سمع

1 سَمِعَهُ, (S, Msb, K, *) aor. ـَ (K,) inf. n. سَمْعٌ (S Msb, K) and سِمْعٌ, or this latter is a simple subst., (Lh, K,) and سَمَاعٌ, (S, K,) or this last [also] is a simple subst., (Msb,) and سَمَاعَةٌ and سَمَاعِيَةٌ (K) and مَسْمَعٌ, (TA,) [He heard it, (namely, a thing, as in the S,) or (tropical:) him;] and ↓ تسمّع, (Msb, K,) also written and pronounced اِسَّمَّعَ; (K, TA;) and ↓ استمع; (Msb;) are syn. with سَمِعَ (Msb,K) as trans. By itself; (Msb;) and استمع [also] in sys. With سَمِعَ [ as trans. by itself]: (Ham p. 694, where occurs a usage of its act. part. n. showing the verb to be trans. by itself:) or ↓ استمع denotes what is intentional, signifying only he gave ear, hearkened, or listened: but سَمِعَ, [as also ↓ تمسمّع and ↓ استسمع,] what is unintentional, as well as what is intentional. (Msb.) You say, سَمِعَ الشَّىْءَ [He heard or listened to, the thing] (S.) And الصَّوْتَ ↓ تسمّع [He listened to, or heard, the sound]. (TA.) [and سَمِعْتُ لَهُ صَوْتًا I heard him, or it, utter, or produce, a sound; lit. I heard a sound attributable to him, or it. And سَمِعَهُ مِنْهُ He heard it form him. And سَمِعَهُ عَنْهُ He heard it as related from him; he heard it on his authority. And سَمِعَهُ يَقُولُ كَذَا He heard him say such a thing.] and سَمِعَ بِهِ [He heard of it; for سَمِعَ التَّكَلُّمَ بِهِ, or the like]. (Kur xii. 31 and xxviii. 36 and xxxviii. 6, S, K, TA.) [When trans. by means of لِ alone, or إِلَى, it denotes what is intentional.] You say, سَمِعْتُ لَهُ, (S, Msb, TA,) and إِلَيْهِ, (S, TA,) meaning I gave ear, hearkened, or listened, to him, or it; (S, Msb, * TA;) and له ↓ تسمّعت (Msb,) or اليه, and اِسَّمَّعْتُ, (S, TA,) signify the same; (S, Msb, TA;) and so له ↓ استمعت, (S, Msb, K,) and اليه. (K.) It is said in the Kur [xxxvii. 8], accord. to different readings, لَا يَسْمَعُونَ إِلَى المَلَإِ الأَعْلَى, and ↓ لَا يَسَّمَّعُونَ, They shall not listen [to the archangels]: (S:) or the former has this signification, they shall not listen to the angels (Bd, Jel) in heaven, (Jel,) or the exalted angels: (Bd:) and ↓ the latter, they shall not seek, or endeavour, to listen &c. (Bd.) and in the same [xvii. 50], ↓ نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ [We are cognizant of that on account of which they hearken when they hearken to thee]; به meaning بِسَبَبِهِ, (Bd, Jel,) and لِأَجْلِهِ, (Bd,) alluding to scoffing, or derision. (Bd, Jel.) [For various usages of سَمْعٌ and other inf. ns., whether employed as inf. ns. or as simple substs., see those words below.] b2: It also signifies He understood it; (TA;) he understood its meaning; i. e., the meaning of a person's speech. (Msb.) You say, لَمْ تَسْمَعْ مَا قُلْتُ لَكَ Thou didst not understand what I said to thee. (TA.) and such is the most obvious meaning of the verb in the saying, إِنْ كَانَ يَسْمَعُ الخَطِيبَ [If he understand the words of the preacher]; for this is the proper meaning in this case: but it may be rendered tropically, (tropical:) if he hear the voice of the preacher. (Msb.) b3: Also He knew it: as in the saying, سَمِعَ اللّٰهُ قَوْلَكَ [God knew thy saying]. (Msb.) b4: Also (assumed tropical:) He accepted it; namely, evidence, and praise: or, said of the latter, (assumed tropical:) he recompensed it by acceptance: (Msb:) (tropical:) he paid regard to it, and answered it; namely, prayer: (tropical:) he answered, or assented to, or complied with, it; namely, a person's speech. (TA.) The saying سَمِعَ اللّٰهُ لِمَنْ حَمِدَهُ means May God accept the praise of him who praiseth Him: or, accord. to IAmb, may God recompense by acceptance the praise of him who praiseth Him: (Msb:) or may God answer the prayer of him who praiseth Him. (TA, as on the authority of IAmb.) b5: Also (assumed tropical:) He obeyed him: as in the saying in the Kur [xxxvi. 24], إِنِّى آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ (assumed tropical:) [Verily I believe in your Lord, and do ye obey me]. (TA.) b6: Lth says that the phrase سَمِعَتْ أُذُنِى

زَيْدًا يَفْعَلُ كَذَا وَكَذَا means (assumed tropical:) My eye saw Zeyd doing such and such things: but Az says, I know not whence Lth brought this; for it is not of the way of the Arabs to say سمعت اذنى as meaning my eye saw: it is in my judgment corrupt language, and I am not sure but that it may have been originated by those addicted to innovations and erroneous opinions. (TA.) 2 تَسْمِيعٌ [inf. n of سمّع, as also تَسْمِعَةٌ, q. v. infrà, voce سُمْعَةٌ,] is syn. with ↓ إِسْمَاعٌ [The making one to hear]. (K.) You say, سمّعهُ الصَّوْتَ and ↓ اسمعهُ [He made him to hear the sound]. (S.) And سمّعهُ الحَدِيثَ (TA) and ↓ اسمعهُ (S, TA) [He made him to hear the narra-tive]; both signifying the same. (TA.) [and سمّع بِهِ He made to hear of it, or him.] It is said in a trad., مَنْ سَمَّعَ النَّاسَ بِعَمَلِهِ سَمَّعَ اللّٰهُ بِهِ

أَسَامِعَ خَلْقِهِ وَحَقَّرَهُ وَصَغَّرَهُ (S, * Mgh, TA) [Whoso maketh men to hear of his deed,] God will make the ears of his creatures to hear of him on the day of resurrection; (TA;) or whoso maketh his deed notorious, that men may see it and hear of it, God will make notorious his hypocrisy, and fill with it the ears of his creatures, and they shall be generally acquainted with it, [and He will render him contemptible, and small in estimation,] so that he will become disgraced; (Mgh;) or the meaning may be, God will manifest to men his internal state, and fill their ears with the evilness of his secret intentions, in requital of his deed: or, as some relate it, [for أَسَامِعَ خَلْقِهِ] we should say, سَامِعُ خَلْقِهِ, which is an epithet applied to God; so that the meaning is, Go [the Hearer of his creatures] will disgrace him: (TA:) [for]

