جود

1 جَادَ, aor. ـُ inf. n. جُودَــةٌ and جَوْدَــةٌ, It (a thing, S, or a commodity, an article of household-goods, or the like, Msb, and a work, or performance, TA) was, or became, جَيِّد [i. e. good, goodly, approvable, or excellent; the verb being the contr. of رَدُؤَ, as is implied in the A and K]: (S, A, Msb, K:) in this sense, accord. to some, of the class of قَالَ; accord. to others, of the class of قَرُبَ. (Msb.) [Also said of a man, meaning He was, or became, excellent, or egregious, in some quality; sometimes, though very rarely, in a quality that is disapproved.] b2: And جاد, (S, A, Msb, K,) of the class of قال, (Msb,) aor. as above, (S, Msb,) inf. n. جُودٌ, (S, A, Msb, K,) with damm, (S, Msb,) He was liberal, bountiful, munificent, or generous: (K:) or he affected, or constrained himself, to be generous: (Msb:) or he gave without being asked, to preserve the receiver from the ignominy of asking: (MF:) or he gave what was meet to him to whom it was meet: (El-Karmánee, TA:) or he gave what was meet to him to whom it was meet, not for a compensation; so that it has a more special signification than أَحْسَنَ. (MF.) You say, جاد بِمَالِهِ [He was liberal, &c., with his property]: (S:) or جاد بِالمَالِ he affected, or constrained himself, to be generous with the property. (Msb.) b3: Hence, (Msb,) جاد بِنَفْسِهِ, (S, Msb, K,) aor. as above, (S, A,) inf. n. جَوْدٌ (TA) and جُؤُودٌ, (S, TA,) (tropical:) He gave up his spirit, (A, Msb, TA,) at death; (S, Msb;) like as one gives away his property; said of one in the agony of death: (TA:) and (tropical:) he gave away his life, in war. (Msb.) And you say also, جَادَتْ نَفْسُهُ (assumed tropical:) [His soul, or spirit, resigned itself, or departed]. (Msb in art. نفس.) b4: جاد المَطَرُ, inf. n. جَوْدٌ, The rain was, or became, copious, or abundant. (S.) And جَادَتِ السَّمَآءُ, (A, Msb,) inf. n. جَوْدٌ, with fet-h, The sky rained. (Msb.) And جَادَتِ العَيْنُ, inf. n. جَوْدٌ and جُؤُودٌ, The eye shed many, or abundant, tears. (Lh, K.) b5: جاد said of a horse, (S, A, L, Msb, K,) aor. as above, (S,) inf. n. جُودَــةٌ (S, L, Msb, K) and جَوْدَــةٌ; (Msb, and some copies of the K;) and ↓ جود, (A, L, K,) inf. n. تَجْوِيدٌ; (TA;) and ↓ اجاد, (L,) and ↓ أَــجْوَدَ; (L, K;) He became fleet, or swift, and excellent, (L,) صَارَ رَائِعًا, (S, L, K, *) فِى عَدْوِهِ in his running. (A, L, K.) [See an ex. in a verse cited voce دَامَ, in art. دوم.] b6: See also 4, in two places. b7: جاد إِلَيْهِ He inclined to him, or it. (TA.) A2: جادهُ He overcame him in liberality, bounty, munificence, or generosity. (K.) See 3. b2: جَادَهُمْ, aor. ـُ inf. n. جَوْدٌ, It (rain) rained, or descended, upon them copiously, or abundantly. (L.) And جِيدُوا They were rained upon with a copious, or an abundant, rain. (L.) And جِيدَتِ الأَرْضُ, (S, L, K,) inf. n. جَوْدٌ; (As, TA;) and ↓ أُجِيدَت; (K;) The earth, or land, was rained upon with a copious, or an abundant, rain: (S, L, K:) or, so that the moisture of the rain met that of the soil. (As, TA.) b3: جِيدَ, (S, A, K,) aor. ـَ (S, K,) inf. n. جُوَادٌ, (S, * K, * TA,) (assumed tropical:) He (a man, S, A) thirsted, or became affected by thirst: (S, A, K:) or thirsted vehemently: (accord. to an explanation of جُوَادٌ in the K:) or was at the point of death, or destruction; (K;) as though destruction rained upon him. (TA.) b4: [Hence,] إِنِّى أُجَادُ إِلَىلِقَائِكَ (tropical:) Verily I am affected with a longing desire to meet thee: (A:) or إِنِّى لَأُجَادُ إِلَيْكَ (K, TA [in the CK, erroneously, لَاَجادُ] (tropical:) Verily I am affected with a longing desire for thee, (K, TA,) i. e., to meet thee, (TA,) and am impelled towards thee: (K:) and يُجَادُإِلَى فُلَانَةَ (tropical:) He is affected with longing desire for such a female; like as you say يَظْمَأُ. (A.) One says also, جادهُ الَهَوى (tropical:) Love affected him with longing desire, (شَاقَهُ, L, K, in the CK شاقَّهُ,) and overcame him. (K.) b5: [Also, app., جيدَ, aor. ـَ inf. n. جُوَادٌ, (as in a sense explained above,) (assumed tropical:) He became affected, or overcome, or distressed, (see مَــجُودٌ,) by drowsiness, or slumber: for] جُوَادٌ is syn. with نُعَاسٌ: (L, TA:) and you say, جادهُ النُّعَاسُ (assumed tropical:) Drowsiness, or slumber, overcame him; (L;) as though sleep rained upon him. (TA.) 2 جَوَّدَ see 4: b2: and see also 1.3 جاودهُ He vied with him, or contended with him for superiority, in liberality, bounty, munificence, or generosity. (S, TA.) You say, جاودهُ

↓ فَجَادَهُ He vied with him, or contended &c., in liberality, &c., and overcame him therein. (TA.) 4 اجادهُ He made it good, goodly, approvable, or excellent; (S, A, * K;) as also أَــجْوَدَــهُ, (S, * K,) like as they said اطال and اطول, and احال and احول, and اطاب and اطيب, and الان and الين; (S;) and ↓ جوّدهُ, (S, * A,) inf. n. تَجْوِيدٌ. (S.) [Hence,] اجادهُ النَّقْدَ He gave him the cash, or ready money, good. (S, K.) And أَجَدْتُكَ ثَوْبًا I gave thee a garment, or piece of cloth, that was good, goodly, or excellent; or in a good state. (A, TA.) b2: He gave him a dirhem, or piece of silver. (K.) b3: أُجِيدَتِ الأَرْضُ: see 1.

A2: He, or it, slew him, or killed him. (L.) A3: اجاد, (inf. n. إِجَادَةٌ, Msb,) He said, gave utterance to, uttered, or expressed, what was good, approvable, or excellent; he said, or did, well, or excellently; أَتَى بِالجَيِّدِ (L, Msb, K) مِنْ قَوْلِ أَوْ فِعْلٍ; (Msb;) as also أَــجْوَدَ; (L;) and ↓ جاد, inf. n. جَوْدَــةٌ. (L.) [You say, قَالَ فَأَجَادَ He said, and said well: and فَعَلَ فَأَجَادَ He did, and did well.] And اجاد فِى

عَمَلِهِ, and اجود, He did well, or excellently, in his work. (L.) b2: Said of a horse, and اجود likewise: see 1. b3: Also He had with him a horse such as is termed جَوَاد [i. e. fleet, or swift, and excellent]: (S:) or he became possessed of such a horse; (A, K;) as also اجود. (K.) b4: أَجَادَتْ She brought forth a child, or children, of liberal, bountiful, or generous, disposition. (A.) and اجاد بِالوَلَدِ He begot the child, or children, of liberal, bountiful, or generous, disposition; (K;) and in like manner, بِهِ أَبَوَاهُ ↓ جاد [His two parents so engendered him]. (TA.) 5 تــجوّد He chose what was good, goodly, approvable, or excellent, among all things. (Ham p. 299.) He affected nicety, or refinement; he was, or became, nice, exquisite, refined, or scrupulously nice and exact; or he chose what was excellent, or best, to be done; and exceeded the usual bounds; فِى صَنْعَتِهِ in his work of art, or his manufacture; syn. تَنَوَّقَ. (A, TA.) And تــجوّد وَبَالَغَ فِى مَطْعَمِهِ وَمَلْبَسِهِ [He was dainty, nice, exquisite, refined, or scrupulously nice and exact; or he chose what was excellent, or best; and exceeded the usual bounds; in his food and his apparel]; (JK and K in art. نوق;) he was studious of his diet and apparel, always eating exquisite food and wearing sumptuous clothing. (TK in that art.) A2: تــجوّدهُ: see 10. تَــجَوَّدْــتُهَا لَكَ I chose, or selected, the best, or most excellent, (↓ الأَــجْوَدَ,) thereof for thee. (TA.) 6 تجاودوا They considered [or tried] which of them had the best argument, or plea, or allegation: (K, TA:) so says Aboo-Sa'eed on the authority of an Arab of the desert. (TA.) And يَتَجَاوَدُونَ الحَدِيثَ They consider, or see, [or try,] which of them will be best in narration, or talk, or discourse. (A.) b2: [Also They vied, or contended together for superiority, in liberality, bounty, munificence, or generosity.]10 استجادهُ He reckoned it, or esteemed it, good, goodly, approvable, or excellent: (S:) or he found it to be so: (K:) or he desired, or sought, that it might be so, (A, K,) and chose it, or selected it; (A;) as also ↓ تــجوّدهُ. (A.) Yousay also, اِسْتَــجْوَدَ رَأْيَهُ [He esteemed his judgment, or opinion, good: or found it to be so]. (TA in art. جزل.) b2: He desired, or sought, or demanded, his liberality, bounty, munificence, or generosity. (K.) b3: He desired, or sought, that he (a horse) might be such as is termed جَوَاد [i. e. fleet, or swift, and excellent]. (K.) A2: استجاد It came or happened, well. (KL.) جَوْدٌ Copious, or abundant, rain; (S, L, K;) as also ↓ جَائِدٌ: (S:) or rain that thoroughly irrigates everything: (M:) or rain that is not exceeded: (M, L, K:) accord. to some, who observe that the phrase, mentioned by Sb, أَخَذْتَنَا بِالــجَوْدِــوَفَوْقهَا [Thou hast assailed us with a storm of reproach or the like not to be exceeded, and with that which is above it,] is one of hyperbole and reproach. (M, L.) It is an inf. n. thus used as an epithet [and therefore applicable without variation to a fem. as to a masc. n., and to a dual and a pl. as to a sing. n.]: (L:) and is also pl. [or rather a quasi-pl. n.] of جَائِدٌ, (S, L, K,) like as صَحْبٌ is of صَاحِبٌ. (S, L.) You say مَطَرٌ جَوْدٌ [A copious, or an abundant, rain; &c.]: (L:) and سَحَابَةٌ جَوْدٌ [A cloud yielding a copious, or an abundant, rain; &c.]: (IAar, L:) and هَاجَتْ لَنَا سَمَآءٌ جَوْدٌ [A copious, or an abundant, rain, &c., became stirred up for us]: (S, K: *) and you also say, [contr. to the usage mentioned above, or as though جَوْدٌ were an epithet from جَادَ, and this originally جَوْدَ, like ضَخْمٌ from ضَخُمَ, but used as a subst.,] مَطْرَتَانِ جَوْدَــانِ [Two showers of rain, copious, or abundant, &c.]. (S, K.) ↓ تَجَاوِيدُ, [app. signifying the same as جَوْدٌ used as a pl.,] occurring in the following verse of Sakhr El-Ghei, يُلَاعِبُ الرِّيحَ بِالعَصْرَيْنِ قَصْطَلُهُ وَالوَابِلُونَ وَتَهْتَانُ التَّجَاوِيدِ

[Its dust makes sport with the wind in the morning and evening, or night and day, and so do the violent showers of big drops, and the pouring of copious, or abundant, rains, &c.], (L, K, *) is a pl. having no sing.; (K;) or it may be so, like تَعَاجِيبُ and تَعَاشِيبُ and تَبَاشِيرُ; or it may be pl. of تَجْوَادٌ [an inf. n.]. (L.) You say also, امَطَرِ ↓ أَصَابَتْهُ تَجَاوِيدُ [Copious showers of rain fell upon him, or it]. (A.) b2: See also جَوَادٌ.

جَوْدَــةٌ [an inf. n. of 1, (q. v.,) in two senses; as also جُودَــةٌ: and an inf. n. of un., signifying] A single affection of thirst; a thirsting. (S, K.) b2: See also جُوَادٌ.

جَادِىٌّ Saffron. (S, K.) جَوَادٌ, used alike as masc. and fem., (S, K,) Liberal, bountiful, munificent, or generous: (S, * K:) or one who affects, or constrains himself, to be generous: (Msb:) or who gives without being asked, to preserve the receiver from the ignominy of asking: (MF:) or who gives what is meet to him to whom it is meet: (El-Karmánee, TA:) or who gives what is meet to him to whom it is meet, not for a compensation; so that it has a more special signification than مُحْسِنٌ: (MF:) pl. [of pauc., masc.,] أَجْوَادٌ and (of mult., TA) جُوْدٌ, (S, A, K,) like as قُذُلٌ is pl. of قَذَالٌ, but the و is made quiescent because it is an unsound letter, (S,) [in some copies of the K جُوُدٌ,] and أَجَاوِدُ, (S, K,) contr. to analogy, (TA,) or أَجَاوِيدُ, [reg., as pl. of أَجْوَادٌ,] (A,) and جُوَدَــآءُ (S, K) and جُوَدَــةٌ, (CK, [in some copies of the K omitted,]) or جُوْدَــةٌ, or جُوُدَــةٌ, [written in the latter manner in a MS. copy of the K,] with ة added to the [proper] pl. form [جُوْدٌ or جُوُدٌ], accord. to the doctrine of Sb: (TA:) جُوْدٌ is used as a fem. pl., (S, Msb,) and is like نُوْرٌ pl. of نَوَارٌ. (S.) b2: Also, applied alike to the male and the female, (S,) A courser; a fleet, or swift, and excellent, horse; (L;) a horse fleet, or swift, in running; or excellent in running, or in the motion of his legs; as also ↓ جَوْدٌ: (Bd in xxxviii. 30:) or that outstrips others: (Jel ib.:) i. q. رَائِعٌ: (S, L, K:) pl. جِيَادٌ, (S, A, Bd, L, Msb, K,) which by rule should be جِوَادٌ, like طِوَالٌ, but this latter form has not been heard from the Arabs; (L;) or جِيَادٌ is pl. of جَوْدٌ, or of جَيِّدٌ; (Bd ubi suprá;) and جَوَادٌ has also for its pl. أَجْيَادٌ, [a pl. of pauc., and irregular, or this is pl. of جَيّدٌ, and therefore, though irregularly, retains the ى substituted for و] (S, L,) and أَجْوَادٌ, [also a pl. of pauc., but agreeable with rule, or this is pl. of جَوْدٌ,] (L,) and أَجَاوِيدُ (S, L) is pl. of أَجْوَادٌ. (L.) Hence, أَقْبَلَ جَوَادًا (assumed tropical:) He came on, or advanced, like a horse that is termed جواد: and سِرْتُ إِلَيْهِ جَوَادًا (assumed tropical:) I went to him, or it, like a horse that is so termed. (Mgh in art. غذ.) You say also, عَدَا عَدْوًا جَوَادًا He ran a long run. (A, TA.) And سِرْنَا عُقْبَةً

جَوَادًا, and عُقْبَتَيْنِ جَوَادَيْنِ, and عُقَبًا جِيَادًا (S, A) and أَجْوَادًا, (A, TA,) We journeyed a long march or stage, and two long marches or stages, and long marches or stages. (S, A, TA.) جُوَادٌ [accord. to the TA inf. n. of جِيدَ, which see in two places,] (assumed tropical:) Thirst: (S, K:) or vehemence of thirst. (K.) b2: Also, [accord. to the K ↓ جَوْدَــةٌ, but this is corrected in the TA,] (assumed tropical:) Drowsiness, or slumber. (TA.) جَائِدٌ: see جَوْدٌ.

جَيِّدٌ, originally of the measure فَيْعِلٌ, (S, Msb,) as the Basrees say, i. e. جَيْوِدٌ, (Msb, TA,) the و being changed into ى because of its being meksoor and preceded by ى, and the augmentative ى being then incorporated into it; (TA;) or, as the Koofees say, of the measure فَيْعَلٌ, like عَيْطَلٌ &c., because there is found no sound word of the measure فَيْعِلٌ except صَيْقِلٌ, a woman's name, and the unsound is accorded to the sound; or, as others say, of the measure فَعِيلٌ, [and so I find in one copy of the S,] originally جَوِيدٌ, the kesreh of the و being, accord. to them, suppressed because difficult of pronunciation, and the quiescent و and ى thus coming together, [the latter receives the rejected kesreh, and] the و is changed into ى and incorporated into the [augmentative] ى; (Msb;) Good, goodly, approvable, or excellent; contr. of رَدِ ىْ; (A, K;) applied to a thing, (S,) or a commodity, an article of household-goods, or the like, (A, Msb,) and a work, or performance: (TA:) pl. جِيَادٌ (S, A, Msb, K) and جِيَادَاتٌ, (K,) the latter a pl. pl., [i. e. pl. of جِيَادٌ,] (TA,) and جَيَائِدُ, (S, K,) with hemz, [and, accord. to some,] contr. to analogy. (S.) [It is also applied to a man, meaning Excellent, or egregious, in some quality; sometimes, though very rarely, in a quality that is disapproved.]

أَــجْوَدُ [Better, and best; more, and most, goodly or approvable or excellent]: see 5. b2: [More, and most, liberal, bountiful, munificent, or generous. Hence,] أَــجْوَدُ مِنْ حَاتِمٍ [More liberal, &c., than Hátim]: a prov. (Meyd.) b3: [More, and most, fleet, or swift, and excellent; relating to a horse. Hence,] أَــجْوَدُ مِنَ الجَوَادِ المُبِرِّ [More fleet, &c., than the courser that surpasses others]: a prov. (Meyd.) تَجَاويدُ: see جَوْدٌ, in two places.

مَــجُودٌ A field, or garden, rained upon: (A:) [or rained upon copiously, or abundantly.] and أَرْضٌ مَــجْودَــةٌ Land rained upon with a copious, or an abundant, rain. (S, L, K.) b2: (assumed tropical:) A man (S, A) affected with thirst: (S, A, K:) [or, with vehement thirst: (see جُوَادٌ:)] or at the point of death, or destruction. (K.) b3: And [hence,] (tropical:) Affected with longing desire. (L.) b4: Also (assumed tropical:) Overcome by drowsiness, or slumber: (TA:) or distressed by drowsiness, or slumber, &c. (Lh, L.) مُجِيدٌ: see مِجْوَادٌ. b2: Also A man possessing a horse such as is termed جَوَادِ [i. e. fleet, or swift, and excellent]: pl. مَجَاوِيدُ [by rule pl. of مِجْوَادٌ, q. v.]. (A, TA.) b3: حَتْفٌ مُجِيدٌ (tropical:) Present death. (K, TA.) مِجْوَادٌ One who says, utters, or expresses, or who does, (K, TA,) much, or often, (TA,) what is good, goodly, approvable, or excellent; (K, TA;) as also ↓ مُجِيدٌ: (TA:) [or rather the latter is a simple, not an intensive, epithet:] the former is applied to a poet, (S, A, K,) as syn. with the latter, (K,) or as meaning who says, or utters, much, or often, what is good, or excellent: (S:) and both are applied to a workman, or an artificer: pl. of the former مَجَاوِيدُ. (A.)

