زور

1 زَارَهُ, aor. ـُ inf. n. زِيَارَةٌ (S, A, Msb, K) and زَوْرٌ (S, A, K) and مَزَارٌ (S, Msb, K) and زُوَارَةٌ (Ks, S) or زُوَارٌ; (K;) and ↓ ازدارهُ, (S, A, TA,) of the measure اِفْتَعَلَ from الزِّيَارَةُ, (S, TA,) is syn. with زَارَهُ; (A, TA;) [He visited him: lit.] he met him with his زَوْر [i. e. chest, or bosom]: or he repaired to his زَوْر, i. e. direction: (B, TA:) [or] he inclined towards him: (TA:) [see also زَوِرَ:] or he repaired to him: (A:) or he repaired to him from a desire to see him. (Msb.) b2: [Hence,] زَارَ شَعُوبَ (tropical:) [lit., He visited death; i. e., he died]. (TA.) [See 4.]

A2: زَارَهُ, (K,) aor. ـُ inf. n. زِوَارٌ, (TA,) He bound upon him (namely a camel) the rope called زِوَار, q. v. (K.) A3: زَوِرَ, aor. ـْ inf. n. زَوَرٌ, He, or it, inclined. (TA.) [App. always used in a proper, not a tropical, sense. See زَوَرٌ below.] b2: He had the kind of distortion termed زَوَرٌ [which see, below]. (TA.) 2 زوّرهُ, (A, K,) inf. n. تَزْوِيرٌ, (S,) He honoured him; namely, a visiter; treated him with honour, or hospitality; (S, A, K;) made account of his visit; (A;) treated him well, and acknowledged his right as a visiter; (TA;) slaughtered for him, and treated him with honour or hospitality. (Az.) A2: زوّر الشَّهَادَةَ He annulled the testimony; (K, TA;) impugned and annulled it. (TA.) b2: El-Kattál says, وَنَحْنُ أُنَاسٌ عُودُنَا عُودُ نَبْعَةٍ

صَلِيبٌ وَفينَا قَسْوَةٌ لَا تُزَوَّرُ [And we are men whose wood of which our bows are made is hard wood of a neb'ah, and in us is hardiness not to be impugned and denied]: Aboo-'Adnán says, [perhaps reading نُزَوَّرُ, which may be the correct reading,] that he means, we are not to be calumniated, because of our hardness, or hardiness, nor to be held weak. (TA.) b3: زوّر نَفْسَهُ He stigmatized himself by the imputation of falsehood. (K.) [See also other explanations, below.] b4: زوّر كَلَامَهُ (assumed tropical:) He falsified his speech; he embellished his speech with lies; syn. زَخْرَفَهُ. (Msb.) [See also below.] b5: زوّر الكَذِبَ, (K,) inf. n. تَزْوِيرٌ, (S,) (tropical:) He embellished the lie. (S, K, TA.) b6: زوّر شَيْئًا (tropical:) He removed, or did away with, the obliquity of a thing; (TA;) he rectified, adjusted, or corrected, it; (IAar, S, Msb, K;) whether good or evil; (IAar, Msb;) he beautified, or embellished, it. (Az, S, K.) b7: زوّر كَلَامًا (tropical:) He made speech right and sound, (As,) prepared it, (As, Msb,) and measured it, (As,) فِى نَفْسِهِ in his mind, (Msb,) before he uttered it: (As:) he rectified, adjusted, or corrected, it; and beautified, or embellished, it; as also ↓ تزوّرهُ, occurring in a verse of Nasr. Ibn-Seiyár. (TA.) And [in like manner] زوّر الحَدِيثَ (tropical:) He rectified, or corrected, the story, narrative, or tradition, removing, or doing away with, its obliquity: and ↓ تزوّرهُ he did so (زِوّرهُ) to himself. (A.) b8: رَحِمَ اللّٰهُ امْرَأً زَوَّرَ نَفْسَهُ عَلَى نَفْسِهِ, a saying of El-Hajjáj, May God have mercy upon a man who rectifies, or corrects, himself, against himself: (S, * TA:) or, as some say, who stigmatizes himself by the charge of falsehood against himself: or who accuses himself against himself: like as you say, أَنَا أُزَوِّرُكَ عَلَى نَفْسِكَ I accuse thee [of wrong] against thyself. (TA.) A3: تَزْوِيرٌ is also syn. with تَشْبِيهٌ [The likening a thing to another thing; &c.]. (TA.) A4: زوّر said of a bird, inf. n. as above, His crop (حَوْصَلَتُهُ) became high: (Az, TA:) or became full. (TA.) 4 ازارهُ He incited him, or made him, to visit. (S, K.) You say أَزَرْتُهُ غَيْرِى I made him, or caused him, to visit another, not myself. (A.) b2: أَزَرْتُهُ شَعُوبَ (tropical:) I made him to visit death; [i. e., I killed him.] (TA.) [See 1.] b3: أَنَا أُزِيرُكُمْ ثَنَائِى (tropical:) [I will introduce you, or your name, in my eulogy; meaning I will praise you]. (A.) and أَزَرْتُكُمْ قَصَائِدِى (tropical:) [I have introduced you, or the mention of you, in my odes]. (A.) 5 تزوّر He said what was false; spoke falsely. (A.) A2: See also 2, in two places.6 تزاوروا They visited one another. (S, A, K.) You say, بَيْنَهُمْ تَزَاوُرٌ Between them is mutual visiting. (A.) b2: See also 9, in two places.8 اِزْدَارَ: see 1.

A2: Also, accord. to Aboo-'Amr El-Mutarriz, He swallowed a morsel, or mouthful; like اِزْدَرَدَ. (TA in art. زرد.) 9 ازورّ عَنْهُ, (S, A, Msb, K,) inf. n. اِزْوِرَارٌ; (S, A;) and ↓ ازوارّ, (S, A, K,) inf. n. اِزْوِيرَارٌ; (S;) and ↓ تزاور; (S, A, Msb, K;) He declined, or turned aside, from it. (S, A, * Msb, K.) ↓ تَزَّاوَرُ, in the Kur xviii. 16, is a contraction تَتَزَاوَرُ: (S;) تَزْوَرُّ is another reading. (TA.) b2: فِى صَدْرِهِ ازْوِرَارٌ In his breast, or chest, is crookedness, curving, or distortion. (A.) 10 استزارهُ He asked him to visit him. (S, A, * K.) 11 إِزْوَاْرَّ see 9.

زَارٌ: see زَارَةٌ.

زَوْرٌ: see زَائِرٌ, in three places. b2: Also A camel having the hump inclining. (TA.) b3: And, with ة, A she-camel that looks from the outer angle of her eye, by reason of her vehemence and sharpness of temper: (K, * TA: [see زَوْرَةٌ below: and see also أَزْوَرُ:]) and a strong and thick she-camel. (TA.) b4: And فَلَاةٌ زَوْرَةٌ A desert not of moderate extent, or not easy to traverse. (TA.) A2: The direction of a person to whom one repairs. (B.) b2: The breast, or chest: (TA:) or its upper, or uppermost, part: (S, A, Mgh:) in a horse, narrowness in this part is approved, and width in the لَبَان; as the poet 'Abd-Allah Ibn-Suleymeh says, making a distinction between these two parts: (S:) or its middle: or the elevated part of it, to the shoulder-blades: or the part where the extremities of the breast-bones meet together: (K:) or the whole of the breast of the camel: pl. أَزْوَارٌ. (TA.) Hence, بَنَاتُ الزَّوْرِ The ribs and other parts around the breast. (TA.) [Hence also, app. from the action of the camel when he lies down,] أَلْقَى زَوْرَهُ (tropical:) [lit. He threw his breast upon the ground;] he remained, stayed, or abode. (A.) b3: The lord, or chief, of a people; (K, * TA;) as also ↓ زُورٌ (Sh, K) and ↓ زُوَيْرٌ (IAar, S, K) and ↓ زَوِيرٌ (TA, as from the K, [in a copy of which SM appears to have found كَالزَّوِيرِ وَالزُّوَيْرِ كَزُبَيْرٍ وَخِدَبٍّ, instead of كَالزُّوَيْرِ وَالزِّوَرِّ الخ,]) and ↓ زِوَرٌّ. (K, TA.) A3: Determination: (T, M:) or strength of determination. (K.) b2: See also زُورٌ

A4: A palm-branch, or straight and slender palm-branch, from which the leaves have been stripped off: (Sgh, K, TA:) of the dial. of El-Yemen. (Sgh, TA.) A5: Stone which appears to a person digging a well, and which, being unable to break it, he leaves apparent: (K:) or, as some say, a mass of rock, in an absolute sense. (TA.) زُورٌ A lie; a falsehood; an untruth: (S, Msb, K:) because it is a saying deviating from the truth. (TA.) So in the Kur xxii. 31: and so it is expl. in the trad., المُتَشَبِّعُ بِمَا لَمْ يُعْطَ كَلَابِسِ ثَوْبَىْ زُورٍ [He who boasts of abundance which he has not received is like the wearer of two garments of falsity]. (TA. [See art. شبع.]) So, too, in the Kur [xxv. 72], وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ And those who do not bear false witness. (Bd, Msb.) [But there are other explanations of these words of the Kur, which see below.] b2: What is false, or vain: (K:) or false witness: and a thing for which one is suspected, syn. تُهَمَةٌ. (TA.) b3: (tropical:) Anything that is taken as a lord in the place of God; (S;) a thing, (K,) or anything, (AO, A,) that is worshipped in the place of God; (AO, A, K;) as also زُونٌ, with ن: or a particular idol which was adorned with jewels, in the country of Ed-Dádar (الدَّادَر [a name I nowhere find]). (TA.) b4: See also زَوْرٌ. b5: (assumed tropical:) The association of another, or others, with God: (Zj, K:) so explained by Zj, in the Kur xxv. 72, quoted above: and so the phrase شَهَادَةُ الزُّورِ, occurring in a trad. (TA.) b6: (assumed tropical:) [A place or] places in which lies are told: and the words in the Kur xxv. 72, quoted above, may mean, And those who are not present in places where lies are told: because the witnessing of what is false is participating therein: (Bd:) or the meaning here is the places where the Christians sit and converse: (Zj:) or where the Jews and Christians sit and converse: (TA, as from the K:) or the festivals of the Jews and Christians: (so in the CK and in a MS. copy of the K:) or (so in the TA, but in the K “ and ”) a place, (K,) or places, (Zj,) where persons sit, and hear singing: (Zj, K:) or places where persons sit, and entertain themselves by frivolous or vain diversion: (Th:) but ISd says, I know not how this is, unless he mean the assemblies of polytheism, which includes the festivals of the Christians, and other festivals. (TA.) A2: Judgment: (K:) or judgment to which recourse may be had: (S:) or strength of judgment. (A.) [See also زَوْرٌ.] You say, مَا لَهُ زُورٌ وَلَا ضَيُّورٌ He has no judgment to which recourse may be had: (S:) or no strength of judgment: (A:) or no judgment, nor understanding or intellect or intelligence, to which recourse may be had: (TA:) for زُورٌ also signifies understanding, intellect, or intelligence; (Yaakoob, K;) and so ↓ زَوْرٌ: (A'Obeyd, K:) but A 'Obeyd thinks it a mistranscription, for لَا زَبْرَ. (TA.) b2: Strength: in which sense the word is an instance of agreement between the Arabic and Persian languages: (AO, K:) or it is arabicized: (Sb:) but the Persian word is with the inclined, not the pure, dammeh. (TA.) You say لَيْسَ لَهُمْ زُورٌ They have not strength. (TA.) And حَبْلٌ لَهُ زُورٌ A rope having strength. (TA.) b3: Deliciousness, and sweetness, or pleasantness, of food. (K.) b4: and Softness, and cleanness, of a garment, or piece of cloth. (K.) زَوَرٌ inf. n. of زَوِرَ. (TA.) b2: Inclination; (S, Msb, K;) such as is termed صَعَرٌ; (S;) crookedness; wryness; distortion. (A.) b3: Distortion of the زَوْر, (Mgh, K,) which is the upper, or uppermost, part of the breast, (Mgh,) or the middle of the breast [&c.]: (TA:) or the prominence of one of its two sides above the other: (K:) in a horse, the prominence of one of the two portions of flesh in the breast, on the right and left thereof, and the depression of the other: (S:) in others than dogs, it is said by some to signify inclination [or distortion] of a thing or part which is not of a regular square form; such as the كِرْكِرَة and the لِبْدَة. (TA.) زِيرٌ, (S, K, &c.,) originally with و, written by the Sheykh-el-Islám Zekereeyà, in his commentaries on Bd, with hemz, contr. to the leading lexicologists; (TA;) or زيرُ نِسَآءٍ; A visiter of women: (Az, TA in art. تبع:) a man who loves to discourse with women, and to sit with them, (S, K,) and to mix with them: (TA:) so called because of his frequent visits to them: or who mixes with them in vain things: or who mixes with them and desires to discourse with them: (TA:) without evil, or with it: (K:) and a woman is termed زِيرٌ also: (K:) you say اِمْرَأَةٌ زِيرُ رِجَالٍ: (Ks:) but this usage is rare: (TA:) or it is applied to a man only: (K:) a woman of this description is termed مَرْيَمٌ: (TA:) pl. [of pauc.] أَزْوَارٌ and أَزْيَارٌ, (K,) the latter like أَعْيَادٌ pl. of عِيدٌ, (TA,) and [of mult.] زِيَرَةٌ. (S, K.) A2: Custom; habit; wont. (Yoo, K.) A3: A slender وَتَر [or bow-string]: (S, K:) or the most slender of such cords, (أَحَدُّهَا: (K, TA: in the CK أَحَدُهَا:) and the most firmly twisted. (TA.) b2: Hence the زِير [or smallest string] of a مِزْهَر [or lute] is thus termed. (TA.) [In this and the next preceding senses, it is app. of Persian origin.]

A4: Flax: (Yaakoob, S, K:) and with ة a portion thereof: (K:) pl. أَزْوَارٌ. (TA.) A5: See also art. زير.

زِوَرٌّ A vehement pace. (S, K.) b2: Vehement; or strong: (K:) but to what applied is not particularized. (TA.) b3: Applied to a camel, Strong; hardy; (TA;) prepared for journeys. (K.) and زِوَرَّةُ أَسْفَارٍ, applied to a she-camel, Prepared for journeys: or having an inclination to one side, by reason of her briskness, or sprightliness. (TA.) [See أَزْوَرُ.] b4: See also زَوْرٌ.

زَيِرٌ, in the K زَيِّرٌ: see art. زير.

زَارَةُ The حَوْصَلَة [or crop] (Az, K) of a bird; (Az, TA;) as also ↓ زَاوَرَةٌ, (K, TA,) with fet-h to the و, (TA,) [in the CK زاوِرَة,] and ↓ زَاؤُورَةُ (K, TA) [in the CK زاوُرَة]: and القَطَا ↓ زَاوَرَةُ The receptacle in which the [bird called] قطا carries water to its young ones. (TA.) A2: زَارَةُ الأَسَدِ The thicket, wood, or forest, or bed of reeds or canes, (أَجَمَة,) that is the haunt of the lion: so called because of his frequenting it. (IJ.) [See also زَأْرَةٌ, in art. زأر.] And ↓ زَارٌ A thicket, wood, or forest, (أَجَمَة,) containing [high coarse grass of the kind called] حَلْفَآء, and reeds or canes, and water. (TA.) b2: (assumed tropical:) A collected number, (K,) or a large collected number, (TA,) of camels, (K,) and of sheep or goats, and of men: or of camels, and of men, from fifty to sixty. (TA.) [See, again, زَأْرَةٌ, in art. زأر.]

زَوْرَةٌ A single visit. (S, TA.) A2: Distance; remoteness: (S, K:) from الاِزْوِرَارُ. (S.) A poet (Sakhr El-Ghei, TA) says, وَمَآءٍ وَرَدْتُ عَلَى زَوْرَةٍ

[To many a water have I come, notwithstanding its distance]: (S:) or, accord. to AA, عَلَى زَوْرَةٍ, in this ex., accord. to one relation زُورَة, but the former is the better known, means upon a she-camel that looked from the outer angle of her eye, by reason of her vehemence and sharpness of temper. (TA.) زِيرَةٌ A manner of visiting. (K.) One says, فُلَانٌ حَسَنُ الزِّيرَةِ Such a one is good in his manner of visiting. (TA.) زِوَارٌ (AA, S, K) and ↓ زِيَارٌ (IAar, K) A rope, or cord, which is put between the camel's fore-girth and kind-girth, (AA, S, K,) to prevent the kindgirth from hurting the animal's ثِيل, and so causing a suppression of the urine: (AA, TA:) pl. أَزْوِرَةٌ. (S, K.) In a trad., Ed-Dejjál is described as bound with أَزْوِرَة; meaning, having his arms bound together upon his breast. (IAth.) b2: Also, both words, (tropical:) Anything that is a [means of] rectification to another thing, (K,) and a defence, or protection; (IAar, K;) like the زِيَار of a beast. (IAar.) زِيَارٌ: see زِوَارٌ: A2: and see art. زير.

زُوَيْرٌ and زَوِيرٌ: see زَوْرٌ.

زَؤُورٌ: see what next follows, in two places.

رَجُلٌ زَوَّارٌ and ↓ زَؤُورٌ [A man who visits much]: a poet says, إِذَا غَابَ عَنْهَا بَعْلُهَا لَمْ أَكُنْ لَهَا وَلَمْ تَأْنَسْ إِلَىَّ كِلَابُهَا ↓ زَؤُورًا [When her husband is absent from her, I am not to her a frequent visiter, nor do her dogs become familiar to me]. (TA.) زَائِرٌ A person visiting; a visiter: (S, * Msb, K: *) fem. زَائِرَةٌ: (Sb:) pl. زَائِرُونَ, masc., (S, K,) and زَائِرَاتٌ, fem., (S, Msb,) and زُوَّارٌ, masc., (S, Msb, K,) and زَوَّرٌ, masc., (K,) and fem.: (Sb, S, Msb:) and ↓ زَوْرٌ signifies the same as زَائِرٌ (A, Msb, K, TA) and زَائِرَةٌ (TA) and زَائِرُونَ (S, A, K, TA) and زَائِرَاتُ; (S, A, Msb, TA;) being originally an inf. n.; or, as syn. with زائرون, it is a quasi-pl. n.; by some called a pl. of زَائِرٌ. (TA.) It is said in a trad., عَلَيْكَ حَقًّا ↓ إِنَّ لِزَوْرِكَ [Verily there is to thy visiter, or visiters, a just claim upon thee]. (TA.) [And hence,] ↓ زَوْرٌ also signifies A phantom that is seen in sleep. (K.) زَاوَرَةٌ: see زَارَةٌ; the former, in two places.

زَاؤُورَةٌ: see زَارَةٌ; the former, in two places.

