عسب

1 عَسَبَ النَّاقَةَ, aor. ـِ inf. n. عَسْبٌ, He (the stallion) covered, or compressed, the she-camel. (Mgh, Msb, TA.) [See also عَسْبٌ below.] b2: And one says, الكَلْبُ يَعْسِبُ The dog chases the bitches with the desire of coupling. (TA.) b3: and عَسَبَهُ فَحْلَهُ, aor. and inf. n. as above, He let him his stallion to cover for hire. (S.) [See also 4.]

b4: And عَسَبَ, aor. and inf. n. as above, He gave hire for a stallion's covering. (A, * K.) You say, عَسَبْتُ الرَّجُلَ, inf. n. as above, I gave the man hire for a stallion's covering. (Msb.) 4 اعسبهُ جَمَلَهُ He lent him his he-camel [app. for covering]. (Lh, TA.) [See also 1.]

A2: اعسب said of a wolf, He ran, and fled. (O, K.) 10 استعسبهُ جَمَلَهُ He asked, or demanded, or desired, of him, the loan of his he-camel [app. for covering]. (TA.) b2: استعسبت She (a mare) desired the stallion. (S.) And استعسب He (a dog) became excited by lust: you say, فُلَانٌ يَسْتَعْسِبُ اسْتِعْسَابَ الكَلْبِ Such a one becomes excited by lust like as does the dog. (TA.) A2: And استعسبت نَفْسِى مِنْهُ My soul disliked, or hated, him, or it. (O, K. *) عَسْبٌ A stallion's covering, or compressing: (S, A, Mgh, O, K:) [in this sense an inf. n.: (see 1:)] also used, metaphorically, as relating to a man: (TA:) or (so in the A and K; but in the S, “and, it is said,” ) his sperma; (S, A, K, TA;) that of a horse or of a camel; in which sense it has no verb: (TA:) or his progeny: and offspring; syn. وَلَدٌ; (A, O, K;) [app. of human beings; for it is added by SM that,] in this sense, it is, accord. to some, tropical. (TA.) One says, قَطَعَ اللّٰهُ عَسْبَهُ, (A, TA,) meaning [God cut short, or may God cut short,] his progeny, (A,) or his sperma and his progeny. (TA.) And Kutheiyir says, describing mares that had cast abortively their offspring, يُغَادِرْنَ عَسْبَ الوَالِقِىِّ وَنَاصِحٍ

تَخُصُّ بِهِ أُمُّ الطَّرِيقِ عِيَالَهَا [They leave behind them the offspring of ElWálikee and Násih: the hyena appropriates them to her dependants for maintenance]: (O, TA:) الوالقىّ and ناصح were two horses; (O;) two stallions; and امّ الطريق is the hyena. (TA.) b2: Also The hire of covering, for كِرَآءُ عَسْبٍ; (Mgh, Msb, TA;) the hire that is taken for a stallion's covering: (S, O, TA:) so in a trad. in which it is said that عَسْبُ الفَحْلِ is forbidden. (S, Mgh, O, Msb, TA.) رَأْسٌ عَسِبٌ A head that has remained long without being combed and anointed. (O, * K, * TA.) عَسْبَةٌ: see عَسِيبٌ, last sentence.

عَسُوبٌ: see يَعْسُوبٌ.

عَسِيبٌ A palm-branch from which the leaves have been removed: (T, Msb, TA:) or a straight and slender palm-branch from which the leaves have been stripped off: and one upon which leaves have not grown: (K:) or the part, of a palmbranch, a little above the كَرَب [or lower, thick, and broad, portions,] upon which no leaves have grown; that [or those parts] upon which leaves have grown being termed سَعَفٌ: (S, O:) pl. [of mult.] عُسُبٌ, (O, Msb, TA,) with two dammehs, (TA,) and عُسْبَانٌ (Msb, TA) and عِسْبَانٌ and عُسُوبٌ and [of pauc.] أَعْسِبَةٌ. (TA.) It is said of the Prophet, in a trad., قُبِضَ وَالقُرْآنُ فِى العُسُبِ وَالقُضُمِ وَالكَرَانِيفِ [He was taken, i. e. he died, while the Kur-án was written only upon leafless palm-branches, and skins, or white skins, and stumps of palm-branches]. (O, TA.*) b2: Also The bone of the tail; and so ↓ عَسِيبَةٌ: (K:) or the slender part thereof: (TA:) or the part where grows the hair thereof, (K, TA,) i. e. of the tail: (TA:) or عَسِيبُ الذَّنَبِ signifies the part, of the skin and bone of the tail, where the hair grows. (S, O, TA.) b3: And The outer [here meaning upper] part of the human foot: and likewise [i. e. the shorter side, or app., accord. to some, the shaft (see ظَهْرٌ as used in relation to a feather),] of a feather, lengthwise. (K.) b4: And A cleft, or fissure, in a mountain; as also ↓ عَسْبَةٌ. (K.) عَسِيبَةٌ: see the next preceding paragraph.

يَعْسُوبٌ The king of the bees: (S, O, K: *) the male bee. (A, O, * K.) b2: And hence, (S, O,) (tropical:) The lord, or chief, of his people: (S, A, O:) or a great chief; as also ↓ عَسُوبٌ; (K;) or this signifies [simply] a lord, or chief, like يَعْسُوبٌ: (O:) pl. يَعَاسِيبُ. (TA.) It is said in a trad. of 'Alee, When such and such things shall happen (mentioning factions, or seditions), ضَرَبَ يَعْسُوبُ الدِّينِ بِذَنَبِهِ; (A, O, TA;) in which, accord. to As, يعسوب الدين means the chief of men in respect of religion at that time; (TA;) or it means the leader of the religion: (T and TA in art. ضرب:) and it is said that ضرب بذنبه here means shall quit the faction, or sedition, and its party, with his partisans in religion; by ذنبه being meant his followers; and by ضرب, shall go away through the land, journeying, or warring in the cause of the religion: or , as Z says, ضرب بذنبه means (tropical:) shall remain, and be firm, together with his religious followers; and accord. to Aboo-Sa'eed, the same is said of the locust, when it lays its eggs, thrusting its tail into the ground; and the meaning here is, (assumed tropical:) shall remain firm until the people shall return to him, and the religion become manifest, and spread abroad. (TA. [See also ضَرَبَ and ذَنَبٌ.]) b3: Also (tropical:) Gold; so called because it is that by means of which an affair is managed, or ordered: and [in a larger sense] a thing to which one has recourse for protection or the like; as in a saying of 'Alee, in which wealth is termed the يعسوب of the unbelievers or of the hypocrites. (TA.) b4: And A certain flying thing, smaller than the locust; (As, A'Obeyd, K;) or larger; (K;) and having a long tail: (TA:) or a certain flying thing, longer than the locust, that does not contract its wings when it alights; to which a horse is likened for the slenderness of its body: (S, O:) or a kind of moth, or the like, (فَرَاشَةٌ,) of a greenish colour, that flies in the [season called] رَبِيع. (IAth, TA.) [Golius explains it as “ Insectum oblongum, quaternis pennis volucre, mordella Gazæ, seu orsodacna Aristot. ” ] b5: And A species of حَجَل [or partridge]. (O, K, TA.) b6: And A blaze, or white mark, on a horse's face, (K, TA,) of a long shape, terminating before it extends as far as the upper parts of the nostrils; or extending upwards along the bone of the nose, wide and straight, until it reaches the lower part of the even portion of the forehead, whether it be little or much, if it do not reach as far as the eyes: (TA:) or a white line, or stripe, of the blaze, extending downwards until it touches the fore part of the nose and mouth. (En-Nadr, A'Obeyd, Az, O.) b7: And (accord. to Lth, O) A دَائِرَة [or what we term a feather] in the part of the flank of a horse where the rider strikes it with his foot: (O, K, TA:) but Az says that this is a mistake, and that the correct meaning is that given above on the authority of A'Obeyd. (TA.) b8: The ى in يَعْسُوبٌ is augmentative; because there is no Arabic word of the measure فَعْلُولٌ except صَعْفُوقٌ. (S, O.)

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.)

عبر

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

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

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

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

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

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

عَبْرٌ: see عِبْرٌ.

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

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

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

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

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

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

عُبُرٌ: see عُبْرٌ, in two places.

عَبْرَةٌ: see عِبَارَةٌ.

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

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

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

A2: See also عِبَارَةٌ.

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

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

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

العِبْرَانِىُّ and العِبْرَانِيَّةُ: see عِبْرِىٌّ.

عِبَارٌ: see عُبْرُ أَسْفَارٍ.

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

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

عَبَارَةٌ: see the next paragraph, in two places.

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

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

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

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

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

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

معْبَرَةٌ: see what next precedes.

عشر

1 عَشَرَ, (K,) aor. ـُ as is expressly stated by the expositors of the Fs and by others, but F, confounding two usages of the verb, says عَشِرَ, (TA,) inf. n. عَشْرٌ, (TA,) He took one from ten. (K.) b2: And عَشَرَهُمْ He took one from among them, they being ten. (Msb.) b3: And عَشَرَهُمْ, (S, K,) aor. ـُ (S, O, TA,) accord. to the K عَشِرَ, but this is at variance with other authorities, as mentioned above, (TA,) inf. n. عَشْرٌ, (K,) or عُشْرٌ, with damm, (S, O,) the former correct, but the latter is preferred by MF, who quotes it from the Expositions of the Fs, (TA,) and عُشُورٌ; (K;) and ↓ عشّرهُمْ, (O, K,) inf. n. تَعْشِيرٌ; (TA;) He took from them the عُشْر [i. e. the tenth, or, by extension of the term in the Muslim law, the half of the tenth, or the quarter of the tenth,] of their several kinds of property. (S, O, K.) And in like manner you say, (TA,) عَشَرَ المَالَ, (Msb, TA,) aor. ـُ inf. n. عَشْرٌ and عُشُورٌ; (Msb;) and ↓ عشّرهُ; (TA;) He took the عُشْر of the property. (Msb, TA.) It is said in a trad., respecting women, لَا يُعْشَرْنَ, meaning, They shall not have the tenth of the value of their ornaments taken. (TA.) b4: عَشَرَ, aor. ـِ He added one to nine. (L, K.) [In the TA and CK, this signification is connected with the first mentioned above, at the commencement of this art., by أَوْ, instead of وَ, which latter is evidently the right reading.] b5: And عَشَرَهُمْ, aor. ـِ (S, O, Msb, K,) inf. n. عَشْرٌ, (S, O, Msb,) He became the tenth of them: (S, O, Msb, K:) or he made them ten by [adding to their number] himself. (TA.) [See also 2: and see Q. Q. 1.]2 عَشَّرَ see 1, in two places. b2: عشّرهُمْ, (O, Msb, TA,) inf. n. تَعْشِيرٌ, (TA,) also signifies He made them ten, by adding one to nine. (O, Msb, TA. [See وَحَّدَهُ.]) And العَدَدَ ↓ اعشر He made the number ten. (TA.) b3: عشّر المُصْحَفَ, inf. n. تَعْشِيرٌ, He put, in the copy of the Kur-án, [the marks called] the عَوَاشِر [pl. of عَاشِرَةٌ]. (S, O, K. *) b4: اَللّٰهُمَّ عَشِّرْ خُطَاىَ O God, write down ten good deeds for every one of my steps. (Lh, TA.) b5: عشّر لِامْرَأَتِهِ, or عِنْدَهَا, He remained ten nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA voce سَبَّعَ.) b6: عشّرت, (S, Msb, K, [in the CK عَشَرَت,]) inf. n. تَعْشِيرٌ; (S;) and ↓ اعشرت; (K;) She (a camel) became what is termed عُشَرَآء; (S, K;) she completed the tenth month of her pregnancy. (Msb.) b7: And عشّروا Their camels became such as are termed عِشَار [pl. of عُشَرَآءُ]. (O.) b8: See also 4. b9: عشّر القَدَحَ He broke the قدح [or drinking-bowl] into ten pieces. (O, TA.) b10: And [hence, app.,] عشّر الحُبُّ قَلْبَهُ (assumed tropical:) Love emaciated him [as though it broke his heart into ten pieces]. (TA.) b11: And عشّر, (A, K,) inf. n. تَعْشِيرٌ, (S, O, K,) He (an ass) brayed with ten uninterrupted reciprocations of the sound. (S, A, O, K. *) They assert that, when a man arrived at a country of pestilence, he put his hand behind his ear, and brayed in this manner, like an ass, and then entered it, and was secure from the pestilence: (S, * O, TA:) or he so brayed at the gate of a city where he feared pestilence, and conse-quently it did not hurt him. (A.) b12: Also He (a hyena) cried, or howled, in the same manner. (A.) And He (a raven) croaked in the same manner. (K.) 3 عاشرهُ, (K,) inf. n. مُعَاشَرَةٌ, (S, O, Msb, K,) He mixed with him; consorted with him; held social or familiar intercourse, or fellowship, with him; conversed with him; or became intimate with him; syn. خَالَطَهُ. (S, O, Msb, K.) [See also 6.]4 اعشر العَدَدَ: see 2. b2: اعشروا They became ten. (S, O.) b3: اعشرت said of a she-camel: see 2. b4: Also She (a camel) completed ten months from the time of her bringing forth. (TA.) b5: Also, or ↓ عشّرت, She brought forth her tenth offspring. (TA in art. بكر.) b6: And the former, said of camels, They came to water on the tenth day, counting the day of the next preceding watering as the first. (O.) b7: And اعشر He was, or became, one whose camels came to water on the tenth day, counting the day of the next preceding water-ing as the first; expl. by the words وَرَدَتْ إِبِلُهُ عِشْرًا, (S, TA,) or العِشْرَ. (TA.) b8: And He came to be within [the period of] the [first] ten [nights] of Dhu-l-Hijjeh (فِى عَشْرِ ذِى الحِجَّةِ). (T, TA.) b9: And أَعْشَرْنَا مُنْذُ لَمْ نَلْتَقِ We have had ten nights pass over us since we met. (L, TA.) 6 تَعَاشَرُوا They mixed; consorted; or held social or familiar intercourse, or fellowship; one with another; conversed together; or became intimate, one with another; syn. تَخَالَطُوا; (S, O, Msb, K;) as also ↓ اعتشروا. (TA.) 8 إِعْتَشَرَ see what next precedes. Q. Q. 1 عَشْرَنَهُ He made it twenty: an extr. word [with respect to formation, and post-classical, like سَبْعَنَ, q. v.]. (K, TA.) [In the CK, عَشَرْتُهُ, and expl. there as signifying I made it twenty: but this is evidently a mistranscription.]

عَشْرٌ fem. of عَشَرَةٌ [q. v.].

عُشْرٌ (S, O, Msb, K) and ↓ عُشُرٌ (TA) A tenth; a tenth part; one part of ten parts; as also ↓ عَشِيرٌ and ↓ مِعْشَارٌ; (S, O, Msb, K;) which last is [of a form] not used [to denote a fractional part] except as applied to the tenth part (S, O) and [in the instance of مِرْبَاعٌ applied to] the fourth part: (O:) or, as some say, مِعْشَارٌ is the tenth of the tenth [i. e. a hundredth part]: and as some say, مِعْشَارٌ is the tenth of the ↓ عَشِير, which latter is the tenth of the عُشْر; so that, accord. to this, the معشار is one of a thousand; for it is the tenth of the tenth of the tenth: (Msb:) [in the TA, “and as some say, معشار is pl. of عشير, which latter is pl. of عُشْرٌ: ” but this is evidently a mistake:] the pl. of عُشْرٌ is أَعْشَارٌ (Msb, K) and عُشُورٌ; (K;) and that of ↓ عَشِيرٌ is أَعْشِرَآءُ: (S, O, Msb:) it is said in a trad., تِسْعَةُ أَعْشِرَآءِ الرِّزْقِ فِى التِّجَارَةِ وَجُزْءٌ مِنْهَا فِى السَّابِيَآءِ, i. e. [Nine tenths of the means of subsistence consist in merchandise, and one part of them consists in] the increase of animals. (S, A, * O. *) b2: أَخَذَ عُشْرَ أَمْوَالِهِمْ [means He took the tenth, or tithe, or by extension of the term in the Muslim law, the half of the tenth, or the quarter of the tenth, of their several kinds of property]. (S, K.) [See 1, and see عَشَّارٌ.]