نجد

1 نَجَدَهُ, aor. ـُ (S, L,) inf. n. نَجْدٌ, (L, K,) He overcame, conquered, subdued, overpowered, prevailed over, or surpassed, him. (AO, S, L, K.) b2: نَجَدَ رَأْيَهُ فِى الأُمُورِ, inf. n. نَجْدٌ, He exerted his judgment in affairs. (Sh, L.) b3: نَجُدَ, (S, M, &c.,) [aor. ـُ inf. n. نَجَادَةٌ (M, L, K) and نَجْدَةٌ, (K,) or the latter is a simple subst., (M, L,) He (a man, S, L,) was, or became, courageous, (S, M, L, Msb, K,) and sharp, or vigorous and effective, in those affairs which others lack power or ability to accomplish: (M, L, K:) or, very valiant: or, quick in assenting to that which he was called or invited to do, whether it were good or evil. (M, L.) See also 10, and 4. b4: نَجِدَ, aor. ـَ inf. n. نَجَدٌ; (S, L;) or نُجِدَ, like عُنِىَ, inf. n. نَجْدٌ; (K;) He became [overcome,] afflicted, distressed, or oppressed, by sorrow, grief, or anxiety. (S, L, K.) b5: نَجِدَ, aor. ـَ (S, L,) and نَجُدَ, which is extr., (L,) [or properly the aor. of نَجُدَ,] inf. n. نَجَدٌ, (S, L,) He (a man, S) sweated, by reason of work, or of sorrow, grief, or anxiety: (S, L:) and ↓ أَنْجَدَ he (a man, TA) sweated. (K.) b6: نُجِدَ عَرَقًا, (K,) or نَجُدَ عَرَقًا, (L,) He, (L,) or it, namely the body, (K,) flowed with sweat. (L, K.) b7: نَجِدَ, aor. ـَ (TA,) inf. n. نَجَدٌ (K) He was, or became, stupid, dull, wanting in intelligence; not penetrating, sharp, vigorous, or effective, in the performing of affairs; soft, without strength, or sturdiness, and without endurance: and weary, or fatigued. (K, TA.) b8: نَجُدَ He became terrified, or frightened. (L.) A2: نَجَدَ, (aor.

نَجُدَ, L,) inf. n. نُــجُودٌ, It (a thing, or an affair,) was, or became, apparent, manifest, plain, or evident. (L, K.) b2: نَجَدَ, aor. ـُ inf. n. نُــجُودٌ, It (a road) was, or became, apparent, manifest, conspicous, or plain. (L.) b3: أَعْطَاهُ الأَرْضَ بِمَا نَجَدَ مِنْهَا He gave him the land with what came forth from it. (L.) 2 نجّدهُ الدَّهْرُ, (inf. n. تَنْجِيدٌ, K,) Time, or habit, or fortune, tried, or proved, him, and taught him, (S, L,) and rendered him expert, or experienced, and well informed, (L,) or firm, or sound, in judgment: (K:) as also نجّذه, which is more approved. (L.) A2: نجّد, inf. n. تَنْجِيدٌ, He ran; syn. عَدَا. (K.) A3: نجّد, inf. n. تَنْجِيدٌ, He ornamented, or decorated, a house or tent (بيت) with the articles of furniture called نُــجُود, pl. of نَجْدٌ: (S, * L, K: *) [and, accord. to present usage, he manufactured beds and the like, and pillows; and teased, separated, or loosened, cotton, for stuffing beds, &c., with the bow and mallet: see also نَجَّادٌ].3 ناجدهُ He went forth to him to fight, or combat. (A.) b2: ناجدت الإِبِلَ She (a camel) vied with the other camels in abundance of milk: she yielded abundance of milk when the other camels had little. (L, K. *) b3: See 4.4 انجد, (S, L, Msb, K,) inf. n. إِنْجَادٌ; (L;) and ↓ نَجَدَ, aor. ـُ (Msb;) and ↓ ناجد, inf. n. مُنَاجَدَةٌ; (S, L;) He aided, or assisted, another: (S, L, Msb, K;) he succoured him. (L.) b2: انجدهُ عَلَيْهِ He aided, or assisted, him against him. (L.) b3: انجد الدَّعْوَةَ (S, L, K) He answered, or complied with, the call, prayer, or invitation. (L, K.) And انجدهُ الدَّعْوَةَ He answered, or complied with, his call, prayer, or invitation. (M, L.) b4: انجد He was, or became, or drew, near to his family, or wife; expl. by قَرُبَ مِنْ أَهْلِهِ. (Lh, ISd, K.) A2: انجدت السَّمَآءُ The sky became clear. (K.) b2: انجد (L, K) and ↓ تنجّد (K) He, or it, (a person, or thing, L, both said of such a thing as a mountain, TA,) became high, or lofty. (L, K.) b3: غَارَ وَأَنْجَدَ (assumed tropical:) He became famous in the low countries and in the high. (A.) b4: انجد, (inf. n. إِنْجَادٌ, L,) He entered upon the country of Nejd: (S, L:) or he came to Nejd, or to high land or country: (L, K:) or he went thither: (L:) or he went forth to, or towards, it. (Lh, ISd, L, K.) b5: أَنْجَدَ مَنْ رَأَى حَضَنَا, a proverb, He enters Nejd who sees Hadan, which is the name of a mountain; i. e., in going up from El-Ghowr, or El-Ghór. (S, L.) 5 تنجّد: see 4. b2: He swore a big oath. (L.) 10 استنجدهُ He asked, or desired, of him aid, or assistance, (S, L, K, *) and succour. (L.) b2: استنجد He (a man) became strong after having been weak, (S, L, K,) or sick. (TA.) b3: استنجد عَلَيْهِ, (S, L,) and بِهِ, (L, TA,) He became emboldened against him, (S, L, K,) and clave to him, (L,) after having regarded him with awe, or fear. (S, L, K.) b4: استنجد He became courageous after having been cowardly. (A.) See also نَجُدَ.

نَجْدٌ High, or elevated, land or country: (S, L, Msb, K:) or hard, and rugged, and elevated, or high, table-land: only stony and rugged, or hard, elevated land, like a mountain, standing over against one and intercepting his view of what is behind it, but not very high, is thus called: (L:) pl. أَنْجُدٌ, (S, L, K,) a pl. of pauc., (TA,) and أَنْجَادٌ, (L, K,) [also a pl. of pauc.,] and نِجَادٌ and نُــجُودٌ (S. L, K) and نُجُدٌ; (IAar, L, K;) and pl. of نُــجُودٌ, أَنْجِدَةٌ; [another pl. of pauc.;] (S, K;) or this is a mistake, and it is pl. of نِجَادٌ, like as أَحْمِرَةٌ is pl. of حِمَارٌ; or it is a pl. deviating from common rule. (IB, L.) You say أُعْلُ هَاتِيكَ النِّجَادَ Ascend thou these high lands; and هَاذَاكَ النِّجَادَ this high land, making it singular. (L.) b2: نَجْدٌ, (S, L, K, &c.,) and نَجُدٌ, (K,) the latter of the dial. of Hudheyl, (Akh,) of the masc. gender, [The high land, or country;] a division of the country of the Arabs; opposed to الغَوْرُ, [or the low country,] i. e., Tihámeh; all the high land from Tihámeh to the land of El-'Irák; (S, L;) above it are Tihámeh and El-Yemen, and below it El-'Irák and Esh-Shám; (K;) it begins, towards El-Hijáz, at Dhát-'Irk, (Msb, K,) and ends at Sawád of El-'Irák, and hence it is said to form no part of El-Hijáz: (Msb:) or it comprises all that is beyond the moat, or fosse, which Kisrà made to the Sawád of El-'Irák until one inclines to the Harrah (الحَرَّة), when he is in El-Hijáz; (El-Báhilee, T, L, Msb;) and it extends to the east of El-Ghowr, or El-Ghór; which is all the tract of which the torrents flow westwards: Tihámeh extends from Dhát-'Irk to the distance of two days' journey beyond Mekkeh: the tract beyond this, westward, is Ghowr, or Ghór; and beyond this, southwards, is Es-Saráh, as far as the frontiers of El-Yemen: (El-Báhilee, L:) or, as the Arabs of the desert have been heard to say, the country which one enters when, journeying upwards, he leaves behind him 'Ijliz, which is above El-Karyateyn, and which he quits when he descends from the mountain-roads of Dhát-'Irk, where he enters Tihámeh, and when he meets with the stony tracts termed حِرَار in Nejd, where El-Hijáz commences: (As, L:) or the high country from Batn-er-Rummeh to the mountain-roads of Dhát-'Irk: (ISk, L:) or the country from El-'Odheyb to Dhát-'Irk, and to El-Yemámeh, and to El-Yemen, and to the two mountains of Teiyi, and from El-Mirbed to Wejreh: Dhât-'Irk is the beginning of Tihámeh, extending to the sea and Juddeh: El-Medeeneh is not of Tihámeh nor of Nejd, but of El-Hijáz, higher than El-Ghowr, or El-Ghór, and lower than Nejd. (IAar, L.) b3: نَجْدٌ An elevated road: (S:) or an elevated and conspicuous road. (L, K.) A road in a mountain. (L.) [Hence طَلَّاعُ الأَنْجُدِ, expl. below, and in art. طلع.] b4: هَدَيْنَاهُ النَّجْدَيْنِ [Kur, xc. 10] We have shown him the two ways; the way of good and that of evil: (Beyd, Jel, L:) or the two conspicuous ways: (L:) b5: or We have given him the two breasts; (Beyd, L;) for نَجْدٌ also signifies a woman's breast; (L, K;) the belly beneath it being like the [country called] غَوْر. (TA.) b6: أَمَا وَنَجْدَيْهَا مَا فَعَلْتَ ذٰلِكَ Now, by her two breasts, didst thou not that? A form of oath of the Arabs. (MF.) b7: نَجْدٌ and ↓ نَاجِدٌ A thing, or an affair, apparent, manifest, plain, or evident. (L.) b8: هُوَ طَلَّاعُ أَنْجُدٍ, and طلّاع أَنْجِدَةٍ, (S, L, K,) and طلّاع نِجَادٍ, (L, K,) and الأَنْجُدِ, (K, art. طلع,) and النِجَادِ, (L, K,) (tropical:) He is one who surmounts difficult affairs: (A:) or he is one who manages affairs thoroughly, (L, K,) and masters them: (L:) or he is a man expert in affairs, who surmounts and masters them by his knowledge and experience and excellent judgment: or, who aims at lofty things: (K, art. طلع:) or he is one who rises to eminences, or to lofty things or circumstances, or to the means of attaining such things: (S:) as also طَلَّاعُ الثَّنَايَا. (S, K, art. طلع.) See نَجِدٌ, and مُنَاجِدٌ.

A2: نَجْدٌ, sing. of نُــجُودٌ (A 'Obeyd, S, L, K) and of نِجَادٌ, (L, K,) which signify The articles of household farniture and the like (متاع) with which a house or tent (بيت) is ornamented, or decorated; (A 'Obeyd, S, L;) the carpets and beds or other things that are spread, and the pillows, used for that purpose: (L, K:) the cloths or stuffs used for this purpose, with which the walls are hung, and which are spread; (L;) the curtains which are hung upon the walls: (A:) and أَنْجَادٌ, pl. of نَجْدٌ, household furniture, consisting of such things as are spread, and pillows, and curtains. (L.) A3: نَجْدٌ A skilful, or an expert, guide of the way. (L, K.) A4: نَجْدٌ, (K,) or ↓ نُجُدٌ, (L,) A place in which are no trees. (L, K.) A5: نَجْدٌ A kind of tree resembling the شُبْرُم (L, K) in its colour and manner of growth and its thorns. (L.) نَجَدٌ Sweat, (S, L, K,) by reason of work, or of sorrow, grief, or anxiety, &c. (L.) A2: النَّجَدَاتُ A certain sect of the Khárijees, (S, L,) of those called the Harooreeyeh; (L;) the companions, (S, K,) or followers, (L,) of Nejdeh Ibn-'Ámir (S, L, K) El-Harooree (L) El-Hanafee, (S, L, K,) of the Benoo-Haneefeh; (TA;) also called ↓ النَّجْدِيَّةُ. (TA.) نَجُدٌ: see نَجِذٌ.

نَجِدٌ and ↓ نَجُدٌ and ↓ نَجِيدٌ (S, M, L, K) and ↓ نَجْدٌ (M, L, K) A courageous man, (S, M, L, K,) sharp, or vigorous and effective, in those affairs which others lack power or ability to accomplish: (M, L, K:) or courageous and strong: (Msb:) or very valiant: or quick in assenting to that which he is called or invited to do, whether it be good or evil: (M, L:) pl. of نَجُدٌ, أَنْجَادٌ, like as أَيْقَاظٌ is pl. of يَقُظٌ; (S, L;) or this is pl. of نَجْدٌ and نَجِدٌ; (Sb, M, L;) and not of نَجِيدٌ: (M, L:) the pl. of this last is نُجُدٌ and نُجَدَآءُ. (S, L.) b2: ↓ النَّجِيدُ The lion: (K:) so called because of his courage. (TA.) b3: نَجِدٌ فِى الحَاجَةِ A man quick in accomplishing that which is wanted, or needed. (S, L.) b4: نَجِدٌ and ↓ مَنْــجُودٌ (L) and ↓ نَجِيدٌ (TA) and ↓ نَاجِدٌ, in which last the ا is perhaps inserted by poetic licence, (L,) Sweating, by reason of work, or of sorrow, grief, or anxiety, &c. (L, TA.) See also مَنْــجُودٌ.

نُجُدٌ: see نَجْدٌ.

نَجْدَةٌ, a simple subst. (M, L,) Courage, (S, M, L, Msb, K,) and sharpness, or vigour and effectiveness, in those affairs which others lack power or ability to accomplish: (M, L:) or courage with steadiness, and calmness in awaiting fearlessly death, victory, or martyrdom: (EshShiháb [El-Khafájee]:) or great valour: or quickness in assenting to that which one is called or invited to do, whether it be good or evil. (M, L.) b2: ذُو نَجْدَةٍ A man possessing valour. (S, L.) See مُنَاجِدٌ. b3: نَجْدَةٌ Fight; combat; battle. (L, K.) b4: Terror; fright. (L, K.) b5: Difficulty; distress; affliction; adversity: (Lh, S, * L, Msb, * K: *) pl. نَجَدَاتٌ (Msb.) Ex.

لَاقَى فُلَانٌ نَجْدَةً Such a one experienced difficulty, distress, trouble, or adversity. (Lh, S, L.) b6: See also a saying of Sakhr-el-Ghei, and a citation from a trad., voce رِسْلٌ. b7: نَجْدَةٌ Aid; assistance. (Msb.) b8: هُوَ ابْنُ نَجْدَتِهَا (tropical:) He is ignorant thereof: contr. of هو ابن بَجْدَتِهَا. By نجدة is meant an allusion to Nejdeh El-Harooree. (A.) See نَجَدٌ.

نِجْدَةٌ, with kesr, Trial, or affliction, (بَلَاءٌ) [experienced] in wars. (Esh-Shiháb [El-Khafájee] and TA.) النَّجْدِيَّةُ: see نَجَدٌ.

نِجَادٌ The suspensory cords or strings of a sword: (S, K:) or the part thereof that lies upon the shoulder. (L.) b2: طَوِيلُ النِّجَادِ [lit., Having long suspensory cords or strings to his sword,] means (tropical:) a man of tall stature: for when a man is tall his نجاد must be long. (L.) نَــجُودٌ, applied to a she-ass, and to a she-camel, Long-necked: (L, K:) or, so applied, (K,) or specially to a she-ass, (L,) or to a wild she-ass, (S,) that does not become pregnant: (S, L, K:) but Sh says, that this meaning is disapproved; and that the correct meaning is tall, applied to a she-ass: (L:) or tall; overpeering: (S, L:) or high and great: from نَجْدٌ [signifying “ high or elevated land ”]: (As, L:) pl. نُجُدٌ. (S, L, K.) b2: Also, applied to a she-camel, Sharp; spirited; vigorous: (L, K:) a correct meaning thus applied: (Sh:) or strong: (R:) one that precedes, or outgoes, others: (L, K:) or strong in spirit: (L:) pl. as above. (K.) b3: Also, so applied, Abounding with milk: (L, K:) and, that vies with the other camels in abundance of milk, (L, K,) and surpasses them therein, (L,) or yields abundance when they have little: (K:) [but for إِذَا غَزُرْنَ, in the copies of the K in my hands, meaning “ when they yield abundance of milk,”

I read اذا غَرَزْنَ:] pl. as above. (K.) b4: Also, so applied, That lies down upon a high, or elevated, place: (K:) or that will not lie down save upon high ground: (L:) pl. as above. (K.) b5: Also, An intelligent woman; sharp, or quick, in intellect: (K:) possessing judgment; as though she exerted her judgment in affairs: a strange meaning in which the word is used in a trad.: (Sh, L:) pl. as above. (K.) b6: See مَنْــجُودٌ, and مُنَاجِدٌ.

A2: نَــجُودٌ One who works in shaking and spreading and stuffing and arranging [those articles of household furniture which are called] نُــجُود [pl. of نَجْدٌ]. (M, L.) See also نَجَّادٌ.

نَجِيدٌ: see نَجِدٌ, and مُنْــجُودٌ.

نَجَّادٌ One who manufactures (يُعَالِج) beds and the like, and pillows; and sews them: (S, L, K:) [and, accord. to present usage, who teases, separates, or loosens, cotton, for stuffing beds &c., with the bow and mallet: as also ↓ مُنَجِّدٌ:] one who ornaments, or decorates, houses, and beds and the like, and carpets. (AHeyth, L.) See also نَــجُودٌ.

نَاجِدٌ and ↓ مَنْــجُودٌ Stupid, dull, wanting in intelligence; not penetrating, sharp, vigorous, or effective, in the performing of affairs; soft, without strength, or sturdiness, and without endurance: and weary, or fatigued. (TA.) b2: See نَجِدٌ.

نَاجِدَةٌ, sing. of نَوَاجِدُ (L,) which signifies Streaks of fat (L, K) upon the shoulders of a camel: occurring in a trad.: so called because of their elevation. (L.) نَاجُودٌ Wine: (As, L, K:) or excellent wine: or the first wine that comes forth when the clay is removed from the mouth of the jar: (As, L:) of the masc. gender. (L.) b2: A wine-vessel: (K:) any vessel into which wine is put, (A 'Obeyd, S, K, *) such as a بَاطِيَة, (L,) or a جَفْنَة &c.: (A 'Obeyd, S, L:) or a wine-cup, or a cup of wine; syn. كَأْسٌ: (L:) or a vessel in which wine is cleared; (A;) a clarifier, or strainer for wine; syn. رَاوُوقٌ; (Lth, L;) which last is the meaning that most assign to the word. (TA.) b3: Saffron. (As, L, K.) b4: Blood. (As, L, K.) مِنْجَدٌ A small mountain (K, [in the CK, for جُبَيْل is put حُبَيْل,]) overlooking a valley. (TA.) b2: مِنْجَدٌ A kind of ornament, (L, K,) worn by women, (L,) adorned with gems, or jewels, (L, K,) one over another: (L:) a necklace of pearls and gold, or of cloves, a span in breadth, extending from the neck to the part beneath the breasts, and lying upon the place of the نِجَاد; (L, K;) i. e. of the نجاد of a man's sword: from نَجَّدَ البَيْتَ: (L:) pl. مَنَاجِدُ. (L, K.) مِنْجَدَةٌ A light staff or stick with which a beast of carriage is urged on. (K.) b2: A stick, or wooden instrument, with which wool is teased, or separated, i. q. مِنْدَفٌ (?) (TA,) and with which the حَقِيبَة of a camel's saddle is stuffed. (K, TA.) مِنْجَادٌ A man who aids, or assists, much or well. (Lh, L.) مَنْــجُودٌ Overcome; conquered; subdued; overpowered: and fatigued. (L.) b2: مَنْــجُودٌ and ↓ نَجِيدٌ (and ↓ نَــجُودٌ applied to a female, R,) Afflicted, distressed, or oppressed, by sorrow, grief or anxiety. (S, L, K.) See also نَجِدٌ. b3: مُنْــجُودٌ In a state of perishing or destruction. (L, K.) b4: See نَاجِدٌ.

مُنَجَّدٌ, as also مُنَجَّذٌ, (S, L,) which latter is the more approved, (L,) A man tried and strengthened by experience; expert, or experienced; (S, L, K;) who has had experience in affairs, and has estimated and understood them, and become well informed. (L.) مُنَجِّدٌ: see نَجَّادٌ.