أَزْوَرُ Inclining; (K;) crooked; wry; distorted: (A:) [fem. زَوْرَآءُ:] pl. زُورٌ. (K.) b2: Having that kind of distortion in the زَوْر (or middle of the breast [&c.] TA) which is termed زَوَرٌ. (K, TA.) b3: A dog whose breast (جَوْشَنُ) صَدْرِهِ) is narrow, (K,) and the كَلْكَل [app. meaning the part between the two collar-bones] projecting, as though his, or its, sides had been squeezed. (TA.) b4: A wry neck. (TA.) b5: [A beast] that looks from the outer angles of his eyes (K) by reason of his vehemence and sharpness of temper: (TA: [see also زَوْرٌ:]) or a camel (TA) that goes with an inclination towards one side, when his pace is vehement, though without any distortion in his chest. (K.) [See also زِوَرٌّ. Hence, app.,] الزَّوْرَآءُ is a name of Certain camels (مَال) that belonged to Uheyhah (S, K) Ibn-El-Juláh ElAnsáree. (S.) b6: زَوْرَآءُ (tropical:) A bow: (S, A, K:) because of its curving. (S.) b7: (tropical:) A bent bow. (TA.) b8: (tropical:) A menáreh (مَنَارَة) deviating from the perpendicular. (A.) b9: (tropical:) A well (بِئْر) deep: (S, K, * TA:) or not straightly dug. (TA.) b10: (tropical:) A land, (أَرْض, S, K,) and a desert, (مَفَازَة, A, or فَلَاة, TA,) far-extending, (S, A, K, TA,) and turning aside: (TA:) and أَزْوَرُ is applied [in the same sense] to a country, (TA,) and to an army. (S, TA.) b11: (tropical:) A saying, or phrase, (كَلِمَة,) bad, and crooked, or distorted. (A.) A2: Also زَوْرَآءُ [as an epithet in which the quality of a subst. predominates] (assumed tropical:) A [drinking-cup or bowl of the kind called] قَدَح. (S, K.) b2: And (assumed tropical:) A certain vessel (K) for drinking, (TA,) oblong, like the تَلْتَلَة. (TA.) A3: هُوَ

أَزْوَرُ عَنْ مَقَامِ الذُّلِّ (A) (tropical:) He is most remote from the station, or state, of baseness, or ignominiousness. (TA.) مَزَارٌ A place [and a time] of visiting. (S, Msb.) مَزُورٌ Visited. (A.) مُزَوَّرٌ A camel distorted in the breast, or chest, when drawn forth from his mother's belly by the مُذَمِّر [q. v.], who therefore presses, or squeezes, it, in order to set it right, but so that an effect of his pressing, or squeezing, remains in him, whereby he is known to be مُزَوَّر. (Lth, K.) b2: And كَلَامٌ مُزَوَّرٌ (assumed tropical:) Speech falsified, or embellished with lies. (TA.) And (tropical:) Speech rectified, adjusted, or corrected, [and prepared, (see 2,)] before it is uttered: or beautified, or embellished; as also ↓ مُتَزَوَّرٌ. (TA.) مُزْدَارَةٌ Visiters of the tomb of the Prophet. (A.) مُتَزَوَّرٌ: see مُزَوَّرٌ.

زرع

1 زَرَعَ, aor. ـَ (K,) inf. n. زَرْعٌ (S, TA) and زِرَاعَةٌ, (TA,) He sowed, or cast seed; (S, K, TA;) as also ↓ اِزْدَرَعَ, (S, Msb, K,) originally اِزْتَرَعَ, the ت being changed into د in order that it may agree with the ز, (S, K,) for د and ز are pronounced with the voice as well as the breath, whereas ت is pronounced with the breath only: (S, TA:) [or the latter verb, as appears from an explanation of it to be found below, may signify he sowed for himself.] They say, مَنْ زَرَعَ حَصَدَ [He who sows reaps]. (TA.) And [they use this verb transitively, saying,] زَرَعْتُ البُرَّ وَالشَّعِيرَ [I sowed wheat and barley]: and in like manner, زَرَعْتُ الشَّجَرَ [I sowed the trees; or sowed the seeds which should produce the trees: or it may signify I planted the trees]. (Ibn-Abi-l-Hadeed.) and زَرَعَ الحُبَّ لَكَ فِى القُلُوبِ كَرَمُكَ وَحُسْنُ خُلُقِكَ (tropical:) [Thy generosity and the goodness of thy disposition have sown love for thee in the hearts]. (TA.) And it is said in a trad., مَنْ كَانَتْ لَهُ أَرْضٌ فَلِيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ فَإِنْ أَبَى فَلِيُمْسِكْ أَرْضَهُ [Whoso hath land,] let him sow it [or let him lend it, or give it, to his brother; and if he refuse, let him retain his land]. (TA.) b2: زَرَعَ الأَرْضَ, (Mgh, Msb,) inf. n. زَرْعٌ, (Msb,) signifies [also] (tropical:) He ploughed up, or tilled, or cultivated, the land, or ground, for sowing. (Mgh, Msb.) Hence [the saying in a trad.], إِذَا زَرَعَتْ هٰذِهِ الأُمَّةُ نُزِعَ مِنْهَا النَّصْرُ (tropical:) When this nation shall employ itself altogether with agriculture and the affairs of the present world, and turn away from warring against unbelievers and the like, aid shall be withdrawn from it. (Mgh.) b3: زَرَعَهُ اللّٰهُ signifies God caused it, or made it, to grow, vegetate, or germinate; (S, Mgh, Msb, K;) and, to increase; (Mgh;) namely, الحَرْثَ [the seed-produce]. (Mgh, Msb;) The verb is properly thus used of divine affairs, exclusively of human: (Er-Rághib:) and hence the saying in the Kur [lvi. 63-4], أَفَرَأَيْتُمْ مَا تَحْرُثُونَ أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (S, * Er-Rághib) Now think ye, what ye sow, do ye cause it to grow, or are We the causers of growth? (Bd:) or, as some say, do ye cause it to increase, or are We the causers of its increase? the حَرْث [or sowing] being ascribed to them, and the زَرْع [or causing to grow] exclusively to God: when the latter is ascribed to a man, it is because he is an agent as a means of making to grow; as when you say, أَنْبَتُّ كَذَا (assumed tropical:) I was a means of causing such a thing to grow. (Er-Rághib.) [In like manner,] you say, زَرْعًا ↓ اِزْدَرَعَ, meaning (tropical:) [He raised seed-produce, i. e., was a means of causing it to grow,] for himself, in particular. (TA.) b4: [Hence,] one says, with respect to a child, زَرَعَهُ اللّٰهُ (tropical:) May God render him sound and strong; syn. جَبَرَهُ: (S, K, TA:) like as one says أَنْبَتَهُ اللّٰهُ: and in like manner, زَرَعَ اللّٰهُ وَلَدَكَ لِلْخَيْرِ (tropical:) [May God render thine offspring sound and strong, or rather, cause thine offspring to grow up, for the doing, or enjoyment, of what is good]. (TA.) b5: [Hence also,] زُرِعَ لَهُ بَعْدُ شَقَاوَةٍ (tropical:) [An increase was made for him after adversity; or] he obtained property after want; for the verb in this instance is like عُنِىَ. (Ibn-'Abbád, K.) 3 مُزَارَعَةٌ is of the measure مُفَاعَلَةٌ, [denoting a mutual action,] from الزِّرَاعَةُ, (Mgh,) and its signification is well known; (S;) i. e. (tropical:) The making a contract, or bargain, with another, for labour upon land, [to till and sow and cultivate it, as is indicated in the Mgh and Msb,] for a share, or portion, of its produce, (Msb, K, TA,) the seed being from the owner of the land. (K, TA.) [You say, زَارَعَهُ (tropical:) He made with him a contract, or bargain, such as is above described; and in like manner, خَابَرَهُ, and آكَرَهُ. The doing this is forbidden, because of the uncertainty of the result.]4 ازرع It (a plant, or herbage,) had, or became in the state of having, زَرْع [i. e. produce of its seed; i. e. it grew from its seed]: (TA:) and, said of زَرْع [or seed-produce], it became tall: (K:) or, as some say, it produced its leaves: and it attained to the proper time for its being reaped. (TA.) b2: ازرع النَّاسُ signifies أَمْكَنَهُمُ الزَّرْعُ [expl. in the TK as meaning The men, or people, became able to sow seed; i. e., became possessors of seed: but I rather think that it means they had seedproduce within their power, or reach; they became able to avail themselves thereof; or they attained to a season when they had seed produce]. (K.) 5 تزرّع إِلَى الشَّرَّ i. q. تسرّع [He hastened, or made haste, to do evil, or mischief]. (Sgh, K.) 8 اِزْدَرَعَ, originally اِزْتَرَعَ: see 1, in two places.10 أَسْتَزْرِعُ اللّٰهَ وَلَدِى لِلْبِرِّ وَأَسْتَرْزِقُهُ لَهُ مِنَ الحِلِّ (tropical:) [I beg God to make my offspring grow up for piety, and I beg of Him means of subsistence for them, or him, of such kind as is of lawful attainment]. (TA.) زَرْعٌ, originally an inf. n., [see 1,] (Mgh, Msb, TA,) used as a subst. properly so termed, signitying Seed-produce; what is raised by means of sowing; (Mgh, Msb;) what is sown; (K, TA;) while in growth, [i. e. standing corn, and the like,] (K and TA voce أَزْرَعَ,) and also after it has been reaped; (S and Msb and K in art. رفع, &c.;) its predominant application is to wheat and barley; (TA;) but it signifies also plants, or herbage, [in general,] such as one reaps; or, as some say, only while fresh and juicy: (Msb:) [and often a sown field:] pl. زُرُوعٌ. (S, Mgh, Msb, K.) b2: [Hence,] (tropical:) Offspring, or children; or a child. (IDrd, K, TA.) You say, هٰؤُلَآءِ زَرْعُ فُلَانٍ (tropical:) These are the offspring, or children, of such a one. (IDrd, TA.) And هُوَ زَرْعُ الرَّجُلِ (tropical:) He is the offspring, or child, of the man. (TA.) b3: And (assumed tropical:) The seed, or seminal fluid, of a man. (TA.) b4: [and (assumed tropical:) The fruit, or harvest, of a man's conduct; as though it were the produce of what he sowed.] One says, بِئْسَ الزَّرْعُ زَرْعُ المُذْنِبِ (assumed tropical:) [Very evil is the fruit, or harvest, of conduct; the fruit, or harvest, of the conduct of the sinner]. (TA.) زَرْعَةٌ and ↓ زُرْعَةٌ and ↓ زِرْعَةٌ and ↓ زَرَعَةٌ A place in which to sow. (AHn, Sgh, K.) You say, مَا فِى الأَرْضِ زَرْعَةٌ, &c., (K,) or زَرْعَةٌ وَاحِدَةٌ, &c., and in like manner, عَلَى الأَرْضِ, (TA,) There is not in the land, (K,) or upon the land, (TA,) a place, (K,) or a single place, (TA,) in which to sow. (K, TA.) b2: [The first also app. signifies An ear of corn: see سَبَلٌ.]

زُرْعَةٌ: see زَرْعَةٌ. b2: Also Seed, or grain, for sowing, or that is sown; syn. بَذْرٌ. (K.) You say, أَعْطِنِى زُرْعَةً أَزْرَعُ بِهَا أَرْضِى [Give thou to me seed that I may sow therewith my land]. (TA.) [See also زَرِيعَةٌ.] b3: And (tropical:) The young one of a قَبْجَة [generally meaning a partridge]. (Z, TA.) زِرْعَةٌ: see زَرْعَةٌ.

زَرَعَةٌ: see زَرْعَةٌ.

زَرِيعٌ [i. q. ↓ مَزْرُوعٌ Sown: &c.: see زَرِيعَةٌ]. b2: Seed produce that is watered by the rain. (Ham p. 657.) b3: And hence, (tropical:) Anything soft, or tender; as being likened thereto. (Id.) زِرَاعَةٌ [an inf. n. of 1, q. v.: and] The business, or occupation, of sowing, (tropical:) ploughing up, tilling, or cultivation, land. (Mgh, * Msb, * TA.) زَرِيعَةٌ A thing that is sown; (IDrd, K;) sometimes used in this sense; as though meaning ↓ مَزْرُوعَةٌ: (IDrd:) or grain that is sown: زَرِّيعَةٌ, with teshdeed, is wrong. (IB.) [See also زُرْعَةٌ.]

زَرَّاعٌ: see زَارِعٌ. b2: Also (tropical:) A calumniator: (IAar:) one who sows rancours in the hearts of friends. (TA.) زِرِّيعٌ (tropical:) What grows in land that has been left unsown for a year or more, from what has become scattered upon it in the days of the reaping; (K;) i. e., of the grain; mentioned by Sgh, on the authority of ISh; and by Z, who says that it is also called كَاثٌّ. (TA.) زَرَّاعَةٌ: see مَزْرَعَةٌ, in two places.

زَارِعٌ [act. part. n. of 1:] i. q. ↓ زَرَّاعٌ (TA) [One who sows:] (tropical:) one who ploughs up, tills, or cultivates, land: (Mgh:) pl. زُرَّاعٌ. (TA.) By this pl., in the Kur xlviii. 29, are meant Mohammad and his Companions, the inviters to El-Islám. (Zj.) b2: Causing to grow, vegetate, or germinate: (S, TA:) causing to increase: (TA:) pl. with ون. (S, TA.) A2: Also The name of a certain dog: (Ibn-'Abbád, IF, K:) whence أَوْلَادُ زَارِعٍ

meaning (tropical:) dogs. (Ibn-'Abbád, Z, K.) مَزْرَعَةٌ (S, Msb, K, &c.) and مَزْرُعَةٌ (Sgh, L, K) and مَزْرِعَةٌ (K) A place of زَرْع [or seed-produce]; as also ↓ مُزْدَرَعٌ; (S, Msb, K;) and ↓ زَرَّاعَةٌ; (Ham p. 657;) or this last signifies land that is sown: (TA:) pl. of the first مَزَارِعُ; (TA;) and of ↓ the last زَرَّاعَاتٌ. (Ham, TA.) b2: [Hence the saying,] الدُّنْيَا مَزْرَعَةُ الآخِرَةِ (tropical:) [The present world is the place in which is produced the fruit, or harvest, to be reaped in the world to come]. (TA.) مَزْرُوعٌ and مَزْرُوعَةٌ: see زَرِيعٌ and زَرِيعَةٌ.

مُزْدَرَعٌ: see مَزْرَعَةٌ.

مُزْدَرِعٌ (tropical:) One who raises seed-produce (يَزْدَرِعُ زَرْعًا) for himself, in particular. (TA.)

زمن

1 زَمِنَ. aor. ـَ inf. n. زَمَنٌ (Msb, K) and زَمَانَةٌ (S, * Msb, K) and زُمْنَةٌ, (K,) He (a man, S, Msb) had, or was affected with, a malady of long continuance, (Msb,) or what is termed زَمَانَةٌ, expl. below: (K:) he was, or became, afflicted [with what is so termed]: (S:) or he was, or became, crippled. (TK.) 3 عَامَلَهُ مُزَامَنَةً (S, K) and زِمَانًا (Lh, TA) [He bargained, or made an engagement, with him, to work, for a time], (S, K,) from الزَّمَنُ. (S,) is like مُشَاهَرَةً [and شِهَارًا] (S, K) from الشَّهْرُ. (S.) 4 ازمن [He, or it, continued a long time;] a long time passed over him, or it, (K, * TA,) i. e. a thing. (TA.) You say, ازمن بِالمَكَانِ He remained, staid, dwelt, or abode, a long time (زَمَانًا) in the place. (TA.) b2: And [hence,] ازمن عَنِّى

عَطَاؤُهُ (tropical:) His gift [was a long time kept back from me, or] was slow, or tardy, in coming to me. (TA.) A2: ازمن فُلَانًا He (God) made such a one to be such as is termed زَمِن, i. e. affected with a protracted disease; (Msb, TA;) or crippled, or deprived of the power to move or to stand or to walk, by disease, or by a protracted disease: or made him to be affected with what is termed [زَمَانَةٌ, expl. below, as meaning] عَاهَةٌ [&c.]. (TA.) It is said also of a disease [as meaning It deprived him of the power to move &c.]. (TA in art. عضب.) زَمَنٌ an inf. n. of زَمِنَ [q. v.]. (Msb, K.) b2: And a simple subst. [meaning Continuance for a long time,] from أَزْمَنَ in the first of the senses assigned to it above; and so ↓ زُمْنَةٌ, with damm. (IAar, TA.) b3: Also, and ↓ زَمَانٌ, (S, Msb, K, &c.,) the former a contraction of the latter, (Msb,) A time, whether little or much; (S, Msb, K;) thus accord. to Er-Rághib; (TA in art. دهر;) as being a space capable of division: (Msb:) and so says El-Munáwee: (TA:) a time considered with respect to its beginning and its end: (Er-Rághib, MF voce أَمَدٌ:) or i. q. عَصْرٌ [as meaning a space, or period, of time]: (M, K:) [often meaning, without any addition to qualify it, a long time; as in an instance of the usage of the latter word above: (see 4:) what follows here applies to each of these words:] زَمَانٌ differs in some respects from آنٌ and from أَمَدٌ: Sh asserts it to be syn. with دَهْرٌ; but AHeyth says that this is a mistake: (TA:) [it is so, however, sometimes, accord. to several authorities, as has been shown in art. دهر; and particularly as meaning fortune, or fate:] IAth says that it is applied to the whole of what is termed الدَّهْرُ [as meaning time], and to a portion thereof: AHeyth says that it is the زمان [i. e. season] of fruit, of ripe dates, and of heat and cold: and that it may be [a period of] two months [as meaning any one of the six seasons of the solar year] to six months [as meaning the half-year often termed summer and the half-year often termed winter]: (TA:) [thus] it is applied to any one of the four quarters of the year; (Msb, TA;) the first of which [in the order in which they are commonly mentioned by the Arabs, i. e. autumn,] is called by the Arabs [of the classical age] الرَّبِيعُ, but vulgarly الخَرِيفُ; called by the former name because the first rain is therein, giving growth to [the herbage called] the رَبِيع; and called by the latter name because the fruits are gathered therein; and it commences when the sun enters Libra: the second [i. e. winter] is called الشِّتَآءُ; and commences when the sun enters Capricornus: the third [i. e. spring] is الصَّيْفُ, vulgarly called الرَّبِيعُ; and commences when the sun enters Aries: the fourth [i. e. summer] is القَيْظُ, vulgarly called الصَّيْفُ; and commences when the sun enters Cancer: (Msb:) * * The two following tables exhibit the principal divisions of the Arabian Calendar. The latter of them shows the places of the months in relation to the solar year at the period when they received the names by which they are here designated. THE QUARTERS.THE SIX SEASONS. OLDER NAMES.LATER NAMES. Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Sept.الخَرِيفُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Oct.الخَرِيفُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Nov.الخَرِيفُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Nov.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Dec.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Dec.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Jan.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Jan.الرَّبِيعُ الأَوَّلُ or رَبِيعُ الكَلَأِ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Feb.الرَّبِيعُ الأَوَّلُ or رَبِيعُ الكَلَأِ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Mar.الرَّبِيعُ الأَوَّلُ or رَبِيعُ الكَلَأِ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Mar.الصَّيْفُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Apr.الصَّيْفُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Mayالصَّيْفُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Mayالقَيْظُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Juneالقَيْظُ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Juneالقَيْظُ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Julyالقَيْظُ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Julyالرَّبِيعُ الثَّانِى or رَبِيعُ الثِّمَارِ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Aug.الرَّبِيعُ الثَّانِى or رَبِيعُ الثِّمَارِ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Sept.الرَّبِيعُ الثَّانِى or رَبِيعُ الثِّمَارِ THE MONTHS.THE PERIODS OF RAIN. 11. ذُو القَعْدَةِ Sept.1. الوَسْمِىالرَّبِيع 12. ذُو الحَجَّةِ Oct.1. الوَسْمِىالرَّبِيع 1. المُحَرَّمُ Nov.1. الوَسْمِىالرَّبِيع 2. صَفَرٌ Dec.1. الوَسْمِىالرَّبِيع 2. صَفَرٌ Dec.2. الشَّتَوِىُّالرَّبِيع 3. شَهْرُ رَبِيعٍ الأَوَّلُ Jan.2. الشَّتَوِىالرَّبِيع 4. شَهْرُ رَبِيعٍ الآخِرُ Feb.2. الشَّتَوِىالرَّبِيع 4. شَهْرُ رَبِيعٍ الآخِرُ Feb.3. الدَّفَئِىُّالرَّبِيع 5. جُمَادَى الأُولَى Mar.3. الدَّفَئِىُّالرَّبِيع 5. جُمَادَى الأُولَى Mar.4. الصَّيْفُ 6. جُمَادَى الآخِرَةُ Apr.4. الصَّيْفُ 7. رَجَبٌ May4. الصَّيْفُ 7. رَجَبٌ MayالحَمِيمُMostly Dry. 8. شَعْبَانُ JuneالحَمِيمُMostly Dry. 9. رَمَضَانُ JulyالحَمِيمُMostly Dry. 9. رَمَضَانُ JulyالخَرِيفُMostly Dry. 10. شَوَّالٌ Aug.الخَرِيفُMostly Dry. 10. Sept.الخَرِيفُMostly Dry. it is also applied to the time, or period, of the reign, rule, prefecture, or the like, of a man: [and to the life-time of a man:] with the philosophers, it signifies the measure of the motion of the ninth (or greatest) sphere (الفَلَك الأَطْلَس): (TA:) [and there are various other explanations belonging to the conventional language of the schools, not to the proper language of the Arabs: (see the “ Dict. of the Technical Terms used in the Sciences of the Musalmans: ”)] the pl. (of زَمَنٌ, Msb) is أَزْمَانٌ and أَزْمُنٌ and (that of زَمَانٌ, Msb) أَزْمِنَةٌ. (S, Msb, K.) [The dim. of زَمَنٌ, i. e. زُمَيْنٌ, see below.] In the following trad., إِذَا تَقَارَبَ لَمْ تَكَدْ رُؤيَا المُؤْمِنِ تَكْذِبُ ↓ الزَّمَانُ [When the time becomes contracted, the dream of the believer will scarcely ever, or never, be false], what is meant is the end of time; and the approach of the resurrection; because when a thing becomes little, its extremities contract: or what is meant is the day's and the night's becoming equal; for the interpreters of dreams assert that the times [of dreams] most true of interpretation are the season of the breaking forth of the blossoms and that of the ripening of the fruit, which is when the day and the night become equal: or what is meant is the coming forth of El-Mahdee, when the year will be like the month, and the month like the week, and the week like the day, and the day like the hour, deemed short because deemed delightful: (K in art. قرب:) or it alludes to the shortness of lives and the scantiness of blessings. (TA in that art.) In another trad. it is said, كَانَتْ تَأْتِينَا أَزْمَانَ خَدِيجَةَ, meaning [She used to come to us] in the life-time [lit. times] of Khadeejeh. (TA.) And one says also, مَا لَقِيتُهُ مُذْ

