شبه

2 شَبَّهَهُ إِيَّاهُ and بِهِ, (MA, K,) inf. n. تَشْبِيهٌ, (S, K, KL,) He made it to be like it, or to resemble it; he assimilated it to it; (MA, KL;) i. q. مَثَّلَهُ [meaning thus: and also meaning he likened it to it, or compared it with it; agreeably with the explanation here next following]: (S, * K:) شَبَّهَتُ الشَّىْءَ بِالشَّىْءِ I put the thing in the place, or predicament, of the [other] thing, by reason of an خَبَرٌ">attribute connecting them [or common to them]; which خَبَرٌ">attribute may be real and ideal; real as when one says, “this dirhem is like this dirhem,” and “ this blackness is like this blackness; ” and ideal as when one says, “Zeyd is like the lion ” or “ like the ass ” i. e. in his strength or his stupidity, and “ Zeyd is like 'Amr ” i. e. in his power and his generosity and similar qualities; and sometimes it is tropical, as when one says, “ the absent is like the non-existent,” and “ the garment is like the dirhem ” i. e. the value of the garment is equivalent to the dirhem. (Msb.) شَبَّهُ, [app. for شبّه شَيْئًا بِشَىْء ٍ,] accord. to IAar, means He made a thing equal to a thing, or like a thing. (TA.) b2: [Hence,] شبّههُ عَلَيْهِ, inf. n. as above, He rendered it confused to him [by making it to appear like some other thing]; (JK, * TA;) he rendered it ambiguous, dubious, or obscure, to him. (MA.) See also 8, [with which it is, in its pass. form, and in its act. form likewise, nearly or exactly syn. in one of the senses,] in two places. b3: [And شَبَّهَتْهُ إِلَيْهِ النَّفْسُ, or الحَالُ, The mind, or the case, imaged it to him; like خَيَّلَتْهُ: see art. خيل.] See also 5, [with which, in its pass. form, this verb is nearly or exactly syn. in one sense.]

b4: [تَشْبِيهٌ used as a simple subst. means A comparison, simile, similitude, or parable: and has for its pl. تَشْبِيهَاتٌ. Hence, عَلَى التَّشْبِيهِ By way of comparison.]3 شَاْبَهَ see the next paragraph, in four places.4 اشبههُ, [inf. n. إِشْبَاهٌ;] and ↓ شابههُ, [inf. n. مُشَابَهَةٌ;] (S, K;) He was, or became, like him; he resembled him; syn. مَاثَلَهُ. (K.) One says أَشْبَهَ الوَلَدُ أَبَاهُ, and ↓ شابههُ, The child [resembled his father, or] shared with his father in some one of his qualities, or attributes. (Msb.) and مَنْ أَشْبَهَ أَبَاهُ فَمَا ظَلَمَ, (Meyd, TA,) or ↓ مَنْ يُشَابِهُ

أبَهُ فَمَا ظَلَمَ, as some relate it, (TA,) [Whoso resembles his father, he has not done that which is wrong:] a prov., meaning, he has not put the likeness in the wrong place; for there is not any one more fit, or proper, for him to resemble than he: or it may mean that the father has not done that which is wrong. (Meyd. [See also Har pp. 667-8.]) And اشبه الرَّجُلُ أُمَّهُ, (IAar, K,) and ↓ شَابَهَهَا, (K,) [The man resembled his mother,] meaning (assumed tropical:) the man became impotent, and weak. (IAar, K.) And it is said in a trad. of 'Omar, إِنَّ اللَّبَنَ يُشْبَهُ عَلَيْهِ [Verily one becomes like by feeding upon milk]: i. e. the infant that is suckled often becomes like the woman who suckles it, because of the milk: (JK:) or اللبن يشبه [app. for اللَّبَنُ يُشْبَهُ عَلَيْهِ]: i. e. one acquires a likeness to the natural dispositions of the woman who suckles [him]: or, as it is also related, ↓ يتشبّه [app. for يُتَشَبَّهُ عَلَيْهِ]. (TA.) A2: [اشبه is also a verb of wonder: hence the saying, مَا أَشْبَهَ اللَّيْلَةَ بِالبَارِحَهْ How like is this night to yesternight! expl. in art. برح.]5 تشبّه بِهِ [He became assimilated to him, or it: and he assumed, or affected, a likeness, or resemblance, to him, or it; he imitated him, or it;] he made himself to be like, or to resemble, him, or it; (MA, KL; *) i. q. تمثّل: (S, * TA: [in the former, this meaning is indicated, but not expressed:]) said of a man. (S.) See also 4, last sentence but one. b2: [Hence,] تشبّه لَهُ أَنَّهُ كَذَا It became imaged to him [in the mind, i. e. it seemed to him,] that it was so; syn. تَخَيَّلَ, (S and K * in art. خيل,) and تَخَايَلَ: (S in that art.:) and إِلَيْهِ أَنَّهُ كَذَا ↓ شُبِّهَ [signifies the same; or] it was imaged to him [in the mind] that it was so; syn. خُيِّلَ. (PS in that art.) 6 تَشَابُهٌ signifies The being equal, or uniform; syn. اِسْتِوَآءٌ: (TA:) [or rather the being consimilar.] You say, تَشَابَهَا They were like, or they resembled, each other. (MA.) And الخُطُوطُ تَتَشَابَهُ The lines are like one another; the lines resemble one another. (Mgh.) b2: See also the next paragraph, in two places.8 اِشْتَبَهَا and ↓ تَشَابَهَا They resembled each other so that they became confounded, or confused, or dubious. (K.) And اشتبه (S, MA) and ↓ تشابه (MA) It (a thing, S, MA, or an affair, MA) was, or became, ambiguous, dubious, or obscure, (MA,) عَلَىَّ [to me], (S,) or عَلَيْهِ [to him]: (MA:) and عَلَيْهِ الأَمْرُ ↓ شُبِّهَ the thing, or affair, was rendered confused, or dubious, to him: (K, * TA:) and الشَّىْءُ ↓ شَبَهٌ, also, [see مُشْتَبِهٌ,] the thing was, or became, confused, or dubious. (IAar, TA.) شِبْهٌ and ↓ شَبَهٌ are syn., (S, Msb, K,) like مِثْلٌ and مَثَلٌ, and بِدْلٌ and بَدَلٌ, and نِكْلٌ and نَكَلٌ, the only other instances of the kind, i. e. of words of both these measures, that have been heard, having the same meaning, (S and TA in art. بدل,) i. q. ↓ شَبِيهٌ, (S, Msb, K,) syn. مِثْلٌ, (K,) [i. e.] A like; a similar person or thing; (MA; Msb;) [an analogue; a match;] a fellow: (MA:) pl. (of all, TA) أَشْبَاهٌ. (K, TA.) One says, هٰذَا شِبْهُهُ [and ↓ شَبَهُهُ], i. e. ↓ شَبِيهُهُ [meaning This is the like, &c., of him, or it]. (S.) And فُلَانٌ شِبْهُكَ and ↓ شَبَهُكَ and ↓ شَبِيهُكَ [Such a one is the like, &c., of thee]. (JK.) [And ↓ بِهِ This is like him, or it. And hence, in lexicology, الأَشْبَاهُ وَالنَّظَائِرُ The words that are alike in form: generally applied to rare instances.] b2: See also the next paragraph, in two places.

شَبَهٌ: see the next preceding paragraph, in three places. b2: [Hence,] syn. with شَكْلٌ [signifying A likeness, resemblance, or semblance, as meaning something resembling]; (AA, K and TA in art. شكل;) and ↓ شُبْهَةٌ is syn. with مِثْلٌ [in the same sense]: (K in the present art.: [see exs. of the latter voce عُقْرٌ:]) pl. of the former [in this sense, as is indicated in the S,] ↓ مَشَابِهُ, contr. to rule, like مَحَاسِنُ and مَذَاكِيرُ; (S, TA;) or this is a pl. having no proper sing. (TA.) One says, بَيْنَهُمَا شَبَهٌ [Between them two is a likeness, &c.]. (S,) And نَزَعَ إِلَى أَبِيهِ فِى الشَّبَهِ [He inclined to his father in likeness]. (S, in art. نزع.) And a poet cited by IAar says, أَصْبَحَ فِيهِ شَبَهٌ مِنْ أُمِّهِ مِنْ عِظَمِ الرَّأْسِ وَمِنْ خُرْطُمِّهِ [He became so that there was in him a resemblance of his mother, in respect of bigness of the head, and of his nose]. (TA.) And one says also, لَهُ ↓ بِهِ شُبْهَةٌ i. e. مِثْلٌ [In him is a likeness, or something having a likeness, to him, or it]. (TK.) b3: Also, (JK, S, Msb, K, &c.,) and ↓ شِبْهٌ, (JK, S, K,) and ↓ شَبَهَانٌ, (K, TA, but not in the CK,) [A sort of fine brass;] a metal resembling gold in its colour, the highest in quality of صُفْر [or brass]; (Msb;) yellow نُحَاس; (K;) a sort of نُحَاس (JK, T, S, M *) rendered yellow by the addition of an alloy (lit. a medicament): (T, M, * TA:) so called because resembling gold in its colour: (M, TA:) pl. أَشْبَاهُ. (K.) One says كُوزُ شَبَه ٍ and ↓ شِبْه ٍ [A mug of شبه]. (S.) A2: See also شَبَهَانٌ.

شُبْهَةٌ: see شَبَهٌ, in two places. b2: [Hence,] Confusedness, or dubiousness: (S, K:) pl. شُبَهٌ (TA) [and شُبْهَاتٌ and شُبَهَاتٌ and شُبُهَاتٌ: whence the phrase أَصْحَابُ الشُّبُهَاتِ Those persons who are of dubious characters; those who are objects of suspicion]. One says, لَيْسَ فِيهِ شُبْهَةٌ [There is not any confusedness, or dubiousness, in respect of it]: referring to property. (Msb voce شَائِبَةٌ, in art. شوب.) شَبَهَانٌ and ↓ شَبَهٌ, (K accord. to the TA,) the latter on the authority of IB, (TA, [and mentioned also in the M voce سَيَالٌ on the authority of AA,]) A certain thorny plant, (K accord. to the TA,) resembling the سَمُر [or gum-acacia-tree], (TA,) having an elegant red blossom, and grains like the شَهْدَانَج [or hemp-seed], an antidote for the bite, or sting, of venomous reptiles, beneficial for the cough, lithotriptic, and binding to the bowels. (K accord. to the TA: but see what here follows.) And ↓ شُبُهَانٌ, (K accord. to the TA,) or شَبَهَانٌ, (so in a copy of the S,) or both, (so in copies of the K,) or ↓ شَبُهَانٌ, or ↓ شُبَهَانٌ, (so in different copies of the S, [the latter of these two I find in one copy only,]) A kind of trees, of the [kind called] عِضاَه: (S, K:) or the ثُمَام [i. e. panic grass]: (K, TA, but not in the CK:) or the نَمَّام [now commonly applied to wild thyme, thymus serpyllum], (S, K), one of the sweetsmelling plants, (S,) having an elegant red flower, &c., as in the next preceding sentence. (So in copies of the K. [See شَهَبَانٌ.]) A2: See also شَبَهٌ.

شَبُهَانٌ, or شُبُهَانٌ, or شُبَهَانٌ: see the next preceding paragraph.

شَبَاهٌ (Lth, JK, K) and شُبَاهٌ (CK [but not in my MS. copy of the K nor in the TA]) A certain grain, like that called حُرْف (Lth, JK, K) in colour, [see حُرْفٌ and رَشَادٌ,] which is taken, i. e. swallowed, as a medicine. (Lth, JK.) شَبِيهٌ: see شِبْهٌ, in four places.

أَشْبَهُ [More, and most, like]. أَشْبَهُ مِنَ التَّمْرَةِ بِالتَّمْرَةِ [More like than the date to the date] is a prov.: and so أَشْبَهُ مِنَ المَآءِ بِالمَآءِ [More like than water to water]. (Meyd.) b2: [And More, or most, suitable. One says, هٰذَا أَشْبَهُ بِكَ This is more suitable to thee. And هٰذَا الأَشْبَهُ This is the most suitable.]

مُشَبَّهٌ: [see its verb: b2: and] see مُشْتَبِهٌ. b3: Also, applied to the plant called نَصِىّ, Becoming yellow. (TA.) مُشَبِّهٌ: [see its verb: b2: and] see مَشْتَبِهٌ.

مَشَابِهُ: see شَبَهٌ, of which it is said to be an anomalous pl. مُشْتَبِهٌ [part. n. of 8, q. v.]. مُشْتَبِهَاتٌ, (S,) and ↓ مُشَبِّهَاتٌ, [thus agreeably with an explanation of its verb by IAar, (see 8, last sentence,)] (JK,) or أُمُورٌ مُشْتَبِهَةٌ, and ↓ مُشَبَّهَةٌ like مُعَظَّمَةٌ, (K,) Things, or affairs, that are confused or dubious [by reason of their resembling one another or from any other cause]: (JK, S, K:) [and uncertain: (see an ex. of مُشَبَّه in this sense in a verse cited voce سَنَفَ:)]

↓ مُشْتَبِهًا وَغَيْرَ مُتَشَابِه ٍ, in the Kur [vi. 99], means resembling one another so that they become confounded, or confused, or dubious, and not resembling one another &c. (TA.) مُتَشَابِهٌ Consimilar, or conformable, in its several parts: thus مُتَشَابِهًا means in the Kur xxxix. 24. (Jel.) And مُتَشَابِهَاتٌ Things like, or resembling, one another. (JK, S.) b2: See also مُشْتَبِهٌ. b3: مُتَشَابِهَاتٌ in the Kur iii. 5 means Verses that are equivocal, or ambiguous; i. e. susceptible of different interpretations: (Ksh:) or verses unintelligible; such as the commencements [of many] of the chapters: (Jel:) or the مُتَشَابِه in the Kur is that of which the meaning is not to be learned from its words; and this is of two sorts; one is that of which the meaning is known by referring it to what is termed مُحْكَم [q. v.]; and the other is that of which the knowledge of its real meaning is not attainable in any way: (TA:) or it means what is not understood without repeated con-sideration: (TA in art. فسر:) Ed-Dahhák is related to have explained المُحْكَمَاتُ as meaning “ what have not been abrogated; ” and المُتَشَابِهَاتُ as meaning what have been abrogated. (TA in the present art.)

خير

1 خَارَ, aor. ـِ (K,) inf. n. خَيْرٌ, (TA,) He (a man, TA) was, or became, possessed of خَيْر [or good, &c.]. (K, TA.) b2: [He was, or be came, good: and he did good: contr. of شَرَّ.] You say, خِرْتَ يَا رَجُلُ [Thou hast been good; or thou hast done good, or well; O man]. (S.) And خَارَاللّٰهُ لَكَ فِى هٰذَا الأَمْرِ [May God do good to thee, bless thee, prosper thee, or favour thee, in this affair: or] may God cause thee to have, or appoint to thee, good in this affair: (K:) or may God choose for thee the better thing [in this affair]. (A.) الّٰهُمَّ خِرْلِى occurs in a trad., meaning O God, choose for me the better of the two things. (TA.) b3: See also 8. b4: خَارَهُ عَلَى

صَاحِبِهِ, aor. as above, inf. n. خِيرَةٌ and خِيَرٌ (Msb, K *) and خِيَرَةٌ (K) and خَيْرٌ; (Msb, TA;) and ↓ خيّرهُ, (K,) inf. n. تَخْيِيرٌ; (TA;) He preferred him before his companion, (Msb, K. *) b5: خَايَرَهُ فَخَارَهُ: see 3.2 خيّرهُ He gave him the choice, or option, (S, A, * Mgh, * Msb, * K,) بَيْنَ الشَّيْئَيْنِ [between the two things], (S, Mgh, Msb,) or بين الأَمْرَيْنِ [between the two affairs]: ↓ فَتَخَيَّرَ [so he had the choice, or option, given him]. (A.) b2: See also 1. It is said in a trad., خَيَّرَ بَيْنَ دُورِ الأَنْصَارِ, meaning He preferred some among the houses of the Assistants before others of them. (TA.) And in another trad., خُيِّرَ, meaning He was preferred, and pronounced to have surpassed, or overcome, or won, in a contest, or dispute. (IAth.) 3 خَاْيَرَ ↓ خَايَرَهُ فَخَارَهُ, (A, K,) inf. n. مُخَايَرَةٌ, (A,) He vied with him, or strove to surpass him, or contended with him for superiority, in goodness, or excellence, (A, K,) in, or with respect to, (فِى,) a thing, (A,) and he surpassed him therein. (A, K.) 4 مَا أَخْيَرَ فُلَانًا, (A,) and ↓ مَا خَيْرَهُ, which latter is extr. [with respect to form, though more commonly used than the former], (TA,) [How good is such a one!] phrases similar to مَاأَشَّرَهُ and مَا شَّرَهُ [which have the contr. meaning]. (TA.) اللَّبَنَ لِلْمَرِيضِ ↓ مَا خَيْرَ [How good is milk for the diseased!], (K, * TA,) with nasb to the ر and ن, is an expression of wonder: (K:) it was said to Khalaf El-Ahmar, by an Arab of the desert, in the presence of Aboo-Zeyd; whereupon Khalaf said to him, “What a good word, if thou hadst not defiled it by mentioning it to the [common] people! ” and Aboo-Zeyd returned to his companions, and desired them, when Khalaf ElAhmar should come, to say, all together, these words (ما خير اللبن للمريض), [in order to vex him], and they did so. (TA.) 5 تخيّر, as an intrans. v.: see 2.

A2: As a trans. v.: see 8.6 تخايروا فِيهِ إِلَى حَكَمٍ They contended together for superior goodness, or for excellence, in it, or with respect to it, appealing to a judge, or an arbiter. (A.) 8 اختارهُ; and ↓ تخيّرهُ, (S, * A, Mgh, Msb, K,) inf. n. [or rather quasi-inf. n.] ↓ خِيَرَةٌ, said by IAth to be the only instance of the kind except طِيَرَةٌ; (TA voce تَطَيَّرَ;) and ↓ استخارهُ; (A;) and ↓ خَارَهُ; (K;) He chose, made choice of. selected, elected, or preferred, him, or it. (S, Msb, * K.) You say also, اِخْتَرْتُهُ الرِّجَالَ, and مِنَ الرِّجَالِ, [I chose him from the men,] and عَلَيْهِمْ, (K,) which last signifies in preference to them. (TA.) It is said in the Kur [vii. 154], وَاخْتَارَ مُوسَى قَوْمِهِ سَبْعِينَ رَجُلًا [And Moses chose from his people seventy men]. (TA.) وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ, in the Kur [xliv. 31, Verily we have chosen them with knowledge], may be indicative of God's producing good, or of his preferring them before others. (TA.) 10 استخار He sought, desired, or asked for, خِيرَة (S, Msb, K) or خِيَرَة (as in some copies of the K) [i. e. the blessing, prospering, or favour, of God; &c.]. [And it is trans.; for] one says, اِسْتَخِرِ اللّٰهَ يَخِرْ لَكَ [Desire thou, or ask thou for, the blessing, prospering, or favour, of God; &c.; and He will bless, prosper, or favour, thee; &c.]. (S.) And اِسْتَخَرْتُ اللّٰهَ فِيهِ فَخَارَ لِى I desired, or asked, of God, the better of the two things, [or rather the better in it, meaning a case, or an affair,] and He chose it for me. (A.) b2: See also 8.

خَيْرٌ [Good, moral or physical; anything that is good, real or ideal, and actual or potential; and, being originally an inf. n., used as sing and pl.;] a thing that all desire; such as intelligence, for instance, and equity; (Er-Rághib, and so in some copies of the K;) [or goodness;] and excellence; and what is profitable or useful; benefit; (Er-Rághib;) contr. of شَرٌّ: (S, A, Msb:) pl. خُيُورٌ, (Msb, K,) and also, accord. to the Msb, ↓ خِيَارٌ: (TA:) [but this latter seems to be properly pl. only of خَيْرٌ used as an epithet (see below) and as a noun denoting the comparative and superlative degrees: it may however be used as an epithet in which the quality of a subst. is predominant:] خير is of two kinds: namely, absolute خير, which is what is desired in all circumstances and by every person: and what is خير [or good] to one and شرّ [or evil] to another; as, for instance, (Er-Rághib,) wealth, or property: (Zj, L in art. شد, Er-Rághib, K:) it has this last signification, namely wealth, or property, in the Kur, ii. 176 (S, TA) and ii. 274 and xxiv. 33 and xli. 49: or in the first and second of these instances it is thus called to imply the meaning of wealth, or property, that has been collected in a praiseworthy manner, or it means much wealth or property; and this is its meaning in the first of the instances mentioned above, agreeably with a trad. of 'Alee; and also in the Kur, c. 8: (TA:) [being used as a pl. (as well as a sing.), it may be also rendered good things:] and it is also used by the Arabs to signify horses; (K, * TA;) and has this meaning in the Kur, xxxviii. 31: (TA:) [it is often best rendered good fortune; prosperity; welfare; wellbeing; weal; happiness; or a good state or condition: and sometimes bounty, or beneficence.] رَجُلٌ قَلِيلُ الخَيْرِ means [A man possessing little, or no, good; possessing few, or no, good things; or poor: and in whom is little, or no, good or goodness; or niggardly: and also] a man who does little good: (TA in art. عص:) or [who does no good;] who is not near to doing good; denoting the nonexistence of good in him. (Msb in art. قل.) [Thus it sometimes means the same as رَجُلٌ لَا خَيْرَ فِيهِ A man in whom is no good or goodness; devoid of goodness; worthless.] And قِلَّةُ خَيْرٍ means Poverty: and also niggardliness. (A and TA in art. جحد.) هُوَ مِنْ أَهْلِ الخَيْرِ وَالخِيرِ is explained voce خِيرٌ.

عَلَىيَدَىِ الخَيْرِ وَاليُمْنِ [May it be with the aid of good fortune and prosperity] is a prayer used with respect to a marriage. (A 'Obeyd, TA.) And إِنَّكَ مَا وَخَيْرًا means مَعَ خَيْرٍ, i. e., Mayest thou meet with, or attain, good. (K.) b2: خَيْرٌ in the phrase فُلَانٌ خَيْرٌ resembles an epithet [like ↓ خَيِّرٌ, and signifies Good; or possessing good]; (Akh, S;) therefore the fem. is خَيْرَةٌ, of which the pl. is خَيْرَاتٌ, (Akh, S, Msb, *) as occurring in the Kur, lv. 70; and they do not [there] mean by it [the comparative or superlative signification of the measure] أَفْعَلُ: (Akh, S:) you say ↓ رَجُلٌ خَيِّرٌ, (S, A, Msb,) meaning [A good man; or] a man possessing خَيْر [or good]; (Msb;) and رَجُلٌ خَيْرٌ: (S:) and in like manner, ↓ اِمْرَأَةٌ خَيِّرَةٌ and خَيْرَةٌ, (S, Msb,) meaning [A good woman; or] a woman excellent in beauty and disposition: (Msb:) or خَيْرٌ and ↓ خَيِّرٌ signify possessing much خَيْر [or good], (K,) applied to a man; (TA;) and in the same sense you say ↓ رَجُلٌ خَيْرَى, and ↓ خُورَى, and ↓ خِيَرى: and the fem. of the first is خَيْرَةٌ; and of the second, ↓ خَيِّرَةٌ: (K:) and the pl. [of pauc.] (of the first, TA) is أَخْيَارٌ, and [of mult.] خِيَارٌ: (A, Msb, K:) you say also خِيَارُ المَالِ, meaning The excellent of the camels or the like: (Msb, K:) and in like manner you say of men &c.: (TA:) [see also below:] and the fem. is خَيْرَةٌ, of which the pl. is خَيْرَاتٌ: (Msb:) خِيَارٌ is contr. of أَشْرَارٌ, (S, Mgh,) [thus] used as an epithet: (Mgh:) and ↓ خَيْرَةٌ [used as a subst.] signifies anything excellent; and the pl. thereof in this sense, خَيْرَاتٌ, occurs in the Kur, ix. 89: (S:) or خَيْرٌ, (K,) or the fem. خَيْرَةٌ, (Lth,) or each, (K.) signifies excellent in beauty: (Lth, K:) and ↓ خَيِّرٌ and خَيِّرَةٌ signify excellent in righteousness (Lth, K) and religion: (K:) or there is no difference in the opinion of the lexicologists [in general] between خَيْرَةٌ and ↓ خَيِّرَةٌ: (Az:) accord. to Zj, خَيْرَاتٌ and ↓ خَيِّرَاتٌ, both occurring in different readings of the Kur, lv. 70, signify good in dispositions: accord. to Khálid Ibn-Jembeh, خَيْرَةٌ, applied to a woman, signifies generous in race, exalted in rank or quality or reputation, goodly in face, good in disposition, possessing much wealth, who, if she bring forth, brings forth a generous child: (TA:) [↓ خِيَارٌ is also applied as an epithet to a sing. subst., either masc. or fem.:] you say جَمَلٌ خِيَارٌ and نَاقَةٌ خِيَارٌ, meaning A he-camel [that is excellent or] excellent and brisk and so a she-camel. (TA.) See also مُخْتَارٌ, in three places. In the saying لَعَمَرُ أَبِيكَ الخَيْرُ, the word خَيْر is in the nom. case as an epithet of عَمْر; [so that the phrase lit. means By the good life of thy father;] but properly it should be لَعَمْرُ أَبِيكَ الخَيْرِ [By the life of thy good father]: and the like is said with شَرّ. (TA.) [See also art. عمر.]

b3: خَيْرٌ is also used to denote superiority: one says, هٰذَا خَيْرٌ مِنْ هٰذَا This is better than this: and in the dial. of the Benoo-'Ámir, ↓ هٰذَا أَخْيَرُ مِنْ هٰذَا, with أ, and in like manner, أَشَّرُ; but the rest of the Arabs drop the أ in each case: (Msb:) you say, مِنْكَ ↓ هُوَ أَخْيَرُ [He is better than thou], and in like manner, أَشَّرُ مِنْكَ; and هُوَ خَيْرٌ مِنْكَ, and in like manner, شَرٌّ مِنْكَ; and, [using the dim. form of خَيْرٌ,] مِنْكَ ↓ خُيَيْرٌ, and in like manner, شُرَيْرٌ مِنْكَ. (Ibn-Buzurj, TA.) Youalso say, when you mean to express the signification of superiority, فُلَانَةٌ خَيْرُ النَّاسِ [Such a woman is the best of mankind]; but not خَيْرَةُ: [see, however, what will be found cited hereafter from the K,] and فُلَانٌ خَيْرُ النَّاسِ [Such a man is the best of mankind]; but not ↓ أَخْيَرُ [unless in the dial. of the Benoo-'Ámir]: and [it is said that] خَيْرُ when thus used does not assume the dual form nor the pl., because it has the signification of [the measure] أَفْعَلُ: for though a poet uses the dual form, he uses it as a contraction of the dual of خَيِّرٌ, like مَيْتٌ and مَيِّتٌ, and هَيْنٌ and هَيِّنٌ: (S:) [but. this remark in the S is incorrect: for both خَيْر and ↓ أَخْيَر, when used in such phrases as those to which J here refers, have pl. forms of frequent occurrence, and of which examples will be found below; and, as is said by I 'Ak (p. 239), and by many other grammarians, you may say, الزَّيْدَانِ أَفْضَلَا القَوْمِ, and الزَّيْدُونَ أَفْضَلُو القَوْمِ and أَفَاضِلُ القَوْمِ, and also هِنْدُ فُضْلَىالنِّسَآءِ, &c.; and such concordance is found in the Kur, vi. 123; and is even said by many to be more chaste than the mode prescribed by J:] it is said in the K, that you say, ↓ هُوَ أَخْيَرُ مِنْكَ, like خَيْرُ; and when you mean the signification of superiority, you say فُلَانٌ خَيْرَةٌ النَّاسِ, with ة, and فُلَانَةُ خَيْرُهُمْ, without ة: but [SM says,] I know not how this is; for in the S is said what is different from this, and in like manner by Z in several places in the Ksh; and what is most strange is, that the author of the K quotes in the B the passage of J [from the S], and adopts the opinion of the leading authorities [as given in the S]: (TA:) or you say, فُلَانَةُ الخَيْرَةُ مِنَ المَرْأَتَيْنِ [Such a woman is the better of the two women]: and هِىَ الخَيْرَةُ, and ↓ الخِيرَةُ, [so in the TA, but in the CK الخِيَرَةُ,] and ↓ الخِيرَى, and ↓ الخُورَى, [the last being fem. of أَخْيَرُ, originally خُيْرَى, and so, app., the last but one, She is the better, or best:] (K:) and [using the dim. form of خَيْرٌ] you say, أَهْلِهِ ↓ هُوَ خُيَيْرُ [He is the best of his family]: (Ibn-Buzurj, TA:) one says also, to one coming from a journey, خَيْرَ مَا رُدَّ فِى أَهْلٍ

وَمَالٍ, meaning May God make that with which thou comest [back] to be the best of what is brought back by the absent with family and property; (As, Meyd, TA;) or, as some relate it, خَيْرُ, i. e. رَدُّكَ خَيْرُ رَدٍّ [may thy bringing back be the best bringing back]; and فى is used in the sense of مَعَ: (Meyd:) [أَخْيَارٌ is pl. of pauc., and خِيَارٌ pl. of mult., and so app. is خِيرَانٌ, of خَيْرٌ thus used; and ↓ أَخَايِرُ is pl. of أَخْيَرُ, and so is أَخْيَرُونَ applied to rational beings: in the TA, أَخَايِرُ is said to be a pl. pl. of أَخْيَرُ, and so خِيرَانٌ; but this is app. a mistake, probably of transcription:] you say رَجُلٌ مِنْ خِيَارِ النَّاسِ and أَخْيَارِهِمْ and ↓ أَخَايِرِهِمْ [A man of the best of mankind]: (A, TA:) and لَكَ خِيَارُ هٰذِهِ الإِبِلِ, and ↓ خِيرَتُهَا, [Thine are, or is, or shall be, the best of these camels,] alike with respect to a sing. and a pl.: (TA:) and إِبِلِهِ ↓ نَحَرَ خِيرَةَ and إِبِلِهِ ↓ خُورَةَ [He slaughtered the best of his camels]: (IAar, TA:) and ↓ هُمُ الأَخْيَرُونَ [They (meaning men) are the better, or best]. (Ibn-Buzurj, TA.) A2: مَا خَيْرَ for مَا أَخْيَرَ: see 4, in two places.

