فيف

فَيْفٌ A place that is even, level, or flat: (S, O, K:) or, (K,) accord. to Lth, (T, O,) a waterless desert, (T, M, O, K,) such as is even, level, or flat, and wide, or spacious; (T, O;) and ↓ فَيْفَاةٌ and ↓ فَيفَآءُ (M, K) and ↓ فَيْفَى (K) also signify [thus, or] a waterless desert: (M. K:) and, (K,) accord. to El-Mu-arrij, (T, O,) فَيْفٌ signifies a portion of the earth that is a place whereof the winds are variable; (T, O, K;) and this is the explanation that is preferred by Sh: (T:) and accord. to AA, it signifies [also] any road between two mountains: (T, TA:) its pl. is أَفْيَافٌ [a pl. of pauc.] and فُيُوفٌ [a pl. of mult.]. (T, S, M, O, K.) فَيْفَى: see the preceding paragraph.

فَيْفَاةٌ: see فَيْفٌ: and see also مُفَازَةٌ, in art. فوز.

فَيْفَآءُ is syn. with فَيْفٌ, q. v.: therefore its ا is augmentative, (S, M,) accord. to Sb (M) and Mbr: (S:) and it signifies (S, M, O,) also (M) a smooth [desert such as is termed] صَحْرَآء: (S, M, O:) its pl. is فَيَافٍ. (S, M, O, K. [In the CK, this pl. is written فِيافٌ, as though it were a pl. of فَيْفٌ.])

فضل

1 فَضَلَ, aor. ـُ and فَضِلَ, aor. ـِ and فَضِلَ, aor. ـُ three syn. dial. vars.; (S, O, Msb, K;) the second mentioned by ISk; and the third [said to be] anomalous and unparalleled; (S, O;) [but] it is a compound of two thereof, (S, O, Msb, K,) accord. to the companions of Sb, (S, O,) i. e. a compound of the second and the third, (K,) like نَعِمَ having for its aor. ـْ (Sb, S, O, Msb,) and نَكِلَ, aor. ـْ [but this I do not find in its proper art.,] and حَضِرَ, aor. ـْ [but this is disallowed by some,] and فَرِغَ, aor. ـْ among perfect verbs, (Msb,) and مِتَّ, aor. ـُ and دِمْتَ, aor. ـُ (Sb, S, O, Msb,) and كِدْتَ, aor. ـُ (Sb, S;) inf. n. فَضْلٌ: (S, * O, * Msb, K: *) all signify It exceeded; or was, or became, redundant, or superfluous; [syn. زَادَ;] being used in relation to الفَضْلُ (K, MF, TA) meaning الزِّيَادَةُ, as Ibn-Es-Seed says, (MF, TA,) [i. e.] as meaning the contr. of النَّقْصُ: (K, TA:) or the first of the three, i. e. فضَلَ, aor. ـُ inf. n. فَضْلٌ, signifies thus, i. q. زَادَ, (Msb,) and فُضْلٌ and فُضُلٌ are also inf. ns. [of the same, i. e.] signifying زِيَادَةٌ, as in the saying, in a trad., accord. to different relaters, إِنَّ لِلّٰهِ مَلَائِكَةً سَيَّارَةً فُضْلًا عَلَى المَلَائِكَةِ المُرَتَّبِينَ مَعَ الخَلَائِقِ and فُضُلًا [i. e. Verily to God belong angels who occupy themselves in ranging about, in addition to the angels who are stationed among the created, or human and other, beings]: (TA:) and all the three dial. vars. mentioned above signify it remained [of a greater quantity or number]; syn. بَقِىَ; (S, * O, * Msb;) you say, فَضَلَ مِنْهُ شَىْءٌ, aor. ـُ and فَضِلَ, aor. ـَ and فَضِلَ, aor. ـُ somewhat remained thereof: (S, O:) or from الفَضْلُ as meaning البَقِيَّةُ, you say فَضَلَ like نَصَرَ, [i. e. aor. ـُ and فَضِلَ like حَسِبَ, [implying that the aor. is فَضَلَ and فَضِلَ,] (K,) [accord. to the TK meaning it had somewhat remaining, but accord. to SM,] using these verbs [which are said by him to be like نَصَرَ and سَمِعَ and حَسِبَ, the last as mentioned by Lh,] in the phrase فَضَلَ مِنْهُ شَىْءٌ [expl. above]. (TA.) b2: [فَضَلَ is trans. as well as intrans.] One says, فَضَلَهُ and فَضَلَ عَلَيْهِ, [aor. ـُ inf. ns. فَضْلٌ and فُضُولٌ, [but see a distinction made between these two words voce فَضْلٌ, below,] meaning He, or it, exceeded, or excelled, him, or it. (MA.) See also 4. [And see فَضْلٌ below, last signification.] الفَضْلُ as meaning The overcoming, or surpassing, in highness, elevation, or eminence, of rank, condition, or estimation, has but one form of verb, فَضَلَ, aor. ـُ like قَعَدَ, aor. ـْ he who relates the saying of the poet, وَجَدْنَا نَهْشَلًا فَضَلَتْ فُقَيْمَا [We found, or have found, that Nahshal (the tribe so called) overcame &c., or have overcome &c., Fukeym (another tribe)], pronouncing the ض [in فضلت] with kesr, errs; not distinguishing between the two meanings: so says Ibn-Es-Seed, in the book entitled “ Kitáb el-Fark: ” and Es-Seymuree says, in his book entitled “ Kitáb etTebsireh,” فَضَلَ, aor. ـُ like نَصَرَ, aor. ـْ is from الفَضْلُ meaning the ruling [others] as a chief, lord, or master. (TA.) And فَضَلَهُ signifies also [simply] He overcame him; surpassed him; or gained ascendency, or the mastery, over him. (TA.) See also 3.2 فضّلهُ (K, TA) عَلَى غَيْرِهِ, (TA,) inf. n. تَفْضِيلٌ, i. q. مَزَّاهُ, (K, TA,) i. e. He attributed to him an excellence distinguishing him from [or above] another, or others: (TA:) or فَضَّلْتُهُ عَلَى غَيْرِهِ, inf. n. as above, I judged him (S, O, Msb, * TA) to be more excellent than another, or others: (S, * O, * Msb, TA: *) or I made him (S, O, Msb, * TA) to be so. (S, * O, * Msb, TA.) وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا, in the Kur [xvii. 72, i. e. and we have made them to excel many of those that we have created], has been expl. as meaning that the excellence of the son of Adam consists in his walking erect, whereas the beasts, the camels and the asses and the like, walk pronely; and the son of Adam takes food with his hands, whereas the other animals take it with the mouth. (TA.) And وَاللّٰهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ, in the Kur [xvi. 73, i. e. And God hath made some of you to excel some others], means, in ability, and wealth, and rank or station, and power; which are excellences that may be acquired. (Er-Rághib, TA.) And you say, فضّلهُ بِهِ, meaning خَصَّهُ [i. e. He distinguished him particularly, peculiarly, or specially, by it, namely, a thing]. (A and K in art. خص.) And فضّل فِى العَطَآءِ He gave to some more than to others. (S in art. افق.) b2: [An explanation of فضّل given by Golius, as on the authority of the K, (“ i. q. وسخ, Sordibus infecit, vel pro sordida habuit, quotidianam vestem,”) is a strange mistake; app. caused by his finding in a copy of the K التَّفْضِيلُ التَّوْسِيخُ instead of التَّفَضُّلُ التَّوَشُّحُ: see 5. b3: اِسْمُ التَّفْضِيلِ The noun of the attribution of excess or excellence is a term applied to the comparative and superlative noun or epithet; also called أَفْعَلُ التَّفْضِيلِ, because it is regularly of the measure أَفْعَلُ: see exs. voce خَيْرٌ.]3 الفِضَالُ [and المُفَاضَلَةُ inf. ns. of فَاضَلَ] and ↓ التَّفَاضُلُ [inf. n. of 6 (of which see an ex. in art. سوى, conj. 6,)] signify التَّمَازِى فِى الفَضْلِ [i. e. The contending for superiority in excellence]; (K, * TA;) التَّمَازِى being of the measure تَفَاعُل from المَزِيَّةُ. (TA.) And you say, ↓ فَاضَلْتُهُ فَفَضَلْتُهُ, (S, O, K, * in the last فَاضَلَنِى,) aor. of the latter فَضُلَ, (TA,) inf. n. فَضْلٌ, (O, TA,) I contended with him for superiority, or vied with him, in excel-lence, (O, TA,) and I surpassed him, or outvied him, therein. (S, O, K, TA.) b2: And فاضل بَيْنَ الشَّيْئَيْنِ [app. He made the relation between the two things to be unequal in respect of excellence; i. e. he made the two things to be unequal, or unlike each other, in excellence; contr. of سَاوَى بَيْنَهُمَا: see also 6]. (TA.) 4 افضل فِى تِجَارَتِهِ He gained; or made gain, or profit; in his traffic; syn. رَبِحَ. (Az and Msb in art. ربح.) b2: عَنْهُ [and عَنْهُ ↓ فَضَلَ, aor. ـُ inf. n. فَضْلٌ, (see فَضْلٌ below, last signification, and see also فَاضِلٌ,)] It exceeded it. (K, TA. [See also 1, latter half.]) Ows says, describing a bow, كَقَوْسٍ طِلَاعِ الكَفِّ لَا دُونَ مِلْئِهَا وَلَا عَجْسُهَا عَنْ مَوْضِعِ الكَفِّ أَفْضَلَا [Like a bow of which the part that is grasped is sufficient in size for the filling of the hand, not less than suffices to fill it, nor does the part that is grasped thereof extend beyond the place of the hand: the pret. being here used for the aor. to suit the metre]. (TA. [But my original has كَقَوْمٍ, an evident mistranscription.]) b3: افضل عَلَيْهِ: see 5, in two places.