مُنَاجِدٌ A fighter; a combatant. (S, L, K.) b2: An aider; an assistant; (K;) [and so, app., ↓ نَجْدٌ and ↓ نَجْدَةٌ and ↓ نَــجُودٌ, mentioned in the A].

وجد

1 وَجَدَهُ, aor. ـِ and يَجُدُ, (S, L, Msb, K,) the latter of the dial. of the tribe of 'Ámir (S, L, Msb) Ibn-Saasa'ah, (MF,) and without a parallel (S, L, Msb, K) in verbs of this class, (S, L, Msb,) the و in it being dropped because it falls out in the original form of the aor. , (Msb,) both of which forms are said by several authors to apply to the verb in all its significations, though F seems to restrict the latter to two significations, (TA,) inf. n. وُــجُودٌ (S, L, Msb, K) and وِجْدَان (L, Msb, K,) and إِجْدَانٌ, (IAar, L, K,) in which the و is changed into ء, (L,) and وَجْدٌ and وُجْدٌ and جِدَةٌ; (L, K;) and وَجِدَهُ, aor. ـِ (K;) but this form of the verb is not found in the lexicons, [the K only accepted,] (MF,) in the sense here assigned to it; (TA;) He found it; lighted on it; attained it; obtained it by searching or seeking; discovered it; perceived it; saw it; experienced it, or became sensible of it; (F, in the K and in the Basáïr, on the authority of Abu-l-Kásim El-Isbahánee;) namely, a thing sought, sought for or after, or desired; (S, L, K;) and simply a thing. (L.) وُــجُود is of several kinds. It is The finding, &c., by means of any one of the five senses: as when one says وَجَدْتُ زَيْدًا [I found, &c., Zeyd]: and وَجَدَتُ طَعْمَهُ, and رَائِحَتَهُ, and صَوْتَهُ, and خُشُونَتَهُ, [I found, or perceived, &c., its taste, and its odour, and its sound, and its roughness]. Also, The finding, &c., by means of the faculty of appetite, [or rather of sensation, which is the cause of appetite:] as when one says وَجَدْتُ الشِّبَعَ [I found, experienced, or became sensible of, satiety]. Also, The finding, &c., by the intellect, or by means of the intellect: of which kind is one's knowing God: and here it should be observed, that وجود attributed to God is simple knowledge: (Abu-l-Kásim El-Isbahánee, cited in the Basáïr:) وَجَدَ اللّٰهُ, wherever it occurs, means God knew. (Er-Rághib, Z, &c.) i. e., in the Kur-án. (TA.) b2: وَجَدَ [He found, in the sense of] he knew [by experience]. (A, TA, &c.) [In this sense, it is a verb of the kind called أَفْعَالُ القُلُوبِ; having two objective complements; the first of which is called its noun, and the second its predicate.] Ex. وَجَدْتُ زَيْدًا ذَا الحِفَاظِ I [found, or] knew Zeyd to possess the quality of defending those things which should be sacred, or inviolable. (A.) Used in this sense, as doubly trans., its inf. n. is وَجْدَانٌ (Akh) and وُــجُودٌ. (Seer.) It is also used as singly trans., as syn. with عَلِمَ. (TA.) b3: When وَجَدَ signifies he found, or lighted on, a thing after it had gone away, its inf. n. is وِجْدَانٌ. (IKtt.) b4: وَجَدَ الضَّالَّةَ, (S, A, Msb,) aor. ـِ (Msb) and يَجُدُ, (MF,) inf. n. وَجْدَانٌ (S, Msb) and لَمْ أَجِدْ مِنْ ذٰلِكَ بُدًّا (Msb) [He found the stray beast]. b5: لَمْ أَجِدْ مِنْ ذٰلِكَ بُدًّا, for which one also says لَمْ اجدِ, I found no means of avoiding, or escaping, that. (Kz, TA.) b6: وَجَدَ, (L,) and وَجَدَ فِى المَالِ, (Fs, T, S, L, Msb,) and وَجَدَ المَالَ وَغَيَرَهُ, (Lh, M, K,) aor. ـِ (Lh, M, L, K,) inf. n. وُجْد and وِجد and وَجْدٌ- and جِدَهٌ (Lh, T, S, M, K) and وِجْدَانٌ (T, L) an[id وُــجُودٌ, (Yz,) He became possessed of wealth, or property: (T:) or he was, or became, rich; possessed of competence, or sufficiency; in no need; without wants, or with few wants; (S, M, L, K;) so as not to be poor afterwards: (L:) and he gained, acquired, or earned wealth. (Exps. of the Fs.) Hence the saying of the Arabs, وِجْدَانُ الرَّقِينِ يُغَطِّى أَفَنَ الأَفِينِ [The possession of money hides the weakness of judgment of the weak in judgment]. (T, L.) A2: وَجَدَ عَلَيْهِ, (S, L, K, &c.) aor. ـِ (Fs, M, L, K) and يَجُدُ; (M, L, K;) and وَجِدَ, as heard by Fr from certain of the Arabs; (Kzz;) inf. n. مَوْجِدَةٌ, (Fs, S, A, L, Msb, K,) by some pronounced مَوْجَدَةٌ, (Fr,) and وَجْدٌ and جِدَةٌ (L, K) and وِجْدَانٌ (Lh, S, M, L) and وُــجُودٌ (Fr, Kzz) He was angry with him: (Fs, S, A, L, Msb, K) or he was angry with him with the anger that proceeds from a friend. (TA, voce عَتْبٌ.) A3: وَجَدَ بِهِ, (aor. ـِ L,) inf. n. وَجْدٌ, He loved him. (L, K.) وَجَدَ بِهَا, (A, L,) and ↓ توّجد, (A,) He loved her; (A, L;) he loved her passionately or fondly. (L.) لَهُ بِهَا وَجْدٌ He has a love [or passionate or fond love] for her. (A.) A4: وَجَدَ, [aor. ـِ ('Eyn, Fs, S, L, Msb, &c.,) and وَجِدَ, [aor. ـْ (El-Hejeree, M, K,) the latter the only form mentioned in the K, but the former is the only form generally known, (MF, TA,) and وَجُدَ, (Lh, M, L,) inf. n. وَجْدٌ, (S, L, Msb, K, &c.,) He grieved; mourned; sorrowed. (S, L, Msb, K, &c.) You say, وَجَدْتُ بِهِ, (Msb,) and لَهُ ↓ توجّدت, (S, L,) I grieved, mourned, or sorrowed, for such a one. (S, L, Msb.) Ibn-Hishám El-Lakhmee says, that in this sense وجد is not transitive: (MF:) [i. e., without a prep.].

A5: وُجِدَ, (inf. n. وُــجُودٌ, A, Msb,) It existed; it became existent (A, Msb) from a state of nonexistence. (S, L, K.) 4 اوجدهُ إِيَّاهُ He (God, S, A, L) made him to find, attain, or obtain, it; (Lh, S, A, L, K;) namely, the thing that he sought, sought for or after, or desired; (S, L, K;) or a stray beast. (A.) b2: اوجدهُ He (God, S, &c.) enriched him; made him to be possessed of wealth or property; to be possessed of competence or sufficiency; to be in no need, or without wants, or with few wants. (S, A, L, K.) Ex. الحَمْدُ لِلّٰهِ الِّذِى

أَوْجَدَنِى بَعْدَ فَقْرٍ وَآجَدَنِى بَعْدَ ضَعْفٍ Praise be to God who enriched me after poverty and strengthened me after weakness. (S, L.) b3: He strengthened him after weakness; like آجَدَهُ. (K.) [But see what immediately precedes.]

A2: اوجدهُ, (inf. n. إِيجَادٌ, TA,) He (God) made it; meaning, created it; originated it; caused it to be or exist, or to come to pass; brought it into existence (S, L, Msb, K) from a state of nonexistence, (Msb,) not after the similitude of anything preëxisting. (TA.) وَجَدَهُ in this sense is not allowable. (S, L, K.) 5 توجّدهُ He complained of it; namely, sleeplessness by night, (L, K,) &c., (K,) or a particular affair. (L.) A2: See 1, in two places.6 تواجد He feigned, or made a show of, love [or passionate love]. (A.) وَجْدٌ and جِدَةٌ: see وُجْدٌ; and see 1.

وُجْدٌ and ↓ وِجْدٌ and ↓ وَجْدٌ [and ↓ جِدَةٌ &c., see 1,] (the first of which is the most chaste, IKh, MF) Richness, or competence, or sufficiency; state of being in no need, or of having no wants, or few wants: (M, L, K:) ability; capacity; power. (M, L.) b2: هٰذَا مِنْ وُجْدِى This is a result of my power, or ability. (L.) وَاجِدٌ, act. part. n of 1, Finding; or a finder; &c. (L.) b2: Rich; possessing competence, or sufficiency; in no need; without wants, or with few wants; (L;) solvent; one who finds that wherewith to pay what he owes. (A 'Obeyd, L.) Ex. لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ The solvent man's putting off the payment of his debt with promises repeated time after time makes his punishment allowable. (L, from a trad. See Mgh art. لوى.) الوَاجِدُ, as an epithet applied to God, He who has no wants. (IAth, L.) A2: هُوَ وَاجِدٌ عَلَى صَاحِبِهِ He is angry with his companion. (A.) A3: أَنَا وَاجِدٌ لِلشَّىْءِ I am able to do the thing. (Msb.) A4: هُوَ وَاجِدٌ بِفُلَانَةَ, and عَلَيْهَا, and ↓ مُتَوَجِّدٌ, He is in love [or passionately in love] with such a female. (A.) b2: وُجُدٌ is mentioned in the Towsheeh as a pl. of وَاجِدٌ; but this is strange. (TA.) مَوْــجُودٌ, part. n. of وُجِدَ, Being, or existing; come to pass: (S, L, K:) or, as an irreg. pass. part. n. of أَوْجَدَهُ, caused to be, or exist; or to come to pass; brought into existence: (MF:) pl. مَوْــجُودَــاتٌ: which is a term applied to three kinds of things: namely, that which exists and has neither beginning nor end; and such is only God: that which exists and has a beginning and an end; as the substances of the present world: and that which exists and has a beginning but no end; as men in the world to come. (TA.) b2: [Present.] b3: مَوْــجُودٌ A thing within one's power; over which one has power. (Msb.) مُتَوَجِّدٌ: see وَاجِدٌ.

هجد

1 هَجَدَ, (S, A, L, Msb,) aor. ـُ (L, Msb,) inf. n. هُــجُودٌ; (L, Msb, K;) and ↓ تهجّد, (S, A, L, Msb, K,) and ↓ اهجد, (L, K,) and ↓ هجّد; (IAar, L;) He (a man, L) slept: (L, Msb, K:) or slept in the night: (IAar, S, A, L:) or, in the latter part of the night. (L.) b2: Also هَجَدَ and ↓ تهجّد (S, A, L, Msb, K [in some copies, of the last of which the former verb is written ↓ هجّد and so in the TA) He remained awake, or was sleepless or wakeful in the night: (S, A, L:) and hence the praying in the night is called تَهَجُّدٌ: (S, L:) or he awoke from sleep (K) to pray, or for some other purpose: (TA:) or he prayed in the night; (Msb;) as also ↓ هجّد: (IAar, L:) thus these verbs bear two contr. significations: (S, A, L, Msb, K:) and ↓ تهجّد he relinquished sleep for prayer: (A:) so in the Kur, xvii., 81. (Beyd.) 2 هَجَّدَ see 1, in three places. b2: Also هجّدهُ, inf. n. تَهْجِيدٌ, He made him, or caused him, to sleep; (S, L, K;) as also ↓ اهجدهُ. (Ibn-Buzurj, L, K.) b3: Also, He awoke him from sleep. (Ibn-Buzurj, L, K.) Thus it bears two contr. significations. (K.) b4: See also 4.4 أَهْجَدَ see 1: and 2. b2: Also اهجدهُ He found him (namely a man, K) sleeping. (L, K.) b3: And اهجد He (a camel) laid the fore-part of his neck (the part called جِرَان) upon the ground; (ISk, S, L, K;) as also ↓ هجّد, (IKtt, El-Basáïr, K, TA, [in the CK هَجَدَ]) inf. n. تَهْجِيدٌ. (IKtt, El-Basáïr, TA.) 5 تَهَجَّدَ see 1, in three places.

هَجِدْ, (as in some copies of the K,) or هِجْدْ, (accord. to others and the TA,) A cry by which a horse is chidden. (K.) هَــجُودٌ: see هَاجِدٌ.

هَاجِدٌ Sleeping: (T, L, Msb:) pl. هُــجُودٌ and هُجَّدٌ. (Msb.) [See an ex. in a verse cited voce مُرِمٌّ, in art. رم.] b2: Also, (L,) and ↓ هَــجُودٌ (L, K) and ↓ مُتَهَجِّدٌ (T, L) Praying in the night: (T, L, K:) pl. of the first, (L,) or second, (L, K,) هُــجُودٌ and هُجَّدٌ. (L, K.) هُجْدٌ and هُجَّدٌ are also fem. pls. [app. in both of the above senses]. (A.) مُتَهَجِّدٌ: see هَاجِدٌ.

عصر

1 عَصَرَهُ, (S, Msb, K,) aor. ـِ (O, Msb, K,) inf. n. عَصْرٌ; (S, Msb;) and ↓ اعتصرهُ; (S, O, Msb, K;) [He pressed it, or squeezed it, so as to force out, i. e. he expressed, its juice, sirup, honey, oil, water, or moisture;] he extracted, or fetched out by labour or art [i. e. by pressure or wringing], (Msb, K,) its water, or juice, or the like, (Msb,) or what was in it, (K,) namely, what was in grapes, (S, Msb, K,) and the like, (Msb, K,) of things having oil, or sirup, or honey: (TA:) or عَصَرَهُ signifies he performed that act himself; (K;) as also ↓ عصّرهُ, inf. n. تَعْصِيرٌ: (Sgh, TA:) or the latter, he superintended the pressing thereof, i. e., of grapes: (O:) and ↓ اعتصرهُ, he had it done for him: (K:) or this last, he did it for another, or others: (Mgh, as implied by an explanation of مُعْتَصِرٌ:) and عَصِيرًا ↓ اعتصر he prepared expressed juice or the like. (S, O.) [See also 8 below.] عُصْرَ is used as a contraction of عُصِرَ. (S, O.) b2: [Hence,] عَصَرَ الثَّوْبَ, inf. n. as above, He wrung out the water of the garment, or piece of cloth; he forced out its water by wringing it. (Msb.) b3: And عَصَرَ الدُّمَّلَ لِتَخْرُجَ مِدَّتُهُ [He squeezed, or pressed, the pustule in order that its thick purulent matter might come forth]. (Msb.) b4: And عَصَرَ حَلْقَهُ [He squeezed his throat]. (Mgh and Msb in art. خنق.) b5: and عَصَرَ, aor. ـِ (assumed tropical:) He took, or collected, the produce of the earth: from the same verb in the first of the senses expl. above: and hence, accord. to Abu-l-Ghowth, in the Kur [xii. 49], وَفَيهِ يَعْصِرُونَ (assumed tropical:) And in it they shall take, or collect, the produce of the earth: (S:) or the meaning is, and in it they shall press grapes, or olives, or the like: or they shall milk the udders. (Bd.) [And there are other explanations, which see below.]

A2: عُصِرُوا, (S, IKtt, O,) or ↓ أُعْصِرُوا, (O, K,) They were rained upon; they had rain; syn. مُطِرُوا, (S, O,) or أُمْطِرُوا [which is less correct]. (IKtt, K.) Hence, in the Kur [ubi suprà], accord. to one reading, وَفِيهِ يُعْصَرُونَ [And in it they shall have rain]. (S, O.) [See also above, and below.]

A3: عَصَرَهُ also signifies He saved him; preserved him: and hence, in the Kur [ubi suprà], accord. to one reading, وَفِيهِ يُعْصَرُونَ [And in it they shall be saved, or preserved]. (Bd.) b2: Hence also, perhaps, the other reading, وَفِيهِ يُعْصِرُونَ And in it they shall aid, or succour, one another. (Bd.) b3: See also 8, last quarter, in two places.

A4: Also, عَصَرَهُ, (O, TA,) inf. n. عَصْرٌ, (O, K, TA,) It [or he] withheld, hindered, or prevented, him: (O, K, * TA:) one says, مَا عَصَرَكَ What withheld, hindered, or prevented, thee? (O, TA.) And He refused, and withheld, it; (K, * TA;) namely, anything. (TA.) [See also 8, which signifies the same.] b2: And عَصَرَهُ, (K,) aor. ـِ inf. n. عَصْرٌ, He gave (O, K, TA) to him. (K, TA.) Thus it has two contr. significations. (IKtt, TA.) Tarafeh says, لَوْ كَانَ فِى أَمْلَاكِنَا أَحَدٌ يَعْصِرُ فِينَا كَالَّذِى تَعْصِرُ (S, O, TA, but in the S with مَلِكٌ in the place of أَحَدٌ,) i. e. [If there were, or would that there were, among our kings one] giving to us the like of what thou givest: (TA:) and another reading is, مِثْلَ مَا تَعْصِرُ; (O;) and it is expl. (by A'Obeyd, TA) as meaning, doing to us benefits (O, TA) like as thou dost: (O:) but Aboo-Sa'eed relates it thus; يُعْصَرُ فِينَا كالَّذِى تُعْصَرُ i. e. يُصَابُ مِنْهُ [app. from عَصَرَ signifying “ he pressed ” grapes and the like; and thus meaning, (assumed tropical:) from whom is gotten, among us, like what is gotten from thee; or, as it may be less freely rendered, who has his bounty drawn forth, among us, like as thou hast thine drawn forth]; and he disallowed the reading [يَعْصِرُ and] تَعْصِرُ. (TA.) See also 8, first quarter.

A5: See also 4, second sentence: b2: and last two sentences.

A6: And see the paragraph here following.2 عَصَّرَ see 1: A2: and see also 4, second sentence.

A3: عصّر الزَّرْعُ, inf. n. تَعْصِيرٌ; (K, TA;) but in the Tekmileh written الزَّرْعُ ↓ عَصَرَ, without teshdeed; (TA;) The corn put forth its glumes: (K, TA:) app. from عَصَرٌ meaning “ a place of protection: ”

i. e. [the rudiments of its ears] became protected in its glumes. (TA.) 3 عاصر فُلَانًا, inf. n. مُعَاصَرَةٌ and عِصَارٌ, He was contemporary with such a one: or he attained to, or reached, the time of such a one. (O, TA.) Hence the saying, المُعَاصَرَةُ مُعَاسَرَةٌ وَالمُعَاصِرُ لَا يُنَاصِرُ [The being contemporary is an occasion of hard, or harsh, treatment; and the contemporary will not render reciprocal aid to his fellow]. (TA. [But I have substituted معاسرة for معاصرة, which latter seems to have been written by mistake for the former.]) A2: See also 8, last quarter.4 اعصر He (a man, TA) entered upon the time called العَصْر: (K, TA:) and also he entered upon the evening, or last part of the day; like اقصر. (TA.) b2: And اعصرت, (S, Msb, K,) and ↓ عصّرت, (K,) so in all the copies of the K, but in a copy of the Tahdheeb of IKtt ↓ عَصَرَتْ, without tesh-deed, (TA,) (tropical:) She (a girl, S, Msb, or woman, K) attained the عَصْر of her youth, (TA,) or [simply] attained the period of her youth, (K,) and arrived at the age of puberty: (K, TA:) or entered upon the time of puberty, and began to have the menstrual discharge; (S, O;) because of her womb's being pressed; (O;) or as though she entered upon the عَصْر of her youth: (S, O, TA:) or she attained the age of puberty: (S, IKtt:) or she had the menstrual discharge: (Msb:) or she entered upon the time of that discharge: (K:) or she approached that time; for, said of a girl, it is like رَاهَقَ said of a boy; accord. to Abu-lGhowth el-Aarábee: (S:) or she approached the age of twenty: (K:) or she became confined in the house, (K,) and had a retreat (عَصَرٌ) appointed for her, (TA,) at the time of her having the menstrual discharge: (K:) or she brought forth; (K;) in which sense it is of the dial. of Azd. (TA.) The woman, or girl, is termed ↓ مُعْصِرٌ (S, O, Msb, K) and ↓ مُعْصِرَةٌ, with ة: (IDrd, O, TA:) pl. مَعاصِرٌ (S, K) and مَعَاصِيرُ. (K.) A2: أَعْصَرَتِ السَّحَائِبُ (assumed tropical:) The clouds were at the point of having rain pressed forth from them by the winds. (O, and Bd in lxxviii. 14. [But see مُعْصِرٌ.]) b2: أُعْصِرُوا: see 1.

