عمر

1 عَمِرَ, aor. ـَ (S, O, Msb, K;) and عَمَرَ, aor. ـُ (K) and عَمِرَ; (Sb, K;) inf. n. عَمْرٌ (S, O, Msb, K) and عُمْرٌ, (S, O, Msb,) both anomalous, as inf. ns. of عَمِرَ, for by rule the inf. n. should be عَمَرٌ, (S,) but عَمَرٌ is also an inf. n., (TA,) and عُمُرٌ, which is the most chaste, (O,) and عَمَارَةٌ; (K;) He lived, (S, O,) or continued in life (بَقِىَ), (K,) long, or a long time; (S, O, K; *) his life was, or became, long: (Msb:) and عَمِرَ he grew old. (TA.) b2: عَمَرَ بِمَكَانٍ He remained, continued, stayed, resided, dwelt, or abode, in a place. (B, TA.) A2: عَمَرَ, aor. ـُ inf. n. عَمْرٌ, (Msb,) or عِمَارَةٌ and عُمْرَانٌ, (MA,) It (a place of abode) became inhabited; (MA, Msb;) بِأَهْلهِ [by its people]: (Msb:) [it became peopled, well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined, or in a state of good repair:] and in like manner you say, عَمِرَتِ الدَّارُ, aor. ـَ inf. n. عَمْرٌ, the house became inhabited [&c.]. (MA.) b2: [You say also, عَمَرَتِ الأَرْضُ The land became inhabited, peopled, well stocked with people and camels and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of waste: see its act. part. n., عَامِرٌ.] b3: And عَمَرَ المَالُ, aor. ـُ and عَمِرَ, aor. ـَ (K;) and عَمُرَ, aor. ـُ (Sb, K;) inf. n. عِمَارَةٌ; (K; [so in most copies; in the TA, عَمَارَةٌ, and there said to be inf. n. of عَمُرَ; but, I think, erroneously;]) i. q. صَارَ عَامِرًا [The property, consisting of camels or the like, became in a flourishing state]; (K;) the property became much; the camels, or the like, became many, or numerous. (Sgh.) A3: عَمَرَهُ, (Msb, K,) aor. ـُ (TA,) inf. n. عِمَارَةٌ (K [so in most copies, but in the TA, عَمَارَةٌ, with fet-h, which I think erroneous;]) and عُمُورٌ (K) and عُمْرَانٌ, (TA,) He inhabited it; remained, continued, stayed, resided, dwelt, or abode, in it; namely, a place of abode: (Msb:) he kept to it; namely, his property, or his camels or the like, and his house, or tent: (K:) one should not say, of a man, مَنْزِلِهُ ↓ أَعْمَرَ, with ا. (Az, TA.) إِنَّمَا يَعْمُرُ مَسَاجِدَ اللّٰهِ, in the Kur [ix. 18], signifies Only he shall abide in the mosques, or places of worship, of God: or shall visit them: (TA:) see 8: but Z says, I know not عَمَرَ as occurring in the sense of اعتمر [he visited]: (TA:) or shall enter them and sit in them: (Jel:) or the verb in the above-cited phrase of the Kur has another signification, which see below. (TA.) A4: عَمَرَهُ is also syn. with عَمَّرَهُ, in the first of the senses expl. below: see 2.

A5: عَمَرَ اللّٰهُ بِكَ مَنْزِلَكَ, (Az, S, O, K, *) aor. ـُ (TA,) inf. n. عِمَارَةٌ; (K;) and ↓ أَعْمَرَهُ; (Az, S, O, K;) May God make thy place of abode to become peopled, [or well peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of ruined or waste or desolate, or in a state of good repair,] by thee [or by thy means]: (K, * TA:) but Az says that one should not say, of a man, مَنْزِلَهُ ↓ أَعْمَرَ, with ا. (S.) b2: عَمَرَ الخَرَابَ, aor. and inf. n. as above, [He made the ruin, or waste, or the like, to become in a state of good repair, in a state the contrary of ruined or waste or desolate.] (S, O, TA.) b3: [عَمَرَ الأَرْضَ, aor. and inf. n. as above, He peopled the land; stocked it well with people and camels and the like; colonized it; cultivated it, or cultivated it well; rendered it in a flourishing state, or in a state the contrary of waste.] b4: And عَمَرَ البِنَآءَ, aor. and inf. n. as above, He kept the building in a good state; syn. حَفِظَهُ. (TA.) So accord. to some, in the Kur, إِنَّمَا يَعْمُرُ مَسَاجِدَ اللّٰهِ, [quoted above,] Only he shall keep in a good state [or in repair] the mosques, or places of worship, of God: (TA:) among the significations of the verb as here used, are these; he shall adorn them with carpets or the like, and light them with lamps, and continue the performance of religious worship and praise and the study of science in them, and guard them from [desecration by] that for which they are not built, such as worldly discourse. (Bd.) b5: عَمَرَ الدَّارَ, aor. ـُ inf. n. عَمْرٌ [and عِمَارَةٌ, (MA,) or this, accord. to the Msb, is a simple subst.], He built the house. (Msb.) [And] He made the house to be inhabited; he peopled it; (MA;) [or made it to be well stocked with people and the like, or in a flourishing state, or in a state of good repair.] b6: عَمَرَ الخَيْرَ, aor. ـُ inf. n. عَمْرٌ and عِمَارَةٌ, [app., He instituted what was good: or perhaps, he cultivated, or promoted, it: or he kept to it; or observed it; or regarded it.] (Az, TA.) A6: عَمَرَ رَبَّهُ, (IAar, K,) aor. ـُ (IAar, O,) [inf. n. عِمَارَةٌ,] He served, or worshipped, his Lord; (IAar, K;) he prayed and fasted. (Ks, Lh, O, K.) You say تَرَكْتُ فُلَانًا يَعْمُرُ رَبَّهُ I left such a one worshipping his Lord, praying and fasting. (TA.) 2 عَمَّرَهُ اللّٰهُ, (S, O, Msb, K,) inf. n. تَعْمِيرٌ; (S, Msb;) and ↓ عَمَرَهُ, (Msb, K,) aor. ـُ (Msb,) inf. n. عَمْرٌ; (TA;) God lengthened, or prolonged, his life; (S, O, Msb, TA;) made him to continue in life; preserved him alive; (K, TA;) as also ↓ استعمرهُ. (O and Bd in xi. 64.) It is said in the Kur [xxxv. 12], وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ

إِلَّا فِى كِتَابٍ, i. e., No one whose life is prolonged has life prolonged, nor is aught diminished of his, meaning another's, life, but it is recorded in a writing: (I'Ab, Fr, * O: *) or the meaning is, nor does aught pass of his, i. e. the same person's, life: (Sa'eed Ibn-Jubeyr:) both these explanations are good; but the former seems more probably correct. (Az, TA.) b2: عمّر نَفْسَهُ He determined for himself, or assigned to himself, a limited life. (K.) b3: عمّر اللّٰهَ, inf. n. تَعْمِيرٌ, He acknowledged the everlasting existence of God. (S, TA.) b4: عَمَّرْتُكَ اللّٰهَ I ask, or beg, God to prolong thy life: (Ks, O, TA:) or I remind thee of God. (TA, app. on the authority of Mbr.) [It also seems to signify I swear to thee by the everlasting existence of God. See عَمْرَ اللّٰهِ.] b5: أُعَمِّرُكَ اللّٰهَُ أَنْ تَفْعَلَ كَذَا I adjure thee by God, and beg thee by the length of thy life, that thou do such a thing. (K, * TA.) b6: See also 4.

A2: عَمَّرَ خِبَآءً بِمَا احْتَاجَ إِلَيْهِ [He furnished a tent with what he required]. (Msb in art. بنى.) 3 عَامَرْتُهُ طُولَ حَيَاتِهِ [I lived with him for the length of his life]. (M in art. بلو.) 4 أَعْمَرَ see 1, in three places. b2: اعمرهُ المَكَانَ, (K,) and فِيهِ ↓ استعمرهُ, (S, K,) i. q. جَعَلَهُ يَعْمُرُهُ (K) or جعله عَامِرَهُ (S) [He made him to inhabit the place, or to people, or colonize, or cultivate, it]. So the latter signifies in the Kur [xi. 64], فِيهَا ↓ وَاسْتَعْمَرَكُمْ (S) And He hath made you to dwell therein: (O, Jel:) or hath required of you to inhabit it, or to people it, &c.: (Z:) or hath enabled and commanded you to do so: (Bd:) or hath permitted you to do so, and to fetch out by labour, or art, your food [for قومكم in the L and TA, I read قُوتكم, and this is evidently the right,] from it: (TA:) or hath given you your houses therein for your lives; or made you to dwell in them during your lives, and then to leave them to others: (Bd:) or hath prolonged your lives therein. (Ibn-'Arafeh, O.) b3: أَعْمَرْتُهُ دَارًا, (S, Mgh, O, Msb, K, *) or أَرْضًا, or إِبِلًا, (S, O,) and إِيَّاهَا ↓ عَمَّرْتُهُ, (K, *) I assigned to him the house for his life, (Msb, K,) or for my life, (K,) to inhabit it for that period; (Msb, TA;) I said to him, of a house, (S, Mgh, O,) or of land, or of camels, (S, O,) It is thine, (S, Mgh, O,) or they are thine, (S, O,) for my life, (S, Mgh, O,) or for thy life, and when thou diest it returns, or they return, to me. (S, O.) The doing so is forbidden. (Mgh, TA.) [See also عُمْرَى: and see أَرْقَبَ, and رُقْبَى.] b4: اعمر الأَرْضَ He found the land to be عَامِرَة, (S, O, K,) i. e., peopled [and cultivated, or in a flourishing state]. (TA.) b5: اعمر عَلَيْهِ He rendered him rich; made him to be possessed of competence or sufficiency, to be without wants, or to have few wants. (K.) A2: اعمرهُ He aided him to perform the visit called عُمْرَة; (Mgh, O, K;) [said to be] on the authority of analogy; not on that of hearsay; (Mgh;) but occurring in a trad.: (Mgh, TA:) or he made him to perform that visit. (IKtt, Msb.) A3: See also 8.8 اعتمر He visited. (Msb, K: in some copies of the K اعتمرهُ.) You say, اعتمرهُ, (S, O,) and ↓ اعمرهُ, (ISk, Msb,) He visited him, or it; (S, O;) he repaired, or betook himself, to him, or it; (ISk, S, O, Msb;) as also ↓ عَمَرَهُ, accord. to one explanation of a passage in the Kur ix. 18, quoted above: [see 1:] but Z says, I know not عَمَرَ as occurring in the sense of اعتمر. (TA.) b2: He performed the religious visit called عُمْرَة. (O, TA.) You say اعتمر فِى الحَجِّ [He performed the visit so called in the pilgrimage]. (S.) b3: اعتمر أَمْرًا He betook himself to a thing, or an affair; as, for instance, a warring and plundering expedition; aimed at it; purposed it. (TA.) A2: Also He attired his head (i. e. his own head) with an عَمَارَة, i. e., a turban, &c. (S, K.) 10 إِسْتَعْمَرَ see 2: b2: and also 4, in two places.

عَمْرٌ and ↓ عُمْرٌ are both inf. ns., signifying the same. (S, O.) [See 1. As such, the former is the more common.] And both of these words, (Mgh, K, &c.,) and ↓ عُمُرٌ, (K, &c.,) [used as simple substs., or abstract ns., in which case the second is more common than the first, except in forms of swearing, in which the former is used, and the third is more chaste than the second,] signify Life; (Msb, K;) [the age to which the life extends;] the period during which the body is inhabited by life: so that it denotes less than بَقَآءٌ: wherefore the latter is [frequently] used as an خَبَرٌ">attribute of God; but عمر is seldom used as such: (Er-Rághib, B:) pl. أَعْمَارٌ. (K.) Yousay ↓ أَطَالَ اللّٰهُ عُمُرَكَ and عَمْرَكَ [May God prolong thy life]. (S, O.) In a form of swearing, عَمْر only is used. (S.) [In a case of this kind, when ل is not prefixed to it, it is in the accus. case, as will be shown and expl. below: but when ل is prefixed to it, it is in the nom.] You say لَعَمْرُكَ لَأَفْعَلَنَّ, meaning By thy life, I will assuredly do [such a thing]. (Msb.) لَعَمْرُكَ occurs in the Kur xv. 72, and means By thy life: (I'Ab, Akh, Bd, Jel:) and ↓ لَعَمَرُكَ is a dial. var., mentioned by Yoo: (O:) or the former, accord. to the grammarians, means by thy religion: (AHeyth, O:) and [in like manner] لَعَمْرِى, and ↓ لَعَمَرِى, [by my life, or] by my religion. (K.) لَعَمْرُكَ is an inchoative, of which the خَبَرٌ">enunciative, مَا أُقْسِمُ بِهِ, [that by which I swear, so that the entire phrase means thy life is that by which I swear,] is understood; therefore it is in the nom. case: (IJ, TA:) or the complete phrase is وَعَمْرِكَ فَلَعَمْرُكَ عَظِيمٌ [by thy life, &c.: and thy life is of great account]. (Fr, as related by A'Obeyd.) You say also لَعَمْرُ أَبِيكَ الخَيْرَ, and الخَيْرِ; the former meaning By thy father's instituting, or promoting, or keeping to, or observing, or regarding, what is good; الخير being the objective complement of عمر, from عَمَرَ الخَيْرَ, aor. ـُ inf. n. عَمْرٌ and عِمَارَةٌ; [see 1;] but in the latter case, الخَيْرِ is an epithet added to أَبِيكَ [so that the meaning is by the life of thy good father]. (AHeyth, Az, O, TA.) [See also art. خير.] You also say لَعَمْرُ اللّٰهِ, meaning By the everlasting existence of God; (S, O, K;) عمر being here in the nom. case as an inchoative, with ل prefixed to it as a corroborative of the inchoative state: the خَبَرٌ">enunciative is understood; the complete phrase being لَعَمْرُ اللّٰهِ قَسَمِى or مَا أُقْسِمُ بِهِ [the everlasting existence of God is my oath, or that by which I swear]. (S, O.) This expression is forbidden in a trad., (K,) because عَمْرٌ [properly] means the life of the body: (TA:) [but] لَعَمْرُ

إِلٰهِكَ, meaning By the everlasting existence of thy God, occurs in a trad. (TA.) When you do not prefix ل, you make it to be in the accus. case, as an inf. n.: thus you say, عمْرَ اللّٰهِ مَا فَعَلْتُ كَذَا (S, O, K) I swear by the everlasting existence of God, I did not so: (S, O:) and عَمْرَكَ اللّٰهَ مَا فَعَلْتُ كَذَا (S, O, K, [in the CK اللّٰهُ, but this is a mistake,]) By thine acknowledgment of the everlasting existence of God, I did not so: (S, O:) or the original thereof is عَمَّرْتُكَ اللّٰهَ تَعْمِيرًا, (O, K,) i. e., I ask, or beg, God to prolong thy life: (Ks, O:) [and it is said in the S that عَمْرَكَ اللّٰهَ sometimes has this signification:] and in like manner عَمْرَكَ اللّٰهَ لَا أَفْعَلُ ذَاكَ means I beg God to prolong thy life: I will not do that: or it may be a form of oath without و [for وَعَمْرِكَ]: (Ks:) and you say عَمْرَكَ اللّٰهَ اِفْعَلْ كَذَا and إِلَّا فَعَلْتَ كَذَا [and إِلَّا مَا فَعَلْتَ كَذَا By thine acknowledgment of the everlasting existence of God, &c., do thou so]: (TA:) or عَمْرَكَ اللّٰهَ signifies by thy worship of God: (AHeyth:) or I remind thee, reminding thee, of God. (K.) Mbr says of this phrase, عمرك اللّٰه, that عمر may be in the accus. case on account of a verb understood; [such, for instance, as أُذَكِّرُكَ;] or by reason of و suppressed, the complete phrase being وَعَمْرِكَ اللّٰهَ; or as being for [the inf. n.] تَعْمِير. (TA.) It may also be [found written] عَمْرَ اللّٰهَ; but this is bad. (Ks.) Some of the Arabs, for لَعَمْرُكَ, said رَعَمْلُكَ. (Az.) b2: عَمْرًا وَشَبَابًا: see قُحَابٌ.