A2: عُشْرٌ [as a pl. of which the sing. is not mentioned], applied to she-camels, That excern into the udder (تُنْزِلُ) a scanty دِرَّة [or quantity of milk (in the CK دَرَّة)] without its collecting [and increasing]. (O, K.) عِشْرٌ A period of eight days between [camels'] twice coming to water; for they come to water on the tenth day [counting the day of the next preceding watering as the first]; and in like manner, the term for every one of the periods between two waterings is with kesr: [see ثِلْثٌ:] (S, O:) or camels' coming to water on the tenth day [after the next preceding period of abstinence, i. e., counting the day of the next preceding watering as the first]: or on the ninth day [not counting the day of the next preceding watering; for it is evident that these two explanations are virtually one and the the same]; (K;) as in the Shems el-'Uloom, on the authority of Kh, where it is added that they keep them from the water nine nights and eight days, and then bring them to water on the ninth day, which is the tenth from [by which is meant including] the former [day of] watering: (TA:) after the عِشْر, there is no name for a period between the two waterings until the twentieth [day]; (S, O;) but you say, هِىَ تَرِدُ عِشْرًا وَغِبًّا, and عِشْرًا وَرِبْعًا, [and so on,] to the twentieth [day counting the day of the next preceding watering as the first]; (As;) and then you say, that their period between two waterings is عِشْرَانِ, (As, S, O,) i. e., eighteen days; (S, O;) and when they exceed this, they are termed جَوَازِئُ [meaning “ that satisfy themselves with green pasture so as not to need water ”]. (As, S, O.) b2: Also The eighth young one, or offspring. (A in art. ثلث.) A2: And A piece that is broken off from a cooking-pot, (K, TA,) or from a drinking-cup or bowl, (TA,) and from anything; (K, TA;) as though it were one of ten pieces; (TA;) as also ↓ عُشَارَةٌ, (K, TA,) which signifies a piece of anything: (O, TA:) pl. of the former, أَعْشَارٌ [and pl. pl. أَعَاشِيرُ]; (TA;) and of ↓ the latter, عُشَارَاتٌ. (O, TA.) b2: [Hence, app.,] بُرْمَةٌ أَعْشَارٌ A cookingpot, or one of stone, broken in pieces: thus [we find the latter word] occurring in the pl. form [and used as an epithet]. (S, O.) And قِدْرٌ أَعْشَارٌ A cooking-pot broken into ten pieces: (K:) or a large cooking-pot, of ten pieces joined together by reason of its largeness: (A:) or a cooking-pot so large that it is carried by ten men, (K,) or by ten women: (TA:) or [simply] a cooking-pot broken in pieces; not derived from anything: (TA:) pl. قُدُورٌ أَعْشَارٌ, (A,) and أَعَاشِيرُ. (A, K.) And جَفْنٌ

أَعْشَارٌ [A scabbard of a sword, or a sword-case,] broken in pieces. (O.) And قَلْبٌ أَعْشَارٌ [(assumed tropical:) A broken heart.] (S, K.) And أَعْشَارُ جَزُورٍ The portions of a slaughtered camel [for which players at the game called المَيْسِر contend, and which are ten in number; not seven, as is said in one place in the TA. In Har p. 579, اعشار in this case is said to be pl. of عُشْرٌ; but I think that we have better reason for regarding it as a pl. of عِشْرٌ]. (Az, S, O, K.) Imra-el-Keys says, وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِى

بِسَهْمَيْكِ فِى أَعْشَارِ قَلْبٍ مُقَتَّلِ [And thine eyes did not shed tears but that thou mightest play with thy two arrows for the portions of a heart subdued and killed by the passion of love]: he means, by the two arrows, the two called المُعَلَّى and الرَّقِيب; to the former of which are assigned seven portions, and to the latter, three; so that both together gain all the portions; for the slaughtered camel is divided into ten portions: therefore he means that she has played for his heart with her two arrows, [alluding to the glances shot from her eyes,] and gained possession of it altogether: (Az, S, * O: * [see also a verse cited voce رَقِيبٌ:]) or accord. to some, he means that his heart had been broken, and then repaired like as cooking-pots are repaired: but Az says that the former explanation, which is mentioned by Th, pleases him more. (TA.) Hence the saying, ضَرَبَ فِى أَعْشَارِهِ وَلَمْ يَرْضَ بِمِعْشَارِهِ [He played for all the portions of it, and was not content with the fifth of it]; meaning he took the whole of it. (A.) b3: And أَعْشَارٌ alone means Cooking-pots that boil the ten portions [of a جَزُور]. (Har. p. 579.) A3: أَعْشَارٌ also signifies The primary feathers of the wing of a bird; (S, O, TA;) and so ↓ عَوَاشِرُ. (TA.) عُشَرٌ Three nights of the [lunar] month, [the tenth, eleventh, and twelfth,] after the تُسَع [q. v.]. (S, O.) A2: Also [The asclepias gigantea of Linnæus; or gigantic swallow-wort;] a species of tree [or shrub] in which is a substance answering the purpose of tinder, (K,) like cotton, (TA,) than which there is nothing better wherein to strike fire, and with which cushions are stuffed, (K,) on account of its softness: (TA:) [see رَآءٌ, in art. روأ:] accord. to AHn, (TA,) a large species of tree [or shrub], of the kind called عِضَاه, having a sweet gum, (AHn, S, O, *) and milk, (O,) and broad leaves, growing up high, (AHn,) from the flowers and shoots of which, (AHn, K,) or from the joints of the branches and from the places of the flowers whereof, (O,) there comes forth a well-known kind of sugar, (AHn, O, * K,) in which is somewhat of bitterness, (O, K,) called سُكَّرُ العُشَرِ; (AHn, TA;) [or this is a kind of red sugar, which falls like dew upon this tree; (Golius, from Ibn-Maaroof and the Mj;)] it produces also bladders, resembling the شَقَاشِق [or faucial bags] of camels, in which they bray, [blowing them out from their months, with a gurgling sound,] (AHn, TA,) [and] like the bladder of the smaller قَتَاد [q. v.]; (S, O;) and it has a blossom like that of the دِفْلَى, tinged, [but with what hue is not said,] and shining, and beautiful in appearance, as well as a fruit: (AHn, TA:) n. un. with ة: and pl. [of this latter] عُشَرٌ [or rather this is a coll. gen. n.] and عُشَرَاتٌ. (S, O.) [See also سَلَعٌ.]

عُشُرٌ: see عُشْرٌ.

عِشْرَةٌ Social, or familar, intercourse; fellowship; i. q. مُخَالَطَةٌ; (O, * K;) or a subst. from the latter word. (S, Msb.) Sometimes it governs as a verb, [like the inf. n.,] accord. to some grammarians, as in the following ex.: بِعِشْرَتِكَ الكِرَامَ تُعَدُّ مِنْهُمْ [By thine associating with the generous thou will be reckoned as one of them]. (I'Ak p. 211.) عَشَرَةٌ [Ten;] the first of the عُقُود; (A, K;) with ة, (Msb,) and with fet-h to the ش, (TA,) for the masc.; (Msb, TA;) and عَشْرٌ, without ة, (Msb, TA,) and with one fet-hah, (TA,) for the fem. (Msb, TA.) You say, عَشَرَةُ رِجَالٍ [Ten men]: and عَشْرُ نِسْوَةٍ [ten women]. (S, O, Msb, TA.) [In De Sacy's Arabic Grammar, for the former is inadvertently put عَشْرَةٌ; and for the latter, عَشَرٌ; and in Freytag's lexicon we find عَشَرٌ instead of عَشْرٌ.] عَشَرَاتٌ [is the pl. of عَشَرَةٌ: and also] signifies Decimal numbers. (M in art. ست.) The vulgar make عَشْرٌ masc., as meaning a number of days, saying العَشْرُ الأَوَّلُ, and العَشْرُ الأَخِيرُ; but this is wrong [unless thereby they mean to speak of nights with their days, as will be shown by what follows]: the month consists of three عَشَرَات; namely, العَشْرُ الأُوَلُ [The first ten nights. with their days], pl. of أُولَى; and العَشْرُ الوُسَطُ [The middle ten nights, with their days], pl. of وُسْطَى; and العَشْرُ الأَخَرُ [The last, lit. the other, ten nights, with their days], pl. of أُخْرَى; or العَشْرُ الأَوَاخِرُ [The last ten nights, with their days], pl. of آخرَةٌ. (Msb.) [العَشْرُ الأَوَاخِرُ is also especially applied to The last ten nights of Ramadán, with their days: and عَشْرُ ذِى الحِجَّةِ to The first ten nights of Dhu-l-Hijjeh, with their days: and العَشْرُ, alone, to The first ten nights of El-Moharram, with their days.] The Arabs also said, سِرْنَا عَشْرًا, meaning We journeyed ten nights, with their days; making the fem. [لَيَالٍ] to predominate over the masc. [أَيَّام]; as is the case in the Kur ii. 234. (Msb.) And أَيَّامُ العَشْرِ is used for أَيَّامُ اللَّيَالِى العَشْرِ [The days of the ten nights]. (Mgh.) [See some other observations applying to the syntax of عَشَرَةٌ and عَشْرٌ, voce خَمْسَةٌ. and respecting a peculiar pronunciation of the people of El-Hijáz, and a case in which عَشَرَة is imperfectly decl., see ثَلَاثَةٌ.] b2: [عَشْرٌ is also applied to A portion, or paragraph, of the Kur-án properly consisting of ten verses; but it is often applied to somewhat more, or less, than what is considered by some, or by all, as ten verses, either because there is much disagreement as to the divisions of the verses or for the sake of beginning and ending with a break in the tenour of the text: (see عَاشِرَةٌ:) pl. أَعْشَارٌ. These divisions have no mark to distinguish them in some MSS.: in others, each is marked by a round ornament at the end; or by the word عشر, or the letter ع, over, or over against, the commencement.] b3: When you have passed the number ten, you make the masc. fem., and the fem. masc. [to nineteen inclusively]: in the masc., you reject the ة in عَشَرَة; and from thirteen to nineteen [inclusively], you add ة to the former of the two nouns; and [in every case] you pronounce the ش with fet-h; and you make the two nouns one noun, [and, as such,] indecl., with fet-h for the termination: (TA:) you say, أَحَدَ عَشَرَ [Eleven], (S, O, Msb,) [and اِثْنَا عَشَرَ Twelve,] and ثَلَاثَةَ عَشَرَ [Thirteen], and so on; (Msb, TA;) with fet-h to the ش; and in one dial. with sukoon [أَحَدَ عَشْرَ, &c.]; (Msb;) or the former only: (S, O:) and, as ISk says, some of the Arabs make the ع quiescent, [as many do in the present day,] saying أَحَدَ عْشَرَ, and so on to تِسْعَةَ عْشَرَ [inclusively] except in the instance of اِثْنَا عَشَرَ and اِثْنَىْ عَشَرَ, because of the quiescence of the ا and ى; and Akh says that they make the ع quiescent because the noun is long and its vowels are many: (S, O) in the fem., you add ة to the latter of the two nouns, and reject the ة in the former of them, and make the ش in عشرة quiescent: you say إِحْدَى عَشْرَةَ (TA,) [and اِثْنَتَا عَشْرَةَ,] and so on to تِسْعَ عَشْرَةَ [inclusively]: and if you choose, you say إِحْدَى عَشِرَةَ, [&c.,] with kesr to the ش: the former is of the dial. of the people of El-Hijáz, [and is the more common,] and the latter is of the dial. of the people of Nejd: (S, O, TA:) but fet-h to the ش in this case is unknown to the grammarians and lexicologists, as Az says, though an instance has been adduced in an unusual reading of the Kur ii. 57, and another in vii. 160. (TA.) Every noun of number, from eleven to nineteen [inclusively], is mansoob, [or more properly speaking, each of the two nouns of which it is composed is indecl., with fet-h,] in the cases of refa and nasb and khafd, except that of twelve; for اِثْنَا and اِثْنَتَا are decl. [i. e. you say, in a case of nasb or khafd, اِثْنَىْ عَشَرَ and اِثْنَتَىْ عَشْرَةَ]. (TA.) b4: [In the same manner also عَشَرَ and عَشْرَةَ are used in the ordinal compounds,] عُشَرَآءُ A she-camel that has been ten months pregnant, (S, Mgh, O, Msb, K,) from the day of her having been covered by the stallion: she then ceases to be [of those] called مَخَاضً, and she is called عشرا until she brings forth, and also after she has brought forth, (S, O,) or when she has brought forth, at the completion of a year: or when she has brought forth she is termed عَاتِذٌ: (TA:) or that has been eight months pregnant: or, applied to a she-camel, i. q. نُفَسَآءُ applied to a woman: (K:) it is applied also to any female that is pregnant, but mostly to the female of the horse and camel: (IAth:) it is the only sing. word of this measure, which is a pl. measure, except نُفَسَآءُ: (MF:) the dual is عُشَرَاوَانِ: (S, O, TA; in one copy of the S عُشْرَاوَانِ:) and pl. عُشَرَاوَاتٌ; (S, O, K, TA; in one copy of the S, and in the CK عُشْراوات;) but some disallow this; (MF;) and عِشَارٌ; (S, O, Msb, K;) like as نِفَاسٌ is pl. of نُفَسَآءُ; (Msb;) and عُشَارٌ: (K in art. نفس:) or عِشَارٌ is applied to she-camels until some of them have brought forth and others are expected to bring forth. (K.) Some say that عِشَار have no milk; though El-Farezdak applies this term to camels that are milked, because of their having recently brought forth; and it is said that camels are most precious to their owners when they are عشار. (TA.) عَشَائِرُ, as pl. of عِشَارٌ, which is pl. of عُشَرَآءُ, signifies Gazelles that have recently brought forth. (O.) لَبَنٌ عُشَرِىٌّ Milk of camels that feed upon the عُشَر, q. v. (TA.) عِشْرُونَ Twenty; twice ten: (K:) applied alike to a masc. and a fem.: (Msb:) you say عِشْرُونَ رَجُلًا [Twenty men], and عِشْرُونَ امْرَأَةً [Twenty women: the noun following it being in the accus. case as a specificative]: (TA:) it is decl. with و and ى [like a pl. formed by the addition of و and ن]; (Msb;) and when you prefix it to another noun, making it to govern the latter in the gen. case, you drop the ن, (S, Msb,) and say, عِشْرُو زَيْدٍ [The twenty of Zeyd], (Msb,) and عِشْرُوكَ [Thy twenty], (S, O, Msb,) and عِشُرِىّ [My twenty], changing the و into ى [in this last case], because of the letter following it, and these incorporating: (S, O:) so says Ks; but most disallow this mode of prefixing in the case of a decimal number [of this kind], (Msb.) [It signifies also Twentieth.] It is not a pl. of عَشَرَةٌ, (so in a copy of the S and in the O and in the TA.) or عَشْرٌ, (so in another copy of the S,) [or perhaps the right reading is عِشْرٌ, as may be inferred from what will be presently added: but first it should be observed that if it were pl. of عَشَرَةٌ, or of عَشْرٌ, it would signify at least three times ten: some hold it to be a pl. of عِشْرٌ, saying, (TA.) as عِشْرٌ signifies camels' coming to water on the ninth day, they do not say عِشْرَانِ [for twenty], but they say عِشْرُونَ, (in the K, لَمْ يُقَلْ عِشْرَيْنِ وَقَالُوا عِشْرِينَ: but the correct reading seems to be لَمْ يَقُولُوا: TA: [in the CK it is more incorrect, لم يقل عِشْرِينَ وقالوا عِشْرَيْنِ:]) making eighteen days to be عِشْرَانِ, and the nineteenth and twentieth a portion of the third عِشْر; and so, [regarding the portion as a whole,] forming the pl. عِشْرُونَ; (K, * TA;) agreeably with a well-known license, which allows the calling two and a part of the third a pl: (TA:) this is the opinion of Kh and IDrd and some others: but J and most of the lexicologists hold that عِشْرُونَ is not a pl. of عَشَرَةٌ nor of عِشْرٌ nor of any other word, and their opinion I hold to be correct, applying as it does to the other similar nouns of number. (MF.) عُشَارَ Ten and ten; [or ten and ten together; or ten at a time and ten at a time;] (MF;) changed from عَشَرَة, (S,) or rather عَشَرَةً عَشَرَةً; as also ↓ مَعْشَرَ; (MF;) [for which reason, and its having the quality of an epithet, each is imperfectly decl.] You say, جَاؤُوا عُشَارَ عُشَارَ, (S, M, O, L, K,) and ↓ مَعْشَرَ مَعْشَرَ, (M, O, L, K,) and عُشَارَ once, and ↓ مَعْشَرَ once, (M, L, TA,) They came ten [and] ten. (S, M, O, L, K.) MF says that the repetition is manifestly wrong; but it is allowed by the M and L, as well as the K; [and is for the purpose of corroboration;] and مَعْشَرَ