A3: اعصرت الرِّيحُ, (O, TA,) and ↓ عَصَرَت, (TA,) The wind brought what is termed إِعْصَار [q. v. infrà.]. (O, TA.) And you say also, الرِّيحُ بِالتُّرَابِ فِى الهَوَآءِ ↓ عَصَرَتِ [The wind raised the dust into the air in the form of a pillar]. (TA.) 5 تعصّر: see 7: A2: and 8, latter half.

A3: I. q.

تَعَسَّرَ [it was, or became, difficult, strait, or intricate]. (TA.) A4: (tropical:) He wept. (A.) 7 انعصر quasi-pass. of 1 in the first of the senses expl. above; [It became pressed, or squeezed, so that its juice, sirup, honey, oil, water, or moisture, was forced out; its juice, or the like, became extracted, or fetched out by labour or art, i. e. by pressure or wringing;] (S, O, Msb, K;) as also ↓ تعصّر. (S, O, K.) b2: You say also, انعصر الخِنَاقُ فِى حَلْقِهِ [The strangling-rope, or the like, became compressed upon his throat]. (TA in art. خنق.) 8 اعتصرهُ: see عَصَرَهُ, in three places. b2: [Hence, app.,] اعتصر (tropical:) He voided his ordure. (O, K, * TA.) [See the act. part. n., below.] b3: And اعتصر بِالمَآءِ (assumed tropical:) He swallowed the water by little and little in order that some food by which he was choked might be made to descend easily in his throat. (S, O, K.) b4: And اعتصر مَالَهُ (tropical:) He extracted, or extorted, his property from his hand, or possession: (S, Msb, TA:) from the same verb as syn. with عَصَرَ expl. in the beginning of this art.: (Msb:) he took forth his property for a debt or for some other reason: (K, * TA:) and اعتصر, (assumed tropical:) he took; (K;) as also ↓ عَصَرَ, aor. ـِ (TA:) (assumed tropical:) he took of, or from, a thing: (TA:) (assumed tropical:) he got, and took, of, or from, a thing: (S, as implied in an explanation of the act. part. n.:) (assumed tropical:) he got a thing from a person: (L:) or, accord. to El-'Itreefee, (assumed tropical:) he took the property of his son for himself; or he suffered the property of his son to remain in his (the latter's) possession: you do not say اعتصر فُلَانٌ مَالَ فُلَانٍ [such a one took for himself the property of such a one] unless he be a relation to him: [you say so of a father:] and of a boy you say, اعتصر مَالَ أَبِيهِ, meaning, (assumed tropical:) he took the property of his father. (TA.) [See اعتسر.] And بِالمَالِ ↓ اعتصر العَصَّارُ [or المَالَ?

i. e. (tropical:) The extorter, or exacter, extorted, or exacted the property]. (A, TA.) b5: Also اعتصر, (tropical:) He took back a gift: (A, Mgh, L, TA:) in the K, the inf. n. is expl. by اِنْتِجَاعُ العَطِيَّةِ; but in the L, the verb is expl. by اِرْتَجَعَ العَطِيَّةَ, [and in like manner in the A and Mgh,] and رَجَعَ فِيهَا: (TA:) (assumed tropical:) he revoked, recalled, or retracted, the gift; syn. اِرْتَجَعَ, (Mgh, O,) and اِسْتَرَدَّ. (Mgh.) Hence the trad. of 'Omar, الوَالِدُ يَعْتَصِرُ وَلَدَهُ فِيمَا

أَعْطَاهُ وَلَيْسَ لِلْوَلَدِ أَنْ يَعْتَصِرَ مِنْ وَالِدِهِ, i. e., (tropical:) The father may take from his child what he has given him; [but it is not for the child to take from his father what he has given him.] (Mgh, O.) But as to the trad. of Esh-Shaabee, يَعْتَصِرُ الوَالِدُ عَلَى

وَلَدِهِ فِى مَالِهِ [(tropical:) The father may take back what he has given to his child], the verb is made trans. by means of على because it implies the meaning of يَرْجِعُ عَلَيْهِ, and يَعُودُ عَلَيْهِ: (IAth, Mgh, O: *) or this latter trad. means, the father may forbid his child his property, and withhold it from him: (S:) and [in like manner] the former trad., the father may withhold his child from giving his property, and forbid it to him: (TA:) for اعتصر also signifies he prevented, hindered, withheld, or refused; syn. مَنَعَ. (K, TA.) Hence, اِعْتِصَارُ الصَّدَقَةِ [The withholding, or refusing, the poorrate]. (TA.) [See also 1.] b6: اعتصر also signifies (assumed tropical:) He was niggardly, or avaricious, (K, TA,) عَلَيْهِ towards him. (TA.) A2: اعتصر بِهِ; (S, A, K;) and به ↓ تعصّر, (S, K,) or إِلَيْهِ; (O;) and به ↓ عَصَرَ, inf. n. عَصْرٌ; (TA;) and ↓ عاصرهُ; (A;) (tropical:) He had recourse to him for refuge, protection, or preservation; (S, A, K;) and sought, desired, or asked, aid, or succour, of him. (A.) In the Kur [xii. 49], ↓ وَفِيهِ تُعْصَرُونَ [sic], which is one reading, is expl. by Lth as signifying And in it ye shall have recourse for refuge, or protection; but Az disapproves of this: (TA:) [the common reading] وفيه يَعْصِرُونَ, accord. to AO, (so in one copy of the S,) or A'Obeyd, (as in another copy of the S,) signifies and in it they shall be safe; from عُصْرَةٌ signifying “ a cause, or means, of safety: ” (S:) or they shall be safe from trial, or affliction, and shall preserve themselves by plenty, or fruitfulness. (TA.) عَصْرٌ [which is the most common form] and ↓ عُصُرٌ (S, A, O, Msb, K) and ↓ عُصْرٌ (S, A, O, K) and ↓ عِصْرٌ (A, O, K) i. q. دَهْرٌ [as meaning Time; or a time; or a space or period of time]; (S, A, O, Msb, K;) or any unlimited extent of time, during which peoples pass away and become extinct; (Esh-Shiháb, in the “ Sharh esh-Shifè; ”) [a succession of ages:] such is said by Fr to be its meaning in the Kur ciii. l: (TA:) pl. (of pauc., O) أَعْصُرٌ (O, K) and أَعْصَارٌ; (K;) and [of mult.] عُصُورٌ (S, O, K) and عُصُرٌ. (K.) You say, مَا فَعَلْتُهُ عَصْرًا, and بِعَصْرٍ, I did it not in its time. (A.) And ↓ جَآءُ لٰكِنَّ لَمْ يَجِئْ لِعُصْرٍ He came, but he came not at the [proper] time of coming. (Az, O, K: but Az relates it without لكنّ. TA.) And ↓ نَامَ وَمَا نَامَ لِعُصْرٍ, (K,) or, accord. to Az and Sgh and the author of the L and others, ما ↓ نام عُصْرًا, (TA,) He slept, but hardly, or scarcely, slept. (Az, K, &c.) And نَامَ فُلَانٌ وَلَمْ يَنَمْ عَصْرًا, and بِعَصْرٍ, Such a one slept, but slept not during a [considerable period of] time, or day; (A;) agreeably with other significations, here following. (TA.) b2: عَصْرٌ also signifies An hour, or a time, (سَاعَةٌ,) of the day. (Katádeh, O.) b3: A day: (K:) [or day, as opposed to night:] and a night: (K:) [or night, as opposed to day:] also the morning, before, or after, sunrise; syn. غَدَاةٌ: and the afternoon; or evening; or last part of the day; until the sun becomes red; as also ↓ عَصَرٌ, (IDrd, K.) Hence, العَصْرَانِ The night and the day: (O, TA:) or night and day: (Msb:) and the morning, before, or after, sunrise, and the afternoon or evening; or the first part of the day and the last part thereof: الغَدَاةُ وَالعَشِىُّ. (ISk, S, O, Msb.) [See also الأَبْرَدَانِ.] A poet says, وَأَمْطُلُهُ العَصْرَيْنِ حَتَّى يَمَلُّنِى

وَيَرْضَى بِنِصْفِ الدَّيْنِ وَالأَنْفُ رَاغِمُ [And I put him off, delaying the payment of his debt, morning and evening, or from morning to evening, so that he loathes me, and is content with half of the debt, though unwilling]: meaning, when he comes to me in the first part of the day, I promise to pay him in the last part of it: (ISk, S:) or, accord. to Sgh, the right reading (instead of والانف راغم) is فِى غَيْرِ نَائِلِ [without liberality]: and the verse is by 'Abd-Allah Ibn-Ez-Zubeyr El-Asadee. (TA.) b4: Hence also (S, O) صَلَاةُ العَصْرِ, (S, O, Msb,) and ↓ صلاة العَصَرِ, (O, TA,) fem. only, and simply العَصْرُ, [and ↓ العَصَرُ,] mase. and fem., (Msb,) [The prayer of afternoon; the time of which commences about mid-time between noon and nightfall; or accord. to the Shá-fi'ees, Málikees, and Hambelees, when the shade of an object, cast by the sun, is equal to the length of that object, added to the length of the shade which the same object casts at noon; and accord. to the Hanafees, when the shadow is equal to twice the length of the object added to the length of its mid-day shadow: its end being sunset, or the time when the sun becomes red:] so called because performed in one of the عَصْرَانِ, i. e., in the last portion of the day: (O:) also called الصَّلَاةُ الوَسْطَى [accord. to some], because it is between the two prayers of the day [that of daybreak and that of noon] and the two prayers of the night [that of sunset and that of nightfall]: (Abu-l-'Abbás:) pl. [of pauc.] أَعْصُرٌ; and [of mult.] عُصُورٌ. (Msb.) [And hence likewise,] العَصْرَانِ is applied in a trad. to The prayer of daybreak and that of the عَصْر; one being made predominant over the other; (Msb, TA;) as is the case in القَمَرَانِ applied to the sun and the moon; (TA;) or they are so called because they are performed at the two extremities of the عَصْرَانِ, meaning the night and the day; (Msb, TA;) but the former is the more likely. (TA.) [See an ex. of the dim., العُصَيْرُ, voce مُرْهِقَة, in art. رهق.]

b5: You say also, جَآءَ فُلَانٌ عَصْرًا, meaning Such a one came late. (Ks, S, O.) A2: See also عَصِيرٌ. b2: عَصْرٌ also signifies (assumed tropical:) Rain from the [clouds called] مُعْصِرَات. (K.) A3: Also A man's [near kinsfolk such as are termed his] رَهْط and عَشِيرَة: (O, K, * TA:) or his عَصَبَة [q. v.]. (TA.) عُصْرٌ: see عَصْرٌ, in four places.

A2: And see also عَصَرٌ.

عِصْرٌ: see عَصْرٌ.

عَصَرٌ: see عَصْرٌ, in three places.

A2: Also A place to which one has recourse for refuge, protection, preservation, concealment, covert, or lodging; a place of refuge; an asylum; a refuge: (S, O, K:) and a cause, or means, of safety; syn. مَنْجَاةٌ: (S, K:) as also ↓ عُصْرٌ (K) and ↓ عُصْرَةٌ (S, O, TA) and ↓ مُعَصَّرٌ (O, K) and ↓ مُعْتَصَرٌ (TA) and ↓ عُصُرٌ, from which عُصْرٌ is said to be contracted, (TA,) [and ↓ عَصِيرَةٌ.] You say, ↓ زَيْدٌ عُصْرَتِى and ↓ عَصِيرَتِى and ↓ مَعْتَصَرِى (tropical:) [Zeyd is my refuge]. (A.) A3: Also Dust; or dust raised and spreading; syn. غُبَارٌ: (S, O, K:) or vehement dust; (TA;) which latter is also the signification of ↓ عِصَارٌ and ↓ عَصَرَةٌ: (O, K, TA:) or this last, or, accord. to some, ↓ عُصْرَةٌ, has the former signification. (L.) It is said in a trad., مَرَّتِ امْرَأَةٌ مُتَطَيِّبَةٌ لِذَيْلِهَا عَصَرٌ, (S, O,) or ↓ عُصْرَةٌ.

or, as some relate it, ↓ عَصَرَةٌ, (l.,) A perfumed woman passed by, her skirt having a dust proceeding from it, (S, A, L,) occasioned by her dragging it along [upon the ground], (l.,) or occasioned by the abundance of the perfume: (A:) or ↓ عَصَرَةٌ may mean (tropical:) an exhalation of perfume: (L, TA: *) [for] it has this meaning also: (IDrd, O:) but accord. to one relation, it is إِعْصَارٌ, (L,) which also signifies dust raised by wind. (TA.) عُصُرٌ: see عَصْرٌ: A2: and see عَصَرٌ.

عُصْرَةٌ [app., A thing from which water or the like may, or may almost, be expressed, or wrung out]. You say, بَلَّ المَطَرُ ثِيَابَهُ حَتَّى صَارَتْ عُصْرَةً

The rain wetted his clothes so that their water was almost wrung out. (TA.) A2: See also عَصَرٌ, in four places.

A3: Also i. q. دِنْيَةٌ: one says, هٰؤُلَآءِ مَوَالِينَا عُصْرَةً i. e. دِنْيَةً [These are sons of our paternal uncle, or the like, closely related], exclusively of others: (S, O:) and so قُصْرَةً. (TA.) عَصَرَةٌ: see عَصَرٌ, in three places.

عُصَارٌ: see عُصَارَةٌ.

عِصَارٌ: see عَصَرٌ, and إِعْصَارٌ.

عَصُورٌ: see عَاصِرٌ.

عَصِيرٌ i. q. ↓ مَعْصُورٌ [Pressed, or squeezed, or wrung, so that its juice, sirup, honey, oil, water, or moisture, is forced out]; (K;) as also ↓ عَصْرٌ. (TA.) See also عُصَارَةٌ, in two places.

عُصَارَةٌ Expressed juice or the like; what flows (S, O, Msb, K) from grapes and the like, (Msb, K,) of things having oil or sirup or honey, (TA,) on pressure or squeezing or wringing; (IDrd, S, O, Msb, TA;) [an extract; but properly, such as is expressed;] as also ↓ عَصِيرٌ (Mgh, Msb, K) and ↓ عُصَارٌ; (K;) or, as some say, عُصَارٌ is a pl. of [or rather a coll. gen. n. of which the n. un. is]

عُصَارَةٌ. (TA.) b2: Also What remains of dregs, after pressing to force out the juice or the like. (S, O, TA.) b3: Also The choice part, or the refuse, (نُقَايَة [which has these two contr. significations]) of a thing. (TA.) b4: Also (tropical:) The produce (IF, A, O) of a land. (A.) b5: وَلَدُ فُلَانٍ عُصَارَةُ كَرَمٍ and مِنْ عُصَارَاتِ الكَرَمِ [means (tropical:) The children of such a one are of generous race, or of generous disposition]. (A.) b6: رَجُلٌ كَرِيمُ العُصَارَةِ, (K,) and ↓ المَعْصَرِ, (S, O, K,) and ↓ المُعْتَصَرِ, (K,) (tropical:) A man generous, or liberal, when asked. (S, O, K.) And ↓ مَنِيعُ المُعْتَصَرِ (tropical:) One with whom one cannot take refuge, or whose protection is unobtainable. (TA.) And ↓ كَرِيمُ العَصِيرِ, (O, L,) or كَثِيرُ العَصِيرِ, not كَرِيمُ العَصْرِ as in the [O and] K, (TA,) (tropical:) Of generous race. (O, L, K.) [See also عُنْصُرٌ.]

عَصِيرَةٌ: see عَصَرٌ, in two places.

عَصَّارٌ A presser of [grapes or] oil [and the like]. (MA, KL.) b2: [And hence, (tropical:) An extorter, or exacter.] See 8, former half.

عَاصِرٌ act. part. n. of 1. b2: لَا أَفْعَلُهُ مَا دَامَ لِلزَّيْتِ عَاصِرٌ [I will not do it as long as there is an expresser of the oil of the olive]; i. e., ever. (S, O.) b3: ↓ عَوَاصِرُ [as though pl. of عَاصِرٌ or of عَاصِرَةٌ] Three stones with which grapes are pressed so as to force out the juice, (K,) being placed one upon another. (TA.) b4: عَاصِرٌ and ↓ عَصُورٌ (tropical:) One who takes of the property of his child without the latter's permission. (TA.) b5: فُلَانٌ عَاصِرٌ (tropical:) Such a one is tenacious, or avaricious. (TA.) عُنْصُرٌ (S, O, Msb, K) and عُنْصَرٌ, (S, O, K,) the former of which is the more commonly known, but the latter [accord. to my copy of the Msb عَنْصر, but this I regard as a mistake of the copyist,] is the more chaste, (TA,) Origin; syn. أَصْلٌ: (S, O, Msb, K:) race, lineage, or family: (Msb:) rank or quality, nobility or eminence, reputation or note or consideration, derived from ancestors, or from one's own deeds or qualities; syn. حَسَبٌ: (S, O, K:) pl. عَنَاصِرُ. (Msb.) You say فُلَانٌ كَرِيمُ العُنْصُرِ [Such a one is of generous origin, or race, &c.,] like as you say كَرِيمُ العَصِيرِ. (L.) b2: An element (أَصْلٌ) [of those] whereof are composed the material substances of different natures; [an element considered as that from which composition commences:] it is of four kinds; namely, fire, air, earth, and water. (KT.) [But this application belongs to the conventional language of philosophy. See also مَادَّةٌ, and جِسْمٌ.]

عَوَاصِرُ: see عَاصِرٌ.

إِعْصَارٌ A whirlwind of dust [or sand], resembling a pillar; a wind that raises dust [or sand] between the sky and the earth, and revolves, resembling a pillar; called also by the Arabs a زَوْبَعَة; of the masc. gender; (Msb;) a wind that raises the dust [or sand], and rises towards the sky, as though it were a pillar; (S, O;) a wind that blows from the ground, (K, TA,) and raises the dust [or sand], and rises (TA) like a pillar towards the sky; (K, TA;) called by the people a زَوْبَعَة: (TA:) unless it blow in this manner, with vehemence, it is not thus called: (Zj, TA:) [see عَمُودٌ:] a wind that rises into the sky: (Az:) or a wind that raises the clouds, (S, O, K,) with thunder and lightning: (S, O:) or in which is fire: (K:) mentioned in the Kur ii. 268: (S, O:) or in which is ↓ عِصَار, which signifies vehement dust, (K,) or this latter word signifies dust raised into the air, by the wind, in the form of a pillar (مَا عَصَرَتْ بِهِ الرِّيحُ مِنَ التُّرَابِ فِى الهَوَآءِ): (TA:) [see also عَصَرٌ:] pl. أَعَاصِيرُ, (Msb, TA,) and أَعَاصِرُ [occurring in poetry]. (Ham p. 678.) b2: إِنْ كُنْتَ رِيحًا فَقَدْ لَاقَيْتَ إِعْصَارًا [If thou be a wind, thou hast met with a whirlwind of dust like a pillar] is a prov. of the Arabs, (O, TA,) relating to a man in whom is somewhat of power and who meets with one superior to him, (O,) or to a man who meets his adversary with courage. (TA.) b3: And one says, وَعْدُهُ إِعْصَارٌ [His promising is unprofitable like a whirlwind of dust]. (A, TA.) كَرِيمُ المَعْصَرِ: see عُصَارَةٌ.