A2: أَفْضَلْتُ مِنْهُ الشَّىْءَ and ↓ اِسْتَفْضَلْتُ signify the same, (S, O, K, TA,) i. e. I left of it the thing remaining, or redundant. (O, TA.) 5 تفضّل عَلَيْهِ [in the CK (erroneously) فَضَّلَ] i. q. تَمَزَّى, (K, TA,) both of which signify He thought himself to be superior to him in excellence; (TA in art. مزو;) whence the saying in the Kur [xxiii. 24], يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ, meaning He desireth that he may have superiority over you in rank and station: (TA in the present art.) or i. q. عليه ↓ افضل, (S, O, Msb, K, TA,) inf. n. إِفْضَالٌ, (Msb, TA,) i. e. he bestowed, or conferred, a benefit, or benefits, upon him, syn. أَحْسَنَ, (S, TA,) or تَطَوَّلَ, (K, TA,) and gave him of his bounty: (TA:) [and each, followed by بِشَىْءٍ, he presented him, or favoured him, with a thing:] or تفضّل signifies, (K,) or signifies also, (S,) he laid claim to superiority of excellence over his equals, or fellows; (S, K;) whence [accord. to some] the saying in the Kur quoted above: (S:) and [you say] عَلَيْهِ فِى الحَسَبِ ↓ افضل, (K, TA,) meaning he became possessed of eminence. [or superiority, over him, in the grounds of pretension to respect or honour,] as in a verse of Dhu-l-Isba' cited voce عَنْ, [q. v., p. 2164,] ending with فَتَخْزُوْنِى for فَتَخْزُوَنِى, [which latter reading I have there given,] because the rhyme of the whole ode requires the former. (TA.) A2: التَّفَضُّلُ also signifies التَّوَشُّحُ [generally meaning The throwing a portion of one's garment over his left shoulder, and drawing its extremity under his right arm, and tying the two extremities together in a knot upon his bosom]: and the putting, or disposing, the extremities of his two garments, or pieces of cloth, contrariwise, or in contrary directions, upon his عَاتِق [or part between the shoulder and the neck]. (K, TA: but in the former, عَلَى عَاتِقَيْهِ is erroneously put for على عَاتِقِهِ. TA.) b2: and تَفَضَّلَتْ said of a woman in her tent or chamber or house, She was in a single garment; (S, O, TA;) [she wore a single garment;] such as is termed مِفْضَلٌ [q. v.]: (S, TA:) or she (a woman) wore the garments of her service. (TA.) 6 تَفَاْضَلَ see 3. b2: التَّفَاضُلُ بَيْنَ القَوْمِ means The differing in superiority, or excellence, of some over others, among the people, or party. (TA.) and one says, الأَشْيَآءُ تَتَفَاضَلُ [meaning The things are unequal, or unlike, one to another, in respect of excellence; contr. of تَتَسَاوَى: see also 3]. (TA.) 10 استفضل أَلْفًا He took a thousand [dirhems] in excess of his right, or due. (TA.) b2: See also 4.

