ظلم

1 ظَلَمَ, aor. ـِ has for its inf. n. ظَلْمٌ, (M, Msb, K, and so in some copies of the S,) or ↓ ظُلْمٌ, (so in other copies of the S,) or both, (T,) or the latter is a simple subst., (T, M, Msb, TA,) which is put in the place of the inf. n., (TA, [and the same is indicated in the T and K by the saying that the proper inf. n. is with fet-h,]) and ↓ مَظْلِمَةٌ, (S, TA,) or this is likewise a simple subst., (Msb,) and ↓ مَظْلَمَةٌ, [or this also is a simple subst.,] and ↓ ظِلَامٌ also is said to be an inf. n. like ظُلْمٌ, these two being like لِبَاسٌ and لُبْسٌ, [or it is a simple subst. like as ظُلْمٌ is said to be, or it is an inf. n. of 3, as such occurring in the middle of this paragraph,] or, accord. to Kr, it is pl. of ظُلْمٌ [like as رِمَاحٌ is pl. of رُمْحٌ]: (TA:) [ظَلَمَ when intrans. generally means He did wrong; or acted wrongfully, unjustly, injuriously, or tyrannically: and when trans., he wronged; or treated, or used, wrongfully, unjustly, injuriously, or tyrannically; or he misused:] accord. to most of the lexicologists, (Er-Rághib, TA,) primarily, (As, T, S, Msb,) ↓ الظُّلْمُ signifies the putting a thing in a place not its own; putting it in a wrong place; misplacing it: (As, T, S, M, Er-Rághib, Msb, K:) and it is by exceeding or by falling short, or by deviating from the proper time and place: (Er-Rághib, TA:) or the acting in whatsoever way one pleases in the disposal of the property of another: and the transgressing the proper limit: (El-Munáwee, TA:) [i. e.] the transgressing the proper limit much or little: (Er-Rághib, TA:) or, accord. to some, it primarily signifies النَّقْص [as meaning the making to suffer loss, or detriment]: (MF, TA:) and it is said to be of three kinds, between man and God, and between man and man, and between a man and himself; every one of which three is really لِلنَّفْسِ [i. e. a wrongdoing to oneself]: (Er-Rághib, TA:) [when it is used as a simple subst.,] the pl. of ظُلْمٌ, accord. to Kr. is ظِلَامٌ, as mentioned above, and ↓ ظُلَامٌ, with damm, is said to be syn. with ظُلْمٌ, or a pl. thereof, [of an extr. form, commonly regarded as that of a quasi-pl. n.,] like رُخَالٌ. (TA.) One says, مَنِ اسْتَرْعَى الذِّئْبَ فَقَدْ ظَلَمَ [He who asks, or desires, the wolf to keep guard surely does wrong, or puts a thing in a wrong place]: a prov. (S, Msb.) And مَنْ أَشْبَهَ أَبَاهُ فَمَا ظَلَمَ, (As, T, S,) a prov., meaning [Whoso resembles his father in a quality, or an attribute,] he has not put the likeness in a wrong place. (As, T. [See art. شبه.]) وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا, in the Kur [xviii. 31], means وَلَمْ تَنْقُصْ [i. e. And made not aught thereof to suffer loss, or detriment]: (M, K:) and in like manner Fr explains the saying in the Kur [ii. 54 and vii. 160], وَمَا ظَلَمُونَا وَلٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ And they made not us to suffer loss, or detriment, by that which they did, but themselves they made to suffer loss, or detriment: (T, TA:) in which sense it seems to be indicated in the A that the verb is tropical. (TA.) b2: It is also trans. by means of بِ; as in the phrase in the Kur [vii. 101 and xvii. 61] فَظَلَمُوا بِهَا, because the meaning is كَفَرُوا [i. e. And they disbelieved in them], referring to the آيَات [or signs]; (M, TA; *) the verb having this meaning tropically or by implication; or being thus made trans. because implying the meaning of التَّكْذِيب: or [the meaning is, and they wronged themselves, or the people, because of them; for], as some say, the ب is causative, and the objective complement, i. e. أَنْفُسَهُمْ, or النَّاسَ, is suppressed. (TA.) b3: and it is doubly trans. by itself: (TA:) one says, ظَلَمَهُ حَقَّهُ [He made him to suffer loss, or detriment, of his right, or due; or defrauded, or despoiled, or deprived, him of it]; and حَقَّهُ ↓ تظلّمهُ: (M, K:) [and] you say, فُلَانٌ ↓ تَظَلَّمَنِى, [as well as تظلّمنى مَالِى, occurring in a verse cited in the M,] meaning ظَلَمَنِى مَالِى [i. e. Such a one caused me to suffer loss, &c., of my property]. (S.) It is said in the Kur [iv. 44], إِنَّ اللّٰهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ, for لَا يَظْلِمُهُمْ مِثْقَالَ ذَرَّةِ, and the verb is made doubly trans. because the meaning is لَا يَسْلُبُهُمْ [i. e. Verily God will not despoil them, or deprive them, of the weight of one of the smallest of ants, or a grub of an ant, &c.]: or مِثْقَالَ ذَرَّةٍ, may be put in the place of the inf. n., for ظَلْمًا حَقِيرًا كَمِثْقَالِ ذَرَّةٍ [i. e. with a paltry spoliation or deprivation, such as the weight of one of the smallest of ants, &c.]. (M.) b4: One says also, أَرَادَ ظِلَامَهُ and مُظَالَمَتَهُ, [these two nouns being inf. ns. of ↓ ظَالَمَهُ, or the former, as mentioned above, is, accord. to some, an inf. n. of ظَلَمَ,] meaning ظُلْمَهُ or ظَلْمَهُ [i. e. He desired the wronging, &c., of him]. (M, K.) b5: ظَلَمَهُ, inf. n. ظُلْمٌ [or ظَلْمٌ?], also means He imposed upon him a thing that was above his power, or ability. (TA.) And يُظْلَمُ He is asked for a thing that is above his power, or ability. (S.) b6: And one says, ظَلَمَ البَعِيرَ (tropical:) He slaughtered the camel without disease. (S, K, TA.) And ظُلِمَتِ النَّاقَةُ (assumed tropical:) The she-camel was slaughtered without disease: or was covered without her desiring the stallion. (M.) And ظَلَمَ الحِمَارُ الأَتَانَ (tropical:) The he-ass leaped the she-ass (K, TA) before her time: (TA:) or when she was pregnant: (K, TA:) so in the A. (TA.) b7: And ظَلَمَ الوَطْبَ, (S, K,) inf. n. ظُلْمٌ [or ظَلْمٌ?], (S,) (tropical:) He gave to drink of the milk of his skin before its becoming thick (S, K, TA) and its butter's coming forth. (TA. [And the like is said in the T and M.]) And ظَلَمَ القَوْمَ (assumed tropical:) He gave to drink to the people, or party, (T, M, K,) milk before it had attained to maturity, (T, K,) as related on the authority of A 'Obeyd, (T,) or [milk such as is termed] ظَلِيمَة: (M:) but this is a mistake: it is related on the authority of Ahmad Ibn-Yahyà [i. e. Th] and AHeyth that one says, ظَلَمْتُ السِّقَآءَ, and اللَّبَنَ, meaning I drank, or gave to drink, what was in the skin, and the milk, before its attaining to maturity and the extracting of its butter: accord. to ISk, one says, ظَلَمْتُ وَطْبِىَ القَوْمَ, [but I think that it is correctly ظَلَمْتُ وَطْبِى لِلْقَومِ, agreeably with a verse cited in the T and M,] meaning I gave to drink [to the people, or party,] the contents of my milk-skin before the thickening thereof. (T.) And ظَلَمْتُهُ is said of anything as meaning (assumed tropical:) I did it hastily, or hurriedly, before its proper time, or season. (M, TA.) b8: ظَلَمْتُ الحَوْضَ means (assumed tropical:) I made the watering-trough in a place in which watering-troughs should not be made. (ISk, T.) And ظَلَمَ الأَرْضَ means (tropical:) He dug the ground in what was not the place of digging: (M, K, TA:) or when it had not been dug before. (M.) And, said of a torrent, (assumed tropical:) It furrowed the earth in a place that was not furrowed. (T.) And ظَلَمَ البِطَاحَ, said of a torrent, (tropical:) It reached the بطاح [or wide water-courses containing fine, or broken, pebbles, &c.], not having reached them before. (A, TA.) And ظَلَمَ الوَادِى (tropical:) The water of the valley reached a place that it had not reached before. (Fr, T, S, K, TA.) b9: When men have added upon the grave other than its own earth, لَا تَظْلِمُوا (tropical:) [Transgress not ye the proper limit] is said to them. (TA.) b10: And one says, لَا تَظْلِمْ وَضَحَ الطَّرِيقِ (assumed tropical:) Turn not thou from the main part, or the beaten track, of the road. (M.) And لَا تَظْلِمْ عَنْهُ شَيْئَا (assumed tropical:) Turn not thou from it at all. (T.) And لَزِمَ الطَّرِيقَ فَلَمْ يَظْلِمْهُ (assumed tropical:) [He kept to the road, and] did not turn from it to the right and left. (TA.) b11: And مَا ظَلَمَكَ

أَنْ تَفْعَلَ (T, K, TA) (tropical:) What has prevented thy doing (K, TA) such a thing? (TA.) A man complained to Abu-l-Jarráh of his suffering indigestion from food that he had eaten, and he said to him, مَا ظَلَمَكَ أَنْ تَقِىْءَ (assumed tropical:) [What has prevented thy vomiting?]. (Fr, T.) And one says, مَا ظَلَمَكَ عَنْ كَذَا (assumed tropical:) What has prevented thee from such a thing? (T.) Respecting the saying قَالَ بَلَى يَا مَىَّ وَاليَوْمُ ظَلَمْ [addressed by a man to a woman who had invited him to visit her], Fr says, they say that the meaning is حَقًّا [Truly, or in truth; i. e. He said, Yes, O Meiya, truly, or in truth, I will visit thee]; and it is a prov.; (T;) or اليَوْمُ ظَلَمَ, or بَلَى وَاليَوْمُ ظَلَمَ, is a prov.; (Meyd;) and thus it was expl. by IAar, as used in the manner of an oath: but Fr says, in my opinion the meaning is, and a day in which is a cause of prevention shall not prevent me: [so that the words of the hemistich above may be rendered, he said, Yes, O Meiya, though the day present an obstacle, for I will overcome every obstacle]: (T:) accord. to Kr, قَدِمَ فُلَانٌ وَاليَوْمُ ظَلَمَ means Such a one came truly, or in truth: [or it may be rendered such a one came though the day presented an obstacle:] but in the saying إِنَّ الفِرَاقَ اليَوْمَ وَاليَوْمُ ظَلَمْ the meaning is said by some to be وَاليَوْمُ ظَلَمَنَا [i. e. Verily separation is to-day, and the day has wronged (us)]: or, as some say, ظلم here means, has put the thing in a wrong place: (M:) accord. to ISk, the phrase وَاليَوْمُ ظَلَم means[And, or but, or though,] the day has put the affair in a wrong place. (T.) [See also Freytag's Arab. Prov. ii. 911.]

A2: ظَلِمَ, said of the night: see 4.2 ظلّمهُ, inf. n. تَظْلِيمٌ, (T, S, &c.,) He told him that he was ظَالِم [i. e. doing wrong or acting wrongfully &c., or a wrongdoer]: (T:) or he attributed, or imputed, to him ظُلْم [i. e. wrongdoing, &c.]. (S, M, Msb, K.) b2: And He (a judge) exacted justice for him from his wronger, and aided him against him. (T.) 3 ظَاْلَمَ see 1, in the middle of the paragraph.4 اظلم, said of the night, (Fr, T, S, M, Msb, K,) and ↓ ظَلِمَ, (Fr, T, S, K,) the latter with kesr, (S,) like سَمِعَ, (K,) [erroneously written in the TT as from the M ظَلَمَ,] It became dark; (S, K;) or it became black; (M;) or it came with its darkness. (Msb.) It is said in the Kur [ii. 19], وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا [And when it becomes dark to them they stand still]; the verb being intrans.: or, accord. to the Ksh, and Bd follows it, it may be trans. [so that the meaning is, and when He makes their place dark &c.]; as is shown by another reading, which is أُظْلِمُوا: accord. to AHei, it is known by transmission as only intrans.; but Z makes it to be trans. by itself; Ibn-Es-Saláh affirms it to be trans. and intrans.: and Az [so in the TA, but correctly ISd, in the M,] mentions the saying, تَكَلَّمَ فَأَظْلَمَ عَلَيْنَا البَيعتَ (assumed tropical:) [He spoke, and made dark to us the house, or chamber, or tent], meaning he made us to hear what we disliked, or hated, the verb being trans. (TA.) b2: And أَظْلَمُوا They entered upon the ظَلَام [or darkness, or beginning of night]: (S, M, Msb, K:) or, as in the Mufradát [of Er-Rághib], they became in darkness. (TA.) b3: And they said, مَا أَظْلَمَهُ and ما أَضْوَأَهُ [How dark is it! and How light, or bright, is it!]; which is anomalous. (S, TA.) A2: And اظلم الــثَّغْرُ The front teeth glistened. (T, K.) Hence the saying [of a poet], إِذَا مَا اجْتَلَى الرَّائِى إِلَيْهَا بِطَرْفِهِ غُرُوبَ ثَنَايَاهَا أَضَآءَ وَأَظْلَمَا [as though meaning, When the beholder of her with his eye looks at the fineness, or sharpness, (but غُرُوب is variously explained,) of her central teeth, it shines brightly, and glistens: but Az plainly indicates another meaning; i. e., he sees (lit. lights on, or finds,) brightness and lustre; for he immediately adds, without the intervention of وَ or أَوْ, evidently in relation to this verse,] أَضَآءَ

أَىْ أَصَابَ ضَوْءًا وَأَظْلَمَ أَصَابَ ظَلْمًا: (T:) [and ISd cites the verse above with the substitution of بِعَينِهِ for بِطَرْفِهِ and of أَنَارَ for أَضَآءَ immediately after saying that] أَظْلَمَ signifies he looked at the teeth and saw lustre (الظَّلْمَ). (M.) [In the K, next after the explanation of اظلم الــثَّغْرُ given above, it is added that اظلم said of a man signifies أَصَابَ ظَلْمًا: thus, with fet-h, to the ظ, accord. to the TA: in my MS. copy of the K and in the CK, ظُلْمًا, which is doubtless a mistranscription.]5 تظلّم مِنْهُ CCC (T, S, M, K, [but in some copies of the S, منه is omitted,]) He complained of his ظُلْم [or wrongdoing, &c.], (S, M, K,) إِلَى الحَاكِمِ [to the judge]: (T:) in some copies of the S, تُظُلِّمَ. (TA.) b2: And تظلّم signifies also He transferred the responsibility for the ظُلْم [or wrongdoing, &c.,] upon himself, (M, K,) accord. to IAar, who has cited as an ex., كَانَتْ إِذَا غَضِبَتْ عَلَىَّ تَظَلَّمَتْ [as though meaning She used, when she was angry with me, to transfer the responsibility for the wrongdoing upon herself; which may mean that she finally confessed the wrongdoing to be hers]; but [ISd says] I know not how that is: the تَظَلُّم in this case is only the complaining of الظُّلْم; for when she was angry with him, it was not allowable [to say] that she attributed the ظُلْم to herself. (M.) b3: See also 1, former half, in two places.6 تظالم القَوْمُ (S, M, Msb) The people, or company of men, treated, or used, one another wrongfully, unjustly, injuriously, or tyrannically (ظَلَمَ بَعْضُهُمْ بَعْضًا). (M, Msb.) b2: And [hence]

تَظَالَمَتِ المِعْزَى (tropical:) The goats smote one another with their horns by reason of their being fat and having abundance of herbage. (IAar, M, TA.) One says, وَجَدْنَا أَرْضًا تَظَالَمَ مِعْزَاهَا (tropical:) We found a land whereof the goats smote one another with their horns by reason of satiety and liveliness. (T, TA.) 7 إِنْظَلَمَ see the next paragraph.8 اِظَّلَمَ (T, S, M, K) and اِظْطَلَمَ and اِطَّلَمَ, (S, M,) which last is [said to be] the most usual, (S,) [but I have mostly found the first to be used,] of the measure اِفْتَعَلَ, (S, M,) He took upon himself [the bearing of] ظُلْم [or wrong, &c.,] in spite of difficulty, trouble, or inconvenience: (S, TA:) or he bore الظُّلْم [or wrong, &c.,] (T, M, K, TA,) willingly, being able to resist; (T, TA;) and ↓ اِنْظَلَمَ signifies [thus likewise, or] he bore الظُّلْم. (S, M, K.) ظَلْمٌ The lustre, and brightness, of gold. (Z, TA.) b2: And hence, (Z, TA,) The lustre (lit. running water) upon the teeth; (Lth, T, Z, TA;) the lustre (مَآء, S, M, K, and بَرِيق, S, K) of the teeth, (Lth, T, S, M, Z, K, TA,) from the clearness of the colour, not from the saliva, (Lth, * T, * M,) like blackness within the bone thereof, by reason of the intense whiteness, (S, K,) resembling the فِرِنْد [q. v.] of the sword, (S, K,) or appearing like the فِرِنْد [of the sword], so that one imagines that there is in it a blackness, by reason of the intense lustre and clearness: (M:) or, accord. to Sh, whiteness of the teeth, as though there were upon it [somewhat of] a blackness: or, as Abu-l-'Abbás ElAhwal says, in the Expos. of the “ Kaabeeyeh,”

lustre (lit. running water) of the teeth, such that one sees upon it, by reason of its intense clearness [app. meaning transparency], what resembles dustcolour and blackness: or, accord. to another explanation, fineness, or thinness, and intense whiteness, of the teeth: (TA:) pl. ظُلُومٌ. (S, M.) b3: Also Snow: (M, K:) it is said to have this meaning: and the phrase مُشْرَبَةِ الثَّنَايَا بِمَآءِ الظَّلْمِ, used by a poet, may mean [Having the central teeth suffused with the lustre termed ظَلْم, as is indicated in the T and S, or] with the water of snow. (Lth, T.) ظُلْمٌ [as a simple subst. generally means Wrong, wrongdoing, injustice, injuriousness, or tyranny]: see 1, first sentence, in two places. b2: [ظُلْمُ الارضِ in the CK is a mistranscription for ظَلَمَ الأَرْضَ. b3: And الظُلْمُ in one place in the CK, as syn. with الظَّلْمَآءُ, is a mistake for الظُّلْمَةُ.]

لَقِيتُهُ أَدْنَى ظَلَمٍ, (S, M, K,) or أَدْنَى ذِى ظَلَمٍ, (K, TA, [in the CK اَوَّلَ ذِى ظَلَمٍ,]) means (tropical:) I met him the first of everything: (S, K, TA:) or the first thing: (M:) or when the darkness was becoming confused: (M, K:) or أَدْنَى ظَلَمٍ meansnear; (El-Umawee, S, M, K;) or nearness: (M, K:) and one says, هُوَ مِنْكَ أَدْنَى ذِى ظَلَمٍ

[app. He is near thee], and رَأَيْتُهُ أَدْنَى ذِى ظَلَمٍ

[app. I saw him near]: (M:) and ظَلَمٌ is also syn. with شَخْصٌ [as meaning an object seen from a distance, or a person]; (K;) or, as some say, it has this meaning in the phrase أَدْنَى ظَلَمٍ [so that لَقِيتُهُ أَدْنَى ظَلَمٍ may mean I met him the nearest object seen from a distance, or the nearest person]: (M:) and accord. to Kh, one says, ↓ لَقِيتُهُ أَدْنَى ظُلْمَةٍ, or أَوَّلَ ذِى ظُلْمَةٍ, (as in different copies of the S,) meaning I met him the first thing that obstructed my sight. (S.) b2: ظَلَمٌ signifies also A mountain: and the pl. is ظُلُومٌ. (M, K.) ظُلَمٌ an appellation of Three nights (T, S, K) of the lunar month (T, S) next after the three called دُرَعٌ; (T, S, * K; *) so says A'Obeyd: (T:) thus called because of their darkness: (S:) the sing. is ↓ ظَلْمَآءُ; (T, S;) so that it is anomalous; for by rule it should be ظُلْمٌ; (S;) and the sing. of دُرَعٌ is دَرْعَآءُ: so says A'Obeyd: but accord. to AHeyth and Mbr, the sings. are ↓ ظُلْمَةٌ and دُرْعَةٌ, agreeably with rule; and this is the correct assertion. (T. [See more in art. درع, voce أَدْرَعُ.]) ظِلَمٌ: see ظِلَّامٌ.

ظُلْمَةٌ (T, S, M, Msb, K) and ↓ ظُلُمَةٌ (S, M, K) [accord. to the CK ظُلْمٌ and ظُلُمٌ, both of which are wrong,] and ↓ ظَلْمَآءُ (S, M, Msb, K) Darkness; contr. of نُورٌ: (S, Msb:) or nonexistence of نُور [or light]: or an accidental state that precludes the coëxistence therewith of نُور: (Er-Rághib, TA:) or the departure of light; as also ↓ ظَلَامٌ; (M, K;) which last has no pl.; (T, TA;) or this last signifies the beginning, or first part, of night, (S, M, Msb,) even though it be one in which the moon shines; and is said by Sb to be used only adverbially; one says, أَتَيْتُهُ ظَلَامًا, meaning I came to him at night, and مَعَ الظَّلَامِ i. e. at the time of the night: (M, TA:) the pl. of ظُلْمَةٌ is ظُلَمٌ and ظُلُمَاتٌ and ظُلَمَاتٌ (T, S, Msb) and ظُلْمَاتٌ, (S, Msb,) or, accord. to IB, the first of these pls. is of ظُلْمَةٌ and the second is of ظُلُمَةٌ. (TA.) One says, ↓ هُوَ يَخْبِطُ الظَّلَامَ [or فِى الظَّلَامِ, expl. in art. خبط], and الظُّلْمَةَ [which means the same] and ↓ الظَّلْمَآءَ [which is also expl. in art. خبط]. (TA.) b2: ظُلْمَةٌ is also [tropically] used as a term for (assumed tropical:) Ignorance: and (assumed tropical:) belief in a plurality of gods: and (assumed tropical:) transgression, or unrighteousness: like as نُورٌ is used as a term for their contraries: (Er-Rághib, TA:) and it is said in the A that الظُّلْمُ is ظُلْمَةٌ, like as العَدْلُ is نُورٌ. (TA.) ظُلُمَاتُ البَحْرِ means (assumed tropical:) The troubles, afflictions, calamities, or hardships, of the sea. (M.) A2: And one says لَيْلَةٌ ظُلْمَةٌ, [using the latter word as an epithet, (in the CK, erroneously, ظَلِمَةٌ,)] and ↓ لَيْلَةٌ ظَلْمَآءُ, both meaning A night intensely dark; (M, K;) or the latter means مُظْلِمَةٌ [i. e. dark, or black]: (S:) and ↓ لَيْلٌ ظَلْمَآءُ also, (M, K,) which is anomalous, (K,) mentioned by IAar, but [ISd says] this is strange, and in my opinion he has put لَيْلٌ in the place of لَيْلَةٌ, as in his mentioning لَيْلٌ قَمْرَآءُ [q. v.]. (M.) b2: See also ظُلَمٌ: b3: and see the paragraph next preceding it.

ظِلْمَةٌ sing. of ظِلَمٌ: see ظِلَّامٌ.

ظُلُمَةٌ: see ظُلْمَةٌ.

ظَلْمَآءُ: see ظُلْمَةٌ, in four places: and see also ظُلَمٌ.

ظَلَامٌ: see ظُلْمَةٌ, in two places.

ظُلَامٌ: see 1, in the first quarter of the paragraph.

ظِلَامٌ: see 1, near the beginning: A2: see also ظِلَّامٌ.

A3: It signifies also Little, or small, in quantity: or mean, contemptible, paltry, or of no weight or worth: b2: whence the saying, نَظَرَ إِلَىَّ ظِلَامًا, meaning شَزْرًا [i. e. He looked at me from the outer angle of the eye, with anger, or aversion]. (K.) ظَلُومٌ: see ظَلَّامٌ. b2: [Hence,] one says اِمْرَأَةٌ ظَلُومٌ لِلسِّقَآءِ (assumed tropical:) [A woman wont to give to drink the milk of the skin before its attaining to maturity and the extracting of its butter: see ظَلَمَ الوَطْبَ, and what follows it, in the first paragraph]. (M.) ظَلِيمٌ [as syn. with مَظْلُومٌ in the primary sense of the latter I have not found: but as an epithet in which the quality of a subst. predominates it signifies] (tropical:) Milk that is drunk before its becoming thick and its butter's coming forth or being extracted; (S, * M;) as also ↓ ظَلِيمَةٌ, (T, S, M,) and ↓ مَظْلُومٌ. (T, S.) b2: And (assumed tropical:) A place that is ↓ مَظْلُوم [i. e. dug where it should not be dug]: (M, TA:) used in this sense by a poet describing a person slain in a desert, for whom a grave was dug in a place not proper for digging [it]. (M.) b3: And (tropical:) The earth of land that is ↓ مَظْلُومَة (S, K, TA) i. e. dug, (TA,) or dug for the first time. (S.) And (assumed tropical:) The earth of the لَحْد [or lateral hollow] of a grave; which is put back, over it, after the burial of the dead therein. (T, TA.) A2: Also The male ostrich: (T, S, M, K:) said (by IDrd, TA) to be so called because he makes a place for the laying and hatching of the eggs (يُدَحِّى, inf. n. تَدْحِيَةٌ,) where the doing so is not proper: (M, TA:) or, accord. to Er-Rághib and others, because he is believed to be deaf: (TA:) pl. ظِلْمَانٌ (T, M, K) and ظُلْمَانٌ (M, K) and أَظْلِمَةٌ, (T, M,) which last is a pl. of pauc. (T.) b2: And الظَّلِيمَانِ is an appellation of Two stars; (M, K, * TA;) the two stars of القَوْس [or Sagittarius] that are on the northern curved end of the bow [i. e.

λ and μ, above the nine stars called النَّعَائِم, or “ the ostriches ”]. (Kzw in his descr. of Sagittarius.) And الظَّلِيمُ is the name of The bright star α] at the end of النَّهْر [i. e. Eridanus]: and A star upon the mouth of الحُوت [i. e. Piscis Australis] (Kzw in his descr. of Eridanus.) [It seems to be implied in the K that الظَّلِيمُ is the name of two stars; or it may be there meant that each of two stars is thus called. Freytag represents the sing. as “ a name of stars,” and the dual also as “ a name of stars; ” referring, in relation to the former, to Ideler's “ Untersuch,” pp. 201, 228, and 233; and in relation to the latter, to the same work, pp. 106 and 184.]