b2: سمّع به, (S, Mgh, Msb,) inf. n. تَسْمِيعٌ, (S, Mgh, K,) signifies [also] He rendered him, or it, notorious, and infamous: (S, Mgh, K: *) or he spread it abroad, for men to speak of it. (Msb.) b3: Also He raised him from obscurity to fame. (S, K. *) b4: And He made him to hear what was bad, evil, abominable, or foul, and he reviled him: (Az, T and L in art. ند:) and ↓ اسمعهُ [also] has the latter of these two significations. (S, K.) 4 اسمعهُ, inf. n. إِسْمَاعٌ: see 2, in four places. b2: He told him [a thing]. (Msb) b3: He made him to understand: the verb being used in this sense in the Kur [viii. 23], لَوْعَلِمَ اللّٰهُ فِيهِمْ خَيْرًا لَأَسْمَعَهُمْ [Had God known any good in them, He had made them to understand]. (TA.) b4: أَسْمَعَكَ اللّٰهُ May God not make thee to be deaf. (TA.) b5: أَسْمَعَتْ She sang. (TA.) One says to a female singer, أَسْمِعِينَا Sing thou to us: thus used in a verse of Tarafeh. (TA.) b6: أَسْمَعْتَ Thou hast said a saying that ought to be heard and followed. (Har p. 398.) A2: اسمع الدَّلْوَ (tropical:) He made, or put, a مِسْمَع [q. v.] to the bucket. (S, K, TA.) And in like manner, اسمع الزِّنْبِيلَ (K) (tropical:) He made, or put, what are termed مِسْمَعَانِ to the basket. (TA.) A3: أَسْمِعْ بِهِمْ وَأَبْصِرْ; and أَبْصِرْ بِهِ وَأَسْمِعْ; see art. بصر.5 تَسَمَّعَ, also written and pronounced اِسَّمَّعَ: see 1, in the former half of the paragraph, in six places.6 تسامع بِهِ النَّاسُ (S, K) The people heard of it, [or him,] one from another: (PS, TK:) [or the people heard one another talk of it, or him:] or it, or he, became notorious among the people. (TA.) b2: تسامع also signifies He feigned himself hearing. (KL.) 8 إِسْتَمَعَ see 1, in the former half of the paragraph, in four places.10 إِسْتَسْمَعَ see 1, in the first sentence, in two places.

سَمْعٌ inf. n. of سَمِعَ, (S, Msb, K,) like ↓ سَمَاعٌ, (S, K,) [&c.,] or the latter is a simple subst. [used in the abstract sense of the former]. (Msb.) Yousay, سَمْعًا وَطَاعَةً, [for أَسْمَعُ سَمْعًا وَأُطِيعُ طَاعَةً, an emphatic mode of expression, meaning I hear and I obey, or for سَمِعْتُ سَمْعًا وَأَطَعْتُ طَاعَةً, which means the same, but more emphatically; طَاعَةً

being a quasi-inf. n. for إِطَاعَةً;] the verb [of each] being understood: and سَمْعٌ وَطَاعَةٌ, meaning أَمْرِى ذٰلِكَ [i. e. أَمْرِى سَمْعٌ وَطَاعَةٌ My affair is hearing and obeying]. (K.) You say also, [in like manner,] اَللّٰهُمَّ سَمْعًا لَا بَلْغًا, (K,) and سَمْعٌ لَا بَلْغٌ: (TA:) see سِمْعٌ. And سَمْعُ أُذُنِى فُلَانًا يَقُولَ ذٰلِكَ, (K,) [said to be] the only instance of the kind among inf. ns. of trans. verbs except رَأْىُ عَيْنِى, (TA in art. رأى,) [in a copy of the M, in art. رأى, written سَمْعَ اذنى and رَأْىَ عينى,] and اذنى ↓ سِمْعُ, and اذنى ↓ سَمْعَةُ, and اذنى ↓ سِمْعَةُ [My ear heard (lit. my ear's hearing) such a one say that]. (K) b2: [As a simple subst., it signifies] The sense of the ear; (K;) [i. e., of hearing;] the faculty in the ear whereby it perceives sounds. (TA.) Thus in the Kur [1. 36], أَوْ أَلْقَى

السَّمْعُ, (TA,) meaning, Or who hearkeneth. (Bd, Jel.) [And hence,] أُمُّ السَّمْعِ The brain; (Z, O, K;) as also ↓ أُمُّ السَّمِيعِ. (O, K.) One says, ضَرَبَهُ عَلَى أُمِّ السَّمْعِ [He struck him upon the brain]. (TA.) b3: [It is also used for the inf. n. of أَسْمَعَ. Hence] one says, قَالُوا ذٰلِكَ سَمْعَ أُذُنِى, and in like manner, اذنى ↓ سِمْعَ, and اذنى ↓ سَمَاعَ, and اذنى ↓ سَمَاعَةَ, i. e. إِسْمَاعَهَا [They said that making my ear to hear]: (K:) and one may say, سَمْعًا [making to hear]: this latter one says when he does not particularize himself. (Sb, K.) and ↓ كَلَّمَهُ سِمْعَهُمْ, with kesr, meaning, [He spoke to him making them to hear, or] so that they heard. (TA.) And a poet says, اللّٰهِ وَالعُلَمَآءِ أَنِّى ↓ سَمَاعَ

أَعُوذُ بِخَيْرِ خَالِكَ يَاابْنَ عَمْرِو [Making God and the learned men to hear that I seek protection by the goodness of thy maternal uncle, O son of 'Amr; or أَعُوذُ بِحَقْوِ خَالِكَ, i. e. I have recourse for protection to thy maternal uncle; thus in the TA in art. حقو;] using the subst. in the place of the inf. n., as though he said إِسْمَاعًا عَنِّى. (TA.) One says also, أَخَذْتُ ذٰلِكَ عَنْهُ سَمْعًا, and in like manner, ↓ سَمَاعًا, [i. e. I received that from him by being made to hear, which virtually means, by hearsay, or hearing it from him,] making the inf. n. [in each case] to be of a different form from that of the verb to which it belongs [in respect of signification; i. e., using an inf. n. of سَمِعَ for that of أَسْمَعَ]. (K, * TA.) [See also سُمْعَةٌ.] b4: It also signifies The ear; (S, * Mgh, Msb, * K;) as also ↓ مِسْمَعٌ, (S, Msb, K, TA,) because it is the instrument of hearing, (TA,) and ↓ مَسْمَعٌ, [because it is the place thereof,] (Aboo-Jebeleh, TA,) and ↓ سَامِعَةٌ; (S, K;) or ↓ مِسْمَعٌ signifies the ear-hole; (TA;) and so ↓ مَسْمَعٌ, and ↓ مُسْتَمَعٌ: (Er-Rághib, TA:) and سَمْعٌ is also used as a pl., (S, K,) being originally an inf. n.; but sometimes (S) it has for its pl. أَسْمَاعٌ (S, Msb, K) and أَسْمُعٌ, (Mgh, O, K,) a pl. of pauc., (TA,) [as is also the former,] and أَسَامِعُ is a pl. pl., (S, Mgh, O, K,) i. e. pl. of أَسْمَاعٌ, (S,) or of أَسْمُعٌ: (Mgh, O:) [for an ex. of the pl. pl., see 2:] the pl. of ↓ مِسْمَعٌ is مَسَامِعُ; (Msb, K;) or this may be an irreg. pl. of سَمْعٌ, like as مَشَابِهُ is of شَبَهٌ. (Sgh, TA.) You say, سَمْعُكَ إِلَىَّ i. e. [Incline thine ear to me; or] hear thou from me. (S, K.) And طَرَقَ الكَلَامُ السَّمْعُ [The speech struck the ear]. (Msb.) سَمْعٌ is used as a pl. in the Kur [ii. 6], where it is said, خَتَمَ اللّٰهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمِعْهِمْ [God hath set a seal upon their hearts and upon their ears]. (S.) One also says, ↓ فُلَانٌ عَظِيمُ المِسْمَعَيْنِ Such a one is great in the ears. (S.) The phrase هُوَ بَيْنَ سَمْعِ الأَرْضِ وَبَصَرِهَا means (assumed tropical:) It is not known whither he has repaired: (Az, K:) or he is between the ears of the people of the land and their eyes, [so that they neither hear him nor see him,] the prefixed noun أَهْل being suppressed: (AO, K, * TA:) or (assumed tropical:) in a void land, wherein is no one; (ISk, K;) i. e., none hears his speech, nor does any see him, except [the wild animals of] the desert land: (K:) or (tropical:) between the length and breadth of the land. (K, TA.) You say also, أَلْقَى نَفْسَهُ بَيْنَ سَمْعِ الأَرْضِ وَبَصَرِهَا (assumed tropical:) He exposed himself to perdition, or imperilled himself, and cast himself no one knew where: (IAar, Th:) or (assumed tropical:) he cast himself where no voice of man was heard, nor eye of man seen. (K, * TA.) b5: Also What rests in the ear, of a thing which one hears. (L, K.) b6: See also سِمْعٌ, in three places, beside the two places before referred to.