↓ زَمَنَةٍ, meaning ↓ مذ زَمَانٍ [i. e. I have not met him for a long time past: but in this case, accord. to the more approved usage, one should say مُذْ زَمَنَةٌ and مُذْ زَمَانٌ, or مُنْذُ زَمَنَةٍ and مُنْذُ زَمَانٍ]. (Lh, K, * TA.) (For authorities, and further information, see the words here mentioned, and more particularly نَوْءٌ and رَبِيعٌ; under the latter of which it is said that the third and last of the Six Seasons are called by some, respectively, الرَّبِيعُ الثَّانِى and الرَّبِيعُ الأَوَّلُ; and also that the appellations of the 3rd and 4th months are differently pronounced by different persons; and that some exclude the وَسْمِىّ from the rains called الرَّبِيعُ: and for the Calendar of the Mansions of the Moon, see مَنَازِلُ القَمَرِ, in art. نزل.) The months are said to have received the names here given to them from Kiláb Ibn-Murrah, an ancestor of Mohammad, about two centuries before El-Islám. These months were lunar; and from this period, with the view of adapting their year to the solar, the Arabs added a month, which they called النَّسِىْءُ, at the end of every three years, until they were forbidden to do so by the Kur-án (ch. ix.): but the months still retrograded through the seasons, though much more slowly. The abolition of the intercalation was proclaimed by Mohammad at the pilgrimage in the tenth year of the Flight.

زَمِنٌ (S, Mgh, Msb, K) and ↓ زَمِينٌ, (K, TA,) applied to a man, (S, Msb, TA,) Having, or affected with, a malady of long continuance; (Mgh, Msb, TA; *) as also ↓ مُزْمَنٌ; (Har p. 182;) or crippled, or deprived of the power to move or to stand or to walk, by disease, or by a protracted disease: (TA:) or having what is termed زَمَانَةٌ [expl. below], i. e. عَاهَةٌ: (K, TA:) or afflicted [with what is so termed]: (S:) pl. زَمِنُونَ, (K, TA,) of the former, (TA,) and زَمْنَى, (Msb, K, TA,) [likewise] of the former, (Msb,) or of the latter, as also زَمَنَةٌ. (TA.) b2: [Hence,] هُوَ فَاتِرُ النَّشَاطِ زَمِنُ الرَّغْبَةِ (tropical:) [He is remiss in respect of briskness or promptness, powerless in respect of desire]. (TA.) زُمْنَةٌ: see زَمَنٌ, second sentence.

زَمَنَةٌ A space, or period, or a long space or period, of time. (TA.) See also زَمَنٌ, last sentence.

زَمَانٌ: see زَمَنٌ, third sentence, and again in two places in the latter part of the paragraph.

زَمِينٌ: see زَمِنٌ.

زُمَيْنٌ [dim. of زَمَنٌ]. You say, لَقِيتُهُ ذَاتَ الزُّمَيْنِ, meaning thereby تَرَاخِى الوَقْتِ; (S, K;) [i. e. I met him some time ago;] like as one says ذَاتَ العُوَيْمِ, meaning بَيْنَ الأَعْوَامِ: (S:) or meaning فِى سَاعَةٍ لَهَا أَعْدَادٌ [in a time consisting of some, or several, subdivisions]: (TA:) or ذَاتَ الزُّمَيْنِ means مُذْ ثَلَاثَةٌ أَزْمَانٍ [three seasons ago; or, app., three or more, to ten; (agreeably with an explanation of ذَاتَ العُوَيْمِ voce ذُو;) by ازمان being app. meant periods of two, or three, or six, months]; (T in art. ذُو;) and the like is said by IAar. (TA in art. صبح.) زَمَانَةٌ an inf. n. of زَمِنَ [q. v.]. (S, * Msb, K.) b2: [Used as a simple subst.] it signifies also A disease, or an evil affection, syn. آفَةٌ, (S,) or عَاهَةٌ, (K,) in animals: (S:) [and particularly, in a man, a disease of long continuance: or such as cripples, or deprives of the power to move or to stand or to walk: (see زَمِنَ and زَمِنٌ:)] or want of some one or more of the limbs, or members; and privation of the powers, or faculties. (Har p. 315.) And i. q. دَهْرٌ [app. as meaning An evil event or accident, a misfortune, or a calamity]. (KL.) b3: Also Love. (K.) سَاعَةٌ زَمَانِيَّةٌ A while; an indefinite short time; as distinguished from سَاعَةٌ فَلَكِيَّةٌ, which is an astronomical hour: and so, often, سَاعَةٌ alone.]

مُزْمَنٌ: see زَمِنٌ.

مُزْمِنٌ Of long continuance; of long standing; over which a long time has past. (TA.) [You say مَآءٌ مُزْمِنٌ Stale water.] And سُعَالٌ مُزْمِنٌ [Chronic cough]. (K voce مَصْطَكَا.)

ظرب

1 ظَرِبَ بِهِ, aor. ـَ He, or it, stuck, adhered, or clave, to him, or it. (K.) 2 ظُرِّبَتِ الحَوَافِرُ, inf. n. تَظْرِيبٌ, The solid hoofs became hard and strong. (T, K.) ظَرِبٌ A stone projecting (Lth, T, M, Msb, K) from a mountain or from rugged ground (Lth, T) and having a sharp point: (Lth, T, M, K:) or an expanded mountain, (M, K, TA,) accord. to some, that is not high: (TA:) or a small mountain: (M, K:) or a small hill: (T, S, Msb:) pl. ظِرَابٌ (T, S, M, Msb, K) and أَظْرُبٌ, (Nh, TA,) [the latter a pl. of pauc.,] the former pl. of a rare kind, for by rule it should be أَظْرَابٌ, and it seems as though they had imagined the sing. to be ظَرْبٌ, and so made the pl. like سِهَامٌ, pl. of سَهْمٌ: (Msb, TA:) or, accord. to En-Nadr, ظَرِبٌ signifies the smallest of [hills such as are termed]

آكَام, and the sharpest in stones, all its stones being sharp like knives, the white thereof and the black and of every colour: and the pl. is أَظْرَابٌ. (T.) [See also this pl. below.]

ظُرُبٌّ Short, and thick, (M, K, TA,) and fleshy: (Lh, TA:) or a short and fleshy man. (S.) ظَرْبَى and ظِرْبَى: see ظَرِبَانٌ, in three places.

ظِرْبَآء and ظَِرِبَآء: see the next paragraph, in four places.

ظَرِبَانٌ (S, M, Msb, K, &c.) and ظِرْبَانٌ (AA, Az, Msb, TA) and ظَرْبَانٌ (IJ, TA) and ↓ ظِرَبَآءُ (M, CK, TA, or ↓ ظِرْبَآء or ↓ ظِرِبَآء accord. to two different copies of the K) A small, stinking beast, (Az, S, M, Msb, K,) resembling a cat, (Az, S, M, K,) or resembling a short Chinese dog, (Msb,) or resembling an ape or a monkey, (AA, T, M, TA,) or above the whelp of a dog, (El-Mustaksee, TA,) that often emits a noiseless wind from the anus; (M, Msb, * TA;) said by Az, on the authority of the handwriting of AHeyth, to be a beast that has small legs, their length being that of half a finger, but which is broad, its breadth being equal to the space measured by the extension of the thumb and the little finger, or of the thumb and the fore finger, and its length being a cubit, having a compact head, and its ears [for ادناه, in my original, I read أُذُنَاهُ] being like the cat's; (TA;) it is small and short in the ears, (أَصْلَمُ الأُذُنَيْنِ, M, Msb,) or having a stoppage of the ears, (أَصَمُّ الاذنين, TA,) its earholes [only] hearing a confused, or humming, or ringing, sound; (M, TA;) long in the snout, [but El-Farezdak speaks of it as having a short nose, as is shown in the S,] black in the back, white in the belly; (M, Msb, TA;) it is said that its back is [or rather contains] one single bone, without any قَفَص [or cage-formed structure of ribs, &c.], and that the sword has no effect upon it by reason of the hardness of its skin, unless striking its nose: (TA:) the pl. is ظَرَابِينُ, (M, K,) or ظَرَابِىُّ, (Az, T, S, Msb,) sometimes, (S,) or this latter also, (M, K,) as though it were pl. of ظِرْبَآء, (S,) or the first ى is a substitute for the ا [of the sing. ظَرِبَانٌ] and the second for the ن, (M,) and (quasi-pl. ns., M, K) ↓ ظِرْبَى (Az, T, M, Msb, K) and ↓ ظِرْبَآءُ, (M, K,) or ↓ ظِرْبَى, is a pl. like حِجْلَى pl. of حَجَلٌ, (S, TA,) and these two are [said to be] the only pls. of this measure, (AHei, TA,) and Lth and AHeyth say that ظِرْبَآءُ is incorrect, and is rightly ↓ ظِرْبَى. (T, TA.) A poet says, (namely, 'Abd-Allah Ibn-Hajjáj Ez-Zebeedee, M, TA,) أَلَا أَبْلِغَا قَيْسًا وَخِنْدِفَ أَنَّنِى

ضَرَبْتُ كَثِيرًا مَضْرِبَ الظَّرِبَانِ [Now tell ye Keys and Khindif that I have struck Ketheer in the place of striking of the ظربان], meaning that he had struck Ketheer Ibn-Shiháb (S, M, TA) El-Medh-hijee upon his face; for the ظربان has a line, or long mark, upon his face; and he likens the blow that he inflicted upon his face to that mark: [see مَضْرِبٌ:] and the same words of the latter hemistich, except that عُبَيْدًا is substituted in them for كَثِيرًا, occur in a verse of Asad Ibn-Nághisah, who slew 'Obeyd by order of En-Noamán. (TA.) One says, فَسَا بَيْنَنَا الظَّرِبَانُ, (S,) or بَيْنَهُم, (Msb, K,) [lit. The ظربان emitted a noiseless wind from its anus among us, or among them,] a prov., (S,) meaning that we, or they, became disunited, and alienated, one from another: [for] when this animal emits a noiseless wind from its anus in the garment of a man, the stink does not go away until the garment wears out: (S, Msb, K:) the Arabs of the desert assert that it does so in the garment of him who hunts it: (S:) and it is said to do so in the hole of the [lizard called] ضَبّ, which, being stupified by the foulness of the stink, is taken and eaten by it. (M, K, TA.) One says also, تَشَاتَمَا فَكَأَنَّمَا جَزَرَا بَيْنَهُمَا ظَرِبَانًا [They reviled each other, and it was as though they slaughtered between them a ظربان]: the foulness of their reviling being likened to the stink of that animal. (M, TA.) And يَتَنَازَعَانِ جِلْدَ الظَّرِبَانِ They two contend in pulling at the skin of the ظربان, meaning (assumed tropical:) they revile each other: (M, TA:) and يَتَمَاشَنَانِ جِلْدَ الظَّرِبَانِ They wipe their hands together upon the skin of the ظربان, [likewise] meaning (assumed tropical:) they revile each other. (IAar, T, TA.) الأَظْرَابُ [accord. to some] signifies Four teeth behind the نَوَاجِذ [or other grinders; app. meaning, of a horse]: (K:) or the sockets (أَسْنَاخ) of the teeth: (S, K:) [and it is said that] أَظْرَابُ اللِّجَامِ signifies the knots that are at the extremities of the bit. (M, TA.) J cites the following verse, ascribing it to 'Ámir Ibn-Et-Tufeyl, وَمُقَطِّعٍ حَلَقَ الرِّحَالَةِ سَابِحٍ

بَادٍ نَوَاجِذُهُ عَنِ الأَظْرَابِ [thus in the S, (but in the M and TA عَلَى

الأَظْرَابِ,) as though meaning And breaking in pieces the rings of the girth of the saddle, running with the fore legs well stretched forth, his grinders appearing from the sockets]: but IB says, [following the reading in the M and TA,] the verse is by Lebeed; and the poet is describing a horse that breaks in pieces the rings of the saddle by his springing forward, and whose grinders (نَوَاجِذُهُ) appear when he treads upon the [stones, or hills, called] ظِرَاب: [see ظَرِبٌ, of which both ظِرَابٌ and أَظْرَابٌ are said to be pls.:] also that the right reading is وَمُقَطِّعٌ [and سَابِحٌ]: and by the نواجذ are meant the ضَوَاحِك [or teeth next behind the canine teeth], accord. to Hr. (TA.) حَوَافِرُ مُظَرَّبَةٌ [accord. to the TA مُظَرِّبَةٌ, but this is evidently a mistake (see 2),] means [Solid hoofs] that have become hard and strong: (K, TA:) [but] accord. to El-Mufaddal, المُظَرَّبُ, like مُعَظَّم [in measure], signifies الَّذِى قَدْ لَوَّحَتْهُ الظِّرَابُ [app. meaning that which the stones, or hills, called ظِرَاب have altered, or, perhaps, heated, in its treading upon them]. (TA.)

ظ

أر1 ظَأَرَهَا, (S, Mgh, K,) or ظَأَرَهَا عَلَى وَلَدِ غَيْرِهَا, (M,) aor. ـَ (M, K,) inf. n. ظَأْرٌ (S, M, K) and ظِئْارٌ, (M, K,) He made her (a camel, S, Mgh) to incline to, or to affect, a young one not her own, (S, M, Mgh, K,) and to suckle it; (M, K;) as also ↓ أَظْأَرَهَا, and ↓ ظَآءَرَهَا: (K:) and [it is also said that] ظِئَارٌ signifies the making a she-camel to incline to, or to affect, and suckle, the young one of another, by the application of a غِمَامَة in her nose, (S, * K, * TA,) i. e. by stopping her nose, and also her eyes, (TA,) and by the insertion of a دُرْجَة [q. v.] composed of rags into her vulva, (رَحِم, T, TA, or حَيَآء, S), and closing its [i. e. the vulva's] edges by means of two pointed pieces of wood stuck through, and putting upon her a غِمَامَة covering her head, and leaving her in this state until it distresses her, (T, TA,) and she imagines herself to be in labour; (TA;) when the درجة is pulled out from her vulva (حَيَآء), and the young one of another is brought near to her, having its head and skin bedaubed with what has come forth with the درجة from the lower part of the vulva; (T, * TA;) then they open her nose and her eyes; (TA;) and when she sees and smells the young one, she imagines that she has brought it forth, and yields it milk: moreover, when the درجة is inserted, the space between the two edges of her vulva is closed by a thong [passed round the extremities of the two pointed pieces of wood]. (T, TA.) It is said in a trad., of 'Omar, (T,) or Ibn-'Omar, (S, TA,) that he purchased a she-camel, and, seeing in her the laceration on the occasion of ظِئْار, returned her. (T, S, * TA.) b2: [Hence,] ظَأَرَهُ عَلَى أَمْرِ كَذَا, and ↓ أَظَأَرَهُ, and ↓ ظَآءَرَهُ, (tropical:) He made him to incline to such a thing: (Lth, T, TA:) and ظَأَرَنِى عَلَى الأَمْرِ, (so in the CK,) or ↓ ظَآءَرَنِى

عَلَيْهِ, (M, TA, and so in some copies of the K,) inf. n. مُظَآءَرَةٌ, (TA,) he endeavoured to turn me, or to entice me, to do the thing; (M, K, TA;) it not being in my mind: (TA:) or he compelled me to do the thing, against my will; (K, TA;) I having refused to do it. (TA.) It is said in a prov., الطَّعْنُ يَظْأَرُ, meaning, Thrusting, or piercing, with the spear inclines [one's enemies] to peace: (As, T, A, K:) J says يَظْأَرُهُ, as also IKtt, which F disapproves; but others approve it: or the reading of the S is ↓ يُظْئِرُهُ. (TA.) The Arabs also said, الطَّعْنُ ظِئَارُ قَوْمٍ (M, K) Thrusting, or piercing, with the spear is a means of inclining a people to peace; (K;) meaning, make people to fear, that they may love thee. (M, K.) It is also said, in a trad. of 'Alee, أَظْأَرُكُمْ إِلَى الحَقِّ وَأَنْتُمْ تَفِرُّونَ مِنْهُ, [perhaps a mistake for على الحقّ,] I incline you [or I endeavour to turn you] to the truth, and ye flee from it. (TA.) A2: ظَأَرَتْ, (S, K,) [of which ظُؤُورَةٌ, q. v., appears to be an inf. n.; or you say ظَأَرَتْ عَلَى وَلَدِ غَيْرِهَا, and عَلَى بَوٍّ;] and ↓ اِظَّأَرَتْ; (T, M, K; in one copy of the K اِظْآرَّتْ;) She (a camel, T, S, M) inclined to, or affected, a young one not her own, (T, M, K,) and suckled it: (K:) or inclined to, or affected, the stuffed skin of a young camel. (S.) b2: [Hence,] ظَأَرَ عَلَى عَدُوِّهِ (tropical:) He returned against his enemy. (A, TA.) A3: And ظَأَرَ, aor. ـَ (Msb;) or ـَ inf. n. مُظَآءَرَةٌ. (Az, S;) He took to himself a ظِئْر [or nurse]. (Az, S, Msb.) [See also 8.]3 ظَاَّ^َ see 1, in four places. b2: One says also, ظَآءَرَتْ, (inf. n. مُظَآءَرَةٌ, T, A,) She took to herself a child to suckle. (T, M, A, K.) b3: And بَيْنَهُمَا مُظَآءَرَةٌ There is between them two that relation which consists in each one's being the ظِئْر [or rather the fosterer of the child] of the other. (M, K.) A2: ظَاوِرْ occurs in a trad. for ظَائِرْ. (TA.) [But in what sense is not explained.]4 أَظْاَ^َ see 1, in three places.8 إِظْتَاَ^َ see 1, near the end. b2: اِظَّأَرَ لِوَلَدِهِ ظِئْرًا, (S, and so in some copies of the K,) or اِظْطَأَرَ, (M, and so in some copies of the K,) the former being similar to اِظَّلَمَ, (S,) means He took a nurse for his child. (S, M, K.) 10 استظأرت She (a bitch) desired the male: (K:) mentioned by AM; but he says, “I hesitate respecting it. ” (TA.) [I think it is probably a mistake for استطارت, mentioned in art. طير.