A2: عَمْرٌ (AHeyth, K) and ↓ عَمَرٌ (K) signify Religion; (AHeyth, K;) as in the phrases لَعَمْرِى and ↓ لَعَمَرِى (K) and لَعَمْرُكَ (AHeyth) [mentioned above].

A3: Also عَمْرٌ (S, O, Msb, K) and ↓ عُمْرٌ (IAth, O, K) The flesh that is between the teeth: (S, O, Msb, K:) or the pendent piece of flesh between the teeth: (Az, Msb:) or the flesh that is between the places in which the teeth are set: (TA:) or the flesh of the gum: (K:) or the flesh of the gum that runs between any two teeth: (TA:) or what appears of the gum: (Kh, Msb:) or (so accord. to the TA, but in the K “ and ”) anything of an oblong shape between two teeth: (K:) pl. عُمُورٌ: (S, O, Msb, K:) which some explain as signifying the places whence the teeth grow. (TA.) It is said in a trad., أَوْصَانِى جِبْرِيلُ بِالسِّوَاكِ حَتَّى خَشِيتُ عَلَى عُمُورِى [Gabriel enjoined me to make use of the tooth-stick so that I feared for my عمور]. (O, TA.) A4: أُمُّ عَمْرٍو: see عَامِرٌ.

عُمْرٌ: see عَمْرٌ, in two places.

عَمَرٌ: see عَمْرٌ, in four places.

عُمُرٌ: see عَمْرٌ, in two places.

عَمْرَةٌ: see عَمَارَةٌ.

A2: أَبُو عَمْرَةَ means Bankruptcy, insolvency, or the state of having no property remaining; (Lth, O, K;) which is said to be thus called because it was the name of an envoy of El-Mukhtár the son of Aboo-'Obeyd, on the occasion of whose alighting at the abode of a people, slaughter and war used to befall them: (Lth, O, K: *) b2: and (K) hunger. (IAar, K.) عُمْرَةٌ A visit, or a visiting: (S, Msb, K:) or a visit in which is the cultivation (عِمَارَة) of love or affection: (TA:) or a repairing to an inhabited, or a peopled, place: this is the primary signification. (Mgh.) b2: Hence the عُمْرَة in pilgrimage [and at any time]; (S, O; *) i. e. [A religious visit to the sacred places at Mekkeh, with the performance of the ceremony of الإِحْرَام,] the circuiting round the Kaabeh, and the going to and fro between Es-Safà and El-Marweh: الحَجُّ [differs from it inasmuch as it is at a particular time of the year and] is not complete without the halting at 'Arafát on the day of 'Arafeh: (Zj, TA:) the عُمْرَة is the minor pilgrimage (الحَجُّ الأَصْغَرُ); (Msb, and Kull p. 168;) what is commonly termed الحَجُّ being called sometimes the greater pilgrimage (الحَجُّ الأَكْبَرُ): (Kull:) pl. عُمَرٌ (S, O, Msb) and عُمَرَاتٌ or عُمُرَاتٌ or عُمْرَاتٌ. (Msb.) b3: Also A man's going in to his [newlymarried] wife in the abode of her family: (IAar, S, K:) if he removes her to his own family, the act is termed عُرْسٌ. (IAar, S.) عُمْرَى a subst., (إِسْمٌ [strangely read by Golius أَسْمَرُ], S, O,) or an inf. n., (TA,) [or rather a quasiinf. n.,] from أَعْمَرَهُ دَارًا and the like; (S, O, TA;) A man's assigning to another a house for the life of the latter, or for the life of the former; (accord. to the explanation of the verb in the K;) a man's saying to another, of a house, or of land, or of camels, It is thine, or they are thine, for my life, or for thy life, and when thou diest it returns, or they return, to me; (accord. to the explanation of the verb in the S and Mgh and O;) a man's giving to another a house, and saying to him, This is thine for thy life, or for my life: (Th, in TA: [in which is added, “whichever of us dies,” ايّنا مات, but this I consider a mistake for إِذَا مَاتَ, “when he dies,”) “ the house is given to his family: ”]) so they used to do in the Time of Ignorance: (TA:) but some of the Muslim lawyers hold the gift to be absolute, and the condition to be null. (TA, &c.) b2: Also [The property, or house, &c., so given;] what is assigned, or given, to another for the period of his life, or for that of the life of the giver. (K.) [See also رُقْبَى.]

عُمْرِىٌّ, applied to trees (شَجَر), Old; (K;) a rel. n. from عُمْرٌ: (TA:) عُمْرِيَّةٌ, [the fem.,] applied to a tree (شَجَرَة), signifies great and old, having had a long life: (IAth, TA:) or the former, the [species of lote-tree called] سِدْر, that grows upon the rivers (O, K) and imbibes the water; as also عُبْرِىٌّ: (O:) or, accord, to Abu-l-'Ameythel [or 'Omeythil] El-Aarábee, the old, whether on a river or not; (O, TA;) and in like manner says As, the old of the سِدْر, whether on a river or not; and the ضَال is the recent thereof: some say that the م is a substitute for the ب in عُبْرِىٌّ [q. v.]. (TA.) الفَرِيضَةُ العُمَرِيَّةُ: see المُشَرَّكَةُ.

عُمْرَانٌ [an inf. n. of عَمَرَ: b2: and of عَمَرَهُ: b3: then app. used as an epithet syn. with عَامِرٌ, q. v.: (of which it is also a pl.:) b4: and then as an epithet in which the quality of a subst. is predominant; meaning A land, or house, inhabited, peopled, well people, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined; a land colo-nized, cultivated, or well cultivated; a house in a state of good repair: such seems to be meant in the JK and A and K, in art. خرب, where, as in the O in this art., it is said to be contr. of خَرَابٌ, q. v.] b5: It is also a subst. signifying بُنْيَانٌ [A building; a structure; and edifice: or perhaps the act of building]. (Msb.) [See also عِمَارَةٌ. b6: It is also a pl. of عَامِرٌ, q. v.]

عَمَارٌ: see عَمَارَةٌ, in three places.

عَمِيرٌ: see عَامِرٌ.

أَبُو عُمَيْرِ The ذَكَر. (K; and TA voce شَامَ, q. v., in art. شيم.) عَمَارَةٌ Anything (AO, S, O, K) which one puts, (S, O,) or which a chief puts, (TA,) upon his head, such as a turban, and a قَلَنْسُوَة, and a crown, &c., (AO, S, O, K,) as a sign of headship, and for keeping it in mind; (TA;) as also ↓ عَمْرَةٌ (K) and ↓ عَمَارٌ: (S, O, * TA:) which last [is app. a coll. gen. n., of which عَمَارَةٌ is the n. un., and] also signifies any sweet-smelling plant (رَيْحَان) which a chief puts upon his head for the same purpose: and hence, (tropical:) any such plant, absolutely: (B:) or any such plant with which a drinkingchamber is adorned, (S, K,) called by the Persians مَيْوَرَانْ; when any one comes in to the people there assembled, they raise somewhat thereof with their hands, and salute him with it, wishing him a long life: so, accord. to some, in a verse of El-Aashà, which see below: (S:) or it there signifies crowns of such plants, which they put upon their heads, as the foreigners (العَجَم) do; but ISd says, “I know not how this is: ” or the myrtle; syn. آس: (TA:) and عَمَارةٌ signifies a plant of that kind, with which one used to salute a king, saying, May God prolong thy life: or, as some say, a raising of the voice, saying so: (Az, TA:) a salutation; (K;) said to mean, may God prolong thy life; (TA;) as also ↓ عَمَارٌ (S, K) and ↓ عِمَارَةٌ; (L;) but Az says that this explanation is not valid. (TA.) El-Aashà says, فَلَمَّا أَتَانَا بُعَيْدَ الكَرَى

↓ سَجَدْنَا لَهُ وَرَفَعْنَا العَمَارَا [And when he came to us, a little after slumber, we prostrated ourselves to him, and] we put the turbans from our heads, in honour of him: (S:) but IB says that, accord. to this explanation, the correct reading is وَضَعْنَا العَمَارَا: (TA:) or the former reading means, we raised our voices with prayer for him, and said, May God prolong thy life: or we raised the sweet-smelling plants: &c.: see above. (S, TA.) b2: Also عَمَارَةٌ, (K,) or ↓ عِمَارَةٌ, (O,) An ornamented piece of cloth which is sewed upon a مِظّلَّة, [by which is meant a kind of tent,] (O, K, TA,) i. e. sewed to the طَرِيقَة [q. v.], on each side of the tent-pole, (O,) as a sign of headship. (TA.) A2: See also عِمَارَةٌ.

عُمَارَةٌ Hire, pay, or wages, of, or for, عِمَارَة as signifying مَا يُعْمَرُ بِهِ المَكَانُ [see below]. (K, TA.) عِمَارَةٌ [is an inf. n.: and often signifies Habitation and cultivation; or a good state of habitation and cultivation: b2: and is also expl. as signifying]

مَا يُعْمَرُ بِهِ المَكَانُ [That by which a place is rendered inhabited, peopled, well stocked with people and the like, colonized, cultivated, well cultivated, in a flourishing state, or in a state the contrary of desolate or waste or ruined; app. meaning, work, or labour, by which a place is rendered so; as it is immediately added in the K that عُمَارَةٌ signifies hire, pay, or wages, of it, or for it; and the explanation which I have here given is agreeable with ancient and modern usage; to which it may be further added, that the measure (فِعَالَةٌ) is common to words signifying arts, occupations, or employments, as زِرَاعَةٌ and فِلَاحَةٌ &c.]. (K, TA.) b3: Also a subst. from عَمَرَ الدَّارَ. (Msb.) [It has two significations, either of which may be meant in the Msb: The act, or art, of building a house: b4: and A building; a structure; an edifice: generally, accord. to modern usage, a public edifice: pl. عَمَائِرُ. See also عُمْرَانٌ.]

A2: Also The breast of a man. (TA.) b2: Hence, (TA,) عِمَارَةٌ (S, O, Msb, K) and ↓ عَمَارَةٌ, (Msb, K,) the latter allowed by Kh, (O,) but the former is the more common, (Msb,) A great tribe, syn. قِبِيلَةٌ عَظِيمَةٌ, (Msb,) or حَىٌّ عَظِيمٌ, (O, K, TA,) that subsists by itself, migrating by itself, and abiding by itself, and seeking pasturage by itself: (O, TA:) or it is called by the former name because it peoples a land; and by the latter, because complex like a turban; (TA;) and ↓ عَمِيرَةٌ signifies the same; or, as some say, all signify a بَطْن: (Ham p. 682:) or i. q. قَبِيلَةٌ and عَشِيرَةٌ: (S, O:) or less than a قبيلة: (O, K:) or less than a قبيلة and more than a بَطْن: (IAth, TA:) [see also شَعْبٌ:] or a body of men by which a place is peopled: (B, TA:) pl. عَمَائِرُ. (TA.) A3: See also عَمَارَةٌ, in two places.

عَمِيرَةٌ: see the next preceding paragraph, near the end.

عَامِرٌ Living long. (Msb, TA.) b2: Remaining, continuing, staying, residing, dwelling, or abiding, in a place: (TA:) and thus, or remaining, &c., and congregated, in a pl. sense. (Mus'ab, O.) [Hence,] An inhabitant of a house: pl. عُمَّارٌ. (TA.) And عُمَّارُ البُيُوتِ The jinn, or genii, that inhabit houses. (S.) And عَوَامِرُ البُيُوتِ The serpents that are in houses: sing. عَامِرٌ and عَامِرَةٌ: accord. to some, they are so called because of the length of their lives. (TA.) b3: See also مُعْتَمِرٌ.

A2: Also i. q. ↓ مَعْمورٌ. (O, TA.) [See also عُمْرَانٌ.] You say أَرْضٌ عَامِرَةٌ A land peopled; [colonized; cultivated; &c.] (TA.) [See عَمَرَ.] And مَنْزِلٌ عَامِرٌ A place of abode inhabited [&c.]. (Msb.) And مَكَانٌ عَامِرٌ, and ↓ عَمِيرٌ, (S, O, TA,) i. e. ذُو عِمَارَةٍ [A place inhabited, peopled, well stocked with people and the like, in a flourishing state, in a state the contrary of desolate or waste or ruined]. (TA.) b2: It is applied also to that which has been a ruin or waste or the like [as meaning In a state of good repair; in a state the contrary of ruined or waste or desolate]; and so ↓ مَعْمُورٌ. (S, TA.) [Pl. عُمْرَانٌ.]

A3: إِنَّهُ لَعَامِرٌ لِرَبِّهِ Verily he is a server, or worshipper, of his Lord. (TA.) A4: أُمُّ عَامِرٍ, (S, O, K,) and ↓ أُمُّ عَمْرٍو, (K,) but the latter is extr., (TA,) The hyena; (S, O, K;) a metonymical surname, (S, O,) determinate, as applying to the species. (TA.) It is said in a prov., خَامِرى أُمَّ عَامِرِ أَبْشِرِى بِجَرَادٍ عَظْلَى وَكَمَرِ رِجَالٍ قَتْلَى [Hide thyself, O Umm-'Ámir: rejoice thou at the news of locusts cohering, and the glands of the penes of slain men: (in this prov., for كَمِّ, in the TA, I have substituted كَمَرٍ, which is the reading in variations of the prov.: see Freytag's Arab. Prov., i. 431:)] this being said by a man, [it is asserted that] the animal becomes obsequious to him, so that he muzzles it, and then drags it forth; for the hyena, says Az, is proverbial for its stupidity, and for its being beguiled with soft speech. (TA.) It is called امّ عامر, as though its young one were called عَامِرٌ, and it is so called by a Hudhalee poet: (L:) or its whelp is called العَامِرُ: (K:) but it is not known with ال in the compound name with the prefixed noun [امّ, nor, app., without امّ]. (MF, from the Expos. of the دُرَّة.) عَوْمَرَةٌ Clamour and confusion, (S, O, * K,) and evil, or mischief: (O:) or wearying contention or altercation. (TA in art. دقر.) مَعْمَرٌ A place of abode peopled, or inhabited: (so in a copy of the S:) a place of abode spacious, (O, TA,) agreeable, peopled or inhabited, (TA,) abounding with water and herbage, (S, O, * K, TA,) where people stay. (TA.) مِعْمَارٌ and ↓ مِعْمَارِىٌّ, of which latter مِعْمَارِيَّةٌ is the coll. n., An architect: both app. postclassical.]

