or glad; or was happy: (S, * A, * K:) [or he experienced a pleasure, or delight, and dilatation of the heart, of which there was no external sign; accord. to an explanation of سُرُورٌ:] you say, سُرَّ بِهِ and ↓ اِسْتَسَرَّ [He rejoiced, was joyful or glad, or was happy, by reason of him, or it]. (A.) b2: سَرَّهُ, (K,) aor. as above, (TA,) also signifies He saluted him with [the offering of what are termed] المَسَرَّة, i. e. the extremities of sweet-smelling plants. (K.) A3: Also سَرَّهُ, (S, M,) aor. as above, inf. n. سَرٌّ, (S,) or سِرٌّ, (so in a copy of the M,) He cut his (a child's) سِرَر, or سُرّ, i. e. navel-string. (S, M.) and سُرَّ He (a child) had his navel-string cut. (K.) b2: And سَرَّهُ, aor. as above, He pierced him, or thrust him, [with a spear or the like,] in his سُرَّة [or navel]: a poet says, وَإِنْ أَدْبَرُوا فَهُمُ مَنْ يُسَبْ نَسُرُّهُمُ إِنْ هُمُ أَقْبَلُوا [We pierce them in the navel if they advance; and if they retreat, they are those who are pierced in the podex; يُسَبْ being for يُسَبُّ]. (S.) A4: سَرَّ الزَّنْدَ, aor. as above, inf. n. سَرٌّ, He put a piece of wood, (M, K,) or a little piece of wood, (S,) in the interior of the زند [or piece of stick, or wood, for producing fire], (M,) or in its extremity, (S, K,) inserting it in its interior, (S,) in order that he might produce fire with it. (S, M, K.) One says, سُرَّ زَنْدَكَ فَإِنَّهُ أَسَرُّ Fill up the interior of thy زند, that it may produce fire, (AHn, M,) for it is [worn] hollow. (S, K.) A5: سَرَّ, [sec. Pers\. سَرِرْتَ,] aor. ـَ (IAar, Sgh, L, K,) inf. n. سَرَرٌ, remarked upon by MF as extr., [though it is agreeable with a general rule,] said of a man, (TA,) He had a complaint of the سُرَّة [or navel]. (IAar, Sgh, L, K.) b2: Also, aor. and inf. n. as in the next preceding case, said of a camel, He had the pain, or disorder, termed سَرَرٌ [q. v.]. (IAar, M.) 2 سَرَّّ see 1, second sentence.

A2: سَرَّرْتُهُ in the phrase سَرَّرْتُهُ سُرِّيَّةً I gave him, or caused him to take, a concubine slave, doubly trans., is [said to be] changed to سَرَّيْتُهُ for alleviation of the pronunciation. (Msb.) A3: سرّرهُ, inf. n. تَسْرِيرٌ, said of water, It reached his سُرَّة [or navel]. (K.) 3 سارّهُ, inf. n. مُسَارَّةٌ and سِرَارٌ, (S, M,) [He spoke, or discoursed, secretly to him or with him;] he acquainted him with a secret. (M.) You say, سارّهُ فِى أُذُنِهِ He spoke secretly to him in his ear. (S, * K, * TK.) And كَانَ يُحَدِّثُهُ كَأَخِى السِّرَارِ occurs in a trad., meaning He (Mohammad) used to talk to him ('Omar) in a low voice, like him who is telling a secret. (TA.) b2: بَيْعُ السِّرَارِ is The selling in which one says, “I will put forth my hand and thou shalt put forth thy hand, and if I produce my signet-ring before thee, it is a sale for such a price; and if thou produce thy signet-ring before me, for such a price: ” if they produce together, or do not both produce, they do thus again. (Mgh.) 4 اسرّهُ, (S, M, A, Mgh, Msb, K,) inf. n. إِسْرَارٌ; (Msb;) [and accord. to the TA سَرَّهُ; but see the first sentence of this art.;] He concealed it; suppressed it; kept it secret; (S, M, A, Mgh, Msb, K;) namely, a story, or the like: (A, Mgh, Msb:) and, contr., he manifested it; revealed it; published it; made it known. (S, M, Msb, K.) Both of these significations have been assigned to the verb in the phrase وَأَسَرُّوا النَّدَامَةَ, in the Kur [x. 55 and xxxiv. 32]: (S:) some say, that the meaning is They will manifest repentance: Th says, they will conceal it from their chiefs: the former [says ISd] is the more correct: (M:) the former meaning is also given on the authority of AO; but Sh says, I have not heard it on the authority of any other; and Az says that the lexicologists most strongly disapprove of the saying of AO; and it is said that the meaning is, they, the chiefs of the polytheists, will conceal repentance from the lower class of their people, whom they shall have caused to err; and in like manner say Zj and the [other] expositors. (TA.) In like manner also the two contr. significations are assigned to the verb in the saying of Imra-el- Keys, [in his Mo'allakah,] لَوْ يُسِرُّونَ مَقْتَلِى, which As used to quote with ش, thus, لَوْ يُشِرُّونَ مَقْتَلِى, meaning that they might publish, or make known, my slaughter. (S.) You say also, أَسَرَّ إِلَيْهِ حَدِيثًا He revealed unto him a story (S, K) secretly. (TA.) An ex. occurs in the Kur lxvi. 3. (TA.) And أَسْرَرْتُ إِلَيْهِ المَوَدَّةَ, and بِالمَوَدَّةِ, I showed, or manifested, to him love, or affection. (S.) It is said in the Kur [lx. 1], تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ, meaning, Ye reveal to them the news of the Prophet by reason of the love that is between you and them; the objective complement of the verb being suppressed: or المودّة may be an objective complement, the ب being a redundant corroborative, as in أَخَذَ الخِطَامَ and أَخَذَ بِهِ: (Msb:) and this interpretation is correct; for إِسْرَارٌ to a person necessarily implies revealing a secret to him and at the same time concealing it from another. (B.) b2: وَأَسَرُّوهُ بِضَاعَةً, in the Kur xii. 19, signifies And they concealed, or kept secret, his case, making him as an article of merchandise: (Jel:) or they conjectured in their minds that they should obtain, by selling him, merchandise. (TA.) [See also an ex. voce اِرْتَغَى, in art. رغو.] b3: اسرّ الفَاتِحَةَ, and بِالفَاتِحَةِ, He recited the Fátihah [or First Chapter of the Kur-án] secretly, or inaudibly: (Msb:) or the latter form of expression is a mistake. (Mgh.) b4: أَسْرَرْتُهُ also signifies نَسَبْتُهُ إِلَى السِّرِّ [which may mean either I attributed it to secrecy, or, like many phrases of this kind, by inversion, I attributed to him secrecy, or mystery]. (Msb.) 5 تسرّر and تسرّى, (M, K,) and ↓ استسرّ, (K,) He took to himself a concubine-slave. (M, * K, * TA.) And تَسَرَّرْتُ جَارِيَةً, and تَسَرَّيْتُهَا, (S,) and ↓ اِسْتَسَرَّيْتُهَا, (TA,) I took to myself a girl, or young woman, as a concubine-slave. (S, * TA.) تَسَرَّرْتُهَا is [said to be] thus changed to تَسَرَّيْتُهَا, (T, S, Msb,) for alleviation of the pronunciation, (Msb,) on account of the three ر s following one another, (T,) being like تَظَنَّنْتُ and تَظَنَّيْتُ. (T, * S.) Lth says that تسرّيت is a mistake; but Az says that it is correct. (TA.) ↓ اِسْتَسَرَّنِى

occurs in a trad. as signifying He took me to himself as a concubine-slave; but by rule one should say تَسَرَّرَنِى, or تَسَرَّانِى: as to ↓ استسرّنى, it [more properly] signifies “ He revealed to me his secret. ” (TA.) b2: تَسَرَّرَ فُلَانٌ بِنْتَ فُلَانٍ [as though signifying Such a one took to himself the daughter of such a one as a concubine-slave] is said when a man of low birth takes as his wife a woman or girl of high birth because of the abundance of his property and the littleness of hers. (M.) 6 تسارّوا They spoke, or discoursed, secretly together; acquainted one another with secrets. (S, K.) [See also 3.]

A2: تسارّإِلَى ذٰلِكَ (tropical:) He experienced pleasure, or delight, at that: as, for instance, at his scratching a part of his body, or pressing, or kneading, it; and at a thing disliked by another person. (A, TA.) [But I am in some doubt as to the correctness of this, and incline to think that it is a mistake for ↓ استسرّ.]10 استسرّ He, or it, became concealed; or he, or it, concealed himself or itself: (K:) it (a thing, or an affair,) became hidden or concealed or secret: (A, Msb:) it (the moon) became concealed (S, M, A, TA) by the light of the sun, (TA,) [i. e. by its proximity to the sun,] for one night, or for two nights. (AO, S.) A2: استسرّهُ He took extraordinary pains in concealing it, or keeping it secret. (TA.) b2: See also 5, in four places. b3: اِسْتَسَرَّنِى He revealed to me his secret. (TA.) A3: See also 1; and see 6, last sentence.

سَرٌّ A man who rejoices, or gladdens, another; or makes him happy; (S, K;) [and so ↓ سَارٌّ:] fem. سَرَّةٌ; with which ↓ سَارَّةٌ is syn. (Lh, M, K.) You say رَجُلٌ بَرٌّ سَرٌّ A man who treats with goodness and affection and gentleness, and rejoices &c., (S, K, TA,) his brethren: (TA:) pl. بَرُّونَ سَرُّونَ. (S, K.) سُرٌّ: see سُرُورٌ: A2: and سِرٌّ, last sentence but one.

A3: It is also a contraction of سُرُرٌ, pl. of سَرِيرٌ. (Sb, M.) A4: Also, and ↓ سِرَرٌ, (S, M, K,) and ↓ سَرَرٌ, (S, K, in the CK سُرَر,) The navel-string of a child; i. e. the thing that the midwife cuts off from the navel (سُرَّة) of a child; (S, K;) the thing that hangs from the navel (سُرَّة) of a newborn child, and that is cut off: or ↓ سِرَرٌ signifies the part that is cut off thereof, and that goes away: (M:) pl. (of سِرَرٌ, S, [or of سُرٌّ or سَرَرٌ,]) أَسِرَّةٌ, (Yaakoob, S, M, K,) which is extr. (M.) One says, عَرَفْتُ ذٰلِكَ قَبْلَ أَنْ يُقْطَعَ سُرُّكَ [I knew that before thy navel-string was cut]: one should not say سُرَّتُكَ; for the سُرَّة is not cut. (S.) and وَاحِدِ ↓ وَلَدَتْ ثَلَاثَةً فِى سَرَرٍ She brought forth three [boys] consecutively, or one at the heels of another. (M.) [See also سِرٌّ, last sentence.]

سِرٌّ A secret; a thing that is concealed, or suppressed, (S, M, A, Mgh, Msb, K,) in the mind; (TA;) as also ↓ سَرِيرَةٌ: (S, M, A, K:) or the former has the above-mentioned signification, and the latter signifies a secret action, whether good or evil: (Lth:) [and the former, also, a mystery:] pl. of the former, أَسْرَارٌ; (S, M, A, Mgh, Msb, K;) and of the latter, سَرَائِرُ. (S, A, K.) It is said in a prov., مَا يَوْمُ حَلِيمَةَ بِسِرٍّ [The day of Haleemeh is not a secret]: applied to anything commonly known: alluding to Haleemeh the daughter of El-Hárith the son of Aboo-Shemir El-Ghassánee; for, when her father sent an army to El-Mundhir the son of Má-es-Semà, she took forth for the soldiers some perfume in a vessel (مِرْكَن), and perfumed them with it. (S.) [You say also, هُوَ مَوْضِعُ سِرِّى He is the depositary of my secret, or secrets.] The words of the Kur [lxxxvi. 9] ↓ يَوْمَ تُبْلَى السَّرَائِرُ signify In the day wherein the secret tenets and intentions shall be tried and revealed: (Jel:) or by السرائر is here meant fasting, and prayer, and alms-giving, and ablution on account of the pollution termed جَنَابَة. (TA.) [See also a verse cited in the third paragraph of art. عرض.] b2: A thing that is revealed, appears, or is made manifest: thus it has two contrary significations. (MF.) b3: السِّرُّ [for مَحَلُّ السِّرِّ, (assumed tropical:) The heart; the mind; the recesses of the mind; the secret thoughts; the soul;] is a syn. of الضَّمِيرُ. (K in art. ضمر. [See also سَرِيرَةٌ.]) [لَا تُتْعِبْ سِرَّكَ (assumed tropical:) Weary not thy heart, or mind, is a common modern phrase. And one says, of a deceased holy man, قَدَّسَ اللّٰهُ سِرَّهُ (assumed tropical:) May God sanctify his soul.] b4: سِرٌّ also signifies Secrecy; privacy; contr. of عَلَانِيَةٌ. (S in art. علن.) Yousay سِرًّا وَعَلَانِيَةً [Secretly and openly; or privately and publickly]. (Kur ii. 275, &c.) b5: Concealment. (S.) b6: Suppression; contr. of إِعْلَانٌ. (Msb.) [So in the phrase تَكَلَّمَ سِرًّا He spoke with a suppressed, or low, voice; softly.] b7: [One having private knowledge of a thing. Yousay,] فُلَانٌ سِرُّ هٰذَا الأَمْرِ (assumed tropical:) Such a one has [private] knowledge of this thing. (TA.) b8: (tropical:) The penis (T, S, M, K) of a man: (T:) and (tropical:) the vulva, or external portion of the organs of generation, of a woman. (K.) One says, اِلْتَقَى السِّرَّانِ (tropical:) The two pudenda met. (A.) b9: (tropical:) Concubitus. (AHeyth, S, Mgh, K.) b10: (tropical:) Marriage: (M, A, Msb, K:) pl. أَسْرَارٌ. (TA.) You say, وَاعَدَهَا سِرًّا (tropical:) He promised her marriage, she promising him the same. (A.) So, accord. to some, in the Kur ii.