فَضْلٌ [an inf. n.: (see 1, throughout:) and also a simple subst., signifying] An exceeding, a redundant, or a superfluous, quantum [of anything, good or evil]; an excess, a redundance, or a superfluity; syn. زِيَادَةٌ; (Mgh, Msb;) contr. of نَقْصٌ: (S, O, K:) [and often meaning superabundance, or exuberance; and surpassingness, superiority, or excellence. عَلَى غَيْرِهِ over another, or others, than him, or it: and preponderance:] the pl. is فُضُولٌ (Mgh, Msb, K:) and this is sometimes used as a sing.; (Er-Rághib, Msb;) and [thus used] relates to a thing [or quality] in which is no good; (Er-Rághib, Mgh, Msb;) by a predominant application; whence the saying فُضُولٌ بِلَا فَضْلٍ [excess without excellence]; (Mgh;) and hence the rel. n. ↓ فُضُولِىٌّ is formed from it: (Er-Rághib, Msb, TA;) [see this last word, one of the explanations of which shows that a particular meaning of فُضُولٌ is the quality of busying oneself with that which does not concern him:] accord. to Er-Rághib, فَضْلٌ signifies an excess [in respect of a property or quality, or of an acquisition,] above moderateness; and this is of two sorts; such as is commended, as the فضل of knowledge, or science ; and such as is discommended, as the فصل of anger at that whereat it is not necessary: but فَضَلٌ is more used in relation to that which is commended; and [the pl.] فُضُولٌ, in relation to that which is discommended. when the former is used of an excess [in respect of some attribute, of our of two things above the other, it is of three sorts; فضل of kind, as of the animal kind above the vegetable kind; and of species, as of man above other animals; and of the individual, as of one man above another; the first and second of which three are essential attributes, such that he who is deficient in [either of] them cannot do away with his deficiency and acquire فضل, as, for instance, the horse, and the ass, which cannot acquire the excellence (فَضِيلَة) of the human being; but the third may be accidental, such that the way may be found to acquire it, and of this sort are ability, wealth, rank or station, and power: and it signifies also any gift whereof the giving to the recipient thereof is not obligatory: [i. e. a free gift, or gratuity; and an act of bounty or grace; a favour; a benefit; and bounty as an abstract term;] as in the saying [in the Kur iv. 36], وَاسْأَلُوا اللّٰهَ مِنْ فَضْلِهِ [And ask ye God of his free gift, or of his bounty, or (as expl. in the Ksh and by Bd) of his exhaustless treasures]; and in the saying in the Kur [v. 59 and lvii. 21 and lxii. 4], ذٰلِكَ فَضْلُ اللّٰهِ يُؤْتِيهِ مَنْ يَشَآءُ [That is the free gift of God; He giveth it to whom He willeth]; which comprises the three sorts of excellences (فَضَائِل) [mentioned above]: thus says Er-Rághib: El-Muná- wee says, [explaining one of its meanings,] in the “ Towkeef,” that it is the commencing, or originating, of an act of beneficence without an efficient cause [i. e., app., not by reason of any obligation]. (TA.) b2: Also A portion remaining, (K, TA,) of a thing, such as food &c., and of water in the leathern water-bag, and of wine or beverage in the vessel; (TA;) and ↓ فَضْلَةٌ and ↓ فُضَالَةٌ signify the same, (K, TA,) or a redundant portion (S and O and Msb in explanation of these two words) of a thing: (S, O:) whence the saying of the vulgar, ↓ لِلْفَضِيلِ ↓ الفَضْلَةُ i. e. The remaining portion of the wine or beverage [is for the excel-lent]. (TA.) It is said in a trad., لَا يُمْنَعُ فَضْلُ المَآءِ لِيُمْنَعَ بِهِ الكَلَأُ [The redundance of water shall not be denied that the herbage be thereby denied]: (TA, in the present art.:) meaning that when there is a well in the desert, with herbage near it, and a person prevents others from drawing water, he thereby prevents the latter from availing themselves of the herbage; for when a man comes with his camels, and pastures them upon that herbage, and does not then water them, thirst kills them. (TA in art كلأ,) And it is said in another trad., فَضْلُ الإِزَارِ فِى النَّارِ [The redundant portion of the waist-wrapper is in the fire of Hell]; meaning what one drags [thereof] upon the around, by reason of pride. (TA;) and one says, فِى يَدِهِ فَضْلُ الزِّمَامِ, meaning [In his hand is] the end of the زمام [or nose-rein of the camel]. (TA.) ذَاتُ الفُضُولِ and ↓ الفضُولِ, with damm and with fet-h, [The thing having redundant portions] is the name of the coat of mail of the Prophet, which was thus called because having redundance and ampleness. (TA.) فُضُولُ الغَنَائِمِ means The remains of the spoils when they are divided (TA;) such as a single horse, or a single camel (KL.) And by the فُضُول of women are meant The remains of the menstrual discharge (Ham p. 107: see, there, explanations of a verse in which this occurs.) (??) [The confederacy, or covenant, of the فضول, a word which is here of uncertain meaning,] is thus explained: Háshim and Zuhrah and Teym [accord. to the CK Teymà] went in to 'Abd-Allah Ibn-Jud'án, and united in a confederacy to repel wrongdoing, and to exact the due from the wrongdoer; and it was thus called because they bound themselves by their confederacy not to leave in the possession of any one aught remaining [of property] whereof he aught despond any one, without their taking it for him [i. e. the latter] from him [i. e. the former] (O, K, TA: [in the CK, يَظْلِمُهُ أَحَدٌ is a mistake for يظلمه أَحَدًا:]) or it was thus called as being likened to a confederacy, or covenant, which was made of old, at Mekkeh, in the days of Jurhum, to act with mutual equity, and to take for the weak from the strong, and for the stranger from the resident, and in which three men, every one of whom was named El-Fadl, joined: and it was also called that of the مَطَيَّبُون. (TA. [See art. طيب.]) b3: The saying لَا يَمْلِكُ دِرْهَمًا فَضْلًا عَنْ دِينَارٍ, and the like may be said of other sayings similar to it, means He does not possess a dirhem nor a deenár [or rather much less a deenár]: it is as though one said, he does not possess a dirhem: how then should he possess a deenár? for the negation of that which is much is a necessary consequence of the negation of that which is little: فَضْلًا is here in the accus case as an inf. n.; the implied meaning being فَقَدَ مِلْكَ دِرْهَمٍ فَقْدًا يَفْضُلُ عَنْ فَقْدِ مِلْكِ دينَارٍ [or rather يَفْقِدُ &c., i. e. he lacks the possession of a dirhem with a lacking exceeding the lacking of the possession of a deenár]: (Msb:) Kutb-ed-Deen Esh-Sheerázee says, (Msb, TA,) in the Expos. of the “ Miftáh,” (TA,) فَضْلًا is used in a case in which the inferior [of two things] is deemed a thing of which the existence is improbable, and the impossibility of the existence of a thing that is above it is meant thereby; wherefore it occurs between two phrases differing in meaning; and it is mostly used after a particle of negation: (Msb, TA:) AHei says that he had not found any authority for it in the [classical] language of the Arabs. (Msb. [See also بَلْهَ, which is used in a somewhat similar manner.]) فُضُلٌ Wearing a single garment, such as is termed مِفْضَلٌ; an epithet applied to a woman; (S, Mgh, * O, K;) and also to a man; (S, O, K;) like ↓ مُتَفَضِّلٌ: (O, K:) it is of the dial. of Nejd; like فُرُجٌ in the dial. of El-Yemen. (L in art. فرج.) b2: And A woman proud, or self-conceited, or so in her gait; who makes a portion of her skirt to be redundant [so that it drags upon the ground when she walks]. (TA.) b3: See also مِفْضَلٌ, in three places.

فَضْلَةٌ: see فَضْلٌ, former half, in two places. b2: [Hence, as used by grammarians,] A dispensable member of a proposition; such as the objective complement of a verb, when the suppression thereof is not detrimental [to the meaning]; contr. of عُمْدَةٌ. (I'Ak, p. 143) [The pl. is فَضَلَاتٌ.] b3: And The clothes that are used for sleeping [therein]: (K, TA:) [so called] because they are an addition over and above the clothes that are used on various [other] occasions. (TA.) b4: And Wine; and so ↓ فِضَالٌ [which see also in what here follows]: (O, K:) الفَضْلَةُ is mentioned by A'Obeyd as a name for wine: (O:) or it signifies, accord. to AHn, the wine that alters [or has become altered] in colour after oldness; and ISd says that it is so called because the choice, or best, or most excellent, part thereof [for لأنّ حميمها in my original (an obvious mistranscription) I read لِأَنَّ صَمِيمَهَا ] is what remains: (TA:) the pl. is فَضَلَاتٌ and فِضَالٌ [the latter word mentioned above as a syn. of فَضْلَةٌ]. (K.) فِضْلَةٌ is a n. of the same kind as جِلْسَةٌ and رِكْبَةٌ: (Az, S, O, TA:) one says, إِنَّهُ لَحَسَنُ الفِضْلَةِ, meaning [Verily he is comely in respect of] the manner of wearing a single garment. (S, * O, * K, * TA.) فِضَالٌ: see فَضْلَةٌ: b2: and see also مِفْضَلٌ.

فَضُولٌ: see فَضْلٌ, latter half.

فَضِيلٌ; pl. فُضَلَآءُ: see فَاضِلٌ; and see an ex. voce فَضْلٌ, former half.

فُضَالَةٌ: see فَضْلٌ, former half.