مَعْمُورٌ: see عَامِرٌ, in two places. b2: دَارٌ مَعْمُورَةٌ A house inhabited by jinn, or genii. (Lh.) b3: البَيْتُ المَعْمُورُ is [The edifice] in heaven, (K,) in the third heaven, or the sixth, or the seventh, (Jel, in lii. 4,) or in the fourth, (O, Bd,) over, or corresponding to, the Kaabeh, (O, Jel, K,) which seventy thousand angels visit every day, [or seventy thousand companies of which every one consists of seventy thousand angels, (see دِحْيَةٌ,)] circuiting around it and praying, never returning to it: (O, * Jel:) or the Kaabeh: or the heart of the believer. (Bd.) A2: Also Served [or worshipped]. (TA.) مِعْمَارِىٌّ: see مِعْمَارٌ.

مُعْتَمِرٌ Visiting; a visiter. (S, K.) b2: Performing the religious visit called عُمْرَة: (Kr, S:) having entered upon the state of إِحْرَام for the performance of that visit: (TA:) pl. مُعْتَمِرُونَ: and عُمَّارٌ [a pl. of ↓ عَامِرٌ] is syn. with مُعْتَمِرُونَ. (Kr.) b3: And Betaking himself to a thing; aiming at it; purposing it. (K, TA.) A2: Also Having his head attired with an عَمَارَة, i. e. a turban [&c.]. (AO, S.) مَا لَكَ مُعَوْمِرًا بِالنَّاسِ عَلَى بَابِى means Wherefore art thou congregating and detaining the people at my door? (Sgh, TA.) يَعْمُورٌ A kid: (IAar, S, O, K:) and a lamb: pl. يَعَامِيرُ. (IAar, S, O.)

حزق

1 حَزَقَ, (S, K,) aor. ـِ inf. n. حَزْقٌ, (K,) He tied, or bound, a thing (S, K) with a rope: (S:) he tied, or bound, it strongly with a rope. (TA.) b2: He bound, or bound round, a foot, or a man. (K, accord. to different copies.) b3: He strung a bow. (TA.) b4: He pulled, or drew, a bond, and a bow-string, hard, or vehemently. (K.) b5: He, or it, squeezed, pressed, compressed, or pinched, a thing. (K.) You say of a tight boot, حَزَقَ رِجْلَهُ It compressed, or pinched, his foot. (K.) b6: He straitened; made strait, or narrow. (TA.) b7: حَزَقُوا بِهِ They surrounded, encompassed, or encircled, him, or it. (TA.) A2: He broke wind: (K:) said of an ass. (TA.) Hence the saying of 'Alee, in disparagement of the schismatics, حَزْقُ عَيْرٍ حَزْقُ عَيْرٍ; meaning “ the case is not as ye assert: ” said by El-Mufaddal to be a proverbial phrase, applied in relation to a man who relates a piece of information that is not complete nor realized. (TA.) 4 احزقهُ, (K,) inf. n. إِحْزَاقٌ, (TA,) He prevented, withheld, debarred, or forbade, him, (Az, K,) عَنْهُ from it. (TA.) 5 تحزّق i. q. تجمّع [It became collected, brought together, &c.]. (TA.) 7 انحزق i. q. انضمّ [It became drawn, collected, or gathered, together; or drawn and joined, or adjoined; &c.]. (TA.) حِزْقٌ and ↓ حِزْقَةٌ and ↓ حَازِقَةٌ and ↓ حَزِيقٌ and ↓ حَزِيقَةٌ (S, K) and ↓ حَزَاقَةٌ (K) A collection (S, K) of men, and of birds, and of palm-trees, &c. : pl. of the second حِزَقٌ. (S.) حَزَقٌ [Niggardliness, or tenaciousness, of that which is in one's hands]: see حُزُقٌّ.

حِزْقَةٌ: see حِزْقٌ: b2: and see also حَزِيقَةٌ.

حَزُقٌّ: see the next paragraph.

حُزُقٌّ and ↓ حُزُقَّةٌ Short: or short in step by reason of the weakness of his body: (K:) or short, and short in step: (S:) or narrow in judgment: (K:) so As, in explanation of the latter word; applied to a man and to a woman: (TA:) or this signifies short: and short and ugly: and the former, narrow in power and judgment, and avaricious, niggardly, or tenacious: (Sh, T, TA:) and the latter, (AO, TA,) or both, (K,) large-bellied and short, and, in walking, turning about his buttocks; as also ↓ أُحْزُقَّةٌ and ↓ حَزُقَّةٌ: [the last in the CK without teshdeed:] or [in the CK “ and ”] the first two words, and ↓ حَزُقٌّ and ↓ حَزُقَّةٌ, a short man who is short in step by reason of his shortness or of the weakness of his body: or a man niggardly, or tenacious, of that which is in his hands; and the subst. [signifying the quality thus denoted] is ↓ حَزَقٌ: (K:) also evil in disposition, (IAar, K,) and niggardly: (IAar, TA:) and straitened in circumstances: (Sh, K:) or الحُزُقَّةُ [in the CK الحُزَقَةُ] signifies [sometimes] a sort of game; (K;) as in a trad., in which it is said of some girls, لَعِبْنَ الحُزُقَّةَ [They played at the game of الحزقّة]. (TA.) حُزُقَّةٌ حُزُقَّهْ تَرَقَّ عَيْنَ بَقَّهْ (S, TA) is a saying of the Arabs, (S,) explained as meaning Short in step by reason of thy weakness, short in step &c., climb up, [O eye of a gnat or musquito;] and was said, as is related in a trad., by the Prophet, in dancing El-Hasan and El-Hoseyn; whereupon the child would climb up until he placed his feet upon the Prophet's chest: (TA:) حُزُقَّةٌ is for أَنْتَ حُزُقَّةٌ, or يَا حُزُقَّةُ: (IAth, TA:) and تَرَقَّ means اِرْقَى, from رَقِيتُ فِى الدَّرَجَةِ: (S:) and عَيْنَ بَقَّهْ is an allusion to smallness of the eye, (IAth, TA, and Har p. 619,) as being likened to the eye of the gnat or musquito; or denotes smallness of person. (Har.) حَزُقَّةٌ: see حُزُقٌّ, in two places.

حُزُفَّةٌ: see حُزُقٌّ.

حِزَاقٌ Anything with which one ties, binds, or makes fast. (TA.) [The meaning of بِالضُّرُوَرة assigned by Golius to حِزَاقًا is a mistake, occasioned by his misunderstanding a passage in the K, where it is said of a woman that she used حِزَاقًا by poetic license (لِلضَّرُورَةِ) for حَازِوقًا, a proper name of a man.]

حَزِيقٌ: see حِزْقٌ: b2: and see also حَزِيقَةٌ.

حَزَاقَةٌ: see حِزْقٌ.

حَزِيقَةٌ: see حِزْقٌ. b2: Also, (K,) and ↓ حِزْقَةٌ, (TA,) A part, or portion, (K, TA,) [of a swarm] of locusts; (TA;) as also خِرْقَةٌ; (K and TA in art. خرق;) or of anything; (K, TA;) even of wind: (TA:) pl. of the former حَزَائِقُ and حُزُقٌ (K, TA [in the CK حِزَقٌ, which is pl. of حِزْقَةٌ,]) and [coll. gen. n.] ↓ حَزِيقٌ. (K.) b3: And i. q. حَدِيقَةٌ [A walled garden; &c.]: (K:) or the like of a حديقة (Ibn-'Abbád, TA.) حَازِقٌ One who is pinched by a tight boot: (S, K:) of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ. (K.) One says, لَا رَأْىَ لِحَازِقٍ

[No counsel, or advice, is possible to one who is pinched by a tight boot]. (S, TA.) [See also حَاقِنٌ.]

حَازِقَةٌ: see حِزْقٌ.

أُحْزُقَّةٌ: see حُزُقٌّ.

إِبْرِيقٌ مَحْزُوقُ العُنُقِ A narrow-necked ewer. (A, Nh, K.) مُتَحَزِّقٌ Very niggardly or tenacious or avaricious. (S, K.)

بهج

1 بَهُجَ, aor. ـُ (Az, S, Msb, &c.,) inf. n. بَهَاجَةٌ (Az, S, L, K) and بَهْجَةٌ (Az, L, [but some seem to regard this as a simple subst.,]) and بَهَجَانٌ, (L,) He, or it, was, or became, beautiful, or goodly: (Az, S, L, Msb, K:) or beautiful in colour: or beautiful and bright or splendid: or it (a plant) was, or became, beautiful and bright; and he (a man) was, or became, characterized by a laughing, or happy, appearance of the beautiful parts of the face, as the cheeks, and the lines of the forehead: or by the appearance of joy, gladness, or happiness; or by a joyful, glad, or happy, aspect, or appearance. (L.) You say also, بَهِجَ النَّبَاتُ, with kesr, meaning (assumed tropical:) The plant, or herbage, was, or became, beautiful [&c.]. (TA, [but this is probably a tropical signification, from بَهِجَ in the sense here following.]) b2: بَهِجَ, (S, A, L, K,) with kesr, (S,) aor. ـَ (K,) inf. n. بَهَجٌ; (L;) and ↓ ابتهج; (S, A, L, Msb, K;) He was, or became, joyful, glad, or happy. (S, A, L, Msb, K.) Yousay, بَهِجَ بِهِ, (S, A,) and لَهُ; (TA;) and ↓ ابتهج بِهِ; (A, Msb;) He rejoiced in it, or at it; or became rejoiced by it, or at it. (S, A, Msb, TA.) [See also 10.]

A2: بَهَجَ, (S, K,) aor. ـَ (K;) and ↓ ابهج; (S, A, K;) the latter of which is the more approved; (TA;) It (a thing, TA, or an affair or event, S, A) rejoiced; or made joyful, glad, or happy; (S, A, K;) a person. (S, A.) 2 بهّج, (ISd, L,) inf. n. تَبْهِيجٌ, (K,) He beautified; rendered beautiful, or goodly. (ISd, L, K.) ISd says, I have not heard this, except in the saying of El-'Ajjáj, دَعْ ذَا وَبَهِّجْ حَسَبًا مُبَهَّجَا as though meaning [Leave thou this subject, and] beautify, or adorn, the more this nobility [already beautified, or adorned,] by thy describing it. (L.) 3 بَاهجهُ, (A, K,) inf. n. مُبَاهَجَةٌ, (A,) He vied, or competed, with him, or contended with him for superiority, in beauty, or goodliness; [as expl. in the TK; or in glory, or excellence;] syn. بَاهَاهُ (A, K) and بَارَاهُ, (K,) both of these meaning the same. (TA.) 4 أَبْهَجَ see 1, last sentence. b2: أَبْهَجَتِ الأَرْضُ The land, or earth, became beautiful, or goodly, (S, L, K,) or beautiful and bright or splendid, (L,) in its plants, or herbage. (S, L, K.) 6 تباهج الرَّوْضُ (assumed tropical:) The meadows, or gardens, became abundant in blossoms or flowers [as though vying, one with another, in beauty, or goodliness: see 3]. (K, TA.) 8 إِبْتَهَجَ see 1, in two places.10 استبهج i. q. اِسْتَبْشَرَ [i. e. He rejoiced, or became rejoiced; بِهِ at it, or by it; or at, or by, the annunciation of it]. (K.) [See also بَهِجَ.]

بَهْجٌ, fem. with ة: see بَهِيجٌ, in two places.

بَهِجٌ Joyful, glad, or happy; (S, K;) as also ↓ بَهِيجٌ (S, A, K) and ↓ مُبْتَهِجٌ. (A, TA.) b2: See also بَهِيجٌ.

بَهْجَةٌ Beauty, or goodliness: (S, A, L, Msb, K:) or beauty of colour of a thing: or its beauty and brightness or splendour: or in plants or herbage, beauty and brightness or splendour; and in a man, the laughing, or happy, appearance of the beautiful parts of the face, as the cheeks, and the lines of the forehead: or the appearance of joy, gladness, or happiness; or joyfulness, gladness, or happiness, of aspect or appearance. (L.) Yousay رَوْضَةٌ ذَاتُ بَهْجَةٍ غَالِبَةٍ [A meadow, or garden, of surpassing beauty, &c.]. (A.) And رَجُلٌ ذُو بَهْجَةٍ A man possessed of beauty, or goodliness: (S:) or of beauty and brightness, &c. (L.) b2: Also Happiness, joy, or gladness. (Ham p. 403.) بَهِيجٌ Beautiful, or goodly; (S, A, L, Msb, K;) as also ↓ بَهِجٌ (Ham p. 403) and ↓ بَهْجٌ: (Az, TA:) or beautiful in colour: or beautiful and bright or splendid: or, applied to a plant, it has this last meaning; and, applied to a man, characterized by a laughing, or happy, appearance of the beautiful parts of the face, as the cheeks, and the lines of the forehead: or characterized by the appearance of joy, gladness, or happiness; having a joyful, glad, or happy, aspect or appearance: (L:) the fem. epithet is ↓ مِبْهَاجٌ. (A, K, TA: [in the CK مَبْهاجٌ.]) It is applied to a plant, or herbage, (S, A,) in the Kur xxii. 5 and l. 7. (S.) And ↓ مِبْهَاجٌ is applied to a woman, as meaning One in whom beauty, or goodliness, &c., predominates; (L, TA;) as also ↓ بَهْجَةٌ; (TA;) pl. of the former, مَبَاهِيجُ: (A, TA:) and to a camel's hump, meaning (tropical:) fat; (A, K;) because beauty, or goodliness, is combined [in this case] with fatness; pl. as above. (A, TA.) b2: See also بَهِجٌ.

مِبْهَاجٌ: see بَهِيجٌ, in two places.

مُبْتَهِجٌ: see بَهِجٌ.