ظُلَامَةٌ: see مَظْلِمَةٌ.

ظَلِيمَةٌ: see مَظْلِمَةٌ: b2: and see also ظَلِيمٌ.

ظَلَّامٌ (TA) and ↓ ظِلِّيمٌ (S, TA) [and ↓ ظَلُومٌ, mentioned in the M and K with ظَالِمٌ, as though syn. therewith, but it is an intensive epithet,] One who acts wrongfully, unjustly, injuriously, or tyrannically, much, or often; i. q. كَثِيرُ الظُّلْمِ. (S, TA.) b2: ظَلَّامُونَ لِلْجُزُرِ occurs in a verse of Ibn-Mukbil [meaning (assumed tropical:) Men often slaughtering camels without disease]. (T, S.) A2: See also what next follows.

ظِلَّامٌ (AHn, T, M, K) and ↓ ظَلَّامٌ (T) and ↓ ظِلَامٌ (K) and ↓ ظَالِمٌ and ↓ ظِلَمٌ, (T, K,) the last mentioned by IAar, and its sing. is ↓ ظِلْمَةٌ, (T,) accord. to AHn, A certain herb, (M, K, TA,) which is depastured; (M, TA;) accord. to IAar, a strange kind of tree; (T, TA;) accord. to As, a kind of tree (T, TA *) having long [shoots such as are termed] عَسَالِيج [pl. of عُسْلُوجٌ q. v.], (T, K, TA,) which extend so that they exceed the limit of the أَصْل [i. e. either root or stem] thereof; for which reason the tree is called ظَلَّام. (T, TA.) ظِلِّيمٌ: see ظَلَّامٌ.

ظَالِمٌ [Acting wrongfully, unjustly, injuriously, or tyrannically: and wronging; or treating, or using, wrongfully, &c.:] part. n. of ظَلَمَ: (M, K:) and ↓ مُتَظَلِّمٌ signifies the same; as well as complaining of his wrongdoer: (T:) [the pl. of the former is ظَالِمُونَ and ظَلَمَةٌ:] and ظَلَمَةٌ signifies those who debar men from, or refuse to them, their rights, or dues. (IAar, T, TA.) A2: See also ظِلَّامٌ.

أَظْلَمُ [More, and most, wrongful, unjust, injurious, or tyrannical, in conduct]. El-Muärrij says, I heard an Arab of the desert say to his companion, أَظْلَمِى وَأَظْلَمُكَ فَفَعَلَ اللّٰهُ بِهِ, meaning The more wrongful in conduct of me and of thee [may God do to him what He will do; i. e. may God punish him]. (T.) [And] one says, لَعَنَ اللّٰهُ أَظْلَمِى وَأَظْلَمَكَ i. e. [May God curse] the more wrongful in conduct of us. (K. [But in the TA, a doubt is intimated as to the correctness of this latter saying.]) One says also, لَهُوَ أَظْلَمُ مِنْ حَيَّةٍ [i. e. Verily he is more wrongful in conduct than a serpent]: because it comes to a burrow which it has not excavated, and makes its abode in it: (Fr, T:) for it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA voce حَيَّةٌ.) b2: And الأَظْلَمُ is an appellation of The ضَبّ; because it eats its young ones. (TA.) مُظْلِمٌ [Becoming dark, &c.: see its verb, 4]. b2: [Hence,] شَعَرٌ مُظْلِمٌ (tropical:) Hair intensely black. (M, K, TA.) And نَبْتٌ مُظْلِمٌ (tropical:) A plant intensely green, inclining to blackness by reason of its [deep] greenness. (M, K, TA.) And يَوْمٌ مُظْلِمٌ (tropical:) A day of much evil: (K, TA:) or a very evil day: and a day in which one finds hardship, or difficulty. (M.) And أَمْرٌ مُظْلِمٌ (tropical:) An affair such that one knows not how to enter upon it; (Az, M, K;) and so ↓ أَمْرٌ مِظْلَامٌ: (K:) [or,] accord. to Lh, one says ↓ يَوْمٌ مِظْلَامٌ, meaning (assumed tropical:) a day such that one knows not how to enter upon it. (M.) مَظْلِمَةٌ and مَظْلَمَةٌ: see 1, near the beginning. b2: Also the former, (T, S, M, Mgh, Msb, K,) and the latter likewise, mentioned by Ibn-Málik and ISd and IKtt, and مَظْلُمَةٌ, which is disallowed by several but mentioned on the authority of Fr, and all three are mentioned in the Towsheeh and in copies of the S, (MF, TA,) and ↓ ظُلَامَةٌ, (T, S, M, Mgh, Msb, K,) and ↓ ظَلِيمَةٌ, (S, TA,) A thing of which one has been defrauded; (M, K; [in the CK, تَظَلَّمَهُ is erroneously put for تُظُلِّمَهُ;]) a thing of which thou hast been defrauded, (اَلَّتِى

ظُلِمْتَهَا, T,) or a thing that thou demandest, (مَا تَطْلُبُهُ, S, Msb,) in the possession of the wrongdoer; (T, S, Msb;) a term for a thing that has been taken from thee; (S; [thus, as is said in the M, the first is expl. by Sb;]) a right, or due, that has been taken from one wrongfully: (A, Mgh:) the pl. of مظلمة is مَظَالِمُ. (Mgh, TA.) In the phrase يَوْمُ المَظَالِمِ, [meaning The day of the demand of things wrongfully taken, and particularly applied to the great day of judgment,] the prefixed noun [i. e. طَلَبِ] is suppressed. (Mgh.) [Respecting the office termed النَّظَرُ فِى المَظَالِمِ The examination into wrongful exactions, see De Sacy's Chrest. Ar., see. ed., i. 132.]

مُظَلَّمٌ (assumed tropical:) A house, or chamber, decorated with pictures; (M, TA;) as though the pictures were put therein where they should not be: it is related in a trad. that the Prophet, having been invited to a repast, saw the house, or chamber, to be مُظَلَّم, and turned away, not entering: (M:) or adorned with gilding and silvering; an explanation disapproved by Az, but pronounced by Z to be correct, from الظَّلْمُ signifying “ the lustre, and brightness, of gold. ” (TA.) b2: and (assumed tropical:) Herbage spreading (مُنْبَثٌّ [in the CK مُنْبَت]) upon the ground, not rained upon. (K, TA.) b3: Also, of birds, (assumed tropical:) The رَخَم [or vultur percnopterus], and crows, or ravens. (IAar, M, K. *) مِظْلَامٌ: see مُظْلِمٌ, in two places.

مَظْلُومٌ [Wronged; treated, or used, wrongfully, unjustly, injuriously, or tyrannically: b2: and hence used in other senses]: see ظَلِيمٌ, in three places.

أَرْضٌ مَظْلُومَةٌ is also expl. as meaning (tropical:) Land that is dug in a place not proper for digging: (TA:) or land in which a watering-trough has been dug, not being a proper place for digging it: (ISk, M:) or land in which a well, or a wateringtrough, has been dug, when there had not been any digging therein: (A, TA:) or hard land, when it is dug. (Ham p. 56.) Also (assumed tropical:) Land upon which rain has not fallen. (T.) And بَلَدٌ مَظْلُومٌ (assumed tropical:) A country upon which rain has not fallen, and wherein is no pasturage for the camels upon which people journey. (T.) مُتَظَلِّمٌ: see ظَالِمٌ. Quasi ظلى 5 تظلّى: see 5 in art. ظل.

فوه

1 فَاهَ بِهِ, (S, Msb, K,) aor. ـُ (S, Msb) and يَفِيهُ also, (ISd, TA,) inf. n. فَوْهٌ, (MA,) [and inf. n. of unity فَوْهَةٌ, (see Har p. 434,)] He uttered it, or pronounced it, (S, Msb, K,) namely, a saying; (S;) as also ↓ تفوّه. (S, K.) One says, مَا فُهْتُ بِكَلِمَةٍ, and ↓ ما تَفَوَّهْتُ, i. e. I opened not my mouth with a word, or sentence. (S.) فَاهَ لِسَانٌ, a phrase used by El-Hareeree, the Arabs did not say: they only said, فاه الرَّجُلُ بِكَذَا [The man opened his mouth with such a thing, i. e., with such a saying, &c.]. (Har p. 191.) And هٰذَا أَمْرٌ مَا فُهْتُ عَنْهُ, inf. n. فُوُوهٌ [or فُؤُوهٌ ?], is a saying mentioned by Fr, as meaning This is a thing, or an affair, which I mentioned not, or have not mentioned. (TA.) b2: See also 2.

A2: فَوِهَ, aor. ـْ [inf. n. فَوَهٌ,] He (a man) had what is termed ↓ فَوَهٌ, (S, TA,) which means width of the mouth, (S, K, TA,) and largeness thereof: (TA:) or protrusion and length of the upper central incisors: (S, TA:) or length of all the teeth; length of the upper central incisors being termed رَوَقٌ: (IB, TA:) or protrusion of the teeth from the lips, with length thereof. (K, TA.) 2 فوّههُ He (i. e. God) made him to be أَفْوَه [or wide in the mouth, &c.]. (S, K.) b2: شَدَّ مَا فَوَّهْتَ فِى هٰذَا الطَّعَامِ, [thus accord. to the TA, but an explanation of مُفَوَّهٌ seems to show that the right reading is فُوِّهْتَ, in the pass. form,] and ↓ تَفَوَّهْتَ, and ↓ فُهْتَ, means شَدَّ مَا أَكَلْتَ [app. Much indeed, or greatly indeed, didst thou eat, or hast thou eaten, of this food; see شَدَّ: and see also 10]. (TA.) 3 فاوههُ, (K, TA,) inf. n. مُفَاوَهَةٌ; (TA;) and فَاهَاهُ, [formed from the former by transposition,] (K, TA,) inf. n. مُفَاهَاةٌ; (TA;) He talked, or discoursed, with him: [see also 6:] and he contended with him for superiority in glory, or excellence. (K, TA.) 5 تفوّه He spoke. (KL.) See also 1, first and second sentences. b2: And see 2.

A2: تفوّه المَكَانَ (assumed tropical:) He entered the فُوَّهَة of the place; (K, TA;) i. e., the mouth thereof; likened to the فَم [properly thus called] as being the first place of ingress to the interior thereof. (TA.) 6 تفاوهوا They talked [app. one to another: see 3]. (K.) 10 استفاه, (S, K,) inf. n. اِسْتِفَاهَةٌ and اِسْتِفَاهٌ, (K,) the latter mentioned by Lh, (TA,) He (a man, S) ate, (S, K,) or drank, (K,) vehemently, after scantiness, (S, K,) or after weakness; (so in a copy of the S;) but seldom used in relation to drinking: or you say, استفاه فِى الطَّعَامِ, meaning he ate much of the food: so says IAar, not particularizing the act as being after scarcity or not. (TA.) [See also 2.] b2: And He quenched his thirst by drinking. (K.) فَاهٌ: see what next follows: and see the next paragraph again, in the latter half: A2: and the same word, and فَاهٍ, (the latter in two places,) see voce فَاوُوهَةٌ.

فُوهٌ and ↓ فَاهٌ and ↓ فِيهٌ (K, TA) and, accord. to the copies of the K, فُوهَةٌ, [or, as in the CK, فَوْهَة,] but correctly ↓ فُوَّهَةٌ, (TA,) and فَمٌ, all signify the same [i. e. The mouth]: (K, TA:) the pl. is أَفْوَاهٌ, (S, K, TA,) pl. of فُوهٌ, (S, TA,) and as such its case is plain; as pl. of فِيهٌ, it is like أَرْوَاحٌ as pl. of رِيحٌ; as pl of فَاهٌ, it is allowable as having و for its original medial radical; but as pl. of فُوَّهَةٌ, it is anomalous: (TA:) and another pl. is أَفْمَامٌ, (K, TA,) said by some to be pl. of فُمٌّ or فَمٌّ, with teshdeed, of which an ex. occurs in a verse cited in the first paragraph of art. فم; but some disallow this pl.; and accord. to some, (TA,) it has no sing. (K, TA) agreeable with rule, (TA,) for فَمٌ is originally فَوَهٌ, (K, TA,) with the و movent by fet-h, or [فَوْهٌ, as in some copies of the S,] with the و quiescent, on the authority of IJ; (TA;) the ه is elided, and the و becomes a movent final, therefore it must be changed into ا, because of the fet-hah preceding it, so the word becomes فا; but a noun may not be of two letters whereof one is [the ن of] the tenween, (K, TA,) thus the passage is expressed in the M, but MF remarks that correctly we should say whereof one is the ا, (TA,) and therefore a hard letter is substituted for it, one similar to it in kind, which is م, for they are both labials, and in the م is a sort of humming sound (هَوِىٌّ, in the CK هُوِىٌّ,) in the mouth, [or rather in the nose,] resembling [the sound of] the prolongation of the و: (K, TA:) [several similar disquisitions, added in the TA, respecting the change from فوه to فم, I omit, regarding them as needless: what is said on this subject in the S, in art. فم, I have mentioned in that art.:] in the present art., J says that the م of فم is a substitute for the ه, not for the و, of فوه; but this is a mistake: (IB, TA:) the dual of فَمٌ is فَمَانِ and فَمَوَانِ (IAar, S, Msb, K) and فَمَيَانِ, the second and third of which are anomalous: (IAar, K:) of the second, which occurs in a verse of ElFarezdak, [and respecting which see the first paragraph of art. فم,] Sb says that it is used by poetic license. (TA.) In using it as a prefixed noun, in the phrase هٰذَا فُوهُهُ, they deemed the combination of the two هs difficult in respect of utterance; therefore they suppressed the [radical]

ه thereof [in this case, and then in other, similar, cases], and said, هٰذَا فُوهُ, and فُو زَيْدٍ, and رَأَيْتُ فَا زَيْدٍ, and مَرَرْتُ بِفِى زَيْدٍ: and when prefixing it to [the pronoun denoting] thyself, thou sayest, هٰذَا فِىَّ; and this thou dost alike in using it in the nom. case and in the accus. and in the gen., because the و [of فُو] is changed into ى and is then incorporated [into the pronominal ى]: (S, and the like is said in the Msb:) and sometimes, though rarely, they did the like in other cases, when not prefixing it; for instance, فَا occurs at the end of a verse of El-'Ajjáj, without an affix, in this case for فَاهَا. (S.) b2: In the saying كَلَّمْتُهُ فَاهُ إِلَى فِىَّ, meaning I spoke to him, his mouth being near to my mouth, فاه is in the accus. case as a denotative of state: (S, TA: *) or by reason of the derivative [مُكَلِّمًا] meant to be understood: or, as Sb says, it is an instance of one of the nouns that are put in the place of inf. ns., and it is not to be separated from what should follow it, so that you may not say كَلَّمْتُهُ فَاهَ [alone], for you tell of your nearness to the person, and that there is not any one between you and him: and if you will, you may use the nom. case, meaning وَهٰذِهِ حَالُهُ [this being his state], (Sb, TA,) i. e. فُوهُ إِلَى فِىَّ [his mouth was near to my mouth], the clause [following كلّمته] occupying the place of a denotative of state. (TA.) b3: The saying فَاهَا لِفِيكَ, (Meyd, K, TA,) which is a prov., (Meyd, TA,) means May God make the mouth of misfortune to cleave to thy mouth; (Meyd, K, * TA;) [but lit. signifies, only, her, or its, mouth to thy mouth; and is [likewise] an instance of one of the nouns that are used in the manner of inf. ns. expressive of imprecation, by reason of a verb not mentioned: Sb says, فاها is without tenween, meaning فَا الدَّاهِيَةِ, as is shown by the saying, وَدَاهِيَةٍ مِنْ دَوَاهِى المَنُو نِ يَرْهَبُهَا النَّاسُ لَا فَا لَهَا

[Many a misfortune is there, of the misfortunes of time, which men fear, that has no mouth, wherewith to bite]: (Sb, TA:) A'Obeyd says that its primary meaning is, may God make the ground to be in thy mouth; that it is like the sayings بِفِيكَ الحَجَرُ and بِفِيكَ الأَثْلَبُ; (S, Meyd;) and [hence] it means disappointment [cleave] to thee: (S, * Meyd:) a man of Belhujeym, (S, Meyd,) cited by A'Obeyd, (S,) addressing a wolf that sought to get his she-camel, (Meyd,) says, فَقُلْتُ لَهُ فَاهَا لِفِيكَ فَإِنَّهَا قَلُوصُ امْرِئٍ قَارِيكَ مَا أَنْتَ حَاذِرُهُ [And I said to him, فاها لفيك, for she is the youthful she-camel of a man who will give thee as a guest's entertainment that which thou fearest]; (S, Meyd; but in the S, as IB has observed, فَإِنَّهُ is erroneously put for فَإِنَّهَا;) i. e. [who will entertain thee with] the shooting of arrows; (Meyd;) [by قَارِيكَ] he means يَقْرِيكَ, from قِرَى

الضَّيْفِ: (S:) it is also said that فَاهَا is metonymically used as meaning the dust of the earth, which is termed the mouth of the earth because it drinks the water; and it is as though the saying meant the dust be in thy mouth: (Meyd:) Sh is related to have said, I heard IAar say لِفِيكَ ↓ فَاهًا, with tenween, meaning may God make thy mouth to cleave to the ground; [or rather, ground to thy mouth; lit., simply, a mouth to thy mouth;] and some say فَاهَا لِفِيكَ, without tenween, as an imprecation meaning (assumed tropical:) may God break thy فَم [i. e. thy teeth, to which فَم is often metonymically applied, as is also فُوه]. (TA.) b4: One says also, سَقَى فُلَانٌ إِبِلَهُ عَلَى أَفْوَاهِهَا, meaning (tropical:) Such a one drew for his camels the water when they came to it, while they were drinking; not having stored it for them in the drinking-trough: and جَرَّ فُلَانٌ

إِبِلَهُ عَلَى أَفْوَاهِهَا (tropical:) Such a one suffered his camels to pasture while going along [by his driving them gently: see art. جر]: so says As: and so accord. to the A and other lexicons; but the author of the K, by an omission, has assigned the latter explanation to the former phrase. (TA.) b5: لَوْ وَجَدْتُ

إِلَيْهِ فَا كَرِشٍ, meaning أَدْنَى طَرِيقٍ, (K, TA,) has [with other, similar, phrases] been explained in art. كرش [q. v.]. (TA.) b6: فُو فَرَسٍ حَمِرٍ [Mouth of a horse that is suffering indigestion in consequence of his having eaten barley and so made it to stink] is an appellation applied to him who has stinking breath. (TA. [An ex. of it occurs in a verse of Imra-el-keys cited in the TA in art. حمر as in Ahlwardt's “ Divans of the Six Ancient Arabic Poets,” p. 125; and differently in De Slane's “ Diwan d'Amro-'kaïs,” p. 36 of the Arabic text.]) b7: And فُو جُرَدٍ [Mouth of a large fieldrat] and فُو دَبًا [Mouth of a sort of small wingless locust, or perhaps correctly فُو دَبَاةٍ mouth of a small wingless locust,] are nicknames applied to a little man. (TA.) b8: One says also, لَا فُضُّ فُوهُ, meaning (tropical:) May his teeth, or front teeth, not be broken. (K, * TA.) And سَقَطَ فُوهُ (assumed tropical:) His teeth fell out. (TA in art. فض [q. v.]) b9: And مَاتَ لِفِيهِ i. e. لِوَجْهِهِ [meaning (tropical:) He died upon his face; prone: like سَقَطَ لِوَجْهِهِ (assumed tropical:) He fell upon his face: the ل in both being used in the sense of عَلَى; as it is in the phrase خَرُّوا لِأَذْقَانِهِمْ (expl. in art. خر), &c.]. (A, K, TA. [The explanation in the TK, being somewhat ambiguous (though correct), has misled Freytag in this case.]) And [in like manner, using لِ in the sense of على,] كبَّهُ اللّٰهُ لِفِيهِ, one of their forms of imprecation, meaning (assumed tropical:) May God cause him to die: or prostrate him [upon his face; as also كَبَّهُ لِوَجْهِهِ]. (TA.) b10: [See also فُوَّهَةٌ as syn. with فُوهٌ; like which it has أَفْوَاهٌ for a pl.]

A2: فُوهٌ also, having for its pl. أَفْوَاهٌ, and pl. pl. أَفَاوِيهُ, (S, Mgh, Msb, K,) [which last is of very frequent occurrence,] signifies Perfume, or an odoriferous substance: (Mgh, Msb:) or a thing, or substance, with which a perfume, or an odoriferous substance, is compounded or prepared (يُعَالَجُ); like as تَوَابِلُ signifies things, or substances, with which sorts of food are compounded or prepared: (S, Mgh:) or the تَوَابِل [or seeds used in cooking] with which food is compounded or prepared (يُعَالَجُ) are also called أَفْوَاهُ الطِّيبِ: (Msb:) [the pl. and pl. pl. are now generally applied to spices, or aromatics:] or الأَفْوَاهُ, the pl. mentioned above, signifies [the seeds called] التَّوَابِلُ: and also what diffuse fragrance [I read نَوَافِحُ, as in my MS. copy of the K, pl. of نَافِحٌ, q. v., instead of نَوَافِجُ (with جِيم), the only reading that I find in other copies of the K, regarding the latter as indubitably a mistranscription,] of perfumes, or odoriferous substances: (K:) and the sorts, or species, of flowers; (K, TA;) thus says AHn; and in one place he says that الافواح signifies what are prepared for perfume, of sweetsmelling flowers; and sometimes they are of herbs, or leguminous plants: (TA:) and also sorts, or species, of a thing [app. of any kind]: (K:) and one says, هُوَ مِنْ أَفْوَاهِ الطيب, and أَفْوَاهِ البُقُولِ, meaning It is of the sorts, or species, and of the mixtures, or compounds, of perfume, and of herbs, or leguminous plants: (Mgh:) but فُوهٌ is not applied to anything that is termed عَقَّارٌ. (AHeyth, TA in art. عقر.) فَوَهٌ: see 1, last sentence. b2: Also The quality of a مَحَالَة [or large sheave of a pulley] such as is termed فَوْهَآء, fem. of أَفْوَهُ, q. v. (TA.) فِيهِ: see its syn. فُوهٌ.

فُوهَةٌ: see فُوَّهَةٌ, in five places.

فُوَّهٌ Certain slender, long, red roots, with which one dyes; beneficial for the liver and the spleen and the نَسَا [app. as meaning sciatica or the sciatic nerve] and pain of the hip and of the flank, powerfully diuretic, and kneaded with vinegar and applied as a liniment it cures the [leprosy termed]

بَرَص: (K, TA:) but the word was not known to Az in this sense, [which is the only meaning, except one which I think doubtful, that I find assigned to it;] and it is said to be the فُوَّة [which see in art. فو, i. e. madder]. (TA.) A2: See also فُوَّهَةٌ.

فَيِّهُ, originally فَيْوِهٌ: see مُفَوَّهٌ.

فُوَّهَةٌ: see its syn. فُوهٌ. b2: [Hence] it signifies also (tropical:) The فَم [i. e. mouth] of a place; likened to the فَم [properly so called] as being the first place of ingress, or entrance, to the interior: (TA:) [and so too as being the place of egress, or exit, from the interior:] it is of a river, or rivulet, (Lth, S, Msb, TA,) and of a valley, or water-course, or torrent-bed, (K, TA,) and of a street, and of a road; (S, Msb, K, TA;) signifying the فَم [or mouth]; as also ↓ فُوهَةٌ, (K, TA,) without teshdeed; mentioned by IAar: (TA:) or it signifies thus in relation to a river, or rivulet; (Lth, Msb, TA;) the foremost part thereof: or, as some say, the place of its pouring into the كِظَامَة [q. v.]: and accord. to Lth, in relation to a valley, or water-course, or torrent-bed, its رَأْس [or head, as though in this case having one, or each, of two contr. meanings, unless, as I believe it to be, the mouth, or outlet, of a valley or water-course or torrent-bed be sometimes called its رأس as being its foremost part]: (TA:) and of a street, it is the place of egress, or exit; (Msb;) the foremost part thereof: (TA:) and of a road, it is the فَم [or mouth], which is the upper part thereof (اعلاه): (Msb: [thus in my copy; but I think that اعلاه is a mistranscription, in my copy, for أَوَّلُهُ, and that the correct meaning is therefore the foremost part thereof, agreeably with what is said above in relation to a road and to a river or rivulet:]) but accord. to some, ↓ فُوهَةٌ, without teshdeed, is not allowable; and one should say, الطَّرِيقِ قَعَدَ عَلَى فُوَّهَةٍ, and ↓ فُوَّهِهِ [probably, I think, a mistranscription for فوهِهِ, with the و quiescent, both meaning He sat at the mouth of the road]; not ↓ فُوهَتِهِ, without teshdeed: (TA:) and فُوَّهَةٌ signifies also (assumed tropical:) the first, or foremost, part, of a thing; (K, TA;) like that of the street and that of the river or rivulet: [whence] one says, طَلَعَ عَلَيْنَا فُوَّهَةُ إِبِلِكَ i. e. (tropical:) The first, or foremost, portion of thy camels [came to us, or came forth upon us]; like the phrase فُوَّهَةُ الطَّرِيقِ: (TA:) the pl. of فُوَّهَةٌ is أَفْوَاهٌ, (Ks, S, Msb, TA,) which is anomalous, (S, Msb, TA,) and (TA) فُوَّهَاتٌ [in the CK فُوْهاتٌ] and فَوَائِهُ. (K, TA.) [Hence] one says, دَخَلُوا فِى أَفْوَاهِ البَلَدِ وَخَرَجُوا مِنْ أَرْجُلِهِ, (A, K, * TA,) in the copies of the K أَرْجُلِهَا, which is wrong, (TA,) i. e. (tropical:) They entered into the foremost parts of the country, or town, and went forth from the hindermost parts thereof: (A, K, TA:) the sing. of أَفْوَاه as here used is فُوَّهَةٌ. (TA.) A2: It signifies also A say, or saying, or speech; (S, K, TA;) from 1 in the first of the senses assigned to it above: hence one says, إِنَّ رَدَّ الفُوَّهَةِ لَشَدِيدٌ (S, TA) Verily the retracting of that which has been said is difficult: (Har p. 434:) and [hence] one says also, هُوَ يَخَافُ فُوَّهَةَ النَّاسِ [He fears the say, or speech, of men]. (TA.) b2: And The Muslims' rending one another's reputation by evil speech, or by backbiting; (K, TA;) as also ↓ فُوهَةً. (TA.) b3: إِنَّهُ لَذُو فُوَّهَةٍ means Verily he is strong in speech, and free, or unconstrained, in tongue. (TA.) b4: And one says, مَا أَشَدَّ فُوَّهَةَ بَعِيرِكَ فِى هٰذَا الكَلَأِ, meaning [How vehement is] thy camel's eating [of this herbage]! and in like manner, فُوَّهَةَ فَرَسِكَ [the vehement eating of thy horse]: whence their saying أَفْوَاهُهَا مَجَاسُّهَا [which may be well rendered as it has been in art. جس, q. v.], meaning Their good eating shows thee their fatness, causing thee to be in no need of feeling them to test their condition. (TA.) A3: And Milk, as long as there remains in it the taste of sweetness; (K, * TA;) as also ↓ فُوهَةٌ; and sometimes correctly said with ق, i. e. [قُوهَةٌ,] without teshdeed. (TA.) فَاوُوهَةٌ A man who reveals, or discloses, everything that is in his mind; as also ↓ فَاهٍ, (Fr, S, TA, [but omitted in one of my copies of the S,]) and ↓ فَاهٌ: (Fr, TA:) and بِجُوعِهِ ↓ فَاهٍ one who reveals his hunger; originally فَائِهٌ, like as they said هَارٍ and هَائِرٌ. (TA.) أَفْوَهُ Having what is termed فَوَهٌ, meaning as expl. in the last sentence of the first paragraph [i. e. width of the mouth, &c.]; fem. فَوْهَآءُ; (S, K, TA;) the former applied to a man, and the latter to a woman; (S, TA;) and in like manner to horses. (TA.) فَوْهَآءُ شَوْهَآءُ, applied to a woman, means Wide-mouthed, ugly: and, applied to a mare, wide-mouthed, long-headed: or sharp in spirit. (TA.) b2: [Hence,] بِئْرٌ فَوْهَآءُ A widemouthed well. (K.) b3: And طَعْنَةٌ فَوْهَآءُ A wide wound made by piercing. (K.) b4: And مَحَالَةٌ فَوْهَآءُ [A large sheave of a pulley] (S, K, TA) that is wide (K, TA) and (TA) whereof the teeth between which runs the well-rope are long. (S, TA.) [See also مَحَالَةٌ فَوْقَآءُ, in art. فوق.]