فَضِيلَةٌ An excellence, or excellent quality; contr. of نَقِيصَةٌ; (S, O, Msb;) and contr. of رَذِيلَةٌ: (M and K in art. رذل:) or a high degree in [or of] excellence: (K:) [differing from فَاضِلَةٌ, q. v.:] pl. فَضَائِلُ. (MA.) فُضَالَى [a pl. of which the sing. is not mentioned] i. q. ↓ مُتَفَضِّلُونَ, (O, K, TA,) i. e. [Men] who bestow, or confer, benefits. (TA.) فُضُولِىٌّ a rel. n. formed from فُضُولٌ as pl. of فَضْلٌ but used as a sing.: (Er-Rághib, Msb, TA:) see فَضْلٌ, near the beginning: One who busies himself with that which does not concern him. (Er-Rághib, Mgh, O, Msb, TA.) In the conventional language of the lawyers, One who is not a commissioned agent, (Mgh, O, KT, TA,) nor a guardian (وَلِىّ), (KT, TA,) nor a proprietor, (TA,) nor a person of firm judgment (أَصِيلٌ), in a contract. (KT.) The pronunciation with fet-h to the ف is a mistake. (Mgh, O.) b2: Also A tailor. (IAar, O, K.) فَضَّالٌ: see مِفْضَالٌ.

فَاضِلٌ [act. part. n. of فَضَلَ: as such signifying Exceeding; &c.]. One says, مَالُ فُلَانٍ فَاضِلٌ i. e. [The wealth, or property, of such a one is superfluous; or] abundant, or much in quantity, such as has exceeded the supply of food sufficient to sustain life (فَضَلَ عَنِ القُوتِ). (TA.) b2: and [Excelling; or excellent, as also ↓ فَضِيلٌ, of which the pl. is فُضَلَآءُ, but which is probably postclassical: or it is] applied to a man as [a possessive epithet] meaning possessing فَضْل [i. e. excel-lence]. (TA.) [And conventionally, Erudite; or excellent in learning.] b3: See also مَفْضُولٌ.

فَاضِلَةٌ is a subst. from فَضِيلَةٌ [app. as a concrete term, signifying An excellent thing, or an excel-lent action; each as distinguished from an excel-lent quality]; (K, TA;) pl. فَوَاضِلُ: (TA:) [but generally] it signifies a gift, or thing that is given: (Ham p. 431, and Har p. 184:) or a benefit, or benefaction: or such as is continual, or uninterrupted: (MA:) pl. as above: (Ham and Har, ubi suprà; and MA:) [or] فَوَاضِلُ signifies benefits, or benefactions, that are goodly, or pleasing, (IDrd, O, K,) or such as are great, or large. (K.) And فَوَاضِلُ المَالِ signifies What accrues to one of the proceeds and profits of property, (O, K, TA,) of the increase of lands and palm-trees and the like, and the gains of commercial transactions, and the milk and wool of cattle and sheep. (TA.) The Arabs say, إِذَا عَزَبَ المَالُ قَلَّتْ فَوَاضِلُهُ (O, K,) meaning When the estate is distant, the profits of its owner, accruing therefrom, are small in quantity. (O.) أَفْضَلُ [More, and most excellent, &c.]; fem.

فُضْلَى: (TA:) pl. masc. أَفَاضِلُ; and pl. fem.

فُضَلٌ and فُضْلَيَاتٌ. (Msb in art. اخر.) مِفْضَلٌ: see مِفْضَالٌ.

A2: Also A single garment that is worn [without any other] by a woman (S, O, K, KL) in her tent or house or chamber, such as is called خَيْعَلٌ [a garment variously described], or the like of this, (S,) and by a man; (KL;) also called ↓ مِفْضَلَةٌ, (K,) and ↓ فُضُلٌ; (Fr, O, K;) or ↓ ثَوْبٌ فُضُلٌ signifies a single garment, a مِلْحَفَة [q. v.], or the like thereof, with which a woman wraps herself (تَتَوَشَّحُ بِهِ); (Mgh;) and accord. to Lth, ↓ فِضَالٌ signifies a single garment that is worn by a man in his tent or house or chamber: (TA:) and مِفْضَلٌ signifies [also] an every-daygarment: (MA:) ↓ فِى ثِيَابٍ فُضُلٍ occurring in a trad. of 'Áïsheh requires consideration [as being questionable]. (Mgh.) مِفْضَلَةٌ: see the next preceding paragraph.

مُفَضَّلٌ: see what next follows.

رَجُلٌ مِفْضَالٌ and ↓ مِفْضَلٌ and ↓ مُفَضَّلٌ and ↓ فَضَّالٌ A man possessing much excellence, or superiority, (K, TA,) and beneficence, and goodness, and liberality, or bounty. (TA.) And (K) رَجُلٌ مِفْضَالٌ (S, O, K) عَلَى قَوْمِهِ, (K,) and اِمْرَأَةٌ مِفْضَالَةٌ عَلَى قَوْمِهَا, A man, and a woman, possessing excellence, or superiority, [or much thereof, agreeably with the former explanation, over his, and her, people,] and liberal or bountiful [or very liberal or bountiful]. (S, O, K.) مَفْضُولٌ [pass. part. n. of فَضَلَ: as such signifying Exceeded; &c.: and excelled: and overcome, or surpassed, in highness, elevation, or eminence, of rank, &c.: and simply] overcome, or surpassed: whence the saying, قَدْ يُوجَدُ فِى المَفْضُولِ مَا لَا

↓ يُوجَدُفِى الفَاضِلِ [Sometimes, or often, what is not found in the overcomer is found in the overcome]. (TA.) مُتَفَضِّلٌ One who lays claim to superiority of excellence over his equals, or fellows. (S.) [See also its verb: and] see فُضَالَى.

A2: See also فُضُلٌ.