A3: خَيْرُ بَوَّآءُ [from the Persian خِيرْبُوَا Lesser cardamom;] a kind of small grain, resembling the قَاقُلَّة [or common cardamom], (K,) of sweet odour. (TA.) خِيرٌ Generousness; generosity; (S, A, Msb, K;) liberality; munificence. (Msb.) You say, فُلَانٌ ذُو خِيرٍ Such a one is a possessor of generousness, or generosity, &c. (Msb.) And هُوَ مِنْ وَالخِيرِ ↓ أَهْلِ الخَيْرِ [He is of the people of good, or of wealth, &c., and of generosity]. (A.) b2: Eminence; elevated state or condition; nobility. (IAar, K.) b3: Origin. (Lh, K.) b4: Nature, or disposition. (A, K.) You say, هُوَ كَرِيمُ الخِيرِ He is generous in nature, or disposition. (A.) b5: Form, aspect, or appearance; figure, person, mien, feature, or lineaments; guise, or external state or condition; or the like; syn. هَيْئَةٌ. (Lh, K.) خُورَةٌ [app. originally خُيْرَةٌ]: see خَيْرٌ, near the end of the paragraph; and see also art. خور.

خَيْرَةٌ fem. of خَيْرٌ [q. v.] used as an epithet: pl. خَيْرَاتٌ. (Akh, S, Msb.) b2: [Also, used as a subst., or as an epithet in which the quality of a subst. is predominant, A good thing, of any kind: a good quality; an excellency: and a good act or action: &c.: pl. as above:] see خَيْرٌ, in the former half of the paragraph.

خِيرَةٌ: see خَيْرٌ, in three places, towards the end of the paragraph: b2: and see خِيَرَةٌ, in four places: b3: and خِيَارٌ. b4: It is also a subst. from خَارَاللّٰهُ لَكَ فِىهٰذَاالأَمْرِ, (S,) and so ↓ خِيَرَةٌ; both signifying [The blessing, prospering, or favour, of God; his causing one to have, or appointing to one, good in an affair: or his choosing for one the better thing in an affair: or] the state that results to him who begs God to cause him to have good, or to choose for him the better thing, in an affair. (TA.) You say, كَانَ ذٰلِكَ خِيرَةً مِنَ اللّٰهِ [That was through God's blessing, prospering, or favour; &c.: or through God's choosing the better thing in the affair]. (A.) خِيَرَةٌ and ↓ خِيرَةٌ (of which the former is the better known, TA) are substs. from اِخْتَارَهُ, (K,) or from اِخْتَارَهُ اللّٰهُ, (S,) both signifying A thing, man, or beast, and things, &c, that one chooses: (TA:) or [a thing, &c.,] chosen, selected, or elected: (Mgh:) as in the saying, مُحَمَّدُ خِيَرَةُ اللّٰهِ مِنْ خَلْقِهِ and ↓ خِيرَتُهُ [Mohammad is the chosen, or elect, of God, from his creatures]: (S, Mgh: *) or ↓ خِيرَةٌ is a subst. from الاِخْتِيَارٌ, like فِدْيَةٌ from الاِفْتِدَآءُ; and خِيَرَةٌ is syn. with خِيَارٌ and اِخْتِيَارٌ; or is from تَخَيَّرْتُ الشَّىْءَ: or, as some say, خِيرَةٌ and خِيَرَةٌ are syn.: (Msb:) see 8; and see also خِيَارٌ: and ↓ هٰذِهِ خِيرَتِى (Msb, TA) or خِيَرَتِى (TA) means This is what I choose; (Msb, (TA;) and so هٰذَا خيرتى: and هٰؤُلَآءِ خيرتى

These are what I choose. (TA.) [See مُخْتَارٌ.]

b2: See also خِيرَةٌ.

خُورَى: see خَيْرٌ, in two places.

خَيْرَى: see خَيْرٌ.

خِيرَى: see خَيْرٌ, in two places.

خَيْرِىٌّ Of, or relating to, خَيْر, or good, &c.]

خِيرِىٌّ Of, or relating to, or possessing, generousness, generosity, liberality, or munificence. (Msb.) A2: And hence, (Msb,) or [thus applied] it is an arabicized word, (S,) [from the Persian خِيرِىْ,] The مَنْثُور [or gilliflower:] but generally applied to the yellow species thereof; [so in the present day;] for it is this from which is extracted its oil, which is an ingredient in medicines. (Msb.) [Accord. to Golius, “Viola alba, ejusque genera: Diosc. iii. 138: ” and he adds, as on the authority of Ibn-Beytár, “spec. luteum. ”]

b2: And خِيرِىُّ البَرِّ The خُزَامَى [q. v.]; because it is the most pungent in odour of the plants of the desert. (Msb.) خَيْرِيَّةٌ The quality of خَيْرٌ; i. e. goodness.]

خِيَارٌ a subst. from الاِخْتِيَارُ; (S, Mgh, K;) meaning Choice, or option; (Msb;) and so ↓ خِيَرَةٌ in the Kur [xxviii. 68], مَاكَانَ لَهُمُ الخِيَرَةُ They have not choice, or option; (Mgh;) or the meaning of these words is, it is not for them to choose in preference to God; (Fr, Zj;) and so, accord. to Lth, ↓ خِيرَةٌ, as being an inf. n. [or rather a quasi-inf. n., though this seems doubtful,] of اختار. (TA.) You say, إِنَّ فِى الشَّرِّ خِيَارًا [Verily in evil there is a choice, or an option]; i. e. what may be chosen: a prov. (TA.) And أَنْتَ بِالخِيَارٍ and ↓ بِالْمُخْتَارِ [in some copies of the K بالمخيار, which, as is said in the TA, is a mistranscription, Thou hast the choice, or option]; i. e. choose thou what thou wilt. (K.) And البَيْعُ صَفْقَةٌ أَوْ خِيَارٌ Selling is decisive or with the option of returning. (Mgh in art. صفق.) Hence, خِيَارُ الرُّؤْيَةِ The choice of returning [on seeing it] a thing which one has purchased without seeing it. (Mgh, * Msb, * KT.) And خِيَارُ المَجْلِسِ [The choice of returning a thing purchased while sitting with the seller]. (TA.) And خِيَارُ العَيْبِ [and النَّقِيصَةِ] The choice of returning a thing to the seller when it has a fault, a defect, or an imperfection. (KT.) And خِيَارُ الشَّرْطِ The choice of returning a thing purchased when one of the two contracting parties has made it a condition that he may do so within three days or less. (KT.) And خِيَارُ التَّعْيِينِ The choice of specifying [ for instance] one of two garments, or pieces of cloth, which one has purchased for ten pieces [of money, or some other sum,] on the condition of so doing. (KT.) b2: See also مُخْتَارٌ, in three places. and see خَيْرٌ, in the middle of the paragraph, where it is explained as an epithet applied to a sing. subst., either masc. or fem. See also the first sentence of that paragraph. b3: It is also a pl. of خَيْرٌ [q. v.] as an epithet, (A, Msb, K,) [and as a noun denoting the comparative and superlative degrees.]

A2: Also [A species of cucumber; cucumis sativus Linn. a fructu minore: (Delile, Flor. Aeg. Illustr., no. 927 :)] i. q. قِثَّآءٌ: (S:) or resembling the قثّآء; (K, &c.;) which is the more suitable explanation: (TA:) or i. q. قَثَدٌ [q. v.]: an arabicized word: (Mgh:) [from the Persian خِيَارٌ:] not Arabic. (S.) b2: خِيَارُ شَنْبَرَ [The cassia fistula of Linn.;] a well-known kind of tree; (K;) a species of the خَرُّوب, resembling a large peach-tree; (TA;) abounding in Alexandria and Misr; (K;) and having an admirable yellow flower: (TA:) the latter division [or rather the whole] of the name is arabicized [from the Persian خِيَارْ چَنْبَرْ]. (TA.) خُيَيْرٌ: see خَيْرٌ, [of which it is the dim.,] in two places, in the latter half of the paragraph.

خَيِّرٌ, and its fem. خَيِّرَةٌ, and pl. fem. خَيِّرَاتٌ: see خَيْرٌ, (used as an epithet,) in eight places, in the former half of the paragraph.

خَائِرٌ [Doing good, or well: &c.:] act. part. n. of خَارَ. (S, TA.) أَخْيَرُ, and its pls. أَخَايِرُ and أَحْيَرُونَ: see خَيْرٌ, in eight places, in the latter half of the paragraph.

اِخْتِيَارِىٌّ [Of, or relating to, the will, or choice].

صِفَةٌ اخْتِيَارِيَّةٌ [meaning A quality which originates from, or depends upon, the will, or choice, i. e. an acquired quality,] is opposed to خِلْقِيَّةٌ. (Msb in art. مدح, &c.) مَخْيَرَةٌ [A cause of good: and hence,] excel-lence, and eminence, or nobility: so in the phrase, فُلَانٌ ذُو مَخْيَرَةٍ [Such a one is a possessor of eminence, &c.]. (A, TA.) مُخَيِّرٌ: see what follows.

مُخْتَارٌ act. part. n. [of 8, signifying Choosing, selecting, or electing]. (TA.) b2: And pass. part. n. [of the same, signifying Chosen, selected, elected, or preferred: and choice, select, or elect; as also ↓ خِيَارٌ, which signifies like wise the best of anything; often used in this sense, as a sing. and as a pl.; and excellent, or excellent and brisk, applied to a he-camel and to a she-camel; as mentioned above, voce خَيْرٌ]. (TA.) You say also ↓ جَمَلٌ خِيَارٌ in the sense of مُخْتَارٌ [A choice he-camel], and ↓نَاقَةٌ خِيَارٌ in the sense of مُخْتَارَةٌ [A choice she-camel]. (TA.) [See also خِيَرَةٌ.] The dim. of مُخْتَارٌ is ↓ مُخَيِّرٌ: the ت is thrown out because it is augmentative; and the ى is changed into ى because it was changed from ى in مختار: (S:) one should not say مُخَيْتِيرٌ. (El-Hareeree's Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 49 of the Arabic text.) b3: See also خِيَارٌ.

جلو

1 جَلَا, (S, Mgh, Msb,) [aor. ـُ inf. n. جَلَآءٌ, (Msb,) It (a thing, and (assumed tropical:) an affair, or a case, Mgh, or (assumed tropical:) information, or tidings, Msb,) was, or became, clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered, (Mgh, Msb,) للِنَّاسِ to men, or the people; (Msb;) as also ↓ تجلّى, said of a thing: (S, Mgh, Msb:) it ((assumed tropical:) information, or tidings, S, Msb, or (assumed tropical:) an affair, or a case, Mgh,) was, or became, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident, (S, Mgh, Msb,) لِى to me, (S,) or لِلنَّاسِ to men, or the people. (Msb.) One says, الشَّمْسُ ↓ تجلّت The sun became unobscured, or exposed to view, and ceased to be eclipsed. (TA from a trad.) Er-Rághib says that ↓ وَالنَّهَارِ إِذَا تَجَلَّى is sometimes by the thing itself; as in the phrase [in the Kur xcii. 2], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [By the day when it becometh clear, &c.]: and sometimes, by the case, and the action; as in the saying [in the Kur vii. 139], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [And when his Lord became manifested to the mountain]: Zj says that the meaning in this instance is, appeared, and so say the Sunnees; El-Hasan says that the meaning is, تجلّى بِالنُّورِ العَرْشِ [became manifested by light, the light of the empyrean]. (TA.) b2: جَلَا, [aor. ـُ inf. n. جَلَآءٌ (S, Mgh, Msb, K) and جَلْوٌ; (K;) and ↓ اجلى; (S, Mgh, Msb, K;) He, (a man, Msb,) or they, (a company of men, Mgh, Msb,) went forth, or emigrated, (S, Mgh, Msb,) عَنِ البَلَدِ from the country, or town, (S, Msb,) and عَنْ

أَوْطَانِهِمْ from their homes: (S, Mgh:) [like جَلَّ:] or they (a company of men) dispersed themselves, or became dispersed, عَنِ المَوْضِعِ, and مِنْهُ, from the place: (K:) or جلا means, in consequence of fear: and ↓ اجلى, in consequence of drought: (Az, K:) or مَنْزِلَهُمْ ↓ أَجْلَوْا signifies they left their place of abode in consequence of fear; the verb in this case being trans. by itself: but if they have left for some other reason than fear, you say, عَنْ مَنْزِلِهِمْ: (Msb:) accord. to IAar, جَلَا signifies he fled, being driven away, from his home. (TA.) [See also 12.] b3: جَلِىَ, aor. ـَ inf. n. جَلًا, He had that degree of baldness which is termed ↓ جَلًا; (K;) i. e. baldness of the fore part of the head; (S, K;) like جَلَهٌ: (S:) or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ. (K.) And جَلا الجَبِينِ, inf. n. جَلًا, signifies the same as جَلِىَ [The part above the temple became bald]. (A'Obeyd, TA.) A2: جَلَاهُ, [aor. ـُ inf. n., app., جِلَآءٌ, or perhaps جَلَآءٌ, but the former seems to be indicated by what follows;] (S, Mgh, Msb;) and ↓ جلّاهُ; (MA;) He made it, or rendered it, clear, or unobscured; exposed it to view, displayed it, laid it open, disclosed it, or uncovered it; (S, Mgh, MA;) namely, a thing: (S, Mgh:) he made it, or rendered it, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident; (S, Mgh, Msb, MA;) namely, (assumed tropical:) an affair, (Mgh,) or (assumed tropical:) information, or tidings. (Msb.) You say, جَلَا العَرُوسَ, inf. n. جِلَآءٌ and جِلْوَةٌ (S, Msb, K) and جَلْوَةٌ (Msb, K) and جُلْوَةٌ; (K;) and ↓ اجتلاها; (S, Msb, K;) He displayed the bride, عَلَى بَعْلِهَا to her husband: (K:) or he looked at the bride displayed: (S:) and you say also, جُلِيَتْ عَلَى

زَوْجِهَا (TA) She mas shown to her husband, and he looked at her displayed: (Har p. 30:) and جَلَاهَا زَوْجُهَا Her husband presented, or gave, to her a female slave (S, K) or some other thing at the time of her being displayed to him; as also ↓ جلّاها: (K:) and جَلَتِ المَاشِطَةُ العَرُوسَ The female hairdresser adorned the bride [to display her to her husband]. (TA.) You also say, جَلَا فُلَانٌ الأَمْرَ (tropical:) Such a one displayed, discovered, disclosed, revealed, or manifested, the affair, or case; as also ↓ جلّاهُ, and جَلَا عَنْهُ: (K, * TA:) or جَلَا فُلَانًا الأَمْرِ he displayed, discovered, &c., to such a one the affair, or case; as also ↓ جلّاه [i. e. جلّاهُ الأَمْرَ], and جَلَا عَنْهُ [i. e. جلا عنه الأَمْرَ or جلا فُلَانًا عَنِ الأَمْرِ]. (So accord. to the CK and my MS. copy of the K. [The reading in the TA is, in my opinion, preferable to the latter.]) And السَّاعَةَ ↓ اَللّٰهُ يُجَلِّى (assumed tropical:) God will make manifest the hour, or time of the resurrection; or will make it to appear. (K in art. جلى: [but it belongs to the present art.:]) so in the Kur vii. 186. (TA.) And عَنْ نَفْسِهِ ↓ هُوَ يُجَلِّى (assumed tropical:) He declares, or explains, his mind. (S.) b2: جَلَوْتُ السَّيْفَ, inf. n. جِلَآءٌ, (S, Msb, K, [in the CK جَلاء, but it is]) with kesr, (S, Msb,) and جَلْوٌ, (K,) I removed, or cleared off, the rust from the sword; (Msb;) I polished, or furbished, the sword; (S, K;) and المِرْآةَ the mirror; (K;) and the like; (TA;) [as, for instance,] الفِضَّةَ the silver; and so جَلَيْتُهَا. (K in art. جلى.) And جَلَوْتُ بَصَرِى بِالكُحْلِ [I cleared my sight with collyrium]: (S:) [whence,] جَلَا He applied collyrium to his eye or eyes. (IAar, TA.) and جَلَوْتُ هَمِّى عَنِّى (tropical:) I removed my anxiety, or caused it to depart, from me: (S, K, * TA: *) and عَنْهُ الهَمَّ ↓ اجلى (assumed tropical:) He removed, or cleared away, from him anxiety. (Lth, TA.) and جَلَا اللّٰهُ عَنْهُ المَرَضَ (assumed tropical:) God removed from him the disease. (TA.) b3: جَلَاهُمْ, and ↓ اجلاهم, (S, Mgh,) or جَلَاهُ, and ↓ اجلاهُ, (Msb, K,) and ↓ اجتلاهُ, (K,) He, (a man, S, Msb, or the Sultán, Mgh,) or it, (drought, K,) caused them, or him, to go forth, or emigrate; or expelled them, or him; or drove them, or him, forth; (S, Mgh, Msb, K;) [from their homes, or from his home.] And جَلَا النَّحْلِ, inf. n. جِلَآءٌ, or جَلَآءٌ, (accord. to different copies of the K,) and جلوة [thus written without any syll. signs]; and ↓ اجتلاها; (TA;) He smoked [out] the bees, in order to collect the honey; (K;) he drove away the bees by means of smoke. (TA.) 2 جلّى: see 1, in six places.

A2: Also, inf. n. تَجْلِيَةٌ and تَجْلِىٌّ, He (a hawk, or falcon,) raised his head, and looked, (K, TA,) seeing the prey: (TA:) or he (a hawk) closed his eyes, and then opened them, in order to see more clearly. (Ibn-Hamzeh, TA.) b2: And [hence,] جلّى بِبَصَرِهِ, inf. n. تَجْلِيَةٌ, He cast his eyes (S, K) like the hawk looking at the prey. (S.) A3: [جلّى is also mentioned (in Har p. 161), on the authority of Mtr, as signifying He, or it, outstripped; from المُجَلِّى

meaning “ the first of the horses in a race; ” but as being not known in this sense on any other authority.]3 جَالَيْتُهُ بِالأَمْرِ, inf. n. مُجَالَاةٌ, I acted openly with him in the affair; as also جَالَحْتُهُ. (S.) 4 اجلى as an intrans. v.: see 1, in two places. b2: أَجْلَوْ عَنِ القَتِيلِ They cleared themselves away, or removed, from the slain person. (S, Mgh, Msb, TA.) b3: اجلى يَعْدُو He hastened, running: (K:) or hastened somewhat, running: (TA:) or اجلى signifies he became distant, or remote, and hastened. (So accord. to some copies of the K, where we find وَأَجْلَى بَعُدَ وَ أَسْرَعَ instead of وَ أَجْلَى

يَعْدُو أَسْرَعَ.) A2: As a trans. v.: see 1, in four places.5 تجلّى: see 1, in three places: b2: and see also 7.

A2: تجلّى الشَّىْءَ He looked at the thing, (K in art. جلى,) standing upon a higher position. (TA.) [See also 8.]6 تَجَالَيْنَا Our states, or conditions, became disclosed to each other; the state, or condition, of each of us to the other. (S.) 7 انجلى It became removed, or cleared away; said of anxiety, (S, K, * TA,) and of an affair [&c.]; as also ↓ تجلّى. (K, * TA.) You say, انجلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him, (S,) كَمَا تَنْجَلِى الظُّلْمَةُ like as the darkness becomes removed, or cleared away. (TA.) 8 اجتلاهُ He looked at him, or it. (K.) [See also 5.] Hence, اجتلى العَرُوسَ, explained above: see 1. (TA.) b2: See also 1 in two other places, last two sentences. b3: اِجْتَلَيْتُ العِمَامَةَ عَنْ رَأْسِى

I raised the turban, while folding it, from the side of my forehead (عَنْ جَبِينِى): (S:) [like جَلَهْتُهَا.]

A2: اجتلى It became polished, or furbished; said of a sword [&c.]. (TA.) 12 اجلولى He went forth, or emigrated, from one country, or town, to another. (IAar, K.) [See also 1.]

اِبْنُ جَلَا (tropical:) A man who is well known, celebrated, or notable; (Mgh;) of whom it is said, جَلَا الأُمُورَ, i. e. he has made affairs clear, unobscured, or manifest; (S, Mgh;) or جَلَا أَمْرُهُ, i. e. his case has become clear, unobscured, or manifest: (Mgh:) or one whose case is clear, apparent, plainly apparent, or manifest; (K, TA;) as also ↓ اِبْنُ أَجْلَى: (K:) applied to a man who is upon an elevated and conspicuous place; and applied by El-Hajjáj to himself, as meaning that he was one whom every one knew: (TA:) and also, (K,) for this reason, (TA,) the name of a certain man, (S, K,) well known, (K,) of the Benoo-Leyth, who was a person of great daring. (TA.) A poet says, (S,) namely, Soheym Ibn-Wetheel Er-Riyáhee, (TA,) أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضِعَ العِمَامَةَ تَعْرِفُونِى

[I am a man well known, celebrated, or notable, &c.; and he who rises to eminences, or who is accustomed to embark in, or surmount, lofty and difficult things: when I put down the turban, ye will know me]. (S, TA.) Sb says, (TA,) جلا in this case is a verb in the pret. tense: 'Eesà Ibn-'Omar says that when a man is named قَتَلَ or ضَرَبَ or the like, the word is imperfectly decl.; and he adduces, in evidence, this verse: others say that جلا may be here without tenween because it is imitative of a phrase, as though the poet said, أَنَا ابْنُ الَّذِى يُقَالُ لَهُ جَلَا الأُمُورِ: (S, TA:) accord. to IB, it is without tenween because it is a verb with its agent [implied in it]. (TA.) b2: Accord. to some, it signifies (assumed tropical:) The daybreak, or dawn; (Har p. 498;) and so ↓ اِبْنُ أَجْلَى: (TA:) accord. to Hamzeh, (assumed tropical:) the beginning of day: and accord. to some, (assumed tropical:) the moon. (Har ubi suprà) جَلًا: see 1, voce جَلِىَ: A2: and see جِلَآءٌ.

جِلًا: see جِلَآءٌ.

جِلْوَةٌ A female slave, (S, K,) or some other thing, (K,) that is presented, or given, by the husband to his bride at the time of her being displayed to him. (S, * K.) One says, مَا جِلْوَتُهَا [What is her bridal present?]; and is answered, “ Such a thing. ” (S.) جَلَآءٌ A thing, an affair, or a case, that is apparent, manifest, plain, or evident. (S, K, TA.) b2: And Acknowledgment, or confession: so in the saying of Zuheyr: فَإِنَّ الحَقَّ مَقْطَعُهُ ثَلَاثٌ يَمِينٌ أَوْ نِفَارٌ أَوْ جَلَآءٌ [For verily the means of deciding the truth are three: an oath, and incongruity of circumstances, and acknowledgment, or confession]: (S:) but Az writes the last word ↓ جِلَآء, with kesr to the ج, as meaning an evidence, or a proof, and witnesses; from مُجَالَاةٌ [inf. n. of 3, q. v.]. (TA.) b3: أَقَمْتُ عِنْدَهُ جَلَآءَيَوْمِى, (K, TA,) or جَلَآءَ يَوْمٍ, (so in some copies of the K,) [I remained with him, or at his abode,] during the whiteness of my, or a, day. (Zj, K, TA.) A2: See also the next paragraph.

جِلَآءٌ: see the paragraph next preceding.

A2: Also, (S, Mgh, K,) written by El-Muhellebee ↓ جَلَآءٌ, (TA,) and ↓ جَلًا, which is more correct than the first, (Mgh,) or it is allowable, as also ↓ جِلًا, the former of the last two mentioned on the authority of En-Nahhás, (TA,) Collyrium: (S, K:) or a particular kind thereof, (K, TA,) that clears the sight; (TA;) [i. e.] i. q. إِثْمِدٌ [antimony, or an ore of antimony]; (Mgh, TA;) so called because it clears the sight. (Mgh.) A3: مَاجِلَاؤُهُ What is his honourable name, or surname, (S,) or his good surname, (K,) by which he is addressed? (S, K.) جَلِىٌّ Clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered: apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident: (S, Msb, K, TA:) جَالٍ thus used has not been heard. (Er-Rághib, TA.) It is applied as an epithet to information, or tidings, (Msb, TA,) and to analogy, or rule. (TA.) b2: عَيْنٌ جَلِيَّةٌ A seeing eye. (IB, TA.) جَلِيَّةٌ Sure information or tidings. (S.) b2: أَــخْبَرَــنِى عَنْ جَلِيَّةٌ الأَمْرِ He informed me of the true, or real, state of the affair, or case. (TA.) دَوَآءٌ جَلَّآءٌ [A medicine that clears the complexion or skin]. (K voce فُوَّةٌ, &c.) جِلِيَّانٌ The act of rendering apparent, open, manifest, plain, or evident: rendering clear, or unobscured; exposing to view, displaying, laying open, disclosing, or uncovering. (TA.) جَالٍ Going forth, or emigrating, from his country, or town: [like جَالٌّ:] and so جَالِيَةٌ, applied to a company of people; [as also جَالَّةٌ;] (Msb;) or to people who have gone forth, or emigrated, from their homes; (S;) and particularly to those tributaries, (Mgh, Msb,) namely, certain Jews, (Mgh,) whom 'Omar expelled from the country of the Arabs; (Mgh, Msb;) and afterwards, to such as have the poll-tax imposed upon them, of the people of the Bible, and of the Magians, though not having emigrated from their homes; (Mgh;) [i. e.] the free non-Muslim subjects of a Muslim government; because they were expelled by 'Omar from Arabia; (K;) the word being fem. because denoting a جَمَاعَة; (Mgh;) and its pl. is جَوَالٍ. (Mgh, Msb.) b2: Hence, (Msb,) ↓ جَالِيَةٌ [as a subst.] is applied to The poll-tax that is exacted from the persons last mentioned above; (S, Mgh, Msb;) as also جَالَّةٌ: (S:) first, in this sense, applied to that which was exacted from the people expelled from Arabia by 'Omar. (Msb.) You say, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالِيَةِ [Such a one was employed as collector of the poll-tax]. (S, Mgh, Msb.) A2: See also جَائِلٌ, in art. جول.

جَالِيَةٌ (as a subst.): see what next precedes.

أَجْلَى Having that degree of baldness which is termed جَلًا; i. e. baldness of the fore part of the head: or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ: (K:) or baldness of half of the head, and the like: (A'Obeyd, TA:) fem. جَلْوَآءٌ. (K.) [See أَجْلَحُ.] b2: Beautiful, or handsome, in face, bald in the sides of the forehead. (K.) b3: جَبْهَةٌ جَلْوَآءُ A wide forehead. (K.) b4: سَمَآءٌ جَلْوَآءٌ (assumed tropical:) A cloudless sky: (Ks, S, K:) and لَيْلَةٌ جَلْوَآءُ (assumed tropical:) a cloudless, bright, night. (TA.) b5: اِبْنُ أَجْلَى: see اِبْنُ جَلَا, in two places. b6: Also (i. e. ابن اجلى) (assumed tropical:) The lion. (TA.) A2: فَعَلْتُهُ مِنْ

أَجْلَاكَ, and ↓ إِجْلَاكَ, I did it on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ. (K.) فَعَلْتُهُ مِنْ إِجْلَاكَ: see what next precedes.

مَجْلًى sing. of مَجَالٍ, which signifies The fore parts of the head, which are the [first] places of baldness: (Fr, S:) or what is seen of the head when one fronts the face. (TA.) مُجْلٍ [act. part. n. of 4. Hence,] فَإِمَّا حَرْبٌ مُجْلِيَةٌ وَ إِمَّا سِلْمٌ مُخْزِيَةٌ And either war that shall cause you to emigrate, or abasing peace. (TA.) المُجْلِّى The first of the horses in a race. (K in art. جلى.)