عجم

1 عَجَمَهُ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. عَجْمٌ (S, Msb, K) and عُجُومٌ, (K,) He bit it: (Msb, K:) and he chewed it: (Msb:) or he chewed it for the purpose of eating or of trial: (K:) or he bit it with the lateral teeth, not with the central incisors: (TA:) or he bit it, namely, a piece of wood, or a stick, or rod, or the like, in order to know whether it were hard or fragile: (S:) or he tried it with his lateral teeth in order that he might know, or prove, its hardness: and he bit it, namely, a gaming-arrow known for winning, between two lateral teeth, in order to make upon it a mark by which he might know it. (TA.) b2: Hence, (TA,) (tropical:) He tried, tested, or proved, him. (K, TA.) And عَجَمْتُ عُودَهُ (assumed tropical:) I tried, tested, or proved his case, and knew his state, or condition. (S, TA.) And عَجَمَتْهُ الأُمُورُ (assumed tropical:) Affairs exercised him so as to render him strong for them, and habituated, or inured, to them. (TA.) And Kabeesah Ibn-Jábir says, الأُمُورَ وَعَاجَمَتْنِى ↓ وَعَاجَمْتُ كَأَنِّى كُنْتُ فِى الأُمَمِ الخَوَالِى

[(assumed tropical:) And I have tried affairs, and they have tried me, as though I were of the generations that have passed away]; meaning, as though I were one of the long-lived, by reason of my many trials. (Ham p. 340.) b3: [Hence also,] one says, الثُّوْرُ يَعْجُمُ قَرْنَهُ (assumed tropical:) The bull smites the tree with his horn to try, or test, it. (S, K.) b4: And عَجَمَ السَّيْفَ, (S, K,) inf. n. عَجْمٌ, (TA,) (assumed tropical:) He shook the sword to try, or test, it. (S, K.) b5: مَا عَجَمَتْكَ عَيْنِى

مُنْذُ كَذَا means (assumed tropical:) My eye has not seen thee since such a time; (S, K, TA;) and is said by a man to one with whom his [last] meeting was long past. (TA.) An Arab of the desert is related to have said, تَعْجُمُكَ عَيْنِى, meaning (assumed tropical:) [My eye seems to know thee; or] it seems to me that I have seen thee. (TA.) And one says, رَأَيْتُ فُلَانًا فَجَعَلَتْ عَيْنِى تَعْجُمُهُ i. e. (assumed tropical:) [I saw such a one,] and my eye seemed to know him, (Lh, S, K, TA,) not knowing him perfectly, as though not certain of him. (TA.) And عَجَمُونِى (assumed tropical:) They knew me. (TA.) b6: And [hence, app.,] one says, نَظَرْتُ فِى

الكِتَابِ فَعَجَمْتُ, meaning (assumed tropical:) [I looked into the book, or writing, and] I did not know surely its letters. (TA.) b7: See also 4.

A2: عَجُمَ, [aor. ـُ inf. n. عُجْمَةٌ, He had an impotence, or an impediment, or a difficulty, in his speech, or utterance; and [a barbarousness, or vitiousness, therein, especially in speaking Arabic; (see عُجْمَةٌ below;) i. e.] a want of clearness, perspicuousness, distinctness, chasteness, or correctness, therein. (Msb.) 2 عَجَّمَ see 4.3 عَاْجَمَ see the verse cited in the first paragraph.4 اعجمهُ He made it (i. e. speech, or language, S, K, or a thing, TA) to want, or be without, or to have a quality the contrary of, clearness, perspicuousness, or distinctness; (S, Msb, K, * TA;) or [to be barbarous, or vitious, i. e.] to want, or be without, chasteness, or correctness. (K, * TA.) Ru-beh says, [in some verses very differently cited in different copies of the S,] of him who attempts poetry without having knowledge thereof, يُرِيدُ أَنْ يُعْرِبَهُ فَيُعْجِمُهْ [He desires to make it clear, &c., and he makes it to want clearness, &c.]. (S.) b2: And He dotted it, or pointed it, (S, K,) namely, a letter, (S,) or a writing; (K;) he removed its عُجْمَة [or want of clearness, &c.,] by means of dots, or [diacritical] points, (Nh, Msb, TA,) and [the signs called]

شَكْل, [but see شكل,] which distinguished it, namely, a letter, from other letters; the ا denoting privation; (Msb;) as ISd holds to be the case; (TA;) and so ↓ عجّمهُ, (S, * K,) inf. n. تَعْجِيمٌ; (S;) and ↓ عَجَمَهُ, (K,) inf. n. عَجْمٌ; (S;) for J's assertion [in the S] that one should not say عَجَمْتُ is a mistake: (K:) this last verb, however, which J thus disallows, is disallowed also by Th, in his Fs, and by most of the expositors thereof; and J confined himself to the correct and chaste. (TA.) b3: And He locked it; namely, a door. (Msb.) b4: نَهَانَا النِّبِىُّ أَنْ نُعْجِمَ النَّوَى طَبْخًا [The Prophet forbade us to make the date-stones to become as though they were chewed and bitten], (K,* TA,) occurring in a trad., means that when dates are cooked for دِبْس, (K, TA,) i. e. for taking their sweetness, (TA,) they should be cooked gently, so that the cooking shall not extend to the stones, (K, TA,) nor produce upon them such an effect as that of their being chewed and bitten, (TA,) and thus spoil the taste of the حَلَاوَة, (K, TA,) so in the copies of the K, but correctly, as in the Nh, the سُلَافَة [here meaning the sweet decocture]; (TA;) or because they [the date-stones] are food for the home-fed animals, and therefore they should not be thoroughly cooked, that their taste, (K, TA,) in the Nh their strength, (TA,) may not go away: (K, TA:) or the meaning is, [that he forbade] the cooking the date-stones immoderately, so that they would crumble, and their strength, with which they would be good for the sheep, or goats, would be spoiled. (TA.) 7 إِنْعَجَمَ see the next paragraph.10 استعجم He was unable to speak: (TA:) he was silent, mute, or speechless; (K, TA;) said of a man. (TA.) And اِسْتَعْجَمَتِ الدَّارُ عَنْ جَوَابِ سَائِلِهَا [The dwelling kept silence from replying to its interrogator]: and Imra-el-Keys says, صَمَّ صَدَاهَا وَعَفَا رَسْمُهَا وَاسْتَعْجَمَتْ عَنْ مَنْطِقِ السَّائِلِ [Its echo has become dumb, and its trace has become effaced, and it has become in the state of keeping silence from answering the speech of the interrogator]: he makes استعجمت trans. by means of عن because it is used in the sense of سَكَتَتْ. (TA.) b2: One says also, استعجم عَلَيْهِ الكَلَامُ, (S,) or عَلَيْنَا, (Msb,) meaning Speech was as though it were closed against him, or us; or he, or we, became impeded in speech, unable to speak, or tongue-tied; syn. اِسْتَبْهَمَ: (S, Msb:) and عليه الكلام ↓ انعجم; [which means the same;] syn. اِنْطَبَقَ and اِنْغَلَقَ. (K * and TA in art. طبق.) And accord. to the K, one says, استعجم القِرَآءَةَ, meaning He was unable to perform [or continue] the recitation, or reading, by reason of the overcoming of drowsiness: but what is said in the Nh and other works is اِسْتَعْحَمَتْ عَلَيْهِ قِرَآءَتُهُ i. e. His recitation, or reading, was cut short, and he was unable to perform [or continue] it, by reason of drowsiness: and it is also expl. as meaning he was, or became, impeded in his recitation, or reading, and unable to perform [or continue] it, as though he became one in whom was عُجْمَة. (TA.) b3: And استعجم الــخَبَرُ means The information, or narration, was dubious, confused, vague, or difficult to be understood or expressed; or was not to be understood or expressed; as though it were closed [against the hearer or speaker]; syn. اِسْتَبْهَمَ, and اِسْتَغْلَقَ. (Msb in art. بهم.) عَجْمٌ The young of camels; (S, Msb, K, TA;) such as the بَنَات لَبُون and حِقَاق and جِذَاع: (IAar, S, * Msb, * TA:) thus far: (S, Msb:) when they have entered upon the state of إِثْنَآء, they are of the جِلَّة thereof: (IAar, TA:) applied to the male and to the female: (S, Msb, K:) pl. عُجُومٌ [app. meaning young camels of different ages not exceeding the age of the جَذَع]. (S, K.) A2: And The root, or base, of the tail; (S, Msb, K;) which is the عُصْعُص; (S, Msb;) as also ↓ عُجْمٌ; (K;) like عَجْبٌ [and عُجْبٌ]; (S, Msb;) [each] a dial. var. of عجب; (Msb;) or, accord. to Lh, the م is a substitute for the ب of عجب. (TA.) A3: See also عَجَمٌ.

A4: [Golius and Freytag have assigned to this word a meaning belonging to عَجْمِىٌّ.]

عُجْمٌ: see the next preceding paragraph: A2: and that here following.

عَجَمٌ [Foreigners, as meaning] others than Arabs; such as are not Arabs; [often used as implying disparagement, like barbarians; and often especially meaning Persians;] (S, Mgh, Msb, K;) as also ↓ عُجْمٌ, [of which see an ex. in a verse of Lebeed cited voce رَازِقِىٌّ,] (S, Msb, K,) or this latter may be a pl. of the former: (TA:) ↓ عَجَمِىٌّ (of which أَعْجَامٌ is pl., TA) signifies one thereof; (S, Mgh, Msb, K;) one who is of the race of the عَجَم; (K;) though he may be chaste, or correct, in [the Arabic] speech; (Mgh, K;) the ى denoting unity; but it is also the relative ى, and thus one may apply to an Arab the appellation ↓ عَجَمِىٌّ as meaning called thus in relation to the عَجَم: (Msb:) and one says also ↓ رَجُلٌ أَعْجَمُ [a man not of the Arabs]: and ↓ قَوْمٌ أَعْجَمُ [a people, or party, not of the Arabs]. (K.) A2: Also The stones of dates (S, Mgh, Msb, K) and of the drupes of the lote-tree (Msb) and of grapes (Mgh, Msb) and of raisins and of pomegranates and the like, (Mgh,) or also of other things, (Msb,) or the similar stones of anything, (K,) or also whatever is in the interior of a thing that is eaten such as the raisin and the like; (S;) and ↓ عُجَامٌ signifies the same: (K:) the vulgar say ↓ عَجْم: (Yaakoob, S:) [see also غِيضٌ, in an explanation of which عَجَمٌ is evidently, I think, used as meaning the heart (commonly termed جُمَّار q. v.) of the palm-tree:] the n. un. is عَجَمَةٌ, (S, Mgh, Msb,) which is incorrectly expl. by AHn as meaning a grape-stone when it germinates. (ISd, TA.) A3: Also Camels that bite, or chew, the [trees called] عِضَاه and the tragacanths and [other] thorny trees, and satisfy themselves therewith so as to be in no need of the [plants called] حَمْض. (S.) عَجْمَةٌ sing. of عَجَمَاتٌ, (K, TA,) which signifies Hard rocks (S, K, TA) protruding (lit. growing forth) in a valley. (TA.) b2: See also عَجَمَةٌ.

عُجْمَةٌ (S, Mgh, Msb, K, TA) An impotence, or an impediment, or a difficulty, (Msb, TA, *) in speech, or utterance; (S, Msb, K, TA;) and [a barbarousness, or vitiousness, therein; i. e.] a want of clearness, perspicuousness, distinctness, chasteness, or correctness, therein, (Mgh, Msb,) meaning, in speaking Arabic. (Mgh, Msb. *) [See also 1, last sentence, where it is mentioned as an inf. n.]

A2: Also, (S, K,) and ↓ عِجْمَةٌ, (K,) Such as is accumulated, or congested, of sand: or abundance thereof: (K, TA:) or sand rising above what is around it: (TA:) or the last portion of sand. (S in explanation of the former.) عِجْمَةٌ: see the next preceding paragraph.

عَجَمَةٌ, (S, TA,) thus in the L, and thus correctly, (TA,) i. e. بِالتَّحْرِيكِ, (S, TA,) but in the K ↓ عَجْمَةٌ, (TA,) [app. from the same word as signifying “ a date-stone,” n. un. of عَجَمٌ,] A palmtree growing from a date-stone. (S, K, TA.) عَجْمِىٌّ, with the ج quiescent, Intelligent and discriminating; (K, TA;) applied to a man. (TA.) عَجَمِىٌّ; pl. أَعْجَامٌ: see عَجَمٌ, first sentence. [The sing. is applied to anything as meaning Of, or belonging to, the عَجَم.]

عَجَمِيَّةٌ [A speech, or language, foreign to the Arabs]. (TA in art. رطن.) عُجَامٌ: see عَجَمٌ, latter half.

عَجُومٌ: see عَجَمْجَمَةٌ.

عُجَامَةٌ A thing that one has bitten, or chewed [like مُضَاغَةٌ]. (TA. [The explanation there given is ما عجمه: correctly مَا عَجَمْتَ.]) عَجُومَةٌ: see عَجَمْجَمَةٌ.

عَجَّامٌ The large خُفَّاش [or bat]; and the وَطْوَاط [which accord. to some signifies the same as خُفَّاش; but accord. to others, the large خُفَّاش; or the swallow; or a species of the swallows of the mountains]. (K.) عَاجِمَةٌ: and عَاجِمَاتٌ: see what next follows.

عَوَاجِمُ [a pl. of which the sing. ↓ عَاجِمَةٌ (a subst. formed from the act. part. n. عَاجِمٌ) I do not find mentioned] The teeth. (S, K.) b2: and Camels; because they bite, or chew, bones; and so ↓ عَاجِمَاتٌ. (TA.) عَجَمْجَمَةٌ applied to a she-camel, (AA, S, K,) Strong; like عَثَمْثَمَةٌ: (AA, S:) or strong to journey; as also ↓ عَجُومَةٌ (K, TA) and ↓ عَجُومٌ: (TA:) pl. of the first عَجَمْجَمَاتٌ. (AA, S.) أَعْجَمُ One having an impotence, or an impediment, or a difficulty, in speech, or utterance, (S, Msb,) though he may be clear, perspicuous, distinct, chaste, or correct, in speaking a foreign language; (S;) and [barbarous, or vitious therein; i. e.] not clear, perspicuous, distinct, chaste, or correct, therein; (S, Mgh, Msb, K;) meaning, in speaking Arabic, (S, Mgh, Msb, * K, *) though he may be an Arab; (S, Mgh, Msb;) and ↓ أَعْجَمِىٌّ signifies the same, (Mgh, Msb, K,) and therefore, if applied to an Arab, it does not imply reproach; (Msb; [but it is said in the Mgh that this demands consideration;]) or this latter epithet is applied to a tongue, or speech, and to a book, or writing, but not to a man unless it be syn. with the former epithet: (S:) the fem. of the former is عَجْمَآءُ: (S, Mgh, Msb:) and the dual masc. أَعْجَمَانِ (S) and fem.

عَجْمَاوَانِ; (Har p. 226;) and the pl. masc.

أَعْجَمُونَ (S, Msb, TA) and أَعَاجِمُ (S, TA) and عُجْمَانٌ: (TA:) and the pl. of ↓ أَعْجَمِىٌّ is أَعْجَمِيُّونَ. (Msb.) See also عَجَمٌ, first sentence, in two places. b2: Also Dumb; speechless; destitute of the faculty of speech; (K, TA:) unable to speak; and so ↓ مُسْتَعْجِمٌ: (S, TA:) fem. of the former as above. (TA.) b3: Hence, (S,) by predominance of its application, (Mgh,) عَجْمَآءُ signifies A beast, or brute; syn. بَهِيمَةٌ; (S, Mgh, K;) and so ↓ مُسْتَعْجِمٌ [or the fem. of this]: (TA:) pl. of the former in this sense, as a subst., عَجْمَاوَاتٌ: (Har p. 13:) [and] عَجْمَآءُ is applied [also] as an epithet to a beast, or brute, (بهيمة,) for the like reason. (Msb.) It is said in a trad., جُرْحُ العَجْمَآءِ جُبَارٌ [expl. in art. جبر]. (S, Mgh.) b4: [Hence also] فَحْلٌ أَعْجَمُ signifies A stallion [camel] that brays in a شِقْشِقَة [or faucial bag] to which there is no perforation, so that the sound does not issue from it: and they approve of the sending such among the شَوْل [or she-camels that have passed seven or eight months since the period of their bringing forth] because he usually begets females. (TA.) b5: (tropical:) The prayer of the daytime is termed عَجْمَآءُ because the reciting [of the Kur-án] therein is inaudible; (S, Mgh, Msb, K, TA;) i. e. the prayer of noon and of afternoon; (TA;) and these two together are termed العَجْمَاوَانِ. (Har p. 226.) b6: مَوْجٌ أَعْجَمُ means (tropical:) Waves that do not sprinkle their water, and of which no sound is heard. (S, K.) b7: And عَجْمَآءُ [or رَمْلَةٌ عَجْمَآءُ?] (assumed tropical:) A tract of sand in which are no trees. (IAar, K.) أَعْجَمِىٌّ: see the next preceding paragraph, first sentence, in two places. [It is often improperly used for عَجَمِىٌّ.]