لمس

1 لَمَسَهُ, (S, M, A, Msb, K,) aor. ـُ (S, M, Msb, K) and لَمِسَ, (S, Msb, K,) inf. n. لَمْسٌ, (S, M, Msb,) He felt it; or touched it; syn. مَسَّهُ: (IAar, Az, IDrd, El-Fárábee, A, Msb, TA:) or he felt it, or touched it, (مَسَّهُ,) with his hand: (S, Msb, K:) or he put his hand to it: (Msb:) or he felt it with his hand for the purpose of testing it, that he might form a judgment of it; syn. جَسَّهُ: (M, TA:) and ↓ لَامَسَهُ is syn. with لَمَسَهُ, (M, TA,) or مَاسَّهُ: (A:) لَمْسٌ and مَسٌّ both signify the perceiving by means of the exterior of the external skin: (Er-Rághib, TA:) or they are nearly alike: (TA:) [generally, like the English words feeling and touching, respectively:] or the former is, originally, [the feeling] with the hand for the purpose of knowing the feel (مَسّ) of a thing: (IDrd, Msb:) or, with the hand, it is the seeking for [or feeling for] a thing here and there: (Lth, TA:) مُلَامَسَةٌ is the same as مُمَاسَّةٌ (K, TA) with the hand; as also لَمْسٌ: (TA:) or a distinction is to be made between them; for it is said that لَمْسٌ is sometimes the feeling, or touching a thing with a thing; and is sometimes [for] the knowledge of a thing, though there be no touching (مَسّ) of substance upon substance; whereas ملامسة is mostly mutual feeling or touching, &c., being] the act of two. (IAar in TA.) b2: [Hence,] لَمَسَهَا, (M, A, Msb, K,) aor. ـُ (M) [and لَمِسَ, as implied in the K], inf. n. لَمْسٌ, (S, M,) (tropical:) Inivit eam; (I'Ab, S, M, A, Msb, K;) scil. mulierem; (A, Msb;) puellam; (K;) as also ↓ لَامَسَهَا, (M, A, Msb,) inf. n. مُلَامَسَةٌ (I'Ab, S, Msb, K) and لِمَاسٌ: (I'Ab, Msb:) and (assumed tropical:) he kissed her; by doing which, as well as by the former, one renders necessary the performance of the ablution termed وضوء. ('Abd-Allah Ibn-'Amr, Ibn-Mes'ood.) b3: [Hence also,] لَمَسَهُ, aor. ـُ [and لَمِسَ], (A, TA,) inf. n. لَمْسٌ, (IDrd, Msb, TA,) (tropical:) He sought, [as though by feeling,] or sought for or after, it, namely, a thing, (IDrd, Msb, TA,) in any manner; (IDrd, Msb;) [as, for instance, by asking, or demanding;] as also ↓ التمسهُ, (S, M, A, * K, TA,) [which is more common,] and ↓ تلمّسهُ: (M, TA:) or this last signifies he sought it, or sought for or after it, repeatedly, or time after time. (S, K, TA.) You say, أُلْمُسْ لِى فُلَانًا (A, TA) (tropical:) Seek thou for me such a one. (TA.) And it is said in the Kur, [lxxii. 8,] relating the words of the jinn, or genii, إِنَّا لَمَسْنَا السَّمَآءَ, (K, * TA, *) (tropical:) Verily we sought to reach heaven: or to learn the news thereof: (Bd:) or to hear by stealth what was said therein: (Jel:) or we laboured, or strove, after (عَالَجْنَا) the secrets of heaven, and sought to hear them by stealth. (K.) And in a trad., بِهِ عِلْمًا ↓ مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ (tropical:) Whoso pursueth a way whereby he seeketh after knowledge, or science. (TA.) And in another, of 'Áïsheh, عِقْدِى ↓ فَالْتَمَسْتُ (tropical:) And I sought for my necklace. (TA.) b4: لَمَسَ البَصَرَ, aor. ـُ (tropical:) It took away the sight. (A, TA.) And the same, or, accord. to one relation of a trad., ↓ التمسهُ, (assumed tropical:) It took away quickly, and destroyed, the sight; said there of certain serpents: or the meaning is, (assumed tropical:) it aimed at the eye with its bite: and لَمَسَ عَيْنَهُ is said to signify [(assumed tropical:) he, or it, put out his eye,] the same as سَمَلَ. (TA.) 3 لامسهُ, inf. n. مُلَامَسَةٌ and لِمَاسٌ: for its proper signification, see 1, in three places. [Hence,] بَيْعُ المُلَامَسَةِ, (S, M, A, Mgh, Msb,) and بَيْعُ اللِّمَاسِ, (Mgh,) or المُلَامَسَةُ فِى البَيْعِ, (K,) A mode of bargaining, which consists in saying, When thou feelest, or touchest, my garment, or I feel, or touch, thy garment, (A, K,) or when, (Mgh,) or if, (Msb,) I feel, or touch, thy garment, and thou feelest, or touchest, my garment, (Mgh, Msb,) or when I feel, or touch, the thing to be sold, (S,) the sale is binding, or settled, or concluded, (S, A, Mgh, Msb, K,) between us, (S, Msb,) for such a sum: (S, Msb, K:) or, accord. to Aboo-Haneefeh, in thy saying, I will sell to thee this commodity for such a sum, and when I feel, or touch, thee, the sale is binding, or settled, or concluded; or in the purchaser's saying the like: (Mgh:) or, (M, Mgh, K,) as in the Sunan of Aboo-Dáwood, (Mgh,) in purchasing a commodity on the condition of feeling it (M, Mgh, * K, *) behind a garment or piece of cloth, (K,) without seeing it, (M, K,) or spreading it out and turning it over and examining it: (Mgh:) or on the condition that the feeling it with the hand shall cut one off from the choice of returning it: (TA:) the mode of bargaining thus termed is forbidden. (S, M, A, Mgh, Msb.) b2: For a tropical signification of the verb, see 1.4 أَلْمِسْنِى الجَارِيَةَ Permit thou me to feel, or touch, the girl. (A, TA.) b2: أَلْمِسْنِى امْرَأَْةً (tropical:) Marry thou to me a woman. (A, TA.) 5 تَلَمَّسَ see 1, in two places.8 إِلْتَمَسَ see 1, in four places.

لَمُوسٌ A she-camel of whose fatness one doubts; (O, TS, K;) on the authority of Ibn-'Abbád; (TA;) i. q. شَكُوكٌ and ضَبُوثٌ: (A, TA:) or of whose hump one doubts, whether there be in her fat or not; wherefore it is felt: (M, L:) pl. لُمُسٌ. (M, K.) b2: [Hence,] (tropical:) One whose origin, or lineage, is suspected; syn. دَعِىٌّ: (K:) or in whose grounds of pretention to respect is a fault, or taint. (A, K.) لَمِيسٌ A woman soft to the feel, or touch; لَيِّنَةُ المَلْمَسِ. (K.) لَمَاسَةٌ, (M,) لُمَاسَةٌ, (S,) or both, (TA,) (assumed tropical:) A want: (IAar, Sgh:) or a moderate, or middling, want. (S, M, O, L.) لَمُوسَةٌ A road, or way: so called because he who has lost his way seeks it in order to find the track of the travellers. (K, * TA.) لَامِسٌ act. part. n. of 1. (Msb, &c.) One says, of a woman who commits adultery, or fornication, or acts viciously, فَلَانَةُ لَا تَرُدُّ يَدَ لَامِسٍ, (A, TA,) or لَا تَمْنَعُ يَدَ لَامِسٍ, (K,) but the latter is at variance with the written authorities, the former being the phrase commonly known, (TA,) [properly signifying, Such a woman does not repel the hand of a feeler;] meaning, (tropical:) such a woman commits adultery, or fornication, and acts viciously, (K, TA,) not repelling from herself any one who desires of her that he may lie with her; (TA;) and she is suspected of easiness, or compliance, (K, TA,) towards him who desires of her that he may lie with her: (TA:) or the meaning is, such a woman gives, of her husband's property, what is sought, or demanded, from her; and this is more probably meant in a trad. in which a man is related to have said thus of his wife; because Mohammad directed him to retain her, and did not require him to divorce her. (TA.) The like said of a man, (K,) فُلَانٌ لَا يَرُدُّ يَدَ لَامِسٍ, (A, Msb,) means, (tropical:) Such a man has in him no force of resistance, (A, Msb, K,) nor care of what is sacred, or inviolable. (TA.) مَلْمَسٌ [A place that is felt, or touched: and it may also be an inf. n.: see لَمِيسٌ]. (K.) إِكَافٌ مَلْمُوسُ الأَحْنَآءِ (tropical:) An ass's saddle, or pad, of which the curved pieces of wood have been felt with the hands until they have become even: (M:) or of which any unevenness and prominence that was therein has been pared off (Lth, T, A, K) by the passing of the hand over it, (Lth, T,) or of the hands. (A.)

