شعر

1 شَعَرَ بِهِ, (S, Msb, K, &c.,) and شَعُرَ بِهِ, (K,) which latter is disallowed by some, but both are correct, though the former is the [more] chaste, (TA,) aor. ـُ (S, Msb, K,) inf. n. شِعْرٌ (S, Msb, K, &c.) and شَعْرٌ (K, TA) and شَعَرٌ, (TA, and so in the CK in the place of شَعْرٌ,) but the first is the most common, (TA,) and شِعْرَةٌ (Msb, K) and شَعْرَةٌ and شُعْرَةٌ, (K,) of which last three the first is the most common, (TA,) and شِعْرَى and شُعْرَى (K) and شَعْرَى (TA) and شُعُورٌ (Msb, K) and شُعُورَةٌ, (K,) which is said to be the inf. n. of شَعُرَ, (TA,) and مَشْعُورٌ and مَشْعُورَةٌ (Lh, K) and مَشْعُورَآءُ, (K,) which is of extr. form, (TA,) He knew it; knew, or had knowledge, of it; was cognizant of it; or understood it; (S, * A, Msb, K, TA;) as also شَعَرَ لَهُ: (Lh, TA:) or he knew the minute particulars of it: or he perceived it by means of [any of] the senses. (TA.) Lh mentions the phrase أَشْعُرُ فُلَانًا مَا عَمِلَهُ and أَشْعُرُ لِفُلَانٍ مَا عَمِلَهُ [I know what such a one did or has done], and مَا شَعَرْتُ فُلَانًا مَا عَمِلَهُ [I knew not what such a one did], as on the authority of Ks, and says that they are forms of speech used by the Arabs. (TA.) [See also شِعْرٌ, below.] b2: شَعَرَ, (A, Msb, K,) aor. ـُ (Msb, K,) inf. n. شِعْرٌ and شَعْرٌ, (K, TA,) or شَعَرٌ, (so accord. to the CK instead of شَعْرٌ,) He said, or spoke, or gave utterance to, poetry; spoke in verse; poetized; or versified; syn. قَالَ شِعْرًا; [for poetry was always spoken by the Arabs in the classical times; and seldom written, if written at all, until after the life-time of the author;] (A, Msb, K;) as also شَعُرَ: (K:) or the latter signifies he made good, or excellent, poetry or verses; (K, MF;) and this is the signification more commonly approved, as being more agreeable with analogy: (MF:) or the latter signifies he was, or became, a poet; (S;) as also شَعِرَ, aor. ـَ (TA.) One says, شَعَرْتُ لِفُلَانٍ I said, or spoke, poetry, &c., to such a one. (TS, O, TA.) And لَوْ شَعُرَ بِنَقْصِهِ لَمَا شَعَرَ [Had he known his deficiency, he had not spoken poetry, or versified]. (A.) A2: شَاعَرَهُ فَشَعَرَهُ: see 3.

A3: شَعَرَ as a trans. verb syn. with اشعر: see 4. b2: As syn. with شاعر: see 3.

A4: شَعِرَ, aor. ـَ (K,) inf. n. شَعَرٌ, (TA,) His (a man's, TA) hair became abundant (K, TA) and long: (TA:) and said likewise of a goat, or other hairy animal, his hair became abundant. (TA.) b2: Also (assumed tropical:) He possessed slaves. (Lh, K.) 2 شعّر as an intrans. verb: see 4: b2: and as a trans. verb also: see 4.3 شَاْعَرَ ↓ شَاعَرَهُ فَشَعَرَهُ, (S, K,) aor. of the latter شَعَرَ, that is with fet-h, (S, MF,) accord. to Ks, who holds it to be thus even in this case, where superiority is signified, on account of the faucial letter; or, accord. to most, شَعُرَ, agreeably with the general rule; (MF;) He vied, or contended, with him in poetry, and he surpassed him therein. (S, K, MF.) A2: And شاعرهُ, (S,) and شاعرها, (A, Msb, K,) and ↓ شَعَرَهَا, (A, K,) He slept with him, and with her, (نَاوَمَهُ, S, and نَامَ مَعَهَا, Msb, K, or ضَاجَعَهَا, A,) in one شِعَار [or innermost garment]. (S, A, Msb, K.) A3: [Reiske, as mentioned by Freytag, explains شاعر as signifying also Tractavit, prensavit, vellicavit: but without naming any authority.]4 اشعرهُ He made him to know. (S.) Yousay, اشعرهُ بِالأَمْرِ and الأَمْرَ, (K,) the latter of which is less usual than the former, because one says شَعَرَ بِهِ but not شَعَرَهُ, (MF,) He aquainted him with the affair; made him to know it. (K.) And أَشْعَرْتُ أَمْرَ فَلَانٍ I made known the affair of such a one. (A.) And أَشْعَرْتُ فُلَانًا I made such a one notorious for an evil deed or quality. (A.) b2: Also, (inf. n. إِشْعَارٌ, Msb,) He marked it, namely a beast destined for sacrifice at Mekkeh, (S, * Mgh, Msb, * K, TA,) by stabbing it in the right side of its hump so that blood flowed from it, (S,) or by making a slit in its skin, (K,) or by stabbing it (K, TA) in one side of its hump with a مِبْضَع or the like, (TA,) so that the blood appeared, (K, TA,) or by making an incision in its hump so that the blood flowed, (Msb,) in order that it might be known to be destined for sacrifice. (S, Msb.) b3: [Hence, app.,] (assumed tropical:) He wounded him so as to cause blood to come. (TA.) It is said in a trad. respecting the assassination of 'Othmán, أَشْعَرَهُ مِشْقَصًا (assumed tropical:) He wounded him so as to cause blood to come with a مشقص [q. v.]: (TA:) and in another trad., أَشْعِرَ أَمِيرُ المُؤْمِنِينَ (assumed tropical:) [The Prince of the Faithful was wounded so that blood came from him]. (S.) b4: And (tropical:) He pierced him with a spear so as to make the spearhead enter his inside: and اشعرهُ سِنَانًا (tropical:) he made the spear-head to enter into the midst of him: [but this is said to be] from اشعرهُ بِهِ “ he made it to cleave to it. ” (TA.) أَشْعِرَ is said specially of a king, meaning He was slain. (A, TA.) b5: Also He made it to be a distinguishing sign: as when the performance of a religious service is made, or appointed, by God to be a sign [whereby his religion is distinguished]. (TA.) b6: and اشعروا They called, uttering their شِعَار [whereby they might know one another]: or they appointed for themselves a شِعَار in their journey. (Lh, K, TA. [See also 10.]) A2: مَا أَشْعَرَهُ [How good, or excellent, a poet is he !]. (TA in art. خزى: see مُخْزٍ in that art.) A3: اشعر [from شَعْرٌ or شَعَرٌ signifying “ hair ”] It (a fœtus, S, A, K, in the belly of its mother, TA) had hair growing upon it; (S, A, K;) as also ↓ تشعّر; (S, K;) and ↓ شعّر, inf. n. تَشْعِيرٌ; and ↓ استشعر. (K.) b2: And اشعرت She (a camel) cast forth her fœtus with hair upon it. (Ktr, K.) b3: And اشعر He lined a boot, (A, K,) and a جُبَّة, (A,) and the مِيثَرَة of a horse's saddle, and a قَلَنْسُوَة, and the like, (TA,) with hair; (A, K;) as also ↓ شَعَرَ; (Lh, A, K;) and ↓ شعّر, (K,) inf. n. تَشْعِيرٌ: (TA:) or, said of a ميثرة, he covered it with hair. (A.) b4: and اشعرهُ He clad him with a شِعَار [i. e. an innermost garment]. (S, A, K.) And He put on him a garment as a شِعَار, i. e., next his body. (TA.) [Hence,] اشعرهُ فُلَانٌ شَرًّا (tropical:) Such a one involved him in evil. (S, A.) And اشعرهُ الحُبُّ مَرَضًا (assumed tropical:) [Love involved him in disease]. (S.) and اشعرهُ بِهِ (assumed tropical:) He made it (i. e. anything) to cleave, or stick, to it, [like the شِعَار to the body,] i. e., to another thing. (K.) b5: [And (assumed tropical:) It clave to him, or it, as the شِعَار cleaves to the body. Hence,] اشعرهُ الهَمُّ (tropical:) [Anxiety clave to him as the شِعَار cleaves to the body]. (A.) And اشعر الهَمُّ قَلْبِى (tropical:) Anxiety clave to my heart (K, TA) as the شِعَار cleaves to the body. (TA.) And أَشْعَرَ الرَّجُلُ هَمًّا (tropical:) The man clave to anxiety as the شِعَار cleaves to the body. (S, TA. [In one of my copies of the S, أُشْعِرَ, accord. to which reading, the phrase should be rendered The man was made to have anxiety cleaving to him &c.]) A4: اشعر السِّكِّينَ (tropical:) He put a شَعِيرَة [q. v.] to the knife. (S, A, K. *) 5 تَشَعَّرَ see 4, in the latter half of the paragraph.6 تشاعر He affected, or pretended, to be a poet, not being such. (See its part. n., below.)]10 استشعرت البَقَرَةُ The cow uttered a cry to her young one, desiring to know its state. (A, TA.) b2: And استشعروا They called, one to another, uttering the شِعَار [by which they were mutually known], in war, or fight. (TA. [See also 4.]) A2: استشعر as syn. with اشعر and تشعّر: see 4, in the latter half of the paragraph. b2: Also, (A,) or استشعر شِعَارًا, (K,) He put on, or clad himself with, a شعار [i. e. an innermost garment]. (A, K.) [Hence,] اِسْتَشْعِرْ خَشْيَةَ اللّٰهِ (tropical:) Make thou the fear of God to be شِعَارَ قَلْبِكَ [i. e. the thing next to thy heart]. (TA.) And استشعر خَوْفًا (tropical:) He conceived in his mind fear. (S, A. *) شَعْرٌ and ↓ شَعَرٌ, (A, Msb, K, but only the latter in my copies of the S and in the O,) two wellknown dial. vars., the like being common in cases of this kind, in which the medial radical letter is a faucial, (MF,) [but the latter I have found to be the more common,] Hair; i. e. what grows upon the body, that is not صُوف nor وَبَر; (K;) it is an appertenance of human beings and of other animals: (S, A, Msb:) [when spoken of as used in the fabrication of cloth for tents &c., the meaning intended is goats' hair: (see 4 in art. بنى:)] of the masc. gender: (Msb, TA:) pl. (of the former, Msb) شُعُورٌ and (of the latter, Msb) أَشْعَارٌ (S, Msb, K) and (of the latter also, TA) شِعَارٌ: (K, TA:) and ↓ أُشَيْعَارٌ, properly dim. of أَشْعَارٌ, is used, accord. to Aboo-Ziyád, as dim. of شُعُورٌ: (TA:) the n. un. is with ة: (S, A, * Msb, K:) and this, i. e. شَعْرَةٌ [or شَعَرَهٌ], is also used metonymically as a pl. (K, TA.) One says, بَيْنِى وَبَيْنَكَ المَالُ شَقُّ الشَّعْرَةِ and شَقُّ الأُبْلُمَةِ (assumed tropical:) [The property is, or shall be, equally divided between me and thee]. (TA.) And رَأَى فُلَانٌ الشَّعْرَةَ Such a one saw, or has seen, hoariness, or white hairs, (Yaakoob, S, A, TA,) upon his head. (TA.) b2: [The n. un.] شَعْرَةٌ is also used, metonymically, as meaning (tropical:) A daughter. (TA.) b3: And ↓ شَعَرٌ (K, and so accord. to the TA, but in the CK ↓ شُعْرٌ,) signifies also (tropical:) Plants and trees; (K, TA;) as being likened to hair. (TA.) b4: And the same, (A, K, TA, but in the CK ↓ شُعْرٌ,) (tropical:) Saffron (A, K) before it is pulverized. (A.) شُعْرٌ: see the next two preceding sentences.

شِعْرٌ [an inf. n., (see 1, first sentence,) and used as a simple subst. signifying] Knowledge; cognizance: (K, TA:) or knowledge of the minute particulars of things: or perception by means of [any of] the senses. (TA.) One says, لَيْتَ شِعْرِى فُلَانًا مَا صَنَعَ, (Ks, Lh, S, * Msb, * K, *) and لَيْتَ شِعْرِى لَهُ مَا صَنَعَ, and لَيْتَ شِعْرِى عَنْهُ مَا صَنَعَ, (Ks, Lh, K, *) i. e. Would that I knew what such a one did, or has done; (S, * K, * Msb, * TA;) for would that my knowledge were present at, or comprehending, what such a one did, or has done; the phrase being elliptical: (TA:) accord. to Sb, لَيْتَ شِعْرِى is for ليت شِعْرَتِى, the ة being elided as in هُوَ أَبُو عُذْرِهَا [for هو ابو عُذْرَتِهَا], (S, TA,) the elision of the ة in this latter instance, as Sb says, being peculiar to the case of the words being preceded by ابو; [but see عُذْرَةٌ;] and as in إِقَامَة when used as a prefixed noun; though لَيْتَ شِعْرَتِى is not now known to have been heard. (TA.) One says also, لَيْتَ شِعْرِى مَا كَانَ Would that I knew what happened, or has happened. (A.) b2: The predominant signification of شِعْرٌ is Poetry, or verse; (Msb, K;) because of its preeminence by reason of the measure and the rhyme; though every kind of knowledge is شِعْرٌ: (K:) or because it relates the minute affairs of the Arabs, and the occult particulars of their secret affairs, and their facetiæ: (Er-Rághib, TA:) it is properly defined as language qualified by rhyme and measure intentionally; which last restriction excludes the like of the saying in the Kur [xciv. 3 and 4], اَلَّذِى أَنْقَضَ ظَهْرَكْ وَرَفَعْنَا لَكَ ذِكْرَكْ, because this is not intentionally qualified by rhyme and measure: (KT; and the like is said in the Msb:) and sometimes a single verse is thus termed: (Akh, TA:) pl. أَشْعَارٌ. (S, K.) b3: Also (assumed tropical:) Falsehood; because of the many lies in poetry. (B, TA.) شَعَرٌ: see شَعْرٌ, in two places.

شَعِرٌ: see أَشْعَرُ. b2: [The fem.] شَعِرَةٌ signifies [particularly] A sheep or goat (شَاةٌ) having hair growing between the two halves of its hoof, which in consequence bleed: or having an itching in its knees, (K, TA,) and therefore always scratching with them. (TA.) شَعْرَةٌ and شَعَرَةٌ ns. un. of شَعْرٌ [q. v.] and شَعَرٌ.

شِعْرَةٌ The hair of the pubes; (T, Msb, K;) as also ↓ شِعْرَآء, [accord. to general analogy with tenween,] or ↓ شَعْرَآء, [and if so, without tenween,] accord to different copies of the K; (TA;) of a man and of a woman; and of the hinder part of a woman: (T, Msb:) or the hair of the pubes of a woman, specially: (S, O, Msb:) and the pubes (عَانَة) [itself]: (K:) and the place of growth of the hair beneath the navel. (K, * TA.) b2: Also A portion of hair. (K, * TA.) الشِّعْرَى [The star Sirius;] a certain bright star, also called المِرْزَمُ; (TA; [but see this latter appellation;]) the star that rises [aurorally] after الجَوْزَآء [by which is here meant Gemini], in the time of intense heat, (S, TA,) and after الهَقْعَة [app. a mistranscription for الهَنْعَة]: (TA:) [about the epoch of the Flight, it rose aurorally, in Central Arabia, on the 13th of July, O. S.: (see النَّثْرَةُ; and see also مَنَازِلُ القَمَرِ, in art. نزل:) on the periods of its rising at sunset, and setting aurorally, see دَبَرٌ and دَبُورٌ:] the Arabs say, إِذَا طَلَعَتِ الشِّعْرَى جَعَلَ صَاحِبُ النَّخْلِ يَرَى [When Sirius rises aurorally, the owner of the palm-trees begins to see what their fruit will be]: (TA:) there are two stars of this name; الشِّعْرَى العَبُورُ and الشِّعْرَى الغُمَيْصَآءُ, (S, K,) together called الشِّعْرَيَانِ: the former is that [above mentioned] which is in [a mistake for “ after ”] الجَوْزَآء, and the latter is [Procyon,] in the ذِرَاع [by which is meant الذِّرَاعُ المَقْبُوضَةُ, not الذِّرَاعُ المَبْسُوطَةُ]; (S;) and both together are called the two Sisters of Suheyl (سُهَيْل [i. e. Canopus]): (S, K:) the former was worshipped by a portion of the Arabs; and hence God is said in the Kur-án to be Lord of الشِّعْرَى: (TA:) it is called العَبُور because of its having crossed the Milky Way; and the other is called الغُمَيْصَآء because said by the Arabs to have wept after the former until it had foul thick matter in the corner of the eye: (K in art. غمص:) the former is also called الشِّعْرَى اليَمَانِيَّةُ [the Yemenian, or Southern, شعرى]; and the latter, الشِّعْرَى الشَّامِيَّةُ [the Syrian, or Northern, شعرى]. (Kzw.) شَعْرَآءُ fem. of أَشْعَرُ [q. v.: under which head it is also mentioned either as a subst. or as an epithet in which the quality of a subst. is predominant]. b2: See also شِعْرَةٌ.

شِعْرَآء [app., if correct, with tenween]: see شِعْرَةٌ.

شِعْرِىٌّ [Of, or relating to, poetry; poetical. b2: And also (assumed tropical:) False, or lying]. One says أَدِلَّةٌ شِعْرِيَّةٌ (assumed tropical:) False, or lying, evidences or arguments: because of the many lies in poetry. (B, TA.) A2: [and Of, or relating to, الشِّعْرَى, i. e. Sirius.] You say, رَعَيْنَا شِعْرِىَّ المَرَاعِى We pastured our cattle upon the herbage of which the growth was consequent upon the نَوْء [i. e. the auroral rising or setting] of الشِّعْرَى [or Sirius]. (A.) شَعَرِيَّاتٌ The young ones of the رَخَم [i. e. vultur percnopterus]. (K.) شَعْرَانُ: see أَشْعَرُ. b2: شَعْرَان [app. without tenween, being probably originally an epithet, also] signifies (assumed tropical:) The [shrub called] رِمْث, (K,) or a species thereof, (Tekmileh, TA,) green, inclining to dust-colour: (Tekmileh, K, TA:) or a species of [the kind of plants called] حَمْض, dust-coloured: (TA:) or حَمْض upon which hares feed, and in which they [make their forms, i. e.] lie, cleaving to the ground; it is like the large أُشْنَانَة [here app. used as the n. un. of أُشْنَانٌ, i. e. kali, or glasswort], has slender twigs, and appears from afar black. (AHn, TA.) شُعْرُورٌ [A poetaster]: see شَاعِرٌ.