بكر

1 بَكَرَ and غَدَا both [properly] relate to the beginning of the day: (Az, Msb:) the former of these verbs, (T, S, A,) aor. ـُ inf. n. بُكُورٌ; (T, S;) and ↓ بكّر, (T, S, A,) inf. n. تَبْكِيرٌ; (T, S;) and ↓ ابكر, and ↓ ابتكر, (S, A,) and ↓ باكر; (S;) all signify the same; (S;) He (a traveller, A) went forth early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise; syn. خَرَجَ فِى البُكْرَةِ: (T, A:) or ↓ ابكر, inf. n. إِبْكَارٌ, signifies he entered upon that time: (T:) one should not say بَكُرَ nor بَكِرَ in the sense of بكّر [&c.]. (S.) b2: Yousay also, بَكَرَ إِلَيْهِ, and عَلَيْهِ, and فِيهِ, inf. n. as above; and ↓ بكّر, and ↓ ابكر, and ↓ ابتكر; and ↓ باكرهُ; meaning أَتَاهُ بُكْرَةٌ [i. e. He came to him, or it, early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise: and he did it at that time: or بَكَرَ &c. with فِيهِ following may be rendered he occupied himself at that time in doing it]. (K.) b3: And [hence,] بَكَرَ إِلَيْهِ, [and عَلَيْهِ,] aor. and inf. n. as above; (Msb;) and بَكِرَ اليه, aor. ـَ (ISd, K; * [but see a remark respecting this verb above;]) and اليه ↓ بكر, (S, Msb, TA,) and عليه; (TA;) and اليه ↓ ابكر, (S, K,) and عليه; [and ↓ ابكرهُ;] and ↓ باكرهُ; (TA;) signify also (assumed tropical:) He hastened [or betook himself early] to it, or to do it, at any time, (S, Msb, K, TA,) morning or evening. (TA.) You say, بَكَرْتُ عَلَى الحَاجَةِ (assumed tropical:) [I hastened to do, or accomplish, or attain, the thing needed], inf. n. as above: and in like manner, عَلَى الوِرْدِ ↓ أَبْكَرْتُ (assumed tropical:) [I hastened to come to water]: (Az, S:) and الوِرْدَ ↓ ابكر, (TA,) and الغَدَآءَ, (Az, S, TA,) (assumed tropical:) He hastened to come to water, and to take the morning-meal. (TA.) Lebeed says, بَاكَرْتُ جَاجَتَهَا الدَّجَاجَ بِسُحْرَةٍ

meaning (assumed tropical:) I hastened to be before the crowing of the cock, at the close of night, in obtaining what was wanted [of it, namely, of wine,] by me: (TA:) حاجتها being for حَاجَتِى إِلَيْهَا, i. e., إِلَى

الخَمْرِ. (EM p. 170: but the first word is there written بَادَرْتُ.) [See also 2, below.] b4: [It is also said that] بكر [app. بَكِرَ,] inf. n. بكر, [app. بَكَرٌ,] signifies (assumed tropical:) He possessed the quality of applying himself early, or of hastening; expl. by كَانَ صَاحِبَ بُكُورٍ. (Msb.) [But see بَكُرٌ.]2 بكّر, inf. n. تَبْكِيرٌ: see 1, in three places: and see 8. You say also, بكّر إِلَى الجُمْعَةِ (tropical:) He went forth to the [prayers of] Friday at the commencement of the time thereof. (A.) And بكّر [alone], inf. n. as above, (tropical:) He came to prayer at the commencement of its time. (K, TA.) and بكّر بِالصَّلَاةِ (tropical:) He performed the prayer at the commencement of its time: (A, Mgh, Msb, TA:) he was regardful of it, and performed it early. (TA.) And بَكِّرُوا بِصَلَاةِ المَغْرِبِ (tropical:) Perform ye the prayer of sunset at the setting of the [sun's] disc. (S.) And بَكَّرَتِ النَّخْلَةُ بِحَمْلِهَا (tropical:) [The palmtree was early with its fruit]. (A.) b2: Also (tropical:) He was, or became, or went, before; preceded; had, or took, precedence; syn. تَقَدَّمَ; and so ↓ ابكر and ↓ تبكّر. (K, TA.) You say, بَكَّرْتُ فِى

كَذَا (tropical:) I was, or became, or went, before, &c., in such a thing; syn. تَقَدَّمْتُ. (IJ, IB, TA.) and بكّر عَلَى أَصْحَابِهِ (assumed tropical:) [He was, or became, or went, before his companions; preceded them; or had, or took, precedence of them]. (M, K.) A2: بكّرهُ عَلَى

أَصْحَابِهِ signifies جَعَلَهُ يُبَكِّرُ عَلَيْهِمْ (assumed tropical:) [He made him to be, or become, or go, before his companions; to precede them; or to have, or take, precedence of them]; and so عَلَيْهِمْ ↓ ابكرهُ. (M, K.) b2: See also 4. b3: بكّر الفَاكِهَةَ: see 8.3 بَاْكَرَ see 1, in four places.4 أَبْكَرَ see 1, in seven places: and see 2 as meaning تَقَدَّمَ. b2: ابكر also signifies He had camels coming to water early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise. (S, K.) A2: It is also trans. of بَكَرَ: (S, Sgh, Msb:) you say, أَبْكَرْتُ غَيْرِى [I made another to go forth early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise: and I made another to go to a person &c. at that time; and to betake himself to an action at that time: and (assumed tropical:) to hasten, or betake himself early, to a thing at any time, morning or evening: and غَيْرِى ↓ بَكَّرْتُ app. signifies the same]. (S.) b2: You say also, ابكرهُ عَلَى أَصْحَابِهِ: see 2.5 تَبَكَّرَ see 2.8 ابتكر: see 1, in two places. b2: Also (tropical:) He arrived [at the mosque on the occasion of the Friday-prayers] in time to hear the first portion of the خُطْبَة: (S, K:) or he heard the first portion of the خُطْبَة; (A, Msb;) [and] ابتكر الخُطْبَةَ has this meaning. (Mgh.) وَابْتَكَرَ ↓ مَنْ بَكَّرَ, occurring in a trad., (S, Msb,) respecting [the prayers of] Friday, (S,) means (tropical:) Whoso hasteneth, (S, Msb,) and arriveth in time to hear the first portion of the خُطْبَة, (S,) or heareth the first portion thereof: (Msb:) or whoso hasteneth, going forth to the mosque early, and performeth the prayer at the first of its time: or, accord. to Aboo-Sa'eed, whoso hasteneth to the Fridayprayers, before the call to prayer, and arriveth at the commencement of their time: or both the verbs signify the same, and the [virtual] repetition is to give intensiveness and strength to the meaning. (TA. [See 2.]) b3: You say also, ابتكرهُ, meaning (tropical:) He took, (A, Msb,) or obtained possession of, (S, TA,) its بَاكُورَة, (S, TA,) i. e., (TA,) the first of it: (A, Msb, TA:) which is the primary signification [of the trans. verb]. (TA.) b4: And ابتكر, K,) or ابتكر الفَاكِهَةَ, (A, Mgh, Msb,) and ↓ بَكَّرَهَا, (TA,) (tropical:) He ate the first that had come to maturity of fruit, or of the fruit. (A, Mgh, Msb, K.) b5: And hence, (Mgh,) ابتكر الجَارِيَةَ (tropical:) He took the girl's virginity: (A, Mgh:) or he did so before she had attained to puberty. (Msb in art. قض, and TA in art. خضر.) b6: And ابتكر عَجِينًا (assumed tropical:) [He took, or made use of, fresh dough for preparing bread]. (K in art. غرض.) A2: And اِبْتَكَرَتْ, (Abu-l-Beydà,) or ابتكرت بِوَلَدِهَا, (AHeyth,) She brought forth her first offspring: (AHeyth, Abu-l-Beydà:) or the former signifies she (a woman) brought forth a male at her first birth. (K.) بَكْرٌ (S, Mgh, Msb, K, &c.) and ↓ بُكْرٌ, (K,) but this latter is hardly to be found in any of the lexicons, (MF,) and ↓ بِكْرٌ, (ISd, TA,) A youthful he-camel; one in a state of youthful vigour: fem. with ة; (S, Mgh, Msb, K;) and also بَكْرٌ, without ة: (TA:) the term بَكْرٌ, applied to a camel, corresponds to فَتًى, applied to a human being; and بَكْرَةٌ, to فَتَاةٌ; and قَلُوصٌ, to جَارِيَةٌ; and بَعِيرٌ, to إِنْسَانٌ; and جَمَلٌ, to رَجُلٌ; and نَاقَةٌ, to مَرْأَةٌ: (AO, S:) or the offspring, or young one, of a she-camel; (K;) thus indefinitely explained: (TA:) or a camel in his sixth year (ثَنِىٌّ) [and] until he becomes a جَذَع: [but it seems that the reverse must be meant; for a جذع, of camels, is one in his fifth year:] or a camel in his second year [and] until he enters his sixth year: or a camel in his second year, or that has entered his third year, or that has completed his second year and entered his third year; syn. اِبْنُ لَبُونٍ: (K:) and a camel that has just entered upon his fourth year: and a camel in his fifth year: (IAar, Az:) or a camel that has not entered his ninth year: (K:) and sometimes it is metaphorically applied to a human being; [meaning (tropical:) a young man;] and بَكْرَةٌ to (tropical:) a young woman: (TA:) the pl. (of pauc., S) is أَبْكُرٌ; (S, K;) and ↓ أُبَيْكِرُونَ occurs as pl. of the dim. of أَبْكُرٌ; (S, TA;) and (pl. of mult., S, TA) بِكَارٌ, (S, Msb,) like as فِرَاخٌ is pl. of فَرْخٌ; (S;) or this is pl. of بَكْرَةٌ; (Msb, K;) and there are other pls. of بَكْرٌ, namely, بُكْرَانٌ (K) and بِكَارَةٌ; (S, Msb, K;) and [quasi-pl. n.]

↓ بَكَارَةٌ. (K.) Hence the well-known prov., (TA,) صَدَقَنِى سِنَّ بَكْرِهِ, and سِنُّ بَكْرِهِ, meaning He hath told me what is in his mind, and what his ribs infold: a saying originating from the following fact: a man bargained with another for a youthful camel (بَكْر), and said, “What is his age (سِنُّهُ)? ” the other answered, “He is in his ninth year: ”

then the young camel took fright and ran away: whereupon his owner said to him, هِدَعْ هِدَعْ; and this is an expression by which are quieted young ones, (K,) of the camel; (TA;) so when the purchaser heard it, he said, صدقنى سنّ بكره [He hath told me truly the age, or as to the age, of his youthful camel: or the age of his youthful camel has spoken truly to me]: if سنّ is in the accus. case, the meaning [of the verb] is عَرَّفَنِى, (K,) and سنّ is in the accus. case as a second objective complement; (TA;) or خَبَرَ سِنِّ is meant; [in the CK, erroneously, خَبَرَ;] or فِى سِنِّ; the prefixed noun [خَبَرَ] or the proposition [فِى] being suppressed [and سنّ being therefore in the accus. case]: but if سنّ is in the nom. case, veracity is attributed to the [animal's] age, by an amplification: (K:) or, as some say, the buyer said to the owner of the camel, “How many years has he? ” and he told him; and he looked at the teeth of the camel, and found him to be as he had said; whereupon he said, صدقنى سِنُّ بكره. (Har p. 95.) بُكْرٌ: see بَكْرٌ.

بِكْرٌ A virgin; (S, K;) and a man who has not yet drawn near to a woman; (TA;) contr. of ثَيِّبٌ, applied to a man as well as to a female: (Mgh, Msb:) pl. أَبْكَارٌ. (S, Msb, K.) b2: and [hence,] (assumed tropical:) A pearl unpierced. (MF.) And (assumed tropical:) A bow when one first shoots with it. (TA.) and (tropical:) A cloud abounding with water: (K, TA:) likened to a virgin, because her blood is more than that of her who is not a virgin: and the phrase سَحَابٌ بِكْرٌ is sometimes used. (TA.) and نَارٌ بِكْرٌ (tropical:) Fire not lighted from another fire. (As, A.) b3: Also She that has not yet brought forth offspring: (AHeyth:) and a cow that has not yet conceived: (K:) or a heifer (K, TA) that has not yet conceived: (TA:) and a woman, (S, K,) and a she-camel, (As, K,) that has brought forth but once: pl. أَبْكَارٌ and بِكَارٌ: (TA:) or a she-camel in her first state or condition. (Ham p. 340.) b4: And [hence,] (tropical:) A grape-vine that has produced fruit but once: (A, K:) pl. أَبْكَارٌ. (A.) b5: Also i. q. بَكْرٌ, q. v. (ISd, TA.) And [hence,] أَبْكَارُ الأَوْلَادِ (assumed tropical:) Young children. (TA, from a trad.) And أَبْكَارُ النَّحْلِ (assumed tropical:) Young bees. (TA.) Whence, عَسَلُ أَبْكَارٍ (tropical:) Honey produced by young bees: or this means honey of which the preparation has been superintended by virgin-girls. (A, * TA.) b6: Also (tropical:) The first-born of his, or her, mother (S, Msb, K) and father; (Msb, K;) applied alike to the male and the female: (S:) and sometimes to that which is not the offspring of human beings; (TA;) the first-born of camels; (S;) and of a serpent: (TA:) pl. أَبْكَارٌ. (TA.) You say, هٰذَا بِكْرُ أَبَوَيْهِ (tropical:) This is the first-born of his parents. (TA.) And أَشَدُّ النَّاسِ بِكْرٌ ابْنُ بِكْرَيْنِ (A) or بِكْرُ بِكْرَيْنِ (M, TA) (tropical:) [The strongest of men is the first-born of a man and woman each a first-born]. b7: (assumed tropical:) The first of anything; (K;) as also ↓ بَاكُورَةٌ: (TA:) and (assumed tropical:) an action that has not been preceded by its like. (K.) You say, مَا هٰذَا الأَمْرُ مِنْكَ بِكْرًا وَ لَا ثَنِيًا (tropical:) This thing, or affair, is not thy first nor thy second. (A, TA.) b8: حَاجَةٌ بِكْرٌ (tropical:) A want, or needful thing, recently sought to be accomplished or attained: (TA:) or that is the first in being referred to him of whom its accomplishment is sought. (A, TA.) b9: ضَرْبَةٌ بِكْرٌ (tropical:) A cutting blow or stroke, (S, K,) that kills (K) at once, (TA,) not requiring to be struck a second time: (S, A:) pl. ضَرَبَاتٌ أَبْكَارٌ; occurring in a trad., in which it is said that such were the blows of 'Alee; (S, TA;) but in that trad., as some recite it, the latter word is ↓ مُبْتَكِرَاتٌ. (TA.) بَكَرٌ: see بُكْرَةٌ, in three places: A2: and see also بَكْرَةٌ.

رَجُلٌ بَكُرٌ فِى حَاجَتِهِ, [in the CK, erroneously, بَكْرٌ,] and ↓بَكِرٌ, (S, K, * TA,) like حَذُرٌ and حَذِرٌ, (S,) and ↓بَكِيرٌ, (TA,) (assumed tropical:) A man possessing the quality of applying himself early, or of hastening, or having strength to apply himself early, or to hasten, (صَاحِبُ بُكُورٌ, S, or قَوِىٌّ عَلَى البُكُورِ, K,) to do, or accomplish, the thing that he needs, or wants: (S:) بَكُرٌ and بَكِرٌ [and بَكِيرٌ] are [said to be] possessive epithets; for they have no simple triliteral verb. (TA.) [But see 1, last sentence.]

بَكِرٌ: see what next precedes.

بَكْرَةٌ (S, Msb, K) and ↓بَكَرَةٌ (Msb, K) The thing upon which [passes the rope wherewith] one draws water (S, Msb, K) from a well [or the like]; (S;) [ i. e. the sheave of a pulley;] a round piece of wood, in the middle [of the circumference] whereof is a groove (K, TA) for the rope, and in the interior [or centre] whereof is an axis upon which it turns: (TA:) or a quick مَحَالَة [or large sheave of a pulley]: (M, K:) [but MF disapproves of this last explanation: sometimes, by a synecdoche, it is used to signify a pulley complete:] the pl. is ↓ بَكَرٌ, (S, Msb, K,) a pl. of the former, anomalous, like حَلَقٌ pl. of حَلْقَةٌ, and حَمَأٌ pl. of حَمْأَةٌ, (S,) or of the latter; (Msb;) or a coll. gen. n., of which بَكَرَةٌ is the n. un.; (MF;) and بَكَرَات, (S, Msb, K,) a pl. of the former [as well as of the latter]. (S, Msb.) b2: Hence, app., the former signifies also (assumed tropical:) A small ring, like a bead, in the ornamental part of a sword: (Mgh:) [and the pl.] بَكَرَاتٌ signifies (assumed tropical:) the rings that are attached to the ornamental part [of the scabbard] of a sword, (K,) resembling the [rings called] قَتَخ [which are worn upon the fingers or toes] of women. (TA.) b3: [And hence, perhaps,] (assumed tropical:) An assembly, a company, or a congregated body. (IAar, K.) b4: جَاؤُوا عَلَى بَكْرَةِ أَبِيهِمْ is a prov., (TA,) meaning (tropical:) They came together, not one remaining behind, (S, TA;) they came all of them, (AA, IJ, A, TA,) without exception: (TA:) or they came in a multitude, and all together, none remaining behind: (TA:) or they came in succession, one after, or at the heels of, another: (AO:) or they came in one way, or manner: (As:) [accord. to some, from بكرة as explained in the next preceding sentence; and, if so, على is used in the sense of مَعَ, or مُشْتَمِلِينَ is understood before it: or it is from بكرة signifying “ a youthful she-camel; ” and thus implies that they were few: (see Freytag's Arab. Prov. i. 312:) or] from بَكَّرْتُ فِى كَذَا meaning “ I was,” or “ became,” or “ went,” “ before in such a thing; ”

so that it signifies that they came from first to last: (IJ:) or from بكرة in the first of the senses explained in this paragraph; though in this case there is no بكرة in reality. (AO, S. *) بُكْرَةٌ and ↓ بَكَرٌ The early morning, or first part of the day; (Bd and Jel in xix. 12 and xxxiii. 41 and xlviii. 9, as relating to the former word; and K; *) between the time of the prayer of daybreak and sunrise; syn. غُدْوَةٌ; and ↓ إِبْكَارٌ is a subst. in the same sense, (K,) accord. to the lexicologists, as Sb says; but he adds that he holds it to be [only] the inf. n. of أَبْكَرَ: (TA: [and the like is said in the S with reference to its occurrence in the Kur iii. 36 and xl. 57:]) pl. [of pauc.] of the first, أَبْكَارٌ, and [of mult.] بُكَرٌ. (T, Msb.) You say, أَتَيْتُهُ بُكْرَةٌ (S, A, Msb) and ↓ بَكَرًا, (A,) meaning ↓ بَاكِرٍا [I came to him early in the morning, &c.]. (S, A, Msb.) But if you mean the بُكْرَةٌ of a particular day, you say, أَتَيْتُهُ بُكْرَةَ, making the noun imperfectly decl.; [meaning I came to him early in the morning, &c., of this day;] and in this case it is not to be used otherwise than as an adv. n. of time. (S.) If you say ↓ بَاكِرًا, using this word as an epithet, you use بَاكِرَة for the fem. (TA.) You say also, سِرْ عَلَى فَرَسِكَ بُكْرَةً and ↓ بَكَرًا [Go thou on thy horse early in the morning, &c.]; like as you say, سَحَرًا. (S, TA. [But in two copies of the S, for سرْ, I find سِيرَ.]) بَكَرَةٌ: see بَكْرَةٌ.

بَكُورٌ (A, K) and ↓ بَاكُورٌ (K) and ↓ بَاكِرٌ (A) and ↓ مُبْكِرٌ (K) (tropical:) Rain that falls in the first of its season: (A:) or that comes (TA) in the commencement of [the season of] the وَسْمِىّ [q. v.]: (K, TA:) and that comes in the end of the night, or the beginning of the day. (TA.) You say also سَحَابَةٌ مِدْلَاجٌ بَكُورٌ (tropical:) [A cloud that comes in the latter part of the night, in the first of its season, bringing rain]: (A:) and ↓ سَحَابَةٌ مِبْكَارٌ a cloud that comes in the end of the night. (TA.) b2: Also بَكُورٌ (S, A, Msb, K) and ↓ بَكِيرَةٌ (S, K) and ↓ بَاكُورَةٌ (Msb, K) and ↓ بَاكِرٌ (A) and ↓ مِبْكَارٌ (A in art. اخر and K) (tropical:) A palm-tree (نَخْلَةٌ, A) that comes to maturity first, (S, Msb, K,) before the other palm-trees: (S:) or that produces its fruit early; (A;) contr. of مِئْخَارٌ (A in art. اخر:) pl. (of the first, Msb, K) بُكُرٌ; (S, Msb, K; [in the CK بُكْرٌ;]) and [pl. of ↓ بَاكِرٌ or بَاكِرَةٌ] بَوَاكِرُ (K voce تَبَاشِيرُ) ↓ بَاكُورَةٌ is fem. of بَاكُورٌ, (K, TA,) which signifies (assumed tropical:) Anything that hastens its coming (TA) and its attaining to maturity. (K, TA.) You say also أَرْضٌ

↓ مِبْكَارٌ (assumed tropical:) Land that produces plants, or herbage, quickly. (K.) بَكِيرٌ, and its fem., with ة: see بَكُرٌ and بَكٌورٌ بَكَارَةٌ Virginity: (S, K:) the virginity, or maidenhead, of a woman. (Mgh, Msb.) A2: See also بَكْرٌ بَاكِرٌ [part. n. of بَكَرَ]: see بُكْرَةٌ, in two places: A2: and see بَكُورٌ, in three places: b2: and see an ex. of the pl. of its fem. بَاكِرَةٌ, i. e. بَوَاكِرُ, voce بَاصِرٌ b3: Also (assumed tropical:) Fruit when first ripe: pl. بِكَارٌ, like as صِحَابٌ is pl. of صَاحِبٌ. (TA.) بَاكُورٌ, and its fem. بَاكُورَةٌ: see بَكُورٌ, in three places.

بَاكُورَةٌ [as a subst.]: see بِكْرٌ. b2: Also, (S, K,) or بَاكُورَةٌ الفَا كِهَةِ, (A, Msb,) (tropical:) The first of fruit: (S:) or the first that comes to maturity, of fruit: (A, Msb, K:) or fruit that hastens to come forth: (AHát, Msb:) pl. بَوَاكِيرُ and بَاكُورَاتٌ. (Msb.) b3: The pl. بَوَاكِيرُ also signifies (assumed tropical:) Winds that announce [coming] rain. (A in art. بشر) إِبْكَارٌ: see بُكْرَةٌ.

أُبَيْكِرٌ dim. of أَبْكِرٌ, pl. of pauc. of بَكْرٌ: see its pl. أُبَيْكِرُونَ voce بَكْرٌ.

تَبَاكِيرُ (assumed tropical:) The colours of palm-trees when the fruit begins to ripen. (TA voce تَبَاشِيرُ.) مُبْكِرٌ: see بَكُورٌ.

مِبْكَارٌ: see بَكُورٌ, in three places.

ضرَبَاتٌ مُبْتَكِرَاتٌ: see بِكْرٌ. last sentence.

بيع

1 بَاعَهُ, (S, Mgh, &c.,) aor. ـِ (S, Msb, K,) inf. n. بَيْعٌ (S, Mgh, Msb, K) and مَبِيعٌ, (S, Msb, K,) which latter is anomalous, (S,) the regular form being مَبَاعٌ, (S, K,) has two contr. significacations: He sold it: and he bought it: (S, Mgh, Msb, K:) and ↓ اباعهُ is a dial. var. of the same: (IKtt, Msb:) [but app. only in the former sense:] or this last signifies he offered it for sale; or exposed it to sale: (S, K:) and ↓ ابتاعهُ, as well as بَاعَهُ, signifies he bought it. (S, * Mgh, * Msb, K.) The primary signification of بَيْعٌ is The exchanging, or exchange, of property; or the making an exchange with property; as in the phrases بَيْعٌ رَابِحٌ [an exchange of property bringing gain], and بَيْعٌ خَاسِرٌ [an exchange of property occasioning loss]: and this is a proper signification when it relates to real substances: but it is tropically used to signify the making the contract [of sale and purchase]; because this is the means of giving [and obtaining] possession: [though this signification is what is termed حَقِيقَةٌ عُرْفِيَّةٌ, i. e., a sense so common as to be conventionally regarded as proper:] the phrase صَحَّ البَيْعُ, or بَطَلَ, and the like, mean صَفْقَةُ البَيْعِ; [i. e. The contract of sale, or purchase, was valid, or was null;] but the prefixed n. being suppressed, and its complement [alone] used for it, and this being masc., the verb is made masc. (Msb.) بَاعَ [mostly signifies He sold; and] is doubly trans., both by itself and by means of مِنْ prefixed to the second object; (Mgh, Msb;) this prep. being thus used as a corroborative: (Msb:) you say, بَاعَهُ الشَّىْءَ and بَاعَهُ مِنْهُ [He sold to him the thing and He sold it to him]: (Mgh:) and بِعْتُ زَيْدًا الدَّارَ and بِعْتُ مِنْ زَيْدٍ الدَّارَ [I sold to Zeyd the house: (see also an explanation of the phrase اِسْتَبَعْتُهُ الشَّىْءَ: and see بَاعَهُ مِنَ السُّلْطَانِ: to which might be added countless similar instances; for when باع signifies he sold, مِنْ is generally prefixed to the noun or pronoun denoting the person to whom the thing is sold:)] and sometimes لِ is put in the place of مِنْ; so that you say, بِعْتُكَ الشَّىْءَ and بِعْتُهُ لَكَ [I sold to thee the thing and I sold it to thee]; the ل being redundant [when the verb has this meaning, though not when it has the contr. meaning, as will be seen below]. (Msb.) Of the contr. signification we have an ex. in the saying of ElFarezdak, إِنَّ الشَّبَابَ لَرَابِحٌ مَنْ بَاعَهَا وَالشَّيْبُ لَيْسَ لِبَائِعِيهِ تِجَارُ [Verily youthfulness, he who buys it is a gainer; but hoariness, there are no traffickers for its sellers; the part. a. being here from the verb in the former sense]: (S, TA:) and [often in a case in which the verb is followed by ل; as] in بَاعَ لَهُ الشَّىْءَ He bought for him the thing; (Mgh;) [the ل not being redundant when the verb is used in this sense;] and as in the saying of Tarafeh, وَيَأْتِيكَ بالْأَخْبَارِ مَنْ لَمْ تَبِعْ لَهُ بَتَاتًا وَلَمْ تَضْرِبْ لَهُ وَقْتَ مَوْعِدِ [And he will bring thee tidings for whom thou hast not bought travelling-provisions, and for whom thou hast not assigned an appointed time for his bringing them]: (TA:) and in the saying, بَاعَ دُنْيَاهُ بِآخِرَتِهِ (tropical:) [He purchased his enjoyments of the present world at the expense of his enjoyments of the world to come]: (Z, TA:) and [in like manner] you say, زَيْدٌ الدَّارَ ↓ ابتاع, meaning Zeyd bought the house: and لِغَيْرِهِ ↓ ابتاعها He bought it for another person. (Msb.) The verb has this signification, also, in the trad., لَا يَبِعْ بَعْضُكُمْ عَلَى

بَيْعِ أَخِيهِ [One of you shall not buy in opposition to the buying of his brother when an agreement has been manifested but the contract has not been concluded]; (S, IAth, Mgh, Msb; [but in the S and Msb and by IAth, the trad. is related thus; لَا يَخْطُبِ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ وَلَا يَبِعْ عَلَى بَيْعِ

أَخِيهِ; (see art. خطب;)]) as is shown by the relation of Bkh, الرَّجُلُ عَلَى بَيْعِ أَخِيهِ ↓ لَا يَبْتَاعُ: (Mgh, Msb:) or it may here have the contr. meaning: (IAth:) Az says that the seller and buyer are equal in offence when either of them does thus to another. (TA.) [Similar to this is the saying, لَا يَسُومُ الرَّجُلُ عَلَى سَوْمِ أَخِيهِ: see art. سوم. See also بَاعَ عَلَى بَيْعِهِ below, used in a tropical sense.] You say also, بَاعَ عَلَيْهِ القَاضِى, meaning The judge sold against his will; (Mgh;) sold without his consent. (Msb.) b2: The pass. form is بِيعَ [It was sold: and it was bought]: (S, K:) optionally either [thus] with kesr to the ب, or [بُيْعَ] with damm to the ب, (S,) [or rather with a sound between that of damm and that of kesr, which pronunciation is termed إِشْمَامٌ;] and some say بُوعَ; (S, K;) changing the ى into و: and thus in the cases of كِيلَ and قِيلَ and the like: (S:) [but Ibn-Málik requires damm or اشمام in the passive of a verb of which the medial radical is ى, and kesr or اشمام in the passive of a verb of which the medial radical is و, to prevent the mistaking of an active verb for a passive in such cases as بِعْتُ and سُمْتُ: others, however, only prefer what Ibn-Málik absolutely requires in these cases. (See I'Ak p. 131.)] b3: You say also, بَاعَهُ مِنَ السُّلْطَانِ, [lit. He sold him to the Sultán,] meaning (tropical:) he slandered him, or calumniated him, to the Sultán. (K, TA.) b4: And بَاعَ فُلَانٌ عَلَى

بَيْعِهِ, [of which the lit. meaning has been shown above,] meaning (tropical:) Such a one superseded him, or occupied his place, in respect of honourable and elevated station or rank, and gained the mastery over him; (K, * TA;) and so حَلَّ بِوَادِيهِ: (TA:) or بَاعَ فُلَانٌ عَلَى بَيْعِ فُلَانٍ means (tropical:) such a one gained the mastery over such a one, and wrested from him that which he sought to obtain from him; and is an old proverb, applied by the Arabs to a man who contends with another, and seeks to obtain a thing from him by superior power or force, when he has succeeded in doing as above explained; and similar to it is the saying شَقَّ فُلَانٌ غُبَارَ فُلَانٍ. (El-Mufaddal Ed-Dabbee, TA.) One also says, مَا بَاعَ عَلَى بَيْعِكَ أَحَدٌ, meaning (assumed tropical:) Not any one has equalled thee. (TA.) A2: بَيْعٌ is also used in the sense of اِنْبِسَاطٌ. (TA in art. بوع.

[See اِنْبَاعَ in that art.]) 3 بَايَعْتُهُ, (S, Mgh, TA,) inf. n. مُبَايَعَةٌ and بِيَاعٌ, (TA,) is from البَيْعُ; and so is ↓ التَّبَايُعُ; (S, TA;) this being syn. with المُبَايَعَةُ. (K, TA.) You say, بَايَعَا and ↓ تَبَايَعَا, meaning They two sold and bought, each with the other: (TK:) and ↓ تَبَايَعْنَا [We sold and bought, one with another]: (Mgh:) and بايعهُ also signifies He bartered, or exchanged commodities, with him. (TA.) [See 1; where a citation from the Msb indicates that this latter is the primary signification accord. to the author of that work.] b2: It is also from البَيْعَةُ; and so is ↓ التَّبَايُعُ: (S, TA: *) المُبَايَعَةُ and ↓ التَّبَايُعُ from البَيْعَةُ signifying The making a covenant, a compact, an engagement, or the like; as though each of the two parties sold what he had to the other, and gave him his own special property, and his obedience, and all that pertained to his case. (TA.) [Hence,] بايع الأَمِيرَ He promised, or swore, allegiance to the prince; making a covenant with him to submit to him the judgment of his own case and of the cases of the Muslims [in general], not to dispute with him in respect of anything thereof, but to obey him in whatever command he might impose upon him, pleasing and displeasing: in doing which, it was usual for the person making this covenant to place his hand in the hand of the prince, in confirmation of the covenant, like as is done by the seller and buyer; wherefore the act was termed بَيْعَةٌ, an inf. n. [of un.] of بَاعَ. (Ibn-Khaldoon, in De Sacy's Chrest. Ar., 2nd ed., ii. 256 — 7.) [and hence the phrases, بُويِعَ بِالِخِلَافَةِ and بُويِعَ لَهُ بِالخِلَافَةِ He had the promise, or oath, of allegiance made to him as being Khaleefeh.] Yousay also, بايعهُ عَلَيْهِ, inf. n. مُبَايَعَةٌ, He made a covenant, a compact, an engagement, or the like, with him, respecting it, or to do it: and ↓ تبايعوا عَلَى الأَمْرِ [they made a covenant, &c., respecting, or to do, the thing, or affair]; like as you say أَصْفَقُوا عَلَيْهِ. (TA.) 4 أَبْيَعَ see 1, first sentence.6 تَبَاْيَعَ see 3, throughout.7 إِنْبَيَعَ انباع It was, or became, saleable, or easy of sale; it had an easy, or a ready, sale: (Ibn-'Abbád, K:) as though quasi-pass. of بَاعَهُ [and therefore primarily signifying it was, or became, sold, or bought]. (TA.) 8 إِبْتَيَعَ see 1, in four places.10 اِسْتَبَعْتُهُ الشَّىْءَ I asked him to sell the thing to me; expl. by سَأَلْتُهُ أَنْ يَبِيعَهُ مِنِّى; (S, K; *) for instance, عَبْدَهُ [his slave.] (Mgh.) بَيْعٌ inf. n. of 1 [q. v.]. b2: It also signifies The hire, or hiring, of land. (TA.) A2: Also A thing sold, or bought: (Mgh, Msb, TA:) a subst. in this sense: (Mgh, TA:) pl. بُيُوعٌ: (Mgh, Msb, TA:) which is also used as a pl. of the inf. n., to signify Kinds of selling and buying. (Mgh.) See also بِيَاعَةٌ.