لحق

1 لَحِقَهُ and لَحِقَ بِهِ and ↓ أَلْحَقَهُ He reached him; overtook him; or came up with him. (S, Msb, K.) b2: لَحِقَهُ It (grief, &c.) overtook him; or ensued to him. b3: Also, and لَحِقَ بِهِ He overtook him; came up with him. b4: لَحِقَ بِهِ He became, or made himself, on a par, or as though on a par, with him. See an ex. voce تَوَحَّشَ. b5: It became adjoined, or annexed, to it. b6: ↓ لُوحكَ It was firmly, or strongly, compacted or coherent or knit together: and its several parts were inserted one into another. (TA.) b7: لَحِقَهُ الثَّمَنُ, inf. n. لُحُوقٌ, [i. q. أَدْرَكَهُ, i. e. The payment of] the price was, or became, obligatory on him. (Msb.) b8: لَحِقَتْ قُوَّتُهُ وَسِنُّهُ: see the last sentence of art. عون. b9: لَحِقَهُ has for its inf. n. لُحُوقٌ as well as لَحَاقٌ. (TA.) 3 لَاْحَقَ see 1.4 أَلْحَقَهُ بِهِ He made him to reach, overtake, or come up with, him; (S, Msb, * K; *) or to follow him. (Msb.) He made it (a punishment) to [overtake him, or] befall him. (Msb.) He removed him to it; namely, a place; lit., caused him to reach it: see an ex. voce خَافِقٌ. b2: He affiliated him to him; announced him to be his son, because of a mutual likeness. (Msb.) b3: أَلْحَقَهُ بِهِ He classed him, as an adjunct, with him; put him on a par with him; or made him to be as though on a par with him; See two exs. voce لَاطَ, in art. ليط. b4: See 1.6 تَلَا حَقَتِ المَطَايَا The saddle-camels overtook one another. (S, K.) تَلَا حَقُوا The last of them overtook, or came up with, the first of them. (S, TA in art. درك.) لُحُوقٌ i. q. لُزُومٌ and لُصُوقٌ. (TA) لَاحِقُ الآطَالِ Lean, or lank, in the sides. (Ham. p. 496.) لَاحِقُ البَطْنِ Lank in the belly. (TA in art. رهف.) إِلْحَاقٌ The rendering a word quasi-coördinate to another word of which the radical letters are more in number than those of the former word. A letter which is added to a word for the purpose above mentioned. See أَلِفُ الإِلْحَاقِ and أَلِفُ التَّكْثِيرِ in art. ا. b2: حَرْفُ إِلْحَاقٍ A letter of adjunction, or quasi-coördination.

مُلْحَقٌ, pl. مُلْحَقَاتٌ, A word rendered quasiradically coördinate to another word of which the radical letters are more in number than those of the former word. b2: مُلْحَقٌ بِالرُّبَاعِىِّ A quasiquadriliteral-radical word. b3: See إِلْحَاقٌ.

بِرَوْذَوْنٌ مُتَلَاحِكٌ i. q. مُتَعَاوِنٌ. (TA in art. عون.)

ذرح

1 ذَرَحَ الطَّعَامَ: see 2.

A2: ذَرَحَ الشَّىْءَ فِى الرِّيحِ He winnowed the thing; syn. ذَرَّاهُ. (Kr, K.) 2 ذرّح الطَّعَامَ, (S, K,) inf. n. تَذْرِيحٌ; (S;) and ↓ ذَرَحَهُ, aor. ـِ (K;) He put ذَرَارِيح [or cantharides] into the food. (S, K.) b2: ذرّحه فِى المَآءِ, inf. n. as above, He put a small quantity of it, namely, saffron, &c., into the water. (S.) b3: And ذرّح, [or ذرّح لَبَنَهُ, (see ذَرَاحٌ, below,)] He poured water into his milk, in order that it might become much in quantity. (TA.) b4: تَذْرِيحٌ also signifies The smearing with clay a new [water-vessel of skin such as is called] إِدَاوَاة, in order that its odour may become good. (AA, K. *) ذَرَحٌ A certain tree, of which camels' saddles are made. (K, TA.) [Forskål mentions, in his “ Flora Aeg. Ar.,” p. xcvi. a fabrile wood of an uncertain kind, of which spears, or lances, are made, called درح (thus with the unpointed د), brought from the region of San'à.]

ذُرَحٌ: see ذُرَّاحٌ.

ذَرَاحٌ, applied to milk, i. q. صَيَاحٌ, (AA, K,) i. e. Mixed with water; as also ↓ مُذَرَّحٌ: (TA:) or the latter, milk, and honey, mixed with a larger quantity of water. (K.) ذُرَاحٌ and أِبُو ذُرَاحٍ: see ذُرَّاحٌ.

ذَرُوحٌ: see ذُرَّاحٌ.

ذَرِيحٌ [a coll. gen. n.] i. q. هِضَابٌ [i. e. Hills; or mountains spreading over the surface of the ground; &c.]: n. un. with ة. (S, K.) ذَرِيحَةٌ: see ذُرَّاحٌ.

أَحْمَرُ ذَرِيحِىٌّ Intensely red; (S, A;) i. e. (TA) i. q. أُرْجُوَانٌ. (K, TA.) A2: إِبِلٌ ذَرِيحِيَّاتٌ A certain race of camels, so called in relation to a stallion named ذَرِيحٌ. (S, K. *) ذُرَّحٌ: see what next follows.

ذَرَّاحٌ: see what next follows.

ذُرَّاحٌ and ↓ ذُرُّوحٌ, (S, A, K,) the latter (respecting which see below) anomalous in form, (TA,) and ↓ ذَرُّوحٌ, (K,) agreeably with analogy, (TA,) and ↓ ذِرَّيحٌ (K) and ↓ ذَرَّاحٌ (Fr) and ↓ ذَرُوحٌ and ↓ ذُرَاحٌ (K) and ↓ ذُرَحٌ (IO) and ↓ ذُرَّحٌ (K) and ↓ ذُرُّوحَةٌ and ↓ ذِرَّيحَةٌ (ISd) and ↓ ذَرِيحَةٌ and ↓ ذُرْنُوحٌ (K) and ↓ ذَرْنُوحٌ, accord. to some, (TA,) and ↓ ذُرْنُوحَةٌ (ISd) and ↓ ذُرَحْرَحٌ and ↓ ذُرُحْرُحٌ, and ↓ the second letter [in the latter of these two forms, or in both,] is sometimes doubled by teshdeed, (K,) and sometimes the second ر is meksoorah, and the termination ة is also added thereto, (ISd,) and ↓ أَبُو ذرحرحٍ and ↓ ابو ذَرْيَاحٍ and ↓ ابو ذُرَاحٍ, and ↓ ابو ذرحرحةَ imperfectly decl., (Kr,) [The cantharis, or Spanish fly;] a kind of insect of a red colour, (S, A, K,) spotted, or speckled, with black, which flies, (S, K,) and is of a poisonous nature; (S, K;) a kind of insect larger than the common fly, variegated with red and black and yellow, having a pair of wings with which it flies, and of a deadly poisonous nature: when they desire to allay the heat of its poison, they mix it with lentils, and so mixed it becomes a remedy for him who has been bitten by a mad dog: (IO:) Ibn-Ed-Dahhán the Lexicologist says that the ذرّوح is a kind of fly variegated with yellow and white; and what is called فَرْخَةُ الدَّيْلَمِ: by certain of the acute physicians it is described as حَيَوَانٌ دُودِىٌّ, app. meaning a worm-like animal, of the size of the finger, and of a conical shape, the head of which is at the thickest part of it: and IDrst says that it is a flying insect, resembling the زُنْبُور [or hornet], and of a deadly poisonous nature. (TA.) It is observed in the S, with reference to ذُرُّوحٌ, that, in the opinion of Sb, لَيْسَ فِى الكَلَامِ فُعَّوْلٌ بِوَاحِدَةٌ; meaning, there is not in the language a subst. (as distinguished from an epithet) of the measure فُعَّوْلٌ; (marg. note in a copy of the S;) or his meaning is, [there is not a word of this measure] with damm alone; (MF;) or with a single dammeh, that is, to the ف; but with dammeh to the ف and to the ع: (IB:) and it is added in the S, that he (Sb) used to say سَبُّوحٌ and قَدُّوسٌ: Sb, however, also mentions the forms سُبُّوحٌ and قُدُّوسٌ. (MF.) The pl. is ذَرَايِحُ: (S, K:) in the L, ذُرَّاحٌ is also said to be a pl.: and Kr mentions ذَرَارِحُ; but AHát says that this last is only used in poetry. (TA.) Sb says that the sing. of ذَرَارِيحُ is ذُرَحْرَحٌ, (or, in other words, that one of the [insects called] ذراريح is [called]

ذرحرح,) which is of the measure فُعَلْعَلٌ, and of which the dim. is ↓ ذُرَيْرِحٌ, formed by throwing out the first ذُريْرِحٌ; [not ح, as it would be by rule, making it of the measure ذُرَيْحِرٌ, and its curtailed original فُعَيْلِعٌ;] for there is not in the language a word of the measure فعلع, except فعلع, (S,) which is the proper name of a man. (MF.) AHát cites a verse in which حَدْرَدٌ occurs as pl. of ذَرَانِحُ; but the correct reading is ذرنوح. (MF.) ذَرَارِحُ and ذَرُّوحٌ and ذُرُّوحٌ: see ذُرَّاحٌ.