سِمْعٌ i. q. سَمْعٌ, either as an inf. n. or as a a simple subst. (Lh, K.) You say, اَللّٰهُمَّ سِمْعًا لَا بِلْغًا, (S, K,) and لَا بَلْغًا ↓ سَمْعًا, (K,) and سِمْعٌ لَا بِلْغٌ, and لَا بَلْغٌ ↓ سَمْعٌ, (TA,) a form of prayer, (K,) meaning O God, may it be heard of but not fulfilled: (S, K:) or may it be heard but not come to: or may it be heard but not need to be come to: or it is said by him who hears tidings not pleasing to him: (K:) Ks says that it means I hear of calamities but may they not come to me. (TA.) You say also, سِمْعُ أُذُنِى فُلَانًا يَقُولُ ذٰلِكَ: see سَمْعٌ. b2: Also i. q. إِسْمَاعٌ: so in the phrase قَالُوا ذٰلِكَ سِمْعَ أُذُنِى: (K:) and in the phrase كَلَّمَهُ سِمْعَهُمْ: (TA:) both explained above: see سَمْعٌ. b3: Also Mention, fame, report, that is heard; as also ↓ سَمْعٌ, and ↓ سَمَاعٌ: (K:) fame, or good report; (S, Msb, K, TA;) and so ↓ سَمْعٌ and ↓ سَمَاعٌ. (TA.) You say, ذَهَبَ سِمْعُهُ فِى النَّاسِ His fame, or good report, went among mankind. (S.) And the Arabs say, اللّٰهِ ↓ لَا وَسَمْعِ [or وَسِمْعِ اللّٰه,] meaning لَا وَ ذِكْرِ اللّٰهِ [No, by the glory of God]. (TA.) b4: [It is also used as an epithet: thus,] رَجُلٌ سِمْعٌ means يُسَمِّعُ [A man who makes others to hear of him]: or one says, هٰذَا امْرُؤٌ ذُو سِمْعٍ, and ↓ ذُوسَمَاعٍ, [This is a man of fame, or notoriety], (K,) whether good or bad. (Lh, TA.) A2: Also A certain mongrel beast of prey, (S,) the offspring of the wolf, begotten from the hyena: (S, Mgh, Msb, K:) fem. with ة: they assert that it does not die a natural death, like the serpent, (K, TA,) but by some accident that befalls it, not knowing diseases and maladies; and that it is unequalled by any other animal in running, (TA,) its running being quicker than [the flight of] the bird; and its leap exceeding thirty cubits, (K, TA,) or twenty. (TA.) It is said in a prov., مِنَ السِّمْعِ الأَزَلِّ ↓ أَسْمَعُ [More quick of hearing than the سمع that is lean in the buttocks and thighs; or than the light, or active, سمع]: and sometimes they said أَسْمَعُ مِنْ سِمْعٍ

[more quick of hearing than a سمع]. (S.) سَمْعَةٌ A single hearing, or hearkening, or listening. (K.) b2: سَمْعَةُ أُذُنِى فُلَانًا يَقُولُ ذٰلِكَ: see سَمْعٌ. b3: See also سُمْعَةٌ.

A2: أُذُنٌ سَمْعَةٌ: see سَامِعٌ.

سُمْعَةٌ is syn. with تَسْمِيعٌ, like as سُخْرَةٌ is with تَسْخِيرٌ. (TA.) You say, فَعَلَهُ رِئَآءً وَسُمْعَةً He did it [to make men to see it and hear of it, or] in order that men might see it and hear of it. (S.) And مَافَعَلَهُ رِئَآءً وَلَاسُمْعَةً, and ↓ سَمْعَةً, and ↓ سَمَعَةً, He did it not making it notorious so as to make [men] to see and to hear [it]. (K.) And فَعَلْتُهُ

↓ تَسْمِعَتَكَ, and تَسْمِعَةً لَكَ, I did it in order that thou mightest hear it. (Az, K.) [See also سَمْعٌ, where similar phrases are mentioned and explained.] b2: السُّمْعَةُ, also, signifies What is heard, of fame, or report, &c.: (Har p. 34:) and [particularly] good report. (Id. p. 196.) سِمْعَةٌ A mode, or manner, of hearing, hearkening, or listening. (K.) You say, سَمِعْتُهُ سِمْعَةً

حَسَنَةً [I heard it with a good manner of hearing]. (TA.) b2: سِمْعَةُ أُذُنِى فُلَانًا يَقُولُ ذٰلِكَ: see سَمْعٌ.

سَمَعَةٌ: see سُمْعَةٌ.

A2: أُذُنٌ سَمَعَةٌ: see سَامِعٌ.

أُذُنٌ سَمِعَةٌ: see سَامِعٌ.

سُمْعُنَّةٌ نُظْرُنَّةٌ, and سِمْعَنَّةٌ نِظْرَنَّةٌ, (S, K,) the former accord. to Az, the latter accord. to ElAh, (S,) and سِمْعِنَّةٌ نِظْرِنَّةٌ, (K,) or the second and third are without teshdeed, and mentioned by Yaakoob also, (TA in art. نظر, [but this, I think, is a mistake,]) applied to a woman, Who listens, or hearkens, and endeavours to see, and, not seeing nor hearing anything, thinks it, or opines it: (S, * K, * [the latter in art. نظر,] and TA:) and one also applies to her the epithet سِمْعَنَةٌ, meaning who listens, or hearkens, and does so much, or habitually. (K.) سَمَعْمَعٌ (of the measure فَعَلْعَلٌ, S) Small in the head, (S, K,) and in the body; for او اللِّحْيَةِ in the K is a mistranscription for وَالجُثَّةِ: (TA:) cunning, or very cunning: (K, TA:) light of flesh, quick in work, wicked, and clever: (TA:) or [simply] light and quick: and applied as an epithet to a wolf. (K.) b2: Also A woman that grins and frowns in thy face when thou enterest, and wails after thee when thou goest forth. (K, * TA.) b3: And A tall and slender man: (K, TA:) fem. in this sense with ة. (TA.) b4: And A wicked, deceitful, or crafty, devil. (TA.) سَمَاعٍ [an imperative verbal n.] Hear thou: (S, K:) like دَرَاكِ and مَنَاعِ, meaning أَدْرِكْ and اِمْنَعْ. (S.) سَمَاعٌ: see its syn. سَمْعٌ; first sentence. b2: Also syn. with إِسْمَاعٌ, as in three exs. expl. above; see سَمْعٌ, in the middle portion of the paragraph. b3: Also [an inf. n. used in the sense of a pass. part. n., meaning What has been heard, or heard of:] a thing that one has heard of, and that has become current, and talked of. (TA.) [Hence, used in lexicology and grammar as meaning What has been received by hearsay; i. e. what is established by received usage: as in the phrase, مَقْصُورٌ عَلَى السَّمَاعِ restricted to what has been received by hearsay; &c.: and in the phrase شَاذٌّ فِى السَّمَاعِ deviating from the constant course of speech with respect to what has been receeived by hearsay; &c.; which virtually means deviating from what is established by received usage: “ what has been received by hearsay ” always meaning “ what has been heard, either immediately or mediately, from one or more of the Arabs of the classical times. ”] b4: [Also What is heard, or being heard, of discourse, or narration, and of matters of science. See an ex. voce مُرِذٌّ, in art. رذ.] b5: And [hence,] Singing, or song; and any [musical performance whether vocal or instrumental or both combined, or any other] pleasant sound in which the ears take delight: as in the saying, بَاتَ فِى لَهْوٍ وَسَمَاعٍ [He passed the night in the enjoyment of diversion and singing, &c.]. (TA.) [See an ex. in a verse cited voce مُشَارٌ, in art. شور.] b6: See also سِمْعٌ, in three places.

سَمُوعٌ: see سَامِعٌ, in two places.