↓ مَعْشَرَ is also authorized by the TS. (TA.) A'Obeyd says that more than أُحَادَ and ثُنَآءَ and ثُلَاثَ and رُبَاعَ has not been heard, except عُشَارَ occurring in a verse of El-Kumeyt. (O, TA.) [But خُمَاسَ is mentioned in the K.]

عَشِيرٌ: see عُشْرٌ, in three places. b2: Also A certain measure of land, a tenth of the قَفِيز, (O, Msb, K,) which is the tenth of the جَرِيب [q. v.]: (O, TA:) pl. أَعْشِرَآءُ. (TA in art. جرب.) A2: and An associate; i. q. مُعَاشِرٌ. (S, O, Msb, K.) b2: And A husband; (S, O, Msb, K;) because he and his wife are associates, each of the other. (S, O.) يَكْفُرْنَ العَشِيرَ means They are ungrateful to the husband. (Msb.) b3: And A wife. (Msb.) b4: And A relation. (K.) b5: And A friend. (K.) Pl. عُشَرَآءُ. (K.) b6: See also عَشِيرَةٌ.

A3: Also The cry of the ضَبُع [or hyena, or female hyena]: (K:) in this sense, a word not derived. (TA.) عُشَارَةٌ; and its pl.: see عِشْرٌ.

عُشَارِىٌّ A garment, or piece of cloth, (A, K,) ten cubits long. (S, A, Mgh, O, K.) b2: And A boy ten years old: fem. with ة. (TA.) عَشُورَى and عَشُورَآءُ: see عَاشُورَآءُ.

عَشِيرَةٌ A man's kinsfolk: (Bd and Jel in ix. 24:) or his nearer or nearest relations, or next of kin, by descent from the same father or ancestor: (K:) or a small sub-tribe; a small portion, or the smallest subdivision, of a tribe, less than a فَصِيلَة: (TA voce شَعْبٌ, q. v.:) or a tribe; syn قَبِيلَةٌ; (S, O, Msb;) a man's قَبِيلَة; (K;) as also ↓ عَشِيرٌ, without ة: (TA:) or a community, such as the Benoo-Temeem, and the Benoo-'Amr-Ibn-Temeem: (ISh:) a word having no proper sing.: (Msb:) accord. to some, from عِشْرَةٌ: accord. to others, from عَشَرَةٌ, the number so called: (Bd ubi suprà, and MF:) pl. عَشَائِرُ (Msb, K) and عَشِيرَاتُ. (Msb.) [See also مَعْشَرٌ.]

A2: عَشَائِرُ is also a pl. pl. of عُشَرَآءُ [q. v., last sentence]. (O.) عَشَّارٌ (S, O, Msb, K) and ↓ عَاشِرٌ (O, Msb, K) and ↓ مُعَشِّرٌ (TA) One who takes, or receives, the عُشْر [q. v.] of property. (S, Msb, K.) Where the punishment of the عَشَّار, or عَاشِر, is mentioned in traditions, as where it is said that the عَاشِر is to be put to death, the meaning is, he who takes the tenth as the people in the Time of Ignorance used to do: such is to be put to death because of his unbelief; or because, being a Muslim, he holds this practice to be lawful: but such as performed the like office for the Prophet and for the Khaleefehs after him may be thus called because of the relation of what he takes to the tenth, as the quarter of the tenth, and the half of the tenth, and as he takes the tenth wholly of the produce that is watered [only] by the rain, and the tenth of the property in merchandise [of foreigners, and half the tenth of that] of non-Muslim subjects. (TA.) [There is either a mistake or an omission in the last part of the statement above, in the TA, which I have rectified by inserting “ of foreigners ” &c.]

عَاشِرٌ: see عَشَّارٌ. b2: One says also, صَارَ عَاشِرَهُمْ [meaning he became the tenth of them]. (S, Msb, K.) عَاشِرَةٌ The circular sign which marks a division of an 'ashr (عَشْر) in a copy of the Kur-án: (O, L, K:) a post-classical term: (O, L:) pl. عَوَاشِرُ. (S, K.) b2: And عَوَاشِرُ القُرْآنِ means The verses that complete an عَشْر of the Kur-án. (K.) b3: and إِبِلٌ عَوَاشِرُ Camels coming to water after an interval of eight days; (S, O;) on the tenth day [counting the day of the next preceding watering as the first]: or on the ninth day [not counting the day of the next preceding watering: see عِشْرٌ]. (K.) A2: For another signification of the pl., عَوَاشِرُ, see عِشْرُ, last sentence.

A3: عَاشِرَةُ is a proper name of The ضَبُع [i. e. hyena, or female hyena]; a determinate noun: [but it has for] pl. عَاشِرَاتٌ. (O.) عَاشُورٌ: see what next follows.

عَاشُورَآءُ and ↓ عَشُورَآءُ (Msb, K) and عَاشُورَى (Msb, K) and ↓ عَشُورَى (K) and ↓ عَاشُورٌ, (Msb, K,) or يَوْمُ عَاشُورَآءَ (S, O, and K in art. تسع, &c.) or يَوْمُ العَاشُورَآءِ (S in that art., &c.) and يَوْمُ عَشُورَآءَ, (S, O,) The tenth day of the month El-Moharram: (S, Msb, K:) or the ninth thereof, (K,) accord. to some; but most of the learned, of old and late times, agree that it is the former; (Msb in art. تسع;) and Az says that by the ninth may be meant the tenth; after the same manner as the term عِشْرٌ, relating to camels' coming to water, is [said to be] applied to a period of nine days, [but means the coming to water on the tenth day, counting the day of the next preceding watering as the first,] as Lth says, on the authority of Kh. (TA.) Few nouns of the measure فَاعُولَآءُ have been heard. (Az, TA.) مَعْشَرٌ A company, or collective body, (Az, S, O, Msb, K,) of people, (S,) consisting of men, exclusive of women; like نَفَرٌ and قَوْمٌ and رَهْطٌ; (Az, Msb;) having no proper sing.: (Az:) or any company, or collective body, whose state of circumstances is one; a community; as the معشر of the Muslims and that of the Polytheists: (Lth:) or a great company, or collective body; so called [from عَشَرَةٌ,] because they are many; for عشرة is that large and perfect number after which there is no number but what is composed of the units comprised in it: (MF:) or the family of a man: or jinn (i. e. genii) and mankind: (K: [or the author of the K may mean, or jinn: and also mankind:]) in the Kur [vi. 130, and lv. 33], we find the expression يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ; but this means O معشر consisting of the jinn and of mankind: and [vi. 128], يَا مَعْشَرَ الجِنِّ, without the mention of الانس: (MF:) pl. مَعَاشِرُ. (S, Msb.) [See also عَشِيرَةٌ.]

A2: مَعْشَرَ: see عُشَارَ, in four places.

مُعْشِرٌ (tropical:) A woman who has completed her full time of pregnancy. (TA.) مُعَشَّرٌ pass. part. n. of 2, q. v. See also مُثَلَّثٌ.]

مُعَشِّرٌ: see عَشَّارٌ.

A2: Also One whose camels have brought forth: and one whose camels have become عِشَار [pl. of عُشَرَآء]. (O, K.) مِعْشَارٌ: see عُشْرٌ.

A2: Also A she-camel whose milk is abundant (K, TA) in the nights of her bringing forth. (TA.)

عطر

1 عَطِرَتْ, (S, A, O, Msb,) aor. ـَ inf. n. عَطَرٌ, (S, O, Msb,) said of a woman, (S, A, Msb,) She perfumed herself; (TA;) and ↓ تعطّرت, (A, O, Msb,) inf. n. تَعَطُّرٌ; (S;) and ↓ استعطرت; (A;) [signify the same: also عَطِرَ he (a man) was sweet in the odour of his body; and عَطِرَتْ, said of a woman, signifies the same: see the part. n. عَطِرٌ:] and ↓ استعطرت signifies she (a woman) made use of perfume. (TA.) [See also 5.]2 عطّر He perfumed a woman [&c.; and so, app., ↓ اعطر]. (Msb.) b2: بَطْنِى عَطِّرِى, (K,) but in other lexicons than the K we find ↓ أَعْطِرِى, (TA,) [occurring in a prov.,] see in art. سَأر [voce سَائِرٌ]. (K.) 4 أَعْطَرَ see 2, in two places.5 تَعَطَّرَ see 1. b2: It is said in a trad., of Mohammad, كَانَ يَكْرَهُ تَعَطُّرَ النِّسَآءِ وَتَشَبُّهَهُنَّ بِالرِّجَالِ, (O, K, TA,) meaning He used to dislike women's perfuming themselves with perfume of which the odour was perceived like that of men [and their affecting to be like men]: (TA:) or their being without ornaments (O, K, TA) and dye on the hands &c. [and their affecting to be like men]; (TA;) the ر in this case being substituted for ل: (O, K, * TA:) or تعطَّر, here, is from what follows: (TA:) b3: تعطّرت She (a woman, O, TA) remained in the house, or tent, of, (O, K,) or with, (L,) her father and mother, and did not marry. (O, L, K, TA.) 10 إِسْتَعْطَرَ see 1, in two places.

عِطْرٌ Perfume; an odoriferous, or a fragrant, substance; syn. طِيبٌ: (S, A, O, K:) pl. [of pauc.] أَعْطَارٌ (A) and [of mult.] عُطُورٌ. (A, O, K.) [And ↓ عِطَارَةٌ, as used in the present day, and in medical books, signifies Perfumes and drugs: see an ex. voce صِيْدَلَةٌ.] b2: [عِطْرُ الأَمَةِ A certain berb: see ذَفِرٌ.]

عَطِرٌ, applied to a man, (K, TA,) and عَطِرَةٌ, applied to a woman, (S, A, O, Msb, K,) Having perfume upon, or using perfume for, or perfuming, [himself, and] herself; (S, O;) and ↓ مُتَعَطِّرَةٌ, applied to a woman, (S, K,) signifies the same. (S) [See also عَاطِرٌ, and مُعَطَّرَةٌ, and مِعْطِيرٌ.] b2: Also عَطِرٌ, Sweet in the odour of his body; and in like manner عَطِرَةٌ applied to a woman. (TA.) اِمْرَأَةٌ عَطِرَةٌ مَطِرَةٌ means A woman who perfumes and cleanses and washes herself much: (O:) [or is sweet in the odour of her body, and often uses the tooth-stick; for] مَطِرَةٌ signifies here كَثِيرَةُ السِّوَاكِ. (TA.) b3: عَطِرَةٌ A she-camel easy of sale in the market; (O, K;) that sells herself by her goodliness; (TA;) as also ↓ عَطَّارَةٌ (O, K) and ↓ مِعْطَارَةٌ: (TA:) or a she-camel of generous race, or excel-lent; (S, O, K;) as also ↓ مِعْطَارٌ (S, O, TA) and ↓ مِعْطَارَةٌ and ↓ مُعْطِرَةٌ [or مُعْطَرَةٌ?]; (K, TA;) or ↓ مِعْطَرَةٌ: (O:) and عَطِرَاتٌ and ↓ مَعَاطِرُ she-camels goodly, and of generous race, or excel-lent. (A.) عِطْرِيَّةٌ [Fragrance]. (TA in art. زرد.) عِطَارَةٌ The trade of a seller of perfumes. (K.) b2: See also عِطْرٌ.

عَطَّارٌ A seller of perfumes; (O, K;) and ↓ مِعْطِيرٌ signifies the same in the saying of El-'Ajjáj, describing the [wild] he-ass and the she-asses, يَتْبَعْنَ جَأْبًا كَمُدُقِّ المِعْطِيرْ [They (the she-asses) follow a bulky male like the stone with which the seller of perfumes pounds, or pulverizes, his perfume]. (S, O.) عَطَّارَةٌ: see عَطِرٌ.

عَاطِرٌ One who loves perfume: (IAar, O, K:) or i. q. عَطِرٌ [q. v.]: (TA:) pl. عُطُرٌ. (O, K.) أَعْطَرُ العَرَبِ The most sweet, in perfume, of the Arabs. (TA, from a trad.) مُعْطِرٌ [or مُعْطَرٌ is the correct form, pass. part. n. of أَعْطَرَ, and agreeable with the pl. in two copies of the S,] (K, TA) A beautiful she-camel, as though there were a dye upon her fur by reason of her beauty: (TA; and so the pl. is explained in the S:) or strong and beautiful; as also ↓ مِعْطَارٌ: (K, TA:) pl. of the former مُعْطِرَاتٌ, (TA,) or مُعْطَرَاتٌ, (S, O,) meaning fat: or red, as though dyed. (O.) b2: مُعْطِرَةٌ [or مُعْطَرَةٌ] A red she-goat. (El-Báhilee, as cited in the TA.) b3: See also عَطِرٌ.

مِعْطَرَةٌ: see عَطِرٌ, last sentence.

مُعَطَّرَةٌ, applied to a woman [Perfumed: see 2]. (K.) مِعْطَارٌ and مِعْطَارَةٌ: see مِعْطِيرٌ; each in two places. b2: and see مُعْطِرٌ; and عَطِرٌ, in three places.

مِعْطِيرٌ, applied to a woman, (Msb,) or to a man and a woman, (S, K,) and ↓ مِعْطَارٌ, applied to a woman, (S, Msb,) or to a man and a woman, (K,) and ↓ مِعْطَارَةٌ, (K,) One who perfumes himself, and herself, much; (S, Msb;) and who frequently does so: and ↓ مِعْطَارٌ and ↓ مِعْطَارَةٌ a woman who is accustomed to do so: pl. مَعَاطِيرُ. (TA.) Lh says that an epithet of the measure مِفْعَالٌ is mase. and fem. without ة, except in some extraordinary instances, in which the fem. is with ة. (TA.) b2: Also مِعْطِيرٌ, A she-camel red, and whose sweat has a sweet odour. (L, and so in the CK.) In [some of] the copies of the K, طَيِّبَةُ العَرْفِ is put by mistake for طيّبة العَرَق. (TA.) A2: See also عَطَّارٌ.

