زبد

1 زَبَدَهُ, (As, S, A, Mgh, Msb, K,) aor. ـُ (As, S, A, Msb,) inf. n. زَبْدٌ, (As, Msb,) He fed him with, or gave him to eat, زُبْد [i. e. fresh butter]. (As, S, A, Mgh, Msb, K.) b2: And hence, (Mgh,) زَبَدَهُ, (As, S, A, Mgh, Msb,) or زَبَدَ لَهُ, (K, [app. a mistranscription, for its aor. is there mentioned immediately after without the prep.,]) aor. ـِ (As, S, A, Mgh, Msb, K,) the verb in the sense here following being thus distinguished from that in the sense preceding, (As, Msb,) inf. n. as above, (As, S, Mgh,) (tropical:) He gave him a gift: (As, A, Mgh, Msb:) or he gave him somewhat, a little, not much, (S, K,) of property, (S,) or of his property. (K.) b3: [Hence also,] زَبَدْتُهُ ضَرْبَةً, or رَمْيَةً, (tropical:) I struck him a blow, or shot or cast at him a missile, hastily, or quickly; as though feeding him with a piece of fresh butter. (A, TA.) b4: زَبَدَتْ سِقَآءَهَا, (S, A,) or زَبَدَ السِّقَآءَ, (K,) inf. n. as above, (A,) She agitated her milk-skin, (S, A,) or he agitated the milk-skin, (K,) in order that its butter might come forth, (S, K,) or until its butter came forth. (A.) b5: And زَبَدْتُ السَّوِيقَ [app. I put, or added, fresh butter to the meal of parched barley, like as one says سَمَنْتُ الطَّعَامَ and أَدَمْتُ الخُبْزَ &c.], aor. ـْ (A, TA,) with kesr; (A;) and السَّوِيقَ ↓ تَزَبَّدْتُ. (TA. [Both these phrases are mentioned together, as though to indicate that both signify the same: but Ibr D thinks that the latter means I swallowed the سويق like as one swallows fresh butter: in my copy of the A, it is written تَزَبَّدَتِ السَّوِيقُ, which is evidently wrong: perhaps the right reading is تَزَبَّدَ السَّوِيقُ; and the verb in this phrase, quasi-pass. of that in the former phrase.]2 زبّد شِدْقُهُ, (S, K,) inf. n. تَزْبِيدٌ; (K;) and ↓ تزبّد; both signify the same [i. e. The side of his mouth had froth, or foam, appearing upon it; like زَبَّبَ and تَزَبَّبَ]: (S, K:) and ↓ تزبّد said of a man, [like تَزَبَّبَ,] He being angry, froth, or foam, appeared upon each corner of his mouth. (TA.) See also 4, in two places.

A2: زَبَّدَتِ القُطْنَ, (A, L,) inf. n. as above, (S,) She separated, or loosened, the cotton [with her fingers, or by means of the bow and wooden mallet], (S, * L, A,) and prepared it well for spinning. (L.) 3 فُلَانٌ يُزَابِدُ فُلَانًا (tropical:) Such a one speaks in like manner as does such a one. (A, TA.) 4 ازبد, (S, A, Msb, K,) inf. n. إِزْبَادٌ, (Msb,) said of wine, or beverage, (S,) or of the sea, (A, Msb, K,) &c., (Msb,) or of the sea when in a state of commotion, (S, * A,) and of a cookingpot, and of the mouth of a braying camel, (A,) [&c., see زَبَدٌ,] It frothed, or foamed, or cast forth froth or foam: (S, * A, Msb, K:) and [in like manner] ↓ زبّد, inf. n. تَزْبِيدٌ, said of milk, it [frothed, or foamed; or] had froth, or foam, upon it. (A.) b2: [Hence,] said of the سِدْر [or lote-tree], (S, A, K,) (tropical:) It blossomed; (S, K, TA;) i. e. (TA) it put forth a white produce like the froth, or foam, upon water. (A, TA.) And, said of the قَتَادِ [or tragacantha], (assumed tropical:) It put forth its leaf (خُوصَة), and its wood, or branch, became strong, or hard, and its rind, or outer covering, coalesced, and it blossomed; as also ↓ زبّد. (L.) b3: Also (tropical:) It became intensely white. (A, TA.) 5 تَزَبَّدَ see 1: b2: and see also 2, in two places. b3: تزبّدهُ (assumed tropical:) He swallowed it (K) like as one swallows a piece of fresh butter: (TA:) or he took the clear, or pure, or choice, part of it. (K, TA.) Of anything of which the clear, or pure, or choice part has been taken, one says, تُزُبِّدَ. (TA.) b4: [Hence,] تزبّد اليَمِينَ (assumed tropical:) He took the oath hastily; was hasty in taking it. (AA, S, K.) It is said in a prov., تَزَبَّدَهَا حَذَّآءَ (assumed tropical:) He swallowed it [i. e. took it, namely, an oath, hastily,] like as one swallows butter. (TA in art. حذ.) زَبْدٌ [originally an inf. n.,] (tropical:) A gift. (S, A, Mgh, Msb.) So in the saying (S, TA) of Mo-hammad, (TA,) mentioned in a trad., إِنَّا لَا نَقْبَلُ زَبْدَ المُشْرِكِينَ (tropical:) [Verily we will not accept the gift of the believers in a plurality of Gods]. (S, TA.) And so in the saying, نَهَى عَنْ زَبْدِ المُشْرِكِينَ (tropical:) (A, Mgh, Msb) i. e. [He (Mohammad) forbade] the acceptance of the gift [of the believers in a plurality of Gods]. (Msb.) زُبْدٌ [Fresh butter of the cow or buffalo or sheep or goat;] what is produced by churning from milk (Mgh, Msb) of cows [or buffaloes] and of sheep or goats; what is thus produced from camels' milk being termed جُبَابٌ, not زُبْدٌ; (Msb;) the زُبْد of سَمْن before it is clarified over the fire; (L;) [i. e. butter before it is clarified over the fire;] the زُبْد [in the CK, erroneously, زَبَد] of milk; (S, K;) what is extracted from milk; (M;) and ↓ زُبَّادٌ signifies the same as زُبْدٌ: (K:) ↓ زُبْدَةٌ is a more particular term, (S, M, L, Msb,) meaning a piece, bit, portion, or somewhat, of زُبْد: (L:) and زُبْدُ اللَّبَنِ signifies also the froth (رَغْوَة) of milk [if this be not a mistake occasioned by finding الزُّبْدُ expl. as meaning زَبَدُ اللَّبَنِ instead of زُبْدُ اللَّبَنِ]. (L.) قَدْ صَرَّحَ المَحْضُ عَنِ الزُّبْدِ [The clear milk has become distinct from the fresh butter] is a prov., relating to the appearance of the truth after information that has been doubted. (L.) And ↓ اِرْتَجَنَتِ الزُّبْدَةُ is another prov. [expl. in art. رجن]. (L.) b2: ↓ زُبْدَةٌ has for its pl. زُبَدٌ, which is metonymically applied to (tropical:) The choice, or best, portions, [or what we often term the cream (by which word the sing. also may be rendered) of anything; as, for instance,] of discourse, or of a story or the like. (Har p. 222, q. v.) b3: [And it also means (assumed tropical:) An issue, or event: (see an ex. voce مَخَضَ:) generally, such as is relishable, or pleasing. Hence, app.,] one says, العُمُرِ ↓ كَانَ لِقَاؤُكَ زُبْدَةَ (tropical:) [The meeting with thee was emphatically the event of life; meaning, the most relishable, or pleasing, event of life]. (A, TA.) زَبَدٌ Froth, foam, spume, or scum: (L:) it is of water, (S, L, K,) &c.; (K;) of the sea, (A, Msb,) &c., like رَغْوَةٌ [in signification]; (Msb;) and of a cooking-pot; (A;) and of a camel, (S,) [i. e.] of a braying camel's mouth, (A,) or the white foam upon the lips of a camel when he is excited by lust; (TA;) and of the cud; and of spittle; (L;) and [the scum, or dross,] of silver: (S:) ↓ زَبَدَةٌ is a more particular term [meaning a portion, or somewhat, thereof]: (S:) the pl. of زَبَدٌ is أَزْبَادٌ. (A, TA.) b2: تَــخَرَّمَ زَبَدُهُ: see 5 in art. خرم, in two places.

زُبْدَةٌ: see زُبْدٌ, in four places.

زَبَدَةٌ: see زَبَدٌ.

زُبْدِىٌّ [Butyraceous: a rel. n. from زُبْدٌ]. See خَشْخَاشٌ.

زَبَادٌ [Civet;] a certain perfume, well known: the lawyers and the lexicologists err in saying that it is a certain beast, [meaning the civet-cat,] from which the perfume is milked: (K:) or this assertion is not to be reckoned as a mistake, the word being tropically thus applied: so says El-Karáfee: and Z and other authors worthy of confidence thus apply it [as a coll. gen. n.]: Z also mentions a saying in which ↓ زَبَادَةٌ is applied [as a n. un.] to an animal of the kind from which the perfume is obtained: (TA:) this animal is the cat, (K,) i. e. the wild cat, which is like the tame, but longer and larger, and its hair inclines more to blackness: it is brought from India and Abyssinia: (TA:) the perfume above mentioned is a fluid, or matter, exuded, (رَشَحٌ, thus in the TA and in my MS. copy of the K, but in the CK وَسَخٌ [i. e. dirt],) resembling black viscous dirt, (TA,) which collects beneath the animal's tail, upon the anus (المَخْرَج), (K,) and in the inner sides of the thighs also, as says Ed-Demámeenee: (TA:) [see also زُهْمٌ:] the beast is taken, and prevented from struggling, and the said exuded fluid or matter, or dirt, (رَشَح, or وَسَخ, accord. to different copies of the K,) collected there, is scraped off with a piece of the exterior part of a cane, (K,) or, more commonly, with a spoon, (TA,) or with a piece of rag, (K,) or a thin [silver coin such as is called] دِرْهَم. (TA. [Other accounts of this perfume, which are less correct, I omit.]) A2: See also زُبَّادٌ.

زُبَادٌ, like غُرَابٌ [in measure], Fresh butter (زُبْد) that has become bad, or spoiled, in the churning: or, as some say, thin milk. (TA voce اِخْتَلَطَ, q. v.) [See also زُبَّادُ اللَّبَن, below.]

زَبَادَةٌ: see زَبَادٌ.

زُبَّادُ اللَّبَنِ [The watery part of milk;] that [part] in which is no good, of milk. (S, K. [See also زُبَادٌ.]) It is said in a prov., اِخْتَلَطَ الخَاثِرُ بِالزُّبَّادِ (S) [The thick milk became mixed with the thin watery part: or] (tropical:) the good became mixed with the bad: relating to a case of difficulty, and applied to the mixture of truth with falsehood. (L. [See Freytag's Arab. Prov., i. 434: and see اِخْتَلَطَ.]) b2: See also زُبْدٌ.

A2: زُبَّادٌ and ↓ زُبَّادَى A certain plant, (S, K,) growing in the plains, or soft land, having broad leaves, and a [pericarp such as is called] سِنْفَة: it sometimes grows in hard ground, is eaten by men, and is good, or pleasant: AHn says that it has small, contracted, dust-coloured leaves, like those of the مَرْزَنْجُوش, and its branches, or twigs, spread out: and he adds, Az says that the زُبَّاد, as also ↓ زَبَاد, the latter like سَحَاب [in measure], is of the [kind of plants called] أَحْرَار [pl. of حُرٌّ, q. v.]: (TA:) [some say that it is the psyllium. (Freytag's Lex.) See, again, اِخْتَلَطَ.]

زُبَّادَى: see the next preceding paragraph.

زَابِدٌ Possessing, or a possessor of, زُبْد [or fresh butter]; (L;) as also ↓ مُزْدَبِدٌ. (K.) بَحْرٌ مُزْبِدٌ [A frothing, or foaming, sea; or] a tumultuous, frothing, or foaming, sea. (S, A.) b2: [Hence,] أَبْيَضُ مُزْبِدٌ (tropical:) Intensely white. (A, TA.) مُزْدَبِدٌ: see زَابِدٌ.

عين

1 عَيْنٌ [app. as inf. n. of عَانَ, agreeably with analogy, (like as أَذْنٌ is of أَذَنَ, and أَنْفٌ of أَنَفَ, &c.,) aor. ـِ signifies The hitting, or hurting, [another] in the eye. (K.) b2: And The smiting with the [evil] eye: (K:) which is said in a trad. to be a reality. (TA.) You say, عِنْتُ الرَّجُلَ I smote the man with my [evil] eye. (S.) and إِنَّكَ لَجَمِيلٌ وَلَا أَعِنْكَ, meaning [Verily thou art beautiful,] and may I not smite thee with the [evil] eye; and ولا أَعِينُكَ, meaning and I will not smite thee &c. (Lh, TA.) And المَالَ ↓ تعيّن He (a man) smote the مال [i. e. cattle, or camels, &c.,] with an [evil] eye: (S:) or الأِبِلَ ↓ تعيّن, and ↓ اعتانها, and ↓ اعانها, he raised his eyes towards the camels, looking at them, and expanded his hand over his eyebrow like as does he who shades his eyes from the sun, (K, TA,) to smite them with an [evil] eye, (K, * TA,) and he so smote them. (TA) b3: عَانَ عَلَيْنَا, (S, TA,) aor. ـِ (S,) inf. n. عَيَانَةٌ; (S, TA; [in one of my copies of the S, عِيَانَة;]) and لَنَا ↓ اعتان; both signify He was, or became, a spy, or scout, for us. (S, TA.) [Golius mentions also ↓ عاين, construed with ل, in this sense, as from the S; in which I do not find it.] And one says, لَنَا مَنْزِلًا ↓ اِذْهَبْ فَاعْتَنْ, Go thou, and look for, or seek, a place of alighting for us: (S:) and Lh says the like, making the verb trans. (TA.) And ↓ بَعَتْنَا عَيْنًا يَعْتَانُنَا, and يَعْتَانُ لَنَا; (K, TA;) and يَعِينُنَا, (K, TA, but omitted in the CK,) and يَعِينُ لَنَا, (El-Hejeree, TA,) inf. n. عَيَانَةٌ, (K, TA,) with fet-h, (TA) [in the CK عِيَانَة;]) i. e. [We sent a spy, or scout, to bring us information. (K, TA.) [See also مُعْتَانٌ.] b4: عان الدَّمْعُ, and المَآءُ, (S,) inf. n. عَيَنَانٌ (S, K) and عَيْنٌ, (K, TA,) The tears, and (tropical:) the water, flowed. (S, K. *) And عَانتِ البِئْرُ, inf n.

عَيْنٌ, The well had in it much water. (TA.) b5: And حَفَرْتُ حَتَّى عِنْتُ (assumed tropical:) I dug until I reached the springs, or sources: (S, TA:) and in like manner one says, المَآءَ ↓ أَعْيَنْتُ [I reached the water]: (S:) or, accord, to the T, one say, حَفَرَ

↓ الحَافِرُ فَأَعْيَنَ and ↓ أَعَانَ. meaning [The digger dug,] and reached the springs, or sources. (TA.) A2: عَيِنَ, (K,) inf. n. عَيَنٌ, (S, * K, [not, as in the CK, with the ى quiescent.]) and عِيْنَةٌ, (Lh, * K.) [He was wide in the eye: or large and wide therein: (see أَعْيَنُ:) or ] he was large in the black of the eye, with width [of the eye itself]. (K.) 2 عيّن اللّْؤْلُؤَةَ (assumed tropical:) He bored, perforated, or pierced, the pearl; (S, K, TA;) as though he made to it an eye. (TA.) b2: عيّن القِرْبَةَ He poured water into the skin in order that the stitchholes might become closed (S, K, TA) by swelling, (S,) it being new: and سَرَّبَهَا [q. v.] signifies the same, as mentioned by As, (TA.) A2: تَعْيِينُ الشَّئِ signifies (assumed tropical:) The individuating of a thing, or particularizing it; i. e. the distinguishing it from the generality, or aggregate. (S, Msb, TA) عيّنهُ means (assumed tropical:) He individuated it, &c.: and he particularized, or specified, it by words; mentioned it particularly, or specially. And عيّن لَه كَذَا (assumed tropical:) He appointed, or prescribed, for him, or he assigned to him, particularly, such a thing: and عيّن عَلَيْهِ كَذَا He appointed against him, or imposed upon him, particularly, such a thing]. Yousay, عَيَّنْتُ المَالَ لِزَيْدٍ (assumed tropical:) I assigned the property particularly, or specially, to Zeyd. (Msb.) and أَتَيْتُ فُلَانًا فَمَا عَيَّنَ لِى بِشَئٍْ and مَا عَيَّنَنِىبِشَئٍْ

i. e. (assumed tropical:) [I came to such a one,] and he did not give me anything: (Lh, TA:) or, as some say, he did not direct me to anything. (TA.) And عَيَّنَ عَلَى السَّارِقِ (assumed tropical:) He distinguished, or singled out, the thief from among the suspected persons: or, as some say, he manifested against the thief his theft. (TA.) And عَيَّنْتُ النِّيَّةَ فِى الصَّوْمِ (assumed tropical:) I purposed the performance of a particular fast. (Msb.) b2: عيّن فُلَانًا He told such a one to his face of his vices, or faults, or the like. (I. h, S, K.) A3: عيّن الحَرْبَ بَيْنَنَا i. q. أَدَارَهَا [He, or it, stirred war, or conflict, or the war or conflicet, between us, or among us]: so in the K in the L, ادرها [perhaps for أَدَرَّهَا, but more probably, I think, for أَدَارَهَا]. (TA.) A4: عيّن الشَّجَرُ The trees became beautiful and bright, and blossomed. (K. TA.) A5: عيّن الرَّجُلُ The man took [or bought] بِالعِينَةِ i. e. السَّلَفِ [meaning for payment in advance, accord. to all the explanations that I find of السَّلَف as used in buying and selling; but accord to the TK, upon credit, i. e. for payment at a future period, agreeably with an explanation of (??_ in the A and (??) (??) thin by reason of oldness: (TA:) [or it became lacerated, or worn in holes; as is shown by what here follows.] One says also, تَعَيَّنَتْ أَخْفَافُ الأِبِلِ, meaning (assumed tropical:) The feet of the camels became lacerated [in the soles], or worn in holes, or blistered; like the water-skin of which one says تعيّن. (IAar, TA.) A6: تعيّن also signifies (assumed tropical:) It was, or became, clear, or distinct. (KL.) b2: And (assumed tropical:) It was or became, individuated, or particularized; i. e., distinguished from the generality, or aggregate. (KL,) [Thus signifying, it is quasi-pass. of عَيَّنَهُ. Hence it means (assumed tropical:) It had, or assumed, the quality of individuality. And (assumed tropical:) It was, or became, particularized. or specified, by words; mentioned particularly, or specially. And تعيّن لَهُ It was appointed, or prescribed, for him, or was assigned to him, particularly or peculiarly. And تعيّن عَلَيْهِ (assumed tropical:) It was appointed against him, upon him, particularly. And hence.] one says, تعيّن عَلَيْهِ الشَّئْ, meaning لَزِمَهُ بِعَيْنِهِ, [i. e. : The thing was, or became, incumbent, or obligatory, on him in particular] (S, K.

A7: See also the next paragraph.8 إِعْتَيَنَ see 1, in tour places.

A2: اعتان الشَّئْ (assumed tropical:) He took the عَيْن of the thing, (S,) the (??) thereof. (S, TA.) [See also 8 in art. عون]) A3: And He bought the thing upon credit, for payment at a future (??) (S, Msb, (??) signifies he took (??) future time; (Mgh: [in which is expl. by the words أَخَذَ بِالعِينةِ, and in which عِينَة in a sale is expl. as meaning نَسِيْئَة;]) and so ↓ تعيّن; (KL;) [but Mtr says,] the saying تَعَيّنْ عَلَىّٰ حَرِيرًا as meaning اشْتَرِهْ بِبَيْعِ العِينَةِ I have not found. (Mgh,) [See also عيّن الرَّجُلُ expl. as meaning “ The man took بِالعينَةِ. ”]

عَيْنٌ is a homonym, applying to various things (Msb:) in the K. forty-seven (??) assigned to it; but it is said by MF that its meanings exceed a hundred; those occurring in the Kur-án are seventeen. (TA.,) By that which is app. its primary application, and which is by many affirmed to (??) (TA,) العَيْنُ signifies The eye: the organ of sight: (S, Mgh, Msb, K, TA [in the S expl. by حَاسَّةُ الرُّؤْيَةِ, evidently used in this sense; in the Mgh, by المُبْصِرَةُ; in the Msb and K, by البَاصِرَةُ; and in a mater place in the K. by حَاسَّةُ الرُّؤْيَة, app. as meaning the sense of sight;]) also denoted [emphatically] by the term الجَارِحَةُ [i. e. the organ]; (TA;) it is that with which the looker sees: (ISk, TA;) and is of a human being and of any other animal: (TA;) (??) is of the fem. gender; (S, K:) and the pl. [of mult.] as عُيُونٌ, (S, Mgh, Msb, K,) also pronounced عُيونٌ, (K, [in which وَتُكْسَرُ, immediately following عُيُونٌ, has been erroneously supposed by Golius and Freytag to relate to the sing.,]) and [of pause أَعْيَانٌ and أَعْيُنٌ, (S, Mgh, Msb, K,) which last is asserted by Lh to be sometimes a pl. of mult., as it is in the Kur vii. [178 and] 194; (TA.) and pl. pl. أَعْيُنَاتٌ: (K:) the dim. is ↓ عُيَيْنَةٌ, (S.) Hence the saying in a trad. of 'Alee, قَاسَ عَيْنًا بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا [He measured the reach of an eye by means of an egg upon which he made lines]. (Mgh.) And [hence also] one says, بِعَيْنٍ

مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee]: it is said to one whom you send, and require to be quick; and means (assumed tropical:) pause not for anything, for it is as though I were looking at thee. (TA. [See also art. رأى.]) And لَقِيتُهُ عَيْنَ عُنَّةٍ [I met him so that] I saw him with [or before] my eye, he not seeing me. (S, TA.) [And رَأَيْتُهُ عَيْنَ عُنَّةٍ or عُنَّةَ, which see in art. عن. And أَعْطَيْتُهُ عَيْنَ عُنَّةَ and عُنَّة, which also see in art. عن.] and رَأَيْتُهُ عَرْضَ عَيْنٍ I saw him, or it, obviously; nearly. (TA, voce عَرْضٌ, q. v.) And هَا هُوَ عَرْضُ عَيْنٍ [or عَرْضَ عَيْنٍ?] i. e. [Lo, he, or it, is] near [before thee]: and in like manner, هُوَ مِنِّى عَيْنُ عُنَّةٍ [or عَيْنَ عُنَّةٍ? i. e. He is near before me]. (K.) and لَقِيتُهُ أَوَّلَ عَيْنٍ, (S, K,) and أَوَّلَ ذِى عَيْنٍ and ↓ عَائِنَةٍ, (TA,) I met him, or it, the first thing: (S, K, TA:) and before every [other] thing; as also ↓ أَوَّلَ عَائِنَةٍ and أَدْنَى عَائِنَةٍ: (S:) or this last means the nearest thing perceived by the eye. (TA.) And فَعَلْتُ ذَاكَ عَمْدَ عَيْنٍ and عَمْدًا عَلَى

عَيْنٍ (assumed tropical:) I did that purposely, with seriousness, or earnestness, and certainty: (S:) or صَنَعَ ذٰلِكَ عَلَى

عَيْنٍ and عَلَى عَيْنَيْنِ, (K, TA,) and عَمْدَ عَيْنٍ and عَمْدَ عَيْنَيْنِ, (K,) or عَلَى عَمْدِ عَيْنٍ and عَلَى عَمْدِ عَيْنَيْنِ, (TA,) (assumed tropical:) He did that purposely, (Lh, K, TA,) with seriousness, or earnestness, and certainty. (K.) And هُوَ عَبْدُ عَيْنٍ (tropical:) He is like the slave to thee as long as thou seest him, (S, K, * TA,) but not when thou art absent; and so هُوَ عَبْدُ العَيْنِ: (S:) or he is a man who pretends, or feigns, to thee, his doing that which he does not perform: (TA:) and (K, TA) in this sense, (TA,) one says also, هُوَ صَدِيقُ عَيْنٍ i. e. (assumed tropical:) [He is a friend, or a true friend,] as long as thou seest him: (K, TA:) and هُوَ أَخُو عَيْنٍ (assumed tropical:) He is one who acts as a friend hypocritically with thee. (TA.) أَنْتَ عَلَى عَيْنِى is said in relation to honouring and protecting: (S, K, TA:) [accordingly I would render it (tropical:) Thou art entitled to be honoured and protected by me above my eye: for the eye is esteemed the most excellent of the organs, (as is said in this art. in the TA,) and it is that which most needs protection:] أَنْتَ عَلَى رَأْسِى is said in relation to honouring only. (TA.) And the Arabs say, عَلَى

عَيْنِى قَصَدْتُ زَيْدًا, meaning thereby the regarding with solicitude mixed with fear [so that I would render it (assumed tropical:) As one to be regarded with solicitude mixed with fear above my eye I made Zeyd the object to which my mind was directed]. (TA.) [See another ex. of عَلَى عَيْنِى (in which it cannot be rendered as above) in a later part of this paragraph.] نَعِمَ اللّٰهُ بِكَ عَيْنًا [in the CK نَعَّمَ, which is wrong,] means the same as أَنْعَمَهَا. (K. [See both in art. نعم.]) قُرَّةُ العَيْنِ [signifying مَا قَرَّتْ بِهِ العَيْنُ, as expl. in the M and K in art. قر, i. e. That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed, &c.,] is a phrase used as meaning (assumed tropical:) A man's child or offspring. (TA.) فَقَأَ عَيْنَهُ [properly signifying He put out his eye, or blinded it, &c.,] means [sometimes] (tropical:) he struck him; or struck him vehemently with a broad thing, or with anything; or slapped him with his hand: (صَكَّهُ:) or he was rough, rude, or ungentle, to him in speech. (TA.) اَلَّذِى فِيهِ عَيْنَاكَ means Thy head. (TA. [There mentioned preceded by لاتحرمَن: thus dubiously, and perhaps incorrectly, written. What is means, or should be, I know not.]) b2: عَيْنُ الثَّوْرِ (assumed tropical:) (The eye of the Bull;] the great red star [a] that is upon the southern eye of Taurus, and also [more commonly] called الدَّبَرَانُ. (Kzw, Descr. of Taurus.) [and عَيْنُ الرَّامِى (assumed tropical:) The eye of Sagittarius; app. the two stars v, on the eye thereof.] b3: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] the [plant called] بَهَار [q. v.]. (S in art. بهر.) And عُيُونُ البَقَرِ (tropical:) A sort of grapes, (S, K, TA,) black, (K, TA,) but not intensely so, large in the berries, (TA,) and round, (K, TA,) which are converted into raisins, and are not very sweet: so says AHn: thus called as being likened to the eyes of the animals termed بَقَر: (TA:) they are found in Syria: (S:) or said by some to be peculiar to Syria. (TA.) and Certain black إِجَّاص [or plums]: (K, TA:) thus called for the same reason. (TA.) b4: عَيْنُ الهِرِّ (assumed tropical:) [Cat's-eye;] a certain stone, well known, of no utility. (TA.) A2: [فَتَحَ هَيْنَ النَّارِ means (assumed tropical:) He made an opening in the live coals of the fire, that had become compacted; in order that it might burn up well. (See 1 in art. سخو and سخى.)] b2: and عَيْنٌ signifies also (assumed tropical:) The عَيْن [i. e. eye] of the needle: such as is narrow is termed عَيْنُ صَفِيَّة [in which the latter word is app. a proper name, and, as such and of the fem. gender, imperfectly decl., i. e., in this case, written صَفِيَّةَ]. (TA.) b3: Also, as being likened to the organ [of sight] in form, or appearance, (tropical:) A [small round hole or] place of perforation in a [leathern water-bag such as is called] مَزَادَة. (TA.) And (tropical:) Thin circles, or rings, or round places, in a skin, (S, K, TA,) which are a fault therein, (S, TA,) like أَعْيُن [or eyes; or one of such thin circles &c.]; being likened to the organ [of sight] in form. (TA.) [See 10.] And (K) (tropical:) A fault, or defect, (K, TA,) of this description, in a skin. (TA.) b4: And (tropical:) The small hollow or cavity of the knee; (S, K; in [some of] the copies of the latter of which, الرَّكِيَّة is erroneously put for الرُّكْبَة; TA;) likened to the socket of the eye: (TA:) each knee has عَيْنَانِ [i. e. two small hollows or cavities, the articular depressions for the condyles of the femur], in the fore part thereof, at [the joint of] the سَاق. (S, TA.) b5: And (tropical:) The piece of skin [or small leathern receptacle] in which are put the بُنْدُق [or bullets] (K, TA) that are shot from the قَوْس [app. meaning the large kind of cross-bow, called balista, or ballista]: (K, * TA:) likened to the organ [of sight] in form. (TA.) b6: [In the B, accord. to the TA, it is also expl. as meaning the سنام: but this, I think, is most probably a mistranscription for سَام (q. v.) as signifying (assumed tropical:) The hollow, or cavity, in the ground, thus called, in which water remains, or stagnates, and collects.] And (tropical:) The place [or aperture] whence the water of a قَنَاة [i. e. pipe, or the like,] pours forth: (K, TA:) as being likened to the organ [of sight] because of the water that is in it. (TA.) And, (K, TA,) for the same reason, (TA,) (tropical:) The place whence issues the water of a well. (TA.) And, (S, Msb, K, &c.,) for the same reason, as is said by Er-Rághib, (TA,) (tropical:) The عَيْن, (S, Msb,) or source, or spring, (K, TA,) of water, (S, Msb, K, TA,) that wells forth from the earth, or ground, and runs: (TA:) [and accord. to the Msb, it app. signifies a running spring:] of the fem. gender: (TA:) pl. عُيُونٌ and أَعْيُنٌ, (Msb, K,) and accord. to ISk, sometimes the Arabs said, as a pl. thereof, أَعْيَانٌ, but this is rare. (Msb.) Hence a saying, in a trad., cited and expl. voce سَاهِرٌ. (TA.) Also (assumed tropical:) Abundance of water of a well. (TA.) And A drop of water. (TA.) عَيْنُ المَآءِ, [originally signifying “ the source of water,”] accord. to Th, means (assumed tropical:) Life for men; thus in the following verse: أُولَائِكَ عَيْنُ المَآءِ فِيهِمْ وَعِنْدَهُمْ مِنَ الخِيفَةِ المَنْجَاةُ وَالمُتَحَوَّلُ (assumed tropical:) [Those, life for men is among them; and with them are the means of safety, and the place of removal, from fear]: accord. to the A, عَيْنُ المَآءِ فِيهِمْ means good, or means of attaining good, and provision of corn, or abundance of the produce of the earth, are among them. (TA.) b7: Also (assumed tropical:) The عَيْن [meaning eye, or bud, (thus called in the present day,)] of a tree. (Es-Subkee, TA.) b8: [and (tropical:) Sprouting herbage; as being likened to the eye or eyes:] one says, نَظَرَتِ البِلَادُ بِعَيْنٍ or بِعَيْنَيْنِ [lit. (tropical:) The lands looked with an eye or with two eyes], meaning, had their herbage come forth: (K:) or it is said when their herbage comes forth: or, as in the A, when that which cattle depasture comes forth without [as yet] becoming firm [in the ground, or firmly rooted]: taken from the saying of the Arabs, إِذَا سَقَطَتِ الجَبْهَةُ نَظَرَتِ الأَرْضُ بِإِحْدَى عَيْنَيْهَا فَإِذَا سَقَطَتِ الصَّرْفَةُ نَظَرَتْ بِهِمَا جَمِيعًا (assumed tropical:) [lit. When El-Jebheh (the 10th Mansion of the Moon) sets aurorally (i. e. about the 11th of Feb., O. S.), the land looks with one of its eyes; the, when Es-Sarfeh (the 12th Mansion) sets aurorally (about the 9th of March), it looks with both of them]. (TA. [See also art. نظر.]) A3: عَيْنٌ also, (S, Msb, K, &c.,) as being likened to the organ of sight, (TA,) signifies (tropical:) A spy; and ↓ ذُو العُيَيْنَتَيْنِ [in the CK ذُو العَيْنَتَيْنِ], in like manner, signifies the spy, (S, K, TA,) and ↓ ذُو العُوَيْنَتَيْنِ likewise, and ذُو العَيْنَيْنِ: (TA:) he who looks for a people, or party: (M, TA:) the watcher, or observer; (S, * K, * TA;) or the scout: (S, * Msb, K, * TA:) masc. and fem.: (M, TA:) accord. to the opinion of ISd, made by some to accord with a part [i. e. the eye], and therefore fem.; and by some, to accord with the whole [person], and therefore masc.: (TA:) pl. عُيُونٌ and أَعْيُنٌ, and, accord. to ISk, sometimes أَعْيَانٌ. (Msb.) b2: And i. q. مُكَاشِفٌ [app. as meaning (assumed tropical:) A discoverer, or revealer, of tidings &c.]. (Es-Subkee, TA.) A4: [And (assumed tropical:) An eye as meaning a look, i. e. an act of looking: and hence, a stroke of an evil eye: or, simply, an evil eye: a meaning of frequent occurrence.] أَصَابَتْ فُلَانًا عَيْنٌ (assumed tropical:) [An evil eye smote such a one] is said of a person when an enemy or an envier has looked at him and produced such an effect upon him that he has fallen sick in consequence thereof (TA.) [عَيْنُ الكَمَالِ is applied to an eye believed to have the power of killing by its glance: see an ex. voce فَقَأَ.] b2: And (assumed tropical:) Sight with the eye [or before the eyes; or ocular view]: thus in the saying, لَا أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ (assumed tropical:) [I will not seek a trace, or vestige, (or, as we rather say in English, a shadow,) after an ocular view]: (S, TA:) or the meaning is, after suffering a reality, or substance, to escape me: (Har pp. 120 and 174: [this latter rendering being agreeable with explanations of عَيْنٌ which will be found in a later part of this paragraph:]) i. e. I will not leave the thing when I see it ocularly, and seek the trace or vestige, thereof, after its [the thing's] disappearing from me: and the origin of it was the fact that a man saw the slayer of his brother, and when he desired to slay him, he [the latter] said, “ I will ransom myself with a hundred she-camels; ” whereupon he [the other] said, لَسْتُ

أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ; and slew him: (TA:) it is a prov., thus, or, as some relate it, لَا تَطْلُبْ. (Har p. 120.) b3: And (assumed tropical:) Look, or view. (K, TA.) It is said in the Kur [xx. 40], وَالتُصْنَعَ عَلَى عَيْنِى, (S, TA,) and it has been expl. as there having this meaning [i. e. (assumed tropical:) And this I did that thou mightest be reared and nourished in my view], as in the B; or, as Th says, that thou mightest be reared where I should see thee: (TA:) or the meaning is, (assumed tropical:) in my watch, or guard, (Bd, * Jel,) and my keeping, or protection. (Jel. [It is implied by the context in the S, that عَلَى عَيْنِى is said in this instance in relation to honouring and protecting, as it is in a phrase mentioned in the first quarter of this paragraph; but my rendering of it there is obviously inapplicable here. See also 1 in art. صنع.]) And in like manner it has been expl. as used in the Kur [xi. 39], وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا (assumed tropical:) [And make thou the ark in our view]. (TA.) [In like manner, also,] فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ, in the Kur [xxi. 62], means عَلَى مَنْظَرِهِمْ (assumed tropical:) [i. e. Then bring ye him in the view of the people; منظر being here evidently an inf. n.]; (B, TA:) or [bring ye him] openly, or conspicuously. (Jel.) A5: And (assumed tropical:) The مَنْظَر [as meaning aspect, or outward appearance], (S, K,) and شَاهِد [meaning the same as being an evidence of the intrinsic qualities], (S,) of a man. (S, K.) So in the saying of El-Hajjáj to El-Hasan [ElBasree, when he (the former) had asked مَا أَمَدُكَ

“ What was the time of thy birth? ” and the latter had answered (see أَمَدٌ)], لَعَيْنُكَ أَكْبَرُ مِنْ أَمَدِكَ (assumed tropical:) [Verily thy aspect is greater than thy age], أَمَدِكَ meaning سِنِّكَ. (S.) And it is said in a prov., إِنَّ الجَوَادَ عَيْنُهُ فُرَارُهُ (assumed tropical:) [Verily the fleet and excellent horse, his aspect is (equivalent to) the examination of his teeth]: (S, TA: [accord. to the latter, عَيْنُهُ meaning شَاهِدُهُ:]) i. e. his external appearance renders it needless for thee to try him and to examine his teeth. (S and K in art. فر, q. v.) A6: Also, [by a synecdoche, as when it means “ a spy,”] (assumed tropical:) A human being: (K:) and any one: (S, K:) [in which sense, as when it means “ a spy,” it may be masc. or fem.:] and human beings: (S:) or a company [of people]; (K;) as also ↓ عَيَنٌ: (S, K:) and the people of a house or dwelling: (K:) and so ↓ عَيَنٌ; (S, K;) and the people of a town or country; as also ↓ عَيَنٌ. (K.) One says, مَا بِهَا عَيْنٌ (assumed tropical:) There is not in it any one; (S, K, TA;) [i. e. بِالدَّارِ in the house, or dwelling;] as also ↓ عَيَنٌ, (TA,) and ↓ عَائِنٌ, (S, TA,) and ↓ عَائِنَةٌ: (TA:) and مَا بِهَا عَيْنٌ تَطْرِفُ [virtually meaning the same, but fit. There is not in it an eye twinkling]. (TA.) And ↓ مَا رَأَيْتُ ثَمَّ عَائِنَةً i. e. (assumed tropical:) [I was not there] a human being. (TA.) And بَلَدٌ قَلِيلُ العَيْنِ (assumed tropical:) [A town, or country,] having few human beings, (S.) or few people. (TA.) A7: and (assumed tropical:) A lord, chief, or chief personage: (K, TA:) in [some of] the copies of the K, السدّ or الشدّ is erroneously put for السَّيِّدُ: (TA:) the great, or great and noble, person of a people or party: (K, TA:) and the head, chief, or commander, of an army: (TA:) the pl. is أَعْيَانٌ: (TA:) which signifies [lords, chiefs, or chief personages: &c.: and] the eminent, or high-born, or noble, individuals (S, Mgh, Msb, TA) of a people, or party, (S, Mgh,) or of men; (Msb;) and the most excellent persons. (TA.) b2: Hence, (Mgh, Msb,) as pl. of عَيْنٌ, (K,) أَعْيَانٌ signifies also ا Brothers from the same father and mother: (S, Mgh, Msb, K:) this brotherhood is termed ↓ مُعَايَنَةٌ: (S, K:) and أَوْلَادُ الأَعْيَانِ means the sons of the same father and mother. (Msb in art. عل. [See عَلَّةٌ.]) b3: Also. the sing., (assumed tropical:) The choice, or best, (S, Mgh, Msb, K,) of a thing, (S, K,) or of goods, or household-goods, or furniture and utensils, (Mgh, Msb, TA,) and of camels, or cattle, or other property, (TA,) and so ↓ عِينَةٌ, (S, K, TA,) of which the pl. is عِيَنٌ, (TA,) like عِيمَةٌ: (S:) ↓ عِينَةُ الخَيْلِ signifies (assumed tropical:) the fleet and excellent of horses. (Lh, TA.) And (assumed tropical:) Highly prized, in much request, or excellent. (TA.) And, as applied to a deenár, (assumed tropical:) Outweighing, so that the balance inclines with it. (TA.) b4: And (assumed tropical:) i. q. مَالٌ, (K, TA,) [i. e. Property, or such as consists of camels or cattle,] when of a choice. or of the best, sort. (TA.) A8: and (assumed tropical:) Such as is ready, or at hand, (K, TA,) present, (TA,) or within one's power, or reach, (S, TA,) of property. (S, K, TA.) And (assumed tropical:) Anything present, or ready, (K, TA,) found before one. (TA.) You say, بِعْتُهُ عَيْنًا بِعَيْنٍ (assumed tropical:) I sold it ready merchandise for ready money. (Msb.) b2: [Hence,] (assumed tropical:) Ready money; cash: or simply money: syn. نَقْدٌ: (T, Mgh, Msb, TA:) not عَرْضٌ [q. v.]: (Mgh:) and sometimes, دَرَاهِمُ. (Msb.) So in the saying عَيْنٌ غَيْرُ دَيْنِ (assumed tropical:) [Ready money, not debt]. (TA.) And [hence also] one says, اِشْتَرَيْتَ بِالدَّيْنِ أَوْ بِالعَيْنِ (assumed tropical:) [Didst thou buy on credit or with ready money?]. (Msb.) b3: And ا A present gift. (Mgh, TA.) So in the saying (Mgh, TA) of a rájiz (TA) satirizing a man, (Mgh,) وَعَيْنُهُ كَالكَالِئِ الضِّمَارِ [And his present gift is a thing not hoped for, like the unseen debt of which the payment is deferred by the creditor:] meaning, his present gift is like the absent that is not hoped for. (Mgh, TA.) [And hence, app.,] أَصَابَتْهُ عَيْنٌ مِنْ عُيُونِ اللّٰهِ, occurring in a trad., means, خَاصَّةٌ مِنْ خَوَاصِّ اللّٰهِ [i. e. (assumed tropical:) A particular, or special, gift of God betided him]. (TA.) b4: Also (assumed tropical:) A deenár: (S, K:) or deenárs; (Az, TA;) [i. e.] coined gold; (Mgh, Msb; *) different from وَرِقٌ [which signifies “ coined silver or “ dirhems ”]. (Mgh.) They said, عَلَيْهِ مِائَةٌ عَيْنًا (assumed tropical:) [On him is incumbent the payment of a hundred deenars]: but properly one should say عَيْنٌ, because it is identical with what precedes it (Sb, TA.) b5: And The half of a dánik [app. deducted] from seven deenars: (K, TA:) mentioned by Az. (TA.) b6: And (tropical:) Gold, (K, TA,) in a general sense; as being likened to the organ [of sight], in that the former is the most excellent of the metals, like as the latter is the most excellence of the organs. (TA.) A9: And (tropical:) The sun itself; (A, K, TA;) as being likened to the organ [of sight], because the former is the most noble of the stars, like as the latter is the most noble of the organs. (TA:) or (K, TA) the عَيْن of the sun; (S, Msb, TA;) i. e. the شُعَاع thereof; (K, TA,) [meaning its rays, or beams,] upon which the eye will act remain fixed: (TA:) or [more commonly] the عَيْن means the قُرْص [q. v., that is disk] of the sun. (KL.) [Using it in the first of these senses.] one says, طَلَعَتِ العَيْنُ (tropical:) [The sun rose], and غَابَتِ العَيْنُ [The sun set]. (Lh, TA.) A10: And (assumed tropical:) A thing's نَفْس [i. e. its self]; (S, Mgh, Msb, K, TA;) and its ذَات [which means the same]; (K, TA:) and its شَخْص, which means nearly, or rather exactly, the same as its ذات; (TA;) [and likewise a man's person, as does also ↓ عِيَانٌ, (see exs. in Har pp. 20 and 45,) and the material substance of a thing;] and its أَصْل [as meaning its essence, or constituent substance]: (TA:) pl. أَعْيَانٌ, (Mgh, Msb, TA,) not أَعْيُنٌ nor عُيُونٌ. (Mgh, TA.) One says, هُوَ هُوَ عَيْنًا and هُوَ هُوَ بِعَيْنِهِ (assumed tropical:) (It is it itself, or he is he himself]: (S, TA:) بِ when prefixed to عَيْن, [thus] used as a corroborative, being redundant. (Mughnee in art. بِ.) and لَا آخُذُ إِلَّا دِرْهَمِى بِعَيْنِهِ (assumed tropical:) [I will not take aught save my dirhem itself]. (S.) And أَخَذْتُ مَالِى

بِعَيْنِهِ (assumed tropical:) I took my property itself. (Msb.) and هذِهِ أَعْيَانُ دَرَاهِمِكَ (Lh, TA) and دَرَاهِمُكَ بِأَعْيَانِهَا (Lh, Mgh, * Msb, TA) (assumed tropical:) These are thy dirhems themselves]. And هُمْ إِخْوَتُكَ بِأَعْيَانِهِمْ (assumed tropical:) [They are thy brothers themselves]. (Msb.) And عَيْنُ الرِّبَا occurs in a trad. as meaning (assumed tropical:) Usury itself. (TA.) [مَوْضِعٌ بِعَيْنِهِ, a phrase very frequently occurring in the L and TA &c., means (assumed tropical:) A certain, or particular, place: and in a similar manner بِعَيْنِهِ is used after the mention of a plant &c.] One says also جَآءَ بِالأَمْرِ مِنْ عَيْنٍ صَافِيَةٍ i. e. (assumed tropical:) [He brought forth, brought to light, or declared, the affair] from its very essence. (TA.) And بِالحَقِّ بِعَيْنِهِ means (assumed tropical:) With truth, clearly and manifestly. (TA.) [In grammar, اِسْمُ عَيْنٍ means (assumed tropical:) A real substantive; the name of a real thing; also termed اِسْمُ ذَاتٍ; and sometimes termed عَيْنٌ alone: opposed to اِسْمُ مَعْنًى i. e. an ideal substantive.]

A11: عَيْنٌ ثَاقِبَةٌ means (assumed tropical:) Certain, or sure, news or information. (A and TA in art. ثقب.) A12: And العَيْنُ [sometimes] signifies (assumed tropical:) Knowledge; [or rather sure, or certain, and manifest, knowledge;] which is also termed عَيْنُ اليَقِينِ. (TA.) A13: And (assumed tropical:) Might (العِزُّ). (TA.) b2: And (assumed tropical:) Health and safety (العَافِيَةُ). (TA.) b3: And (assumed tropical:) Thirst; and so الغَيْنُ. (TA in art. غين.) A14: And (assumed tropical:) The صُورَة [which generally means form, or the like: but it has many other significations; one of which is essence, before mentioned as a meaning of عَيْنٌ]. (TA.) A15: And it signifies also النَّاحِيَةٌ [app. as meaning (assumed tropical:) The part, or point, towards which one directs himself]: (K, TA:) or, accord. to some, particularly that of the قِبْلَة [i. e. that towards which one directs his face in prayer]: (TA:) [or] it signifies also the true direction of the قِبْلَة: (K, TA:) or the part that is on the right of the قِبْلَة of El-'Irák: [whence] one says, نَشَأَتِ السَّحَابَةُ مِنْ قِبَلِ العَيْنِ (assumed tropical:) [The cloud rose from the part on the right of the قبلة of El-'Irák]: (S: [see also خَسْفٌ:]) or this means, from the direction of the قبلة of El-'Irak; and the Arabs say that this scarcely ever, or never, breaks its promise [of giving rain]: when it rises from the direction of the sea, and then goes northward, one says عَيْنٌ غُدَيْقَةٌ; and this is usually most disposed to rain: (TA:) غُدَيْقَة is a dim. of magnification, meaning abounding with water. (TA in art. غدق.) Also (assumed tropical:) The clouds (سَحَاب) that have come from the direction of the قِبْلَة: (K, * TA:) or, from the direction of the قبلة of El-'Irák: or, from the right thereof: (K, TA:) and it is said in the B to signify [simply] السَّحَابُ [the clouds]; (TA;) and so الغَيْنُ. (TA in art. غين.) And, accord. to Th, مَطَرُ العَيْنِ signifies (assumed tropical:) The rain that is from the direction of the قِبْلَة: or, from the direction of the قبلة of El-'Irák: or, from the right thereof. (TA.) The saying of the Arabs مُطِرْنَا بِالعَيْنِ (assumed tropical:) [We were, or have been, rained upon by the عين] is allowed by some, but disapproved by others. (TA.) b2: And [hence, app.,] (assumed tropical:) The rain that continues during some days, (S, K, TA,) some say five, and some say six, or more, (TA,) without clearing away. (S, K, TA.) A16: عَيْنٌ signifies also (assumed tropical:) Usury; syn. رِبًا; (K, TA; [see also عَيْنُ الرِّبَا above;]) and so ↓ عِينَةٌ. (TA.) And (assumed tropical:) An inclining in the balance; (Kh, Mgh, K, TA;) said to be the case in which one of the two scales thereof outweighs the other: (TA:) one says, فِى المِيزَانِ عَيْنٌ, meaning (assumed tropical:) In the balance is an unevenness; (S, TA;) a little inclining in the tongue thereof: and the word is fem. (TA.) b2: And (assumed tropical:) The tongue [or cock, itself,] of the balance. (TA.) b3: And (assumed tropical:) A scale of a balance; i. e. either of the two scales thereof. (TA.) Also (assumed tropical:) A small بَيْت [meaning partition, or part divided from the rest,] in a chest. (TA.) b2: And (assumed tropical:) A مِحَشَّة [app. meaning a thing in which حَشِيش, or dry herbage, is put]. (TA.) b3: [And (assumed tropical:) Either half, or one side, of a خُرْج, or pair of saddle-bags.] And A certain bird, (K, TA,) yellow in the belly, أَخْضَر [generally in a case of this kind meaning of a dingy, or dark, ash-colour or dust-colour] in the back; of the size of the [species of collared turtle-dove called]

قُمْرِىّ. (TA.) Also (assumed tropical:) [The letter ع;] one of the letters of the alphabet, (S, K,) of those termed حَلْقِيَّة and مَهْجُورَة. (K. [See art. ع.]) b2: and (assumed tropical:) The middle [radical letter] of a word [of the triliteral-radical class; the root of such a word being represented by فعل]. (TA.) b3: In the calculation by means of the letters ا, ب, ج, د, &c., it denotes Seventy. (TA.) عِينٌ, originally عُيْنٌ, pl. of أَعْيَنُ [q. v.]: (S, K: *) A2: and also, (as a contraction of عُيُنٌ, IB, TA,) pl. of عِيَانٌ: (AA, S, IB:) [and of عَيُونٌ.]

عَيَنٌ The quality denoted by the epithet أَعْيَنُ [q. v.; i. e. width in the eye; &c.]; (S;) and so ↓ عِينَةٌ. (Lh, TA.) [See also 1, last sentence; where both are mentioned as inf. ns.]

A2: See also عَيْنٌ, in the third quarter of the paragraph, in four places.

A3: And see the paragraph here following.

عِينَةٌ: see the next preceding paragraph. b2: Also The part that surrounds the eye of a ewe; (K, TA;) like the مَحْجِر of a human being. (TA.) b3: And Goodly appearance: so in the saying, هٰذَا ثَوْبُ عِينَةٍ [This is a garment of goodly appearance]. (S, K) b4: See also عَيْنٌ, latter half, in three places. b5: Also i. q. سَلَفٌ [in buying and selling; i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: or payment for a commodity to be delivered at a certain future period with something additional to the equivalent of the current price at the time of such payment: or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain future period: but it seems to be in most cases used in one or another of the senses expl. in what here follows]. (S, Mgh, Msb, K, TA.) and one says, بَاعَهُ بِعِينَةٍ meaning بِنَسِيْئَةٍ [i. e. He sold it upon credit, for payment at a future time]: (A, Mgh: [see 8:]) or, as some say, [and more commonly,] العِينَةُ is the buying what one has sold for less than that for which one has sold it: and ↓ العَيَنُ signifies the same: (Mgh:) or, accord. to Az, the selling a commodity for a certain price to be paid at a certain period, and then buying it for less than that price with ready money: [see 2, last quarter:] this is unlawful when the buyer makes it a condition with the seller that he shall buy it for a certain price; but when there is no condition between them, it is allowable accord. to Esh-Sháfi'ee, though forbidden by some others; and he used to call it the sister of usury: and the sale of a commodity by the purchaser [thereof upon credit] to other than the seller of it, on the spot (lit. in the sitting-place), is also termed عِينَةٌ; but is lawful by common consent: (Msb:) or it is the case of a man's coming to another man to ask of him a loan, which the latter does not desire to grant, coveting profit, which is not to be obtained by a loan, wherefore he says, “I will sell to thee this garment for twelve dirhems upon credit, for payment at a certain time, and its value is ten [which thou mayest obtain by selling it for ready money]. ” (KT: in some copies of which the word thus expl. is [erroneously] written العَيْنِيَّةُ instead of العِينَةُ.) [See also زَرْنَقَةٌ. The word is generally held to be derived from عَيْنٌ as signifying “ ready money ” or “ ready merchandise. ”] b6: Also The مَادَّة [meaning accession to the strength or forces] of war: (K, * TA:) used in this sense in a verse of Ibn-Mukbil [in which it is shown to be so used as being likened to the accession, to the quantity of milk, which has collected and become added to that previously left in the udder: see مَادَّةٌ]. (TA.) لَقِيَهُ عِيَنَةً: see 3.

عَيْنُونٌ A certain plant, found in El-Andalus, that attenuates the humours of the body, when cooked with figs. (TA.) عِيَانٌ an inf. n. of 3. (S, Msb.) b2: [And Clear, evident, manifest, open, or public: thus, by the Pers\. word اَشْكَارْ, the KL explains عيان, which, in my copy of that work, is written عَيَان, evidently, I think, a mistranscription for عِيَان, an inf. n. of 3, used in the sense of a pass. part. n., agreeably with a well-known license, lit. meaning ocularly seen: see ضِمَارٌ, under which I have rendered its contrary by “ unseen; not apparent. ”] b3: See also عَيْنٌ, latter half.

A2: Also A certain iron thing among the appertenances of the فَدَّان, (S, K,) or فَدَان [i. e. plough], this word (فدان) written in the copies of the S, [as in the K,] with teshdeed to the د, but, as IB says, it is without teshdeed when signifying the implement with which ploughing is performed: accord. to AA, the لُؤْمَة, i. e. the سِنَّة [or share] with which the earth is ploughed up, is called the عِيَان when it is upon the فَدَان [or plough]: or, accord. to the M, the عِيَان is a ring at the extremity of the لُؤْمَة and the سليب. [app. a mistranscription] and the دُجْرَانِ [two pieces of wood upon which the share is bound]: (TA:) pl. [of pauc.] أَعْيِنَةٌ and [of mult.] عُيُنٌ, with two dammehs; (K;) or عِينٌ, originally of the measure فُعْلٌ [i. e. عُيْنٌ]; (S;) accord. to AA, عِينٌ, with kesr only; accord. to IB, عُيُنٌ, with two dammehs, and, when the ى is made quiescent, عِينٌ, not عُيْنٌ. (TA).

A3: اِبْنَا عِيَانٍ means Two birds, (K, TA,) from the flight, or alighting-places, or cries, &c., of which, the Arabs augur: (TA:) or two lines which are marked upon the ground (S, K) by the عَائِف [or augurer], by means of which one augurs, from the flight, &c., of birds; (S;) or which are made for the purpose of auguring; (TA;) then the augurer says, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ [O two sons of 'Iyán, hasten ye the manifestations] (K, * TA: [see 1 in art. خط:]) in the copies of the K, اِبْنَا is here erroneously put for اِبْنَى or, as some say اِبْنَا عِيانٍ means two well-known diviningarrows: (TA:) and when it is known that the gaming arrow of him who plays therewith wins, one says, جَرَى ابْنَا عِيَانٍ [app. meaning The two sons of 'Iyán have hastened. i. e. the two arrows so termed: as seems to be indicated by (??) cited in the L (in which it is followed by the words بِالشِّوَآءِ المُضَهَّبِ with the roast meat (??) thoroughly cooked), and also by what here fel-lows]: (S, L, K. TA:) these [arrows] being called اِبْنَ عِيَانٍ because by means of them the people [playing at the game called المَيْسِر see the winning and the food [i. e. the hastily cooked flesh of the slaughtered camel]. (L, TA.) رَجُلٌ عَيُونٌ (K, TA) and ↓ عَيَّانٌ (TA) A man who smites vehemently with the [evil] eye; as also ↓ مِعْيَانٌ: (K, TA,) pl. [of the first] عينٌ and عُيُنٌ. (K.) عُيَيْنَةٌ: and ذُو العُيَيْنَتَيْنِ and ذُو العُوَيْنَتَيْنِ: see عَيْنٌ, in the former half of the paragraph.

عَيَّنٌ: see the next paragraph, in two places.

رَجُلٌ عَيِّنٌ A man quick to weep. (TA.) b2: And سِقَآءٌ عَيِّنٌ, (S, K,) and ↓ عَيَّنٌ, (K,) the latter less common, and said to be the only instance of an epithet of the measure فَيْعَلٌ with an infirm [medial] radical, or it may be of the measure فَوْعَلٌ or فَوْعَلٌ, and in either of these two cases not without a parallel, (TA,) and ↓ مُتَعَيِّنٌ, (S, K,) (assumed tropical:) A skin, for water, or for milk, having thin circles, or rings, or round places, [likened to eyes,] rendering it faulty: (S:) or of which the water runs forth: (Lh, K:) or new; (K;) or thus عَيِّنٌ and ↓ عَيَّنٌ, in the dial. of Teiyi; and so قِرْبَةٌ عَيِّنٌ in that dial.: the pl. of عيّن applied to a skin is عَيَائِنُ, with hemzeh because the place thereof is near to the end. (TA.) عَيَّانٌ: see عَيُونٌ.

عَائِنٌ Smiting with the [evil] eye. (S, TA.) b2: And (assumed tropical:) Flowing water: (S:) or so مَآءٌ عَائِنٌ; from عَيْنُ المَآءِ. (TA.) b3: See also عَيْنٌ, third quarter.

عَائِنَةٌ: see عَيْنٌ, first quarter, in two places: b2: and again, third quarter, in two places. b3: One says also, رَأَيْتُ عَائِنَةً مِنْ أَصْحَابِهِ, meaning I saw a party of his companions who saw me. (TA.) b4: And رَأَيْتُهُ بِعَائِنَةِ العِدَا I saw him where the eyes of the enemy were seeing him. (TA.) b5: And عَائِنَةُ بَنِى فُلَانٍ The herds, or flocks, or herds and flocks, (أَمْوَال,) and pastors, of the sons of such a one. (S.) أَعْيَنُ A man wide in the eye: (S, Mgh:) or large and wide therein. (Lh, TA:) or large in the black of the eye, with width [of the eye itself]: (K.) fem. عَيْنَآءُ; (S:) when is applied to a woman as meaning beautiful and wide in the eyes (Msb:) pl. عِينٌ, (S, Msb,) originally عُيْنٌ (S.) b2: Hence. (S,) عينٌ is an appellation of Wild oxen; (S, K, TA:) as an epithet in which the quality of a subst. predominates: (TA:) and أَعْيَنُ, of the wild bull, (S, ISd, K,) which one should not call ثَوْرٌ أَعْيَنُ: (ISd, K:) and عَيْنَآءُ, of the (??) (S:) and women are likened to these wild animals. (TA,) b3: عَيْنَاءُ also signifies, applied to a sheep or goat (شَاة), Of which the eyes are black one the rest white; and some say, or the converse thereof: in this sense used as an epithet. (TA.) b4: (??) A good or beautiful, word or saying (??) a woman beautiful and wide on the eyes (Msb:) opposed to عَوْرآءُ. (??) b5: And. applied to a ?? i. q. ??: (K) [i. e. accord. to the TK. which is followed by Freytag, applied to a rhyme or meaning Having what is termed ??: (see De Sacy's Ar. (??), see, ed., ii. 657) but this explanation may be conjectural; and, (??) the meaning may be (assumed tropical:) (??) an effective an applied to a verse on an ode] b6: And i. q. ?? (K) [accord. to the TK as an epithet applied to land, and meaning (assumed tropical:) Black likened to the eye of the buffalo; for ?? was sometimes termed by the Arabs خُضْرَة. but this explanation also may be conjectural; and ا rather think that it is so, and that by خَضْرآءِ is here meant (assumed tropical:) a bucket with which water has been drawn long, so that it has become green or blackish; (see أَخْضرْ,) agreeably with the following explanation, which is immediately subjoined in the K]. b7: And A water-skin (قِرْبَة) ready to become lacerated, or rent, (K, TA, [see عَيْنٌ,]) and worn out. (TA.) مَعَانٌ [A place in which one is seen]. One says, القَوْمُ مِنْكَ مَعَانٌ [in which the last word is app. a mistranscription. for بِمَعَانٍ, as in Har p. 22,] The people, or party are [in a place] where thou sees them with thine eye. (TA.) b2: And A place of alighting or abode, (K, TA,) and one in which one is known to be, (TA.) So in the saying, الكُوفَةُ مَعَانٌ مِنهْا [El-Koofeh is a place of our alighting or abode, &c.,] (TA.) مَعِينٌ Smitten with the [evil] eye; as also ↓ مَعْيُونٌ, the complete form: (S, TA:) or, accord. to Ez-Zejjájee, the former has this meaning, but ↓ المَعْيُونُ means اَلَّذِى فِيهِ عَيْنٌ [in which the last word is probably a mistranscription for عَيْبٌ; so that the meaning is, in whom is a fault, or defect], (L, TA.) A poet says, (S,) namely, 'Abbás, (TA,) قَدْ كَانَ قَوْمُكَ يَحْسَبُونَكَ سَيِّدًا

↓ وَإِخَلُ أِنَّكَ سَيِّدٌ مَعْيُونُ [Thy people, or party, used to reckon thee a chief; but I think that them art a chief (??) with the evil eye, or, perhaps, in whom is a fault, or defect]. (S, TA.) b2: مَآءٌ مَعِينٌ and ↓ مَعْيُونٌ (S, K:) (assumed tropical:) Water of which one has reached the (??) or sources, by digging: (S:) or water that is apparent (ظَاهِرٌ, for which the CK has ظاهرٌ), (K, TA,) seen by the eye, (TA,) running upon the surface of the earth: (K, TA:) Bedr Ibn-(??) El-Hudhalee says.