See also ظُؤْرَى.]

ظَأْرٌ Anything accompanied by the like thereof: thus applied to a run (عَدْوٌ): (As, T, TA:) in the K, and in the Tekmileh, عَدُوٌّ is erroneously put for عَدْوٌ: (TA:) and عَدْوٌ ظَأْرٌ is used by the poet El-Arkat, in describing [wild] asses, as meaning a run not unsparingly performed. (T, TA.) ظِئْرٌ One that inclines to, or affects, the young one of another, and suckles [or fosters] it; applied to a human being, (M, A, K,) and to a camel, (M,) or other [animal]; (A, K;) to a female and to a male: (M, A, K:) or a she-camel that inclines to, or affects, the young one of another; (Msb;) as also ↓ ظَؤُورٌ: (S:) and hence applied also to a strange woman that nurses, or fosters, the child of another: and likewise to a man who fosters the child of another: and also pronounced ظِيرٌ, with the ء suppressed: (Msb:) and the epithet ظِئْرَةٌ is also applied to a female: (A:) the pl. [of pauc.] is أَظْؤُرٌ (M, K) and أَظْآرٌ, (S, M, A, Msb, K,) [which latter is also used as a pl. of mult., accord. to an ex. given in the A;] and [the proper pls. of mult. are] ظُؤُورٌ and ↓ ظُؤَارٌ, (S, M, K,) which last is an extr. form, (M,) and ↓ ظُؤْرَةٌ, (M, K,) or, accord. to Sb, this is a quasipl. n., (M,) and ظُؤُورَةٌ, (M, K,) like فُحُولَةٌ and بُعُولَةٌ: (M:) or the pl., applied to camels, is ↓ ظُؤَارٌ; and to women, ظُؤُورَةٌ: (M:) or to women, ظِئَارٌ and ↓ ظُؤَارٌ: (Msb:) ↓ ظُؤُورَةٌ also signifies a nurse: (IAar:) and ↓ ظَؤُورٌ signifies the same as ظِئْرٌ: (TA:) or a she-camel made to incline to, or affect, the young one of another; (M;) as also ↓ مَظْؤُورَةٌ: (S:) or that keeps close to the young one, or to the stuffed skin of a young one. (M.) b2: [The pl.] ↓ ظُؤَارٌ is also applied (by a poet, M, TA) to (tropical:) The three stones upon which the cooking-pot is placed: (S, M, K, TA:) likened to camels; (M, TA;) because of their inclining (S, M, TA) towards, (S,) or around, (M, TA,) the ashes. (S, M, TA.) b3: And ظِئْرٌ signifies also (tropical:) An angle, or a corner, of a قَصْر [or pavilion, &c.]. (K.) b4: And (assumed tropical:) A buttress built against a wall; (K, * TA;) likewise called ↓ ظِئْرَةٌ. (TA.) ظُؤْرَةٌ: see the next preceding paragraph.

ظِئِرَةٌ: see the next preceding paragraph.

ظُؤْرَى A cow desiring the male: (K:) mentioned by Az, on the authority of AHát; and said to have no verb. (TA. [But see 10, above.]) ظُؤَارٌ: see ظِئْرٌ, in four places.

ظِئَارٌ A غِمَامَة [q. v.] that is put into the nose of a she-camel to make her to incline to, or affect, the young one of another, in order that she may not perceive the smell of her young one. (A.) [See also 1.]

ظَؤُورٌ: see ظِئْرٌ, in two places.

ظُؤُورَةٌ Inclination to, or affection for, the young one of another: (M, K:) it may be an inf. n., as well as a pl. [of ظِئْرٌ]. (M.) b2: Also [The relation in which one stands by being a ظِئْر, or nurse:] like عُمُومَةٌ and خُؤُولَةٌ &c. (TA.) b3: See also ظِئْرٌ, latter half.

مَظْؤُورَةٌ: see ظِئْرٌ, latter half.

هُوَ مُظَائِرٌ لَهَا He is the father of the child which she is nursing. (T, TA. *)

ظهر

1 ظَهَرَ, (S, Msb, K, &c.,) aor. ـَ (Msb,) inf. n. ظُهُورٌ, (S, Mgh, Msb, K, &c.,) [It was, or became, outward, exterior, external, extrinsic, or exoteric: and hence,] it appeared; became apparent, overt, open, perceptible or perceived, manifest, plain, or evident; (S, Mgh, Msb, K, TA;) after having been concealed, or latent: (Msb, TA:) and ↓ تظاهر signifies the same. (Har p. 85.) Hence the phrase ظَهَرَ لِى رَأْىٌ (assumed tropical:) [An idea, or opinion, occurred to me], said when one knows what he did not know before. (Msb.) [And هٰذَا مَا يَظْهَرُ لِى (assumed tropical:) This is what appears to me to be the case, or to be the right way or course; or this is my opinion.] ظَهَرَ الحَمْلُ, inf. n. as above, means Pregnancy became apparent, or manifest: it is said that this is not the case in less than three months. (Msb.) and it is said in a trad. of 'Áïsheh, كَانَ يُصَلِّى العَصْرَ فِى حُجْرَتِى قَبْلَ أَنْ تَظْهَرَ i. e. [He used to perform the prayer of the afternoon in my chamber] before it (meaning the sun) became high and apparent: (TA:) or وَالشَّمْسُ فِى حُجْرَتِى لَمْ تَظْهَرْ بَعْدُ i. e. [when the sun was in my chamber,] it not having risen high so as to be on the flat roof [thereof]: referring to the Prophet. (O. [But العَصْرَ must be a mistranscription for الفَجْرَ, i. e. the prayer of the dawn.]) The saying in the Kur [xxiv. 31], وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا [which is app. best rendered And that they discover not their ornature except what is external thereof] has been expl. in seven different ways, most correctly as meaning the clothes: (O, TA:) accord. to 'Áïsheh, it means the bracelet (القُلْب) and the ring (الفَتَخَة): and accord. to I'Ab, the hand and the signet-ring and the face. (TA.) b2: Also He went forth, or out, (Mgh, TA,) to the outside of a place. (O, TA.) b3: And He (a bird) migrated, or went down, from one country or region to another: used in this sense by AHn in relation to the vulture, migrating to Nejd. (L.) b4: ظَهَرَ عَنْهُ, said of a vice, or fault, (O, TA,) or a disgrace, (JK, A, O,) (tropical:) It did not cleave to him; (A, O, TA;) it was remote from him; (TA;) it quitted him, or departed from him. (JK.) b5: ظَهَرْتُ بِهِ, (O, TA,) inf. n. ظَهْرٌ, (K,) (assumed tropical:) I gloried, or boasted, by reason of it. (O, K * TA.) [Respecting a meaning assigned to ظَهَرَ بِفُلَانٍ in the K, see 4.] b6: أَكَلَ الرَّجُلُ أُكْلَةً

ظَهَرَ مِنْهَا ظَهْرَةً means (assumed tropical:) [The man ate some food] in consequence of which] he became fat. (TA.) A2: ظَهَرَهُ He mounted it; went, or got, upon it, or upon the top of it; (S, A, * Mgh, O, Msb, K;) as also ظَهَرَ عَلَيْهِ; (O;) namely, a house, (S,) or a house-top, (A, Mgh, O,) and a mountain, (A,) and a wall; (O, Msb;) properly, he became upon its back: (Mgh:) and [in like manner] one says, فُلَانٌ نَجْدًا ↓ ظَهَّرَ, inf. n. تَظْهِيرٌ, Such a one mounted, or went up, upon the high region (ظَهْر) of Nejd. (O.) b2: Hence, (Mgh, Msb,) ظَهَرَ عَلَيْهِ (S, Mgh, O, Msb, K) and بِهِ, (K,) inf. n. ظُهُورٌ (Bd in xxiv. 31) and ظَهْرٌ also, (Ham p. 301,) He overcame, conquered, subdued, overpowered, or mastered, him; gained the mastery or victory, or prevailed, over him; (S, Mgh, O, Msb, K;) namely, his enemy; (Msb;) and in like manner, [he conquered, won, achieved, or attained, it, i. e.] a thing. (O, TA.) [The saying فُلَانٌ لَا يَظْهَرُ عَلَيْهِ أَحَدٌ is expl. in the L and TA by the words اى لا يَسْلَم, and said to be tropical: but Ibr D thinks that the correct reading is لا يُسَلِّمُ, from التَّسْلِيمُ; and that it is said of one who will not give up, or resign, what is in his hand; so that the meaning is, (tropical:) Such a one is a person whom no one will overcome in respect of that which he holds in his possession.] b3: And [hence also] ظَهَرَ عَلَيْهِ, (Msb, TA,) inf. n. ظُهُورٌ, (TA,) He knew, became acquainted with, or got knowledge of, him, or it. (Msb, TA.) So in the Kur xxiv. 31, وَالطِّفْلُ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَآءِ [And the young children] who have not attained knowledge of the عورات, (Bd, Jel,) meaning [pudenda, or] parts between the navel and the knee, (Jel,) of women, by reason of their want of discrimination: (Bd:) or (tropical:) who have not attained to the generative faculty; (O, Bd, * TA;) from الظُّهُورُ in the sense of الغَلَبَةُ. (Bd.) So too in the Kur [xviii. 19], إِنْ يَظْهَرُوا عَلَيْكُمْ If they get knowledge of you. (O, TA.) b4: And [hence] ظَهَرَ عَلَيْهِ, (Fr, A, O, TA,) and ↓ استظهرهُ, (S, A, O, K,) (tropical:) He knew it, or learned it, by heart; namely, the Kur-án; (A, O, TA;) and he recited it by heart: (A, * TA; and so in the S and O in explanation of the latter:) or [simply] he recited it by heart; namely, the Kur-án; as also ↓ اظهرهُ: (O, K, TA:) in the copies of the K we find أَظْهَرْتُ عَلَى القُرْآنِ and أَظْهَرْتُهُ; but the former is a mistake for ظَهَرْتُ, aor. ـَ (TA.) A3: For another signification of ظَهَرَ عَلَيْهِ, see 3.

A4: ظَهَرَ بِحَاجَتِى, (S, A, K,) aor. ـَ (TA,) inf. n. ظَهْرٌ; (TK;) and ↓ ظهّرها, (K, TA,) in some copies of the K ظَهَرَهَا; (TA;) and ↓ اظهرها, (K,) inf. n. إِظْهَارٌ; (TA;) and ↓ اِظَّهَرَهَا, (K,) of the measure اِفْتَعَلَ; (TA;) (tropical:) He held the object of my want in little, or light, estimation, or in contempt; (S, A;) [lit.] he put it behind [his] back; (S, K;) as though he put it away, [out of his sight,] and paid no regard to it. (S, TA.) One says also, يَظْهَرُونَ بِهِمْ وَلَا يَلْتَفِتُونَ

إِلَى أَرْحَامِهِمْ [They hold them in contempt, and do not pay any regard to their ties of relationship]. (S.) b2: See also 10, in three places.

A5: ظَهَرَهُ, (O, K,) aor. ـَ inf. n. ظَهْرٌ, (K,) He struck, or smote, (TA,) or hit, or hurt, (O, K,) his back. (O, K, TA.) A6: ظَهِرَ, (S, O, K,) aor. ـَ (K,) inf. n. ظَهَرٌ, (O, K,) He (a man, S, O) had a complaint of his back. (S, O, K.) A7: ظَهُرَ, (JK, O, L,) or ظَهَرَ, (K, [but this is app. a mistranscription,]) inf. n. ظَهَارَةٌ, (S, O, L, K,) said of a camel, (JK, S, O,) He was, or became, strong (JK, S, O, L, K) in the back. (L, K.) 2 ظَهَّرَ see 1, near the middle: b2: and again, in the last quarter: b3: and see also 3. b4: ظهّر الثَّوْبَ [and ↓ اظهرهُ, contr. of بطّنهُ and ابطنهُ,] He faced the garment, or piece of cloth; put a facing, or an outer covering, (ظِهَارَة,) to it. (TA.) A2: See also 4, last sentence.3 ظاهرهُ, (A,) inf. n. مُظَاهَرَةٌ, (S, O, Msb,) He aided, or assisted, him; (S, A, O, Msb;) as also عَلَيْهِ ↓ ظَهَرَ. (Th, K.) And ظاهر عَلَيْهِ He aided, or assisted, against him. (TA.) b2: ظاهر بِهِ: see 10. b3: ظاهر بَيْنَهُمَا, (K,) i. e. (TA) بَيْنَ ثَوْبَيْنِ, (S, A, Mgh, TA,) and دِرْعَيْنِ, (A, Mgh, TA,) and نَعْلَيْنِ, (TA,) i. q. طَارَقَ بَيْنَهُمَا, (S, TA,) or طَابَقَ, (A, K, TA,) i. e. (TA) He put them on, or attired himself with them, [namely, two garments, and two coats of mail, and two sandals or soles, or rather, when relating to two soles, he sewed them together,] one over, or outside, the other: (Mgh, TA:) app. from تَظَاهُرٌ in the sense of “ mutual aiding or assisting. ” (IAth.) The phrase ظاهر بِدِرْعَيْنِ requires consideration; and the ب in it should be regarded as meant to denote conjunction; not as a part of the necessary complement of the verb. (Mgh.) ظاهر الدِّرْعَ is said to signify لَأَمَ بَعْضَهَا عَلَى بَعْضٍ [app. meaning He folded over and fastened one part of the coat of mail upon another]. (TA.) And ظاهر عَلَيْهِ جِلَالًا means He threw upon him (i. e. a horse) housings or coverings [one over another]. (TA in art. حنذ.) A2: ظاهر مِنِ امْرَأَتِهِ, (S, Mgh, O, Msb, K,) inf. n. ظِهَارٌ (S, Mgh, Msb, K) and مُظَاهَرَةٌ; (JK, TA;) and مِنْهَا ↓ تظاهر, (A, Mgh, O, TA,) and ↓ اِظَّاهَرَ; (Mgh;) and منها ↓ تظهّر, (S, Msb, K,) and ↓ اِظَّهَّرَ; (O, TA;) and منها ↓ ظهّر, (S, O, K,) inf. n. تَظْهِيرٌ; (S;) signify the same; (O;) He said to his wife أَنْتِ عَلَىَّ كَظَهْرِ أُمِّى

[Thou art to me like the back of my mother]; (S, Mgh, Msb, K;) [as though he said رُكُوبُكِ حَرَامٌ عَلَىَّ;] meaning رُكُوبُكِ لِلنِّكَاحِ حَرَامٌ عَلَىَّ كَرُكُوبِ أُمِّى لِلنِّكَاحِ; the back being specified in preference to the بَطْن or فَخِذ or فَرْج because the woman is likened to a beast that is ridden, and the act of نِكَاح to that of رُكُوب: the phrase being a form of divorce used by the Arabs in the Time of Ignorance. (Msb, * TA.) In the Kur lviii. 2 [and 4], some read ↓ يَظَّهَّرُونَ; some

↓ يَظَّاهَرُونَ; and 'Ásim read يُظَاهِرُونَ. (Bd.) The verb is made trans. by means of مِن because the man who uttered this sentence estranged himself from his wife. (IAth.) 4 اظهرهُ He made it apparent, overt, open, perceptible or perceived, manifest, plain, or evident; he showed, exhibited, manifested, displayed, discovered, revealed, or evinced, it; or put it forth: (S, O, K:) [it is also used in relation to a saying, and an action, and the like, as meaning it showed, &c., as above, or it bespoke, it:] and Mtr relates his having heard from one worthy of reliance of the people of Baghdád, that they say ↓ تظاهرتُ بِهِ in the place of أَظْهَرْتُهُ, and scarcely ever employ اظهر in its usual sense. (Har p. 85.) [Hence, اظهر التَّضْعِيفَ He made the doubling of a letter distinct; as in لَحِحَتْ; which, accord. to a general rule, should be لَحَّتْ: opposed to أَدْغَمَ. And اظهر لَهُ كَذَا He showed, &c., to him such a thing: and he made a show of, professed, pretended, or feigned, to him such a thing: as, for instance, love.] b2: أَظْهَرْتُ بِفُلَانٍ means أَعْلَيْتُ بِهِ [a phrase which I have not found except in this instance, app. I elevated, or exalted, such a one: like أَعْلَيْتُهُ, which has this meaning]: (S, IKtt, L, TA:) or أَعْلَنْتُ بِهِ [app. meaning I made such a one to be, or become, publicly known]: (So in the O:) [but the former explanation seems to be regarded by SM as the right; for he remarks that,] accord. to all the copies of the K, the explanation is أَعْلَنَ بِهِ, and refers to ظَهَرَ بِفُلَانٍ

[instead of أَظْهَرَ]; so that what its author says in this case differs in two points of view from what is found in the “ Kitáb el-Abniyeh ” of IKtt, in which the ى in أَعْلَيْتُ has been marked as correct, and in the L [as well as in the S]. (TA.) A2: اظهرهُ اللّٰهُ عَلَى عَدُوِّهِ means God made him to overcome, conquer, subdue, overpower, master, gain the victory over, or prevail over, his enemy. (S, A, O, TA.) b2: And [hence] اظهرهُ عَلَيْهِ He (God) made him to know it, or become acquainted with it: you say, أَظْهَرَنِى اللّٰهُ عَلَى مَا سُرِقَ مِنِّى God made me to know [or discover] what had been stolen from me. (TA.) A3: See also 1, last quarter, in two places.

A4: And see 2.