مَعَاطِرُ: see عَطِرٌ, last sentence.

مُتَعَطِّرَةٌ: see عَطِرٌ, first sentence.

عفر

1 عَفَرَهُ, aor. ـِ (S, O, Msb, K,) inf. n. عَفْرٌ, (S, O, Msb,) He rubbed it (namely a vessel) with dust: and ↓ عفّرهُ he rubbed it much with dust: (Msb:) or the latter, he defiled, or soiled, it with dust: (Mgh:) and the former, and ↓ latter, (S, O, K,) of which the inf. n. is تَعْفِيرٌ, (S, O,) he rolled, or turned over, him, or it, فِى التُّرَابِ in the dust: (S, O, K:) or he hid (دَسَّ) him, or it, therein. (K.) It is is said in a trad. of Aboo-Jahl, مُحَمَّدٌ وَجْهَهُ بَيْنَ أَظْهُرِكُمْ ↓ هَلْ يُعَفِّرُ [Doth, or shall, Mohammad defile his face with dust, or rub his face in the dust, in the midst of you?], meaning his prostrating himself in the dust: and at the end he says, ↓ لَأَطَأَنَّ عَلَى رَقَبَتِهِ أَوْ لَأُعَفِّرَنَّ وَجْهَهُ فِى التُّرَابِ [I will assuredly trample upon his neck, or I will defile, or roll, his face in the dust]; meaning that he would abase him, or render him abject. (TA.) b2: He dragged him, being about to roll him in the dust: and you say ثَوْبَهُ فِى االتُّرَابِ ↓ اِعْتَفَرَ [He dragged his garment in the dust]. (Aboo-Nasr, L, TA.) b3: And عَفَرَهُ, (K,) inf. n. عَفْرٌ, (TA,) He cast him upon the ground; as also ↓ اعتفرهُ. (K.) You say, ↓ اعتفرهُ الأَسَدُ The lion cast him upon the ground: (A:) or the lion seized him, and broke his neck, (S, O, TA,) and cast him upon the ground, and shook him about. (TA.) And ↓ اعتفرهُ He leaped, or sprang, upon him, or at him, (سَاوَرَهُ, O, K, for which شَاوره is erroneously put in some copies of the K, TA,) and dragged him, and cast him upon the ground. (TA.) [See also 2.]

A2: عَفِرَ, aor. ـَ (Msb, K,) inf. n. عَفَرٌ, (Msb,) He, or it, was of the colour termed عُفْرَة: (Msb, K:) or of a colour resembling that. (Msb.) 2 عَفَّرَ see 1, in four places. b2: عفّر قِرْنَهُ, and فَأَلْزَقَهُ بِالعَفَرِ ↓ عافرهُ, He wrestled with his adversary, and made him cleave to the dust. (A.) A2: عفّر, inf. n. تَعْفِيرٌ, He mixed his black sheep or goats with others of the colour termed عُفْرَةٌ: (O, K, TA:) or he took white sheep or goats in exchange for black; because the former have more increase. (S, O, TA.) b2: And He made, or rendered, white. (S, O.) 3 عَاْفَرَ see the next preceding paragraph.5 تَعَفَّرَ see 7, in three places. b2: تعفّر الوَحْشُ (tropical:) The wild animals became fat. (O, K, TA.) 6 تعافر said of [food of the kind called] ثَرِيد, It was made white. (K. [See أَعْفَرُ, latter half.]) 7 انعفر and ↓ اعتفر It (a vessel) became rubbed with dust: and ↓ تعفّر it became much rubbed with dust: (Msb:) or the first and ↓ second, (S, O,) and ↓ the last also, (O,) it (a thing) became defiled with dust: (S, O:) or the first and ↓ last, he or it, became rolled, or turned over, فِى التُّرَابِ in the dust: or became hidden therein. (K.) b2: And one says, دَخَلْتُ المَآءَ فَمَا انْعَفَرَتْ قَدَمَاىَ I entered the water, and my feet did not reach the ground. (A, TA.) 8 إِعْتَفَرَ see 1, in four places.

A2: See also 7, in two places. Q. Q. 2 تَعَفْرَتَ He became, or acted like, an عِفْرِيت; (K, TA;) from which latter word this verb is derived, the [final] augmentative letter being preserved in it, with the radical letters, to convey the full meaning, and to indicate the original. (TA.) عَفْرٌ: see عَفَرٌ, in four places.

عُفْرٌ: see عِفْرٌ.

A2: Also pl. of أَعْفَرُ [q. v.]. (S, &c.) عِفْرٌ A boar; (S, O, K;) as also ↓ عُفْرٌ: or a swine, as a common term: or the young one of a sow. (K.) A2: عِفْرٌ (S, A, O, K) and ↓ عَفِرٌ (Sgh in TA in art. نفر) and ↓ عِفْرِيَةٌ, (A, O, K,) in which the ى is to render the word quasi-coordinate to شِرْذِمَةٌ, [I substitute this word for شِرْذِوَةٌ, in the L, and شِرْذِذَةٌ in the TA,] and the ة to give intensiveness, (L, TA,) and ↓ عِفْرِيتٌ, (A, O, K,) in which the ت is to render the word quasicoordinate to قِنْدِيلٌ, (TA,) [or to render it a contraction of عِفْرِيَةٌ,] and ↓ عَفْرِيتٌ, which occurs in one reading of the Kur, [xxvii. 39, and is agreeable with modern vulgar pronunciation,] (O, CK,) and ↓ عِفْرَاتٌ, (CK,) and ↓ عُفَارِيَةٌ, (A, O, L, K,) in which the ى is to render the word quasi-coordinate to عُذَافِرَةٌ, and the ة is to give intensiveness, (TA,) and ↓ عِفِرٌّ, (O, K,) and ↓ عِفْرِىٌّ, (Sgh, K,) and ↓ عُفَرْنِيَةٌ, (Sgh, K,) and ↓ عِفْرِينٌ, and ↓ عِفِرِّينٌ, (Lh, TA,) and ↓ عَفَرْنًى, (Lth, TA,) [respecting which last, see the latter portion of this paragraph,] applied to a man, (S, O, K,) and to a jinnee, or genie, (Kur, ubi suprá,) Wicked, or malignant; (S, O, K;) crafty, or cunning; (S, O;) abominable, foul, or evil; (K;) abounding in evil; (TA;) strong, or powerful; (A;) insolent and audacious in pride and in acts of rebellion or disobedience; (A, TA;) who roils his adversary in the dust: (A:) and the epithet applied to a woman is عِفْرَةٌ, (S, O,) and ↓ عِفْرِيتَةٌ, (Lh, K,) and ↓ عِفِرَّةٌ: (Sh, O:) or ↓ عِفْرِيتٌ signifies anything that exceeds the ordinary bounds; and ↓ عُفَارِيَةٌ is syn. with it: (AO, S, O:) and ↓ عِفْرِيتٌ and ↓ عِفْرِينٌ and ↓ عِفِرِّينٌ (Zj, K) applied to a man, and as applied in the Kur, ubi suprá, [to a jinnee,] (Zj,) sharp, vigorous, and effective, in an affair, exceeding the ordinary bounds therein, with craftiness, or cunning, (Zj, O, K,) and wickedness, or malignity: (Zj:) or ↓ عِفْرِيتٌ is properly applied to a jinnee, and signifies evil in disposition, and wicked or malignant; and is metaphorically applied to a man, like as is شَيْطَانٌ: (B:) it is applied to an evil jinnee that is powerful, but inferior to such as is termed مَارِدٌ: (Mir-át ez-Zemán:) ↓ عِفْرِيَةٌ also signifies i. q. دَاهِيَةٌ [app. meaning very crafty or cunning, rather than a calamity]: (S, O:) ↓ عِفْرِيَةٌ and ↓ عِفْرِيتٌ are also applied as epithets to a شَيْطَان [or devil]: (Kh, S:) the pl. of the former of these two epithets is عَفَارِيَةٌ, (Kh, S, O,) or عَفَارِىُّ; (Fr;) and that of ↓ عفريت is عَفَارِيتُ; (Kh, Fr, S, O;) and that of ↓ عِفِرٌّ is عِفِرُّونَ; (Sh;) and that of عِفْرٌ is أَعْفَارٌ. (TA in art. جشم.) You say, فُلَانٌ نِفْرِيتٌ ↓ عِفْرِيتٌ, and نِفْرِيَةٌ ↓ عِفْرِيَةٌ; [Such a one is wicked, or malignant; &c.;] the latter of these two words being an imitative sequent. (AO, S, O.) And in a trad. it is said, إِنَّ اللّٰهَ يَبْغُضُ النِّفْرِيَةَ الَّذِى لَا يُرْزَأُ فِى أَهْلٍ وَلَامَالٍ ↓ العِفْرِيَةَ (AO, S) [Verily God hates] the crafty or cunning, the wicked or malignant, the abounding in evil; or him who collects much and refuses to give; or him who acts very wrongfully or unjustly or tyrannically; [who will not suffer loss in his family nor in his property.] (TA.) b2: أَسَدٌ عِفْرٌ, and ↓ عِفْرِيَةٌ, and ↓ عِفْرِيتٌ, and ↓ عُفَارِيَةٌ, (K,) and ↓ عِفِرٌّ, (TA,) and ↓ عَفَرْنًى, (K, [respecting which see what follows: in the CK عَفَرْتٰى, which is wrong in two respects:]) A strong, (K,) powerful, great, (TA,) lion: (K, TA:) or العَفَرْنَى the lion; so called because of his strength: (S, O:) and لَبُؤَةٌ عَفَرْنًى, (S, O, TA,) like the masc., (TA. [or it may be in this case with the fem. ى, i. e. without tenween,]) or ↓ عَفَرْنَاةٌ, (K, TA,) a strong lioness: (S, O, K:) or the epithet, of either gender, signifies bold: from عَفَرٌ signifying

“ dust,” or from عَفْرٌ in the sense of اِعْتِفَارٌ, or from the strength and hardiness of the animal: (TA:) and نَاقَةٌ عَفَرْنَاةٌ a strong she-camel; pl. عَفَرْنَيَاتٌ: (S, O:) but you do not say جَمَلٌ عَفَرْنًى; (Az:) the alif [which is in this case written ى] and ن in عَفَرْنًى are to render it quasi-coordinate to سَفَرْجَلٌ [which shows that it is with tenween]. (S.) عَفَرٌ (IDrd, S, A, O, Msb, K) and ↓ عَفْرٌ (IDrd, A, O, K) Dust: (IDrd, S, O, Msb:) [like عَفَارٌ the dust of the earth: (Freytag, from Meyd:)] or the exterior of the dust or earth: (A, K:) and the surface of the earth; (Msb;) as also الأَرْضِ ↓ عَفْرُ: (TA:) pl. أَعْفَارٌ. (K.) You say الأَرْضِ مِثْلُهُ ↓ مَا عَلَى عَفْرِ There is not upon the face of the earth the like of him, or it. (O, TA.) And كَلَامٌ لَا عَفَرَ فِيهِ, (K,) or لَهُ ↓ لَا عَفْرَ, (TS, TA,) [lit., Language in which is no dust; or which has no dust; like the saying كَلَامٌ لَا غُبَارَ عَلَيْهِ “ language on which is no dust; ” meaning] (assumed tropical:) language in which is nothing difficult to be understood. (K.) And IAar mentions, but without explaining it, the saying, وَالدَّبَارْ وَسُوْءُ ↓ عَلَيْهِ العَفَارْ الــدَّارْ [app. meaning, May the dust, and perdition, and evil of the dwelling, be his lot. See دَبَرَ]. (O, TA.) عَفِرٌ [part. n. of عَفِرَ]. أَرْضٌ عَفِرَةٌ Land of the colour termed عُفْرَةٌ [q. v.]. (O and TA in art. عثر.) A2: See also عِفْرٌ.

عِفِرٌّ, and the fem., with ة: see عِفْرٌ, in four places.

عُفْرَةٌ A dust-colour inclining to whiteness; a whitish dust-colour: (TA:) or whiteness that is not clear: (Mgh, Msb:) or whiteness that is not very clear, (Az, As,) like the colour of the surface of the earth: (Az, As, Mgh:) or whiteness with a tinge of redness over it: (A:) the colour of an antelope such as is termed أَعْفَرُ. (K.) b2: See also عِفْرِيَةٌ, in three places.

عَفْرَى, or عَفْرًى: see عِفْرِيَةٌ.

عِفْرِىٌّ: see عِفْرٌ, first quarter.

عِفْرَاةٌ: see عِفْرِيَةٌ.

عِفْرَاتٌ: see عِفْرٌ, first quarter: A2: and see the next paragraph, in three places.

عِفْرِيَةٌ: see عِفْرٌ, in six places.

A2: The hair, and the feathers, of the back of the neck, of the lion, and of the cock, &c., which it turns back towards the top of its head when exasperated; as also ↓ عُفْرَةٌ (S, O) and ↓ عِفْرَاتٌ, (S,) or ↓ عِفْرَاةٌ: (O, TA:) and ↓ عُفْرَةٌ, the feathers around the neck of a cock and of a bustard (حُبَارَى) &c.: (S in art. برل:) or عِفْرِيَةٌ and ↓ عَفْرَى, or عَفْرًى, [whether without or with tenween is not shown, but I think it is more probably without,] of a cock, the feathers of the neck; (K;) as also ↓ عُفْرَةٌ: (TA:) and of man, the hair of the back of the neck: (K:) or the hair of the part over the forehead: (TA:) and of a beast, the hair of the fore-lock: (K:) or the hair of the back of the neck: (TA:) and [of a man,] the hairs that grow in the middle of the head, (K,) that stand up on an occasion of fright; (TA;) as also ↓ عِفْرَاتٌ and ↓ عُفَرْنِيَةٌ. (K.) You say جَآءَ فُلَانٌ نَافِشًا عِفْرِيَتَهُ, meaning Such a one came in a state of anger. (S, O.) And جَآءنَاشِرًا عِفْرِيَتَهُ, and ↓ عِفْرَاتَهُ, He came spreading his hair, by reason of covetousness, and inordinate desire. (ISd, TA.) عِفْرِيتٌ; and عَفْرِيتٌ: and the fem., عِفْرِيتَةٌ: see عِفْرٌ, in ten places.

عِفْرِينٌ: see عِفْرٌ, in two places.

عِفِرِّينٌ: see عِفْرٌ, in two places.

A2: لَيْثُ عِفِرِّينَ The lion. (AA, K.) So in the prov., إِنَّهُ لَأَشْجَعُ مِنْ لَيْثِ عِفِرِّينَ [Verily he is more courageous than the lion]. (AA, TA.) عِفِرِّينُ is the name of a certain place in which are lions, or abounding with lions: (S, O, K:) or the name of a certain country or town. (As, AA, S, M.) A3: A certain insert, whose retreat is the soft dust at the bases of walls; (O, K:) that rolls a ball, and then hides itself within it; and when it is roused, throws up dust: (O, TA:) the word [عفرّين] is of one of those forms not found by Sb: (TA:) or a certain creeping animal (دَابَّة), like the chameleon, that opposes itself to the rider [upon a camel or horse], and that strikes with its tail. (O, K.) [See also طُحَنٌ: and see Ham p. 131.]

b2: Also (tropical:) A complete man; [i. e., complete with respect to bodily vigour, having attained the usual term thereof;] (O, K, TA;) fifty years old. (O, TA.) b3: And (tropical:) Resolute, or firm-minded; strong, or powerful. (S, O, K, TA.) عَفَرْنًى and عَفَرْنَاةٌ: see عِفْرٌ, in three places. b2: The latter also signifies The [kind of goblin, or demon, called] غُولٌ. (O, K.) عُفَرْنِيَةٌ: see عِفْرٌ; first quarter.