بَيْعَةٌ [inf. n. of un. of بَاعَ. b2: Hence,] A striking together of the hands of two contracting parties in token of the ratification of a sale. (Msb, TA.) b3: And [hence,] The act of مُبَايَعَة [or promising, or swearing, allegiance and obedience, as explained above, (see 3,)] and submission, or obedience. (Msb, TA.) Whence, أَيْمَانُ البَيْعَةِ [The oaths of allegiance and obedience]; (Ibn-Khaldoon, in De Sacy's Chrest. Ar., 2nd ed., ii. 257; and Msb;) which the Khaleefehs exacted; (Ibn-Khaldoon;) and which El-Hajjáj appointed, including hard, or difficult, matters, relating to divorce and emancipation and fasting and the like. (Msb.) بِيعَةٌ A mode, or manner, of selling or buying. (S, Mgh, K.) Hence, صَاحِبُ بِيعَةٍ [A person occupying himself in any kind of selling or buying]: occurring in a trad. of Ibn-'Omar. (Mgh, TA.) And إِنَّهُ لَحَسَنُ البِيعَةِ [Verily he is good in the manner of selling or buying]. (S, Mgh, TA.) A2: [A Christian church;] a place of worship (K) pertaining to the Christians: (S, Mgh, Msb, K:) or, as some say, a synagogue of the Jews: (TA:) pl. بِيَعٌ, (K, TA,) or بِيْعٌ. (Msb: [but this I think a mistake: if correct, it is a coll. gen. n.]) بَيُوعٌ: see بَيِّعٌ.

بَيَاعَةٌ An article of merchandise; (Lth, S, K;) as also ↓ بَيْعٌ [q. v. suprà]: (Mgh:) pl. of the former بِيَاعَاتٌ. (K.) بَيِّعٌ: see بَائِعٌ, in five places. b2: Also A man who sells, or buys, well; and so ↓ بَيُوعٌ: fem. of the former with ة: pl. mase. بَيِّعُونَ, and pl. fem.

بَيِّعَاتٌ; neither the masc. nor the fem. having a broken pl. (TA.) بَيَّاعٌ A man who sells, or buys, much. (TA.) بَائِعٌ Selling, or a seller: and buying, or a buyer: (Msb, K, * TA:) as also ↓ بَيِّعٌ: (K:) the former signification is the more obvious when بائع is used without restriction: (Msb:) and ↓ بَيِّعٌ also signifies [accord. to some] a bargainer, or chafferer; (K, TA;) not a seller nor a buyer; but Esh-Sháfi'ee and Az deny that this epithet is applied to a man before he has concluded the contract: (L, TA:) the pl. of بائع is بَاعَةٌ: (ISd, K:) and the pl. of ↓ بيّع is بِيَعَآءُ [or rather this is a quasi-pl. n.] and أَبْيعَآءُ: (K:) and Kr holds that بَاعَةٌ is pl. of بيّع. (TA.) ↓ البَيِّعَانِ signifies The seller and the buyer; (S, Mgh;) and so ↓ المُتَبَايِعَانِ. (TA.) It is said in a trad., بِالخِيَارِ مَا ↓ البَيِّعَانِ لَمْ يَتَفَرَّقَا, and in another, ↓ المُتَبَايِعَانِ, [The seller and the buyer have the option of cancelling the contract as long as they have not separated.] (TA.) b2: اِمْرَأَةٌ بَائِعٌ (tropical:) A woman who easily obtains a suitor; or who is much in demand; by reason of her beauty: (K, TA:) as though she sold herself: like نَاقَةٌ تَاجِرَةٌ. (Z, TA.) مَبِيعٌ Sold: and bought: as also ↓ مَبْيُوعٌ: (S, K:) in the latter sense syn. with ↓ مُبْتَاعٌ. (Msb.) Kh says that the letter suppressed in مَبِيعٌ is the و of the measure مَفْعُولٌ, because it is augmentative: but Akh says that the letter suppressed is the medial radical; for when they made the ى quiescent, they transferred its vowel to the letter before it, so that it became madmoomeh, [the word thus being altered to مَبُيْوعٌ,] then they changed the dammeh into kesreh because of the ى after it, then the ى was suppressed, and the و was changed into ى, like the و of مِيزَانٌ, because of the kesreh: accord. to El-Mázinee, each of these sayings is good; but that of Akh is the more agreeable with analogy. (S.) مَبْيُوعٌ: see مَبِيعٌ.

مُبْتَاعٌ: see مَبِيعٌ.

مُتَبَايِعٌ: see بَائِعٌ, in two places.

عبر

1 عَبَرَهُ, aor. ـُ (S, Mgh, O, Msb, K,) inf. n. عَبْرٌ and عُبُورٌ, [the latter of which is the more common,] (S, O, Msb, K,) He crossed it, went across it, or passed over it, (Mgh, Msb, K,) from one side thereof to the other; (Msb, K;) namely, a river, (S, Mgh, O, Msb, K, *) and a valley, (K, TA,) &c. (S, Mgh.) b2: [Hence,] عَبَرَ بِهِ المَآءَ: see 2. b3: عَبَرَ السَّبِيلَ, (Msb, K,) aor. ـُ inf. n. عُبُورٌ, (TA,) He travelled, or passed along, the way, or road; (Msb, K; *) as though he cut it, or furrowed it. (K, * TK.) b4: And hence, (TA,) عَبَرَ, (aor. as above, S,) (tropical:) He died: (S, O, Msb, K:) as though he travelled the road of life: or, as F says in the B, as though he crossed over the bridge of the present world or life. (TA.) A poet says, فَإِنْ نَعْبُرْ فَإِنَّ لَنَا لُمَاتٍ

وَإِنْ نَغْبُرْ فَنَحْنُ عَلَى نُذُورِ i. e. (tropical:) So if we die, there are others like to us; and if we remain alive, we are waiting for that which must necessarily come to pass, as though we were bound by vows to meet it. (S, O.) b5: And عَبَرَتِ السَّحَائِبُ, aor. as above, inf. n. عُبُورٌ, The clouds travelled, or passed along, quickly. (TA.) A2: عَبَرَ الرُّؤْيَا: see 2, in two places. b2: and [hence, perhaps,] عَبَرْتُ الطَّيْرَ, aor. ـُ and عَبِرَ, (O, K,) inf. n. عَبْرٌ, (TA,) i. q. زَجَرْتُهَا [I augured from the flight, or alighting-places, or cries, &c., of the birds; or I made the birds to fly away in order that I might augur from their flight, &c.]. (O, K.) b3: And عَبَرَ الكِتَاتَ, aor. ـُ inf. n. عَبْرٌ, (As, S, A, * O, K, *) He meditated upon, endeavouring to understand it, or he considered, examined, or studied, (As, S, O, K,) or he read mentally, (A,) the book, or writing, not raising his voice in doing so, (As, S, A, O, K,) i. e. in reading it. (K.) And you say, بَعْضَ ↓ اِعْتَبَرَ الكِتَابِ بِبَعْضٍ, meaning عَبَرَهُ [i. e. He considered and compared one part of the book, or writing, with another part, in order to understand it]. (TA.) b4: And عَبَرَ المَتَاعَ, and الدَّرَاهِمَ, (K, TA,) aor. ـُ inf. n. عَبْرٌ, (TA,) He examined what was the weight of the goods, and of the dirhems, and what they were. (K, TA.) And you say, الدَّرَاهِمَ فَوَجَدْتُهَا أَلْفًا ↓ اِعْتَبَرْتُ, meaning عَبَرْتُهَا, i. e. I tried, or examined, the dirhems, and found them to be a thousand. (Msb.) b5: See also 8, second sentence.

A3: عَبِرَ, with kesr, aor. ـَ inf. n. عَبَرٌ; (S;) or عَبَرَ, inf. n. عَبْرٌ; (K;) [but the former seems to be the more correct, as will be seen from what follows;] and ↓ استعبر; (A, O, K;) He shed tears; his eyes, or eye, watered. (S, A, K, TA.) And عَبِرَتْ عَيْنُهُ His eye shed tears, or watered; (S, O;) as also ↓ استعبرت. (S.) b2: And عَبِرَ, aor. ـَ inf. n. عَبَرٌ; (Az, T, O, * L, TA;) or عَبَرَ, inf. n. عَبْرٌ; (K; [but see above;]) He grieved, or mourned; was sorrowful, sad, or unhappy. (Az, T, O, L, K, TA.) مَا لَهُ سَهِرَ وَعَبِرَ [What aileth him? May he be sleepless by night, and may he grieve, or mourn:] is a form of imprecation against a man, used by the Arabs. (TA.) And عَبِرَتْ, inf. n. عَبَرٌ, means She became bereft of her child, or children, by death. (A.) [See عُبْرٌ.]2 عبّرهُ بِالمَآءِ, (Lh, K,) inf. n. تَعْبِيرٌ; (TA;) and بِهِ المَآءَ ↓ عَبَرَ, (Lh, K,) and النَّهْرَ; (TA;) He made him to cross, go across, or pass over, or he conveyed him across, the water, (Lh, K, TA,) and the river. (TA.) A2: عبّر الرُّؤْيَا, (S, O, Msb, K,) inf. n. as above; (S, O;) and ↓ عَبَرَهَا, (S, A, O, Msb, K,) [which is less common, but more chaste,] aor. ـُ (S, O,) inf. n. عِبَارَةٌ (S, A, O, Msb, K) and عَبْرٌ; (A, Msb, K;) He interpreted, or explained, the dream, (S, A, O, Msb, K,) and told its final sequel or result: (A, O, K:) or the former verb has an intensive signification: (Msb:) and تَعْبِيرٌ has a more particular [or more restricted] meaning than تَأْوِيلٌ: it is said to be from عَبَرَ الكِتَابَ [q. v.]; or, as some say, it is from عِبْرٌ signifying the “ side ” of a river, because the interpreter of the dream considers the two sides thereof, and meditates upon every particular of it from its beginning to its end. (TA.) In the phrase of the Kur [xii. 43], إِنْ كُنْتُمْ لِلرُّؤْيَا

↓ تَعْبُرُونَ, the ل is termed لَامُ التَّعْقِيبِ [the ل of succedaneousness], because it is succedaneous to the connection termed إِضَافَة [i. e. the phrase is succedaneous to إِنْ كُنْتُمْ عَابِرِى الرُّؤْيَا If ye be interpreters of the dream]: (O, TA:) or it is inserted as an explicative: (Zj, TA:) the phrase is similar to إِنْ كُنْتَ لِلْمَالِ جَامِعًا. (S, O.) b2: عبّر عَمَّا فِى نَفْسِهِ, (A, K, TA,) inf. n. as above, (TA,) He declared, spoke out clearly or plainly, or explained, what was in his mind. (A, * K, * TA.) And اللِّسَانُ يُعَبِّرُ عَمَّا فِى الضَّمِيرِ The tongue declares, or explains, what is in the mind. (S, * O, * Msb) And عبّر عَنْهُ غَيْرُهُ Another spoke, or spoke out, or explained, for him; (L, K, * TA;) he (the latter) being unable to say what he would. (L, TA.) And عَبَّرْتُ عَنْ فُلَانٍ I spoke for such a one. (S, O, Msb.) [Hence, يُعَبِّرُ عَنْ كَذَا, said of a word or phrase, It expresses the meaning of, signifies, or denotes, such a thing. And يُعَبَّرُ بِهِ عَنْ كَذَا The meaning of such a thing is expressed thereby; or such a thing is signified, or denoted, thereby.] b3: عبّر الدَّنَانِيرَ, (A,) or الذَّهَبَ, (K,) inf. n. as above, (A, K,) He weighed the deenárs, (A,) or the gold, (K,) deenár by deenár: (A, K:) or عبّرهُ signifies he weighed it (a thing), or measured it, without extraordinary care: (K, * TA:) and تَعْبِيرُ الدَّرَاهِمِ, the weighing of the dirhems collectively, after making divisions of them. (S, O, TA.) A3: عبّر بِهِ, (K, TA,) inf. n. as above, (TA,) signifies أَرَاهُ عُبْرَ عَيْنِهِ (K, TA, in the CK عَيْنَيْهِ,) i. e. He showed him what would make his eye to weep: or what would make his eye hot. (TA.) Dhu-r-Rummeh says, عَلَى مَلَقِيَّاتٍ يُعَبِّرْنَ بالغُفْرِ [Upon swiftly-running mares that show the mountain kids, in the swiftness of their pace, what makes their eyes to weep from envy]. (TA.) And you say also, عبّر عَيْنَيْهِ, meaning He made his eyes to weep. (TA.) b2: Also He destroyed him: (K, TA:) as though he showed him what would make his eye to weep, or make it hot. (TA.) b3: And He caused him to fall into difficulty, or distress. (A.) And It (an affair, or event,) was, or became, difficult, or distressing, to him. (O, K.) 8 اعتبر He became admonished, or reminded; he took warning, or example: in this sense the verb is used in the Kur lix. 2: and you say, اِعْتَبَرَ بِمَا مَضَى He became admonished or reminded, or he took warning or example, by what passed: (Msb:) and السَّعِيدُ مِنَ اعْتَبَرَ بِغَيْرِهِ وَالشَّقِىُّ مَنِ اعْتَبَرَ بِهِ غَيْرُهُ [The fortunate is he who takes warning by others, and the unfortunate is he by whom others take warning]. (Kull p. 60.) And عَبَرٌ [as inf. n. of ↓ عَبِرَ, aor. ـَ signifies the same as اِعْتِبَارٌ [as inf. n. of اِعْتَبَرَ in the sense expl. above]: (Fr, O, L, K, TA:) whence the saying of the Arabs, اَللّٰهُمَّ اجْعَلْنَا مِمَّنْ يَعْبَرُ الدُّنْيَا وَلَا يَعْبُرُهَا, (Fr, O, L, TA,) with fet-h to the ب of يعبر in the first case, and with damm to it in the second case, (TA,) meaning O God, make us to be of those who take warning, or example, by the present world, and do not [pass through it or] die quickly, or soon, until they content Thee by obedience: (Fr, O, L, TA:) in the copies of the K, مِمَّنْ يَعْبُرُ الدُّنْيَا وَلَا يَعْمُرُهَا, the former verb with ب [and damm], and the latter with م [and damm]: and in the A is given, as a trad., اُعْبُرُوا الدُّنْيَا وَلَا تَعْمُرُوهَا: but the reading given by Sgh and in the L is pronounced by MF to be the right. (TA.) See also عِبْرَةٌ. [And see 10, last sentence.] b2: Also He took, or regarded, what he witnessed, or saw, or beheld, as an indication, or evidence, of what was concealed from him: (O:) he compared what was unapparent with what was apparent [and so judged of the former from analogy]: or he considered the essential properties of things, and their modes of indication, in order that, by the consideration thereof, another thing, of their kind, might become known. (Kull p. 60.) See, again, عِبْرَةٌ. Ibn-Seereen used to say, أَعْتَبِرُ الحَدِيثَ [I judge by comparison with what has been transmitted by tradition from the Prophet]; meaning I interpret a dream according to what has been transmitted by tradition, like as I do according to the Kur-án; as when a crow is interpreted as meaning an unrighteous man, and a rib as meaning a woman, in imitation of forms of speech used by the Prophet. (O, * TA.) b3: See also 1, latter half, in two places. b4: Also He accounted, or esteemed, or regarded, a thing, in respect of predicamental order. (Msb.) See, again, عِبْرَةٌ. b5: [And He esteemed a person, or thing; held him, or it, in high estimation or regard. b6: And He took a thing into account, regarded it, or included it in a mental view or an examination. Hence the phrase بِاعْتِبَارِ كَذَا With regard, or respect, or with regard had, to such a thing; in consideration of such a thing, or of the implication thereof; and having regard, or respect, to such a thing; as also اِعْتِبَارًا لِكَذَا and بِكَذَا. And بِاعْتِبَارٍ وَاحِدٍ

Considered in one respect; in one and the same light. Hence also the phrase,] يُعْتَبَرُ كَذَا لِصِحَّةِ العَقْدِ Such a thing is made a condition [or is taken into account] for the soundness, or validity, of the contract. (Msb.) b7: اعتبر مِنْهُ means He wondered at him, or it. (K, TA. In the CK, منه is omitted.) 10 استعبر [He desired to cross, go across, or pass over, a river or the like. (See الغُمَيْصَآءُ.)]

A2: استعبرهُ الرُّؤْيَا He asked him to interpret, or explain, the dream; (K;) he related to him the dream in order that he might interpret, or explain, it. (S, O.) b2: لَقَدْ أَسْرَعْتَ اسْتِعْبَارَكَ الدَّرَاهِمَ is a saying mentioned by As as meaning [Assuredly thou hast hastened] thy drawing forth of the dirhems. (O.) A3: See also 1, last quarter, in two places. b2: [Accord. to Golius, استعبر is also syn. with اعتبر in the first of the senses assigned to the latter above; but for this I do not find any authority.]

عَبْرٌ: see عِبْرٌ.

A2: عَبْرُ أَسْفَارٍ and عَبْرُ سَفَرٍ: see what here follows.

عُبْرُ أَسْفَارٍ and اسفارٍ ↓ عِبْرُ (S, K) and اسفار ↓ عَبْرُ (K) and عُبْرُ سَفَرٍ and سفرٍ ↓ عِبْرُ and سفرٍ ↓ عَبْرُ (TA) A he-camel, and a she-camel, and camels, like a ship [or ships], i. e. upon which journeys are continually made: (S:) or a she-camel that is strong (K, TA) to journey, (TA,) [as though] cutting. or furrowing, what she passes over, (K, TA,) and upon which journeys are made: (TA:) and likewise a man (K, TA) bold to undertake journeys, vigorous and effective therein, and strong to make them: and in like manner a he-camel, and camels: (TA:) applied to a sing. and to a pl. (K, TA) and to a fem.: (TA:) and in like manner also ↓ عَبَّارٌ, applied to a he-camel, (K,) meaning strong (O, TA) to journey; and so ↓ عِبَارٌ, with kesr, [app. pl. of عَبْرٌ,] applied to camels. (TA.) b2: Hence one says, لِكُلِّ عَمَلٍ ↓ إِنَّ فُلَانًا عِبْرٌ Verily such a one is fit, and sufficiently strong, for every work. (A.) b3: [Hence likewise] عُبْرٌ signifies Clouds that travel, or pass along, vehemently [or quickly]. (K.) A2: See also عِبْرٌ.

A3: And عُبْرٌ and ↓ عَبَرٌ (S, O, K. TA, in the CK عُبْرَة and عَبَرَة,) and ↓ عُبُرٌ signify A weeping with grief: (TA:) or heat in the eye, causing it to weep: (S, O:) or heat of the eye. (K.) One says, لِأُمِّهِ العُبْرُ, and ↓ العَبَرُ, (S, A, O, TA,) and ↓ العُبُرُ, meaning May his mother have weeping with grief: (TA:) or heat in the eye, causing it to weep: (S, O:) or may his mother be bereft of her child, or children, by death. (A.) And أَرَاهُ عُبْرَ عَيْنِهِ (K, TA, in the CK عَيْنَيْهِ,) He showed him what would make his eye to weep: or what would make his eye hot. (TA.) And رَأَى فُلَانٌ عُبْرَ عَيْنَيْهِ Such a one saw what made his eyes hot. (S, O.) And إِنَّهُ لَيَنْظُرُ

إِلَى عُبْرِ عَيْنَيْهِ Verily he looks at that which he dislikes, or hates, and at which he weeps. (A.) and the phrase وَعُبْرُ جَارَتِهَا occurs in the trad. of UmmZara, meaning And, by reason of her chastity and beauty, a cause of weeping to her fellow-wife. (TA.) A4: عُبْرٌ also signifies Women bereft of their children by death; syn. ثَكْلَى: (K, TA:) as though pl. of عَابِرٌ. (TA.) عِبْرٌ, (S, O, K, TA, in the CK عِبْرَة,) and ↓ عُبْرٌ, (S, O,) or ↓ عَبْرٌ, (Kr, A, K, TA, accord. to the CK عَبْرَة,) The bank, or side, (S, A, O, K,) of a river, (S, A, O,) and of a valley. (A, K.) En-Nábighah Edh-Dhubyánee says, of the Euphrates, تَرْمِى أَوَاذِيُّهُ العِبْرَيْنِ بِالزَّبَدِ [Its waves casting foam upon the two banks]. (S, O.) And one says, فُلَانٌ فِى ذٰلِكَ العِبْرِ Such a one is upon that side. (TA.) A2: See also the next preceding paragraph, in three places.

عَبَرٌ inf. n. of عَبِرَ [q. v.]. (Az, T, &c.) b2: See also عُبْرٌ, in two places: b3: and عَبْرَةٌ.

عَبِرٌ; and its fem., with ة; see عَابِرٌ.

عُبُرٌ: see عُبْرٌ, in two places.

عَبْرَةٌ: see عِبَارَةٌ.

A2: Also A tear: (TA:) or a tear before it overflows: or a [sobbing, or] reiteration [of the sound] of weeping in the bosom: (A, K:) or an overflowing of tears without the sound of weeping: (TA:) or a flowing, or an oozing, of tears: (S, O:) or grief without weeping: (A, K:) pl. عَبَرَاتٌ (O, K) and ↓ عَبَرٌ, (so in the O, [but this, if correct, is a quasi-pl. n.,]) or عِبَرٌ. (Thus in copies of the K.) Of the first meaning, the following is an ex.: وَإِنَّ شِفَائِى عَبْرَةٌ لَوْ سَفَحْتُهَا [And verily my cure would be a tear if I shed it]: and of the last, the following is an ex.: لَكَ مَا أَبْكِى وَلَا عَبْرَةَ بِى

or, as some relate it, ولا عبرة لِى; and the meaning is, For thy sake I weep, but there is grief in me for myself: so says As: (TA:) or in this saying, which is a prov., ما may be redundant, or it may be what is termed مَصْدَرِيَّة; and the meaning is, For thee I weep, or for thee is my weeping, I [myself] having no need of weeping. (Meyd.) عِبْرَةٌ a subst. from الاِعْتِبَارُ; An admonition, or exhortation: (Bd in iii. 11): an admonition, or exhortation, by which one takes warning or example: (Jel in xxiii. 21:) a thing by the state, or condition, of which one is admonished, or reminded, and guided, or directed: (Bd in xxiii. 21:) i. q. ↓ اِعْتِبَارٌ [lit. a being admonished, or reminded, &c.; but meaning a cause of being admonished, &c.; i. e. a warning, or an example]: (Jel in xvi. 68:) or اِعْتِبَارٌ بِمَا مَضَى i. e. اِتّعَاظٌ and تَذَكُّرٌ [meaning, in like manner, a cause of being admonished, or reminded, by what has passed]: (Msb:) an indication, or evidence, (Bd and Jel in xxiv. 44, and Bd in xvi. 68,) whereby one passes from ignorance to knowledge: (Bd in xvi.

68:) a state [of things or circumstances] whereby, from the knowledge of what is seen, one arrives at the knowledge of what is not seen; as also ↓ اِعْتِبَارٌ: (B, TA:) and a wonderful thing [app. such as serves as a warning or an example]: (A, K:) pl. عِبَرٌ. (Msb, TA.) b2: And The account, or estimation, or regard, in which a thing is held in respect of predicamental order; as also ↓ اِعْتِبَارٌ. (Msb.) [Hence the common phrase لَا عِبْرَةَ بِهِ, meaning No regard is due to it.]

A2: See also عِبَارَةٌ.

عُبْرِىٌّ, applied to the [species of lote-tree called]

سِدْر, means That grows on the banks of rivers, and becomes large: (S, O:) an anomalous rel. n. from عِبْرٌ: (TA:) [or a regular rel. n. from عُبْرٌ as syn. with عِبْرٌ:] or, accord. to 'Omárah, such as is large in the leaves, having few thorns, and taller than the ضَال: or, as Aboo-Ziyád says, that has no thorns except such as hurt [not (see سِدْرٌ)]; the thorns [that hurt] being of the سِدْر called ضال: he does not say, as others do, that it is that which grows upon the water: some assert that it is also called عُمْرِىٌّ, the ب being changed into م: (O:) or, as some say, such as has no trunk; and such is only of those that are near to the عِبْر [or bank of a river]: Yaakoob says that the terms عُبْرِىّ and عُمْرِىّ are applied to the سِدْر that imbibes water; and that such as does not this is that of the desert, and is the ضال: Az says that the سدر, and such as is large of the عَوْسَج, are called عُبْرِىٌّ; and عُمْرِىٌّ is applied to the سدر that is old. (TA.) [See also عُمْرِىٌّ.]

عِبْرِىٌّ [Hebrew: and a Hebrew]. العِبْرِيُّونَ is an appellation of The Jews [i. e. the Hebrews]. (O.) b2: And العِبْرِىُّ and ↓ العِبْرَانِىُّ, (S, A, K,) or العِبْرِيَّةُ (O) and ↓ العِبْرَانِيَّةُ, (O, TA,) [The Hebrew language;] the language of the Jews. (S, A, O, K, TA.) عَبْرَانُ; and its fem. عَبْرَى: see عَابِرٌ, in six places.

العِبْرَانِىُّ and العِبْرَانِيَّةُ: see عِبْرِىٌّ.

عِبَارٌ: see عُبْرُ أَسْفَارٍ.

الشِّعْرَى العَبُورَ [The star Sirius;] a certain bright star; (TA;) one of the شِعْرَيَانِ, which [in the order of rising] is after, or behind, [in the TA, erroneously, “with,”] الجَوْزَآء [here meaning Gemini]: (S, O:) called العبور because of its having crossed the Milky Way. (S, O, TA.) [See also الشِّعْرَى in art. شعر. b2: Hence the saying, عَصَفَتْ دَبُورُهُ وَسَقَطَتْ عَبُورُهُ, expl. in art. دبر.]

عَبِيرٌ A certain mixture (As, S, O, Msb, K) of perfumes, (Msb, K,) compounded with saffron: (As, S, O:) or, (K,) with the Arabs (S, O, TA) of the Time of Ignorance, (TA,) accord. to AO, it means saffron (S, O, K, TA) alone: but in a trad., mention is made of smearing with عبير or with saffron; and this shows عبير to be different from saffron: (S, O, TA:) IAth says that it is a sort of perfume, having colour, compounded of certain mixtures. (TA.) [See a verse cited voce ذَبِيحٌ; and another cited voce رَقْرَقَ.]

عَبَارَةٌ: see the next paragraph, in two places.

عِبَارَةٌ Speech that passes from the tongue of the speaker to the ear of the hearer. (TA.) b2: [and hence, A passage in a book or writing.] b3: [Hence also,] A word, an expression, or a phrase. (Kull p. 60.) b4: And [An explanation, or interpretation;] a subst. from عَبَّرَ عَنْهُ; as also ↓ عَبَارَةٌ, (L, K, TA, [the former only in the CK,]) and ↓ عَبْرَةٌ or ↓ عِبْرَةٌ, accord. to different copies of the K. (TA.) You say, هُوَ حَسَنُ العِبَارَةِ, and, accord. to the M, ↓ العَبَارَةِ also, i. e. He has a good faculty of explaining, or of diction, or of speaking perspicuously. (Msb.) [and هٰذَا عِبَارَةٌ عَنْ كَذَا This is a word, or an expression, or a phrase, for, or denoting, such a thing; lit., an explanation of such a thing.]

A2: Also A thing that is made a condition: or a thing that is made account of, or esteemed, or regarded as being of importance. (Msb.) عَبَّارٌ: see عُبْرُ أَسْفَارٍ.

A2: Also An interpreter, or explainer, of dreams. (TA.) عَابِرُ سَبِيلٍ A wayfarer; a passenger; a person passing along a way or road; (S, O, TA;) a traveller: (TA:) or one who passes through without abiding: (Mgh:) pl. عَابِرُو سَبِيلٍ and عُبَّارُ سَبِيلٍ. (TA.) And عَابِرُ السَّبِيلِ The wayfarer; the passer along the way or road. (Msb.) إِلَّا عَابِرِى سَبِيلٍ, in the Kur [iv. 46], means Except those who, wanting something in the mosque, and their houses or tents being distant, [merely pass through, or] enter the mosque and go forth quickly: (TA:) or except travellers; for the traveller sometimes wants water [which is found in the mosque]: or, as some say, except passers through the mosque, not meaning to pray. (Msb, TA.) b2: Hence عَابِرٌ signifies (tropical:) Dying, or dead. (TA. [See 1.]) b3: [And Passing, or having currency. Hence,] لُغَةٌ عَابِرَةٌ An allowable form of word or expression: (S, K, TA:) from عَبَرَ signifying “ he passed over ” a river. (TA.) A2: عَابِرٌ also signifies Examining a thing: examining a book, or writing, and considering and comparing one part of it with another, so as to understand it. (TA.) A3: Also Shedding tears, (S, O, *) applied to a man, and likewise to a woman: and ↓ عُبْرَانُ weeping, applied to a man; and so [its fem.] ↓ عَبْرَى applied to a woman: (S, O:) or ↓ عَبْرَانُ signifies weeping and grieving, applied to a man; as also ↓ عَبِرٌ; (K, * TA;) and عَابِرٌ and ↓ عَبْرَى and ↓ عَبِرَةٌ are applied to a woman in the same sense, (K,) or as meaning grieving: (TA:) pl. [of ↓ عَبْرَانُ and عَبْرَى]

عَبَارَى, (K, TA,) like سَكَارَى: (TA:) and عَيْنٌ

↓ عَبْرَى means a weeping eye. (O, K, * TA.) عَنْبَرٌ: see art. عنبر.