مُعْصِرٌ and مُعْصِرَةٌ: see 4, near the end. b2: مُعْصِرَاتٌ signifies (assumed tropical:) Clouds; (Az, K;) so called because they press forth water: (Aboo-Is-hák, TA:) this explanation is most agreeable with what is said in the Kur lxxviii. 14, because the winds called أَعَاصِيرُ [pl. of إِعْصَارٌ] are not of the winds of rain: (Az, TA:) or clouds at the point of having rain pressed forth from them by the winds: (Bd in lxxviii. 14; and TA: *) or clouds ready to pour forth rain: (TA:) or clouds pressing forth rain: (S, O:) or clouds that flow with [or ooze forth] rain but have not yet collected together; like as مُعْصِرٌ is applied to a girl who has almost had the menstrual discharge but has not yet had it: (Fr, TA:) or winds ready to press forth the rain from the clouds: (Bd, ubi suprà:) or winds having أَعَاصِير; (Bd, ubi suprà; and TA;) i. e., dust. (TA.) مِعْصَرٌ (K, TA) and مِعْصَرَةٌ (S, O, TA) The thing in which grapes (S, O, K) and olives (S) are pressed, to force out their juice (S, O, K) and oil. (S.) [See also مِعْصَارٌ.]

مَعْصَرَةٌ A place in which grapes and the like are pressed, to force out their juice or the like. (K, * TA.) مُعَصَّرٌ: see عَصَرٌ.

مِعْصَارٌ That in which a thing is put and pressed, in order that its water, or the like, may flow [or ooze] out. (K, * TA.) [See also مِعْصَرٌ.]

مَعْصُورٌ: see عَصِيرٌ. b2: Also (tropical:) A tongue dry (O, TA) by reason of thirst. (TA.) مُعْتَصَرٌ: see عَصَرٌ, in two places: b2: and see عُصَارَةٌ, in two places.

مُعْتَصِرٌ: One who expresses the juice of grapes, to make wine, for another or others. (Mgh.) [But see 1.] b2: (tropical:) Voiding ordure: (Mgh, K, * TA:) from عَصْرٌ, or from عَصَرٌ signifying “ a place of refuge or concealment. ” (TA.) b3: and (tropical:) One who gets, and takes, of, or from, a thing. (S, O.)

جيد

1 جَيِدَ, (Lh, L,) or جَادَ, of the same class as تَعِبَ, aor. ـَ (Msb,) inf. n. جَيَدٌ, (Lh, S, A, L, Msb, K,) He had a long neck: (A, Msb, K:) or a long and beautiful neck: (S, L:) or a slender and long neck. (L, K.) جِيدٌ, of the measure فِعْلٌ, (Sb, Akh,) or it may be originally of the measure فُعْلٌ, (Sb, TA,) The neck: (S, L, Msb, K:) said by Sh to be used only in praise; and عُنُقٌ, in dispraise; the use of the former in the Kur exi. being ironical; (TA;) but accord. to Esh-Shiháb, the contr. is often the case: (MF:) generally applied to that of a woman: (L:) or the part of the neck upon which the necklace lies: or its fore part: (L, K:) pl. [of pauc.] أَجْيَادٌ (S, L, Msb, K) and [of mult.]

جُيُودٌ. (L, K.) لَيِّنَةُ الأَجْيَادِ means A female soft in respect of the neck; as though the term جِيدٌ applied to each distinct part of the neck, and the pl. denoted the whole neck. (L.) جَيْدَانَةٌ: see أَجْيَدُ.

جَيِّدٌ: see art. جود.

أَجْيَدُ Having a long neck: (A, Msb, K:) or having a long and beautiful neck: (S, L:) or having a slender and long neck: (L, K:) or it is not applied to a man: (T, TA:) fem. جَيْدَآءُ, (S, L, Msb, K,) with which ↓ جَيْدَانَةٌ is syn.; (K;) or this signifies having a beautiful neck: (L:) pl. جُودٌ [originally جُيْدٌ]. (S, A, K.) And عُنُقٌ

أَجْيَدُ A long and beautiful, or slender and long, neck. (L.)

حضر

1 حَضَرَ, aor. ـُ (S, A, Msb, K, &c.;) and حَضِرَ, (AA, Kh, Lth, Fr, S, Msb, K, &c.,) aor. as above, (Kh, Lth, Fr, Az, S, Msb, &c.,) not حَضَرَ, as is implied in the K; but the latter form of the pret. is disallowed by some; (MF;) and, with its aor., is an instance of the intermixture of dialects; (Msb;) and is like فَضِلَ, aor. ـُ and نَعِمَ, aor. ـُ which are said by IKoot to be the only instances of the kind; (MF;) inf. n. حُضُورٌ (S, Msb, K) and حَضَارَ; (K;) and ↓ احتضر, and ↓ تحضّر; (K;) He was, or became, present; contr. of غَابَ: (S, K:) he came after having been absent. (Msb.) b2: حَضَرَتِ الصَّلَاةُ, (Lth, A, L, Msb,) and, as the people of El-Medeeneh say, حَضِرَت, but all say تَحْضُرُ, (Lth, L,) originally حَضَرَ وَقْتُ الصَّلَاةِ, (tropical:) The time of prayer came, or arrived. (Msb.) b3: [حَضَرَ also signifies (assumed tropical:) He, or it, was, or became, ready, or prepared. See 4; and see also حاضِرٌ.]

A2: حَضَرَهُ, (AA, Fr, A, Mgh, K, &c.,) and حَضِرَهُ, (AA, Fr, &c.,) aor. and inf. ns. as above; (TA;) and ↓ احتضرهُ, (Mgh, TA,) and ↓ تحضّره; (K;) He was, or became, present with him; attended him; came into his presence; came to him: (K, &c.:) and he was, or became, present at it, or in it; namely, a place. (Mgh.) One says, حَضَرَتِ القَاضِىَ امْرَأَةٌ, (Az,) and حَضِرَت, (Fr, S,) and حَضِرَ, in which the ت is elided because القاضى intervenes between the verb and امرأة, (Sh,) but the first is the most approved, (Az,) [A woman came into the presence of, or presented herself before, or came to, the judge.] And حَضَرْتُ مَجْلِسَ القَاضِى, aor. ـُ inf. n. حُضُورٌ, I was present at, or attended, the court of the judge. (Msb.) [And حَضَرَ دَرْسًا He attended a lecture.] And حَضَرُوا المِيَاهَ They stayed, or dwelt, by the waters. (S. [See حَاضِرٌ.]) b2: أَعُوذُ بِكَ رَبِّ

أَنْ يَحْضُرُونِ [in the Kur xxiii. 100] means [I seek thy protection, O my Lord,] from their (the devils') bringing evil upon me: (S:) or [from their being present with me: or] hovering around me. (Ksh, Bd.) b3: الجِنُّ تَحْضُرُ اللَّبَنَ, (S, K,) or ↓ تَحْتَضِرُهُ, (T, TA,) (assumed tropical:) [The jinn, or genii, come to, and taint, the milk.] b4: حُضِرَ, (A,) and ↓ اُحْتُضِرَ, (A, Mgh, K,) i. q. حَضَرَهُ المَوْتُ, (A, K,) i. e. (tropical:) [He was visited by the angel of death;] he became at the point of death; in the agony of death; as also المَوْتُ ↓ اِحْتَضَرَهُ: (Msb:) or he was visited by death, or by the angels of death; meaning he died: (Mgh:) or ↓ اُحْتُضِرَ means he died a youth. (S and TA voce أَجْزَرَ, q. v.) b5: حَضَرْنَا عَنْ مَآءِ كَذَا (tropical:) We removed from such a water. (K, TA.) b6: حَضَرْتُ الأَمْرَ (tropical:) I was present at the affair, or event. (A.) b7: حَضَرْتُ الأَمْرَ بِخَيْرٍ (tropical:) I formed a right opinion, or judgment, respecting the thing, or affair. (A.) b8: حَضَرَهُ الهَمُّ, and ↓ احتضرهُ, and ↓ تحضّرهُ, (tropical:) [Anxiety befell him.] (S, A.) b9: حَضَرَنِى كَذَا (assumed tropical:) Such a thing occurred to my mind. (Msb.) And قُولُوا مَا يَحْضُرُكُمْ (assumed tropical:) [Say ye what is in your minds; or] what is ready with you. (TA from a trad.) A3: حَضَرَ, (Msb,) inf. n. حِضَارَةٌ, (Az, S, K,) or حَضَارَةٌ, (As, S, A,) or both, (Msb,) [see بَدَا, the contr. of حَضَرَ, in art. بدو,] He resided, dwelt, or abode, in a region, district, or tract, of cities, towns, or villages, and of cultivated land; (S, Msb, K;) [as also ↓ تحضّر: or this latter signifies he became an inhabitant of such a region, district, or tract:] you say ↓ بَدَوِىٌّ يَتَحَضَّرُ [an inhabitant of the desert who becomes an inhabitant of a region, district, or tract, of cities &c.]; and [contr.]

حَضَرِىٌّ يَتَبَدَّى. (A.) [See also 8.]3 حَاضَرْتُهُ, (A, TA,) inf. n. مُحَاضَرَةٌ, (TA,) I witnessed it; saw it, or beheld it, with my eye. (A, TA.) A2: مُحَاضَرَةٌ between people is One's giving to another the answer, or reply, that presents itself to him: and حاضر الجَوَابَ signifies He gave the answer, or reply, readily, or presently. (Har p. 189.) b2: حَاضَرْتُهُ, (S,) inf. n. as above, (K,) [also] signifies I sat with him, with my knee to his knee, each of us sitting upon his knees, in contending or disputing, (جَاثَيْتُهُ, S, K, *) in the presence of the Sultán: (S, K:) the meaning is similar to that of مُغَالَبَةٌ and مُكَاثَرَةٌ, (S,) or مُكَابَرَةٌ [which seems to be the right reading]. (TA.) b3: [And حاضرهُ بِكَذَا He disputed, debated, or bandied words, with him respecting such a thing.] b4: And حاضرهُ بِحَقِّهِ, (Lth, TA,) inf. n. as above, (Lth, K,) He contended, or disputed, with him for his (the latter's) right, or due, and overcame him, and went off with it: (Lth, K:) and مُجَالَدَةٌ, also, [which is one of the explanations assigned to مُحَاضَرَةٌ in the K,] is syn. with مُحَاضَرَةٌ as the inf. n. of the verb in this sense [unless it be a mistranscription for مُجَادَلَةٌ, which I think not improbable]. (TA.) A3: Also حَاضَرْتُهُ, (S, A,) inf. n. as above, (K,) I ran with him: (S, K:) or I vied, or contended, with him in running; syn. عَادَيْتُهُ; from الحُضْرُ. (A.) 4 احضرهُ, (S, A, K,) [inf. n. إِحْضَارٌ,] He caused him, (S, A,) or it, (K,) to be present; he brought him, or it. (S, K.) [It is also doubly trans.] You say, احضرهُ إِيَّاهُ He caused him, or it, to be present with him, to attend him, to come into his presence, or to come to him; or he brought him, or it, to him. (K.) And طَلَبْتُ فُلَانًا فَأَحْضَرَنِيهِ صَاحِبُهُ [I demanded such a one, and his companion caused him to come to me, or brought him to me]. (A.) [Hence,] أَحْضِرْ ذِهْنَكَ (tropical:) [Summon thine intellect; have thy wits about thee]. (A.) b2: Also (assumed tropical:) He made it ready, or prepared it; syn. أَعَدَّهُ. (TA in art. عد.) A2: احضر, (S,) inf. n. إِحْضَارٌ; (S, A, K, &c.;) and ↓ احتضر; (S;) He (a horse, S, K, and a man, Kr) ran; syn. عَدَا: (S:) or rose in his running; [app. meaning trotted;] syn. اِرْتَفَعَ فِى عَدْوِهِ. (K.) 5 تَحَضَّرَ see 1, in five places.8 إِحْتَضَرَ see 1, in seven places.

A2: [احتضر also signifies He came to a region, district, or tract, of cities, towns, or villages, and of cultivated land. See مُحْتَضِرٌ, voce حَاضِرٌ; and see also حَضَرَ, last signification.]

A3: See also 4.10 استحضرهُ He desired, or demanded, his presence. (A.) [He desired, or required, or requested, that he, or it, should come, or be brought.]

A2: He made him (a horse) to run; syn. أَعْدَاهُ. (S.) حَضْرٌ The intruding uninvited at feasts. (IAar, K.) حُضْرٌ (Az, S, K) and [in poetry] ↓ حُضُرٌ (Ham p. 277) and ↓ حضَارٌ (Az, TA) A run, or running; syn. عَدْوٌ: (S:) or the rising of a horse in running; [app. meaning trotting;] syn. اِرْتِفَاعُ فَرَسٍ

فِى عَدْوِهِ: (K:) or vehement running. (Ham p. 277, in explanation of حُضُرٌ.) It is said in a trad., أَقْطَعَ ابْنَ الزُّبَيْرِ حُضْرَ فَرَسِهِ بِأَرْضِ المَدِينَةِ [He assigned to Ibn-Ez-Zubeyr the extent of his horse's run in the land of El-Medeeneh]. (TA.) حَضَرٌ: see حَضْرَةٌ.

A2: Also, (S, A, Msb, K,) and ↓ حَاضِرَةٌ (S, A, K) and ↓ حَضْرَةٌ and ↓ حِضَارَةٌ and ↓ حَضَارَةٌ, (K,) [or the last two are app. only inf. ns. of حَضَرَ as contr. of بَدَا,] A region, district, or tract, of cities, towns, or villages, and of cultivated land; (S;) contr. of بَدْوٌ (S, A, Msb) and بَادِيَةٌ: (S, K:) pl. [of the second] حَوَاضِرُ. (A.) You say, هُوَ مِنْ أَهْلِ الحَضَرِ (A) and ↓ الحَاضِرَةِ (S, A) and الحَوَاضِرِ (A) He is of the people of the region, or regions, &c., of cities, towns, or villages, and of cultivated land; (S, A; *) contr. of مِنْ أَهْلِ البَادِيَةِ. (S.) b2: And the first signifies also Residence at home; contr. of سَفَرٌ. (M and K in art. سفر.) حَضُرٌ: see حَضِرٌ: b2: and حَاضِرٌ.

حَضِرٌ One who intrudes uninvited at feasts; a smell-feast; a spunger; (TA;) one who watches for the time of (يَتَحَيَّنُ) the feeding of others, in order that he may attend it; as also ↓ حَضُرٌ, (K,) and ↓ حُضُرٌ. (IAar, K, TA.) A2: A man unfit for journeying: (T, S:) or one who does not desire journeying: or i. q. حَضَرِىٌّ. (K.) حُضُرٌ: see حَضِرُ: A2: and حُضْرٌ.

حَضْرَةٌ, originally an inf. n., signifying Presence: and afterwards applied to signify (tropical:) a place of presence [as also the several forms occurring in the following phrases]. (MF.) You say, كَلَّمْتُهُ بحَِضْرَة فُلَانٍ, (S, A, * Msb,) and كَانَ ذٰلِكَ بَحَضْرَتِهِ, (K, * TA,) and ↓ حُضْرَتِهِ and ↓ حضْرَتَهَ (S, K) and ↓ حَضَرِهِ (Yaakoob, S, Msb, K) and ↓ حَضَرِتَهَ (K) and ↓ مَحْضَرِهِ, (S, A, Msb, K,) all syn. expressions, (K,) meaning (tropical:) [I spoke to him, and that was or happened,] in the presence, i. e. the place of presence, of such a one. (S, A, Msb.) and ↓ فُلَانٌ حَسَنُ الحِضْرَةِ (S, M, A, K) and ↓ الحُضْرَةِ (S, M) (tropical:) Such a one is a person whose presence is attended by good. (K.) And غَطِّ إِنَآءَكَ بِحَضْرَةِ الذُّبَابِ (tropical:) [Cover thy vessel in the presence of the flies, lest they taint it.] (A, TA. [Or perhaps this is a mistranscription, for يَحْضُرْهُ الذُّبَابُ, meaning, if thou do not, the flies will come to it, and taint it.]) b2: It is also applied as a title, by writers of letters and the like, to any great man with whom people are wont to be present; [and sometimes to God; and meaning (tropical:) The object of resort;] as in the phrase, الحَضْرَةُ العَالِيَةُ تَأْمُرُ بِكَذَا (tropical:) [The exalted object of resort commands such a thing]. (MF.) [It is similar to الجَنَابُ; but is generally considered as implying greater respect than the latter. It is often prefixed to the name of the person to whom it is applied, or to a pronoun: as حَضْرَةُ فُلَانٍ (tropical:) The object of resort, such a one: and حَضْرَتُكَ (tropical:) The object of resort, thyself.] b3: Also (tropical:) The vicinity of a thing, (T, A,) and of a man. (S. [So accord. to two copies of the S; but الرَّجُلِ is there an evident mistranscription, for الرَّحْلِ, “of the house,” or “ abode: ”

see what follows.]) You say, كُنْتُ بِحَضْرَةِ الدَّارِ (tropical:) I was in the vicinity of, or near to, the house. (T, A.) And كُنَّا بِحَضْرَةِ مَآءٍ (tropical:) We were by a water. (TA from a trad.) And بِحَضْرَةِ المَآءِ (tropical:) In the vicinity of, or near to, the water. (A.) b4: Also The فِنَآء of a رَجُل. (S. [So accord. to two copies of the S; where it is said, حَضْرَةُ الرَّجُلِ قُرْبُهُ وَفِنَاؤُهُ: but the right reading is evidently الرَّحْلِ: so that the second of the two meanings thus explained is, The court, or yard, in front, or extending from the sides, of a house, or an abode.]) A2: And (tropical:) Apparatus for building, such as baked bricks, and gypsum-plaster: so in the saying, جَمَعَ الحَضْرَةَ يُرِيدُ بِنَآءَ دَارٍ (tropical:) [He collected the apparatus, such as the baked bricks, &c., desiring to build a house]. (A.) A3: See also حَضَرٌ.

حُضْرَةٌ: see حَضْرَةٌ, in five places.

حِضْرَةٌ: see حَضْرَةٌ, in five places.

حَضَرَةٌ: see حَضْرَةٌ, in five places.

حَضَرِىٌّ An inhabitant of a region, district, or tract, of cities, towns, or villages, and of cultivated land; (S, A, * Msb;) opposed to بَدَوِىٌّ. (S, A.) [See also حَضِرٌ.]

حَضَارِ [an imperative verbal n.] Be thou present. (A.) A2: Also A certain star, (S, K,) upon the right hoof of Centaurus: upon his other fore leg is الوَزْنُ. (Kzw.) It is said, حَضَارِ وَالوَزْنُ مُحْلِفَانِ [Hadári and El-Wezn are two causes of swearing]: they are two stars that rise before Canopus (Suheyl); and when either of them rises, it is thought to be Canopus, because of their resemblance to it: (AA, S: *) they are termed محلفان because of the disagreement of their beholders when they rise; one swearing that the one rising is Canopus, and another swearing that it is not. (AA, TA.) Th says that it is a dim, distant, star; and cites this verse: أَرَي نَارَ لَيْلَى بَالعَقِيقِ كَأَنَّهَا حَضَارِ إِذَا مَا أَعْرَضَتْ وَفُرُودُهَا I see the fire of Leylà, in El-'Akeek, dim in the distance, as though it were Hadári, when it appears, with its Furood, which are dim stars around Hadári. (TA.) A3: حَضَارٌ: see what next follows.

حِضَارٌ (S, K) and ↓ حَضَارٌ (K) White: (Sh, T:) or excellent and white: (S, K:) or red: (K:) but this requires consideration: (TA:) applied to camels, and to a single camel: (S, K:) or having no sing. (K.) And the former, A she-camel combining strength with excellence of pace: (El-Umawee, T, S, K:) but Sh says that he had not heard it used in this sense; and that it only signifies “ white,” as applied to camels. (TA.) A2: See also حُضْرٌ.

حَضِيرٌ (tropical:) One who always forms right opinions, or judgments, respecting things, or affairs. (A.) A2: See also حَضِيرَةٌ, in three places.

حَضَارَةٌ and حِضَارَةٌ: see حَضَرٌ.