أَعْجَمِيَّةٌ [A barbarous, or vitious, speech or language]. (TA in art. رطن.) صُلْبُ المَعْجَمِ [lit. Hard in respect of the place of biting, or of chewing. And hence,] applied to a man, (S, K, TA,) as also ↓ صُلْبُ المَعْجَمَةِ, (TA,) (tropical:) Mighty, strong, resisting, or indomitable, in respect of spirit; (S, K, TA;) such as, when tried by affairs, or events, is found to be mighty, strong, or resisting, and hard, or hardy. (TA.) And ↓ نَاقَةَ ذَاتُ مَعْجَمَةٍ (tropical:) A she-camel having strength, or power, and fatness, and endurance of journeying: (S, K, TA:) or having patience, and soundness, and strength for treading the way with vehemence: [for الدعك the last word of this explanation in my original, (evidently, I think, a mistranscription,) I read الدَّعْق:] Sh disapproves of the saying having fatness: accord. to IB, the phrase signifies a she-camel such as, when tried, is found to have strength for traversing the desert, or waterless desert; and he says that it does not mean in which is fatness. (TA.) مُعْجَمٌ [pass. part. n. of 4: and also an inf. n. of that verb]. حُرُوفُ المُعْجَمِ, an appellation of The letters of the alphabet (الحُرُوف المُقَطَّعَة) [of the language of the Arabs], most of which are distinguished by being dotted from the letters of other peoples, means حُرُوفُ الخَطِّ المُعْجَمِ [the letters of the dotted character]: (S:) or by المُعْجَمِ is meant الإِعْجَامِ, it being an inf. n., like المُدْخَل (S, K) and المُخْرَج, (S,) so that the meaning of حُرُوفُ المُعْجَمِ is [the letters] of which a property is the being dotted: (S, K:) of which explanations, the latter is held by Mbr and IB and others to be the more correct. (L, TA.) b2: Also, applied to a door, Locked. (S, K.) مَعْجَمَة: see مَعْجَم, in two places.

مُعَجَّمٌ [applied to a plant, or herbage, Much bitten; or] eaten [or depastured] until but little thereof has remained. (IAar, TA.) مُسْتَعْجَمٌ: see أَعْجَمُ, in two places.

دهر

1 دَهَرَهُمْ أَمْرٌ, (JK, A, K,) and دَهَرَ بِهِمْ أَمْرٌ, (S, TA,) aor. ـَ (K,) An event befell them (S, A) from fate, or fortune: (A:) or an evil event befell them. (JK, K.) In a trad. respecting the death of Aboo-Tálib occur these words [as said by him]: لَوْ لَا أَنًّ قُرَيْشًا تَقُولُ دَهَرَهُ الجَزَعُ لَفَعَلْتُ [Were it not that the tribe of Kureysh would say, Impatience hath befallen him, (or, perhaps, constrained him, from دَهْرٌ signifying “fate,” or overcome him, see what follows,) I would do it]. (TA.) b2: دَهَرَهُ, (Bd in xlv. 23,) inf. n. دَهْرٌ, (K,) He overcame, conquered, subdued, overpowered, or mastered, him; gained the mastery, prevailed, or predominated, over him; or surpassed him. (Bd ubi suprà, B, * K.) 3 عَامَلَهُ مُدَاهَرَةٌ and دِهَارًا is like مُشَاهَرَةً [i. e. it means He made an engagement, or a contract, or bargain, with him to work, or the like, for a long period, or for a constancy; like as مُشَاهَرَةً means“for a month”]. (K.) And in like manner one says, اِسْتَأْجَرَهُ مُدَاهَرَةً and دِهَارًا [He hired him for a long period, or for a constancy]. (Lh, TA.) Q. Q. 1 دَهْوَرَهُ, (S, K,) inf. n. دَهْوَرَةٌ, (TA,) He collected it together, and threw it into a deep place. (S, K.) b2: He pushed it, namely, a wall, so that it fell. (K.) b3: دهوراللُّقَمَ He made the mouthfuls large, (S, A,) or round, (Az,) and gulped them down. (Az, A.) Q. Q. 2 تَدَهْوَرَ It (sand) poured down, and for the most part fell. (Msb.) b2: And hence, He, or it, fell down, from a higher to a lower place. (Msb.) b3: And It (the night) for the most part went: (Msb:) or departed, or retreated. (K, TA.) دَهْرٌ (T, S, M, K, &c.) and ↓ دَهَرٌ, (M, K,) the latter either a dial. var., agreeably with the opinion of the Basrees in cases of this kind, and therefore such cases are limited by the authority of hearsay, or it is so written and pronounced because of the guttural letter, and so is accordant to a universal rule, agreeably with the opinion of the Koofees, (ISd,) Time, from the beginning of the world to its end; (Esh-Sháfi'ee, Az, Msb, Er-Rághib;) as also حِينٌ: (Esh-Sháfi'ee, Az:) this is the primary signification: (Er-Rághib:) and any long period of time; (Z, Mgh, K, Er-Rághib;) thus differing from زَمَانٌ, which will be explained below: (Er-Rághib:) and a portion of the longest period of time: (Az:) or دَهْرٌ signifies, (S, A,) or signifies also, (Az, Msb,) time; or a time; or a space, or period, of time; syn. زَمَانٌ, (Sh, Az, S, A, Mgh, Msb,) whether long or short: (Msb:) or this is the proper signification of زَمَانٌ, but not of دَهْرٌ: (Er-Rághib:) and (tropical:) a division of the year: and (tropical:) a less period: (Az, Msb:) Az says, I have heard more than one of the Arabs say, أَقَمْنَا عَلَى مَآءِ كَذَا دَهْرًا [We stayed at such a water a long time, or a time]; and هٰذَا المَرْعَى يَكْفِينَا دَهْرًا [This pasture-land will suffice us a long time, or a time]; but one does not say that الدَّهْرُ is four times, or four seasons, because its application to (tropical:) a short period of time is tropical, and an extension of its proper signification: (Msb:) or it signifies i. q. أَبَدٌ [meaning a long unlimited time; or an extended indivisible space of time; or duration without end; time without end]; (S, Msb;) it differs from زَمَانٌ in having no end: (Khálid Ibn-Yezeed:) or a prolonged, or lengthened, term; syn. أَبَدٌ مَمْدُودٌ: (K, in some copies of which, in the place of ابد, we find أَمَد:) and (tropical:) the period, or duration, of life; an age: (Kull p. 183:) the present state of existence: (Msb:) and (assumed tropical:) a thousand years: (K:) pl. [of pauc.] أَدْهُرٌ (K) and [of mult.] دُهُورٌ: (S, A, K:) both said to be pls. of دَهْرٌ, and no other pls. are known as those of دَهَرٌ; the form أَدْهَارٌ not having been heard. (TA.) b2: You say مَضَى عَلَيْهِ دَهْرٌ and دُهُورٌ [A long time and long times, or an age and ages, &c., passed over him, or it]. (A.) b3: And كَانَ ذٰلِكَ دَهْرَ النَّجْمِ That was in the time of God's creation of the stars; meaning, in the beginning of time; in ancient time. (A.) b4: [And فِى أَوَّلِ الدَّهْرِ In the beginning of time. (A.) b5: [And يَبْقَى الدَّهْرَ It remains for ever. b6: And لَا آتِيهِ الدَّهْرَ I will not come to him, ever. See also دَاهِرٌ.] b7: And صَامَ الدَّهْرَ [He fasted ever, or always]. (TA in art. اول, &c. [See a trad. cited voce آلَ, in that art.]) b8: [Hence, because, in one sense, time brings to pass events, good and evil,] الدَّهْرُ was applied by the Arabs to Fortune; or fate: and they used to blame and revile it: and as the doing so was virtually blaming and reviling God, since events are really brought to pass by Him, Mohammad forbade their doing thus. (Az, Mgh, TA, &c.) It is said in a trad., لَا تَسُبُّوا الدَّهْرَ فَإِنَّ الدَّهْرَ هُوَ اللّٰهُ, (S, Mgh, TA, &c.,) or, accord. to one reading, فَإِنَّ اللّٰهُ هُوَ الدَّهْرُ, (Az, Mgh, TA, &c.,) in which some explain الدهر in the first proposition as having a different meaning from that which it has in the second, whereas others assign to it the same meaning in both cases: (TA:) the meaning of the trad. is, Revile ye not [fortune, or] the Efficient of fortune; for the Efficient of fortune is God: (Az, S, TA, &c.:) or, accord. to the second reading, for God is the Efficient of fortune. (TA.) Hence, (TA,) some reckon الدَّهْرُ as one of the names of God: (K, &c.:) but some disallow this: and some say that it is allowable if meant to signify, as rendered above, the Efficient of fortune. (TA, &c.) b9: زَوْجُ دَهْرٍ A husband prepared for the accidents or calamities of fortune. (S in art. بهر. [See بَهْرٌ.]) b10: دَهْرٌ also signifies An evil event or accident; a misfortune; a calamity. (K.) See also دَهَارِيرُ.

[And see 1.] b11: Also A purpose; an intention: (S, K:) a desire: (TA:) the scope, or end that one has in view. (K, TA.) You say, مَا دَهْرِى

بِكَذَا, (S, TA,) and مَا دَهْرِى كَذَا, (TA,) My purpose, or intention, (S, TA,) and my desire, and my scope, or the end that I have in view, (TA,) is not such a thing. (S, TA.) b12: Also (tropical:) A custom, or habit, (S, K,) that is constant, or permanent, (Kull p. 183,) or that lasts throughout life. (TA.) You say, مَا ذَاكَ بِدَهْرِى (tropical:) That is not my custom, or habit, (S,) that lasts throughout my life: (TA:) and مَا دَهْرِى بِكَذَا (tropical:) My habit throughout life is not so. (TA.) دَهَرٌ: see دَهْرٌ.

دَهْرِىٌّ (S, A, Msb, K) and ↓ دُهْرِىٌّ (K) One who deviates from the truth, and introduces into it that which does not belong to it, syn. مُلْحِدٌ; (S, A;) who asserts that the duration of the present world is from eternity, (A, Msb,) or that it is everlasting, (K,) and does not believe in the resurrection, (Msb,) or in the world to come. (TA.) b2: And the latter, (S, A, Msb, K,) or the former, (IAmb,) An old, or aged, man. (IAmb, S, A, Msb, K.) Th says that both are rel. ns. from الدَّهْرُ, though the latter is contr. to rule, [as is also remarked in the Msb,] like سُهْلِىٌّ from الأَرْضُ السَّهْلَةُ. (S.) b3: Some say also that the latter signifies An acute, or ingenious, or expert, man. (TA.) دُهْرِىٌّ: see the next preceding paragraph.

دِهْرَارٌ: see دَهَارِيرُ.

دُهرُورٌ: see دَهَارِيرُ.

دِهْرِيرٌ: see دَهَارِيرُ.

دَهيِرٌ: see دَاهِرٌ.

دَهَارِيرُ, a pl. without a sing.; (K, TA;) or its sing. is ↓ دَهْرٌ, like as the sing. of مَذَاكِيرُ is ذَكَرٌ, and that of مَشَابِهُ, شَبَهٌ; or its sing. is ↓ دُهْرُورٌ, or ↓ دِهْرَارٌ, [in the TA written by mistake دهرات,] or ↓ دِهْرِيرٌ; (TA;) Misfortunes; calamities: as in the phrase وَقَعَ فِى الدَّهَارِيرِ He fell into misfortunes, or calamities. (A, TA.) b2: Also Severe, or calamitous. (S.) It is said in a trad. of Sateeh, فَإِنَّ ذَا الدَّهْرَ أَطْوَارًا دَهَارِيرُ [For verily this age is at times calamitous]. (TA.) دَهْرٌ دَهَارِيرُ, A severe, or calamitous, age, is a phrase like لَيْلَةُ لَيْلَآءُ, and نَهَارٌ أَنْهَرُ, &c.: (S:) [see also دَاهِرٌ:] and it also signifies a time of two states, adverse and prosperous: (TA:) and دُهُورٌ دَهَارِيرٌ, various, or varying, times: (K:) or long times. (A.) [See دَاهِرٌ.] b3: Also دَهَارِيرُ [or rather, as IbrD says, دَهْرُ الدَّهَارِيرِ, for this has the signification immediately following,] The beginning of time past: and [absolutely] preceding, or past, time. (K, TA.) You say كَانَ ذٰلِكَ فِى

دَهْرِ الدَّهَارِيرِ [That was in the beginning of past time: or in the time of by-gone ages]. (TA.) دَهْرٌ دَاهِرٌ (S, K) and ↓ دَهْرٌ دَهِيرٌ (K) are phrases in which the epithet has an intensive effect, [meaning A long, or an endless, period, or course, of time,] (K,) like أَبَدٌ أَبِيدٌ (S, TA) and أَبَدٌ آبِدٌ: (TA:) or a severe, or calamitous, age. (TA.) [See also دَهَارِيرُ.] b2: لَا آتِيكَ دَهْرَ الدَّهِرِينَ I will not come to thee, ever: (S, K:) similar to the phrase أَبَدَ الآبِدِينَ. (TA.) هُمْ مَدْهُورٌ بِهِمٌ, and مَدْهُورُونَ, They are afflicted with an evil event. (K.)

غرب

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

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

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

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

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

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

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

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

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

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

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

إِلَّا لِعَيْنَيْكَ غُرُوبٌ تَجْرِى

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

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

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

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

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

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

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

غُرُبٌ: see غَرِيبٌ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

مُسْتَغْرِبٌ: see 4, former half.