235. (TA.) b11: (tropical:) Plain declaration of marriage: (K:) i. e., a man's offering himself in marriage to a woman during her عِدَّة: so expl. as occurring in the Kur ubi suprà: (TA:) or a man's demanding a woman in marriage during her عِدَّة. (Mujáhid.) b12: (tropical:) Adultery, or fornication: (AHeyth, (K:) so, accord. to Aboo-Mijlez and El-Hasan, in the Kur ubi suprà. (TA.) Hence the saying, لَا يُرْجَى مِنْ وَلَدِ السِّرِّ بِرٌّ (tropical:) One does not hope for filial piety from the offspring of adultery, or fornication. (TK.) b13: (assumed tropical:) Origin; syn. أَصْلٌ; (M, K;) as in the phrase هُوَ كَرِيمُ السِّرِّ كَثِيرُ البِرِّ He is of generous origin, of much filial piety. (TK.) b14: (assumed tropical:) The commencement, or first night, of a lunar month: (K, TA:) or its middle; (K;) app. meaning what are called الأَيَّامُ البِيضُ: (TA:) but Az says, I know it not in this sense. (IAth.) b15: (assumed tropical:) The interior of anything; its heart. (K.) Whence سِرُّ الشَّهْرِ and اللَّيْلِ (assumed tropical:) [The middle of the lunar month and of the night]. (TA.) b16: The marrow of anything. (TA.) b17: (tropical:) The pure, or choice, or best, part of anything. (Fr, M, K.) You say, أَعْطَيْتُكَ سِرَّهُ (tropical:) I gave thee the pure, or choice, or best, part of it. (A.) b18: (tropical:) The pure, or genuine, quality of race, or lineage: (S, A, K:) its best quality: (S, K:) and the middle sort thereof; (S;) and of rank, or quality, or the like: (M:) as also ↓ سَرَارٌ and ↓ سَرَارَةٌ. (M, K.) One says, هُوَ فِى سِرِّ قَوْمِهِ (tropical:) He is of the best [in race or family] of his people: (TA:) or of the middle sort of them. (S.) b19: (tropical:) The low, or depressed, part of a valley: (K:) the best, (S, K,) or most fruitful, (As, M, TA,) part thereof: (As, S, M, K:) as also ↓ سَرَارٌ (M, K) and ↓ سَرَارَةٌ (As, S, M, K) and ↓ سُرَّةٌ: (M, K:) or the last signifies the middle of a valley: (S:) the pl. of سِرٌّ is سِرَرٌ and سُرُورٌ (M) and أَسِرَّةٌ, like as أَقِنَّةٌ is of قِنٌّ, (S,) or the last is pl. of ↓ سَرَارٌ, like as أَقْذِلَةٌ is of قَذَالٌ; (M;) and that of ↓ سَرَارَةٌ is ↓ سَرَارٌ, (S,) or [this is a coll. gen. n., and the pl. is] سَرَائِرُ: (M:) also

↓ سُرَّةٌ (assumed tropical:) the middle of a city: and أَسِرَّةٌ the middles of meadows. (TA.) And أَرْضٌ سِرٌّ (assumed tropical:) Fruitful, good, land; (M, K;) as also ↓ سَرَّآءُ. (K, * TA.) b20: Also (assumed tropical:) Goodness; excellence. (Msb.) b21: Also, and ↓ سُرٌّ, (M, K,) and ↓ سِرَرٌ, (S, M, K,) and ↓ سُرُرٌ, (K,) and ↓ سِرَارٌ, (S, M, K,) A line of the palm of the hand, (M, K, *) and of the face, (M,) and of the forehead: (S, M, Mgh:) pl. (of سِرٌّ, TA, or of ↓ سِرَارٌ, S) أَسِرَّةٌ, (M, TA,) and (of the same, K, or of ↓ سِرَرٌ, S, Mgh) أَسْرَارٌ; (S, M, Mgh, K;) and pl. pl., [i. e. pl. of أَسْرَارٌ,] أَسَارِيرُ: (S, M, (Mgh, K:) this last, accord. to AA, signifies the lines in the forehead, from the shrivelling of the skin; and its sing. is ↓ سَرَرٌ: (TA:) some also apply the pl. أَسِرَّةٌ to (tropical:) lines, or streaks, of herbage; as being likened to the lines of the hand and of the face, but this is not of valid authority: (M:) and أَسَارِيرُ (as pl. of أَسْرَارٌ, which is pl. of سِرَرٌ, TA) also signifies the beauties of the face, and of the cheeks, and of the elevated parts of the cheeks. (K, TA.) b22: وُلِدَ لَهُ ثَلَاثَةٌ عَلَى سِرٍّ, (K,) and عَلَى

وَاحِدٍ ↓ سِرَرٍ, (K, * TA,) means Three children were born to him, whose navel-strings were cut in a similar manner, without any female among them. (K. [See also سُرٌّ.]) سُرَّةٌ The navel; i. e. the place from which the navel-string (سُرّ) has been cut off; (S;) the small cavity, or hollow, of the belly, (M, TA,) in the middle thereof; (TA;) what remains of the سِرَر: (M:) [see سُرٌّ:] pl. سُرَرٌ [in the CK erroneously سِرَرٌ] and سُرَّاتٌ. (S, K.) b2: [Hence,] سُرَّةُ الفَرَسِ (assumed tropical:) [The navel of the horse,] the star, of Pegasus, that is in the head of Andromeda. (Kzw.) b3: [Hence likewise] سُرَّةٌ also signifies (assumed tropical:) A perforation in the middle of a jar such as is termed مُزَمَّلَة [q. v.], in which is fixed a tube of silver or lead, whence one drinks. (Har p. 548.) b4: And (assumed tropical:) The place where the water rests, in the furthest part, of a watering-trough, or tank. (K, TA.) b5: See also سِرٌّ, in two places, in the latter part of the paragraph.

سَرَرٌ a subst. from سَارَّهُ [like its syn. نَجْوَى

from نَاجَاهُ, signifying Secret discourse, or a secret communication, between two persons or parties]. (M.) A2: See also سَرَارُ الشَّهْرِ: A3: and سِرٌّ, last sentence but one: A4: and سُرٌّ, in two places.

A5: Also A pain which a camel suffers in his كِرْكِرَة [or callous projection upon the breast], arising from a gall, or sore: (S, * K:) or sores in the hinder part of the كركرة of a camel, nearly penetrating into his inside, but not mortal: or a disease that attacks the horse: (M:) it is said by Lth to be a pain in the navel; but Az and others say that this is a mistake. (TA.) b2: Also Hollowness of a spear-shaft [&c.]. (S, K.) [See أَسَرُّ.]

سُرُرٌ: see سِرٌّ, last sentence but one: A2: and سُرُورٌ.

A3: It is also a pl. of سَرِيرٌ [q. v.]. (S, M, Msb, K.) سِرَرٌ: see سَرَارُ الشَّهْرِ: A2: and سِرٌّ, last two sentences, in three places: A3: and سُرٌّ, in two places.

A4: Also The coats, or coverings, and earth, that are upon truffles; (S, K;) and ↓ سَرِيرٌ signifies the same, (TA,) or the sand (K, TA) and earth and coats or coverings (TA) upon truffles: (K, TA:) here, and in some copies of the Tekmileh, for كَمْأَة, is put أَكَمَة: (TA:) or both signify the earth that is upon truffles: (M:) or the former signifies the round clod of earth in which a truffle grows: (ISh, TA:) pl. of the former, (ISh, S,) and of ↓ the latter, (TA,) أَسْرَارٌ. (ISh, S, TA.) سَرَارُ الشَّهْرِ and ↓ سِرَارُهُ, (S, M, K,) but the latter is not approved by the lexicologists [in general], (Az,) and ↓ سَرَرُهُ (S, M, K) and ↓ سِرَرُهُ, (M,) and ↓ لَيْلَةُ السِّرَارِ (S) [or السَّرَارِ &c.], The last night of the lunar month: (S, K:) or when the month is twenty-nine, it is the twenty-eighth night; and when the month is thirty, it is the twenty-ninth night: (Fr:) or the night in which the moon becomes concealed by the light of the sun: (M:) sometimes this is the case one night, and sometimes it is two nights. (AO, S.) [See also الدَّعْجَآءُ, voce أَدْعَجُ.]

A2: سَرَارٌ is also syn. with سِرٌّ, in two senses: see سِرٌّ, in the latter part of the paragraph, in four places.

A3: It signifies also [Dates in the unripe state in which they are termed] سَيَابٌ [q. v.]. (K.) سِرَارٌ: see the next preceding paragraph, in two places: A2: and سِرٌّ, last sentence but one, in two places: A3: and مَسَرَّةٌ.

سَرُورٌ: see what next follows.

سُرُورٌ, (S, M, A, Msb,) or ↓ سَرُورٌ, when used as a simple subst., (IAar, Sgh, K,) but this is strange, and, accord. to MF, unknown, whether as a simple subst. or as an inf. n., (TA,) and ↓ سُرٌّ (M, Msb) and ↓ سَرَّآءُ and ↓ تَسُرَّةٌ, (M,) Happiness, or joy, or gladness; syn. فَرَحٌ; (M, K; *) contr. of حُزْنٌ: (S:) or dilatation of the bosom with delight, or pleasure, wherein is quiet or tranquillity or rest of mind, of short or of long continuance; whereas فَرَحٌ is dilatation of the bosom with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures; but فَرَح is sometimes called سُرُور, and vice versâ: (Er-Rághib, TA in art. فرح:) or سُرُورٌ signifies pleasure, or delight, and dilatation of the heart, of which there is no external sign; distinguished from حُبُورٌ, which is cheerfulness, i. e., pleasure, or delight, or dilatation of the heart, which has a visible effect in the aspect. (TA.) A2: Also sing. of ↓ سُرُرٌ, (TA,) which signifies The upper extremities of the stems of plants. (K, TA.) See also مَسَرَّةٌ.

سَرِيرٌ [A couch-frame; a bedstead: a raised couch, or couch upon a frame: a throne:] a thing upon which one lies; syn. مُضْطَجَعٌ: (M, K:) or a thing upon which one sits: (TA:) pl. [of pauc.] أَسِرَّةٌ and [of mult.] سُرُرٌ, (S, M, Msb, K,) and some, for the latter, say سُرَرٌ, as more easy of pronunciation, (S, Msb,) and make the same change in other similar pls., (S,) and he who says صِيْدٌ [for صُيُدٌ, pl. of صَيُودٌ,] says سُرٌّ for سُرُرٌ. (Sb, M.) It is said to be derived from سُرُورٌ, because it generally belongs to persons of ease and affluence and of authority, and to kings. (MF.) b2: Hence, and as an appellation of good omen, (Er-Rághib,) A bier, before the corpse is carried upon it: (K:) when the corpse is carried upon it, it is called [نِعْشٌ and] جَِنَازَةٌ. (TA.) b3: [Hence,] سَرِيرُ بَنَاتِ نَعْشٍ (assumed tropical:) [The bier of BenátNaash;] the seven stars that are upon the neck and breast and two knees of the Greater Bear, resembling a semicircle; [app. τ, η, υ, ø, q, e, and f; (as in Freytag's Lex.;)] also called الحَوْضُ. (Kzw.) b4: [Hence likewise] سَرِيرٌ also signifies (tropical:) Dominion, sovereignty, rule, or authority: and ease, comfort, or affluence: (S, * K: [in some copies of each of which, we find النِّعْمَةُ in the place of النَّعْمَةُ:]) and settled means of subsistence. (M, TA.) You say, زَالَ عَنْ سَرِيرِهِ (tropical:) He ceased to enjoy authority, or power, and ease, comfort, or affluence. (A.) [See also an ex. in a verse cited in art. دغفل.] b5: And (tropical:) The part where the head rests upon the neck: (S, M, K, TA:) pl. أَسِرَّةٌ and سَرَائِرُ. (TA.) A2: See also سِرَرٌ, in two places: A3: and مَسَرَّةٌ.