A2: Also, accord. to analogy, sing. of شَعَارِيرُ, which is (assumed tropical:) Syn. with شُعْرٌ [as pl. of شَعْرَآءُ, q. v. voce أَشْعَرُ], meaning the flies that collect upon the sore on the back of a camel, and, when roused, disperse themselves from it. (TA.) [Hence the saying,] ذَهَبَ القَوْمُ شَعَارِيرَ (assumed tropical:) The people dispersed themselves, or became dispersed: (S:) and ذَهَبُوا شَعَارِيرَ بِقُذَّانَ, (K,) or بِقَذَّانَ, and بِقِذَّانَ, (TA,) and بِقِنْدَحْرَةَ, (K,) and بِقِنْذَحْرَةَ, (TA,) (assumed tropical:) They went away in a state of dispersion, like flies: (K:) شعارير thus used being pl. of شُعْرُورٌ; (TA;) or having no sing. (Fr, Akh, S, TA.) And أَصْبَحَتْ شَعَارِيرَ بِقِرْدَحْمَةَ, and بِقِرْذَحْمَةَ, and بِقِنْدَحْرَةَ and بِقِدَّحْرَةَ, and بِقِذَّحْرَةَ, (assumed tropical:) They became beyond reach, or power. (Lh, TA.) b2: And the same pl. شَعَارِيرُ, having no sing., also signifies (assumed tropical:) A certain game (S, K, TA) of children. (TA.) You say, لَعِبْنَا الشَّعَارِيرَ [We played at the game of الشعارير]: and هٰذَا لَعِبُ الشَّعَارِيرِ [This is the game of الشعارير]. (S.) b3: And (assumed tropical:) A sort of women's ornaments, like barley [-corns], made of gold and of silver, and worn upon the neck. (TA.) b4: And شُعْرُورَةٌ [n. un. of شُعْرُورٌ] signifies A small قِثَّآء [or cucumber]: pl. شَعَارِيرُ [as above]. (S, K.) شَعْرَانِىٌّ: see أَشْعَرُ.

A2: أَرْنَبٌ شَعْرَانِيَّةٌ A hare that feeds upon the شَعْرَان [q. v.], and that [makes its form therein, i. e.] lies therein, cleaving to the ground. (AHn, TA.) شَعَارٌ (tropical:) Trees; (ISk, Er-Riyáshee, S, A, K;) as also ↓ شِعَارٌ: (As, ISh, K:) or tangled, or luxuriant, or abundant and dense, trees; (T, K;) as also ↓ شِعَارٌ: (Sh, T, K:) or (TA, but in the K “ and ”) trees in land that is soft (K, TA) and depressed, between eminences, (TA,) where people alight, (K, TA,) such as is termed دَهْنَآء, and the like, (TA,) warming themselves thereby in winter, and shading themselves thereby in summer, as also ↓ مَشْعَرٌ: (K, TA:) or this last signifies any place in which are a خَمَر [or covert of trees, &c.,] and [other] trees; and its pl. is مَشَاعِرُ. (TA.) One says, أَرْضٌ كَثِيرَةُ الشَّعَارِ (assumed tropical:) A land abounding in trees [&c.]. (S.) b2: See also the next paragraph, latter half.

شِعَارٌ A sign of people in war, (S, Msb, K,) and in a journey (K) &c., (TA,) i. e. (Msb) a call or cry, (A, Mgh, Msb,) by means of which to know one another: (S, A, Mgh, Msb:) and the شِعَار of soldiers is a sign that is set up in order that a man may thereby know his companions: (TA:) and شِعَار signifies also the banners, or standards, of tribes. (TA in art. برم.) It is said in a trad. that the شِعَار of the Prophet in war was يَا مَنْصُورُ أَمِتْ أَمِتْ [O Mansoor, (a proper name of a man, meaning “ aided ” &c.,) kill thou, kill thou]. (TA.) and it is said that he appointed the شِعَار of the refugees on the day of Bedr to be يابَنِى عَبْدِ الرَّحْمٰنِ: and the شعار of El-Khazraj, يا بَنِى عَبْدِ اللّٰهِ: and that of El-Ows, يَا بَنِى عُبَيْدِ اللّٰهِ: and their شعار on the day of El-Ahzáb, حٰم لَا يُنْصَرُونَ. (Mgh.) b2: And Thunder; (Tekmileh, K;) as being a sign of rain. (TK.) b3: شِعَارُ الحَجِّ means The religious rites and ceremonies of the pilgrimage; and the signs thereof; (K;) and, (TA,) as also ↓ الشَعَائِرُ, (S,) the practices of the pilgrimage, and whatever is appointed as a sign of obedience to God; (S, Msb, * TA;) as the halting [at Mount 'Arafát], and the circuiting [around the Kaabeh], and the سَعْى [or tripping to and fro between Es-Safà and El-Marweh], and the throwing [of the pebbles at Minè], and the sacrifice, &c.; (TA;) and ↓ شَعِيرَةٌ and ↓ شِعَارَةٌ and ↓ مَشْعرٌ signify the same as شِعَارٌ: (L:) ↓ شَعِيرَةٌ is the sing. of شَعَائِرُ meaning as expl. above; (As, S, Msb;) or, as some say, the sing. is ↓ شِعَارَةٌ: (As, S:) or ↓ شَعِيرَةٌ and ↓ شِعَارَةٌ, by some written ↓ شَعَارَةٌ, and ↓ مَشْعَرٌ, signify a place [of the performance] of religious rites and ceremonies of the pilgrimage; expl. in the K by مُعْظَمُهَا, which is a mistake for مَوْضِعُهَا; (TA;) and ↓ مَشَاعِرُ, places thereof: (S:) or الحَجِّ ↓ شَعَائِرُ signifies the مَعَالِم [or characteristic practices] of the pilgrimage, to which God has invited, and the performance of which He has commanded; (K;) as also ↓ المَشَاعِرُ: (TA:) and اللّٰهِ ↓ شَعَائِرُ, all those religious services which God has appointed to us as signs; as the halting [at Mount 'Arafát], and the سَعْى [or tripping to and fro between Es-Safà and El-Marweh], and the sacrificing of victims: (Zj, TA:) or the rites and ceremonies of the pilgrimage, and the places where those rites and ceremonies are performed; (Bd in v. 2 and xxii. 33;) among which places are Es-Safà and El-Marweh, they being thus expressly termed; (Kur ii. 153;) and so accord. to Fr in the Kur v. 2: (TA:) or the obligatory statutes or ordinances of God: (Bd in v. 2:) or the religion of God: (Bd in v. 2 and xxii. 33:) the camels or cows or bulls destined to be sacrificed at Mekkeh are also said in the Kur xxii. 37, to be مِنْ شَعَائِرِ اللّٰهِ, i. e. of the signs of the religion of God: (Bd and Jel:) and [hence the sing.]

↓ شَعِيرَةٌ signifies [sometimes] a camel or cow or bull that is brought to Mekkeh for sacrifice; (S, K;) such as is marked in the manner expl. voce أَشْعَرَ; (Msb;) and شَعَائِرُ is its pl.; (K;) and is also pl. of شِعَارٌ: and the [festival called the]

عِيد is said to be a شِعَار of the شَعَائِر [i. e. a sign of the signs of the religion] of El-Islám. (Msb.) b4: شِعَارُ الدَّمِ is said to mean (tropical:) The piece of rag: or (tropical:) the vulva: because each is a thing that indicates the existence of blood. (Mgh.) A2: Also The [innermost garment; or] garment that is next the body; (S, Msb;) the garment that is next the hair of the body, under the دِثَار; as also ↓ شَعَارٌ; (K;) but this is strange: (TA:) pl. [of pauc.] أَشْعِرَةٌ and [of mult.] شُعُرٌ. (K.) [Hence,] one says, لَبِسَ شِعَارَ الهَمِّ (tropical:) [He involved himself in anxiety]. (A.) And جَعَلَ الخَوْفَ شِعَارَهُ (assumed tropical:) [He made fear to be as though it were his innermost garment], by closely cleaving to it. (TA in art. درع.) [Hence, also,] it is said in a prov., هُمُ الشِّعَارُ دُونَ الدِّثَارِ, meaning (assumed tropical:) They are near in respect of love: and in a trad., relating to the Ansár, أَنْتُمُ الشِّعَارُ وَالنَّاسُ الدِّثَارُ (assumed tropical:) Ye are the special and close friends [and the people in general are the less near in friendship]. (TA.) b2: Also A horse-cloth; a covering for a horse to protect him from the cold. (K.) b3: And (assumed tropical:) A thing with which wine [app. while in the vat] is protected, or preserved from injury: (L, K: [for الخَمْرُ, the reading in the CK, the author of the TK has read الخُمُرُ (and thus I find the word written in my MS. copy of the K) or الخُمْرُ, pls. of الخِمَارُ; and Freytag has followed his example: but الخَمْرُ is the right reading, as is shown by what here follows:]) so in the saying of El-Akhtal, فَكَفَّ الرِّيحَ وَالأَنْدَآءَ عَنْهَا مِنَ الزَّرَجُونِ دُونَهُمَا الشِّعَارُ

[evidently describing wine, and app. meaning (assumed tropical:) And the شعار of the wine, (الشِّعَارُ مِنَ الزَّرَجُونَ, i. e. شِعَارُ الزَّرَجُونِ,) while yet in the vat, intervening as an obstacle to them, kept off the wind and the rains, or dews, or day-dews, from it, namely, the wine]. (L.) b4: See also شَعَارٌ, in two places.

A3: Also Death. (O, K.) شَعِيرٌ, (S, Msb, K,) which may be also pronounced شِعِيرٌ, agreeably with the dial. of Temeem, as may any word of the measure فَعِيلٌ of which the medial radical letter is a faucial, and, accord. to Lth, certain of the Arabs pronounced in a similar manner any word of that measure of which the medial radical letter is not a faucial, like كَبِيرٌ and جَلِيلٌ and كَرِيمٌ, (MF,) [and thus do many in the present day, others pronouncing the fet-h in this case, more correctly, in the manner termed إِمَالَة, i. e. as “ e ” in our word “ bed: ”

Barley;] a certain grain, (S, Msb,) well known: (Msb, K:) of the masc. gender, except in the dial. of the people of Nejd, who make it fem.: (Zj, Msb:) n. un. with ة [signifying a barleycorn]. (S, K.) A2: Also An accompanying associate; syn. عَشِيرٌ مُصَاحِبٌ: on the authority of En-Nawawee: (K, TA:) said to be formed by transposition: but it may be from شَعَرَهَا meaning “ he slept with her in one شِعَار; ” [see 3; and so originally signifying a person who sleeps with another in one innermost garment;] then applied to any special companion. (TA.) شِعَارَةٌ, and, as written by some, شَعَارَةٌ: see شِعَارٌ, in four places.

شَعِيرَةٌ A sign, or mark. (Mgh.) b2: See this word, and the pl. شَعَائِرُ, voce شِعَارٌ, in seven places.

A2: Also n. un. of شَعِيرٌ [q. v.]. (S, K.) b2: and [hence,] (tropical:) The iron [pin] that enters into the tang of a knife which is inserted into the handle, being a fastening to the handle: (S:) or a thing that is moulded of silver or of iron, in the form of a barley-corn, (K, TA,) entering into the tang of the blade which is inserted into the handle, (TA,) being a fastening to the handle of the blade. (K, TA.) b3: [And (assumed tropical:) A measure of length, defined in the law-books &c. as equal to six mule's hairs placed side by side;] the sixth part of the إِصْبَع [or digit]. (Msb voce مِيلٌ.) b4: [And (assumed tropical:) The weight of a barley-corn.]

شُعَيْرَةٌ dim. of شَعْرَةٌ and شَعَرَةٌ: pl. شُعَيْرَاتٌ.]

شُعَيْرَآءُ [dim. of شَعْرَآءُ fem. of أَشْعَرُ.

A2: Also] A kind of trees; (Sgh, K;) in the dial. of Hudheyl. (Sgh, TA.) b2: See also أَشْعَرُ, last signification but one.

شَعِيرِىٌّ A seller of شَعِير [or barley]: one does not use in this sense either of the more analogical forms of شَاعِرٌ and شَعَّار. (Sb, TA.) شَاعِرٌ A poet: (T, S, Msb, K:) so called because of his intelligence; (S, Msb;) or because he knows what others know not: (T, TA:) accord. to Akh, it is a possessive epithet, like لَابِنٌ and تَامِرٌ: (S:) pl. شُعَرَآءُ, (S, Msb, K,) deviating from analogy: (S, Msb:) Sb says that the measure فَاعِلٌ is likened in this case to فَعِيلٌ; and hence this pl.: (TA:) or, accord. to IKh, the pl. is of this form because the sing. is from شَعُرَ, and therefore should by rule be of the measure فَعِيلٌ, like شَرِيفٌ [from شَرُفَ]; but were it so, it might be confounded with شَعِير meaning the grain thus called, therefore they said شَاعِرٌ, and regarded in the pl. the original form of the sing. (Msb.) A wonderful poet is called خِنْذِيذٌ: one next below him, شَاعِرٌ: then, ↓ شَوَيْعِرٌ [the dim.]: (Yoo, K:) then, ↓ شُعْرُورٌ: and then, ↓ مَتَشَاعِرٌ. (K.) b2: Also (assumed tropical:) A liar: because of the many lies in poetry: and so, accord. to some, in the Kur xxi. 5. (B, TA.) b3: شِعْرٌ شَاعِرٌ Excellent poetry: (Sb, T, K:) or known poetry: but the former explanation is the more correct. (TA.) One also says, sometimes, كَلِمَةٌ شَاعِرَةٌ, [by كلمة] meaning قَصِيدَةٌ: but generally in a phrase of this kind the two words are cognate, as in وَيْلٌ وَائِلٌ and لَيْلٌ لَائِلٌ. (TA.) شُوَيْعِرٌ: see the next preceding paragraph.

أَشْعَرُ [More, and most, knowing or cognizant or understanding: see 1, first sentence. b2: And,] applied to a verse, (T,) or to a poem, (S,) More [and most] poetical. (T, S. *) A2: Also, (S, A, K,) and ↓ شَعِرٌ, (A, K,) and ↓ شَعْرَانِىٌّ, (K,) which last (SM says) I have seen written شَعَرَانِىٌّ, (TA,) A man having much hair upon his body: (S, A:) or having hair upon the whole of the body: (IAth, L voce أَجْرَدُ [q. v.], in explanation of the first:) or having much and long hair (K, TA) upon the head and body: (TA:) and the first and second, a goat having much hair: fem. of the first شَعْرَآءُ: (TA:) and pl. of the first شَعْرٌ. (S, K.) One says أشْعَثُ أَشْعَرُ, meaning Having his head unshaven and not combed nor anointed. (TA.) And فُلَانٌ أَشْعَرُ الرَّقَبَةِ [lit. Such a one is hairy in the neck] is said of a man though he have not hair upon his neck, as meaning (tropical:) such a one is strong, like a lion. (A, * TA.) b2: [The fem.] شَعْرَآءُ also signifies A testicle, or scrotum, (خُصْيَةٌ,) having much hair: (TA:) and the سَوْءَة [or pudendum]: thus used as a subst. (IAar, TA in art. معط.) See also شِعْرَةٌ. b3: And A furred garment. (Th, K.) b4: And as an epithet, (tropical:) Evil, foul, or abominable: [as being likened to that which is shaggy, and therefore unseemly:] (K, * TA:) in the K, الخَشِنَةُ is erroneously put for الخَبِيثَةُ. (TA.) One says, دَاهِيَةٌ شَعْرَآءُ, (S, A, K,) and وَبْرَآءُ, (S, A,) and زَبَّآءُ, (TA in art. زب,) (tropical:) An evil, a foul, or an abominable, (TA,) or a severe, or great, (K,) calamity or misfortune: pl. شُعْرٌ. (K, TA.) and one says to a man when he has said a thing that one blames or with which one finds fault, جِئْتَ بِهَا شَعْرَآءَ ذَاتَ وَبَرٍ (tropical:) [Thou hast said it as a foul, or an abominable, thing]. (S, A. *) b5: And أَشْعَرُ signifies also The hair that surrounds the solid hoof: (S:) or [the extremity, or border, of the pastern, next the solid hoof; i. e.] the extremity of the skin surrounding the solid hoof, (K, TA,) where the small hairs grow around it: (TA:) or the part between the hoof of a horse and the place where the hair of the pastern terminates: and the part of a camel's foot where the hair terminates: (TA:) pl. أَشَاعِرُ, (S, TA,) because it is [in this sense] a subst. (TA.) b6: Also The side of the vulva, or external portion of the female organs of generation: (K:) it is said that the أَشْعَرَانِ are the إِسْكَتَانِ, which are the two sides [or labia majora] of the vulva of a woman: or the two parts next to the شُفْرَانِ, which are the two borders of the إِسْكَتَانِ: or the two parts between the إِسْكَتَانِ and the شُفْرَانِ: (L, TA:) or the two parts next to the شُفْرَانِ, in the hair, particularly: (Zj, in his “ Khalk el-Insán: ”) the أَشَاعِر of the حَيَآء [or vulva of a camel &c.] are the parts where the hair terminates: (TA:) and the أَشَاعِر of a she-camel are the sides of the vulva. (S, L, TA.) b7: And A thing that comes forth from [between] the two halves of the hoof of a sheep or goat, resembling a ثُؤْلُول [or wart]; (Lh, K;) for which it is cauterized. (Lh, TA.) b8: And Flesh coming forth beneath the nail: pl. شُعُرٌ, (K, TA,) with two dammehs, (TA,) or شُعْرٌ. (So in the CK.) b9: And [the fem.] شَعْرَآءُ also signifies (tropical:) Land (أَرْض) containing, or having, trees: or abounding in trees: (A, K:) [and so, app., ↓ شَعْرَانُ; for] there is a mountain in [the province of] El-Mowsil called شَعْرَانُ, said by AA to be thus called because of the abundance of its trees: (S:) or شَعْرَآءُ signifies many trees: (A 'Obeyd, S:) or i. q. أَجَمَةٌ [i. e. a thicket, wood, or forest; &c.]: (TA:) and a meadow (رَوْضَةٌ, AHn, A, K, TA) having its upper part covered with trees, (AHn, K * TA,) or abounding in trees, (TA,) or abounding in herbage: (A:) and a tract of sand (رَمْلَةٌ) producing [the plant called] نَصِىّ (Sgh, L, K) and the like. (Sgh, K.) b10: And (assumed tropical:) A certain tree of the kind called حَمْض, (K, TA,) not having leaves, but having [what are termed] هَدَب [q. v.], very eagerly desired by the camels, and that puts forth strong twigs or branches; mentioned in the L on the authority of AHn, and by Sgh on the authority of Aboo-Ziyád; and the latter adds that it has firewood. (TA.) b11: And (assumed tropical:) A certain fruit: (AHn, TA:) a species of peach: (S, K:) sing. and pl. the same: (AHn, S, K:) or a single peach: (IKtt, MF:) or الأَشْعَرُ is a name of the peach, and the pl. is شُعْرٌ. (Mtr, TA.) b12: Also (assumed tropical:) A kind of fly, (S, K,) said to be that which has a sting, (S,) blue, or red, that alights upon camels and asses and dogs; (K;) as also ↓ شُعَيْرَآءُ: (TA:) a kind of fly that stings the ass, so that he goes round: AHn says that it is of two species, that of the dog and that of the camel: that of the dog is well known, inclines to slenderness and redness, and touches nothing but the dog: that of the camel inclines to yellowness, is larger than that of the dog, has wings, and is downy under the wings: sometimes it is in such numbers that the owners of the camels cannot milk in the day-time nor ride any of them; so that they leave doing this until night: it stings the camel in the soft parts of the udder and around them, and beneath the tail and the belly and the armpits; and they do not protect the animal from it save by tar: it flies over the camels so that one hears it to make a humming, or buzzing, sound. (TA. [See also شُعْرُورٌ, under which its pl. شُعْرٌ is mentioned.]) b13: And [hence, perhaps, as this kind of fly is seen in swarms,] (assumed tropical:) A multitude of men. (K.) أُشَيْعَارٌ: see شَعْرٌ.