حَضِيرَةٌ The collective body of a people: (Fr, K:) so in the following ex., (Fr,) from a poem of Selmà El-Juhaneeyeh, in which she bewails the death of her brother As'ad, and celebrates his praises: (S:) يَرِدُ المِيَاهَ حَضِيرَةً وَنَفِيضَةً

نفيضة signifying the same: (Fr:) [so that the meaning is, Coming to the waters in a collective and congregated body:] or the former signifies waters by which people are dwelling, or staying; and the latter, “by which there is not any one: ” (IAar, Sh:) or the former, people dwelling, or staying, by the waters; and the latter, men “ going before an army as scouts, or explorers: ” (As:) but what IAar says, mentioned above, is better: (Az:) or the former, a company of seven, or eight, men; and the latter, “ one; ” and also men “ who explore a place thoroughly: ” (A'Obeyd:) or the former, a company of four, or five, men, (S, K,) engaged in a warring and plundering expedition: (S:) or seven: (TA:) or eight: or nine: (K: in some copies of the K “ seven; ” but the former is the right reading: TA:) or ten: or a company of men not more than ten (نَفَرٌ) with whom one goes on a warring and plundering expedition: (K:) or, accord. to AAF and the M and K, the foremost, or preceding, portion of an army: and accord. to IB, نفيضة signifies “ a party sent to a place to discover whether there be there an enemy or any cause of fear: ” (TA:) pl. حَضَائِرُ. (S.) A2: A place where dates are dried: (ElBáhilee, ISk, Az, Mgh, Msb, K:) because frequented: pl. as above. (Mgh.) [See also حَصِيرَةٌ and حَظِيرَةٌ.]

A3: Also, (S,) or ↓ حَضِيرٌ, (K, TA,) What collects in a wound, (S, K,) of thick purulent matter. (S.) b2: And the former What collects in the membrane that encloses the fœtus, of the [fluid called] سُخْد, (S,) and the like. (TA.) You say, أَلْقَتِ الشَّاةُ حَضِيرَتَهَا The ewe, or she-goat, ejected her سُخْد and water and blood, after having brought forth. (S.) b3: And What a woman emits after childbirth and [after] the stopping of her blood: and ↓ حَضِيرٌ is its pl. [or a coll. gen. n.]. (K. [Or, accord. to some copies of the K, and the TA, The stopping of her blood, or its ceasing to flow, is a signification distinct from what precedes it.)] b4: And What a she-camel emits after bringing forth: or, accord. to AO, the membrane that envelops the fœtus. (TA.) b5: And (K, TA, [in the CK “ or ”]) ↓ the latter signifies Thick blood which collects in the membrane that encloses the fœtus. (K, * TA.) حَاضِرٌ A man present: (A, K:) pl. [حَاضِرُونَ and] حُضَّرٌ and [more commonly] حُضُورٌ, (S, K,) which last is originally an inf. n. (S.) Yousay, فَعَلْتُهُ وَفُلَانٌ حَاضِرٌ I did it such a one being present. (A.) And هَوَ مِنْ حَاضِرِى المَلِكِ [He is of those who are in the presence of the king]. (A.) b2: So, too, applied to a time: and you say, الصَّلَاةُ حَاضِرَةٌ, for وَقْتُهَا حَاضِرٌ, (tropical:) The time of prayer is come. (Msb.) b3: [Also (assumed tropical:) Ready, or prepared: often used in this sense in the lexicons &c., as in modern Arabic. See 4.] You say, قُولُوا مَا هُوَ حَاضِرٌ عِنْدَكُمْ (assumed tropical:) Say ye what is ready with you [or in your minds]. (TA.) And هُوَ حَاضِرٌ بِالجَوَابِ (tropical:) [He is ready with the answer, or reply]; and بِالنَّوَادِرِ (tropical:) [with rare words or expressions]; (A;) as also ↓ حَضُرٌ: (TA:) which latter word, alone, signifies a man having the quality of perspicuity of speech, and intelligence; syn. ذُو البَيَانِ وَالفِقْهِ. (K.) b4: A visiting angel: and ↓ حَاضِرَةٌ is applied to a class or company [of visiting angels]. (TA.) b5: One coming to a region, district, or tract, of cities, towns, or villages, and of cultivated land; contr. of بَادٍ; (S, K;) as also ↓ مُحْتَضِرٌ. (S.) b6: A man staying, residing, dwelling, or abiding, بَمَوْضِعٍ in a place. (S.) b7: [A man, or people,] staying, or dwelling, by water; (S, * TA;) contr. of بَادٍ: (K:) pl. حُضُورٌ (TA) and حُضَّارٌ and حَضَرَةٌ: (S:) one says, مَا عَلَى المَآءِ حَاضِرٌ [There is not any one staying, or dwelling, by the water]: and هٰؤُلَآءِ قَوْمٌ حُضَّارٌ and مَحَاضِرُ [which is pl. of ↓ مَحْضَرٌ, a syn. of خَاضِرٌ in this sense; i. e. These are a people staying, or dwelling, by water]: (S:) or حَاضِرٌ signifies any people that have alighted and taken up their abode by a constant source of water, and do not remove from it in winter nor in summer, whether they have alighted and taken up their abode in towns or villages, and cultivated land, and houses of clay, or pitched their tents by the water, and remained there, and sustained their beasts with the water and herbage around them: (TA:) or حَىٌّ حَاضِرٌ, without ة, signifies a tribe that has alighted and is abiding by a constant source of water: (T, TA:) and ↓ حَاضِرَةٌ and حَاضِرُونَ, a people staying, or dwelling, by waters; alighting there in the hottest time of summer: when the weather becomes cool, they migrate from the constant sources of water, and go into the desert, seeking the vicinity of herbage; and then they are termed بَادِيَةٌ and بَادُونَ. (T in art. بدو.) A2: Also A great tribe (S, K) or company of men: (TA:) or a tribe, (ISd,) or company of men, (Mgh,) when staying, or dwelling, in the abode which is their place of assembling; (ISd, Mgh;) as also ↓ حَاضِرَةٌ. (Mgh.) One says حَاضِرُ طَىِّءٍ The great tribe of Teiyi. (S.) It is a pl., (S,) or coll. n., (ISd,) [or quasipl. n.,] like سَامِرٌ and حَاجٌّ (S, ISd) for سُمَّارٌ and حُجَّاجٌ. (S.) A3: Also, of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ, (TA,) A place where people are present; or where people stay, or dwell, by waters: syn. مَكَانٌ مَحْضُورٌ: one says, نَزَلْنَا حَاضِرَ بَنِى فُلَانٍ [We alighted and took up our abode, or sojourned, at the place where the sons of such a one were present; or were staying, or dwelling, by waters]. (El-Khat- tábee.) [See also مَحْضَرٌ.]

حَاضِرَةٌ: see حَاضِرٌ, in three places: A2: and see حَضَرٌ, in two places.

مَحْضَرٌ A place where people are present, or assembled. (K, * TA.) See also حَضْرَةٌ. b2: A place to which people return (مَرْجِعٌ [here a n. of place, agreeably with analogy,]) to the waters, (S, K;) or to the constant sources of water; (T, TA;) contr. of مَبْدً ى: (T and S in art. بدو:) a place to which one goes (مَذْهَبٌ) in search of herbage is called مُنْتَجَعٌ; and every such place is called مَبْدً ى, of which the pl. is مَبَادٍ: watering-places (مَنَاهِل) are called مَحَاضِرُ [pl. of مَحْضَرٌ] because of the congregation and presence of men at them. (T, TA.) [See also حَاضِرٌ, last signification.]

A2: [People present, or assembled; an assembly: so in the present day.] b2: A people dwelling, or staying, by waters: (K, * TA:) [pl. مَحَاضِرُ:] see حَاضِرٌ.

A3: The record of a kadee (or judge), in which his sentence is written, syn. سِجِلٌّ: (S, K:) or what is written when a person brings a charge against another: when the latter makes his reply, and proves it, it [the writing] is [called]

تَوْفِيقٌ; and when judgment is given, سِجِلٌ. (Kull p. 352.) This is thought by MF to be a recent conventional term; but it has been heard from the Arabs [of the classical times], and is mentioned by ISd and others. (TA.) b2: Also A signature (خَطٌّ) that is written at the end of the record of the signatures (خُطُوط) of the witnesses, in testimony of the truth of the contents of what precedes. (K. [In the CK, وَاقَعَةٍ is erroneously put for وَاقِعَةِ; and خُطُوطُ, for خُطُوطِ.]) But this is a recent conventional application. (MF, TA.) A4: فُلَانٌ حَسَنُ المَحْضَرِ (assumed tropical:) Such a one is a person who speaks well of the absent. (S.) مِحْضَارٌ: see مِحْضِيرٌ.

مَحْضُورٌ [pass. part. n. of حَضَرَهُ]. [Hence,] اللَّبَنُ مَحْضُورٌ, (S, A, K,) and ↓ مُحْتَضَرٌ, (S, A,) فَغَطِّ

إِنَآءَكَ, (S,) (tropical:) Milk is much subject to taint, or much tainted; [lit.] come to [and tainted; i. e.,] by the jinn, or genii, (As, T, S, K,) and beasts, &c.; (As, T;) [therefore cover thou thy vessel.] And (in like manner [one says], K) الكُنُفُ مَحْضُورَةٌ (assumed tropical:) [Privies are haunted by jinn, or genii]. (S, K.) It is said in a trad., ↓ إِنَّ هٰذِهِ الحُشُوشَ مُحْتَضَرَةٌ (assumed tropical:) [Verily these privies are haunted by jinn]. (TA.) And in another trad., إِنَّهَا مَشْهُودَةٌ مَحْضُورَةٌ Verily it (the prayer of daybreak) is attended by the angels of the night and the day. (TA.) b2: Also, (Msb,) and ↓ مُحْتَضَرٌ, (Mgh, Msb,) (tropical:) At the point of death; in the agony of death: (Msb:) [visited by death; or by the angel, or angels, of death: (see 1:)] or the latter, near to death. (Mgh.) مِحْضِيرٌ, applied to a horse, (S, A, K, &c.,) and to a mare, (S, M,) That runs much, or vehemently; syn. كَثِيرُ العَدْوِ, (S,) or شَدِيدُ الحُضْرِ; (M;) as also ↓ مِحْضَارٌ, applied without ة to a mare; (M;) or this latter is not allowable; (S, K;) or is of weak authority: (K:) pl. [of both] مَحَاضِيرُ. (A.) مُحْتَضَرٌ: see مَحْضُورٌ, in three places. Also (assumed tropical:) A man afflicted by demoniacal possession, or insanity, or madness. (TA.) كُلُّ شِرْبٍ مُحْتَضَرٌ, in the Kur liv. 28, Every share of the water shall be come unto in turn, means, the water shall be come to by the people on their day, and by the she-camel on her day: (Jel:) or it means, the people shall come to their shares of the water, and the she-camel shall come to her share thereof. (K.) مُحْتَضِرٌ: see حَاضِرٌ.

دجن

1 دَجَنَ, aor. ـُ inf. n. دَجْنٌ and دُجُونٌ, It (a day) was, or became, one in which the clouds covered the sky: (S:) and دَغَنَ, inf. n. دُغُونٌ, signifies the same, accord. to IAar. (TA. [See also 4.]) b2: دَجَنَتِ السَّحَابُ i. q. ↓ ادجنت [meaning The clouds rained continually]: (TA:) [for]

السَّمَآءُ ↓ ادجنت signifies the sky rained continually: (S, K:) [or دَجَنَتِ السَّحَابُ and ↓ ادجنت may mean the clouds covered the sky, or the regions of the sky, or the earth: for] ↓ الدَّجْنُ [is app. the inf. n. of the former verb, and] signifies the clouds' covering (S, M, K) the sky, (S,) or the regions of the sky, (M, K,) or the earth. (K.) b3: دَجَنَ بِالمَكَانِ, (S, Msb, K,) aor. ـُ (Msb,) inf. n. دُجُونٌ (S, Msb, K) and دَجْنٌ, (Msb,) (tropical:) He remained, stayed, dwelt, or abode, in the place; (S, Msb, K, TA;) kept to it, or became accustomed to it: (TA:) and so ↓ ادجن. (S, Msb.) b4: And hence, (TA,) دَجَنَ said of the pigeon, and the sheep or goat, &c., (K, TA,) as, for instance, the camel, (TA,) (tropical:) It kept to the house or tent. (K, TA.) b5: And دَجَنَتْ لِلسِّنَاوَةِ (assumed tropical:) She (a camel) was, or became, accustomed to irrigating the land. (TA.) b6: And دَجَنَ فِى فِسْقِهِ (tropical:) He continued in his transgression, or wickedness, or unrighteousness. (TA.) And دَجَنُوا فِى

لُؤْمِهِمْ (tropical:) They kept to their baseness, or ungenerousness; not abandoning it. (TA.) And ↓ ادجن المَطَرُ, and الحُمَّى ↓ ادجنت, (tropical:) The rain, and the fever, continued (IAar, K) incessantly for some days. (IAar, TA.) 3 داجنهُ, (K,) inf. n. مُدَاجَنَةٌ, (S, M, TA,) He endeavoured to conciliate him; treated him with gentleness, or blandishment; soothed, coaxed, wheedled, beguiled, or deluded, him; syn. دَاهَنَهُ: (K:) in the S it is said that مُدَاجَنَةٌ is like مُدَاهَنَةٌ: in the M, that it signifies the mixing in familiar, or social, intercourse, or conversing, in a good manner. (TA.) [Golius assigns to داجن another signification of داهن; namely “ He held in contempt;” as on the authority of the KL; in my copy of which it is not mentioned; nor can I find it elsewhere.]4 أَدْجَنَ see 1, in six places. b2: ادجن also signifies It (a day) became one of much rain; and so ↓ اِدْجَوْجَنَ: (K:) or the latter has a more intensive meaning, i. e. it became cloudy with mist or vapour, and dark [with rain]; and [simply] it became dark, or obscure. (TA. [See also 1, first sentence.]) b3: And ادجنو They entered into [or upon a time of] much rain. (AAF, K.) 12 اِدْجَوْجَنَ: see the next preceding paragraph.

دَجْنٌ: see 1, second sentence: and see also دُجُنَّةٌ [which has the same, or a similar, signification]. Accord. to Az, it signifies The shade of the clouds in a day of rain. (TA.) b2: Also Much, or abundant, rain: (Az, S, Msb, K:) pl. [of pauc.] أَدْجَانٌ and [of mult.] دُجُونٌ and دُجُنٌ and دِجَانٌ. (K.) You say يَوْمُ دَجْنٍ and يَوْمٌ دَجْنٌ and ↓ يَوْمُ دُجُنَّةٍ and يَوْمٌ دُجُنَّةٌ [app. meaning, accord. to the K, A day of much, or abundant, rain; but it seems to be indicated in the S that the meaning is a day of clouds covering the whole sky, full of moisture, and dark, but containing no rain]: and in like manner one says of the night [app. لَيلَةُ دَجْنٍ and لَيْلَةٌ دَجْنٌ as well as ↓ لَيْلَةٌ دُجُنَّةٍ and لَيْلَةٌ دُجُنَّةٌ]: using the latter word both as the complement of a prefixed noun and as an epithet. (Az, S, K.) دُجْنٌ: see دُجُنَّةٌ.

دُجْنَةٌ [or ↓ دُجُنَّةٌ ?] Rain: so in the phrase يَوْمٌ ذُو دُجْنَةٍ [or دُجُنَّةٍ ?] a day of rain; as also ذُو دُغْنَةٍ [or دُغُنَّةٍ]. (TA.) b2: See also دُجُنَّةٍ. b3: Also, (S, K,) in the colours of camels, (S,) The ugliest kind of blackness. (S, K.) دُجُنٌّ: see the next paragraph, in three places.

دُجُنَّةٌ (Az, S, K) and ↓ دِجِنَّةٌ and ↓ دُجُنٌّ (K) Clouds covering the whole sky, full of moisture, and dark, but containing no rain; (Az, S, K;) pl. ↓ دُجُنٌّ [or this is a coll. gen. n. of which دُجُنَّةٌ is the n. un., though said to be syn. with this last, as well as a pl.]: (K:) and darkness; syn. ظُلْمَةٌ: or the first of these words (دُجُنَّةٌ) has this last signification; i. e. ظُلْمَةٌ, or ظَلْمَآءُ; [thus in some copies of the K and in the TA; but in other copies of the K ظَلْمَآءُ only;] and is also without teshdeed; (K;) i. e., it is also written ↓ دُجْنَةٌ, as in the “ Book ” of Sb: this is explained by Seer [and in the S] as syn. with ظُلْمَةٌ; and, accord. to Sb, its pl. [or rather coll. gen. n.] is ↓ دُجْنٌ; but in the S it is said that its pl. is دُجَنٌ, i. e. like صُرَدٌ, and دُجُنَاتٌ and دُجَنَاتٌ: (TA: [but in one copy of the S, I find دُجْنٌ and دُجْنَاتٌ; and in another, دُجَنٌ and دُجُنَاتٌ:]) and ↓ دُجُنٌّ is syn. with ↓ دَجْنٌ [q. v.]: (K, TA: [in the CK, الدُّجُنُ is erroneously put for الدُّجُنُّ; and الدَّجْنُ, which should immediately follow it, is omitted:]) the pl. of دُجُنَّةٌ is دُجُنَّاتٌ. (TA.) b2: دُجُنَّةٌ also signifies The clouds' covering the earth, and being heaped; one upon another, and thick. (K, * TA.) b3: See also دَجْنٌ, in two places: and see دُجْنَةٌ.

دِجِنَّةٌ: see the next preceding paragraph.

دَجُونٌ: see دَاجِنٌ, in two places. b2: Also (assumed tropical:) A ewe or she-goat that does not withhold her udder from the lambs or kids of another. (TA.) دَاجِنٌ act. part. n. of 1. Hence,] دَاجِنَةٌ A rain (مَطْرَةٌ, in two copies of the S مَاطِرَةٌ,) overspreading, or covering, [the earth,] like that which is termed دِيمَةٌ [i. e. lasting, or continuous, and still, &c.]. (Az, S, K. [Freytag has written the word, as on the authority of the K, دَجْنَة.]) And سَحَابَةٌ دَاجِنَةٌ (S, Msb) and ↓ مُدْجِنَةٌ (S) A cloud raining (S, Msb) much, or continually. (S. [Which of these two meanings is intended in the S is not clearly shown.]) b2: جَمَلٌ دَاجِنٌ and ↓ دَجُونٌ (assumed tropical:) A he-camel that irrigates land; or that is used for drawing water upon him for the irrigation of land; syn. سَانٍ

[q. v.]: (K:) or that is accustomed to the irrigation of land, or to be used for drawing water upon him for that purpose: (TA:) and ↓ مَدْجُونَةٌ applied to a she-camel has this latter signification. (K, TA.) b3: And دَاجِنٌ (S, Mgh, K) and رَاجِنٌ, and some of the Arabs say دَاجِنَةٌ, (ISk, S,) applied to a sheep or goat (شَاةٌ), (ISk, S, Mgh, K,) and a pigeon, (K,) &c., (ISk, S, K,) as, for instance, a camel, (TA,) (tropical:) That keeps to the houses or tents; (ISk, S, Mgh, K, TA;) domesticated, or familiar, or tame: (ISk, S:) the first (داجن) occurs in a trad. as meaning a sheep or goat home-fed; that is fed by men in their places of abode: (TA:) pl. دَوَاجِنُ; (S, Mgh, Msb, K;) applied to sheep or goats and pigeons and the like that keep to the houses or tents; (Msb; [in which it is added that some say دَاجِنَةٌ;]) by ElKarkhee said to be contr. of سَائِمَةٌ; (Mgh;) and applied by Lebeed to dogs used for the chase, (S,) in this instance meaning trained, or taught: (EM p. 164:) or دَاجِنٌ applied to a dog means that keeps to the houses or tents; and so ↓ دَجُونٌ. (TA) أَدْجَنُ A camel (S) of the colour termed دُجْنَةٌ: fem. دَجْنَآءُ. (S, K.) مُدْجِنَةٌ: see دَاجِنٌ.