سَرَارَةٌ: see سِرٌّ, in the latter part of the paragraph, in three places. It signifies also (assumed tropical:) The best of the productive parts of a meadow. (TA.) b2: And hence, (TA,) (assumed tropical:) Pureness, choiceness, or excellence, of anything: (M, K:) pureness, and excellence, of race, or lineage. (S.) It has no verb. (M.) You say, هُوَ فِى سَرَارَةٍ مِنْ عِيشَةٍ (tropical:) [He is in the best condition, or mode, of life]. (A.) And لَهَا عَلَيْهَا سَرَارَةٌ (assumed tropical:) She possesses superiority over her. (Fr.) سَرِيرَةٌ; and its pl. سَرَائِرُ: see سِرٌّ, first and fourth sentences, in three places. b2: Also The heart, or mind. (KL. [And so سِرٌّ, q. v.]) And One's inner man; syn. جَوَّانِىٌّ: opposed to عَلَانِيَةٌ and بَرَّانِىٌّ [q. v.]. (T in art. بر.) سَرَّآءُ Ampleness, or freedom from straitness, of the means, or circumstances, of life; syn. رَخَآءٌ; [or a happy state or condition;] contr. of ضَرَّآءُ; (S;) i. q. ↓ مَسَرَّةٌ and ↓ سَارُورَآءُ [contr. of مَضَرَّةٌ and ضَارُورَآءُ]. (K.) b2: See also سُرُورٌ: b3: and see سِرٌّ, near the end of the paragraph. b4: Also i. q. بَطْحَآءُ [q. v.]. (TA.) سِرِّىٌّ [rel. n. from سِرٌّ; Of, or relating to, anything secret: a secret, or mysterious, thing. b2: And] A man who does things secretly: pl. سِرِّيُّونَ. (M.) سُرِّيَّةٌ A concubine-slave; a female slave whom one takes as a possession and for concubitus; (M;) a female slave to whom one assigns a house, or chamber, in which he lodges her, (S, K,) and whom he takes as a possession and for concubitus: (TA:) of the measure فُعْلِيَّةٌ, (S, M, Mgh, Msb,) from سِرٌّ as signifying “ concubitus,” (S, M, * Mgh, Msb, K,) or as signifying “ concealment,” because a man often conceals and protects her from his wife; (S;) altered from the regular form of a rel. n., (S, M, Msb, K,) by its having damm [in the place of kesr]; (S, Msb;) for the rel. n. is sometimes thus altered, as in the instances of دُهْرِىٌّ from الدَّهْرُ and سُهْلِىٌّ from الأَرْضُ السَّهْلَةُ: (S:) or it is with damm to distinguish it from سِرِّيَّةٌ, which is applied to “ a free woman with whom one has sexual intercourse secretly,” (Msb,) or “ one who prostitutes herself: ” (TA:) or it is from سُرٌّ in the sense of سُرُورٌ; because her owner rejoices in her; (Akh, * S, * Msb;) and if so, it is agreeable with analogy: (Msb:) so says A Heyth; and this is the best that has been said respecting it: (TA:) or it is of the measure فُعُّولَةٌ, from سَرْوٌ, (M, Mgh,) the latter و being changed into ى for euphony, and then the [other] و being incorporated into it and thus becoming ى like it, after which the dammeh is changed into a kesreh because the ى is next to it: (M:) the pl. is سَرَارِىُّ (ISk, S, TA) and سَرَارٍ; (ISk, TA;) the latter, by poetic license. (Ham p. 304.) سِرِّيَّةٌ A free woman with whom one has sexual intercourse secretly, (Msb, TA, *) or who prostitutes herself: (TA:) distinguished from سُرِّيَّةٌ [q. v.]. (Msb, TA.) سُرْسُورٌ Intelligent; knowing; skilful; (S, M, K;) entering much into affairs, (S, K,) by means of his good artifices or artful contrivances. (TA.) You say, هُوَ سُرْسُورُ مَالٍ He is one who manages well, or takes good care of, property, or cattle, (AA, M, * K, * TA,) knowing what is conducive to the good thereof. (AA, TA.) And هُوَ ابْنُ سُرْسُورِهَا He is the knowing with respect to it. (T in art. بنى.) b2: A person beloved, or a friend; a special, or choice, companion; (K;) as also ↓ سُرْسُورَةٌ. (TA.) A2: Also The نَصْل [or spun thread, that has come forth,] of the spindle. (K.) سُرْسُورَةٌ: see the next preceding paragraph.

سَارٌّ; and its fem., with ة: see سَرٌّ.

سَارُورَآءُ: see سَرَّآءُ.

أَسَرُّ An adventive; one abiding among a people to whom he is not related; syn. دَخِيلٌ. (S, K.) Lebeed says, وَجَدِّى فَارِسُ الرَّعْشَآءِ مِنْهُمْ رَئِيسٌ لَا أَسَرُّ وَلَا سَنِيدُ [And my grandfather, the rider of Er-Raashà, was of them; a chief, not an adventive, nor of suspected origin]. (S.) A2: Also a camel having a gall, or sore, in the كِرْكِرَة [or callous projection upon the breast]: (S:) or having a pain therein, arising from a gall, or sore: (K:) or having sores in the hinder part thereof, nearly penetrating into his inside, but not mortal: or having the disorder termed ضَبٌّ, which is a tumour in the breast: (M:) fem. سَرَّآءُ. (M, K.) [See سَرَرٌ.] b2: زَنْدٌ أَسَرُّ A زند [or piece of stick, or wood, for producing fire,] that has become hollow [by wear]. (AHn, S, M, K. [See 1, near the end of the paragraph.]) And قَنَاةٌ سَرَّآءُ A hollow spearshaft. (S, M, K.) تَسُرَّةٌ: see سُرُورٌ.

مَسَرَّةٌ an inf. n. of سَرَّهُ [q. v.] (S, O, K.) b2: [And A cause of سُرُور, i. e. happiness, or joy, or gladness;] a thing whereby one is made happy, or joyful, or glad: pl. مَسَارُّ. (Msb.) b3: See also سَرَّآءُ. b4: Also, [perhaps as being a cause of pleasure,] The extremities of sweet-smelling plants; (M, O, K;) and so ↓ سُرُورٌ: (O, K:) or the latter, the upper halves of the stems of plants; (Lth, M, O; [but see سُرُورٌ;]) properly, the parts of a lotus-plant that are concealed [by the water] and are consequently succulent and soft and beautiful: and ↓ سَرِيرٌ, the root, or lower part, of a lotusplant, whereon it rests: (O:) or this last, the pith of the lotus-plant; (M, K;) and so ↓ سِرَارٌ: (TA:) [accord. to Az,] اِبْنُ المَسَرَّةِ signifies the branch [or sprig] of رَيْحَان [or of a sweetsmelling plant]. (T in art بنى.) مِسَرَّةٌ An instrument in which one speaks secretly, like a طُومَار [i. e. a roll, or scroll] (S, K) &c. (TA.) مَسْرُورٌ Happy, or joyful, or glad; or affected with سُرُور [q. v.]. (S, TA.) A2: Having the navel-string cut. (TA, from a trad.) b2: And with ة, applied to the kind of jar termed مُزَمَّلَة, Having a سُرَّة, meaning a perforation in the middle, in which is fixed a tube of silver or lead, whence one drinks. (Har p. 548.) وَقَفْتُ عَلَى مُسْتَسَرِّهِ I became acquainted with his hidden, or secret, affair. (A, * TA.)

دل

1 دَلَّ, aor. ـُ He, or it, directed; directed aright; guided; or caused to take, or follow, a right way or course or direction. (IAar, T.) and دُلَّ He (a man) was directed, directed aright, guided, &c. (IAar, T.) You say, دَلَّهُ عَلَيْهِ, (S, M, K,) aor. as above, (S, M,) inf. n. دَلٌّ, (M,) or دُلُولَةٌ, (S, K,) and دِلَالَةٌ, (S, M, K,) [but this is afterwards said in the M to be a simple subst., as it is also in the Msb, and so is دُلُولَةٌ in the M,] and دَلَالَةٌ, (S, K,) which is of higher authority than دِلَالَةٌ, (S,) and دُلَالَةٌ, (K,) and [perhaps]

دَلِّيلَى, [which see below, voce دِلَالَةٌ,] (K,) or this is a simple subst., (M,) He directed him, or rightly directed him, or guided him, to it; (S, * M, K;) namely, the way, (S,) or a thing: (M:) or he showed him it; namely, the way. (TA.) And دَلَّهُ الطَّرِيقَ [He directed him to the way; or showed him the way]. (TA.) And دَلَّ الشَّىْءَ, and إِلَيْهِ [or عَلَيْهِ], aor. as above, inf. n. دُلُولَةٌ, [He indicated the thing, by a word &c.,] said of a man; as also ↓ ادلّ [i. e. ادلّ الشَّىْءَ, &c.]. (Msb.) Yousay also, of a word, يَدُلُّ عَلَى كَذَا [It denotes, or signifies, such a thing]. (The lexicons passim.) A2: Accord. to Sh, you say, دَلِلْتُ بِهٰذَا الطَّرِيقِ, [aor. ـَ inf. n. دَلَالَةٌ, i. e. I knew this way; and دَلَلْتُ بِهِ, aor. ـِ inf. n. دَلَالَةٌ: accord. to Az, you say, بِالطَّرِيقِ ↓ اِدَّلَلْتُ, inf. n. اِدِّلَالٌ, [I was, or became, directed, or rightly directed, or guided, in the way:] and [Az says,] I heard an Arab of the desert say to another, عَلَى ↓ أَمَا تَنْدَلُّ الطَّرِيقِ [meaning Wilt thou not be directed, or rightly directed, to the way?]: (T:) [for]

↓ اندلّ signifies he was, or became, directed, or rightly directed, (M, K, TA,) to the way: (TA:) and IAar cites as an ex., (T,) مَا لَكَ يَا أَحْمَقُ لَاتَنْدَلُّ وَكَيْفَ يَنْدَلُّ امْرُؤٌ عِثْوَلُّ [What aileth thee, O stupid, that thou wilt not be rightly directed? but how shall the dull and slack be rightly directed?]. (T, M, TA: but in the M, يا فُلَانُ; and in the TA, يا أَعْوَرُ.) and sometimes ↓ استدلّ is quasi-pass. of دَلَّهُ الطَّرِيقَ [explained above: see 10 below]. (TA.) A3: دَلَّتْ, [sec. Pers\. دَلَلْتِ,] aor. ـِ (S, Msb, K,) inf. n. دَلٌّ; (S, * M, * Msb, K; *) and دَلَّتْ of the class of تَعِبَ, [sec. Pers\. دَلِلْتِ, aor. ـَ (Msb, MF, TA,) inf. n. دَلَلٌ; (Msb;) and ↓ تدلّلت; (S, M, Msb, K;) She (a woman) behaved in an amorous manner, or used amorous gesture or behaviour, with coquettish boldness, and feigned coyness or opposition; (S;) she behaved with boldness (M, Msb, K) towards her husband, (M, K,) and with amorous gesture or behaviour, and coquettishness, feigning opposition: (M, Msb, K:) [and دَلَّتْ also signifies she talked and jested in a pleasing manner, displaying a pleasant mien or guise: and in like manner دَلَّ is said of a man with his wife: see دَلٌّ, below. See also 4.]

b2: دَلَّ also signifies He gloried in, or boasted of, certain properties, or peculiar qualities. (IAar, T.) b3: Also, aor. ـِ He favoured with, or conferred, a gift. (IAar, T.) A4: And دَلَّ, [aor., accord. to rule, يَدُلُّ,] He emboldened: so in the phrase, مَا دَلَّكَ عَلَىَّ [What emboldened thee, or hath emboldened thee, against me?]: and in the saying of Keys Ibn-Zoheyr, أَظُنُّ الحِلْمَ دَلَّ عَلَىَّ قَوْمِى

وَقَدْ يُسْتَجْهَلُ الرَّجُلُ الحَلِيمُ [I think that forbearance hath emboldened against me my people: for sometimes the forbearing man is reckoned ignorant]: (T:) and ↓ دلّل signifies the same. (T and TA in art. دلو.) 2 دَلَّّ see what immediately precedes: b2: and for a meaning of التَّدْلِيلُ [inf. n. of دَلَّلَ], see جَلَدَ عُمَيْرَةَ, in the first paragraph of art. جلد.4 ادلّ: see 1.

A2: ادلّ عَلَيْهِ He acted, or behaved, with boldness, or presumptuousness, towards him; syn. اِنْبَسَطَ عَلَيْهِ; (M, K;) as also ↓ تدلّل: (M, Mgh, * K:) and هِىَ تُدِلُّ عَلَيْهِ [and ↓ تَتَدَلَّلُ] She emboldens herself against him. (T.) Imrael-Keys says, ↓ أَفَاطِمَ مَهْلًا بَعْضَ هٰذاَ التَّدَلُّلِ فَإِنْ كُنْتِ قَدْ أَزْمَعْتِ صَرْمِى فَأَجْمِلِى

[O Fátimeh (فاطم being a contraction of فَاطِمَةُ), act thou gently: relinquish somewhat of this boldness; (or, as is said in the EM, p. 15, of this amorous gesture or behaviour, and coquettish boldness, and feigned coyness or opposition; see 1;) and if thou have determined upon cutting me, act with goodness, or moderation]. (TA.) b2: Also He confided in his love, and therefore acted presumptuously towards him. (IDrd, M, K. *) In the copies of the K, أَوْثَقَ is here put in the place of وَثِقَ. (TA.) [And in the CK, أَوْثَقَ بِحَبَّتِه is put for وَثِقَ بِمُحَبِّتِهِ.] Hence, (TA,) one says, أَدَلَّ فَأَمَلَّ [He acted presumptuously, confiding in another's love, and disgusted]: (S, M, TA:) a prov. (M, TA.) b3: One says also, هُوَ يُدِلُّ بِفُلَانٍ, meaning [simply] He confides in such a one. (S.) b4: And ادلّ عَلَى أَقْرَانِهِ, (S, M, K,) meaning أَخَذَهُمْ مِنْ فَوْقٍ [i. e. He overcame, or overpowered, his adversaries], (M, K,) in war, or battle: (S:) and so البَازِى عَلَى

صَيْدِهِ [the hawk, his prey, or quarry]. (S, M, K.) A3: ادلّ said of a wolf, He became mangy, or scabby, and lean, or emaciated, and small in body. (Sgh, K.) 5 تَدَلَّّ see 1, and 4; the latter in three places.