مَعْبَرٌ A place where a river is crossed; a ferry: (Mgh:) a bank, or side, of a river, prepared for crossing: (O, Msb, K:) pl. مَعَابِرُ. (Mgh.) مِعْبَرٌ A thing upon which, (S, O, Msb,) or by means of which, (K,) one crosses a river; (S, O, Msb, K;) whether it be a boat [i. e. a ferryboat], (S, O, Msb,) which is also called ↓ مِعْبَرَةٌ, (Az, TA,) or a bridge, (S, O, Msb,) or some other thing: (TA:) [pl. مَعَابِرُ.]

معْبَرَةٌ: see what next precedes.

عرف

1 عَرَفَهُ, (S, O, Msb, K, &c.,) aor. ـِ (O, K,) inf. n. مَعْرِفَةٌ (S, O, K) and عِرْفَانٌ (S, O, Msb, K) and عِرِفَّانٌ (K) and عِرْفَةٌ, (Msb, K,) or مَعْرِفَةٌ is a simple subst., (Msb,) He knew it; he had cognition of it; or he was, or became, acquainted with it; syn. عَلِمَهُ: (K:) or he knew it (عَلِمَهُ) by means of any of the five senses; (Msb;) [and also, by mental perception:] Er-Rághib says, المَعْرِفَةُ is the perceiving a thing by reflection, and by consideration of the effect thereof [upon the mind or sense], so that it has a more special meaning than العِلْمُ, and its contr. is الإِنْكَارُ; and one says, فُلَانٌ يَعْرِفُ اللّٰهَ وَرَسُولَهُ [Such a one knows God and his apostle], but one does not say يَعْلَمُ اللّٰهَ, making the verb [thus] to have a single objective complement, since man's مَعْرِفَة [or knowledge] of God is [the result of] the consideration of his effects, without the perception of his essence; and one says, اَللّٰهُ يَعْلَمُ كَذَا, but not يَعْرِفُ كذا, since المَعْرِفَةُ is used in relation to عِلْم [or knowledge] which is defective, to which one attains by reflection: it is from عَرَفْتُهُ meaning I found, or experienced, its عَرْف i. e. odour; or as meaning I attained its عُرْف i. e. limit: (TA:) it is said in the B that المَعْرِفَةُ differs from العِلْمُ, in meaning, in several ways: the former concerns the thing itself [which is its object;] whereas the latter concerns the states, or conditions, or qualities, thereof: also the former generally denotes the perceiving a thing as a thing that has been absent from the mind, thus differing from the latter; therefore the contr. of the former is الإِنْكَارُ, and the contr. of the latter is الجَهْلُ; and the former is the knowing a thing itself as distinguished from other things; whereas the latter concerns a thing collectively with other things: (TA in art. علم:) and sometimes they put ↓ اعترف in the place of عَرَفَ; (S, O;) [i. e.] اعترف الشَّىْءَ signifies عَرَفَهُ: (Mgh, K:) and so, sometimes, does ↓ استعرفُه. (Har p. 486.) b2: And عَرَفَ is also used in the place of اعترف [in the first of the senses assigned to the latter below]. (S, O.) See the latter verb, in four places. b3: عَرَفَهُ also signifies He requited him. (O, K.) Ks read, (O, K,) and so five others, (Az, TA,) in the Kur [lxvi. 3], (O,) عَرَفَ بَعْضَهُ, meaning He requited her, namely, Hafsah, for part [thereof, i. e.] of what she had done: (Fr, O, K:) and he did so indeed by divorcing her: (Fr, TA:) or it means he acknowledged part thereof: (K:) but others read بَعْضَهُ ↓ عَرَّفَ, which, likewise, has the former of the two meanings expl. above: (Bd:) or this means he told Hafsah part thereof. (Fr, O, Bd, * TA. [See also 2.]) As first expl. above, this phrase is like the saying to him who does good or who does evil, أَنَا أَعْرِفُ لأَهْلِ الإِحْسَانِ وَأَعْرِفُ لِأَهْلِ الإِسَآءَةِ, (O,) or لِلْمُحْسِنِ وَالمُسِىْءِ, (K,) [I know how to requite the doer of good and the doer of evil,] i. e. the case of the doer of good and that of the doer of evil are not hidden from me nor is the suitable requital of him. (O, K.) لَأَعْرِفَنَّكَهَا عَنْدَ رَسُولِ اللّٰهِ occurs in a trad., meaning I will assuredly requite thee for it in the presence of the Apostle of God so that he shall know thy evil-doing: and is used in threatening. (TA.) A2: عَرَفَ الفَرَسَ, (S, O, K,) aor. ـِ (O,) inf. n. عَرْفٌ, (O, K,) He clipped the عُرْف [i. e. mane] of the horse. (S, O, K.) A3: عَرَفْتُ عَلَى القَوْمِ, aor. ـُ inf. n. عِرَافَةٌ, I was, or became, عَرِيف over the people, or party; i. e., manager, or orderer, of their affairs; as also عَرُفْتُ عَلَيْهِمْ: (Msb:) or عَرُفَ, inf. n. عَرَاعَةٌ, signifies he was, or became, an عَرِيف; (S, O, K;) as also عَرَفَ, aor. ـِ (K;) i. e., a نَقِيب: (S, O:) and when you mean that he acted as an عَرِيف, you say, عَرَفَ عَلَيْنَا سِنِينَ, aor. ـُ inf. n. عِرَافَةٌ, [he acted over us as an عريف during some years,] like كَتَبَ, aor. ـْ inf. n. كِتَابَةٌ. (S, O, K. *) A4: عَرَفَ لِلْأَمْرِ, aor. ـِ He was patient in relation to the affair, or event; (K;) as also ↓ اعترف, (O, K,) as some say. (O.) And عُرِفَ عِنْدَ المُصِيبَةِ He was patient on the occasion of the affliction, or misfortune. (TA.) b2: And عَرَفَ He was, or became, submissive, or tractable; (Ibn-'Abbád, O, TA;) and so ↓ اعترف, (IAar, O, K,) said of a man, (IAar, O,) and of a beast that one rides. (O.) A5: عَرُفَ, inf. n. عَرَافَةٌ, He (a man) was, or became, pleasant, or sweet, in his odour. (TA.) And ↓ اعرف, said of food, It was sweet in its عَرْف, i. e. odour. (TA.) b2: عَرِفَ He (a man, TA) made much use of perfume. (IAar, O, K.) b3: And He relinquished, or abstained from, perfume. (IAar, O.) A6: عُرِفَ, (S, O, K,) inf. n. عَرْفٌ, (K, TA,) accord. to one or more of the copies of the K عِرْفَانٌ, (TA,) He (a man, S, O) had a purulent pustule, termed عَرْفَة, come forth in the whiteness [or palm] of his hand. (S, O, K.) 2 تَعْرِيفٌ signifies The making to know; syn. إِعْلَامٌ: (S, O, K, TA:) [or rather it has a more restricted signification than the latter word, as is indicated in the preceding paragraph:] and in this sense its verb may have two objective complements: one says, عرّفهُ الأَمْرَ He made him to know the affair, or case; syn. أَعْلَمَهُ إِيَّاهُ: [or he acquainted him with it; or told him of it:] and عرّفهُ بَيْتَهُ He made him to know, or acquainted him with, the place of his house, or tent; syn. أَعْلَمَهُ بِمَكَانِهِ: (TA:) [and] one says عَرَّفْتُهُ بِهِ, meaning I made him to know it by means of any of the five senses [or by mental perception; as also عَرَّفْتُهُ إِيَّاهُ]. (Msb.) See also 1, former half. And see 4. b2: Also The making known; contr. of تَنْكِيرٌ. (O, K.) عَرَّفَ بَعْضَهُ, in the Kur [lxvi. 3], has been expl. as meaning He made known part thereof. (TA. [For other explanations, see 1.]) And عَرَّفْتُهُ بِزَيْدٍ means I made him known by the name of Zeyd; like the phrase سَمَّيْتُهُ بِزَيْدٍ. (Sb, TA.) b3: [Hence, The explaining a term: and an explanation thereof: thus used, its pl. is تَعْرِيفَاتٌ: it has a less restricted meaning than حَدٌّ, which signifies the “ defining,” and “ a definition. ” b4: And The making a noun, or a nominal proposition, determinate. b5: Hence also,] The crying a stray-beast, or a beast or some other thing that has been lost; (S, TA;) the mentioning it [and describing it] and seeking to find him who had knowledge of it. (TA.) b6: And [hence likewise,] عرّفهُ بِذَنْبِهِ He branded him, or stigmatized him, with his misdeed. (TA.) A2: Also The rendering [a thing] fragrant; (S, O, * K, * TA;) from العَرْفُ: (S:) and the adorning [it], decorating [it], or embellishing [it]. (TA.) عَرَّفَهَا لَهُمْ, in the Kur [xlvii. 7], is said to mean He hath rendered it fragrant [i. e. Paradise (الجَنَّة)] for them: (S, O:) or it means He hath described it to them so that, when they enter it, they shall know it by that description, or so that they shall know their places of abode therein: (O:) or He hath described it to them, and made them desirous of it: (Er-Rághib, TA:) [and the like is said by Bd:] or He hath defined it for them so that there shall be for every one a distinct paradise. (Bd.) b2: One says also, عرّف رَأْسَهُ بِالدُّهْنِ He moistened the hair of his head abundantly with oil, or with the oil; syn. رَوَّاهُ. (TA.) b3: And عرّف طَعَامَهُ He made his food to have much seasoning, or condiment. (TA.) A3: Also The halting [of the pilgrims] at 'Arafát. (S, O, K.) You say, عرّفوا, (S, Mgh, O, Msb,) inf. n. as above, They halted at 'Arafát; (Mgh, Msb;) or they were present at 'Arafát; (S, O.) And [hence], in a postclassical sense, They imitated the people of 'Arafát, in some other place, by going forth to the desert and there praying, and humbling themselves, or offering earnest supplication; (Mgh;) or by assembling in their mosques to pray and to beg forgiveness: (Har p. 672:) the first who did this was Ibn-'Abbás, at El-Basrah. (Mgh, and Har ubi suprá.) And عرّف بِالهَدْىِ He brought the animal for sacrifice to 'Arafát. (Mgh.) A4: عرّف الشَّرَّ بَيْنَهُمْ He excited evil, or mischief, between them, or among them: the verb in this phrase being formed by permutation from أَ َّ ثَ. (Yaakoob, TA.) 4 اعرف فُلَانًا He told such a one of his misdeed, then forgave him; and so ↓ عرّفهُ. (TA.) A2: اعرف (said of a horse, S, O) He had a long عُرْف [or mane]. (S, O, K.) A3: See also 1, near the end.5 تعرّف It was, or became, known. (Har p. 6.) b2: And تعرّف إِلَيْهِ He made himself known to him; (TA;) [and so ↓ استعرف; for] you say, أَتَيْتُ مُتَنَكِّرًا ثُمَّ اسْتَعْرَفْتُ i. e. [I came disguising myself, or assuming an unknown appearance, then] I made known who I was: (L:) and اِئْتِ فُلَانًا فَاسْتَعْرِفْ إِلَيْهِ حَتَّى يَعْرِفَكَ [Come thou to such a one and make thyself known to him, that he may know thee]. (S, O, K. *) [See also 8.] b3: [Hence,] one says, تعرّف إِلَى اللّٰهِ بِالعِبَادَاتِ وَالأَدْعِيَةِ [He made himself known to God by religious services and prayers]. (Er-Rághib, TA.) And تَعَرَّفْ إِلَى

اللّٰهِ فِى الرَّخَآءِ يَعْرِفْكَ فِى الشِّدَّةَ, occurring in a saying of the Prophet to Ibn-'Abbás, [may be rendered Make thyself known to God by obedience in ampleness of circumstances, then He will acknowledge thee in straitness: or] means render thou obedience to God [&c., then] He will requite thee [&c.]. (O.) A2: تعرّفهُ [He acquainted himself, or made himself acquainted, with it, or him; informed himself of it; learned it; and discovered it: often used in these senses: for an instance of the last, see تَفَرَّسَ: it is similar to تَعَلَّمَهُ, but more restricted in meaning. b2: And] He sought the knowledge of it: (Har p. 6:) [or he did so leisurely, or repeatedly, and effectually:] you say, تَعَرَّفْتُ مَا عِنْدَ فُلَانٍ I sought leisurely, or repeatedly, after the knowledge of what such a one possessed until I knew it. (S, O, K. *) b3: And تعرّفهُ المَكَانَ, and فِى المَكَانِ, He looked at it, endeavouring to obtain a clear knowledge thereof, in the place; syn. تَأَمَّلَهُ بِهِ. (TA.) A3: [تَعَرُّفٌ is also expl. in the KL by the Pers\. words بعرف كارى كردن, app. meaning The acting with عُرْف i. e. goodness, &c.: but Golius has hence rendered the verb “ convenienter opus fecit. ”]6 تعارفوا They knew, or were acquainted with, one another. (S, O, K.) b2: And i. q. تَفَاخَرُوا [i. e. They vied, competed, or contended for superiority, in glorying, or boasting, or in glory, &c.; or simply they vied, one with another]: it occurs in a trad., or, as some relate it, with ز; and both are expl. as having this meaning. (TA.) 8 اعترف بِهِ He acknowledged it, or confessed it, (S, Mgh, O, Msb, K,) namely, a misdeed, (S, O,) or a thing; (Mgh, Msb;) and so به ↓ عَرَفَ and لَهُ, namely, his misdeed [&c.]; (K;) [for] sometimes they put عَرَفَ in the place of اعترف; (O;) and so ↓ عَرَفَهُ: (Ksh and Bd and Jel in xvi. 85:) [الإِحْسَانِ ↓ عِرْفَانُ (occurring in the K voce شُكْرٌ &c.) means The acknowledgment, or confession, of beneficence; thankfulness, or gratitude:] and one says, لأَِحَدٍ يَصْرَعُنِى ↓ مَا أَعْرِفُ (S, O, TA) i. e. ما أَعْتَرِفُ, (S, O,) meaning I do not acknowledge [any one that will throw me down]: this was said by an Arab of the desert. (TA.) b2: اعترف إِلَىَّ He acquainted me with his name and condition. (K.) And اعترف لَهُ He described himself to him in such a manner as that he would certify himself of him thereby. (TA.) [See also 5.]

b3: اعترف also signifies He described a thing that had been picked up, and a stray-beast, in such a manner as that he would be known to be its owner. (TA.) b4: And you say, اِعْتَرَفْتُ القَوْمَ, (S, O,) or فُلَانًا, (K,) I asked the people, or party, (S, O,) or such a one, (K,) respecting a subject of information, in order that I might know it. (S, O, K.) b5: See also 1, former half.

A2: And see 1, last quarter, in two places.10 استعرف [He sought, or desired, knowledge; or asked if any had knowledge; of a person or thing: a meaning clearly shown in the M by an explanation of a verse cited in art. بلو, conj. 8, q. v.]. b2: استعرف إِلَيْهِ: see 5. Also He mentioned his relationship, lineage, or genealogy, to him. (TA.) b3: استعرفهُ: see 1, former half.12 اِعْرَوْرَفَ He (a horse, TA) had a mane (عُرْف). (S, O, TA.) b2: اعرورف الفَرَسَ He (a man, O) mounted upon the mane (عُرْف) of the horse. (O, K. [In the CK, والفَرَسُ عَلا عُرْفُهُ is erroneously put for وَالفَرَسَ عَلَا عَلَى عُرْفِهِ.]) b3: And اعرورف (said of a man, K) (assumed tropical:) He rose upon the أَعْرَاف [pl. of عُرْفٌ, and app. here meaning the wall between Paradise and Hell: (see the Kur vii. 44:) probably used in this sense in a trad.]. (Ibn-'Abbád, O, K.) b4: Said of the sea, (tropical:) Its waves became high, (S, O, K, TA,) like the عُرْف [or mane]: and in like manner said of the torrent, (tropical:) It became heapy and high. (TA.) b5: Said of blood, (assumed tropical:) It had froth (O, K) like the عُرْف [or mane]. (O.) b6: Said of palm-trees (نَخْل), (tropical:) They became dense, and luxuriant, or abundant, or thickly intermixed, like the عُرْف [or mane] of the hyena. (O, K, TA.) b7: And, said of a man, (tropical:) He prepared himself for evil, or mischief, (S, O, K, TA,) and raised his head, or stretched forth his neck, for that purpose. (TA.) [See also 12 in art. عزف.]

عَرْفٌ An odour, whether fragrant or fetid, (S, O, K, TA,) in most instances the former, (K, TA,) as when it is used in relation to Paradise: (TA:) and ↓ عَرْفَةٌ signifies [the same, i. e.] رِيحٌ (K, TK) and رَائِحَةٌ. (TK.) One says, ما أَطْيَبَ عَرْفَهُ [How fragrant is its odour!]. (S, O.) and لَا يَعْجِزُ مَسْكُ السَّوْءِ عَنْ عَرْفِ السَّوْءِ [The bad hide will not lack the fetid odour]; (S, O, K;) a prov.; (S, O;) applied to the low, ignoble, mean, or sordid, who will not cease from his evil doing; he being likened to the hide that is not fit for being tanned; (O, K;) wherefore it is cast aside, and becomes fetid. (O.) And some read, in the Kur [lxxvii. 1], وَالْمُرْسَلَاتِ عَرْفًا, [as meaning By the winds that are sent forth with fragrance,] instead of عُرْفًا. (TA.) A2: Also A certain plant: or the ثُمَام [or panic grass]: (K:) or a certain plant, not of the [kind called] حَمْض, nor of the [kind called] عِضَاه; (Ibn-'Abbád, O, L, K;) of the [kind called] ثُمَام. (Ibn-'Abbád, O, L.) عُرْفٌ [Acknowledgment, or confession;] a subst. from الاِعْتِرَافُ, (S, O, K, TA,) as meaning الإِقْرَارُ. (TA.) Hence, (S, O,) you say, (K,) لَهُ عَلَىَّ أَلْفٌ عُرْفًا, meaning اِعْتِرَافًا [i. e. A thousand is due to him on my part by acknowlegment, or confession]; (S, O, * K;) the last word being a corroborative. (S, O.) b2: Also i. q. ↓ مَعْرُوفٌ; (S, O, Msb, K;) as also ↓ عَارِفَةٌ, (S, O, K,) of which the pl. is عَوَارِفُ; (O, K;) عُرْفٌ being contr. of نُكْرٌ, (S, O, K,) and ↓ مَعْرُوفٌ being contr. of مُنْكَرٌ [as syn. with نُكْرٌ]; (S, Mgh, O, K;) i. e. Goodness, or a good quality or action; and gentleness, or lenity; and beneficence, [favour, kindness, or bounty,] or a benefit, a benefaction, or an act of beneficence [or favour or kindness]: (Msb:) عُرْفٌ is also expl. as signifying liberality, or bounty; (K, TA;) and so ↓ عُرُفٌ, which is a dial. var. thereof: (TA:) and a thing liberally, or freely, bestowed; or given: (K:) and ↓ مَعْرُوفٌ is expl. as signifying liberality, or bounty, when it is with moderation, or with a right and just aim: [and sometimes it means simply moderation:] and sincere, or honest, advice or counsel or action: and good fellowship with one's family and with others of mankind: it is an epithet in which the quality of a subst. predominates: (TA:) and signifies any action, or deed, of which the goodness is known by reason and by the law; and مُنْكَرٌ signifies the contr. thereof. (Er-Rághib, TA.) It is said in the Kur [vii. 198], وَأْمُرْ بِالْعُرْفِ, (O,) meaning [And enjoin thou goodness, &c., or] what is deemed good, or approved, of actions. (Bd.) And you say, أَوْلَاهُ عُرْفًا, (S, O,) or ↓ عَارِفَةً, (TA,) meaning ↓ مَعْرُوفًا [i. e. He did to him, or conferred upon him, a benefit, &c.]. (S, O, TA.) وَلِلْمُطَلَّقَاتِ

↓ مَتَاعٌ بِالْمَعْرُوفِ [in the Kur ii. 242] means [and for the divorced women there shall be a provision of necessaries] with moderation, or right and just aim, and beneficence. (TA.) And ↓ قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى [in the same, ii. 265,] means Refusal with pleasing [or gracious] speech, (Bd, Jel, TA,) and prayer [expressed to the beggar, that God may sustain him,] (TA,) and forgiveness granted to the beggar for his importunity (Bd, Jel) or obtained by such refusal from God or from the beggar, (Bd,) are better than an alms which annoyance follows (TA) by reproach for a benefit conferred and for begging. (Jel.) And مَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ

↓ بِالْمَعْرُوفِ [in the same, iv. 6,] means [And such as is poor, let him take for himself (lit. eat)] according to what is approved by reason and by the law, (TA,) or according to his need (Bd) and the recompense of his labour. (Bd, Jel.) b3: [العُرْفُ, in lexicology, signifies The commonly-known, commonly-received, or common conventional, language; common parlance, or common usage: mostly meaning that of a whole people; in which case, the epithet العَامُّ is sometimes added: but often meaning that of a particular class; as, for instance, of the lawyers. Hence the terms حَقِيقَةٌ عُرْفًا and مَجَازٌ عُرْفًا, expl. in arts. حق and جوز.

See also مُتَعَارَفٌ: and see عَادَةٌ.]

A2: Also The عُرْف of the horse; (S, O;) [i. e. the mane;] the hair (Mgh, Msb, K) that grows on the ridge (Msb) of the neck of the horse (Mgh, Msb, K) or similar beast; (Msb;) as also ↓ عُرُفٌ: (K:) [see also مَعْرَفَةٌ:] or the part, of the neck, which is the place of growth of the hair: [see again مَعْرَفَةٌ:] and the part, of the neck [of a bird], which is the place of growth of the feathers: (TA:) [or the feathers themselves of the neck; used in this sense in the K and TA in art. برل, as is shown by the context therein:] and the [comb or] elongated piece of flesh on the upper part of the head of a cock; to which the بَظْر of a girl is likened: (Msb:) pl. أَعْرَافٌ [properly a pl. of pauc.] (O, TA) and عُرُوفٌ. (TA.) As used it in relation to a man, explaining the phrase جَآءَ فُلَانٌ مُبْرَثِلًّا لِلشَّرِّ as meaning نَافِشًا عُرْفَهُ [i. e. (assumed tropical:) Such a one came as though ruffling the feathers of his neck to do evil, or mischief]. (TA.) And [hence] it is said in a trad., جَاؤُوا كَأَنَّهُمْ عُرُفٌ (assumed tropical:) [They came as though they were a mane], meaning, following one another. (TA.) And one says, جَآء القَوْمُ عُرْفًا عُرْفًا (assumed tropical:) [The people, or party, came] one after another: like the saying, طَارَ القَطَا عُرْفًا (assumed tropical:) [The sand-grouse flew] one after another. (K.) And hence, وَالْمُرْسَلَاتِ عُرْفًا, (S, O, K,) in the Kur [lxxvii. 1], a metaphorical phrase, from the عُرْف of the horse, meaning (tropical:) [By the angels, or the winds, that are sent forth] consecutively, like [the several portions of] the عُرْف [or mane] of the horse: (S, O:) or the meaning is, sent forth بِالْمَعْرُوفِ, (S, O, K, TA,) i. e. with beneficence, or benefit: (TA:) [for further explanations, see the expositions of Z and Bd or others: and see also art. رسل:] some read عَرْفًا [expl. in the next preceding paragraph]. (TA.) b2: [Hence also,] (tropical:) The waves of the sea. (K, TA.) b3: And (assumed tropical:) Elevated sand; as also ↓ عُرُفٌ and ↓ عُرْفَةٌ: pl. (of the last, TA) عُرَفٌ and (of the first, TA) أَعْرَافٌ: (S, O, K:) and all signify likewise (assumed tropical:) an elevated place: (K:) and the first, (assumed tropical:) the elevated, or overtopping, back of a portion of sand, (K, TA,) and of a mountain, and of anything high: and (assumed tropical:) an elevated portion of the earth or ground: and [the pl.] أَعْرَافٌ (assumed tropical:) the حَرْث [meaning land ploughed, or prepared, for sowing] that is upon the [channels for irrigation that are called] فُلْجَان [pl. of فَلَجٌ] and قَوَائِد [pl. of قَائِدٌ]. (TA.) b4: [The pl.] الأَعْرَافُ, (S, O, K,) mentioned in the Kur [vii. 44 and 46], (S, O,) is applied to (assumed tropical:) A wall between Paradise and Hell: (S, O, K:) so it is said: (S, O:) or the upper parts of the wall: or by عَلَى الأَعْرَافِ may be there meant عَلَى مَعْرِفَةِ أَهْلِ الجَنَّةِ وَأَهْلِ النَّارِ [i. e., app., and possessing knowledge of the people of Paradise and of the people of Hell: for it seems that مُحْتَوُونَ, or the like, is to be understood before على]. (Zj, TA.) [And hence it is the name of The Seventh Chapter of the Kur-án.] By

أَصْحَابُ الأَعْرَافِ [The occupants of the اعراف], there mentioned, are said to be meant persons whose good and evil works have been equal, so that they shall not have merited Paradise by the former nor Hell by the latter: or prophets: or angels. (Zj, TA.) b5: See also عُرْفَةٌ. b6: [The pl.]

أَعْرَافٌ also signifies (tropical:) The higher, or highest, (K, TA,) and first, or foremost, (TA,) of winds; (K, TA;) and likewise of clouds, and of mists. (TA.) b7: And عُرْفٌ signifies also, (As, O, K,) in the speech of the people of El-Bahreyn, (As, O,) A species [or variety] of palm-trees; (As, O, K;) and so [the pl.] أَعْرَافٌ (O, K) is expl. by IDrd: (O:) or when they first yield fruit, or edible fruit, or ripe fruit; (K, TA;) or when they attain to doing so: (TA:) or a [sort of] palmtree in El-Bahreyn, also called بُرْشُوم; (K, TA;) but this is what is meant by As and IDrd. (TA.) b8: And The tree of the أُتْرُجّ [i. e. citrus medica, or citron]. (K.) A3: Also pl. of عَرُوفٌ: b2: and of أَعْرَفُ and عَرْفَآءُ. (K.) عِرْفٌ, with kesr, is from the saying, مَا عَرَفَ عِرْفِى إِلَّا بِأَخَرَةٍ, (S, O,) which means He did not know me save at the last, or lastly, or latterly. (S, O, K.) A2: And it signifies Patience. (IAar, O, K.) A poet says, (namely Aboo-Dahbal ElJumahee, TA,) قُلْ لِابْنِ قَيْسٍ أَخِى الرُّقَيَّاتِ مَا أَحْسَنَ العِرْفَ فِى المُصِيبَاتِ [Say thou to the son of Keys, the brother of Er-Rukeiyat, How good is patience in afflictions!]. (IAar, O, TA.) عُرُفٌ: see عُرْفٌ, in three places.

عَرْفَةٌ A question, or questioning, respecting a subject of information, in order to know it; (K, * TA;) as also ↓ عِرْفَةٌ. (K, TA.) A2: See also عَرْفٌ.

A3: Also A purulent pustule that comes forth in the whiteness [or palm] of the hand. (ISk, S, O, K.) عُرْفَةٌ: see عُرْفٌ, latter half. b2: Also An open, elongated, tract of land, producing plants, or herbage. (O, K.) b3: Also, (O, K,) and ↓ عُرْفٌ, (TA,) A limit (O, K, TA) between two things: (K:) [like أُرْفَةٌ:] pl. of the former عُرَفٌ. (O, K, TA.) عِرْفَةٌ [an inf. n.] I. q. مَعْرِفَةٌ. (O, K. [See 1, first sentence. In the O, it seems to be regarded as a simple subst.]) b2: See also عَرْفَةٌ.

يَوْمُ عَرَفَهَ The ninth day of [the month] ذُو الحِجَّة [when the pilgrims halt at عَرَفَات]: (S, Mgh, O, Msb, K:) the latter word being without tenween, (S, O,) imperfectly decl., because it is of the fem. gender and a proper name, (Msb,) and not admitting the art. ال. (S, O, Msb.) b2: See also the next paragraph.