ذِرِّيحٌ and ذِرِّيحَةٌ: see ذُرَّاحٌ.

ذُرْنُوحٌ and ذَرْنُوحٌ and ذُرْنُوحَةٌ: see ذُرَّاحٌ.

أَبُو ذَرْيَاحٍ: see ذُرَّاحٌ.

ذُرَحْرَحٌ and ذُرُحْرُحٌ and ذرّحرح and أَبُو ذرحرحٍ and أَبُو ذرحرحةَ: see ذُرَّاحٌ.

ذُرَيْرِحٌ dim. of ذُرَحْرَحٌ: see ذُرَّاحٌ.

مُذَّرَحٌ: see ذَرَاحٌ.

طَعَامٌ مَذْرُوحٌ Food into which cantharides (ذَرَارِيح) have been put. (TA.)

ذود

1 ذَادَ, (M, A,) first Pers\. ذُدْتُ, (T, S,) aor. ـُ (T, A,) inf. n. ذَوْدٌ, (T,) or ذِيَادٌ, (S,) or both, (M, A, K,) He drove: (S, M, K:) he drove away: (T, S, M, A, K:) and he repelled. (M, K.) You say, ذَدْتُ الإِبِلَ I drove the camels: (S:) and I drove them away: (T, S:) and [so ↓ ذَوَّدْتُهَا, for] تَذْوِيدٌ signifies the same as ذِيَادٌ. (S.) And ذاد الإِبَلِ عَنِ المَآءِ, (A, Msb,) aor. ـُ inf. n. ذَوْدٌ and ذِيَادٌ, He (the pastor) [drove away, or repelled, or] kept back, or debarred, the camels from the water; or prevented them from coming to it. (Msb.) And ذادهُ عَنْ كَذَا, (A,) and ذُدْتُهُ, (S,) He, and I, drove him away from such a thing. (S, A. [And the like is said in the M.]) And ذاد عَنِ الحَرَمِ He repelled from, or defended, the sacred territory. (L.) And الثَّوْرُ يَذُودُ عَنْ نَفْسِهِ بِمِذْوَدِهِ, i. e. (tropical:) [The bull repels from, or defends, himself] with his horn: and الفَارِسُ بِمِذْوَدِهِ, i. e. (tropical:) [the horseman] with his spear, or short spear. (A.) And ذاد عَنْ عِرْضِهِ (assumed tropical:) He defended his honour. (L.) And ذاد عَنِّى الهَمَّ (tropical:) [He dispelled from me anxiety.] (A.) 2 ذَوَّدَ see above.4 اذادهُ He aided, or assisted, him to drive, or drive away, (T, S, M, A,) his camels. (T, S, A.) [In the K, أَذَدْتُهُ is said to signify أَعَنْتُهُ عَلَى ذِيَادِ

أَهْلِهِ: but اهله is app. a mistake for إِبِلِهِ: or عَنْ is omitted before اهله; and if so, the meaning is I aided, or assisted, him to defend his family; but in this latter case, we should read ذِيَادٍ, which would be less chaste than الذِّيَادِ.]

ذَوْدٌ A number of camels, from three to ten: (Lth, Az, As, T, S, M, A, Mgh, Msb, K:) this is the meaning that is of best repute: (TA:) [in this explanation in the T from Az, and in the K, the nouns of number are mase.; and so in the next here following: in the rest, fem.:] or from three to ten: and a little more: (IAar, M:) or from three to nine: (M, L:) or from three to fifteen: or from three to twenty; (M, L, K;) and a little more: (L:) or from three to thirty: (M, L, K:) or from two to nine: (M, Mgh, L, K:) [said to be] applied only to females: (Lth, A'Obeyd, T, M, Mgh, Msb, K:) so in the Bári': (Msb:) and it is of the fem. gender; (T, S, M, Msb, K;) i. e., the word is fem.: (MF:) but its dim. is [↓ ذُوَيْدٌ,] without ة; contr. to analogy: (M:) the word ذَوْدٌ is a pl., (M, K,) meaning a quasipl. n., (MF,) having no sing. (S, M, K) of the same root: (S:) or a sing.; (K;) and its pl. is أَذْوَادٌ: (T, S, M, A, Msb, K:) or a sing. and pl.: (M, K:) the Arabs said ثَلَاثُ أَذْوَادٍ and ثَلَاثُ ذَوْدٍ and so with all the inferior ns. of number, making ذَوْد a substitute for أَذْوَاد: and they also said ثَلَاثُ ذَوْدٍ meaning thereby three she-camels. (M, L.) It is said in a trad., لَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ مِنَ الإِبِلِ صَدَقَةٌ, (T, L,) or لَيْسَ فِىأَقَلَّ مِنْ خَمْسٍ ذَوْدٍ صَدَقَةٌ, (T, Msb,) meaning [There is not in the case of less than five] camels [any poorrate]: for the poor-rate is incumbent on him who possesses five camels whether they be males or females. (L.) And in another trad. it is said, فِى خَمْسِ ذَوْدٍ شَاةٌ [In the case of five camels, a sheep or goat shall be given]. (Mgh.) And it is said in a prov., الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ [A few she-camels with a few she-camels are a herd of camels]; (T, S, M, A;) meaning that a little with a little is much; الى being here used in the sense of مَعَ: (S, A:) or الى is here used in its proper sense; a word signifying “ joined ” or the like being understood; (TA;) i. e. a few joined to a few becomes much: (M:) [or,] accord. to the K [and the T], this prov. shows that ذود is here used in the place of اِثْنَتَانِ [i. e. two she-camels]; for two added to two are a pl.; but this requires consideration. (MF.) ذُوَيْدٌ: see the next preceding paragraph.

ذَوَّادٌ: see the next following paragraph.

ذَائِدٌ Driving: driving away: and repelling: pl. ذُوَّدٌ and ذُوَّادٌ and ذَادَةٌ. (M, K.) b2: Also, and ↓ ذَوَّادٌ, [but the latter has an intensive meaning,] (assumed tropical:) A man who is a defender, or protector, of that which, or those whom, it is necessary to defend, or protect: (S, K:) who is wont to repel attacks upon his honour. (S, * TA.) مَذَادٌ A place where beasts pasture at pleasure, where they eat and drink what they please, amid abundance of herbage. (IAar, K.) مِذْوَدٌ [An instrument for driving, driving away, or repelling. b2: ] (tropical:) A spear, or short spear, with which one repels from, or defends, himself. (A.) b3: (tropical:) The horn of a bull, (T, A, K,) with which he repels from, or defends, himself. (A.) b4: (tropical:) The tongue: (S, M, A, K:) because with it a man defends his honour. (M.) Hassán Ibn-Thábit says, لِسَانِى وَسَيْفِى صَارِمَانِ كِلَاهُمَا وَيَبْلُغُ مَا لَا يَبْلُغُ السَّيْفُ مِذْوَدِى (tropical:) [My tongue and my sword are sharp, both of them; and my tongue reacheth what my sword will not reach]. (S, TA.) b5: (tropical:) [A man who defends well, or vigorously; as also ↓ مِذْوَادٌ:] you say رِجَالٌ مَذَاوِدٌ and مَذَاوِيدُ. (A.) b6: The manger (مِعْلَف, T, K, TA, in some copies of the K معتلف, TA) of a horse or similar beast. (T, K. [A manger is thus called in the present day.]) مِذْوَادٌ: see the next preceding paragraph. Quasi ذور ذَارَتْ for ذَارَّتْ or ذَآءَرَتْ: see 3 in art. ذر.