سَمِيعٌ: see سَامِعٌ, in six places. b2: It is also syn. with مُسْمِعٌ [Making to hear; &c.]. (S, K.) Az remarks its being wonderful that persons should explain it as having this meaning in order to avoid the assigning to God the attribute of hearing, since that attribute is assigned to Him in more than one place in the Kur-án, though his hearing is not like the hearing of his creatures: he, however, adds, I do not deny that, in the language of the Arabs, سميع may be syn. with سَامِعٌ or مُسْمِعٌ; but it is mostly syn. with سَامِعٌ, like as عَلِيمٌ is with عَالِمٌ, and قَدِيرٌ with قَادِرٌ. (TA.) b3: Also [Made to hear; or] told; applied to a man. (Msb.) b4: أُمُّ السَّمِيعِ: see سَمْعٌ.

A2: السَّمِيعَانِ Two long pieces of wood [fixed] in the yoke with which the bull is yoked for ploughing the land. (Lth, TA.) سَمَاعَةٌ an inf. n. of سَمعَ. (K.) b2: And i. q. إِسْمَاعٌ, whence a phrase expl. above: see سَمْعٌ.

سَمَاعِىٌّ, in lexicology and grammar, applied to a word &c., means Relating, or belonging, to what has been received by hearsay; i. e., to what is established by received usage. See سَمَاعٌ.]

سُمَّعٌ Light, active, or agile: and applied as an epithet to a غُول. (K.) سَمَّاعٌ One who hearkens, or listens, much to what is said, and utters it. (TA.) [Its primary signification is simply One who hears, hearkens, or listens, much, or habitually: and it signifies also quick of hearing.] See also سَامِعٌ. b2: A spy, who searches for information, and brings it. (TA.) b3: (assumed tropical:) Obedient. (TA.) سَامِعٌ and ↓ سَمِيعٌ are syn.; [signifying Hearing; and hearkening, or listening;] (Az, S, Msb, K;) like عَالِمٌ and عَلِيمٌ, and قَادِرٌ and قَدِيرٌ. (Az, TA.) [↓ السَّمِيعُ, applied to God, signifies He whose hearing comprehends everything; who hears everything. (TA.) And [hence, also,] ↓ this same epithet is applied to The lion that hears the faint sound (K, TA) of man and of the prey (TA) from afar. (K, TA.) You say also, أُذُنٌ سَامِعَةٌ, and ↓ سَمِيعَةٌ, and ↓ سَمِيعٌ, and ↓ سَمْعَةٌ, and ↓ سَمَعَةٌ, and ↓ سَمِعَةٌ, and ↓ سَمَّاعَةٌ, and ↓ سَمُوعٌ: [the first signifying A hearing, or a hearkening or listening, ear: and the last two, and app. all but the first, an ear that hears, or hearkens or listens, much; or that is quick of hearing:] the pl. of ↓ the last is سُمُعٌ. (K.) سَامِعَةٌ fem. of سَامِعٌ [q. v.]. b2: [It is also used as an epithet in which the quality of a subst. is predominant]: see سَمْعٌ, in the latter half of the paragraph.

أَسْمَعُ [More, and most, quick of hearing]: see سِمْعٌ; last sentence.

تَسْمِعَةٌ [an inf. n. of 2]: see سُمْعَةٌ.

مَسْمَعٌ A place whence [and where] one hears, or hearkens, or listens. (IDrd, K.) You say, هُوَ مِنِّى بِمَرْأًى وَمَسْمَعٍ He is where I see him and hear his speech; (IDrd, K;) and in like manner, هُوَ مِنِّ مَرْأًى وَمَسْمَعٌ; (TA;) and مَرْأًى وَمَسْمَعًا, (M and K in art. رأى, q. v.,) and sometimes they said مَرًى. (TA.) And فُلَانٌ فِى مَنْظَرٍ وَمَسْمَعٍ

Such a one is in a state in which he likes to be looked at and listened to. (T, A, TA, in art. نظر.) b2: See also سَمْعٌ, in the latter half of the paragraph, in two places. b3: It is also an inf. n. of سَمِعَ. (TA.) مُسْمَعٌ [pass. part. n. of 4, q. v.]. وَاسْمَعْ غَيْرَ مُسْمَعٍ, in the Kur [iv. 48], means [And hear thou without being made to hear; i. e.] mayest thou not be made to hear: (Ibn-'Arafeh, K:) or mayest thou not hear, (Akh, S, Bd, Jel,) by reason of deafness, or of death; (Bd;) said by way of imprecation: (Az, Er-Rághib:) or hear thou without being made to hear speech which thou wouldest approve: or not being made to hear what is disliked; accord. to which explanation, it is said hypocritically: or hear thou speech which thou wilt not be made [really] to hear; because thine ear will be averse from it; accord. to which explanation, what follows the verb is an objective complement: or hear thou without having thine invitation assented to: (Bd:) or without having what thou sayest accepted. (Mujáhid, K.) مُسْمِعٌ [act. part. n. of 4, q. v.] b2: [Hence,] مُسْمِعَةٌ A female singer. (S, K.) [See an ex. of the pl. in a verse cited voce شَارِبٌ.] b3: and hence, (TA in art. زمر,) the former is applied to (tropical:) A shackle. (K, and TA in art. زمر.) مِسْمَعٌ An instrument of hearing. (TA.) b2: See سَمْعٌ, in the latter half of the paragraph, in four places.

A2: (assumed tropical:) A loop which is in the middle of the [large bucket called] غَرْب, and into which is put a rope in order that the bucket may be even; (S, K;) so called as being likened to an ear: (ElMufradát, TA:) or the part of the [leathern water-bag called] مَزَادَة which is the place of the loop: or what goes beyond, or through, the hole of the loop. (TA.) b2: Also, (K,) or مِسْمَعَانِ, (El-Ahmar, TA,) (tropical:) The two pieces of wood that are put into the two loops of the [basket called] زِنْبِيل when earth is taken forth with it from a well. (El-Ahmar, K, TA.) b3: And the latter, (i. e. the dual,) A pair of socks, or stockings, worn by the sportsman when he is pursuing the gazelles during midday, or during midday in summer when the heat is vehement. (TA.) مُسَمَّعٌ (tropical:) Shackled: the explanation in the K, shackled and collared, applies to مُسَمَّعٌ مُسَوْجَرٌ together; not to the former of these two words alone. (TA.) [See مُسْمِعٌ.]

مَسْمُوعَاتٌ [Things heard]. See 4 in art. جوز.

مَسَامِعُ is pl. of مِسْمَعٌ (Msb, K) [and of مَسْمَعٌ]. b2: As a pl. without a sing., it is applied to All the holes of a human being; such as are [the holes of] the eyes, and such as the nostrils, and the anus. (TA.) مُسْتَمَعٌ: see سَمْعٌ, in the latter half of the paragraph.