عَرَفَاتٌ The place [or mountain] where the pilgrims halt (Mgh, O, Msb, K) on the day of عَرَفَة [above mentioned], (O, K,) [described by Burckhardt as a granite hill, about a mile, or a mile and a half, in circuit, with sloping sides, rising nearly two hundred feet above the level of the adjacent plain,] said to be nine miles, (Msb,) or twelve miles, (K,) from Mekkeh; (Msb, K;) said by J to be a place in, or at, Minè, but incorrectly, (K, TA,) unless thereby be meant near Minè; (TA;) also called by some ↓ عَرَفَةُ; (Mgh, Msb;) but the saying نَزَلْنَا عَرَفَةَ, (S, O, K,) or نَزَلْتُ بِعَرَفَةَ, (Msb,) [We, or I, alighted at عَرَفَة,] is like a post-classical phrase, (S, O, K,) and (S, O) it is said to be (Msb) not genuine Arabic: (S, O, Msb:) عَرَفَاتٌ is a [proper] name in the pl. form, and therefore is not itself pluralized: (S, O, K:) it is as though the term عَرَفَةٌ applied to every distinct portion thereof: (TA:) as Fr says, it has, correctly, no sing.; (S, O;) and it is determinate as denoting a particular place; (Sb, S, O, K, TA;) and therefore not admitting the article ال; (Sb, TA;) differing from الزَّيْدُونَ [because this is a proper name common to a number of persons]: you say, هٰؤُلَآءِ عَرَفَاتٌ حَسَنَةً [lit. These are 'Arafát, in a good state], putting the epithet in the accus. case because it is indeterminate [as a denotative of state, like مُصَدِّقًا in the saying وَهُوَ الحَقُّ مُصَدِّقًا لِمَا مَعَهُمْ, in the Kur ii. 85]: (S, O:) it is decl. (مَصْرُوفَةٌ [more properly مُعْرَبَةٌ]) because the ت is equivalent to the ى and و in مُسْلِمِينَ and مُسْلِمُونَ, (S, O, K,) the tenween becoming equivalent to the ن, therefore, being used as a proper name, it is left in its original state, like as is مُسْلِمُونَ when used as a proper name: (Akh, S, O, K:) [i. e.,] it is decl. in the manner of مُسْلِمَاتٌ and مُؤْمِنَاتٌ, the tenween being like that which corresponds to the masc. pl. termination ن, not the tenween of perfect declinability, because it is a proper name and of the fem. gender, wherefore it does not admit the article ال. (Msb.) عَرَفَاتٌ was thus named because Adam and Eve knew each other (تَعَارَفَا) there (IF, O, K, TA) after their descent from Paradise: (TA:) or because Gabriel, when he taught Abraham the rites and ceremonies of the pilgrimage, said to him “ Hast thou known? ” (أَعَرَفْتَ), (O, K,) and he replied “ I have known ” (عَرَفْتُ): (K:) or because it is a place sanctified and magnified, as though it were rendered fragrant (عُرِّفَ i. e. طُيِّبَ): (O, K:) or because the people know one another (يَتَعَارَفُونَ) there: or, accord. to Er-Rághib, because of men's making themselves known (نِتَعَرُّفِ العِبَادِ) there by religious services and prayers. (TA.) عُرْفِىٌّ Of, or relating to, العُرْفُ as meaning the commonly-known or commonly-received or conventional language, or common parlance, or common usage. Hence حَقِيقَةٌ عُرْفِيَّةٌ and مَجَازٌ عُرْفِىٌّ, expl. in arts. حق and جوز.]

عَرَفِىٌّ Of, or relating to, عَرَفَات. (O, K.) عِرِفَّانٌ, (O, K,) accord. to Th, A man (O) who acknowledges, or confesses, a thing, and directs to it, or indicates it; (O, K;) thus expl. as an epithet, though Sb mentions his not knowing it as an epithet; (O;) occurring in a poem of Er-Rá'ee, and expl. by some as the name of a companion of his: (O, K: *) and عُرُفَّانٌ signifies the same; (K;) but this is said by Sb to be a word transferred from the category of proper names. (O.) A2: Also the latter, (O,) or both, (K,) A small creeping thing that is found in the sands of 'Álij and of Ed-Dahnà: (O, K:) or a large [sort of locust, or the like, such as is termed] جُنْدَب, resembling the جَرَادَة, (AHn, K, TA,) having a crest (لَهُ عُرْفٌ), (AHn, TA,) not found save upon [one or the other of two species of plants, i. e.] a رِمْثَة or an عُنْظُوَانَة: (AHn, K, TA:) but AHn mentions only the latter form of the word, عُرُفَّانٌ. (TA.) عَرُوفٌ: see عَارِفٌ, in two places.

عَرِيفٌ: see عَارِفٌ, first sentence. b2: [Hence,] One who knows his companions: pl. عُرَفَآءُ. (O, K.) The chief, or head, (Mgh, K, TA,) of a people, or party; (K, TA;) because he knows the states, or conditions, of those over whom he acts as such; (Mgh;) or because he is known as such [so that it is from the same word in the last of the senses assigned to it in this paragraph]; (K;) or because of his acquaintance with the ordering, or management, of them: (TA:) or the نَقِيب [or intendant, superintendent, overseer, or inspector, who takes cognizance of, and is responsible for, the actions of a people], who is below the رَئِيس: (S, O, K:) or the manager and superintendent of the affairs, who acquaints himself with the circumstances, or a tribe, or of a company of men; of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: (IAth, TA:) or the orderer, or manager, of the affairs of a people, or party; as also ↓ عَارِفٌ: (Msb:) pl. as above: (S, IAth, Msb:) it is said that he is over a few persons, and the مَنْكِب is over five عُرَقَآء, then the أَمِير is over these. (Msb.) It is said in a trad. that the عُرَفَآء are in Hell, as a caution against undertaking the office of chief, or head, on account of the trial that is therein; for when one does not perform the duty thereof, he sins, and deserves punishment. (TA.) b3: [It is now used as meaning A monitor in a school, who hears the lessons of the other scholars.]

A2: See also مَعْرُوفٌ, with which it is syn. عِرَافَةٌ The holding, and the exercising, of the office of عَرِيف. (S, Mgh, * O, Msb, * K. [An inf. n.: see 1, in the middle of the latter half.]) عَرُوفَةٌ: see عَارِفٌ, in two places.

عَرَّافٌ A كَاهِن [or diviner]: (S, O, Msb, K:) or the former is one who informs of the past, and the latter is one who informs of the past and of the future: (Msb:) or, accord. to Er-Rághib, [but the converse of his explanation seems to be that which is correct,] the former is one who informs of future events, and the latter is one who informs of past events. (TA.) Hence the saying of the Prophet, that whoso comes to an عرّاف and asks him respecting a thing, prayer of forty nights will not be accepted from him. (O.) b2: and (Msb) An astrologer, (IAth, Mgh, Msb,) who lays claim to the knowledge of hidden, or invisible, things, (IAth, Mgh,) which God has made to belong exclusively to Himself: (IAth:) and this is [said to be] meant in the trad. above mentioned. (Mgh.) b3: And A physician. (S, O, K.) b4: and One who smells [for يسم I read يَشُمُّ] the ground, and thus knows the places of water, and knows in what country, or district, he is. (ISh, in TA, art. حزى.) عَارِفٌ and ↓ عَرِيفٌ are syn., (S, O, K,) like عَالِمٌ and عَلِيمٌ, (S, O,) signifying Knowing; [&c., agreeably with the explanations of the verb in the first quarter of the first paragraph of this art.;] as also ↓ عَرُوفَةٌ, (S, O, K,) but in an intensive sense, which is denoted by the ة, (S, O, TA,) meaning [knowing, &c., much, or well; or] knowing, or acquainted with, affairs, and not failing to know [or recognise] one that has been seen once; (TA;) as in the phrase, بِالأُمُوِر ↓ رَجُلٌ عَرُوفَةٌ [A man much, or well, acquainted with affairs]. (S, O.) b2: For the first, see also عَرِيفٌ. b3: It also signifies particularly [Skilled in divine things;] possessing knowledge of God, and of his kingdom, and of the way of dealing well with Him. (TA.) b4: See also مَعْرُوفٌ.

A2: Also, the first, [Patient; or] very patient, or having much patience; syn. صَبُورٌ; (AO, S, O, K;) and so ↓ عَرُوفٌ; (S, O, K;) of which latter the pl. is عُرْفٌ. (K.) One says, أُصِيبَ فُلَانٌ فَوُجِدَ عَارِفًا [Such a one was smitten, or afflicted, and was found to be patient]. (S, O.) And حَبَسْتُ نَفْسًا عَارِفَةً, meaning صَابِرَةً [i. e. I restrained a patient soul, or mind]: (O, TA:) like the phrase صَبَرْتُ عَارِفَةً in a verse of 'Antarah [cited in the first paragraph of art. صبر]. (S, * O.) And ↓ نَفْسٌ عَرُوفٌ means [A soul, or mind,] enduring; very patient; that endures an event, or a case, when made to experience it. (TA.) عَوَارِفُ [is pl. of عَارِفَةٌ, and] means Patient she-camels. (IB, TA.) عَارِفَةٌ as a subst.; pl. عَوَارِفُ: see عُرْفٌ, first quarter, in two places.

عُوَيْرِفٌ [dim. of عَارِفٌ, i. e. signifying One possessing little knowledge &c.]. One says of him in whom is a sin, or crime, مَا هُوَ إِلَّا عُوَيْرِفٌ [He is none other than one possessing little knowledge]. (TA.) أَعْرَفَ is mentioned in “ the Book ” of Sb as used in the phrase هٰذَا أَعْرَفَ مِنْ هٰذَا [meaning This is more known than this]: irregularly formed from مَعْرُوفٌ, not from عَارِفٌ. (ISd, TA.) A2: Also A thing having what is termed عُرْف [i. e. a mane, or the like]: (S, O, K:) fem. عَرْفَآءُ: pl., masc. and fem., عُرْفٌ. (K.) It is applied to a horse, (Mgh, K, TA,) meaning Having a full mane, or much hair of the mane. (Mgh, TA.) And to a serpent (O, K) such as is termed شَيْطَان [which is described as having an عُرْف]. (O.) And the fem. is applied to a she-camel, (K, TA,) meaning High in the hump: or resembling the male: or long in her عُرْف [or mane]: (TA:) or having what resembles the عُرْف by reason of her fatness: or having, upon her neck, fur like the عُرْف. (Ham p. 611.) b2: The fem. is also used as meaning The ضَبُع [i. e. hyena, or female hyena], because of the abundance of its hair (S, O, K, TA) of the neck, (O, K, TA,) or because of the length of its عُرْف. (TA.) b3: and one says سَنَامٌ أَعْرَفُ A long, or tall, camel's hump, having an عُرْف. (TA.) And جَبَلٌ أَعْرَفُ (assumed tropical:) A mountain having what resembles the عُرْف. (TA.) And قُلَّةٌ عَرْفَآءُ (tropical:) A high mountain-top. (TA.) And حَزْنٌ أَعْرَفُ (assumed tropical:) High rugged ground. (TA.) مَعْرَفٌ (S, O, K [in one of my copies of the S written مُعَرَّفٌ]) and مَعْرِفٌ also (Ham p. 47) sing. of مَعَارِفُ, which means The face [and faces], and any part thereof that appears; as in the saying اِمْرَأَةٌ حَسَنَةُ المَعَارِفِ [A woman beautiful in the face, or in the parts thereof that appear]; (S, O, K;) because the person is known thereby: (TA:) or, as some say, no sing. of it is known: (Har p. 146:) and some say that it signifies the beauties, or beautiful parts, of the face. (TA.) Er-Rá'ee says, مُتَلَفِّمِينَ عَلَى مَعَارِفِنَا نَثْنِى لَهُنَّ حَوَاشِىَ العَصْبِ [Muffling our faces, or the parts thereof that appeared, we fold, or folding, to them the selvages of the عَصْب (a sort of garment).] (S, O: but the latter has مُتَلَثِّمِينَ.) And one says, حَيَّا اللّٰهُ المَعَارِفَ, meaning [May God preserve] the faces. (O, K.) And قَدْ هَاجَتْ مَعَارِفُ فُلَانٍ The features of such a one, whereby he was known to me, have withered, like as the plant withers: said of a man who has turned away, from the speaker, his love, or affection. (TA.) And هُوَ مِنَ المَعَارِفِ He is of those who are known; [or of those who are acquaintances;] (O, K;) as though meaning مِنْ ذَوِى المَعَارِفِ, i. e. of those having faces [whereby they are known]: (O:) or مَعَارِفُ الرَّجُلِ meansThose who are entitled to the man's love, or affection, and with whom he has acquaintance; [and simply the acquaintances of the man;] and is pl. of ↓ مَعْرِفَةٌ. (Har p. 146.) مَعَارِفُ الأَرْضِ meansThe faces, and known parts, of the land. (TA.) مَعْرَفَةٌ The place [or part] upon which grows the عُرْف [or mane]; (S, Mgh;) the place of the عُرْف of the horse, (O, K, TA,) from the forelock to the withers: or the flesh upon which grows the عُرْف. (TA.) But the phrase الأَخْذُ مِنْ مَعْرَفَةِ الدَّابَّةِ means The cutting [or taking] of somewhat from the عُرْف of the beast. (Mgh.) مَعْرِفَةٌ a subst. [signifying Knowledge, cognition, cognizance, or acquaintance; &c.: as such having for its pl. مَعَارِفُ, meaning sorts of knowledge:] from عَرَفَهُ signifying as expl. in the beginning of this art.: (Msb:) or an inf. n. therefrom. (S, O, K.) b2: See also مَعْرَفٌ, last sentence but one. b3: [In grammar, A determinate noun; opposed to نَكِرَةٌ.]

مُعَرَّفٌ [pass. part. n. of 2, q. v.

A2: ] Food rendered fragrant. (TA.) A3: And Food put part upon part [app. so that the uppermost portion resembles a mane or the like (عُرْف)]. (TA.) [Golius, as on the authority of J, and hence Freytag, assign to it a meaning belonging to مُعَرَّقٌ.]

A4: Also The place of halting [of the pilgrims] at عَرَفَات. (S, O, K.) b2: And in a trad. of I'Ab, the phrase بَعْدَ المُعَرَّفِ occurs as meaning After the halting at عَرَفَة [or rather عَرَفَات]. (TA.) مَعْرُوفٌ [Known: and particularly well, or commonly, known]. أَمْرٌ مَعْرُوفٌ and ↓ عَارِفٌ, (O, Msb, K, TA,) accord. to Lth, but the latter is disapproved by Az, having not been heard by him on any other authority than that of Lth, (O, TA,) [though there are other similar instances well known, (see أَمْرٌ, and دَافِقٌ,)] signify the same [i. e. A known affair or event &c.]; (O, Msb, K, TA;) as also ↓ عَرِيفٌ. (Msb, TA,) b2: [Hence, in grammar, The active voice; opposed to مَجْهُولٌ.]

b3: See also عُرْفٌ, former half, in seven places.

A2: أَرْضٌ مَعْرُوفَهٌ Land having a fragrant عَرْف [or odour]. (TA.) A3: رَجُلٌ مَعْرُوفٌ A man having a purulent pustule, termed عَرْفَة, come forth in the whiteness [or palm] of his hand. (S.) مُعْتَرِفٌ [part. n. of 8, q. v.]. 'Omar is related to have said, اُطْرُدُوا المُعْتَرِفِينَ, meaning [Drive ye away] those who inform against themselves [or confess or acknowledge the commission] of something for which castigation is due to them; as though he disliked their doing so, and desired that people should protect them. (TA.) مُتَعَارَفٌ [applied to language, or a phrase, or word, means Known by common conventional usage]. One says, هُوَ مُتَعَارَفٌ بَيْنَهُمْ It is known [by common conventional usage] among them. (MA. See also عُرْفٌ.])

طرف

1 طَرَفَ, aor. ـِ inf. n. طَرْفٌ, He looked from the outer angle of the eye: or [he twinkled with his eye, i. e.] he put the edge of his eyelid in motion, or in a state of commotion, and looked: (M, TA:) or الطَّرْفُ signifies the putting the eyelids in motion, or in a state of commotion, in looking: (Mgh, * TA:) one says, شَخَصَ بَصَرُهُ فَمَا يَطْرِفُ [His eye, or eyes, has, or have, become fixedly open, or raised, and he does not put his eyelids in motion, or does not twinkle with his eye, or eyes, in looking]: (TA:) [or] one says, طَرَفَ البَصَرُ, aor. and inf. n. as above, meaning the eye, or eyes, [twinkled, or] became in a state of commotion: (Msb:) [or] طَرَفَ بَصَرَهُ, (O, K, TA, and so in a copy of the S,) or بَصَرُهُ, (so in one of my copies of the S,) aor. and inf. n. as above, [he winked, i. e.] he closed one of his eyelids upon the other: (S, O, K: [see also 4:]) or طَرَفَ بِعَيْنِهِ [in the CK بعَيْنَيْهِ] he put his eyelids in motion, or in a state of commotion: (K, TA:) and طُرِفَتْ عَيْنُهُ, aor. ـْ inf. n. as above, his eyelids were put in motion or in a state of commotion, by looking. (As, TA.) [Another meaning of طَرَفَ بَصَرَهُ, and another of طُرِفَتْ said of the eye, will be found below.] عَيْنٌ تَطْرِفُ, signifying An eye that [twinkles, or] puts the eyelid in motion, or in a state of commotion, with looking, is used for ذُو عَيْنٍ تَطْرِفُ, meaning (assumed tropical:) a living being. (Mgh.) مَا بَقِيَتْ مِنْهُمْ عَيْنٌ تَطْرِفُ [There remained not of them one having an eye twinkling] means (tropical:) they died, (O, K, TA,) or (O, in the K erroneously “ and,” TA) they were slain. (O, K, TA.) b2: [Also He looked: for]

الطَّرْفُ is used as meaning the act of looking (Er-Rághib, Msb, TA) because the putting in motion of the eyelid constantly attends that act: (Er-Rághib, TA:) and طَرَفْتُهُ, inf. n. as above, signifies I saw, or I looked at or towards, him, or it; syn. أَبْصَرْتُهُ. (Ham p. 111.) It is said in the Kur [xiv. 44] لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ [Their look shall not revert to them; i. e., shall not be withdrawn by them from that upon which they shall look]. (S, O.) And in the same [xxvii. 40], أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدٌ إِلَيْكَ طَرْفُكَ, [meaning, in like manner, I will bring it to thee before thy look at a thing shall revert to thee, or be withdrawn by thee therefrom: or,] accord. to Fr, meaning before a thing shall be brought to thee from the extent of thy vision: or, as some say, in the space in which thou shalt open thine eye and then close it: or in the space in which one shall reach the extent of thy vision. (O.) and one says, نَظَرَ فُلَانٌ بِطَرْفٍ خَفِىٍّ [Such a one looked with a furtive glance], meaning, contracted his eyelids over the main portion of his eye and looked with the rest of it, by reason of shyness or fear. (Har p. 565.) And تَطْرِفُ الرِّجَالَ [app. meaning She looks at the men] is said of a woman who does not keep constantly to one. (TA. [See مَطْرُوفَةٌ.]) And تَطْرِفُ الرِّيَاضَ رَوْضَةً بَعْدَ رَوْضَةٍ

[app. meaning She looks at the meadows, meadow after meadow, to pasture upon them in succession,] is said of a she-camel such as is termed طَرِفَةٌ [q. v.]. (As, TA.) b3: طَرَفْتُ عَيْنَهُ, (S, O, Msb, in the K طَرَفَ عَيْنَهُ,) aor. and inf. n. as above, (Msb, TA,) I (S, O, Msb) hit, struck, smote, or hurt, his eye with a thing, (S, O, Msb, K, [in the CK شَىْءٌ is put for بِشَىْءٍ,]) such as a garment or some other thing, (TA,) so that it shed tears: and one says of the eye, طُرِفَتْ. (S, O, K. [See another explanation of the latter in the first sentence.]) Ziyád, in reciting a خُطْبَة, said, قَدْ طَرَفَتْ أَعْيُنَكُمُ الدُّنْيَا وَسَدَّتْ مَسَامِعَكُمُ الشَّهَوَاتُ [The good of the present world hath smitten your eyes, and appetences have stopped your ears]. (O.) And one says طَرَفَهُ and ↓ طرّفهُ meaning He, or it, struck, smote, or hurt, his eye. (TA.) And طَرَفَهَا الحُزْنُ وَالبُكَآءُ Grief and weeping hurt it (the eye), so that it shed tears. (TA.) And طَرَفَهَا حُبُّ الرِّجَالِ The love of the men smote her eye, so that she raised her eyes and looked at every one that looked at her; as though a طَرْفَة [or red spot of blood], or a stick or the like, hurt her eye. (Az, TA.) b4: الطَّرْفُ signifies also The slapping with the hand (K, TA) upon the extremity of the eye. (TA.) b5: Then it became applied to signify The striking upon the head. (TA.) b6: طَرَفَهُ عَنْهُ signifies He turned him, or it, away, or back, from him, or it. (S, O, K.) Hence the saying of a poet, (S, O, TA,) 'Amr Ibn-Abee-Rabee'ah, (TA,) or a young woman of the Ansár, (O,) إِنَّكَ وَاللّٰهِ لَذُو مَلَّةٍ

يَطْرِفُكَ الأَدْنَى عَنِ الأَبْعَدِ so in the S; but the right reading is عَنِ الأَقْدَمِ, for the next verse ends with تَصْرِمِى: (IB, TA:) [i. e. Verily thou, by Alláh, art one having a weariness: the nearer turns thee away, or back, from the older:] meaning, he turns away, or back, thy sight from the latter: i. e. thou takest the new (الجَدِيدَ ↓ تَسْتَطْرِفُ), and forgettest the old. (S, TA.) You say, طَرَفْتُ البَصَرَ عَنْهُ (S * Msb) I turned away, or back, the sight from him, or it. (Msb.) And اِطْرِفٌ بَصَرَكَ Turn away, or back, thy sight from that upon which it has fallen and to which it has been extended. (TA.) b7: And طَرَفَهُ عَنَّا شُغْلٌ Business, or occupation, withheld him from us. (TA.) b8: And طَرَفَهُ He drove him away. (Sh, TA.) A2: طَرِفَتْ, (S, O, K,) [aor. ـَ inf. n. طَرَفٌ; (TA;) and ↓ تطرّفت; She (a camel) depastured the sides, or lateral parts, (أَطْرَاف,) of the pasturage, not mixing with the other she-camels, (S, O, K,) tasting, and not keeping constantly to one pasturage. (Har p. 569.) A3: طَرُفَ, (S, O, Msb, K,) inf. n. طَرَافَةٌ, (O, TA,) It (property) was recently, or newly, acquired: (S, O, K: *) or it (a thing) was good [and recent or new or fresh]. (Msb.) b2: And the same verb, (S, K,) inf. n. as above, (S, TA,) He was such as is termed طَرِيفٌ [and طَرِفٌ q. v.] as meaning the contr. of قُعْدُد. (S, K.) 2 طرّفهُ [from the subst. الطَّرْفُ meaning “ the eye ”]: see 1, latter half.

A2: طرّف [from الطَّرَفُ], (S, O, K,) inf. n. تَطْرِيفٌ, (K,) He (a man, S, O) fought around the army; because he charges upon, or assaults, those who form the side, or flank, or extreme portion, of it, (S, O, K,) and drives them back upon the main body: (S, O:) or, as in the M, he fought the most remote thereof, and those that formed the side, or flank, thereof. (TA.) b2: And طرّف عَلَىَّ الإِبِلَ He drove, or sent, back to me those that formed the sides, or extreme portions, of the camels. (O, K.) and طرّف الخَيْلَ He drove back the foremost of the horsemen (O, K, TA) to, or upon, the hindmost of them. (TA.) Accord. to El-Mufaddal, تَطْرِيفٌ, signifies a man's repelling another man from the hindmost of his companions: (O, TA: *) one says, طَرِّفْ عَنَّا هٰذَا الفَارِسَ [Repel thou from our rear this horseman]. (O, TA.) b3: For another signification [from الطَّرَفُ] see 4. b4: [Hence also,] طرّفت بَنَانَهَا She (a woman) tinged, or dyed, the ends (أَطْرَاف, O, Msb, TA) of her fingers with حِنَّآء. (O, Msb, K, * TA.) b5: And تَطْرِيفْ الأُذُنِ The making the ear of a horse to be pointed, tapering, or slender at the extremity. (TA.) [Hence,] Khálid Ibn-Safwán said, خَيْرُ الكَلَامِ مَا طُرِّفَتْ مَعَانِيهِ وَشُرِّفَتْ مَبَانِيهِ (assumed tropical:) [The best of language is that of which the meanings are pointed, and of which the constructions are crowned with embellishments as though they were adorned with شُرَف, pl. of شُرْفَةٌ, q. v.]. (TA: there mentioned immediately after what here next precedes it.) b6: And طرّف الشَّىْءَ [from طَرَفٌ signifying

“ anything chosen or choice ”] means He chose, or made choice of, the thing; as also ↓ تطرّفهُ. (TA. [See also 10.]) b7: طرّف said of a camel means He lost his tooth [or teeth] (O, K, TA) by reason of extreme age. (TA.) 4 اطرف He (a man, K) closed his eyelids. (Ibn-'Abbád, O, K. [See also 1, first sentence.]) A2: اطرف الثَّوْبَ, inf. n. إِطْرَافٌ, He made two ornamental or coloured or figured borders (عَلَمَيْنِ) in the ends, or sides, of the garment (فِى طَرَفَيْهِ); as also ↓ طرّفهُ, inf. n. تَطْرِيفٌ. (Msb: and in like manner the pass. of the former verb is expl. in the S and O, as said of a رِدَآء of خَزّ.) A3: اطرف فُلَانًا He gave to such a one what he had not given to any one before him: (L, K, * TA:) or he gave him a thing of which he did not possess the like, and which pleased him: (TA:) [and he gave him property newly, or recently, acquired.] You say, أَطْرَفَهُ كَذَا and بِكَذَا, meaning أَتْحَفَهُ [He gave him such a thing as a تُحْفَة, i. e. طُرْفَة, q. v.]. (Har p. 54.) b2: [Hence,] اطرف فُلَانٌ signifies جَآءَ بِطُرْفَةٍ, (S, and Har p. 54,) as meaning Such a one brought something newly found, or gained, or acquired: (Har p. 54:) and as meaning he brought a thing that was strange, or extraordinary, and approved, or deemed good: (Id. p. 615:) and as meaning he brought new information or tidings. (Id. p. 32.) And one says, اطرفهُ خَبَرًــا [and بِــخَبَرٍ (see Har p. 529)] meaning He told him new information or tidings. (Az, TA.) b3: أَطْرَفَ بِهِ مَنْ حَوَالَيْهِ [a phrase used by El-Hareeree] means They who were around him became possessors, thereby, of a new and strange piece of information, (صَارُوا بِسَبَبِهِ ذَوِى طُرْفَةٍ,) and said, مَا أَطْرَفَهُ [How novel and strange is it!], by reason of their wonder at it; so that the verb is intrans., and من is its agent: or it may mean he made to wonder by reason of it those who were around him. (Har p. 474.) A4: الإِطْرَافُ signifies also كَثْرَةُ الآبَآءِ [i. e., app., The being numerous, as said of ancestors, meaning ancestors of note]. (TA.) A5: اطرف البَلَدُ, (S, O, K, TA,) and اطرفت الأَرْضُ, (TA,) The country, and the land, abounded with [the kinds of pasture called]

طَرِيفَة [q. v.]. (S, O, K, TA.) 5 تطرّف [as quasi-pass. of 2 signifies It became pointed, tapering, or slender at the extremity: see ذُبَابُ السَّيْفِ in art. ذب]. b2: [And] i. q. صَارَ طَرَفًا [It became an extremity, or a side; or at, or in, an extremity or a side]. (TA.) b3: كَانَ لَا يَتَطَرَّفُ مِنَ البَوْلِ, in a trad. respecting the punishment of the grave, means He used. not to go far aside from urine. (L, TA. *) b4: تطرّفت said of a she-camel: see 1, near the end. b5: Said of the sun, It became near to setting. (TA.) b6: تطرّف عَلَى القَوْمِ He made a sudden, or an unexpected, attack upon the territory, or dwellings, of the people. (TA.) A2: تطرّف الشَّىْءَ He took from the side of the thing: [and] he took the side of it. (MA.) b2: See also 2, last signification but one.8 اِطَّرَفْتُ الشَّىْءَ, of the measure اِفْتَعَلْتُ, I purchased the thing new. (S, O, K. [See also 10.]10 استطرفهُ He counted, accounted, reckoned, or esteemed, it new; (PS;) or طَرِيف [as meaning newly, or recently, acquired]. (S, O, K.) One says of good discourse, يَسْتَطْرِفُهُ مَنْ سَمِعَهُ [He who has heard it esteems it new]. (K.) b2: and استطرف الشَّىْءَ He found, gained, or acquired, the thing newly. (S, O, K. [See also 8.]) b3: Yousay of a woman who does not keep constantly to a husband, تَسْتَطْرِفُ الرِّجَالَ (assumed tropical:) [She takes, or chooses, new ones of the men]: she who does thus being likened to the she-camel termed طَرِفَةٌ, that depastures the extremities, or sides, of the pasturage, and tastes, and does not keep constantly to one pasturage. (Har p. 569.) See also 1, last quarter. b4: And one says of camels, استطرنت المَرْتَعَ They chose, or selected, the pasturage: or they took the first thereof. (TA. [See also 2, last signification but one.]) طَرْفٌ The eye; a word having no pl. in this sense because it is originally an inf. n., (S, O, K,) therefore it may denote a sing. and may also denote a pl. number [i. e. may signify also eyes]: (S, O, Msb:) or, (K,) as Ibn-'Abbád says, (O,) it is a coll. n. signifying the بَصَر [which has the sing. and the pl. meanings mentioned above, as well as the meaning of the sense of sight], and is not dualized nor pluralized: or, as some say, it has for pl. أَطْرَافٌ: (O, K:) but this is refuted by the occurrence of طَرْف in a pl. sense in the Kur xxxvii. 47 and xxxviii. 52 and lv. 56: (O:) and though الأَطْرَاف is said to occur as its pl. in a trad. of Umm-Selemeh, this is a mistake for الإِطْرَاق: (Z, O:) it is said, however, that its being originally an inf. n. is not a reason for its not being allowable to pluralize it when it has become a subst., and especially when it is not meant to convey the signification of an epithet: (MF:) [but it may be regarded as an epithet; meaning seer, and, being originally an inf. n., seers also; and this is the more probable because]

↓ الطَّوَارِفُ [is an epithet used as a subst., and thus] signifies the eyes, (S, O, K,) as in the saying هُوَ بِمَكَانٍ لَا تَرَاهُ الطَّوَارِفُ [He is in a place in which the eyes will not see him]; (S, * O, * TA;) pl. of ↓ طَارِفَةٌ. (TA.) b2: [Hence,] الطَّرْفُ is the name of (assumed tropical:) Two stars, which precede الجَبْهَةُ, (S, O, K,) so called because (K) they are [regarded as] the two eyes of Leo; one of the Mansions of the Moon: (S, O, K:) [often called الطَّرْفَةُ, q. v.:] the طَرْف of Leo, consisting of two small stars in front of الجَبْهَة, like the فَرْقَدَانِ, but inferior to them in light, and having somewhat of obliquity; the Ninth Mansion of the Moon: (Kzw in his descr. of that Mansion:) or the star [app. lambda] in the face of Leo, together with that which is outside [app. alpha] on the figure of Cancer: (Kzw in his descr. of Leo:) or the bright star [alpha] on the hinder, southern, leg, or foot, [i. e. claw,] of Cancer. (Kzw in his descr. of Cancer.) [See مَنَازِلُ القَمَرِ, in art. نزل.] b3: And طَرْفُ العَيْنِ signifies The eyelid. (TA.) A2: Also طَرْفٌ, A man generous, or noble, (K, TA, [see also طِرْفٌ,]) in respect of ancestry, up to the greatest [i. e. most remote] forefather. (TA.) A3: See also طَرَفٌ, first sentence.