مُفَوَّهٌ and ↓ فَيِّهٌ, (S, K,) the latter originally فَيْوِهٌ, (S,) Eloquent; (S, K, TA;) and so فَيِّهَةٌ applied to a woman; (S, TA;) able in speech; an able speaker: or فَيِّهٌ signifies good in speech; a good speaker: (TA:) or both signify good and eloquent in speech; as though taken from الفَوَهُ meaning “ width of the mouth: ” (IAar, TA:) or having an inordinate desire, or appetite, for food; a vehement eater; (K, TA;) applied to a man and to other than man: (TA:) and the latter (فَيِّهٌ), having an inordinate and insatiable desire, or appetite, for food: (TA:) and this also signifies a man who eats much; syn. أَكُولٌ; (S, K;) and so does ↓ مُسْتَفِيهٌ: (K [in some copies of which, كوفى is strangely put in the place of اكول in the explanation here given]:) or ↓ مُسْتَفِيهٌ signifies a man eating vehemently after scantiness, (S,) or after weakness: (thus in a copy of the S:) and مُفَوَّهٌ is also expl. as meaning a man who eats vehemently. (TA.) And one says مِنْطِيقٌ مُفَوَّهٌ (K, TA) meaning [Very] eloquent in speech: (TA:) and مَنْطِقٌ مُفَوَّهٌ (K, TA) Good, or excel-lent, speech, or diction. (TA.) A2: شَرَابٌ مُفَوَّهٌ means [Beverage, or wine,] perfumed (K, TA.) with [the odoriferous substances called] أَفَاوِيهُ [pl. pl. of فُوهُ, q. v.]. (TA.) A3: And ثَوْبٌ مُفَوَّهٌ (Lth, K) and مُفَوًّى (K) A garment, or piece of cloth, dyed with فُوَّه [or فُوَّة, i. e. madder]. (Lth, K.) مُسْتَفِيهٌ: see the next preceding paragraph, in two places.

برد

1 بَرُدَ, aor. ـُ inf. n. بُرُودَةٌ; (S, M, Mgh, Msb, K;) and بَرَدَ, aor. ـُ (M, Msb, K,) inf. n. بَرْدٌ; (M, Msb;) It (a thing, S, Msb, and the latter said of water, Msb) was, or became, cold, chill, or cool; [see بَرْدٌ below;] (S, M;) its heat became allayed. (Msb.) The latter verb is also used transitively, as will be shown below. (Msb.) b2: [Hence,] بَرُدَ مَضْجَعَهُ [lit. His bed, or place of sleep, became cold; meaning] (tropical:) he went on a journey. (A.) b3: بَرَدَ also signifies (tropical:) He died; (As, T, S, A, K;) because death is the non-existence of the heat of the soul; (L;) or it is allusive to the extinction of the natural heat; or to the cessation of motion. (MF.) For b4: بَرَدَ, (MF,) aor. ـُ (Mgh,) inf. n. بَرْدٌ, (MF,) likewise signifies (assumed tropical:) It was, or became, still, quiet, or motionless; (Mgh, MF;) for instance, a slaughtered sheep or goat [&c.]. (Mgh.) And (assumed tropical:) It (beverage of the kind called نَبِيذ) became still, and without briskness. (TA, from a trad.) Yousay, رُعِبَ فَبَرَدَ مَكَانَهُ [(assumed tropical:) He became frightened, and remained motionless in his place; مَكَانَهُ meaning فِى مَكَانَهُ: and hence,] (tropical:) he became amazed, or stupified. (A.) And بَرَدَتْ عَيْنُهُ (assumed tropical:) The pain in his eye became allayed, or stilled. (L.) And بَرَدَ أَمْرُنَا (assumed tropical:) Our affair, or case, became easy. (TA, from a trad. [See also بَارِدٌ.]) b5: Also, inf. n. بَرْد, [which see below,] (assumed tropical:) He slept. (T.) b6: And hence, (tropical:) It remained, or became permanent, or fixed, or settled. (T.) So in the saying, لَمْ يَبْرُدْ بِيَدِى مِنْهُ شَيْءٌ (tropical:) There did not remain, or become permanent or fixed or settled, in my hand, thereof, anything. (T, L. *) Yousay also, بَرَدَ أَسِيرًا فِى أَيْدِيْهِمْ (tropical:) He remained safely a captive in their hands. (A.) And بَرَدَ فِى أَيْدِيهمْ سَلْمًا (tropical:) He became a permanent captive, remaining in their hands, not to be ransomed nor liberated nor demanded. (L.) And بَرَدَ المَوْتِ عَلَىمُصْطَلَاهُ (tropical:) Death fixed, or settled, [upon his face and extremities, or] upon his limbs, or upon his arms and legs and face and every prominent part, which become cold at the time of death, and which are warmed at the fire. (AHeyth, L.) And بَرَدَ المَوْتِ عَلَيْهِ [(tropical:) Death became impressed upon him;] the marks, or signs, of death became apparent upon him. (A.) b7: [And hence, app.,] (tropical:) It (a right, or due,) became incumbent, or obligatory, (M, K, TA,) and established. (TA.) You say, بَرَدَ لِى حَقِّى عَلَى فُلَانٍ (tropical:) My right, or due, became incumbent, or obligatory, on such a one, and established against him. (M, * A, * TA.) And مَا بَرَدَ لَكَ عَلَى فُلَانٍ (tropical:) What hath become incumbent, or obligatory, to thee, on such a one, and established against him? or what hath become owed, or due, to thee, by, or from, such a one? as also مَا ذَابَ لَكَ عَلَيْهِ. (S.) And بَرَدَ لِى عَلَيْهِ كَذَا مِنَ المَالِ (tropical:) Such an amount of the property, or of property, became incumbent, or obligatory, to me, on him, and established against him; or became owed, or due, to me, by, or from, him. (S.) b8: Also, (K,) aor. ـُ inf. n. بَرْدٌ, (TA, [but see the next sentence,]) (assumed tropical:) He (a man) was, or became, weak; and so بُرِدَ, a verb like عُنِىَ. (K.) And, inf. n. بُرَادٌ and بُرُودٌ, (M, K,) (assumed tropical:) He was, or became, languid, (K,) or weak and languid, from leanness or disease: (M:) or weak in the legs, from hunger or fatigue. (Ibn-Buzurj, T.) And بَرَدَ مُخُّهُ, (A, K,) aor. ـُ inf. n. بَرْدٌ, (TA,) (tropical:) He was, or became, lean, or emaciated; (A, K;) and so بَرَدَتْ عِظَامُهُ. (A, TA.) b9: (assumed tropical:) It (a sword [or the like]) was, or became, blunt. (M, K.) A2: بَرَدَهُ, (S, Msb, K,) aor. ـُ (Msb,) inf. n. بَرْدٌ; (K;) and ↓ برّدهُ, (S, M, Msb, K,) inf. n. تَبْرِيدٌ; (S;) He made it, or rendered it, (for ex., water, M, Msb, K,) cold, chill, or cool: (S, &c.:) but the latter has an intensive signification [he made it, or rendered it, very cold, or very cool]: (Msb:) or both signify, (K,) or the former signifies, (M, TA,) he mixed it with snow: (M, K:) one does not say ↓ ابردهُ, except in a bad dialect. (S.) بَرِّدِيهِ, being used by a poet for بَلْ رِدِيهِ, has been erroneously supposed to mean “Make thou it hot.” (M.) You say, بَرَدَنَا اللَّيْلُ, (aor. and inf. n. as above, M,) and بَرَدَ عَلَيْنَا, The night affected us with its cold. (M, K.) and سَقَيْتُهُ شَرْبَةً بَرَدَتْ فُؤَادَهُ, (S, M, *) aor. and inf. n. as above, (S,) I gave him to drink a draught that cooled his heart: (S, M:) or بَرَدْتُ بِهَا فُؤَادَهُ [with which I cooled his heart]. (So in the T.) And فُؤَادَكَ بِشَرْبَةٍ ↓ بَرِّدْ Cool thy heart by a draught. (A.) And اِسْقِنِى سَوِيقًا أَبْرُدْ بِهِ كَبِدِى

[Give thou me to drink سويق with which I may cool my liver]. (T.) And بَرَدَ عَيْنُهُ بِالْكُحْلِ, (A'Obeyd, T, M,) or بِالْبَرُودِ, (S, Msb, K,) aor. and inf. n. as above, (M,) [He cooled his eye with the collyrium, or] he applied the cooling collyrium to his eye, (T, * S, M, * Msb, K, *) and allayed its pain. (M.) The following words, cited by IAar, بَرَدُوا غَوَارِبَ أَيْنُقٍ حُدْبِ [lit. They cooled the fore parts of the humps, or the backs, of humped she-camels], mean (tropical:) they put off from them their saddles, that their backs might become cool. (M.) You say also, بَرِّدْ ↓ ظَهْرَ فَرَسِكَ سَاعَةً (tropical:) Relieve thy horse from riding [lit. cool his back] awhile. (A.) And لَا تُبَرِّدْ ↓ عَنْ فُلَانٍ (tropical:) Do not thou alleviate the punishment [in the world to come] due to the offence of such a one by thy reviling him, or cursing him, when he has acted injuriously to thee. (T, S, * M, * A, * L.) And بَرَدَ الخُبْزَ, (T, L, K,) بِالْمَآءِ, (T,) He poured [cold] water upon the bread, (T, L, K,) and moistened it [therewith: see بَرُودٌ]. (T, L.) b2: بُرِدَ (a verb like عُنِىَ, K) It (a company of men) was hailed upon. (S, M, K.) And بُرِدَتِ الأَرُضُ The land, or ground, was hailed upon. (S.) A3: بَرَدَ, (S, M, &c.,) aor. ـُ (TA,) inf. n. بَرْدٌ, (Mgh, TA,) also signifies He filed (M, Mgh, K) iron, (S, M, &c.,) and the like, (M,) with a مِبْرَد.(S, M, Mgh, Msb, K.) A4: بَرَدَهُ and ↓ ابردهُ He sent him as a بَرِيد [or messenger on a postmule or post-horse]. (K.) And بَرَدَ بَريدًا, (M,) and ↓ ابردهُ, (A,) He sent a بريد. (M, A.) and إِلْيَهِ ↓ ابرد, (S,) or اليه بَرِيدًا ↓ ابرد, (T, TA.) He sent to him a بريد. (T, S.) 2 بَرَّدَ see بَرَدَهُ, in four places. b2: برّدهُ عَلَيْهِ (tropical:) He made it incumbent, or obligatory, on him. (M, A.) b3: And برّدهُ, (K, TA, but omitted in the CK,) inf. n. تَبْرِيدٌ; (TA;) and ↓ ابردهُ; (M, K;) (tropical:) It (a thing, M) made him, or rendered him, weak; weakened him; (K;) or made him, or rendered him, weak and languid. (M.) A2: [برّد also signifies, as is indicated in the TA voce حُبَاحِبٌ, It (a locust) spread forth its wings; which are termed its بُرْدَانِ: see بُرْدٌ.]4 ابرد He entered upon a cold, or cool, time: (Mgh, Msb:) he entered upon the last part of the day: (M, K:) he entered upon the time when the sun had declined: (Mohammad Ibn-Kaab, T:) and he entered upon the cool season, at the end of the summer. (Lth, T.) [Hence,] أَبْرِدُوا بِالطَّعَامِ Delay ye to eat food until it is cool: occurring in a trad. (El-Munáwee.) And أَبْرِدُوا بِالظُّهْرِ (T, A, Mgh, Msb) Defer ye the noon-prayers until the cooler time of the day, when the vehemence of the heat shall have become allayed. (Mgh, Msb.) And أَبْرِدْ عَنْكَ مِنَ الظَّهِيرِةَ Stay thou until the mid-day heat shall have become assuaged, and the air be cool. (M, and L in art. فيح.) b2: ابردلَهُ He gave him to drink what was cold, or cool. (M, K.) You say also, سَقَيْتُهُ فَأَبْرَدْتُ لَهُ, meaning I gave him to drink what was cold, or cool. (A'Obeyd, S.) b3: ابردهُ He brought it cold, or cool. (M, K.) b4: See بَرَدَهُ, first sentence. b5: and see 2.

A2: See also 1, in four places; last three sentences.5 تبرّد فِيهِ He descended into it, (i. e., into water, TA,) and washed himself in it, to refresh himself by its coolness. (M, K.) See also 8. b2: تبرّد also signifies (assumed tropical:) He became weakened. (TA.) 8 ابترد He washed himself with cold water: (S:) and likewise, (S,) or ابتردالمَآءَ, (K,) he drank water to cool his liver: (S, K:) or the latter signifies he poured the water cold upon himself, (M, K,) meaning, upon his head: (M:) and بِالْمَاءِ ↓ تبرّد, (T, A,) and ابترد, (A,) he washed himself with water, or with the water. (T.) 10 استبرد عَلَيْهِ لِسَانَهُ (tropical:) He let loose his tongue and used it like a file against him. (A.) بَرْدٌ and ↓ بُرُودَةٌ [originally inf. ns.] Cold; coldness; chill; chilness; cool, as a subst.; coolness; the former, contr. of حَرٌّ; (S, M, A, Msb;) and the latter, of حَرَارَةٌ. (S.) b2: And [hence] the former, (tropical:) Pleasantness; enjoyment; ease; comfort: as in the saying, نَسْأَلُكَ الجَنَّةَ وَ بَرْدَهَا (tropical:) We ask of Thee Paradise and its pleasantness, &c. (L.) b3: Also (assumed tropical:) Sleep: (T, S, M, A, K:) [an inf. n. used as a subst.:] so in the Kur lxxviii. 24: (S, M, K:) for sleep cools a man: (TA:) or, accord. to I'Ab, it there means the coldness, or coolness, of beverage. (T.) You say, مَنَعَ البَرَدُ البَرْدَ (assumed tropical:) The hail prevented sleep. (A.) b4: And (assumed tropical:) Saliva: (Th, T, M, K:) so, accord. to Th, in the saying of El-'Arjee, وَ إِنْ شِئْتِ لَمْ أَطْعَمُ نُقَاخًا وَ لَا بَرْدَا And if thou desire, I will not taste sweet water, nor saliva [from any lips but thine]. (T, M, * TA. [But this is cited in the S as an ex. of بَرْد signifying sleep.]) b5: See also بَارِدٌ. b6: [Hence,] البَرْدَانِ: see الأَبْرَدَانِ, voce أَبْرَدُ.

بُرْدٌ A kind of garment; (S;) a kind of striped garment: (M, K:) accord. to some, of the description termed وَشْىٌ [or variegated]: (M:) or particular kinds thereof are distinguished by such terms as بُرْدُ عَصْبٍ and بُرْدُ وَ شْىٍ: (Msb:) also, (as a coll. gen. n., TA,) garments of the kind called أَكْسِيَةٌ, [pl. of كِسَآءٌ,] which are wrapped round the body; (K;) one of which is called ↓ بُرْدَةٌ: (M, K:) or, as Lth says, the بُرْد is [a] well-known [garment], of the kind called بُرُودُ العَصْبِ and بُرُودُ الوَشْىِ; (T;) but the ↓ بُرْدَةٌ is a garment of the kind called كِسَآءٌ, four-sided, black, and somewhat small, worn by the Arabs of the desert: (T, S, Mgh, * Msb, * TA:) or this latter (the بردة) is a striped garment of the kind called شَمْلَةٌ: (T:) or it is an oblong piece of woollen cloth, fringed: (M:) Sh says, I saw an Arab of the desert wearing a piece of woollen cloth resembling a napkin, wrapped round the body like an apron; and on my saying to him, What dost thou call it? he answered, بُرْدَة: (T:) [the modern بردة, in every case in which I have seen it, I have observed to be an oblong piece of thick woollen cloth, generally brown or of a dark or ashy dust-colour, and either plain, or having stripes so narrow and near together as to appear, at a little distance, of one colour; used both to envelop the person by day and as a night-covering: the بردة of Mohammad is described as about seven feet and a half in length, and four and a half in width, and in colour either أَخْضَر or أَحْمَر, i. e. of a dark or ashy dust-colour or brown; for such are the significations of these two epithets when applied to a garment of this kind, and in some other cases:] the pl. of بُرْدٌ is أَبْرُدٌ (M, K) and أَبْرَادٌ [both pls. of pauc.] and بُرُودٌ (S, M, K) and بُرَدٌ, (IAar, T,) or this last is pl. of بُرْدَةٌ, (S, M,) and بِرَادٌ, like as قِرَاطٌ is pl. of قُرْطٌ, or this, also, is pl. of بُرْدَةٌ, like as بِرَامٌ is pl. of بُرْمَةٌ. (M.) b2: ذُوبُرْدٍ, as opposed to ذُو كِسَآءِ, means (assumed tropical:) A rich man. (S in art. عج.) b3: وَقَعَ بَيْنُهُمَا قَدُّ بُرُودٍ يُمْنَةٍ, (so in copies of the K, in the TA يُمَنَةٍ,) or بُرُودٍ

ثَمِينَةٍ, (so in a copy of the A,) (tropical:) [There happened between them two the rending of بُرُود of the fabric of El-Yemen, accord. to the reading in the K, or of costly بُرُود, accord. to the reading in the A,] means they arrived at a great, or severe, state of affairs; (K;) or is said of two men who have contended together in vehement altercation so that they have rent each other's garments; (A;) [accord. to the reading in the K,] because يُمَنٌ, [in the CK يُمْن,] which are بُرُود of El-Yemen, are not rent save on account of some great, or severe, thing, or affair. (K.) b4: ↓ هُمَا فِى بُرْدَةِ

أَخْمَاسٍ means (assumed tropical:) They two do one deed; or act alike; (IAar, M, K;) and resemble each other, as though they were in one بُرْدَة: (IAar, M:) or they two have become near together, and in a state of agreement. (K in art. خمس, q. v.) b5: and ↓ سَلَبَ الصَّهْبَآءَ بُرْدَتَهَا(tropical:) He, or it, deprived the wine of its colour. (A.) b6: And بُرْدَا الجَرَادِ, (T,) or الجُنْدَبِ, (S,) (assumed tropical:) The two wings [of the locust, or of the species called جندب]. (T, S.) b7: And ↓بُرْدَةُ الضَّأْنِ(assumed tropical:) A certain sort of milk. (K.) بَرَدٌ Hail; what descends from the clouds, resembing pebbles; (M, Msb;) frozen rain; (Lth, T;) what is called حَبُّ الغَمَامِ (S, A, Msb, K) and حَبُّ المُزْنِ (Msb) [i. e. the grains, or berries, of the clouds: a coll. gen. n., of which the n. un. is with ة, signifying a hailstone].

بَرِدٌ Possessing coldness or coolness: an epithet applied to the [plant called] صِلِّيَان. (S.) b2: سَحَابٌ بَرِدٌ, (T, S, M, K,) and ↓ أَبْرَدُ, (S, K,) Clouds containing hail (T, S, M, K *) and cold. (T.) You say also سَحَابَةٌ بَرِدَةٌ A cloud containing hail (T, S, M, A *) and cold; (T;) but not سحابة بَرْدَآءُ. (M.) بَرْدَةٌ: see بَارِدٌ: A2: and see also بَرَدَةٌ.

A3: هِىَ لَكَ بَرْدَةَ نَفْسَهَا She is purely thine; (Fr, A'Obeyd, T, S, M;) syn. خَالِصَةً: (M:) A'Obeyd explains it by خَالِصًا, (T, S, M,) not in the fem. form, (TA,) on the authority of Fr. (T.) b2: هُوَ لِى بَرْدَةَ يَمِينِى, (A'Obeyd, M,) or هُوَ لِبَرْدَةِ يَمِينِى, (S,) He, or it, is known to me. (A'Obeyd, S, M.) A4: بَرْدَةُ a proper name applied to The ewe. (K.) بُرْدَةٌ: see بُرْدٌ, in five places.

بَرَدَةٌ (T, S, M, A, &c.) and ↓ بَرْدَةٌ (T, M, K) Indigestion; a malady arising from unwholesome food: (S, M, A, L, Msb, K:) or heaviness of food to the stomach: (IAar, T, L:) so termed because it makes the stomach cold. (T, L, Msb.) It is said in a trad., أَصْلُ كُلِّ دَآءٍ البَرَدَةُ [The origin of every disease is indigestion]. (T, S, M, * A.) A2: Also, the former, The middle of the eye. (K.) بُرَدَآءُ An ague; i. e. a fever attended by a cold fit, (K,) or by shivering. (TA.) بَرْدِيٌّ A well-known kind of plant, (S, M, * K,) of which the kind of paper termed قِرْطَاس is made; (TA in art. قرطس, q. v. ;) [namely, papyrus; and] of which mats are made; (Msb;) [app. meaning rushes in general: but the former is generally meant by it in the present day, and is probably the proper signification: anciently, mats, as well as ropes and sails &c., were made of the rind of the papyrus; and even small boats were constructed of its stalks bound together; and of such, probably, was the ark in which the infant Moses was exposed: it is a coll. gen. n.:] n. un.

بَرْدِيَّةٌ. (M, TA.) Hence, قَطْنُ البَرْدِىّ The cotton of the papyrus, which, resembling wool, is gathered from the stalk, and, mixed with lime, composes a very tenacious kind of cement. (Golius, from Ibn-Maaroof.) b2: [Also, a rel. n. from the same, meaning Of, or belonging to, or resembling, the plant so called. Hence the saying,] لَهَا سَاقٌ بَرْدِيَّةٌ [She has a shank like a papyrus-stalk]. (A.) بُرْدِىٌّ One of the most excellent sorts of dates: (S, Msb:) an excellent sort of dates, (AHn, M, K,) resembling the بَرْنِىّ: (AHn, M:) or a sort of dates of El-Hijáz. (TA.) بَرْدَانٌ Feeling cold or chilly or cool: fem. with ة: perhaps post-classical; for I have not found it mentioned in any of the lexicons.]

بُرَادٌ: see بَارِدٌ.

A2: Also Weakness of the legs, from hunger or fatigue. (Ibn-Buzurj, T.) [See also 1.]

بَرُودٌ: see بَارِدٌ. b2: Beverage that cools the heat of thirst. (T.) b3: Also, (T, L, K,) and ↓ مَبْرُودٌ, (T, M, A, L, K,) Bread upon which water is poured; (T, L, K;) which is moistened with cold water: (A:) eaten by women to make them fat. (M, A, L.) The subst. applied to such bread is ↓ بَرِيدٌ (A.) b4: بَرُودٌ [as an epithet in which the quality of a subst. predominates] also signifies Cold water which one pours upon his head. (M.) b5: Anything with which a thing is rendered cold, or cooled. (S, M.) b6: A collyrium which cools the eye; (Lth, T, M, Msb;) also termed بَرُودُ العَيْنِ. (T, S.) b7: بَرُودُ الظِّلِّ (assumed tropical:) Pleasant in social intercourse: applied alike to the male and the female. (TA, from a trad.) b8: ثَوْبٌ بَرُودٌ A garment without nap: (K:) and a garment that is not warm nor soft. (TA.) بَرِيدٌ: see بَرُودٌ.