كف

أ1 كَفَأَ He turned a thing over; as a man turns over a cake of bread in his band until it becomes even. ↓ يَتَكَفَّأُ occurs in a trad. respecting the Day of Resurrection, accord. to one relation, for يَكْفَأُ, in this sense: it is said that the earth will be like a single cake of bread, which God will turn over in his hand, as a man in a journey turns over a cake of bread. (TA.) كَفَأَ, (Ks, S, K,) inf. n. كَفٌءٌ and كَفَآءَةٌ; (TA;) and ↓ اكفأ, (IAar, S, K,) and ↓ اكتفأ; (S, K;) but the first word is said to be the most chaste; He inverted, or turned upside-down, (S, K,) a vessel &c. (S, TA.) [You say] كُفِئَتْ جَفْنَتُهُ [His bowl was turned upside-down; meaning] (tropical:) He was slain: a phrase similar to هُرِيقَ رِفْدُهُ. (A in art. رفد.) b2: كَفَأَ (TA) and ↓ اكفأ, (Ks, and rejected by As, (TA,) He inclined, or made to turn aside or incline, (S, K,) a bow, in shooting with it, and a vessel, (Ks, S,) &c. (TA.) and كَفَأَ (TA) and ↓ اكفأ, (K,) and ↓ انكفأ (TA) He, or it, inclined: intrans. (K, TA.) b3: كَفَأَهُ عَنْ شَىْ, (S, * K, * TA,) inf. n. كَفْءٌ, (S, TA,) He turned him away, or back from a thing; (S, K, TA;) as from a thing that he desired to do, to another thing. (S, TA.) and كَفَأَ عَنْ شَىْءٍ He turned away, or back, from a thing: intrans. (TA.) [See also 4 and 7.] كَفَأَ القَوُمُ The people turned away, or back. (K.) [See also 7.] b4: كَفَأَ He drove away a man, (K,) or camels. (L.) b5: كَفَأَ الإِبِلَ He made an assault upon the camels, and took them away. (TA.) b6: كَفَأَ He followed, or pursued, another. (K.) b7: كَفَأَ الغَنَمُ فِى الشِّعْبِ The sheep entered the ravine. (K.) b8: كَفَأَ لَوْنُهُ, and لونه ↓ اكفأ, and لونه ↓ تكفّأ, (TA,) and لوزه ↓ انكفأ, (K,) (as also انكفت لونه, TA,) (tropical:) His, or its, colour changed. (K.) 3 كافأهُ عَلَى شَىْءِ, inf. n. مُكَافَأَةُ and كِفَأءٌ, He requited, compensated, or recompensed, him for a thing. (S, K.) b2: مَا لِى بِهِ قِبَلٌ وَلَا كِفَآءٌ I have not power to requite him. (S.) b3: كافأه, (K,) inf. n. مُكَافَأَةٌ and كِفَآءٌ, (TA,) He was like him; was equal to him; equalled him. (K.) A2: كافأه He watched him; observed him. (K.) A3: كافأ, (K,) inf. n. مُكَافَأَةٌ, (TA,) He repelled; turned, or put away; kept away, or off; withstood, or resisted. (K, TA.) b2: كافأ بَيْنَ فَارِسَيْنِ بِرُمْحِهِ He thrust this horseman, and then that, with his spear. (K, TA.) b3: كافأ بين البَعِيرَيْنِ He stabbed this camel, and then that. (Z.) A4: لَا مُكَافَأَةَ عِنْدِى فِى كَذَا There is no concealment with me in respect of such a thing; as also لا مُحَاجَاةَ. (TA in art. حجو.) 4 أَكْفَاَ See 1, in four places. b2: اكفأ فِى سَيْرِهِ عَنِ القَصْدِ, (TA,) or كَفَأَ, (K,) He deviated, or turned aside, in his journey, from the object he had in view. (K, * TA.) A2: اكفأ الإِبِلَ كَفْأَتَيْنِ He divided the camels into two equal numbers, setting apart the one half for breeding during one year, and the other half for breeding during the next. It was esteemed the best plan, by the Arabs, to leave a she-camel for one year after her breeding, without suffering the stallion to cover her; in like manner as land is left fallow for a year. (S, TA.) b2: The same is also said of sheep &c. (TA.) A3: اكفأه إِبِلَهُ وَغَنَمَهُ (S, * K, * TA) He assigned to him the profits, (K,) or the profits for a year, (S,) of his camels and his sheep or goats; (K, TA;) i.e., their hair and wool, milk, and young ones. (S, TA.) A4: اكفأت الإِبِلُ Many of the camels had young ones in their wombs. (K.) A5: اكفأ البَيْتَ, (K,) inf. n. إِكْفَآءٌ, (S,) He made for the tent a كِفَآء. (S, K, TA.) A6: اكفأ, (K,) inf. n. إِكْفَاءٌ, (TA,) in poetry, accord. to a commentary on the Káfee, He used as the رَوِىّ two letters having their places of utterance near to each other; as ط with د: [such is the signification of the verb accord. to general usage in the present day:] or, accord. to the Ahkám el-Asás, he changed the روىّ from ر to ل, or ل to م: or he made a similar change of one letter to another having its place of utterance near to that of the former: or it has another signification, given below, accord. to the same authority: (TA:) or he used different letters in the rhymes; (S, K;) whether letters having their places of utterance near to each other, or the contrary; (TA;) or in some م and in some ن and in some د, and in some ط, and in some ح, and in some خ, &c.; as says Az; and this is the meaning known to the Arabs: (S:) or he used different vowels in the روىّ: (Fr, S:) or i. q. أَقْوَى: (S, K:) or, accord. to the Ahkám el-Asás, it signifies either as explained above on that authority, (TA,) or he used different final inflections in the rhymes: (K:) or he changed the final vowel in the rhyme; ending one verse with ضَمَّة, and another with كَسْرَة, [which are the two vowels that resemble each other]: (TA:) [see a verse cited in the first paragraph of art. غيب:] or he impaired the end of a verse in any way. (K.) Eloquent Arabs explained the meaning of the verb in this last manner to Akh, without defining any particular kind of impairment: but one made it to consist in the use of different letters. (TA.) 5 تكفّأ It (a vessel &c.) was inverted, or turned upside-down. (TA.) See also 1, in two places. b2: تكفّأ (as also تكّفى, inf. n. تَكَفٍّ; but the original word is that with hemzeh;) He inclined forwards, in walking, as a ship inclines in her course. Mohammad is said to have walked in this manner, which is indicative of strength. (TA.) [And so] تكفّأت She (a woman) moved her body from side to side, in walking, as the tall palm-tree moves from side to side. (S.) [And] She (a ship) inclined forwards in her course. (TA.) [See an ex., voce أَعْرَبَ, in this sense; or, as implied in the S, in the sense immediately preceding.]6 تَكَافَآ They two were like, or equal, each to the other. (S, K.) b2: تَتَكَافَأُ دِمَاؤُهُمْ Their blood (i. e., the blood of the Muslims,) shall be equally retaliated, or expiated: (A 'Obeyd, S:) i. e., the noble shall have no advantage over the ignoble in the retaliation or expiation of blood. (A 'Obeyd.) 7 انكفأ He turned, or was turned, away, or back, from a thing that he desired to do; (S;) [see also 1;] he returned, or went back, or reverted. (S, K.) b2: Also, (TA,) or ↓ كَفَأَ, (K,) It (a party) became routed, defeated, or put to flight. (K, TA.) b3: See 1, in two places.8 إِكْتَفَاَ See 1. b2: اكتفأ أَهْلِيهِمْ وَأَمْوَالَهُمْ [He carried off their families and their goods.] (TA, from a trad.; mentioned next after the explanation of كَفَأَ الإِبِلَ.) 10 استكفأه إِبِلَهُ He asked him for a year's produce of his camels; i.e., their young ones in the womb in one year; (S, TA;) or their hair and wool, milk, and young ones, of one year. (TA.) b2: استكفأه نَخْلَةً He asked him for a year's produce of a palm-tree. (TA.) كَفْءٌ and كُفْءٌ and كِفْءٌ and كُفُؤٌ see كِفَاءٌ, and for كِفْءٌ see also كَفِىْءٌ.

كَفْأَةٌ and ↓ كُفْأَةٌ (S, K) The young ones in the wombs of camels, in one year: or those after the dams have not conceived for one year or more: (K:) or a year's produce of camels [&c.]; i. e., their hair and wool, and their milk, as well as their young ones. (Az, S, K.) Yousay أَعْطِنِى كفأةَ نَاقَتِكَ Give me the year's produce, &c., of thy she-camel. (S.) b2: b3: And, both words (tropical:) A year's produce of a palm-tree. (K.) b4: (tropical:) A year's produce of a piece of land. (K.) See also 4.

كُفْأَةٌ: see كَفْأَةٌ.

كَفَآءٌ (K) and ↓ كَفَأءَةٌ (S, K) Likeness; equality. (S, K.) b2: كَفَأءٌ A slight inclination, to one side, of a camel's hump, and the like. This is the slightest of faults in a camel; for when the camel grows fat, his hump becomes erect. (TA.) كَفَآءٌ, originally an inf. n. [of 3], and ↓ كُفْءٌ and كُفُوْءٌ [&c., as in the following examples,] Like; equal; a match. (S.) b2: هٰذَا كِفَاؤُهُ, and ↓ كَفِيْئَتُهُ, and ↓ كَفِيؤُهُ, and ↓ كُفْؤُهُ, and ↓ كَفْؤُهُ, and ↓ كِفْؤُهُ, (in the CK, كَفُؤُهُ,) and ↓ كُفُوْؤُهُ, (in the CK, كُفُؤُهُ,) This is like, or equal to, him or it: (K:) And لَا كِفَآءَ لَهُ There is no one, or nothing, like, or equal, to him, or it. (S.) b3: Zj says, that the words of the Kur-án, وَلَمْ يَكُنْ لَهُ كُفُؤًا أَحَدٌ (cxii. 4,) may be read in four different ways: ↓ كُفُؤًا and ↓ كُفْئًا and ↓ كِفْئًا (in which three ways the word has been read) and كِفَاءً (in which last way it has not been read.) Ibn-Ketheer and AA and Ibn-'Ámir and Ks read كُفُؤًا: Hamzeh read كُفْئًا; and, in a case of pause, كُفَا, without hemzeh. (TA,) b4: Pl. (of كُفْءٌ and كِفْءٌ, and كُفُؤٌ, and perhaps of كَفْءٌ also, MF,) أَكْفَآءٌ and (of all the above forms excepting كِفَآءٌ, MF,) كِفَآءٌ. (K.) b5: كِفَآءٌ As much as is equal to another thing. (L.) b6: الحَمْدُ لِلّهِ كِفَآءَ الوَاجِبِ Praise be to God, as much as is incumbent. (K.) A2: كِفَآءٌ A curtain (سُتْرَة) extending from the top to the bottom of a tent, at the hinder part: or an oblong piece of staff at the hinder part of the kind of tent called خِبَاء: or a كِسَآء that is thrown upon a خباء, so as to reach the ground: (K:) or an oblong piece of stuff, or two such pieces well sewed together, attached by the kind of wooden pin called خِلَال to the hinder part of a خباء: (S:) or the hinder part of a tent: pl. أَكْفِئَةٌ. (TA.) See مِظَلَّةٌ in art. ظل.

كَفِىْءُ اللَّوْنِ, and اللون ↓ مَكْفُوْءُ, (K,) and اللون ↓ مَكْتَفِئُ, (TA,) (tropical:) Changed in colour: (K:) said of the countenance and of other things: as also مُكْتَفِتُ اللون. (TA.) b2: Also, مُكْفَأُ الوَجْهِ Changed in countenance. (TA.) A2: See كِفَآءٌ.

A3: كَفِىْءٌ and ↓ كِفْءٌ (as in the CK and a MS. copy of the K) or كِفِىْءٌ (as in the TA) The bottom, or interior, or inside, (بَطْن,) of a valley. (K.) كُفُوْءٌ: see كِفَآءٌ.

كَفَآءَةٌ: see كَفَآءٌ. b2: In marriage, Equality of the husband and wife in rank, religion, lineage house, &c. (L,) أَكْفَأُ, fem. كَفْأَى, A camel whose hump inclines slightly to one side. (TA.) b2: A camel's hump inclining to one side. (ISh.) مُكْفِئُ الظَّعْنِ The last of the days called أَيَّامُ العَجُوزِ. (TA.) [See عجوز.]

مَكْفُوْءُ اللّون: see كَفِىْءٌ.

مُكَافِئٌ Being like, or equal to: equalling. (S.) b2: Also, in the following words of a trad., كَانَ لَا يَقْبَلُ الثَّنَآءَ إِلَّا مِن مُّكَافِئِ, said to signify One of known sincerity in professing himself a Muslim: (IAmb:) or one not transgressing his proper bounds, nor falling short with respect to that [religion] to which God hath exalted him-(Az.) b3: شَاتَانِ مُكَافِئَتَانِ, (S, K,) and مُكَافَأَتَانِ. (K,) as the relaters of trads. say, (S,) in a trad. respecting the عَقِيقَة for a male child, (S, TA,) Two sheep, or goats, of equal age. (S, K.) Some assign to these words meanings slightly differing from the above; as, similar, one to another: also, slaughtered, one immediately after the other: (TA:) or slaughtered, one opposite to the other. (S.) مُكْتَفِئُ اللّون: see كَفِىْءٌ.

قر

أ1 قَرَأَ الشَّىْءَ, [aor. ـَ inf. n. قُرْآنٌ, He collected together the thing; put it, or drew it, together; (S, O, K, TA;) part to part, or portion to portion. (S, O, TA.) [This seems to be generally regarded as the primary signification.] b2: Hence the saying of the Arabs, مَا قَرَأَتْ هٰذِهِ النَّاقَةُ سَلًى قَطُّ and مَا قَرَأَتْ جِنِينًا, meaning This she-camel has not contracted her womb upon a young one: (S, O, TA:) but most say that the meaning is, her womb has not comprised, or enclosed, a fœtus:or the former saying means she has not borne a fœtus: accord. to AHeyth, this same saying and مَا قَرَأَتْ مَلْقُوحًا are both said to mean, by some, she has not borne in her womb a young one (??): and by some, she has not let fall a young one, ever; i. e. she has not been pregnant: and accord. to ISh, one says, ↓ ضَرَبَ الفَحْلُ النَّاقَةَ عَلَى غَيْرِ قَرْءٍ [which seems to mean The stallion covered the she-camel without her bringing forth, or becoming pregnant; for he adds that قرء الناقة means ضعتها; app. ضَعَتُهَا or ضِعَتُهَا; but I have not found ضَعَةٌ nor ضِعَةٌ among the inf. ns. of وَضَعَتْ meaning “ she brought forth; ” and I rather think that the right reading is ضَغَنُهَا or ضِغْنُهَا, and that the meaning therefore is, without her inclining, or being desirous: see 10, third sentence; and see قَرْءُ الفَرَسِ]: and there is another saying; that لَمْ تَقْرَأْ جَنِينًا means She has not, or did not, cast forth a fœtus, or a young one. (TA.) One says also, of the she-camel, (K, TA,) and of the ewe, or she-goat, (TA,) قَرَأَتْ, alone, meaning She became pregnant: (K, TA:) and likewise, of the pregnant [in general], or of the she-camel, accord. to different copies of the K, (TA,) meaning she brought forth: (K, TA:) ISh says that قَرَأَتْ is used in relation to a she-camel; and ↓ أَقْرَأَتْ, in relation to a woman: [each, app., in the former sense and in the latter:] and that one says ↓ نَاقَةٌ قَارِئٌ; pl. نُوقٌ قَوَارِئُ. (TA.) b3: See also 4.