تدلّل also signifies He exalted himself; or was, or became, haughty, proud, or disdainful: you say, هُمْ يَتَدَلَّلُونَ عَلَى السُّلْطَانِ [They exalt themselves against the Sultán; or behave haughtily to him]. (S in art. دكل.) 7 اندلّ: see 1, in three places. b2: Also It poured out or forth; or was, or became, poured out or forth. (Sgh, K.) 8 اِدَّلَّ, first Pers\. اِدَّلَلْتُ: see 1.10 استدلّ He desired, or sought, an indication, an evidence, a proof, or an argument: [this is the primary signification: and hence,] he adduced an indication, &c.: and he drew an inference, or a deduction: (KL:) or he established an indication for the purpose of obtaining a certain knowledge of a thing indicated, or for the purpose of affirming a thing indicated: and sometimes it is quasi-pass. of دَلَّهُ الطَّرِيقَ [explained above, so that it signifies he was, or became, directed, or rightly directed, to the way]. (TA. See 1.) [You say, استدلّ بِشَىْءٍعَلَى شَىْءٍ آخَرَ He desired, or sought, to be directed, or guided, by a thing, to another thing: he adduced, or took, or regarded, a thing as an indication, an evidence, or a proof, of another thing, or as an argument in favour of another thing: he inferred, from a thing, another thing: he sought, or found, or perceived, or saw, in a thing, an indication, an evidence, or a proof, of another thing, or an argument in favour of another thing: he was, or became, directed, or guided, or he directed or guided himself, by a thing, to another thing, or to the knowledge of another thing. الدَّلِيلُ مَا يُسْتَدَلَّ بِهِ, occurring in the S, means The دليل is that whereby one is directed, or guided.] R. Q. 1 دَلْدَلَ, (M,) inf. n. دَلْدَلَةٌ and دِلْدَالٌ, (M, K,) He put in motion or in a state of commotion, or moved about, (M, K,) a thing suspended, (M,) and his head and limbs in walking, (M, K) said of a man. (M.) A2: دَلْدَلَ فِى

الأَرْضِ He went away into the country, or in the land. (T.) R. Q. 2 تَدَلْدَلَ It was, or became, in a state of motion or commotion, or it moved about, (T, S, K,) hanging down; i. e. it dangled: (S, K:) it hung down loosely. (M, K.) b2: [Hence,] تَدَلْدَلُوا بَيْنَ أَمْرَيْنِ فَلَمْ يَسْتَقِيمُوا [(assumed tropical:) They wavered, vacillated, or hung in suspense, between two affairs, and did not pursue a direct course]. (Lh, T, K.) دَلٌّ Amorous gesture or behaviour, of a woman, with coquettish boldness, and feigned coyness or opposition; as also ↓ دَلَالٌ: (S, M:) the former is an inf. n., [see 1,] and ↓ the latter is a simple subst.; (Msb;) both signifying a woman's boldness of behaviour (M, Msb, K) towards the husband, (M, K,) with amorous gesture, and coquettishness, feigning opposition; (M, Msb, K;) as also ↓ دَالُولَآءُ, (K,) and ↓ دَالَّةٌ: (Har p. 567:) or دَلٌّ signifies a woman's pleasing talk and jesting and mien or guise; as also ↓ دَلَالٌ: (Sh, T:) and pleasing talk and jesting of a man with his wife: (TA in art. سمت:) and also, (Kudot;,) accord. to A'Obeyd (T, S) and Hr, (M,) like هَدْىٌ, (K,) or nearly the same as this word, (T, S, M,) both signifying a certain calm or placid or grave manner of deportment, with pleasingness of mien or guise or aspect, (T, S, M, K,) and of the natural dispositions &c., (T, S,) of a man: (T, S, M:) and boldness [or presumptuousness]; (T in art. دلو;) as also ↓ دَلَالٌ and ↓ دَالَّةٌ: (Mgh, and Har p. 243, and T ubi suprà in explanation of the last:) or this last signifies a kind of boldness (IAar, T, M, * K *) towards a person in whose estimation one holds a high place, (IAar, T,) or towards a person beloved, or a beloved and loving relation; (M, K;) and is a subst. from أَدَلَّ; (S;) syn. with إِدْلَالٌ; (Har p. 243;) as is also ↓ دِلَّةٌ. (Fr, T.) One says, هِىَ حَسَنَةُ الدَّلِّ and ↓ الدَّلَالِ [She is pleasing in respect of her amorous gesture &c.]. (S.) A2: It is also an arabicized word, from the Pers\.

دِلْ signifying The heart, or mind: (M, K:) sometimes used in the speech of the Arabs, (M,) and applied by them as a proper name (M, K,) to a woman: (M:) with fet-h (M, K) and teshdeed (K) because there is no such word in their language as دِلٌّ; wherefore they changed it to دَلٌّ, which has the first of the meanings assigned to it above. (M.) دَلَّةٌ, to which Golius assigns a meaning partly belonging to دَلْدَلَةٌ, an inf. n. of دَلْدَلَ, and partly to other words of this art, (“ Capitis membrorumve motus seu gestus, extrinsecus gravitatem præ se ferens, profectus tamen ab eo qui amat favetque,”) as on the authority of the K and KL, I do not find in either of those works.]

دُلَّةٌ A favour, or benefit, conferred, or bestowed. (Fr, T.) دِلَّةٌ: see دَلٌّ.

دَلَالٌ: see دَلٌّ, in five places.

دَلِيلٌ i. q. ↓ دَالٌّ; (S, Msb, TA;) i.e.[A director; or] a right director (Msb, Kull, TA) to that which is sought or desired; a guide; (Kull;) one who directs, or rightly directs, another; (M;) [an indicator;] and a discoverer: (Msb:) and a thing by which one is directed, or guided, (مَا يُسْتَدَلُّ بِهِ S, TA,) or by which one is rightly directed; (TA;) [an indication; an evidence; a proof; and an argument;] a sign set up for the knowledge of a thing indicated; (whence smoke is called دَلِيلٌ عَلَى النَّارِ [an indication of fire];) anything whereby a thing indicated is known, whether relating to an object of sense or to the law [&c.], decisive or indecisive: and ↓ دَلَالَةٌ is used in the sense of دَلِيلٌ, because a thing is called by the inf. n. of its verb: (Kull:) and so is ↓ دِلِّيلَى, (S, MF, TA,) though this is asserted in the K to have been said heedlessly by J because this last word is an inf. n.; for the inf. n. is used in the sense of the act. part. n., almost by a general rule, as it is also in the sense of the pass. part. n.: (MF, TA:) the pl. of دَلِيلٌ is أَدِلَّآءُ [generally restricted to rational beings, or always so restricted,] and أَدِلَّةٌ [generally restricted to things by which one is directed &c., but properly a pl. of pauc.,] (M, TA) and, accord. to some, دَلَائِلُ, (Kull,) or this is pl. of ↓ دَلِيلَةٌ [fem. of دَلِيلٌ, or of ↓ دَلَالَةٌ, as is also دَلَالَاتٌ. (TA.) يَا دَلِيلَ المُتَحَيِّرِينَ means O guide of those who are perplexed to that by means of which their perplexity will depart. (Kull.) The saying of a poet, شَدُّوا المَطَى عَلَى دَلِيلٍ دَائِبِ means, as some say, بِدَلِيلٍ [i.e. They bound the saddles upon the camels for riding, with, or by means of, a toiling guide]: or, accord. to IJ, it may be elliptical, for عَلَىدِلَالَةِ دَلِيلٍ, and is like the phrase سِرْ عَلَى اسْمِ اللّٰهِ; as though he said, مُعْتَمِدِينَ عَلَى دَلِيلٍ دَائِبِ [relying upon a toiling guide]. (M.) دَلَالَةٌ: see the next paragraph, in four places; and see its pl. in the same: b2: see also دَلِيلٌ, in two places. b3: As a conventional term, (TA,) it means A word's signification, or indication of meaning: (Msb, TA:) this is of three kinds: thus إِنْسَانٌ signifies, or indicates, “an animal endowed with reason ” بِالمُطَابَقَةِ, i. e. by complete correspondence; and “ an animal ” or “ a being endowed with reason ” بِالتَّضَمُّنِ, i. e. [by partial inclusion, or] partially; and “ a being capable of knowledge ” بِالِالْتِزَامِ, i. e. [necessarily, or] by a necessary idea attached to it in the mind. (TA.) دِلَالَةٌ a subst. signifying Direction, right direction, or guidance; (Fr, T, M, Msb;) as also ↓ دَلَالَةٌ, (Fr, T, Msb,) or the former only accord. to IDrd, (M,) and ↓ دُلُولَةٌ and ↓ دِلِّلَيلَى; (M;) or this last is an inf. n. like ↓ دَلَالَةٌ; (K;) or signifies the skill of a guide in direction or right direction or guidance; his well-grounded skill therein. (Sb, M, K.) A poet says, إِنِّى امْرَأٌ بِالطُّرْقِ ذُو دَلَالَاتْ [Verily I am a man possessing varied skill in guiding in the roads, or ways]. (A'Obeyd, S.) b2: The occupation of the دَلَّال [q. v.]; (M, K;) as also ↓ دَلَالَةٌ: (K:) or, accord. to IDrd, the latter [only] has this meaning. (M.) b3: The hire that one gives to the دَلِيل, or [so in the M, but in the K “ and ”] to the دَلَّال: (M, K:) and so, sometimes, ↓ دَلَالَةٌ. (K.) دُلُولَةٌ an inf. n. of دَلَّ [q. v.]: (S, Msb, K:) or a simple subst.: (M:) see the next preceding paragraph.

دَلِيلَةٌ: see دَليِلٌ: b2: and see also what next follows.

دُلَّى A conspicuous road or beaten track. (IAar, K.) In the T, at the end of art. لد it is said that ↓ دَلِيلَةٌ signifies A white road or beaten track; on the authority of AA. (TA.) دَلَّالٌ A broker; or one who acts as an intermediary between the seller and the buyer, for effecting the sale; because he directs the purchaser to the merchandise, and the seller to the price; also called سِمْسَارٌ; (TA in art. سمسر;) one who brings together the seller and the buyer. (M, K.) دِلِّيلَى: see دَلِيلٌ: b2: and see also دِلَالَةٌ.

قَوْمٌ دُلْدُلٌ (T, * K) and ↓ دَلْدَالٌ (Lh, T, K) A people, or party, wavering, vacillating, or hanging in suspense, between two affairs, and not pursuing a direct course. (Lh, T, K.) You say also, جَاوُوا دُلْدُلًا, meaning They came wavering; not inclining to these nor to those. (ISk, T, S.) A2: دُلْدُلٌ also signifies A case, or an affair, of great magnitude or moment, difficult, or formidable. (K.) You say, وَقَعَ القَوْمُ فِى الدَّلْدُلِ [The people, or party, fell into that which was a case of great magnitude &c.]. (TA.) [See also a similar phrase in the next paragraph.]) A3: Also, (S, M, K,) and ↓ دُلْدُولٌ, (K,) The قُنْفُذ [or hedge-hog]: (IAar, T, K:) or a species of قنفذ having long prickles: (M:) or a large قنفذ: (S, K:) or the male قنفذ: (MF:) or an animal like the قنفذ; (M, K;) it is a certain beast that shakes, and shoots forth prickles like arrows: the difference between it and the قنفذ is like that between فِئَرَة and جِرْذَانْ, and the ox-kind and buffaloes, and Arabian camels and those called بَخَاتِىّ: (M:) or a certain large thing, larger than the قنفذ, having long prickles. (Lth, T.) b2: Also, the former, without the article ال (M, TA,) incorrectly written in the K with that article, (TA,) the name of A certain mule, (M, K, TA,) of a colour in which whiteness predominated over blackness, (TA,) belonging to the Prophet. (M, K, TA.) دَلْدَالٌ [Motion, or commotion, or a moving about, of a thing suspended, and of the head and limbs in walking;] a subst. from دَلْدَلَ in the first of the senses assigned to this verb above: (M, K:) agitation, convulsion, tumult, or disturbance. (S, K.) [Hence,] one says, وَقَعَ القَوْمُ فِى دَلْدَالٌ The people, or party, fell into an unsound, a corrupt, or a disordered, and an unsteady, or a fluctuating, state of affairs. (Lh, T. [See a similar phrase in the next preceding paragraph.]) b2: See also another signification in the next preceding paragraph.