مَشْعَرٌ i. q. مَعْلَمٌ [meaning A place where a thing is known to be]. (TA.) b2: And hence, A place of the performance of religious services. (TA.) See this word, and its pl. مَشَاعِرُ, voce شِعَارٌ, in four places. b3: [The pl.] المَشَاعِرُ also signifies The five senses; (S, * A, * TA;) the hearing, the sight, the smell, the taste, and the touch. (S and Msb in art. حس.) A2: See also شَعَارٌ.

دِيَةُ المُشْعَرَةِ The bloodwit that is exacted for killing kings: it is a thousand camels. (A, TA. [See 4.]) مُتَشَاعِرٌ One who affects, or pretends, to be a poet, but is not. (S, * L, * K, * TA.) See شَاعِرٌ.

شكر

1 شَكَرَ لَهُ, and شَكَرَهُ, (S, Mgh, K,) but the former is the more chaste, (S,) and the latter is for شَكَرَ نِعْمَتَهُ, (A,) aor. ـُ (TA,) inf. n. شُكْرٌ and شُكْرَانٌ (S, A, * Msb, K) and شُكُورٌ, (S, K) which last, in the Kur lxxvi. 9, may be either an inf. n. or pl. of شُكْرٌ [used as a simple subst.], (S,) He thanked him; or praised, eulogized, or commended, him, for a benefit or benefits: (S:) he was grateful, or thankful, to him; or he acknowledged his beneficence, and spoke of it largely: (S, * K: [but in the S, the verb in the former sense has شُكْرٌ only for its inf. n., and it is implied that in the latter sense it has for its inf. n. only شُكْرَانٌ, as will be seen below:]) and شَكَرَ لِلّٰهِ, and شَكَرَ اللّٰهَ, (Lh, Msb, K,) which latter is less common than the former, and even disallowed by As in prose, though allowed by him in verse, (Msb,) and شَكَرَ بِاللّٰهِ and شَكَرَ نِعْمَةَ اللّٰهِ, and شَكَرَ بِنِعْمَةِ اللّٰهِ, (Lh, K,) and شَكَرَ لِلّٰهِ نِعْمَتَهُ, (A,) inf. n. شُكْرٌ and شُكْرَانٌ (Msb) [and شُكُورٌ], He thanked, or praised, God for his beneficence: (A:) he was grateful, or thankful, to God; or acknowledged his beneficence, and spoke of it largely: (K:) he acknowledge the beneficence of God, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience; so that شُكْر is in word and in deed: (Msb:) and لَهُ ↓ تَشَكَّرَ signifies the same as شَكَرَ لَهُ: (S, A, Msb, K:) you say, لَهُ مَا صَنَعَ ↓ تَشَكَّرْتُ [I thanked him, &c., for what he did]: (A:) and لَهُ بَلَآءَهُ ↓ تشكّر [He was grateful to Him, &c., i. e. to God, for his probation]: (K:) and أَشْكُرُ إِلَيْكَ نِعَمَ اللّٰهِ [I praise to thee, or mention to thee with thanks, the favours of God]: (L in art. حمد:) [but there are many explanations of شَكَرَ beside those given above: its meanings will be more fully shown by what here follows:] شُكْرٌ is the thanking a benefactor; or praising, eulogizing, or commending, him, (S, A,) for a benefits: (S:) or the being grateful, or thankful; or acknowledging beneficence; and speaking of it largely; and [in the copies of the K, “or,” but this is evidently a mistake,] it is only on account of favour received; (K;) and شُكْرَانٌ is [the same, being] contr. of كُفْرَانٌ: (S:) شُكْرٌ [sometimes] differs from حَمْدٌ; (Msb in art. حمد;) for شكر is only on account of favour received; whereas حمد is sometimes because of favour received, (Th, Az, TA in art. حمد, and Msb ubi suprà,) and sometimes form other causes; (Th ubi suprà;) [and thus] the latter is of more common application than the former; (S in art. حمد;) therefore you do not say شَكَرْتُهُ عَلَى

شَجَاعَتِهِ, but you say حَمِدْتُهُ على شجاعته: (Msb ubi suprà:) or شُكْرٌ is more common than حَمْدٌ with respect to its kinds and means, and more particular with respect to the objects to which it relates; and the latter is more common with respect to the objects to which it relates, and more particular with respect to the means; for the former is, with the heart, the being humble, or lowly, and submissive; and with the tongue, the act of praising, eulogizing, or commending; and acknowledging beneficence; and with the members, the act of obeying, and submitting one's self; and the object to which it relates is the benefactor, exclusively of his essential qualities; therefore one does not say شَكَرْنَا اللّٰهَ عَلَى حَيَاتِهِ [we thanked God for his existence, or praised Him, &c.]; but He is مَحْمُود on that account, like as He is for his beneficence; and شُكْرٌ is also for beneficence: thus حَمْدٌ relates to every object to which, as an object, شُكْرٌ relates; but the reverse is not the case: and everything whereby is حمد, thereby is شكر; but the reverse is not the case; for the latter is by means of the members, or limbs, and the former is by means of the tongue: شُكْرٌ is of three kinds; with the heart, or mind, which is the forming an [adequate] idea of the benefit; and with the tongue, which is the praising, eulogizing, or commending, the benefactor; and with the members, or limbs, which is the requiting the benefit according to its desert: it rests upon five foundations; humility of him who renders it towards him to whom it is rendered; his love of him; his acknowledgment of his benefit; the eulogizing him for it; and his not making use of the benefit in a manner which he [who has conferred it] dislikes: it is also explained as devotion of the heart to love of the benefactor, and of the members to obey him, and the employment of the tongue in mentioning him and eulogizing him: [and there are several other explanations of it which it is unnecessary to add:] some say that it is formed by transposition from كَشْرٌ, the “ act of uncovering, or exposing to view: ” others, that it is from عَيْنٌ شَكْرَى “ a full fountain, or eye; ” accord. to which etymology it would signify the being full of the praise of the benefactor. (B, TA.) b2: شُكْرٌ on the part of God signifies (tropical:) The requiting and commending [a person]: (K:) or (assumed tropical:) the forgiving a man: or (tropical:) the regarding him with content, satisfaction, good will, or favour: and hence, necessarily, (tropical:) the recompensing, or rewarding, him: the saying شَكَرَ اللّٰهُ سَعْيَهُ signifies (tropical:) May God recompense, or reward, his work, or labour. (TA.) A2: شَكِرَتْ, aor. ـَ (S, K,) inf. n. شَكَرٌ, (S,) (tropical:) Her (a camel's) udder became full (S, K, TA) of milk: (S, TA:) or she (a camel) obtained a good share of leguminous herbage, or [other] pasturage, and in consequence abounded with milk after having had little milk: (T, TA:) and she (a beast;) became fat, (K, TA,) and her udder became full of milk. (TA.) b2: And شَكِرَ (tropical:) He was, or became, liberal, or bountiful, (A, K,) after having been niggardly: (A:) or he gave largely after having been niggardly. (K.) A3: شَكِرَتْ said of a tree (شَجَرَةٌ), (Fr, S, A, K,) aor. ـَ inf. n. شَكَرٌ, (S,) (assumed tropical:) It produced, or put forth, what are termed شَكِير, (Fr, S, K,) i. e. what grow around it, from its أَصْل [i. e. root, or base, or stem]; (S;) as also ↓ اشكرت, (Fr, TA,) and ↓ اشتكرت: (Sgh, TA:) or its شَكِير, i. e. sappy twigs or shoots, from its stem, or small leaves beneath the large, became abundant. (A.) b2: and شَكِرَ, aor. ـَ (K,) inf. n. شَكَرٌ; (TA;) and شَكَرَ, aor. ـُ and ↓ اشكر; (K;) said of palm-trees (نَخْلٌ), (assumed tropical:) They had many شَكِير, i. e. offsets, or suckers. (AHn, K, * TA.) b3: And شَكَرَ and ↓ اشكر and ↓ اشتكر are all verbs from شكِيرٌ. (K.) [It is said in the K that these verbs are from شكير in all of certain significations there mentioned; app. meaning, all that are there mentioned after the next preceding verb: and hence they seem to have the significations here following: b4: said of palmtrees (نَخْل), (assumed tropical:) They put forth leaves around their branches:: b5: and, said of trees in general شَجَرَ, (assumed tropical:) They put forth branches: b6: and (assumed tropical:) They produced bark: b7: and, said of a grape-vine, (assumed tropical:) it grew from a shoot planted: b8: in the TA it seems to be implied that, said of a vine, they signify (assumed tropical:) It put forth long shoots, or upper shoots.]3 شَاكَرْتُهُ I showed him that I was thankful, or grateful, (A, O, K,) to him. (A.) A2: and شَاكَرْتُهُ الحَدِيثَ I commenced with him discourse. (O, K.) 4 اشكر القَوْمُ (assumed tropical:) The people's camels had their udders full of milk (شَكِرَتْ إِبِلُهُمْ): (K:) or the people's camels became fat: (TA:) or the people milked a camel or sheep or goat having her udder full of milk, i. e., such as is termed شَكِرَة: (S:) or the people milked camels or sheep or goats having their udders full of milk, one such after another: (O, TA: [but for اِحْتَلَبُوا شَكْرَةً شَكْرَةً in the O, and شُكْرَةً شُكْرَةً in the TA, I read احتلبوا شَكِرَةً شَكِرَةً, agreeably with what here next precedes:]) or the people, having alighted in a place where their camels found herbs, or leguminous plants, had abundance of milk from them. (T, TA.) b2: اشكر said of an udder: see 8. b3: اشكرت الأَرْضُ (assumed tropical:) The land produced fresh herbage after other herbage that had become dried up and dusty. (TA.) b4: See also 1, near the end of the paragraph, in three places.5 تشكّر: see 1, in three places. b2: Also [He affected, or made a show of, thankfulness, or gratitude: (see تَحَمَّدَ:) or] he seemed, or appeared, thankful, or grateful. (KL.) 8 اشتكر (tropical:) It (an udder) became full (S, K, TA) of milk; (S, TA;) as also ↓ اشكر. (K.) b2: اشتكرت السَّمَآءُ (assumed tropical:) The rain fell vehemently: (S:) or the sky rained much. (K.) b3: اشتكرت الرِيَاحُ (assumed tropical:) The winds brought rain: (K:) or blew violently: or, as is said on the authority of A'Obeyd, were contrary; but ISd says that this is a mistake. (TA.) b4: Also اشتكر (assumed tropical:) It (heat, and cold,) became intense. (K.) b5: (tropical:) He (a man) strove, exerted himself, or did his utmost, in his running. (K, TA.) A2: Also (assumed tropical:) It became what is termed شَكِير [q. v.]. (TA.) b2: See also 1, near the end of the paragraph, in two places. b3: [Hence, app.,] (tropical:) It (a fœtus) put forth downy hair. (A.) شَكْرٌ The vulva, or pudendum, of a woman: (S, M, Msb, K:) or the flesh thereof: (M, K, * MF:) as also ↓ شِكْرٌ, in either of these senses: (K:) pl. شِكَارٌ: (Msb, TA:) لَحْمُهَا, in the K, as the second explanation, is a mistake for لَحْمُهُ. (MF.) It is said in a trad., نَهَى عَنْ شَكْرِ البَغِىِ, meaning He forbade the giving hire for prostitution; the word ثَمَنِ being understood as prefixed to شكر. (TA.) b2: Also i. q. نِكَاحٌ [i. e. The act of compressing, or of contracting marriage with, a woman]. (TS, K.) شُكْرٌ and inf. n. of شَكَرَ: (S, A, * Msb, K:) and it may [be used as a simple subst., and, as such,] have for its pl. شُكُورٌ. (S. [See 1.]) شِكْرٌ: see شَكْرٌ.

شُكْرَةٌ (assumed tropical:) [Fulness of the udder of a camel; and so ↓ شَكَرِيَّةٌ is expl. in the TK;] a subst. from أَشْكَرَ القَوْمُ [q. v.]. (K.) One says, هٰذَا زَمَنُ الشُّكْرَةِ, so in the L and other lexicons, (TA,) or ↓ الشَّكَرَةِ, (so in my copies of the S,) or ↓ الشَّكَرِيَّةِ, (so in the O and K,) (assumed tropical:) [This is the time of the fulness of the udder,] when the camels abound with milk, or have their udders full, (إِذَا حَفَلَتْ, q. v.,) from the [herbage called] رَبِيع. (S, O, L, K.) شَكَرَةٌ: see the next preceding paragraph.

شَكِرَةٌ (tropical:) A she-camel, (As, S, A, K,) and ewe or she-goat, (A,) having her udder full (As, S, A, K) of milk, (S,) whatever be the fodder, or herbage, she has eaten; (A;) as also ↓ مِشْكَارٌ: (K:) or the former, that has obtained a good share of leguminous herbage, or of [other] pasture, and in consequence abounds with milk after having had little milk: (T, TA:) and ↓ the latter, that abounds with milk though having had but a small share of pasture: (TA:) or that abounds with milk in summer and ceases in winter: (IAar, TA:) pl. of the former شَكَارَى, (S, K,) applied to camels and to sheep or goats, (S,) and شَكْرَى (K) and شَكِرَاتٌ: (S, K:) and شَكَارَى is applied to camels, and sheep or goats, as meaning abounding with milk, or having their udders full, (إِذَا حَفَلَتْ,) from the [herbage called] رَبِيع. (S, TA.) [↓ شَكْرَى is also a sing. epithet, having a similar signification: as well as a pl.] One says ↓ ضَرَّةٌ شَكْرَى (tropical:) An udder abounding with milk: (A:) or having much milk. (S.) And ↓ عَيْنٌ شَكْرَى (assumed tropical:) A full source or eye. (B, TA.) And ↓ فِدْرَةٌ شَكْرَى (assumed tropical:) A fat piece of flesh-meat: (K:) or (tropical:) [a piece of flesh-meat] flowing with grease, or gravy: (A: [but in my copy, قِدْرَةٌ is erroneously put for فِدْرَةٌ:]) pl. شَكَارَى. (A.) شَكْرَى: see the next four preceding sentences.

شَكَرِيَّةٌ: see شُكْرَةٌ, in two places.

شَكُورٌ an intensive epithet, (TA,) signifying كَثِيرُ الشُّكْرِ [i. e. One who thanks much; or who is very thankful or grateful: see 1]: (K, TA:) and one who is earnest, or does his utmost, in thanking his Lord, or in being thankful or grateful to Him, by obedience to Him, performing his appointed religious services: (TA:) or one who does his utmost in showing his thankfulness, or gratitude, with his heart and his tongue and his members, or limbs, with firm belief, and with acknowledgment [of benefits received]: or who sees his inability to be [sufficiently] thankful or grateful: or who renders thanks, or is thankful or grateful, for probation: or, for what is denied him: (KT:) pl. شُكُرٌ. (TA.) b2: (tropical:) A beast that is sufficed by little fodder or herbage, (S, A,) and that fattens upon it: (A:) or that fattens upon little fodder or herbage: (K:) as though thankful for that small benefit. (TA.) b3: الشَّكُورُ, applied to God, (tropical:) [He who approves, or rewards, or forgives, much, or largely:] He who gives large reward for small, or few, works: He in whose estimation small, or few, works performed by his servants increase, and who multiplies his rewards to them. (TA.) شَكِيرٌ (tropical:) The shoots that grow around a tree, from its أَصْل [i. e. root, or base, or stem]: (S:) or sappy twigs or shoots, that grow from the stem of a tree: or small leaves beneath the large: (A:) or fresh and tender twigs or shoots, that grow among such as have become thick and tough: and what grow at, or upon, the أُصُول [i. e. roots, or bases, or stems,] of large trees: or small leaves that grow at, or upon, the root, or base, or stem, of a tree: (IAar, TA:) and offsets, or suckers, or sprouts, of palm-trees: (K:) and the leaves that are around the branches of the palm-tree: (Yaa-koob, K:) and plants, and hair, and feathers, and abundant ostrich-feathers (عِفَآء, K, TA, in the CK عَفاء), such as are small, growing among such as are large: or the first, of herbage, growing after other herbage that has become dried up and dusty: (K:) and downy hair, or down: and any soft, fine hair: (A:) or hair growing among the plaits: pl. شُكُرٌ: and weak hair: (TA:) and hair at the roots of a horse's mane, (K, TA,) like down, and in the forelock: (TA:) and the hair that is next to the face and the back of the neck: (A, K:) and branches: (AHn, K: [in the CK, والغُصُونِ is erroneously put for والغُصُونُ:]) and the bark (لِحَآء) of trees: pl. شُكُرٌ: (K:) and the pl. also signifies the long shoots of a grape-vine: or its higher, or highest, shoots: (AHn, TA:) and the sing., a grape-vine growing from a planted shoot. (AHn, K, TA.) b2: Also (tropical:) Young men: (A:) or young offspring. (TA, from a trad.) b3: And (tropical:) The young ones of camels: (K, TA:) as being likened to the شَكِير of palm-trees. (TA.) شَكَائِرُ (assumed tropical:) Forelocks: (K, TA:) as though pl. of شَكِيرَةٌ [which may be n. un. of شَكِيرٌ]. (TA.) شِكُورِيَةٌ a name applied in the present day to Cichorium, intybus and endivia; wild and garden-succory, and endive; as also هِنْدَبَى, correctly هِنْدَبًى.]