A2: قَرَأَ الكِتَابِ, (S, O, Msb, * K, *) and بِهِ, (Msb, * K,) the verb being trans. by itself and by means of ب, or this particle is redundant, (Msb,) and sometimes the ء is suppressed, so that one says [قَرَى and] قَرَيْتُ

&c., (TA,) aor. ـَ and قَرُاَ, (K,) the latter aor. on the authority of Ez-Zejjájee, as is said in the L, but generally ignored, (TA,) inf. n. قِرَآءَةٌ and قُرْآنٌ (S, O, Msb, K) and قَرْءٌ, (Msb, K,) this last mentioned by Az; (Msb;) and ↓ اقترأهُ; (K;) He read [the book, or Scripture], or recited [it]: (K, TA:) or قَرَأْتُ القُرْآنَ means [properly, or etymologically, accord. to some,] I uttered [the words of] the Kur-án in a state of combination [or uninterruptedly]; (O, TA;) as Ktr is related to have said: (O:) [or قَرَأَ as used in a case of this kind app. signifies properly he read, or recited, the Scripture chanting; like as أَنْشَدَ properly signifies “ he recited ” poetry “ chanting with a high voice: ” (for Scripture and poetry are usually chanted:) then, he read, or recited, anything in any manner, without, or from, or in, a book.] It is said in a trad., مَنْ أَرَادَ أَنْ يَقْرَأَ القُرْآنَ غَضًّا كَمَا أُنْزِلَ فَلْيَقْرَأْهُ قِرَآءَةَ أُمِّ عَبْدٍ [He who desires to read, or recite, the Kur-án freshly, like as it was revealed, let him read, or recite, it in the manner of Ibn-Umm-'Abd]; meaning فَلْيُرَنِّلْ كَتَرْتِيلِهِ [properly, let him read, or recite, in a leisurely manner, with distinct utterance, and with moderation; but conventionally, let him chant, in a peculiar, distinct, and leisurely, manner; like as he did]: or يُحَزِّنْ كَتَحْزِينِهِ [let him read, or recite, with a slender and plaintive voice, like as he did]: or يَحْدُرْهُ كَحَدْرِهِ [let him read it, or recite it, quickly, like as he did]. (O.) And in a trad. of I'Ab, it is said, كَانَ لَا يَقْرَأُ فِى الظُّهْرِ وَالعَصْرِ, meaning He used not to recite [the Kur-án] aloud in the [prayers of the] noon and the [period of the afternoon called the] عْصر: or he used not to make himself to hear his reciting: as though he heard persons reciting and making themselves and those near them to hear. (TA.) The saying, in the Kur [lxxv. 17 and 18], إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ فَإِذَا قَرَأْنَاهُ فَاتَّبِع قُرْآنَهُ means, Verily on us is the collecting thereof [i. e. of the Kur-án] and the reciting thereof; and when we recite it, then follow thou the reciting thereof:or, accord. to I'Ab, and when we explain it to thee, then do thou according to that which we have explained to thee: (S, O, TA:) or the meaning [signified and implied] is, verily on us is the collecting thereof in thy mind, and the fixing the recitation thereof on thy tongue; and when we recite it to thee by the tongue of Gabriel, then follow thou the reciting thereof, and often recur therein so that it may become firmly rooted in thy understanding: (Bd:) [therefore قُرْآنَهُ in the former instance means the teaching thee to recite it; and thus we may explain the assertion that]

قَرَأَ and ↓ أَقْرَأَ are syn. in like manner as are عَلَا قِرْنَهُ and استعلاهُ. (Sb, TA.) See 4. قَرَأَ عَلَيْهِ means He read, or recited, to him the Kur-án, &c., [as a teacher, or an informant; (as is shown by phrases in the Kur xxvi. 199 and lxxxiv. 21;) like تَلَا عَلَيْهِ: and also, as a conventional and post-classical phrase,] as a pupil, or learner, to his sheykh, or preceptor. (L.) قَرَأَ عَلَيْهِ السَّلَامَ and السَّلَامَ ↓ أَقْرَأَهُ are syn., (S, O, Msb, K, TA,) signifying He conveyed, or delivered, to him the salutation: or the latter phrase is not used unless the salutation is written: (K, TA:) or belongs to a particular dial.; and is used when the salutation is written, meaning he made him to read the salutation: (AHát, TA:) the aor. of the verb in the former phrase is قَرَاَ, and the inf. n. is قِرَآءَةٌ: As says that the making that verb trans. by itself is a mistake; therefore one should not say اِقْرَأْهُ السَّلَامَ [meaning Convey thou, or deliver thou, to him, salutation]. (Msb.) b2: See also 5.

A3: and see 4, first quarter.2 قرّأت جَارِيَةً She kept at her abode a girl, or young woman, until she should menstruate, in order to find if she were free from pregnancy. (Aboo-'Amr Ibn-El-'Alà, S, O.) And قِرّئَتْ She was kept in confinement [for the purpose above mentioned, or] in order that the termination of her menstruations might be waited for, or awaited, (K,) or until the termination of her عِدَّة [q. v.]. (TA.) 3 قارأهُ, (O, K.) inf. n. مُقَارَأَةٌ and قِرَآءٌ, (K,) He read, or studied, with him, each of them teaching the other. (O, K.) b2: It is said of the [ch. of the Kur-án entitled] سُورَةُ الأَحْزَاب, as Ibn-Háshim related that trad., إِنْ كَانَتْ لَتُقَارِئُ سُورَةَ البَقَرَةِ هِىَ أَطْوَلُ i. e. [Verily (إِنْ being here a contraction of إِنَّ as in the Kur xvii. 75 and 78 &c.)] it was equal as to the time required to read it, or to recite it, to [that which is entitled] the سورة of the بقرة [or it was longer]: but most related it as commencing with the words ان كانت لَتُوَازِى. (TA.) 4 اقرأت, said of a woman: see 1, former half. Said of a she-camel, (K, TA,) and of a ewe, or she-goat, (TA,) She retained the seed of the male in her womb: (K, TA:) and when this is the case, one says that she is فى قِرْوَتِهَا, which is anomalous, for ↓ فى قِرْأَتِهَا; (TA in the present art.;) meaning in the first period of her pregnancy, before its becoming apparent, or manifest. (TA in art. قرو.) [And accord. to Freytag, (app. in the phrase أَقْرَأَتْ سَمًّا,) the verb is expl. in the Kitáb el-Addád as said of a serpent, meaning It retained poison for the space of a month.] b2: Also, said of a woman, She menstruated: and she became pure from the menstrual discharge: (S, O, * Msb, K, TA:) and so ↓ قَرَأَتْ, in both of these senses, (Msb, TA,) aor. ـَ inf. n. قَرْءٌ; (Msb;) or in the former sense; (Akh, S, K;) and [accordingly] one says, قَرَأَتْ حَيْضَةً أَوْ حَيْضَتَيْنِ [so in copies of the S, agreeably with what immediately precedes, but in one of my copies of the S and in the O and TA, أَقْرَأَت, meaning, she menstruated once or twice]; (S, O, * TA; *) and قَرَأَتْ signifies she saw the blood [of the menses app. for the first time]: (TA:) and أَقْرَأَتْ signifies she became one who had the menstrual discharge. (Akh, S, O, TA.) [Accord. to Zj, as I gather from the TA, the second of the significations in the sentence immediately preceding is from the collection of the blood in the womb: in the opinion of IAth, it and the first signification are from relation to time: but I rather incline to think that the converse of this is the case, and that hence are deduced several other meanings here following.] b3: اقرأت الرِّيَاحُ (S, K) The winds blew, (K,) or began [to blow], (S,) in their time, or season. (S, K.) b4: اقرأ (said of a man, O, TA) He reverted, or turned back, (O, K, TA,) from his journey. (O, TA.) And He returned (K, TA) from his journey. (TA.) b5: And He, or it, approached, or drew near. (K.) You say, أَقْرَأْتُ مِنْ أَهْلِى I approached, or drew near to, my family. (O.) And أَقْرَأَتْ حَاجَتُكَ They object of want approached, or drew near; or has approached, &c. (S, O.) b6: And It set, (K, TA,) said of a star: or the time of its setting came, or drew near. (TA.) أَقْرَأَتِ النُّجُومُ signifies The stars set: (O:) b7: and also (O) The stars delayed [to bring] their rain. (S, O.) b8: And اقرأ is also syn. with أَخَّرَ, (K, TA,) in the phrase اقرأ حَاجَتَهُ [He postponed, or delayed, the object of his want:] (TA:) and, (K, TA,) as some say, (TA,) syn. with اِسْتَأْخَرَ [He, or it, was, or became, behind, backward, late, &c.:] (K, TA:) [but it should be observed that أَخَّرَ is often intrans., and syn. with اِسْتَأْخَرَ; therefore one signification may possibly in this instance be meant by both: such, however, is not the case accord. to SM, as has been shown above, and as is further shown by his saying,] perhaps the saying of the author of the K, that it is syn. with أَخَّرَ, may have been taken from the phrase أَعَتَّمْتَ قِرَاكَ أَمْ أَقْرَأْتَهُ i. e. Hast thou withheld thy entertainment for the guest, or guests, or hast thou postponed it? but his explanation is obviously loose and defective. (TA.) b9: أَقْرَأْتُ فِى الشِّعْرِ is from الأَقْرَآءُ [pl. of القَرْءُ or القُرْءُ: hence it seems to mean I rhymed, or versified: compare أَرْجَزَ from الرَّجَزُ, and أَرْمَلَ from الرَّمَلُ, &c.]. (O. [See also 8.]) A2: أَقْرَأهُ, (L, K, TA,) inf. n. إِقْرَآءٌ, (TA,) He (a sheykh, or preceptor, L, TA) made him, or taught him, to read, or recite; (L, K, TA;) [and so ↓ قَرَأَهُ, inf. n. قُرْآنٌ, as shown before:] see 1, last quarter. One says, أَقْرَأَهُ القُرْآنَ (S, O, L, TA) and الحَدِيثَ (L, TA) He made him, or taught him, to read, or recite, the Kur-án and the tradition. (L, TA.) Hence

أَقْرَأَهُ السَّلَامَ: (AHát, TA:) see 1, near the end. b2: See also what next follows.5 تقرّأ He devoted himself to religious exercises [and particularly to the reading, or reciting, of the Kur-án]; (S, K;) as also ↓ قَرَأَ; (O, TA;) and ↓ اقرأ: (K, TA:) and i. q. تَفَقَّهَ [i. e. he learned knowledge, or science; or particularly الفِقْه, meaning the science of the law. (K.) 8 إِقْتَرَاَ see 1, former half. [After the mention of اقترأهُ as syn. with قَرَأَهُ, it is added in the TA, يقال اقترأت فى الشعر, in which اقترأت is evidently a mistranscription; and not attributable to the copyist, but to the author, of the TA, for the whole sentence is misplaced.]10 استقرأ الأَشْيَآءَ, (Msb,) or استقرى الاشياءَ, (TA in art. قرو,) [both probably correct, as dial. vars.,] He investigated the أَقْرَآء [or modes, or manners of being, (pl. of ↓ قَرْءٌ or قُرْءٌ, and of قَرْوٌ,)] of the things, for acquiring a knowledge of their conditions and properties. (Msb in this art., and TA in art. قرو.) [And one says also, استقرأ الكتَابَ, meaning He investigated the book to find some particular thing.] b2: And استقرأ الجَمَلُ النَّاقَةَ The he-camel left the she-camel (تَارَكَهَا [in the CK and in my MS. copy of the K باركها]) in order that he might see whether she had conceived or not: (S, K:) [or whether she were in her state of desire: for SM adds, after stating that this is from AO,] as long as the وديق [i. e. وَدِيق, an epithet which seems to be properly applied to a female solid-hoofed animal, but here app. applied to a she-camel,] is in her وديق [a mistranscription for وِدَاق or a noun cognate there with], one says of her, ↓ هِىَ فِى قُرْئِهَا and أَقْرَائِهَا. (TA. [See also 1, first quarter; and see قَرْءُ الفَرَسِ.]) b3: And استقرأهُ signifies He desired, or demanded, of him that he should read, or recite. (MA, TA.) قَرْءٌ (S, Mgh, O, Msb, K, &c.) and ↓ قُرْءٌ, (Mgh, Msb, K,) or the latter is a simple subst. and the former is an inf. n., (Msb,) A menstruation: and a state of purity from the menstrual discharge: (S, Mgh, O, Msb, K, &c.:) thus having two contr. meanings: (S, O, K:) said by IAth to have the latter meaning accord. to Esh-Sháfi'ee and the people of El-Hijáz, and the former meaning accord. to Aboo-Haneefeh and the people of El-' Irák: (TA:) and a time; (AA, S, Mgh, O, K;) and so ↓ قَارِئٌ; (S, Mgh, O;) as in the sayings, هَبَّتِ الرِّيحُ لِقَرْئِهَا and ↓ لِقَارِئِهَا The wind blew at its time; (KT, Mgh;) and this is the primary signification (IAth, Mgh, O) accord. to AA [and some others]; (Mgh;) whence [accord. to them] the first and second of the meanings mentioned above: (KT, S, IAth, Mgh, O:) and قَرْءٌ signifies also the termination of a menstruation: and some say, the period between two menstruations: (S:) accord. to Zj, it means the collecting of the blood in the womb; which is only in the case of becoming pure from menstruation: (TA:) the pl. is أَقْرَآءٌ and قُرُوْءٌ and أَقْرُؤٌ, (S, O, Msb, K,) the last of which [as also properly the first] is a pl. of pauc.; (S, O, Msb;) or when قَرْءٌ or ↓ قُرْءٌ has the first of the meanings assigned to it above the pl. is أَقْرَآءٌ, and when it has the second thereof the pl. is قُرُوْءٌ: (K:) respecting the phrase ثَلٰثَةَ قُرُوْءٍ in the Kur [ii. 228], As says, it should by rule be ثَلٰثَةَ أَقْرُؤٍ: (Msb, TA:) the grammarians say that it is for ثَلٰثَةً مِنَ القُرُوْءِ; thus in the L: (TA:) or they say that it is for ثَلٰثَةَ أَقْرُؤٍ مِنَ القُرُوْءِ: but some of them say that it is allowable to use a pl. of mult. in relation to three and more as far as ten [inclusively] without [the necessity of] rendering the phrase otherwise in grammatical analysis. (Msb.) b2: [Hence,] A rhyme: (Z, K, TA:) أَقْرَآءٌ (Z, O, TA) and قُرُوْءٌ (O) signifying the rhymes of verses; (Z, O, TA;) which terminate like as do the اقرآء of the states of purity from menstruation; (Z, TA;) [i. e., they are thus called] because they terminate, and limit, the verses: (O:) and أَقْرَآءُ الشِّعْرِ signifies also the several modes, or manners. or species, (IAth, O, K, TA,) and metres, (IAth, TA,) and scopes, (K, * TA,) of verse, or poetry: (IAth, O, K, TA:) the sing. is قَرْءٌ (O, TA) and ↓ قُرْءٌ, and some say ↓ قِرْءٌ also, and ↓ قَرِىْ and قَرِىٌّ, and some say that it is قَرْوٌ [q. v.] with و: and the pl. of قَرِىٌّ is [also] أَقْرِيَةٌ [a pl. of pauc.]. (TA.) One says, هٰذَا الشِّعْرُ عَلَى قَرْءِ هٰذَا الشِّعْرِ i. e. This poetry is according to the mode, or manner, &c., of this poetry. (O.) See also 10, first sentence. b3: Also A periodical festival; syn. عِيدٌ. (TA.) b4: And A fever [app. an intermittent, or a periodically-recurrent, fever]. (TA.) b5: And i. q. غَائِبٌ [app. meaning A thing becoming absent, or unapparent, or setting, like a star: see 4]. (TA.) b6: And قُرْءُ الفَرَسِ means The days of the mare's desiring the stallion: or, of her being covered: one says هِىَ فِى قَرْئِهَا and فِى أَقْرَائِهَا [She is in her days of desiring &c.]. (TA.) See also 1, first quarter; and see 10, third sentence.