دُلْدُولٌ: see دُلْدُلٌ.

دَالٌّ: see دَلِيلٌ.

دَالَّةٌ: see دَلٌّ, in two places.

دَالُولَآءُ: see دَلٌّ.

أَدَلٌّ Very bountiful or beneficent. (IAar, T.) اِسْتِدْلَالِىٌّ [Inferential, illative, or deductive, knowledge;] a term opposed to ضَرُورِىٌّ as meaning [intuitive, immediate, or axiomatic, or] such as originates without thought, or reflection, and intellectual examination of an evidence or a proof. (Kull p. 232.) مُدِلٌّ [Acting, or behaving, with boldness, or presumptuousness: &c.: see its verb (4).] Trusting in himself, and in his weapons and apparatus. (Ham p. 383.) And مُدِلٌّ بِالشَّجَاعَةِ [Presuming by reason of courage: or] bold, daring, or brave. (T.) فُلَانَةُ مُدَلَّلَةُ فُلَانٍ, meaning Such a female is the foster-child of such a man, is a phrase of the people of Baghdád, not of the [classical] language of the Arabs. (Sgh, TA.) مُدَلِّلٌ One who accuses of a crime, an offence, or an injurious action, wrongfully. (IAar, T.) مَدْلُولٌ [pass. part. n. of دَلَّ; Directed, directed aright, or guided: and indicated, denoted, or signified. Hence, مَدْلُولُ لَفْظٍ The indicated meaning, or signification, of a word: pl. مَدْلُولَاتٌ.

A2: Also] Emboldened. (T.)

قيس

1 قاس الشَىْءَ بِغَيْرِهِ, and عَلَى غَيْرِهِ, (S, A, * Msb, * K *; the first and last in this art. and in art. قوس;) and إِلَى غَيْرِهِ, (A, TA,) aor. ـِ (S, Msb, K,) inf. n. قَيْسٌ (S, A, Msb, K) and قِيَاسٌ, (S, A, K,) [which latter is the more common,] He measured the thing (S, A, Msb. K) by another thing (S, Msb, K) like it; (S, K;) [both in the proper sense and mentally; often meaning he compared the thing with another thing;] as also قَاسَهُ, aor. ـُ inf. n. قَوْسٌ (S, Msb, K; the first and last in art. قوس;) and قِيَاسٌ; (S;) [the latter of which verbs, though the less common, is, accord. to the JK, the original;] and so ↓ اقتاسهُ; (A, K;) and ↓ قيّسهُ; (TA;) and so بِهِ ↓ قايسهُ, (Msb,) and إِلَيْهِ, (TA,) inf. n. مُقَايَسَةٌ and قِيَاسٌ: (Msb:) the first of these verbs is said to be trans. by means of على because implying the meaning of founding [a thing upon another thing]; and by means of الى because implying the meaning of adjoining or conjoining and collecting [a thing to another thing]. (MF.) You say, قَاسَهُ بِالْمِقْيَاسِ [He measured it with the measure]. (A.) and قَاسَ الطَّبِيبُ قَعْرَ الجِرَاحَةِ, (TA,) and قَاسَ الشَّحَّةَ, (A,) inf. n. قَيْسٌ, (TA,) The physician measured the depth of the wound, (TA,) and the depth of the wound in the head, (A,) بِالْمِقْيَاسِ with the probe. (A, TA.) And جَارِيَةٌ تَخْطُو قَيْسًا (tropical:) A damsel that steps with even, or equal, steps: (A:) or قَيْسًا signifies with measured steps, at a moderate and just pace, as though with equal steps: (IAth:) or قَيْسٌ signifies the walking with an elegant and a proud and self-conceited gait, with an affected inclining of the body from side to side. (K.) And فُلَانٌ يَأْتِى بِمَا يَأْتِى قَيْسًا (tropical:) [Such a one does what he does, or says what he says, by measure, or by rule]. (A.) b2: [Hence, (assumed tropical:) He determined, or judged of, the thing by comparing it with another thing; i. e., by analogy: and he compared the thing with another thing. and قَاسَ عَلَيْهِ He judged by comparison therewith. And He copied it as a model.]2 قَيَّسَ see 1.3 قايسهُ بِهِ, and إلَيْهِ: see 1. You say, قَبَحَ اللّٰهُ قَوْمًا يُسَوِّدُونَكَ وَيُقَايِسُونَ بِرَأْيِكَ [May God remove far from prosperity a people who make thee lord, or chief, and who measure things by thy judgment, or by thine opinion]. (A, TA.) b2: قَايَسْتُ بَيْنَ الأَمْرَيْنِ, (S, K,) or الشَّيْئَيْنِ, (A,) inf. n. مُقَايَسَةٌ and قِيَاسٌ, (S,) I measured, or compared, the two things, or cases, together; syn. قَدَّرْتُ, (K,) or قَادَرْتُ بِيْنَهُمَا. (L.) b3: قَايَسْتُهُ, (K,) i. e., قَايَسْتُ فُلَانًا, (S,) i. q. جَارَيْتُهُ فِى القِيَاسِ [I vied, or contended, with him, namely, such a one, in measuring, or comparing; app. meaning, in measuring, or comparing, myself, or my abilities, with him, or his: see قَادَرْتُهُ]. b4: [This verb is mentioned in the S in art. قوس.]6 تقايس القَوْمُ The people mentioned [and app. compared] their several wants (مَآرِبَهُمْ [but I think it probable that this is a mistranscription for مَآثِرَهُمْ their generous qualities or the like]). (TA.) 7 انقاس It was, or became, measured by another thing like it. (S, in art. قوس; and K, in the present art.) b2: (assumed tropical:) [It was, or became, determined, or judged of, by comparison, or analogy.] You say, هٰذِهِ مَسْئَلَةٌ لَا تَنْقَاسُ (assumed tropical:) [This is a question not to be determined, or judged of, by comparison, or analogy]. (A, TA.) 8 إِقْتَيَسَ see 1. b2: هُوَ يَقْتَاسُ بِأَبِيهِ He follows the way of his father, and imitates him. (S, K, in art. قوس; and mentioned in the K in the present art. also.) The medial radical is both و and ى. (K.) قَاسُ رُمْحٍ: see قِيسُ رُمْحٍ.

بَيْنَهُمَا قِيسُ رُمْحٍ (S, A, K *) and رُمْحٍ ↓ قَاسُ (S, K) Between them two is the measure of a spear: (S, K: *) like قِيدُ رُمْحٍ (TA) [and قَادُ رُمْحٍ]. And هٰذِهِ الخَشَبَةُ قِيسُ إِصْيَعٍ This piece of wood is of the measure of a finger. (A, * TA.) [Both are said in the A to be tropical; but wherefore, 1 see not.]

قِيَاسٌ: see 1 and 3. b2: [Used as a simple subst., Measurement. b3: Comparison. b4: Ratiocination. b5: The premises of a syllogism, taken together: and also applied to a syllogism entire. b6: Analogy: rule. You say, هٰذَا عَلَى القِيَاسِ This is according to analogy, or to rule. And هٰذَا عَلَى غَيْرِ قيَاسٍ This is contrary to analogy, or to rule. And عَلَى قِيَاسِ كَذَا After the manner of such a thing.]

قِيَاسِىٌّ Mensural. b2: Comparative. b3: Ratiocinative. b4: Relating, or belonging, to the premises of a syllogism: and also, syllogistic. b5: Analogous; regular: as also ↓ مَقِيسٌ, improperly written by some European scholars مُقَيَّسٌ.]

قَيَّاسٌ A man who practises قِيَاس [i. e. measurement, or comparison, &c.,] much, or often. (TA.) A2: Also, i. q. قَوَّاسٌ, q. v. (TA.) قَائِسٌ act. part. n. of 1. b2: One who measures the depth of a wound in the head [&c.] with a probe. (TA.) مَقِيسٌ pass. part. n. of 1. You say, هُوَ مَقِيسٌ عَلَيْهِ [and بِهِ, meaning, He, or it, is a person, or thing, whereby others are measured; to which others are compared; an object of imitation; a model, an exemplar, or a standard]. (A, TA.) b2: See also قِيَاسِىٌّ.

مِقْيَاسٌ A measure, or thing with which anything is measured; syn. مِقْدَارٌ: (S, Msb, K:) pl. مَقَايِيسُ. (A.) You say, قَاسَهُ بِالْمِقْيَاسِ [He measured it with the measuring-instrument]. (A.) And قَصُرَ مِقْيَاسُكَ فِى مِقْيَاسِى Thy measure (مِثَالُكَ) fell short of my measure. (TA.) b2: A probe with which the depth of a wound is measured. (A, TA.) b3: مِقْيَاسُ النِّيلِ The Nilometer. (TA.)

قيس: قيس على: (بوشر).
قاس: جرب الشيء ليرى إذا كان على قده، يقال: قاس الثوب وقاس الحذاء. (الكالا).
قاس: تدربن وبخاصة تدرب على استعمال السلاح في المبارزة والقتال. (الكالا).
قاس: سبر، حج الجرح، قدر غوره. (ففي كتاب العقود (ص5): أصيب رجل بجرح في رأسه فقاسه الحكيم وإذ هو قد بلغ العظم.
قاس: حكم في خلاف، فصل في أمر بوصفه حكما. (الكالا).
قاس: صوب، سدد نحو الهدف. (بوشر، ودلأبورت ص141).
قاس: رش الماء، صب الماء. (دوماس حياة العرب ص484).
قيس: مسح الأرض، قدر مساحتها. (هلة).
قايس: قارن بشيء آخر، ووازن بينهما.
ويقال: قايس له أو قايس ب (فوك).
أقيس، قارن، وازن. ويقال: اقس مع (فوك).
قيس: والجمع اقياس: مقياس, ما سقاس به من أداة أو آلة. (فوك).
قيس: حوالي، زهاء، قرب نحو من تقريبا (فوك).
بقيس: بعده، في أثره، وراءه. (فوك).
قيسة. عود القيسة: انظرها في مادة عود. قياس وجمعه قياسات. (فوك بوشر، أبو الوليد ص 149، ص 407، المقدمة 3: 140) واقيسة (فوك المقدمة 2: 342).
قياس: استبدال، برهان، برهنة، تحقيق القول وإثباته بالبراهين. (بوشر، دي ساسي طرائف 1: 91).
قياس: استدلال جدلي، قياسي. (المقدمة 3: 140).
قياس: حجة، دليل، برهان. (بوشر).
قياس: استنتاج، ما يستنتج. (بوشر). قياس: فرضية، ظنية، رأى ما اثبت بعد. (بوشر).
بالقياس: بالحدس، بالتخمين، بالظن. (بوشر).
بتاع قياسات: صاحب منهج، صاحب نظرية، ذو فكر منهجي نظامي. (بوشر).
بالقياس إلى: بالنسبة إلى. (دي ساسي طرائف 2: 323).
بعيد عن القياس: محال، مستحيل، ما يضاد العقل والصواب، خلف (تاريخ البربر 2: 3).
قياس: قوة التمييز، قوة الإدراك والفهم التي تقارن وتحكم. (الكالا) وفيه (=عقل).
قياس: مقياس، ما تقاس به الكميات والأحجام. (فوك، الكالا، بوشر).
قياس: مقاس القدم الذي يأخذه الاسكاف. (دلابورت ص90).
بقياس: بحشمة، بهدوء، تمثيل. برصانة، بتعقل، بحكمة، باحتشام. (الكالا).
قياس: باع، طول ذراعين مقياس بحري يتراوح طوله بين متر ونصف ومترين.
(الكالا= قامة، معجم الأسبانية ص185).
قياس: بقياس، خط مقسم إلى درجات تدل على المسافات. (بوشر).
قياس: تسوية، تمهيد، توطئة، تعديل (بوشر).
بقياس: مساواة. على المستوى الأفقي. (الكالا).
قياس: آلة يعرف بها إذا ما كان السطح أفقيا أي في وضع أفقي. (بوشر).
قياس: تحكيم، وقرار يصدره حكم في موضوع خصومه. (الكالا).
قياس: مادة، موضع بحث. (الكالا).
قياس: تجربة ثوب جديد لمعرفة ملاءمته للجسم. أو عينة من شيء ما. كعينة من النبيذ للحكم عليه (الكالا).
قياس: تدريب على استعمال السلاح، تدريب على القتال. (الكالا).
قياس: غطاء (شرشف) الأريكة ذو أهداب (بوشر).
قياس: عند بعض العامة ضرب من الحصر دقيق القش محكم النسيج. (محيط المحيط).
قياس، والجمع قياسات: شرت. قشب، تقشر وورم من البرد. (بوشر).
علم القياس: فن ترسم وتصور به الأشياء بحسب رؤية العين، وهو قسم من علم البصريات (الكالا).
علم القياس: علم الهندسة. (همبرت ص92).
قياسة، والجمع قيايس: مركب شحن، صندل سفينة. (بوشر، مملوك 2، 2: 273). ويقول لايت (ص123) بالإنكليزية ما معناه: (وبدأت انحدر في النيل في قيش صغير أو مركب للنقل). صندل.
ويقول فيسكيه (ص60): كياسه قارب يستعمل للملاحة حين انحسار المياه، وهو قارب مسطح بطيء في سيره.
قياسي: جدلي، مختص بالجدل وهو القياس المنطقي. (بوشر).
قياسي: فرضي، افتراضي، ما كان بحسب قياس أو قاعدة. نسقي، منهجي. (بوشر).
قياس: مساح الأراضي. (فوك، بوشر).
قياس: ممهد، مسو، موطئ. أو الذي يقيس ويقدر بالفادن (بوشر).
أقيس: أكثر انسجاما مع القياس. (أبو الوليد ص161).
مقيس: حكم، وسيط. (الكالا).
مقيس: تحكيمي، وقرار الحكم. (الكالا).
مقيس: من يتدرب على الحرب، ومن يتدرب على استعمال الأسلحة. (الكالا).
مقياس، والجمع مقاييس: فرجار، بركار. (أماري ص18). ويقول رينو (جغرافية أبو الفدا ص67). في تعليقه على هذه العبارة: تطلق هذه الكلمة على ميل الزولة وهي الساعة الشمسية.
وهي مرادفة للكلمة اليونانية جنومون gnomon.
مقياس: مسبار، آلة لمعرفة عمق الماء. (فليشر معجم ص11).
مقياس الزمان: ميقت، آلة تعرف بها الأوقات (بوشر).
مقياس، والجمع مقاييس ومقايس: مثال، شبه، تماثل، تشابه. (الكامل ص112، المقري 1: 483، المقدمة 2: 349).
مقياس: هو في المغرب حلقة كبيرة من الذهب أو الفضة في شكل السوار تلبسها النساء في أرجلهن وأذرعهن. (الكالا، دومب ص82) وعند مارمول (2: 4): مكياز. وفيه (ص103): (وحليهن حبقات كبيرة من الذهب أو الفضة يسمينها مكايز). وهن لا يلبسن منها إلا حلقة واحدة في كل ذراع، وهذه الحلقات من الضخامة بحيث تزن الواحدة منها مائة دوكا (وهي نقد ذهبي قديم في البندقية) إن كانت من ذهب، وتزن عشرة دوكات أو اثني عشر دوكا إن كانت من فضة (هوست ص120). ويقول ميشيل (ص190): مكاييز حلقات كبيرة من الذهب حول كعب القدم (ص235): وعند بوسييه: مقياسة، والجمع مقياس ومقايس: سوار من العاج أو من المعدن. ففي كتاب العقود (ص4): وزوج الأساور وزوج المقياسة.
منقاس: قيس بالقامة وهي مقياس يساوي ستة أقدام. (بوشر).