A2: Also A mule appointed [ for the conveyance of messengers] in a رِبَاط [or public building for the accommodation of travellers and their beasts, or in a سِكَّة, which is a house or the like specially appropriated to messengers and the beasts that carry them: thus it signifies a postmule: afterwards, it was applied also to a posthorse, and any beast appointed for the conveyance of messengers]: (Mgh:) [this is what is meant by the words in the S and K, البَرِيدُ المُرَتَّبُ:] it is a word of Persian origin, (Z in the Fáïk,) arabicized, from بُرِيدَهْ دُمْ, (Z in the Fáïk, and Mgh,) i. e. “docked,” or “having the tail cut off;” for the post-mules (بِغَالُ البَرِيدِ) had their tails cut off in order that they might be known: (Z in the Fáïk:) [or perhaps it is from the Hebrew פֶּרֶד “a mule:”] or it is applied to the beast appointed for the conveyance of messengers (دَابَّةُ البَرِيدِ) because he traverses the space called بَرِيد [defined below: but the reason before given for this appellation is more probable: it is like the Lat. “veredus”]: (T, Msb:) pl. بُرُدٌ (Z, Mgh, Msb) and بُرْدٌ, which is a contraction of the former, like as رُسْلٌ is of رُسُلٌ. (Z.) You say, حُمِلَ فُلَانٌ عَلَى البَرِيِد [Such a one was borne on the postmule or post-horse]. (S.) Imra-el-Keys speaks of a بريد of the horses of Barbar. (S.) b2: Having been originally used in the sense first explained above, it was afterwards applied to A messenger borne on a post-mule [or post-horse]: (Z in the Fáïk, and Mgh:) or messengers on beasts of the post: (M, K:) or a messenger that journeys with haste: (A:) or [simply] a messenger: (S, Msb, K:) pl. as above. (M, * Z.) Hence the saying, الحُمَّى بَرِيدُ المَوْتِ Fever is the messenger of death: (T, Msb:) because it gives warning thereof. (T.) Hence also البَرِيدُ applied to The animal called الفُرَانِقُ, (said to be the jackal, but some say otherwise, TA,) because he gives warning before [the approach of] the lion. (T, S, K.) and صَاحِبُ البَرِيِد [The master of the messengers that journey on post-mules or post-horses]. (S.) [and خَيْلٌ البَرِيِد, occurring in many histories &c., The post-horses, that carry messengers and others.] b3: Also, having been applied to a messenger on a post-mule [or post-horse], it then became applied to The space, or distance, traversed by the messenger thus called; (Mgh, Msb; *) the space, or distance, between each سِكَّة and the سِكَّة next to it; the سكّة being a structure of either of the kinds called بَيْت and قُبَّة, or a رِبَاط [explained above], in which the appointed messengers lodge; (Z in the Fáïk;) the space, or distance, between two stations, or places of alighting; or two parasangs, or leagues; (M, K;) [six miles;] each parasang, or league, being three miles, and each mile being four thousand cubits: (TA:) or twelve miles; (S, A, Msb, K;) i. e. four parasangs, or leagues: (Mgh, TA:) [for] the space, or distance, between each station termed سِكَّة and the next to it is either two parasangs or four: (Z in the Fáïk:) the distance of twelve miles is [also] termed سِكَّةُ البَرِيِد: (T:) the pl. is as above. (T, Z.) A journey of four بُرُد, or forty-eight miles, renders it allowable to shorten prayers; which miles are of the Háshimee measure, such as are measured on the road to Mekkeh. (T.) b4: Also The course, or pace, of a camel along the space thus called: so in the following verse of Muzarrid, in praise of 'Arábeh El-Owsee: فَدَتْكَ عَرَابَ اليَوْمَ أُمِّى وَ خَالَتِى

وَ نَاقَتِىَ النَّاجِى إِلَيْكَ بَرِيدُهَا [May my mother, and my maternal aunt, and my she-camel that is swift in her course to thee from one station to another, be ransoms for thee, O 'Arábeh, (the name being contracted,) this day!]. (S.) بُرَادَةٌ Filings; (M, Mgh, K;) what falls from iron [&c.] when filed. (S.) بُرُودَةٌ: see بَرْدٌ.

بَرَّادَةٌ A vessel which cools water: (M, K:) or a كَوَّازَة [app. meaning either a stand, or a shelf, upon which mugs (كِيزَان, pl. of كُوز,) are placed; erroneously in the K, كُوَّارَةٌ, and كُوَارَةٌ, as I find it in different copies;] upon which water is cooled: (Lth, T, K: *) but [Az says,] I know not whether it be a classical or a post-classical word. (T.) Hence the saying, بَاتَتْ كِيزَانُهُمْ عَلَى البَرَّادَةِ Their mugs passed the night upon the برّادة. (A, TA.) بَارِدٌ (S, M, Msb, K) Cold; chill; cool; (S, Msb;) applied to water [&c.]; (M, K;) as also ↓ بَرْدٌ, [originally an inf. n., like عَدْلٌ, used as an epithet,] (M, K,) and ↓ بَرُودٌ, (S, M, K,) and ↓ بُرَادٌ; (M, K;) but the last two are intensive forms [signifying very cold or chill or cool]. (TA.) b2: (tropical:) Anything loved, beloved, liked, or approved. (TA.) [Hence,] عَيْشٌ بَاردٌ (tropical:) An easy and a pleasant life, or state of life. (ISk, * T, * M, A, L, K.) And لَيْلَةٌ بَارِدَةٌ العَيْشِ, and العَيْشِ ↓ بَرْدَةُ, [the latter written in the TT بَرَدَةُ العيش,] (tropical:) A night of easy and pleasant life. (M, L.) And غَنيمَةٌ بَارِدَةٌ: see the latter word. b3: سَمُومٌ بَارِدٌ (tropical:) A hot wind that is constant, continual, permanent, settled, or incessant. (S, L.) b4: لِى عَلَيْهِ أَلْفٌ بَارِدٌ (tropical:) A thousand [pieces of money &c.] are incumbent, or obligatory, on him, to me, and established against him; or are owed, or due, to me, by, or from, him. (S, M. *) b5: جَآءَ فُلَانٌ بَارِدًا مُخُّهُ, and بَارِدَ العِظَامَ, (tropical:) Such a one came in a lean, or an emaciated, state: in the contr. case, one says, حَارَّا مُخُّهُ, and حَارَّ العِظَامِ. (A, TA.) b6: [بَارِدٌ also signifies (assumed tropical:) Blunt; applied to a sword and the like: see 1. b7: And, contr., (assumed tropical:) Sharp: for you say,] مُرْهَفَاتٌ بَوَارِدُ [pl. of بَارِدَةٌ, meaning] (assumed tropical:) Sharp, or cutting, swords: (TA:) or slaying swords. (S.) بَارِدَةٌ (assumed tropical:) Spoil acquired without fatigue; (IAar, T;) also termed غَنِيمَةٌ بَارِدَةٌ; and to this is likened, by the Prophet, fasting in winter. (T.) Also (assumed tropical:) Gain made by merchandise at the time of one's buying it. (IAar, T.) أَبْرَدُ [More, and most, cold, or chill, or cool]. b2: [Hence,] الأَبْرَدَانِ and ↓ البَرْدَانِ The morning, between daybreak and sunrise, and the evening, between sunset and nightfall; (T, S, M, K;) also called العَصْرَانِ (S, K) and الصَّرْعَانِ and الرِّدْفَانِ: (T:) or (as in the S, but in the M and K “and”) the morning-shade and evening-shade: (S, M, K:) so called because of their coldness, or coolness. (TA.) b3: See also بَرِدٌ. b4: ثَوْرٌ أَبْرَدُ A bull upon which are spots, or patches, of white and black: (S, M:) of the dial. of El-Yemen. (M.) b5: and الأَبْرَدُ The leopard: fem. with ة: (T, K: [but in the TT, the fem. is written like the masc.:]) pl. الأَبَارِدُ. (T, K.) The female is also called الخَيْثَمَةُ. (T.) إِبْرَدَةُ, (S, M, &c.,) with kesr (S, Mgh, K) to the ء and the ر (Mgh, TA,) [in the CK اِبْرَدَة,] Cold in the belly, or inside; (M, K;) a well-known malady, arising from the prevalence of cold and humidity, and preventing one, by languor, from performing the act of coition: (S, Mgh:) and a dripping of the urine, which prevents a man's taking pleasure in women. (T, L.) b2: Also Coldness of the damp earth, and of rain. (M, L.) An Arab says, إِنَّهَا لَبَارِدَةٌ اليَوْمَ [Verily it (the morning, الغَدَاةُ, L) is cold to-day]; and another says to him, لَيْسَتْ بِبَارِدَةٍ إِنَّمَا هِىَ إِبْرِدَةُ الثَّرَى [It is not cold: it is only the coldness of the damp earth]. (S, L.) مُبْرَدٌ [pass. part. n. of 4]. You say, أَرْضٌ مُبْرَدَةٌ: see مَبْرُودٌ.

مُبْرِدٌ [act. part. n. of 4]. You say, جِئْنَاكَ مُبْرِدِينَ We came to thee when the heat had become allayed. (T.) A2: Also One sending, or who sends, a بَرِيد [or بُرُد, i. e., a messenger on a post-mule or posthorse, or messengers on post-mules or post-horses]. (S.) مِبْرَدٌ (S, K, &c.) A file; (M;) syn. سُوهَانٌ; (M, K;) which is a Persian word: (M:) pl. مَبَارِدُ. (Msb.) b2: [Hence,] جَعَلَ لِسَانِهِ عَلَيْهِ مُبْرِدًا (tropical:) [He made his tongue like a file upon him; i. e.] he annoyed him, or hurt him, with his tongue, and vituperated him. (A.) [See a saying of Moosà Ibn-Jábir voce جِنٌّ.]

مَبْرَدَةٌ [A cause of coldness or coolness]. You say, هٰذَا الشَّىْءُ مَبْرَدَةٌ لِلْبَدَنِ [This thing is a cause of coldness, or coolness, to the body]: and As relates that he said to an Arab of the desert, “What induceth thee to take a sleep in the morning while the sun is yet low?” and he answered, إِنَّهَا مَبْرَدَةٌ فِى الصَّيْفِ مَسْخَنَةٌ فِى الشِّتَآءِ [Verily it is a cause of coolness in the summer, and a cause of warmth in the winter]. (S, A.) مُبَرَّدٌ: see what follows.

مَبْرُودٌ Made, or rendered, cold or chill or cool: (S, Msb, K:) [and ↓ مُبَرَّدٌ signifies the same in an intensive manner:] applied to water [&c.: or signifying mixed with snow: see بَرَدَهُ]. (K.) b2: شَجَرَةٌ مَبْرُودَةٌ A tree deprived of its leaves by the cold. (AHn, M.) b3: أَرْضٌ مَبْرُودَةٌ (M, A, K) and ↓ مُبْرَدَةٌ (K) Land, or ground, hailed upon: (M, K:) or snowed upon. (A, TA.) b4: See also بَرُودٌ.

ضحك

1 ضَحِكَ, (S, MA, O, Msb, K, &c.,) and some say ضِحِكْتُ, with kesr to the ض, (TA, as from the K, [but not in the CK nor in my MS. copy of the K,]) to agree with the vowel of the ح because the latter is a faucial letter, and this is a correct dial. var. of which similar instances are mentioned, and ضَحَكَ also is said to be a well known dial. var. of ضَحِكَ, (TA,) aor. ـَ (S. O,) inf. n. ضَحِكٌ and ضِحْكٌ (S, MA, O, Msb, K, KL) and ضَحْكٌ, (S, MA, O, K, KL,) the first of which is the superior form, (IDrd, O,) [the second and third being contractions thereof,] and ضِحِكٌ, (S, O, K, KL,) and if you said ضَحَكٌ it would be agreeable with analogy, (Az, TA,) He laughed; (MA, KL, PS, TK;) contr. of بَكَى: (TK:) [see also 6:] الضَّحِكُ is well known, as meaning the expanding of the face, and displaying of the teeth, by reason of happiness, joy, or gladness; and التَّبَسُّمُ is the beginning thereof: thus in the Towsheeh and other works: (MF, TA:) and in like manner in the Mufradát [of Er-Rághib]; in which it is added that it is also used as meaning simply the being happy, joyful, or glad: and sometimes as meaning simply the wondering [at a thing]; and this is the meaning intended by him who says that it is peculiar to man: (TA:) [i. e.] ضَحِكَ, said of a man, signifies also he wondered; syn. عَجِبَ; (O, K, TA;) with مِنْ preposed to the object of wonder: (TA:) or he was frightened; or he feared. (K, TA.) You say, ضَحِكَ مِنْهُ and بِهِ, both meaning the same, (S, O, Msb,) i. e. He laughed at him; derided him; or ridiculed him: or he wondered at him. (Msb.) And ضَحِكَ إِلَيْهِ [He behaved laughingly, or cheerfully, towards him]. (IDrd and K in art. بش [See بَشَّ لَهُ.]) b2: Said of an ape, He uttered a cry or cries: (K:) or one says of the ape when he utters a cry or cries, يَضْحَكُ, (S, TA,) meaning he displays his teeth, or grins. (TA.) b3: And ضَحِكَ السَّحَابُ (tropical:) The clouds lightened. (S, O, K, TA.) Hence the usage of the verb in a trad. cited voce تَحَدَّثَ. (O, TA.) b4: And ضَحِكَ الغَدِيرُ i. e. (tropical:) [The pool of water left by a torrent] glistened by reason of its fulness. (TA.) b5: [And ضَحِكَ ثَغْرُــهُ (assumed tropical:) His front teeth, or his teeth, glistened by reason of his laughing; meaning he laughed so as to show his front teeth, or his teeth.] b6: And ضَحِكَ الزَّهْرُ (tropical:) The flowers [looked gay, or] were as though they were laughing. (TA.) And ضَحِكَتِ الأَرْضُ (tropical:) The earth, or land, put forth its plants, or herbage, and its flowers. (TA.) And ضَحِكَتِ الرِّيَاضُ عَنِ الأَزْهَارِ (tropical:) The meadows, or gardens, displayed the flowers. (TA.) b7: And ضَحِكَتِ النَّخْلَةُ (tropical:) The palm-tree put forth [or disclosed] its ضَحْك; as also ↓ أَضْحَكَت; (TA;) [i. e.] the spathe of the palm-tree, (Skr, O, TA,) that covered the طَلْع [or spadix], (O,) burst open. (Skr, O, TA.) And ضَحِكَ الطَّلْعُ (tropical:) The طلع [here app. meaning the spathe of the palm-tree] split, or clave, open; and so تَبَسَّمَ. (TA.) b8: And, as some assert, (ISd, TA,) ضَحِكَتْ signifies also (tropical:) She menstruated; said of a hare; (ISd, Z, O, Msb, TA;) accord. to some, from the ضَحَّاك [meaning the interior] of the طَلْعَة [of the palm-tree] when it bursts open; (ISd, TA;) and hence, (K, TA,) said also in this sense of a woman, (O, Msb, K, TA,) accord. to Mujáhid, (O, TA,) and some others, (TA,) in the Kur xi. 74, (O, K, TA,) where some read فَضَحَكَتْ, which is said to be a well-known dial. var.; (TA;) and likewise, accord. to some, said in this sense of the hyena, (O, TA,) when she sees blood, or as IAar says, when she eats the flesh of men and drinks their blood: (TA:) [it is commonly asserted by the Arabs that] the hare menstruates like women: (Kzw:) but with respect to this meaning as assigned to the verb in the Kur xi. 74, Fr says that he had not heard it from any person deserving of confidence; (O, TA; *) and Zj says that it is nought: both say that the meaning there is, she laughed by reason of happiness: (TA:) and some say that there is an inversion in this case, what is meant being فَبَشَّرْنَاهَا بِإِسْحٰقَ فَضَحِكَتْ: (Fr, O, TA:) or the meaning is, she wondered; so says I'Ab; and so Er-Rághib, who adds that it is confirmed by her saying, “ shall I bring forth a child when I am an old woman, and this my husband is an old man? verily this is indeed a wonderful thing: ” and that فَحَاضَتْ which is inserted by some of the expositors after فَضَحِكَتْ is not an explanation of this expression, as some of them have imagined it to be, but is the mention of [a fact which was] a sign that the announcement was not that of an event improbable: or the meaning is, she was frightened; so says Fr.: (TA:) and with respect to the meaning of this verb when said of the hyena, mentioned above, it is rejected by AHát and others: (TA:) IDrd says, on the authority of AHát, respecting the following verse of TaäbbataSharrà, تَضْحَكُ الضَّبْعُ لِقَتْلَى هُذَيْلٍ

وَتَرَى الذِّئْبَ لَهَا يَسْتَهِلُّ that the meaning is (assumed tropical:) The hyena displays her teeth, or grins, on account of the slain [of Hudheyl], when she sees them, like as they say of the ass when he plucks out the [plant called] صِلِّيَانَة; (O, TA;) or, as others say, (assumed tropical:) the hyena snarls, displaying her teeth; and sees the wolf raising his voice in calling the [other] wolves to them, i. e. to the slain: (O, TA:*) Abu-l-' Abbás says that the meaning is, (assumed tropical:) the hyena displays her teeth, because the wolf contends with her over the slain: and some say that the poet means, (assumed tropical:) the hyena rejoices because of the slain. (TA.) b9: One says also, ضَحِكَتِ السَّمُرَةُ, meaning (assumed tropical:) The سمرة [or gum-acacia-tree] flowed with its gum: from ضحكت meaning “ she menstruated. ” (Bd in xi. 74.) 3 مُضَاحَكَةٌ [inf. n. of ضاحكهُ] signifies [The contending, or vying, in laughing, with another; or the laughing with another; or] the laughing together. (KL.) b2: [Hence,] one says, النَّوْرُ يُضَاحِكُ الشَّمْسَ (assumed tropical:) [The flowers vie in brightness with the sun]. (TA.) b3: And إِنَّ رَأْيَكَ لَيُضَاحِكُ المُشْكِلَاتِ (tropical:) [Verily thy judgment makes sport with ambiguities]; said to him to whom confused and dubious things are apparent and known. (TA.) 4 اضحكهُ, (S, O, K,) inf. n. إِضْحَاكٌ, (KL,) said of God, (S, O,) or of a man, (K,) He made him, or caused him, to laugh. (S, * O, * K, * KL, PS.) b2: [Hence,] اضحك الضَّبُعَ, said of blood, (TA,) or of the sword, (O, TA,) (assumed tropical:) [It made the hyena to display her teeth; or to snarl, displaying her teeth: or to rejoice: (see 1, latter part:) but explained as meaning] (tropical:) it made the hyena to menstruate. (TA.) b3: And اضحك الحَوْضَ (tropical:) He filled the wateringtrough so that it overflowed: (O, TA:) its glistening being likened to laughing. (TA.) b4: See also 1, near the middle of the paragraph.5 تَضَحَّكَ see the next paragraph.6 تضاحك and ↓ تضحّك [are both mentioned in the K and TA as though syn. with each other and with ضَحِكَ: and accord. to the KL, the former signifies He laughed: but accord. to the TK, the latter signifies he manifested laughing: or] the former is syn. with ↓ استضحك [app. as meaning he affected to laugh, or laughing: or, more exactly, agreeably with analogy, like the contr. تَبَاكَى and اِسْتَبْكَى, the former signifies thus; and the latter, he desired to laugh]. (S.) b2: And you say also, هُمْ يَتَضَاحَكُونَ [meaning They laugh together, one with another]. (K.) 10 إِسْتَضْحَكَ see the next preceding paragraph.

ضَحْكٌ [originally an inf. n., a contraction of ضَحِكٌ,] The appearance, or appearing, of the central incisors [or of the front teeth] by reason of happiness, joy, or gladness. (TA.) b2: and hence, (TA,) Wonder. (K, TA.) A2: [As an epithet,] A man whose teeth are white. (As, O, TA.) A3: [And as a subst., properly so termed,] White front teeth. (As, O, K.) b2: And (assumed tropical:) Honey: (K:) or white honey; (Ibn-Es-Seed, TA;) likened to the front teeth because of its intense whiteness: (AA, O, TA:) or honey in its comb; syn. شَهْدٌ. (K.) b3: And, (O, K,) some say, (O,) (assumed tropical:) Fresh butter. (O, K.) b4: And (assumed tropical:) Snow. (O, K.) b5: and (assumed tropical:) Blossoms, or flowers, or white blossoms or flowers; syn. نَوْرٌ: (O, and so in copies of the K:) or light; syn. نُورٌ. (So in a copy of the K.) b6: And (assumed tropical:) The طَلْع [or spadix] of the palm-tree when its envelope bursts open from it; (S, * O, * K;) in the dial. of Belhárith Ibn-Kaab: (O:) accord. to Th, what is in the interior of the طَلْعَة [here meaning spathe of the palm-tree]: as AA says, the وَلِيعَة, or وَلِيع [thus differently written in two different places in the TA,] of the طَلْع [or spathe of the palm-tree], which is eaten; as also ↓ ضَحَّاكٌ. (TA.) b7: and (assumed tropical:) The middle of a road; (K, TA;) and so, accord. to the K, ↓ ضَحَّاكٌ; but, correctly, this should have been there mentioned as syn. with ضَحْكٌ in the sense next preceding. (TA.) ضَحْكَةٌ A single act of ضَحِك [or laughing; i. e. a laugh]. (S, O.) A2: [The pl.] ضَحْكَاتٌ signifies (tropical:) The best of everything: and ضَحْكَاتُ القُلُوبِ, the best of possessions, or wealth, and of children: so says Aboo-Sa'eed. (TA.) ضُحْكَةٌ A thing, (Lth, TA,) or a man, (S, O. TA,) that is laughed at, or ridiculed; i. e. يُضْحَكُ مِنْهُ: (S, O, K, TA:) an epithet importing more discommendation than ضُحَكَةٌ. (K.) b2: See also مَضْحَكٌ.

ضُحَكَةٌ, (S, O, Msb, K,) an epithet importing discommendation, (K,) and ↓ ضُحُكَّةٌ, (Ibn-'Abbád, O, K,) and ↓ ضَحَّاكٌ, (Msb, K,) an epithet importing commendation, (TA, [but the contr. is implied, or rather plainly indicated, in the K,]) and ↓ ضَحُوكٌ, (K,) and ↓ مِضْحَاكٌ, (S, O, K,) which last is [also] applied to a woman, (S, O,) One who laughs much (كَثِيرُ الضَّحِكِ). (S, O, Msb, K.) ضُحُكَّةٌ: see the next preceding paragraph.

ضَحُوكٌ: see ضُحَكَةٌ. b2: [Also] A man cheerful in countenance. (O.) b3: And (assumed tropical:) A wide road: (S, O:) or (tropical:) a distinct, an apparent, or a conspicuous, road; as also ↓ ضَحَّاكٌ: pl. of the former (in this sense, TA) ضُحْكٌ. (K, TA.) ضَحَّاكٌ: see ضُحَكَةٌ: b2: and see ضَحْكٌ, last two sentences: b3: and ضَحُوكٌ.

ضَاحِكٌ Laughing; [&c.;] (KL;) act. part. n. of ضَحِكَ. (Msb, K.) b2: Also applied to clouds (سَحَاب), meaning (tropical:) Appearing, or extending sideways, in the horizon, and lightening. (S, O, TA.) b3: [And to the tooth (السِّنّ, used as a gen. n.): thus in the phrase ضَاحِكَ السِّنِّ, meaning (assumed tropical:) Laughingly, so as to display the teeth.] b4: See also ضَاحِكَةٌ. b5: Also, [or perhaps حَجَرٌ ضَاحِكٌ,] (tropical:) Very white stone appearing in a mountain (IDrd, O, TA.) of any colour, as though laughing. (IDrd, O, TA.) b6: One says also رَأْىٌ ضَاحِكٌ, meaning (tropical:) Judgment that is plain, or perspicuous, (TA,) not confused or dubious. (O, TA.) b7: And, [using ضاحك as a gen. n.,] مَا أَكْثَرَ ضَاحِكَ نَخْلِكُمْ (tropical:) [How numerous are the bursting spathes of your palm-trees!]. (TA.) b8: [And an instance of ضَاحِكٌ applied to a woman, without ة, meaning (assumed tropical:) Menstruating, is cited by Bd, in xi. 74.]

ضَاحِكَةٌ, (S, O, K,) or ↓ ضَاحِكٌ, (Msb,) or both, (Mgh,) (tropical:) The tooth next behind the نَاب [or canine tooth]; (Mgh, Msb;) [i. e. the anterior bicuspid;] any one of the four teeth that are between the أَنْيَاب and the أَضْرَاس: (S, O, K:) or any one of the teeth that are in front of the أَضْرَاس that appear on the occasion of laughing: (K:) pl. ضَوَاحِكُ. (S, Mgh, O, Msb, K.) أَوضَحُوا بِضَاحِكَةٍ (O, TA,) a phrase occurring in a trad., (O,) means (assumed tropical:) They smiled. (TA.) أُضْحُوكَةٌ [A laughable thing;] a thing at which one laughs: (O, K, TA:) and ↓ مَضْحَكَةٌ signifies [in like manner a cause of laughter;] a thing at which one laughs, or which one ridicules: pl. of the former أَضَاحِيكُ. (TA.) [See also مُضْحِكَاتٌ.]

مَضْحَكٌ lit. A place of laughing: the front teeth; because they appear in laughing; like مَبْسِمٌ: pl. مَضَاحِكُ.] One says, بَدَتْ مَضَاحِكُهُ and ↓ ضُحْكَتُهُ and [in like manner] مَبَاسِمُهُ (assumed tropical:) [His front teeth appeared, by his laughing]. (TA.) مَضْحَكَةٌ: see أُضْحُوكَةٌ.

مُضْحِكَاتٌ [pl. of مُضْحِكَةٌ] i. q. نَوَادِرُ [as meaning Extraordinary things or sayings, particularly such as cause laughter: see also أُضْحُوكَةٌ]. (TA.) مِضْحَاكٌ: see ضُحَكَةٌ.

غرب

1 غَرَبَ, aor. ـُ (TA,) inf. n. غَرْبٌ, (K, TA,) He, or it, went, went away, passed away, or departed. (K, * TA.) b2: And He retired, or removed, (K, * TA,) عَنِ النَّاسِ [from men, or from the people]. (TA.) b3: And غَرَبَ, (S, K, TA,) aor. and inf. n. as above; (TA;) and ↓ غرّب; (A, TA;) and ↓ تغرّب; (K, TA;) He, or it, became distant, or remote; or went to a distance. (S, A, K, TA.) One says, اُغْرُبْ عَنِّى Go thou, or withdraw, to a distance from me. (S.) b4: And غَرَبَ and ↓ غرّب He, or it, became absent, or hidden. (K.) The former is said of a wild animal, meaning He retired from view, or hid himself, in his lurking-place. (A.) b5: And غَرَبَتِ الشَّمْسُ, (S, Msb, TA,) aor. ـُ (Msb,) inf. n. غُرُوبٌ (S, Msb, TA) and مَغْرِبٌ [which is anomalous] and مُغَيْرِبَانٌ [which is more extr.], (TA,) The sun set: (S, Msb, TA:) and غَرَبَ النَّجْمُ The star set. (TA.) A2: غَرْبٌ [app. as an inf. n. of which the verb is غَرَبَ] signifies also (assumed tropical:) The being brisk, lively, or sprightly. (K.) b2: And (assumed tropical:) The persevering (K, TA) in an affair. (TA.) b3: غَرَبَتِ العَيْنٌ, inf. n. غَرْبٌ, The eye was affected with a tumour such as is termed غَرْبٌ [q. v.] in the inner angle. (TA.) A3: غَرُبَ, aor. ـُ inf. n. غَرَابَةٌ or غُرْبَةٌ and غُرْبٌ, said of a man: see 5. b2: غَرُبَ, (K, TA,) inf. n. غَرَابَةٌ, said of language, (A, TA,) It was strange, or far from being intelligible; difficult to be understood; obscure. (A, * K, TA.) And in like manner, you say, غَرُبَتِ الكَلِمَةُ [which also signifies The word was strange as meaning unusual]. (A, TA.) A4: غَرِبَ, aor. ـَ (K, TA,) inf. n. غَرَبٌ, (TA,) He, or it, was, or became, black. (K, TA.) A5: غَرِبَتْ said of a ewe or she-goat, She was, or became, affected with the disease termed غَرَبٌ meaning as expl. below. (S.) A6: See also غَرَبٌ in another sense.2 غرّب, inf. n. تَغْرِيبٌ: see 1, in two places: and 4, likewise in two places: b2: and see also 5. b3: Also He went into the west: (TA in this art.:) he directed himself towards the west. (TA in art. شرق.) One says, غَرِّبْ شَرِّقْ [Go thou to the west go thou to the east: meaning go far and wide]. (A, TA.) [See also 4.]