لَيْلَةٌ مِدْجَانٌ A dark night. (K.) b2: شَاةٌ مِدْجَانٌ [A sheep or goat, or a ewe or she-goat,] that keeps to the lambs or kids, or is familiar with them, and affects them. (IB, TA.) مَدْجُونَةٌ: see دَاجِنٌ.

علم

1 عَلِمَهُ, aor. ـَ inf. n. عِلْمٌ, He knew it; or he was, or became, acquainted with it; syn. عَرَفَهُ: (S, K:) or he knew it (عَرَفَهُ) truly, or certainly: (B, TA:) by what is said above, and by what is afterwards said in the K, العِلْمُ and المَعْرِفَةُ and الشُّعُورُ are made to have one meaning; and this is nearly what is said by most of the lexicologists: but most of the critics discriminate every one of these from the others; and العِلْمُ, accord. to them, denotes the highest quality, because it is that which they allow to be an attribute of God; whereas they did not say [that He is] عَارِفٌ, in the most correct language, nor شَاعِرٌ: (TA:) [respecting other differences between العِلْم and المَعْرِفَة, the former of which is more general in signification than the latter, see the first paragraph of art. عرف: much might be added to what is there stated on that subject, and in explanation of العِلْم, from the TA, but not without controversy:] or عَلِمَ signifies تَيَقَّنَ [i. e. he knew a thing, intuitively, and inferentially, as expl. in the Msb in art. يقن]; العِلْمُ being syn. with اليَقِينُ; but it occurs with the meaning of الَمَعْرِفَةُ, like as المَعْرِفَةُ occurs with the meaning of العلْمُ, each being made to import the meaning of the other because each is preceded by ignorance [when not attributed to God]: Zuheyr says, [in his Mo'allakah,] وَأَعْلَمُ عِلْمَ اليَوْمِ وَالْأَمْسِ قَبْلَهُ وَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ meaning وَأَعْرِفُ [i. e. And I know the knowledge of the present day, and of yesterday before it; but to the knowledge of what will be to-morrow I am blind]: and it is said in the Kur [viii. 62], لَا تَعْلَمُونَهُمْ اَللّٰهُ يَعْلَمُهُمْ, meaning لَا تَعْرِفُونَهُمْ اَللّٰهُ يَعْرِفُهُمْ [i. e. Ye know them not, but God knoweth them]; المَعْرِفَة being attributed to God because it is one of the two kinds of عِلْم, [the intuitive and the inferential,] and the discrimination between them is conventional, on account of their different dependencies, though He is declared to be free from the imputation of antecedent ignorance and from acquisition [of knowledge], for He knows what has been and what will be and how that which will not be would be if it were, his عِلْم being an eternal and essential attribute: when عَلِمَ denotes اليَقِين, it [sometimes] has two objective complements; but as syn. with عَرَفَ, it has a single objective complement: (Msb:) it has two objective complements in the saying, in the Kur [lx. 10], فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ [and if ye know them to be believers]; and [in like manner] they allowed one's saying عَلِمْتُنِى [meaning I knew myself to be], like as they said رَأَيْتُنِى and حَسِبْتُنِى &c.: (TA:) and sometimes it imports the meaning of شَعَرَ, and is therefore followed by بِ: (Msb:) [thus] عَلِمَ بِهِ signifies شَعَرَ or شَعُرَ (accord. to different copies of the K) [i. e. He knew it; as meaning he knew, or had knowledge, of it; was cognizant of it; or understood it: or he knew the minute particulars of it: or he perceived it by means of any of the senses: and sometimes this means he became informed, or apprised, of it: and sometimes, he was, or became, knowing in it]: or in this case, [as meaning شَعَرْتُ بِهِ,] you say, عَلِمْتُهُ and عَلِمْتُ بِهِ [I knew it; &c.]: (Msb:) and one says, مَا عَلِمْتُ بِخَبَرِ قُدُومِهِ, meaning مَا شَعَرْتُ [I knew not, &c., the tidings of his coming, or arrival]. (TA.) ↓ اعتلمهُ, also, signifies عَلِمَهُ [He knew it; &c.]. (K.) And one says ↓ تَعَلَّمْ in the place of اِعْلَمْ [Know thou; &c.]: ISk says, تَعَلَّمْتُ أَنَّ فُلَانًا خَارِجٌ is a phrase used in the place of عَلِمْتُ [as meaning I knew, or, emphatically, I know, that such a one was, or is, going forth]; adding, [however,] when it is said to thee, اِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth], thou sayest قَدْ عَلِمْتُ [lit. I have known, meaning I do know]; but when it is said, تَعَلَّمْ أَنَّ زَيْدًا خَارِجٌ, thou dost not say, قَدْ تَعَلَّمْتُ; (S:) accord. to IB, these two verbs are not used as syn. except in the imperative forms: (TA:) [or] عَلِمَ الأَمْرَ and ↓ تَعَلَّمَهُ are syn. as signifying أَتْقَنَهُ [app. meaning he knew, or learned, the case, or affair, soundly, thoroughly, or well: see art. تقن: but I think it not improbable, though I do not find it in any copy of the K, that the right reading may be أَيْقَنَهُ, which is syn. with تَيَقَّنَهُ; an explanation of عَلِمَ in the Msb, as mentioned above, being تَيَقَّنَ]. (K, TA.) And الجَمِيعُ ↓ تعالمهُ meansعَلِمُوهُ [i. e. All knew him; &c.]. (S, K.) b2: عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew, app. meaning I tried, proved, or tested, him, and so knew what he knew; and hence I knew his case or state or condition, or his qualities;] is a phrase mentioned by Fr in explanation of رَبَأْتُ فِيهِ. (TA voce رَبَأَ, q. v. See also the explanation of لَأَ خْبُرَنَّ خَبَرَكَ, in the first paragraph of art. خبر: and see غَبَنُوا خَبَرَهَا, in art. غبن.) b3: عَلِمْتُ is also used in the manner of a verb signifying swearing, or asseveration, so as to have a similar complement; as in the saying, وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً

[And I certainly knew that thou wouldst, or that she would, assuredly come in the evening]. (TA in art. شهد.) And يَعْلَمُ اللّٰهُ [God knoweth] is a form of asseveration. (IAth, TA voce قَيْرَوَانٌ: see an ex. in art. قير.) A2: عَلُمَ, agreeably with what is said in the M, which is عَلُمَ هُوَ نَفْسُهُ, accord. to the K عَلِمَ هُوَ فِى نَفْسِهِ, but the verb in this case is correctly like كَرُمَ, (TA,) He was, or became, such as is termed عَالِم and عَلِيم; (M, * K, * TA;) meaning he possessed knowledge (العِلْم) as a faculty firmly rooted in his mind: (IJ, * TA:) accord. to IB, i. q. ↓ تعلّم [q. v., as intrans.]: and he was, or became, equal to the عُلَمَآء

[pl. of عَالِمٌ and of عَلِيمٌ]. (TA.) A3: عَالَمَهُ فَعَلَمَهُ, aor. ـُ see 3.

A4: عَلَمَهُ, aor. ـُ and عَلِمَ, (K,) inf. n. عَلْمٌ, (TA.) signifies He marked it; syn. وَسَمَهُ. (K.) And one says, عَلَمْتُ عِمَّتِى, meaning I wound my turban upon my head with a mark whereby its mode should be known. (TA.) [See also 4.]

A5: عَلَمَ شَفَتَهُ, aor. ـِ (S, K,) inf. n. عَلْمٌ, (S,) He slit his [upper] lip. (S, K.) A6: عَلِمَ, aor. ـَ (S, Msb, K,) inf. n. عَلَمٌ, (S, Msb,) He (a man, S) had a fissure in his upper lip: (S, Msb, K:) or in one of its two sides. (K.) 2 علّمهُ [He, or it, made him to be such as is termed عَالِم and عَلِيم; i. e., made him to possess knowledge (العِلْم) as a faculty firmly rooted in his mind: and hence, he taught him. And it generally has a second objective complement]. You say, عَلَّمْتُهُ الشَّىْءَ [I made him to know, or taught him, the thing], in which case the teshdeed is [said to be] not for the purpose of denoting muchness [of the action; but see what follows]; (S;) and عَلَّمْتُهُ الفَاتِحَةَ [I taught him the Opening Chapter of the Kur-án], and الصَّنْعَةَ [the art, or craft], &c.; inf. n. تَعْلِيمٌ; (Msb;) and علّمهُ العِلْمَ, inf. n. تَعْلِيمٌ and عِلَّامٌ, the latter like كِذَّابٌ; and إِيَّاهُ ↓ اعلمهُ; (K;) both, accord. to the K, signifying the same [i. e. he taught him knowledge, or science]; but Sb makes a distinction between them, saying that عَلَّمْتُ is like أَذَّنْتُ, and that ↓ أَعْلَمْتُ is like آذَنْتُ; and Er-Rághib says that ↓ الإِعْلَامُ is particularly applied to quick information; and التَّعْلِيمُ is particularly applied to that which is repeated and much, so that an impression is produced thereby upon the mind of the مُتَعَلِّم: and some say that the latter is the exciting the attention of the mind to the conception of meanings; and sometimes it is used in the sense of الإِعْلَام when there is in it muchness: (TA:) you say, الخَبَرَ ↓ أَعْلَمْتُهُ and بِالخْبَرِ [meaning I made known, or notified, or announced, to him, or I told him, or I made him to know, or have knowledge of, the news, or piece of information; I acquainted him with it; told, informed, apprised, advertised, or certified, him of it; gave him information, intelligence, notice, or advice, of it]: (Msb:) see also 10: [hence the inf. n. ↓ إِعْلَامٌ is often used, as a simple subst., to signify a notification, a notice, an announcement, or an advertisement:] and sometimes ↓ اعلم has three objective complements, like أَرَى; as in the saying, أَعْلَمْتُ زَيْدًا عَمْرًا مُنْطَلِقًا [I made known, &c., to Zeyd that 'Amr was going away]. (I'Ak p. 117.) b2: See also 4, in three places.3 عَاْلَمَ ↓ عَالَمَهُ فَعَلَمَهُ, aor. of the latter عَلُمَ, means [I contended with him, or strove to surpass him, in عِلْم,] and I surpassed him in عِلْم [i. e. knowledge, &c.]: (S, K:) [the measure يَفْعَلُ,] and in like manner the measure يَفْعِلُ, in every case of this kind, is changed into يَفْعُلُ: so says Az: [but see 3 in art. خصم:] and Lh mentions the phrase, مَا كُنْتُ أَرَانِى أَنْ أَعْلُمَهُ [I did not think, or know, that I should surpass him in knowledge]. (TA.) 4 أَعْلَمَ see 2, in six places. b2: One says also, اعلم الثَّوْبَ (S, Mgh, TA) He (i. e. a beater and washer and whitener of clothes, S, Mgh) made the garment, or piece of cloth, to have a mark; (Mgh;) or he made upon it, or in it, a mark. (TA.) [And, said of a weaver, or an embroiderer,] He made to the garment, or piece of cloth, a border, or borders, of figured, or variegated, or embroidered, work, or the like. (Msb.) b3: and اعلم عَلَيْهِ He made, or put, or set, a mark upon it; namely, a writing, or book, &c.: (Msb:) [or] اعلم عَلَى مَوْضِعِ كَذَا مِنَ الكِتَابِ عَلَامَةً [He made, &c., a mark upon such a place of the writing, or book]. (TA.) b4: اعلم الفَرَسَ He suspended upon the horse some coloured wool, (K, TA,) red, or white, (TA,) in war, or battle. (K, TA.) And اعلم نَفْسَهُ He marked himself with the mark, sign, token, or badge, of war; as also ↓ عَلَّمَهَا. (K.) [Or] اعلم الفَارِسُ The horseman made, or appointed, for himself, [or distinguished himself by,] the mark, sign, token, or badge, of the men of courage. (S.) And لَهُ عَلَامَةً ↓ عَلَّمْتُ I appointed to him (وَضَعْتُ لَهُ) a mark, sign, or token, which he would, or should, know. (Msb.) b5: And القَبْرَ ↓ علّم (K in art. رجم) He put a tombstone [as a mark] to the grave. (TK in that art.) A2: اعلم said of a well-sinker, He found the well that he was digging to be one having much water. (TA.) 5 تعلّم is quasi-pass. of 2 [i. e. it signifies He was, or became, made to know, or taught; or he learned: and is trans. and intrans.]. (S, Msb, K, * TA.) You say, تعلّم العِلْمَ (MA, K) He learned [knowledge, or science]. (MA.) See also 1, latter half, in three places. [In the last of those places, تعلّم app. signifies, as it often does, He possessed knowledge as a faculty firmly rooted in his mind.] Accord. to some, التَّعَلُّمُ signifies The mind's having its attention excited to the conception of meanings, or ideas. (TA.) 6 تعالمهُ الجَمِيعُ: see 1, latter half.8 اعتلمهُ: see 1, latter half.

A2: اعتلم said of water, It flowed (K, TA) upon the ground. (TA.) b2: And said of lightning it means لَمَعَ فى العلم [app. فِى العَلَمِ, and, if so, meaning It shone, shone brightly, or gleamed, in, or upon, the long mountain]: a poet says, بَلْ بُرَيْقًا بِتُّ أَرْقُبُهُ لَا يُرَى إِلَّا إِذَا اعْتَلَمَا [But a little lightning, in watching which I passed the night, not to be seen save when it shone, &c.]. (TA.) 10 استعلمهُ He asked, or desired, him to tell him [a thing; or to make it known to him]. (MA, KL. *) You say, ↓ اِسْتَعْلَمَنِى الخَبَرَ فَأَعْلَمْتُهُ

إِيَّاهُ [He asked, or desired, me to tell him, or make known to him, the news, or piece of information, and I told him it, or made it known to him]. (S.) عَلْمٌ: see مَعْلَمٌ, in two places.

عِلْمٌ is an inf. n., (S, K, &c.,) and [as such] has no pl. [in the classical language]. (Sb, TA voce فِكْرٌ.) [As a post-classical term, used as a simple subst., its pl. is عُلُومٌ, signifying The sciences, or several species of knowledge.] b2: Sometimes it is applied to Predominant opinion; [i. e. preponderant belief;] because it stands in stead of that which is عِلْم properly so termed. (Ham p. 632.) b3: And sometimes it is used in the sense of عَمَلٌ [A doing, &c.], as mentioned by Az, on the authority of Ibn-'Oyeyneh, agreeably with an explanation of عَالِمٌ as signifying one “ who does according to his knowledge; ” and it has been expl. as having this meaning in the Kur xii. 68 [where the primary meaning seems to be much more apposite]. (TA.) b4: لَقِيتُهُ أَدْنَى عِلْمٍ means [I met him the first thing, like لقيته أَدْنَى

دَنِّىِ and أَدْنَى دَنًا; or] before everything [else]. (TA.) عَلَمٌ: see عَلَامَةٌ. b2: Also An impression, or impress; or a footstep, or track, or trace. (TA.) b3: And The عَلَم of a garment, or piece of cloth; (S;) [i. e. the ornamental, or figured, or variegated, border or borders thereof;] the figured, or variegated, or embroidered, work or decoration, (Msb, K, TA,) in the borders, (TA,) thereof: (Msb, K, TA:) pl. أَعْلَامٌ. (Msb.) b4: And [A way-mark; i. e.] a thing set up, or erected, in the way, (K, TA,) or, as in the M, in the deserts, or waterless deserts, (TA,) for guidance, (K, TA,) in the M, for the guidance of those going astray; (TA;) as also ↓ عَلَامَةٌ: (K:) the former is also applied to a building raised in the beaten track of the road, of such as are places of alighting for travellers, whereby one is guided to the land [that is the object of a journey]: pl. أَعْلَامٌ: and عَلَمٌ also signifies a مَنَارَة [app. a mistranscription for مَنَار, without ة: see these two words]. (TA. [See also مَعْلَمٌ.]) [Hence, أَعْلَامُ الكَوَاكِبِ The stars, or asterisms, that are signs of the way to travellers: see مِصْبَاحٌ.] b5: And A separation between two lands; [like مَنَارٌ;] as also ↓ عَلَامَةٌ. (K.) [Hence,] أَعْلَامُ الحَرَمِ The limits that are set to the Sacred Territory. (TA.) b6: And A mountain; (S, K;) as a general term: or a long mountain: (K:) [app. as forming a separation: or as being a known sign of the way:] pl. أَعْلَامٌ and عِلَامٌ: (K:) the former pl. occurring in the Kur [xlii. 31 and] lv. 24. (TA.) b7: And A banner, or standard, syn. رَايَةٌ, (S, K, TA,) to which the soldiers congregate: (TA:) and, (K,) some say, (TA,) the thing [i. e. flag, or strip of cloth,] that is tied upon the spear: (K, TA:) it occurs in a verse of Aboo-Sakhr El-Hudhalee with the second fet-hah lengthened by an alif after it [so that it becomes ↓ عَلَام]. (IJ, TA.) b8: And (tropical:) The chief of a people or party: (K, TA:) from the same word as signifying “ a mountain ” or “ a banner: ” (TA:) pl. أَعْلَامٌ. (K.) b9: [In grammar, it signifies A proper name of a person or place &c. b10: And the pl. أَعْلَامٌ is applied to Things pertaining to rites and ceremonies of the pilgrimage or the like, as being signs thereof; such as the places where such rites and ceremonies are performed, the beasts destined for sacrifice, and the various practices performed during the pilgrimage &c.; as also مَعَالِمُ, pl. of ↓ مَعْلَمٌ: the former word is applied to such places in the Ksh and Bd and the Jel in ii. 153; and the latter, in the Ksh and Bd in ii. 194: the former is also applied to the beasts destined for sacrifice in the Ksh and Bd and the Jel in xxii. 37; and the latter, in the Ksh and Bd in xxii. 33: and both are applied to the practices above mentioned, the former in the TA and the latter in the K, in art. شعر: see شِعَارٌ.]

A2: See also what next follows.

عُلْمَةٌ and ↓ عَلَمَةٌ and ↓ عَلَمٌ [the last of which is originally an inf. n., see 1, last sentence,] A fissure in the upper lip, or in one of its two sides. (K.) عَلَمَةٌ: see what next precedes.

عَلْمَآءُ fem. of أَعْلَمُ [q. v.].

عَلْمَآءِ in the saying عَلْمَآءِ بَنُو فُلَانٍ [meaning At the water are the sons of such a one] is a contraction of عَلَى المَآءِ. (S.) عِلْمِىٌّ Of, or relating to, knowledge or science; scientific; theoretical; opposed to عَمَلِىٌّ.]

عَلَمِيَّةٌ, in grammar, The quality of a proper name.]

عَلَامٌ: see عَلَامَةٌ: b2: and see also عَلَمٌ.

A2: [عَلَامَ is for عَلَى مَ.]

عُلَامٌ: see عُلَّامٌ.

A2: Also i. q. غُلَامٌ [q. v.]: an instance of the substitution of ع for غ. (MF and TA on the letter ع.) عَلِيمٌ: see عَالِمٌ. b2: العَلِيمُ and ↓ العَالِمُ and ↓ العَلَّامُ, as epithets applied to God, signify [The Omniscient;] He who knows what has been and what will be; who ever has known, and ever will know, what has been and what will be; from whom nothing is concealed in the earth nor in the heaven; whose knowledge comprehends all things, the covert thereof and the overt, the small thereof and the great, in the most complete manner. (TA.) عَلَامَةٌ i. q. سِمَةٌ [A mark, sign, or token, by which a person or thing is known; a cognizance, or badge; a characteristic; an indication; a symptom]; (K; [see also مَعْلَمٌ;]) and ↓ عَلَمٌ is syn. therewith [as meaning thus]; (S, Msb, TA;) and so ↓ أُعْلُومَةٌ, (Abu-l-'Omeythil ElAarábee, TA,) as in the saying ↓ بَيْنَ القَوْمِ أُعْلُومَةٌ [Among the people, or party, is a mark, sign, or token]; and the pl. of this last is أَعَالِيمُ: (TA:) the pl. of عَلَامَةٌ is عَلَامَاتٌ (Msb) and [the coll. gen. n.] ↓ عَلَامٌ, (K, TA,) differing from عَلَامَةٌ only by the apocopating of the ة. (TA.) b2: See also عَلَمٌ, in two places.