A2: and see عِفْرِيَةٌ.

عَفَارٌ: see عَفَرٌ.

A2: Also A certain kind of tree, (S, O, K,) by means of which fire is produced; (S, O;) زِنَاد [or pieces of wood, or stick, used for that purpose,] being made of its branches: (K, * TA:) accord. to information given to AHn by certain of the desert-Arabs of the Saráh (السَّرَاة), it resembles the kind of tree called the غُبَيْرَآء, by reason of its smallness, so that when one sees it from afar he doubts not its being the latter kind of tree; its blossom, also, is like that of the latter tree; and it is a kind of tree that emits much fire, so that the زناد made of it are excellent: (TA:) pl. of عَفَارَةٌ; (K;) or, more properly, [a coll. gen. n., and] its n. un. is with ة: (O, TA:) it and the مَرْخ contain fire that is not in any other kind of tree: Az says, I have seen them both in the desert, and the Arabs make them the subject of a prov., relating to high nobility: (TA:) they say فِى كُلِّ شَجَرٍ نَارْ وَاسْتَمْجَدَ المَرْخُ وَالعَفَارْ (S, O, TA) In all trees is fire; but the markh and 'afár yield much fire, more than all other trees. (O, * TA.) [See also مَرْخٌ, and استمجد.] It is also said, in another prov., اِقْدَحْ بِعَفَارٍ أَوْ مَرْخِ ثُمَّ اشْدُدْ إِنْ شِئْتَ أَوْ أَرْخِ [Produce thou fire with markh or with 'afár: then tighten, if thou please, or loosen]. (TA.) A3: See also عَافُور.

عَفَارَةٌ The quality, or disposition, of him who is termed عِفْرٌ and عِفْرِيَةٌ and عِفْرِيتٌ &c.; i. e., wickedness, or malignity, &c. (K, * TA.) عُفَارِيَةٌ: see عِفْرٌ, in three places.

عَافِرٌ and ↓ مُنْعَفِرٌ and ↓ مَعْفُورٌ and ↓ مُعَفَّرٌ Defiled with dust: hence, العَافِرُ الوَجْهِ He whose face is defiled with dust: and الوَجْهِ فِى التُّرَابِ ↓ هُوَ مُنْعَفِرُ, and ↓ مُعَفَّرُهُ, He has the face defiled in the dust. (TA.) وَقَعُوا فِى عَافُورِ شَرٍّ, (S, K,) and شَرٍّ ↓ فِى عَفَارِ, (TA,) i. q. فِى عَاثُورِ شَرٍّ, (Fr, S, K,) i. e., They fell into difficulty, or distress. (S.) Some say that the ف is substituted for ث. (TA.) [But see عاثور.]

أَعْفَرُ Dust-coloured inclining to white; of a whitish dust-colour: (TA:) or white, but not of a clear hue: (Msb:) or, applied to a buckantelope, white, but not of a very clear white, (Az, As, S, O, K,) being like the colour of the surface of the earth: (Az, As, Mgh:) or a buck-antelope having a tinge of red over his whiteness, (AA, S, A, K,) with a short neck; and such is the weakest of antelopes in running: (AA, S, O:) or having a redness in his back, with white flanks: (K:) [in the CK, after the words thus rendered, is an omission, of the words أَوِ الأَبْيَضُ وَ:] or such as inhabits elevated, rugged, stony tracts, and hard grounds; and such is red: (Az:) or having white horns: (A:) fem. عَفْرَآءُ: (S, K, &c.:) also applied to a she-goat, meaning of a clear white colour: (TA:) pl. عُفْرٌ. (S, A, O.) b2: El-Kumeyt says, وَكُنَّا إِذَا جَبَّارُ قَوْمٍ أَرَادَنَا بِكَيْدٍ حَمَلْنَاهُ عَلَى قَرْنِ أَعْفَرَا [And we used, when an insolent tyrant of a people desired to execute against us a plot, to carry him upon the horn of an antelope of a whitish dustcolour, or white but not of a clear hue, &c.]; meaning, we used to slay him, and to carry his head upon the spear-head; for the spear-heads, in time past, were of horns. (S, O.) b3: Hence the saying رَمَانِى عَنْ قَرْنِ أَعْفَرَ i. q. رمانى بِدَاهِيَةٍ (tropical:) [He sent upon me a calamity; or he made a very crafty man to be my assailant]: for the same reason, also, قَرْنُ أَعْفَرَ is proverbially used to signify (tropical:) A difficulty, or distress, that befalls one: and one says to a man who has passed the night in disquieting distress, كُنْتَ عَلَى قَرْنِ أَعْفَرَ (tropical:) [Thou wast pierced by grief]. (TA.) One says also, of him who is frightened and disquieted, كَأَنَّهُ عَلَى قَرْنِ أَعْفَرَ [He is as though he were upon the horn of an antelope of a whitish dustcolour, &c.: meaning, upon the head of a spear]: the like of this phrase is used by Imra-el-Keys. (A.) b4: Also عَفْرَآءُ, A ewe of a colour inclining to whiteness. (O.) b5: And أَعْفَرُ, Red sand. (S, O.) b6: [Food of the kind called] ثَرِيد made white: (K, TA:) from عُفْرَةٌ signifying the “ colour of the earth. ” (TA.) b7: عَفْرَآءُ White. (K.) b8: أَرْضٌ عَفْرَآءُ Untrodden land. (K, TA.) b9: العَفْرَآءُ The thirteenth night [of the lunar month]: (S, O:) or the night of blackness: (A:) but accord. to IAar, اللَّيَالِى العُفْرُ signifies the white nights; (A;) and so says Th, without particularizing: (TA:) or the nights thus called are the seventh and eighth and ninth nights of the lunar month; (K;) because of the whiteness of the moon [therein]. (TA.) It is said in a trad. لَيْسَ عُفْرُ اللَّيَالِى

كَالدَّآدِئِ The moon-lit nights are not like the black nights: some say that this is a proverb. (TA.) مُعَفَّرٌ: see عَافِرٌ, in two places.

مُعَفِّرٌ One whose sheep or goats are of the colour termed عُفْرَةٌ: there is no tribe among the Arabs to whom this appellation applies, except Hudheyl. (A, TA.) [Accord. to analogy, this should rather be written مُعْفِرٌ; and perhaps it is thus in correct copies of the A.]

مَعْفُورٌ: see عَافِرٌ. b2: أَرْضٌ مَعْفُورَةٌ Land of which the herbage has been eaten. (S, O.) مَعَافِرُ: see مَعَافِرِىٌّ, in three places.

مُعَافِرٌ (tropical:) One who walks with companies of travellers, (S, O, K, TA,) and so, accord. to the L, ↓ مُعَافِرِىٌّ, (TA,) and obtains of their superabundance [of provisions]. (S, O, TA.) ثَوْبٌ مَعَافِرِىٌّ, (S, Mgh, O, Msb,) pl. ثِيَابٌ مَعَافِرِيَّةٌ, (S, O, K,) and بُرْدٌ مَعَافِرِىٌّ, (Az,) and hence, simply, ↓ مَعَافِرُ, (Az, Mgh,) as a subst., (Az,) without the relative ى, (Az, Mgh,) accord. to As, (Mgh,) A kind of garment, or piece of cloth, (S, Mgh, O, Msb,) and a garment of the kind called بُرْد, (Az,) so called in relation to ↓ مَعَافِرُ, (S, O, K, &c.,) a word imperf. decl., (S, O, K,) because of its being of the form of an imperf. decl. pl., (S, O,) as the name of a tribe of Hemdán; (S, O;) or as being the name of a son of Murr, (Sb, Mgh, Msb,) brother of Temeem the son of Murr, (Sb, Mgh,) and father of the tribe above mentioned, (Msb, K,) which was a tribe of El-Yemen; (Msb;) or as being the name of a place, (IDrd, O,) or a town, or district, (K, TA,) of El-Yemen, (IDrd, O, TA,) in which Ma'áfir Ibn-Udd took up his abode, accord. to Z: (TA;) معافرىّ is perfectly decl. because the relative ى is added to it: (S:) and it is thus formed because مَعَافِرُ is sing. in its application; whereas, in a rel. n. from a pl. used as a pl., the formation is from the sing., as in the instance of مَسْجِدِىٌّ as a rel. n. from مَسَاجِدُ: (TA:) ↓ معافر should not be pronounced with damm to the م: (Msb, K:) and it is wrong to call the kind of garment above mentioned مُعَافِرِىٌّ, with damm, and مَعَافِرِىُّ, without tenween, and مَعَافِيرُ. (Mgh.) مُعَافِرِىٌّ: see مُعَافِرٌ.

مُنْعَفِرٌ: see عَافِرٌ, in two places.

يَعْفُورٌ The dust-coloured gazelle: (K:) or the gazelle, as a general term: (K, * TA:) as also يُعْفُورٌ: (K:) and the [young gazelle such as is called] خِشْف: (S, O, K:) or the buck-gazelle: (S, Mgh, O:) and (S, IAth, O, in the Mgh “ or ”) the young one of the wild cow: (S, IAth, Mgh, O:) n. un. with ة: (TA:) pl. يَعَافِيرُ. (S, O.) b2: Also A light, or an active, ass. (IAar.) b3: And it is said to mean (assumed tropical:) The form of a man, seen from a distance, resembling a يَعْفُور [in one of the senses expl. above]. (L, TA.) A2: And One of the divisions of the night, (K, TA,) which are five, called سُدْفَةٌ and سُتْفَةٌ and هَجْمَةٌ and يَعْفُورٌ and خُدْرَةٌ. (TA.)

عدس

1 عَدَسَ فِى الأَرْضِ, (AA, S, O, K,) aor. ـِ inf. n. عَدْسٌ (AA, O, K) and عَدَسَانٌ and عِدَاسٌ (Ibn-'Abbád, O, K) and عُدُوسٌ, (O, K,) He went away [or journeyed] into, or in, or through, the country, or land. (AA, S, O, K.) One says, عَدَسَتْ بِهِ المَنِيَّةُ (S, O) i. e. [Death] took him away. (O.) And El-Kumeyt says, أُكَلِّفُهَا هَوْلَ الظَّلَامِ وَلَمْ أَزَلْ

↓ إِلَىَّ وَعَادِسَا ↓ أَخَا اللَّيْلِ مَعْدُوسًا or عَلَىَّ, as some relate it, (O, [and thus, instead of إِلَىَّ, in one of my copies of the S,]) meaning [I constrain them (referring to camels mentioned in a preceding verse) to bear the terror of the darkness, and I cease not to be, as a nightfarer,] journeyed to by night [and journeying]. (S, O.) [It is added in the S, as though to indicate another meaning, وَعَدَسَ لُغَةٌ فِى حَدَسَ; and in the O and K, وَالعَدْسُ الحَدْسُ; (in the O with أَيْضًا between these two inf. ns.;) but accord. to the TA, the meaning intended by this is, The going away into, or in, the country, or land: see, however, what here follows.] b2: العَدْسُ also signifies The treading hard, or vehemently, (شِدَّةُ الوَطْءِ, S, O, K, TA,) upon the ground; and so الحَدْسُ. (TA.) b3: And i. q. الكَدْحُ [app. as meaning The working, or labouring; or toiling, or labouring hard]; (S, O, K, TA;) as also الحَدْسُ. (TA.) b4: And, accord. to IKtt, عَدَسَ, said of a man, signifies قَوِىَ عَلَى الشَّرِّ [He was strong to do evil, or mischief: but I think it probable that the right explanation is, على السَّيْرِ or على السُّرَى, i. e. to journey, or to journey by night: see عَدُوسٌ]. (TA.) A2: عَدَسَ, aor. ـِ (AA, O, K,) inf. n. عَدْسٌ, (TA,) also signifies He served [another]; syn. خَدَمَ. (AA, O, K.) b2: And عَدَسَ المَالَ, inf. n. عَدْسٌ, He pastured the cattle, or camels &c. (Ibn-'Abbád, O, K, TA.) And هُوَ يَعْدِسُ عَلَيْهِ He pastures for him. (Ibn-'Abbád, O.) A3: عَدَسَ بِهِ, (O, K,) and عَدَسَهُ, (IKtt, * O,) He said to him (i. e. to a mule, O) عَدَسْ [q. v.]. (IKtt, O, K.) A4: عُدِسَ, He had an eruption of the small pustule called عَدَسَة [q. v.]. (K, * O, * TA.) 3 عادس He journeyed continually. (Freytag, from the Deewán of Jereer.)]

عَدَسْ A cry by which one chides a mule, (IDrd, S, IKtt, * O, K,) to urge him: (IKtt:) sometimes, by poetic license, it is made decl.: (L, TA:) the vulgar say عد [app. عَدْ]. (TA.) b2: Hence, (TA,) sometimes, (S, O,) it is also used as a name for The mule; (S, O, K;) like as the ass is [sometimes] called سَأْ سَأْ, which is [origiginally] a cry whereby one chides an ass; and there are other instances of the same kind. (TA.) عَدَسٌ [Lentils;] a well-known grain; (S, O, K;) also called عَلَسٌ and بُلُسٌ: (TA:) n. un. with ة. (O, K.) b2: عَدَسُ المَآءِ A certain plant [of which I have not found any description]. (See art. ساذج, last sentence.) عَدَسَةٌ A small pustule, (Lth, S, * O, * K,) resembling the عَدَسة [commonly so called, i. e. the single grain of lentil], (Lth, TA,) which comes forth (Lth, O, K) in the body (Lth, K) in a man, (S, O,) dispersedly, like the طَاعُون [or plague], (Lth, TA,) of which it is said to be a kind, (Lth, O, TA,) and kills, (Lth, O, K,) or sometimes kills, (S,) or generally kills, (Lth, TA,) few recovering from it: (Lth, O:) it was feared by the tribe of Kureysh, as being transitive. (O.) عَدَسِيَّةٌ A soup made by boiling yellow lentils in water, till nearly dissolved, and then adding red vinegar, coriander, and salt. (Ibn-Jezleh, quoted, from Channing, by Greenhill, in his Transl. of Er-Rázee on Small-pox and Measles.) A2: It is now applied also to Bats' dung; which is used in medicine, administered internally; and also applied externally, mixed with vinegar, to tumours: so says Forskål in his Descr. Animalium, p. iii.: but he there states عدسيه to be an appel-lation of the bat itself.]

عَدُوسٌ, applied to a female, [and app. to a male also,] Bold, or daring; (Ibn-'Abbád, O, K, TA;) strong to journey. (TA.) And عَدُوسُ السُّرَى Strong to journey (S, O, K) by night; as a masc. epithet; (O, K;) and as a fem. epithet applied to the hyena: (S, O:) or عَدُوسُ اللَّيْلِ, as meaning strong to journey by night, is applied to a man and to a woman and to a camel. (TA.) عَادِسٌ: see the verse cited in the first paragraph.

مَعْدُوسٌ: see the verse above mentioned.

A2: Also Having an eruption of the small pustule termed عَدَسَةٌ. (K, * O, * TA.)