شَاكِرِىٌّ A hired man, or hireling; one taken as a servant: an arabicized word, from [the Pers\.] چَاكَرْ. (O, K.) شَوْكَرَانٌ: see the next paragraph.

شَيْكُرَانٌ (S, K) and شَيْكَرَانٌ, (K,) [in the CK, erroneously, شَكْرَان and with damm to the ك,] or the correct form is شَيْكُرَانٌ, with damm to the ك as Ibn-Hishám El-Lakhmee and El-Fárábee have expressly affirmed; (TA;) or it is correctly with س, (K,) unpointed, and so it is mentioned by AHn; (TA;) [but see سَيْكُرَانٌ;] or correctly ↓ شَوْكَرَانٌ, (K,) as Sgh holds to be the case, (TA,) [and thus it is written in several medical books, from the Pers\. شَوْكَرَانْ; accord. to Golius, Cicuta herba, and applied in the present day to conium, i. e. hemlock, or a species thereof; and this is probably what is meant by Golius, as the conium maculatum, or common hemlock, is called by some cicuta;] a certain plant, (S, K,) of the kind called حَمْض, (so in a marginal note in a copy of the S,) the stem of which is like that of the رَازِيَانَج [or fennel], and the leaves of which are like those of the [species of cucumber called.]

قِثَّآء, or, as some say, like those of the يَبْرُوح [q. v.], and smaller; having a white flower, and a slender stem, without any fruit; and its seed is like [that of] the نَانَخَوَاة [or ammi], or [of] the أَنِيسُون [or anise], without taste or odour, and mucilaginous. (TA.) أَشْكَرُ [More, and most, thankful, or grateful, &c.: see an ex. voce بَرْوَقٌ].

عُشْبٌ مَشْكَرَةٌ (O, K, TA, in the CK مُشْكِرَةٌ,) (assumed tropical:) Herbage that causes milk to be copious. (O, K, TA. [In the CK, مُغْزَرَةُ اللَّبَنِ is erroneously put for مَغْزَرَةٌ لِلَّبَنِ.]) مِشْكَارٌ: see شَكِرَةٌ, in two places.

رِيحٌ مُشْتَكِرَةٌ (assumed tropical:) A violent wind: (O, K:) or, as some say, a contrary wind; (O, TA;) but ISd, says that this is a mistake. (TA.)

شفق

1 شَفِقَ and شَفَقَ: see 4, in five places. b2: شَفِقَ عَلَيْهِ signifies He was niggardly of it: (TA:) [thus] the saying [of a poet]

كَمَا شَفِقَتْ عَلَى الزَّادِ العِيَالُ means [Like as the household] are niggardly of the provision: (IDrd, M, O:) because he who is niggardly of a thing is عَلَيْهِ ↓ مُشْفِقٌ [i. e. fearful, or cautious, on account of it]. (M.) 2 تَشْفِيقٌ signifies (tropical:) The making [a gift or the like (see مُشَفَّقٌ)] scanty, or little in amount or quantity; as also ↓ إِشْفَاقٌ. (O, K, TA.) b2: and (tropical:) The weaving badly. (K, TA.) You say, شفّق المِلْحَفَةَ (tropical:) He wove badly, (M,) or so as to make it scanty in the yarn, or unsubstantial, (TA,) the [kind of wrapper called] ملحفة. (M, TA.) A2: See also 4, last sentence.4 اشفق signifies He feared, or was cautious; as also ↓ شَفِقَ [in the CK شَفَقَ]; or only the former: (K, TA:) [accord. to ISd,] ↓ شَفِقَ, inf. n. شَفَقٌ, signifies he feared: (M:) IDrd says, ↓ شَفِقْتُ [in one of my copies of the S شفَقتُ] and أَشْفَقْتُ are syn., (S, O, TA,) as some assert, (O, TA,) but the lexicologists disallow this, (S, O,) saying that one should only say أَشْفَقْتُ: (O:) accord. to Er-Rághib, الإِشْفَاقُ signifies [the being affected with] care, or solicitude, mixed with fear; and when it is trans. by means of مِنْ, the meaning of fear is most apparent in it; but when trans. by means of عَلَى, the meaning of care, or solicitude, is most apparent in it: (TA: [and the like is said by Bd in xxi. 29:]) or it signifies [the being affected with] fright [or fear]; sometimes mixed with faithful or sincere or honest advice; and sometimes divested thereof: (Ham p. 179:) one says, أَشْفَقْتُ مِنْهُ, (S,) or مِنْ كَذَا, (Msb,) I feared, or was cautious of, (S, Msb,) him, or it, (S,) or such a thing: (Msb:) or اشفق مِنْهُ he feared him, or it: (MA:) and أَشْفَقْتُ عَلَيْهِ, (S, [in which it is implied that this differs from أَشْفَقْتُ مِنْهُ,]) or عَلَى الصَّغِيرِ, I was affectionate, kind, or compassionate, and favourably inclined, [towards him, or] towards the little one: (Msb: [and a similar explanation is given in the MA:]) and ↓ شَفَقْتُ, aor. ـِ is a dial. var. thereof [i. e. of أَشْفَقْتُ when trans. by means of عَلَى, and perhaps also when it is trans. by means of مِنْ]: (Msb:) or اشفق عَلَيْهِ signifies [he was solicitously affectionate, &c., towards him; agreeably with the explanation of Er-Rághib above, and with that here following;] he was affected with pity, or compassion, and tenderness, and fear, for him, at the same time giving him faithful or sincere or honest advice, أَنْ يَنَالَهُ مَكْرُوهٌ [lest some disliked or evil event should betide him]: (TA:) or he feared, or was cautious, for him: and اشفق مِنْهُ he was impatient of him, or it: and ↓ شَفَقَ is a dial. var. [of اشفق when trans. by means of مِنْ, and app. also when trans. by means of عَلَى]. (M.) A2: See also 2.

A3: Also He entered upon [the time of] the شَفَق [q. v.]. (M.) And He came in a [time of] شَفَق: and so ↓ شفّق. (M.) شَفَقٌ Fear: (K:) [see also شَفِقَ, (of which it is the inf. n.) in the next preceding paragraph:] or fear [arising] from strictness (شِدَّة) of faithful or sincere or honest advice; (M, TA;) as also ↓ شَفَقَةٌ: (M:) or ↓ the latter signifies the fear of him who gives faithful or sincere or honest advice, in consequence of his doing so, for him to whom such advice is given: (O:) or the former, (K, TA,) and ↓ the latter also, (TA,) the eagerness, or striving, of him who gives such advice, to rectify, or amend, the state of him to whom that advice is given: (K, TA: [said in the latter to be a tropical application of the words; but why, I see not:]) ↓ شَفَقَةٌ is subst. from الإِشْفَاقُ, (S, Msb, TA,) and شَفَقٌ is syn. therewith (S, O, K, TA) as being also a subst. from الإِشْفَاقُ: (S, TA:) [it is said that] the primary signification of ↓ شَفَقَةٌ is weakness: (Ham p. 179:) and it is conjoined with خَوْفٌ [fear]; therefore it is not applied as an attribute to God: (Idem p. 722:) [generally] it signifies affection, kindness, benignity, compassion, or favourable inclination: (MA:) [or solicitous affection &c.:] or pity, or compassion, and tenderness, and fear of the betiding of some disliked or evil event, together with faithful or sincere or honest advice. (TA.) A2: شَفَقٌ also signifies The redness (Kh, S, Msb, K) in the horizon (K) from sunset until the time of the last عِشَآء [i. e. nightfall], (Kh, S, Msb, K,) when it disappears, (Kh, S, Msb,) and the white شَفَق remains until the middle [or rather until a late period varying at different seasons] of the night: (Msb:) or until near that time: or until near the عَتَمَة [q. v., generally meaning the same, or nearly so]: (K:) or the redness that is seen in the sky at sunset: (IDrd, O:) or the remains of the light and redness of the sun in the first part of the night, until near the عَتَمَة: (S:) or the light and redness of the sun, seen at sunset, until the time of the prayer of nightfall: (M:) or the mixture of the light of day with the blackness of night at sunset: (Er-Rághib, TA:) accord. to Zj, the redness that is in the region of sunset after the setting of the sun: this is the meaning given as of common repute in the books of lexicology; and Mtr says [in the Mgh] that it means the redness accord. to a number of the Companions of the Prophet and of the people of the generation next succeeding them: but accord. to Aboo-Hureyreh, it means the whiteness [after sunset, which, to distinguish it from the شَفَق commonly so called, is often termed the white شَفَق, as in an instance above]: (Msb:) IAth says that this word has two contr. meanings; being applied to the redness that is seen after sunset; and to the whiteness remaining in the western horizon after the said redness. (TA.) Fr says, I heard one of the Arabs say, عَلَيْهِ ثَوْبٌ كَأَنَّهُ الشَّفَقُ [Upon him is, or was, a garment as though it were the شَفَق]: and it was red. (S.) b2: [Hence,] (tropical:) A garment, or piece of cloth, dyed red. (AA, TA.) b3: and Day. (Zj, M, K.) A3: Also i. q. نَاحِيَةٌ (assumed tropical:) [A side, &c.; or a remote side]: pl. أَشْفَاقٌ. (O, K.) One says, أَنَا فِى أَشْفَاقٍ مِنْ هٰذَا الأَمْرِ i. e. نَوَاحٍ [meaning (assumed tropical:) I am apart, or aloof, from this affair; as though in, or on, remote sides thereof]: (O, TA:) and in like manner فِى عُرُوضٍ مِنْهُ [app. a mistranscription for عَرُوضٍ i. e. نَاحِيَةٍ] and فى أَعْرَاضٍ منه i. e. نَوَاحٍ. (TA.) A4: And (tropical:) A bad thing; syn. رَدِىْءٌ: (Lth, S, M, O, K, TA: [in the TA said to be written by J with kesr to the ف; but not so in either of my copies of the S:]) applied to a garment, or piece of cloth, (Mgh, TA, and Ham p. 179,) [in this sense, or] as meaning bad and thin: (Mgh in art. خرث:) [said to be] from شَفَقَةٌ signifying “ weakness: ” (Ham ubi suprà:) seldom pluralized: (O:) and used alike as masc. and fem., being applied as an epithet to a مِلْحَفَة, (M, O,) meaning رَدِيئَةٌ. (M.) شَفِقٌ: see شَفِيقٌ, in two places.

شَفَقَةٌ: see شَفَقٌ, in five places.

شَفُوقٌ: see the next paragraph.

شَفِيقٌ is syn. with ↓ مُشْفِقٌ as part. n. of 4 [signifying Fearing, or fearful, or cautious; and also affectionate, kind, or compassionate, &c.]; (S, O, Msb, * K;) as also ↓ شَفِقٌ (Msb) [and in an intensive sense ↓ شَفُوقٌ; and , from what follows, it appears that شَفِيقٌ also is used as an intensive epithet]: or ↓ شَفِقٌ signifies fearing; and its pl. is شَفِقُونَ: (M, TA:) and شَفِيقٌ, one giving faithful or sincere or honest advice, eager, or striving, to rectify, or amend, the state of him to whom that advice is given. (M.) إِنَّ الشَّفِيقَ بِسُوْءِ ظَنٍ مُولَعٌ [Verily the affectionate, &c., or the very affectionate &c., is addicted to evil opinion,] is a prov., applied in the case of the man who fears, for his friend, the accidents of fortune, by reason of his excessive شَفَقَة [or affection, &c.]. (TA.) And it is said in the Kur [xxi. 50], وَهُمْ مِنَ

↓ السَّاعَةِ مُشْفِقُونَ [meaning And who are fearful of the time of the resurrection]; the signification of fear being most apparent when مُشْفِقٌ is thus trans. by means of مِنْ. (TA.) See also an instance of ↓ مُشْفِقٌ [in a similar sense] in the first paragraph of this art. مُشْفَقٌ: see the last paragraph.

A2: [Accord. to Freytag, it signifies also Fear: but he names no authority for this.]

مُشْفِقٌ: see شَفِيقٌ, in three places.

عَطَآءٌ مُشَفَّقٌ (tropical:) A gift made scanty, or little in amount or quantity; (S, TA;) as also ↓ مُشْفَقٌ. (TA.)

ولج

1 وَلَجَ, aor. ـِ inf. n. وُلُوجٌ and لِجَةٌ; and ↓ إِتَّلَجَ; (S, K;) and ↓ تولّج; (L;) He, or it, entered. (S, K.) You say وَلَجَ البَيْتَ, and ↓ اتّلجه, and ↓ تولّجهُ, He entered the house. (L.) And وَلَجَ الشَّىْءُ فِى غَيرِهِ The thing entered into another thing. (Msb.) As is said in the S and L, Sb says that وَلَجَ has for its inf. n. وُلُوجٌ, which is of one of the measures of the inf. ns. of intrans. verbs, because the meaning [of وَلَجْتُ البَيْتَ] is وَلَجْتُ فِيهِ: and it is said in the M, that Sb holds the intermediate particle to be dropped: but Mohammad Ibn-Yezeed holds the verb to be trans. without an intermediate particle. MF observes, that Sb's words appear to make ولج a trans. verb, which no one asserts it to be: that if he mean that it has as its complement a noun in the acc. case as an adverbial noun of place, it is like دَخَلْتُ and other intrans. verbs: but if he mean that it governs a simple objective complement, like ضَرَبْتُ زَيْدًا, his opinion is not correct. (TA.) 4 اولج, (S, K,) inf. n. إِيلَاجٌ; (Msb;) and ↓ إِتَّلَجَ, as in the CK and in several MS. copies of the K) or أَتْلَجَ, (as in the L, and all the copies of the K consulted by SM, in this art., and in art. تلج,) in which ت is substituted for و, and this is the correct reading; (TA;) He, or it, caused to enter; introduced; inserted. (S, K.) b2: The expression in the Kur. [xxii. 60; and other chapters,] يُولِجُ اللَّيلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى اللَّيْلِ signifies He maketh the night, by increasing it, to enter into, [or encroach upon,] the day, and maketh the day, in like manner, to enter into, [or encroach upon,] the night: (Jel:) or He increaseth the night with a part of the day, by taking from the latter and adding to the former, and in like manner increaseth the day with a part of the night. (S.) b3: [اولج is often used for اولج ذكره; and hence as meaning Inivit.]5 تَوَلَّجَ see 1.8 إِوْتَلَجَ see 1 and 4.

رَجُلٌ خُرَجَةٌ وُلَجَهٌ, (S,) and ↓ خَرَّاجٌ وَلَّاجٌ, and ↓ خَرُوجٌ وَلُوجٌ, (TA,) A man frequently going, or coming, out and in. (S, TA.) [This is the primary meaning: for others see art. خرج.]

وَلَجَةٌ A place, (S,) or a cavern, in which passengers shelter themselves from rain &c.: pl. أَوْلَاجٌ and وَلَجٌ, (S, K,) [or rather the latter, which is omitted in the CK, is a coll. gen. n., of which ولجة is the n. un.] or وُلُجٌ. (L.) b2: Also, A bend, or place of bending, of a valley: (IAar:) pl. as above. (K.) وَلُوجٌ and وَلَّاجٌ: see وُلْجَةٌ.

وَلِيجَةٌ Anything that is introduced, or inserted, into a thing, and that does not belong to it: any such thing is termed a وليجة of a thing. (A'Obeyd.) b2: هُوَ وَلِيجَتُهُمْ He is an adherent to them; (K;) one who has entered, or become introduced, or included, among them,] and not belonging to them. (TA.) Pl. وَلَائِجُ. (TA.) b3: وَلِيجَةٌ (assumed tropical:) A particular, or special, intimate, friend, or associate, of a man; syn. خَاصَّةٌ (S, K) and بِطَانَةٌ (S) and دَخِيلَةٌ: (K:) by these syns. A'Obeyd explains it in the Kur. ix. 16: and it is applied to one and to more than one: (TA:) or one whom a person takes to rely upon, or to place confidence in, not being of his family: (K:) and so some explain the word in the verse above referred to: (TA:) or it there signifies an intimate friend who is one of the polytheists. (Fr.) وَالِجَةٌ i. q. دُبَيْلَةٌ, (K,) i. e., A certain disease in the belly. (TA.) A pain that attacks a man; or a pain in a man; وَجَعٌ يَأْخُذُ الإِنْسَانَ, (so in two copies of the S, and in the L,) or وَجَعٌ فِى الإِنْسَانِ: (so in the TA and a MS. copy of the K:) or a pain that attacks the teeth; or a pain in the teeth; وجع يأخذ الأَسْنَانَ, (so in a copy of the S,) or وجع فى الأَسْنَانِ. (So in the CK.) أَوْلَجُ [More, or most, penetrating]: applied to language or discourse. [TA, in art. جمع: see an ex. voce مُجْمَعٌ.]

تَوْلَجٌ The hiding place of a wild beast, (or antelope, TA,) among trees, (S, K,) into which he enters (الَّذِى يَلِج فِيهِ); like دَوْلَجٌ: the ت, says Sb, is substituted for و, and the word is of the measure فَوْعَلٌ; for تَفْعَلٌ is scarcely found in Arabic as the measure of a subst., whereas فَوْعَلٌ is frequent. (S.) مَوْلِجٌ A place of entrance; a place into which one enters: (TA:) pl. مَوَالِجُ. (S.) [See its contr. مَخْرَجٌ.]

مَوْلُوجٌ A man attacked by the disease called وَالِجَة, or دُبَيْلَة. (K, TA.)