فور

1 فَارَ, (M, Msb, K,) aor. ـُ said of water; (Msb;) and فَارَتْ, aor. ـُ said of a قِدْر [or cooking-pot]; (T, S;) inf. n. فَوْرٌ and فَوَرَانٌ (T, S, M, Msb, K) [the latter of which is the more common] and فُؤُورٌ (M, K) and فُوَارٌ; (M, TA;) It boiled, or estuated. (T, S, M, Msb, K.) b2: [فار said of a liquor, It fermented. (See نَبِيذٌ.) b3: Said of blood, and of wine, It flushed, or mantled, in the cheeks or head.] b4: فارت نَفْسُهُ His soul [or stomach] heaved; or became agitated by a tendency to vomit; i. q. ثارت [q. v.]. (T in art. ثور.) b5: ↓ فار فَائِرُهُ i. q. ثار ثَائِرُهُ (T, S, K) His anger boiled [or became roused or excited]; (S;) or he was, or became, angry. (TA.) b6: [And ↓ the same phrase is expl. in the M, accord. to the transcript in the TT, as signifying اِنْتَشَرَ غَضَبُهُ; but I think that the right reading is evidently عَصَبُهُ; and the meaning, His sinews became swollen; said of a horse or the like: see art. نشر; and see also فَائِرٌ, below.] b7: فار العِرْقُ, inf. n. فَوَرَانٌ, The vein became excited, or in a state of commotion, and flowed forth [with blood]: (M, K, TA:) to which is added in the K, وَضَرَبَ; but this is a mistake, occasioned by a false reading of the next words in the M, which are وَضَرْبٌ فَوَّارٌ رَغِيبٌ وَاسِعٌ. (TA. [See فَوَّارٌ.]) b8: فَوْرُ العِرْقِ, in a horse means The vein's having inflations, or knots, [or a varicose condition,] apparent in it; which is disapproved. (ISk, TA.) b9: فار said of water signifies also It welled, and came forth, from the earth, or ground: (Mgh:) it appeared, pouring forth, from the spring, or source. (TA.) b10: فاروا is said of men assembled in market-places [app. as meaning They bustled, or were in a state of commotion]. (TA.) b11: فار المِسْكُ, inf. n. فُوَارٌ and فَوَرَانٌ, [The odour of] the musk spread. (M, K.) A2: فُرْتُهُ: see 4.

A3: Also (فُرْتُهُ) I made for it, i. e. the balance, what are termed فِيَارَانِ [dual of فِيَارٌ, q. v.]. (Th, M, K.) 2 فوّر لِلنُّفَسَآءِ He made what is termed فِيرَة [q. v.] for the woman in the state following childbirth. (M, K.) 4 أَفَرْتُهُ and ↓ فُرْتُهُ I made it to boil, or estuate. (IAar, M, K.) الفَارُ The muscles of a man: (M, K:) also mentioned in art. فأرِ, as written with ء. (TA.) أَبْرِزْ نَارَكَ وَإِنْ هَزَلْتَ فَارَكَ [Put forth thy fire, that passengers may see it and be attracted by it, though thou make lean thy muscles,] is a saying meaning (assumed tropical:) give food though thou injure thy body [by doing so]. (M, L.) A2: See also فَأْرٌ (with which it is syn. in other senses), in art. فأر.

فَوْرٌ [originally an inf. n.: see 1.] The burning, or heat, and boiling, of Hell. (TA.) And Intenseness, or vehemence, of heat; (TA;) as also ↓ فَوْرَةٌ. (S.) b2: فَوْرُ الشَّفَقِ The remains of the redness in the western horizon after sunset: as also ثَوْرُهُ. (TA.) [See also فَوْرَةٌ.]

A2: And A time: (TA:) [or rather] the present time in which is no delaying. (Msb.) Thus in the saying, الشُّفْعَةُ عَلَى الفَوْرِ [The right of pre-emption is to be had] in the present time in which is no delaying. (Msb.) b2: And hence, A state in which is no delay. (Msb.) You say, جَآءَ فُلَانٌ فِى حَاجَتِهِ ثُمَّ رَجَعَ مِنْ فَوْرِهِ [Such a one came for the object of his want,] then returned immediately, or at once: or, as some say, with the same motion with which he came, not ceasing from motion after it; properly, conjoining what was before the coming with what was after it, without tarrying. (Msb.) and أَتَوْا مِنْ فَوْرِهِمْ, meaning مِنْ وَجْهِهِمْ [i. e., app., They came in a headlong manner; like the phrase مَضَى عَلَى وَجْهِهِ]; (M, K, TA; but the M has جَاؤُوا instead of أَتَوْا;) and this is said by Zj to be the meaning of مِنْ فَوْرِهِمْ in the Kur iii. 121: (M, TA:) or قَبْلَ أَنْ يَسْكُنُوا [before their resting, or ceasing from motion]: (K, TA:) or مِنْ فَوْرِهِمْ in the Kur ubi suprà means in the commencement of their procedure: (O:) or in, or at, their instant of time; (Ksh, Bd;) i. e. [in, or at, the same instant, or] immediately: (Bd:) and أَتَيْتُ فُلَانًا مِنْ فَوْرِى, meaning قَبْلَ أَنْ أَسْكُنَ [i. e. I came to such a one before my resting, or ceasing from motion]. (S, O.) And you say, فَعَلْتُهُ مِنْ فَوْرِى, meaning I did it at once, or instantly. (T, TA.) فُورٌ Gazelles: (T, S, M, K:) a word having no sing.; (T, S, M, TA;) accord. to IAar and Yaakoob: (TA:) or its sing. is ↓ فَائِرٌ; (M, K, TA;) accord. to Kr. (TA.) One says, لَا أَفْعَلُ كَذَا مَا لَأْلَأَتِ الفُورُ I will not do such a thing while the gazelles wag their tails. (IAar, T, S.) فَارَةٌ المِسْكِ The odour of musk: or the bag, or receptacle, [i. e. the follicle, or vesicle,] thereof: (M, L:) [Sgh says that] this and what next follows have been mentioned in art. فأر, [q. v.,] but should more properly be mentioned in the present art., both being from فَارَ, aor. ـُ (O.) b2: فَارَةُ الإِبِلِ means The sweet exhalation from the skins of the camels when they are moist after returning from the water. (M, K.) فَوْرَةٌ: see فَوْرٌ: b2: and فُوَارَةٌ. b3: Also An ebullition of anger, rage, or passion; syn. هَائِجٌ. (S and K in art. هيج.) b4: And Freshness, or newness: so in the saying أَخَذْتُ الشَّىْءَ بِفَوْرَتِهِ [I took the thing in its fresh, or new, state]. (TA.) b5: [And hence,] فَوْرَةُ النَّهَارِ The first part, or beginning, of the day. (T, TA.) And فَوْرَةُ العِشَآءِ The time [next] after the عِشَآء [or nightfall]. (S, TA.) b6: فَوْرَةُ النَّاسِ The place where people congregate, and where they bustle, or are in a state of commotion, (يَفُورُونَ,) in their market-places. (TA.) b7: فَوْرَةُ الجَبَلِ The higher, or highest, part; and the elevated and hard, or elevated and plain or level, part; of the mountain. (K.) فُورَةٌ i. q. فُؤْرَةٌ [expl. in art. فأر] meaning A certain flatus in the pastern of a horse [&c.]. (O, K.) b2: And i. q. كُوفَةٌ [A round piece, or collection, of red sand; or a piece, or collection, of sand mixed with pebbles; &c.]. (Kr, M, K.) فِيرَةٌ Fenugreek (حُلْبَةٌ) mixed [in the manner described voce فَئِيرَةٌ (q. v.) in art. فأر] for the woman in the state following childbirth. (M, K.) فِيَارٌ sing. of فِيَارَانِ, (T,) which signifies The two things (T, S, M, O, K) of iron (M, K) between which is the tongue of the balance: (T, S, M, O, K:) originally with و in the place of the ى, (M, O,) changed into ى because of the kesreh before it. (O.) فُوَارَةٌ The froth, or foam, that boils, or boils over, of a cooking-pot: (S and K in this art. * and voce طُبَاخَةٌ:) and ↓ مَفَاوِرُ signifies the same, mentioned by Ibn-'Abbád. (O.) And [in like manner] ↓ فَوْرَةٌ signifies The mantling foam upon the surface of wine. (TA.) فَوَّارٌ [an intensive epithet from فَارَ; signifying Boiling much; &c.: b2: and Water, &c., welling forth abundantly; gushing]. b3: [Hence,] ضَرْبٌ فَوَّارٌ A smiting [that inflicts a wound] such as is wide, (IAar, M, TA,) so that the blood flows [abundantly]: (M:) a poet says, بِضَرْبٍ يُــخَفِّتُ فَوَّارُهُ وَطَعْنٍ تَرَى الدَّمَ مِنْهُ رَشِيشًا

إِذَا قَتَلُوا مِنْكُمُ فَارِسًا ضَمِنَّا لَهُ بَعْدَهُ أَنْ يَعِيشَا (IAar, M, TA. [The text of the M as given in the TT, for تَرَى الدَّمَ, has يُرى الدم; and for أَنْ يَعِيشَا, it has او يعيشا: and the right reading of the first hemistich seems to be, بِضَرْبٍ تُــخَفِّتُ فَوَّارَةٍ; for an inf. n. is sometimes made fem.: see an instance of ضَرْب as fem. in the EM p. 157: the poet means, With a smiting that silences, or kills, inflicting a wide and gushing wound; and a piercing with the spear in consequence of which thou seest the blood sprinkled: when they slay a horseman of you, we are responsible for him after it that he shall live: i. e., as is said in the M, his blood shall be revenged, so that he will be as though he had not been slain: and it is also there said that by يــخفّت فوّاره is meant لنها واسعة فدمها يسيل ولا صوت له; in which the two fem. pronouns and the fem. epithet all relate to the word ضَرْب, agreeably with what I have stated to be in my opinion the right reading of the first hemistich.]) فَيُّورٌ Sharp, as an epithet applied to a man; syn. حَدِيدٌ. (O, K.) See also طَيُّورٌ.