صفر: صَفَر. في محيط المحيط: صَفَر بالفرس عند وروده أي دعاه ليشرب. ولكنها تستعمل أيضاً بمعنى دعاه ليبول (بدرون ص170).
صَفَر لفلان: أعلمه بما عليه أن يفعل أو يقول (بوشر).
صَفَر: عامية صَفِر بمعنى خلا، والعامة تقول: دخلنا الدار فوجدناها تصفُر أي خالية (محيط المحيط).
صَفّر (بالتشديد): أكثر من الصفير ليظهر استهجانه (ألكالا).
صَفّر: جعله أصفر، فالألوان الغامقة واللون الأصفر خاصة تثير في الإنسان صور البؤس والحزن. فاذا أرادوا أن يدعوا على شخص بسوء قالوا له: الله يصفْر لك وجهك. (دوماس حياة العرب ص518).
صَفّر: أوحى بالحزن (فوك).
أصْفَرَ: أحال اللون (ألكالا).
تصَفَّر: اصفَرَّ، صار أصفر اللون (معجم مسلم).
اصفرَّ: شقر صار أشقر، صهب (بوشر).
اصفَرَّ واصفر وجهه: شحب (فوك، ألكالا، بوشر، زيشر 11: 676 رقم4، محمد بن الحارث ص285، كوسج طرائف ص286 ألف ليلة 1: 107، 2: 24، برسل 2: 33، 128، 4: 327).
صَفَر: هو في المغرب تحريف صُفْر أي النحاس الأصفر، شَبَه، شَبَهان (معجم الأسبانية ص227).
صْفَر: صدأ خبث الحديد (ألكالا).
صفر: في الأسبانية Zafre ومعناها مسحوق البزموت الذي يستعمل في صناعة الخزف الصيني. ولما كان البزموت فلزّاً أبيض يميل إلى الصفرة فقد رأيت في معجم الأسبانية (ص359) أن هذه الكلمة مأخوذة من Zafre الأسبانية.
ضحك صفرأً: ضحك ضحكة تشنجية (بوشر).
صَفْرَة. كسر الصفرة: انظرها في مادة كسر.
صُفْرَة: شحوب (فوك، ألف ليلة 1: 791). داءُ الصفرة: مرض الزهري (بوشر).
صُفَرِيّ: مصنوع من الصُفر وهو النحاس (دي يونج).
صُفْرِي وجمعه صَفَارِي: قدر معدنية (فوك).
صُفرِي: صفاريّة، تبشّر (طائر) (بوشر، ياقوت 1: 885).
صُفْرِيّة: إناء من النحاس، قدر من النحاس (دي يونج).
صَفراوي (بفتح الصاد وكسرها): مِرّي، غضوب، شكس (ألكالا، بوشر) وفي معجم المنصوري: حُمرة هي ورم حار صَفْراوي. وفيه في مادة حُمَّى: حمى محرقة الصفراوية الخ. وألكالا هو الذي يقول إنها بكسر الصاد.
صَفْراوي: نسبة إلى داء الصفرو وهو مرض الزهري (بوشر).
ضحك صفراوي: ضحك تشنجي (بوشر).
صفراية: اسم تطلقه العامة على الطائر المسمى في الفصيح الصُفَارِيّة وهو طائر أصفر الريش يقال له التبشر (محيط المحيط).
صَفَار: الأصفر، اللون الأصفر (بوشر) وصَفَار لوني (كوسج طرائف ص49).
صَفَار البيضة: محْها وهو خلاف بياض البيضة (محيط المحيط، بوشر).
صَفَار نوع من الكلأ (مجلة الشرق والجزائر 9/ 119).
صَفَار: صُفّر، شَبَه، شَبَهان، نحاس (ابن الأثير 10: 192 = ابن خلدون طبعة تورنبرج ص11).
صُفار: نبات اسمه العلمي: Cassia Sophera ( براون 2: 45).
صَفِير: حروف الصفير: هي الزاي والسين والصاد (محيط المحيط).
صُفَارة: اسم نبات من النجيليات وهي نباتات من وحيدات الفلقة تشمل النباتات الحبية والعلفية (براكس مجلة الشرق والجزائر 4: 196).
صُفُورَة: شحوب، امتقاع (فوك، ألكالا).
صَفَيرَة: صَفَائِر: مرض اليرقان (رولاند).
صفائر الخيلُ: echium ( براكس مجلة الشرق والجزائر) (8: 279).
صَفِيْرَة: اسم شجرة، (انظر صُفَيْراء).
صفارية: اسم آلة فلكية (الخطيب ص33 ق) وإذا ما كان هذا الاسم نسبة إلى العالم الفلكي ابن الصَفَّار (انظر زيشر 18: 123) فالصواب نطقه صَفَّاريّة.
صُفَيْراء: اسم شجرة يصبغ بخشبها الصباغون. وقد وصفها ابن البيطار (2: 132) وزعم بعضهم أنها الدلب وليس كما زعموا (انظر ابن العوام 1: 18، ورقم 5، وص 155 حيث عليك أن تقرأ والصفيرا، 1: 399 مع تعليقة كلمنت - موليه 1: 372 رقم 1، 2، 573) وفي المستعيني دلب: ابن جلجل هو الخشب الأصفر الذي يصبغ به المعروف بالصفيرة.
وفي معجم المنصوري دلب: هذه الشجرة ليست معروفة في المغرب والذين يزعمون أنها الصفيرا (وهذا الضبط في المخطوطة) مخطئون ويقول ألكالا إنها fustet صنف من السماق يستعمل خشبه ذو العروق المائل إلى الصفرة في الطب والصباغة.
صُفَيِّراء: اسم تطلقه العامة على الصَفَر وهو داء في البطن يصفر منه الوجه، وهو داء اليرقان (محيط المحيط).
صَفّار: الذي يكثر من الصفير (بوشر).
صَفَّار: نافخ المزمار (همبرت ص97).
صَفّار: سَبّاك الصُفْر أي النحاس (فوك، ابن جبير ص266، ابن بطوطة 1: 206، المقدمة 2: 266).
صُفّار، واحدته صُفّارة: دود (فوك ألكالا) وبخاصة ما يتولد منه في جسم الإنسان والحيوانات الأخرى (ألكالا، ابن العوام 2: 666).
صُفَّيْر: اسم نبات يسمى أيضاً كف الهر. انظر ابن البيطار (2: 383) وضبط الكلمة في أ.
صَفّارة: بُوق، نفير (معجم الطرائف).
صَفَّارة: عند العامة غشاء رقيق منتفخ كالبوق يخرج من فقحة الأولاد عند شدة الزحير (محيط المحيط).
صُفّارَة: صنف من الفاصوليا الصغيرة. (عوادة ص396) وقد ذكر فوك هذه الكلمة في مادة لاتينية معناها: صَفَر.
صفافير: صفر، يرقان (براون 2: 149).
صافُورَة: صَفّارة (محيط المحيط).
صوفيرة: صَفّارة.
أصفر: شاحب، ممتقع (فوك، ألكالا بوشر، همبرت ص23).
أصفر: اهليج أصفر (سنج).
أصفر: من به داء اليرقان (المقري 2: 351) الأصفر الداخلي (؟): في المستعيني: قانصة يراد بالقانصة هنا الجلد الذي يطرح منها (كذا) الأصفر الداخلي من قوانص الدجاج والديوك وهو طحان للأحجار (الأحجار) في حيوانه.
بنو الأصفر: أصل هذا الاسم الذي يطلقه العرب على الروم وعلى النصارى عامة مختلف فيه أشد الاختلاف، ويمكن الرجوع في هذا الموضوع إلى زيشر (2: 237، 3: 381، 15: 143، دي سلان تاريخ البربر 2: 311 رقم21 ترجمة ابن خلكان 4: 9 رقم 15).
وتأريخ الصُفْر أي العصر المسيحي يريد به المؤلفون العرب بالأندلس العصر الأسباني وهو يبدأ قبل عصرنا المسيحي بثمان وثلاثين سنة.
دَمُهُ أَصْفَر: هو جبان خَوّاف (دوماس حياة العرب ص349).
الماء الأصفر: اليرقان (تقويم ص111).
صَفْراء (مؤنث أصفر) وصفراء سوداء: مِرَّة سوداء، حوّة، بيله سوداء، (كان القدماء يعتقدون أنها مسببة للكآبة)، سويداء، مالنخوليا (ألكالا، ألف ليلة 4: 250).
أصفر: نبيذ (معجم مسلم).
صفرا: بُلَيْخاء، حشيشة يصبغ بها باللون الأصفر (بوشر).
صفرا: اسم نبتة لونها أصفر يسقى ماؤها المستقين فينتفعون به. انظر (ابن البيطار 2: 131).
صفرا: زهري، مرض مختص بالأعضاء التناسلية (بوشر، هلو).
صفرا وجمعها صفر: قطع ذهبية، دنانير. (مقامات الحريري ص374).
اصفارات (جمع)؟. في رتجرز (ص183): ومن سلاحه واصفاراته وآلاته.
أَصْفِير: ذُعَرة، فتّاح، قوبع، طير من فصيلة الذُعْريّات، ورتبة الجواثم المشرومات الناقير (بارت 1: 144).
تَصْفِير: في الموشحات اخترعه الشاعر أبو بكر عُبادة بن ماء السماء (بسَّام ص124).
ولا أدري إذ كانت كتابة الكلمة صحيحة فالمؤلف يفسرها غير أن نص كلامه محرف.

صفر

1 صَفَرَ aor. ـِ inf. n. صَفِيرٌ, (S, M, K,) with which ↓ صُفَارٌ is syn. in a phrase mentioned below; (S;) and ↓ صفّر, (M, K,) inf. n. تَصْفِيرٌ; (TA;) He, or it, (a bird, a vulture, S, and a serpent, or the أَسْوَد, or أَعْرَج, or اِبْن قِتْرَة, or أَصَلَة, M,) whistled; syn. مكَا; (S;) made, or uttered, a certain sound, (M, Msb, * K,) without the utterance of letters. (Msb.) [It is mostly said of a bird: see an ex. voce جَوٌّ.] One says [also], صَفَرَ فِى الصَّفَّارَةِ [He whistled in the whistle]. (M, K.) And صَفَرَ بِالْحِمَارِ, and ↓ صفّر, He called the ass to water [by whistling; for to do thus is the common custom of the Arabs]. (M, K.) And Fr mentions the phrase, ↓ كَانَ فِى كَلَامِهِ صَفَارٌ, meaning صَفِيرٌ [i. e. There was in his speech a whistling]. (S.) A2: صَفِرَ, aor. ـَ inf. n. صَفَرٌ (S, M, A, K, &c.) and صُفُورٌ; (M, K;) and accord. to the T, صَفَرَ, aor. ـُ inf. n. صُفُورَةٌ; (TA;) It, or he, was, or became, empty, void, or vacant; (S, M, A, Msb, K;) namely, a house or tent; (S;) or a vessel, (S, M, &c.,) مِنَ الطَّعَامِ وَالشَّرَابِ [of food and beverage]; and a skin, مِنَ اللَّبَنِ [of milk]; (TA;) and a hand; (A;) and a thing; (S, M;) and accord. to ISk, صَفِرَ, aor. ـَ inf. n. صَفِيرٌ, is said of a man. (TA.) [See also 4, last sentence but one.] One says, نَعُوذُ بِاللّٰهِ مِنْ قَرَعِ الفِنَآءِ وَصَفَرِ الإِنَآءِ (S, M, A) [We seek preservation by God from the yard's becoming void of cattle, and the vessel's becoming empty;] meaning, from the perishing of the cattle. (S.) And صَفِرَتْ وِطَابُهُ, (M, A, K, [in the CK, erroneously, وَطْاَتُهُ,]) and صَفِرَ إِنَاؤُهُ, (A,) [lit. His milk-skins, and his vessel, became empty;] meaning (tropical:) he died; (M, K;) he perished. (A. [See also other explanations in art. وطب.]) A3: صُفِرَ, (M, K,) inf. n. صَفْرٌ, (K,) He had what is termed صُفَار, i. e. yellow water in his belly. (M, K.) 2 صَفَّرَ see above, in two places.