↓ مَآءٌ يُجِمُّ لِحَافِرٍ مَعْيُونِ [meaning Water collecting for a digger of which the springs have been reached by digging]; the last word, it as said, being put by him in the gen. case because of the proximity (??) a word (??) that case, agreeably with a poetic license of which there are many (??) مَعْيُونٌ, as it is an epithet (??) Respecting the measure of مَعِينٌ, which (??) from عَيْنُ المَآءِ. and explain as meaning (??) the source apparent, (??) (??) some say that it is an (??) of مَفْعُولٌ though not having a verb; and some, that of the measure فَعِيلٌ, from المعْنُ signifying the drawing of water. (TA.) In the say إِنْ كَانَتِ البَشَرُ مَعِينًا لَا تُنْزَحُ, meaning [If the (??) one] having a running spring, (that was not (??) entirely exhausted,] معينا is made masc. to (??) with the word [??, which is masc. in form though fem. by usage]; or it is thus because (??) imagined to be of the measure فَعِيل, in the sense of the measure مَفْعُول; or because it is for ذَاتَ مَعِينٍ, i. e. [having] water running upon the surface of the earth. (Mgh.) In the Kur xxxvii.

44. [and in like manner in lvi. 18.] مَعِين is used as meaning (assumed tropical:) Wine running upon the surface of the earth, like rivers of water. (Jel.) b3: عَيْنٌ

↓ مَعْيُونَةٌ means (assumed tropical:) A spring, or source, having a continued increase of water (Aboo-Sa'eed, TA.) مُعَيَّنٌ (assumed tropical:) A garment figured with eyes (S in art. برج:) or a garment in the figuring of which are small تَرَابِيع [app. meaning quadrangular forms (in the CK تَرْبِيع)] like the eyes of wild animals. (K.) b2: And (assumed tropical:) A bull having a blackness between his eyes: (K:) or a bull; so called because of the largeness of his eyes: or so called because having spots of black and white, as though there were eyes upon his skin. (Ham p. 293.) b3: And (assumed tropical:) Locusts (جَرَاد) which, when stripped of the integument, are seen to be white and red: mentioned by Az in art. ينع, on the authority of ISh. (TA.) A2: [Also, as pass. part. n. of 2, (assumed tropical:) Individuated, or particularized; i. e. distinguished from the generality, or aggregate: &c.: see the verb. Hence] نِيَّةٌ مُعَيَّنَةٌ means [A distinct, particular, or special, purpose; lit.] a purpose made distinct: and it is allowable for one to attribute the action to the purpose, tropically; and thus to say ↓ نِيَّةٌ مُعَيِّنَةٌ [A distinguishing purpose], using the act. part. n. (Msb.) مُعَيِّنٌ: see an ex. of its fem. in what next precedes.

مِعْيَانٌ: see عَيُونٌ. [And see also مُعْتَانٌ.]

مَعْيُونٌ and its fem.: see مَعِينٌ, in six places.

مُعْتَانٌ An explorer of a people or party, who is sent before to seek for herbage and water and the places where rain has fallen, (K, TA, [in the CK, المِعْيانُ is erroneously put for المُعْتَانُ,]) and who searches for news or tidings. (TA.) مُتَعَيِّنٌ: see عَيِّنٌ.

عضب

1 عَضَبَهُ, (S, O, Msb, K,) aor. ـِ (Msb, K,) inf. n. عَضْبٌ, (S, A, O, &c.,) He cut, or cut off, him, or it. (S, A, * Mgh, * O, Msb, K.) مَا لَهُ عَضَبَهُ اللّٰهُ, meaning [What aileth him?] may God cut off (O, TA) his arm and his leg, or his hand and his foot, (O,) or his arms and his legs, or his hands and his feet, is a form of imprecation used by the Arabs. (TA.) And hence, (O,) one says, إِنَّ الحَاجَةَ لَيَعْضِبُهَا طَلَبُهَا قَبْلَ وَقْتِهَا (assumed tropical:) Verily the seeking of the object of want before its time assuredly cuts it off, or precludes it, and mars it: a prov. (O, TA.) And إِنَّكَ لَتَعْضِبُنِى عَنْ حَاجَتِى (assumed tropical:) Verily thou cuttest me off from [the attainment of] the object of my want. (TA.) b2: and [hence] (assumed tropical:) He reviled him; (A, * K;) and (A) so عَضَبَهُ بِلِسَانِهِ. (S, A, O.) b3: And He beat him, or struck him, (O, K,) with a staff, or stick. (O.) b4: And He thrust him, or pierced him, (K,) with a spear. (TK.) [But in the O and TA, عَضَبْتُهُ بِالرُّمْحِ is expl. by the words هُوَ أَنْ تَشْغَلَهُ عَنْهُ; and the meaning app. is, I occupied him so as to divert him with the spear; though this meaning would be expressed more agreeably with usage by saying هو ان يشغله عنه; or rather هو ان تَشْغَلَهُ عَنْكَ, which, I think, is the right reading.] b5: And It (disease, O) rendered him weak, or infirm: (S, O:) and (O) deprived him of the power of motion. (A, * O, K.) You say, عَضَبَتْهُ الزَّمَانَةُ, aor. as above, (O, TA,) and so the inf. n., (TA,) meaning [Disease of long continuance, or want of some one or more of the limbs,] deprived him of the power of motion: and AHeyth says, it [in the O هُوَ (so that it does not refer to الزمانة), and in the TA العضب,] is الشَّلَلُ and الخَبْلُ and العَرَجُ [a state of privation of the power of motion, and unsoundness, and lameness; app. meaning that these are the effects denoted by the phrase عضبته الزمانة]. (O, TA.) b6: See also 4.

A2: عَضَبَ, (O, K,) aor. and inf. n. as above, (K,) signifies also He returned (O, K) عَلَيْهِ [against him]. (O.) A3: عَضِبَ, said of a ram, (K,) or عَضِبَت, said of a شَاة [i. e. sheep or goat, male or female], (S, O, Msb,) aor. ـَ (Msb, K,) inf. n. عَضَبٌ, (S, O, Msb,) He, or she, had the inner [part of the] horn broken: (S, O, Msb, K:) or had one of the horns broken. (S, O, Msb.) b2: العَضَبُ is mostly used in relation to the horn: but sometimes, in relation to the ear: (A 'Obeyd, TA:) one says of a شاة [expl. above], and of a she-camel, عَضِبَت, inf. n. عَضَبٌ, meaning He, or she, had her ear slit, or had a slit ear: (Msb:) [or had half, or a third, of the ear cut off; for] accord. to IAar, العَضَبُ in relation to the ear is when half, or a third, thereof has gone. (O.) A4: عَضُبَ, aor. ـُ inf. n. عُضُوبَةٌ (S, O, K) and عُضُوبٌ, (O, K,) said of a man's tongue, (tropical:) It was, or became, sharp in speech; (S, O, * K, TA;) being likened to a sharp sword. (O.) 3 عاضبهُ i. q. رَادَّهُ [He endeavoured to turn him from, or to, a thing]. (O, K.) 4 اعضب, (Fr, S, O, Msb, K, *) inf. n. إِعْضَابٌ; (K;) and ↓ عَضَبَ, (Fr, O, K,) aor. ـِ inf. n. عَضْبٌ; (K;) He rendered a شَاة [i. e. sheep or goat, male or female], (Fr, S, O, Msb, K,) and a she-camel, (Msb, K,) such as is termed عَضْبَآء. (Fr, S, O, Msb, K.) 7 انعضب It (a horn) became cut, or broken, off. (TA.) عَضْبٌ A sharp sword; (S, O, Msb;) an inf. n. (Msb, TA) used as a subst. [properly so termed], (Msb,) or as an epithet (TA) applied to a sword as meaning sharp: (TA:) or it signifies a sword. (K.) b2: And (assumed tropical:) A tongue sharp in speech; (S, TA;) likened to a sharp sword: (TA:) and so applied to a man; (K;) or so عَضْبُ اللِّسَانِ. (O.) b3: And, applied to a boy, or young man, (O, K, TA,) (assumed tropical:) Light-headed: (K:) or light, or active, sharp-headed, light in body; (IAar, O, TA; *) as also عَصْبٌ. (IAar, TA.) b4: and (assumed tropical:) The offspring of the cow when his horn comes forth, (As, O, K, TA,) which is after he is a year old: (As, O, TA:) or, accord. to Et-Táïfee, when his horn is [or can be] laid hold upon: fem. with ة: after that, he is termed جَذَعٌ; then, ثَنِىٌّ; then, رَبَاعٍ; then, سَدَسٌ; then, تَمَمٌ; and when all his teeth are grown, عَمَمٌ. (O, L, TA.) عَضَبٌ inf. n. of عَضِبَ [q. v.]. (S, &c.) b2: Also A fracture in a spear. (TA.) عَضَّابٌ (assumed tropical:) A man who reviles much. (S, A, O.) أَعْضَبُ applied to a ram, and the fem. عَضْبَآءُ applied to a شَاة [i. e. sheep or goat, male or female], Having the inner [part of the] horn (which is called the مُشَاش, Az, S, O) broken: (Az, S, O, Msb, K; and so in the Mgh as applied to a شاة:) or having one of the horns broken. (S, O, Msb.) b2: And the masc. applied to a camel, (Msb, TA,) and the fem. applied to a she-camel (S, O, Msb, K) and to a شاة [expl. above], (S, Mgh, Msb, K,) Having a slit ear. (S, Mgh, O, Msb, K.) The she-camel of the Prophet, called العَضْبَآء, was not slit-eared; this being only her surname: (S, IAth, Mgh, O, Msb, K:) or, accord. to some, the fewer number, she was sliteared: (IAth, TA:) or her name was taken from the epithet عضباء applied to a she-camel as meaning “ short in the fore leg. ” (Z, TA.) b3: and the fem. is applied to a horse's ear as meaning Of which more than a fourth part has been cut off. (K.) b4: And, applied to she-camel, Short in the fore-leg; as mentioned above: (Z, TA:) and the masc., (O, K,) applied to a man, (O,) short in the arm. (O, K.) b5: Also the masc., applied to a man, (assumed tropical:) Who has no aider against an enemy, (S, O, K,) nor brethren: (O:) and one whose brother has died: or who has no brother, nor any one [beside]. (K.) مَعْضُوبٌ Weak, or infirm. (S, O, K.) and Crippled, or deprived of the power of motion, by disease, or by a protracted disease. (A, Mgh, O, Msb, K.) b2: And مَعْضُوبُ اللِّسَانِ Impotent in tongue; having an impediment in his speech. (TA.)

عقب

1 عَقَبَهُ, (S, K,) aor. ـُ (TA,) inf. n. عَقْبٌ, (TK,) He struck his عَقِب [or heel]. (S, K, TA.) b2: And عَقَبَهُ, (S, Mgh, Msb, K, TA,) aor. ـُ (Mgh, Msb, TA,) inf. n. عَقْبٌ and عُقُوبٌ, (Msb, TA,) He came after him; [as though at his heel; and hence, properly, close after him; but often meaning near after him;] (S, Mgh, Msb, K, TA;) followed him; succeeded him; (S, Mgh, K, TA;) came in, or took, his place; as also ↓ اعقبهُ: (S, K, TA:) and in like manner both are said of anything, (TA,) as also ↓ عقّبهُ, (Msb, K, TA,) inf. n. تَعْقِيبٌ; (S, Msb, K;) and ↓ عاقبهُ; (S, Msb, K;) and ↓ اعتقبهُ; (TA;) meaning it came after; (S, * Msb, K, * TA;) &c., as above: (TA:) and ↓ تعقّبهُ is used in this sense, but not rightly. (Mgh.) [All primarily denote proximate sequence.] You say, عَقَبُونَا and عَقَبُوا مِنْ خَلْفِنَا They came after us. (TA.) and عَقَبُونَا مِنْ خَلْفِنَا and ↓ عَقَّبُونَا They succeeded us, in alighting, or taking up their abode, after our departure. (TA.) And العِدَّةُ تَعْقُبُ الطَّلَاقَ The عِدَّة [q. v.] follows divorce. (Mgh, Msb.) and ابْنُهُ ↓ ذَهَبَ فُلَانٌ فَأَعْقَبَهُ, as also عَقَبَهُ, Such a one went away, and his son succeeded him, or took his place. (S, O.) And هٰذَا هٰذَا ↓ اعقب [This succeeded this] is said when the latter is gone, and there remains nothing of it, and the former has taken its place. (TA.) And one says, عَقَبَ فُلَانٌ مَكَانَ أَبِيهِ, (S, O, TA,) aor. ـُ inf. n. عَقْبٌ, (TA,) and quasi-inf. n. ↓ عَاقِبَةٌ, this being a subst. used in the sense of an inf. n., like as كَاذِبَةٌ is [said to be] in the Kur lvi. 2, (S, O,) or it is an inf. n. syn. with عَقْبٌ, (Msb in art. عفو,) Such a one succeeded, or took the place of, his father; (S, O, TA;) as also ↓ عقّب. (TA.) [Hence also several phrases here following.] b3: It is said in a trad., كُلُّ غَازِيَةٍ غَزَتْ يَعْقُبُ بَعْضُهَا بَعْضًا i. e. [Every party that goes forth on a warring, or warring and plundering, expedition] shall take its turn, one after another:] when one company has gone forth and returned, it shall not be constrained to go forth again until another has taken its turn after it. (TA.) b4: عَقَبْتُ الرَّجُلَ فِى أَهْلِهِ means بَغَيْتُهُ بِشَرٍّ وَخَلَفْتُهُ [i. e. I sought to do evil to the man, and took his place (see art. خلف), with respect to his wife; i. e. I committed adultery with his wife]: (S, O:) or عَقَبَهُ signifies [simply]

بِغَاهُ بِشَرٍّ [he sought to do evil to him]: (K: [in which وَخَلَفَهُ seems to have been inadvertently omitted: but SM immediately adds what here follows:]) and one says also, عَقَبَ فِى إِثْرِ الرَّجُلِ بِمَا يُكْرَهُ, aor. ـُ inf. n. عَقْبٌ, meaning He accused the man [app. behind his back] of a thing disliked, or hated; he [so] defamed him, or charged him with a vice or fault or the like. (TA.) b5: عَقَبَ فُلَانٌ عَلَى فُلَانَةَ [like خَلَفَ عَلَيْهَا] Such a man married such a woman after her first husband. (TA.) b6: عَقَبَ الشَّيْبُ, aor. ـِ and عَقُبَ, inf. n. عُقُوبٌ, Whiteness of the hair, or hoariness, came after [or took the place of] blackness: as also ↓ عقّب. (TA.) b7: عَقَبَ said of a horse, aor. ـِ [or عَقُبَ?], inf. n. عَقْبٌ, [which see below,] He performed a run after another run. (L, TA.) b8: عَقَبَتِ الإِبِلُ مِنْ مَكَانٍ إِلَى مَكَانٍ, aor. ـُ inf. n. عَقْبٌ; and ↓ اعتقبت; The camels removed from place to place, pasturing. (IAar, TA.) b9: مَا عَقَبَ فِيهَا فَعَلَيْكَ مِنْ مَالِكَ, (TA,) or ↓ مَا عَقَّبَ, (so in the O, [in which فِى مالك is put in the place of من مالك,]) Whatever evil consequence happen to me, with respect to it, (referring to merchandise,) the responsibility for it will be on thee [and compensation shall be made from thy property]: and [تَعْقِبَةٌ (thus in the O) appears, from what follows, to be an inf. n. of the latter verb in this sense; or it may perhaps be from the former verb, like تَهْلِكَةٌ from هَلَكَ; for] one says, بَاعَنِى سِلْعَةً وَعَلَيْهِ تَعْقِبَةٌ إِنْ كَانَت فِيهَا [He sold me an article of merchandise, and was responsible for an evil consequence, (or for damage afterwards found in it,) should there be any in it]. (ISh, O, TA. *) b10: عَقَبَهُ and ↓ عقّبهُ and ↓ اعقبهُ signify also He took, or received, from him something in exchange, an exchange, a substitute, or an equivalent, for another thing: it is said in a trad., إِنْ لَمْ يَقْرُوهُ فَلَهُ أَنْ يَعْقُبَهُمْ بِمِثْلِ قِرَاهُ If they entertain him not. he shall have a right to take from them as a substitute the like of his entertainment which they denied him: and one says also مِنْهُ خَيْرًا ↓ استعقب, or شَرًّا, He took, or received, from him in exchange good, or evil: (TA:) and عَقَبَ الرَّجُلَ, aor. ـُ He took from the man's property the like of what he (the latter) had taken from him. (O, * TA.) After the words in the Kur lx. 11, وَإِنْ فَاتَكُمْ شَىْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ, there are three different readings, ↓ فَعَاقَبْتُمْ, and ↓ فَعَقَّبْتُمْ, and فَعَقَبْتُمْ: (TA:) the first means and ye take, or carry off, spoil: (Masrook Ibn-El-Ajda', S, TA:) or the second has this meaning; and the first means and ye punish them so that ye take, or carry off, spoil: and the third means and ye have a requital: the second is the best; and the third is also good; but the second has a more intensive meaning: (Aboo-Is-hák the Grammarian, L, TA:) accord. to Fr, the first and second signify the same: (L, TA:) and As says that عَقْبٌ [inf. n. of عَقَبَ] is syn. with عِقَابٌ [inf. n. of عَاقَبَ; but whether with reference to this case, I do not find]. (TA.) b11: And عَقَبَ, aor. ـُ inf. n. عَقْبٌ, also signifies He sought, or sought after, wealth, or some other thing. (TA.) A2: عَقَبَ, (S, O, K,) aor. ـِ and عَقُبَ, (TA,) inf. n. عَقْبٌ, (S, O,) He bound a thing with [the kind of sinew, or tendon, called] عَقَب; as also ↓ عقّب [inf. n. تَعْقِيبٌ, of which see an ex. in a verse cited voce مَصْنَعٌ]: he bound therewith a خَوْق. i. e. the ring of an ear-drop, fearing lest it should incline on one side: or he bound an earring with a thread called عُقَاب: (TA:) and he wound round a bow, (S, O, K,) and an arrow, (S, O,) with [the kind of sinew, or tendon, called]

عَقَب, (O,) or with somewhat thereof: (S, K:) or عَقَبَهُ بِالعَقَبِ he bound it, namely, the [arrow termed] قِدْح, with the عَقَب, in consequence of its having broken. (IB, L, TA.) A3: عَقَبْنَا الرَّكِيَّةَ [thus I find it written without teshdeed, but perhaps it should be ↓ عَقَّبْنَا, from أَعْقَابُ الطَّىّ, (see عَقِبٌ,)] We lined the well with stones behind [the other] stones. (TA. [See also 4.]) A4: [The inf. n.]

العَقْبُ also signifies الرَّجْعُ, [which generally means The making, or causing, to return, or go back; but this may perhaps be a mistake for الرُّجُوعُ, for it is immediately added,] Dhu-rRummeh says, كَأَنَّ صِيَاحَ الكُدْرِ يَنْظُرْنَ عَقْبَنَا تَرَاطُنُ أَنْبَساطٍ عَلَيْهِ طَغَامِ meaning [As though the crying of the dusky she-camels] looking, or waiting, for our returning from watering that they might go to the water after us [were the barbarous talk of low, or ignoble, Nabathæans, over it, i. e. over the water]. (TA.) A5: عَقِبَ النَّبْتُ, [aor. ـَ inf. n. عَقَبٌ, The branches of the plant, or herbage, became slender, and the leaves thereof turned yellow. (IAar, TA. [See also 2.]) 2 عَقَّبَ see 1, first three quarters, in seven places. b2: The inf. n., تَعْقِيبٌ, signifies also The doing a thing and then returning to doing it: (IAth, TA:) the performing an act of prayer, or another act, and then returning to doing it in the same day: (Sh, TA:) and [particularly] the making a warring, or warring and plundering, expedition, and then another in the same year. (S, O, K.) [See also مُعَقِّبٌ.] You say, عقّب بِصَلَاةٍ بَعْدَ صَلَاةٍ, and بِغَزَاةٍ بَعْدَ غَزَاةٍ, He followed up one prayer with another, and one warring, or warring and plundering, expedition with another. (TA.) and صَلَّى مِنَ اللَّيْلِ ثُمَّ عَقَّبَ He prayed in the night and then repeated the prayer. (IAar, TA.) and عُقِّبَ الغَازِيَةُ بِأَمْثَالِهَا, and ↓ أُعْقِبَ, The warring, or warring and plundering, party was made to be followed by another, consisting of the likes of it, sent in its place. (TA.) And it is said in a trad. of 'Omar, كَانَ كُلَّ عَامٍ يُعَقِّبُ الجُيُوشَ He used, every year, to call back one party of the forces and to send another to take its turn after the former. (O, TA.) b3: Also The performing of prayer (IAth, O, K, TA) as a supererogatory act (TA) after the [prayers called] تَرَاوِيح: (IAth, O, K, TA:) such prayer is to be performed in the house, at home, (IAth, O, TA,) not in the mosque. (IAth, TA.) b4: And The waiting (K, TA) in prayer; or remaining in one's place in prayer waiting for another prayer. (TA.) And you say, عقّب فِى الصَّلَاةِ, (S, O,) inf. n. as above, (S, A, O, Msb, K,) He sat after the performing of the [ordinary] prayer for the purpose of a supplication (S, A, O, Msb, K) or a petition. (S, O, Msb.) وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ, in the Kur [xxvii. 10 and xxviii. 31], means [He did did not turn back retreating] and did not wait; (O, TA;) properly, did not make advancing to follow his retreating: (O:) or and did not turn aside (S, Msb) nor wait in expectation: (S:) or and did not turn aside nor return: (O:) or and did not look aside: (K, * TA.) or and did not return; from عقّب said of a combatant, meaning He returned after fleeing: (Bd in xxvii. 10:) you say, عقّب عَلَيْهِ He returned against him; syn. كَرَّ, and رَجَعَ: and تَعْقِيبٌ signifies also The turning back, or receding, from a thing that one had desired to do. (TA.) b5: عَقَّبَ فِى الشَّيْبِ بِأَخْلَاقٍ حَسَنَةٍ [app. means He had latterly, in the time of hoariness, good dispositions]. (O. [The meaning that I have assigned to this phrase seems to be there indicated by the context: but I incline to think that the right reading is عُقِّبَ, (assumed tropical:) lit. He was made to be followed, in hoariness, by good dispositions; agreeably with what next follows.]) b6: آتَى فُلَانٌ إِلَىَّ خَيْرًا فَعُقِّبَ بِخَيْرٍ مِنْهُ [means Such a one caused good to betide me, and it was made to be followed by what was better than it]. (A, TA. [In the former it is followed by the words وَأَرْدِفَ بِخَيْرٍ مِنْهُ, evidently for the purpose of explanation.]) b7: [Hence,] one says, تَصَدَّقَ بِصَدَقَةٍ لَيْسَ فِيهَا تَعْقِيبٌ, meaning اِسْتِشْنَآءٌ [i. e. He gave an alms in which was no making an exception by following it up with a condition]. (S, A, O, Msb. *) b8: عَقَّبَنِى حَقِّى He delayed, or deferred, the giving, or paying, to me my due. (S.) b9: عقّب الأَمْرَ He looked to the consequence, end, issue, or result, of the affair, event, or case. (TA. [See also 5.]) b10: And عقّب فِى الأَمْرِ He went repeatedly to and fro, or made repeated efforts, in seeking to accomplish the affair, striving, or exerting himself. (S, O, L, TA.) In the K, التَّعْقِيبُ [the inf. n.] is expl. as signifying التَّرَدُّدُ فِى طَلَبِ المَجْدِ: but the right reading is فِى طَلَبٍ مُجِدًّا. (TA.) [See also مُعَقِّبٌ.]

A2: عقّب said of the [plant called] عَرْفَج, (S, O,) inf. n. تَعْقِيبٌ, (K,) It became yellow in its fruit, (S, O, K,) and attained to the season of its drying up: (S, O:) from عَقِبَ said of a plant or herbage. (TA.) A3: عقّب عُقَابًا, inf. n. as above, He planed off a stone of the kind called عُقَاب, in a well. (TA. [See also مُعَقِّبٌ.]) A4: See also 1, last quarter, in two places.3 عاقبهُ: see 1, second sentence. b2: Also عاقب الرَّجُلَ, (Mgh, * TA,) inf. n. مُعَاقَبَةٌ and عِقَابٌ, (Mgh,) He did a thing with the man alternately, each taking his turn; (Mgh, TA;) and so ↓ اعقبهُ. (TA.) And [particularly], (TA,) inf. n. مُعَاقَبَةٌ, (S, O,) He rode in his turn after the man, each riding in his turn; (S, O, TA;) as also ↓ اعقبهُ, (S, O, K,) and ↓ اعتقبهُ. (TA.) And عَاقَبْتُ الرَّجُلَ فِى الرَّاحِلَةِ I rode in my turn after the man, upon the camel, he riding in his turn after me. (S, O.) And in like manner you say, ↓ اِعْتَقَبُوهُ, and ↓ تَعَاقَبُوهُ They rode by turns with him, taking their turns after him. (TA.) b3: and عاقب بَيْنَ الشَّيْئَيْنِ [He made an interchange, or alternation between the two things; he made the two things interchangeable, or commutable;] he brought, or did, the two things interchangeably, or alternately, i. e. one of them one time and the other of them another time. (TA.) [Thus, for instance,] العَرَبُ تُعَاقِبُ بَيْنَ الفَآءِ والثَّآءِ [The Arabs make an interchange between ف and ث; make ف and ث interchangeable, or commutable; i. e. put ف in the place of ث, and ث in the place of ف]; as in جَدَفٌ and جَدَثٌ; and ↓ تُعْقِبُ signifies the same. (S, O.) b4: And عاقب signifies also He stood upon one of his legs one time and upon the other another time; or moved his legs alternately. (TA.) b5: [عاقبهُ as denoting consequence, and retaliation, or retribution, also signifies He punished him.] You say, عاقبهُ بِذَنْبِهِ, (S, Msb, * TA,) inf. n. عِقَابٌ (S, Msb, TA) and مُعَاقَبَةٌ, (Msb, TA,) He punished him for his crime, sin, fault, or offence: (S, * Msb, * TA:) and [in like manner] ↓ تعقّبهُ He punished him (i. e. a man, S, O) for a crime, a sin, a fault, or an offence, that he had committed. (S, O, K.) In the saying in the Kur [xvi. last verse but one], وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمٌ بِهِ [And if ye punish, then punish ye with the like of that with which ye have been afflicted, lit. punished], the verb first denotes punishment, and is afterwards used for the purpose of assimilation: and similar to this is the saying in the same [xxii. 59], وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ [And whoso punisheth with the like of that with which he hath been afflicted, lit. punished]. (O.) For another ex., from the Kur lx. 11, [where it implies retaliation or retribution,] see 1, latter half. [In like manner,] it is said in a trad., أَبْطَلَ النَّفْحَ إِلَّا أَنْ يُضْرَبَ فَيُعَاقِبَ [He made the kicking of a beast with the hind leg to be of no account unless it were beaten by its master, or rider, and retaliated by kicking another person]; meaning, he made nothing to be incumbent on the master of the beast unless the latter made the kicking to be a consequence of that [i. e. unless the beast kicked in consequence of its being beaten by the master, or rider]. (TA.) [See also 4, which has a similar meaning, that of requital.] b6: عُوقِبَتْ said of a mare means She was required to perform run after run. (Ham p. 277.) 4 اعقبهُ: see 1, first quarter, in three places: b2: and see 3, in three places. b3: [Also He made him to take his place. And hence,] He descended from his beast in order that he (another) might ride in his turn: and one says also أَعْقِبْ meaning Descend thou in order that I may ride in my turn: and in like manner with respect to any kind of action: thus, when the office of Khaleefeh became transferred from the sons of Umeiyeh to the Háshimees, Sudeyf, the poet of the 'Abbásees, said, أَعْقِبِى آلَ هَاشِمٍ يَا مَيَّا meaning Descend from the station of the Khaleefehs that the family of Háshim may mount, O Meiyà [for O sons of Umeiyeh]. (TA.) b4: [And It made a thing to follow as a consequence to him: the verb in this sense being doubly trans.] One says, اعقبهُ نَدَمًا It occasioned him as its consequence repentance, (Mgh, Msb, TA,) and هَمًّا anxiety. (TA.) And أَكَلَ أَكْلَةً أَعْقَبَتْهُ سَقَمًا He ate a repast that occasioned him as its consequence a sickness. (S, O.) And [hence] أُعْقِبَ عِزُّهُ ذُلًّا His might was exchanged for, or changed into, [lit. made to be followed by,] abasement. (TA.) See also 2, first quarter, for another ex. [Hence, likewise,] فَأَعْقَبَهُمْ نِفَاقًا, in the Kur [ix. 78], means [Therefore He caused hypocrisy to follow as a consequence to them; or] He caused them to err, because of their evil deed, as a punishment to them. (O.) And [in like manner] one says, أَعْقَبَهُ اللّٰهُ بِإِحْسَانِهِ خَيْرًا [God gave him, or may God give him, as a recompense, or requital, for his beneficence, good, or prosperity]. (TA.) And اعقبهُ بِطَاعَتِهِ He recompensed, or requited, him for his obedience, (S, O, K, *) and عَلَى مَا صَنَعَ for what he did. (TA. [See also 3, which has a similar meaning, that of retribution.]) اعقبهُ خَيْرًا means also He gave him in exchange good. (TA.) See also 1, latter half, where the verb is expl. in the contr. sense, that of taking, or receiving, in exchange. b5: اعقبهُ الطَّائِفُ The diabolical visitation, or insanity, returned to him at times. (S, O.) b6: اعقب طَىَّ البِئْرِ بِحِجَارَةٍ مِنْ وَرَائِهَا [is app. from