وسط

1 وَسَطَ القَوْمَ, aor. ـِ inf. n. وَسْطٌ (S, Msb, K) [and وُسُوطٌ (as shown below)] and سِطَةٌ, (S, K,) He sat, [or was, or became,] in the middle, or midst, of the people, or company of men; (K;) or among them: (TA;) i. q. ↓ توسّطهُمْ; (S, K;) or بَيْنَهُمْ ↓ توسّط: (Msb:) and in like manner, وَسَطَ المَكَانَ [he was, or became, or sat, in the middle, or midst, of the place]: (Msb:) and وَسَطَ الشَّىْءَ, and ↓ وسّطهُ, and ↓ توسّطهُ, he was, or became, in the middle, or midst, of the thing: and [in like manner] وُسُوطُ الشَّمْسِ signifies السَّمَآءَ ↓ تَوَسُّطُهَا [The sun's being, or becoming, in the middle, or midst, of the sky]. (M.) b2: وَسَطَ الشَّىْءَ also signifies He, or it, was, or became, in the best part of the thing, most remote from the two extremes. (TA.) And وَسَطَهُ He alighted, or took up his abode, in, or among, the best, or most generous, thereof. (M.) and وَسَطَ الرَّجُلُ قَوْمَهُ, and فِى قَوْمِهِ, inf. n. وَسَاطَةٌ, The man occupied, or held, a middle place, [meaning the best place, or one of the best places,] among his people, in respect of truth and equity. (Msb.) And وَسَطَ قَوْمَهُ فِى الحَسَبِ, aor. ـِ inf. n. سِطَةٌ, [He held a middle, or good, or the best, rank among his people in regard of grounds of pretension to respect.] (M.) And وَسُطَ فِى

حَسَبِهِ, [aor. ـْ inf. n. وَسَاطَةٌ and سِطَةٌ, [He held a middle, or good, or the best, rank in regard of his grounds of pretension to respect;] (M, TA;) and وَسَطَ signifies the same; (M;) and so does ↓ وسّط, (M, TA,) inf. n. تَوْسِيطٌ. (TA.) [See وَسَطٌ, below.]2 وسّطهُ, (K,) inf. n. تَوْسِيطٌ, (S, K,) He put it in the middle, or midst. (S, K.) b2: And [so in the S, but in the K “ or,”] He cut it [in the middle, or midst, i. e.] in two halves. (S, K.) [See the pass. part. n., below.] b3: [In the Kur, c. 5,] some read, فَوَسَّطْنَ بِهِ جَمْعًا [which may mean And have put in the midst, thereby, a company of the enemy: or have divided in two halves, thereby, &c.: or have thereby become in the midst of a company of the enemy]: (S, TA:) others read فَوَسَطْنَ. (TA.) See 1, first sentence. b4: وسّط فى حَسَبِهِ: see 1, last sentence.5 تَوَسَّطَ see 1, first sentence, in four places. b2: توسّط بَيْنَ النَّاسِ He mediated, or interceded, between the men, or people, for the purpose of accommodation; from وَسَطَ الرَّجُلُ قَوْمَهُ and فِى

قَوْمِهِ, explained above; (Msb;) or from وَسَاطَةٌ; (S;) he made mediation, or intercession, (عَمِلَ الوَسَاطَةَ,) between them. (K.) b3: توسّط also signifies He took what was of a middle sort, between the good and the bad. (K.) وَسْط, with the س quiescent, is an adv. n.; [as such written وَسْطَ, meaning In the middle of: in the midst of; or among;] (S, M, IB, Mgh, K;) and it is for this reason that it has its middle letter quiescent, (S, IB,) like بَيْنَ (IB) with which it is syn.; (IB, Msb;) [for] it may be used in any case in which بَيْنَ may be substituted for it; (S, IAth, K;) and, like بَيْنَ, it does not denote a part of the thing denoted by the noun to which it is prefixed, wherein differing from ↓ وَسَط. (S, IB, K.) You say, جَلَسْتُ وَسْطَ القَوْمِ (S, IB, Msb) I sat [in the middle of, or in the midst of,] or among, the people, or company of men, (IB, Msb;) not being one of them. (IB.) And وَسْطَ رَأْسِهِ دُهْنٌ [In the middle of his head is oil]; not meaning a component part of the head. (IB.) And it is said in a trad.

الجَالِسُ وَسْطَ الحَلْقَةِ مَلْعُونٌ [The sitter in the midst of the ring is cursed]: for he must of necessity turn his back towards some of those who surround him, and so displease them; wherefore they curse him and revile him. (IAth.) b2: It may not [properly] be used as a decl. n., (IB,) i. e. as an inchoative, (Mgh,) nor as an agent, nor as an objective complement; (IB, Mgh) &c.; thus, also, differing from ↓ وَسَط; unless it have the adverbial particle [فِى] prefixed to it; in which case it has the sense of وَسَط, and you say, جَلَسْتُ فِى وَسْطِ القَوْمِ and فى وَسْطِ رَأْسِهِ دُهْنٌ [like as you say جَلَسْتُ وَسْطَ القَوْمِ and وَسْطَ رَأْسِهِ دُهنٌ, explained above]: and sometimes it is used as a subst., preserving the quiescence [and the adverbial form], like as بَيْنَ is used as a subst. though virtually an adv. n., in cases like that where it is said in the Kur, [vi. 94,] لَقَدْ تَقَطَّعَ بَيْنَكُمْ [meaning مَا بَيْنَكُمْ, or, as explained in the Expos. of the Jel., وَصْلُكُمْ بَيْنَكُمْ]: (IB:) or وَسْط is sometimes used for ↓ وَسَط, improperly; (S;) or it may be so used; (Msb;) or it is so used by poetic license; (M;) or, as some say, each of them may take the place of the other; and this seems the most likely: (IAth:) or one says وَسْط, with sukoon, only, of that whereof the component parts are separate, or distinct, (IAth, K *,) such as a number of men, and beasts of carriage, &c.; (IAth;) and ↓ وَسَط, (IAth,) or both, (K,) of that whereof the component parts are united, (IAth, K *,) such as a house, and the head, (IAth,) or such as a ring: (K:) it is related, as on the authority of Th, that الشَّىْءِ ↓ وَسَطُ and وسْطُهُ [both meaning The middle, or midst, of the thing] are said when the thing is solid; but when its component parts are separate, or distinct, the word is وَسْطٌ, with sukoon, exclusively. (M.) وَسَطٌ [The middle, midst, or middle part, of a thing; i. e.,] properly, the part of which several lateral, or outer, portions are equal; as, for instance, the middle finger: but also meaning the part which is surrounded, or enclosed, on its several sides, although unequally: (Msb:) or the part that is between the two sides or extremities of a thing; (M, IB, Mgh, K;) [or the part, or point, that is between every two opposite extremities of a thing; and properly when equidistant;] as, for instance, the centre of a circle: (Mgh:) as also ↓ أَوْسَطُ, (M, K,) which is [likewise] a subst., like أَفْكَلٌ and أَزْمَلٌ [but imperfectly decl. because originally an epithet]: (M:) وَسَطٌ has its middle letter with fet-h in order that it may agree in measure with its contr., which is طَرَفٌ; the like agreement being frequent: (IB:) and it is only used in cases in which بَيْنَ may not be substituted for it, herein [and in other respects, mentioned in the next preceding paragraph,] differing from وَسْط: (S, IB, K:) [respecting the similar and dissimilar usages of وَسَط and وَسّط, sufficient observations have been made in the next preceding paragraph, which see throughout, and more especially in its latter part:] the pl. of وَسَطٌ is أَوْسَاطٌ; and that of its syn. ↓ أَوْسَطُ is أَوَاسِطُ; or this may be a pl. of ↓ وَاسِطٌ, and originally وَوَاسِطُ. (M.) You say, جَلَسْتُ فِى

وَسَطِ الدَّارِ [I sat in the middle, or middle part, of the house]; (S, Mgh, Msb;) because وَسَط is a subst. (S.) And إِتَّسَعَ وَسَطُهُ [The middle, or middle part, thereof, became wide]. (Mgh, Msb.) And ضَرَبْتُ وَسَطَ رَأْسِهِ [I smote the middle, or middle part, of his head]. (Mgh, * Msb.) And كَسَرْتُ وَسَطَ الرُّمْحِ [I broke the middle, or middle part, of the spear]. (IB.) And وَسَطُهُ خَيْرٌ مِنْ طَرَفِهِ [The middle, or middle part, thereof is better than the extremity]. (Mgh, Msb.) And خَيَرُ الأُمُورِ أَوْسَاطُهَا The best of affairs, or actions, or cases, are such of them as are between two extremes. (M. [See R. Q. 1, in art. حق.]) It is sometimes put in the accus. case as an adv. n.; as in the saying, جَلَسْتُ وَسَطَ الدَّارِ; but this is an instance of departure from the original usage; and [the meaning is جَلَسْتُ فِى وَسَطِ الدَّارِ signifying as explained above; so that] it is not here syn. with بَيْنَ, like as وَسْطَ is. (IB.) b2: It is also used as an epithet: (IB, Mgh:) [as such signifying Middle; intermediate; midway, or equidistant, between the two extremities or extremes; in place, or position: but in this sense superseded in usage by ↓ أَوْسَطُ and ↓ وَاسِطٌ and ↓ مُتَوَسِّطٌ: and in time; but in this sense also superseded in usage by ↓ أَوْسَطُ:] middling; of middle sort, kind, or rate; (Msb;) as also ↓ أَوْسَطُ (S, * M, Mgh, Msb, K) and ↓ مُتَوَسِّطٌ (M, Mgh, Msb) and ↓ وَسُوطٌ (M, TA) [and ↓ وَسِيطٌ]; between good and bad; (Msb, TA;) as also ↓ أَوْسَطُ: (Msb:) conforming, or conformable, to the just mean; just; equitable: (Zj, S, K:) good; (Zj, M, Msb, K;) as also ↓ وَسِيطٌ: (M:) most conforming, or conformable, to the just mean; most just; most equitable; applied to what is so of a thing; (S, M, K;) whatever it be; (S, K;) as also ↓ أَوْسَطَ: (M:) best; (Msb;) as also ↓ أَوْسَطُ: (S, * Msb, K *:) most generous: (M:) and when used as an epithet, it is applied alike to a masc., fem., sing., dual, and pl., subst.: (Mgh:) the fem. of ↓ أَوْسَطُ is وُسْطَى; (Mgh, Msb;) and the pl. masc. أَوَاسِطُ; and pl. fem. وُسَطٌ. (Msb.) Hence, (Msb,) ↓ الإِصْبَعُ الوُسْطَى (S, Msb, K) The middle finger. (Msb.) And ↓ اليَوْمُ الأَوْسَطُ [The middle day]. (Msb.) And ↓ اللَّيْلَةُ الوُسْطَى [The middle night. (Msb.) And ↓ العَشَرَةُ الأَوَاسِطُ, meaning The [ten middle] days. (Msb.) And العَشْرُ

↓ الوُسَطُ, meaning The [ten middle nights: not ↓ العَشْرُ الأَوْسَطُ; for this is a vulgar mistake, into which relaters of traditions have fallen; or it may be a mistake of transcription. (Msb.) and ↓ الصَّلٰوةُ الوُسْطَى, (M, Mgh, &c.,) mentioned in the Kur, [ii. 239,] (M, K,) meaning The middle prayer (Bd, TA) between the other prayers, (Bd,) or between the prayers of the night and the day; (TA;) or the most excellent of them in particular: (Bd:) i. e. the prayer of the afternoon; ('Alee Ibn-Abee-Tálib, I'Ab, and others, Mgh, Bd, K;) because the prophet said, on the day of the Ahzáb, “they have diverted us from الصلوة الوسطى, the prayer of the afternoon: ” (Bd:) or the prayer of daybreak; (also said to be on the authority of 'Alee, Mgh, Bd, K;) because it is between the prayers of the night and the day; (Bd;) for the saying of the prophet mentioned above does not contravene this and other assertions, since what is meant in the trad. is not what is meant in the Kur: (K:) or, (M, K,) accord. to Abu-l-Hasan, (M,) the prayer of Friday; (M, K;) because it is the most excellent of the prayers; (M;) and he who says otherwise errs, unless he trace up the assertion to the prophet: (M, K:) these three opinions are of the strongest authority; (B;) and the first is that which commonly obtains: (Mgh:) or the prayer of noon; (Mgh, Bd, Msb, K;) because it is in the middle of the day: (Bd:) or the prayer of Friday on the day thereof; but on other days the prayer of noon: (K, and also said to be on the authority of 'Alec:) or the prayer of sunset: (Mgh, Bd, K:) or the prayer of nightfall: (Bd, K:) or [the night-prayer called] الوِتْر: (K:) or the prayer of the breaking of the fast: (K:) or the prayer of sacrifices: (K:) or the prayer of the period called the ضُحَى: (K:) or the prayer of the congregation: (K:) or the prayer of fear: (K:) or the prayers of nightfall and daybreak together: (K, and said to be on the authorities of 'Omar and 'Othmán:) or the prayers of daybreak and the afternoon together: (K:) or any of the five prayers; because before it are two prayers and after it are two prayers: (K:) or all the divinely-appointed prayers: (K:) or certain prayers not particularized: (K:) or prayer of middling length, between long and short. (K.) Hence also, شَىْءٌ وَسَطٌ A middling thing; a thing of middle sort or kind; (Msb;) between good and bad; (S, Msb;) as also ↓ أَوْسَطُ: (Msb:) and in like manner it is applied to a male slave, and a female slave, (Msb,) and two male slaves, and two sheep or goats. (Mgh.) And مَا تُطْعِمُونَ ↓ مِنْ أَوْسَطِ

أَهْلِيكُمْ, in the Kur, [v. 91,] Of the middle sort of that which ye give for food to your families, (Mgh, Msb,) between what is prodigal and what is niggardly. (Mgh.) And ↓ النَّمَطُ الأَوْسَطُ The middle class of men: occurring in a saying of 'Alee, cited in full in art. غط. (M.) And عَلِّمْنِى

↓ دِينًا وَسُوطا Teach thou to me a religion of the middle sort: occurring in a saying of an Arab of the desert to El-Hasan, cited in full voce فَرَطَ. (M, TA.) And جَعَلْنَاكُمْ أَمَّةً وَسَطًا, in the Kur, [ii. 137,] (S, Mgh, Msb,) [We have made you to be a nation] conforming, or conformable, to the just mean; just; equitable: (Zj, S, IB, Bd, K:) or good. (Zj, Bd, Msb, K.) And مَرْعًى

وَسَطٌ Choice pasturage. (M.) And رَجُلٌ وَسَطٌ A good man; as also ↓ وَسِيطٌ: (M:) or a man having good grounds of pretension to respect. (TA.) And فِى قَوْمِهِ ↓ فُلَانٌ وَسِيطٌ, (S, K *,) or بَيْنَهُمْ, (as in some copies of the K,) Such a one is the best of his people (↓ أَوْسَطُهُمْ) in race, and the highest of them in station. (S, K.) and الدَّارِ وَالحَسَبِ ↓ فُلَانٌ وَسِيطُ [Such a one is of good quality, or of the best quality, in respect of tribe, and of grounds of pretension to honour]. (Lth.) And هُوَ مِنْ وَسَطِ قَوْمِهِ, and ↓ من أَوْسَطِهِمْ, He is of the best of his people. (Msb.) And in like manner, هُوَ مِنْ وَسَطِ الشَّىْءِ, and ↓ من أَوْسَطِهِ, It is of the best of the thing. (Msb.) And قَالَ

↓ أَوْسَطُهُمْ in the Kur, lxviii. 28, The best of them said: (Jel:) or the most rightly directed, of them, to the truth: (Msb:) or it means ↓ أَوْسَطُهُمْ رَأْيًا [the most remote, of them, from either extreme, in judgment]; or سِنًّا [in age]. (Bd.) وَسُوطٌ: see وَسَطٌ, as an epithet, in two places.

وَسِيطٌ: see وَسَطٌ, as an epithet, in five places. b2: A mediator, or an intercessor, for the purpose of accommodation, (O, K,) between people, (O,) or between two persons engaged in mutual altercation or litigation. (K.) وَسَاطَةٌ [originally an inf. n.: (see 1:) b2: and hence, as a subst., Mediation, or intercession]. (S, K: see 5.) b3: وَسَاطَةُ الدَّنَانِيرِ The best of deenárs. (TA.) وَسِيطَةٌ A mean, or means: pl. وَسَائِطُ.]

وَاسِطٌ: see وَسَطٌ, as a subst., and also as an epithet. b2: وَاسِطُ الكُورِ, (Lth, S, K,) or الرَّحْلِ, (ISh, Az, M,) and ↓ وَاسِطَتُهُ, (Lth, M, K,) and ↓ مَوْسِطَتُهُ, (Lh, M, [or perhaps ↓ مُوسِطَتُهُ, corresponding to ↓ مُؤْخِرَتُهُ,]) The fore-part of the camel's saddle: (S, K:) accord. to Lth, (Az, TA,) the part, of the camel's saddle, which is between the تَادِمَة and the آخِرَة; (Az, M, L;) but this is a mistake; (Az, L;) for the واسط of the camel's saddle is one of the شَرْخَانِ, (ISh, Az, L,) which are its two extremities, [or upright pieces of wood,] like the قَرَبُوسُانِ of the horse's saddle, (Az, L,) between which the rider sits; (ISh, Az, L;) it is the extremity which is next to the head of the camel; (Az, L;) the tall forepart next to the breast of the rider, (ISh, Az, L,) against which the breast of the rider sometimes strikes; (TA, in art. نحز;) the آخِرةَ being the extremity which is next to the tail of the camel; (Az, L;) the hinder part of the saddle, which is its tall and broad piece of wood that is against (تُحَاذِى) the head of the rider: (ISh, Az, L:) the former of these is not called واسط as being a middle part between the آخرة and the قادمة, as Lth says; nor has the camel's saddle any [part called] قادمة. (Az, L.) b3: الوَاسِطُ also signifies The piece of wood that is in the middle, between the two pieces called the عِضَادَتَانِ, in the yoke that is upon the neck of a bull which draws a cart or the like. (L in art. عضذ.) وَاسِطَةٌ The jewel that is in the middle of a قِلَادَة [or necklace], which is the best thereof; (S;) the large pearl (دُرَّة) that is in the middle thereof, which is the most precious of the beads thereof. (L.) b2: [In modern Arabic, A means of doing a thing. You say, بِوَاسِطَةِ كَذَا By means of such a thing. b3: Also, An intermediary, interposer, or agent between parties; a go-between.] b4: See also وَاسِطٌ. b5: هُوَ فِى

وَاسِطَةٍ مِنَ العَيْشِ (assumed tropical:) He is in a good condition of life. (Er-Rághib, TA, in art. حف.) أَوْسَطُ; fem. وُسْطَى; pl. masc. أَوَاسِطُ; pl. fem.