A2: He made, or caused. him, or it, to be, or become, distant, remote, far off, or aloof: (Mgh:) he removed, put away, or put aside, him, or it; as also ↓ اغرب. (TA.) b2: And غرّب, (Msb,) inf. n. as above, (S, Mgh, Msb,) He banished a person from the country, or town, (S, * Mgh, * Msb, TA,) in which a dishonest action had been committed [by him]. (TA.) b3: and He divorced a wife. (TA, from a trad.) b4: and غرّبهُ الدَّهْرُ, and غرّب عَلَيْهِ, Fortune left him distant, or remote. (TA.) A3: تَغْرِيبٌ signifies also, accord. to the K, The bringing forth white children: and also, black children: thus having two contr. meanings: but this is a mistake; the meaning being, the bringing forth both white and black children: the bringing forth either of the two kinds only is not thus termed, as Saadee Chelebee has pointed out. (MF, TA.) A4: Also The collecting and eating [hail and] snow and hear-frost; (K;) i. e., غُرَاب. (TA.) A5: See also غَرَبٌ.4 إِغْرَابٌ signifies The going far into a land, or country; as also ↓ تَغْرِيبٌ. (K.) And you say, الكِلَابُ ↓ غرّبت The dogs went far in search, or pursuit, of the object, or objects, of the chase. (A, TA.) b2: See also 5. b3: And اغرب signifies He made the place to which he cast, or shot, to be distant, or remote. (A.) b4: Also, (TA,) inf. n. as above, (K, TA,) He (a horse) ran much: (K:) or اغرب فِى جَرْيِهِ, said of a horse, (A, TA,) he exceeded the usual bounds, or degree, in his running: (A:) or he ran at the utmost rate. (TA.) b5: And اغرب فِى الضَّحِكِ, (A, K,) and ↓ اِسْتَغْرَبَ فِيهِ, (S, A, * K, *) and ↓ اُسْتُغْرِبَ (K, TA) i. e. فى

الضّحك, and ضَحِكًا ↓ اِسْتَغْرَبَ occurring in a trad. and عَلَيْهِ الضَّحِكُ ↓ اِسْتَغْرَبَ, and اغرب الضَّحِكَ, (TA,) He exceeded the usual bounds, or degree, in laughing; (A, K, TA;) or he laughed [immoderately, or] violently, or vehemently, and much: (S, TA:) or i. q. قَهْقَهَ [q. v.]: (TA:) or اغرب signifies he laughed so that the غُرُوب [or sharpness and lustre &c.] of his teeth appeared: (L, TA:) or اغرب فى الضحك means he exceeded the usual bounds, or degree, in laughing, so that his eye shed tears [which are sometimes termed غَرْب]. (Har p. 572.) In the saying, in a certain form of prayer, ↓ أَعُوذُ بِكَ مِنْ كُلِّ شَيْطَانٍ مُسْتَغْرِبٍ [I seek protection by Thee from every devil &c.], the meaning of مستغرب is thought by El-Harbee to be exorbitant in evilness, wickedness, or the like; as though from الاِسْتِغْرَابُ فِى الضَّحِكِ: or it may mean sharp, or vehement, in the utmost degree. (TA.) b6: And اغرب, (S, Msb,) inf. n. as above, (K,) He did, or said, what was strange, or extraordinary. (S, Msb, K.) You say, تَكَلَّمَ فَأَغْرَبَ He spoke, and said what was strange, and used extraordinary words: and يُغْرِبُ فِى كَلَامِهِ [He uses strange, or extraordinary, words in his speech]. (A, TA.) b7: Also, (TA,) inf. n. as above, (K,) He came to the west. (K, TA.) [See also 2.]

A2: اغرب also signifies He had a white child born to him. (TA.) b2: And إِغْرَابٌ signifies Whiteness of the groins, (K, TA,) next the flank. (TA.) You say, of a man, اغرب meaning He was white in his groins. (TK.) A3: See also غَرَبٌ.

A4: اغرب as trans.: see 2. b2: إِغْرَابٌ said of a rider signifies His making his horse to run until he dies: (K:) or, accord. to Fr, one says, اعرب عَلَى

فَرَسِهِ meaning “ he made his horse to run: ” [or اعرب فَرَسَهُ has this meaning: (see 4 in art. عرب:)] but he adds that some say اغرب. (O in art. عرب.) b3: And اغرب, (S, TA,) inf. n. as above, (K, TA,) He filled (S, K, TA) a skin, (S, TA,) and a watering-trough or tank, and a vessel. (TA.) Bishr (Ibn-Abee-Kházim, TA) says, وَكَأَنَّ ظُعْنَهُمُ غَدَاةَ تَحَمَّلُوا

↓ سُفُنٌ تَكَفَّأُ فِى خَلِيجٍ مُغْرَبِ [And as though their women's camel-vehicles, on the morning when they bound the burdens on their beasts and departed, were ships inclining forwards (or moving from side to side like the tall palm-tree) in a filled river (or canal)]. (S.) b4: Hence, (TA,) إِغْرَابٌ signifies also Abundance of wealth, and goodliness of condition: (K, TA:) because abundance of wealth fills the hands of the possessor thereof, and goodliness of condition fills [with satisfaction] the soul of the goodly person. (TA.) [Therefore the verb, meaning He was endowed (as though filled) with abundance of wealth and with goodliness of condition, is app. أُغْرِبَ; not (as is implied in the TK) أَغْرَبَ: the explanation of the verb in the TK is, his wealth was, or became, abundant, and his condition was, or became, goodly.] b5: One says also (of a man, S) أُغْرِبَ (with damm, K) meaning His pain became intense, or violent, (As, S, K, TA,) from disease or some other cause. (TA.) b6: And أُغْرِبَ عَلَيْهِ, accord. to the K, signifies A foul, or an evil, deed was done to him; and [it is said that] أُغْرِبَ بِهِ signifies the same: but in other works, [the verb must app. be in the act. form, for] the explanation is, he did [to him] a foul, or an evil, deed. (TA.) b7: And أُغْرِبَ said of a horse, His blaze spread (S, K) so that it took in his eyes, and the edges of his eyelids were white: and it is used in like manner to signify that they were white by reason of what is termed زَرَقٌ [inf. n. of زَرِقَ, q. v.]. (S, TA.) See its part. n., مُغْرَبٌ.5 تغرّب: see 1, third sentence. b2: تغرّب and ↓ اغترب are syn., (S, Msb, K,) signifying He became [a stranger, a foreigner; or] far, or distant, from his home, or native country; (S, * Msb, K;) [he went abroad, to a foreign place or country;] and so ↓ غَرُبَ, aor. ـُ inf. n. غَرَابَةٌ, (Msb,) or غُرْبَةٌ (MA) [and app. غُرْبٌ, this last and غُرْبَةٌ being syn. with تَغَرُّبٌ and اِغْتِرَابٌ, and being like قُرْبَةٌ and قُرْبٌ inf. ns. of قَرُبَ]; and بِنَفْسِهِ ↓ غَرَّبَ, (Mgh, * Msb,) inf. n. تَغْرِيبٌ; (Msb;) and ↓ أَغْرَبَ, (Aboo-Nasr, S,) or this last signifies he entered upon الغُرْبَة [the state, or condition, of a stranger, &c.]. (Msb.) b3: And تغرّب signifies also He came from the direction of the west. (K.) 8 اغترب: see 5. b2: Also He married to one not of his kindred. (S, K.) It is said in a trad., اِغْتَرِبُوا وَلَا تُضْوُوا (TA) [expl. in art. ضوى].10 إِسْتَغْرَبَ see 4, in four places.

A2: استغربهُ He held it to be, or reckoned it, غَرِيب [i. e. strange, far from being intelligible, difficult to be understood, obscure; or extraordinary, unfamiliar, or unusual; and improbable]. (MA.) غَرْبٌ [an inf. n. of غَرَبَ, q. v., in several senses. b2: As a simple subst.,] Distance, or remoteness; and so ↓ غَرْبَةٌ. (A, K.) النَّوَى ↓ غَرْبَةُ [in one of my copies of the S غُرْبَة] means The distance, or remoteness, of the place which one purposes to reach in his journey. (S, TA.) b3: [And hence, used as an epithet, Distant, or remote.] You say نَوًى غَرْبَةٌ [in one of my copies of the S غُرْبَةٌ] A distant, or remote, place which one purposes to reach in his journey. (S, A. *) And دَارُ فُلَانٍ

غَرْبَةٌ The house, or abode, of such a one is distant, or remote. (TA.) And دَرَاهِمُ غَرْبَةٌ Distant money [so that it is not easily attainable]. (TA.) and عَيْنٌ غَرْبَةٌ A far-seeing eye: and إِنَّهُ لَغَرْبُ العَيْنِ Verily he is far-seeing; and of a woman you say غَرْبَةُ العَيْنِ. (TA.) A2: And الغَرْبُ is syn. with

↓ المَغْرِبُ, (S, M, Msb, K,) which latter is also pronounced ↓ المَغْرَبُ, with fet-h to the ر, but more commonly with kesr, (Msb,) or accord. to analogy it should be with fet-h, but usage has given it kesr, as in the case of المَشْرِقُ; (TA;) [both signify The west;] الغَرْبُ is the contr. of الشَّرْقُ; (M, TA;) and ↓ المَغْرِبُ [is the contr. of المَشْرِقُ, and] originally signifies the place [or point] of sunset, (TA,) as also الشَّمْسِ ↓ مَغْرِبَانُ; (K;) and is likewise used to signify the time of sunset; and also as an inf. n.: (TA:) and ↓ المَغْرِبَانِ signifies the two places [or points] where the sun sets; i. e. the furthest [or northernmost] place of sunset in summer [W. 26 degrees N. in Central Arabia] and the furthest [or southernmost] place of sunset in winter [W. 26 degrees S. in Central Arabia]: (T, TA:) between these two points are a hundred and eighty points, every one of which is called مَغْرِبٌ; and so between the two points called المَشْرِقَانِ. (TA.) A3: غَرْبٌ signifies also The first part (S, K) of a thing (K) [and particularly] (assumed tropical:) of the run of a horse. (S.) b2: And The حَدّ [or edge] (S, K) of a thing, as also ↓ غُرَابٌ, (K,) or of a sword and of anything; (S;) and thus [particularly] the ↓ غُرَاب of the فَأْس [or adz, &c.]. (S, K.) b3: And (assumed tropical:) Sharpness (S, A, Msb, TA) of a sword, (TA,) or of anything, such as the فَأْس [or adz, &c.], and of the knife, (Msb,) and (Msb, TA) (assumed tropical:) of the tongue: (S, A, Msb, TA:) and [as meaning (assumed tropical:) sharpness of temper or the like, passionateness, irritability, or vehemence,] of a man, (TA,) and of a horse, (S, TA,) and of youth: (A, TA:) [from the same word signifying the “ edge ” of a sword &c.: whence the saying, أَرْهِفْ غَرْبَ ذِهْنِكَ لَمَا أَقُولُ (mentioned in the A and TA in art. ارهف) meaning (tropical:) Sharpen the edge of thine intellect for what I say:] and ↓ غَرْبَةٌ signifies the same. (TA.) And Vehemence of might or strength, or of valour or prowess, of men; syn. شَوْكَةٌ. (TA.) [And hence, app., (assumed tropical:) Briskness, liveliness, or sprightliness: and (assumed tropical:) perseverance in an affair: see the first paragraph.] b4: Also, [used as an epithet,] (assumed tropical:) Sharp, applied to a sword [and the like], and to a tongue. (TA.) And, applied to a horse, (assumed tropical:) That runs much: (S, K:) or that casts himself forward, with uninterrupted running, not desisting until he has gone far with his ride. (TA.) A4: And A large دَلْو [or leathern bucket], (S, Mgh, Msb, K, TA,) made of a bull's hide, (Mgh, TA,) with which one draws water on the [camel, or she-camel, called] سَانِيَة [q. v.]: (Msb:) of the masc. gender: pl. غُرُوبٌ. (TA.) So expl. in the following words of a trad.: أَخَذَ الدَّلْوَ عُمَرُ فَاسْتَحَالَتْ غَرْبًا ['Omar took the دلو, and it became changed into a غرب]; i. e. when he took the دلو to draw water, it became large in his hand: for the conquests in his time were more than those in the time of Aboo-Bekr. (IAth, TA.) b2: And A [camel, or any beast, such as is called] رَاوِيَة, (K, TA,) upon which water is carried. (TA.) b3: And accord. to the K, A day of irrigation: but [this is app. a mistake: for] Az says that Lth has mentioned the phrase فِى يَوْمِ غَرْبٍ, meaning thereby in a day in which water is drawn with the [large bucket called] غَرْب, [ for irrigation,] on the [camel, or she-camel, called]

سَانِيَة. (TA.) A5: And Tears (K, TA) when they come forth from the eye: (TA:) or غُرُوبٌ signifies tears; (S;) and is pl. of غَرْبٌ. (TA.) A poet says, مَا لَكَ لَا تَذْكُرُ أُمَّ عَمْرِو

إِلَّا لِعَيْنَيْكَ غُرُوبٌ تَجْرِى

[What aileth thee, that thou dost not mention Umm-'Amr but thine eyes have tears flowing?]. (S, TA.) And it is said of Ibn-'Abbás, in a trad., كَانَ مِثَجًّا يَسِيلُ غَرْبًا i. e. (tropical:) [He was an eloquent orator, flowing with] a copious and uninterrupted stream of knowledge, likened to غَرْب as meaning “ tears coming forth from the eye. ” (TA.) b2: and A flowing, (مَسِيلٌ, K,) or vehement flowing, (اِنْهِلَالٌ, A, K,) in one copy of the K اِنْهِمَالٌ [which means a flowing], (TA,) of tears from the eye: (A, K:) and a single flow (فَيْضَةٌ) of tears, and of wine. (K.) b3: And A certain vein, or duct, (عِرْقٌ,) in the channel of the tears, (S, Mgh,) or in the eye, (A, K,) that flows [with tears] uninterruptedly; (S, A, Msb, K;) like what is termed نَاسُورٌ. (S, Mgh.) One says of a person whose tears flow without intermission, بَعَيْنِهِ غَرْبٌ. (As, S, Mgh.) And [the pl.] الغُرُوبُ signifies The channels of the tears. (S.) b4: Also The inner angle of the eye, and the outer angle thereof. (S, A, K.) b5: And A tumour in the inner angles of the eyes; (Mgh, K;) as also ↓ غَرَبٌ. (Mgh.) b6: And A pustule (بَثْرَةٌ) in the eye, (K, TA,) which discharges blood, and the bleeding of which will not be stopped. (TA.) b7: And Abundance of saliva (K, TA) in the mouth; (TA;) and the moisture thereof, i. e., of saliva: (K:) pl. غُرُوبٌ. (TA.) And The place where the saliva collects and remains: (K, TA:) or the غَرْب in a tooth is the place where the saliva thereof collects and remains: (TA:) or غَرْبٌ, (TA,) or its pl. غُرُوبٌ, (S, TA,) signifies the sharpness, and مَآء

[meaning lustre], (S, TA,) of the tooth, (TA,) or of the teeth: (S, TA:) accord. to the T and M and Nh and L, غُرُوبُ الأَسْنَانِ signifies the places where the saliva of the teeth collects and remains: or, as some say, their extremities and sharpness and مَآء [which may here mean either water or lustre]: or the مَآء that runs upon the teeth: (TA:) or their مَآء, and shining whiteness: (A, TA:) or their fineness, or thinness, and sharpness: or غُرُوبٌ signifies the sharp, or serrated, edges of the fore teeth: it is also, as pl. of غَرْبٌ, expl. as signifying the مَآء of the فَم [by which may be meant either the water of the mouth or the lustre of the teeth, for الفَمُ properly signifies “ the mouth ” and metonymically “ the teeth ”], and the sharpness of the teeth: and accord. to MF, as on the authority of the Nh, [but SM expresses a doubt as to its correctness,] it is also applied to the teeth [themselves]. (TA.) [See also شَنَبٌ, in two places.]

A6: أَصَابَهُ سَهْمُ غَرْبٍ and ↓ سَهْمُ غَرَبٍ, and سَهْمٌ غَرْبٌ and ↓ سَهْمٌ غَرَبٌ, (S, Msb, * K,) the second of which, i. e. ↓ سَهْمُ غَرَبٍ, accord. to IKt, is the most approved, (MF,) mean An arrow of which the shooter was not known [struck him]: (S, Msb, K:) or, accord. to some, سهم غَرْب signifies an arrow from an unknown quarter; سهم

↓ غَرَب, an arrow that is shot and that strikes another. (TA.) A7: And غَرْبٌ signifies also A certain tree of El-Hijáz, (K, TA,) green, (TA,) large, or thick, and thorny, (K, TA,) whence is made [or prepared] the كُحَيْل [i. e. tar] with which [mangy] camels are smeared: [or it is a coll. gen. n., for] its n. un. is with ة: so says ISd: كحيل is قَطِرَان, of the dial. of El-Hijáz: and he [app. ISd] says also, the أَبْهَل [q. v.] is the same as the غَرْب, because قطران is extracted from it. (TA.) Hence, as some say, (K, TA,) the trad., (TA,) لَا يَزَالُ أَهْلُ الغَرْبِ ظَاهِرِينَ عَلَى

الحَقِّ [The people of the غرب will not cease to be attainers of the truth, or of the true religion]: (K, TA:) or the meaning is, the people of Syria, because Syria is [a little to the] west of El-Hijáz: or the people of sharpness, and of vehemence of might or strength, or of valour or prowess; i. e. the warriors against unbelievers: or the people of the bucket called غَرْب; i. e. the Arabs: or the people of the west; which meaning is considered by Iyád and others the most probable, because, in the relation of the trad. by Ed-Dárakutnee, the word in question is المَغْرِب. (L, TA.) غُرْبٌ: see غُرْبَةٌ.

غَرَبٌ Silver: or a [vessel such as is termed] جَام of silver; (S, K;) [i. e.] a [drinking-cup or bowl such as is termed] قَدَح of silver. (L, TA.) A poet says, فَدَعْدَعَا سُرَّةَ الرَّكَآءِ كَمَا دَعْدَعَ سَاقِى الأَعَاجِمِ الغَرَبَا cited in the S as being by El-Aashà but it is said in the L, IB says, this verse is by Lebeed, not by El-Aashà, describing two torrents meeting together; meaning, And they filled the middle of the valley of Er-Rehà, also, but less correctly, called Er-Rikà, like as the cup-bearer of the اعاجم [or foreigners] fills the silver قَدَح with wine: the verse of El-Aashà in which [it is said that] غَرَب occurs as meaning “ silver ” is, إِذَا انْكَبَّ أَزْهَرُ بَيْنَ السُّقَاةِ تَرَامَوْا بِهِ غَرَبًا وَنُضَارَا i. e. When a white wine-jug is turned down so as to pour out its contents [among the cup-bearers], they hand it, i. e. the wine in the cups, one to another [while it resembles silver or gold]: (L, TA:) غَرَبًا is here in the accus. case as a denotative of state, though signifying a substance: [and so نُضَارَا:] but it is said that غَرَبٌ and نُضَارٌ signify species of trees from which are made [drinkingcups or bowls such as are termed] أَقْدَاح [pl. of قَدَحٌ]: and it is said in the T that نُضَارٌ signifies a species of trees from which are made yellow أَقْدَاح. (TA.) b2: [In explanation of the last of the applications of غَرَبٌ mentioned above, it is said that] it signifies also A species of trees (T, S, ISd, TA) from which are made white [drinking-cups or bowls of the kind termed] أَقْدَاح; (T, TA;) called in Pers\. إِسبِيدْ دَار [or إِسْپِيدَار]: (S:) [generally held to mean the willow; like the Hebr.

עֲרָבִים; or particularly the species called salix Babylonica: a coll. gen. n.:] n. un. with ة. (ISd, TA.) [Avicenna (Ibn-Seenà), in book ii. p. 279, mentions a tree called غرب, but describes only the uses and supposed properties of its bark &c., particularizing its صَمْغ; whence it appears that he means the غَرْب, not the غَرَب.] b3: It also signifies A [vessel of the kind termed] قَدَح [perhaps such as is made from the species of trees above mentioned]: (K, TA:) and its pl. is أَغْرَابٌ. (TA.) b4: And Gold. (K.) b5: And Wine. (S, K.) b6: And The water that drops from the buckets between the well and the watering-trough or tank, (S, K,) and which soon alters in odour: (S:) or any water that pours from the buckets from about the mouth of the well to the wateringtrough or tank, and that soon alters in odour: or the water and mud that are around the well and the watering-trough or tank: (TA:) and (as some say, TA) the odour of water and mud: (K:) so called because it soon alters. (TA.) [Hence] one says, لا تغرب, [thus in the TA, so that it may be ↓ لا تَغْرُبْ or ↓ لا تُغَرِّبْ or ↓ لا تُغْرِبْ,] meaning Spill not thou the water between the well and the watering-trough or tank, so as to make mud. (TA.) A2: Also A certain disease in sheep or goats, (S, K,) like the سَعَف in the she-camel, in consequence of which the hair of the خُرْطُوم [i. e. nose, or fore part of the nose,] and that of the eyes fall off. (S.) b2: And [A colour such as is termed] زَرَق [q. v.] in the eye of a horse, (K, TA,) together with whiteness thereof. (TA.) b3: See also غَرْبٌ, latter half, in five places.

غُرُبٌ: see غَرِيبٌ.

غَرْبَةٌ: see غَرْبٌ, former half, in three places.

غُرْبَةٌ (S, K) and ↓ غُرْبٌ (K) [as simple substs. The state, or condition, of a stranger or foreigner: but originally both are, app., inf. ns. of غَرُبَ, like قُرْبَةٌ and قُرْبٌ of قَرُبَ, signifying] the being far, or distant, from one's home, or native country; (K;) i. q. اِغْتِرَابٌ (S, K) and تَغَرُّبٌ. (K.) A2: Also, the former, Pure, or unmixed, whiteness. (IAar, TA.) [See مُغْرَبٌ.]

غَرْبِىٌّ [Of, or relating to, the west, or place of sunset; western]: see غَارِبٌ. b2: [Also,] applied to trees (شَجَرٌ), Smitten, or affected, by the sun at the time of its setting. (K.) [Respecting the meaning of its fem. in the Kur xxiv. 35, see شَرْقِىٌّ.]

A2: And A sort of dates: (K:) but accord. to AHn, the word is غُرَابِىٌّ [q. v.]. (TA.) b2: And The [sort of] نَبِيذ that is termed فَضِيخ [i. e. a beverage made from crushed unripe dates without being put upon the fire]: (K, TA:) or [a beverage] prepared only from fresh ripe dates; the drinker of which ceases not to possess selfrestraint as long as the wind does not blow upon him; but if he goes forth into the air, and the wind blows upon him, his reason departs: wherefore one of its drinkers says, إِنْ لَمْ يَكُنْ غَرْبِيُّكُمْ جَيِّدًا فَنَحْنُ بِاللّٰهِ وَبِالرِّيحِ

[If your gharbee be not excellent, we (put our trust) in God and in the wind]. (AHn, TA.) b3: And A certain red صِبْغ [i. e. dye, or perhaps sauce, or fluid seasoning]. (K.) غَرْبِيبٌ One of the most excellent kinds of grapes; (K;) a sort of grapes growing at Et-Táïf, in-tensely black, of the most exceuent, and most delicate, and blackest, of grapes. (TA.) [See an ex. in a verse cited voce عَجِيبَةٌ.] b2: Applied to an old man, Intensely black [app. in the hair]: or whose hair does not become white, or hoary: (TA:) or, so applied, who blackens his white, or hoary, hair with dye: (K, TA:) occurring in a trad., in which it is said that God hates such an old man: pl. غَرَابِيبُ. (TA.) b3: أَسْوَدُ غِرْبِيبٌ means Intensely black: but if you say غَرَابِيبُ سُودٌ, you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede; (S, K;) nor can the corroborative of any word: (Suh, MF:) or, accord. to Hr, غَرَابِيبُ سُودٌ [in the Kur xxxv.