طُرْفٌ: see طَرِيفٌ, with which it is syn., and of which it is also a pl. طِرْفٌ A generous horse: (As, S, O, K:) or, accord. to Er-Rághib, one that is looked at (يُطْرَفُ) because of his beauty; so that it is originally مَطْرُوفٌ, i. e. مَنْظُورٌ; like نِقْضٌ in the sense of مَنْقُوضٌ: (TA:) pl. طُرُوفٌ (As, S, O, K) and أَطْرَافٌ: (O, K:) accord. to Az, an epithet applied peculiarly to the males: (S, O, K: *) or generous in respect of the sires and the dams: (Lth, O, K:) or recently acquired; not of his owner's breeding; fem. with ة, (O, K,) occurring in a verse of El-'Ajjáj: Lth says that they sometimes apply the epithets طِرْفٌ and طِرْفَةٌ as syn. with نَجِيبٌ and نَجِيبَةٌ, in a manner unusual in the language: (O:) accord. to Ks, طِرْفَةٌ is applied as an epithet to a mare: (TA:) and طِرْفٌ signifies also a horse long in the legs or the neck, having the ears pointed, tapering, or slender at the extremities. (TA in the supplement to this art.) b2: And (tropical:) Generous (S, O, TA) as an epithet applied to a young man (S, TA) or to a man; (O, TA;) as also ↓ طَرَفٌ: (O, K:) or a man generous in respect of his male and his female ancestors: (K, * TA:) pl. أَطْرَافٌ: (O, K:) when applied to other than man, its pl. [or rather one of its pls.] is طُرُوفٌ. (K.) b3: See also طَرَفٌ, latter half. b4: And رَجُلٌ طِرْفٌ فِى نَسَبِهِ, (K, TA,) with kesr, (TA,) [in the CK, erroneously, طَرْفٌ,] (assumed tropical:) A man whose nobility is recent: as though a contraction of ↓ طَرِفٌ. (K, TA.) b5: And اِمْرَأَةٌ طِرْفُ الحَدِيثِ, (K, TA,) with kesr, (TA,) [in the CK طَرْف,] A woman whose discourse is good; every one who has heard it esteeming it new (يَسْتَطْرِفُهُ). (K, * TA.) A2: And One desirous of possessing everything that he sees. (K.) b2: See also طَرِفٌ, in two places. b3: And see طَرِيفٌ.

A3: Also Anything of the produce of the earth still in the calyxes thereof. (Ibn-'Abbád, O, K, *) طَرَفٌ The extremity, or end, of anything; [as of a sword, and of a spear, and of a rope, and of the tongue, &c.;] thus accord. to ISd; but in the K this meaning is assigned to ↓ طَرْفٌ: (TA: [several evidences of the correctness of the former word in this sense will be found in the present art.; and countless instances of it occur in other arts. &c.: it seems to have been generally regarded by the lexicographers as too notorious to need its being mentioned:]) and a side; a lateral, or an outward, or adjacent, part or portion; a region, district, quarter, or tract; syn. نَاحِيَةٌ: (S, O, Msb, K:) and a part, portion, piece, or bit, (syn. طَائِفَةٌ,) of a thing: (S, O, K:) it is used in relation to bodies, or material things, and to times &c.; (Er-Rághib, TA;) and is thus used in the sense of طَائِفَة of a people, in the Kur iii. 122; (Ksh;) [and may often be rendered somewhat of a thing, whether material (as land &c.) or not material (as in the T and S voce ذَرْوٌ, where it is used of a saying, and as in the S and A and K in art. هوس &c., where it is used of madness, or insanity, or diabolical possession):] the pl. is أَطْرَافٌ. (O, Msb, K.) b2: [Hence,] الأَطْرَافُ signifies The fingers: and [when relating to the fingers] has no sing. unless this is used as a prefixed noun, as in the saying أَشَارَتْ بِطَرَفِ إِصْبَعِهَا [She made a sign with the end of her finger]: but the pl. is said by Az to be used in the sense of the sing. in the following ex. cited by Fr, يُبْدِينَ أَطْرَافًا لِطَافًا عَنَيَهٌ [so that the meaning is, They show an elegant finger like a fruit of the species of tree called عَنَم]; therefore the poet says عَمَنَه [which is a n. un.: but I think that it is much more reasonable, and especially as the verb is pl., to regard the ه in this case as the ه of pausation, of which see an ex. voce حِينٌ; and accordingly to render the saying, they show elegant fingers like fruits of the عَنَم]. (TA.) It is said in a trad. of Abraham, when he was a little child, جُعِلَ رِزْقُهُ فِى أَطْرَافِهِ [His sustenance was made to be in his fingers]; meaning that he used to suck his fingers and find in them that which nourished him. (TA.) b3: And [hence] أَطْرَافُ العَذَارَى (tropical:) A species of grapes, (A, K, TA,) white and slender, found at Et-Táïf: (A, TA:) or, as in the L, black and long, resembling acorns, likened to the fingers of virgins, that are dyed [with حِنَّآء], because of their length; and the bunch of which is about a cubit long. (TA.) b4: ذُو الطَّرَفَيْنِ is an appellation of A sort of serpent, (K,) a sort of black serpent, (TA,) or the [serpent called] أَسْوَد, (O,) having two stings, one in its nose and the other in its tail, with both of which, (O, K, TA,) so it is said, (O, TA,) it smites, and it suffers not him whom it smites to linger, killing at once. (O, K, TA.) b5: طَرَفَا الدَّابَّةِ sometimes means The fore part and the hinder part of the beast. (TA.) b6: and أَطْرَافُ الجَسَدِ (O) or البَدَنِ (K) means [The extremities of the body; i. e.] the arms or hands, and the legs or feet, and the head: (O, K:) or, as in the L, أَطْرَافٌ is pl. of طَرَفٌ as syn. with شَوَاةٌ [n. un. of شَوًى, q. v.]. (TA.) b7: [And the dual has various other meanings assigned to it, derived from the first of the significations mentioned in this paragraph.] It is said in a trad. (O, K) of the Prophet, (O,) كَانَ إِذَا اشْتَكَى أَحَدٌ مِنْ أَهْلِهِ لَمْ تَزَلِ البُرْمَةُ عَلَى النَّارِ حَتَّى يَأْتِىَ عَلَى أَحَدِ طَرَفَيْهِ [It was the case that when any one of his family had a complaint, the cooking-pot did not cease to be on the fire but he arrived at one of his two limits]; meaning (assumed tropical:) convalescence or death; because these are the two terminations of the case of the diseased. (O, K.) b8: And one says, لَا يَمْلِكُ طَرَفَيْهِ (assumed tropical:) He will not have control over his mouth and his anus: referring to him who has drunk medicine or become intoxicated. (AO, ISk, S, O, K.) b9: And فُلَانٌ فَاسِدُ الطَّرَفِيْنِ (assumed tropical:) Such a one is corrupt in respect of the tongue and the فَرْج. (TA.) b10: And لَا يَدْرِى أَىُّ طَرَفَيْهِ أَطْوَلُ, (in the CK يُدْرَى,) [He will not, or does not, know which of his two extremities is the longer,] meaning (tropical:) his ذَكَر and his tongue; (S, O, K, TA;) whence طَرَفٌ is used as signifying (assumed tropical:) the tongue: (TA:) or the meaning is, as some say, (assumed tropical:) which of his two halves is the longer; the lower or the upper: (TA:) or (assumed tropical:) the lineage of his father or that of his mother (O, K, TA) in respect of generosity, or nobility: (O, TA:) i. e., which of his two parents is the more generous, or noble: so says Fr. (TA.) b11: كَرِيمُ الطَّرَفَيْنِ means (tropical:) Generous, or noble, [on both sides, i. e.] in respect of male and female ancestors. (S, O, TA.) b12: And أَطْرَافٌ means also (assumed tropical:) A man's father and mother and brothers and paternal uncles and any relations whom it is unlawful for him to marry. (Az, S, O, K.) b13: And (assumed tropical:) Noble, or exalted, men: (Th, S:) or أَطْرَافُ الأَرْضِ means (tropical:) the noble, or exalted, men, and the learned men, of the earth, or land: (O, K, TA:) one of whom is termed طَرَفٌ, or ↓ طِرْفٌ. (O, See the latter of these words.) And hence, as some explain it, the saying in the Kur [xiii. 41, like one in xxi. 45], أَوَلَمْ يَرَوْا أَنَّا نَأْتِى الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا (assumed tropical:) [Have they not seen that we visit, or bring destruction upon, the land, curtailing it of its learned men?]; the meaning being, the death of its learned men: (O, TA:) or, as some say, [curtailing it of its inhabitants and its fruits; for they say that] the meaning is, the death of its inhabitants and the diminution of its fruits: (TA:) or it means, curtailing it of its sides, or districts, one by one: (Az, O, L:) Ibn-'Arafeh says that the meaning is, we lay open by conquest, to the Prophet, (نَفْتَحُ عَلَى النَّبِىِّ,) the country around Mekkeh. (O, TA.) [b14: أَطْرَافُ النَّاسِ also means (assumed tropical:) The lower orders of the people: but this I believe to be post-classical.] b15: طَرَفَىِ النَّهَارِ, in the Kur 11:114, means غُدْوَةً وَعَشِيَّةً [i. e. Morning and afternoon]; by the former being meant daybreak; and by the latter, noon and the عَصْر [q. v.], (Ksh, Bd,) or the عَصْر [only]. (Bd.) And أَطْرَافَ النَّهَارِ, in the Kur 20:130, means At daybreak and at sunset: (Ksh, Bd:) or at noon and at the عَصْر; so says Zj: or, accord. to IAar, in the hours (سَاعَات) of the day: Abu-l-'Abbás says that it means طَرَفَىِ النَّهَارِ. (TA.) b16: [عَلَى طَرَفٍ often occurs as meaning Beside, aside, or apart; like على جَانِبٍ, and على نَاحِيَةٍ: and in like manner the Persians say بَرْ طَرَفْ. b17: and مِنْ طَرَفِ فُلَانٍ is often used as meaning On the part of such a one; but is perhaps post-classical.] b18: And you say, لِلْأَمْرِ طَرَفَانِ [meaning (assumed tropical:) There are two ways of performing the affair, either of which may be chosen; as though it had two ends, or two sides]. (TA voce صَرْعٌ.) And جَعَلَهُ مُطْلَقَ الطَّرَفَيْنِ (assumed tropical:) [He made it allowable, or free, in respect of both the alternatives, either way one might choose to take]. (Msb in art. بوح.) b19: [And hence, perhaps,] طَرَفٌ signifies also (assumed tropical:) Anything chosen or choice: pl. أَطْرَافٌ: [whence]

أَطْرَافُ الحَدِيثِ means (assumed tropical:) Chosen, or choice, subjects of discourse; as also الحَدِيثِ ↓ طَرَائِفُ: and أَطْرَافُ الأَحَادِيثِ means [the same, or] colloquies of friends, consisting of mutual communications, and oblique expressions, and allusions: so says ISd: and this is likewise a meaning of ↓ الطِّرَافُ and السِّبَابُ, which latter [properly signifying “ mutual reviling ”] is given in the K as an explanation of the former. (TA.) b20: Also Flesh, or flesh-meat; syn. لَحْمٌ. (TA.) طَرِفٌ, in the K ↓ طِرْف, but the former is the right, (TA,) A male camel that removes from one pasturage to another; (K, TA;) not keeping constantly to one pasturage. (TA.) And طَرِفَةٌ A she-camel that does not keep constantly to one pasturage; (S, O, K;) that depastures the extremities, or sides, of the pasturage, and tastes, and does not keep constantly to one pasturage: (Har p. 569:) or, accord. to As, that looks at the meadows (تَطْرِفُ الرِّيَاضَ), meadow after meadow [app. to pasture upon them in succession]: (TA:) and ↓ مُسْتَطْرِفَةٌ, so applied, signifies the same as طَرِفَةٌ: (TA, but not as on the authority of As:) and ↓ مِطْرَافٌ, so applied, that will not feed upon a pasturage unless she choose anew, or take the first of, (حَتَّى تَسْتَطْرِفَ,) another. (As, S, O, K.) b2: And [hence (see 10)] طَرِفٌ applied to a man signifies (assumed tropical:) That does not keep constantly to a wife, or woman, nor to a companion: (S, O, K:) and ↓ طِرْف, thus accord. to the K, (TA, [in which it is said that by rule it should be طَرِفٌ, as above,]) a man who does not keep constantly to the companionship of one person, by reason of his weariness. (K.) And ↓ مُتَطَرِّفَةٌ applied to a woman (assumed tropical:) That chooses new ones of the men (تَسْتَطْرِفُ الرِّجَالَ), not keeping constantly to a husband; as being likened to the she-camel termed طَرِفَةٌ. (Har p. 569.) A2: And طَرِفٌ, applied to a she-camel, (O, K, [but in some of the copies of the latter, where it follows next after another explanation of the epithet thus applied, mentioned above, “or,”]) accord. to IAar, Whose fore part of the head has gradually shed its hair (الَّتِى تَحَاتَّ مُقَدَّمُ الرَّأْسِ فِيهَا, O) or whose fore part of her mouth has shed its teeth one after another (التى تَحَاتَّ مُقَدَّمُ فِيهَا, K) by reason of extreme age. (O, K. [See 2, last sentence.]) A3: Also, and ↓ طَريفٌ (assumed tropical:) Contr. of قُعْدُدٌ; (S, M, K, TA;) i. e., as the latter is further expl. in the S, and each in the M, having many ancestors, up to the greatest [i. e. most remote] forefather; and J adds that sometimes it is used in praise: thus also As explains النَّسَبِ ↓ طَرِيفُ: accord. to IAar, طَرِيفٌ signifies منحدر فى النَّسَبِ [app. مُنْحَدِرٌ, as though meaning of long descent]; and he says that it is with the Arabs more noble than قُعْدُدٌ: the pl. of طَرِفٌ as meaning the contr. of قُعْدُدٌ is طَرِفُونَ; and the pl. of ↓ طَرِيفٌ in the same sense is طُرُفٌ and طُرَفٌ and طُرَّافٌ, the second and third of which pls. are anomalous. (TA.) b2: [طَرِفٌ seems also to have the contr. meaning; or (assumed tropical:) One whose nobility is recent: and the like is said of قُعْدُدٌ; that it has two contr. meanings:] see طِرْفٌ.

طَرْفَةٌ [A wink, i. e.] a closing of one of the eyelids upon the other: (S, O, K:) or [a twinkling of the eye, i. e.] a putting the eyelids in motion or in a state of commotion. (K.) One says أَسْرَعُ مِنْ طَرْفَةِ عَيْنٍ [Quicker than a wink, or a twinkling of an eye]. (S, O.) And مَا يُفَارِقُنِى طَرْفَةَ عَيْنٍ [He does not separate himself from me during a wink, or a twinkling of an eye]. (TA.) b2: Also A red spot of blood, in the eye, occasioned by a blow or some other cause. (S, O, K.) b3: And A brand, or mark made with a hot iron, having to it no أَطْرَاف [or sides, or lateral portions], being only a line. (Ibn-'Abbád, O, K.) A2: And الطَّرْفَةُ A certain star or asterism (نَجْمٌ). (K. [There thus mentioned as though different from the asterism commonly called الطَّرْفُ, which I do not believe to be the case: see the latter appellation.]) طُرْفَةٌ A hurt of the eye, occasioning its shedding tears. (K.) A2: And Newly-acquired property; (S, O, K;) anything that one has newly acquired, and that pleases him; as also ↓ أُطْرُوفَةٌ; (TA;) a thing newly acquired; (Har p. 54;) and a thing that is strange and deemed good; (Id. p.

615;) [a pleasing rarity;] a welcome, or pleasing, thing; (KL;) and a gift not given to any one before; (K, * TA;) and a gift of which the recipient did not possess the like, and which pleases him; (TA;) [generally, a novel, or rare, and pleasing, present; like تُرْفَةٌ and تُحْفَةٌ:] pl. طُرَفٌ. (Har p. 32.) [See also طَرِيفٌ and طَرِيفَةٌ.]

طَرَفَةٌ A single tree of the species called طَرْفَآء, q. v. (AHn, S, O, K.) طُرْفَى Remoteness in lineage from the [chief, or oldest,] ancestor: قُعْدَى is nearer therein. (IB, TA.) [See طَرِفٌ.]

طَرْفَآء [accord. to some طَرْفَآءٌ and accord. to others طَرْفَآءُ, as will be seen from what follows,] A kind of trees, (S, O, K,) of which there are four species, one of these being the أَثْل [q. v.]: (K:) [or it is different from the أَثْل: the name is now generally applied to the common, or French, tamarisk; tamarix gallica of Linn.: (Forskål's Flora Aegypt. Arab. p. lxiv. no. 181; and Delile's Floræ Aegypt. Illustr. no. 349:)] AHn says, it is of the kind called عِضَاه; its هَدَب [q. v.] are like those of the أَثْل; it has no wood fit for carpentry, coming forth only as even and smooth rods towards the sky; and sometimes the camels eat it as حَمْض [q. v.] when they find no other حَمْض: AA, he adds, says that it is a sort of حَمْض: (TA:) the n. un. is ↓ طَرَفَةٌ, (AHn, S, O, K,) [which is irreg.,] and طَرْفَآءَةٌ, (AHn, O, K, [in the CK, erroneously, طَرْفَاةٌ,]) [and this requires طَرْفَآء to be with tenween, as a coll. gen. n.,] or, accord. to Sb, طَرْفَآء is sing. and pl.: (S, O:) or it is a pl. [or quasi-pl. n.] of طَرَفَةٌ, like as شَجْرَآءُ is of شَجَرَةٌ: (S in art. شجر: [see شَجَرٌ:]) or it is coll. gen. n.: accord. to IJ, the ء in طَرْفَآء is a denotative of the fem. gender; but in طَرْفَآءَةٌ, the ة is a denotative of the fem. gender, and the ء is augmentative. (M, TA.) b2: Also A place of growth of the طَرَفَة. (TA.) طِرَافٌ The portion that is taken [app. meaning cut] from the extremities (أَطْرَاف) of corn, or seed-produce. (Ibn-'Abbád, O, K.) b2: تَوَارَثُوا المَجْدَ طِرَفًا means عَنْ شَرَفٍ [i. e. They inherited, one after another, glory from nobility of ancestry]. (Ibn-'Abbád, O, K.) b3: See also طَرِيفٌ. b4: and see طَرَفٌ, last sentence but one.

A2: Also A tent of skin, or leather, (S, K, TA,) without a كِفَآء

[q. v., for it is variously explained]; of the tents of the Arabs of the desert. (TA.) طَرِيفٌ: see مَطْرُوفٌ.

A2: Also, (S, O, Msb, K,) and ↓ طَارِفٌ, (S, O, K,) and ↓ طِرَافٌ, (K,) [of which last it seems to be said in the supplement to this art. in the TA, that it may be either a pl. or a syn. of طَرِيفٌ,] Property newly acquired; (S, O, Msb, K;) as also ↓ طِرْفٌ and ↓ طُرْفٌ and ↓ مُطْرِفٌ (K) and ↓ مُسْتَطْرَفٌ; (TA;) [and it is said in one place in the TA that ↓ مِطْرَفٌ and ↓ مَطْرَفٌ are dial. vars. of مُطْرِفٌ; but I think that this last word is probably a mistake for ↓ مُطْرَفٌ;] contr. of تَلِيدٌ (S, O, Msb) and تَالِدٌ (S, O) [and تِلَادٌ]: pl. of the first and third طُرْفٌ. (K.) b2: Also, the first, A thing that is good [and recent or new or fresh]: (Msb:) what is strange, (IAar, K, TA,) [or rare,] and coloured, or of various colours, (IAar, TA,) [or pleasing to the eye,] of fruits and other things, (IAar, K, TA,) مِمَّا يستطرف بِهِ [in which يستطرف is evidently a mistranscription for يُطْرَفُ, i. e., of such things as are given as طُرَف (pl. of طُرْفَة) meaning rare and pleasing gifts]. (TA, from IAar.) b3: See also طَرِفٌ, latter part, in three places.

طَرِيفَةٌ The plant called نَصِىّ when it has become white (S, O, K, TA) and dry: (TA:) or when it has attained its full perfection; (ISk, S, O, K, TA;) and the plant called صِلِّيَان in this same state: (ISk, S, O, TA:) or the first of any herbage that the cattle choose and depasture: (TA:) or the best of pasturage, except such as is termed عُشْب; including the sorts termed نَصِىّ and صِلِّيَان and عَنْكَث and هَلْتَى and سَحَم and ثَغَام. (O, TA.) b2: [As a subst. from طَرِيفٌ, rendered such by the affix ة, it signifies Anything new, recent, or fresh: and anything choice: pl. طَرَائِفُ. (See also طُرْفَةٌ.) Hence, طَرَائِفُ البَيْتِ The choice articles, such as vessels &c., of the house: see رَفٌّ. And hence also,] طَرَائِفُ الحَدِيثِ: see طَرَفٌ, last sentence but one.

طَارِفٌ: see طَرِيفٌ.

طَارِفَةٌ [a subst. from طَارِفٌ, rendered such by the affix ة]: pl. طَوَارِفٌ: see طَرْفٌ, in two places. b2: [Also, app., A thing that causes a twinkling, or winking, of the eye. Whence, app.,] one says, جَآءَ بِطَارِفَةِ عَيْنٍ, meaning (tropical:) He (a man, S, O) brought much property, or many cattle. (S, O, K, TA.) b3: The phrase مَا أَبْرَزَتْهُ طَوَارِفُ القَرَائِحِ, in which طَوَارِفُ is pl. of طَارِفَةٌ, from طَارِفٌ signifying property “ newly acquired,” means مَا

أَحْدَثَتْهُ القَرَائِحُ المُتَأَخِّرَةُ [i. e. What the modern excogitative faculties have originated]. (Har p.

63.) A2: طَوَارِفُ الخِبَآءِ means The portions of the sides of the tent that are raised for the purpose of one's looking out: (S, O, K:) or, as some say, rings attached to the skirts (رُفُوف) of the tent, having ropes by which they are tied to the tentpegs. (TA.) A3: And سِبَاعٌ طَوَارِفُ means Beasts of prey that seize, or carry off by force, the animals that are the objects of the chase. (O, K.) هُوَ أَطْرَفُهُمْ He is the most remote of them from the greatest [or earliest] ancestor. (Lh, TA.) أُطْرُوفَةٌ: see طُرْفَةٌ.

اِخْتَضَبَتْ تَطَارِيفَ She (a woman) dyed [with حنَّآء] the ends of her fingers. (O, K.) مَطْرَفٌ: see مِطْرَفٌ: b2: and see also طَرِيفٌ.

مُطْرَفٌ: see مِطْرَفٌ: and مُطْرِفٌ: and see also طَرِيفٌ.

مُطْرِفٌ [act. part. n. of 4, q. v.]. b2: أَنْشِدِ البَيْتَيْنِ المُطْرِفَيْنِ, a phrase used by El-Hareeree, means Recite thou the two verses that adduce what is strange, or extraordinary, and approved, or deemed good: or, as some relate it, ↓ المُطْرَفَيْنِ, expl. by Mtr as meaning that are ornamented at their two extremities; like the رِدَآء called مُطْرَف: or ↓ المُطَرَّفَيْنِ, meaning, if correctly related, that are beautified, and excite admiration, in the first and last foot; as being likened to the horse termed مُطَرَّفٌ, that is white in the head and the tail: and المطرّفين [i. e. المُطَرَّفَيْنِ] may mean المستطرفين [i. e. المُسْتَطْرَفَيْنِ]. (Har p. 615: in the next p. of which, an ex. is given.) b3: See also طَرِيفٌ.

مِطْرَفٌ (S, O, L, Msb, TA) and ↓ مُطْرَفٌ, (S, O, L, Msb, K, TA,) the latter, only, mentioned in the K, (TA,) and this is the original form, because it is from أَطْرِفَ, but the dammeh was deemed difficult of pronunciation, and therefore kesreh was substituted for it, (Fr, S, O, TA,) like as is the case in مِصْحَفٌ [q. v.], (Fr, TA,) and IAth mentions also ↓ مَطْرَفٌ, (TA,) A garment, (Msb,) or [such as is termed] رِدَآء, (S, O, K,) of [the kind of cloth called] خَزّ, (S, O, Msb, K,) square, or four-sided, (S, O, K,) having ornamental or coloured or figured, borders (أَعْلَام): (S, O, Msb, K:) or a garment having, in its two ends, or sides, (فِى طَرَفَيْهِ,) two such borders (عَلَمَانِ): (Fr, TA:) or a square, or four-sided, garment of خَزّ: (Msb:) pl. مَطَارِفُ. (S, O, Msb, K.) b2: مَطَارِفُ is also applied to (assumed tropical:) Clouds [as being likened to the garments thus called]. (TA in art. دكن.) b3: See also طَرِيفٌ.

مُطَرَّفٌ A horse white in the head and the tail, the rest of him being of a different colour: and in like manner black in the head and the tail. (S, O, K.) And, accord. to AO, أَبْلَقُ مُطَرَّفٌ A horse white in the head: and likewise white in the tail and the head. (TA.) And شَاةٌ مُطَرَّفَةٌ A sheep or goat black in the end of the tail, in other parts white: (S, O, K:) or white in the ends of the ears, and for the rest part black: or black in the ends of the ears, and for the rest part white. (TA.) b2: See also مُطْرِفٌ. And see سَجْعٌ. b3: In a verse of Sá'ideh the Hudhalee, as some relate it, but accord. to others it is مُطَرِّف [q. v.], (O, TA,) describing a horse, (O,) it signifies مُرَدَّدٌ فِى الكَرَمِ [app. meaning Repeatedly improved in generosity by descent from a number of generous sires and dams]. (O, TA.) b4: See also مُسْتَطُرَفٌ.

مُطَرِّفٌ A man who fights around the army: (O, K, TA: [see 2, second sentence:]) or, as some say, who fights the أَطْرَاف [app. meaning noble, or exalted, pl. of طَرَفٌ q. v., or of طِرْفٌ,] of men. (TA.) b2: In a verse of Sá'ideh the Hudhalee, (O, TA,) describing a horse, (O,) that repels those that form the side, or flank, of the horses and of the [hostile] company of men: but as some relate it, the word is مُطَرَّف [q. v.]. (O, TA.) مِطْرَافٌ: see طَرِفٌ, former half.

مَطْرُوفٌ [pass. part. n. of طَرَفَ, q. v.]. Yousay, فُلَانٌ مَطْرُوفُ العَيْنِ بِفُلَانٍ, meaning Such a one is, exclusively of others, looked at by such a one. (S, O.) b2: And عَيْنٌ مَطْرُوفَةٌ An eye of which the lids are put in motion or in a state of commotion, by looking. (As, TA.) [And] An eye, hit, struck, smitten, or hurt, with a thing, so that it sheds tears. (S, O, K.) And ↓ طَرِيفٌ applied to an eye signifies the same as مَطْرُوفَةٌ [in one of these senses, but in which of them is not said]. (TA.) b3: مَطْرُوفَةٌ applied to a woman means As though her eye were hit, struck, smitten, or hurt, with something, (O, and EM p. 83,) so that it shed tears, (O,) by reason of the languish of her look; (EM ibid;) and this is said to be its meaning in the saying of Tarafeh, إِذَا نَحْنُ قُلْنَا أَسْمِعِينَا انْبَرَتْ لَنَا عَلَى رِسْلِهَا مَطْرُوفَةً لَمْ تَشَدَّد (O, EM,) i. e. When we say, “Sing thou to us,”

she betakes herself to us in her gentle way, as though her eye were hurt by something, by reason of the languish of her look, not straining herself in her singing; but as some relate the verse, the word is مَطْرُوقَةً, meaning “ weakly: ” (EM:) or it means whose eye the love of men has smitten, so that she raises her eyes and looks at every one that looks at her; as though a طَرْفَة [or red spot of blood], or a stick or the like, hurt her eye: (Az, TA:) or having a languishing eye; as though it were turned away, or back, (طُرِفَتٌ,) from everything at which it looked: (IAar, TA:) or as though her eye were turned away, or back so that it, or she, is still: (TA:) or (assumed tropical:) who looks at the men (تَطْرِفُ الرِّجَالَ); i. e. (assumed tropical:) who does not keep constantly to one; the pass. part. n. being put in the place of the act.; but Az says that this explanation is at variance with the original purport of the word: (TA:) or مَطْرُوفَةٌ بِالرِّجَال means (tropical:) a woman who raises, or stretches and raises, her eye at men, (S, O, K, TA,) and turns away her look from her husband, to others, (S, TA, *) and in whom is no good: (TA:) or (assumed tropical:) who looks not at any but the men; (K;) or مَطْرُوفَةُ العَيْنِ بِالرِّجَالِ has this meaning. (AA, TA.) A2: أَرْضٌ مَطْرُوفَةٌ Land abounding with the herbage called طَرِيفَة. (S, O, K.) مُطَّرَفٌ A camel newly purchased: (S:) or purchased from another part of the country, and therefore yearning for his accustomed place. (IB, TA.) مُتَطَرِّفٌ A man who does not, or will not, keep constantly to an affair; [but I think that امر (which I have rendered “ an affair ”) in my original is evidently a mistranscription for امْرَأَة, i. e. a woman, or wife;] as also ↓ مُسْتَطْرِفٌ. (TA.) See also طَرِفٌ.