أَعْقَابُ الطَّىِّ (see عَقِبٌ), and] means He laid stones compactly together at the back [behind the regular casing] of the well. (TA. [See also 1, near the end.]) A2: اعقب as intrans., He (a man) died, and left offspring. (S, O, K.) One says, أَعْقَبَ مِنْهُمْ رَجُلَانِ وَدَرَجَ وَاحِدٌ [Two men of them died and left offspring, and one died and left no offspring]: and Tufeyl El-Ghanawee says, كَرِيمَةُ حُرِّ الوَجْهِ لَمْ تَدْعُ هَالِكًا

↓ مِنَ القَوْمِ هُلْكًا فِى غَدٍ غَيْرَ مُعْقِبِ [A female noble of countenance, (or whose nobility was manifest in what appeared of her countenance,) she did not invoke one of the people dead, on a morrow after an engagement, as having perished without leaving a successor, or one to fill his place:] i. e. when a chief of her people died, another chief came; so that she did not bewail a chief who had not his equal. (TA.) b2: He (a borrower of a cooking-pot) returned a cooking-pot with the remains termed عُقْبَة in it. (S, O, K.) b3: He (a man) returned from evil to good. (TA.) b4: اعقب عَلَيْهِ يَضْرِبُهُ He set upon him beating him. (O.) b5: أَعْقَبَتْ رَاحِلَتُكَ Thy riding-camel became, or has become, jaded, or fatigued. (O.) 5 تعقّب He looked to the consequence, end, issue, or result: and he considered a second time. (TA. [See also 2, last quarter.]) b2: تعقّب مِنْ أَمْرِهِ He repented of his affair. (TA.) b3: تعقّب عَنِ الخَبَرِ He doubted of the information, or questioned it, and asked again respecting it. (S, O, K, TA. [In my copies of the S, and in the O, الخَيْرِ: but see what follows; in which مُتَعَقَّب is used as a noun of place of the verb in this sense.]) Tufeyl says, ↓ وَلَمْ يَكُ عَمَّا خَبَّرُوا مُتَعَقَّبُ [And there was no place of, or ground for, doubting, and asking again, respecting what they told]. (S, O, TA.) And one says, لَمْ أَجِدْ عَنْ قَوْلِكَ

↓ مُتَعَقَّبًا, (A, TA,) i. e. [I found not] any place of, or ground for, inquiring into, or investigating, thy saying; syn. مُتَفَحَّصًا; (A, TA;) [or questioning it; or returning to examine it;] meaning, thy saying was right and true, so that it did not require التَّعَقُّب; (A;) or I did not allow myself to doubt, and ask again, respecting it, that I might see whether I should do what thou saidst or abstain from it. (TA.) b4: [And the verb is used transitively in a similar sense.] You say, تعقّب الخَبَرَ He searched after the information repeatedly, or time after time; (Mgh, * TA;) syn. تَتَبَّعَ: (Mgh, TA:) and ↓ اعتقب has a like meaning. (Ham p. 287.) And He asked respecting the information another person than the one whom he asked the first time. (A, TA.) b5: and تَعَقَّبْتُ الرَّجُلَ I sought to discover in the man that which he would be ashamed to expose; or the slip, or fault, that he had committed: and ↓ اِسْتَعْقَبْتُهُ signifies the same. (O, K. *) [In critical observations and the like, تعقّبهُ is often used as meaning He found fault with him; animadverted upon him; or impugned his judgment or assertion; بِقَوْلِهِ كَذَا وَكَذَا by his saying so and so. and تعقّب عَلَيْهِ seems to be similarly used as meaning He animadverted upon his saying: (compare اِعْتَرَضَ عَلَيْهِ:) but more commonly as meaning he animadverted upon it, i. e. a saying, and the like.] b6: See also 3, near the middle of the para-graph. b7: تعقّب الأَمْرَ He thought repeatedly upon the affair, or case. (TA in art. روأ.) b8: تعقّب رَأْيَهُ He found his opinion to have a good issue, or result. (S, O. [See a somewhat similar signification of 8 and 10, under the former.]) b9: See also 1, second sentence. b10: [The saying of Aboo-Thumámeh, وَإِنْ مَنْطِقٌ زَلَّ عَنْ صَاحِبِى ↓ تَعَقَّبْتُ آخَرَ ذَا مُعْتَقَبْ may be rendered, nearly in accordance with an explanation by Et-Tebreezee, And if a speech slip by mistake from my companion, 1 substitute another having superiority: or تعقّبت may here mean I search out: but see the Ham p. 287; where are some remarks, on this verse, that appear to me to be fanciful and far-fetched.]6 يَتَعَاقَبَانِ (T, S, O, Msb, TA) They follow each other [by turns]; or alternate; (T, Msb, TA;) one coming and the other going; (TA;) said of the night and the day; (T, Msb;) or as the night and the day; (S, O, TA;) as also ↓ يَعْتَقِبَانِ. (TA.) You say, تَعَاقَبَ المُسَافِرَانِ عَلَى الدَّابَّةِ The two travellers rode upon the beast, each of them in his turn. (TA: and the like is said in the Msb.) And تعاقبا عَمَلًا They two did a work, or deed, by turns, or alternately: syn. اِرْتَوَحَاهُ, (K and TA in art. روح,) and تَرَاوَحَاهُ (TA in that art.) And تعاقبا They helped each other by turns. (TA.) And بِالضَّرْبِ ↓ يَعْتَقبَانِهِ They two ply him by turns with beating (A.) See also 3, near the beginning. التَّعَاقُبُ also signifies The coming to water [by turns, or] time after time. (TA.) 8 إِعْتَقَبَ see 1, former half, in two places: b2: and see 3, near the beginning, in two places; and 6, also in two places. b3: [اعتقبهُ signifies also He took it, or had it, subsequently. Thus one of the meanings of العُقْبَةُ is expl. in the A and TA by the words مَا يَعْتَقِبُونَهُ بَعْدَ الطَّعَامِ مِنَ الحَلَاوَةِ i. e. What they have, or take, after the main portion of the meal, consisting of sweetmeat. b4: And He had it, or experienced it, as a consequence of an act &c.: and that it may have ↓ مُعْتَقَبُ for an inf. n. in this sense (as well as in other senses agreeably with analogy) seems to be meant by its being said (in the Ham p. 287) that المُعْتَقَبُ signifies أَخْذُ عُقْبَةِ الشَّىْءِ i. e. آخِرِهِ. See also a somewhat similar signification of 5.] One says, فَعَلْتُ كَذَا فَاعْتَقَبْتُ مِنْهُ نَدَامَةً i. e. [I did such a thing and] I found, or experienced, in consequence thereof repentance; (S, O;) as also ↓ اِسْتَعْقَبْتُ. (A, O.) And مِنْ كَذَا خَيْرًا ↓ استعقب He found, or experienced, in consequence of such a thing, or after such a thing, good. (T, Msb.) And hence, perhaps, the saying of the lawyers, يَصِحُّ الشِّرَآءُ عِتْقًا ↓ إِذَا اسْتَعْقَبَ [as meaning The sale, or purchase, is valid when it has emancipation as an after-event]: but this does not agree with the former phrase unless by a far-fetched interpretation; and therefore one should say, إِذَا عَقَبَهُ العِتْقُ i. e. when emancipation follows it. (Msb.) b5: اعتقب also signifies He withheld, or detained, a thing in his possession. (TA.) And [particularly] He (a seller) withheld, or detained, an article of merchandise from the purchaser until he should receive the price: (S, A, O, K:) for the doing of which he is said in a trad. to be responsible; meaning, if it perish in his keeping. (S, A, O.) And He detained, confined, or imprisoned, a man. (S, O.) b6: See also 5.10 إِسْتَعْقَبَ see the next preceding paragraph, in three places: b2: and see also 1, latter half: b3: and 5. b4: [Accord. to Reiske, as mentioned by Freytag, استعقبهُ signifies also He followed his footsteps.]

عَقْبٌ: see عَقِبٌ, in eight places.

عُقْبٌ: see عَقِبٌ, in seven places.

عَقَبٌ The عَصَب [meaning sinews, or tendons,] of which أَوْتَار [i. e. strings for bows or the like] are made: (S, O, K: [see also 1, last quarter:]) n. un. with 3: (S, O:) or such as are white of the أَطْنَاب of the joints; (Mgh, Msb; [see عَصَبٌ;]) the عَصَب being such as are yellow: (Mgh and Msb in art. عصب:) accord. to IAth, the عَصَب [or sinews, or tendons,] of the two portions of flesh next the back-bone on either side, and of the سَاقَانِ and وَظِيفَانِ [meaning the hind and fore shanks], that are intermingled with the flesh, of any animal; the half of one whereof, divided lengthwise from the other half, is extended, or drown out, and trimmed, and cleansed of the flesh, and the وَتَر [or string for the bow or the like] is made thereof; and they are sometimes in the two sides of the camel; but [properly speaking] there is a difference between the عَصَب and the عقَب; the former being such as incline to yellow, whereas the latter incline to white, and are the harder, and firmer, or stronger, of the two: AHn says, on the authority of Aboo-Ziyád, that the عَقَب are [the sinews, or tendons,] of the two portions of flesh next the back-bone on either side, of the sheep or goat, and of the camel, and of the ox or cow,(TA.) [See also عِلْبَآءٌ.]

عَقِبٌ (S, Mgh, O, Msb, K, &c.) and ↓ عَقْبٌ, (Msb, TA,) the latter being a contraction of the former, (Msb,) [The heel of a human being;] the hinder part of the foot of a human being: (S, Mgh, O, Msb, K:) of the fem. gender: (S, O, Msb:) pl. [of pauc.] أَعْقُبٌ (TA) and [of mult. as well as of pauc.] أَعْقَابٌ: (Msb, TA:) and ↓ عَقِيبٌ is said to signify the same; but MF cites an assertion that this is a word of a bad dialect. (TA.) وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ [Wo to the heels from the fire of Hell], (O, Msb, TA,) and ويل لِلْعَقِبِ من النّار [Who to the heel &c.], (TA,) occurring in a trad., means wo to him who neglects the washing of the heels in the ablution preparatory to prayer. (O, * Msb, TA. *) عَقِبُ الشَّيْطَانِ, (O, Msb, TA,) or, as some say, ↓ عُقْبَةُ الشيطان, (Msb, TA,) with damm, (TA,) which is forbidden in prayer, is expl. as meaning The placing the buttocks upon the heels between the two prostrations; which is what some term الإِقْعَآءُ: (Mgh, * O, Msb, TA:) so says A'Obeyd: (Msb:) or, accord. to some, this means the leaving the heels unwashed in the ablution preparatory to prayer. (O.) وَطِئَ النَّاسُ عَقِبَ فُلَانٍ [lit. The people trod upon the heel of such a one] means the people walked after, or near after, such a one: and in like manner, هُوَ مُوَطَّأُ العَقِبِ [lit. He is one whose heel is trodden upon]: (O, TA; *) because of his having command over people, and their being submissive to him: (O:) the latter phrase means he is one who has many followers: (A, TA: [see also art. وطأ:]) جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو primarily signifies Zeyd came putting his foot in the place of the foot [or heel] of 'Amr every time that the latter raised his foot. (Msb.) And one says, مِنْ أَيْنَ عَقِبُكَ, (A, O,) or مِنْ أَيْنَ كَانَ عَقِبُكَ, (TA,) meaning Whence camest thou? or Whence hast thou come? (A, O, TA.) and رَجَعَ فُلَانٌ عَلَى عَقِبِهِ Such a one returned by the way of his heel; i. e., by the way that was behind him, and whence he had come; quickly. (Msb.) And وَلَّى عَلَى عَقِبِهِ, and عَلَى عَقِبَيْهِ, He turned back, or receded, from a thing to which he had betaken himself. (TA.) لَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ, occurring in a trad., means Turn not thou them back to their former condition of not emigrating [for the sake of religion]: and مَا زَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ, in another trad., means They ceased not to return to infidelity: as though they went back wards. (TA.) b2: The عَقِب of the نَعْل [or sandal] is The part [or wide strap] that embraces the heel. (AO, in an anom. MS. in my possession.) b3: [And عَقِبُ البَابِ means The pivot (generally of wood) at the bottom of the door, turning in a socket in the threshold.] b4: and عَقِبٌ and ↓ عَقْبٌ (TA) and ↓ عُقُبٌ and ↓ عُقْبٌ (S, O, Msb, K, TA) and ↓ عُقْبَى and ↓ عُقْبَةٌ and ↓ عُقْبَانٌ and ↓ عِقْبَانٌ and ↓ عَاقِبٌ (TA) are syn. with ↓ عَاقِبَةٌ, (S, O, Msb, K, TA,) which signifies, (S, O, Msb, K,) i. e. as signifying, (TA,) The end; or the last, or latter, part or state; [but generally as explanatory of this last word, and often as explanatory of عُقُبٌ and عُقْبٌ and عُقْبَى, as meaning the consequence, or result, or issue;] of anything: (S, O, Msb, K, TA:) [and the same words, app. with the exception of عُقْبَى and عَاقِبَةٌ, signify also a time, or state, of subsequence:] the pl. [of the first four words is أَعْقَابٌ, and] of the last عَوَاقِبُ. (TA.) Hence, (S,) it is said in the Kur [xviii. 42], ↓ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقُبًا [or ↓ عُقْبًا or ↓ عُقْبَى, accord. to different readings, i. e. He is the best in respect of recompense, or reward, and the best in respect of consequence, or result, or issue; i. e., the consequence of the actions &c. of believers]. (S, O.) And in the same [xci. last verse], ↓ وَلَا يَخَافُ عُقْبَاهَا i. e. And He feareth not the consequence thereof. (Th, TA.) And they said, لَكَ فِى الخَيْرِ ↓ العُقْبَى meaning العَاقِبَةُ [i. e. May the end to thee be in that which is good; or may thy case end in good]. (TA.) And it is said in a trad., سَافَرَ فِى عَقِبِ رَمَضَانَ, (T, O, Msb,) meaning He journeyed in the end, or the last, or latter, part, of Ramadán: (T, Msb:) or, when Ramadán had almost ended. (O.) One says, جِئْتُ فِى عَقِبِ رَمَضَانَ, (ISk, S, O, * Msb, *) with kesr to the ق, (ISk, S,) meaning [I came] when there was somewhat remaining of Ramadán. (ISk, S, O, * Msb.) And جِئْتُكَ فِى عَقِبِ الشَّهْرِ, and ↓ فى عَقْبِهِ, and عَلَى عَقِبِهِ, I came to thee in the latter part of the month, when ten days of it, or less, remained. (L.) هُوَ فِى عَقِبِ المَرَضِ He is in the state of convalescence in which somewhat remains of the disease: (Msb:) and فِى أَعْقَابِ المَرَضِ in the [state in which there are some] remains of the disease. (TA.) One says also, جَآءَ فِى عَقِبِهِ and ↓ عَقْبِهِ, meaning He came after him; or near after him; [as though at his heel; and hence, properly, close after him;] and جَآءَ عَقِبَهُ; from the phrase جَآءَ زَيْدٌ يَطَأُ عَقِبَ عَمْرٍو, meaning as expl. above. (Msb.) And بَنُو فُلَانٍ سَقْىُ إِبِلِهِمْ عَقِبَ بَنِى فُلَانٍ i. e. [The sons of such a one, the watering of their camels is] after [that of] the sons of such a one; a saying mentioned by ISk. (Msb.) And صَلَّيْنَا أَعْقَابَ الفَرِيضَةِ تَطَوُّعًا i. e. [We performed prayer] after the obligatory [by way of supererogation]. (Lh, IF, Msb, TA.) And جِئْتُ فِى عَقِبِ الشَّهْرِ i. e. I came after the month had passed. (El-Fárábee, Msb.) And خَلَفَ فُلَانٌ بعَقِبِى Such a one remained, or stayed, after me. (Msb.) Er-Rázee says, in the Mukhtár es-Siháh, that he had found no authority in the T nor in the S for the phrase جَآءَ فُلَانٌ عقبَ فُلَانٍ

[app. عَقِبَ], meaning Such a one came after such a one, except a similar saying of ISk, cited by Az, in which عقبَ is expl. as signifying after. (TA.) [But if the word in question be عَقِبَ, sufficient authorities for its use in this sense have been cited above: though it seems from what here follows that عُقُبَ or عُقْبَ in this sense is preferable.] One says, شَهْرِ ↓ جِئْتُ فِى عُقْبِ رَمَضَانَ, (S,) or ↓ عُقُبِهِ, (O,) and ↓ عَلَى عُقْبِهِ and ↓ عُقُبِهِ, (L,) and ↓ فِى عُقْبَانِهِ, (S, O,) meaning I came when the whole of the month of Rama-dán had passed: (S, O, L:) and ↓ جِئْتُكَ عُقْبَ رَمَضَانَ I came to thee at the end of Ramadán: and مَمَرِّهِ ↓ جِئْتُ فُلَانًا عَلَى عُقْبِ and ↓ عُقُبِهِ and عَقِبِهِ and ↓ عُقْبَانِهِ I came to such a one after he had gone: and ذَاكَ ↓ أَتَيْتُكَ عَلَى عُقُبِ and عَقِبَ ذاك and ذاك ↓ عَقْبِ and ذاك ↓ عُقْبَانِ I came to thee after that: and قُدُومِهِ ↓ جِئْتُهُ عُقْبَ I came to him after his arrival. (Lh, TA.) One says also, آلِ فُلَانٍ ↓ فُلَانٌ يَسْتَقِى عَلَى عُقْبَةِ Such a one draws water after the family of such a one. (TA.) And MF mentions ↓ جِئْتُكَ عَلَى عَاقِبِهِ [app. meaning I came to thee after him, or it]: and Aboo-Mis-hal mentions [app. in this sense] ↓ عِقْبَانِهِ, with kesr. (TA.) b5: عَقِبٌ (S, A, Mgh, O, Msb, K) and ↓ عَقْبٌ (S, O, Msb, K) also signify The child, or children, (S, A, O, Msb, K,) of a man; (S, O;) as also ↓ عَاقِبَةٌ: (S, O, K:) and the child, or children, of the child or children, (S, A, O, Msb, K,) of a man: (S, O:) applied to such as remain after the father: (TA:) or a man's offspring; (Mgh;) and so ↓ عَاقِبَةٌ: (Msb:) or his male children: and, accord. to some of the lawyers, the children of the daughters [of a man, also]: (Mgh:) of the fem. gender, on the authority of Akh: (S, O:) pl. أَعْقَابٌ. (TA.) The Arabs say, لَا عَقِبَ لَهُ, meaning There is, or are, no male offspring remaining to him: (TA:) and ↓ لَيْسَتْ لِفُلَانٍ عَاقِبَةٌ There is, or are, to such a one, no [remaining] child, or children. (S, O, Msb.) b6: شَىْءٍ ↓ عَقْبُ [or عَقِبُ شَىْءٍ] signifies A thing, whatever it be, that follows, succeeds, comes after, or takes the place of, a thing; as the water of a well, and the blowing of the wind, and the flying of the sand-grouse (القَطَا), and the running of a horse. (TA. [See also عَاقِبٌ.]) b7: And عَقِبٌ, (IAar, IF, A, Msb,) or ↓ عَقْبٌ, (S, K,) or, as As says, each of these, some of the Arabs using the latter form, by way of contraction, (Msb,) A run after another run, (As, IF, S, Msb, K,) of a horse: (As, IF, S, Msb:) or the last, or latter, run, of a horse: (IAar, Msb:) or one says of a courser, هُوَ ذُوْ عَفْوٍ وَعَقِبٍ meaning He has a first run, and a subsequent, and more vehement, run: (A:) and ↓ عِقَابٌ is said in the L to have the first of these meanings: (TA:) or it is pl. of عَقْبٌ [or عَقِبٌ] as having that meaning: (Ham p. 358:) an ex. of it occurs in the following verse, (Ham, TA,) cited by IAar: (TA:) يَمْلَأُ عَيْنَيْكَ بِالفِنَآءِ وَيُرْ ضِيكَ عِقَابًا إِنْ شِئْتَ أَوْ نَزَقَا [That would satisfy thine eye by his beauty, in the area before the dwelling, and content thee by run after run, or by runs after runs, if thou wilt, or by lightness, or agility]: (Ham, TA:) [or it may be here an inf. n., (of 3,) meaning on an occasion of being required to perform run after run: (see 3, last sentence:)] or, accord. to IAar, the meaning in this instance is, by his owner's making, upon him, warring, or warring and plundering, expeditions time after time: (TA:) accord. to Kh, لَهُ عِقَابٌ, said of a horse, means he has a recovering of strength (جمام [i. e. جَمَامٌ]) after ceasing to run. (Ham ubi suprà.) b8: Hence, A reply: so in the saying, relating to him who stops, or breaks off, in speech, لَوْ كَانَ لَهُ عَقِبٌ لَتَكَلَّمَ [If he had a reply, assuredly he would have spoken]. (A, TA.) b9: See also عِقْبَةٌ.

عُقُبٌ: see the next preceding paragraph, in six places.

عَقْبَةُ القَمَر i. q. عِقْبَةُ القَمَرِ, q. v. (L.) A2: and عَقْبَةٌ and ↓ عِقْبَةٌ signify Variegated, or figured, cloth: (TA:) or one of the sorts of variegated, or figured, cloths [that serve for the covering] of the [women's camel-vehicle called] هَوْدَج: (O, K, TA:) as also عَقْمَةٌ: (O, TA:) accord. to Yaakoob, the ب is a substitute for م. (TA.) عُقْبَةٌ: see عَقِبٌ, in three places. b2: Also The last that remains: so in the saying, فُلَانٌ عُقْبَةُ بَنِى فُلَانٍ [Such a one is the last that remains of the sons of such a one]. (L.) b3: And A turn; or time at which, or during which, anything is, or is to be, done, or had, in succession: (S, Mgh, O, Msb, K:) pl. عُقَبٌ. (Msb.) One says, تَمَّتْ عُقْبَتُكَ Thy turn is completed. (S, O.) And دَارَتْ عُقْبَةُ فُلَانٍ The turn of such a one came round. (TA.) And رَكِبَ عُقْبَةً He rode one turn: and رَكِبَ عُقْبَتَهُ He rode his turn, or in his turn. (TA.) And it is said in a trad., مَنْ مَشَى عَنْ دَابَّتِةِ عُقْبَةً فَلَهُ كَذَا Whoso walks a turn to a certain point, instead of his beast, to him shall be given such a thing. (TA.) عُقْبَةُ الأجِيرِ meansThe hired-man's turn to ride; when the hirer dismounts, for example in the morning, and he (the former) rides. (Mgh.) And [the pl.] عُقَبٌ means [particularly] The turns of camels, when they are being watered: the watering of a number of camels together after another number is termed their عُقْبَة. (TA.) [See also عُقْبَى.] b4: And [it is said that] it means also Camels which a man pastures and waters in his turn; and IAar cites as an ex.

إِنَّ عَلَىَّ عُقْبَةً أَقْضِيهَا لَسْتُ بِنَاسِيهَا وَلَا مُنْسِيهَا

[but this I would rather render, Verily I have incumbent on me a turn to pasture and water camels; and I perform it; I am not a neglecter thereof nor a delayer of it]; meaning I drive the camels which I pasture and water in my turn, and I tend them well: مُنْسِيهَا is for مُنْسِئِهَا, for the sake of the rhyme. (TA.) b5: Also The place in which one mounts a beast to ride [app. in his turn]. (TA.) b6: And The distance, or space, of two leagues; i. e. twice the distance termed فَرْسَخ: and the distance to which one journeys [app. from one halting-place to the next; i. e. a stage of a journey]: pl. as above: a poet says, خَوْدًا ضِنَاكًا لَا تَسِيرُ العُقَبَا [Soft, or tender, heavy in the hinder part, that will not perform men's marches]; meaning that she will not [or cannot] journey with men, because she will not endure the doing so on account of her soft and delicate life. (TA.) b7: And The distance, or space, between the ascending and descending of a bird. (S, O, K.) b8: And The night and the day; because they follow each other. (K.) b9: And A substitute; or thing that is given, or taken, in exchange for another thing; (S, O, L, K;) as also ↓ عُقْبَى. (L, TA.) One says, أَخَذْتُ مِنْ أَسِيرِى عُقْبَةً I took, or received, for my captive, a substitute, or something in exchange. (S, O.) And ↓ سَأُعْطِيكَ مِنْهَا عُقْبَى occurs in a trad., meaning I will give thee something in exchange [for her, i. e.] for sparing her life, and liberating her. (L, TA.) b10: And Pasture, or food, of an ostrich, that is eaten after other pasture or food: [and likewise of camels: and of men:] pl. as above. (AA, S, O.) One says of camels, رَعَتْ عُقْبَتَهَا i. e. They pastured upon the [kind of plants termed] حَمْض after the [kind termed] خُلَّة; (A, L;) or upon the خُلَّة after the حَمْض: (L:) and of men one says, أَكَلُوا عُقْبَتَهُمْ They ate their repast of sweetmeat after the other food. (A, TA. [See 8, near the beginning.]) b11: And The remains of the contents of a cooking-pot, adhering to the bottom. (TA.) and Somewhat of broth which the borrower of a cooking-pot returns when he returns the pot. (S, O, K.) b12: [Hence,] أُمُّ عُقْبَةَ is an appellation of The cooking-pot. (T in art. ام.) أَبْو عُقْبَةَ is a surname of The hog. (Har p. 663. [But the origin of this I know not.]) b13: One says also, لَقِيتُ مِنْهُ عُقْبَةَ الصُّنْعِ, meaning I experienced from him, or it, difficulty: [as though lit. signifying, the result of the deed that I had done:] and [simply]

لَقِىَ مِنْهُ عُقْبَةً He experienced from him, or it, difficulty. (TA. [But in a copy of the A, and in my opinion correctly, the last word in this phrase is written ↓ عَقَبَةً: see عَقَبَةٌ, below.]) b14: And كُنْتُ مَرَّةً نُشْبَة وَأَنَا اليَوْمَ عُقْبَة, expl. by IAar as meaning I was such that, when I clung to a man, he experienced evil from me; but now I have reverted from being such, through weakness. (TA. [It is a prov., somewhat differently related in art. نشب, q. v.]) b15: See also the next paragraph, in four places.

عِقْبَةٌ (Lh, S, O, K) and ↓ عُقْبَةٌ, (Lh, O, K,) but the former is the more approved, (Lh, TA,) and عقب, (so in the TA, [app., if not a mistranscription, ↓ عَقِبٌ,]) A mark, sign, trace, impress, characteristic, or outward indication. (Lh, S, O, K.) One says, عَلَيْهِ عِقْبَةُ السَّرْوِ, (S, O,) and ↓ عُقْبَتُهُ, (O,) and الجَمَالِ, (S, O,) i. e. Upon him is the mark &c. [of generosity and manliness, and of beauty]. (S, O, K.) b2: عِقْبَةُ القَمَرِ and ↓ عَقْبَةُ القمر mean The return of the moon, when it has set, or disappeared, and then risen: (L:) [or the return of the moon after the change; for] one says, مَا يَفْعَلُ ذٰلِكَ إِلَّا عِقْبَةَ القَمَرِ, (S,) or ↓ عُقْبَةَ القمر, (so in the O,) meaning He does not that save once in each month: (S, O:) but, accord. to IAar, القَمَرِ ↓ عُقْبَةُ, with damm, is a certain star, or asterism, which is in conjunction with the moon once in the year; and عُقْبَةَ القَمَرِ means once in the year: so in the following verse, of one of the Benoo-'Ámir: لَا يُطْعِمُ المِسْكَ وَالكَافُورَ لِمَّتَهُ وَلَا الذَّرِيرَةَ إِلَّا عُقْبَةَ القَمَرِ [He will not apply to his hair that descends below the ear musk and camphor, nor the perfume called ذريرة, save once in the year]: or, as Lh relates it, عِقْبَةَ القمر: thus in the L; in which it is added that this saying of IAar requires consideration, because the moon cuts [a meridian of] the celestial sphere once in every month: but MF replies that it may be in conjunction with the said star only once in the year, as the moon's path varies in each successive month. (TA. [See also عَقْمَةٌ.]) A2: See also عَقْبَةٌ.

عَقَبَةٌ [A mountain-road;] a road in [or upon] a mountain: (Bd in xc. 11:) or a road in the upper part of a mountain: (Ham p. 287:) or a difficult place of ascent of the mountains: (K:) or it is in a mountain and the like thereof: (Msb:) or [it sometimes signifies] a long mountain that lies across the way, and over which the way therefore leads; long, or high, and very difficult; so called, too, when it is further impassable after it is ascended; rising high towards the sky, ascending and descending; most difficult of ascent; but sometimes its height is one [or uniform]; and its acclivity is in appearance like a wall: (TA:) [generally it means a road over, or up, or down, or over some part of, a mountain:] pl. عِقَابٌ. (S, O, Msb, K.) اِقْتَحَمَ العَقَبَةَ [properly signifying He attempted the mountain-road] is metaphorically used as meaning He entered upon a hard, or difficult, affair. (Bd in xc. 11.) See also عُقْبَةٌ, near the end. b2: It is also n. un. of عَقَبٌ [q. v.]. (S, O.) عُقْبَى: see عَقِبٌ, second quarter, in four places. b2: It occurs in a trad. respecting the prayer of fear; in which it is said of that prayer, كَانَتْ عُقْبَى [It was an affair of turns]; meaning that it was performed by one company after another; several companies performing it successively, by turns. (TA. [Compare عُقْبَةٌ as expl. in the third sentence of the paragraph on that word.]) b3: Also i. q. مرجع [app. مَرْجِعٌ i. e. A returning, &c.]. (TA.) b4: And The requital, or recompence, of an affair, or action. (S, O, K.) b5: See also عُقْبَةٌ, latter half, in two places.

عُقْبِىُّ الكَلَامِ i. q. عُقْمِىُّ الكَلَامِ, [the ب being app. a substitute for م,] i. e. Obscure speech or language, which men do not know. (TA in art. عقم.) عُقْبَانٌ: see عَقِبٌ, in four places.

عِقْبَانٌ: see عَقِبٌ, in two places.