25], relating to mountains, means Streaks having black rocks. (TA.) غُرَابٌ A certain black bird, (TA,) well known; (K, TA;) [the corvus, or crow;] of which there are several species; [namely, the raven, carrioncrow, rook, jackdaw, jay, magpie, &c.:] and it was used as a proper name, which, as is said in a trad., he [i. e. Mohammad] changed, because the word implies the meaning of distance, and because it is the name of a foul bird: (TA:) the pl. [of mult.] is غِرْبَانٌ (S, Msb, K) and غُرْبٌ (K) and (of pauc., S) أَغْرِبَةٌ (S, Msb, K) and أَغْرُبٌ; (Msb, K;) and pl. pl. غَرَابِينُ. (K.) When the Arabs characterize a land as fertile, they say, وَقَعَ فِى أَرْضٍ لَا يُطَيَّرُ غُرَابُهَا (tropical:) [He lighted upon a land of which the crow will not be made to fly away; because of its abundant herbage: see also طَيَّرَ]: and وَجَدَ ثَمَرَةَ الغُرَابِ (assumed tropical:) [He found the fruit of the crow]; because that bird seeks after and chooses the most excellent of fruits. (TA.) They also say, طَارَ غُرَابُ فُلَانٍ (tropical:) [The crow of such a one flew away], meaning the head of such a one became white, or hoary. (A, TA. [See also a similar phrase below.]) Also, فُلَانٌ أَبْصَرُ مِنْ غُرَابٍ [Such a one is more sharp-sighted than a crow]: and أَحْذَرُ [more cautious]: and أَزْهَى

[more proud]: and أَشْأَمُ [more inauspicious]: &c.: they say that this bird is more inauspicious than any other inauspicious thing upon the earth. (TA.) In the phrase ↓ غُرَابٌ غَارِبٌ, the epithet is added to give intensiveness to the signification. (TA.) غُرَابُ البَيْنِ has been expl. in art. بين. b2: الغُرَابُ is the name of (assumed tropical:) One of the southern constellations, [i. e. Corvus,] consisting of seven stars [in the enumeration of Ptolemy], behind البَاطِيَة [which is Crater], to the south of السِّمَاكُ الأَعْزَلُ [i. e. Spica Virginis]. (Kzw.) b3: أَغْرِبَةُ العَرَبِ is an appellation of (assumed tropical:) The blacks [lit. crows] of the Arabs; the black Arabs: (K, TA:) likened to the birds called اغربة, in respect of their complexion: (TA:) in all of them the blackness was derived from their mothers. (MF, TA.) The أَغْرِبَة in the Time of Ignorance were 'Antarah and Khufáf Ibn-Nudbeh (asserted to have been a Mukhadram, TA) and Aboo-'Omeyr Ibn-El- Hobáb and Suleyk Ibn-Es-Sulakeh (a famous runner, TA) and Hishám Ibn-'Okbeh-Ibn-AbeeMo'eyt; but this last was a Mukhadram: and those among the Islámees, 'Abd-Allah Ibn-Khá- zim and 'Omeyr Ibn-Abee-'Omeyr and Hemmám [in the CK Humám] Ibn-Mutarrif and Munteshir Ibn-Wahb and Matar Ibn-Abee-Owfà and Taäbbata-Sharrà and Esh-Shenfarà and Hájiz; to the last of whom is given no appellation of the kind called “ nisbeh,” (K, TA,) in relation to father, mother, tribe, or place. (TA.) b4: رِجْلُ الغُرَابِ signifies (assumed tropical:) A certain herb, called in the language of the Barbar إِطْرِيلَال, (K, TA,) and in the present day زِرُّ الأَخِلَّةِ, (MF,) resembling the شِبِثّ [q. v., variously written in different copies of the K,] in its stem and in its جُمَّة [or node whence the flower grows] and in its lower part, or root, except that its flower is white, and it forms grains like those of the مَقْدُونِس [app. scandix cerefolium or apium petroselinum], (K, TA,) nearly: (TA:) a drachm of its seeds, bruised, and mixed with honey (K, TA) deprived of its froth, (TA,) is a tried medicine for eradicating [the species of leprosy which are called] the بَرَص and the بَهَق, being drunk; and sometimes is added to it a quarter of a drachm of عَاقِرْ قَرْحَا, (K, TA,) which is [commonly] known by the name of عود القرح [i. e. عُودُ القَرْحِ, both of these being names now applied to pyrethrum, i. e. pellitory of Spain, but the latter, accord. to Forskål (Flora Ægypt. Arab. p. cxix.), applied in El-Yemen to the cacalia sonchifolia, or to a species of senecio]; (TA;) the patient sitting in a hot sun, with the diseased parts uncovered: (K, TA:) [see also رِجْلٌ: now applied to the chelidonium hybridum of Linn., chelidonium dodecandrum of Forsk.: (Delile's Floræ Ægypt. Illustr. no. 502:) in Bocthor's Dict. Français-Arabe, both the names of رجل الغراب and اطريلال are given to the plants called cerfeuil (or chervil) and corne de cerf (or buck'shorn plantain, also called coronopus).] b5: Also (i. e. رِجْلُ الغُرَابِ) A certain mode of binding the udder of a camel, (S, K,) tightly, (S,) so that the young one cannot suck; (K;) nor will it undo. (TA.) [Hence] one says, صُرَّ عَلَيْهِ رِجْلُ الغُرَابِ, meaning (tropical:) The affair was, or became, difficult, or strait, to him: (A, * K:) or his life, or subsistence, was, or became, so. (TA.) [And in like manner one says also أَصَرَّ, accord. to the TA: but this I think doubtful; believing that أَصَرَّ is a mistranscription for صَرَّ, meaning that one says also صَرَّ عَلَيْهِ رِجْلَ الغُرَابِ i. e. He bound him with a bond not to be undone, or that would not undo; or he straitened him. See, again, رِجْلٌ; and a verse there cited as an ex.]

A2: الغُرَابَانِ signifies The two lower extremities of the two hips, or haunches, that are next to the upper parts of the thighs: (K, TA:) or the heads, and highest parts, of the hips, or haunches: (TA:) or two thin bones, lower than what is called the فَرَاشَة [or, app., فَرَاش, q. v.]: (K, TA:) or, in a horse and in a camel, the two extremities of the haunches, namely, their two edges, on the left and right, that are above the tail, at the junction of the head of the haunch, (As, S, TA,) where the upper parts of the haunch, on the right and left, meet: (TA:) or the two extremities of the haunch that are behind the قَطَاة [or fore part of the croup]: (IAar, TA:) pl. غِرْبَانٌ: Dhu-r-Rummeh says, referring to camels, تَقَوَّبَ عَنْ غِرْبَانِ أَوْرَاكِهَا الخَطْرُ meaning تَقَوَّبَتْ غِرْبَانُهَا عَنِ الخَطْرِ [The prominences of their haunches were excoriated from the lashing with the tails], the phrase being inverted, for the meaning is known; (S in this art.;) or تَقَوَّبَ may be for قَوَّبَ [i. e. the saying means the lashing with the tails excoriated the prominences of the haunches]: (S in art. خطر:) or غِرْبَانٌ signifies the haunches themselves, of camels: and is employed [by a synecdoche] to signify camels [themselves]: (IAar, TA:) and [the sing.] غُرَابٌ is also expl. as meaning the extremity of the haunch that is next the back. (L, TA.) b2: غُرَابٌ signifies also The whole of the back of the head. (K, TA.) You say, شَابَ غُرَابُهُ The hair of the whole of the back of his head became white, or hoary. (TA. [See a similar phrase above in this paragraph.]) b3: See also غُرْبٌ, former half, in two places.

A3: And A bunch of بَرِير [or fruit of the أَرَاك, q. v.]: (K:) or a black bunch thereof: pl. غِرْبَانٌ: (TA:) or غِرْبَانُ البَرِيرِ signifies the ripe fruit of the أَرَاك. (S.) A4: And Hail, and snow, (K, TA,) and hoar-frost: from مُغْرَبٌ signifying the “ dawn; ” because of their whiteness. (TA.) غُرُوبٌ pl. of غَرْبٌ [q. v.]. b2: [Golius assigns to it the meaning of وِهَادٌ, which he renders “ Depressiores terræ; ” as on the authority of J: but I do not find this in the S.]

غَرِيبٌ (S, Msb, K) and ↓ غُرُبٌ (S, K) and ↓ غَرِيبِىٌّ (AA, TA) signify the same, (S, K, TA,) [A stranger, or foreigner;] one far, or distant, from his home, or native country; (Msb;) a man not of one's own people: (TA:) a man not of one's own kindred; an alien with respect to kindred; (S in explanation of the first;) pl. of the first غُرَبَآءُ; (S, TA;) and غُرْبٌ [also] is a pl. of غَرِيبٌ, like as قُرْبٌ is of قَرِيبٌ: (TA in art. زلف:) fem. of the first غَرِيبَةٌ; pl. غَرَائِبُ. (L, TA.) أَذَاعَتْ غَزْلَهَا فِى الغَرَائِبِ, a phrase used by a poet, means She distributed her thread among the strange women: for most of the women who spin for hire are strangers. (L, TA.) And one says وَجْهٌ كَمِرْآةِ الغَرِيبَةِ [A face like the mirror of her who is a stranger]: because, the غَرِيبَة being among such as are not her own people, her mirror is always polished; for she has none to give her a sincere opinion respecting her face. (A.) and لَأَضْرِبَنَّكُمْ ضَرْبَ غَرِيبَةِ الإِبِلِ (tropical:) [I will assuredly beat you with the beating of the strange one of the camels] is a saying of El-Hajjáj threatening the subjects of his government; meaning, as a strange camel, intruding among others when they come to water, is beaten and driven away. (IAth, TA.) And [hence] قِدْحٌ غَرِيبٌ means (assumed tropical:) [An arrow, without feathers or head,] such as is not of the same trees whereof are the rest of the arrows. (TA.) b2: غَرِيبٌ signifies also Language that is strange; [unusual, extraordinary, or unfamiliar;] far from being intelligible; difficult to be understood; or obscure. (Msb, TA.) Hence, مُصَنَّفُ الغَرِيبِ [The composition on the subject of the strange kind of words &c.]. (A, TA.) [Hence also الغَرِيبَانِ The two classes of strange words &c., namely, those occurring in the Kur-án, and those of the Traditions.] And كَلِمَةٌ غَرِيبَةٌ A word, or an expression, that is [strange, &c., or] obscure: (A, TA:) غَرِيبَةٌ applied to a word [and often used as an epithet in which the quality of a subst. is predominant] is opposed to فَصِيحَةٌ: and its pl. is غَرَائِبُ. (Mz 13th نوع.) b3: [And hence it often signifies Improbable.] b4: Applied to a trad., it means Traced up uninterruptedly to the Apostle of God, but related by only one person. of the تَابِعُونَ or of those termed أَتْبَاعُ التَّابِعِينَ or of those termed أَتْبَاعُ أَتْبَاعِ التَّابِعِينَ. (KT.) A2: [The fem.] غَرِيبَةٌ, in a verse of Aboo-Kebeer El-Hudhalee, as some relate it, is expl. by Skr as meaning Black; syn. سَوْدَآءُ. (TA voce عَزِيزَةُ [q. v. It is perhaps used by poetic license for غِرْبِيبَةٌ, fem. of غِرْبِيبٌ.]) غَرِيبَةٌ fem. of غَرِيبٌ [q. v.] b2: [Hence, as a subst.,] الغَرِيبَةُ signifies (tropical:) The hand-mill: so called because the neighbours borrow it, (A, K, TA.) and thus it does not remain with its owners. (A, TA.) غُرَابِىٌّ A sort of dates. (AHn, K, TA. [See also غَرْبِىٌّ.]) In some copies of the K, for تمر is put ثمر: the former is the right. (TA.) غَرِيبِىٌّ: see غَرِيبٌ.

غَارِبٌ [The western side of a mountain &c.]. You say, هٰذَا غَارِبُ الجَبَلِ and ↓ غَرْبِيُّهُ [This is the western side of the mountain], and [in the opposite sense] هذا شَارِقُ الجَبَلِ and شَرْقِيُّهُ. (TA in art. شرق.) A2: Also The كَاهِل [or withers], (A, K, TA,) of the camel; (TA;) or the part between the hump and the neck; (S, A, Msb, K, TA;) upon which the leading-rope is thrown when the camel is sent to pasture where he will: (Msb:) pl. غَوَارِبُ. (Msb, K.) b2: Hence the saying, (S, &c.,) حَبْلُكِ عَلَى غَارِبِكِ [Thy rope is upon thy withers]; (S, A, Mgh, Msb, K, TA;) used (Msb, TA) by the Arabs in the Time of Ignorance (TA) in divorcing; (Msb, TA;) meaning (tropical:) I have left thy way free, or open, to thee; (TA;) go whithersoever thou wilt: (S, A, Mgh, Msb, K, TA:) originating from the fact of throwing a she-camel's leading-rope upon her withers, if it is upon her, when she pastures; for when she sees the leading-rope, nothing is productive of enjoyment to her. (As, S, TA.) b3: الغَارِبَانِ signifies The fore and kind parts of the back [and of the hump]: and بَعِيرٌ ذُو غَارِبَيْنِ, A camel whereof the part between the غاربان [or fore and kind parts] of the hump is cleft; which is mostly the case in the بَخَاتِىّ, whose sire is the فَالِج [or large twohumped camel of Es-Sind] and his dam Arabian. (TA.) b4: And غَارِبٌ signifies also The fore part of the hump: thus in the following saying, in a trad. of Ez-Zubeyr: فَمَا زَالَ يَفْتِلُ فِى الذِّرْوَةِ وَالغَارِبِ حَتَّى أَجَابَتْهُ عَائِشَةُ إِلَى الخُرُوجِ i. e. (assumed tropical:) [And he ceased not to twist the fur of] the upper part and the fore part of the hump [until 'Áïsheh gave him her consent to go forth]; meaning, he ceased not to practise guile with her, and to wheedle her, until she gave hun her consent: originating from the fact that, when a man desires to render a refractory camel tractable, and to attach to him the nose-rein, he passes his hand over him, and strokes his غارب, and twists its fur, until he has become familiar: (L, TA:) or غَارِبٌ signifies the upper portion of the fore part of the hump. (Lth, TA.) b5: Also (tropical:) The upper part of a wave: (Lth, TA:) غَوَارِبُ المَآءِ means (tropical:) the higher parts of the waves of water; (S, K, TA;) likened to the غوارب of camels: (S, TA:) or the higher parts of water. (TA.) b6: And (assumed tropical:) The highest part of anything. (Msb, TA.) A3: See also غُرَابٌ, first quarter.

مَغْرِبٌ and مَغْرَبٌ: see غَرْبٌ, first quarter, in four. places. You say, لَقِيتُهُ مَغْرِبَ الشَّمْسِ (K, TA) and ↓ مَغْرِبَانَهَا (K, * TA) and مَغْرِبَانَاتِهَا (TA) and ↓ مُغَيْرِبَانَهَا (S, K) and مُغَيْرِبَانَاتِهَا (S, * K) I met, or found, him, or it, at sunset. (K, TA.) [It is said that] ↓ مُغَيْرِبَانٌ is a dim. formed from a word other than that which is its proper source of derivation; being as though formed from ↓ مَغْرِبَانٌ. (S, L. [Hence it seems that this last word as given above was unknown to, or not admitted by, the authors of these two works.]) b2: مَغْرِبٌ signifies also Anything [meaning any place] that conceals, veils, or covers, one: pl. مَغَارِبُ, which is applied to the lucking-places of wild animals. (Az, TA.) مُغْرَبٌ: see 4, latter half. b2: Also White; (S, K;) as an epithet applied to anything: or that of which every partis white; and this is the ugliest kind of whiteness. (K.) And White in the edges of the eyelids; (S, K;) as an epithet applied to anything: (S:) a camel of which the edges of the eyelids, and the iris of each eye, and the hair of the tail, and every part, are white: (IAar, TA:) and a horse of which the blaze upon his face extends beyond his eyes. (TA.) And عَيْنٌ مُغْرَبَةٌ An eye which is blue [or gray], and of which the edges of the lids, and the surrounding parts, are white: when the iris also is white, the ↓ إِغْرَاب is of the utmost degree. (TA.) b3: Also The dawn of day: (K, TA:) so called because of its whiteness. (TA.) عَنْقَآءُ مُغْرِبٌ (A, K) and مُغْرِبَةٌ and مُغْرِبٍ, and العَنقَآءُ المُغْرِبُ, (K,) A certain bird, of which the name is known, but the body is unknown: (A, K:) or a certain great bird, that goes far in its flight or they are words having no meaning [except the meanings here following]. (A, L, K.) [See also art. عنق.] b2: Calamity, or misfortune. (K.) طَارَتْ بِهِ عَنْقَآءُ مُغْرِبٌ means Calamity, or misfortune, carried him off, or away. (TA.) [See, again, art. عنق.] b3: And The summit of an [eminence of the kind called] أَكَمَة: (K:) or العَنْقَآءُ المُغْرِبُ signifies the summit of an أَكَمَة on the highest part of a tall, or long, mountain so says Aboo-Málik, who denies that it means a bird. (TA.) b4: And [The people, or the woman,] that has gone far into a land, or country, so as not to be perceived nor seen: (K:) thus is expl. in the T العَنْقَآءُ المُغْرِبُ, as transmitted from the Arabs, with the ة suppressed in like manner as it is in لِحْيَةٌ نَاصِلٌ meaning “ an intensely white beard. ” (TA.) مَغْرِبَانٌ; pl. مَغْرِبَانَاتٌ: see غَرْبٌ, first quarter: and see also مَغْرِبٌ, in two places.

مَغْرِبِىٌّ and مَغْرَبِىٌّ, or, accord. to some, the former only, but the latter is now common, Of the west; western: now generally meaning of the part of Northern Africa west of Egypt or of North-Western Africa: as applied to a man, its pl. is مَغَارِبَةٌ.]

شَأْوٌ مُغَرِّبٌ and مُغَرَّبٌ [A term, or limit, &c.,] distant, or remote. (S.) b2: And خَيَرٌ مُغَرِّبٌ Fresh, or recent, information, or news, from a foreign, or strange, land or country. (TA.) One says, هَلْ جَآءَكُمْ مُغَرِّبَةُ خَبَرٍ Has any information, or news, come to you from a foreign, or strange, land or country? (Yaakoob, S, TA:) and هَلْ مِنْ مُغَرِّبَةِ خَبَرٍ (A'Obeyd, A, Msb, TA) and مُغَرَّبَةِ خَبَرٍ (A'Obeyd, Msb, TA) Is there any information from a distant place? (A;) or any occasion of such information? (Msb;) or any new information from a distant land or country? or, accord. to Th, مغرّبة خبر means new, or recent, information. (TA.) [See an ex. voce جُنُبٌ: and see also مُقَرِّبٌ.] b3: المُغَرِّبُونَ, mentioned in a trad., (Hr, Nh, K, TA,) in which it is said, إِنَّ فِيكُمْ مُغَرِّبِينَ, (Hr, Nh, TA,) is expl. [app. by Mohammad] as meaning Those in whom the jinn [or demons] have a partnership, or share: so called because a foreign strain has entered into them, or because of their coming from a remote stock: (Hr, Nh, K, TA:) and by the jinn's having a partnership, or share, in them, is said to be meant their bidding them to commit adultery, or fornication, and making this to seem good to them; so that their children are unlawfully begotten: this expression being similar to one in the Kur xvii. 66. (Nh, TA.) b4: And مُغَرِّبٌ signifies also One going, or who goes, to, or towards, the west. (S.) [See an ex. voce مُشَرِّقٌ.]

مُغَيْرِبَانٌ; pl. مُغَيْرِبَانَاتٌ: see مَغْرِبٌ, in two places.

مُسْتَغْرِبٌ: see 4, former half.

جمر

1 جَمڤرَ see 2, in two places: A2: and see also 4: b2: and 5.

A3: Also جَمَرَهُ He gave him جَمْر [live, or burning, coals]. (K.) A4: He put him aside, apart, away, or at a distance. (Th, K.) b2: جَمَرتِ الشَّمْسُ القَمَرِ, aor. ـُ The sun concealed [or as it were put out] the moon [by its proximity thereto: see اِبْنُ جَمِيرٍ]. (IAar, TA.) A5: جَمَرَ [said of the moon, It became concealed by its proximity to the sun: see an ex. voce جَمِيرٌ: and see also 4].

A6: Also, (K,) aor. ـِ (TA,) He (a horse) leaped while shackled; and so ↓ اجمر. (K.) 2 جمّر, inf. n. تَجْمِيرٌ; (K;) and ↓ جَمَرَ; (Msb;) He collected together (Msb, K) a people, and anything. (Msb.) b2: جَمَّرَتْ شَعَرَهَا, inf. n. تَجْمِيرٌ; (S, A, K;) and ↓ جَمَرَتْهُ, (Msb,) and ↓ أَجْمَرَتْهُ; (K;) She (a woman) collected together her hair, (S, A, Msb, K,) and tied it in knots, or made it knotted and crisp, (عَقَدَتْهُ, S, A, Msb,) at the back of her neck; (S, A, Msb, K;) not letting it hang down loosely: (S:) or plaited it: (T, TA:) and جمّر شَعَرَهُ he collected together his hair at the back of his head: (Mgh:) and رَأْسَهَا ↓ اجمرت she collected together the hair of her head, and plaited it: and شَعَرَهُ ↓ اجمر he disposed his hair in ذَوَائِب [or locks hanging down loosely from the middle of the head to the back, or plaits hanging down]. (TA.) b3: And جمّر It (a thing) necessitated a people to unite together. (TA.) b4: Also, (inf. n. as above, S,) He (a commander, As, A) detained the army in the territory of the enemy, (S, K,) or on the frontier of the enemy's country, (A,) and did not bring them back (S, A, K) from the frontier: (S:) the doing of which is forbidden: (TA:) or he detained them long on the frontier of the enemy, and did not give them permission to return to their families: (As, TA:) or he collected them on the frontiers of the enemy, and kept them from returning to their families. (TA.) A2: See also 4: b2: and 5.

A3: جمّر الثَّوْبَ, (A, Mgh, Msb,) inf. n. as above, (Mgh, Msb,) He fumigated the garment with perfume; (A, * Mgh, Msb;) as also ↓ اجمرهُ: (Mgh, Msb, K:) but the former is the more common. (Mgh.) And جمّر المَسْجِدَ, (Mgh, TA,) or ↓ اجمرهُ, accord. to different modes of writing the surname of a certain No'eym, i. e., المُجَمِّرُ or المُجْمِرُ, (TA,) [and accord. to different copies of the K,] He fumigated the mosque with perfume: (Mgh:) [or perhaps it may mean he strewed the ground of the mosque with pebbles; from جَمْرَةٌ; like حَصَّبَهُ, from حَصَبَةٌ or حَصْبَآءُ or حَصْبَةٌ.] b2: and جمّر [for جمّر لَحْمًا] He put flesh-meat upon live coals [to roast]. (A.) A4: Also, (A,) inf. n. as above, (S, A,) He (a pilgrim, A) threw the pebbles [in the valley of Minè]; (S;) and so ↓ استجمر. (TA in art. تو.) Hence, يَوْمُ التَّجْمِير [The day of the throwing of the pebbles, by the pilgrims, in the valley of Minè]. (A.) [See جَمْرَةٌ.]

A5: جمّر النَّخْلَةَ, (inf. n. as above, A,) He cut off the heart, or pith, (جُمَّار,) of the palmtree. (S, A. K. *) 4 أَجْمَرَتْ شَعَرَهَا, and رَأْسَهَا; and اجمر شَعَرَهُ: see 2. b2: اجمر الأَمْرُ بَنِى فُلَانٍ The thing, or affair, included the common mass, (K,) or the whole mass, (TA,) of the sons of such a one within the compass of its relation or relations, or its effect or effects, &c. (K, TA.) b3: اجمر النَّخْلُ He computed by conjecture the quantity of the fruit upon the palm-trees, and then reckoned, and summed up the quantity so computed. (K.) He who does so is termed ↓ مُجْمِرٌ. (TA.) b4: اجمر الخَيْلُ He prepared the horses for racing &c. by feeding them with food barely sufficient to sustain them, after they had become fat, (أَضْمَرَهَا,) and collected them together. (K.) A2: اجمر القَوْمُ عَلَى الشَّىْءِ, (S,) or على الأَمْرِ; (K;) and ↓ جمّر, (K,) inf. n. تَجْمِيرٌ; (TA;) and ↓ جَمَرَ, and ↓ استجمر; (K;) The people, or party, agreed together to do the thing, (S, K,) and united for it. (K.) [See also 5.]

A3: اجمر الثَّوْبَ, and المَسْجِدَ: see 2. b2: اجمر النَّارَ, inf. n. مُجْمَرٌ, He prepared the fire [app. in a مِجْمَرَة]. (S, * K.) A4: اجمر said of a camel, He had his foot rendered even, so that there was no line between its phalanges, (K, TA,) in consequence of its having been wounded by the pebbles, and become hard. (TA.) A5: Also, said of a camel, (S,) and of a man, (TA,) He hastened, or was quick, in his pace, or going; (S, K;) and ran: (TA:) you should not say اجمز. (S.) b2: See also 1.

A6: أَجْمَرَتِ اللَّيْلَةُ The night had its moon concealed by its proximity to the sun. (K, * TA.) [See also 1.]5 تجمّر It (a people, or party,) collected together; (A, Mgh, TA;) [and] so ↓ جَمَرَ; this verb being intrans. as well as trans.: (Msb: [see 2:]) and ↓ جمّر it (a tribe) collected together, and became one band. (As, TA.) b2: It (an army) became detained in the territory of the enemy, and was not brought back (S, K) from the frontier; (S;) as also ↓ استجمر. (K.) A2: See also 10.8 اجتمر بِالمِجْمَرِ, (K,) and ↓ استجمر, (AHn, A, Mgh,) He fumigated, or perfumed, himself with aloes-wood [or the like]. (AHn, A, Mgh, K.) 10 استجمر: see 4: b2: and 5: A2: and 8: A3: and 2. b2: Also, [and vulgarly ↓ تجمّر,] He performed the purification termed اِسْتِنْجَآء with جِمَار, (Mgh, Msb, K,) i. e., with stones, (Az, S, Msb,) or small stones. (Mgh, TA.) جَمْرٌ: see what next follows, in two places.

جَمْرَةٌ A live, or burning, coal; a piece of smokeless burning fire: (Msb:) or burning fire: (K:) [but the former is the correct explanation:] when cold, [before it is kindled,] it is called فَحْمٌ (TA) [or حَطَبٌ &c.]: and when reduced to powder by burning, رَمَادٌ: (L in art. رمد:) from جَمَّرَ “ he collected together: ” (Mgh:) pl. ↓ جَمْرٌ (S, Msb, K) [or rather this is a coll. gen. n.] and جَمَرَاتٌ and جِمَارٌ. (Msb.) b2: [Hence,] فِى ↓ الجَمْرُ كَبِدِى (tropical:) [Live coals are in my liver]. (A.) b3: [Hence also,] الجَمَرَاتُ الثَّلَاثُ (assumed tropical:) [The three live coals; meaning the first three degrees of heat]: the first is in the air; the second, in the earth, or dust; and the third, in the water: [or, accord. to the modern Egyptian almanacs, the first is in the air, and is cold, or cool; the second, in the water, and is lukewarm; and the third, in the earth, or dust, and is hot: the first falling exactly a zodiacal month before the vernal equinox; and each lasting seven days:] whence the saying, كَانَ ذٰلِكَ عِنْدَ سُقُوطِ الجَمْرَةِ (assumed tropical:) [That was at the time of the falling of the live coal]; i. e., when the heat had acquired strength. (TA.) A2: Any body of men that have united together, and become one band, and that do not form a confederacy with any others: (S:) or a body of men that congregate by themselves, because of their strength and their great valour; [said to be] from the same word signifying “ a live coal: ” (Msb:) or any people that endure patiently fighting with those who fight them, not forming a confederacy with any others, nor uniting themselves to any others: (Lth, TA:) or a tribe that does not unite itself to any other: (K:) or that comprises three hundred horsemen, (K,) or the like thereof: (TA:) or a tribe that fights with a company of tribes: (TA:) pl. جَمَرَاتٌ. (S, Msb, K.) You say, بَنُو فُلَانٍ جَمْرَةٌ The sons of such a one are a people able to defend themselves, and strong. (TA.) جَمَرَاتُ العَرَبِ is an appellation especially applied to three tribes; namely, Benoo-Dabbeh Ibn-Udd, and Benu-l-Hárith Ibn-Kaab, and Benoo-Numeyr Ibn-' Ámir; (S, A, K;) the first of which became extinguished by confederating with Er-Ribáb, and the second by confederating with Medhhij; the third only remaining [a جمرة] because it formed no confederacy: (S:) or it is applied to 'Abs and El-Hárith and Dabbeh; all the offspring of a woman who dreamt that three live coals issued from her فَرْج. (S, K.) b2: Also A thousand horsemen. (S, K.) One says جَمْرَةٌ كَالجَمْرَةِ [A troop of a thousand horsemen like the live coal]. (S, TA.) A3: A pebble: (S, K:) or a stone: (Msb:) or a small stone or pebble: pl. جِمَارٌ (Mgh, Msb, Et-Towsheeh, TA) and جَمَرَاتٌ. (Mgh, Msb.) b2: Also sing. of جَمَرَاتٌ (S, Msb, K) and of جِمَارٌ (TA) in the appellations جَمَرَاتُ مِنًى (Msb) or جَمَرَاتُ المَنَاسِكِ (S, K) and جِمَارُ المَنَاسِكِ, (TA,) which were three in number, (S, Msb, K,) called الجَمْرَةُ الأُولَى and الجَمْرَةُ الوُسْطَى and جَمْرَةُ العَقَبَةِ, (K,) at which جَمَرَات (i. e. small pebbles, TA) were cast; (S, K;) each of these being a heap of pebbles, at Minè, and each two heaps [or rather each heap and that next to it] being about a bow-shot apart: (Msb:) accord. to Th, from جَمَرَهُ “ he put him aside, apart, away, or at a distance: ” or from أَجْمَرَ “ he hastened; ”

because Adam pelted Iblees in Minè, and he hastened away before him: (K, * TA:) or from تجمّروا “ they collected together: ” (Mgh:) or from جَمَرَهُ “ he collected it together. ” (Msb.) A4: See also جَمِيرَةٌ.