فَوَّارَةٌ, (accord. to the K,) or ↓ فُوَّارَةٌ, (accord. to a copy of the M,) A source, or spring, of water: (M, K:) [the latter word is app. the right in this case; for] IAar says that ↓ فُوَّارَةٌ is applied to a wave: and to a بِرْكَة [i. e. watering-trough, or the like; or basin, pool, pond; &c.]: and فَوَّارَةٌ, to anything that is not water: and in one place he says that دَوَّارَةٌ and فَوَّارَةٌ are applied to anything that does not move nor turn round; and دُوَّارَةٌ and ↓ فُوَّارَةٌ to such as moves and turns round. (T, TA.) b2: فَوَّارَةُ الوَرِكِ, with fet-h and teshdeed, signifies The hole, or perforating aperture, of the ورك [or haunch]: (S, O:) or the فَوَّارَة, (K,) or ↓ فُوَّارَة, (so in a copy of the M,) is an aperture in the وَرِك [or haunch], to the belly, or interior of the body, not obstructed by bone: (M, K:) [these two explanations plainly apply to the sacroischiatic foramen: but what here follows is consistent with what precedes, though somewhat less clear:] or the فَوَّارَتَانِ, (K,) or ↓ فُوَّارَتَانِ, (accord. to a copy of the M,) are [two parts, in the region of the pelvis, described as being] سِكَّتَانِ [a word which I do not find to have any proper meaning that would be here apposite, but which seems to be applied in this case, by a kind of catachresis, to two parts through which a weapon or the like may pass,] between [each of] the haunch-bones or hip-bones (بَيْنَ الوَرِكَيْنِ) and the قُحْقُح [or ischium], towards the side of the وَرِك [or hip-bone], (M, K,) not intervening as obstacles in the way to the belly, or interior of the body; and they are what become in a state of commotion in the act of walking, or going along. (M.) [See also الفَائِلُ, in art. فيل] And accord. to Lth, the term فَوَّارَتَانِ, (O, and so in a copy of the T,) or ↓ فُوَّارَتَانِ, (so in another copy of the T,) is applied to Two appertenances of the كَرِش [or stomach, properly of a ruminant animal], having within them two small nodous lumps (غُدَّتَانِ), which latter are not eaten, and each of which is a piece of flesh in the midst of red flesh. (T, O.) فُوَّارَةٌ: see the next preceding paragraph, in six places.

فَائِرٌ [part. n. of 1: b2: hence, فَارَ فَائِرُهُ]: see 1, in two places. b3: Applied to a beast, of the equine and other kinds, Swollen in the sinews; syn. مُنْتَشِرُ العَصَبِ. (K. [In the TA, this is said to be a mistake for منتشر الغَضَبِ, and thus I find it to be written in the L, and in a copy of the M accord. to the TT: but see what I have said, in the first paragraph of this art., respecting the phrase above mentioned.]) A2: See also فُورٌ.

مَفَاوِرُ: see فُوَارَةٌ.