عتق

1 عَتَقَتِ الفَرَسُ, aor. ـِ inf. n., عِتْقٌ; (S, O;) or عَتَقَ الفَرَسُ, aor. ـِ and عَتُقَ; The mare, (S, O,) or horse, (K,) preceded, and became safe, or secure: (S, O, K:) [or,] accord. to IDrd, عَتُقَ الفَرَسُ, with damm, signifies the horse became such as is termed عَتِيق [q. v.]. (O.) The meaning of The state, or act, of preceding, or having precedence, [assigned to the inf. n. عِتْقٌ,] is said to be the turning-point of the art.: and hence, عَتَقَ الخَيْلَ, said of a horse, means He preceded the other horses, and became safe, or secure, from them. (Mgh.) And عَتَقْتُ الشَّىْءَ, aor. ـِ I preceded the thing. (Msb.) b2: عَتَقَ العَبْدُ, (S, Mgh, O, Msb, K,) aor. ـِ (S, O, Msb, K,) inf. n. عِتْقٌ (S, Mgh, O, K) and عَتْقٌ, (K,) or the former is a simple subst. and the latter is an inf. n., (Msb, K,) as also عَتَاقٌ (S, Mgh, O, Msb, K) and عَتَاقَةٌ, (S, O, Msb, K,) The slave became free; (S, O;) the slave passed forth from the state of slavery. (Mgh, K.) And sometimes عِتْقٌ is used in the place of إِعْتَاقٌ; (Mgh;) and so is عَتَاقٌ, in the saying حَلَفَ بِالعَتَاقِ [He swore by emancipation]: (TA:) but see 4. [Hence,] one says, فُلَانٌ مَوْلَى

عَتَاقَةٍ [Such a one is a freed slave]. (S, O, K. [See also عَتِيقٌ.]) b3: عَتَقَتْ مِنَ الصِّبَا is said of a girl when she has attained to the marriageable state [meaning She has passed forth from the state of childhood]. (O, TA.) And عَتَقَتْ, aor. ـِ She (a girl) attained to the commencement of the state of puberty: and as some say, had not married: (K, * TA:) [or] she (a woman) passed forth from the state, or condition, of serving her father and mother, and from being possessed by a husband. (Msb.) b4: عَتَقَ بَعْدَ اسْتِعْلَاجٍ, aor. ـِ He (a man, S, O) became thin, or fine, or delicate, in his external skin, after having been coarse and rough; (S, O, K;) as also عَتُقَ. (K.) b5: عَتَقَ, said of anything, It attained its utmost point, reach, or degree. (TA.) b6: عَتَقَتِ البَكْرَةُ The young she-camel became free from القُرْحَة [or purulent pustules in the mouth] and العُرَّة [i. e. mange, or scab]: until this is the case, she is not reckoned a بَكْرَة: so said an Arab of the desert. (TA.) b7: عَتَقَ, (Msb,) or عَتَقَ المَالُ, (S, O, K,) aor. ـِ (K,) inf. n. عِتْقٌ; (Fr, S, O;) and عَتُقَ; (K;) It, (Msb,) or the property, or cattle, (Fr, S, O, K,) became in a good, right, or proper, state. (Fr, S, O, Msb, K.) b8: See also 4. b9: عَتُقَ الشَّىْءُ, (S, Mgh, O, K,) inf. n. عَتَاقَةٌ; (S, Mgh, O;) and عَتَقَ, aor. ـُ (S, O, K) and عَتِقَ; (K;) The thing became old. (S, Mgh, O, K.) Both of these verbs, in this sense, are said of clarified butter. (TA.) And you say, عَتُقَتِ الخَمْرُ; (S, Msb, K;) and عَتَقَت, (Msb, K,) aor. ـِ inf. n. عَتْقٌ and عِتْقٌ; (Msb;) The wine became old (Msb, K) and good. (K.) b10: عَتَقَتْ عَلَيْهِ يَمِينٌ, (S, O, K,) aor. ـِ (S, K; in one of my copies of the S عَتُقَ;) and عَتُقَتْ; (S, O, K;) The oath was binding on him: (K:) or was old, and binding on him; as though he kept it [long], not violating it. (S, O.) A2: عَتَقَهُ بِفِيهِ, inf. n. عَتْقٌ, He bit it: (K:) or بِفِيهِ ↓ عَتَّقَ he bit with his front teeth: and [simply] he bit: (So in the O:) [both are app. correct; for it is said that] تَعْتِيقٌ signifies the act of biting. (L, K.) 2 عَتَّقَ see 4. b2: عَتَّقْتُ الشَّىْءَ, (S, O,) inf. n. تَعْتِيقٌ, (S, K,) I made the thing old. (S, O, K. *) عُتِّقَتْ زَمَانًا is said of wine (الخَمْرُ) [as meaning It was kept long, so that it became old]. (S, O.) b3: See also 1, last sentence.4 اعتق فَرَسَهُ He made his mare to hasten, or be quick, [and to precede, (see 1, first sentence,)] and become safe, or secure. (S, O, K.) b2: اعتق العَبْدَ He emancipated the slave; freed him from slavery: (S, Mgh, O, Msb, * K:) ↓ عَتَقَهُ in this sense is not known, (TA,) and should not be said, therefore it is said in the Bári' that one should not say عُتِقَ العَبْدُ, nor should one say أَعْتَقَ العَبْدُ with the verb in the active form [and making العبد the agent]. (Msb.) b3: اعتق المَالَ He put the cattle, or property, into a good, right, or proper, state; (Fr, S, O, K;) as also ↓ عتّقهُ, inf. n. تَعْتِيقٌ; (O;) and ↓ عَتَقَهُ, (Msb, * K, TA,) aor. ـِ inf. n. عَتْقٌ. (TA.) b4: اعتق قَلِيبَهُ He dug his well, and cased it [with stones or bricks], (AA, O, K,) and made it good. (AA, O.) b5: اعتق مَوْضِعَهُ He took for himself his place (حَازَهُ), so that it became his property. (O, K.) b6: اعتق دِيوَانَهُ [is expl. by the words] إِذَا اسْتَقَامَ لَهُ وَأَخَذَ مِنْهُ شَيْئًا [app. as meaning He took something from his register, or his account or reckoning, when it had become in a right, or correct, state for him]. (O, TA.) b7: اعتق يَمِينَهُ He made his oath to be inexpiable. (L, TA.) عُتْقٌ: see the next paragraph.

عِتْقٌ [mentioned above as an inf. n. and also as a simple subst. (see 1)] i. q. نَجَابَةٌ [app. as a quality of a horse and the like, meaning Generousness, excellence, or swiftness: see 1, first and second sentences]. (K.) b2: And i. q. كَرَمٌ [Generousness, generosity, or nobility]; (S, Mgh, O, K;) as in the saying, مَا أَبْيَنَ العِتْقَ فِى وَجْهِ فُلَانٍ [How manifest is generousness, &c., in the face of such a one!]. (S, O.) b3: And i. q. شَرَفٌ [Highness, or eminence, of rank or condition]. (K.) b4: Also Beauty, or comeliness. (S, O, K.) b5: And The state, or condition, of freedom; contr. of slavery. (S, O, K.) b6: [And Oldness: in which sense,] accord. to some, عِتْقٌ and ↓ عُتْقٌ relate to inanimate things, as wine and dates; and قِدَمٌ relates to inanimate things and also to animals. (L, K.) A2: Also, and ↓ عُتُقٌ, A species of trees from which Arabian bows are made: (AHn, K: *) the name being meant to imply the excellence of the bow [made therefrom]. (AHn.) عُتُقٌ: see what next precedes.

عُتَاقٌ: see the next paragraph, last quarter.

عَتِيقٌ A horse that precedes, outstrips, or outgoes; as also ↓ عَاتِقٌ; or this signifies a horse that precedes, and becomes safe, or secure; (TA; [see 1, first and second sentences;]) or that precedes, outstrips, or outgoes, the [other] horses: (Msb:) and the former, a generous, or an excellent, horse: (Msb, TA:) or a horse swift and excellent; or that excites admiration by his generousness or excellence; syn. رَائِعٌ: (S, Mgh, O, TA:) pl. عِتَاقٌ: (S, O, Msb:) عَتِيقَةٌ applied to a young she-camel means generous, excellent, or swift: (TA:) and عِتَاقٌ has this meaning applied to camels, (TA,) or to such as are termed أَرْحَبِيَّات, (S, O, TA,) and to horses; (K, TA;) or the عِتَاق of horses are the generous, or excellent, thereof; and so of birds; (Mgh;) [the noble thereof, in a sense wider that that in which this epithet is applied in English falconry;] or of birds, such as prey; (S, O, K, TA;) عَتِيقٌ being applied to one of them: (TA:) عِتَاقُ الطَّيْرِ is also applied [particularly] to eagles: (IAar, TA voce عُقَابٌ:) and عَتِيقُ الطَّيْرِ, to the hawk, or falcon: (O, TA:) and عَتِيقٌ signifies anything generous, or excellent; (S;) and anything choice, or best; (S, O, K;) thus applied to a hawk, and dates, and water, and fat: (S:) or العَتِيقُ means dates [themselves], (AHn, O, K,) as in a verse of 'Antarah (or of Khuzaz-Ibn-Lowdhán, S, TA) cited voce كَذَبَ, (O,) as a proper name thereof; (K;) or, as some say, the dates termed شِهْرِيز; and its pl. is عُتُقٌ: (TA:) and water [itself]: (K:) and fat [itself]: and accord. to IAar, anything that has attained the utmost degree in goodness or badness or beauty or ugliness is termed عَتِيقٌ; pl. عُتُقٌ. (TA.) b2: Also Beautiful, or comely: so in the saying, فُلَانٌ عَتِيقُ الوَجْهِ [Such a one is beautiful, or comely, in respect of the face]. (O, TA.) And اِمْرَأَةٌ عَتِيقَةٌ means A woman beautiful, or comely; generous, or noble. (TA.) b3: And (applied to a man, S, O) Thin, or fine, or delicate, in his external skin, after having been coarse and rough. (S, O, K.) b4: And, applied to a slave, signifying Freed from slavery, or emancipated; (S, Mgh, O, Msb, * K;) as also ↓ عَاتِقٌ, and ↓ مُعْتَقٌ; (S, O, Msb, K;) and some of the relaters of traditions say ↓ مَعْتُوقٌ, (TA,) but this is not allowable: (Msb, TA:) عَتِيقَةٌ is applied to a female, (S, O, Msb, K,) and عَتِيقٌ also: Msb:) the pl. of عَتِيقٌ is عُتَقَآءُ, (S, Mgh, O, Msb, K,) and عِتَاقٌ also sometimes occurs, like كِرَامٌ as a pl. of كَرِيمٌ; (Msb;) and the pl. of عَتِيقَةٌ is عَتَائِقُ. (S, O, Msb.) العَتِيقُ is an appellation applied to Es-Siddeek, (S, K,) i. e. (S) to Aboo-Bekr, (S, O, K,) as a surname, (K,) because he was said by the Prophet to be freed (عَتِيق) from the fire [of Hell]: or because of his beauty, or comeliness: (S, O, K:) or he was so named by his mother. (O, K.) b5: And Old; (S, Mgh, O, L, Msb, K;) as also ↓ عَاتِقٌ: (S, O:) the former is applied in this sense to anything, even to a man: (S, L:) and the pl. is عِتَاقٌ, which occurs in a trad. applied to the earlier verses of the Kur-án that were revealed at Mekkeh, (L, TA,) and عُتْقٌ, (S, K, *) or عُتُقٌ, with two dammehs, (Mgh, Msb,) like بُرُدٌ pl. of بَرِيدٌ, (Msb,) applied to دَرَاهِم, (Mgh, Msb,) عُتْقٌ being [probably] a contraction of عُتُقٌ (like as بُرْدٌ is of بُرُدٌ) and in like manner applied to دَنَانِير, (S,) [and عُتَّقٌ occurs in the TA in art. سم, agreeably with general analogy if pl. of عَاتِقٌ,] but عُتُّقٌ, with two dammehs and teshdeed, is a mistake. (Mgh.) البَيْتُ العَتِيقُ is an appellation of The Kaabeh, (S, O, K,) given to it in the Kur-án [xxii. 30 and 34, as meaning the Old House], (O,) because it was the first house founded upon the earth, (O, K,) as is said in the Kur [iii. 90]: (O:) or [as meaning (assumed tropical:) the Freed House,] because it was freed from submersion (O, K) in the days of the Deluge, (O,) being taken up; (TA;) or from the imperious, overbearing, or tyrannical, of mankind; or from the Abyssinians; or because not possessed by any one; (O, K;) and [thus expl.] it is tropical. (TA.) You say قَنْطَرَةٌ عَتِيقَةٌ [An old bridge], (S, O, K,) with ة, (S, O,) and قَنْطَرَةٌ جَدِيدٌ [meaning the contr.], (S, O, K,) without ة, (S, O,) because عَتِيقَةٌ has the meaning of the measure فَاعِلَةٌ, (S, O, K,) but جَدِيدٌ has the meaning of the measure مَفْعُولَةٌ. (S, O.) And رَاحٌ عَتِيقٌ, (O, K,) without ة, (O,) and عَتِيقَةٌ and ↓ عَاتِقٌ [app. meaning Old wine]: (K:) and ↓ خَمْرٌ عَاتِقٌ and عَتِيقٌ and ↓ عُتَاقٌ good and old wine: (K, in a later portion of the art.:) or ↓ عَاتِقٌ means old wine: (S, O, TA:) or long kept in its receptacle: (L, TA:) or of which no one has broken the seal [upon the mouth of its jar]: (S, O, TA:) or that has just attained to maturity: (Z, TA:) Hassán says, [using it as an epithet in which the quality of a subst. predominates,] كَالْمِسْكَ تَخْلِطُهُ بِمَآءِ سَحَابَةٍ

أَوْ عَاتِقٍ كَدَمِ الذَّبِيحِ مُدَامِ [Like musk which thou mixest with the water of a cloud, or old wine (&c.) like the blood of the slaughtered animal, made to continue long in its unopened jar]. (S, O, TA: but the last, for تَخْلِطُهُ, has مُخْتَلِطٌ.) b6: And العَتِيقُ signifies Wine [itself]. (K.) And [What is termed]