جَمَارٌ An assembly; an assemblage; a collection: (K:) a people assembled together. (TA.) b2: عَدَّ إِبِلَهُ جَمَارًا He counted, or numbered, his camels in one herd, (As, TA,) by looking at their aggregate. (As, T voce نَظِيرٌ, q. v.) b3: جَاؤُوا

↓ جَمَارَى, and with tenween, [i. e., app., جَمَارًا, not, as might be thought at first sight, جَمَارًى, a form which MF disapproves, though it is said in the TA that his disapproval requires consideration,] They came all together, or all of them. (K.) جَمِيرٌ A place of assembly of a people. (S, K.) b2: اِبْنَا جَمِيرٍ The night and the day: (S, K:) so called because of the assembling [of people therein]; like as they are called اِبْنَا سَمِيرٍ because people held conversation therein: (S:) or the two nights during which the moon becomes concealed by its proximity to the sun. (TA.) And اِبْنُ جَمِيرٍ, (IAar, S,) or ↓ اِبْنُ جُمَيْرٍ, (Lh, Th,) The moon in the night when it is concealed by its proximity to the sun: (TA:) or the moon in the end of the [lunar] month; because the sun conceals it (تَجْمُرُهُ, i. e. تُوَارِيهِ): (IAar, TA:) or the dark night: (S:) or the night in which the moon does not rise, either in the first part thereof or in the last: (TA:) or the last night of the [lunar] month. (Aboo-'Amr Ez-Záhid, TA.) You say, ↓ جَآءَنَا فَحْمَةَ ابْنُ جُمَيْرٍ [He came to us in the darkest part of the moonless night, or of the night in which the moon did not rise]. (Th, TA.) and ↓ لَا أَفْعَلُ ذٰلِكَ مَا جَمَرَ ابْنُ جُمَيْرٍ [I will not do that as long as the moon in the end of the lunar month becomes concealed by its proximity to the sun; i. e., I will never do it]. (Lh, TA.) b3: جَمِيرُ الشَّعَرِ What is collected together, of the hair, and tied in knots, or made knotted and crisp. (TA. [See 2.]) اِبْنُ جُمَيْرٍ: see جَمِيرٌ, in three places.

جَمِيرَةٌ A plait of hair: (T, Msb, K:) and i. q. ذُؤَابَةٌ [app. here meaning a plait of hair hanging down; or a lock of hair hanging down loosely from the middle of the head to the back]: (TA:) and ↓ جَمْرَةٌ a lock of hair: (TA:) pl. of the former جَمَائِرُ. (T, Msb.) جَاؤُوا جَمَارَى: see جَمَارٌ.

جُمَّارٌ (S, A, Mgh, Msb, K) and ↓ جَامُورٌ (K) [each a coll. gen. n.] The heart, or pith, [or cerebrum,] of the palm-tree, (S, A, Msb, K, TA,) that is in the summit of its head, which part is cut off, and its outer portion is stripped off from the pith within it, which is a white substance, like a piece of the hump of a camel, large and soft: it is eaten with honey: (TA:) from it come forth the fruit and the branches; and when it is cut off, the tree dies: (Msb:) the spathe comes forth from it, amid the part whence two branches divide: (TA:) the head of the palmtree; a soft, white substance: from جَمَّرَ “ he collected together; ” for a similar reason termed كَثَرٌ: (Mgh:) n. un. جُمَّارَةٌ. (A, TA.) [See also قَلْبٌ.] You say, لَهُ سَاقٌ كَالجُمَّارَةِ He has a shank like a piece of the heart of the palm-tree. (A.) And الجُمَّارُ فِى خَلَاخِلِهِنَّ (tropical:) [Legs like the heart of the palm-tree are within their anklets]. (A.) Sakhr El-Hudhalee says, using a double trope, likening the fresh juicy stalks of the بَرْدِىّ to the pith of the palm-tree, and then applying this expression to the legs of a woman, إِذَا عُطِفَتْ خَلَاخُلُهُنَّ غَصَّبْ بِجُمَّارَاتِ بَرْدِىٍّ خِدَالِ (tropical:) [When their anklets are bent, (for the anklet of the Arab woman is formed of a piece of silver, or other metal, which is bent round so that the two ends nearly meet,) they are choked, or entirely filled up, with plump legs like the pith of the papyrus]. (A, TA.) جَامِرٌ: see مُجَمِّرٌ.

جَامُورٌ: see جُمَّارٌ. b2: Also (tropical:) A well-known appertenance of a ship or boat; [i. e., the head of the mast; a kind of truck, which is made of harder wood than the mast itself.] (TA.) b3: And hence, (tropical:) The head [absolutely]: but accord. to Kr, only the vulgar call it so. (TA.) أَجْمَرُ occurs in a trad., where it is said, دَخَلْتُ المَسْجِدَ وَالنَّاسُ أَجْمَرُ مَا كَانُوا, meaning I entered the mosque when the people were in their most collected state. (TA.) مُجْمَرٌ: see مِجْمَرٌ: b2: and see also مِجْمَرَةٌ, in two places. b3: Also, (S, K,) and ↓ مُجْمِرٌ, (K,) A hard solid hoof: (AA, S, K:) and a hard, strong, compact camel's foot: or one that has been wounded by the stones, and become hard. (TA.) مُجْمِرٌ: see مُجَمِّرٌ, in two places: b2: and أَچْمَرَ النَّخْلَ: A2: and see also مُجْمَرٌ.

مِجْمَرْ: see مِجْمَرَةٌ. b2: Also, (Mgh, Msb, K,) and ↓ مُجْمَرٌ, (K,) Aloes-wood, (AHn, Mgh, Msb, K,) and the like, (Mgh,) or other substance, (Msb,) with which clothes are fumigated, (Mgh,) or with which one perfumes himself by burning it: (Msb:) pl. مَجَامِرُ. (Mgh.) مِجْمَرَةٌ and ↓ مِجْمَرٌ, (S, Mgh, Msb, K,) which latter is sometimes fem. [like the former], (K,) or fem. when by it is meant the fire (النَّار), and masc. when meaning the place [of the fire], (TA,) and ↓ مُجْمَرٌ, (K,) A vessel for fumigation; a censer; (Msb;) a vessel in which live coals are put, (S, K,) with incense, or some odoriferous substance for fumigation; (K;) a vessel in which aloes-wood is burned: it is disapproved, because generally of silver; but not so what is termed مِدْخَنَةٌ: (Mgh:) or ↓ مُجْمَرٌ signifies the thing for which the live coals are prepared: (S:) [and مِجْمَرَةٌ also signifies a blacksmith's fire-place: (K in art. كور:)] pl. مَجَامِرُ. (S.) مُجَمَّرٌ Flesh-meat put upon live coals [to roast]. (A.) مُجَمِّرٌ (S, Z) and ↓ مُجْمِرٌ (TA) One who collects together his hair, and ties it in knots, or makes it knotted and crisp, at the back of his neck, not letting it hang down loosely: (S:) or who plaits the hair of his head. (TA.) He who does so (while he is a مُحْرِم, TA) is commanded to shave his head. (S and TA from a trad.) A2: Also, both the former and ↓ جَامِرٌ, which is a possessive epithet, without a verb, One whose business is to fumigate garments [&c.] with perfume. (TA.)

شنب

1 شَنِبَ, aor. ـَ (K,) inf. n. شَنَبٌ, (TA,) He had the quality termed شَنَبٌ meaning as expl. below. (K.) b2: And It (a day) was, or became, cool, or cold. (A, K.) شَنَبٌ Lustre, and fineness, or delicacy, or thinness, and coolness, and sweetness, in the teeth: (A, K:) or lustre, and fineness, or delicacy, or thinness, in the fore teeth: (TA:) or these two qualities, together with coolness and sweetness, in the mouth, accord. to As, or in the teeth: (TA:) or coolness and sweetness in the teeth: or sharpness of the teeth: (S:) or sharpness of the canine teeth, like غَرْبٌ, so that they appear like a saw: (K:) or white specks in the teeth: (A, K:) or the state of the teeth when they appear somewhat tinged with blackness, like the appearance of blackness in hail; غُرُوبٌ signifying the “ lustre ” of the teeth; and ظَلْمٌ, their “ whiteness that is as though there were over it a blackness: ” (ISh, TA:) Abu-l-'Abbás says, It is variously expl., as a serrated state of the teeth: and their clearness and cleanness: and their being separate, or apart, one from another: and the sweetness of their odour: (TA:) El-Jarmee says, I heard As say that this word signifies coolness of the mouth and teeth; and I said, Our companions say that it is their sharpness when they come forth; by which is meant their new, or recent, and fresh state; for when they have undergone the lapse of years, they become abraded, or worn: but he said, It is nothing but their coolness: and the saying of Dhu-r-Rummeh, وَفِى اللِّثَاتِ وَفِى أَنْيَابِهَا شَنَبُ [which should be rendered And in the gums, and in her canine teeth, is coolness], corroborates the assertion of As; for there is no sharpness in the gum: (S, L, TA:) it is also related of As that he said, I asked Ru-beh respecting the meaning of شَنَبٌ, and he took a grain of pomegranate, and pointed to its lustre: (Mz, TA:) [and ↓ شُنْبَةٌ signifies the same:] a poet says, مُنَصَّبُهَا حَمْشٌ أَحَمُّ يَزِينُهُ عَوَارِضُ فِيهَا شُنْبَةٌ وَغُرُوبُ

[Her even set of front teeth are slender and white, side teeth in which are coolness and lustre adorning them]. (O, TA.) b2: [In the present day, it signifies The mustache.]

شَنِبٌ and ↓ شَانِبٌ, (A, K,) the former regular, the latter on the authority of usage, (TA,) A cool, or cold, day. (A, K.) شُنْبَةٌ Coolness, or coldness, of a day. (O, K.) b2: See also شَنَبٌ, near the end.

شَنِيبٌ: see أَشْنَبُ.

شَانِبٌ: see شَنِبٌ: b2: and what here follows.

أَشْنَبُ Having the quality termed شَنَبٌ meaning as expl. above; (A, O, K;) as also ↓ شَانِبٌ, (K,) which is irregular, (TA,) and ↓ شَنِيبٌ, (K,) [which is likewise irregular;] but the first of these three is the most common: (TA:) applied to a man, (O,) and to the ثَغْر [or front teeth], (A,) [and to the mouth, as in a verse cited voce زَرْنَبٌ:] fem. شَنْبَآءُ, (S, O, K,) applied to a woman, (S, O,) and also written شَمْبَآءُ, (K,) the ن being changed into م because of the following ب, and in like manner [the pl. شُنْبٌ is also written]

شُمْبٌ. (TA.) b2: شَنْبَآءُ also signifies A pomegranate (رُمَّانَةٌ) such as is termed إِمْلِيسِيَّةٌ, having no grains, but only juice within the rind, (A, K, TA,) in the form of grains without stones. (TA.) مِشْنَبٌ A young boy whose teeth are sharp and serrated by reason of his youthfulness. (IAar, O.) مَشَانِبُ Sweet mouths. (O, K.)

نقب

1 نَقَبَ, aor. ـُ inf. n. نَقْبٌ, He perforated, pierced, bored, or made a hole through, or in, or into, anything: like ثَقَبَ. (TA.) He made a hole through a wall. (S.) b2: نَقَبَ سُرَّةَ الدَّابَّةِ, aor. ـُ He (a farrier) perforated the navel of the beast in order that a yellow fluid might issue forth. (S.) See مَنْقَبٌ. b3: نَقَبَ العَيْنَ, aor. ـُ inf. n. نَقْبٌ, He performed, upon the eye, what is called القَدْحُ in the language of the physicians; i. e., a remedial operation for the black fluid that arises in the eye: from the phrase next following: (IAth:) [but this is not a good explanation: the meaning is he performed upon the eye the operation of couching, for the cataract: so in many Arabic works, ancient and modern: (IbrD:) the couching-needle is called مِقْدَحٌ, and إِبْرَةُ القَدْحِ, in the present day]. b4: نَقَبَ حَافِرَ الدَّابَّةِ He (a farrier) pierced a hole in the hoof of the beast, in order to extract what had entered into it. (IAth.) b5: نَقَبَتْهُ نَكْبَةٌ, (aor.

نَقُبَ, inf. n. نَقْبٌ, TA,) A misfortune, an evil accident, or a calamity befell him, (K,) and overcame him, or afflicted him; like نَكَبَتْهُ. (TA.) [In the CK, for أَصَابَتْهُ, is put اثابته.] b6: نَقَبَ فِى الأَرْضِ, aor. ـُ and ↓ انقب and ↓ نَقّب, He went, or went away, through the land, or country: (K:) [in the CK and some MS. copies of the K, we afterwards find نَقِبَ فِى البِلَادِ with kesr to the ق, explained as signifying he proceeded, or journeyed, through the lands:] ↓ انقب he proceeded, or journeyed, through the country: (IAar:) نقّبوا فِى البِلَادِ [Kur, l. 35,] they proceeded, or journeyed, through the lands, seeking for a place of refuge: (S:) or they traversed the lands, and journeyed through them, much, &c.: (Fr.:) or they went about and about, and searched, &c. (Zj.) فِى الآفَاقِ ↓ نَقَّبْتُ, in a verse of Imra-el-Keys, I journeyed through the tracts of the earth, and came and went. (TA.) b7: نَقِبَ البَعِيرُ, aor. ـَ or نَقِبَ حُفُّ البعيرِ, (L, TA,) and ↓ انقب, (L,) The camel walked barefooted, syn. حَفِىَ, (L, K,) until his feet became worn in holes: (TA:) or نَقِبَ البعير, (S, K,) and ↓ انقب, (K,) the camel's feet became thin, [or were worn thin; which is also a signification of حَفِىَ]. (S, K.) b8: نَقِبَتْ أَقْدَامُنَا Our feet became thin in the skin, and blistered, by reason of walking. (L.) b9: نَقَبَ الخُفَّ, aor. ـُ He patched the boot; repaired it by patching. (K.) Also, He made the boot thin: he made [or wore] holes in it. (Msb.) b10: نَقِبَ الخُفُّ, aor. ـَ (inf. n. نَقَبٌ, TA,) The boot became lacerated, or worn through, in holes. (S, K, TA.) [And in like manner The sole of the foot of a camel or of a man: see below: and see an ex. voce أَظَلُّ.] b11: نَقَبَ, aor. ـُ inf. n. نَقْبٌ, He (a horse) put his feet together in his running (فِى حُضْرِهِ, [ for which Golius and Freytag appear to have read فى خَصْرِهِ,] K,) not spreading his fore feet, his running being [a kind of] leaping. (TA.) A2: نَقَبَ عَنِ الأَخْبْارِ, aor. ـُ He scrutinized, investigated, searched into, examined into, or inquired into, the news; (K;) and, in like manner, anything else: (MF:) [as also ↓ نقّب: see the phrase نقّبوا فى البلاد, explained above:] or he told, announced, or related, the news. (K.) b2: إِنِّى لَمْ أُؤْمَرْ أَنْ أَنْقُبَ عَنْ قُلُوبِ النَّاسِ Verily I have not been commanded to scrutinize and reveal what is in the hearts of men. (TA, from a trad.) b3: نَقَبَ عَلَى قَوْمِهِ, aor. ـُ inf. n. نِقَابَةٌ, He acted as the نَقِيب over his people; was their نقيب: (S, K:) but of a man who was not نقيب, and has become so, you say نَقُبَ, with damm, aor. ـُ inf. n. نَقَابَةٌ, with fet-h, He became نقيب; (Fr., S, K;) as also نَقِبَ, aor. ـَ (IKtt, K:) or ـب with kesr is a subst.; and with fet-h, an inf. n.; (S, K;) like وِلَايَةٌ and وَلَايَةٌ: so says Sb. (S.) A3: نَقَبَ الثَّوْبَ, aor. ـُ inf. n. نَقْبٌ, He made the piece of cloth into a نُقْبَة. (S.) 2 نَقَّبَ see 1.3 نَاقَبْتُهُ, inf. n. نِقَابٌ; as also لَقِيتُهُ; I met him face to face: or without appointment, (K,) and unintentionally: (TA:) or unexpectedly. (S.) نقابًا is in the accus. case as an inf. n.; or as a word descriptive of state. (TA.) b2: وَرَدْتُ المَاءَ نِقَابًا, (S,) or لَقِيتُ الماء

نقابا, (K,) I came upon the water unexpectedly, without seeking for it. (S, K.) 4 أَنْقَبَ see 1. b2: انقب His camel's feet became thin; [or were worn thin;] (S, K;) or were worn in holes by walking. (TA.) A2: He became a door-keeper, or chamberlain; Arab.

حَاجِب: (K:) or he became a نَقِيب. (L, K, &c.) 5 تَنَقَّبَ see 8.8 انتقبت (S, K, Msb) and ↓ تنقّبت (Msb) She (a woman) veiled her face with a نِقَاب (S, K, Msb.) b2: بعمَامَته ↓ تنقب: see تختّم.

نَقْبٌ (S, K) and ↓ نُقْبَةٌ (S) A hole, perforation, or bore, (K,) in, or through, a wall, (S,) or anything whatever: (TA:) or a large hole, perforation, or bore, passing through a thing; such as is small being termed ثَقْبٌ, with ث: (Mgh, in art. ثقب:) pl. of the former نُقُوبٌ (Msb) and أَنْقَابٌ and نِقَابٌ. (TA, and some copies of the K.) b2: نَقْبٌ (K) and ↓ نَاقِبَةٌ (S) An ulcer that arises in the side, (S, ISd, K,) attacking the inside of the body, (S, ISd,) and having its head inwards; (ISd;) [as also ↓ نَقَّابَةٌ, for] نَقَّابَاتٌ signifies ulcers that come forth in the side and penetrate into the inside. (TA voce ذُبَالٌ.) See نُقْبٌ. b3: نَقْبٌ (S, K) and ↓ نُقْبٌ (K) and ↓ مَنْقَبٌ and ↓ مَنْقَبَةٌ (S, K) A road (or narrow road, TA,) in a mountain: (ISk, S, K:) a road between two mountains: (IAth:) pl. (of the first and second, TA,) أَنْقَابٌ (a pl. of pauc., TA,) and نِقَابٌ; (K;) and of the third and fourth, مَنَاقِبُ. (TA.) See also مَنْقَبَةٌ.

نُقْبٌ (S, K,) and ↓ نَقْبٌ (K: but the former is the more common: TA) and ↓ نُقَبٌ (K) [the first is a coll. gen. n., of which the n. un. is نُقْبَةٌ [q. v.], of which it is called in the S the pl.: but نُقَبٌ is the pl. of نُقْبَةٌ:] Scab, [or scabs,] (K,) absolutely: (TA:) or scattered scabs (S, K,) when they first appear: (S:) النُّقْبَةُ is the first that appears of the scab; and is so called because the scabs perforate the skin: you say, of a camel, بِهِ نُقْبَةٌ: (As:) the first that appears of the scab, in a patch like the palm of the hand, in the side of a camel, or on his haunch, or his lip: then it spreads over him until it covers him entirely. (ISh.) Mohammad, denying that any disease was transmitted from one thing to another, and being asked how it was that a نُقْبَة spread in camels, asked what transmitted the disease to the first camel. (TA.) b2: فُلَانٌ يَضَعُ الهِنَآءَ مَوَاضِعَ النُّقْبِ (tropical:) [Such a one puts the tar upon the places of the scabs]: said of one who is clever, or skilful, and who does or says what is right. (A.) [See also قَالَبٌ]

نَقِبٌ, and, as a fem. epithet, ↓ نَقْبَاءُ, A camel whose feet have become worn in holes, [or worn thin,] by walking. (TA.) See the verb. b2: The former may also signify Having the scab, or what first appears thereof. (TA.) See نُقْبٌ.

نُقَبٌ: see نُقْبٌ.

نُقْبَةٌ A mark, trace, or vestige: ex. عَلَيْه نُقْبَةٌ Upon him, or it, is a mark, &c. (T.) b2: See نَقْبٌ. b3: نُقْبَةٌ (assumed tropical:) Rust, (K.) upon a sword or the head of an arrow or a spear: (M:) or نَقب [i. e.

↓ نُقْبٌ, q. v., a coll. gen. n., of which نُقْبَةٌ is the n. un.; or نُقَبٌ, pl. of نُقْبَةٌ;] signifies (tropical:) traces of rust upon a sword or an arrow head or a spear-head, likened to the first appearances of the scab. (A.) A2: نُقْبَةٌ The face: (S, K:) or the parts surrounding the face. (L:) pl. نُقَبٌ. (TA.) b2: نُقْبَةٌ A garment resembling an إِزار, having a sewed waistband or string, (حُجْزَةٌ مَخِيطَةٌ: so in the S, M, L: whence it appears that the reading in the K, حجزة مُطيفَةٌ, is erroneous: TA: [F having, it seems, found مُحِيطَةٌ written in the place of مُحِيطَةٌ:]) without a نَيْفَق which is the part turned down at the top, and sewed, through which the waistband passes], (S, K,) tied as trousers, or drawers, are tied: (S:) or a pair of trousers, or drawers, having a waistband, but without a part turned down at the top, and sewed, for the waistband to pass through: if it have this, (i. e, a. نيفق,) it is called سَراوِيلُ: (TA;) or a piece of rag of which the upper part is made like drawers, or trousers: (L;) or a pair of drawers, or trousers, without legs. (M, voce إِنْبٌ, TA,) A3: نُقْبَةٌ The state, or condition; quality, mode, or manner; state with regard to apparel &c.; external form, figure, feature, or appearance; of any thing: syn. هَيْئَةٌ. (T.) A4: نُقْبَةٌ Colour. (S, K.) b2: فَرَسٌ حَسَنُ النَّقْبَةِ A horse of beautiful colour. (TA.) b3: See also نَقِيبَةٌ.

نِقْبَةٌ A mode of veiling the face with the نِقَاب: (K:) pl. نِقَبٌ. (TA.) b2: إِنَّهَا لَحَسَنَةُ النِّقْبَةِ (S) Verily she has a comely mode of veiling her face with the نقاب. (TA.) نِقَابٌ [A woman's face-veil;] (S, K;) a veil that is upon [or covers] the soft, or pliable, part of the nose; (Az;) [not extending higher:] a woman's veil that extends as high as the circuit of the eye: (Msb:) it is of different modes: Fr says, When a woman lowers her نقاب to her eye, it [the action] is termed وَصْوَصَةٌ; and when she lowers it further, to [the lower part of] the circuit of the eye, it [the veil] is called نقاب; and if it is on the extremity of the nose, it is [properly] called لِفَامٌ: (T:) the نقاب, with the Arabs, is that [kind of veil] from out of which appears the circuit of the eye: and the meaning of the saying in a trad. النِّقَابُ مُحْدَثٌ is, that women's shewing the circuits of the eyes is an innovation; not that they used not to veil their faces: the [kind of]

نقاب which they used reached close to the eye, and they showed one eye while the other was concealed; whereas the [kind of] نقاب, which only shows both the eyes [without their circuits] was called by them وَصْوَصَةٌ [a mistake for وَصْوَاصٌ] and تُرْقُعٌ: [in the original, والنقاب لا يبدومنه الّا العينان وكان اسمه الخ: but the و before كان is erroneously introduced, and perverts the sense, which is otherwise plain, and agreeable with what is said before:] then they innovated the [veil] properly called] نقاب: (A'Obeyd:) pl. نَقُبٌ. (Msb.) A2: نِقَابٌ and ↓ مِنَقَبٌ A road through a rugged tract of ground: (K:) the former word used both as a sing and a pl. (TA.) A3: نِقَابٌ (a strange form of epithet, MF,) (tropical:) A man of great knowledge; very knowing: (S, K:) or possessing a knowledge of things, or affairs: or, as also ↓ مِنعقَبٌ, mentioned by I Ath and Z, a man possessing a knowledge of things, who scrutinizes or investigates them much; who is intelligent, and enters deeply into things. (TA.) A4: نقَابٌ The bello, Hence the proverb, فَرْخَانِ فِى نِقَابٍ [Two young birds in one belly]: applied to two things that resemble one another, (K.) In like manner one says كَانَا فِى نقاب وَاحد [They were in one belly]; meaning they were like each other, (A.) نَقِيبٌ i. q. مَنْقُوبٌ, A thing perforated, pierced, bored. or having a hole made through, or in. or into it. (TA.) b2: نَقِيبٌ A musical reed, or pipe. (K.) b3: The tongue of a pair of scales, or balance (K.) b4: A dog having the upper part of his mindpipe (غَلْصَمَتُهُ: so in the S, K or having his windpipe, حَنْجَرَتُهُ: so in the A) perforated, (S, K,) in order that his cry may be weak: a base man performs this operation on his dog, in order that guests may not hear its cry. (S: and the like is said in the L.) A2: نَقِيبُ قُوْمٍ The intendant, superintendent, overseer, or inspector, of a people; he who takes notice, or cognisance, of their actions, and is responsible for them; i. q. عَرِيفُهُمْ and شَاهِدُهُمْ and ضَمِيُهُمْ: (S, K:) like أَمِينٌ and كَفِيلٌ: (Zj:) their head, or chief: (TA:) like عَرِيفٌ [q. v.]; i. e., one who is set over a people, and investigates their affairs: (L:) or, as some say, the greatest, or supreme, chief of a people: so called [from نَقَبَ “ he scrutinized, or investigated,”] because he is acquainted with the secret affairs of the people, and knows their virtues, or generous actions, and is the way by which one obtains knowledge of their affairs: (TA:) pl. نُقَبَاءُ. (S.) نِقَابَةٌ The office of نَقِيب. (Sb: see 1.) نَقِيبَةٌ Mind: syn. نَفْسٌ. (S, K,) You say فُلَانٌ مَيْمُونُ النقيبةِ Such a one is of a fortunate mind, (A'Obeyd, S,) when the person referred to is fortunate in his affairs, succeeding in what he seeks after, or strives to accomplish: (ISk, S:) or when he is fortunate in his counsel, or advice: (Th, S:) or the phrase signifies such a one is fortunate in his actions, and in gaining what he seeks. (TA.) See also what follows. نَقِيبَةٌ is also said, in the K, to signify the same as عَقْلٌ (understanding, intellect, or intelligence); but, says SM, I have not found this in any other lexicon: only I have found the word explained in the L as signifying يُمْنُ الفِعْلِ (good fortune attending, or resulting from, an action): so probably عَقْلٌ is a mistake for فِعْلٌ. (TA.) b2: Also, Counsel, or advice. (K.) See above. b3: Also, Penetration of judgment; acuteness; sagacity. (Ibn-Buzurj, K.) b4: Also, Nature; or natural, or native, disposition, temper, or other quality: (K:) i. q. نَقِيمَةٌ and عَرِيكَةٌ and طَبِيعَةٌ. (T, art. عرك.) Agreeably with this explanation, the phrase above mentioned is rendered in the T, in art. عرك, Such a one is of a fortunate nature, or natural disposition: (TA:) or it signifies, in this phrase, as also نقيمة, i. q. لَوْنٌ, Colour, complexion, species, &c. (IAar.) Also هُوَ حَسَنُ النَّقِيبَةِ He is of a good nature, or natural disposition: and in like manner, جَمِيلَةٍ ↓ فُلَانٌ فِى مَنَاقِبَ Such a one is a person of good dispositions, or natural qualities. (L.) A2: نَقِيبَةٌ A she-camel having a large udder: (ISd, K:) having her udder bound up with a cloth or the like, on account of its greatness and excellence: but AM says this is a corruption, and that the correct word is ثقيبة, with ث, meaning a she-camel “ abounding with milk. ” (TA.) نَقَّابَةٌ: see نَقْبٌ.