رَجُلٌ عِقِبَّانٌ A rough, coarse, or rude, man; syn. غَلِيظٌ: pl. عقبان [so in the TA, either عِقْبَانٌ or عُقْبَانٌ]: mentioned by Kr: but Az doubted its correctness. (TA.) عُقَابٌ [The eagle;] a certain bird, (S, O, K,) of those that prey, (Msb,) well known: (K:) of the fem. gender: (S, O, Msb:) [though] applied to the male and the female; but with this distinction, that you say of the male, هٰذَا عُقَابٌ ذَكَرٌ [This is a male eagle]: or it is only female; and a bird of another kind couples with it; whence Ibn-'Oneyn says, satirizing a person named Ibn-Seyyideh, Say thou to Ibn-Seyyideh, مَا أَنْتَ إِلَّا كَالْعُقَابِ فَأُمُّهُ مَعْرُوفَةٌ وَلَهُ أَبٌ مَجْهُولُ [“ Thou art not other than the like of the eagle; ” for his mother is known, but he has a father unknown]: (MF, TA:) the pl. (of pauc., S, O) is أَعْقُبٌ, (S, O, K,) because it is of the fem. gender and the measure أَفْعُلٌ specially belongs to pls. of fem. nouns [though not to such exclusively], (S, O,) and أَعْقِبَةٌ, (Kr, TA,) and (of mult., S, O) عِقْبَانٌ (S, O, K) and عَقَائِبُ accord. to AHei, but Ed-Demámeenee thinks this to be strange; and pl. pl. عَقَابِينُ. (TA.) عِقْبَانُ الجِرْذَانِ [The eagles that prey upon the large field-rats] are not black, but of the colour termed كُهْبَة; and no use is made of their feathers, except that boys feather with them round-topped pointless arrows. (AHn, TA.) b2: [Hence,] العُقَابُ is the name of (assumed tropical:) One of the northern constellations, [i. e. Aquila,] the stars of which are nine within the figure, and six without, of the former of which are three well known, called النَّسْرُ الطَّائِرُ [q. v.]. (Kzw.) b3: [Hence also,] (assumed tropical:) The عُقَاب of the banner, or standard; (S, O;) [app. meaning the flag attached to a lance;] what is bound [to a lance] for a prefect, or governor; likened to the bird so called; and of the fem. gender. (L, TA.) It is also the name of (assumed tropical:) The banner, or standard, of the Prophet. (O, K.) And عُقَابٌ also means (assumed tropical:) A large banner or standard. (TA.) And (assumed tropical:) i. q. غَايَةٌ: so in the saying of Aboo-Dhu-eyb, describing wine, لَهَا غَايَةٌ تَهْدِى الكِرَامَ عُقَابُهَا [meaning It has a banner, which guides the generous; like as the military banner guides and attracts warriors: for غَايَةٌ sometimes signifies a sign which the vintner used to set up to attract customers]: the repetition is approvable because of the difference of the two words in themselves: pl. عِقْبَانٌ. (TA.) b4: عُقَابٌ also signifies (assumed tropical:) A black she-camel; as being likened to the bird. [so called], (AA, O.) b5: And A stone (or piece of rock, L) protruding in the inside of a well, which lacerates the [leathern] bucket; (S, O, K, TA;) sometimes it is before [i. e. above] the casing [of stones or bricks]: it is when a mass of stone becomes displaced; and sometimes the water-drawer stands upon it: it is of the fem. gender: pl. as above. (TA.) And The stone upon which the waterer stands, (O, K,) [accord. to SM,] projecting beyond the casing in a well, the same that is meant in the next preceding sentence, (TA,) [but this I think doubtful, for Sgh adds,] between two stones which support it. (O.) Accord. to IAar, the قَبِيلَة is a mass of stone, or rock, at the mouth of a well; and the عُقَابَانِ are [two masses of stone] at the two sides of the قبيلة, supporting it. (TA.) And A rock, or mass of stone, projecting in the side of a mountain, like a stair, or series of steps: (S, O, K:) or an ascent, like stairs, in the side of a mountain. (TA.) b6: Also A hill; syn. رَابِيَةٌ. (O, K.) And Anything elevated, that is not very long or tall. (O, K. *) b7: A channel by which water flows to a trough, or tank. (O, K.) b8: A thing resembling an almond, that comes forth in one of the legs of a beast. (O, K.) b9: A small thread that enters into [or passes through] the two bores of the ring of the قُرْط [or ear-drop], (O, K, *) with which the latter is bound, or fastened: (O:) or, accord. to Az, the thread that binds the two extremities of the ring of the قُرْط. (TA.) b10: Accord. to Th, it signifies also Garments of the kind called أَبْرَاد [pl. of بُرْدٌ, q. v.]. (TA voce خُدَارِيَّةٌ.) b11: And accord. to Kr, [in the Munjid,] i. q. حَرْثٌ [app. meaning A ploughshare]. (TA.) b12: See also أَعْقَابٌ. b13: And العُقَابَانِ signifies Two pieces of wood between which a man is extended to be flogged: (L, TA:) or two pieces of wood which are set up, stuck in the ground, between which he who is beaten, or he who is [to be] crucified, is extended. (Mgh.) عِقَابٌ: see عَقِبٌ, last quarter.

A2: It is also pl. of عَقَبَةٌ [q. v.]. (S, &c.) A3: See also أَعْقَابٌ.

عَقُوبٌ: see عَاقِبٌ, near the end.

عَقِيبٌ Anything that is a sequent, of, or to, another thing; [in an absolute sense,] (S, Msb, TA,) as when you say, السَّلَامُ عَقِيبٌ لِلتَّشَهُّدِ [The salutation is a sequent to the تشهّد (q. v.)], and العِدَّةُ عَقِيبٌ لِلطَّلَاقِ [The عِدَّة (q. v.) is a sequent to divorcement], i. e., one follows the other; (Msb;) and [by alternation,] as when one says of the night and the day, كُلُّ وَاحِدٍ مِنْهُمَا عَقِيبُ صَاحِبِهِ [Each of them is the alternating sequent of its correlative]: (Az, Msb, TA:) you say of the night and the day, هُمَا عَقِيبَانِ [They are two alternating sequents]; and عَقِيبُكَ signifies He who does a deed, or work, with thee by turn, he doing it one time and thou another: (A, * TA:) and ↓ مُعَاقِبٌ signifies the same, (S, Msb,) as also [↓ مُعْقِبٌ and ↓ مُعْتَقِبٌ and] ↓ مُعَقِّبٌ. (Msb.) As for the saying of the lawyers, يَفْعَلُ ذٰلِكَ عَقِيبَ الصَّلَاةِ [meaning He does that after the prayer], and the like thereof, there is no reason to be given but a suppression; the meaning being, فِى

وَقْتٍ عَقِيب وَقْتِ الصَّلَاةِ [in a time following that of prayer], عقيب being an epithet qualifying وقت: (Msb:) and Er-Rázee says, in the Mukhtár es-Siháh, that he had found no authority in the T nor in the S for the phrase جَآءَ عَقِيبَهُ meaning He came after him. (TA.) See also عَقِبٌ, first sentence. [And compare عَاقِبٌ.]

عُقُوبَةٌ Punishment; (S, * MA, Msb, * KL;) i. q. نَكَالٌ. (MA.) b2: And Detention, confinement, or imprisonment: so in the trad., لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ وَعَرْضَهُ i. e. [The solvent man's putting off the payment of his debt with promises repeated time after time renders allowable] the imprisoning of him and the accusing of him. (IAar, TA. [Accord. to one relation, mentioned in the TA in art. عرض, this trad. ends with وَعِرْضَهُ, there said to mean وَنَفْسَهُ.]) عُقَيِّبٌ, with teshdeed of the ى, (O,) or عُقَّيْبٌ, like قُبَّيْطٌ, (K,) A certain bird, (O, K,) well known. (O.) [If the name be correctly as in the O, the bird meant is probably an eaglet, or a small species of eagle.]

عُقَابٌ عَقَنْبَاةٌ, and عَبَنْقَاةٌ, and بَعْنَقَاةٌ, (S, O, K,) and قَعْنَبَاةٌ, (O,) and عَبَنْقَآءُ, (K in art عبق,) the vars. of the first being formed by transposition, (O,) An عُقَاب [or eagle] having sharp talons: (S, O, K:) or having abominable, or hideous, talons: (T, TA:) or quick in seizing, and abominable, or hideous: accord. to IAar, the epithet denotes intensiveness of quality, as in the cases of أَسَدٌ أَسِدٌ and كَلْبٌ كَلِبٌ: accord. to Lth, عَقْنْبَاةٌ applied to an عُقَاب signifies cunning: and the pl. is عَقَنْبَيَاتٌ. (TA.) [See also art. عبق.]

عَاقِبٌ [act. part. n. of عَقَبَ;] Coming after [&c.]. (Msb.) عَاقِبُ شَىْءٍ means Any person [or thing] that comes after, or succeeds, or comes in the place of, a thing. (S, O, TA.) العَاقِبُ is an appellation applied to the Prophet (S, O, Msb) by himself (S, O) because he came after other prophets, (Msb,) meaning The last of the prophets, (S, O.) And عَاقِبٌ لِامْرَأَةٍ means One who is the last of the husbands of a woman. (TA.) b2: [Hence,] عَاقِبَةٌ مِنْ طَيْرٍ Birds succeeding one another, this alighting and flying, and then another alighting in the place where the former alighted. (TA.) And إِبِلٌ عَاقِبَةٌ Camels that betake themselves to plentiful pasture where they feed freely, after eating of the [kind of plants called] حَمْض: [or] they are not so called unless they be camels that, in a severe year, eat of trees, and then of the حمض; not when they pasture upon fresh, juicy, or tender, herbage. (IAar, TA.) And إِبِلٌ عَوَاقِبُ Camels that drink water, and then return to the place where they lie down by the water, and then go to the water again. (IAar, S, O, K.) b3: And عَاقِبٌ signifies also A successor of another in goodness, or beneficence; and so ↓ عَقُوبٌ. (O, K.) b4: And A chief, or lord: or one who is below the chief or lord: (TA:) or the successor of the chief or lord. (S, K.) b5: See also عَقِبٌ, in two places.

عَاقِبَةٌ a quasi-inf. n.: see 1, first quarter. b2: See also عَقِبٌ, in four places.

أَعْقَابٌ pl. of عَقِبٌ [q. v.]. (Msb, TA.) b2: and [hence] Streaks, one behind another; as streaks of fat so disposed. (TA.) b3: And Pottery [or potsherds] put between the bricks in the casing of a well, in order that it may become strong; said by Kr to have no sing.: (TA:) [or,] accord. to IAar, ↓ عِقَابٌ, i. e. like كِتَابٌ, (TA,) or ↓ عُقَابٌ, (thus written in the O,) signifies pottery [or potsherds] between the rows, or courses, of bricks, (O, * TA,) in the casing of a well. (O.) [IAar cites an ex., in a verse, in which اعقاب would not be admissible.] And أَعْقَابُ الطَّىِّ signifies What surround the casing of a well; i. e. what are behind it. (TA. [See 4, latter half.]) تَعْقِيبَةٌ a modern word signifying A catchword at the bottom of a page: pl. تَعَاقِيبُ.]

مُعْقَبٌ [appears, from what here follows, to be used for مُعْقَبٌ حَالُهُ i. e. One whose state is changed]. IAar cites as an ex. of this word, كُلُّ حَىٍّ مُعْقَبٌ عُقَبَا meaning [Every living being] comes to a state different from that in which he was [by turns, or time after time]. (TA.) مُعْقِبٌ [accord. to the O, مِعْقَبٌ, but this I think a mistranscription,] A star that succeeds, i. e. rises after, another star, (S, K, TA,) and on the rising of which, he who rides in his turn, after another, mounts the beast: (TA:) a star at the appearance of which two persons who ride by turns during a journey take each the other's place; when one star sets and another rises, he who was walking mounts the beast. (AO.) See عَقِيبٌ.

A2: See also 4, latter half; where an ex. occurs in a verse.

مِعْقَبٌ He who is brought up for the office of Khaleefeh after the [actual] Imám [or Khaleefeh]. (O, K.) b2: And A skilful driver. (O, K.) b3: And A camel that is ridden by different persons in turns. (O, * TA.) b4: And A woman's خِمَار [i. e. muffler, or head-covering]; (IAar, O, * K, TA;) so called because it takes the place of the مُلَآءَة. (O, TA.) b5: And An ear-drop; syn. قُرْطٌ. (O, K.) مُعَقَّبٌ One who is made to go forth, (so in the CK,) or who goes forth, (O, and so in my MS. copy of the K,) from the shop of the vintner when a greater man than he enters. (O, K.) b2: جَآءَ مُعَقَّبًا He came at the end, or close, of the day. (TA.) b3: قِدْحٌ مُعَقَّبٌ An arrow which [in the game called المَيْسِر] is returned into the رِبَابَة [q. v.] time after time; the prize allotted to which is hoped for. (TA.) b4: جَزُورٌ سَحُوفُ المُعَقَّبِ A fat slaughtered camel. (TA.) b5: نَعْلٌ مُعَقَّبَةٌ A sandal having an عَقِب [q. v.]. (O, TA.) مُعَقِّبٌ Coming after, or near after, another thing. (O.) See عَقِيبٌ. b2: It is said that it is applied as an epithet to an angel; that one says مَلَكَ مُعَقِّبٌ [meaning An angel that follows another]; and مَلَائِكَةٌ مُعَقِّبَةٌ; and that مُعَقِّبَاتٌ is a pl. pl. (O.) المُعَقِّبَاتُ means The angels of the night and the day; (S, O, K;) because they succeed one another by turns; and the fem. form is used because of the frequency of their doing so, in like manner as it is in the words نَسَّابَةٌ and عَلَّامَةٌ: (S, O:) the angles called الحَفَظَةُ [pl. of حَافِظٌ, q. v.]: so in the Kur xiii. 12: in which some of the Arabs of the desert read مَعَاقِيبُ: (TA:) this [may be an anomalous pl. of عَقِيبٌ, like as مَهَاجِينُ is of هَجِينٌ, or it] is pl. of مُعَقِّبٌ or of مُعَقِّبَةٌ, the ى being to compensate for the suppression of one of the two ق. (Bd.) b3: المُعَقِّبَاتُ also signifies The she-camels that stand behind those that are pressing towards the wateringtrough, or tank; so that when one she-camel goes away, another comes in her place. (S, O, K.) b4: And The ejaculations of سُبْحَانَ اللّٰهِ, which follow one another, (O, K,) repeated at the end of the ordinary prayer, thirty-three in number, and which are followed by اَلْحَمْدُ لِلّٰهِ thirty-three times, and اَللّٰهُ أَكْبَرْ thirty-four times. (O.) b5: and مُعَقِّبٌ signifies also One who makes repeatedly warring, or warring and plundering, expeditions; and who journeys repeatedly, and does not stay with his family after his return. (TA.) b6: and One who seeks after a thing repeatedly, striving, or exerting himself: (S, O:) one who follows after a thing that is his due, demanding restitution of it: or one who follows close after a man, for something that is his due: one who seeks to recover his right, or due: and one who, being despoiled of all his property in a hostile attack, makes a hostile attack upon him from whom he has thus suffered, and endeavours to recover his property. (TA.) Lebeed says, describing a [wild] he-ass and his female, حَتَّى تَهَجَّرَ بِالرَّوَاحِ وَهَاجَهَا طَلَبَ المُعَقِّبِ حَقَّهُ المُظْلُومُ (S, O, but in the latter فِى الرَّوَاحِ,) i. e. [Until he went along in the midday heat, (بالرواح or فى الرواح being redundant,)] and drove her on [by a pursuit] like the seeking of him who is making repeated efforts, having been wronged, to obtain his due: (O:) المظلوم is an epithet qualifying المعقّب, and is in the nom. case agreeable with the meaning, (S, O,) because it is put after its proper place; (O;) and المعقّب is literally in the gen. case, but as to the meaning is an agent: (S, O: *) or, accord. to some, المعقّب [here] signifies the debtor who puts off the payment of his debt; so that المظلوم is an agent and المعقّب is an objective complement: (S:) or, as some say, المعقّب signifies he who demands the payment of a debt and repeats his demand thereof. (TA.) b7: Also Any one returning [app. to the doing of a thing]. (O.) b8: See also مَعَاقِبٌ. b9: لَا مُعَقِّبَ لِحُكْمِهِ, in the Kur [xiii. 41], means There is no repeller of his decree. (TA.) A2: Also A man who descends into a well to raise a stone of the kind called عُقَاب. (TA.) [See also the verb.]

مِعْقَابٌ A woman who usually brings forth a male after a female. (S, O, K.) A2: And A chamber (بَيْت) in which raisins are put. (K.) مُعَاقِبٌ: see عُقِيبٌ, with which it is syn. b2: [Hence,] إِبِلٌ مُعَاقِبَةٌ Camels that eat one time, or turn, of the [kind of plants called] حَمْض, and another of the [kind called] خُلَّة. (S, O, K.) b3: And نَخْلَةٌ مُعَاقِبَةٌ A palm-tree that bears fruit one year, and fails to do so another. (TA.) b4: And مُعَاقِبٌ also signifies A revenger of blood: a poet, cited by IAar, says, وَنَحْنُ قَتَلْنَا بِالمَحَارِقِ فَارِسًا جَزَآءَ العُطَاسِ لَا يَمُوتُ المُعَاقِبُ meaning [And we slew, in El-Mahárik, (app. the name of a place,) a horseman,] taking our bloodrevenge quickly, in the time that elapses between a sneeze and the prayer for the sneezer [which is usually “ God have mercy on thee ”]: the memory of the blood-revenger shall not die. (TA. [It is there also said that العقب (app. a mistranscription for ↓ المُعَقِّبُ, as may be conjectured from the fact that the م after the article is often indistinctly written, and inferred on other grounds,) is syn. with المُعَاقِبُ as here explained.]) مُعْتَقَبٌ: see 8: A2: and see also 5, last sentence.

مُعْتَقِبٌ: see عَقِيبٌ.

مُتَعَقَّبٌ: see 5, former half, in two places.

يَعْقُوبٌ, perfectly decl., because it is an Arabic word, not altered, and, although having an augmentative letter at the beginning, not of the measure of a verb; whereas يعقوب as a proper name of foreign origin is imperfectly decl.; (S, O;) The حَجَل [or partridge]: (K:) or the male of the حَجَل; (S, O, Msb;) or of the قَبْج; (Lh, Mgh;) but ISd says, I know not whether Lh mean by this the حَجَل or the قَطَا or the كَرَوَان, nor do I know that the قَبْح is the same as the حَجَل: (TA:) and the male of the قَطَا [or sand-grouse]: (TA:) pl. يَعَاقِيبُ. (S, Mgh, O, Msb.) كَأَنَّكُمْ يَعَاقِيبُ الحَجَلِ, occurring in a trad., means [As though ye were the males of partridges] in your haste, and your flying into destruction: for they are such that, when they see the female in the possession of the fowler, they throw themselves upon him, so as to fall into his hand. (Z, TA in art. ركب.) b2: and accord. to some, (TA,) the pl. also signifies Horses: they being thus termed as being likened to the يعاقيب of the حَجَل, (O, TA,) because of their swiftness: (TA:) so in the phrase رَكْضَ اليَعَاقِيبِ [As the running of the horses, or of the swift horses]; in a verse of Selámeh Ibn-Jendel: (O, TA:) but others say that the meaning [here] is, the males of the حَجَل. (TA.) It is said in the L that فَرَسٌ يَعْقُوبٌ means A horse that has a run after another run [or the power of repeating his running] (ذُو عَقْبٍ [or عَقِبٍ]). (TA.) b3: J has cited [in the S] the words of a poet, عَالٍ يُقَصِّرُ دُونَهُ اليَعْقُوبُ [High, so that the يعقوب falls short of reaching it] as an ex. of the last word meaning the male of the حَجَل: but IB says that it appears to mean in this case the male of the عُقَاب [or eagle]; like as اليَرْخُومُ means the male of the رَخَم; and اليَحْبُورُ, the male of the حُبَارَى; for the حَجَل is not known to have so high a flight: and ElFarezdak describes يَعَاقِيب as congregating with vultures over the slain. (TA.) اليَعْقُوبِيَّةُ [a coll. gen. n., n. un. يَعْقُوبِىٌّ,] the name of A sect of the خَوَارِج, followers of Yaakoob Ibn-'Alee El-Koofee. (TA.) b2: And A sect of the Christians; the followers of Yaakoob ElBarádi'ee [or Jacobus Baradæus], who assert the unity of the divine and human natures [in the person of Christ], and who are the most unbelieving and stubborn of the Christians: so says El-Mak- reezee, in one of his tracts. (TA.)

عول

1 عَالَ عِيَالَهُ, (S, Mgh, O, Msb, * K, TA,) aor. ـُ (S, O, Msb,) inf. n. عَوْلٌ (S, O, Msb, K) and عِيَالَةٌ (S, O, K) and عُوُولٌ; (K;) He fed, nourished, or sustained, his family, or household, (S, Mgh, O, Msb, * K, [in the Msb, اليَتِيمَ, the orphan,]) and expended upon them: (S, Mgh, O:) or he supplied them with what they needed of food and clothing and other things: (TA:) and ↓ أَعَالَهُمْ and ↓ عَيَّلَهُمْ signify the same. (K.) One says, عُلْتُهُ شَهْرًا I supplied him with his means of subsistence for a month. (S, O.) And it is said in a trad., اِبْدَأْ بِمَنْ تَعُولُ i. e. [Begin thou] with those whom thou sustainest, and whose expenses are incumbent on thee; and if anything remain over and above, let it be for the strangers, or those who are not related to thee. (TA.) A2: And عال, (Ks, K, TA,) aor. as above, (Ks, TA,) inf. n. عَوْلٌ and عِيَالَةٌ (K, TA) and عُوُولٌ, (TA,) He had a numerous family or household; (K, TA;) [and] so ↓ اعال, (Z, Mgh, O, Msb,) and ↓ أَعْوَلَ, (Z, O, K,) and ↓ أَعْيَلَ, (Msb, K, TA,) this last formed by the change of و into ى, (TA,) [or formed from عِيَالٌ,] and عيل [i. e. ↓ عَيَّلَ]: (Msb:) ↓ اعال is also expl. as meaning [simply] he had a family, or household: and ↓ أَعْوَلَتْ, occurring in a trad., as meaning she brought forth children, is said by IAth to be originally أَعْيَلَتْ, signifying she had a family, or household; but Z says that اعيلت is formed with a regard to the word عِيَالٌ, and is not the original form. (TA.) [See also 4 in art. عيل.] مَا لَهُ عَالَ وَمَالَ is a form of imprecation, meaning [What ails him?] May he have a numerous family or household, and may he decline from the right course in his judgment. (K. [See another explanation in art. عيل.]) And the saying, in the Kur [iv. 3], ذٰلِكَ أَدْنَى أَلَّا تَعُولُوا has been expl. as meaning [That will be more, or most, apt, fit, or proper,] that ye may not have numerous families or households. (TA.) b2: [Hence, probably,] عال, aor. as above, [and يَعِيلُ, (see 1 in art. عيل,)] signifies also He (a man) was, or became, poor; (Ks, TA;) [and] so ↓ اعال. (K.) And Yoo says that لَا يَعُولُ عَلَى

القَصْدِ أَحَدٌ signifies لَا يَحْتَاجُ [app. meaning No one will become poor, or in want, while following the right course]: (TA:) and so لَا يَعِيلُ. (TA in art. عيل.) A3: عال المِيزَانُ, (S, Mgh, O, Msb, K,) aor. ـُ and يَعِيلُ, (K, TA,) inf. n. عَوْلٌ and عَيْلٌ, (TA,) The balance inclined, or declined, (S, Mgh, O, Msb,) and rose: (Mgh, Msb:) or one of its extremities rose above the other: (TA:) or it was, or became, defective, and declined from the right state: or [in the CK “ and ”] it was, or became, excessive. (K, TA.) And [hence,] عال فِى المِيزَانِ (assumed tropical:) He was, or became, unfaithful; or he acted unfaithfully. (Msb.) A poet says, قَالُوا اتَّبْعْنَا رَسُولَ اللّٰهِ وَاطَّرَحُوا قَوْلَ الرَّسُولِ وَعَالُوا فِى المَوَازِينِ [They said, “We have followed the way of the Apostle of God: ” but they have rejected the saying of the Apostle, (assumed tropical:) and been false in the balances, i. e., unfaithful]. (S, O.) b2: And عال, (inf. n. عَوْلٌ, Msb,) He (a judge, Mgh) deviated from the right course, or acted wrongfully, (S, Mgh, O, Msb, K,) فِى الحُكْمِ [in the judgment]. (S, O.) Hence, in the Kur [iv. 3, mentioned above], أَلَّا تَعُولُوا [that ye may not deviate from the right course], (S, Mgh, O, Msb, TA,) accord. to Mujá-hid, (S, O, Msb,) and most of the expositors. (TA.) b3: And hence, (S, Mgh, O,) in the opinion of A'Obeyd, (S, O,) عَالَتِ الفَرِيضَةُ, (S, Mgh, O, Msb, K,) aor. ـُ (TA,) inf. n. عَوْلٌ, (S, Mgh, O, Msb,) The فَرِيضَة [or primarily-apportioned inheritance] deviated [by excess] from the limit of the named [primary] portions [which are all fractions of four and twenty]; (Bd in iv. 3;) [meaning] it rose [above], (S, O, Msb, K,) or exceeded, (K,) in the reckoning, (Msb, K,) [the regular sum of the fixed primary portions,] i. e., its [fixed primary], portions exceeded [the regular sum thereof], occasioning a diminution to the sharers: (S, Mgh, O, Msb:) العَوْلُ in this case being the contr. of الرَّدُّ [which I do not find in any lexicon, but only in dictionaries of conventional terms]. (Msb.) Az relates, of El-Mufaddal, that, application having been made to him respecting [the shares of inheritance of] two daughters and a father and a mother and a wife, said, “Her [the wife's] eighth has become a ninth: ” and A' Obeyd says, he meant that the [primary] portions had exceeded [the regular sum] so that there fell to the wife the ninth, whereas in the original case she would have had the eighth; for if the فريضة had not exceeded [the regular sum], it would have consisted of four and twenty; but when it [so] exceeded, it became of seven and twenty; and there pertained to the two daughters the two thirds [of four and twenty], i. e. sixteen portions; and to the father and the mother the two sixths, i. e. eight portions; and to the wife three reckoned as of seven and twenty, i. e. the ninth, whereas, before the exceeding, it would have been three of four and twenty, i. e. the eighth: and this question is called المَسْأَلَةُ المِنْبَرِيَّةُ, because 'Alee was asked respecting it when he was on the pulpit, and said, without premeditation, “Her eighth has become a ninth. ” (TA.) Hence the saying, in a trad. of Maryam, [i. e. the Virgin Mary, respecting a story to which allusion is made in the Kur iii. 39, (see a note on that verse in Sale's Translation,)] وَعَالَ قَلَمُ زَكَرِيَّآءَ i. e. [and the divining-arrow of Zacharias] rose upon the water. (TA.) b4: And one says also, عال زَيْدٌ الفَرَائِضَ, (S, Mgh, O,) or الفَرِيضَةَ, (Msb,) first Pers\. عُلْتُهَا, (K,) meaning Zeyd made the فرائض, or فريضة, to be as described above; as also ↓ أَعَالَهَا; (S, Mgh, O, Msb, K; *) which latter is the more common. (Msb.) b5: عال said of an affair, or event, It was, or became, hard to be borne, severe, or distressing, and great, or formidable. (S, O, K.) b6: And also, (S, O, K,) aor. ـُ (S. O,) inf. n. عَوْلٌ, (TA,) It (a thing) overcame a person; burdened, or oppressed, him; (S, O, K;) distressed him; (Fr, O;) and disquieted him, or rendered him anxious. (K.) [See an ex. in a verse cited voce مَسَافَةٌ, in art. سوف.] One says, عِيلَ مَا هُوَ عَائِلُهُ i. e. غُلِبَ مَا هُوَ غَالِبُهُ [May he be overcome! Of what is he the overcomer?]: (S, Meyd, O, K:) a prov., (Meyd,) applied to him at whose speech, or some other thing proceeding from him, (S, Meyd, O, K,) of a like sort, (K,) one wonders: (S, Meyd, O, K:) it is of the nature of a prayer, (S, Meyd, O,) for the man; (Meyd;) like the saying, when a thing pleases one, قَاتَلَهُ اللّٰهُ, and أَخْزَاهُ اللّٰهُ. (TA.) And عِيلَ صَبْرِى My patience was overcome; (S, O, K;) and so عَالَ صَبْرِى: (Abu-l-Jarráh, Lh, K:) or, accord. to Aboo-Tálib, the former may mean رُفِعَ [i. e., was taken away, lit. raised; and if so, the latter may in like manner mean اِرْتَفَعَ]. (TA.) عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, refers to a year of drought, and means It oppressed the [wild] oxen, by occasioning their having سَلَع and عُشَر tied to their tails and set on fire, and being made to ascend upon the mountain; by the doing of which, the Arabs asserted that they obtained rain. (S, O. [See art. سلع.]) b7: عَالَكَ عَالِيًا [in which عَالَكَ app. signifies properly رَفَعَكَ, the agent (اللّٰهُ) being understood,] is like the saying لَعًا لَكَ عَالِيًا, (K, TA, [in the CK لَعا لَكَ,]) and is expl. in the T as meaning Mayest thou rise, or be raised, after stumbling, or falling. (TA.) b8: عِيلَ عَوْلُهُ [app. signifying lit. May the wailing for him be raised (in the CK عَوْلَةً)] means may his mother be bereft of him; as also عَالَ عَوْلُهُ. (K, TA.) 2 عَيَّلَهُمْ [app. formed from عِيَالٌ, in which the ى is originally و]: see 1, first sentence. b2: It signifies also He made them to become what are termed عِيَال [i. e. a family, or household]: or he neglected them: (K:) or تَعْيِيلٌ signifies the feeding badly. (S and O in art. عيل.) A2: عيّل as intrans.: see 1, fourth sentence.