وُسَطٌ: see وَسَطٌ, as a subst., in two places; and as an epithet, throughout.

مُوسَطٌ What is in the middle of a بَيْت [i. e. house, or tent, &c.], particularly. (Ibn-'Abbád, K.) مَوْسِطَةٌ, or مُوسِطَةٌ: see وَاسِطٌ.

قَتَلَ فُلَانًا مُوَسَّطًا He slew such a one cut [in the middle, or midst,] in two halves. (TA.) [This mode of slaughter, termed تَوْسِيطٌ, was often practised under the rule of the Egyptian Sultáns; many instances thereof being mentioned by ElMakreezee and other historians. See De Sacy's Chrest. Ar., 2nd ed., vol. i. p. 468.]

مُتَوَسِّطٌ: see وَسَطٌ, as an epithet, in two places.

زغل

1 زَغَلَهُ, aor. ـَ (K,) inf. n. زَغْلٌ, (TA,) He, or it, poured it out, or forth, with an impetus, or with force. (K. [See also 4.]) And He, or it, spirted it forth; (K;) as also ↓ ازغلهُ. (TA.) You say, الشَّرَابَ ↓ أَزْغَلْتُ I spirted forth the wine, or beverage. (JK.) And زَغَلَتِ المَزَادَةُ مِنْ عَزْلَائِهَا The leathern water-bag poured [or spirted] forth from its spout. (TA.) And زَغَلَتِ النَّاقَةُ بِبَوْلِهَا: see 4. b2: زَغَلَ الأُمَّ He (a kid, TA) sucked the mother: (K, TA:) [and رَغَلَ is a dial. var. thereof:] so says Er-Riyáshee: or, as in the L, زَغَلَتِ البَهْمَةُ

أُمَّهَا the young lamb or hid overpowered its mother and sucked her. (TA.) 4 ازغلهُ, inf. n. إِزْغَالٌ, He poured it out, or forth. (TA. [And زَغَلَهُ app. signifies the same.]) One says, أَزْغَلَ مِنْ عَزْلَآءِ المَزَادَةِ المَآءَ He poured forth, from the spout of the leathern water-bag, the water. (TA.) And مِنْ سِقَائِكَ ↓ أَزْغِلْ لِى زُغْلَةً, (S,) or مِنْ إِنَائِكَ, (K, [in the CK ازْغَلْ, i. e. اِزْغَلْ, from زَغَلَهُ,]) Pour thou out, for me, somewhat (S, K) [or a gulp or mouthful] of milk from thy skin, (S,) or from thy vessel. (K.) See also 1, in two places. One says also, أَزْغَلَتِ النَّاقَةُ بِبَوْلِهَا (S, K) and بِهِ ↓ زَغَلَتْ (K) The she-camel ejected her urine (S, K, TA) in repeated small quantities (↓ زُغْلَةً زُغْلَةً), and interrupted it. (S, TA.) and أَزْغَلَتِ الطَّعْنَةُ بِالدَّمِ, like أَوْزَغَت [i. e. The wound made with a spear or the like emitted blood in repeated gushes]. (S, K.) b2: أَزْغَلَتْ وَلَدَهَا She suckled her child. (JK, TA.) And ازغل فَرْخَهُ He (a bird) fed his young one with his mouth, or bill: (S, K:) [and ارغل is a dial. var. thereof.]

A2: أَزْغَلْتَ, said by 'Ásim to Mis'ar, when the latter was reading, or reciting, to him, and did so incorrectly, means Thou hast become like the زُغْلُول, i. e. young infant: mentioned by Z: (TA:) or he said أَزْغَلْتَ, which is a dial. var. of the former verb. (TA in art. رغل.) زَغَلٌ i. q. غِشٌّ [meaning Adulterated, or counterfeit, coin: so in the present day]. (TA.) [See also زُغَلِىٌّ.]

زُغْلَةٌ A mouthful, or the quantity that fills the mouth; of milk [&c.]; heard in this sense by Az from an Arab of the desert; (TA;) a gulp of wine or beverage [&c.]: pl. زُغْلٌ [perhaps a mistranscription for زُغَلٌ: if not, it is a coll. gen. n.]. (MA.) See 4. b2: The quantity that is emitted, or poured forth, at once, [without interruption,] of urine, (S, K,) &c. (K.) See, again, 4. b3: The quantity that one spirts forth from his mouth, of wine or beverage. (K.) A2: الزُّغْلَةُ also signifies The اِسْت [i. e. podex, or anus]. (El-Hejeree, K.) زُغَلِىٌّ [A maker of adulterated, or counterfeit, coin; a meaning indicated in the TA, and obtaining in the present day:] an epithet from الزَّغَلُ, used by the vulgar and by persons of distinction. (TA.) زُغْلُولٌ Light, or active, (Kr, JK, S, K,) in spirit and in body, (IKh, TA,) and quick; an epithet applied to a man: (JK:) mentioned by Kr with ع and with غ: (TA:) in the “ Musannaf ” of A'Obeyd, with غ only. (TA in art. زعل.) b2: Also A young infant: (JK, S, K:) pl. زَغَالِيلُ. (TA.) One says صِبْيَةٌ زَغَالِيلُ Little children. (TA.) And كَيْفَ زُغْلُولُكَ How is thy little one? (A, TA.) b3: And An orphan. (IKh, TA.) b4: And The young one of the pigeon. (TA.) b5: [Freytag explains it as signifying also “ Pallus ovis, cameli lactens; ” but whether this be intended to express a single meaning is not clear to me: b6: also, on the authority of Dmr, as signifying A man light in respect of dignity and manners: app. as being likened to a young child.]

زَغُولٌ, applied to [the young one of] a camel and [of] a sheep or goat, Persistent in suching. (K.) مُزْغِلٌ [without ة because applied only to a female,] A woman suckling her child. (JK, TA.) مَزْغَلَةٌ A drinking-vessel that holds a [زُغْلَة i. e.] gulp, or as much as is swallowed at once [of wine or beverage]. (MA.)

زلم

1 زَلَمَ, (aor.

زَلُمَ, inf. n. زَلْمٌ, TK,) He cut off one's nose [and app. anything projecting, or prominent: see 2: and see also 8]. (ISh, K.) b2: (assumed tropical:) He made his gift little, or small, in quantity or amount; (S, K;) [as though he cut off something from it;] in [some of the copies of] the S, [but not so in mine,] ↓ زلّم. (TA.) b3: He filled (S, K) a water-ing-trough, or tank, (S,) or a vessel; (K;) as also ↓ زلّم, inf. n. تَزْلِيمٌ. (AHn, K.) 2 زلّم السَّهْمَ, (S, K, *) inf. n. تَزْلِيمٌ, (K,) He cut [or pared] the arrow, and made its proportion or conformation, and its workmanship, good: (S:) [he shaped it well:] or he made it even and supple. (K.) And زُلِّمَ is said of anything as meaning Its edges were pared off. (TA.) [Hence,] زلّم الرَّحَى He made the mill-stone round, and took from its edges. (K.) Dhu-r-Rummeh says, كَأَرْحَآءِ رَقْدٍ زَلَّمَتْهَا المَنَاقِرُ [Like the mill-stones of Rakd (a mountain so called) which the picks have rounded by taking from their edges]: he likens the foot of the camel to a mill-stone from the edges of which the مَعَاوِل have taken, (S, TA,) and which they have made even. (TA.) And زَلَّمْتُ الحَجَرَ signifies I cut the stone, and prepared it properly for a millstone. (TA.) b2: See also 1, in two places. b3: زلّم غِذَآءَهُ (assumed tropical:) He made his food, or nutriment, bad, [i. e. fed him ill,] (K, TA,) so that his body became small. (TA.) 8 اِزْدَلَمَ He cut off one's head. (ISh, K.) And He extirpated one's nose. (K.) زَلْمٌ or زُلْمٌ, whence the phrase هُوَ العَبْدُ زَلْمًا: see زَلْمَة.

زَلَمٌ and ↓ زُلَمٌ An arrow without a head and without feathers: pl. أَزْلَامٌ: (S, Mgh, Msb, K:) which was applied to those [divining-] arrows by means of which the Arabs in the Time of Ignorance sought to know what was allotted to them: (S, K:) they were arrows upon which the Arabs in the Time of Ignorance wrote “ Command ” and “ Prohibition; ” (Mgh, Msb;) or upon some of which was written “ My Lord hath commanded me; ” and upon some, “My Lord hath forbidden me; ” (Har p. 465;) or they were three arrows; upon one of which was written “ My Lord hath commanded me; ” and upon another, “My Lord hath forbidden me; ” and the third was blank; (Bd in v. 4;) and they put them in a receptacle, (Mgh, Msb,) and when any one of them desired to make a journey, or to accomplish a want, (Mgh,) or when he desired to perform some affair, (Msb,) he put his hand into that receptacle, (Mgh, Msb,) and took forth an arrow; (Msb;) and if the arrow upon which was “ Command ” [or “ My Lord hath commanded me ” (Har ubi suprà)] came forth, he went to accomplish his purpose; but if that upon which was “ Prohibition ” [or “ My Lord hath forbidden me ” (Har)] came forth, he refrained; (Mgh, Msb;) and if the blank came forth, they shuffled them a second time: (Bd ubi suprà:) or, as some say, the ازلام were white pebbles, upon which they thus wrote, and by means of which they sought to know what was allotted to them in the manner expl. above: (Har ubi suprà:) or, accord. to Az, the ازلام [were arrows that] belonged to Kureysh, in the Time of Ignorance, upon which were written “ He hath commanded ” and “ He hath forbidden,” and “ Do thou ” and “ Do thou not; ” they had been well shaped (زُلِّمَتْ) and made even, and placed in the Kaabeh, the ministers of the House taking care of them; and when a man desired to go on a journey, or to marry, he came to the minister, and said, “Take thou forth for me a زلم; ” and thereupon he would take it forth, and look at it; and if the arrow of command came forth, he went to accomplish that which he had purposed to do; but if the arrow of prohibition came forth, he refrained from that which he desired to do: [it is said that] there were seven of the arrows thus called with the minister of the Kaabeh, having marks upon them, and used for this purpose: (Jel in v. 4:) and sometimes there were with the man two such arrows, which he put into his sword-case; and when he desired to seek the knowledge of what was allotted to him, he took forth one of them. (TA.) Some say that the أَزْلَام are The arrows of the game called المَيْسِر: but this is a mistake. (TA.) The seeking to obtain the knowledge of what is allotted to one by means of the ازلام is forbidden in the Kur v. 4. (TA.) b2: Hence, أَزْلَامُ البَقَرَةِ (tropical:) The legs of the [wild] ox or cow: likened to the arrows called ازلام because of their slenderness: or, accord. to the A, because of their strength and hardness. (TA.) [Hence, likewise,] the former of the two words (زَلَمٌ) signifies also (assumed tropical:) A strong and light or active boy: pl. as above: (TA:) [app. because] a poet likens [such] a boy to an arrow of the kind thus called. (S, TA. *) A2: Also, both words, (K,) the latter on the authority of Kr, (TA,) A cloven hoof: (K:) accord. to some, peculiarly of the ox-kind: (TA:) or the [projecting] thing that is behind it: (S, K:) pl. as above. (K, * TA.) A3: And the latter of the same two words, (AA, S,) or each of them, (K,) [The hyrax Syriacus;] one of the [animals called] وِبَار [pl. of وَبْرٌ]: pl. as above. (AA, S, K.) زُلَمٌ: see the next preceding paragraph, throughout.

هُوَالعَبْدُ زَلْمَةً and ↓ زُلْمَةً and ↓ زَلَمَةً and ↓ زُلَمَةً, [the last omitted in some copies of the K,] (S, K,) and also with ن in the place of the ل, (S and K in art. زنم) (assumed tropical:) He is one whose proportion, or conformation, (S, K,) or whose cut, (K,) is that of the slave: (S, K:) or he is the slave in truth: (Ks, S:) or he resembles the slave as though he were he: (Lh, K:) it is as though one said, ↓ هو العبد مَزْلُومًا, i. e. he is the slave, being thus created by God, so that every one who looks at him sees the characteristics of the slaves impressed upon him: and it is a prov. applied to him who is low, ignoble, or mean: (Meyd:) [i. e.,] one says thus in disapproval (فى النكرة [i. e. فِى النَّكَرَةِ] or فى النَّكِرَةِ): (Lh: so in different copies of the S:) and in like manner one says of the female slave [هِىَ الأَمَةُ زَلْمَةً &c.]: (Lh, S, K:) As said, هُوَ العَبْدُ زَلْمَةُ, using the nom. case, without tenween; but IAar said, هو العبد زَلْمَةً, using the accus. case, with tenween: so in the handwriting of 'Abd-Es-Selám El-Basree: (TA:) and accord. to Lh, one says, يَا فَتَى ↓ هٰذَا العَبْدُ زَلْمًا, (so in some copies of the S,) or ↓ زُلْمًا, (so in other copies of the S, and in the TA,) with damm, (TA,) meaning (assumed tropical:) This is the slave in proportion, or conformation, and in cut, O young man: (S, TA:) or, as some say, the meaning is, truly. (TA.) زُلْمَة: see the next preceding paragraph.

زَلَمَةٌ [A kind of wattle]: زَلَمَتَا العَنْزِ means the زَنَمَتَانِ of the she-goat: (K:) or, accord. to Kh, زَلَمَةٌ signifies a certain appertenance of goats; a thing hanging from their حُلُوق [here meaning throats, externally,] like the [kind of ear-ring called] قُرْط; the animal having two of such things: if an appertenance of the ear, it is called زَنَمَةٌ, [q. v.,] with ن. (S, TA.) See also أَزْلَمُ.

A2: See also زَلْمَة.

زُلَمَة: see زَلْمَة.

زَلِيمٌ: see مُزَلَّمٌ.

نَاىٌ زُلَامِىٌّ: see زُنَامِىٌّ, in art. زنم.

أَزْلَمُ (K) and ↓ مُزَلَّمٌ, (A'Obeyd, K,) as also [أَزْنَمُ and زَنِمٌ and] مُزَنَّمٌ [applied to a camel], (TA,) Having the end of the ear cut, (A'Obeyd, K,) a [portion termed] ↓ زَلَمَة or زَنَمَة being left [hanging] to it: (A'Obeyd, TA:) this is done only to camels of generous race, (A'Obeyd, K,) and to sheep or goats: the fem. of the first is زَلْمَآءُ: (K:) [see also زَنِمٌ: or] أَزْلَمُ, fem. as above, is applied to a goat, as meaning having what are termed زَلَمَتَانِ [dual of زَلَمَةٌ expl. above]. (S.) b2: الأَزْلَمُ الجَدَعُ signifies The mountain-goat; (K;) agreeably with the original meaning; (TA;) and so ↓ المُزَلَّمُ: (K: [in the CK, وَ is erroneously omitted between the words الوَعِلُ and الصَّغِيرُ الجُثَّةِ:]) and الزَّلْمَآءُ signifies The female mountain-goat. (Kr, K.) b3: and also, i. e. الازلم الجذع, (K,) because it is [as though it were] always جَذَع, not becoming old, (TA,) (tropical:) Time, or fortune, (S, K,) that is hard, or rigorous, (K,) in its course, (TA,) abounding with trials (K) and deaths: accord. to Yaakoob, so called because deaths hang upon it, and follow it. (TA.) They said, أَوْدَى بِهِ الأَزْلَمُ الجَذَعُ and الأَزْنَمُ الجَذَعُ, [q. v.] i. e. (assumed tropical:) Time, or fortune, [&c.,] destroyed it; relating to a thing that has gone, and passed, and of which one has despaired. (TA.) [See also art. جذع.] b4: الزَّلْمَآءُ also signifies The female of the hawk kind. (Kr, K.) مُزَلَّمٌ, applied to an arrow, (S, K, TA,) like

↓ زَلِيمٌ, (S, K,) Cut [or pared], (ISk, S,) and made good in its proportion or conformation, and its workmanship: (ISk, S, K:) [well shaped:] or made even and supple: (TA:) and in like manner the former, with ة, applied to a staff (عَصًا). (S.) b2: See also أَزْلَمُ, in two places. b3: Also (i. e. مُزَلَّمٌ) (assumed tropical:) Short [as though cropped] in the tail. (ISk, TA.) b4: (assumed tropical:) Small in body: (K: [in the CK, وَ is erroneously omitted before the words explaining this meaning:]) and so مُزَنَّمٌ: (IAar, TA:) and the former, rendered small in the body by being badly fed: (TA:) or [simply] badly fed. (S.) b5: Applied to a man, (S, TA,) (assumed tropical:) Light, (TA,) or, like مُقَذَّذٌ, made light, (S,) in form, figure, or person: so says ISk: (S, TA:) or (assumed tropical:) short, light, or active, and ظَرِيف [app. as meaning either elegant in form, or clever]; (M, K;) likened to a small arrow: (M:) and, with ة, applied to a woman as meaning (assumed tropical:) not tall; like مُقَذَّذَةٌ. (S.) b6: Applied to a horse, (assumed tropical:) Of middling make; مُقْتَدِرُ الخَلْقِ or مُقْتَدَرُ الخلق: (so in different copies of the K:) thus expl. in the M. (TA.) b7: And (assumed tropical:) Small [or scanted]; applied to a gift. (TA.) مَزْلُومٌ: see زَلْمَة.