A5: اظهر signifies also He entered upon the time called the ظَهِيرَة: (A, Msb, K:) or the time called the ظُهْر. (Msb.) And He went, or journeyed, in the time called the ظَهِيرَة; as also ↓ ظهّر, (K,) inf. n. تَظْهِيرٌ: (TA:) or the time called the ظُهْر. (S, O.) 5 تظهّر and اِظَّهَّرَ: see 3, latter half, in three places.6 تَظَاْهَرَ see 1, first sentence: b2: and see also 4, first sentence. b3: تظاهروا They aided, or assisted, one another. (S, O, * K.) And تظاهروا عَلَى فُلَانٍ

They leagued together, and aided one another, against such a one. (Ibn-Buzurj, TA in art. ضفر.) b4: Also They regarded, or treated, one another with enmity, or hostility; or severed themselves, one from another: (S, Msb, K:) as though they turned their backs, one upon another: (S:) or, because they who do so turn their backs, one upon another. (Msb.) Thus the verb has two contr. meanings. (K.) b5: تظاهر مِنِ امْرَأَتِهِ and اِظَّاهَرَ: see 3, latter half, in three places.8 اِظَّهَرَ: see 1, last quarter.10 استظهر بِهِ He sought aid, or assistance, in, or by means of, him, or it, (S, O, Msb, K, TA,) عَلَيْهِ [against him, or it]; as also استظهرهُ. (TA.) [In the CK, after the explanation of استظهر به, is an omission, to be supplied by the insertion of وَقَرَأَهُ.] One says, استظهر بِالْغِنَى عَلَى النَّوَائِبِ [He sought aid in wealth against calamities, or afflictions]. (Msb.) And بِهِ ↓ ظاهر signifies the same as استظهر [in this sense or in another of the senses expl. in what follows]. (TA.) b2: and استظهرتُ بِالشَّىْءِ, and بِهِ ↓ ظَهَرْتُ, and ↓ ظَهَرْتُهُ, I put the thing behind my back for protection, or security. (Har p. 265.) b3: And استظهر He prepared for himself a camel, or two camels, or more, for future need: (T:) and استظهرهُ, and بِهِ ↓ ظَهَرَ, He prepared him, namely, a camel, for future need: (K:) and استظهر بِبَعِيرَيْنِ ظِهْرِيَّيْنِ He prepared for himself two camels for future need. (T. [See ظِهْرِىٌّ.]) b4: Hence, (T,) استظهر signifies also He used precaution (T, Msb) with respect to anything: (T:) he secured himself, (اِسْتَوْثَقَ,) by using precaution; as, for instance, a woman does by remaining three days, before she performs the ablution termed غُسْل, and prays, after the usual period of the menses. (T, L.) One says, يُسْتَحَبُّ الاِسْتِظْهَارُ بِغَسْلَةٍ ثَانِيَةٍ

وَثَالِثَةٍ The using precaution by a second and a third washing, to make sure of being pure, is approved. (Er-Ráfi'ee, Msb.) And استظهرتُ فِى طَلَبِ الشَّىْءِ I adopted the most fit, or proper, way, and used precaution, in seeking to attain the thing. (Msb.) b5: See also 1, in the middle of the latter half.

ظَهْرٌ The back; contr. of بَطْنٌ: (S, A, O, Msb, K:) in a man, from the hinder part of the كَاهِل [or base of the neck] to the nearest part of the buttocks, where it terminates: (TA:) in a camel, the part containing six vertebræ on the right and left of which are [two portions of flesh and sinew called the] مَتْنَانِ: (AHeyth, T, O:) of the masc. gender: (Lh, A, K:) pl. [of pauc.] أَظْهُرٌ, and [of mult.] ظُهُورٌ and ظُهْرَانٌ. (Msb, K.) b2: رَجُلٌ خَفِيفُ الظَّهْرِ (tropical:) A man having a small household to maintain: and ثَقِيلُ الظَّهْرِ (tropical:) having a large household to maintain. (K, * TA.) b3: أَنْت عَلَىَّ كَظَهْرِ

أُمِّى Thou art to me like the back of my mother: said by a man to his wife. (S, Mgh, Msb, K.) [This has been expl. above: see 3.] b4: عَدَا فِى

ظَهْرِهِ (tropical:) He stole what was behind him: (A:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. means (tropical:) A thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O, K.) b5: أَقْرَانُ الظَّهْرِ (S, O, K) and الظُّهُورِ (O, TA) Adversaries who come to one from behind his back, in war, or fight. (S, O, K, * TA.) In the copies of the K, يُحِبُّونَكَ is erroneously put for يَجِيؤُونَكَ. (TA.) You say also, فُلَانٌ قِرْنُ الظَّهْرِ Such a one is an adversary who comes to one from behind, unknown. (IAar, As.) b6: قَتَلَهُ ظَهْرًا He slew him unexpectedly; he assassinated him; syn. غِيلَةٌ. (IAar, TA.) b7: جَعَلَنِى بِظَهْرٍ (tropical:) He cast me off. (TA.) And جَعَلتُ حَاجَتَهُ بِظَهْرٍ (tropical:) I cast his want behind my back: (AO, K:) and ↓ جَعَلَهَا ظِهْرِيَّةً signifies the same: (S:) and ↓ اِتَّخَذَهَا ظِهْرِيًّا, (K,) and ↓ ظِهْرِيَّةً: (TA:) or the former of the last two phrases signifies he held it in contempt; as though ظهريّا were an irreg. rel. n. from ظَهْرٌ: (TA:) or ↓ اِتَّخَذَهُ ظِهْرِيًّا signifies he neglected, or forgot, (S, O, * Msb,) him, as in the Kur xi. 94, (S, O,) or it, namely, what was said. (Msb.) And لَا تَجْعَلْ حَاجَتِى

بِظَهْرٍ (tropical:) Forget not thou, or neglect not, my want: (S:) and ↓ جَعَلَهُ ظِهْرِيًّا signifies he forgot it; as well as جعله بِظَهْرٍ. (A.) And جَعَلْتُ هٰذَا الأَمْرَ بِظَهْرٍ, and رَمَيْتُهُ بِظَهْرٍ, (tropical:) I cared not for this thing. (Th, O.) b8: فُلَانٌ مِنْ وَلَدِ الظَّهْرِ (assumed tropical:) Such a one is of those who do not belong to us: or of those to whom no regard is paid: (TA:) or of those who are held in contempt, and to whose ties of relationship no regard is paid. (S, TA.) b9: هُوَ ابْنُ عَمِّهِ ظَهْرًا (tropical:) [He is his cousin on the father's side,] distantly related: contr. of دِنْيًا [and لَحًّا]. (As, A, O, TA.) b10: رَجَعَ عَلَى ظَهْرِهِ [He receded, retired, or retreated]. (K in art. ثبجر.) b11: هُوَ نَازِلٌ بَيْنَ ظَهْرَيْهِمْ, and ↓ بين ظَهْرَانَيْهِمْ, (S, A, O, Msb, K, *) in which latter the ا and ن are said by some to be added for corroboration, (Msb,) and for which one should not say ظَهْرَانِيهِمْ, (IF, S, O, Msb, K,) and بين أَظْهُرِهِمْ, (Msb, K,) (tropical:) He is making his abode in the midst of them; in the main body of them: (K, TA:) originally meaning he is making his abode among them for the purpose of seeking aid of them and staying himself upon them: as though it meant that the back of one of them was before him, and that of another behind him, so that he was defended in either direction: afterwards, by reason of frequency of usage, it came to be employed to signify abiding among a people absolutely. (IAth, Msb.) You say also هُوَ بَيْنَ ظَهْرَيْهِ, and ↓ بَيْنَ ظَهْرَانَيْهِ, meaning It (anything) is in the midst, or main part, of it, namely, another thing. (TA.) b12: لَقِيتُهُ بَيْنَ الظَّهْرَيْنِ, and ↓ بَيْنَ الظَّهْرَانَيْنِ, (S, O, Msb, K,) (tropical:) I met him during the day, (Msb,) or during the two days, (S, O, K,) or during the three days, (K,) or the days: (S, O, Msb:) from the next preceding phrase. (TA.) And أَتَيْتُهُ مَرَّةً بَيْنَ الظَّهَرْينِ (tropical:) I came to him one day: or, accord. to Aboo-Fak'as, on a day between two years. (Fr.) And اللَّيْلِ ↓ رَأَيْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) I saw him between nightfall and daybreak. (TA.) and النَّهَارِ ↓ جِئْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) [I came to him between the beginning and end of the day]. (A.) b13: تَقَلَّبَ ظَهْرًا لِبَطْنٍ (assumed tropical:) It turned over and over, or upside down, (lit. back for belly,) as a serpent does upon ground heated by the sun. (S and TA in art. قلب.) [Hence,] قَلَبْتُ الأَرْضَ ظَهْرًا لِبَطْنٍ (tropical:) [I turned the earth over, upside-down]. (A.) And [hence,] قَلَّبَ أَمْرَهُ ظَهْرًا لِبَطْنٍ, (O, * TA,) and ظَهْرَهُ لِبَطْنٍ, and ظَهْرَهُ لِبَطْنِهِ, and ظَهْرَهُ لِلْبَطْنِ, which last form is preferred by El-Farezdak to the second, because [as in the third form] the second of the two words is determinate like the first word, (tropical:) He meditated, or managed, the affair with forecast, and well. (O, * TA.) b14: The Arabs used to say, هٰذَا ظَهْرُ السَّمَآءِ and هذا بَطْنُ السَّمَآءِ, both meaning (tropical:) This is the apparent, visible, part of the sky. (Fr, Az.) And the like is said of the side of a wall, which is its بَطْن to a person on the same side, and its ظَهْر to one on the other side. (Az.) b15: مَا نَزَلَ مِنَ القُرْآنِ آيَةٌ إِلَّا لَهَا ظَهْرٌ وَبَطْنٌ, [part of] a saying of Mohammad, [of which see the rest voce مُطَّلَعٌ,] means (assumed tropical:) Not a verse of the Kur-án has come down but it has a verbal expression and an interpretation: (K, * TA:) or a verbal expression and a meaning: or that which has an apparent and a known [or an exoteric] interpretation and that which has an intrinsic [or esoteric] interpretation: (TA:) or narration (K, TA) and admonition: (TA:) or [it is to be read and to be understood and taught; for] by the ظهر is meant the reading; and by the بطن, the understanding and teaching. (TA.) [See also بَطْنٌ.] b16: ظَهْرٌ signifies also (tropical:) Camels on which people ride, and which carry goods; (S, * A, * O, K, * TA;) camels that carry burdens upon their backs in journeying: (TA:) [or] a beast: or a camel for riding: (Mgh:) pl. ظُهْرَانٌ. (TA.) It is said in a trad. of 'Arfajeh, فَتَنَاوَلَ السَّيْفَ مِنَ الظَّهْرِ And he reached, or took in his hand, the sword from the camels for carrying burdens and for riding: and in another, أَتَأْذَنُ لَنَا فِى نَحْرِ ظَهْرِنَا Dost thou permit us to slaughter our camels which we ride? (TA.) And one says also, هُوَ عَلَى ظَهْرٍ (tropical:) He is determined upon travel: (K:) as though he had already mounted a beast for that purpose. (TA.) b17: [Hence, app.,] (assumed tropical:) Property consisting of camels and sheep or goats: (TA:) or much property. (K, TA.) b18: (assumed tropical:) The short side [or lateral half] of a feather: (S, O, K:) pl. ظُهْرَانٌ: (S, M, K, TA, &c.:) opposed to بَطْنٌ, sing. of بُطْنَانٌ, (TA,) which latter signifies the “ long sides: ” (S, TA:) and ↓ ظُهَارٌ signifies the same as ظَهْرٌ, (K,) or the same as ظُهْرَانٌ, being an irregular pl.; and this is meant by the saying الظُّهَارُ بِالضَّمِ الجَمَاعَةُ, mentioned in a later place in the K [in such a manner as to have led to the supposition that ظُهَارٌ is also syn. with جَمَاعَةٌ]: (TA:) AO says that among the feathers of arrows are the ظُهَار, which are those that are put [upon an arrow] of the ظَهْر [or outer side] of the عَسِيب [app. here meaning the shaft] of the feather; (S, TA;) i. e., the shorter side, which is the best kind of feather; as also ظُهْرَان: sing. ظَهْرٌ: (TA:) ISd says that the ظُهْرَان are those parts of the feathers of the wing that are exposed to the sun and rain: (TA:) Lth says that the ظُهَار are those parts of the feathers of the wing that are apparent. (O, TA.) One says, رِشْ سَهْمَكَ بِظُهْرَانٍ وَلَا تَرِشْهُ بِبُطْنَانٍ

[Feather thine arrow with short sides of feathers, and feather it not with long sides of feathers]. (S, TA.) [De Sacy supposes that ظُهُورٌ and بُطُونٌ are also pls. of ظَهْرٌ and بَطْنٌ thus used: (see his “ Chrest. Arabe,” sec. ed., tome ii., p.

374:) but his reasons do not appear to me to be conclusive.] ↓ ظُهَارٌ and ظُهْرَانٌ are also used as epithets: you say, رِيشٌ ظُهَارٌ and رِيشٌ ظُهْرَانٌ. (TA.) b19: [ظَهْرُ الكَفِّ and ↓ ظَاهِرُهَا mean (assumed tropical:) The back of the hand. And in like manner, ظَهْرُ القَدَمِ and ↓ ظَاهِرُهَا mean (assumed tropical:) The upper, or convex, side, or back, of the human foot, corresponding to the back of the hand, including the instep: opposed to بَطْن and بَاطِن. And ظَهْرُ اللِّسَانِ means (assumed tropical:) The upper surface of the tongue.] b20: And ظَهْرٌ also signifies (tropical:) A way by land. (S, M, O, Msb, K.) This expression is used when there is a way by land and a way by sea. (M.) You say, سَارُوا فِى طَرِيقِ الظَّهْرِ (tropical:) They journeyed by land. (A.) b21: And (assumed tropical:) An elevated tract of land or ground; as also ↓ ظَاهِرةٌ: (A:) or rugged and elevated land or ground; (JK, K;) as also ↓ ظَاهِرَةٌ: (JK:) opposed to بَطْنٌ, which signifies “ soft and plain and fine and low land or ground: ” (TA:) and ↓ ظَوَاهِرُ [pl. of. ظَاهِرَةٌ] signifies (assumed tropical:) elevated tracts of land or ground: (S, K:) you say, هَاجَتْ ظَوَاهِرُ الأَرْضِ, meaning, (assumed tropical:) the herbs, or leguminous plants, of the elevated tracts of land, or ground, dried up: (As, S, L:) and ↓ ظَاهِرٌ signifies (assumed tropical:) the higher, or highest, part of a mountain; (ISh, L, TA;) whether its exterior be plain or not: (TA:) and ↓ ظَاهِرَةٌ, the same, of anything: (L:) when you have ascended upon the ظَهْر of a mountain, you are upon its ظَاهِرَة. (TA.) b22: سَالَ وَادِيهِمْ ظَهْرًا means (assumed tropical:) Their valley flowed with the rain of their own land: opposed to دُرْءًا, meaning, “from other rain: ” (IAar, O, K: *) or the former signifies their valley flowed with its own rain: and the latter, “with other than its own rain: ” (TA:) and some say ↓ ظُهْرًا, which Az thinks the better form. (O, TA.) b23: [Hence, probably,] أَصَبْتُ مِنْهُ مَطَرَ ظَهْرٍ (assumed tropical:) I obtained from him, or it, much good. (Sgh, O, K.) b24: And another signification of ظَهْرٌ is What is absent, or hidden, or concealed, from one. (O, K.) b25: It is sometimes prefixed to another noun to give plainness and force to the expression; as in ظَهْرُ الغَيْبِ and ظَهْرُ القَلْبِ, meaning نَفْسُ الغَيْبِ and نَفْسُ القَلْبِ: (Msb:) or it is redundant in these instances. (Mgh.) Lebeed says, describing a [wild] cow going about after a beast of prey that had eaten her young one, وَتَسَمَّعَتْ رِزَّ الأَنِيسِ فَرَاعَهَا عَنْ ظَهْرِ غَيْبٍ وَالأَنِيسُ سَقَامُهَا [And she heard the sound of man, and it frightened her, from a place that concealed what was in it; for man is her malady; i. e., a cause of pain and trouble and death to her]: (TA:) meaning, she heard the sound of the hunters, &c. (TA in art. غيب.) And you say, تَنَاوَلَهُ بِظَهْرِ الغَيْبِ بِمَا يَسُوؤُهُ He carped at him behind the back, or in absence, by saying what would grieve him. (TA in art. غيب.) And تَكَلَّمْتُ بِهِ عَنْ ظَهْرِ الغَيْبِ (A, O) or عن ظَهْرِ غَيْبٍ (TA) [app., (tropical:) I spoke it by memory; in the absence of a book or the like; as one says in modern Arabic, عَلَى الغَائِب. See also غَيْبٌ.] And قَرَأَهُ عَنْ ظَهْرِ القَلْبِ (tropical:) He recited it by heart, or memory; without book: (L, K: [in the latter, مِنْ is put in the place of عَنْ; but the right reading is that in the L: and in the CK is an omission here, to be supplied by the insertion of وَقَرَأَهُ:]) and ↓ قرأه ظَاهِرًا and قرأه عَلَى

ظَهْرِ لِسَانِهِ [signify the same]. (K.) And حَمَلَ القُرْآنَ عَلَى ظَهْرِ لِسَانِهِ like حَفِظَهُ عَلَى ظَهْرِ قَلْبِهِ (tropical:) [He knew the Kur-án by heart]. (A, * O, TA.) b26: One says also, فُلَانٌ يَأْكُلُ عَلَى ظَهْرِ يَدِ فُلَانٍ (tropical:) Such a one eats at the expense of such a one. (A, O, K. *) And in like manner, الفُقَرَآءُ يَأْكُلُونَ عَلَى ظَهْرِ أَيْدِى النَّاسِ (tropical:) The poor eat at the expense of the people. (A, TA.) And أَعْطَاهُ عَنْ ظَهْرِ يَدٍ (tropical:) He gave him originally; without compensation. (O, * K; but in some copies of the K we find مِنْ in the place of عَنْ.) It is said [in a trad.], أَفْضَلُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى (tropical:) The most excellent of alms is that which is [derived] from competence; ظهر: (Msb:) or simply عَنْ غِنًى, the word ظهر being here redundant: (Mgh:) or from manifest competence upon which one relies, and in which he seeks aid against calamities, or afflictions: or from what remains after fight: (Msb:) or from superfluous property. (TA.) A2: See also ظَهِيرٌ

A3: قِدْرُ ظَهْرٍ means (assumed tropical:) An old cooking-pot: (O, K: *) pl. قُدُورُ ظُهُورٍ: (O:) as though, because of its oldness, it were thrown behind the back. (TA.) ظُهْرٌ Midday, or noon: (IAth, TA:) or the time when the sun declines from the meridian: (Msb, * K, * O, * TA:) or [the time immediately] after the declining of the sun: (S, Mgh:) masc. and fem.; unless when the word صَلَاة is prefixed to it, in which case it is fem. only: (Msb:) [pl. أَظْهَارٌ. See also ظَهِيرَةٌ.] صَلَاةُ الظُّهْرِ means The prayer [i. e. the divinely-ordained prayer] of midday, or noon: (IAth, TA:) or of the time after the declining of the sun. (S, O.) In the phrases أَبْرِدُوا بِالظُّهْرِ [Defer ye the prayer of midday until the cooler time of day] and صَلَّى الظُّهْرَ [He performed the prayer of midday], the prefixed noun (صَلَاة) is suppressed. (Mgh.) A2: سَالَ وَادِيهِمْ ظُهْرًا: see ظَهْرٌ, last quarter.

ظَهِرٌ, (S,) or ↓ ظَهِيرٌ, (K,) [the former agreeable with analogy, being derived from ظَهِرَ,] A man (S,) having a complaint of the back: (S, K:) or having a pain in the back: as also ↓ مَظْهُورٌ. (O, TA.) ظُهْرَةٌ: see ظَهِيرٌ, in three places.

A2: Also The tortoise. (O, K.) ظِهْرَةٌ: see ظَهِيرٌ, in six places.

ظَهَرَةٌ The goods, or furniture and utensils, of a house or tent; (IAar, S, O, K, TA;) as also أَهَرَةٌ: (IAar, TA:) or the former signifies the exterior of a house, or tent; and the latter, the “ interior thereof. ” (Th, TA.) b2: And Abundance of مَال [i. e. property, or cattle]. (TA.) A2: See also ظَهِيرٌ.