A3: عوّل عَلَيْهِ He acted, or behaved, with boldness, or presumptuousness, towards him; or confided in his love, and therefore acted presumptuously towards him; and he put, or imposed as a burden, upon him [some affair]; (Az, S, O, K;) as also عَلَيْهِ ↓ أَعْوَلَ, (K, TA,) part. n. ↓ مُعْوِلٌ. (TA.) One says, عَوَّلْتُ, عَلَى فُلَانٍ I put, or imposed as a burden, upon such a one, somewhat of my affair: and عَوِّلْ عَلَىَّ Put thou, or impose thou as a burden, upon me what thou desirest. (Ham p. 125.) b2: And He asked aid of him; (K, TA;) as also عوّل بِهِ. (TA.) One says, عَوِّلٌ عَلَىَّ بِما شِئْتَ Ask thou aid of me in what thou wilt; as though he said, put thou, or impose thou as a burden, upon me, what thou likest. (S, O.) b3: And He relied upon it, or confided in it; (Msb, K;) namely, a thing; as also عوّل بِهِ; inf. n. تَعْوِيلٌ (Msb) and ↓ مُعَوَّلٌ, (K, TA,) thus on the authority of Th, who thus explains it in the saying, (TA,) of Imra-el- Keys, (O,) وَإنَّ شِفَائِى عَبْرَةٌ مُهَرَقَةٌ فَهَلْ عِنْدَ رَسْمٍ دَارِسٍ مِنْ مُعَوَّلِ [When verily my cure is a flow of tears poured forth: but is there reliance, or confidence, to be felt at the remains of an abode becoming rased, or effaced?]: or ↓ مُعَوَّل is here an inf. n. of عَوَّلْتُ in the sense of أعْوَلْتُ, i. e. بَكَيْتُ; so that the meaning is, weeping: (TA:) or it here means a place of weeping: or, as some say, a seeking of any means of profiting. (O. [See also EM pp. 6 and 7.]) One says likewise, ↓ عَلَيْهِ المُعَوَّلُ, meaning [Upon him is placed] reliance. (TA.) A4: See also 4.

A5: And عوّل, (K, and Ham p. 125,) or عوّل عَالَةً, (S, O,) inf. n. تَعْوِيلٌ, (K,) signifies He (a pastor, Ham) made, or constructed, a shelter from the rain, termed عالة, (S, O, K, and Ham * ubi suprà,) by binding some branches of a tree to some branches of a tree near to the former, and then covering them with small lopped wood such as is used for firewood. (Ham.) 4 أعَالَهُمْ: see 1, first sentence.

A2: اعال and أعْوَلَ and أَعْيَلَ as intrans.: see 1, former half, in six places.

A3: اعال الفَرَئِضَ or الفَرِيضَةَ: see 1, latter half.

A4: See also 2, former half.

A5: أَعْوَلَ (Sh, S, O, K) and ↓ عوّل (Sh, O, K) He wept; (O;) as also ↓ اِعْتَوَلَ: (O, K:) or he wailed; i. e. raised his voice with weeping, (S, K,) and cried out; (K;) or wept, and cried out; عَلَيْهِ for him: (Sh, O, Msb:) and an instance occurs, in a verse of 'Obeyd-Allah Ibn-'Abd-Allah Ibn-'Otbeh, cited by Th, of اعول trans. by itself, عَلَى

being suppressed. (TA.) b2: [Hence,] one says also, أَعْوَلَتِ القَوْسُ (assumed tropical:) The bow produced a sound: (S, M, O, K, TA:) in some lexicons, as in the L, erroneously, الفَرَسُ. (TA.) A6: And اعال and أَعْوَلَ (Az, O, K, and S in art. مُعْوِلٌ) and مُعْيِلٌ (K) signify He (a man, K) desired vehemently, eagerly, greedily, very greedily, or with avidity; or did so excessively, or culpably; or coveted; (Az, S, O, K;) part. ns. ↓ مُعْوِلٌ and ↓ مُعْيِلٌ. (TA.) 8 اِعْتَوَلَ: see the next preceding paragraph.

عَالٌ a word occurring in the saying مَا لَهُ عَالٌ وَلَا مَالٌ, which means He has not anything belonging to him. (K.) عَوْلٌ: see عَوِيلٌ. b2: عَوْلَ is a word like وَيْبَ: one says, عَوْلَكَ and عَوْلَ زَيْدٍ [i. e. May God decree thy woe and the woe of Zeyd, virtually meaning woe to thee and woe to Zeyd]: (S, O, K:) and عَوْلٌ لِزَيْدٍ [lit. meaning Woe to Zeyd]: (S, O:) or, accord. to Sb and others, عَوْلَ is used only as a sequent to وَيْلَ; they said وَيْلَهُ وَعَوْلَهُ; in which, Az says, ويل and عول both signify weeping, or lamentation with tears; and Aboo-Tálib says that they are put in the accus. case as expressive of an imprecation and of blame, like as is done in the sayings وَيْلًا لَهُ and تُرَابًا لَهُ. (TA.) A2: Also Any affair, or event, that renders one anxious: (K, * TA:) app. an inf. n. used thus as a subst. (TA.) A3: And One whose aid is asked (K, TA) in affairs of difficulty or importance. (TA. [See also مُعَوَّلٌ.]) A4: And The food of a family or household. (K.) عَوَلٌ: see the next paragraph.

عِوَلٌ is [said to be] a subst. signifying Reliance, and confidence: (S, * K, TA:) and [it is said that]

هُوَ عِوَلِى signifies He is my stay, or support: the word, however, occurs in this form, twice, in a verse of Taäbata-sharrà, accord. to the relation thereof by Aboo-'Ikrimeh; but accord. to others it is ↓ عَوَلٌ, with fet-h to the ع and و, and is said to be an inf. n.; whereas the former is said to be pl. of ↓ عَوْلَةٌ; [and the two words signify, respectively, a weeping and weepings; for] by his saying لٰكِنَّمَا عَِوَلِى إِنْ عَِوَلٍ the poet means If I wept for any one, I would weep &c. (TA.) b2: And عِوَلٌ is also a subst. signifying An asking for aid. (K, TA.) عَالَةٌ A ظُلَّة [or covering], (K,) or a thing like a ظُلَّة, (S, O,) used as a shelter from the rain, (S, O, K,) constructed with cuttings of trees [in a manner described above: see 2, last sentence]. (TA.) b2: And i. q. نَعَامَةٌ, (Kr, K,) either as meaning The species of animal thus called [i. e. an ostrich], or as meaning a ظُلَّة, for thus نَعَامَةٌ also signifies. (TA.) A2: [As a pl.: see عِيَالٌ.]

A3: See also art. عيل.

عَوْلَةٌ: see the next paragraph, in two places: and see also عِوَلٌ.

عَوِيلٌ A wailing; i. e. a raising of the voice with weeping; as also ↓ عَوْلٌ and ↓ عَوْلَةٌ: (S, O, K:) or a weeping and crying out: (Msb:) and sometimes it signifies a cry, or voice, from the chest, without weeping: (O, TA:) and sometimes ↓ عَوْلَةٌ signifies the burning sensation of grief and of love, without a raising of the voice and without weeping. (TA.) [See also عَوَّالٌ.]

A2: Also Weak: b2: and hence it is used as a name for One of the ropes of a ship or boat. (TA.) عِيَالٌ, belonging to this art. and to art. عيل; (K, mentioned in the S and O in the latter art.;) or its ى is substituted for و, for it is from عَالَ, aor. ـُ in the first of the senses expl. above, and seems to be an inf. n. used in the sense of a pass. part. n.; (IB, TA;) [and if so, it may be used as a sing. (as it is in the Ksh and by Bd in xvi. 78 and in the S and Mgh &c. voce كَلٌّ and in the O and K voce حَمِيلَةٌ) and also as a pl.; but in general] it signifies A family, or household; (Msb;) [i. e.,] a man's عِيَال are the persons whom he feeds, nourishes, or sustains; (S, O, Msb, K;) or the persons who dwell with him, and whose expenses are incumbent on him, as his young man, or slave, his wife, and his young child: (KT:) and ↓ عَيِّلٌ signifies the same: (K:) or this latter (which is originally عَيْوِلٌ, TA) is sing. of عِيَالٌ x(S, Mgh, O, Msb) and of عَيَائِلُ, (S, O,) like as جَيِّدٌ is sing. of جِيَادٌ (S, Mgh, O, Msb) and of جَيَائِدُ; (S, O;) the last being a pl. pl., (K in art. عيل,) [as also عِيَالَاتٌ, of which see an ex. voce

أزْمَلٌ;] but is sometimes used as a pl., for عَشَرَةُ عَيِّلٍ, accord. to an ex. in a trad., signifies ten persons fed, nourished, or sustained, by a man: (TA:) or the pl. [of ↓ عَيِّلٌ] is عَالَةٌ, (Kr, K,) [like as سَادَةٌ is said to be pl. of سَيِّدٌ,] or, accord. to ISd, it is pl. of عَائِلٌ, [q. v. in art. عيل, and in like manner سَادَةٌ is held by him to be pl. of سَائِدٌ, not of سَيِّدٌ,] for [he says that] a word of the measure فَيْعِلٌ never forms a pl. [like عَالَةٌ, which is] of the measure فَعَلَةٌ; (TA;) and [عَيَائِلُ is applied to women, for] one says نِسْوَةٌ عَيَائِلُ. (K.) العِيَالُ [as meaning (assumed tropical:) The dependants for sustenance] is also used, metaphorically, in relation to birds, and to predaceous and other beasts. (TA.) And أُمُّ العِيَالِ is a name for (assumed tropical:) The cooking-pot. (T in art. ام.) عَوَالَةٌ Want: and intrusion at feasts, uninvited. (TA.) عَوَّالٌ A weeping: an inf. n. [or rather a quasiinf. n.] of عَوَّلَ: pl. عَوَاوِيلُ, and by poetic license عَوَاوِلُ. (TA.) [See also عَوِيلٌ.]

عَائِلٌ [act. part. n. of عَالَ]. b2: One says أَمْرٌ عَائِلٌ and عَالٍ, the latter being formed by transposition, meaning [An affair, or event,] hard to be borne, severe, or distressing, and great, or formidable. (TA.) b3: عَائِلٌ applied to a measure of capacity means Exceeding others. (IAar, TA in art. عيل.) عَيِّلٌ: see عِيَالٌ, in two places.

أَعْوَلُ i. q. أَشَدُّ [More, and most, hard to be borne, &c.]: and أَعْلَى, occurring in a verse of Aboo-Dhu-eyb, signifies the same, being formed from أَعْوَلُ by transposition. (TA.) مَعُولٌ [Fed, nourished, or sustained: &c.

A2: And] Overcome: applied in this sense to patience: (K:) and to a man, in respect of his opinion, or judgment. (TA.) مُعْوَلٌ, followed by عَلَيْهِ, Wailed for: thus in the trad., المُعْوَلُ عَلَيْهِ يُعَذَّبُ, (S, O,) or, as some relate it, ↓ المُعَوَّلُ; i. e. He (of the dead) who is wailed for will be punished. (O.) مُعْوِلٌ: see 2: A2: and see also 4, last sentence.

مِعْوَلٌ [A pickaxe, or stone-cutter's pick; (so in the present day;)] the iron implement, (K,) a large فَأْس, (S, O, Msb,) with which are pecked, or hollowed out, (S, O, K,) rocks, or great masses of stone, (S, O,) or mountains: (K:) pl. مَعَاوِلُ. (S, O.) [See also صَاقُورٌ.]

مُعْيِلٌ A man having a family, or household, whom he has to feed; [or, accord. to an explanation of its verb, having a numerous family or household;] as also ↓ مُعَيَّلٌ, like مُحَمَّدٌ [in measure]: (TA: [see also art. عيل:]) or ↓ مُعَيَّلٌ signifies one whose property is deficient and whose family, or household, have overcome him. (TA in art. خلع.) A2: See also 4, last sentence.

مُعَوَّلٌ One of whom aid, or succour, is asked: (S, O, TA:) and one upon whom reliance, or confidence is placed. (TA.) One says, مَا لَهُ فِى القَوْمِ مِنْ مُعَوَّلٍ He has not, among the people, or party, any of whom aid is [to be] asked. (S, O.) [See also عَوْلٌ.]

A2: It is also an inf. n. of عَوَّلَ. (Th. K. TA.) See that verb, in three places.

A3: Also A place of weeping [or of wailing]: so, accord. to some, in the verse cited in the second paragraph [q. v.]. (O.) A4: See also مُعْوَلٌ.

مُعَيَّلٌ: see مُعْيِلٌ, in two places.

مُعَيِّلٌ A constructor of the sort of shelter from the rain called عَالَة. (Skr, S, O.)

علم

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

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

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

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

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

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

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

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

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

A2: See also what next follows.

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

عَلْمَآءُ fem. of أَعْلَمُ [q. v.].

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

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

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

A2: [عَلَامَ is for عَلَى مَ.]

عُلَامٌ: see عُلَّامٌ.

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

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

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

عُلَّامَةٌ: see مَعْلَمٌ.

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

A2: And see العَالَمُ.

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

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

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

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

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

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

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

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

مُتَعَلِّمٌ: see عَالِمٌ.

حمر

1 حَمَرَ, (S, K,) aor. ـُ (S,) inf. n. حَمْرٌ, (TA,) He pared a thong; stripped it of its superficial part: (S, K:) or he (a sewer of leather or of skins) pared a thong by removing its inner superficial part, and then oiled it, previously to sewing with it, so that it became easy [to sew with; app. because this operation makes it to appear of a red, or reddish, colour]. (Yaakoob, S.) b2: and [hence,] He pared, or peeled, anything; divested or stripped it of its superficial part, peel, bark, coat, covering, crust, or the like: and ↓ حمرّ, inf. n. تَحْمِيرٌ, signifies the same in an intensive degree, or as applying to many objects; syn. قشّر. (TA.) b3: Also, (S, K,) aor. and inf. n. as above, (S,) He skinned a sheep [and thus made it to appear red]. (S, K.) b4: He shaved the head [and thus made it to appear red, or of a reddish-brown colour, the common hue of the Arab skin]. (K.) And حَمَرَتِ المَرْأَةُ جِلْدَهَا [The woman removed the hair of her skin]. (TA.) The term حَمْرٌ is [also] used in relation to soft hair, or fur, (وَبَر,) and wool. (TA.) b5: حَمَرَهُ بِالسَوْطِ He excoriated him (قَشَرَهُ) with the whip. (TA.) b6: حَمَرَ الأَرْض, aor. and inf. n. as above, It (rain) removed the superficial part of of the ground. (TA.) b7: حَمَرَهُ بِاللِّسَانِ (assumed tropical:) He galled him (قَشَرَهُ) with the tongue. (TA.) A2: حَمِرَ, aor. ـَ (Lth, S, K,) inf. n. حَمَرٌ, (Lth, S,) He (a horse) suffered indigestion from eating barley: or the odour of his mouth became altered, or stinking, (K, TA,) by reason thereof: (TA:) or he became diseased from eating much barley, (Lth,) or he suffered indigestion from eating barley, (S,) so that his mouth stank: (Lth, S:) and in like manner one says of a domestic animal [of any kind]: part. n. ↓ حَمِرٌ. (TA.) A3: حَمِرَ عَلَىَّ, (Sh, K, *) aor. and inf. n. as above, (Sh,) He (a man) burned with anger and rage against me. (Sh, K. *) A4: حَمِرَتِ الدَّابَّةُ, (K,) aor. and inf. n. as above, (TA,) [The horse] became like on ass in stupidity, dulness, or want of vigour, by reason of fatness. (K.) 2 حمّر, inf. n. تَحْمِيرٌ: see 1. b2: Also He cut [a thing] like pieces, or lumps, of flesh-meat. (K.) b3: He dyed a thing red. (Msb.) b4: [He wrote with red ink. b5: See also تَحْمِيرٌ, below.]

A2: He called another an ass; saying, O ass. (K.) A3: He rode a مِحْمَر; i. e. a horse got by a stallion of generous race out of a mare not of such race; or a jade. (A, TA.) A4: He spoke the language, or dialect, of Himyer; (S, K;) as also ↓ تَحَمْيَرَ. (K.) 4 احمر He (a man, TA) had a white child (وَلَدٌ أَحْمَرُ,) born to him. (K.) A2: He fed a beast so as to cause its mouth to become altered in odour, or stinking, (K, TA,) from much barley. (TA.) 5 تحمّر He asserted himself to be related to [the race of] Himyer: or he imagined himself as though he were one of the Kings of Himyer: thus explained by IAar. (TA.) 7 انحمر مَا عَلَى الجِلْدِ [What was upon the skin became removed]: said of hair and of wool. (TA.) 9 احمرّ, (S, Msb, K,) inf. n. اِحْمِرَارٌ, (K,) It became أَحْمَر [or red]; (Msb, K;) as also ↓ احمارّ: (K:) both these verbs signify the same: (S:) or the former signifies it was red, constantly, not changing from one state to another: and ↓ the latter, it became red, accidentally, not remaining so; as when you say, جَعَلَ يَحْمَارُّ مَرَّةً وَيَصْفَارُّ أُخْرَى

He, or it, began to become red one time and yellow another. (TA.) [It is also said that] every verb of the measure اِفْعَلَّ is contracted from اِفْعَالَّ; and that the former measure is the more common because [more] easy to be pronounced. (TA.) b2: احمرّ البَأْسُ (tropical:) War, or the war, became vehement, or fierce: (S, A, IAth, Msb, K:) or the fire of war burned fiercely. (TA.) 11 إِحْمَاْرَّ see 9, in two places. Q. Q. 2 تَحَمْيَرَ: see 2. b2: Also He (a man, TA) became evil in disposition. (K.) حَمرٌ, applied to a horse &c.: see حَمِرَ.

A2: Also A man burning with anger and rage: pl. حَمِرُونَ. (Sh.) حُمَرٌ (incorrectly written, by some physicians and others, ↓ حُمَّرٌ, with teshdeed, MF) and ↓ حَوْمَرٌ (which is of the dial. of the people of 'Omán, a form disallowed by MF, but his disallowal requires consideration, TA) The tamarindfruit: (K:) it abounds in the Saráh (السَّرَاة) and in the country of 'Omán, and was seen by AHn in the tract between the two mosques [of Mekkeh and El-Medeeneh]: its leaves are like those of the خِلَاف called البَلْخِىّ: AHn says, people cook with it: its tree is large, like the walnut-tree; and its fruit is in the form of pods, like the fruit of the قَرَظ. (TA.) A2: Also, the former word, Asphaltum, or Jews' pitch; bitumen Judaicum; syn. قَفْرٌ يَهُودِىٌّ. (Ibn-Beytár: see De Sacy's Abd-allatif,” p. 274.) A3: See also حُمَّرٌ.

حُمْرَةٌ [Redness;] a well-known colour; (Msb, K;) the colour of that which is termed أَحْمَرُ: (S, A:) it is in animals, and in garments &c.; and, accord. to IAar, in water [when muddy; for it signifies brownness, and the like: but when relating to complexion, whiteness: see أَحْمَرُ]. (TA.) b2: الحُمْرَةُ [Erysipelas: to this disease the term is evidently applied by Ibn-Seenà, in vol. ii. pp. 63 and 64 of the printed Arabic text of his قانون; and so it is applied by the Arabian physicians in the present day:] a certain disease which attacks human beings, in consequence of which the place thereof becomes red; (ISk, TA;) a certain swelling, of the pestilential kind; (T, K;) differing from phlegmone. (Ibn-Seenà ubi suprà.) b3: ذُو حُمْرَةٍ Sweet: applied to fresh ripe dates. (K.) b4: See also حِمِرٌّ.

حَمْرَى: see حَمَارَّةٌ.

حَمْرَآءُ [originally fem. of أَحْمَرُ, q. v.]: see حَمَارَّةٌ.

حِمِرٌّ Violent rain, (S,) such as removes the superficial part of the ground. (S, K.) b2: A severe night-journey to water. (TA.) A2: The most copious portion of rain; and violence thereof. (TA.) b2: (assumed tropical:) The violence, vehemence, or intenseness, of anything; as also ↓ حِمِرَّةٌ and ↓ حُمْرَةٌ. (TA.) b3: See also حَمَارَّةٌ, in two places. b4: Also The evil, or mischief, of a man. (K.) حِمِرَّةٌ: see the next preceding paragraph.

حِمَارٌ [The ass;] the well-known braying quadruped; (TA;) i. q. عَيْرٌ; (Az, S;) applied to the male; (Msb;) both domestic and wild: (Az, K:) the former is also called حِمَارٌ أَهْلِىٌّ; (Msb;) and the latter, حِمَارٌ وَحْشِىٌّ, (K,) and حِمَارُ الوَحْشِ, and ↓ يَحْمُورٌ: (S, K:) أَتَانٌ is the appellation applied to the female; and sometimes ↓ حِمَارَةٌ: (S, Msb, K: *) pl. [of pauc.] أَحْمِرَةٌ and [of mult.]

↓ حَمِيرٌ [more properly termed a quasi-pl. n.] and حُمُرٌ (S, Msb, K) and حُمْرٌ (S) and حُمُورٌ and ↓ مَحْمُورَآءُ, (K,) the last [a quasi-pl. n.] of a very rare form [of which see instances voce شَيْخٌ], (TA,) and حُمُرَاتٌ, (S, K,) which is said to be a pl. of حُمُرٌ. (TA.) b2: [Hence,] مُقَييِّدَةُ الحِمَارِ (assumed tropical:) A stony tract, of which the stones are black and worn and crumbling, as though burned with fire; syn. حَرَّةٌ: because the wild ass is impeded in it, and is as though he were shackled. (TA.) b3: and [hence,] بَنُو مُقَيِّدَةِ الحِمَارِ (assumed tropical:) Scorpions: because they are generally found in a حَرَّة. (TA. [See an ex. in verses cited voce رُمْحٌ.]) A2: A piece of wood in the fore part of the [saddle called] رَحْل, (K, TA,) upon which a woman [when riding] lays hold: and in the fore part of the [saddle called]

إِكَاف: and, accord. to Aboo-Sa'eed, the stick upon which [the saddles called] أَقْتَاب [pl. of قَتَبٌ] are carried. (TA.) b2: The wooden implement of the polisher, upon which he polishes iron [weapons &c.]. (Lth, K. *) b3: Three pieces of wood, (T, K,) or four, (T,) across which is placed another piece of wood; with which one makes fast a captive. (T, K.) [The last words of the explanation are يُؤْسَرُ بِهَا.]) b4: حِمَارُ الطُّنْبُورِ [The bridge of the mandoline;] a thing well-known. (TA.) b5: حَمَارُ قَبَّانَ [The wood-louse; so called in the present day;] a certain insect; (S, K;) a certain small insect, (Msb, TA,) that cleaves to the ground, (TA,) resembling the beetle, but smaller, (Msb,) and having many legs: (Msb, TA:) when any one touches it, it contracts itself like a thing folded. (Msb.) The حمار قبّان is also called حِمَارُ البَيْتِ; app. because its back resembles a قُبَّة. (TA in art. قب, q. v.) b6: حِمَارَانِ Two stones, (S, K,) which are set up, (S,) and upon which is placed another stone, (S, K,) which is thin, (TA,) and is called عَلَاةٌ, (S,) whereon [the preparation of curd called]

أَقِط is dried. (S, K.) b7: الحِمَارَانِ The two bright stars [a and حَمِيرٌ] in Cancer. (Kzw.) حَمِيرٌ Anything pared, or peeled; divested, or stripped, of its superficial part, peel, bark, coat, covering, crust, or the like; as also ↓ مَحْمُورٌ. (TA.) [See 1.] b2: Also, and ↓ حَمِيرَةٌ, i. q. أُشْكُزٌّ, i. e. A thong, or strap, (S, K,) white, and having its outside pared, (S,) in a horse's saddle, (K,) or with which horses' saddles are bound, or made fast: (S:) so called because it is pared. (TA.) A2: See also حِمَارٌ.

حَمَارَةٌ: see حَمَارَّةٌ.

حِمَارَةٌ: see حِمَارٌ. b2: Also A great, (K,) or great and wide, (TA,) mass of stone, or rock: (K:) and stones set up around a watering-trough or tank, to prevent its water from flowing forth: (S:) and a stone, (K,) or stones, (S,) set up around the booth in which a hunter lurks: (S, K:) but J should have said that حَمَائِرُ signifies stones: that حِمَارَةٌ is the sing.: that this latter signifies any wide stone: and the pl., stones that are set round a watering-trough or tank, to prevent the water from overflowing: (IB:) and حَمَائِرُ المَآءِ signifies four large and smooth masses of stone at the head of the well, upon which the drawer of the water stands. (TA in art. خلق.) Also, the sing., A wide stone that is put upon a trench or an oblong excavation, in the side of a grave, in which the corpse is placed: (K:) or upon a grave: (TA:) pl. as above. (K.) b3: A piece of wood in the [woman's vehicle called] هَوْدَج. (K.) b4: Three sticks, or pieces of palm-branches, having their [upper] ends bound together and their feet set apart, upon which the [vessel of skin called]

إِدَاوَة is hung, in order that the water may become cool. (TA.) And its pl., حَمَائِرُ, Three pieces of wood bound together [in like manner], upon which is put the وَطْب [or milk-skin], in order that the [insect called] حُرْقُوص may not eat it. (TA.) b5: حِمَارَةُ القَدَمِ, (K,) or القدم ↓ حمارّة [thus, without any vowel-sign written], with teshdeed to the ر, (IAth,) The elevated, or protuberant, part of the foot, above the toes (K, TA) and their joints, where the food of the thief is directed, in a trad., to be cut off. (TA.) حِمَارِىٌّ Of, or relating to, asses; asinine.]

حِمَارِيَّةٌ [Asinineness]. (A in art. خطب.) حَمِيرَةٌ: see حَمِيرٌ.

حُمَيْرَآءُ dim. of حَمْرَآءُ, fem. of أَحْمَرُ, q. v.

الحِمْيَرِيَّةُ The language, or dialect, of [the race of] Himyer, who had words and idioms different from those of the rest of the Arabs. (TA.) حَمَارٌّ: see what next follows.

حَمَارَّةٌ, (S, K, &c.,) a word of a rare form, of which the only other instances are said to be حَبَالَّةٌ and زَرَافَّةٌ and زَعَارَّةٌ and سَبَارَّةٌ and صَبَارَّةٌ and عَبَالَّةٌ, (TA,) and sometimes ↓ حَمَارَةٌ, without teshdeed, in poetry, (S, K,) and in prose also, as is said by Lh and others, (TA,) (tropical:) The intenseness of heat (Lth, Ks, S, A, K) of summer; (Lth, Ks, S, A;) and so ↓ حَمْرَآءُ; (TA;) which also signifies the same in relation to the noon, or summer-noon; (K;) and ↓ حَمْرَى, (Az, TA in art. بيض,) and ↓ حِمِرٌّ: (TA:) or the most intense heat of summer; (TA;;) as also ↓ حِمِرٌّ: (K, TA:) and sometimes, though rarely, used in relation to winter [as signifying the intenseness of cold; like صَبَارَّةٌ]: (TA:) pl. [or rather coll. gen. n.] ↓ حَمَارٌّ. (S.) A2: See also حِمَارَةٌ, last sentence.

حُمَّرٌ and ↓ حُمَرٌ, (S, Msb, K,) the former of which is the more common, (S, Msb,) [coll. gen. ns.,] A kind of bird, (S, Msb, K,) like the sparrow: (S, Msb:) accord. to Es-Sakháwee, the lark; syn. قُبَّرٌ [q. v.]: and حُمَّرَةٌ is said in the Mujarrad to be an appellation applied by the people of El-Medeeneh to the [bird commonly called] بُلْبُل; as also نُغَرَةٌ: (Msb:) حُمَّرَةٌ and حُمَرَةٌ are the ns. of un.: (S, Msb, K:) pl. حُمَّرَاتٌ (S, TA) [and حُمَرَاتٌ].

A2: See also حُمَرٌ.

حَمَّارٌ: see حَمَّارَةٌ. b2: Also A seller of asses. (TA.) حَمَّارَةٌ, [a coll. gen. n.,] Owners, or attendants, of asses (S, K, TA) in a journey; (S, TA;) as also ↓ حَامِرَةٌ: (K:) n. un. ↓ حَمَّارٌ (S, TA) and ↓ حَامِرٌ. (TA.) A2: See also مِحْمَرٌ, in two places.

حَامِرٌ: see حَمَّارَةٌ.

حَوْمَرٌ: see حُمَرٌ.

حَامِرَةٌ: see حَمَّارَةٌ.