نَاقِب and نَاقِبَةٌ [the former omitted in some copies of the K] A disease that befalls a man in consequence of long sluggishness, or indolence: (K:) or, as some say, the ulcer that arises in the side. (TA.) See نَقْبٌ.

أَنْقَابٌ, a pl. without a sing., The ears: (M, K,) or, accord. to some, its sing. is نُقْبٌ. (TA.) El-Katámee says, كَانَتْ خُدُودُ هِجَانِهِنَّ مُمَالَةً

أَنْقَابُهُنَّ إِلَى حُدَآءِ السُّوَّقِ [The cheeks of their white camels were with their ears inclined to the singing of the drivers]. But

أَنَقًا بِهِنَّ, “by reason of their pleasure,” is also read, for أَنْقَابُهُنَّ: (TA:) [so that the meaning is The cheeks of their white camels were inclined, by reason of their pleasure. to the singing of the drivers].

مَنْقَبٌ The navel: or [a place] before it: (K:) where the farrier makes a perforation in order that a yellow fluid may issue forth: (S:) so in a horse. (TA.) b2: See نَقْبٌ.

مِنْقَبٌ An iron instrument with which a farrier perforates the navel of a beast of carriage (S, K) in order that a yellow fluid may issue forth. (S.) See مَنْقَبٌ, and نِقَابٌ.

مَنْقَبَةٌ: see نَقْبٌ. b2: A narrow way between two houses, (L, K,) along which one cannot pass. (L.) It is said in a trad., that one does not possess the right of pre-emption (الشُّفْعَة) with respect to a منقبة; and this word is explained as signifying a wall: syn. حَائِطٌ: [and so in the K:] or a way between two houses, as though it were perforated from one to the other: or a road, or way, over an elevated piece of ground. (L.) A2: مَنْقَبَةٌ A virtue; an excellence; contr. of مَثْلَبَةٌ: (S:) a cause of glorying: (K:) generosity of action, or conduct: (L:) a [good disposition, or natural quality: [see نَقِيبَةٌ:] (TA:) a memorable, or generous action, and [good] internal quality: (A:) pl. مَنَاقِبُ: (TA:) رجُلٌ ذُو مَنَاقِبَ A man of memorable, or generous, actions, and [good] internal qualities. (A.)

فتح

1 فَتَحَ, (S, A, MA, Msb, K, &c.,) aor. ـَ (K,) inf. n. فَتْحٌ, (Msb,) He opened, (MA,) i. q. فَرَجَ, (Msb,) and [app. he unlocked,] contr. of أَغْلَقَ, (Msb, K,) a door; (S, A, MA, Msb;) and so ↓ فتّح, and ↓ افتتح; (K;) or you say ↓ فَتَّحْتُ الأَبْوَابَ [I opened the doors], this verb being with teshdeed to denote multiplicity [of the objects]; (S;) and ↓ استفتح signifies the same as ↓ افتتح; (S, * K;) i. e. each of these signifies he opened a door; (TK;) you say الشَّىْءَ ↓ اِسْتَفْتَحْتُ and ↓ اِفْتَتَحْتُهُ [I opened the thing; and the former signifies also I sought, or demanded, the opening of the thing]; (S, TA;) and البَابَ ↓ جَآءَ يَسْتَفْتِحُ [He came opening the door; or seeking, or demanding, the opening of the door; the latter being the more obvious meaning]. (A, TA.) b2: [Hence,] one says, فُلَانٌ لَا يُفْتَحُ العَيْنُ عَلَى مِثْلِهِ [Such a one, the eye will not be opened upon the like of him]. (A.) b3: And فَتَحْتُ القَنَاةَ, inf. n. as above, I opened the conduit, in order that the water might run, and irrigate the seed-produce. (Msb.) b4: And فَتَحَ بَيْنَ رِجْلَيْهِ [He made an opening between his legs; he parted his legs; like فَرَجَ بَيْنَهُمَا]. (S in art. رهو.) b5: And فَتَحَ أَصَابِعَ رِجْلَيْهِ [app. He parted his toes; if not a mistake for فَتَخَ, as it seems probably to be from the fact of its being expl. as meaning] he inclined the ends of his toes towards the back, i. e. the upper part, of his foot. (Mgh.) b6: فَتَحَتْ, said of a she-camel, [and of a sheep or goat (see فَتُوحٌ),] She had wide orifices to her teats; as also ↓ افتحت; (S, K;) and ↓ افتتحت. (TK: but this I do not find in the K.) b7: [The following meanings are tropical.] b8: فَتَحَ, (A, Msb, TA,) inf. n. فَتْحٌ; (K;) and ↓ افتتح; (K, TA;) (tropical:) [He laid open by invasion, to (عَلَى) such a person, or such a people, (see an ex. voce طَرَفٌ,) i. e.] he conquered, won, or took by force, (Msb,) a country (A, Msb, K, TA) of the unbelievers, (A, TA,) or of a people with whom there was war. (K, TA.) b9: [فَتَحَهُ لَهُ (assumed tropical:) He granted it, permitted it, allowed it, or made it to be unrestricted, to him. See Ksh and Bd in xxxv. 2.] b10: فَتَحَ المُشْكِلَ (assumed tropical:) He explained, or made clear, that which was dubious, or confused. (Bd in vii. 87.) And اِفْتَحْ سِرَّكَ عَلَىَّ لَا عَلَى فُلَانٍ (tropical:) [Open, or reveal, thy secret to me; not to such a one]. (A, TA.) b11: [Hence,] فَتَحَ عَلَيْهِ (tropical:) He taught him, informed him, or acquainted him. (TA.) [You say, فَتَحَ عَلَيْهِ بِكَذَا (assumed tropical:) He taught him such a thing, informed him of it, or acquainted him with it.] b12: And hence, (TA,) (tropical:) [He prompted him; i. e.] he recited to him (namely, an Imám, A, Msb, or a reciter, A, TA) what he was unable to utter [by reason of forgetfulness], in order that he might know it. (Msb, TA. *) And فَتَحَ عَلَى مَنِ اسْتَقْرَأَهُ (tropical:) [He recited something to him who desired him to do so, the latter being unable to do it]. (TA.) b13: And, said of God, (tropical:) He aided him against his enemy; or made him to be victorious, to conquer, or to overcome; syn. نَصَرَهُ. (A, Msb.) b14: فُتِحَ عَلَى فُلَانٍ (tropical:) Such a one became fortunate; possessed of good fortune; favoured by the world, or by worldly circumstances. (A, TA.) b15: فَتَحَ اللّٰهُ عَلَيْهِمْ فُتُوحًا كَثِيرَةً (tropical:) is said of persons who have been rained upon [as meaning God bestowed upon them many, or abundant, first rains]. (A.) b16: فَتَحَ بَيْنَهُمْ, (A,) or بَيْنَ النَّاسِ, (Msb,) or بَيْنَ الخَصْمَيْنِ, (K,) inf. n. فَتْحٌ, (T, Msb, K,) and فُتَاحَةٌ (S, * K) and فِتَاحَةٌ are syn. therewith [app. as inf. ns.], (K,) and فُتُوحَةٌ and فِتَاحٌ, (L,) in the dial. of Himyer, (TA,) He judged (T, Msb, K, TA) between them, (A,) or between the men, (Msb,) or between the two litigants. (K.) You say, اِفْتَحْ بَيْنَنَا Judge thou between us: (S:) thus in the Kur vii. 87. (TA.) And مَا أَحْسَنَ فِتَاحَتَهُ How good is his judging, or judgment ! (A.) b17: [فَتَحَ الحَرْفَ, a conventional phrase in grammar and lexicology, He pronounced the letter with the vowel-sound termed فَتْح: and he marked the letter with the sign of that vowel-sound.]2 فتّح: see 1, first sentence, in two places. b2: [Also, said of a medicine &c., It opened the bowels; acted as an aperient: and it removed obstructions: see the act. part. n.]3 فاتحهُ [He addressed him first]. One says, المُلُوكُ لَا تُفَاتَحُ بِالكَلَامِ (tropical:) [Kings shall not be addressed first with speech]. (A.) b2: And, (A, K, * TA,) inf. n. مُفَاتَحَةٌ and فِتَاحٌ, (assumed tropical:) He commenced a dispute, debate, discussion, or controversy, with him: (TA:) or (tropical:) he summoned him to the judge, and litigated with him. (A, K, * TA.) b3: And فاتحهُ signifies also (tropical:) He bargained with him and gave him nothing: in the case of his giving him, one says فاتكهُ. (IAar, TA; and O and K in art. فتك.) b4: And فاتح (assumed tropical:) He compressed (K, TA) his wife. (TA.) b5: [Also (assumed tropical:) He rendered a thing easy: b6: and (assumed tropical:) He was liberal. (Freytag, from the Deewán of the Hudhalees.)]4 أَفْتَحَ see 1, in the second quarter of the paragraph.5 تَفَتَّحَ see 7, in three places. [Hence,] تفتّح النَّوْرُ The blossom [or blossoms] opened. (MA.) and تفتّح الأَكِمَّةُ عَنِ النَّوْرِ The calyxes burst open [from over the blossoms, so as to disclose them]. (TA.) b2: [تفتّح فِى الكَلَامِ is like our phrase (assumed tropical:) He showed off, or made an ostentatious display, in speech, or talk.] And you say, تفتّح بِمَا عِنْدَهُ مِنْ مَالٍ أَوْ أَدَبٍ (L, in the K مِنْ مُلْكٍ وَأَدَبٍ,) (assumed tropical:) He boasted of, or boasted himself in, or made a vain display of, what he had, or possessed, of wealth, or of good education, or polite accomplishments: (L, K: *) and تفتّح بِهِ عَلَيْنَا (assumed tropical:) He boasted of it, or boasted himself in it, against us. (L.) 6 تَفَاتَحَا كَلَامًا بَيْنَهُمَا (assumed tropical:) They two talked together with a suppressed voice, exclusively of others [i. e. so as not to be heard by others]. (K.) 7 انفتح quasi-pass. of فَتَحَ, said of a door, (S, A, Msb, TA,) It opened, or became opened or open; (Msb;) as also ↓ تفتّح: (TA:) or the latter is quasi-pass. of فَتَّحَ, so that you say, الأَبْوَابُ ↓ تَفَتَّحَتِ [The doors opened, or became opened or open]. (S.) b2: And انفتح عَنْهُ It (anything) became removed from over it, or from before it, (i. e. another thing,) so as to disclose it, or expose it to view. (TA.) [And ↓ تفتّح has a similar meaning, but is properly said of a number of things.]8 إِفْتَتَحَ see 1, first sentence, in three places; and again, in the second quarter of the paragraph, in two places. b2: One says also, افتتح الصَّلَاةَ (tropical:) (A, MA) He opened, or commenced, prayer: (MA:) اِفْتِتَاحُ الصَّلَاةِ meaning (tropical:) The saying اَللّٰهُ أَكْبَرْ the first time [in prayer, i. e., before the first recitation of the Opening Chapter of the Kur-án]. (TA.) And اِفْتَتَحْتُهُ بِكَذَا (assumed tropical:) I commenced it with such a thing. (Msb.) And مَا أَحْسَنَ مَا افْتُتِحَ عَامُنَا بِهِ (tropical:) [How good is that with which our year has commenced !]; said when the sign, or token, [or prognostic,] of plenty, or abundance of herbage, has appeared. (A, TA.) 10 إِسْتَفْتَحَ see 1, first sentence, in three places. b2: آتِى بَابَ الجَنَّةِ فَأَسْتَفْتِحُ is a saying of Mohammad, meaning I shall come to the gate of Paradise and seek, or demand, or ask for, the opening thereof. (El-Jámi' es-Sagheer, the first of the trads. mentioned therein, and thus expl. in the margin of a copy of that work.) b3: استفتحهُ القُرْآنَ (tropical:) He desired, or asked, him to explain the Kur-án. (MA.) b4: استفتحهُ الإِمَامُ (tropical:) [The Imám desired, or asked, him to prompt him; i. e., to recite to him what he was unable to utter by reason of forgetfulness: see فَتَحَ عَلَيْهِ]. (A, TA.) b5: And استفتح signifies also (assumed tropical:) He sought, desired, demanded, or asked, aid against an enemy, or victory. (S, Msb, K.) One says, استفتح بِهِمْ (assumed tropical:) He sought, &c., aid, or victory, by means of them. (L, from a trad.) And استفتح اللّٰهَ (tropical:) (A, TA) He desired, or asked, God to grant aid, or victory, (TA,) لِلْمُسْلِمِينَ عَلَى الكُفَّارِ [to the Muslims against, or over, the unbelievers]. (A.) b6: Also (assumed tropical:) He sought, desired, demanded, or asked, judgment. (L.) فَتْحٌ inf. n. of فَتَحَ [q. v.]. (Msb, &c.) b2: [As a subst.,] (tropical:) Conquest of a country: (K, TA:) pl. فُتُوحٌ (TA) [and pl. pl. فُتُوحَاتٌ]. يَوْمٌ الفَتْحِ means particularly (assumed tropical:) The day of the conquest of Mekkeh: (L:) and also (assumed tropical:) The day of resurrection. (Mujáhid, L.) b3: (assumed tropical:) Aid against an enemy; or victory; syn. نَصْرٌ; as also ↓ فَتَاحَةٌ. (K.) b4: (assumed tropical:) Means of subsistence, with which God gives aid: pl. as above. (TA.) b5: (tropical:) The first of the rain called الوَسْمِىّ; (L, K;) as also ↓ فَتُوحٌ [which see again in what follows]: (K:) or the first of any rain; as also ↓ فُتْحَةٌ: (L:) pl. of the first فُتُوحٌ, (A,) or ↓ فَتُوحٌ, with fet-h to the ف, (L,) [see the mention of this voce فَيْحٌ,] but MF strongly reprobates this latter form, and observes that فَعُولٌ as a pl. measure is absolutely unknown. (TA.) One says, أَصَابَتِ الأَرْضُ فُتُوحٌ (tropical:) [First rains fell upon the land]. (A.) b6: (tropical:) Water running (S, K, TA) from a spring or other source: (S, TA:) or water running upon the surface of the earth: (AHn, TA:) or water for which a channel is opened to a tract of land for its irrigation thereby: (L:) or a river, or rivulet, or canal of running water. (T, TA.) مَا سُقِىَ بِالفَتْحِ فَفِيهِ العُشْرُ, and مَا سُقِىَ فَتْحًا, (L,) فَتْحًا being here in the accus. case as an inf. n., i. e. مَا فُتِحَ إِلَيْهِ مَآءُ الأَنْهَارِ فَتْحًا, (Mgh, L, *) occurring in a trad., means In the case of that (relating to the several sorts of seed-produce, and palm-trees,) which is irrigated by means of the channel opened to conduct to it the water of the river [or rivers], the tithe [of the produce shall be taken]. (L.) b7: The place of insertion of the tang of the iron head that enters into the shaft of an arrow: (K, * TA:) pl. as above. (TA.) b8: The fruit of the tree called نَبْع, resembling the حَبَّة خَضْرَآء [or fruit of the pistachia terebinthus], (K, TA,) except that it is red, sweet, and round; eaten by men. (TA.) b9: [As a conventional term in grammar and lexicology, A certain vowel-sound, well-known: and ↓ فَتْحَةٌ signifies The sign of that vowel-sound.]

فُتُحٌ a word of the measure فُعُلٌ in the sense of the measure مَفْعُولٌ. (S.) You say بَابٌ فُتُحٌ A wide, open, door: (S, K:) or a large, wide, door. (Msb.) And قَارُورَةٌ فُتُحٌ A wide-headed bottle or flash: (S, K:) or a bottle, or flash, having neither a stopper nor a case: (Ks, S, Msb, K:) because, if so, it is open. (TA.) فَتْحَةٌ: see فَتْحٌ, last sentence.

فُتْحَةٌ An opening, or intervening space; syn. فُرْجَةٌ: pl. فُتَحٌ. (Msb.) b2: See also فَتْحٌ. b3: Also (assumed tropical:) A boasting of, or boasting oneself in, or making a vain display of, what one has, or possesses, of wealth, or of good education, or polite accomplishments. (L, K, * TA.) One says, مَا هٰذِهِ الفُتْحَةُ الَّتِى أَظْهَرْتَهَا (assumed tropical:) What is this boasting, &c., which thou hast exhibited? (L.) IDrd thinks it to be not [genuine] Arabic. (L.) فَتْحَى Gain, profit, or increase obtained in traffic; syn. رِبْحٌ; [so accord. to the L; accord. to the copies of the K, erroneously, رِيحٌ i. e. “ wind; ”] mentioned by Az, on the authority of Ibn-Buzurj: a poet says, أَكُلُّهُمُ لَا بَارَكَ اللّٰهُ فِيهِمُ

إِذَا ذُكِرَتْ فَتْحَى مِنَ البَيْعِ عَاجِبُ [Are all of them, (may God not bless them,) when gain arising from selling is mentioned, in a state of wonder?]. (L.) فَتُوحٌ A she-camel having wide orifices to her teats; (S, K;) and so a ewe or a she-goat: pl. فُتْحٌ. (TA.) b2: See also فَتْحٌ, in two places.

فَتَاحَةٌ: see فَتْحٌ, fourth sentence.

فُتَاحَةٌ [see 1, near the end].

A2: الفُتَاحَةُ, thus in the L and other lexicons, without ى after the ح, but in the K ↓ الفُتَاحِيَةُ, there said to be with damm and without teshdeed, (TA,) A certain bird, different from that called الفَتَّاحُ, (K, TA,) tinged with redness. (TA.) فِتَاحَةٌ [see 1, near the end]. b2: [As a subst.,] (tropical:) The office of judge: one says, فُلَانٌ وُلِّىَ الفِتَاحَةَ (tropical:) Such a one was appointed to the office of judge. (A, TA.) b3: And [(tropical:) Litigation, or altercation:] one says, بَيْنَهُمَا فِتَاحَاتٌ (tropical:) Between them two are litigations, or altercations. (A, TA.) الفُتَاحِيَةُ: see الفُتَاحَةُ.

فَتَّاحٌ [An opener: and an unlocker. b2: and hence, (assumed tropical:) A conquerer. b3: And], in the dial. of Himyer, (TA,) (tropical:) A judge; one who decides between litigants: (S, Msb, K, TA:) it is like ↓ فَاتِحٌ, but [this signifies simply judging, and the former] has an intensive signification. (Msb.) الفَتَّاحُ, as an epithet applied to God, in the Kur xxxiv. 25, means (assumed tropical:) The Judge: or, accord. to IAth, (assumed tropical:) the Opener of the gates of sustenance and of mercy to his servants. (TA.) b4: بَيْتٌ فَتَّاحٌ means A wide, or an ample, house or tent. (El-Fáïk, TA.) b5: And الفَتَّاحُ signifies A certain bird, (K,) which is black, and which moves about its tail much, or often; white in the base of the tail, beneath it; and there is a sort thereof red; (TA;) also called أُمُّ عَجْلَانَ: (O in art. عجل:) pl. فَتَاتِيحُ, (K,) to which is added in the K, “without ا and ل; ”

but there is no reason why it should not have ال prefixed to it; and perhaps it should be correctly “ without ا and ت,” i. e. it is not pluralized with ا and ت [as an affix to the sing.], as in the L &c. (MF, TA.) فَاتِحٌ [Opening: &c.]: see فَتَّاحٌ.

فَاتِحَةٌ (tropical:) The commencement, or first part, of a thing: (S, A, * K:) pl. فَوَاتِحُ. (A.) فَاتِحَةُ الكِتَابِ, (Msb,) or فَاتِحَةُ القُرْآنِ, (TA,) [and simply الفَاتِحَةُ, (assumed tropical:) The opening chapter, or exordium, of the Kur-án,] is [said to be] so called because the recitation in prayer is commenced therewith. (Msb.) One says also, قَرَأَ فَاتِحَةَ السُّورَةِ وَخَاتِمَتَهَا (tropical:) He recited the first part, or portion, of the chapter of the Kur-án and its last part, or portion. (A.) And فَوَاتِحُ القُرْآنِ signifies (tropical:) The first parts, or portions, of the chapters of the Kur-án. (K, TA.) [See also مُفْتَتَحٌ.]

مَفْتَحٌ A place in which things are reposited, stowed, laid up, kept, preserved, or guarded; a repository; syn. خِزَانَةٌ and مَخْزَنٌ: [and a hoard; syn. خَزِينَةٌ:] and treasure; or buried property; syn. كَنْزٌ: (K, TA:) pl., in both senses, مَفَاتِحُ. (TA.) The pl. as occurring in the Kur xxviii. 76 is said to signify treasures or buried property (كُنُوز) and hoards (خَزَائِن [as pl. of خَزِينَةٌ, not of خِزَانَةٌ]): or hoards (خَزَاوئن) of wealth, which Az says is the most probable meaning: (L, TA:) or it there means keys, as pl. of ↓ مِفْتَحٌ; (Ksh, Bd;) and it is said that they were of skins, of the measure of the finger, and were borne upon sixty mules, (Ksh, L, TA,) or seventy; but this is not a valid explanation. (L, TA.) مِفْتَحٌ see the next preceding paragraph, and the next but one following; the latter in two places. b2: Also A conduit (قَنَاة) of water. (TA.) مُفَتِّحٌ, applied to a medicine &c., Aperient; having the property of opening the bowels: and مُفَتِّحٌ لِلسُّدَدِ deobstruent; having the property of removing obstructions.]

مِفْتَاحٌ (S, Msb, K, &c.) and ↓ مِفْتَحٌ (Msb, K) A key; an instrument with which a lock is opened; (Msb;) [a key] of a door; and of anything that is closed, or locked; (S;) an instrument for opening, (K, TA,) i. e. anything with which a thing is opened: (TA:) pl. of the former مَفَاتِيحُ and مفَاتِحُ, said by Akh to be similar to أَمَانِىُّ and أَمَانٍ; (S;) or مفاتيح is pl. مِفْتَاحٌ, and مفاتح is pl. of ↓ مِفْتَحٌ [as well as of مَفْتَحٌ]. (Msb.) b2: مِفْتَاحُهَا الطُّهُورُ, said by the Prophet, in relation to prayer, means (tropical:) That which is as though it were the key thereof is the thing [or water] with which one purifies himself; being the means of removing the legal impurity that prevents one's addressing himself boldly to the act of prayer. (Msb.) b3: And أُوِتِيتُ مَفَاتِيحَ الكَلِمِ, or مَفَاتِحَ الكَلِمِ, accord. to different relaters, occurring in a trad., i. e. I have been given the keys of words, means [I have been given] an easy faculty, granted by God, for the acquirement of eloquence and chasteness of speech, and the attaining to the understanding of obscure meanings, and novel and admirable kinds of knowledge, and the beauties of expressions and phrases, which are closed against others, and difficult to be learnt by them. (L.) b4: And المِفْتَاحُ signifies also (assumed tropical:) A certain brand upon the thigh and neck (K, TA) of a camel, in the form of what is [properly] thus called. (TA.) مَفْتُوحٌ An opened, or unclosed, [and an unlocked,] door. (Msb.) b2: [And (assumed tropical:) A light, or bright, colour; a meaning probably post-classical. b3: For other significations, see its verb.]

مَفَاتِيحُ, (unparalleled [in form] among sing. words, MF,) applied to a she-camel, Fat: pl. مَفَاتِيحَاتٌ: (K:) mentioned by Seer.(TA.) مُفْتَتَحٌ is an inf. n. [signifying The act of opening and commencing &c.]: and a n. of place and of time [signifying a place of opening and commencing &c. and a time thereof: and also the opening portion of the Kur-án; as shown voce خَاتَمٌ, q. v.]: and is a commonly-known and chaste word: though it has been said that مُخْتَتَمٌ [which has the contr. significations] is not a chaste word: (TA in the present art.:) this, however, is not correct; for it is a chaste word, and of frequent occurrence. (TA in art. ختم.) يَوْمٌ مُنْفَتِحٌ بَالمَآءِ (tropical:) A day [of clouds] bursting, or opening vehemently, with rain. (A.) b2: الحُرُوفُ المُنْفَتِحَةُ (assumed tropical:) The letters of which the utterance requires the opening of [that part of the mouth which is called] the حَنَك; (TA;) all the letters of the alphabet except ص, ض, ط, and ظ. (K, TA.)