ظِهْرِىٌّ A camel prepared for future need; (T, S, O, K;) taken, by way of precaution, to bear the burden of any camel that may happen to fail in a journey: sometimes two or more unladen camels are taken for this purpose: some say that such a camel is thus called because its owner puts it behind his back, not riding it nor putting any burden upon it: (T, TA:) the word appears to be an irreg. rel. n. from ظَهْرٌ: (ISd, TA:) pl. ظَهَارِىٌّ, imperfectly decl., because the rel. ى

retains its place in the sing. [inseparably; there being no such word as ظِهْر: but if it be a rel. n., this pl. is irreg., like مَهَارِىٌّ]. (S, O, K.) b2: See ظَهْرٌ, first quarter, in five places, for examples of ظِهْرِىٌّ and ظِهْرِيَّةٌ used tropically.

ظُهْرَان [app. ظُهْرَانٌ (which is also a pl. of ظَهْرٌ used in several senses), or, perhaps ظُهْرَانِ, as having a dual meaning,] The upper, thick, pair of wings of the locust. (AHn, TA.) b2: [See also ظَهْرٌ.]

بَيْنَ ظَهْرَانَيْهِمْ, and ظَهْرَانَيْهِ, and الظَّهْرَانَيْنِ, &c.: see ظَهْرٌ, former half, in five places.

ظَهَارٌ The exterior (K, TA) and elevated (TA) part of a [stony tract such as is called] حَرَّة. (K, TA.) ظُهَارٌ Pain in the back. (Az, O, TA.) A2: See also ظَهْرٌ, third quarter, in two places.

ظَهِيرٌ: see ظَاهِرٌ.

A2: Also An aider, or assistant; (S, A, O, Msb, K;) and so ↓ ظِهْرَةٌ (S, K) and ↓ ظُهْرَةٌ: (K:) [in one place, in the K, ظِهْرَةٌ is expl. by عَوْن; but by this is meant, as will be seen below, the same as is meant by مُعِين, by which all the three words are expl. in another place in the K, as well as in the S &c.:] and aiders, or assistants; (S, Msb;) as also ↓ ظِهْرَةٌ and ↓ ظُهْرَةٌ and ↓ ظَهْرٌ: (TA:) the pl. of ظَهِيرٌ is ظُهَرَآءُ. (O.) It is said in the Kur [xxv. 57], وَكَانَ الكَافِرُ عَلَى رَبِّهِ ظَهِيرًا And the unbeliever is an aider of the enemies of God [against his Lord]. (Ibn-'Arafeh.) You say also, فُلَانٌ عَلَى فُلَانٍ ↓ ظِهْرَتِى Such a one is my aider (عَوْن) against such a one: and عَلَى هٰذَا ↓ أَنَا ظِهْرَتُكَ الأَمْرِ I am thine aider against this thing, or affair. (S, O.) And it is also said in the Kur [lxvi. 4], وَالْمَلَائِكَةُ بَعْدَ ذٰلِكَ ظَهِيرٌ [And the angels after that will be his aiders]: and instance of ظهير in a pl. sense: (S, O, Msb:) for words of the measures فَعُولٌ and فَعِيلٌ are sometimes masc. and fem. [and sing.] and pl. (S.) You also say, ↓ جَآءَ فُلَانٌ فِى ظِهْرَتِهِ, (S, A, K,) and ↓ ظُهْرَتِهِ, (A, K,) and ↓ ظَهَرَتِهِ, and ↓ ظَاهِرَتِهِ, (K,) Such a one came among his people, (S,) or kinsfolk, (K,) and those who performed his affairs for him, (S, A,) i. e., his aiders, or assistants. (A.) And وَاحِدَةٍ ↓ هُمْ فِى ظِهْرَةٍ They aid one another against the enemies. (TA.) b2: Also Strong in the back; (K;) sound therein: (Lth:) and so ↓ مُظَهَّرٌ: (S, O, K:) applied to a man: (S:) or hard and strong; whether in the back or any other part is not said: (TA:) in this sense, (TA,) or as signifying strong, (S, O,) applied to a camel: fem. with ة. (S, O, TA.) b3: Also A camel whose back is not used, on account of galls, or sores, upon it: or unsound in the back by reason of galls, or sores, or from some other cause. (Th.) Thus it has two contr. significations. (TA.) A3: See also ظَهِرٌ.

ظِهَارَةٌ [The facing, or outer covering, or] what is uppermost, (TA,) what is apparent (Msb, TA) to the eye, (Msb,) not next the body, of a garment; (TA;) and in like manner, what is uppermost and apparent, not next the ground, of a carpet; (TA;) as also ↓ ظَاهِرَةٌ: (JK:) contr. of بِطَانَةٌ: (S, O, Msb, K:) pl. ظَهَائِرُ. (TA.) ظَهِيرَةٌ The point of midday: (M, A, K:) or only in summer: (M, K:) or i. q. هَاجِرَةٌ [i. e. midday in summer or when the heat is vehement: or the period from a little before, to a little after, midday in summer: or midday, when the sun declines from the meridian, at the ظُهْر: or from its declining until the عَصْر]: (S, O, TA:) or the هَاجِرَة, which is when the sun declines from the meridian: (Msb:) or the vehement heat of midday: (IAth, TA:) or i. q. ظُهْرٌ [q. v.]: (Az, TA:) pl. ظَهَائِرُ. (TA.) You say, أَتْيْتُهُ حَدَّ الظَّهِيرَةِ [I came to him at the point of midday in summer; &c.]: and حِينَ قَامَ قَائِمُ الظَّهِيرَةِ [when the sun had become high, and the shade had almost disappeared: so expl. in art. قوم]. (S, O.) and أَبْرِدْ عَنْكَ مِنَ الظَّهِيرَةِ Stay thou until the middayheat shall have become assuaged, and the air be cool. (L in art. فيح.) And hence, in a trad. of 'Omar, when a man came to him complaining of gout in the feet, he said, كَذَبَتْكَ الظَّهَائِرُ, meaning Take thou to walking during the heat of the middays in summer. (TA.) ظُهَارِيَّةٌ One of the modes of seizing [and throwing down] in wrestling: or i. q. شَغْزَبِيَّةٌ: (K:) the twisting one's leg with the leg of another in the manner that is termed شَغْزَبِيَّة, and so throwing him down: one says, أَخَذَهُ الظُّهَارِيَّةَ and الشَّغْزَبِيَّةَ [He seized him and threw him down by the trick above described]: both signify the same: (ISh, O:) or ظُهَارِيَّةٌ signifies the throwing one down upon the back. (Ibn-'Abbád, O, K.) b2: And (hence, as being likened thereto, TA) (tropical:) A certain mode, or manner, of compressing, or coïtus. (O, K, TA.) b3: And أَوْثَقَهُ الظُّهَارِيَّةَ He bound his hands behind his back. (Ibn-Buzurj, O, K, TA.) ظَاهِرٌ [Outward, exterior, external, extrinsic, or exoteric: and hence, appearing, apparent, overt, open, perceptible or perceived, manifest, conspicuous, ostensible, plain, or evident: in all these senses] contr. of بَاطِنٌ: (S, K, TA:) and so ↓ ظَهِيرٌ. (TA.) [Hence, ظَاهِرًا Outwardly, &c.: and apparently; &c.: and فِى الظَّاهِرِ in appearance. And الظَّاهِرُ أَنَّهُ كَذَا It appears, or it seems, or what seems to be the case is, that it is so, or thus. And ظَاهِرُ كَذَا for ظَاهِرٌ فِيهِ كَذَا, meaning A person, or thing, in whom, or in which, such a quality is apparent, or manifest, &c.: see an ex. in a verse cited in the first paragraph of art. طعن.] See also مُظْهَرٌ. b2: [Hence also,] عَيْنٌ ظَاهِرَةٌ A prominent eye; (S, O, K, TA;) that fills its cavity. (TA.) b3: And هٰذَا

أَمْرٌ ظَاهِرٌ عَنْكَ عَارُهُ (tropical:) This is a thing, or an affair, of which the disgrace is remote from thee: (S, TA:) or does not cleave to thee. (TA.) and هٰذَا عَيْبٌ ظَاهِرٌ عَنْكَ (tropical:) This is a vice, or fault, that does not cleave to thee. (A.) A poet says, (namely, Kutheiyir, accord. to a copy of the S, or Aboo-Dhu-eyb, TA,) وَعَيَّرَهَا الوَاشُونَ أَنِّى أُحِبُّهَا وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا (tropical:) [And the slanderers taunted her with the fact of my loving her; but that is a fault of which the disgrace is remote from thee]. (S, TA.) b4: [الظَّاهِرُ also signifies The outside, or exterior, of a thing. You say, نَزَلَ ظَاهِرَ المَدِينَةِ He alighted, or took up his abode, outside the city: comp. ظَاهِرَةٌ. Hence,] ظَاهِرُ الكَفِّ and ظَاهِرُ القَدَمِ; and another signification of ظَاهِرٌ: for all of which see ظَهْرٌ, third quarter. b5: [Also The external, outward, or extrinsic, state, condition, or circumstances, of a man: and the outward, or apparent, character, or disposition of the mind: opposed to البَاطِنُ.] b6: One says also, فُلَانٌ ظَاهِرٌ عَلَى فُلَانٍ Such a one has the ascendancy, or mastery, over such a one; is conqueror of him, or victorious over him. (TA.) And هٰذَا أَمْرٌ ظَاهِرٌ بِكَ This is a thing, or an affair, that overcomes, or overpowers, thee. (TA.) And هٰذَا أَمْرٌ

أَنْتَ بِهِ ظَاهِرٌ This is an affair which thou hast power to do. (TA.) [And هُوَ ظَاهِرٌ عَلَى كَذَا He is a conqueror, a winner, an achiever, or an attainer, of such a thing: see an ex. voce غَرَبٌ, near the end.] And الظَّاهِرُ is one of the names of God, meaning The Ascendant, or Predominant, over all things: or, as some say, He who is known -by inference of the mind from what appears to mankind of the effects of his actions and his attributes. (IAth, TA.) b7: حَاجَتُهُ عِنْدَكَ ظَاهِرَةٌ means (tropical:) His want is in thine estimation [an object of contempt, or neglect, as though] cast behind the back. (O, * TA.) b8: قَرَأَهُ ظَاهِرًا: see ظَهْرٌ, towards the end of the paragraph.

A2: شَآءٌ ظَوَاهِرُ Sheep, or goats, that come to the water every day at noon. (TA.) ظَاهِرَةٌ as a subst.; and its pl. ظَوَاهِرُ: see ظَهْرٌ, in four places, in the third quarter of the paragraph. [Hence,] قُرَيْشُ الظَّوَاهِرِ Those, of Kureysh, that dwell in the exterior of Mekkeh, (O,) upon the mountains thereof, (K, * TA,) or upon the higher parts of Mekkeh: (TA:) those who dwell in the lower parts are called قُرَيْشُ البِطَاحِ; (O, * TA;) and these are the more honourable, (O, TA, *) because they are neighbours of the House of God. (O.) b2: See also ظِهَارَةٌ.

A2: And see ظَهِيرٌ.

A3: Also The coming of camels, (S, O, K, TA,) and of sheep or goats, (TA,) to the water every day, at noon. (S, O, K, TA.) One says, of camels, [and of sheep or goats,] تَرِدُ الظَّاهِرَةَ [They come to the water every day, at noon]: and Sh says that they return from the water at the عَصْر. (TA.) And شَرِبَ الفَرَسُ ظَاهِرَةً The horse drank every day, at noon. (TA.) ظَاهِرَةُ الغِبِّ [The coming to the water at noon on alternate days] is for sheep or goats; scarcely ever, or never, for camels; and is a little shorter [in the interval] than what is called [simply] الغِبُّ. (O, TA.) مَظْهَرٌ i. q. مَصْعَدٌ [i. e. A place of ascent, or a place to which one ascends]; (O, K; in some copies of the latter of which, both words are erroneously written with damm to the م; TA;) and دَرَجَةٌ [as meaning a degree, grade, rank, condition, or station, or an exalted, or a high, grade, &c.]: (O:) used by En-Nábighah ElJaadee as meaning Paradise. (O, TA.) مُظْهَرٌ Made apparent, &c. b2: And hence, as also ↓ ظَاهِرٌ, but the former more commonly, applied to a noun, Explicit; and, elliptically, an explicit noun; opposed to مُضْمَرٌ and ضَمِيرٌ (a concealed noun, i. e. a pronoun); and to مُبْهَمٌ (a noun of vague signification).]

مُظْهِرٌ Possessing camels for riding or for carrying goods: pl. مُظْهِرُونَ. (S, * K, * TA.) A2: and A camel made to sweat by the ظَهِيرَة [or vehement heat of midday in summer]. (Sgh, K, TA.) and accord. to As, one says, ↓ أَتَانَا فُلَانٌ مُظَهِّرًا, meaning Such a one came to us in the time of the ظَهِيرَة [or midday in summer, &c.]: but accord. to A 'Obeyd, others say مُظْهِرًا, without teshdeed; and this is the proper form: (S) or both mean, in the time of the ظُهْر. (O.) مُظَهَّرٌ: see ظَهِيرٌ, near the end of the paragraph.

مُظَهِّرٌ: see مُظْهِرٌ.

مُظْهُورٌ pass. part. n. of ظَهَرَ [q. v.]. b2: See also ظَهِرٌ. Quasi ظور 3 ظَاوِرْ, occurring in a trad. for ظَائِرْ: see 3 in art. ظأر.

في

أ1 فَآءَ, aor. ـِ inf. n. فَىْءٌ (S, O, Msb) and فُيُوْءٌ, (O,) He (a man, Msb) returned; (S, O, Msb;) and so ↓ افآء, and ↓ استفآء: (M, TA:) فَىْءٌ, as also ↓ فَيْئَةٌ and ↓ فِيئَةٌ, [or the former of these, accord. to analogy, is an inf. n. of unity, and the latter an inf. n. of modality,] and إِفَآءَةٌ and اِستِفَآءَةٌ al' signify رُجُوعٌ: (K:) or, accord. to some, فَآءَ signifies particularly he returned to a good state or condition. (MF, TA.) One says, فَآءَ مِنْ غَضَبِهِ He returned [to a good state, or recovered, from his anger]: (M, TA:) and فُلَانٌ سَرِيعُ الفَىْءِ مِنْ غَضَبِهِ [Such a one is quick in respect of the returning &c. from his anger]: (S, M, * O:) and ↓ إِنَّهُ لَسَرِيعُ الفِيْئَةِ, (M,) or ↓ لَحَسَنُ الفِيْئَةِ, (S, O,) i. e. [Verily he is quick, or good, in respect of] the returning [to a good state, or from his anger, or in respect of the manner of returning &c.]: (S, M, O:) and ↓ هُوَ سَرِيعُ الغَضَبِ سَرِيعُ الفِيْئَةِ [He is quick in respect of anger, quick in respect of returning, or recovering, therefrom]. (A, TA.) And فَآءَ إِلَى الأَمْرِ, and فَآءَهُ [i. e. فَآءَ الأَمْرَ], inf. n. فَىْءٌ and فُيُوْءٌ, He returned [to the affair, or to the command, i. e. to that which was commanded]. (M, TA.) حَتَّى تَفِىْءَ إِلَى أَمْرِ اللّٰهِ , in the Kur xlix. 9, means Until it [referring to a party (طَائِفَة) before mentioned] return to the ordinance of God, or to that which God has commanded: (Bd:) or until it return (T, Msb) to obedience, (T,) or to that which is right. (Msb.) And فَآءَ إِلَى الأَمْرِ, inf. n. فَىْءٌ, signifies also He reconsidered the affair, or case. (TA.) b2: فَآءَ المُؤْلِى (M, Msb, K) مِنِ امْرَأَتِهِ, (M, K,) inf. n. فَىْءٌ, (TA,) or ↓ فَيْئَةٌ, (Msb,) means The man who had sworn to abstain from conjugal intercourse with his wife expiated his oath and returned to her. (M, Msb, * K. [See Kur ii. 226.]) But MF observes that this usage of فَآءَ to signify He expiated an oath belongs to the conventional language of the law. (TA.) In the case of a man who has sworn that he will abstain from conjugal intercourse with his wife, a period of four months is appointed to him in the Kur-án; and if he have such intercourse with her in the four months, it is said of him, قَدْ فَآءَ, meaning He has returned [or reverted] from his oath, to the doing that which he swore that he would not do, and is bound to expiate his oath: if he have not had such intercourse with her until the end of the four months from the day of his swearing, then, Ibn-'Abbás and a number of the Companions pass upon her a single sentence of divorce, making the [said sentence of] divorce to have effect at the end of the months; but many of the Companions and others say that in this case he must return, and expiate his oath, or he must divorce. (T, TA.) And [hence] one says ↓ لَهُ عَلَى امْرَأَتِهِ فَيْئَةٌ He has the right of returning to his wife: (Msb, TA:) and هُوَ يَمْلِكُ

↓ فَيْئَتَهَا He possesses the right of returning to her; namely, a wife whom he has divorced. (A, TA.) b3: الفَىْءُ عَلَى ذِى الرَّحِمِ occurs in a trad. as meaning The being favourably inclined, or affectionate, to the relation; and returning to kind treatment of him. (TA.) b4: فَآءَ said of the shade, (M, Msb,) aor. ـِ (Msb,) inf. n. فَىْءٌ, (M, Msb, K, *) It shifted, or removed; (M, K; *) or [rather] it returned from the side of the west to the side of the east: (Msb:) and الظِّلَالُ ↓ تَفَيَّأَتِ The shades became changed in their manner of being; (S, O;) or [rather] they returned [towards the east] after midday. (T, TA. [See the Kur-án xvi. 50.]) b5: And فَآءَتِ الشَّجَرَةُ; and ↓ تفيّأت; (M;) and ↓ فيّأت, inf. n. تَفِيْئَةٌ; (S, O, TA;) The tree had much shade. (M, TA.) فَآءَتِ الحَدِيدَةُ The iron implement became blunt after its being sharp. (T, TA.) A2: فِئْتُ الغَنِيمَةَ, (mentioned, but not expl., in the K,) inf. n. فَىْءٌ, (TA,) means I took the spoil. (TK.) [See also 10.]2 فيّأ الظِلَّ, and ↓ افآءهُ He (God) made the shade to return [in the afternoon]. (El-Khafájee, MF, TA.) A2: قَيَّأَت said of a tree: see 1, near the end. b2: Said of the wind, It put in motion the seed-produce, or standing corn, and the trees. (M, TA.) And, said of a woman, She put in motion her hair, from self-conceit, or vanity. (M, TA.) 4 أَفَأْتُهُ I made it to return. (O.) See also 2. b2: [Hence,] one says, أَفَآءَ اللّٰهُ عَلَى المُسْلِمِينَ مَالَ الكُفَّارِ [God restored to the Muslims, as though it were theirs by right, or gave to them as spoil, the property, or wealth, of the unbelievers]; (S, O;) inf. n. إِفَآءَةٌ. (S.) And أَفَآءَ اللّٰهُ عَلَيْهِمُ الغَنَائِمَ [God restored, or gave, to them the spoils]. And أَفَآءَ عَلَى قَوْمٍ فَيْئًا He took for a party the spoil of another party and brought it to them: and he took for a party spoil that had been taken from them. (T, TA.) b3: And أَفَأْتُ كَذَا I made such a thing to be a فَىْء [or spoil]. (TA.) b4: and أَفَأْتُ فُلَانًا عَلَى الأَمْرِ I turned him to the thing, or affair, when he had desired another thing, or affair. (Az, T.) A2: See also 1, first sentence.5 تَفَيَّأَتِ الظِّلَالُ: b2: and تفيّأت الشَّجَرَةُ: see 1, near the end. b3: تفيّأ فِيهِ means He shaded himself in it; i. e., in the shade termed فَىْء. (M.) One says, تَفَيَّأْتُ فِى فَىْءِ الشَّجَرَةِ [I shaded myself in the afternoon-shade of the tree]. (S, O.) And تفيّأ

بِالشَّجَرَةِ [He shaded himself by means of the tree; or] he entered into the أَفْيَآء [or afternoon-shades] of the tree: (MA:) and [it is said that] تَفَيَّأْتُ الشَّجَرَةَ signifies I entered into the أَفْيَآء of the tree, and shaded myself thereby: (Har p. 500:) and Aboo-Temmám has made it trans. by itself [i. e. without a prep.] in his saying, فَتَفَيَّأْتُ ظِلَّهُ مَمْدُودًا [as though meaning And I protected myself from the sun by its shade, when it was extended]: but [perhaps he has thus used the verb in the last of the senses here following, for] it is said that this is irregular. (TA.) b4: [Hence] one says, تَفَيَّأْتُ بِفَيْئِكَ meaning (tropical:) I have had recourse to thee for protection. (A, TA.) b5: تفيّأ is said of a branch or twig [as meaning It bent, in a languid manner]. (T, M, L, K, voce تَرَأَّدَ; &c.) and one says, تفيّأت لِزَوْجِهَا, meaning She bent herself over her husband, and affected languor, or languidness, to him, feigning coyness, or opposition, and threw herself upon him: (T, * TA:) from الفَىْءُ signifying “ the act of returning: ” and some say تقيّأت, with ق; but Az says that this is a mistake, and that it is correctly with ف (TA.) A2: تفيّأ signifies also تَتَبَّعَ [He sought a thing time after time, or repeatedly, &c.]. (Har p. 500.) And one says, فُلَانٌ يَتَفَيَّأُ الأَخْبَارَ and ↓ يَسْتَفِيؤُهَا [app. meaning Such a one seeks after news, or tidings, time after time, or repeatedly, &c.]. (A, TA.) 10 استفآء He took as spoil. (S, M, * O, K.) One says, اِسْتَفَأْتُ هٰذَا المَالَ I took this property as spoil. (S, O.) b2: See also 5.