أَحْمَرُ [Red: and also brown, or the like:] a thing of the colour termed حُمْرَةٌ: (Msb, K:) it is in animals, and in garments &c.; and, accord. to IAar, in water [when muddy]: and so ↓ يَحْمُورٌ: (K:) fem. of the former حَمْرَآءُ: (Msb:) pl. حُمْرٌ and حُمْرَانٌ: (K:) or when it means dyed with the colour termed حُمْرَةٌ, the pl. is حُمْرٌ (S, Msb) and حُمْرَانٌ; for you say ثِيَابٌ حُمْرٌ and حُمْرَانٌ [red garments]: (TA:) but if you apply it as an epithet to a man, [in which case it has other meanings than those explained above, as will be shown in what follows,] the pl. is أَحَامِرُ (S) and حُمْرٌ: (TA:) or if it means a thing having the colour termed حُمْرَةٌ, the pl. is أَحَامِرُ, because, in this case, it is a subst., not an epithet. (Msb.) ↓ أَحْمَرِىٌّ also signifies the same as أَحْمَرُ: (Ham p. 379:) or, as some say, it has an intensive sense. (TA voce كَرُوبِيُّونَ.) It is said in the S, in art. دك, that حَمْرَاوَاتٌ is a pl. of حَمْرَآءُ, like as دَكَّاوَاتٌ, is of دَكَّآءُ; but it is not so. (IB in that art.) b2: Applied to a camel, Of a colour like that of saffron when a garment is dyed with it so that it stands up by reason of [the thickness of] the dye: (TA:) or of an unmixed red colour; (As, S in art. كمت, and TA;) and so the fem. when applied to a she-goat. (TA.) It is said that, of she-camels, the حَمْرَآء is the most able to endure the summer midday-heat; and the وَرْقَآء, to endure nightjourneying; and that the صَهْبَآء is the most notable and the most beautiful to look at: so said Aboo-Nasr En-Na'ámee: and the Arabs say that the best of camels are the حُمْر and the صُهْب. (TA.) [Hence,] حُمْرُ النَّعَمِ signifies (assumed tropical:) The high-bred, or excellent, of camels: and is proverbially applied to anything highly prized, precious, valuable, or excellent. (Mgh, Msb.) b3: Applied to a man, (AA, Sh, Az,) White (AA, Sh, Az, K) in complexion; (Az;) because أَبْيَضُ might be considered as of evil omen [implying the meaning of leprosy]: (AA, Sh:) or, accord. to Th, because the latter epithet, applied to a man, was only used by the Arabs as signifying “ pure,” or “ free from faults: ” but they sometimes used this latter epithet in the sense of “ white in complexion,”

applied to a man &c.: (IAth:) fem., in the same sense, حَمْرَآءُ: the dim. of which, ↓ حُمَيْرَآءُ, occurs in a trad., applied to 'Áïsheh. (K, * TA.) So, accord. to some, in the trad., بُعِثْتُ إِلَى الأَحْمَرِ وَالأَسْوَدِ, (TA,) i. e. I have been sent to the white and the black; because these two epithets comprise all mankind: (Az, TA:) [therefore, by the former we should understand the white and the red races; and by the latter, the negroes: but some hold that by the former are meant the foreigners, and] by the latter are meant the Arabs. (TA.) One says also, [when speaking of Arabs and more northern races,] أَتَانِى كُلُّ أَسْوَدَ مِنْهُمْ وَأَحْمَرَ, meaning Every Arab of them, and foreigner, came to me: and one should not say, in this sense, أَبْيَضَ. (AA, As, S.) الحَمْرَآءُ, also, is applied to The foreigners (العَجَمُ) [collectively]; (S, A, K;) because a reddish white is the prevailing hue of their complexion: (S:) or the Persians and Greeks: or those foreigners mostly characterized by whiteness of complexion; as the Greeks and Persians. (TA.) You say, لَيْسَ فِى

الحَمْرَآءِ مِثْلُهُ There is not among the foreigners (العَجَم) the like of him. (A.) And accord. to some, الأَحْمَرُ وَالأَبْيَضُ means The Arabs and the foreigners. (TA.) الحَمْرَآءُ [so in the TA, but correctly أَبْنَآءُ الحَمْرَآءِ,] is an appellation applied to Emancipated slaves: and اِبْنُ حَمْرَآءِ العِجَانِ, meaning Son of the female slave, is an appellation used in reviling and blaming. (TA.) b4: Also (tropical:) A man having no weapons with him: pl. حُمْرٌ (A, K) and حُمْرَانٌ. (K.) b5: الحُسْنُ أَحْمَرُ meansBeauty is in الحُمْرَة [app. fairness of complexion; i. e. beauty is fair-complexioned]: (TA:) or (assumed tropical:) beauty is attended by difficulty; i. e. he who loves beauty must bear difficulty, or distress: (IAth:) or the lover experiences from beauty what is experienced from war. (ISd, K.) b6: الأَحْمَرُ A sort of dates: (K:) so called because of their colour. (TA.) b7: الأَحْمَرُ وَالأَبْيَضُ Gold and silver. (TA.) And الأَحْمَرَانِ Flesh-meat and wine; (S, A, K;) said to destroy men: (S:) so in the saying, نَحْنُ مِنْ أَهْلِ الأَسْوَدَيْنِ لَا الأَحْمَرَيْنِ We are of the people of dates and water, not of flesh-meat and wine: (A:) or the beverage called نَبِيذ and flesh-meat. (IAar.) Also Wine and [garments of the kind called] بُرُود. (Sh.) and Gold and saffron; (Az, ISd, K;) said to destroy women; i. e. the love of ornaments and perfumes destroys them: (Az:) or these are called الأَصْفَرَانِ; (AO, TA;) and milk and water, الأَبْيَضَانِ; (TA;) and dates and water, الأَسْوَدَانِ. (A, TA.) And الأَحَامِرَةُ Flesh-meat and wine and [the perfume called] الخَلُوق: (S, K:) or gold and flesh-meat and wine; as also الأَخَاضِرُ: (TA in art. خضر:) or gold and saffron and الخَلُوق. (ISd, TA.) b8: المَوْتُ الأَحْمَرُ (assumed tropical:) Slaughter; (L, K;) because it occasions the flowing of blood: (TA:) and [so in the L, but in the K “ or ”] (tropical:) violent death: (S, A, L, K:) or death in which the sight of the man becomes dim by reason of terror, so that the world appears red and black before his eyes: (A 'Obeyd:) or it may mean (assumed tropical:) recent, fresh, death; from the phrase next following. (As.) b9: وَطْأَةٌ حَمْرَآءُ (tropical:) A new, or recent, footstep, or footprint: opposed to دَهْمَآءُ. (As, S, A.) b10: سَنَةٌ حَمْرَآءُ (tropical:) A severe year; (S, K;) because it is a mean between the سَوْدَآء and the بَيْضآء: or a year of severe drought; because, in such a year, the tracts of the horizon are red: (TA:) when الجَبْهَةُ [the tenth Mansion of the Moon (see مَنَازِلُ القَمَرِ in art. نزل)] breaks its promise [of bringing rain], the year is such as is thus called. (AHn.) b11: See also حَمْرَآءُ voce حَمَارَّةٌ. b12: جَآءَ بِغَنَمِهِ حُمْرَ الكُلَى, and, in like manner, سُودَ البُطُونِ, (tropical:) He brought his sheep or goats, in a lean, or an emaciated, state. (A, * TA.) أَحْمَرِىٌّ: see أَحْمَرُ.

تَحْمِيرٌ [an inf. n. (of حَمَّرَ) used as a subst.] A bad kind of tanning. (K. [For دِبْغٌ in the CK, I read دَبْغٌ, as in other copies of the K.]) مِحْمَرٌ i. q. مِحْلَأٌ; (K; in the CK مِحْلاء;) i. e. The iron instrument, or stone, with which one shaves off the hair and dirt on the surface of a hide, and with which one skins. (L, TA. [But for the last words of the explanation in those two lexicons, ينشف به, I read يُنْتَقُ بِهِ.]) A2: Also, (S, TA,) in the K, [and in a copy of the A,] مَحَمَّرٌ, which is a mistake, (TA,) A horse got by a stallion of generous, or Arabian, race, out of a mare not of such a race; or not of generous birth; or a jade; syn. هَجِينٌ; (S, A, K;) in Persian, پَالَانِىْ; (S, K;) as also ↓ حَمَّارَةٌ: (K:) or a horse of mean race, that resembles the ass in his slowness of running: and a bad beast: (TA:) pl. مَحَامِرُ (S, A, TA) and مَحَامِيرُ: (TA:) and accord. to the T, ↓ حَمَّارَةٌ signifies [not as it is explained above, as a sing., but] i. q. مَحَامِرُ; and Z explains it as an epithet applied to horses, signifying that run like asses. (TA.) b2: Also An ignoble, or a mean, man: (K, * TA:) and a man who will not give unless pressed and importuned. (K, * TA.) المُحَمِّرَةٌ A sect of the خُرَّمِــيَّة, who opposed the مُبَيِّضَة (S, K) and the مُسَوِّدَة: (TA:) a single person thereof was called مُحَمِّرٌ: (S, K:) they made their ensigns red, in opposition to the مسوّدة of the Benoo-Háshim; and hence they were thus called, like as the حَرُورِيَّة were called المُبَيِّضَةُ because their ensigns in war were white. (T.) مَحْمُورٌ: see حَمِيرٌ.

مَحْمُورَآءُ: see حِمَارٌ يَحْمُورٌ The wild ass: see حِمَارٌ: (S, Mgh, K:) or a certain kind of wild animal: (Mgh:) [the oryx; to which the name is generally applied; and so in Hebrew: see also بَقَرُ الوَحْشِ, in art. بقر:] a certain beast (K, TA) resembling the she-goat. (TA.) b2: And A certain bird. (K.) A2: See also أَحْمَرُ.

حرز

1 حَرُزَ, aor. ـُ (K,) inf. n. حَرَازَةٌ and حِرْزٌ, (TA,) It (a place, TA) was, or became, fortified, strong, or protected against attack. (K, TA.) A2: حَرِزَ, aor. ـَ He was very pious, or abstinent from unlawful things. (Sgh, K.) A3: حَرَزَهُ: see 4, in three places.2 حرّزهُ: see 4, in two places.4 احرزهُ, inf. n. إِحْرَازٌ, He kept, preserved, or guarded, it; he took care of it; (TA;) as also ↓ حَرَزَهُ, (K,) aor. ـُ (TK,) inf. n. حَرْزٌ; (TA;) or the latter is formed by substitution of a letter from حَرَسَهُ: (K:) or the former signifies he put it in a حِرْز [q. v.]; (Mgh, Msb;) and so ↓ the latter: (TA:) and the former, he preserved it from being taken. (TA.) You say, أَحْرَرَهُ فِى

وِعَائِهِ [He kept, or preserved, it in his, or its, receptacle]. (A.) And أَحْرَزْتُ المَتَاعَ I put the goods into the حِرْز. (Msb.) And أَنْفَسَكُمْ ↓ حَرِّزُوا Preserve ye, or guard ye, yourselves: (A:) [or do so strenuously; for it is said that] حرّزهُ, inf. n. تَحْرِيزٌ, signifies he took extraordinary pains in keeping, preserving, or guarding, it. (K.) You say also أَحْرَزَتْ فَرْجَهَا She (a woman, TA) guarded her pudendum; (K, TA;) as though she put it in an inaccessible حِرْز. (TA.) and احرز المَكَانُ الرَّجُلَ The place protected the man; afforded him refuge; as also ↓ حرّزهُ, (K,) inf. n. تَحْرِيزٌ. (TA.) b2: He made it firm, or strong. (KL.) [He fortified it, or protected it against attack: see حَرُزَ.] b3: He drew, collected, or gathered, it together; (Msb, TA;) as also ↓ حَرَزَهُ, [aor. ـُ inf. n. حَرْزٌ. (TA.) Hence, (Msb,) أَحْرَزَ قَصَبَ السَّبْقِ He grasped, or clutched, the winning-canes; he got them for himself: (Msb:) (tropical:) he outstripped; outran; or won the race. (A, TA. See قَصَبٌ.) [Hence also,] أَحْرَزَ الأَجْرَ He took, received, or got possession of, the recompense, reward, hire, pay, or wages; syn. حَازَهُ. (K.) Whence the prov., أَحْرَزْتُ نَهْبِى وَ أَبْتَغِى

النَّوَافِلَ [I have gained my spoil, and I seek the superabundant gain]: originally said by Aboo-Bekr: he used to perform the prayer called الوتر in the beginning of the night, and to say these words; meaning, that he had performed his وِتْر, and was safe from its escaping his observance, and that he had gained his recompense for it; and if he awoke in the night, would perform the supererogatory prayers. (TA.) You say also, أَحْرَزَ الخَطَرَ [He won the bet]. (A in art. خطر.) 5 تحرّز مِنْهُ: see 8.8 احترز He prepared himself; he was, or became, in a state of preparation. (Msb in art. حذر.) b2: احترز مِنْهُ, and منه ↓ تحرّز, He guarded against it; was cautious of it; syn. تَوَقَّاهُ, (S,) or تَوَقَّى مِنْهُ, (K,) and تَحَفَّظَ مِنْهُ; (A, Msb;) namely, a thing; (S, Msb;) or an enemy: (A:) as though he put himself into a حِرْز to secure himself therefrom. (TA.) 10 اُسْتُحْرِزَ It was, or remained, [or was preserved,] in the [or in a] حِرْز [or place of custody, &c.]. (A.) حِرْزٌ A place that is fortified, strong, or protected against attack: (S, Mgh, K:) or a place in which a thing is kept, preserved, or guarded; a place of custody or protection: (Msb:) or a place or other thing that protects a man: or a place or other thing that is held in one's possession (حِيزَ), or to which one betakes himself for refuge or protection: (TA:) pl. أَحْرَازٌ. (Msb, TA.) You say, هُوَ فِى حِرْزٍ لَا يُوصَلُ إِلَيْهِ He is in a place of protection to which there is no access. (TA.) And هَتَكَ السَّارِقُ الحِرْزَ [The thief broke into the place of custody]. (A.) A2: [Hence,] An amulet, or a charm, bearing an inscription, which is hung upon a person to charm him against the evil eye &c.; syn. تَعْوِيذٌ, (S,) or عُوذَةٌ: (A, K:) pl. as above. (A.) A3: A share, or portion: pl. as above: you say, أَخَذَ حِرْزَهُ He took, or received, his share, or portion. (A, TA.) حَرِيزٌ A place fortified, strong, or protected against attack; (A, TA;) as also ↓ مُحْرَزٌ. (TA.) You say, حِرْزٌ حَرِيزٌ (S, Msb, TA) A strong fortified place: (TA:) the latter word is a corroborative. (Msb.) [See also حَارِزٌ. Hence,] لَا حَرِيزَ مِنْ بَيْعٍ [There is nothing kept from sale]: (A, TA:) a prov.; (TA;) meaning, if thou give me a price that I approve, I will sell to thee. (A, TA.) [Hence also,] حَرَائِزُ [a pl.] Camels that are not sold, because of their preciousness. (K.) And فُلَانٌ حَرِيزٌ مِنْ هٰذَا Such a one is a person who keeps aloof from, or shuns, this. (A.) b2: A recompense or the like, taken, received, or got possession of; as also ↓ مُحْرَزٌ. (TA.) حَارِزٌ occurs in a trad., in a form of prayer; اَللّٰهُمَّ اجْعَلْنَا فِى حِرْزٍ حَارِزٍ, meaning O God, place us in a protecting asylum. (TA.) مُحْرَزٌ: see حَرِيزٌ, in two places.

حرم

1 حَرُمَ, (S, Msb, K,) aor. ـُ (K,) inf. n. حُرْمٌ (Msb, K) and حُرُمٌ (Msb) and حُرْمَةٌ (IKoot, S, Msb) and حِرْمَةٌ (IKoot, Msb) and حَرَامٌ, (Msb, K,) It (a thing, S, Msb) was, or became, forbidden, prohibited, or unlawful, (Msb,) عَلَيْهِ to him. (S, K.) And حَرُمَتِ الصَّلَاةُ, (S, Msb, K,) inf. n. حُرْمٌ (S, K) and حُرُمٌ (K,) and حُرُومٌ; (Az, TA;) and حَرِمَت, (S, Msb, K,) aor. ـَ inf. n. حَرَمٌ [in the CK حَرْم] and حَرَامٌ; (Msb, K, TA;) Prayer was, or became, forbidden, prohibited, or unlawful, (Msb,) عَلَيْهَا to her; (T, S, K;) namely, a woman (T, S, K) menstruating. (S.) and حَرُمَ السَّحُورُ عَلَى الصَّائِمِ [The meal before daybreak was, or became, forbidden to the faster]. (K.) And حَرُمَتِ المَرْأَةُ عَلَى زَوْجِهَا, aor. ـُ inf. n. حُرْمٌ and حَرَامٌ, [The woman was, or became, forbidden to her husband.] (Az, TA.) b2: [Also It (a place, a possession, a right, an office or a function, a quality, a command or an ordinance, &c.,) and he, (a person,) was, or became, sacred, or inviolable, or entitled to reverence, respect, or honour; whence several applications of its part. n. حَرِيمٌ, q. v.]

A2: حَرَمَهُ الشَّىْءَ, aor. ـِ (S, Msb, K;) and حَرِمَهُ الشئ, aor. ـَ (K;) inf. n. حَرِمٌ (S, Msb, K) and حِرْمٌ and حَرِمَةٌ (K) and حِرْمَةٌ and حِرْمَانٌ (S, Msb, K) and حَرِيمَةٌ (S, K) and حَرِيمٌ (K) and مَحْرَمَةٌ; (Har p. 69;) and ↓ احرمهُ الشئ, (S, Msb, K,) but this last is of weak authority; (K;) He denied him, or refused him, the thing; (S, K;) he refused to give him the thing: (TA:) he rendered him hopeless of the thing: (PS:) accord. to the T, حِرْمٌ signifies the act of denying or refusing [a thing]; and حِرْمَةٌ is the same as حِرْمَانٌ; (TA;) which signifies [also the denying, or refusing, a thing; or] the rendering unprosperous, or unfortunate; (KL;) [and frequently, as inf. n. of the pass. v. حُرِمَ, the being denied prosperity; privation of prosperity; ill-fatedness: see its syn. حُرْفٌ.]

A3: حَرِمَتْ, aor. ـَ inf. n. حِرَامٌ; (K;) and ↓ استحرمت; (S, K;) said of a female cloven-hoofed animal, She desired the male: (S, K:) accord. to El-Umawee, (S,) likewise said of a she-wolf and of a bitch: (S, K:) and sometimes also said of a she-camel: but mostly of a ewe or she-goat. (TA.) A4: حَرِمَ, aor. ـَ (S, K,) inf. n. حَرَمٌ, (S,) accord. to Az and Ks, (S,) He was overcome in contending for stakes, or wagers, in a game of hazard, (S, K,) not having himself overcome therein. (K.) A5: Also حَرِمَ, aor. ـَ (K,) inf. n. حَرَمٌ, (TA,) He persisted; or persisted obstinately; or persisted in contention, litigation, or wrangling; or he contended, litigated, or wrangled. (K.) 2 حرّمهُ, inf. n. تَحْرِيمٌ, (S, Msb, K,) said of God, (K,) and of a man, (S, Msb,) He forbade it, prohibited it, or made it unlawful, (S, Msb, K, *) عَلَيْهِ to him; (S;) as also ↓ احرمهُ, (S, * Msb, K,) inf. n. إِحْرَامٌ. (S.) The saying اَللّٰهُ أَكْبَرُ at the commencement of prayer is termed تَكْبِيرَةُ التَّحْرِيمِ [The تكبيرة of prohibition], because it prohibits the person praying from saying and doing anything extraneous to prayer: and it is also termed ↓ تكبيرةُ الإِحْرَامِ, meaning the تكبيرة of entering upon a state of prohibition by prayer. (TA.) It is said in a trad., of Ibn-'Abbás, إِذَا حَرَّمَ الرَّجُلُ امْرَأَتَهُ فَهِىَ يَمِينٌ يُكَفِّرُهَا [When the man declares his wife to be forbidden to him, it is an oath, which he must expiate]: for the تَحْرِيم of a wife and of a female slave may be without the intention of divorce. (TA.) and حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِى, occurring in another trad., [lit. I have forbidden myself wrongdoing, said by Mohammad,] means I am far above wrongdoing. (TA.) تَحْرِيمٌ [as the inf. n. of حُرِّمٌ] means The being refractory, or untractable; [as though forbidden to the rider;] whence مُحَرَّمٌ [q. v.] applied to a camel. (TA.) b2: [Also He made, or pronounced, it, or him, sacred, or inviolable, or entitled to reverence or respect or honour; whence المُحَرَّمُ applied to the حَرَم of Mekkeh, &c:] he, or it, made him, or it, to be reverenced, respected, or honoured. (KL.) A2: He bound it hard; namely, a whip. (KL.) b2: He tanned it incompletely [so that it became, or remained, hard]; namely, a hide. (KL.) A3: See also 4, in two places.4 احرام, [inf. n. إِحْرَامٌ,] He entered upon a thing [or state or time] that caused what was before allowable, or lawful, to him to be forbidden, or unlawful. (S, * Msb. [See also 5.]) And hence, (S, Msb,) He purposed entering upon the performance of the حَجّ or the عُمْرَة: (Msb:) or he (the performer of the حَجّ or the عُمْرَة) entered upon acts whereby what was allowable, or lawful, to him became forbidden, or unlawful; (K, TA;) as venereal intercourse, and the anointing of oneself, and wearing sewed garments, and hunting and the like: (TA:) you say, احرام بِالحَجِّ and بِالعُمْرَةِ, because what was allowable to the person became forbidden; as the killing of objects of the chase, and [venereal intercourse with] women. (S.) And He entered into the حَرَم, i. e. Mekkeh or El-Medeeneh, (K, TA,) or the sacred territory of cither of those cities: (TA:) or he entered into a sacred, or an inviolable, state; or into a state of security or safety, (S, K, TA,) being assured by a compact, or bond, that he should not be attacked [&c.]: (TA:) or it signifies, (K,) or signifies also, (S,) he entered upon a sacred month; (S, Msb, K;) and so ↓ حرّم, (K, TA, [in the CK حَرَمَ,]) inf. n. تَحْرِيمٌ. (TA.) And He entered [as a subject] into the covenanted state of security of the government of the Khaleefeh. (TA.) 'Omar said, الصِّيَامُ إِحْرَامٌ [Fasting is a state of prohibition], because the faster is prohibited from doing that which would break his fast. (Sh, TA.) And الرَّجُلُ يُحْرِمُ فِى

الغَضَبِ, a saying of El-Hasan, means The man swears in anger, because he becomes prohibited thereby (بِهِ ↓ لِتَحَرُّمِهِ) [from doing, or refraining from, a thing]. (TA.) See also 2, second sentence. b2: احرام عَنْهُ He refrained from it [as though he were prohibited from doing it]. (ElMufaddal, TA.) A2: احرمهُ: see 2, first sentence. b2: See also 1.

A3: Also He overcame him in contending for stakes, or wagers, in a game of hazard; (Az, Ks, S, K;) and so ↓ حرّمهُ, (K,) inf. n. تَحْرِيمٌ. (TA.) 5 تحرّم [He became in a state of prohibition]: see 4. [Thus it is similar to 4 in the first of the senses assigned to this latter above. Like as you say, احرم بِالحَجِّ and بِالعُمْرَةِ, so] you say, تحرّم بِالصَّلَاةِ [He became in a state of prohibition by prayer; i. e.] he pronounced the تَكْبِير [or تَكْبِيرَةُ التَّحْرِيمِ, also termed تَكْبِيرَةُ الإِحْرَامِ, (see 2,)] for prayer; he entered upon prayer. (MA.) b2: [Also He protected, or defended, himself.] Yousay, تحرّم مِنْهُ بِحُرْمَةٍ, meaning تمنّع and تحمّى

[He protected, or defended, himself] بِذِمَّةٍ [by a compact, or covenant, whereby he became in a state of security or safety, or by a promise, or an assurance, of security or safety]; (K;) or بِصُحْبَةٍ

[by companionship]; or بِحَقٍّ [by a right, or due]. (TA.) And تحرّم بِصُحْبَتِهِ [He protected, or defended, himself by his companionship: or, as explained in the PS, he sought protection, or security, by his companionship]. (S.) b3: Also [He was, or became, entitled to reverence, respect, or honour; or] he possessed what entitled him to reverence, respect, or honour. (KL.) 8 احترمهُ He held him in reverence, respect, or honour; he reverenced, respected, or honoured, him. (MA.) [See حُرْمَةٌ. Golius and Freytag explain اِحْتَرَمَ as meaning “ Dignitate et præsidio venerabilis fuit: ” but it is the pass., اُحْتُرِمَ, that has this meaning; or rather, he was held in reverence, &c.; was reverenced, &c.]10 استحرم [He deemed himself in a state of prohibition]. It is said in a trad., of Adam, اِسْتَحْرَمَ بَعْدَ مَوْتِ ابْنِهِ مِائَةَ سَنَةٍ لَمْ يَضْحَكْ [He deemed himself in a state of prohibition, after the death of his son, a hundred years, not laughing]: from أَحْرَمَ signifying “ he entered into a sacred, or an inviolable, state. ” (TA.) A2: استحرمت, said of a female cloven-hoofed animal, &c.: see 1.

حَرْمٌ: see حِرْمٌ.

حُرْمٌ The state of إِحْرَام (Az, S, K) on account of the performance of the حَجّ or the عُمْرَة; (Az, TA;) as also ↓ حِرْمٌ. (K in art. حل. [See 4 in the present art.]) Hence the saying, فَعَلَهُ فِى حُلِّهِ وَحُرْمِهِ, and ↓ فِى حِلِّهِ وَ حِرْمِهِ, He did it when he was free from احرام and when he was in the state of احرام. (K in art. حل.) And hence the saying of 'Áïsheh, respecting Mohammad, كُنْتُ أُطَيِّبُهُ لِحُلِّهِ وَحُرْمِهِ, i. e. [I used to perfume him when he was free from احرام and] when he was in the state of احرام: (S, Msb: *) or when he became free from احرام and when he performed the ablution and desired to enter upon the state of احرام for the حَجّ or the عُمْرَة. (Az, TA.) [حُرْمُكَ in copies of the K, explained as meaning نِسَاؤُكَ وَ مَا تَحْمِى, is a mistranscription for حُرَمُكَ: see حُرْمَةٌ.]

حِرْمٌ: see حُرْمٌ, in two places.

A2: See also حَرَامٌ, in two places. b2: وَ حِرْمٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ, (S, * K, * TA,) in the Kur [xxi. 95], (TA,) thus read by some, (S, TA,) means وَاجِبٌ [i. e. It is a necessary lot of the people of a town that we have destroyed that they shall not return] (S, K, TA) to their present state of existence: (TA:) so explained by Ks, (S, TA,) and by I'Ab and Fr and Zj: (TA:) some read ↓ حَرْمٌ: (Bd:) the people of El-Medeeneh read ↓ حَرَامٌ; meaning forbidden; and accord. to this reading and meaning, لا is redundant: (TA:) [or حَرَامٌ in this instance is syn. with وَاجِبٌ, like حِرْمٌ; for it is said that] the explanation of Ks is confirmed by the saying of 'Abd-er-Rahmán Ibn-Jumáneh [in the TA حمانة, app. for جُمَانَة,] ElMuháribee, a Jáhilee, لَا أَرَى الدَّهْرَ بَاكِيًا ↓ فَإِنَّ حَرَامًا عَلَى شَجْوِهِ إِلَّا بَكِيتُ عَلَى عَمْرٍو [For it is a necessary thing that I should not ever see one weeping for his sorrow but I should weep for 'Amr]. (TA.) حَرَمٌ: see حَرَامٌ, with which it is sometimes syn., like as زَمَنٌ is with زَمَانٌ. (S, Msb, TA.) b2: [Hence,] الحَرَمُ The حَرَم [or sacred territory] of Mekkeh, (Lth, Az, Msb, * K,) upon the limits of which were set up ancient boundary-marks [said to have been] built by Abraham; (Az, TA;) also called حَرَمُ اللّٰهِ and حَرَمُ رَسُوِلِ اللّٰهِ (K) and ↓ المُحَرَّمُ: (Lth, K:) also the حَرَم of El-Medeeneh: (Msb:) [and Mekkeh itself: and El-Medeeneh itself:] and الحَرَمَانِ [the sacred territory of Mekkeh and that of El-Medeeneh: and] Mekkeh [itself] and El-Medeeneh [itself]: pl. أَحْرَامٌ: (K:) and حَرَمُ اللّٰهِ is also applied to Mekkeh [itself]. (S.) b3: See also حَرِيمٌ, in two places.

حَرِمٌ: see حَرَامٌ, with which it is syn. (TA.) Zuheyr says, وَ إِنْ خَلِيلٌ يَوْمَ مَسْأَلَةٍ

يَقُولُ لَا غَائِبٌ مَالِى وَ لَا حَرِمُ [And if a friend come to him, on a day of solicitation, he says, My cattle are not, or my property is not, absent, nor forbidden, or refused]: (S, IB, TA:) [in the S, this is cited as an ex. of حَرِمٌ as syn. with حِرْمَانٌ, which is an inf. n. of حَرَمَهُ, q. v.: but] IB says that حَرِم means مَمْنُوع: (TA:) يقول in this verse is marfooa though commencing an apodosis, because meant to be understood as put before [in the protasis], accord. to Sb; as though the poet said, يَقُولُ إِنْ أَتَاهُ خَلِيلٌ: accord. to the Koofees, it is so by reason of فَ understood. (S, TA.) حُرْمَةٌ The state of being forbidden, prohibited, or unlawful: (KL:) [and of being sacred, or inviolable; sacredness, or inviolability: (see حَرُمَ, of which it is an inf. n.:)] and the state of being revered, respected, or honoured. (KL.) See also مَحْرَمٌ. b2: Also, (Az, Mgh, Msb, K,) and ↓ حُرُمَةٌ, (Mgh, K,) and ↓ حُرَمَةٌ, (K,) Reverence, respect, or honour; (Az, K, TK;) a subst. from اِحْتِرَامٌ, (Mgh, Msb,) like فُرْقَةٌ from اِفْتِرَاقٌ; (Msb;) and ↓ مَحْرَمٌ signifies the same; but properly, a place of حُرْمَة: (Mgh:) pl. of the first حُرَمَاتٌ and حُرُمَاتٌ and حُرْمَاتٌ, like غرفات pl. of غُرْفَةٌ. (Msb) When a man has relationship [to us], and we regard him with bashfulness, we say, لَهُ حُرْمَةٌ [Reverence, &c., is due to him; or is rendered to him]. (Az, TA.) And we say, لِلْمُسْلِمِ عَلَى

المُسْلِمِ حُرْمَةٌ [Reverence, &c., to the Muslim is incumbent on the Muslim]. (Az, TA.) b3: Also A thing that should be sacred, or inviolable; (S, Msb, K;) and so ↓ مَحْرَمَةٌ and ↓ مَحْرُمَةٌ (S, Msb) and ↓ مَحْرَمٌ: (Msb:) as, for instance, a man's honour, or reputation: (TK:) a thing which one is under an obligation to reverence, respect, or honour [and defend]: (Jel in ii. 190:) a thing of which one is under an obligation to be mindful, observant, or regardful: (Bd ibid.:) [everything that is entitled to reverence, respect, honour, or defence, in the character and appertenances of a person: a thing that one is bound to do, or from which one is bound to refrain, from a motive of reverence, respect, or honour: (see the next sentence:) and any attribute that renders the subject thereof entitled to reverence, respect, or honour:] the pl. of حُرْمَةٌ is حُرُمَاتٌ (Bd and Jel ubi suprà, and TA) [and حُرَمَاتٌ and حُرْمَاتٌ, as above,] and حُرَمٌ; (Msb;) and that of ↓ مَحْرَمٌ [and ↓ مَحْرَمَةٌ and ↓ مَحْرُمَةٌ] is مَحَارِمُ; (Msb;) and مَحْرَمَاتٌ and مَحْرُمَاتٌ [also] are pls. of ↓ مَحْرَمَةٌ and ↓ مَحْرُمَةٌ. (As, S.) حُرُمَاتُ اللّٰهِ means [The inviolable ordinances and prohibitions of God: or] the ordinances of God, and other inviolable things: (Bd and Jel * in xxii. 31:) or what it is incumbent on one to perform, and unlawful to neglect: (Zj, K:) or all the requisitions of God relating to the rites and ceremonies of the pilgrimage and to other things: (Ksh in xxii. 31:) or the حَرَم [or sacred territory] and the requisitions relating to the pilgrimage: (Bd ubi suprà:) or the requisitions relating to the pilgrimage in particular: (Ksh ubi suprà:) or the Kaabeh and the sacred mosque and the sacred territory and the sacred month and the person who is in the state of إِحْرَام: (Ksh and Bd ibid.:) or the inviolability (حُرْمَة) of the sacred territory and of the state of إِحْرَام and of the sacred month: (TA:) or Mekkeh and the pilgrimage and the عُمْرَة, and all the acts of disobedience to God which He has forbidden: (Mujáhid, TA:) or [simply] the acts of disobedience to God. ('Atà, TA.) b4: and [hence, because it should be regarded as sacred, or inviolable,] i. q. ذِمَّةٌ [A compact, a covenant, or an obligation; and particularly such as renders one responsible for the safety, or safe-keeping, of a person or thing, or for the restoration of a thing, or for the payment of a sum of money, &c.; or by which one becomes in a state of security or safety: and simply responsibility, or suretiship: and security, or safety; security of life and property; protection, or safeguard; a promise, or an assurance, of security, safety, protection, or safeguard; indemnity; or quarter: or an obligation, a duty, or a right, or due, that should be regarded as sacred, or inviolable, or the nonobservance of which is blameable]. (K.) b5: and [hence also] A man's حُرَم [i. e. his wives, or women under covert,] and his family: (S:) and [in like manner the pl.] حُرَمٌ, accord. to the K حُرْمٌ, but correctly like زُفَرٌ, (TA,) a man's wives, or women [under covert], (K, TA,) and his household, or family, (TA,) and what he protects, or defends; as also مَحَارِمُ, of which the sing. is ↓ مَحْرُمَةٌ and ↓ مَحْرَمَةٌ: (K, TA:) and hence حُرْمَةٌ is applied by the vulgar to signify a wife. (TA.) [In Har, p. 377, a man's حُرْمَة is said to mean his حَرَم and his family: and in p. 489, a man's حَرَم is said to mean his family and his wives and those whom he protects, or defends. See also حَرِيمٌ.] b6: Also A share, portion, or lot; syn. نَصِيبٌ. (K.) حِرْمَةٌ (K) and ↓ حَرَمَةٌ (Lh, S, K) The desire of a female cloven-hoofed animal, (K,) or of a ewe, or she-goat, (S,) and of a she-wolf and of a bitch, (K,) for the male: (S, K:) حَرَمَةٌ in ewes, or she-goats, is like ضَبَعَةٌ in she-camels, and حِنَآءٌ in ewes. (S.) It is also used, in a trad., in relation to male human beings. (K.) It is said in a trad., respecting those whom the hour [of the resurrection] shall overtake, تُبْعَثُ عَلَيْهِمُ الحِرْمَةُ وَ يُسْلَبُونَ الحَيَآءَ, i. e. Venereal desire [shall be made to befall them, and they shall be bereft of shame]. (S.) حَرَمَةٌ: see what next precedes.