ظهر

1 ظَهَرَ, (S, Msb, K, &c.,) aor. ـَ (Msb,) inf. n. ظُهُورٌ, (S, Mgh, Msb, K, &c.,) [It was, or became, outward, exterior, external, extrinsic, or exoteric: and hence,] it appeared; became apparent, overt, open, perceptible or perceived, manifest, plain, or evident; (S, Mgh, Msb, K, TA;) after having been concealed, or latent: (Msb, TA:) and ↓ تظاهر signifies the same. (Har p. 85.) Hence the phrase ظَهَرَ لِى رَأْىٌ (assumed tropical:) [An idea, or opinion, occurred to me], said when one knows what he did not know before. (Msb.) [And هٰذَا مَا يَظْهَرُ لِى (assumed tropical:) This is what appears to me to be the case, or to be the right way or course; or this is my opinion.] ظَهَرَ الحَمْلُ, inf. n. as above, means Pregnancy became apparent, or manifest: it is said that this is not the case in less than three months. (Msb.) and it is said in a trad. of 'Áïsheh, كَانَ يُصَلِّى العَصْرَ فِى حُجْرَتِى قَبْلَ أَنْ تَظْهَرَ i. e. [He used to perform the prayer of the afternoon in my chamber] before it (meaning the sun) became high and apparent: (TA:) or وَالشَّمْسُ فِى حُجْرَتِى لَمْ تَظْهَرْ بَعْدُ i. e. [when the sun was in my chamber,] it not having risen high so as to be on the flat roof [thereof]: referring to the Prophet. (O. [But العَصْرَ must be a mistranscription for الفَجْرَ, i. e. the prayer of the dawn.]) The saying in the Kur [xxiv. 31], وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا [which is app. best rendered And that they discover not their ornature except what is external thereof] has been expl. in seven different ways, most correctly as meaning the clothes: (O, TA:) accord. to 'Áïsheh, it means the bracelet (القُلْب) and the ring (الفَتَخَة): and accord. to I'Ab, the hand and the signet-ring and the face. (TA.) b2: Also He went forth, or out, (Mgh, TA,) to the outside of a place. (O, TA.) b3: And He (a bird) migrated, or went down, from one country or region to another: used in this sense by AHn in relation to the vulture, migrating to Nejd. (L.) b4: ظَهَرَ عَنْهُ, said of a vice, or fault, (O, TA,) or a disgrace, (JK, A, O,) (tropical:) It did not cleave to him; (A, O, TA;) it was remote from him; (TA;) it quitted him, or departed from him. (JK.) b5: ظَهَرْتُ بِهِ, (O, TA,) inf. n. ظَهْرٌ, (K,) (assumed tropical:) I gloried, or boasted, by reason of it. (O, K * TA.) [Respecting a meaning assigned to ظَهَرَ بِفُلَانٍ in the K, see 4.] b6: أَكَلَ الرَّجُلُ أُكْلَةً

ظَهَرَ مِنْهَا ظَهْرَةً means (assumed tropical:) [The man ate some food] in consequence of which] he became fat. (TA.) A2: ظَهَرَهُ He mounted it; went, or got, upon it, or upon the top of it; (S, A, * Mgh, O, Msb, K;) as also ظَهَرَ عَلَيْهِ; (O;) namely, a house, (S,) or a house-top, (A, Mgh, O,) and a mountain, (A,) and a wall; (O, Msb;) properly, he became upon its back: (Mgh:) and [in like manner] one says, فُلَانٌ نَجْدًا ↓ ظَهَّرَ, inf. n. تَظْهِيرٌ, Such a one mounted, or went up, upon the high region (ظَهْر) of Nejd. (O.) b2: Hence, (Mgh, Msb,) ظَهَرَ عَلَيْهِ (S, Mgh, O, Msb, K) and بِهِ, (K,) inf. n. ظُهُورٌ (Bd in xxiv. 31) and ظَهْرٌ also, (Ham p. 301,) He overcame, conquered, subdued, overpowered, or mastered, him; gained the mastery or victory, or prevailed, over him; (S, Mgh, O, Msb, K;) namely, his enemy; (Msb;) and in like manner, [he conquered, won, achieved, or attained, it, i. e.] a thing. (O, TA.) [The saying فُلَانٌ لَا يَظْهَرُ عَلَيْهِ أَحَدٌ is expl. in the L and TA by the words اى لا يَسْلَم, and said to be tropical: but Ibr D thinks that the correct reading is لا يُسَلِّمُ, from التَّسْلِيمُ; and that it is said of one who will not give up, or resign, what is in his hand; so that the meaning is, (tropical:) Such a one is a person whom no one will overcome in respect of that which he holds in his possession.] b3: And [hence also] ظَهَرَ عَلَيْهِ, (Msb, TA,) inf. n. ظُهُورٌ, (TA,) He knew, became acquainted with, or got knowledge of, him, or it. (Msb, TA.) So in the Kur xxiv. 31, وَالطِّفْلُ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَآءِ [And the young children] who have not attained knowledge of the عورات, (Bd, Jel,) meaning [pudenda, or] parts between the navel and the knee, (Jel,) of women, by reason of their want of discrimination: (Bd:) or (tropical:) who have not attained to the generative faculty; (O, Bd, * TA;) from الظُّهُورُ in the sense of الغَلَبَةُ. (Bd.) So too in the Kur [xviii. 19], إِنْ يَظْهَرُوا عَلَيْكُمْ If they get knowledge of you. (O, TA.) b4: And [hence] ظَهَرَ عَلَيْهِ, (Fr, A, O, TA,) and ↓ استظهرهُ, (S, A, O, K,) (tropical:) He knew it, or learned it, by heart; namely, the Kur-án; (A, O, TA;) and he recited it by heart: (A, * TA; and so in the S and O in explanation of the latter:) or [simply] he recited it by heart; namely, the Kur-án; as also ↓ اظهرهُ: (O, K, TA:) in the copies of the K we find أَظْهَرْتُ عَلَى القُرْآنِ and أَظْهَرْتُهُ; but the former is a mistake for ظَهَرْتُ, aor. ـَ (TA.) A3: For another signification of ظَهَرَ عَلَيْهِ, see 3.

A4: ظَهَرَ بِحَاجَتِى, (S, A, K,) aor. ـَ (TA,) inf. n. ظَهْرٌ; (TK;) and ↓ ظهّرها, (K, TA,) in some copies of the K ظَهَرَهَا; (TA;) and ↓ اظهرها, (K,) inf. n. إِظْهَارٌ; (TA;) and ↓ اِظَّهَرَهَا, (K,) of the measure اِفْتَعَلَ; (TA;) (tropical:) He held the object of my want in little, or light, estimation, or in contempt; (S, A;) [lit.] he put it behind [his] back; (S, K;) as though he put it away, [out of his sight,] and paid no regard to it. (S, TA.) One says also, يَظْهَرُونَ بِهِمْ وَلَا يَلْتَفِتُونَ

إِلَى أَرْحَامِهِمْ [They hold them in contempt, and do not pay any regard to their ties of relationship]. (S.) b2: See also 10, in three places.

A5: ظَهَرَهُ, (O, K,) aor. ـَ inf. n. ظَهْرٌ, (K,) He struck, or smote, (TA,) or hit, or hurt, (O, K,) his back. (O, K, TA.) A6: ظَهِرَ, (S, O, K,) aor. ـَ (K,) inf. n. ظَهَرٌ, (O, K,) He (a man, S, O) had a complaint of his back. (S, O, K.) A7: ظَهُرَ, (JK, O, L,) or ظَهَرَ, (K, [but this is app. a mistranscription,]) inf. n. ظَهَارَةٌ, (S, O, L, K,) said of a camel, (JK, S, O,) He was, or became, strong (JK, S, O, L, K) in the back. (L, K.) 2 ظَهَّرَ see 1, near the middle: b2: and again, in the last quarter: b3: and see also 3. b4: ظهّر الثَّوْبَ [and ↓ اظهرهُ, contr. of بطّنهُ and ابطنهُ,] He faced the garment, or piece of cloth; put a facing, or an outer covering, (ظِهَارَة,) to it. (TA.) A2: See also 4, last sentence.3 ظاهرهُ, (A,) inf. n. مُظَاهَرَةٌ, (S, O, Msb,) He aided, or assisted, him; (S, A, O, Msb;) as also عَلَيْهِ ↓ ظَهَرَ. (Th, K.) And ظاهر عَلَيْهِ He aided, or assisted, against him. (TA.) b2: ظاهر بِهِ: see 10. b3: ظاهر بَيْنَهُمَا, (K,) i. e. (TA) بَيْنَ ثَوْبَيْنِ, (S, A, Mgh, TA,) and دِرْعَيْنِ, (A, Mgh, TA,) and نَعْلَيْنِ, (TA,) i. q. طَارَقَ بَيْنَهُمَا, (S, TA,) or طَابَقَ, (A, K, TA,) i. e. (TA) He put them on, or attired himself with them, [namely, two garments, and two coats of mail, and two sandals or soles, or rather, when relating to two soles, he sewed them together,] one over, or outside, the other: (Mgh, TA:) app. from تَظَاهُرٌ in the sense of “ mutual aiding or assisting. ” (IAth.) The phrase ظاهر بِدِرْعَيْنِ requires consideration; and the ب in it should be regarded as meant to denote conjunction; not as a part of the necessary complement of the verb. (Mgh.) ظاهر الدِّرْعَ is said to signify لَأَمَ بَعْضَهَا عَلَى بَعْضٍ [app. meaning He folded over and fastened one part of the coat of mail upon another]. (TA.) And ظاهر عَلَيْهِ جِلَالًا means He threw upon him (i. e. a horse) housings or coverings [one over another]. (TA in art. حنذ.) A2: ظاهر مِنِ امْرَأَتِهِ, (S, Mgh, O, Msb, K,) inf. n. ظِهَارٌ (S, Mgh, Msb, K) and مُظَاهَرَةٌ; (JK, TA;) and مِنْهَا ↓ تظاهر, (A, Mgh, O, TA,) and ↓ اِظَّاهَرَ; (Mgh;) and منها ↓ تظهّر, (S, Msb, K,) and ↓ اِظَّهَّرَ; (O, TA;) and منها ↓ ظهّر, (S, O, K,) inf. n. تَظْهِيرٌ; (S;) signify the same; (O;) He said to his wife أَنْتِ عَلَىَّ كَظَهْرِ أُمِّى

[Thou art to me like the back of my mother]; (S, Mgh, Msb, K;) [as though he said رُكُوبُكِ حَرَامٌ عَلَىَّ;] meaning رُكُوبُكِ لِلنِّكَاحِ حَرَامٌ عَلَىَّ كَرُكُوبِ أُمِّى لِلنِّكَاحِ; the back being specified in preference to the بَطْن or فَخِذ or فَرْج because the woman is likened to a beast that is ridden, and the act of نِكَاح to that of رُكُوب: the phrase being a form of divorce used by the Arabs in the Time of Ignorance. (Msb, * TA.) In the Kur lviii. 2 [and 4], some read ↓ يَظَّهَّرُونَ; some

↓ يَظَّاهَرُونَ; and 'Ásim read يُظَاهِرُونَ. (Bd.) The verb is made trans. by means of مِن because the man who uttered this sentence estranged himself from his wife. (IAth.) 4 اظهرهُ He made it apparent, overt, open, perceptible or perceived, manifest, plain, or evident; he showed, exhibited, manifested, displayed, discovered, revealed, or evinced, it; or put it forth: (S, O, K:) [it is also used in relation to a saying, and an action, and the like, as meaning it showed, &c., as above, or it bespoke, it:] and Mtr relates his having heard from one worthy of reliance of the people of Baghdád, that they say ↓ تظاهرتُ بِهِ in the place of أَظْهَرْتُهُ, and scarcely ever employ اظهر in its usual sense. (Har p. 85.) [Hence, اظهر التَّضْعِيفَ He made the doubling of a letter distinct; as in لَحِحَتْ; which, accord. to a general rule, should be لَحَّتْ: opposed to أَدْغَمَ. And اظهر لَهُ كَذَا He showed, &c., to him such a thing: and he made a show of, professed, pretended, or feigned, to him such a thing: as, for instance, love.] b2: أَظْهَرْتُ بِفُلَانٍ means أَعْلَيْتُ بِهِ [a phrase which I have not found except in this instance, app. I elevated, or exalted, such a one: like أَعْلَيْتُهُ, which has this meaning]: (S, IKtt, L, TA:) or أَعْلَنْتُ بِهِ [app. meaning I made such a one to be, or become, publicly known]: (So in the O:) [but the former explanation seems to be regarded by SM as the right; for he remarks that,] accord. to all the copies of the K, the explanation is أَعْلَنَ بِهِ, and refers to ظَهَرَ بِفُلَانٍ

[instead of أَظْهَرَ]; so that what its author says in this case differs in two points of view from what is found in the “ Kitáb el-Abniyeh ” of IKtt, in which the ى in أَعْلَيْتُ has been marked as correct, and in the L [as well as in the S]. (TA.) A2: اظهرهُ اللّٰهُ عَلَى عَدُوِّهِ means God made him to overcome, conquer, subdue, overpower, master, gain the victory over, or prevail over, his enemy. (S, A, O, TA.) b2: And [hence] اظهرهُ عَلَيْهِ He (God) made him to know it, or become acquainted with it: you say, أَظْهَرَنِى اللّٰهُ عَلَى مَا سُرِقَ مِنِّى God made me to know [or discover] what had been stolen from me. (TA.) A3: See also 1, last quarter, in two places.

A4: And see 2.

A5: اظهر signifies also He entered upon the time called the ظَهِيرَة: (A, Msb, K:) or the time called the ظُهْر. (Msb.) And He went, or journeyed, in the time called the ظَهِيرَة; as also ↓ ظهّر, (K,) inf. n. تَظْهِيرٌ: (TA:) or the time called the ظُهْر. (S, O.) 5 تظهّر and اِظَّهَّرَ: see 3, latter half, in three places.6 تَظَاْهَرَ see 1, first sentence: b2: and see also 4, first sentence. b3: تظاهروا They aided, or assisted, one another. (S, O, * K.) And تظاهروا عَلَى فُلَانٍ

They leagued together, and aided one another, against such a one. (Ibn-Buzurj, TA in art. ضفر.) b4: Also They regarded, or treated, one another with enmity, or hostility; or severed themselves, one from another: (S, Msb, K:) as though they turned their backs, one upon another: (S:) or, because they who do so turn their backs, one upon another. (Msb.) Thus the verb has two contr. meanings. (K.) b5: تظاهر مِنِ امْرَأَتِهِ and اِظَّاهَرَ: see 3, latter half, in three places.8 اِظَّهَرَ: see 1, last quarter.10 استظهر بِهِ He sought aid, or assistance, in, or by means of, him, or it, (S, O, Msb, K, TA,) عَلَيْهِ [against him, or it]; as also استظهرهُ. (TA.) [In the CK, after the explanation of استظهر به, is an omission, to be supplied by the insertion of وَقَرَأَهُ.] One says, استظهر بِالْغِنَى عَلَى النَّوَائِبِ [He sought aid in wealth against calamities, or afflictions]. (Msb.) And بِهِ ↓ ظاهر signifies the same as استظهر [in this sense or in another of the senses expl. in what follows]. (TA.) b2: and استظهرتُ بِالشَّىْءِ, and بِهِ ↓ ظَهَرْتُ, and ↓ ظَهَرْتُهُ, I put the thing behind my back for protection, or security. (Har p. 265.) b3: And استظهر He prepared for himself a camel, or two camels, or more, for future need: (T:) and استظهرهُ, and بِهِ ↓ ظَهَرَ, He prepared him, namely, a camel, for future need: (K:) and استظهر بِبَعِيرَيْنِ ظِهْرِيَّيْنِ He prepared for himself two camels for future need. (T. [See ظِهْرِىٌّ.]) b4: Hence, (T,) استظهر signifies also He used precaution (T, Msb) with respect to anything: (T:) he secured himself, (اِسْتَوْثَقَ,) by using precaution; as, for instance, a woman does by remaining three days, before she performs the ablution termed غُسْل, and prays, after the usual period of the menses. (T, L.) One says, يُسْتَحَبُّ الاِسْتِظْهَارُ بِغَسْلَةٍ ثَانِيَةٍ

وَثَالِثَةٍ The using precaution by a second and a third washing, to make sure of being pure, is approved. (Er-Ráfi'ee, Msb.) And استظهرتُ فِى طَلَبِ الشَّىْءِ I adopted the most fit, or proper, way, and used precaution, in seeking to attain the thing. (Msb.) b5: See also 1, in the middle of the latter half.