A2: As intrans., see 1, first sentence.

فَىْءٌ Afternoon-shade; shade after the declining of the sun from the meridian; (T, * S, O;) [i. e.] the فَىْء is what was sun, and has been annulled, or superseded, by shade; (M, K;) or that from which the sun has departed: so called because of its “ returning ” from side to side: (S, O: [see 1, first sentence:]) ISk says, (S, O,) the ظِلّ is what sun has annulled, or superseded; [correctly, what sun annuls, or supersedes; (see ظَلٌّ;)] and the فَىْء is what has annulled, or superseded, sun: (S, Mgh, O:) but AO says, on the authority of Ru-beh, that on which the sun has been and from which it has departed is فَىْء and ظِلّ; and that on which the sun has not been is ظِلّ: (S, O:) [see more under this latter word:] pl. [of pauc.]

أَفْيَآءٌ and [of mult,] فُيُوْءٌ. (S, M, Mgh, O, Msb, K.) b2: And Spoil, booty, or plunder; syn. غَنِيمَةٌ [q. v.]; (S, M, Mgh, O, Msb, K;) thus called, by the inf. n., because it returns from one party to another; (Msb;) and فَيٌّ in this sense is not allowable; (Mgh, Msb;) nor is it in the preceding sense: (Mgh:) or such as is obtained without difficulty: and therefore likened to shade. (MF.) And The [tax, or tribute, termed] خَرَاج [q. v.]: (S, O, K:) frequently occurring in trads. as meaning such, of the possessions of the unbelievers, as accrues to the Muslims without war: (TA:) or such as is obtained from the believers in a plurality of gods after the laying-down of arms: (A 'Obeyd, Mgh and Msb voce غَنِيمَةٌ:) or such as God has restored [as though it were theirs of right] to the people of his religion, of the possessions of those who have opposed them, without fighting, either by the latter's quitting their homes and leaving them vacant to the Muslims, or by their making peace on the condition of paying a poll-tax or other money or property to save themselves from slaughter: such is termed فَىْء in the Kur-án. (T. [See more under غَنِيمَةٌ.]) A2: Also A flock of birds: (O, K:) [or a number of birds disposed in a row:] also termed عَرَقَةٌ and صَفٌّ. (O, TA.) A3: يَا فَىْءَ, (M, O, K, in the CK [erroneously]

يا فَىْءُ,) or, accord. to Ks, correctly يا فَىَّ [q. v.]. (M,) [Oh! or O my wonder?] an expression of regret, (M, O, K,) accord. to most, (TA,) or of wonder, (Ks, M, K, TA,) meaning يَا عَجَبِى. (Ks, M.) [See شَىْءٌ, last three sentences.]

فِئَةٌ A [party, portion, division, or distinct body, of men, such as is termed] طَائِفَة: (S, O, K, TA:) or a company (Msb, TA) of soldiers who fight in the rear of an army, and to whom the latter has recourse in the case of fear or defeat: (TA:) or a company of men who [in war] have recourse, for aid, one to another: (Er-Rághib, TA:) a word having no proper sing.: (Msb, TA:) originally فِىْءٌ; (S, O, K;) the ة being substituted for the medial ى, which is dropped: (S, O:) or its original form is فِئْوٌ [or فِئْىٌ or فِئْوَةٌ or فِئْيِةٌ (see art. فأو and فأى)]; the final [radical] letter being that which is elided; for it is from فَأَوْتُ [or فَأَيْتُ]

“ I divided; ” and فِئَةٌ is syn. with فِرْقَةٌ: (IB, L, TA:) pl. فِئَاتٌ and فِئُونَ, (S, O, Msb, K,) in which latter the و and ن are for the making good what is deficient [in the sing.]. (Msb.) فَيْئَةٌ: see 1, in four places. b2: [Hence] ذُو فَيْئَةٍ a term applied to Date-stones (نَوَى التَّمْرِ) when they are hard: [because,] being given as fodder to cattle, and eaten by them, they pass forth as they were at first. (T, TA.) A2: Also A time; syn. حِينٌ. (K.) One says, جَآءَهُ بَعْدَ فَيْئَةٍ He came to him after a time. (TA.) b2: And The حِدَأَة [or kite], that seizes as its prey the chickens from the dwellings: (O:) or a certain bird resembling the eagle, (L, K,) which, when it fears the cold, migrates to El-Yemen. (L.) فِيْئَةٌ: see 1, first quarter, in four places.

تَفِيْئَةٌ, (M and K in art. تفأ,) as also تَفِيَّةٌ, both mentioned by Lh, and the latter reckoned as a dial. var. of the former, (M in that art.,) and تَئِفَّةٌ and إِفُّ and إِفَّةٌ and أَفَّةٌ and إِفَّانٌ and أَفَّانٌ, (see art. اف,)] The time of a thing: (M and K in art. تفأ:) one says, أَتَيْتُهُ عَلَى تَفِيئَةِ ذٰلِكَ I came to him at the time of that: (M in that art.:) and [by extension of the signification] one says, دَخَلَ عَلَى تَفِئَةِ فُلَانٍ meaning أَثَرِهِ [i. e. He entered near after such a one; as though treading in his footsteps]: (K in the present art.:) the ت in تَفِيْئَةٌ is an augmentative letter; the word being [originally] of the measure تَفْعِلَةٌ, but formed by transposition: Z says that the ت would not be augmentative if the composition of the word were as it is here, without transposition: that it is not of the measure تَفْعِلَةٌ from الفَىْءُ; for, if it were, it would be of the same measure as تَهْيِئَةٌ [i. e. it would be تَفْيِئَةٌ]; therefore, if not formed by transposition, it would be of the measure فَعِيلَةٌ [i. e. it would be from تفأ, as some hold it to be], because of the إِعْلَال [or alteration for the sake of alleviating the sound, such as takes place in يَسِيرُ for يَسْيِرُ, which cannot be in a noun of the measure تَفْعِلَةٌ from a triliteral root like فيأ, whose medial radical is infirm], the last radical being hemzeh: but its formation by transposition from تَئِفَّةٌ [originally تَأْفِفَةٌ] to تَفِّئَةٌ, which is then changed to تَفِيْئَةٌ, as Z says in the “ Fáïk,” is what determines the ت to be augmentative, and the [original] measure to be تَفْعِلَةٌ. (L and TA * in arts.

تفأ and فيأ.) مُفَآءٌ A thing that has been made a فَىْء [or spoil, &c.]. (TA.) And A person whose country, or province, or town, has been conquered, and become a فَىْء to the Muslims. (IKt, O, TA.) It is in a trad. of some of those who have gone before, ↓ لَا يُؤَمَّرُ مُفَآءٌ عَلَى مُفِىْءٍ, meaning An emancipated slave shall not be made governor over an Arabian; (K, TA;) or, as in the Nh [and O] and L, لا يَلِيَنَّ [shall by no means rule]; (TA;) as though it were said, none of the people of the Sawád (which was conquered by force and became a فَىْء to the Muslims) shall rule over the Companions (O, TA) and their next successors. (TA.) مُفِىْءٌ A person who makes a thing [or a country or the like] to be a فَىْء. (TA.) See also مُفَآءٌ.

مَفِيْئَةٌ: see the paragraph here following.

مَفْيَأَةٌ: see the paragraph here following.

مَفْيُؤَةٌ A place of فَىْء, i. e. of the shade thus termed; [a place of afternoon-shade;] (M, K;) as also ↓ مَفْيَأَةٌ; (K;) and, as AAF says, on the authority of Th, ↓ مَفِيْئَةٌ; (M, L, TA;) and so ↓ مَفْيُوْءَةٌ, like مَسْمُوعَةٌ [in measure]: (L, TA:) accord. to Lth, (TA,) مَفْيُؤَةٌ is syn. with مَقْنُؤَةٌ, (S, TA,) which signifies a place on which the sun does not come: so says Az; and he adds that it is probably correct, but that he had not heard it on any other authority than of Lth. (TA.) مَفْيُوْءٌ i. q. مَعْتُوهٌ [Idiotic, or an idiot, i. e. deficient, or wanting, in intellect; &c.]: so called from his keeping long [or much] in the shade. (M, TA.) مَفْيُوْءَةٌ: see مَفْيُؤَةٌ.

فلح

1 فَلَحَ, aor. ـَ inf. n. فَلْحٌ, He clave, split, slit, or cracked; and he cut: (K: [compare فَلَجَ, and فَلَقَ, and فَلَذَ:]) he clave, and cut, iron. (T, Msb.) Hence, the saying of a poet, (T, TA,) إِنَّ الحَدِيدَ بِالحَدِيدِ يُفْلَحُ Verily iron with iron is cloven, and cut. (T, S, Mgh, * K. *) And فَلَحَ رَأْسَهُ, inf. n. as above, He clave, split, or cracked, his head. (TA.) and فَلَحَ شَفَتَهُ, aor. and inf. n. as above, He slit, or cracked, his lip. (L.) And فَلَحَ الأَرْضَ, (S, Msb,) aor. and inf. n. as above, (Msb.) He furrowed, or ploughed, the land, to cultivate it; he tilled the ground. (S, Msb. [And فَلَجَهَا has a similar meaning.]) A2: Also, aor. and inf. n. as above, He acted with artifice, fraud, or guile; (K, TA;) and so ↓ فلّح, inf. n. تَفْلِيحٌ. (K, TA.) You say, بِهِمْ ↓ فلّح He acted with artifice, fraud, or guile, towards them, and said what was not true. (TA.) And بِهِ ↓ فلّح He mocked at him, or derided him, and acted with artifice, fraud, or guile, towards him. (L, K. *) b2: And, aor. as above, inf. n. فَلْحٌ and فَلَاحَةٌ, He defrauded him in a sale; syn. of the inf. n. بَخْسٌ فِى بَيْعٍ: (so in the CK:) or he bade high for an article of merchandise in order to inveigh another into purchasing it at a high price: syn. of the inf. n. نَجْشٌ فِى بَيْعٍ. (So in other copies of the K, and in the L and TA.) You say, فَلَحَ بِهِ [He so acted towards him in a sale]: this is when one trusts to thee, and says to thee, “Sell to me a slave,” or “ an article of merchandise,” or “ buy it for me,” and thou comest to the merchants, and buyest it at a high price, and sellest by defrauding, and obtainest something from the merchant: or, accord. to the T, فَلْحٌ signifies a hirer's exceeding [in an offer] in order that another may do so; thus inciting him. (L.) A3: فَلِحَتْ شَفَتُهُ السُّفْلَى, [aor. ـَ inf. n. فَلَحٌ, His under lip was slit, or cracked. (MA.) See also فَلَحٌ below.2 فَلَّحَ see 1, former half, in three places.4 افلح He prospered; was successful; attained, or acquired, that which he desired or sought, (MA, L, Msb,) or what was good, or felicity, or that whereby he became in a happy and good state: (L:) he was, or became, fortunate, happy, or in a happy and good state. (MA.) It is commonly known as an intrans. verb; but Talhah Ibn-Musarrif and 'Amr Ibn-'Obeyd, read قَدْ

أُفْلِحَ الْمُؤْمِنُونَ, [the first verse of ch. xxiii. of the Kur-án,] with the verb in the pass. form. (MF.) [See also 10.] b2: He was, or became, in a state of safety. (L.) b3: He continued in a good, or prosperous, state, (MA, L,) and in the enjoyment of ease, comfort, or the blessings of life. (L.) b4: افلح بِالشَّىْءِ He lived [or continued in life] by means of the thing. (K.) The saying of 'Abeed, أَفْلِحْ بِمَا شِئْتَ فَقَدْ يُبْلَغُ بِا?? (??) وَقَدْ يُخَدَّعُ الأَرِيبُ means Live thou by what thou wilt: whether by stupidity or by intelligence; for [one's object is sometimes attained by stupidity, and the intelligent, or sagacious, is sometimes deluded, or much deluded; or] the stupid is sometimes supplied with the means of subsistence, and the intelligent is [sometimes] denied: (T, L:) or the meaning is prosper thou, &c. (L.) 10 اِسْتَفْلِحِى بِأَمْرِكِ, said by a man to his wife, (S,) a form of words used in divorcing (L, K) in the Time of Ignorance, (L,) Prosper thou in thy case, (AO, S, Mgh, TA,) and be independent therein: (AO, Mgh, TA:) when a man says thus to his wife and she consents, his saying so once separates her from him so that he cannot take her back: (L, from a trad.:) but as it is merely an allusive expression, intention is necessary to render it binding: as some relate the trad, it is with ج [i. e. استفلجى: see art. فلج]. (MF.) [See also 4, above.]

فَلْحٌ A fissure, cleft, slit, or crack: pl. فُلُوحٌ. (Msb.) One says, فِى رِجْلِهِ فُلُوحٌ In his (a man's, S) foot are fissures, or cracks, (S, K, TA,) preduced by cold: (TA:) as also فُلُوجٌ. (S, TA.) فَلَحٌ A fissure, or crack, in the under lip; (T, K;) [or] ↓ فَلَحَةٌ has this meaning; (S;) or signifies the place of such a fissure or crack: (L:) [or the former is a coll. gen. n.; and the latter, its n. un.:] that which is in the upper lip is termed عَلَمٌ: (T, TA:) or فَلَحٌ signifies a fissure, or crack, in the lip: or, in the middle of the lip, less than what is termed عَلَمٌ: or a slitting, or cracking, in the lip, such as happens to the lips of the [Africans called] زَنْج. (L.) b2: [And] The having the under lip slit, or cracked. (S. [App. an inf. n. of which the verb is ↓ فَلِحَ: like as it is of فَلِحَت said of the under lip as mentioned above.]) A2: See also فَلَاحٌ.

فَلَحَةٌ: see فَلَحٌ. b2: Also A [field, or land, such as is termed] قَرَاح, (AHn, L, K,) furrowed, or ploughed, for cultivation: its pl., فَلَحَات, occurs in a verse of Hassán, as some relate it; but as others relate it, it is فَلَجَات, with ج. (AHn, L.) فَلَاحٌ (S, A, Mgh, L, Msb, K, &c.) and ↓ فَلَحٌ (S, L, K) the latter a contraction of the former, (L,) Prosperity; success; the attainment, or acquisition, of that which one desires or seeks, (S, A, Mgh, L, Msb, K,) or of that whereby one becomes in a happy and good state. (L.) and Safety, or security. (S, L, K.) And Continuance, or permanence, in a good, or prosperous, state, (A, L, K,) and in the enjoyment of ease, comfort, or the blessings of life; and the continuance of good: (L:) and simply continuance, permanence, lastingness, duration, or endurance. (ISK, S, L.) There is not in the language of the Arabs any word more comprehensive in its significations of what is good in the present life and in the final state than الفَلَاحُ. (TA.) حَىَّ عَلَى الفَلَاحْ, in the call to prayer, means Come ye to the means of the attainment of Paradise, and of permanence therein: (IAth, L:) or hasten to the attainment of everlasting life: (L:) or come to safety, or security: (S:) or come ye to the way of safety and prosperity: (Msb:) or come to the continuance of good. (L.) And you say, لَا أَفْعَلُ ذٰلِكَ فَلَاحَ الدَّهْرِ I will not do that while time lasts. (L.) A poet says, وَلٰكِنْ لَيْسَ لِلدُّنْيَا فَلَاحُ meaning [But there is not to the present state of existence] lastingness, or endurance. (S, L.) b2: Also (both words) (tropical:) The [meal, or food, called]

سَحُور [that is eaten a little before daybreak previously to commencing a day's fast]: (S, A, L, K:) so called because thereby is the continuing of the fast; (S, A;) or because of the lastingness of its utility. (L.) فَلَاحَةٌ: see what next follows.

فِلَاحَةٌ, (thus in my copies of the S, and in the L and Msb,) with kesr, (Msb,) [agreeably with general analogy,] or ↓ فَلَاحَةٌ, with fet-h, (K, [but I think that fet-h is here a mistake for kesr, because فَلَاحَهٌ deviates from general analogy, and because it is a general rule of the author of the K to omit the mention of the vowel of a word when it is fet-h,]) Agriculture; or the art, work, or occupation, of ploughing, tilling, or cultivating, land. (S, L, Msb, K.) فَلِيحَةٌ The pericarp (سِنْفَة) of the [tree called]

مَرْخ, when it splits: (K, TA:) also mentioned as with ج [i. e. فَلِيجَةٌ]. (TA.) فَلَّاحٌ A plougher, tiller, or cultivator, of land; [a peasant;] (S, Msb, K, TA;) because he cleaves (يَفْلَحُ i. e. يَشُقُّ) the land: (TA:) [pl. فَلَّاحُونَ:] coll. gen. n. فَلَّاحَةٌ. (A, TA.) b2: And [hence, as being likened to a plougher,] A seaman, or sailor; (K, TA;) a servant of ships or boats. (TA.) b3: And One who lets asses, or other beasts, on hire; syn. مُكَارٍ: (T, K, TA:) so called as being likened to the plougher, &c., of land. (TA.) A2: And One who defrauds in a sale, in the manner described in the explanation of the phrase فَلَحَ بِهِ. (L.) أَفْلَحُ Having a fissure, or crack, in the under lip: (S, Mgh:) or a man having what is termed فَلَحٌ in his lip: fem. فَلْحَآءُ. (L.) 'Antarah El-'Absee was surnamed الفَلْحَآءُ because of a fissure in his under lip; the fem. form of the epithet being used because الشَّفَةُ (the lip) is fem.; (S, L;) or because his name is fem. (L.) [See also أَعْلَمُ.]

قَوْمٌ أَفْلَاحٌ [i. q. مُفْلِحُونَ] A people prospering; successful; attaining, or acquiring, that which they desire or seek, or what is good, or that whereby they become in a happy and good state: افلاح is a pl. of which ISd says, “I know not any sing. of it. ” (L.) مَفْلَحَةٌ A cause, or means, of prosperity or success; or of the attainment, or acquisition, of that which one desires or seeks, or of what is good, or of that whereby one becomes in a happy and good state. (L, from a trad.) رَجُلٌ مُتَفَلِّحُ الشَّفَةِ, and اليَدَيْنِ, and القَدَمَيْنِ, A man having the lip chapped, or cracked, much, by cold, and so the hands, and the feet. (L.) [See also 5 in art. فلج.]