عُلَامِىٌّ Light, or active; and sharp, or acute, in mind; (K, TA;) applied to a man: it is without teshdeed, and with the relative ى; from عُلَامٌ [signifying “ a hawk ”]. (TA.) عَلَّامٌ and ↓ عُلَّامٌ, (K, TA,) both mentioned by ISd, the latter [which is less used] from Lh, (TA,) and ↓ عَلَّامَةٌ (S, K) and ↓ تِعْلِمَةٌ and ↓ تِعْلَامَةٌ, (K,) Very knowing or scientific or learned: (S, K:) the ة in ↓ عَلَّامَةٌ is added to denote intensiveness; (S;) or [rather] to denote that the person to whom it is applied has attained the utmost degree of the quality signified thereby; [so that it means knowing &c. in the utmost degree; or it may be rendered very very, or singularly, knowing or scientific or learned;] and this epithet is applied also to a woman: (IJ, TA:) [↓ تِعْلَامَةٌ, likewise, is doubly intensive; and so, app., is ↓ تِعْلِمَةٌ:] the pl. of عَلَّامٌ is عَلَّامُونَ; and that of ↓ عُلَّامٌ is عُلَّامُونَ. (TA.) See also, for the first, عَلِيمٌ. b2: Also the same epithets, (K,) or عَلَّامٌ and ↓ عَلَّامَةٌ, (TA,) i. q. نَسَّابَةٌ; (K, TA;) [or rather عَلَّامٌ signifies نَسَّابٌ, i. e. very skilful in genealogies, or a great genealogist; and ↓ عَلَّامَةٌ signifies نَسَّابَةٌ, i. e. possessing the utmost knowledge in genealogies, or a most skilful genealogist;] from العِلْمُ. (TA.) عُلَّامٌ: see the next preceding paragraph, in two places. b2: Also, and ↓ عُلَامٌ, The صَقْر [or hawk]; (K;) the latter on the authority of IAar: (TA:) and [particularly] the بَاشَق [i. e. the musket, or sparrow-hawk]; (K;) as some say: (TA:) or so the former word, (T, * S, TA,) or the latter word accord. to Kr and IB. (TA.) b3: And the former word, The [plant called] حِنَّآء

[i. e. Lawsonia inermis]: (IAar, S, K, TA:) thus correctly, but mentioned by Kr as without tesh-deed. (TA.) b4: And the same, i. e. with tesh-deed, The kernel of the stone of the نَبِق [or fruit, i. e. drupe, of the lote-tree called سِدْر]. (TA.) عَلَّامَةٌ: see عَلَّامٌ, in four places.

عُلَّامَةٌ: see مَعْلَمٌ.

العَالَمُ, (S, Msb, K, &c.,) said by some to be also pronounced ↓ العَالِمُ, (MF, TA,) and pronounced by El-Hajjáj with hemz [i. e. العَأْلَمُ], is primarily a name for That by means of which one knows [a thing]; like as الخَاتَمُ is a name for “ that by means of which one seals ” [a thing]: accord. to some of the expositors of the Kur-án, its predominant application is to that by means of which the Creator is known: then to the intelligent beings of mankind and of the jinn or genii: or to mankind and the jinn and the angels: and mankind [alone]: Es-Seyyid Esh-Shereef [El-Jurjánee] adopts the opinion that it is applied to every kind [of these, so that one says عَالَمُ الإِنْسِ (which may be rendered the world of mankind) and عَالَمُ الجِنِّ (the world of the jinn or genii) and عَالَمُ المَلَائِكَةِ (the world of the angels), all of which phrases are of frequent occurrence], and to the kinds [thereof] collectively: (TA:) or it signifies الخَلْقُ [i. e. the creation, as meaning the beings, or things, that are created], (S, Msb, K,) altogether [i. e. all the created beings or things, or all creatures]: (K:) or, as some say, peculiarly, the intelligent creatures: (Msb:) or what the cavity (lit. belly) of the celestial sphere comprises, (K, TA,) of substances and accidents: (TA:) [it may often be rendered the world, as meaning the universe; and as meaning the earth with all its inhabitants and other appertenances; and in more restricted senses, as instanced above: and one says عَالَمُ الحَيَوَانِ meaning the animal kingdom, and عَالَمُ النَّبَات the vegetable kingdom, and عَالَمُ المَعَادِنِ the mineral kingdom:] Jaafar Es-Sádik says that the عَالَم is twofold: namely, العَالَمُ الكَبِيرُ, which is the celestial sphere with what is within it; and العَالَمُ الصَّغِيرُ, which is man, as being [a microcosm, i. e.] an epitome of all that is in the كَبِير: and Zj says that العَالَمُ has no literal sing., because it is [significant of] a plurality [of classes] of diverse things; and if made a sing. of one of them, it is [significant of] a plurality of congruous things: (TA:) the pl. is العَالَمُونَ (S, M, Msb, K, &c.) and العَوَالِمُ: (S, TA:) and the sing. is [said to be] the only instance of a word of the measure فَاعَلٌ having a pl. formed with و and ن, (ISd, K, TA,) except يَاسَمٌ: (K, TA:) [but see this latter word:] العَالَمُونَ signifies the [several] sorts of created beings or things: (S:) [or all the sorts thereof: or the beings of the universe, or of the whole world:] it has this form because it includes mankind: or because it denotes particularly the sorts of created beings consisting of the angels and the jinn and mankind, exclusively of others: I'Ab is related to have explained رَبُّ العَالَمِينَ as meaning the Lord of the jinn, or genii, and of mankind: Katádeh says, the Lord of all the created beings: but accord. to Az, the correctness of the explanation of I'Ab is shown by the saying in the beginning of ch. xxv. of the Kur-án that the Prophet was to be a نَذِير [or warner] لِلْعَالَمِينَ; and he was not a نذير to the beasts, nor to the angels, though all of them are the creatures of God; but only to the jinn, or genii, and mankind. (TA.) b2: عَالَمٌ is also syn. with قَرْنٌ [as meaning A generation of mankind; or the people of one time]. (O, voce طَبَقٌ, q. v.) عَالِمٌ and ↓ عَلِيمٌ signify the same, (IJ, Msb, K, *) as epithets applied to a man; (K;) i. e. Possessing the attribute of عِلْم (IJ, Msb, TA) as a faculty firmly rooted in the mind; [or learned; or versed in science and literature;] the former being used in [what is more properly] the sense of the latter; (IJ, TA;) which is an intensive epithet: (TA:) the pl. is عُلَمَآءُ and عُلَّامٌ, (K,) the latter of which is pl. of عَالِمٌ; (IB, TA;) the former being [properly] pl. of عَلِيمٌ; and عَالِمُونَ is [a] pl. of عَالِمٌ; (Msb;) [but] عُلَمَآءُ is used as a pl. of both, (IJ, TA,) and by him who says only عَالِمٌ [as the sing.], (Sb, TA;) because عَالِمٌ is used in the sense of عَلِيمٌ: to him who is entering upon the study of العِلْم, the epithet ↓ مُتَعَلِّمٌ [which may generally be rendered learning, or a learner,] is applied; not عَالِمٌ. (IJ, TA.) عَالِمٌ is also expl. as signifying One who does according to his knowledge. (TA.) b2: See also عَلِيمٌ: and أَعْلَمُ.

A2: And see العَالَمُ.

عَيْلَمٌ A well having much water: (S, K:) or of which the water is salt: (K:) and a wide well: and sometimes a man was reviled by the saying, يَا ابْنَ العَيْلَمِ, referring to the width of his mother [in respect of the فَرْج]: (TA:) pl. عَيَالِمُ or عَيَالِيمُ. (S, accord. to different copies: in the TA, in this instance, the latter.) b2: And The sea: (S, K:) pl. عَيَالِمُ. (TA.) b3: And The water upon which is the earth: (S, K:) or water concealed, or covered, in the earth; or beneath layers, or strata, of earth; mentioned by Kr: (TA:) [عَيْلَمُ المَآءِ occurs in the JK and TA in art. خسف, and is there plainly shown to mean the water that is beneath a mountain, or stratum of rock: (see also غَيِّثٌ: and see غَيْلَمٌ:) and it is said that] المَأءُ العَيْلَمُ means copious water. (Ham p. 750.) b4: And A large cooking-pot. (T, TA voce هِلْجَابٌ.) A2: Also Plump, and soft, tender, or delicate. (S, K.) A3: And The frog. (AAF, K. [This meaning is also assigned to غَيْلَمٌ.]) b2: And i. q. ↓ عَيْلَامٌ; (K;) which signifies A male hyena; (S, K;) occurring in a trad. (خَبَر) respecting Abraham, relating that he will take up his father to pass with him the [bridge called] صِرَاط, and will look at him, and lo, he will be عَيْلَامٌ أَمْدَرُ [a male hyena inflated in the sides, big in the belly, or having his sides defiled with earth or dust]. (TA.) عَيْلَامٌ: see the next preceding sentence.

أَعْلَمُ [More, and most, knowing or learned]. Applied to God, [it may often be rendered Supreme in knowledge: or omniscient: but often, in this case,] it means [simply] ↓ عَالِمٌ [in the sense of knowing, or cognizant]. (Jel in iii. 31, and I'Ak p. 240.) [Therefore اَللّٰهُ أَعْلَمُ virtually means, sometimes, God knows best; or knows all things: and sometimes, simply, God knows.]

A2: Also [Harelipped; i. e.] having a fissure in his upper lip: (S, Mgh, Msb, K:) or in one of its two sides: (K:) the camel is said to be اعلم because of the fissure in his upper lip: when the fissure is in the lower lip, the epithet أَفْلَحُ is used: and أَشْرَمُ is used in both of these, and also in other, similar, senses: (TA:) the fem. of أَعْلَمُ is عَلْمَآءُ: (S, Msb, TA:) which is likewise applied to a lip (شَفَةٌ). (TA.) b2: العَلْمَآءُ signifies also The coat of mail: (K:) mentioned by Sh, in the book entitled كِتَابُ السِّلَاحِ; but as not heard by him except in a verse of Zuheyr Ibn-Khabbáb [?]. (TA.) أُعْلُومَةٌ: see عَلَامَةٌ, in two places.

تِعْلِمَةٌ and تِعْلَامَةٌ: see عَلَّامٌ; each in two places.

مَعْلَمٌ i. q. مَظِنَّةٌ; مَعْلَمُ الشَّىْءِ signifying مَظِنَّتُهُ; (K, TA;) as meaning The place in which is known the existence of the thing: (Msb in art. ظن:) pl. مَعَالِمُ; (TA;) which is the contr. of مَجَاهِلُ, pl. of مَجْهَلٌ [q. v.] as applied to a land; meaning in which are signs of the way. (TA in art. جهل.) And hence, [A person in whom is known the existence of a quality &c.:] one says, هُوَ مَعْلَمٌ لِلْخَيْرِ [He is one in whom good, or goodness, is known to be]. (TA.) b2: Also A thing, (K,) or a mark, trace, or track, (S, TA,) by which one guides himself, or is guided, (S, K, TA,) to the road, or way; (S, TA;) as also ↓ عُلَّامَةٌ and ↓ عَلْمٌ: (K: [in several copies of which, in all as far as I know, وَالعَلْمُ is here put in the place of والعَلْمِ; whereby العَلْمُ is made to be syn. with العَالَمُ: but accord. to SM, it is syn. with المَعْلَمُ, as is shown by what here follows:]) and hence a reading in the Kur [xliii. 61], ↓ وَإِنَّهُ لَعَلْمٌ لِلسَّاعَةِ, meaning And verily he, i. e. Jesus, by his appearing, and descending to the earth, shall be a sign of the approach of the hour [of resurrection]: it is also said, in a trad., that on the day of resurrection there shall not be a مَعْلَم for any one: and the pl. is مَعَالِمُ. (TA.) And مَعْلَمُ الطِّرِيقِ signifies The indication, or indicator, of the road, or way. (TA.) b3: [And hence it signifies likewise An indication, or a symptom, of anything; like عَلَامَةٌ.] b4: See also عَلَمٌ, last quarter.

مُعْلَمٌ pass. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ, and thus applied as an epithet to a garment, or piece of cloth: (S:) [and also in other senses: thus in a verse of 'Antarah cited voce مَشُوفٌ:] and applied to a قِدْح [or gamingarrow] as meaning Having a mark [made] upon it. (TA.) b2: [See also a verse of 'Antarah cited voce مِشَكٌّ.]

مُعْلِمٌ act. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ: [and in other senses:] b2: thus also of the same verb in the phrase اعلم الفَارِسُ. (S.) مُعَلَّمٌ [pass. part. n. of 2, in all its senses: b2: and hence particularly signifying] Directed by inspiration to that which is right and good. (TA.) مُعَلِّمٌ [act. part. n. of 2, in all its senses: and generally meaning] A teacher. (KL.) b2: [It is now also a common title of address to a Christian and to a Jew.]

مَعْلُومٌ [Known; &c.]. الوَقْتُ المَعْلُومُ [mentioned in the Kur xv. 38 and xxxviii. 82] means[The time of] the resurrection. (TA.) And الأَيَّامُ المَعْلُومَاتُ [mentioned in the Kur xxii. 29] means[The first] ten days of Dhu-l-Hijjeh, (S, Mgh, Msb, K,) the last of which is the day of the sacrifice. (TA.) b2: [In grammar, The active voice.]

مُتَعَلِّمٌ: see عَالِمٌ.

عدم

1 عَدِمَهُ, with kesr to the د, (S, MA, Msb, K, &c.,) aor. ـَ (S,) inf. n. عَدَمٌ, (S, MA, Msb, K,) which is anomalous [as the verb is trans.], (S,) and عُدْمٌ, (S, MA, K,) or the latter is a simple subst., (Msb,) He had it not, was destitute of it, was without it, lacked it, wanted it, found it not, or lost it; (S, * MA, Msb, * K; *) syn. فَقَدَهُ, (S, Msb, K; *) or لَمْ يَجِدْهُ; so says Ibn-El-Kemál in the Exposition of the Hidáyeh. (TA.) And عَدِمْتُ فُلَانًا [I wanted, or lost, such a one]. (TA.) And عُدِمَ, [inf. n. عَدَمٌ,] It lacked, wanted, was wanting, was not found, did not exist, or was lost; syn. فُقِدَ. (AHát, Msb.) [See also عَدَمٌ below.] b2: لَا يَعْدَمُنِى هٰذَا الأَمْرُ means مَا يَعْدُونِى [i. e. This thing, or affair, does not pass from me]. (S, K, TA. [In the CK, erroneously, ما يُعْدِمُنِى.]) A2: عَدِمَ as intrans.: see the next paragraph, last sentence.

A3: عَدُمَ, (K, TA,) inf. n. عَدَامَةٌ, (TA,) He was, or became, foolish, or stupid; (K, TA;) being destitute of intellect, or understanding. (TA.) 4 اعدمهُ is syn. with أَفْقَدَهُ [meaning He made him to lack, want, or lose, it, or him]: (AHát, Msb:) and has a second objective complement: one says, لَا أَعْدَمَنِى اللّٰهُ فَضْلَهُ [May God not make me to lack, want, or lose, his bounty]: (Msb:) or لَا أَعْدَمَنِى فَضْلَكَ May He (i. e. God) not make thy bounty to depart from me: and اعدمنى اللّٰهُ فُلَانًا [God made me to lack, want, or lose, such a one]. (TA.) b2: And He denied him, or refused him, (Az, MA, K, TA,) what he sought, (Az, TA,) or a thing. (MA.) b3: And He rendered him poor, needy, or destitute: (S, * K, * TA: [in the S, this meaning seems to be indicated by the context; but in the K, the context seems rather to indicate the first of the meanings expl. in this paragraph:]) in this sense, said of God. (S, K, TA) b4: أَعْدَمَنِى الشَّىْءُ means [app. The thing excited my want, or made me to want it; and hence, the thing was not found by me; or] I did not find the thing. (K.) b5: [and اعدمهُ signifies also He made it to have no existence; to be non-existent; or he annihilated it; or did away with it; agreeably with explanations of the inf. n. (إِعْدَامٌ) in the KL and PS &c., and with present usage.]

A2: اعدم as intrans., (Kr, S, Msb, K,) inf. n. إِعْدَامٌ and ↓ عُدْمٌ, (Kr, K, TA,) like إِيسَارٌ and يُسْرٌ as inf. ns. of أَيْسَرَ, and إِعْسَارٌ and عُسْرٌ as of أَعْسَرَ, and إِفْحَاشٌ and فُحْشٌ as of أَفْحَشَ, or rather the latter in every one of these instances is a simple subst., as ISd says, (TA,) signifies He (a man, S) was, or became, poor, needy, or destitute; (Kr, S, Msb, K;) as also ↓ عَدِمَ. (TA.) 7 انعدم in the phrase of the Muslim theologians وُجِدَ الشَّىْءُ فَانْعَدَمَ [meaning The thing existed, and became non-existent,] is a barbarism. (K, * TA.) عُدْمٌ: see the next paragraph.

عَدَمٌ and ↓ عُدْمٌ are inf. ns. of the trans. verb عَدِمَ, (S, M, K,) or the latter is a simple subst., (Msb,) and each signifies, as also ↓ عُدُمٌ, Lack, or want, as meaning non-possession; or loss; [of a thing, and of a quality, or faculty, &c.;] and by predominance of application, lack, &c., of property or wealth; (K, TA;) and departure thereof; and paucity thereof; (TA;) or poverty, neediness, or destitution. (S in explanation of the first and second; respecting the latter of which, see 4, last sentence.) [Also Non-performance of an act; and non-observance of a duty &c. and Lack, or want, as meaning non-existence; and absence; or the state of being lost.]

عَدِمٌ: see عَدِيمٌ.

عُدُمٌ: see عَدَمٌ.

أَرْضٌ عَدْمَآءُ Land such as is termed بَيْضَآءُ; (K, TA;) i. e., without, as though [meaning] lacking, plants, or herbage. (TA.) b2: And شَاةٌ عَدْمَآءُ A sheep, or goat, of which the head is white and the rest differing therefrom. (K.) عَدَامٌ: see عَدَائِمُ.

عَدِيمٌ Not having, being without, lacking, wanting, not finding, or having lost: one says, هُوَ عَدِيمُ النَّظِيرِ He is one not having, without, lacking, &c., the likes [or like]; and عَدِيمُ المَعْرُوفِ [destitute of goodness, gentleness, beneficence, &c.]: and هِىَ عَدِيمَةُ المَعْرُوفِ [She is destitute of goodness, &c.]. (TA.) b2: And Poor, needy, or destitute; (S, Msb, K;) as also ↓ عَدِمٌ, (K,) and ↓ مُعْدِمٌ, (S,) and ↓ مَعْدُومٌ, (Msb, TA,) which last occurs in a trad. as meaning the poor who has become, by reason of the pressure of his want, as though himself were not existing, or lost: عَدِيمٌ signifies having no property; as also ↓ مُعْدِمٌ: and having nothing: it is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: and its pl. is عُدَمَآءُ; erroneously said in the K to be pl. of عَدِمٌ. (TA.) b3: Also Stupid; foolish; (K, TA;) destitute of intellect, or understanding. (TA.) And Insane; demented. (IAar, Az, K, * TA.) عَدَائِمُ, (K, and so in copies of the S) or ↓ عَدَامٌ, (so accord. to other copies of the S,) A sort of fresh ripe dates found in El-Medeeneh, (S, K,) that are late [in ripening], (K,) or that come the last of fresh ripe dates. (S.) مُعْدِمٌ: see عَدِيمٌ, in two places.

مَعْدُومٌ [Lacking, wanting, not found, not existing, or lost: see عُدِمَ, of which it is the part. n.]. b2: يَكْسِبُ المَعْدُومَ means He is fortunate, or possessed of good fortune; [properly,] he attains what others are denied. (K.) It is said in a trad., إِنَّكَ لَتَكْسِبُ المَعْدُومَ وَتُطْعِمُ المَأْدُومَ. (M and TA in art. ادم: expl. voce أَدِيمٌ.) b3: See also عَدِيمٌ.