الطِّلَآءُ [app. as meaning expressed juice of grapes boiled until the quantity thereof is reduced to one third or half]. (K.) b7: And Milk. (K.) b8: And A [sort of] male palm-tree, (K, TA,) well known, (TA,) of which the female palm-tree will not shake off, or drop, its fruit (لَا تَنْفُضُ نَخْلَتُهُ). (K, TA.) b9: And ثَوْبٌ عَتِيقٌ means جَيِّدُ الحبكةِ [app. a mistranscription, for جَيِّدُ الحَبْكِ, i. e. A garment, or piece of cloth, well woven]. (TA.) عَاتِقٌ: see the next preceding paragraph, in six places. b2: Also A young bird (S, O, K, TA) above the stage of that which is termed نَاهِض, (S, O, TA,) i. e. of that of which the first feathers have fallen off and strong feathers have grown; (TA;) when it has flown and become independent; (K, TA;) thought by A'Obeyd to be from the meaning of “ outgoing,” or “ outstripping,” كَأَنَّهُ يَعْتِقُ أَىْ يَسْبِقُ [as though it outwent, or outstripped]: (S, O, TA:) or of the young of the sandgrouse (القَطَا), or of the pigeon, while not yet firm, or strong, (K, TA,) not advanced in age: (TA:) pl., in this and the following senses, عَوَاتِقُ. (K.) b3: And A girl that has attained to the commencement of the state of puberty, (S, O, K,) and become kept behind the curtain in the tent, or house, of her family, (S, O,) and not been separated to a husband: (S, O, K:) said by IAar to be so called because she has passed forth from the state of childhood, and attained to being marriageable; (O;) or because she has passed forth from the state, or condition, of serving her father and mother, and has not yet been possessed by a husband; but AAF says that this is not valid: or that has attained to the wearing of the garment called دِرْع, and has passed forth from the state of childhood and of being required to help in the service of her family: (TA:) or such as is between the stages of puberty and middle age: (K:) or a woman who has passed forth from the state, or condition, of serving her father and mother, and from being possessed by a husband: (Msb:) pl. as above, and عُتَّقٌ also; the latter occurring in a trad. (TA.) b4: And A زِقّ [or wine-skin], (T, S, &c.,) of which the wine is good: (T, TA:) or of which the odour is pleasant, because of its oldness: (S:) or wide, (Ibn-'Abbád, O, L, K,) and good: or wide as applied to a [leathern water-bag such as is called] مَزَادَة. (TA.) b5: And A bow (قَوْسٌ) that has become altered in colour; as also عَاتِكٌ: (IF, O:) or عَاتِقَةٌ (S, O, K) and عَاتِقٌ (K) a bow that has become old and red; (S, O, K;) as also عَاتِكَةٌ. (S, O.) A2: العَاتِقُ also signifies The part, of the مَنْكِب [or shoulder], which is the place of the [garment called] رِدَآء: (S, O, K:) or the part between the مَنْكِب and the neck; (Mgh, Msb, K:) which is the place of the رِدَآء: (Msb:) or the part, of the كَتِف [properly the shoulder-blade, but app. here meaning, as in some other instances, the shoulder itself], which is the place of the suspensory-cord of the sword: (Ham p. 556:) it is [said to be] masc. and fem.; (S, O, Msb;) sometimes fem.; (K;) but this is not of established authority: a verse which is cited by IB [and in the O] as an instance of its being fem. is asserted by some to be forged: (TA:) the pl. is عَوَاتِقُ (Msb, K, and Ham ubi suprà,) and عُتْقٌ. (K.) One says رَجُلٌ

أَمْيَلُ العَاتِقِ A man bent, or bending, [or sloping,] in [the part which is] the place of the رِدَآء. (S, O.) حَبْلُ العَاتِقِ see in art. حبل. b2: And [the pl.] العَوَاتِقُ signifies also النَّوَاحِى [The sides; or lateral, or outward, or adjacent, parts or portions; &c.: see the sing., نَاحِيَةٌ]. (Ibn-'Abbád, O.) مُعْتَقٌ: see عَتِيقٌ, in the former half.

مُعَتَّقَةٌ, applied to wine (خَمْر), Old, (S, O, K,) having been kept (عُتِّقَتْ) long. (S, O.) b2: and المُعَتَّقَةُ [as a subst.] A certain perfume, or odoriferous substance; syn. عِطْرٌ; (K;) a sort of عِطْر. (L.) رَجُلٌ مِعْتَاقُ الوَسِيقَةِ A man who, when he drives away a number of camels that he has captured, renders them secure (S, O) from being overtaken, (O,) and outstrips with them: (S:) from أَعْتَقَ العَبْدَ: (O:) you should not say مِعْنَاق. (S.) مَعْتُوقٌ: see عَتِيقٌ, in the former half.

عجل

1 عَجِلَ, [aor. ـَ (S, Mgh, O, Msb, K,) inf. n. عَجَلٌ and عَجَلَةٌ, (S, * Mgh, O, * Msb, K, *) He hasted, hastened, made haste, or sped; he was, or became, hasty, speedy, quick, or expeditious; (S, Mgh, O, Msb, K;) as also ↓ تعجّل; (Mgh, Msb, K;) and ↓ عجّل, [app. for عجّل نَفْسَهُ,] inf. n. تَعْجِيلٌ; (K;) and ↓ استعجل; (Mgh, Msb;) or this last signifies he required himself to haste, &c., constraining, or tasking, himself to do so. (Sb, K.) [See also عَجَلٌ below.] One says, عَجِلْتُ لَهُ [I hasted, &c., to him, or it]. (O.) And عَجِلْتُ بِهِ [I was quick, or beforehand, with him]: see 4. (Mgh.) And عَجِلْتُ إِلَى الشَّىْءِ I preceded, outwent, or got first, to the thing. (Msb.) b2: Also i. q. حَضَرَ [meaning It was, or became, present, or ready; said of a price, hire, payment, or the like; contr. of أَجِلَ]. (Msb.) b3: And عَجِلَ مِنْهُ He turned aside from him, or it. (TA.) A2: [It is also trans., as having, or implying, the meaning of سَبَقَ:] see 4.2 عجّلهُ, inf. n. تَعْجِيلٌ: see 4, in two places. b2: [It generally relates to some inanimate object.] It is said in the Kur [xxxviii. 15], رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الحِسَابِ [O our Lord hasten to us our portion before the day of reckoning]: (TA:) accord. to some, our portion of punishment: but accord. to Sa'eed Ibn-Jubeyr, it means, of Paradise. (TA in art. قط.) And you say, عَجَّلْتُ إِلَيْهِ المَالَ I brought, or conveyed, hastily, or speedily, to him the property; or hastened its coming to him. (Msb.) And عَجَّلْتُ لَهُ مِنَ الثَّمَنِ كَذَا I paid him in advance, of the price, such a sum. (S, O.) And عَجَّلَهُ مِنَ الكِرَآءِ كَذَا He gave him in ready money, [or promptly, or quickly, or in advance,] of the hire, such a sum. (Mgh.) and عَجَّلَ لَهُ الثَّمَنَ He gave to him [in ready money, or promptly, or quickly, or in advance, the price]. (Mgh.) And عجّل نَقْدَهُ [He paid it in ready money, promptly, or quickly]. (ISk, S and K in art. زكأ.) And بِعْتُهُ تَعْجِيلًا بِتَعْجِيلٍ [I sold it, or I sold to him, present, or ready, merchandise, for present, or ready, money]. (S voce نَاجِزٌ, q. v.) And عَجَّلْتُ اللَّحْمَ, (S, O,) inf. n. as above, (TA,) I cooked the flesh-meat in haste. (S, O.) And ↓ لَوْ عَجَّلْتَ بِأَيِّمِكَ العَجُولَ, a prov., [which, app., is properly rendered Would that thou didst hasten, with thy husbandless woman, the early portion of food called عَجُول, or the right reading may be العِجَّوْلَ,] meaning عَجِّلْ بِهَا الزَّوَاجَ [(assumed tropical:) hasten thou, with her, i. e. with thy husbandless woman, marriage]. (TA.) One says also عَجَّلْتُمْ like as one says لَهَّنْتُمْ [i. e. Ye supplied, or fed, with the early portion of food called لُهْنَة; which is also called عَجُول, or عِجَّوْل, &c.]. (S, TA. [For لَهَّنْتُمْ, Golius appears to have read لَهَّيْتُمْ, which is evidently wrong.]) b3: عجّل أَقِطَهُ, inf. n. as above; and ↓ تعجّلهُ; He made his [preparation of dried curd called] اقط into what are termed عَجَاجِيل, (K, TA,) pl. of عُجَّالٌ: (TA:) or you say, عَجَّلْتُ أَقِطِى عَجَاجِيلَ [I made my اقط into عجاجيل]. (O.) A2: See also 1, first sentence.3 عاجلهُ [inf. n. مُعَاجَلَةٌ] i. q. بَادَرَهُ [He hastened, or made haste, or strove to be first or beforehand, in doing, or attaining, or obtaining, it]; (M and K in art. بدر;) namely, a thing. (M ibid.) And عاجل غَيْرَهُ إِلَيْهِ i. q. بَدَرَهُ اليه, (M and K in art. بدر,) like بَادَرَهُ اليه [He hastened with another, or vied or strove with him in hastening, to it, or to do, or attain, or obtain, it]. (M ibid.) b2: [Also He dealt hastily with him.] And عاجلهُ بِذَنْبِهِ He punished him for his sin, or crime, or offence, (أَخَذَهُ بِهِ,) not granting him any delay, (S, TA. [For بِذَنْبِهِ, Golius appears to have read بِذَنَبِهِ.]) 4 اعجلهُ, (S, Mgh, Msb, TA,) inf. n. إِعْجَالٌ; (TA;) and ↓ عجّلهُ, inf. n. تَعْجِيلٌ; (S, O, TA;) and ↓ تعجّلهُ; (S;) and ↓ استعجلهُ; (K, TA;) He incited, excited, urged, instigated, induced, or made, him to haste, hasten, make haste, speed, or be quick; (S, Mgh, Msb, K, TA;) and commanded, or bade, him, to haste, &c. (K.) One says, أَعْجَلَنِىفَعَجِلْتُ لَهُ [He incited me, &c., to haste, &c., and I hasted, &c., to him]. (O, TA.) And it is said in the Kur [xiii. 7], ↓ وَيَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ [And they incite thee to haste with that which is evil before that which is good]: and [in xxii. 46 and xxix. 53,] ↓ وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ [And they incite thee to haste with the punishment]: (TA:) and بِنَفْسِهِ ↓ استعجل signifies He hastened himself. (MA.) b2: اعجلهُ signifies also [He incited him to haste, &c., by going before him: and hence it is expl. as meaning also] سَبَقَهُ [i. e. he preceded him, or it; he had, got, or took, precedence of him, or it; he was, or became, beforehand with him, or it; or he anticipated him, or it]; as also ↓ عجّلهُ; and ↓ استعجلهُ: (K:) or ↓ اِسْتَعْجَلْتُهُ signifies I went before him, or preceded him, (S, O, TA,) and so incited him to haste: (TA:) and أَمْرَ رَبِّكُمْ ↓ أَعَجِلْتُمْ, in the Kur [vii. 149], means أَسَبَقْتُمْ [i. e. Have ye anticipated the command of your Lord?]: (S, O:) or have ye left [the fulfilment of] the command of your Lord incomplete? (Ksh, Bd;) عَجِلَ being made to imply, (Ksh,) or as though it were made to imply, (Bd,) the meaning of سَبَقَ, wherefore it is made trans. like this latter verb; (Ksh, Bd;) the phrase meaning أَعَجِلْتُمْ عَنْ أَمْرِ رَبِّكُمْ. (Ksh.) وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ, in the Kur [xx. 85, lit. And what caused thee to hasten from thy party?], means [virtually] كَيْفَ سَبَقْتَهُمْ [i. e. how is it that thou camest before thy party?]. (O.) b3: One says also, اعجل الشَّىْءَ عَنْ وَقْتِهِ [He did the thing hastily, or hurriedly, before its time]. (O and K in art. غرض.) and اعجلهُ عَنْ إِدْرَاكِهِ [He made it, or did it, hastily, or hurriedly, or he hurried it, before, or so as to prevent, its becoming mature]. (S and K * in art. فطر.) And أَعْجَلْتُهُ عَنِ اسْتِلَالِ سَيْفِهِ i. e. ↓ عَجِلْتُ بِهِ [I was quick, or beforehand, with him, and] I flurried him, so that he could not draw his sword: whence the saying, رَأَى صَيْدًا فَرَكِبَ فَرَسَهُ وَأُعْجِلَ عَنْ حَرْبَتِهِ أَوْ سَوْطِهِ [He saw an animal of the chase, and he mounted his horse, or mare, and was incited by haste so as to be prevented from taking his dart or his whip]: and the saying, هَلَاكُ المَالِ

أَعْجَلَهُ عَنْ أَدَائِهَا, meaning مَنَعَهُ [i. e. The perishing of the cattle, or property, prevented, or precluded, him from paying it], namely, the زَكَاة [or poor-rate]; which is an instance of the extension of the signification. (Mgh.) b4: أَعْجَلَتْ said of the pregnant, (O,) or of a she-camel, (K,) [as though for اعجلت وَلَدَهَا,] She brought forth, (O,) or cast, (K,) her offspring before its maturity. (O, K.) b5: And اعجل said of palmtrees, (نَخْل,) They had ripe fruit before its full time. (Mgh.) b6: And, said of a camel, He leaped [up] when the rider had mounted him and had not yet become firmly seated upon him. (TA.) [See مُعْجِلٌ.]5 تَعَجَّلَ as intrans.: see 1, first sentence. b2: Hence, تعجّل الحَرُّ The heat came speedily, or quickly. (Mgh.) And تعجّل الثَّمَنُ [The price was, or became, given in ready money, or promptly, or quickly, or in advance]. (Msb in art. نض.) b3: And تعجّل الشَّىْءُ The thing came before its time. (W p. 83.) A2: تعجّل مِنَ الكِرَآءِ كَذَا (S, Mgh, O) He took, or received, in ready money, or promptly, or quickly, [or in advance,] of the hire, such a sum. (Mgh.) And تعجّل المَالَ He took, or received, promptly, or quickly, [or in advance,] the property. (Msb.) b2: تَعَجَّلْتُ الشَّىْءَ I constrained myself to do the thing in haste. (Ham p. 28.) b3: And تَعَجَّلْتُ خَرَاجَهُ I constrained him to hasten [the payment of] his [tax called] خراج. (TA.) b4: See also 4, first sentence. b5: And see 2, near the end.10 إِسْتَعْجَلَ as intrans.: see 1, first sentence.

A2: اِسْتَعْجَلْتُهُ I desired, or required, or demanded, his hasting, or speeding, or being quick. (S, O.) And استعجل الشَّىْءَ He desired, or required, or demanded, the thing's being speedy, or quick, not waiting patiently until its time, or full time. (Ham p. 665.) See also 4, in six places.

عُجْلٌ: see عُجَالَةٌ.

عِجْلٌ A calf the young one of the بَقَرَة, (Aboo-Kheyreh, S, Mgh, O, Msb, K,) [both domestic and wild, which latter is a bovine antelope,] from the time when his mother brings him forth (Aboo-Kheyreh, Mgh, TA) until a month old; (Aboo-Kheyreh, Mgh, Msb, TA;) after which [accord. to some] he is called بَرْغَزٌ, when about two months old; and then he is called فَرْقَدٌ: (Aboo-Kheyreh, TA:) or he is thus called while in the first year, then تَبِيعٌ, (S and Sgh and K in art. سلغ,) or, correctly, accord. to IB, he is called while in the first year عِجْلٌ and تَبِيعٌ, (TA in that art.,) then جَذَعٌ, then ثَنِىٌّ, then رَبَاعٍ, then سَدِيسٌ, then سَالِغُ سَنَةٍ and سَالِغُ سَنَتَيْنِ and so on: (S and Sgh and K ibid.:) the fem. is with ة: (Abu-l-Jarráh, S, O, Msb:) pl. of the masc. عِجَلَةٌ (Mgh, Msb) and عُجُولٌ (Msb, TA) and, of pauc., أَعْجِلَةٌ and أَعْجَالٌ; (IB, TA;) [and of the fem. عِجَلٌ;] but as to عِجَالٌ as a pl., [Mtr says,] I have not heard it: (Mgh:) and ↓ عِجَّوْلٌ signifies the same as عِجْلٌ; (S, Mgh, O, K;) fem. with ة; (TA;) and pl. عَجَاجِيلُ. (S, Mgh, O, K.) عَجَلٌ and ↓ عَجَلَةٌ, both inf. ns. of عَجِلَ [q. v.], (Mgh, Msb,) are Syn. with سُرْعَةٌ; (K;) contr. of بُطْءٌ: (S, O:) the latter is expl. by Th as signifying the seeking, and pursuing, or endeavouring after, a thing before its proper time, or season; and as proceeding from the desire of the soul; wherefore it is generally discommended in the Kur-án, so that it is said to be from the Devil. (TA.) It is said in the Kur [xxi. 38], خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ, meaning, it is said, Man is composed of haste; (O;) so says Fr, and in like manner says Aboo-Is-hák; (T, TA;) to denote the excess of this attribute in him: (T, O, TA:) or, accord. to Th, (TA,) the phrase is inverted, the meaning being, haste is created from man; (Msb, TA;) but IJ disapproves this explanation, and also another which will be mentioned in what follows. (TA.) A2: عَجَلٌ signifies also Food that is hastily prepared, and brought, before the [meal called] غَدَآء has become matured. (TA.) [See also عُجَّالٌ.]