ذمر

1 ذَمَرَ, (S,) inf. n. ذَمْرٌ, (K,) He (a lion) roared. (S, K.) A2: ذَمَرَهُ, aor. ـُ (S, M, A,) inf. n. ذَمْرٌ, (T, S, M, K,) He excited, incited, urged, or instigated, him, (T, S, M, A, K, *) with chiding, or reproof, (T, M, A, K, *) and encouraged him, (L,) عَلَى الأَمْرِ to do the thing; (A;) as also ↓ ذمّرهُ: (L, TA:) and he threatened him; (L, K; *) and was angry with him. (L.) A3: ذَمَرَهُ, aor. ـُ and ↓ ذمّرهُ, [inf. n. تَذْمِيرٌ;] He felt his مُذَمَّر [q. v.]. (M.) You say also, ذَمَرَ الرَّاعِى السَّلِيلَ The pastor felt the place where the head of the young camel just born was set upon the neck, to know if it were a male or a female: (A:) [or its inf. n., ذَمْرٌ, signifies the same as] ↓ تَذْمِيرٌ a man's inserting the hand into the vulva of a she-camel, to discover if her fœtus be a male or a female. (S.) [See مُذَمِّرٌ.]2 ذَمَّرَ see 1, in three places. b2: تَذْمِيرٌ also signifies The determining the quantity, measure, size, or bulk, of a thing; or computing by conjecture the quantity or measure thereof. (K, * TA.) 5 تذمّر, an irreg. quasi-pass. of ذَمَرَهُ, (M,) [or rather a reg. quasi-pass. of ذَمَّرَهُ, which is mentioned in the L, and meaning He excited, incited, urged, or instigated, himself,] as though he blamed himself for a thing that had escaped him: (S:) or he blamed himself (M, K) for a thing that had escaped him: (K:) or he blamed himself for negligence, in order to inspirit himself, that he might not be negligent a second time: (A:) or he blamed himself for the escape, or loss, of [what he was bound to preserve and defend, or] what is termed ذِمَارٌ. (TA.) b2: He became angry. (M, K.) b3: He disliked a thing, and was angry in consequence thereof. (Har p. 517.) b4: تذمّر عَلَيْهِ He became changed, or altered, to him, and threatened him with evil. (S, K.) b5: But in the trad. in which it is said of Moses, كَانَ يَتَذَمَّرُ عَلَى

رَبِّهِ, this expression means that He emboldened himself to his Lord, and raised his voice in his expression of disapproval. (TA.) 6 تذامروا They excited, incited, urged, or instigated, one another, (S, K,) in war, (S,) or to fight. (K.) b2: Also, sometimes, They blamed one another for neglecting an opportunity. (TA.) ذِمْرٌ and ↓ ذَمِرٌ and ↓ ذِمِرٌّ and ↓ ذَمِيرٌ A courageous man: (S, * M, K: *) or who combines sagacity, or sagacity and cunning and craftiness, with courage, (M,) or with strength; (T;) and ↓ ذُمَائِرٌ has also this last signification: (TA:) or the four preceding words signify, (M,) or signify also, (K,) clever, intelligent, and a good assistant: (M, K:) pl. of the first (S, M) and second and fourth, (M,) أَذْمَارٌ; (S, M;) and pl. of the third, ذِمِرُّونَ. (M.) b2: الذِّمْرُ and ↓ الذُّمَائِرُ are also names of Calamities, or misfortunes. (K.) ذَمِرٌ: see the next preceding paragraph.

ذِمِرٌّ: see the next preceding paragraph.

ذَمَارِ a verbal noun, like نَزَالِ; [signifying Excite thou, or incite, urge, or instigate, thy companions to the fight: or, perhaps, be thou excited, &c.:] from ذَمَرَهُ فِى الحَرْبِ. (R.) ذَمَارٌ: see the next paragraph.

ذِمَارٌ Whatever one is obliged, or bound, to preserve and guard and defend or protect, (T, M, K, *) and for the loss or neglect of which one must be blamed: (T:) things that are sacred, or inviolable; a man's family, and property (حَوْزَة), and servants or dependents, and relations: (AA, T:) as also ↓ ذَمَارٌ: (TA:) things for which, if he did not defend or protect them, a man would be blamed, and severely reproved: (A:) or what is behind a man, [as a burden upon him,] of those things which it is his duty to defend or protect; for they say حَامِىالذِّمَارِ, [see below,] like as they say حَامِى الحَقِيقَةِ; and those things are termed ذمار because anger (تَذَمُّرٌ) on their account is incumbent on him to whom they pertain; and they are termed حقيقة because it is the duty of him to whom they pertain to defend them. (S.) حَامِىالذِّمَارِ signifies The defender, or protector, of those things for which a man is to be blamed, and severely reproved, if he do not defend or protect them: (A:) [or of those things which he is bound to preserve and guard and defend, &c.: see above:] or one who, when he is incited, or instigated, and angry, defends, or protects. (S.) One says also, فُلَانٌ أَمْنَعُ ذِمَارًا مِنْ فُلَانٍ [app., Such a one is a greater defender of those things which it is his duty to defend than such a one]. (S.) b2: يَوْمُ الذِّمَارِ The day of war: or of perdition: or of anger. (Et-Towsheeh.) ذَمِيرٌ: see ذِمْرٌ. b2: Also A man goodly, or beautiful, (K, TA,) in make. (TA.) ذَمَارَةٌ Courage: (M, K:) or sagacity, or sagacity and cunning and craftiness, combined with courage [or with strength: see ذِمْرٌ]: or cleverness, intelligence, and the quality of rendering good assistance. (M.) ذُمَائِرُ: see ذِمْرٌ, in two places.

ذَيْمُرِىٌّ, (K, TA,) with damm to the م, (TA,) [in the CK ذَيْمَرِىّ,] A man sharp in temper, who adheres to things and minds them pertinaciously. (K, * TA.) [And so دَيْمُرِىٌّ.]

مُذَمَّرٌ The back of the neck: (M, K:) or two bones in the base of the back of the neck: or the part called ذِفْرَى [behind the ear]: or the كَاهِل [or upper part of the back, next the neck]: (M:) or this last-mentioned part with the neck and what surrounds it as far as the ذِفْرَى; which is what the مُذَمِّر [q. v.] feels: (As, S:) or the place where the head of a camel is set upon the neck. (A.) b2: بَلَغَ الأَمْرُ المُذمَّرُ (tropical:) The affair, or case, or event, reached a distressing pitch; (A, * K;) like بَلَغَ المُخَنَّقَ. (A.) مُذَمِّرٌ A man who inserts his hand into the vulva of a she-camel, to discover if her fœtus be a male or a female: (S, M, K:) because he feels its مُذَمَّر, and thus knows it: he feels its jaw-bones: if they be thick, it is a male; and if thin, a female. (M.) El-Kumeyt says, وَقَالَ المُذَمِّرُ لِلنَّاتِجِينَ مَتَى ذُمِّرَتْ قَبْلِىَ الأَرْجُلُ [And he whose business it was to feel the fœtus, for the purpose of discovering if it were male or female, said to those assisting the she-camels in bringing forth, When, before my time, were the legs felt to discover the sex of the fœtus?]: (S, M:) for it is the head that is felt, as above explained. (M.) The مُذَمِّر is, to camels, as the midwife to human beings. (A.)