فور
. {فارَ الشَّيْءُ} فَوْراً، بالفَتْح، {وفُؤُوراً، بالضَّمِّ، وَكَذَلِكَ} فُوَاراً، كغُرَاب {وفَوَرَاناً، محرَّكةً: جاشَ.
} وفُرْتُه! وأَفْرَتُه، مُتَعَدِّيانِ عَن ابْن الأَعرابيّ. {وفارَت القِدْرُ} تَفُورُ {فَوْراً} وفَوَرَاناً، إِذا غَلَتْ، وفارَ العِرْقُ {فَوَرَاناً، محرَّكَة: هَاجَ ونَبَعَ. وقولُه: ضَرَبَ وَهَمٌ من المصَنِّف، حَيْثُ عَطَفَه على مَا تَقدَّم، وإِنّمَا غَرَّه نَصُّ المُحكم، فإِنّه قَالَ بعد نَبَع: وضَرْبٌ} فَوّار: رَغيبٌ واسعٌ. فظَنَّ المصنّف أَنّه معطوفٌ على مَا قَبْلَه، فتَأَمَّلْ {وفارَ المِسْك} يَفُورُ {فُوَاراً بالضَّمّ،} وفَوَرَاناً محرّكَةً: انْتَشَرَ.
{وفَارَتُه: رائحَتُهُ. وقِيل: وِعَاؤُهُ. وأَمّا فأْرَةُ المِسْكِ، بالهَمْز، فقد تَقَدَّم ذِكرُها فِي ف أر.} وفارةُ الإِبِلِ: فَوْحُ جُلُودِهَا إِذا نَدِيَتْ بعدَ الوِرْد قَالَ الشَّاعِر:
(لَها {فَارَةٌ ذَفْراءُ كُلَّ عَشِيَّةٍ ... كَمَا فَتَقَ الكافُورَ بالمِسْكِ فاتِقُهْ)
قَالَ الصاغانيّ: وفَارَةُ المِسْكِ وفَارَةُ الإِبِل، مَوْضِعُ ذِكْرِهما هَذَا التَرْكِيبُ. والمُصَنّف قد فَرَّق بَيْنَهما، فذَكَرَ فارَةَ المِسْك فِي الهَمْزِ، وفَارَةَ الإِبِلِ هُنَا، وكأَنّه لِمُنَاسَبَةِ أَنَّ الثانِيَ من} الفَوَرانِ قَطْعاً، وأَما الأَوّل فاختُلِفَ فِيهِ: فَقيل: إِنّ الحَيَوانَ الّذي نُسِبَ إِليه المِسْكُ على صُورَةِ الفَأْرَةِ، وَهُوَ مهموزٌ، فوَجَبَ إِيرادُه هُناك بهذِهِ المُنَاسَبَة. وَقد قَدَّمْنا ذِكْرَ فَارَةِ الإِبل هُناك فِي المُسْتَدْرَكات، فراجِعْه. {والفَائِرُ: المُنْتَشِرُ العَصَبِ، هَكَذَا فِي النُّسخ بالعَيْن والصادِ المُهْمَلَتين، وَهُوَ وَهَمٌ، والصَّواب: الغَضَب من الدَّوابِّ وغَيْرِهَا، كَمَا فِي اللّسان وَغَيره. ويُقَالُ: أَتَوْا من فَوْرِهِم، أَي مِنْ وَجْهِهم، وَبِه فَسَّرَ الزَّجّاجُ قولَه تَعَالَى: وَيَأْتُوكُمْ مِنْ} فَوْرِهِمْ هذَا. أَو قَبْلَ أَنْ يَسْكُنُوا، وَمِنْه قولُهم: ذَهَبْتُ فِي حاجَة ثمَّ أَتَيْتُ فلَانا من {- فَوْرِي، أَي قَبْلَ أَنْ أَسْكُنَ.} وفَوْرَةُ الجَبَلِ: سَرَاتُه ومَتْنُه، قَالَ الراعِي: (فأَطْلَعَتْ {فَوْرَةَ الآجامِ جافِلَةً ... لَمْ تَدْرِ أَنَّى أَتَاهَا أَوَّلُ الذُعُرِ)
وأَبُو فَوْرَةَ جُدَيْرَةُ السُّلَمِىّ، وَفِي بعض النُّسَخ جُدَيْرٌ، بِغَيْر هاءٍ، وكِلاهُمَا بالجِيم. وَفِي التكملة حُدَيْرٌ، كزُبَيْر، بالمُهْمَلة.} والفَارُ: عَضَلُ الإِنْسَانِ، وَحَكَاهُ كُرَاع بالهَمْز، وَهَكَذَا ذكره الصاغانيّ فِي الهَمْز، وغَلطَ المصنِّف فذكَرَه فِي ف ت ر، وَقد نَبَّهْنا عَلَيْهِ هُنالك. وَمن كَلَامهم: بَرِّزْ نارَك، وإِنْ هَزَلْتَ {فارَك، أَي أَطْعِم الطَّعَامَ وإِن أَضْرَرْتَ ببَدنِك.} والفَوّارَتانِ: سِكَّتانِ بَيْنَ الوَرِكَيْنِ والقُحْقُحِ إِلى عُرْضِ الوَرِكِ لَا تَحُولانِ دُونَ الجَوْفِ، وهما اللَّتَانِ {تَفُورانِ فتَتحرَّكَانِ إِذَا مَشَى، أَو} الفَوّارَةُ: خَرْقٌ فِي الوَرِكِ إِلى الجَوْف لَا يَحْجُبُه عَظْمٌ. وَفِي الصّحاح: {فَوّارَةُ الوَرِك: ثَقْبُهَا. وَفِي التّكْمِلَة واللّسَان: قَالَ اللّيْث: لِلْكَرِش} فَوّارَتانِ، وَفِي باطِنِهما غُدَّتانِ من كُلّ ذِي لَحْم، ويَزْعُمُون أَنّ ماءَ الرَّجُل يَقَعُ فِي الكُلْيَةِ ثمّ فِي الفَوّارَة، ثمَّ الخُصْيَة، وتِلْك الغُدّة لَا تُؤْكَلُ، وَهِي لَحْمَةٌ فِي جوفِ لَحْمٍ أَحْمَر. انتَهى. وَلَكِن ضَبَطَ الصاغانيُّ فُوّارَتانِ، بالضَّمّ. والفَوّارَةُ: مَنْبَعُ الماءِ، قَالَ ابنُ الأَعْرَابِيّ: يُقال للمَوْجَةِ والبِرْكَة: فَوّارَةٌ، وكُلُّ مَا كانَ غَيْرَ الماءِ قيل لَهُ: فَوّارَة.
وَقَالَ فِي موضِعٍ آخَر: يُقال دَوّارَةٌ {وفَوّارَةٌ، لِكُلّ مَا لم يَتَحَرَّك وَلم يَدُرْ، فإِذا تَحَرَّكَ ودارَ فهِي دُوّارَةٌ وفُوّارَةٌ. والفَوَّارَةُ: ة بجَنْبِ الظَّهْرَانِ نَقله الصاغانيّ. (و) } الفُوَارَةُ بالضَّمّ والتَّخْفِيفِ: مَا يَفُورُ من حَرِّ القِدْرِ، كَذَا فِي الصِّحَاح. {والفِيرَةُ، بِالكَسْرِ: الحُلْبَةُ تُخْلَط للنُّفَسَاءِ. وَقد} فَوَّرَ لَهَا {تَفْوِيراً، إِذا عَمِلَهَا لَهَا، وَقد تَقَدَّم ذَلِك فِي الهَمْز.} وفِيرَة، بِلَا لامٍ: جَدُّ والدِ إِبْرَاهِيمَ بنِ مُحَمّد بن حُسَيْنِ بنِ فِيرَةَ الأَصْبَهَانيّ المُحَدِّث رَوَى عَن الحُسَيْن بن القاسِمِ الأَصْبَهَانِيّ، وهنَّاد بنِ السَّرِيّ وغَيْرِهما. وبِضَمّ الراءِ المُشَدَّدَة: أَبُو القاسِم يُقَال: كُنَيْتُه اسْمُه، وَيُقَال: أَبُو مُحَمَّدٍ القاسمُ بن فِيرةْ بنِ خَلف ابنِ أَحمدَ الرُّعَيْنيّ الشّاطِبيّ ناظِمُ القَصيدة المَعْرُوفَة. قَالَ القَسْطَلانِيُّ فِي الْفَتْح المَواهِبِيّ فِي مَناقِب الإِمَام الشاطِبي: إِنّ مَعْنَى {فِيرُّهْ: الحَديدُ. حَدّثَ عَن أَبي طَاهِر السِّلَفِيّ، وأَبي الحَسَنِ عليِّ بنِ هُذَيْلٍ، وأَبي مُحَمّد عاشِرِ بنِ محمّدِ ابنِ محمّد بن عاشرٍ، وأَبِي عَبْد اللهِ محمّدِ بنِ يُوسُفَ بنِ سَعادَةَ. وآخِرُ من يَرْوِى عَنهُ فِي الدُّنيا المُعِينُ أَبو الفَضْلِ عبدُ اللهِ بنُ مُحَمَّد بن عبدِ الوارِثِ بنِ الأَزْرَقِ. وتُوفِّيَ جُمادَى الثَّانِيَة سنة عَن خَمْس وخَمْسِينَ سنة. قَالَ: وَقد شارَكَهُ فِي اسْمِ أَبِيه أَبُو عَلِيٍّ الصَّدَفِيّ، وَهُوَ الحُسَيْن بن محمّد بنِ فِيرُّهْ المَعْرُوفُ بابْنِ سُكَّرَةَ. قلتُ: ويُوسُفُ بنُ مُحَمّدِ بنِ فِيرُّهْ الأَنْصَاريّ المَغْرِبِي، عَن قَاضِي)
المُرُسْتانِ. ويُوسُفُ بنُ عبدِ العَزِيزِ بنِ يُوسُفَ بن فِيرُّهْ اللَّخْمِيّ الحافِظُ، مَعْرُوف، وآخَرُون من المَغَارِبَةِ. فَفِي كَلَام المُصَنِّف قُصُورٌ لَا يَخْفَى.} والفُورُ، بالضَّمّ: الظِّباءُ، لَا واحِدَ لَها من لَفْظِهَا هَذَا قولُ يَعْقُوبَ وابنِ الأَعْرَابِيّ، وَهُوَ اخْتِيَار الجَوْهريّ. وَقَالَ كُرَاع: هُوَ جَمْعُ! فَائِر، كبازل وبُزْل، وَلم يَقْصِدْ بِهِ الرَّدَّ على الجَوْهَرِيّ كَمَا فَهِمَه شَيْخُنَا تَقْلِيداً للبَدْرِ القَرَافِيّ. قَالَ ابنُ الأَعْرَابِيّ: لَا أَفْعَلُ ذَلِك مَا لأْلأَت الفُورُ بأَذْنَابِهَا: أَي بَصْبَصَتْ. ويُقَالُ الفائِرُ: ابنُ أَرْوَى.
(و) {الفُورَةُ، بهاءٍ، وَقد تُهْمَز: رِيحٌ تكون فِي رُسْغِ الفَرَسِ تَنْفَشُّ إِذا مُسِحَتْ وتَجْتَمِعُ إِذا تُرِكَتْ، قَالَه ابنُ دُرَيْد، وَقد تقدّم للمصنّف ذَلِك.} والفِيَارَانِ، بالكَسْرِ: حَدِيدَتَان تَكْتَنِفَانِ لِسَانَ المِيزَانِ. وَقد {فُرْتُه، عَن ثَعْلَب، قَالَ: ولَوْ لَمْ نَجِد الفِعْلَ لَقَضَيْنَا عَلَيْهِ بالوَاوِ كَذَا فِي الْمُحكم، أَي عَمِلْتُ لَهُ} فِيَارَيْنِ. وَقَالَ بعضُهم: {الفِيَارُ: أَحَدُ جانبَيْ حائِطِ لِسَانِ المِيَزانِ، ولِسَانُ المِيزَانِ: الحَدِيدَةُ الَّتِي يَكْتَنِفُهَا} الفِيَاراَنِ، والحَدِيدَةُ المُعْتَرِضَةُ الَّتِي فِيهَا اللِّسَانُ: المِنْجَمُ، والكِظَامَةُ: الحَلْقَةُ الَّتِي تَجْتَمِعُ فِيهَا الخُيوطُ فِي طَرَفَيِ الحَدِيدَةِ. ويُقَال: إِنّه {لَفَيُّورٌ كَعَيُّوقٍ: حَدِيدٌ، نَقله الصاغَانيّ.} وفَوْرٌ: ع باليَمَامَة، ويُضَمّ، والّذِي فِي التكملة: {والفَوْرُ. وَقيل: فُوْر. (و) } فوْرٌ، د، بساحِلِ بَحْرِ الهِنْدِ، مُعرَّب بُور، وَهُوَ اليَوْمَ بيَدِ النَّصَارى. {وفُورٌ، بالضَّمّ: اسْم جَمَاعَة من المُحَدِّثين، مِنْهُم: محمَّدُ بنُ الفَضْل ابنِ فُورٍ، عَن غُنْدُر، ومحمّدُ بنُ فُورِ بن عبدِ الله أَبو بَكْرٍ العامِرِيّ، سَمعَ يَحْيَى ابنَ يَحْيَى: وعليُّ بنُ محمّد بنِ أَحْمَدَ ابنِ عَلِيّ بنِ عَبْدِ اللهِ بنِ فُورٍ، سَمعَ عبدَ الرَّحْمنِ بَن بِشْرٍ.
ومحمّدُ بنُ فُورِ بنِ هانِئ القُرَشِيُّ الخُرَاسَانِيُّ. وأَبو سَعِيد محمّدُ بنُ الحُسَيْن بنِ موسَى بنِ مَحْمُويَه بنِ فُورِ بنِ عبدِ الله السِّمْسَارُ، عَن ابْنِ خُزَيْمَةَ، وغَيْرُهم.} وفُورَانُ، بالضَّمّ: ة بهَمَذَانَ، بِالذَّالِ المُعْجَمَة محَرَّكَة هَكَذَا ضَبَطَه الصاغَانِيّ.! وفُورَانُ: اسْم جَمَاعَةٍ من المُحَدِّثين: مِنْهُم محمّد بنُ إِبْرَاهِيمَ ابنِ فُورَانَ، سَمِعَ الذُّهْلِيّ. وَقَالَ الحافِظُ ابْن حَجَر: وفاؤُه قَرِيبَةٌ من الباءِ الموحَّدة. {وفُوفَارَةُ، بالضّمّ: ة بالسُّغْد، نَقَلَهُ الصاغَانيّ. ويُقَال للرَّجُل: فَارَ فَائرُهُ، إِذا غَضِبَ.
وثَارَ ثائِرُه، إِذا انْتَشَر غَضَبُه. وَلَا يَخْفَى لَوْ ذَكَرَه عِنْد الفائر فِي أَوّل المادةِ كانَ حَسَناً. وممّا يُسْتَدْرَك عَلَيْهِ: ضَرْبٌ} فَوّارٌ، ككَتَّانٍ: رَغِيبٌ واسعٌ عَن ابنِ الأَعْرَابيّ وأَنشد:
(بضَرْب يُــخَفِّتُ {فَوّارُه ... وطَعْن تَرَى الدَمَ مِنْهُ رَشِيشَا)