قُرْءٌ: see the next preceding paragraph, in two places.

قِرْءٌ: see قَرْءٌ, last quarter: b2: and see also the paragraph here following.

قِرْأَةٌ The وَبَآء [by which is here meant the common, or general, disease] (As, S, O, K) of a country; (S, O;) of which it is said that when a person has come to that country and remained in it fifteen nights [or days, accord. to one of my copies of the S,] the قرأة thereof quits him; or, as the people of El-Hijáz say, its قِرَة; meaning that if he be affected with a malady after that, it will not be from the وبآء [or قرأة] of the country: (As, S, O;) and it is also termed ↓ قِرْءٌ. (TA. [But I think it not improbable that this last word may have originated in a mistranscription of قِرَةٌ.]) A2: See also 4, second sentence.

القُرْآنُ is said by some of the erudite to be originally an inf. n. of قَرَأْتُ الشَّىْءَ meaning “ I collected together the thing,” or of قَرَأْتُ الكِتَابَ meaning “ I read, or recited, the book, or Scripture; ” and then conventionally applied to signify The Book of God that was revealed to Mo-hammad: (Kull:) it is [also expl. as signifying] the revelation, (K, TA,) meaning that which is termed العَزِيز [the mighty, or inimitable, &c.], which is read, or recited, and written in books, or volumes: (TA:) used as a subst., and unrestrictedly, it is applied in the language of the law to the substance itself [whereof the Kur-án consists], and lexically to the alphabetical letters [in which it is written] for these are what are read; as when one says, كَتَبْتُ القُرْآنَ [I wrote the Kur-án], and مَسِسْتُهُ [I touched it]: (Msb:) [and without the article ال, it is applied to any portion of the Kur-án:] accord. to AO, (S,) and Zj, (TA,) it is thus called because it collects and comprises the سُوَر [or chapters]: (S, O, TA:) and IAth says that the original meaning of the word is the collection; and that the قُرْآن is so called because it has collected the histories [of the prophets &c.], and commands and prohibitions, and promises and threats, [and the like is said in the O,] and the آيَات [i. e. verses, or signs], and the سُوَر [or chapters]: but Ismá'eel Ibn-Kustan- teen, to whom, as a disciple to his preceptor, EshSháfi'ee read, or recited, the Kur-án, is related on the latter's authority to have said that القُرَانُ is a subst., and with hemz, and not taken from قَرَأْتُ, but is a name for the Book of God, like التَّوْرَاةُ [the Book of the Law revealed to Moses] and الإِنْجِيلُ [the Gospel]: and it is related that Aboo-'Amr Ibn-El-'Alà used to pronounce القران without hemz [like many others, but it is, and always has been, pronounced by most with hemz]. (TA.) b2: It is also applied to The divinely appointed act of prayer (الصَّلَاةُ) because it comprises recitation [of words of the Kur-án]. (IAth, TA.) قَرِىْءٌ: see قَرْءٌ, last quarter.

قَرَّاءٌ A good reader or reciter [of the Kur-án]: pl. قَرَّاؤُونَ: it has no broken pl. (K, TA.) قُرَّآءٌ, (S, O, K,) an epithet applied to a man and to a woman, (Fr, TA,) and ↓ قَارِئٌ and ↓ مُتَقَرِّئٌ, (K,) A devotee; or one who devotes himself [and in the case of the first of these epithets herself] to religious exercises [and particularly to the reading, or reciting, of the Kur-án]: (S, O, K:) pl. قُرَّاؤُونَ (S, K) and قَرَارِىْءُ, (K, TA,) [in the CK قَرارِئُ and] in a MS copy of the K قَوَارِئُ, which might be a pl. of قَارِئٌ; and in the L قَرَائِئُ. (TA.) And قُرَّآءُ is sometimes a pl. of قَارِئٌ. (S.) قَارِئٌ as an epithet applied to a she-camel; pl. قَوَارِئُ: see 1, former half.

A2: Also Reading, or reciting, the Kur-án [&c.]; or a reader, or reciter, thereof: (K, TA:) and sometimes the ء is suppressed, so that one says قَارٍ: (TA:) pl. قَرَأَةٌ and قُرَّآءٌ (S, O, Msb, K) and قَارِئُونَ. (Msb, K.) b2: And syn. with قُرَّآءٌ, q. v. (K.) A3: See also قَرْءٌ, first quarter, in two places.

A4: هٰذَا وَقْتُ قَارِئِ الرِّيحِ means This is the time of the blowing of the wind. (TA.) A5: It is also said to signify The top, or upper part, of a قَصْر [or pavilion, &c.]. (O.) أَقْرَؤُكُمْ, occurring in a trad., may mean He, of you, who reads, or recites, [the Kur-án] most: or it may mean, who is most sound in his knowledge of the Kur-án, and who retains it most in his memory. (Ibn-Ketheer, TA.) مُقْرِئٌ [thus withot ة] Menstruating: (S, Msb:) and also being pure from the menstrual discharge. (Msb.) A2: And One who makes, or teaches, another or others to read, or recite, (S, TA,) the Kur-án [&c.). (S.) مُقَرَّأَةٌ One whose termination of her menstruations is waited for, or awaited (K.) [See the verb.]

صَحِيفَةٌ مَقْرُوْءَةٌ, (K, TA,) the only form of the latter word allowed by Ks and Fr, (TA,) and مَقْرُوَّةٌ and مَقْرِيَّةٌ, (K, TA,) which are extr., except in the dial. of those who say قَرَيْتُ [ for قَرَأْتُ], (TA,) [A writing read.]

مُتَقَرِئٌ: see قُرَّآءٌ.

سيل

1 سَالَ, (S, M, Msb, K,) said of water, (S, Msb, TA,) or of a thing, (M,) aor. ـِ (Msb, K,) inf. n. سَيْلٌ and سَيَلَانٌ (S, M, Msb, K, TA) and مَسِيلٌ and مَسَالٌ, (TA,) It flowed, or ran: (M, K, TA:) or, said of water, it rose so as to become excessively copious, and flowed, or ran: and سال said of thing, it was, or became, fluid, or liquid; contr. of جَمَدَ. (Msb.) b2: The Arabs say, سَالَ بِهِمُ السَّيْلُ وَجَاشَ بِنَا البَحْرُ [The torrent flowed with them, and the sea estuated with us so as to be unnavigable;] meaning, (assumed tropical:) they fell into a hard case, and we fell into one that was harder than it: (M, Meyd:) a proverb. (Meyd.) b3: And سَالَتْ عَلَيْهِ الخَيْلُ (tropical:) [The horsemen poured upon him]. (TA. [See also 6.]) b4: And سالت الغُرَّةُ (assumed tropical:) [The blaze upon the face of a horse] extended, or spread, long and wide: (S:) [or, simply, extended down the face; as appears from an explanation of the word شِمْرَاخٌ in the S and K &c.: see also سَائِلَةٌ, below. And in like manner سال is often said of flowing, or defluent, hair.]

A2: سِيلَ &c. for سُئِلَ, pass, of سَأَلَ: see this last word, in art. سأل.2 سَيَّلَ see 4.3 سَايَلْتُ: see 3 in art. سأل.4 اسالهُ, (S, M, Msb, K,) inf. n. إِسَالَةٌ, (Msb,) He made it to flow, or run; (S, * M, Msb, K;) as also ↓ سيّلهُ, (S, TA,) inf. n. تَسْيِيلٌ. (TA.) It is said in the Kur [xxxiv. 11], وَأَسَلْنَا لَهُ حِينَ القِطْرِ (M, TA) i. e. And we made [the source of copper, or of brass,] to flow, or run, for him. (TA.) b2: And (assumed tropical:) He made it long, (M, K,) and complete; (M;) namely, the point of the iron head or blade an arrow or of a spear &c. (M, K.) 6 تسايلت الكَتَائِبُ (tropical:) [The troops of horse] poured [together] from every quarter. (S, TA. [See also 1.]) A2: همَا يَتَسَايَلَانِ: see 6 in art. سأل.

سَيْلٌ A torrent, or flow of water; (MA;) [i. e.] much water, (M, K,) or a collection of rainwater, (Msb,) flowing, or running, (M, Msb, K,) in a valley, or water-course, or torrent-bed: (Msb:) or water that comes to one [from rain, in any case, or] from rain that has not fallen upon one: (TA:) originally an inf. n.: (Msb, TA:) pl. سُيُولٌ: (S, M, Msb, K:) ↓ سَائِلَةٌ, also, signifies the same as سَيْلٌ; and its pl. is سَوَائِلُ [expl. in the M as meaning flowing, or running, waters]. (TA.) b2: And they said also, مَآءٌ سَيْلٌ, meaning ↓ سَائِلٌ [i. e. Flowing, or running, water]; (M, K;) putting the inf. n. in the place of the epithet. (M.) وَجَدْتُ بَقْلًا وَبُقَيْلًا وَمَآءً عَلَلًا سَيْلًا, meaning I found herbs full-grown and large and tall, and herbs not full-grown and therefore small, [and water among trees, flowing, or running,] is a saying of one sent to seek for herbage and water; mentioned by Th. (M.) سِيلَةٌ A mode, or manner, of flowing or running of water. (K.) سِيلَانٌ The سِنْخ [or tongue] of [meaning that enters into] the hilt, or handle, of a sword (M, K) and of a knife (M) and the like; (M, K;) the part, (S, TA,) in the A the tail, (TA,) that enters into the hilt, or handle, of a sword and of a knife: heard by A'Obeyd, though not from a learned man: (S, TA:) but AA cites the following ex. from Ez-Zibrikán Ibn-Bedr: وَلَنْ أُصَالِحَكُمْ مَا دَامْ لِى فَرَسٌ وَاشْتَدَّ قَبْضًا عَلَى السِّيلَانِ إِبْهَامِى

[And I will not make peace with you while I have a horse and my thumb grasps firmly upon the tongue of the sword]. (El-Jawáleekee, IB, TA.) (assumed tropical:) سَيَالٌ pl. of سَيَالَةٌ, (K,) [or rather the former is a coll. gen. n. of which the latter is the n. un., applied in the present day to A species of mimosa, or acacia, mentioned by Forskal in his Flora Aegypt. Arab., pp. lvi. and cxxiv., and by Delile in his Floræ Aegypt. Illustr. (in the Descr. de l'Égypte), no. 965: and to a species of thistle; carduus lacteus; or wild artichoke:] a species of trees having thorns, of the kind called عِضَاه: (S:) certain trees having white thorns: (M:) or the [thorny plant called] شَبَه: (AA, M:) a certain plant; (K;) said to have white thorns, from which, when these are plucked, there issues what resembles milk: (AA, M, K: *) certain trees having lank branches and white thorns of which the bases resemble the middle pairs of the teeth of virgins: (TA:) or, (K,) accord. to Aboo-Ziyád, (AHn, M,) tall سَمُر [or gum-acacia-trees]: (AHn, M, K:) accord. to the A, the trees called خِلَاف [now applied to the salix Aegyptia of Linn.] in the dial. of El-Yemen. (TA.) سَيّالٌ [Flowing, or running, much]. One says, نَزَلْنَا بِوَاد ٍ نَبْتُهُ مَيَّالٌ وَمَاؤُهُ سَيَّالٌ [We alighted in a valley the herbage whereof was inclining much, by reason of its luxuriant growth, and the water whereof was flowing, or running, much, by reason of its copiousness]. (TA.) b2: [And Distilling much: see رَنْدٌ.]

A2: Also A certain mode of calculation. (O, K, TA. [In the CK, الحِيتَانْ is erroneously put for الحِسَابِ.]) سَيَّالَةٌ: see سَائِلَةٌ. b2: Also A bending in a sea or great river. (TA.) سَائِلٌ: see سَيْلٌ. b2: Also Fluid, or liquid. (Msb.) b3: سَائِلُ الأَطْرَافِ, in a description of the Prophet, means (assumed tropical:) Extended in the fingers: or, as some relate it, سَائِن, with ن, which has the same meaning. (O.) And غُرَّةٌ سَائِلَةٌ means (assumed tropical:) [A blaze upon the face of a horse] extending, or spreading, long and wide: (S:) or [extending so as to be] equable, or uniform, upon the bone of the nose: or that has extended upon the extremity of the nose so as to make it white: (M, K:) or that has spread widely upon the forehead and the bone of the nose: (TA:) if narrow, it is termed شِمْرَاخٌ. (S, TA.) سَائِلَةٌ [as a subst. formed from the epithet سَائِلٌ by the affix ة]; pl. سَوَائِلُ: see سَيْلٌ. b2: [Hence the saying,] رَأَيْتُ سَائِلَةً مِنَ النَّاسِ (assumed tropical:) I saw a company of men that had poured from some quarter; and so ↓ سَيَّالَةً. (TA.) b3: The pl. سَوَائِلُ also signifies Valleys [app. flowing with water, or because they flow with water]. (T in art. ذنب.) مَسَلٌ: see مَسِيلٌ.

مُسَالٌ الخَدَّيْنِ [app. meaning (tropical:) Having expanded cheeks, not elevated in the balls thereof, like سَهْلُ الخَدَّيْنِ,] is a tropical phrase. (TA.) b2: مُسَالَا الرَّجُلِ (assumed tropical:) The two sides of the beard of the man: (O, and so in one of my copies of the S:) or, of his jaws: (so in the TA and in my other copy of the S; i. e. لَحْيَيْهِ instead of لِحْيَتِهِ:) sing. مُسَالٌ: and pl. مُسَالَاتٌ. (S, O.) And also (assumed tropical:) The two sides of the man [himself]; syn. عِطْفَاهُ. (S, O.) مَسِيلٌ A place [or channel] in which a torrent flows: (Msb:) or مَسِيلُ مَآء ٍ and مَآء ٍ ↓ مَسَلُ, (S, K,) the latter anomalous, so much so that a parallel to it is scarcely, or in no wise, known, (MF,) a water-course; i. e. a place [or channel] in which water flows, or runs: pl. [of pauc., of the former,] أَمْسِلَةٌ, (S, K,) and [of mult.] مَسَايِلُ and مُسُلٌ; and مُسْلَانٌ; (S, Msb, K, TA;) the second pl. regular, without ء, (TA, [though written in the CK with ء,]) and the rest irregular, (S, * TA,) the sing. being likened to رِغِيفٌ, (S, Msb, TA,) which has for its pl. أَرْغِفَةٌ and رُغُفٌ (S, TA) and رُغْفَانٌ. (S, Msb, TA.) b2: It is also an inf. n. (TA. [See 1, first sentence.]) b3: Also Rain causing much flowing; opposed to مَزْرَغٌ [q. v.]. (Ham p. 632.) [See also what follows.]

مُسِيلٌ Rain that causes the valleys and water-courses (تِلَاع) to flow; opposed to مُرْزِغٌ [q. v.]. (S in art. رزغ, and Ham p. 632.) [See also what next precedes.]