حُرَمَةٌ: see حُرْمَةٌ.

حُرُمَةٌ: see حُرْمَةٌ.

حَرْمَى, applied to a female cloven-hoofed animal, (K,) or to a ewe, or she-goat, (S,) and to a she-wolf and to a bitch, (K,) Desiring the male: pl. حِرَامٌ and حَرَامَى, (S, K,) like عِجَالٌ and عَجَالَى, (S,) or the latter pl. is حُرَامَى; (so accord. to some copies of the K [like عُجَالَى];) as though its masc., if it had a masc., were حَرْمَانُ. (S.) A2: حَرْمَى وَ اللّٰهِ means the same as أَمَا وَ اللّٰهِ [Verily, or now surely, by God]; (K;) as also حَزْمَى وَ اللّٰهِ. (K in art. حزم.) حِرْمِىٌّ, applied to a man, Of, or belonging to, the حَرَم: fem. حِرْمِيَّةٌ. (S, Msb, TA.) [In the TA it is said that Mbr mentions two forms of the epithet حرميّة as applied to a woman: it does not specify what these are; but one seems to be حُرْمِيَّةٌ, for he says that it is from the phrase وَ حُرْمَةِ البَيْتِ

“ by the sacredness of the House ” of God.] Az says, on the authority of Lth, that when they applied the rel. n. from الحَرَمُ to anything not a human being, [as, for instance, to a garment, or piece of cloth,] they said ↓ ثَوْبٌ حَرَمِىٌّ: (Msb:) [but] they also said حِرْمِيَّةٌ, (S,) or سِهَامٌ حِرْمِيَّةٌ, (Msb,) meaning Arrows of the حَرَم: (S, Msb:) and حِرْمِيَّةٌ [also, or قَوْسٌ حِرْمِيَّةٌ,] meaning A bow made of a tree of the حَرَم. (Ham p. 284.) b2: Also A man of the حَرَم whose food was eaten by a pilgrim, and in whose clothes this pilgrim performed his circuiting round the Kaábeh: and a pilgrim who ate the food of a man of the حَرَم, and performed his circuiting round the Kaábeh in this man's clothes: each of these was called the حِرْمِىّ of the other: every one of the chiefs of the Arabs who imposed upon himself hardship, or strictness, in his religious practices had a حرمىّ of the tribe of Kureysh; and when he performed the pilgrimage, would not eat any food but that of this man, nor perform his circuiting round the Kaabeh except in this man's clothes. (TA.) حَرَمِىٌّ: see the next preceding paragraph.

حَرَامٌ Forbidden, prohibited, or unlawful: and sacred, or inviolable; as in the phrases البَيْتُ الحَرَامُ [the Sacred House of God (i. e. the Kaabeh)] and المَسْجِدُ الحَرَامُ [the Sacred Mosque of Mekkeh] and البَلَدُ الحَرَامُ [the Sacred Town or Territory]: (Msb:) contr. of حَلَالٌ; (S;) as also ↓ حَرَمٌ (S, Msb) and ↓ حِرْمٌ (S, Msb, K) and ↓ حَرِمٌ [q. v.] (TA) [and in its primary sense ↓ حَرِيمٌ] and ↓ مَحْرَمٌ: (S, Mgh, Msb:) the pl. [of حَرَامٌ, agreeably with analogy,] is حُرُمٌ; (K;) and ↓ مَحَارِمُ also is a pl. of حَرَامٌ, contr. to rule, (TA,) and signifies things forbidden by God. (K.) See also حِرْمٌ. b2: حَرَامَ اللّٰهِ لَا أَفْعَلُ, (as in some copies of the S,) or حَرَامُ اللّٰه لا افعل, (as in other copies of the S and in the K,) is a saying like يَمِينَ اللّٰهِ لَا أَفْعَلُ, or يَمِينُ اللّٰه لا افعل: (S, K:) it may mean a declaration that the wife or the female slave shall be forbidden [to him who utters it], without the intention of divorcing [thereby the former, or of emancipating the latter; so that it may be rendered, according to the two different readings, I imprecate upon myself, or that which I imprecate upon myself is, what is forbidden of God, if I do it: I will not do such a thing: in like manner, عَلَىَّ الحَرَامُ is often said in the present day]. (TA. [See 2.]) b3: [اِبْنُ حَرَامٍ An illegitimate son: and a disingenuous, or dishonest, person.]

b4: شَهْرٌ حَرَامٌ [A sacred month]: (Msb:) pl. حُرُمٌ. (S, Msb, K.) الأَشْهُرُ الحُرُمُ [The sacred months] (S, * Msb, K) were four; namely, ذُو القَعْدَةِ and ذُو الحِجَّةِ and المُحَرَّمُ and رَجَبٌ; (S, Msb, K;) three consecutive, and one separate: (S, Msb:) in these the Arabs held fight to be unlawful; except two tribes, Khath'am and Teiyi; unless with those who held these months as profane. (S, TA.) b5: حَرَامٌ applied to a man signifies Entering into the حَرَم [or sacred territory of Mekkeh or of El-Medeeneh, or Mekkeh or El-Medeeneh itself]; and is applied also to a woman; and to a pl. number: (TA:) or i. q. ↓ مُحْرِمٌ (S, Msb) as meaning [in, or entering upon, the state of إِحْرَام: i. e. entering upon the performance of those acts of the حَجّ, or of the عُمْرَة, whereby certain things before allowable, or lawful, to him became forbidden, or unlawful; (see 4;) or] purposing to enter upon the performance of the حَجّ or the عُمْرَة: (Msb:) as also ↓ حِرْمٌ: you say, أَنْتَ حِلٌّ and انت حِرْمٌ [Thou art one who has quitted his state of إِحْرَام and thou art in, or entering upon, the state of احرام]: (TA:) the pl. of حَرَامٌ thus applied is حُرُمٌ: (S, Msb:) the fem. of ↓ مُحْرِمٌ is with ة; and the pl. masc.

مُحْرِمُونَ; and the pl. fem. مُحْرِمَاتٌ. (Msb.) b6: See another meaning voce حِرْمٌ.

حِرَامٌ: see حَرِيمٌ.

حَرُومٌ A she-camel that does not conceive when covered. (AA, K. [In the CK, مُغْتاطَة is erro neously put for مُعْتَاطَة.]) حَرِيمٌ: see حَرَامٌ. b2: [Hence,] The appertenances, or conveniences, (حُقُوق and مَرَافِق S, Msb, K,) that are in the immediate environs, (S, Msb,) of a thing, (Msb,) or of a well &c., (S,) or that are adjuncts [or within the precincts] of a house; (K;) because it is forbidden to any but the owner to appropriate to himself the use thereof: (Msb:) or, of a well, the place where is thrown the earth that has been dug out, (K, TA,) and the walking place on either side; in the case of a well dug in a waste land that has no owner, said in a trad. to be forty cubits: (TA: [but see بَدِىْءٌ:]) and of a river, or rivulet, or canal, the place where the mud is thrown out, and the walking-place on each side: (TA:) and of a house, the interior part upon which the door is closed: (Ibn-Wásil ElKilábee, TA:) or the interior part, or middle, (قَصَبَة,) thereof: (T, TA:) [and particularly the women's apartments, and the portion that is for bidden to men who are not related to the women within the prohibited degrees of marriage:] and the court of a mosque: (T, TA:) [and in general,] a place which it is incumbent on one to defend [from intrusion]: (Ham p. 492:) a thing that one protects, and in defence of which one fights; [and particularly, like حُرْمَةٌ as used by the vulgar, a man's wife; and also his female slave; or any woman under covert; and, like حُرَمٌ, pl. of حُرْمَةٌ, as used in the classical language, his wives, or women under covert, and household;] as also ↓ حَرَمٌ: pl. حُرُمٌ, (K,) the pl. of حَرِيمٌ; (TA;) and أَحْرَامٌ, (K,) which is the pl. of ↓ حَرَمٌ. (TA.) b3: A partner, copartner, or sharer. (K.) b4: A friend: so in the saying, فُلَانٌ حَرِيمٌ صَرِيحٌ Such a one is a genuine, or sincere, friend. (TA.) b5: The garment of the مُحْرِم (S, K,) [which he wears during the performance of the حَجّ or the عُمْرَة;] called by the vulgar ↓ إِحْرَامٌ and ↓ حِرَامٌ (TA.) b6: The clothes which the مُحْرِمُون used to cast off, (S, * K, TA,) when, in the time of paganism, they performed the pilgrimage to the House [of God, at Mekkeh], namely, those that were upon them when they entered the حَرَم [or sacred terri tory,] (TA,) and which they did not wear (K, TA) as long as they remained in the حَرَم: (TA:) for the Arabs used to perform their circuiting round the House naked, with their clothes thrown down before them during the circuiting; (T, S, TA;) they saying, “We will not perform the circuiting round the House in clothes in which we have committed sins, or crimes: ” and the woman, also, used to perform the circuiting naked, except that she wore a رَهْط of thongs. (TA.) A poet says, كَفَى حَزَنًا مَرِّى عَلَيْهِ كَأَنَّهُ لَقًى بَيْنَ أَيْدِى الطَّائِفِينَ حَرِيمُ [Sufficiently grievous is my passing by him as though he were a thing thrown away, a cast-off garment of a مُحْرِم, before those performing the circuiting round the Kaabeh]. (S.

حَرِيمَةٌ Anything eagerly desired, or coveted, that escapes one, so that he cannot attain it. (S.) And حَرِيمَةُ الرَّبِّ That which the Lord denies to whomsoever He will. (K.) حَارِمٌ Denying, refusing, or refusing to give. (TA.) b2: هُوَ بِحَارِمِ عَقْلٍ, (so in the copies of the K,) or مَا هُوَ بِحَارِمِ عَقْلٍ, (so in the TA,) means He has intellect, or intelligence: (K:) a phrase mentioned, and thus explained, by Az: and so بِعَارِمِ عَقْلٍ. (TA.) [The right reading is evidently that given in the TA.]

إِحْرَامٌ inf. n. of 4.

A2: See also حَرِيمٌ.

مَحْرَمٌ: see حَرَامٌ, with which it is syn. (S, Mgh, Msb.) [And see an ex. voce حَدٌّ.] b2: See also حُرْمَةٌ, in three places. b3: Also A female relation whom it is unlawful to marry: (T, Msb:) [and such a male relation likewise:] and رَحِمْ مَحْرَمٌ relationship that renders it unlawful to marry. (K.) You say, هِىَ لَهُ مَحْرَمٌ [She is a relation to him such as it is unlawful for him to marry]: and هُوَ لَهَا مَحْرَمٌ and هُوَ مَحْرَمُ مِنْهَا (Mgh) and هُوَ ذُو مَحْرَمٍ مِنْهَا he is one whom it is unlawful for her to marry, (S,) and ذُو رَحِمٍ

مَحْرَمٍ and ذُو رَحِمٍ مَحْرَمٌ, applying محرم as an epithet to رحم and to ذو; (Mgh, Msb;) and ذُو فِى القَرَابَةِ ↓ حُرْمَةٍ: (Ham p. 669:) and in the case of a woman, ذَاتُ رَحِمٍ مَحْرَمٍ. (Msb.) b4: مَحَارِمُ اللَّيْلِ (tropical:) The fearful places of the night, (IAar, S, K, TA,) which the coward is forbidden to traverse. (IAar, S, TA.) [See also مَخَارِمُ, pl. of مَــخْرَمٌ.]

مُحْرِمٌ: see حَرَامٌ, in two places: Contr. of مُحِلٌّ: and as such signifying [also] one with whom it is unlawful to fight: (S:) or, as such, whom it is unlawful to slay: (TA in art. حل:) and, as such also, one who has a claim, or covenanted right, to protection, or safeguard. (S in art. حل.) Er-Rá'ee says, قَتَلُوا ابْنِ عَفَّانَ الخَلِيفَةَ مُحْرِمًا (S,) meaning [They slew ('Othmán) Ibn-' Affán, the Khaleefeh,] while entitled to the respect due to the office of Imám and to the [sacred] city and to the [sacred] month: for he was slain [in ElMedeeneh and] in [the month of] Dhu-l-Hijjeh. (Ham p. 310.) And one says, إِنَّهُ لَمُحْرِمُ عَنْكَ Verily he is one whom it is unlawful for thee to harm: (K:) or for whom it is unlawful to harm thee: (IAar, Th:) or whom it is unlawful for thee to harm and for whom it is unlawful to harm thee. (Az, TA.) And مُسْلِمٌ مُحْرِمٌ A Muslim is secure, as to himself and his property, by the respect that is due to El-Islám: or a Muslim refrains from the property of a Muslim, and his honour, or reputation, and his blood. (TA.) b2: One who is at peace with another. (IAar, K.) b3: One who is in the حَرِيم of another. (K.) You say, هُوَ مُحْرِمٌ بِنَا He is in our حَرِيم. (TA.) b4: Fasting, or a faster: because the faster is prohibited from doing that which would break his fast. (TA.) b5: And, for a like reason, Swear ing, or a swearer. (TA.) مَحْرَمَةٌ and مَحْرُمَةٌ pl. مَحَارِمُ (K) and مَحْرَمَاتٌ and مَحْرُمَاتٌ: (As, S:) see each voce حُرْمَةٌ, in four places.

مُحَرَّمٌ [Forbidden, prohibited, or made un lawful: and made, or pronounced, sacred, or in violable, or entitled to reverence or respect or honour]. It is said in a trad., أَمَا عَلِمْتَ أَنَّ الصُّورَةَ مُحَرَّمَةُ, i. e. [Knowest thou not that the face is] forbidden to be beaten? or that it has a title to reverence or respect or honour? (TA.) b2: المُحَرَّمُ The first of the months (S, Msb, K, * TA) of the year (Msb) of the Arabs [since the age of pagan ism]; (TA;) the article ال being prefixed because it is originally an epithet; but accord. to some, it is not prefixed to the name of any other month; or, accord. to some, it may be prefixed to صفر and شوّال: (Msb:) and [in the age of paganism, the seventh month, also called] شَهْرُ اللّٰهِ الأَصَبُّ (K, TA.) [الاصبّ being app. a dial. var. of الأَصَمُّ,] i. e. رَجَبٌ; [for] Az says, the Arabs used to call the month of رَجَب in the age of paganism, الأَصَمُّ and المُحَرَّمُ; and he cites the saying of a poet, أَقَمْنَا بِهَا شَهْرَىْ رَبِيعٍ كِلَاهُمَا وَشَهْرَىْ جُمَادَى وَاسْتَحَلُّوا المُحَرَّمَا [We stayed in it during the two months of Rabeea, both of them, and the two months of Jumádà; and they made El-Moharram to be profane; app. by postponing it, as the pagan Arabs often did]: the Arabs called it thus because they did not allow fighting in it [unless they had postponed it]: (TA:) the pl. is مُحَرَّمَاتٌ (Msb, K) and مَحَارِمُ and مَحَارِيمُ. (K.) b3: See also حَرَمٌ — مُحَرَّمٌ applied to a camel means Refractory, or untractable: (TA:) [or,] thus applied, [like عَرُوضٌ, q. v.,] submissive in the middle part, [but] difficult to be turned about, [i. e. stubborn in the head,] when turned about: (K: [in the CK, الذَّلُولُ الوَسَطُ is erroneously put for الذَّلُولُ الوَسَطِ: in my MS. copy of the K, الذَّلُولُ الوَسط:]) and with ة a she-camel not broken, or not trained: (TA:) or not yet completely broken or trained: (S, TA:) and مُحَرَّمَةُ الظَّهْرِ a she-camel that is refractory, or untractable; not broken, or not trained: in this sense heard by Az from the Arabs. (TA.) b4: (tropical:) A skin not tanned: (K:) or not completely tanned: (S:) or tanned, but not made soft, and not thoroughly done. (TA.) b5: (tropical:) A new whip: (K:) or a whip not yet made soft. (S, A, TA.) b6: (tropical:) An Arab of the desert rude in nature or disposition, chaste in speech, that has not mixed with people of the towns or villages. (TA.) b7: (assumed tropical:) The part of the nose that is soft in the hand. (K.) مَحْرُومٌ Denied, or refused, a gift: (Msb, * TA:) or denied, or refused, good, or prosperity: (Az, K:) in the Kur lxx. 25, (I' Ab, S,) [it has this latter, or a similar, meaning;] i. q. مُحَارَفٌ [q. v.]; (I' Ab, S, K;) who hardly, or never, earns, or gains, anything: (K:) or who does not beg, and is therefore thought to be in no need, and is denied: (Bd:) and who has no increase of his cattle or other property: (K:) opposed to مَزْرُوقٌ: (Az, TA:) accord. to some, who has not the faculty of speech, like the dog and the cat &c. (Har p. 378.) b2: Held in reverence, respect, or honour; reverenced, respected, or honoured; and so ↓ مُحْتَرَمٌ. (KL. [But the latter only is commonly known in this sense.]) مَحَارِمُ an anomalous pl. of حَرَامٌ, q. v.: (TA:) b2: and pl. of مَحْرَمَةٌ and مَحْرُمَةٌ: (K:) b3: and also of المُحَرَّمُ. (K.) مَحَارِيمُ a pl. of المُحَرَّمُ. (K.) مُحْتَرَمٌ [erroneously written in the Lexicons of Golius and Freytag مُحْتَرِمٌ]: see مَحْرُومٌ.

بسر

1 بَسَرَ He took anything when it was fresh, juicy, moist, or not flaccid; (TA;) as also ↓ ابتسر [which is more commonly used]. (M, K, * TA.) [Hence,] بَسَرْبُ النَّبَاتَ, aor. ـُ inf. n. بَسْرٌ, I pastured [beasts] upon the herbage when it was fresh and juicy, I being the first to do so. (TA.) b2: Also, (K,) aor. as above, (TA,) and so the inf. n., (M,) i. q. أَعْجَلَ [as meaning (assumed tropical:) He was quick, or beforehand, or before the proper time, with a person or thing, or in doing, or seeking, a thing]. (M, K.) [Hence,] بَسَرَ النَّاقَةَ, (As, S, M, K,) aor. and inf. n. as above; (M;) and ↓ ابتسرها, (S, A,) and ↓ تبسّرها; (T;) (tropical:) He (the stallion) covered the she-camel without her desiring it: (As, S, A:) or before she desired it. (M, K.) And in like manner, بَسَرَ and ↓ تبسّر (tropical:) He (a stallion) covered a mare when she had only begun to feel the excitement of desire. (TA.) And ↓ ابتسر الجَارِيَةَ (tropical:) He deflowered the girl before she had attained to puberty. (A, and Msb in art. قض.) And بَسَرَ and ↓ ابتسر (assumed tropical:) He fecundated a palm-tree before the proper time for doing so. (M, K.) And بَسَرَ السِّقَآءَ, (K,) inf. n. as above, (S,) (assumed tropical:) He drank the milk of the skin, (K,) or gave it to be drunk, (S,) before it had become thick, and fit for churning. (S, K.) And بَسَرَ, (M, K,) aor. as above, (M, A,) and so the inf. n., (S, M,) (tropical:) He broke a pustule: (A:) or he squeezed a pustule, or a boil, before it was ripe: (TA:) or he laid it open by peeling off its crust, or scab, before it was ripe; (S, M, K;) as also ↓ ابسر. (K.) And, inf. n. as above, (assumed tropical:) He dug rivers when water was scarce: or sought for, or after, water [when it was scarce]: and so, accord. to Az, ↓ تبسّر. (L. [But for اذا عرا الماء او طابه, as part of the explanation, I read إِذَا عَزَّ المَاءُ أَوْ طَلَبَهُ.]) And بَسَرَ النَّهْرَ (assumed tropical:) He dug a well in [the bed of] the river, it being dry. (L. [But here, for و هو صاف, I read و هو جَافٌّ.]) Also بَسَرَ, (S, M, K,) aor. as above, (M,) and inf. n. as above (S, M) and بِسَارٌ; (M;) and ↓ ابتسر (M, A, K) and ↓ تبسّر and ↓ ابسر; (M, K;) (tropical:) He sought, sought for or after, demanded, or desired, a thing that he wanted, or needed, in an improper time: (M, K:) or in an improper place: (S, M:) or in an improper manner: (JM:) or before its time. (A.) And the first of these verbs, (tropical:) He required a debt to be paid before the time when it was due. (K, TA.) And (tropical:) He required his debtor to pay a debt before the time when it was due: from بَسَرَ النَّاقَةَ, explained above. (Sh, TA.) b3: Also, inf. n. بَسْرٌ, (assumed tropical:) He began a thing; and so ↓ ابتسر. (K.) And بَسَرَ بِهِ (TK) and به ↓ ابتسر (TA, TK) (assumed tropical:) He began with it. (TA, TK.) A2: Also, aor. ـُ inf. n. بَسْرٌ, He mixed بُسْر [or fullgrown unripe dates] with others, in beverage of the kind called نَبِيذ: the doing of which is forbidden in a trad.: (S:) or he mixed بُسْر with fresh ripe dates, or with dry dates, and made with them both together that kind of beverage. (TA.) And بَسَرَ تَمْرًا, (M, K,) aor. and inf. n. as above; and ↓ بسّرهُ (M) and ↓ ابسرهُ; (K;) He made, of dry dates, that kind of beverage, and mixed بُسْر with it. (M, K.) A3: Also, (M, K,) aor. ـُ inf. n. بَسْرٌ and بُسُورٌ, (M,) He frowned; contracted his face; or grinned, or displayed his teeth, frowning, or contracting his face, or looking sternly, austerely, or morosely; (M, K;) as also بَسَرَ وَجْهَهُ, inf. n. بُسُوزٌ: (S:) or he did so excessively: (Jel in lxxiv. 22:) or he looked with intense dislike or hatred. (TA.) 2 بَسَّرَ see 1; last sentence but one.3 بَاسَرَتْ, inf. n. مُبَاسَرَةٌ, (assumed tropical:) She (a mare) desired the stallion when she had only begun to feel the excitement of lust. (AO.) 4 ايسر: see 1, in three places. b2: Also (assumed tropical:) He dug in ground that had not been dug before. (K.) A2: ابسرالنَّخْلُ The palm-trees had dates in the state in which they are called بُسْر: (S, M: *) or produced dates that did not ripen. (TA.) 5 تبسّر: see 1, in four places. It signifies also (assumed tropical:) He sought for, or after, fresh water recently produced by rain. (S. [See بُسْرٌ.]) And (assumed tropical:) He dug for plants before they came forth: (M, TA:) [or] تبسّر نَبَاتًا has this meaning. (TA.) and (assumed tropical:) He (a [wild] bull) came to the roots of dry plants, and ate them. (K.) 8 ابتسر: see 1, in seven places.

A2: اُبْتُسِرَ لَوْنُهُ (tropical:) His colour changed, (K, TA,) and became like that of بُسْر [or full-grown unripe dates]. (TA.) بَسْرٌ: see بُسْرٌ: A2: and see also بَاسِرٌ.

بُسْرٌ Anything fresh, juicy, moist, not flaccid. (IF, M, Msb, K.) You say نَبَاتٌ بُسْرٌ A fresh plant: (Msb:) or a plant that has risen from the surface of the ground, but not grown tall; because it is then fresh and juicy: (TA:) or such is called بُسْرَةٌ [fem. of بُسْرٌ]; as also what is fresh, juicy, moist, or not flaccid, of the plant called بُهْمَى. (M.) A plant, or herbage, when it first appears in the ground is termed بَارِضٌ; then, جَمِيمٌ; then, بُسْرَةٌ; then, صَمْعَآءُ; and then, [when it is dry,] بَسْرٌ. (S.) b2: Fresh water, (S, M, K,) recently produced by rain; (S, M;) as also ↓ بَسْرٌ: (M:) or this latter signifies cold, or cool, water: (K:) pl. of the former بِسَارٌ; (S, K;) like as رِمَاحٌ is pl. of رُمْحٌ. (S.) b3: (tropical:) A young, or youthful, man, and woman: (K, TA:) or young, or youthful, and fresh; fem. with ة: (M, A:) applied, respectively, to a man and a woman; (M;) or to a boy and a girl. (A.) b4: And, with ة, (tropical:) The sun when it has just risen, (S, K, TA,) and is red, and not yet clear. (A, * TA.) [Accord. to the A, this meaning seems to be derived from that next following.] b5: بُسْرٌ and ↓ بُسُرٌ (S, M, K) [the former, only, mentioned in the A and Msb &c., as the latter is rare; coll. gen. ns., signifying Fullgrown] unripe dates; dates before they have become رُطَب; (M, K;) dates that have become coloured, but have not become ripe; (TA;) dates that have begun to colour, i. e., to become red or yellow; (Msb in art. بُلح;) dates beginning to ripen: (IAth, TA in art. بلح:) so called because fresh and juicy, and not flaccid: (M:) n. un.

بُسْرَةٌ and بُسُرَةٌ: (S, M, K:) pl. بُسْرَاتٌ (S) [or بُسْرَةٌ] and بُسُرَاتٌ: (M:) Sb says that بُسُرَةٌ [or بُسْرَةٌ or each of these] has no broken pl.; but he allows بُسْرَان and تَمْرَان, as meaning two sorts of بُسْر and of تَكْر. (M.) [J says,] بُسْرٍ in their first stage are termed طَلْعٌ; then, خَلَالٌ; then, بَلَحٌ; then, بُسْرٌ; then, رُطَبٌ; then, تَمْرٌ: (S:) but this saying of J is not good: the original thereof is termed طلع; and when they have become organized and compact (إِذَا انْعَقَدَ), they are termed سَيَابٌ or سَيَّابٌ [accord. to different copies of the K]; and when they have become green and round, جَدَالٌ and سَرَادٌ and خَلَالٌ; and when they have become somewhat large, بَغْوٌ; and when they have become large, [or full-grown,] بُسْرٌ; then, مُخَطَّمْ; then, مُوَكِّتٌ; then, تُذْنُوبٌ; then, جُمْسَةٌ [in the CK جَمِيسَةٌ]; then, ثَعْدَهٌ and خَالِعٌ and خَالِعَةٌ; and when completely ripe, رُطَبٌ and مَعْوٌ; then, تَمْرٌ. (K.) b6: [Hence,] بُسْرَةٌ signifies also (tropical:) The head, or extremity, of the penis of a dog. (K, TA.) b7: And (assumed tropical:) A kind of bead; syn.خَرَزَةٌ. (K.) بُسُرٌ: see بُسْرٌ.

بُسْرَةٌ fem. of بُسْرٌ as an epithet, and n. un. of the same as a subst.: explained with the latter.

بُسُرَةٌ n. un. of بُسُرٌ, a dial. var. of بُسْرٌ, q. v.

بَاسِرٌ and ↓ بَسْرٌ, the latter an inf. n. used as an epithet, A face frowning; or contracted; or grinning, or displaying the teeth, with a frowning, or contraction, or a stern, an austere, or a morose, look. (M.) [See 1, last sentence.] وَوُجوهٌ يَوْمئِذٍ

بَاسِرَةٌ, in the Kur lxxv. 24, means And faces on that day shall be excessively frowning or contracted, &c.: (Jel:) or expressive of dislike or hatred, and contracted. (K.) [See also بَاسِلٌ.]

بَاسُورٌ A well-known disease; (K;) a swelling, or tumour, which nature drives to every part of the body, from a humour that comes from the anus (المَقْعَدَة), and the testicles, and the edges of the labia majora of the pudendum muliebre, and other parts; and when in the anus, attended by a swelling of the veins; (Msb;) sing. of ; (S, K;) which signifies a certain disease that arises in the anus (المقعدة), [namely, the hemorrhoids, or piles, to which this term generally applies when it is used absolutely,] and also in the inside of the nose; (S;) what resembles boils in the anus: (Mgh:) sometimes the س is changed into ص: (Mgh, Msb:) and it is said that the word is not Arabic. (Msb.) مُبْسِرٌ: see what next follows.

نَخْلَةٌ مِبْسَارٌ, (M, K,) and ↓مُبْسِرٌ without ة, as though a possessive epithet, (M,) A palm-tree of which the dates do not ripen. (M, K.) [See also 4.]

مَبْسُورٌ Affected by the disease termed بَوَاسِير, pl. of بَاسُورٌ. (TA.) مُبَاسِرَةٌ (assumed tropical:) A mare desiring the stallion (AO, K *) when she has only begun to feel the excitement of lust, (AO,) or before she is fully excited by lust. (K.) [See also مُبَاشِرٌ.]