A2: and see 4.

A3: Also صفّرهُ, (S, M, K,) inf. n. تَصْفِيرٌ, (K,) He made it yellow: (S:) he dyed it yellow; (M, K;) namely, a garment, or piece of cloth. (M.) 4 اصفرهُ He emptied it; or made it void, or vacant; namely, a house or tent [&c.]; (M, K;) as also ↓ صفّرهُ, (K,) inf. n. تَصْفِيرٌ. (TA.) The Arabs say, مَا أَصْغَيْتُ لَكَ إِنَآءً وَلَا أَصْفَرْتُ لَكَ فِنَآءً

[I have not overturned a vessel belonging to thee, nor have I emptied a yard belonging to thee]; meaning I have not taken thy camels nor thy property, so that thy vessel should be overturned and thou shouldst find no milk to milk into it, and so that thy yard should be empty, plundered, no camel or sheep or goat lying in it: it is said in excusing oneself. (M.) A2: [Accord. to Freytag, اصفر signifies also It (a house) was, or became, empty, or void, of (مِنْ) household-goods: so that it is syn. with صَفِرَ: and this is probably correct: for b2: ] أَصْفَرَ, (S, K,) also, (K,) signifies He was, or became, poor; (S, K;) said of a man. (S.) 5 تصفّر المَالُ The cattle became in good condition, the vehement heat of summer having departed from them: [or,] accord. to Sgh, تصفّرت الإِبِلُ signifies The camels became fat in the [season called the] صَفَرِيَّة. (TA.) 9 اصفرّ It become أَصْفَر [i. e. yellow: and also black]: (S, M, K:) and so ↓ اصفارّ: (S, K:) or the former signifies it was so constantly: and the latter, it was so transiently. (Az, TA. [See 9 in art. حمر.]) 11 إِصْفَاْرَّ see the next preceding paragraph.

صَفْرٌ: see صِفْرٌ.

صُفْرٌ: see صِفْرٌ.

A2: Also, (S, M, A, Msb, K,) and ↓ صِفْرٌ accord. to AO, (S, M, Msb, *) who allowed no other form, but the former is the better, (M,) [Brass;] the metal of which vessels are made; (S;) i. q. نُحَاسٌ [which means both copper and brass]; (A, Msb;) or a sort of نُحَاس; or نُحَاس made yellow; (M;) or the best sort of نُحَاس; (Msb;) or an excellent sort thereof: (TA:) n. un. ↓ صُفْرَةٌ. (M.) b2: And Gold: (M, A, K: [see also الصَّفْرَآءُ, voce أَصْفَرُ:]) or deenars; either because they are yellow (صُفْرٌ [pl. of أَصْفَرُ]), or thus called because resembling the صُفْر of which vessels are made. (M.) b3: And Women's ornaments. (A.) b4: إِنَّهُ لَفِى صُفْرِهِ, (S, O, TA, [thus in an old and very excellent copy of the S, in another copy of which I find, as in Freytag's Lex., ↓ صُفْرَةٍ,]) and ↓ صِفْرِهِ, (TA,) [app. means He is in that state in which he requires to be rubbed with saffron; for it] is said of him who is affected by madness, when he is in the days in which his reason fails; because they used to rub him with somewhat of saffron. (S, O, L.) صِفْرٌ (S, M, A, Msb, K) and ↓ صُفْرٌ and ↓ صُفُرٌ and ↓ صَفِرٌ (M, K) and ↓ صَفْرٌ (M) and ↓ أَصْفَرُ (Msb) Empty, void, or vacant; (S, M, A, Msb, K;) applied to a house or tent, (S, Msb,) and to a vessel, (M, A,) and to a hand: (A:) each of the first three is used alike as masc. and fem. and sing. [and dual] and pl.: (M:) [and so, app., is the last but one:] and each has also for its pl. أَصْفَارٌ. (M, K.) One says بَيْتٌ صِفْرٌ مِنَ المَتَاعِ A house, or tent, or chamber, empty, or void, of furniture and utensils. (S.) And [applying the pl. form of the epithet to a sing. subst.,] إِنَآءٌ أَصْفَارٌ An empty vessel; (M, K;) like as one says بُرْمَةٌ أَعْشَارٌ; on the authority of IAar: (M:) and [applying the sing form of the epithet to a pl. subst.,] آنِيَةٌ صِفْرٌ empty vessels. (M, K.) and رَجُلٌ صِفْرُ اليَدَيْنِ A man empty-handed. (S, Msb.) And صِفْرٌ مِنَ الخَيْرِ (assumed tropical:) Void of good. (TA.) And it is said, in a trad., of Umm-Zara, that she was صِفْرٌ رِدَاؤُهَا meaning (assumed tropical:) Lank in her belly; as though her رداء, which is a garment that falls upon the belly and there ends, were empty. (TA.) And هُوَ صِفْرٌ صِحْرٌ It is [utterly] empty; صحر being an imitative sequent. (Kh, Ham p.

354.) b2: صِفْرٌ in arithmetical notation, in the Indian method, is A circle [or the character ه, denoting nought, or zero; whence our term “ cipher: ” when nought is thus denoted, five is denoted by a character resembling our B: but more commonly, in the present day, nought is denoted by a round dot; and five, by ه]. (L, TA.) A2: See also صُفْرٌ, in two places.

صَفَرٌ [an inf. n. of صَفِرَ, q. v.: b2: and hence,] Hunger: and ↓ صَفْرَةٌ [the inf. n. un.] a hungering once. (M, K.) b3: Also A certain disease in the belly, which renders the face yellow: (M, K:) or a collecting of water in the belly. (KT.) [See also صُفَارٌ.] b4: Also A kind of serpent, (S, M, K,) in the belly, (S, K,) which sticks to the ribs, and bites them, (M, K,) or, as the Arabs assert, which bites a man when he is hungry, its bite occasioning the stinging which a man feels when he is hungry: (S:) used alike as sing. and pl.; or one is termed صَفَرَةٌ: (M:) and it is said to be what is meant by the word in a trad., in which it is disacknowledged: (S, TA:) or a certain reptile (دَابَّة) which bites the ribs and their cartilages: (M, K:) or a certain serpent in the belly, which attacks beasts and men, and which, accord. to the Arabs [of the time of Ignorance], passes from one to another more than the mange or scab; (Ru-beh:) the Prophet, however, denied its doing so: it is said also that it oppresses and hurts a man when he is hungry: (A'Obeyd:) this is the explanation approved by Az: (TA:) or, as also ↓ صُفَارٌ, worms in the belly, (M, K, TA,) and in the cartilages of the ribs, which cause a man to become very yellow, and sometimes kill him. (TA.) You say, عَضَّ عَلَى شُرْسُوفِهِ الصَّفَرُ, meaning, (tropical:) He was hungry. (A.) A2: Accord. to some, (M,) in the trad. above referred to, صَفَرٌ signifies The postponing of [the month] El-Moharram, transferring it to Safar: (A'Obeyd, M, K:) [see نَسِىْءٌ:] or it there means the disease called by this name, because they asserted it to be transitive. (K.) A3: Also The intellect, or understanding; or the heart, or mind; syn. رُوعٌ: (M, K: [in the CK رَوْع:]) the inmost part (لُبّ) of the heart. (M, K.) Hence the saying, (TA,) لَا يَلْتَاطُ هٰذَا بِصَفَرِى

This will not adhere to me, [or to my mind,] nor will my soul accept it: (S, TA:) said of that which one does not love. (A.) A4: Also A contract, compact, or covenant: or suretiship, or responsibility: syn. عَقْدٌ. (M, L, K. [In some copies of the K, فقد.]) A5: Also (S, M, Msb, K) and sometimes [صَفَرُ,] imperfectly decl., (K,) but all make it perfectly decl. except AO, who makes it imperfectly decl. because it is determinate [or a proper name] and similar in meaning to سَاعَةٌ, which is fem., meaning that all nouns signifying times are سَاعَات, (Th, M,) and, accord. to some, الصَّفَرُ, (Msb,) [The second month of the Arabian calendar;] the month that is [the next] after ElMoharram (المُحَرَّمُ): (S, M, K:) so called because in it they used to procure their provision of corn from the places [in which it was collected, their granaries having then become empty (صِفْر); agreeably with the opinion of my learned friend Mons. Fulgence Fresnel, that it was so called from the scarcity of provisions in the season in which it fell when it was first named; for it then fell in winter: see the latter of the two tables in p. 1254; and see also نَسِىْءٌ]: or because Mekkeh was then empty, its people having gone forth to travel: or, accord. to Ru-beh, because the Arabs in it made predatory expeditions, and left those whom they met empty: (M:) or because they then made predatory expeditions, and left the houses of the people empty: (Msb in art. جمد:) pl. أَصْفَارٌ, (S, M, Msb, K,) and, as some say, صَفَرَاتٌ. (Msb.) b2: الصَّفَرَانِ The two months of El-Moharram and Safar; (M;) two months of the year, whereof one was called by the Muslims El-Moharram. (IDrd, M, Msb, K.) صَفِرٌ: see صِفْرٌ, first sentence.

صُفُرٌ: see صِفْرٌ, first sentence.

صَفْرَةٌ: see صَفَرٌ, [of which it is the n. un.,] first sentence.

صُفْرَةٌ [Yellowness;] a certain colour, (S, M, Msb,) well known, (M, K,) less intense than red, (Msb,) found in animals and in some other things, and, accord. to IAar, in water. (M.) b2: Also Blackness. (M, K.) b3: See also صُفْرٌ, in two places.

A2: صُفْرَةُ, imperfectly decl., is a proper name for The she-goat. (Sgh, K.) صَفَرِىٌّ (S, M, K) and ↓ صَفَرِيَّةٌ (K) The increase, or offspring, (نِتَاج,) of sheep or goats (S, M, K [in the CK, او is erroneously put for و before this explanation]) after that called قَيْظِىٌّ: (S, TA:) or at the period of the [auroral] rising of Suheyl [or Canopus, which, in Central Arabia, at the commencement of the era of the Flight, was about the 4th of August, O. S.; here erroneously said in the M to be in the beginning of winter]: (M, K:) or ↓ the latter word signifies [as above, and also the period itself above mentioned: or] the period from the rising of Suheyl to the setting of الذِّرَاع [the Seventh Mansion of the Moon, which, in the part and age above mentioned, was about the 3rd of January, O. S.], when the cold is intense; and then breeding is approved: (M:) or the period from the rising of Suheyl to the rising of السِّمَاك [the Fourteenth Mansion of the Moon, which, in the part and age above mentioned, was about the 4th of October, O. S.], commencing with forty nights of varying, or alternating, heat and cold, called المُعْتَدِلَاتُ: (Az:) the first increase [of sheep and goats] is the صَقَعِىّ, which is when the sun smites (تَصْقَعُ) the heads of the young ones; and some of the Arabs call it the شَمْسِىّ, and the قَيْظِىّ: then is the صَفَرِىّ, after the صَقَعِىّ; and that is when the fruit of the palm-tree is cut off: then, the شَتَوِىّ, which is in the [season called] رَبِيع: then, the دَفَئِىّ, which is when the sun becomes warm: then, the صَيفِىّ: then, the قَيْظِىّ: then, the خَرَفِىّ, in the end of the [season called] قَيْظ: (Aboo-Nasr:) or صَفَرِيَّةٌ signifies, (M, K,) and so صَفَرِىٌّ, (K,) the [period of the] departure of the heat and the coming of the cold: (AHn, M, K:) or the period between the departure of the summer and the coming of the winter: (Aboo-Sa'eed:) or the first of the seasons; [app. meaning the autumnal season, called الخَرِيف, which was the first of the four, and of the six, seasons; or perhaps the first of the seasons of rain, commonly called الوَسْمِىّ;] and it may be a month: (AHn, M, K:) or the latter, (M,) or both, (TA,) the beginning of the year. (M, TA.) [Hence,] أَيَّامُ