فرد

1 فَرَدَ, aor. ـُ [inf. n. فُرُودٌ,] He, or it, was, or became, single; sole; or one, and no more. (Msb.) b2: See also 7, (with which two other forms of the unaugmented verb, namely, فَرِدَ and فَرُدَ, are also mentioned,) in four places.2 فرّد, inf. n. تَفْرِيدٌ, He applied himself to the study of practical religion, or the law, and withdrew from [the rest of] mankind, and attended only to the observance of the commands and prohibitions [of religion]. (IAar, T, L, K.) [See also the part. n., below.]4 افرد as intrans.: see 7. b2: أَفْرَدَتْ She (a female, S, L, a pregnant female, A, or a woman, K) brought forth one only: (S, A, L, K:) opposed to أَتْأَمَتْ: (A:) not said of a she-camel, because she never brings forth more than one. (S, L, K.) b3: افردهُ He made him, or it, to be single; sole; or one, and no more. (Lth, T, M, * L, Msb. *) b4: And He put, or set, him, or it, apart, aside, or away; he separated him, or it. (S, K.) Yousay, افردهُ مِنْهُ [He separated him from him, and rendered him solitary; or he left him solitary]. (A and Mgh in art. وتر.) [See an ex. in a verse cited voce عَاذِبٌ.] b5: [Hence,] افرد فُلاَنًا بِشَىْءٍ He made such a one to have a thing to himself alone, with none to share, or participate, with him in it. (A in art. فرز.) b6: And افرد الحَجَّ عَنِ العُمْرَةِ He performed the rites and ceremonies of the pilgrimage separately from those of the عُمْرَةِ [q. v.]. (Msb.) b7: And افرد إِلَيْهِ رَسُولاً (S, K) He sent [away] a messenger to him. (K.) 5 تَفَرَّدَ see the next paragraph, in two places.7 انفرد and ↓ فَرَدَ signify the same: (S:) the latter, aor. ـُ [inf. n. فُرُودٌ,] is expl. by Lth as signifying He was, or became, alone, by himself, apart from others, or solitary: (T, L:) and thus انفرد بِنَفْسِهِ signifies. (Msb.) And انفرد عَنْهُ He, or it, was, or became, apart, or separate, from him, or it, and alone. (L.) And انفرد بِفُلاَنِ and ↓ استفردهُ are syn. [as meaning He was, or became, alone with such a one]. (M, A, K.) And انفرد بَالأَمْرِ, (Az, T, M, L, K,) and بِكَذَا, (S,) and بِرَأْيِهِ; (L;) and ↓ فَرَدَ, (Az, T, M, L, K,) aor. ـُ (Az, T, M, L,) inf. n. فُرُودٌ; (Az, L;) and ↓ فَرِدَ, and ↓ فَرُدَ, (M, L, K,) mentioned by Lh; (M, L;) and ↓ افرد, (L, K,) and ↓ تفرّد, and ↓ استفرد; (S, M, L, K;) signify alike; (Az, T, S, M, L, K;) i. e. He was, or became, alone; independent of others; without any to share, or participate, with him; in the affair, and in such a thing, and in his opinion: (the lexicons passim: [see اِسْتَبَدَّ:]) and [in like manner] بِالمَالِ ↓ تفرّد [he was without any to share, or participate, with him in the property]. (Msb.) b2: لَأُقَاتِلَنَّهُمْ حتَّى تَنْفَرِدُ سَالِفَتِى, occurring in a trad., means (assumed tropical:) I will assuredly fight with them until I die; lit., until the side of my neck shall become separate from my body; because its separation can be only by death. (L.) 10 استفرد as intrans.: see 7.

A2: استفردهُ: see 7. b2: Also He found him alone, having no second person with him. (A.) [Hence, one says,] اِسْتَطْرَدَ فَجَدَّلَهُ لَهُمْ فَلَمَّا اسْتَفْرَدَ مِنْهُمْ رَجُلاً كَرَّ عَلَيْهِ [He fled, or wheeled about widely, from them, to turn again, by way of stratagem; and when he found a man of them alone, he returned against him, and threw him down upon the ground]. (A, L.) And استفرد الدُّرَّةَ He (the diver) found the pearl alone, having no other with it. (A.) b3: And He took it alone; by itself; without any other, or any like it. (T, L.) He took it forth from among the things that were with it. (M, K.) فَرْدَ Single; sole; only; one, and no more; syn. وِتْرَ; (S, A, L, Msb;) i. e. وَاحِدٌ: (Msb:) [and, used as a subst., a single, or an individual, person or thing:] fem. فَرْدَةٌ and ↓ فَرْدَىْ [which latter is anomalous, as though fem. of فَرْدَانُ]: (Msb:) pl. أَفْرَادٌ and ↓ فُرَادَى which latter is anomalous, as though pl. of فُرْدَانُ (S, L, Msb) and of فَرْدَىْ, like as سُكَارَى is pl. of سُكْرَانُ and of سَكْرَى. (Msb. See also فُرَادٌ, below.) You say, عَدَدْتُ الدَّرَاهِمَ

أَفْرَاداً I counted the dirhems one by one. (T, A.) b2: And Such as has no equal, or like: (Lth, M, L, K:) pl. أَفْرَادٌ (M, K) and فُرَادَى [respecting which latter see above]. (K.) الفَرْدُ as an epithet applied to God means The Single; the Sole; the One; (T;) He who has no equal, or like; the Unequalled: (Lth, T, L:) but Az says, I have not found it so applied in the Sunneh; and no epithet should be applied to God except such as He has applied to Himself, or such as the Prophet has applied to Him. (L.) And one says سَيْفٌ فَرْدٌ, (K,) and ↓ فَرَدٌ, (T, L, K,) and ↓ فُرُدٌ, (L, K,) and ↓ فَرِدٌ, (K,) and ↓ فَرُدٌ, (T, K,) and ↓ فَرِيدٌ and ↓ فَرْدَدٌ, (K, but the third and fifth not in the text of the K as given in the TA,) A sword having diversified wavy marks, streaks, or grain; (ذُو فِرِنْدٍ, K, [in the TA وَفِرِنْدٌ, as though one said also سَيْفٌ فِرِنْدٌ, which is evidently a mistake,]) unequalled (T, L, K) in excellence. (T, L.) b3: And The half [meaning one] of a pair or couple. (M, L, K.) b4: And Such as is alone, by himself or by itself, or apart from others; unconnected with, or unattended by, others; solitary, or separate; syn. مُتَّحِدٌ, (M, L, K,) or مَا كَانَ وَحْدَهُ; (Lth, L;) unmixed with others; [in which sense it is] a word of more common application than وِتْرٌ, and more special than وَاحِدٌ: (Kull p. 278:) pl. فِرَادٌ (M, L, K) [and أَفْرَادٌ and فُرُودٌ also, as will be shown below]: an ex. of the first of these pls. occurs in the saying, (cited by IAar, L,) تَخَلُّفَ السَّقْرِ فِرَادَ السِّرْبِ [As the hawk's seizing, or carrying off by force, those that are apart from the others of the flock of birds]. (M, L. See, again, فُرَادٌ.) [Hence,] one says ثَوْرٌ فَرْدٌ, (S,) and شَىْءٌ فَرْدٌ, (M, K,) and ↓ فَرِدٌ, (S, M, K,) and ↓ فَرَدٌ, and ↓ فَرُدٌ, (M, K,) and ↓ فُرُدٌ, (K,) and ↓ فَارِدٌ, (S, M, K,) and ↓ فَرِيدٌ, (S, K,) and ↓ فَرُودٌ, (M, K,) and ↓ فَرْدَانُ, (K,) [and ↓ مُفْرَدٌ (see an ex. voce شَاةٌ, in art. شوه),] A bull, (S,) and a thing, (M, K,) that is alone, by itself, or apart from others; solitary, or separate from others. (S, M, K.) And ↓ سِدْرَةٌ فَارِدَةٌ A lote-tree apart from others. (S.) And شَجَرَةٌ

↓ فَارِدٌ, (M, K,) and فَارِدَةٌ, (M, TA,) A tree apart from others. (M, K, * TA.) And ↓ ظَبْيَةٌ فَارِدٌ A gazelle apart, or separate, from the herd. (S, M, K.) And ↓ نَاقَةٌ فَارِدٌ, and ↓ مِفْرَادٌ, and ↓ فَرُودٌ, A she-camel that goes away alone, apart from others, in the pasture, (M, L, K, *) and at the water; (M in explanation of the last, and L;) the epithet applied to the male being ↓ فَارِدٌ, only. (M, L.) And بِهٰذَا الأَمْرِ ↓ هُوَ فَارِدٌ He is alone in this affair. (A.) And it is said in a trad., ↓ لاَ تُعَدُّ فَارِدَتُكُمْ, meaning Your ewe, or she-goat, that ye have set apart from the flock, or herd, that ye may milk her in the tent, or house, shall not be reckoned [among those for which ye are to pay the poorrate]: (A:) or the meaning is, what is over and above the فَرِيضَة [or fixed number of camels, &c., to be given in payment of the poor-rate] shall not be added to the latter and reckoned therewith. (L.) And in another it is said, ↓ لاَ يَغُلُّ فَارِدَتُكُمْ, expl. by Th as meaning Such of you as shall segregate himself, as, for instance, one or two, and gain spoil, shall resign it to the collective body, and not act unfaithfully by taking it for himself. (M, L.) And in another, فَمِنْكُمُ المُزْدَلِفُ صَاحِبُ العِمَامَةِ الفَرْدَةِ And of you is El-Muzdelif, he of the solitary turban: this was said of him because, when he rode, no one with him wore a turban, to show honour to him. (L.) b5: لَقِيْتُهُ فَرْدَيْنِ means I met him, we two being alone. (S, L, K.) b6: أَفْرَادُ النُّجُومِ, (S, M, L, K,) as also فُرُودُهَا, (K,) signifies The brightly-shining stars (الدَّرَارِىْءُ) in the horizon [when other stars, there, are invisible]: so called because they are apart from the other [visible] stars. (M, L.) and الفُرُودُ, (T, M, L, and so in some copies of the K,) in some copies of the K ↓ الفُرْدُودُ, [and thus in the CK,] but the former is the right, (TA,) Certain stars, disposed in a row, behind the Pleiades; (K;) in some copies of the K, around the Pleiades: (TA:) certain bright stars around the Pleiades. (T, L.) And (L) Certain stars around حَضَارِ [q. v.], which is one of the two stars called المُحْلِفَانِ, (M, L, TA,) the other whereof is called الوَزْنُ; (TA;) certain small stars with حَضَارِ; so called because situate apart from the latter, by its side. (Kitáb Anwá el-'Arab, TA.) And الفَرْدُ is a name of The star (a) in the hinder part of the neck of الشُّجَاع [the constellation Hydra; which star is also called عُنُقُ الشُّجَاعِ]. (Kzw in his description of الشجاع.) b7: فَرْدٌ signifies also One side of a jaw: (M, L, K:) pl. أَفْرَادٌ. (M, L.) b8: And A sandal such as is termed سِمْطٌ, not patched, nor having a second sole added to it; (K;) a sandal having a single sole; not having a sole composed of two pieces of leather sewed together, one beneath the other; thus in the saying, يَا خَيْرَ مَنْ يَمْشِى بِنَعلٍ فَرْدِ [O best of such as walk with a single-soled sandal], meaning O best of the great men of the Arabs; for sandals were worn by the Arabs, exclusively of the foreigners; and thin sandals, only by the kings and chief persons of the former. (L.) b9: Also, and ↓ فَارِدٌ, A bull [app. a wild bull]. (Lth, T, L. [See also مُفْرَدٌ.]) b10: [The pl.] الأَفْرَادُ as a conventional term in lexicology signifies What have been transmitted by only one of the lexicologists; what is thus transmitted, if the transmitter is a person of exactness (as Aboo-Zeyd and ElKhaleel and others), is admitted. (Mz, 5th نوع.

[See also الآحَادُ, voce أَحَدٌ; a similar, but less restricted, term: and see المَفَارِيدُ.]) فَرَدٌ and فَرِدٌ and فَرُدٌ and فُرُدٌ: see the next preceding paragraph, first quarter: and again, in the second quarter: and for the first and second and third, see also فُرَادٌ.

فَرْدَةٌ fem. of فَرْدٌ [used as an epithet] in the first of the senses assigned to the latter above. (Msb.) فُرَدَةٌ One who goes away alone, (K, TA,) having left his companions. (TA.) فُرْدَاتٌ [Hills, or the like, such as are termed]

آكَام [pl. of أَكَمَةٌ, q. v.]. (K.) فَرْدَى: see فَرْدٌ, first sentence: b2: and see فُرَادٌ.

فَرْدَانُ: see فَرْدٌ, second quarter: b2: and see فُرَادٌ.

فَرَادَ; see the paragraph here following.

فُرَادٌ [is most properly regarded as a quasi-pl. n., rather than as a pl., of فَرْدٌ; and فُرَادُ is similar to it in meaning]. One says, جَاؤُوا فُرَاداً, and ↓ فُرَادَى, (S, M, K,) with tenween and without it, (S,) and فُرَادَ, (K,) like ثُلَاثَ and رُبَاعَ, (TA,) and ↓ فَرَادَ, and فِرَاداً [a pl. of ↓ فَرْدٌ,] and ↓ فَرْدَى, (K,) [and ↓ فُرَّاداً, perhaps thus by poetic license, see an ex. in a verse cited voce مُرْسِمٌ,] They came one by one; one at a time; (S;) one after another: (M, K:) Az relates that the Kilábees said, جِئْتُمُونَا فُرَاداً [Ye came to us one by one; or one after another]: and هُمْ فُرَادٌ وَأَزْوَاجٌ [They are separate persons and pairs], with tenween: and the Arabs said قَوْمٌ فُرَادُ, imperfectly decl., likened to ثُلاَثُ and رُبَاعُ, [A party composed of separate persons, disposed by ones, or one after another,] and ↓ فُرَادَى, which latter is said by Fr to be a pl.: (T, L:) and the sing. [he adds] is ↓ فَرَدٌ and ↓ فَرِدٌ and ↓ فَرِيدٌ and ↓ فَرْدَانُ: (T, K:) but ↓ فَرُدٌ, (so accord. to a copy of the T,) or ↓ فَرْدٌ, (so in the K accord. to the TA, [in the CK فُرْدٌ,]) in this sense, [i. e. in the pl. sense] is not allowable. (T, K.) فَرُودٌ: see فَرْدٌ, second quarter, in two places.

فَرِيدٌ: see فَرْدٌ, former half, in two places: and see فُرَادٌ. b2: Also i. q. شَذْرٌ [app. as meaning The beads that divide the other beads of a string]; (T, A;) in the language of the 'Ajam [app. meaning Persians] called جَاوَرْسَق [a word I do not find in any dictionary]: accord. to Ibráheem El-Harbee, شَذْر of silver, like pearls: (T:) or شَذْر that divide the pearls and gold: (M, L, K:) and pearls that are strung, and divided by other things interposed: (S, L, K:) or pearls that divide the pieces of gold in a necklace: (A:) one thereof is termed ↓ فَرِيدَةٌ: (T, M, A, L:) pl. فَرَائِدُ. (T, M, K.) And A precious, or highly-esteemed, gem; (M, L, K;) as also ↓ فَرِيدَةٌ; (K;) as though it were the only one of its kind; (M, L;) or so called because unequalled; or because [it is a pearl] found alone in its shell: (MF:) and as some say, (S,) ↓ فَرَائِدُ الدُّرِّ signifies the large pearls. (S, L.) b3: Also The intermediate vertebræ between the last of the six vertebræ that are next to the دَأْى [q. v.] of the neck and the six that are between these فَرِيد and the [rump-bone called the] عَجْب; as also ↓ فَرَائِدُ: (M, L, K:) or ↓ فَرِيدَةٌ [the sing.] signifies the vertebra that projects from the part, of the back of a horse, that is next to the lumbar vertebrœ; intervening between the dorsal vertebræ and the lumbar: it projects in some horses. (M, L.) فَرِيدَةٌ, and the pl. فَرَائِدُ: see the next preceding paragraph, in five places.

فُرَادَى: see فَرْدٌ, first sentence: and see also فُرَادٌ, in two places.

فَرَّادٌ One who sells, (T, A, L, K,) and one who makes, (M, L, K,) what are termed فَرِيد, (A, L, K,) i. e. (A) شَذْر. (T, A.) فُرَّادًا: see فُرَادٌ.

فَرْدَدٌ: see فَرْدٌ, first quarter.

الفُرْدُود: see فَرْدٌ, latter half.

فَارِدٌ, and its fem. (with ة): see فَرْدٌ, near the middle, in nine places: b2: and again, near the end. b3: سُكَّرٌ فَارِدٌ Sugar of the best kind, and white. (K.) b4: And إِبِلٌ فَوَارِدُ [She-camels] which stallions do not resemble (لاَ تُشْبِهُهَا). (So in the O and K. [But the right reading is evidently I think, لا تَشْتَهِيهَا, which the Turkish translator of the K appears to have found in a copy of that work; and the meaning, therefore, which stallions do not desire. فَوَارِدُ is pl. of فَارِدَةٌ.]) مُفْرَدٌ: see فَرْدٌ, second quarter. b2: [Hence, as a conventional term, A single, simple, word or vocable;] an expression of which a portion does not denote a portion of its meaning: (KT:) [pl. مُفْرَدَاتٌ. b3: And Singular, as distinguished from dual and plural. b4: And مُفْرَادَاتُ الطِّبِّ The simples of medicine; medicinal simples.] b5: and مُفْرَدٌ signifies also A wild bull. (L. [See, again, فَرْدٌ, near the end.]) مُفْرِدٌ A female, (S, L,) a pregnant female, (A,) or a ewe or she-goat, (M,) or a woman, (K,) bringing forth one only: (S, M, A, L, K:) like مُوحِدٌ and مُفِذٌّ: (S, L:) opposed to مُتْئِمٌ. (A.) [See its verb, 4.]

ذَهَبَ مُفَرَّدٌ Pieces of gold (in a necklace, A) divided, one from another, by فَرِيد [q. v.], (M, A, L, K,) i. e., by pearls. (A.) مُفَرِّدٌ A rider having no other with him: (A:) or a rider having only his camel with him. (K.) b2: طُوبَى لِلْمُفَرِّدِينَ, occurring in a trad., (L,) means Good betide those who apply themselves to the study of practical religion, or the law, and withdraw from [the rest of] mankind, and attend only to the observance of the commands and prohibitions [of religion]: (IAar, T, * L, K, TA:) and (K, TA) it is also said to mean (TA) those who are devoted to the commemoration of the praises of God: (K, TA:) or, as expl. by the Prophet himself, those men and women who commemorate the praises of God much, or frequently: (TA:) also, (K,) or, as KT says in explaining the trad., (TA,) [and as his words are cited in the T,] those whose contemporaries in birth, (K, TA,) and the generation among which they were, (TA,) have perished, or died, while they themselves have remained, (K, TA,) commemorating the praises of God: but Az holds the explanation of IAar to be more correct than this of KT. (TA.) مِفْرَادٌ: see فَرْدٌ, near the middle of the paragraph.

المَفَارِيدٌ as a conventional term in lexicology signifies What have been uttered by only one of the Arabs: differing from الأَفْرَادُ, which signifies what have been transmitted from the Arabs by only one of the leading lexicologists. (Mz, 15th نوع.)