(إِذا قَتَلُوا مِنْكُمُ فَارِساً ... ضَمِنّاً لَهُ خَلْفَهُ أَنْ يَعِيشَا)
} وفارَ الماءُ من العَيْنِ: ظَهَرَ مُتَدفِّقاً ورأَيتُه فِي {فَوْرَةِ النَّهَارِ، أَي فِي أَوَّلِه.} وفَوْرُ الحَرِّ: شِدَّتُه.)
وَفِي الحَدِيث إِنَّ شِدَّةَ الحَرِّ من فَوْرِ جَهَنَّمَ، أَي وَهَجِها وغَلَيانِهَا. {وفَوْرَةُ العِشَاءِ: بَعْدَهُ. وقولُهم: مَا لَمْ يَسْقُط} فَوْرُ الشَّفَقِ هُوَ بَقِيةُ حُمْرَةِ الشَّمْس فِي الأُفُق الغَرْبيّ، سُمِّيَ فَوْراً لسُطُوعِه وحُمْرَتِه.
ويُرْوَى بالثاءِ، وَقد تَقَدّم. {وفَوْرَةُ الناسِ: مُجْتَمَعُهم وحَيْثُ يَفُورُون فِي أَسْوَاقِهِم.} وفَوْرُ العِرْقُ فِي الفَرَسِ: هُوَ أَنْ يَظْهَرَ بِهِ نَفْخٌ أَو عَقْدٌ، وَهُوَ مَكْرُوهٌ، قَالَه ابنُ السِّكّيت. وشَرِبَ {فَوْرَةَ العُقارِ: وَهِي طُفَاوَتُهَا وَمَا فارَ مِنْهَا. وأَخَذْتُ الشيءَ} بفَوْرَتِه، أَي بحَدَاثَتِه. وَيُقَال: فَعَلْتُ أَمْرَ كَذَا وَكَذَا مِنْ {- فَوْرِى، أَي من ساعَتِي.} والفوْرُ: الوَقْتُ. {والفُوْرَةُ: الكُوفَة عَن كُرَاع.} وفارُويَهْ: سِكَّةٌ بنَيْسَابُور. وإِلَيْهَا نُسِبَ أَبُو الحُسَيْنِِ مُحَمّد بنُ حُسَيْنِ بنِ يَعْقُوبَ بن ناصِحٍ النَّحْوِيّ {- الفَارُوييّ أَخَذَ عَن المُبَرّدِ وثَعْلَب.} وفَارُو: من عَمَلٍ نَسَفَ، مِنْهَا أَحمدُ بنُ عَليّ بنِ محمّدِ بنِ العَبّاسِ الأَنصارِيّ الفارُويِيّ، عَن أَبِي طاهِرِ بن مَحْمِش وغَيْرِهِ، وعَنْهُ عبدُ العَزِيزِ النَّخْشَبِيُّ. وأَبُو سَوْرَةَ هُمَيْمُ بن فائِدِ بن هُمَيْمٍ البَلْخِيُّ {- الفُورِيُّ، عَن عَلِيِّ بنِ خَشْرَمٍ. وأَبو سَعِيد محمّدُ بنُ الحُسين بن مُوسَى بن فُورٍ السِّمسارُ الفُورِيّ، سَمِعَ أَبا بَكْرِ بنَ خُزَيْمَةَ. وأَبُو الحَسَنِ عليُّ بنُ محمّد بن أَحْمَد ابْن فُورٍ النَّيْسَابُورِيّ، عَن أَبي حاتِم الرازِيّ. وخَطّابُ بنُ عُثْمَانَ الفُورِيُّ. وأَبو القاسِمِ} - الفُورانِيّ شيخُ الشافِعِيَّة، مُحَدِّثانِ. وَفِي الحَدِيث ذِكْر جِبَال! فارانَ، وَهُوَ اسْمٌ لِجبالِ مَكَّةَ بالعِبْرانِيّ، لَهُ ذِكْر فِي أَعْلام النُبُوَّة، وأَلِفُه الأُولَى لَيْسَت بهَمْزَة قَالَه ابنُ الأَثِيرِ.