A3: Also Clay, or earth; syn. طِينٌ: (IAar, O, K:) or black mud, or black fetid mud; syn. حَمْأَةٌ: and ↓ عَجَلَةٌ has both of these meanings, i. e. طِينٌ and حَمْأَةٌ: (O, * K:) the former of these two significations of عَجَلٌ is said by AO to be of the dial. of Himyer; and IAar says that it is what is meant in the phrase in the Kur [xxi. 38] cited above; but Ibn-'Arafeh disapproves this; (O, TA;) and so does Az; and Er-Rághib says that some expl. it as meaning in this instance stinking black mud, but that their saying is nought. (TA.) A4: See also عَجَلَةٌ, in four places.

عَجُلٌ: see the next paragraph, in two places.

عَجِلٌ (S, O, Msb, K) and ↓ عَاجِلٌ (Msb, K) and ↓ عَجُلٌ (S, O, K) and ↓ عَجُولٌ (S, O) and ↓ عَجِيلٌ (K) and ↓ عَجْلَانُ (S, Mgh, O, Msb, K) Hasting, hastening, making haste, or speeding; [thus more properly the first and second, and often the last; the rest generally signifying] hasty, speedy, quick, or expeditious: (S, Mgh, O, Msb, * K:) pls., (K, TA,) all of ↓ عَجْلَانُ, (TA,) عَجَالَى and عُجَالَى and عِجَالٌ; (K, TA;) the first and last of which pls., as pls. of عَجْلَى [fem. of عَجْلَانُ], are applied to women (S, O, TA) also: (TA:) عَجِلٌ has no broken pl., nor has ↓ عَجُلٌ: (Sb, TA:) ISk says that, for the dim. of عَجِلٌ, they use ↓ عُجَيْلَانُ, as formed from عَجْلَانُ; though they also form it regularly, saying ↓ عُجَيْلٌ; but the former is the better. (O, TA.) عُجْلَةٌ: see عُجَالَةٌ.

عِجْلَةٌ fem. of عِجْلٌ [q. v.]. (Abu-l-Jarráh, S, O, Msb.) A2: Also A water-skin, or skin for water and for milk; syn. سِقَآءٌ: (S, O, K:) pl. عِجَلٌ and عِجَالٌ. (S, O.) b2: And A [water-wheel such as is called] دُولَاب: (IAar, O, K: [see also عَجَلَةٌ:]) pls. as above. (K.) A3: and A species of plant, (S, O, K, TA,) which extends along the ground, (TA,) also called وَشِيجٌ [q. v.]: (O, TA:) AHn says of the وشيج, on the authority of Aboo-Ziyád, it grows, at first, from one root, then branches forth upon the surface of the earth, in innumerable branches, every branch having a knot, or joint, (كَعْبٌ,) from which knot, or joint, grow other branches; it cleaves to the ground, not rising high; its leaves are like those of wheat; and while green, it is called عِجْلَة; (O;) and it is the best of pasture, and is not [what is termed] a بَقْل: (O, TA:) and it is said to be a tree having leaves and joints, or knots, (كُعُوب,) and pliant canes, [for قضب in my original, I read قَصَب, (see وَشِيجٌ,)] long, or elongated, with a fruit like the foot of the domestic fowl, contracted, which, when it dries up, opens; and not having any blossom. (TA.) See also عِجَالَةٌ.

عَجَلَةٌ: see عَجَلٌ, first sentence.

A2: Also [A cart, or wheeled carriage of any kind;] the thing, (S, O,) or آلَة [meaning آلَةُ حَمْلٍ

i. e. instrument of carriage], (K,) that is drawn along by the bull: (S, O, K:) said by Er-Rághib to be so called because of the quickness of its passing along: (TA:) pl. ↓ عَجَلٌ [or rather this is a coll. gen. n.] and [pl. of pauc.] أَعْجَالٌ (S, O, K) and [of mult.] عِجَالٌ. (K.) b2: And Pieces of wood constructed, (K,) or a piece of wood, (Msb,) or a thing that is constructed like the [women's camel-vehicle called] مِحَفَّة, (Mgh,) upon which burdens are carried: (Mgh, Msb, * K:) pl. [or coll. gen. n.] ↓ عَجَلٌ. (Mgh, Msb.) b3: And A [water-wheel such as is called] مَنْجَنُون (S, O) or دُولَاب (K) upon which water is drawn: (S, O: [see also عِجْلَةٌ:]) or a مَحَالَةٌ [app. meaning a great sheave of a pulley by means of which camels draw water]: (K:) pl. [or coll. gen. n.]

↓ عَجَلٌ. (S, O.) b4: And A piece of wood lying transversely, or horizontally, upon the نَعَامَة [or rather نَعَامَتَانِ or two posts] of the well, to which the large bucket is suspended: (El-Kilábee, S, O, K: [see زُرْنُوقٌ:]) pl. [or coll. gen. n.] ↓ عَجَلٌ. (TA.) b5: And A kind of ladder made from a palm-tree, like the نَقِير, (O, K,) which is the trunk of a palm-tree hollowed, and having the like of steps made in it: mentioned in a trad. as the means of ascending to an upper chamber. (O.) b6: And A small [leathern vessel for water such as is called an] إِدَاوَة: and some say, a [leathern water-bag such as is called] مَزَادَة. (TA.) b7: And i. q. كَارَةُ ثَوْبٍ [app. A garment made up into a bundle]: pl. عِجَالٌ and أَعْجَالٌ, by the rejection of the augmentative [ة in the sing.]. (TA.) b8: And A rock [that is as though] growing forth by itself upon rugged, elevated, hard ground. (AA, O.) b9: See also عَجَلٌ, latter half.

عَجْلَانُ: see عَجِلٌ, in two places. b2: [Hence,] قَوْسٌ عَجْلَى A bow of which the arrow is quick [in its flight]. (AHn, K.) b3: And أُمُّ عَجْلَانَ A certain bird, (S, O, K,) black, but white in the base of the tail, that moves about its tail much, or often; also called الفَتَّاحُ. (O.) b4: and العَجْلَانُ is [a name of The month] شَعْبَانُ: so called because of the quickness of its passing away and coming to an end; (L, K; [in the latter of which, in some copies, وَنَفَاذِهِ is erroneously put for وَنَفَاذِهِ;]) i. e. because of its seeming short on account of the fast that follows it. (L.) عَجُولٌ: see عَجِلٌ. b2: Also A she camel distracted, or confounded, or perplexed, having lost her young one; (S, O, K; *) because of her quickness in her motions, (K, TA,) i. e. in her coming and going, (TA,) by reason of impatience: (K, TA:) and a woman bereft of her child: pl. عُجُلٌ, (O, K,) and, accord. to the K, عَجَائِلُ, but correctly ↓ مَعَاجِلُ, as in the L, an anomalous pl. (TA.) b3: And العَجُولُ signifies Death, or the decree of death; syn. المَنِيَّةُ: (AA, K, TA:) because it [often] hurries him whom it befalls so as to prevent him from reaching his family. (TA.) b4: See also عُجَّالٌ: and see a phrase in the latter half of the second paragraph of this art. عَجِيلٌ: see عَجِلٌ.

عُجَيْلٌ a dim. of عَجِلٌ, q. v. (O, TA.) b2: See also عُجَّالٌ.

عُجَالَةٌ (S, O, K) and ↓ عِجَالَةٌ (O, K) and ↓ عُجْلٌ and ↓ عُجْلَةٌ (Ibn-'Abbád, O, K) A thing that one takes hastily, or quickly: (S, O, K:) and the first, [or all,] the rider's provision of food whereof the eating does not fatigue, as dates, and meal of parched barley; (Meyd, TA;) because he desires its readiness, for the journeying hurries him so as to prevent his having food prepared with pains: (TA:) and hasty provision for a guest. (Har p. 84.) One says, التَّمْرُ عُجَالَةُ الرَّاكِبِ [Dates are the hastily-taken food of the rider]: (S, O:) and so, الثَّيِّبُ [q. v.]; (S, O;) which is a prov., (S,) said by A'Obeyd to be used in urging one to be content with a little of what is wanted when much thereof is unattainable. (Meyd.) b2: Also, the same four words, The milk which the مُعَجِّل [q. v.] draws; and so ↓ إِعْجَالَةٌ: (K:) or this last signifies the milk (S, O, TA) of his camels (TA) which the pastor hastens to bring (S, O, TA) to his family before the [fresh] milking, (S, O,) or when his camels return from the water; and its pl. is إِعْجَالَاتٌ: (TA:) and عُجَالَةٌ signifies the milk which the pastor carries from the place of pasture to the owners of the sheep or goats before the sheep or goats return; this being done only when there is abundance of milk. (IAth, O, TA.) عِجَالَةٌ: see the next preceding paragraph.

A2: Also A certain plant: (K, TA:) said to be the ↓ عِجْلَة mentioned above. (TA.) عُجَيْلَةٌ: see what next follows.

عُجَيْلَى A certain quick pace; (As, O, K;) as also ↓ عُجَيْلَةٌ, (K,) and ↓ عُجَّيْلَى, mentioned, and thus written, by Ibn-Wellád, like سُمَّيْهَى. (TA.) عُجَيْلَانُ an anomalous dim. of عَجِلٌ, q. v. (O, TA.) عُجَّالٌ and ↓ عِجَّوْلٌ A thing with which one hastes [i. e. an early portion of food that one eats] before the [morning-meal called] غَدَآء; i. q. لُهْنَةٌ; (Th, TA;) and (TA) so ↓ عَجُولٌ; (K, TA;) or, some say, it is [correctly] عِجَّوْلٌ, as above; (TA;) so too ↓ عُجَيْلٌ: (K:) or this last signifies food that is presented to a party before a preparation has been made for them. (IDrd, O, K.) [See also عَجَلٌ.] b2: Also (i. e. عُجَّالٌ and ↓ عِجَّوْلٌ) A كَفّ [or cake of the length and thickness of the hand] of حَيْس [or dates mixed and kneaded with clarified butter and with the preparation of dried curd called أَقِط, &c.], (K, TA, accord. to several copies of the K جُمَّاعُ كَفٍّ [which means the same],) or of dates [alone], which is eaten in haste: (K:) or (K, TA, in some copies of the K “ and ”) a handful of dates kneaded with سَوِيق [or meal of parched barley or wheat], (ISh, O, K, the last in two places,) or with أَقِط: (ISh, O:) pl. عَجَاجِيلُ: (TA:) which signifies [also] certain things of أَقِط, made in a long form, of the thickness of the hand, (ISh, O, K,) and of the length thereof, like the عَجَاجِيل of dates and حَيْس; one of which is called عُجَّالٌ. (ISh, O.) عِجَّوْلٌ: see the next preceding paragraph, in two places.

A2: And see also عِجْلٌ.

عُجَّيْلَى: see عُجَيْلَى.

عَاجِلٌ: see عَجِلٌ. [Also Fleeting; quickly transitory.] b2: And Present; ready; (Msb;) not delayed; (PS;) [applied to a price, hire, payment, or the like;] contr. of آجِلٌ; (S, O, K;) as applied to anything. (K.) عَاجِلٌ بِعَاجِلٍ

[Ready merchandise with ready money] is like نَاجِزٌ بِنَاجِزٍ, and يَدٌ بِيَدٍ. (TA in art. نجز.) b3: And hence, [or because fleeting, or quickly transitory,] العَاجِلَةُ signifies The present hour or time: (Msb:) and the present dwelling, abode, world, life, or state of existence: (TA:) contr. of الآجِلَةُ, (S, O, TA,) in relation to anything. (TA.) أَعْجَلُ [More, and most, hasty, speedy, quick, or expeditious: and more, and most, fleeting, or short-lived]. They say, in relation to the affecting of hardiness, or strength, and endurance, and to soundness of body, لَيْتَنِى وَفُلَانًا يُفْعَلُ بِنَا كَذَا حَتَّى يَمُوتَ الأَعْجَلُ [Would that such a thing might be done to me and such a one until the more short-lived die]. (O.) إِعْجَالَةٌ: see عُجَالَةٌ, last sentence.

أَعَاجِلُ [mentioned by Freytag, on the authority of the Deewán of the Hudhalees, as a pl. derived by some from عِجْلٌ, and signifying Little ones (“ parvi ”)].

مُعْجَلٌ A young camel brought forth before the completion of the year, and living. (K.) مُعْجِلٌ and ↓ مُعَجِّلٌ and ↓ مِعْجَالٌ A she-camel that brings forth before the completion of the year, and whose young one lives: (K:) or مُعْجِلَةٌ and ↓ مِعْجَالٌ signify the pregnant that brings forth her young before its full time: (O:) or مُعْجِلَةٌ signifies a she-camel that casts her young prematurely: (TA:) and مُعْجِلٌ applied to a بَقَرَة [meaning a cow, either domestic or wild, the latter being a bovine antelope], (S, O, Msb, K,) having a calf, (S, Msb, K,) or having her calf with her. (O.) b2: Also [i. e. the three epithets first mentioned], A she-camel that leaps [up] when the foot is put in her stirrup; as also مُعْجِلَةٌ: (K:) or thus this last word: (O:) or ↓ مِعْجَالٌ is so applied, like مُعْجِلَةٌ; and is in like manner applied to a he-camel; meaning that rises and leaps &c. as above. (TA.) b3: Also, (K,) or ↓ مِعْجَالٌ [only], (TA,) A palm-tree that matures its fruit on the first occasion of its bearing. (K, TA.) مُعَجِّلٌ: see the next preceding paragraph. b2: Also One who brings to his family the إِعْجَالَة (S, O) or عُجَالَة [q. v.]; (K;) as also ↓ مُتَعَجِّلٌ: (S, O, K:) or one who brings the إِعْجَالَة from the camels pasturing at a distance from their owners. (TA.) b3: And The pastor who milks the camels once while they are in the pasture. (K.) مِعْجَالٌ: see مُعْجِلٌ, in four places. b2: Also sing. of مَعَاجِيلٌ (A, TA) which means, The مُخْتَصَرَات [i. e. nearer, or nearest, (in art. خصر erroneously written مُخْتَصِرَات,)] of the roads, or ways. (A, O, K, TA.) One says also, أَخَذْتُ مِنَ الطَّرِيقِ ↓ مُسْتَعْجِلَةً (O, K, in the CK مُسْتَعْجَلَةً,) [I took a short cut,] and هٰذِهِ الطَّرِيقِ ↓ مُسْتَعَجِلَاتُ [These are the short cuts]: both denote nearness and shortness. (O, K.) مَعَاجِلُ an anomalous pl. of عَجُولٌ, q. v. (L, TA.) مُتَعَجِّلٌ: see مُعَجِّلٌ.

مُسْتَعْجِلَةٌ and its pl.: see مِعْجَالٌ. b2: المُسْتَعْجِلَةُ is a name of A certain plant that fattens women; also called العُرُوقُ البِيضُ. (K in art. عرق.)

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 دَارِــسٍ 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.)