مُسْتَطْرَفٌ: see طَرِيفٌ. b2: فَعَلْتُهُ فِى مُسْتَطْرَفِ الأَيَّامِ I did it in the first, or first part, of the days; (فى مُسْتَأْنَفِهَا;) as also الايّام ↓ فى مُطَرَّفِ. (S, O, K.) مُسْتَطْرِفٌ: see مُتَطَرِّفٌ. See also طَرِفٌ.

حسب

1 حَسَبَهُ, (S, A, Mgh, &c.,) aor. ـُ (S, Mgh, Msb, &c.,) inf. n. حَسْبٌ (S, A, Mgh, Msb, K) and حُسْبَانٌ (S, Mgh, Msb, K) and حِسْبَانٌ (K) and حِسَابٌ (S, K,) which is generally an inf. n. of this verb, but sometimes of حَاسَبَ, (TA,) and حِسَابَةٌ (S, K) and حِسْبَةٌ, (Msb, K,) or this is like قِعْدَةٌ and رِكْبَةٌ, [denoting a mode, or manner,] as in a verse of En-Nábighah cited below, (S,) and حَسْبَةٌ, which is of rare occurrence, (MF, TA,) He numbered, counted, reckoned, calculated, or computed, it; (S, A, Mgh, Msb, K;) namely, property [&c.]. (A, Mgh, Msb.) Yousay, مَنْ يَقْدِرُ عَلَى عَدِّ الرَّمْلِ وَحَسْبِ الحَصَى

[Who can count the sands, and number the pebbles?]. (A.) And أَلْقِ هٰذَا فِى الحَسْبِ [Throw thou this into the reckoning]; i. e., into what thou hast reckoned. (A.) وَالشَّمْسُ وَالقَمَرُ بِحُسْبَانٍ, in the Kur [lv. 4], means And the sun and the moon [run their courses] according to a [certain] reckoning; or through a series of mansions [or constellations], the bounds of which they do not transgress: (TA:) or بحسبان alludes to the numbers of the months and years and all other times: [but properly speaking,] حسبان is here an inf. n.: (Zj, TA:) or, accord. to Akh, a pl. of حِسَابٌ; (S, TA;) and so says AHeyth: or, accord. to some, it is here a proper subst., signifying the firmament. (TA.) حُسْبَانًا in the Kur vi. 96 is held by Akh to be for بِحُسْبَانٍ, meaning بِحِسَابٍ [as in the phrase quoted above, from the Kur lv. 4, accord. to the first explanation]. (TA.) and حُسْبَانُكَ عَلَى اللّٰه signifies حِسَابُكَ على اللّٰه [On God be it to reckon with thee: see also حَسِيبُكَ اللّٰهُ]. (TA.) Az says that the reckoning in buying and selling is termed حِسَابٌ because one knows thereby what is sufficient. (TA.) وَاللّٰهُ سَرِيعُ الحِسَابِ, in the Kur [ii. 198, &c., God is quick in reckoning], signifies that his reckoning is necessary, or of necessity, and that his reckoning with one person does not divert Him from reckoning with another. (TA.) And يَرْزُقُ مَنْ يَشَآءُ بَغَيْرِ حِسَابٍ, in the Kur [ii. 208, &c., He supplieth whom He willeth, without reckoning], means without sparing, or scanting; as when a man expends without reckoning: but the phrase is variously explained, as meaning without appointing for any one what is deficient: or without fearing that any one will call Him to account for it: or without the receiver's thinking that He will bestow upon him, or without his reckoning upon the supply; so that it may be from حَسِبَ

“ he thought,” or from حَسَبَ “ he reckoned. ” (L, TA.) The saying, cited by IAar, يَا جُمْلُ أَسْقَاكِ بِلَا حِسَابَهْ as related by J [in the S], but correctly أُسْقيت, (TA,) means [O Juml, mayest thou be given rain] without reckoning, and without measure. (S.) An instance of حِسْبَةٌ as similar to قِعْدَةٌ and رِكْبَةٌ occurs in the saying of En-Nábighah, فَكَمَّلَتْ مِائَةً فِيهَا حَمَامَتُهَا وَأَسْرَعَتْ حسْبَةً فِى ذٰلِكَ العَدَدٍ

[And she completed a hundred, in which was her pigeon; and she was quick in the mode of computing that number]. (S.) A2: حَسِبَهُ كَذَا, [a verb of the kind termed أَفْعَالُ القُلُوبِ, having two objective complements, the former of which is called its noun, and the latter its خَبَرٌ">enunciative,] aor. ـَ and حَسِبَ; (S, Msb, K;) the former the more approved, (TA,) of the dialects of all the Arabs except Benoo-Kináneh; the latter aor. being peculiar to the dial. of this tribe, (Msb,) and contr. to analogy, (S, Msb,) for by rule it should be حَسَبَ [only]; and حَسِبَ is the only verb of the measure فَعِلَ having both يَفْعَلُ and يَفْعِلُ as the measures of its aor. except نَعِمَ and يَئِسَ and يَبِسَ [and وَعِرَ and وَحِرَ and بَئِسَ and وَلِهَ and وَهِلَ mentioned by Ibn-Málik (with the preceding) cited in the TA voce وَرِثَ]; but eight verbs having an unsound letter for the first radical have kesreh to the medial radical in the pret. and aor. , viz., وَثِقَ and وَرِثَ and وَرِعَ and وَرِمَ and وَرِيَ and وَفِقَ and وَلِىَ and وَمِقَ; (S;) inf. n. حِسْبَانٌ (S, Mgh, Msb, K) and مَحْسَبَةٌ and مَحْسِبَةٌ (S, K) and حِسَابٌ; (TA; [but see what follows;]) He [counted, accounted, reckoned, or esteemed, meaning] thought, or supposed, him, or it, to be so. (S, Mgh, Msb, K.) You say, حَسِبْتُهُ صَالِحًا [I counted him, or thought him, good, or righteous]. (S.) And حَسِبْتُ زَيْدًا قَائِمًا [I thought Zeyd to be standing]. (Msb.) And مَا كَانَ فِى حِسْبَانِى

كَذَا [Such a thing was not in my thought]: you should not say فى حِسَابِى, (K,) unless you mean thereby it was not included in my reckoning, or, by amplification of the sense, I did not think it. (MF.) A3: حَسُبَ, aor. ـُ (S, Msb, K,) inf. n. حَسَابَةٌ (S, K) and حَسَبٌ, (Msb, K,) He was, or became, characterized, or distinguished, by what is termed حَسَبٌ as explained below [i. e. grounds of pretension to respect or honour; &c.]. (S, Msb, K.) 2 حسّبهُ, inf. n. تَحْسِيبٌ: see 4. b2: Also He placed a pillow for him; supported him with a pillow; (S, K;) seated him upon a حُسْبَانَة, or مَحْسَبَة. (TA.) b3: And hence, He honoured him. (L.) b4: He buried him: (TA:) or buried him in stones: [see حَسْبٌ:] or buried him wrapped in grave-clothing: namely, a dead person. (K, TA.) b5: Nuheyk El-Fezáree says, (S, TA,) addressing 'Ámir Ibn-Et-Tufeyl, (TA,) لَتَقَيْتَ بِالوَجْعَآءِ طَعْنَةَ مُرْهَفٍ

↓ حَرَّانَ أَوْ لَثَوَيْتَ غَيْرَ مُحَسَّبِ (S, TA) Thou wouldst have avoided, by turning thy hinder part, the thrust [of a thin, thirsty weapon], or thou wouldst have taken thy restingplace (TA) not honoured, or not shrouded, (S, TA,) or not pillowed: غير محسّب being variously rendered: one person prefers the meaning not buried: Az says that the signification of burial in stones and that of wrapping in grave-clothes, assigned to the verb, were unknown to him; and that غير محسّب signifies not supported with a pillow. (TA.) 3 حاسبهُ, inf. n. مُحَاسَبَةٌ (S, TA) and sometimes حِسَابٌ, which is also an inf. n. of حَسَبَ, or, accord. to Th, it seems to be a quasi-inf. n., (TA,) [He reckoned with him.] And حاسبهُ عَلَيْهِ [He called him to account for it]. (TA.) 4 احسبهُ, (Th, S, K,) inf. n. إِحْسَابٌ, (TA,) He gave him what sufficed, or satisfied, him, مِنْ كُلِّ شَىْءٍ of everything: (Th, TA:) he contented him: (K:) or he gave him what contented him; as also ↓ حسّبهُ: (S:) and both verbs, inf. n. of the latter تَحْسِيبٌ, he gave him to eat and drink until he was satisfied: (K:) and the former, [or both,] he gave him until he said حَسْبِى [It is sufficient for me]. (Az, S.) You say also, أَعْطَى

فَأَحْسَبَ He gave, and (assumed tropical:) gave much: (S:) and ↓ اِحْتَسَبْتُهُ, [if not a mistranscription for أَحْسَبْتُهُ,] (tropical:) I gave him much. (A, TA.) b2: Also It (a thing, S, Msb,) sufficed him: (S, A, Msb:) he sufficed him. (TA.) You say, مَرَرْتُ بِرَجُلٍ أَحْسَبَكَ مِنْ رَجُلٍ, and [مِنْ رَجُلَيْنِ] بِرَجُلَيْنِ أَحْسَبَاكَ, and [مِنْ رِجَالٍ] بِرِجَالٍ أَحْسَبُوكَ, I passed by a man sufficient for thee as a man, i. e., supplying to thee the place of any other [by his excellent qualities], and by two men &c., and by men &c. (S.) [The verb here is rendered, in grammatical analysis, by its act. part. n. See also حَسْبُ.]5 تحسَب (tropical:) He sought, or sought leisurely and repeatedly, to learn news: (A, K, * TA:) he sought after news: (K, * TA:) he inquired, or asked, respecting news; (S, K, * TA; [in the CK, اسْتَخْيَرَ is erroneously put for اِسْتَــخْبَرَ;]) of the dial. of El-Hijáz: (TA:) he searched after news as a spy. (A 'Obeyd, TA.) It is said in a trad., accord. to one reading, كَانُوا يَجْتَمِعُونَ فَيَتَحَسَّبُونَ الصَّلَاةَ (tropical:) They used to assemble, and endeavour to ascertain the time of prayer: but the common reading is يَتَحَيَّنُونَ. (TA.) A2: Also He reclined upon a pillow. (K.) 8 احتسب [for احتسب أَجْرًا He reckoned upon a reward: or] he sought a reward [from God in the world to come]. (TA.) وَيَرْزُقُهُ مِنْ حَيْثُ لَا يَحْتَسِبُ, in the Kur lxv. 2, means [And He will supply him with the means of subsistence] whence he does not reckon, or expect; whence does not occur to his mind. (Bd, Jel.) And مَنْ صَامَ رَمَضانَ إِيمَانًا وَاحْتِسَابًا, in a trad., Whoso fasteth during Ramadán, believing in God and his Apostle, and [reckoning upon a reward, or] seeking a reward from God. (Mgh, * TA.) Yousay also, احتسب بِكَذَا أَجْرًا عِنْدَ اللّٰهِ (S, K) He reckoned upon obtaining, [or he sought,] by such a thing, or such an action, a reward from God: (PS:) or he prepared, or provided, such a thing, seeking thereby a reward from God. (K.) and احتسب عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided, in store for himself, good, [i. e. a reward,] with God. (A, Mgh.) And احتسب الأَجْرَ عَلَى اللّٰهِ He laid up for himself, in store, the reward, with God, not hoping for the reward of the present life; اِحْتِسَابُ الأَجْرِ relating only to an action done for the sake of God. (Msb.) [Hence,] احتسب وَلَدَهُ, (A, Mgh,) or ابْنَهُ, (Msb,) or ابْنًا, or بنْتًا, (S, K, *) is said when one has lost by death an adult child or son or daughter; (S, A, Mgh, Msb, K;) meaning He prepared, or provided, in store for himself, a reward, by his patience on the occasion of his being afflicted and tried by the death of his adult child: (Mgh, * TA:) when a man has lost by death a child not arrived at the age of puberty, you say of him, اِفْتَرَطَهُ. (S, A, Msb, K.) [Hence also,] احتسب عَمَلَهُ [He reckoned upon, or prepared for himself, a reward by his deed: or] he did his deed seeking a reward from God in the world to come. (L, TA.) b2: اِحْتَسَبْتُ بَالشَّىْءِ I included the thing in a numbering, or reckoning; or made account of it; accounted it a matter of importance. (Msb.) And فُلَانٌ لَا يُحْتَسَبُ [for لا يحتسب بَهِ] Such a one is made no account of; is not esteemed, or regarded, as of any account, or importance. (A, TA.) b3: اِحْتَسَبْتُ عِنْدَهُ means اِكْتَفَيْتُ [I was, or became, sufficed, or contented, thereat, or with him, or at his abode]. (A, TA.) [and IbrD thinks that the verb has the same signification in the phrase اِحْتَسَبْتُ عَلَيْهِ بِالمَالِ, quoted in the TA from the A; holding عليه to be here used in the sense of عَنْهُ; so that the meaning is I was, or became, sufficed, so as to have no need of him, or it, by the property: but I doubt whether this phrase be correctly transcribed.] b4: احتسب also signifies اِنْتَهَى [He abstained, or desisted; app. as one sufficed, or contented]. (K.) b5: And احتسب عَلَيْهِ كَذَا He disapproved and disallowed his doing, or having done, such a thing; (S, K; *) namely, a foul deed: (TA:) whence the appellation ↓ مُحْتَسِبٌ. (K.) and accord. to some, احتسب اللّٰهَ عَلَيْهِ means He said, May God take, or execute, vengeance upon him; or punish him; for his evil deeds. (Har p. 371.

[See حَسِيبٌ.]) [In the present day, احتسب عَلَيْهِ is used as meaning He prayed for aid against him by saying, حَسْبُنَا اللّٰهُ God is, or will be, sufficient for us.] b6: You say also, احتسب فُلَانًا, (K,) or احتسب مَا عِنْدَهُ, (A,) meaning (tropical:) He endeavoured to learn what such a one had [in his mind, or in his possession]. (A, K, * TA.) b7: See also 4.9 احسبّ He (a camel) was, or became, of a white colour intermixed with red (S, TA) and with black. (TA.) حَسْبٌ Sufficiency. (K voce هَسْبٌ.) b2: حَسْبُ is a [prefixed] noun (S) [syn. with كَفْىُ, as is implied in the K voce قَطْ; or] syn. with كَافِى; (Msb;) or [virtually] meaning كَفَى [as a pret. in the sense of an emphatic aor. ]; (S, K;) or يَكْفِى: (TA:) Sb says that it is used to denote the being sufficed, or content. (TA.) You say, حَسْبُكَ دِرْهَمٌ [and بِحَسْبِكَ دِرْهَمٌ, in which latter the ب is redundant; meaning Thy sufficiency, or a thing sufficing thee, is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an خَبَرٌ">enunciative put before its inchoative, (as also حَسْبُكَ,) so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee, in art. بِ; or, accord. to the S and K, a dirhem suffices thee: accord. to Bd (iii. 167), بحسبك means مُحْسِبُكَ, and كَافِيكَ, from أَحْسَبَهُ meaning كَفَاهُ; and is shown to have this meaning by its not importing a determinate signification in consequence of its being a prefixed noun with its complement in the saying, هٰذَا رَجُلٌ حَسْبُكَ This is a man sufficing thee]. (S, Msb, K.) You say also, حَسْبُكَ ذٰلِكَ That is, or will be, [or let that be,] sufficient for thee. (TA.) And حَسْبُكَ اللّٰهُ, in the Kur viii. 65, God is, or will be, sufficient for thee. (Fr, TA. See also حَسِيبُكَ اللّٰهُ.) and حَسْبُكَ بِصَدِيقِنَا [A person sufficing thee is our friend]; in which the ب is added to denote emphatic praise. (Fr, TA in art. بِ.) In the saying, هٰذَا رَجُلٌ حَسْبُكَ مِنْ رَجُلٍ This is a man sufficing thee as a man, i. e. supplying to thee the place of any other [by his excellent qualities], (S, K,) and مَرَرْتُ بِرَجُلٍ حَسْبِكَ مِنْ رَجُلٍ I passed by a man sufficing thee as a man, (TA,) حسبك is an expression of praise, referring to the indeterminate noun [رجل]; because, in its case, [what is originally (see below)] an inf. n. (فِعْلٌ [under which term lexicologists, but not grammarians, include the مَصْدَر]) is rendered, in grammatical analysis, by another word, [i. e., by an act. part. n.,] as though one said مُحْسِبٌ لَكَ, or كَافٍ

لَكَ. (S. [Thus حسبك in these two instances is a صِفَة, i. e. an epithetic phrase; and من رجل is a تَمْيِيز, i. e. a specificative phrase.]) When the noun to which حسبك refers is determinate, you put حسب in the accus. case, as a حال, i. e. a denotative of state; as in the saying, هٰذَا عَبْدُ اللّٰهِ حَسْبَكَ مِنْ رَجُلٍ This is 'Abd-Allah; being one sufficing thee as a man. (S. [Here من رجل is, as before, a specificative phrase.]) [See also 4, the corresponding verb.]) حسب, in this manner, is used alike as sing. and dual and pl.; (S, K;) being [originally] an inf. n. (S.) It is also used alone, [as a prefixed noun of which the complement is understood,] as in the phrase زَيْدٌ حَسْبُ, without tenween, for حَسْبِى or حَسْبُكَ [&c., meaning Zeyd is sufficient for me or for thee &c.]; like as one says, جَآءَنِى زَيْدٌ لَيْسَ غَيْرُ, for لَيْسَ غَيْرُهُ عِنْدِى. (S. [That is, حَسْبُ, when thus used, is subject to the same rules as غَيْرُ and قَبْلُ, and بَعْدُ &c. when so used.]) b3: See also حَسَبٌ, in three places.

A2: Also, (TA,) and ↓ حِسْبَةٌ, (K,) Burial of the dead: (TA:) or burial of the dead in stones [app. meaning in a grave cased with stones]: or burial of the dead wrapped in grave-clothes: like تَحْسِيبٌ. (K. [See 2.]) حَسَبٌ i. q. ↓ مَحْسُوبٌ; (S, K;) of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ; (S;) Numbered, counted, reckoned, calculated, or computed. (S, K.) b2: A number counted. (L.) b3: Amount, quantity, or value. (L.) Sometimes, (S, L, K,) by poetic license, (S,) and in prose, (L,) ↓ حَسْبٌ. (S, L, K.) You say, الأَجْرُ بِحَسَبِ مَا عَمِلْتَ, and ↓ بِحَسْبِ, The recompense is, or shall be, according to the amount, or quantity, or value, of thy work. (L.) And يُجْزَى المَرْءُ عَلَى حَسَبِ عَمَلِهِ The man is, or shall be, paid according to the amount, or quantity, of his work. (Msb.) and عَلَى حَسَبِ مَا أَسْدَيْتَ إِلَىَّ شُكْرِى لَكَ [and ↓ حَسْبَمَا (for عَلَى حَسَبِ مَا)] According to the amount, or value, of the benefit, or benefits, that thou hast conferred upon me are my thanks to thee. (L.) And لِيَكُنْ عَمَلُكَ بِحَسَبِ ذٰلِكَ Let thy deed, or work, be correspondent to the quantity, or number, of that: or adequate, or equivalent, to that. (S.) And هٰذَا بِحَسَبِ ذَا This is equal in number or quantity, or is equivalent, to that. (K.) and مَا أَدْرِى مَا حَسَبُ حَدِيثِكَ, i. e. ما قَدْرُهُ [app. I know not what is the value of thy story]. (Ks, S.) And أَحْسَنْتُ إِلَيْهِ حَسَبَ الطَّاقَةِ and عَلَى حَسَبِ الطَّاقَةِ I benefited him according to the measure of ability. (Mgh.) b4: Also [Grounds of pretension to respect or honour, consisting in any qualities (either of oneself or of one's ancestors) which are enumerated, or recounted, as causes of glorying: and hence signifying nobility; rank or quality; honourableness, or estimableness, from whatever source derived:] originally, (MF,) what one enumerates, or recounts, of the deeds, or qualities, in which his ancestors have gloried: (S, A, Mgh, * K, MF:) secondly, what one enumerates, or recounts, of his own deeds, or qualities, in which he glories: thirdly, what one enumerates, or recounts, of any deeds, or qualities, that are causes of his glorying, of whatever kind they be: (MF:) or the memorable deeds, or qualities, of one's ancestors; and one's own deeds, or qualities, in which he glories; because they were enumerated, or recounted, by the Arabs in contending, or disputing, for glory; (T, Msb, * TA;) the latter consisting in such qualities as courage, and good disposition, and liberality: (Msb:) or what are enumerated, or recounted, of generous actions, or qualities: (Msb:) or good actions, or conduct, of oneself, and of one's ancestors: (Sh, Mgh:) or generosity, or nobility, of actions or conduct: (IAar, K:) or righteous, virtuous, or good, actions or conduct: (K:) or good disposition: (TA:) or religion; (S, Msb, K;) piety; because true nobility consists in religion or piety: (MF:) or wealth; (S, K;) because it serves in lieu of true nobility: (TA:) in this sense, and in the sense next preceding, it has no corresponding verb: (TA:) or state, or condition; [i. e. good state or condition;] syn. بَالٌ [i. q. حَالٌ]: (K:) or intellect, or understanding: (MF:) and a man's relations, consisting of his children and others: pl. أَحْسَابٌ. (Az, Mgh.) Accord. to ISk, (S, Msb,) حَسَبٌ and كَرَمٌ may pertain to him who has not noble ancestors; but not شَرَفٌ nor مَجْدٌ. (S, Msb, * K.) حَسَبٌ is also used elliptically, (Mgh, TA,) [in the sense of حَسِيبٌ, q. v.,] for ذُو حَسَبٍ, (TA,) and for ذَوُو حَسَبٍ. (Mgh.) b5: اِشْتَرَى بِالحَسَبِ He bought a thing in an honourable manner with respect to himself and the seller: حسب, here, is said to be from حَسَّبَهُ “ he honoured him; ” or from حُسْبَانَةٌ “ a small pillow ” [because him for whom you put a pillow you honour: see 2]. (TA.) حُسْبَةٌ, in a camel, A colour in which are whiteness and redness (K, TA) and blackness: (TA:) in a man, [a reddish colour such as is termed]

شُقْرَة in the hair of the head: (K:) and also in a man, (K, TA,) and in a camel, (TA,) whiteness and redness produced by a whiteness of the skin arising from disease and infecting the hair [so as to turn it red]: (K, TA:) accord. to IAar, blackness inclining to redness. (TA.) b2: Also Leprosy. (K.) حِسْبَةٌ [originally The act of numbering, counting, &c.: or a mode, or manner, of numbering, &c.: see 1. b2: ] A subst. from اِحْتَسَبَ أَجْرًا; (S, Msb, K;) syn. with اِحْتِسَابٌ (A) [as meaning A reckoning upon, or seeking, or preparing or providing, or laying up for oneself in store, a reward in the world to come]. You say, فَعَلَهُ حِسْبَةً [He did it reckoning upon, or seeking, &c., a reward in the world to come]. (A, TA.) b3: هُوَ حَسَنُ الحِسْبَةِ He is good in respect of managing, conducting, ordering, or regulating, (S, A, Msb, K,) and examining, or judging, (Msb,) and sufficing, (A,) فِى الأَمْرِ in the affair. (S, A, Msb.) This is not from اِحْتِسَابُ الأَجْرِ; for احتساب الاجر relates only to an action done for the sake of God. (Msb.) A2: A reward, or recompense: pl. حِسَبٌ. (S, K.) A3: [The office of the مُحْتَسِب.]

A4: See also حَسْبٌ, last sentence.

حُسْبَانٌ: see حِسَابٌ.

A2: Also A punishment. (S, K.) b2: A calamity; an affliction with which a man is tried. (Aboo-Ziyád, K.) b3: Evil; mischief. (Aboo-Ziyád, K.) b4: Locusts. (Aboo-Ziyád, S, K.) b5: Dust: or smoke: syn. عَجَاجٌ. (K.) b6: Fire. (TA.) This, and each of the five significations next preceding, and that next following, have been assigned to the word as used in the Kur xviii. 38. (TA.) See also حُسْبَانَةٌ. b7: Small arrows, (Mgh, Msb, K,) or short arrows, (S,) which are shot from Persian bows: (Mgh, Msb:) said by IDrd to be, in this sense, postclassical: (TA:) or arrows which a man shoots in the hollow of a reed, or cane; drawing the bow, he discharges twenty of them at once, and they pass by nothing without wounding it, whether it be an armed man or another object; they come forth like rain, and scatter among the people: (ISh, TA:) or small arrows, with slender heads, in the hollow of a reed, or cane, which, when discharged, come forth like a shower of rain, and scatter, and pass by nothing without wounding it: (Az, Msb:) or iron-headed arrows, like large needles, slender, but somewhat long, and without edges [to the heads]: (Th, TA:) n. un. with ة. (S, Mgh, Msb, K.) A3: It is also said to signify The circumference of a mill-stone: b2: and hence, in the Kur lv. 4, [see 1, above,] to mean The [revolving] firmament. (El-Khafájee, MF.) حُسْبَانَةٌ n. un. of حُسْبَانٌ [q. v.]. (S, Mgh, &c.) b2: Also A thunderbolt; syn. صَاعِقَةٌ: (K:) and ↓ حُسْبَانٌ, [of which it is the n. un.,] thunderbolts; syn. صَوَاعِقُ. (Bd and Jel in xviii. 38.) b3: A hailstone; syn. بَرَدَةٌ. (K. [In some copies of the K بَرْدَةٌ.]) b4: A cloud. (K.) A2: A small ant. (K.) A3: A small pillow; (S, K;) and so ↓ مِحْسَبَةٌ: (K:) or this signifies a pillow of skin, or leather. (TA.) حِسَابٌ and ↓ حُسْبَانٌ [A numbering, counting, reckoning, calculation, or computation: see 1:] both signify the same: (S:) or the latter is pl. of the former, (S, K, TA,) accord. to Akh (S, TA) and AHeyth and others, when the former signifies what is numbered; &c.; [a number; or quantity;] and the former has also for a pl. [of pauc.] أَحْسِبَةٌ. (TA.) You say, رَفَعَ العَامِلُ حِسَابَهُ and حُسْبَانَهُ [The agent presented his reckoning, &c.]. (A.) Hence, حِسَابُ الجُمَّلِ and الجُمَلِ: see art. جمل. [And حِسَابُ عَقْدِ الأَصَابِعِ The numbering, counting, or reckoning, with the fingers.] And يَوْمُ الحِسَابِ [The day of reckoning; i. e., of the final judgment]. (Kur xxxviii. 15, &c.) b2: حِسَابٌ also signifies The reckoning, or enumerating, or recounting, of causes of glorying; or of memorable, or generous, actions or qualities. (Msb.) b3: And (tropical:) A great number of men: (A, L, K:) of the dial. of Hudheyl. (L.) b4: and (assumed tropical:) A sufficing thing, (S, K,) and gift, (S, K, and Bd in lxxviii. 36,) as also ↓ حَسَّابٌ: (Bd ib.:) or a large gift: (Jel ib.:) or a gift according to one's works. (Bd ib.) حَسِيبٌ A reckoner, or taker of accounts: [see also حَاسِبٌ:] or a sufficer, or giver of what is sufficient; (K, TA;) from أَحْسَبَ, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ. (TA.) It has the former of these significations, or the latter, in the phrase, كَفَى بِاللّٰهِ حَسِيبًا [God is sufficient as a reckoner, or as a giver of what sufficeth], (Fr, K, TA,) in the Kur [iv. 7, and xxxiii. 39]: (TA:) and so in the Kur iv. 88. (TA.) b2: [Hence,] حَسِيبُكَ اللّٰهُ, (S, K,) in the L اللّٰهُ ↓ حَسْبُكَ, (TA,) [both of which phrases are used in the present day in the sense here following,] May God take, or execute, vengeance upon thee; or punish thee: (S, L, K:) meaning an imprecation though literally predicatory. (IAmb, Har p. 371.) [See also حُسْبَانُكَ عَلَى اللّٰهِ, voce حَسَبَ.]

A2: Also Characterized, or distinguished, by what is termed, حَسَبٌ as explained above [i. e. grounds of pretension to respect or honour; &c.]: (S, K:) generous, liberal, honourable, or noble: (Msb:) bountiful, or munificent: and having a numerous household: (Az, Mgh:) pl. حُسَبَآءُ. (A, K.) حَسَّابٌ: see حِسَابٌ.

حَاسِبٌ [act. part. n. of 1; Numbering, counting, &c.:] a reckoner; an accountant: [see also حَسِيبٌ:] pl. حُسَّبٌ and حُسَّابٌ (TA) and حَسَبَةٌ. (A.) أَحْسَبُ, (S, K,) fem. حَسْبَآءُ, (TA,) A camel of a colour in which are whiteness and redness (S, K, TA) and blackness: (TA:) a man in the hair of whose head is [a reddish colour such as is termed]

شُقْرَة: (S, K:) a man, (K,) and a camel, (TA,) whose skin has become white by reason of disease, and whose hair is infected [and turned red] in consequence thereof, so that he has become white and red: (K:) accord. to Sh, that has no [distinct] colour; of whom, or of which, one says, I think so, and I think so. (TA. [The latter clause of this explanation (in the TA الذى يقال احسب كذا و احسب كذا) I have rendered conjecturally; supposing يقال to have been omitted by a copyist, after يقال,]) b2: Also A leper. (Lth, T, K.) b3: And (assumed tropical:) A mean, avaricious, man. (S, TA.) إِبِلٌ مُحْسِبَةٌ Camels that have much flesh and fat: (TA:) or محسبة has two meanings; from حَسَبٌ signifying “ nobility; ” [i. e. noble camels;] and from إِحْسَابٌ; i. e. satisfying, with their milk, their owners and the guest. (IAar, TA.) مِحْسَبَةٌ: see حُسْبَانَةٌ.

مُحَسَّبٌ: see 2.

مَحْسُوبٌ: see حَسَبٌ, first sentence.

مُحْتَسِبٌ [The inspector of the markets and of the weights and measures &c.] is an appellation derived from اِحْتَسَبَ, as shown above: see this verb. (K.) You say, فُلَانٌ مُحْتَسِبُ البَلَدِ [Such a one is the inspector of the markets &c. of the town]: you should not say مُحْسِبٌ. (S.)