↓ الصَّفَرِيَّةِ Twenty days of, or from, (مِنْ,) the latter part of the summer, or hot season. (TA voce حُلَّبٌ.) b2: Also the former, (S,) or ↓ both, (TA,) The rain that comes in the beginning of autumn: (S:) or from the period of the rising of Suheyl to that of the setting of الذِّرَاع [expl. above]. (TA.) b3: Also the latter, (S, M,) or ↓ both, (K,) A plant that grows in the beginning of the autumn: (S, M, K:) so called, accord. to AHn, because the beasts become yellow when they pasture upon that which is green; their arm-pits and similar parts, and their lips and fur, becoming yellow; but [ISd says,] I have not found this to be known. (M.) صُفْرِيَّةٌ A sort of dates of El-Yemen, which are dried in the state in which they are termed بُسْر, (AHn, M, K,) being then yellow; and when they become dry, and are rubbed with the hand, they crumble, and سَوِيق is sweetened with them, and they surpass sugar; (AHn, M;) [or] they supply the place of sugar in سَوِيق. (K.) A2: الصُّفْرِيَّةُ, (S, M, K,) and, (K,) or as some say, (S, M,) ↓ الصِّفْرِيَّةُ, (M, K,) A sect of the خَوَارِج, (S,) a party of the حَرُورِيَّة; (M, K;) so called in relation to Sufrah (صُفْرَةُ [which is the name of a place in El-Yemámeh]): (M:) or in relation to Ziyád Ibn-El-Asfar, (S, K,) their head, or chief; (S;) or to 'Abd-Allah (S, M, K) Ibn-Es-Saffár, (S,) or Ibn-Saffár, (K,) or Ibn-Safár, (so in a copy of the M,) in which case it is extr. in form; (M;) or on account of the yellowness of their complexions; or because of their being void of religion; (K;) accord. to which last derivation, it is ↓ الصِّفْرِيَّةُ, with kesr; and As holds this to be the right opinion. (TA.) b2: And the former (الصُّفْرِيَّةُ) The مَهَالِبَة, (M, K,) who were celebrated for bounty and generosity; (TA;) so called in relation to Aboo-Sufrah, (M, K,) who was [surnamed] Abu-l-Mohelleb. (M.) الصِّفْرِيَّةُ: see the next preceding paragraph in two places.

صَفَرِيَّةٌ: see صَفَرِىٌّ, in five places.

صِفْرِيتٌ is the sing. of صَفَارِيتُ, (S,) which signifies Poor men: (S, K:) the ت is augmentative. (S.) صَفَارٌ, (S, M,) with fet-h, (S,) or ↓ صُفَارٌ, like غُرَابٌ, (K,) What is dry, of [the species of barleygrass called] بُهْمَى: (S, M, K:) app. because of its yellowness: (M:) it has prickles that cling to the lips of the horses. (TA in art. شفه.) b2: and the former, accord. to ISk, A certain plant. (TA.) صُفَارٌ: see 1, in two places.

A2: Also A certain disease, in consequence of which one becomes yellow: (A:) the yellow water that collects in the belly; (M, K;) i. q. سِقْىٌ: (M:) or a collecting of yellow water in the belly, which is cured by cutting the نَائِط, a vein in the صُلْبِ [i. e. backbone, or back]. (S.) b2: See also صَفَرٌ. b3: and see صَفَارٌ. b4: Also A yellowness that takes place in wheat before the grain has become full. (A, TA.) b5: And Remains of straw and of other fodder, at the roots of the teeth of beasts; as also ↓ صِفَارٌ. (M, K.) b6: And The tick, or ticks: (M, K:) and, (K,) or as some say, (M,) an insect, or animalcule, (دُوَيْبَّةٌ,) that is found in the solid hoofs, and in the toes, or soles, of camels, (M, K,) in the hinder parts thereof. (M.) صِفَارٌ: see the next preceding paragraph.

صَفِيرٌ inf. n. of صَفَرَ [q. v.]. (S, M, K.) A2: [In the present day it signifies also The sapphire.]

صُفَارَةٌ What has withered, (M, K,) and become altered to yellow, (M,) of plants, or herbage. (M, K.) صَفِيرَةٌ A dam (ضَفِيرَةٌ) between two tracts of land. (Sgh, K.) صُفَارَى A species of bird, that whistles (يَصْفِرُ). (M. [See also what next follows.]) صُفَارِيَّةٌ A certain bird; (IAar, S;) as also صُفَارِيَةٌ, without teshdeed; (S;) the bird called تُبَشِّرٌ, (S in art. بشر,) or تُبُشِّرٌ: (K in that art.:) [Golius (who writes the word صَفَارِيَّةٌ) adds, “ut puto, quæ in Syria صُفَيْرا dicitur, flava, duplo major passere, nam et passer luteus, ut reddit Meid. ”:] i. q. صَعْوَةٌ. (IAar.) [See also الأَصْقَعُ.]

صُفُورِيَّةٌ, accord. to the K, A kind of نَبَات [i. e. plant]: but in the Tekmileh, a kind of ثِيَاب [i. e. garments, or cloths]; pl. of ثَوْب; and it bears the mark of correctness. (TA.) صَفَّارٌ: see صَافِرٌ

A2: Also A fabricator of صُفْر [or brass]. (M, K.) صُفَّارٌ, with damm, The entire quill of a feather. (AA, O.) صَفَّارَةٌ [A whistle: so in the present day: and also a fife:] a hollow thing (M, K) of copper, (K,) in which a boy whistles (M, K) to pigeons, (K,) or to an ass, that he may drink. (TS, L, K.) b2: [Hence,] الصَّفَّارَةُ The anus; syn. الاِسْتُ; (M, K;) in the dial. of the Sawád. (TA.) صَافِرٌ Whistling; or a whistler. (TA.) b2: and hence, (TA,) A thief; (K;) as also ↓ صَفَّارٌ: [or this signifies a frequent, or habitual, whistler:] the thief being so called because he whistles in fear of his being suspected: whence, as some explain it, the saying أَجْبَنُ مِنْ صَافِرٍ [More cowardly than a thief]: (TA:) a prov.: accord. to AO, it means in this instance one who whistles to a woman for the purpose of fornication or adultery; because he fears lest he should be seen: or b3: accord. to A'Obeyd, Any bird that whistles; for birds of prey do not whistle, but only ignoble birds, that are preyed upon: (Meyd:) [or] any bird that does not prey: (M, K:) and any bird having a cry: and a certain cowardly bird: (K:) [accord. to Dmr, as stated by Freytag, it is a bird of the passerine kind; also called ↓ صَافِرِيَّةٌ:] accord. to Mohammad Ibn-Habeeb, (Meyd,) a certain bird that suspends itself from trees, hanging down its head, whistling all the night in fear lest it should sleep and be taken; and so in the prov. above mentioned: (Meyd, A: *) or, accord. to IAar, it means بِهِ ↓ مَصْفُورٌ [whistled to]: i. e., when he is whistled to, he flees: and by بِهِ ↓ المَصْفُورُ is meant the bird called التنوّط [i. e. التَّنَوُّطُ or التُّنَوِّطُ &c.], the cowardice of which induces it to weave for itself a nest like a purse, suspended from a tree, narrow in the mouth and wide in the lower part, in which it protects itself, fearing lest a bird of prey should light upon it: (Meyd: [see also art. نوط:]) or any coward. (TA.) b4: مَا بِهَا صَافِرٌ There is not in it (i. e. the house, الدَّار, TA) any one: (S, K:) [lit.] any one who whistles: (M:) or any one to be called by whistling; صَافِرٌ being here an instance of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ followed by بِهِ. (T, TA.) صَافِرِيَّةٌ: see the next preceding paragraph.

أَصْفَرُ [a comparative and superlative epithet form صَفَرَ]. One says أَصْفَرُ مِنْ بُلْبُلٍ [A greater whistler, or warbler, than the بلبل]. (S.) A2: See also صِفْرٌ. b2: [Also More, and most, empty, void, or vacant.] It is said in a trad., أَصْفَرُ البُيُوتِ مِنَ الخَيْرِ البَيْتُ الصِّفْرُ مِنْ كِتَابِ اللّٰهِ [That one of houses which is the most void of good is the house that is destitute of the Book of God]. (S.) A3: Also [Yellow;] of the colour termed صُفْرَةٌ: (S, M, K:) fem. صَفْرَآءُ: (Msb, &c.:) pl. صُفْرٌ. (TA.) And Black (A'Obeyd, S, K) is sometimes thus termed: (S:) applied to a camel, as in the Kur lxxvii. 33, because a black camel always has an intermixture of yellow: (TA:) or, applied to a camel, of a colour whereof the ground is black, with some yellow hairs coming through. (M.) Applied to a horse, Of the colour termed in Pers\.

زَرْدَهْ [a kind of sorrel], (S,) but not unless having a yellow [or sorrel] tail and mane. (As, S.) b2: بَنُو الأَصْفَرِ The Greeks (الرُّومُ): (S, A:) or their kings: because the sons of El-Asfar the son of Room the son of 'Eesoo (or 'Eysoon, TA, [i. e. Esau,]) the son of Is-hák [or Isaac] (K) the son of Ibráheem [or Abraham]: (TA:) or El-Asfar was a surname of Room: (TA:) or they were so called because their first ancestor, (A, IAth,) Room the son of 'Eysoon, (IAth,) was of a yellow complexion: (A, IAth:) or because they were conquered by an army of Abyssinians by whom their women had yellow children: (K:) [or] they are the modern Muscovites. (TA.) b3: الأَصْفَرَانِ Gold and saffron; (S, M, K;) which are said to destroy women: (TA:) or the plant called وَرْس and saffron: (S, K:) or the plant called وَرْس and gold: (M:) or saffron and raisins. (ISk, Sgh, K.) b4: And الصَّفْرَآءُ Gold. (M, K. [See also صُفْرٌ.]) Hence the saying of 'Alee, يَا صَفْرَآءُ اصْفَرِّى وَيَا بَيْضَآءُ ابْيَضِّى وَغُرِّى غَيْرِى O gold, [be yellow,] and O silver, [be white, and beguile other than me:] and one says also, مَا لِفُلَانٍ صَفْرَآءُ وَلَا بَيْضَآءُ [There is not belonging to such a one gold nor silver]. (TA.) b5: Also A kind of bile, (M, K,) well-known; (K;) [the yellow bile; one of the four humours of the body; of which the others are the black bile (السَّوْدَآءُ), the blood (الدَّمُ), and the phlegm (البَلْغَمُ):] so called because of its colour. (M.) b6: And The bow that is made of [the tree called] نَبْع. (S, * K, * TA.) b7: and The female locust that is devoid of eggs. (M, K.) b8: And A certain plant, (S, M, K,) of the plain or soft tracts, and of the sands, (M, K,) and sometimes growing in hard level ground: (M:) or a certain herb, that spreads upon the ground, (AHn, M,) the leaves of which are like those of the خَسّ [or lettuce], (AHn, M, K,) and which the camels eat vehemently: (AHn, M:) it is of the kind called ذُكُور. (Aboo-Nasr, M.) مُصْفَرٌ: see its fem., with ة, voce مَصْفُورٌ.

مُصْفِرٌ A poor man. (S.) مُصَفَّرٌ; and its fem., with ة: see مَصْفُورٌ.

هُوَ مَصَفِّرُ اسْتِهِ is from الصَّفِيرُ, [see صَفَرَ,] not from الصُّفْرَةُ, (S,) and means He is a صَرَّاط; (S, K;) as though denoting cowardice: (TA:) or it is from صَفَّرَ “ he dyed yellow; ” (M;) and was applied to Aboo-Jahl; (M, TA;) meaning that he dyed his اِسْت with saffron, and was addicted to [the enormity termed] أُبْنَة: this, accord. to Sgh, is the correct explanation; and he adds that it is said of a luxurious man, whom experience and afflictions have not rendered firm, or sound, in judgment. (TA.) b2: المُصَفِّرَةُ is an appellation applied to Those whose sign [meaning the colour of their ensign] is صُفْرَة; (M, K;) [i. e. whose ensign is yellow;] and is similar to المُحَمِّرَةُ and المُبَيِّضَةُ. (M.) مَصْفُورٌ: see صَافِرٌ, in two places.

A2: Also Hungry; and so ↓ مُصَفَّرٌ. (K.) b2: Of the مَصْفُورَة, (TA,) and ↓ مُصْفَرَة, (Mgh, TA,) or ↓ مُصَفَّرَة, (Mgh,) which one is forbidden to offer in sacrifice, (Mgh, TA,) it is said that the first is Such as has the ear entirely cut off; because its ear-hole is destitute of the ear: and the second, the lean, or emaciated; because devoid of fatness; or, accord. to KT, the first and second have the latter meaning, as though destitute of fat and flesh: (TA:) or the second and third have the latter meaning; or the former meaning: (Mgh:) but accord. to the relation of Sh, what is thus forbidden is termed المَصْغُورَةُ, with غ, having the former of the meanings expl. above; which IAth disapproves: (TA in art. صغر:) or المُصَغَّرَةُ. (Mgh in that art.) A3: Also Having the disease termed صُفَار: (A, TA:) or one from whose belly comes forth yellow water. (TA.)