ظَهْرٌ The back; contr. of بَطْنٌ: (S, A, O, Msb, K:) in a man, from the hinder part of the كَاهِل [or base of the neck] to the nearest part of the buttocks, where it terminates: (TA:) in a camel, the part containing six vertebræ on the right and left of which are [two portions of flesh and sinew called the] مَتْنَانِ: (AHeyth, T, O:) of the masc. gender: (Lh, A, K:) pl. [of pauc.] أَظْهُرٌ, and [of mult.] ظُهُورٌ and ظُهْرَانٌ. (Msb, K.) b2: رَجُلٌ خَفِيفُ الظَّهْرِ (tropical:) A man having a small household to maintain: and ثَقِيلُ الظَّهْرِ (tropical:) having a large household to maintain. (K, * TA.) b3: أَنْت عَلَىَّ كَظَهْرِ

أُمِّى Thou art to me like the back of my mother: said by a man to his wife. (S, Mgh, Msb, K.) [This has been expl. above: see 3.] b4: عَدَا فِى

ظَهْرِهِ (tropical:) He stole what was behind him: (A:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. means (tropical:) A thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O, K.) b5: أَقْرَانُ الظَّهْرِ (S, O, K) and الظُّهُورِ (O, TA) Adversaries who come to one from behind his back, in war, or fight. (S, O, K, * TA.) In the copies of the K, يُحِبُّونَكَ is erroneously put for يَجِيؤُونَكَ. (TA.) You say also, فُلَانٌ قِرْنُ الظَّهْرِ Such a one is an adversary who comes to one from behind, unknown. (IAar, As.) b6: قَتَلَهُ ظَهْرًا He slew him unexpectedly; he assassinated him; syn. غِيلَةٌ. (IAar, TA.) b7: جَعَلَنِى بِظَهْرٍ (tropical:) He cast me off. (TA.) And جَعَلتُ حَاجَتَهُ بِظَهْرٍ (tropical:) I cast his want behind my back: (AO, K:) and ↓ جَعَلَهَا ظِهْرِيَّةً signifies the same: (S:) and ↓ اِتَّخَذَهَا ظِهْرِيًّا, (K,) and ↓ ظِهْرِيَّةً: (TA:) or the former of the last two phrases signifies he held it in contempt; as though ظهريّا were an irreg. rel. n. from ظَهْرٌ: (TA:) or ↓ اِتَّخَذَهُ ظِهْرِيًّا signifies he neglected, or forgot, (S, O, * Msb,) him, as in the Kur xi. 94, (S, O,) or it, namely, what was said. (Msb.) And لَا تَجْعَلْ حَاجَتِى

بِظَهْرٍ (tropical:) Forget not thou, or neglect not, my want: (S:) and ↓ جَعَلَهُ ظِهْرِيًّا signifies he forgot it; as well as جعله بِظَهْرٍ. (A.) And جَعَلْتُ هٰذَا الأَمْرَ بِظَهْرٍ, and رَمَيْتُهُ بِظَهْرٍ, (tropical:) I cared not for this thing. (Th, O.) b8: فُلَانٌ مِنْ وَلَدِ الظَّهْرِ (assumed tropical:) Such a one is of those who do not belong to us: or of those to whom no regard is paid: (TA:) or of those who are held in contempt, and to whose ties of relationship no regard is paid. (S, TA.) b9: هُوَ ابْنُ عَمِّهِ ظَهْرًا (tropical:) [He is his cousin on the father's side,] distantly related: contr. of دِنْيًا [and لَحًّا]. (As, A, O, TA.) b10: رَجَعَ عَلَى ظَهْرِهِ [He receded, retired, or retreated]. (K in art. ثبجر.) b11: هُوَ نَازِلٌ بَيْنَ ظَهْرَيْهِمْ, and ↓ بين ظَهْرَانَيْهِمْ, (S, A, O, Msb, K, *) in which latter the ا and ن are said by some to be added for corroboration, (Msb,) and for which one should not say ظَهْرَانِيهِمْ, (IF, S, O, Msb, K,) and بين أَظْهُرِهِمْ, (Msb, K,) (tropical:) He is making his abode in the midst of them; in the main body of them: (K, TA:) originally meaning he is making his abode among them for the purpose of seeking aid of them and staying himself upon them: as though it meant that the back of one of them was before him, and that of another behind him, so that he was defended in either direction: afterwards, by reason of frequency of usage, it came to be employed to signify abiding among a people absolutely. (IAth, Msb.) You say also هُوَ بَيْنَ ظَهْرَيْهِ, and ↓ بَيْنَ ظَهْرَانَيْهِ, meaning It (anything) is in the midst, or main part, of it, namely, another thing. (TA.) b12: لَقِيتُهُ بَيْنَ الظَّهْرَيْنِ, and ↓ بَيْنَ الظَّهْرَانَيْنِ, (S, O, Msb, K,) (tropical:) I met him during the day, (Msb,) or during the two days, (S, O, K,) or during the three days, (K,) or the days: (S, O, Msb:) from the next preceding phrase. (TA.) And أَتَيْتُهُ مَرَّةً بَيْنَ الظَّهَرْينِ (tropical:) I came to him one day: or, accord. to Aboo-Fak'as, on a day between two years. (Fr.) And اللَّيْلِ ↓ رَأَيْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) I saw him between nightfall and daybreak. (TA.) and النَّهَارِ ↓ جِئْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) [I came to him between the beginning and end of the day]. (A.) b13: تَقَلَّبَ ظَهْرًا لِبَطْنٍ (assumed tropical:) It turned over and over, or upside down, (lit. back for belly,) as a serpent does upon ground heated by the sun. (S and TA in art. قلب.) [Hence,] قَلَبْتُ الأَرْضَ ظَهْرًا لِبَطْنٍ (tropical:) [I turned the earth over, upside-down]. (A.) And [hence,] قَلَّبَ أَمْرَهُ ظَهْرًا لِبَطْنٍ, (O, * TA,) and ظَهْرَهُ لِبَطْنٍ, and ظَهْرَهُ لِبَطْنِهِ, and ظَهْرَهُ لِلْبَطْنِ, which last form is preferred by El-Farezdak to the second, because [as in the third form] the second of the two words is determinate like the first word, (tropical:) He meditated, or managed, the affair with forecast, and well. (O, * TA.) b14: The Arabs used to say, هٰذَا ظَهْرُ السَّمَآءِ and هذا بَطْنُ السَّمَآءِ, both meaning (tropical:) This is the apparent, visible, part of the sky. (Fr, Az.) And the like is said of the side of a wall, which is its بَطْن to a person on the same side, and its ظَهْر to one on the other side. (Az.) b15: مَا نَزَلَ مِنَ القُرْآنِ آيَةٌ إِلَّا لَهَا ظَهْرٌ وَبَطْنٌ, [part of] a saying of Mohammad, [of which see the rest voce مُطَّلَعٌ,] means (assumed tropical:) Not a verse of the Kur-án has come down but it has a verbal expression and an interpretation: (K, * TA:) or a verbal expression and a meaning: or that which has an apparent and a known [or an exoteric] interpretation and that which has an intrinsic [or esoteric] interpretation: (TA:) or narration (K, TA) and admonition: (TA:) or [it is to be read and to be understood and taught; for] by the ظهر is meant the reading; and by the بطن, the understanding and teaching. (TA.) [See also بَطْنٌ.] b16: ظَهْرٌ signifies also (tropical:) Camels on which people ride, and which carry goods; (S, * A, * O, K, * TA;) camels that carry burdens upon their backs in journeying: (TA:) [or] a beast: or a camel for riding: (Mgh:) pl. ظُهْرَانٌ. (TA.) It is said in a trad. of 'Arfajeh, فَتَنَاوَلَ السَّيْفَ مِنَ الظَّهْرِ And he reached, or took in his hand, the sword from the camels for carrying burdens and for riding: and in another, أَتَأْذَنُ لَنَا فِى نَحْرِ ظَهْرِنَا Dost thou permit us to slaughter our camels which we ride? (TA.) And one says also, هُوَ عَلَى ظَهْرٍ (tropical:) He is determined upon travel: (K:) as though he had already mounted a beast for that purpose. (TA.) b17: [Hence, app.,] (assumed tropical:) Property consisting of camels and sheep or goats: (TA:) or much property. (K, TA.) b18: (assumed tropical:) The short side [or lateral half] of a feather: (S, O, K:) pl. ظُهْرَانٌ: (S, M, K, TA, &c.:) opposed to بَطْنٌ, sing. of بُطْنَانٌ, (TA,) which latter signifies the “ long sides: ” (S, TA:) and ↓ ظُهَارٌ signifies the same as ظَهْرٌ, (K,) or the same as ظُهْرَانٌ, being an irregular pl.; and this is meant by the saying الظُّهَارُ بِالضَّمِ الجَمَاعَةُ, mentioned in a later place in the K [in such a manner as to have led to the supposition that ظُهَارٌ is also syn. with جَمَاعَةٌ]: (TA:) AO says that among the feathers of arrows are the ظُهَار, which are those that are put [upon an arrow] of the ظَهْر [or outer side] of the عَسِيب [app. here meaning the shaft] of the feather; (S, TA;) i. e., the shorter side, which is the best kind of feather; as also ظُهْرَان: sing. ظَهْرٌ: (TA:) ISd says that the ظُهْرَان are those parts of the feathers of the wing that are exposed to the sun and rain: (TA:) Lth says that the ظُهَار are those parts of the feathers of the wing that are apparent. (O, TA.) One says, رِشْ سَهْمَكَ بِظُهْرَانٍ وَلَا تَرِشْهُ بِبُطْنَانٍ

[Feather thine arrow with short sides of feathers, and feather it not with long sides of feathers]. (S, TA.) [De Sacy supposes that ظُهُورٌ and بُطُونٌ are also pls. of ظَهْرٌ and بَطْنٌ thus used: (see his “ Chrest. Arabe,” sec. ed., tome ii., p.

374:) but his reasons do not appear to me to be conclusive.] ↓ ظُهَارٌ and ظُهْرَانٌ are also used as epithets: you say, رِيشٌ ظُهَارٌ and رِيشٌ ظُهْرَانٌ. (TA.) b19: [ظَهْرُ الكَفِّ and ↓ ظَاهِرُهَا mean (assumed tropical:) The back of the hand. And in like manner, ظَهْرُ القَدَمِ and ↓ ظَاهِرُهَا mean (assumed tropical:) The upper, or convex, side, or back, of the human foot, corresponding to the back of the hand, including the instep: opposed to بَطْن and بَاطِن. And ظَهْرُ اللِّسَانِ means (assumed tropical:) The upper surface of the tongue.] b20: And ظَهْرٌ also signifies (tropical:) A way by land. (S, M, O, Msb, K.) This expression is used when there is a way by land and a way by sea. (M.) You say, سَارُوا فِى طَرِيقِ الظَّهْرِ (tropical:) They journeyed by land. (A.) b21: And (assumed tropical:) An elevated tract of land or ground; as also ↓ ظَاهِرةٌ: (A:) or rugged and elevated land or ground; (JK, K;) as also ↓ ظَاهِرَةٌ: (JK:) opposed to بَطْنٌ, which signifies “ soft and plain and fine and low land or ground: ” (TA:) and ↓ ظَوَاهِرُ [pl. of. ظَاهِرَةٌ] signifies (assumed tropical:) elevated tracts of land or ground: (S, K:) you say, هَاجَتْ ظَوَاهِرُ الأَرْضِ, meaning, (assumed tropical:) the herbs, or leguminous plants, of the elevated tracts of land, or ground, dried up: (As, S, L:) and ↓ ظَاهِرٌ signifies (assumed tropical:) the higher, or highest, part of a mountain; (ISh, L, TA;) whether its exterior be plain or not: (TA:) and ↓ ظَاهِرَةٌ, the same, of anything: (L:) when you have ascended upon the ظَهْر of a mountain, you are upon its ظَاهِرَة. (TA.) b22: سَالَ وَادِيهِمْ ظَهْرًا means (assumed tropical:) Their valley flowed with the rain of their own land: opposed to دُرْءًا, meaning, “from other rain: ” (IAar, O, K: *) or the former signifies their valley flowed with its own rain: and the latter, “with other than its own rain: ” (TA:) and some say ↓ ظُهْرًا, which Az thinks the better form. (O, TA.) b23: [Hence, probably,] أَصَبْتُ مِنْهُ مَطَرَ ظَهْرٍ (assumed tropical:) I obtained from him, or it, much good. (Sgh, O, K.) b24: And another signification of ظَهْرٌ is What is absent, or hidden, or concealed, from one. (O, K.) b25: It is sometimes prefixed to another noun to give plainness and force to the expression; as in ظَهْرُ الغَيْبِ and ظَهْرُ القَلْبِ, meaning نَفْسُ الغَيْبِ and نَفْسُ القَلْبِ: (Msb:) or it is redundant in these instances. (Mgh.) Lebeed says, describing a [wild] cow going about after a beast of prey that had eaten her young one, وَتَسَمَّعَتْ رِزَّ الأَنِيسِ فَرَاعَهَا عَنْ ظَهْرِ غَيْبٍ وَالأَنِيسُ سَقَامُهَا [And she heard the sound of man, and it frightened her, from a place that concealed what was in it; for man is her malady; i. e., a cause of pain and trouble and death to her]: (TA:) meaning, she heard the sound of the hunters, &c. (TA in art. غيب.) And you say, تَنَاوَلَهُ بِظَهْرِ الغَيْبِ بِمَا يَسُوؤُهُ He carped at him behind the back, or in absence, by saying what would grieve him. (TA in art. غيب.) And تَكَلَّمْتُ بِهِ عَنْ ظَهْرِ الغَيْبِ (A, O) or عن ظَهْرِ غَيْبٍ (TA) [app., (tropical:) I spoke it by memory; in the absence of a book or the like; as one says in modern Arabic, عَلَى الغَائِب. See also غَيْبٌ.] And قَرَأَهُ عَنْ ظَهْرِ القَلْبِ (tropical:) He recited it by heart, or memory; without book: (L, K: [in the latter, مِنْ is put in the place of عَنْ; but the right reading is that in the L: and in the CK is an omission here, to be supplied by the insertion of وَقَرَأَهُ:]) and ↓ قرأه ظَاهِرًا and قرأه عَلَى

ظَهْرِ لِسَانِهِ [signify the same]. (K.) And حَمَلَ القُرْآنَ عَلَى ظَهْرِ لِسَانِهِ like حَفِظَهُ عَلَى ظَهْرِ قَلْبِهِ (tropical:) [He knew the Kur-án by heart]. (A, * O, TA.) b26: One says also, فُلَانٌ يَأْكُلُ عَلَى ظَهْرِ يَدِ فُلَانٍ (tropical:) Such a one eats at the expense of such a one. (A, O, K. *) And in like manner, الفُقَرَآءُ يَأْكُلُونَ عَلَى ظَهْرِ أَيْدِى النَّاسِ (tropical:) The poor eat at the expense of the people. (A, TA.) And أَعْطَاهُ عَنْ ظَهْرِ يَدٍ (tropical:) He gave him originally; without compensation. (O, * K; but in some copies of the K we find مِنْ in the place of عَنْ.) It is said [in a trad.], أَفْضَلُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى (tropical:) The most excellent of alms is that which is [derived] from competence; ظهر: (Msb:) or simply عَنْ غِنًى, the word ظهر being here redundant: (Mgh:) or from manifest competence upon which one relies, and in which he seeks aid against calamities, or afflictions: or from what remains after fight: (Msb:) or from superfluous property. (TA.) A2: See also ظَهِيرٌ

A3: قِدْرُ ظَهْرٍ means (assumed tropical:) An old cooking-pot: (O, K: *) pl. قُدُورُ ظُهُورٍ: (O:) as though, because of its oldness, it were thrown behind the back. (TA.) ظُهْرٌ Midday, or noon: (IAth, TA:) or the time when the sun declines from the meridian: (Msb, * K, * O, * TA:) or [the time immediately] after the declining of the sun: (S, Mgh:) masc. and fem.; unless when the word صَلَاة is prefixed to it, in which case it is fem. only: (Msb:) [pl. أَظْهَارٌ. See also ظَهِيرَةٌ.] صَلَاةُ الظُّهْرِ means The prayer [i. e. the divinely-ordained prayer] of midday, or noon: (IAth, TA:) or of the time after the declining of the sun. (S, O.) In the phrases أَبْرِدُوا بِالظُّهْرِ [Defer ye the prayer of midday until the cooler time of day] and صَلَّى الظُّهْرَ [He performed the prayer of midday], the prefixed noun (صَلَاة) is suppressed. (Mgh.) A2: سَالَ وَادِيهِمْ ظُهْرًا: see ظَهْرٌ, last quarter.

ظَهِرٌ, (S,) or ↓ ظَهِيرٌ, (K,) [the former agreeable with analogy, being derived from ظَهِرَ,] A man (S,) having a complaint of the back: (S, K:) or having a pain in the back: as also ↓ مَظْهُورٌ. (O, TA.) ظُهْرَةٌ: see ظَهِيرٌ, in three places.

A2: Also The tortoise. (O, K.) ظِهْرَةٌ: see ظَهِيرٌ, in six places.

ظَهَرَةٌ The goods, or furniture and utensils, of a house or tent; (IAar, S, O, K, TA;) as also أَهَرَةٌ: (IAar, TA:) or the former signifies the exterior of a house, or tent; and the latter, the “ interior thereof. ” (Th, TA.) b2: And Abundance of مَال [i. e. property, or cattle]. (TA.) A2: See also ظَهِيرٌ.

ظِهْرِىٌّ A camel prepared for future need; (T, S, O, K;) taken, by way of precaution, to bear the burden of any camel that may happen to fail in a journey: sometimes two or more unladen camels are taken for this purpose: some say that such a camel is thus called because its owner puts it behind his back, not riding it nor putting any burden upon it: (T, TA:) the word appears to be an irreg. rel. n. from ظَهْرٌ: (ISd, TA:) pl. ظَهَارِىٌّ, imperfectly decl., because the rel. ى

retains its place in the sing. [inseparably; there being no such word as ظِهْر: but if it be a rel. n., this pl. is irreg., like مَهَارِىٌّ]. (S, O, K.) b2: See ظَهْرٌ, first quarter, in five places, for examples of ظِهْرِىٌّ and ظِهْرِيَّةٌ used tropically.

ظُهْرَان [app. ظُهْرَانٌ (which is also a pl. of ظَهْرٌ used in several senses), or, perhaps ظُهْرَانِ, as having a dual meaning,] The upper, thick, pair of wings of the locust. (AHn, TA.) b2: [See also ظَهْرٌ.]

بَيْنَ ظَهْرَانَيْهِمْ, and ظَهْرَانَيْهِ, and الظَّهْرَانَيْنِ, &c.: see ظَهْرٌ, former half, in five places.

ظَهَارٌ The exterior (K, TA) and elevated (TA) part of a [stony tract such as is called] حَرَّة. (K, TA.) ظُهَارٌ Pain in the back. (Az, O, TA.) A2: See also ظَهْرٌ, third quarter, in two places.

ظَهِيرٌ: see ظَاهِرٌ.

A2: Also An aider, or assistant; (S, A, O, Msb, K;) and so ↓ ظِهْرَةٌ (S, K) and ↓ ظُهْرَةٌ: (K:) [in one place, in the K, ظِهْرَةٌ is expl. by عَوْن; but by this is meant, as will be seen below, the same as is meant by مُعِين, by which all the three words are expl. in another place in the K, as well as in the S &c.:] and aiders, or assistants; (S, Msb;) as also ↓ ظِهْرَةٌ and ↓ ظُهْرَةٌ and ↓ ظَهْرٌ: (TA:) the pl. of ظَهِيرٌ is ظُهَرَآءُ. (O.) It is said in the Kur [xxv. 57], وَكَانَ الكَافِرُ عَلَى رَبِّهِ ظَهِيرًا And the unbeliever is an aider of the enemies of God [against his Lord]. (Ibn-'Arafeh.) You say also, فُلَانٌ عَلَى فُلَانٍ ↓ ظِهْرَتِى Such a one is my aider (عَوْن) against such a one: and عَلَى هٰذَا ↓ أَنَا ظِهْرَتُكَ الأَمْرِ I am thine aider against this thing, or affair. (S, O.) And it is also said in the Kur [lxvi. 4], وَالْمَلَائِكَةُ بَعْدَ ذٰلِكَ ظَهِيرٌ [And the angels after that will be his aiders]: and instance of ظهير in a pl. sense: (S, O, Msb:) for words of the measures فَعُولٌ and فَعِيلٌ are sometimes masc. and fem. [and sing.] and pl. (S.) You also say, ↓ جَآءَ فُلَانٌ فِى ظِهْرَتِهِ, (S, A, K,) and ↓ ظُهْرَتِهِ, (A, K,) and ↓ ظَهَرَتِهِ, and ↓ ظَاهِرَتِهِ, (K,) Such a one came among his people, (S,) or kinsfolk, (K,) and those who performed his affairs for him, (S, A,) i. e., his aiders, or assistants. (A.) And وَاحِدَةٍ ↓ هُمْ فِى ظِهْرَةٍ They aid one another against the enemies. (TA.) b2: Also Strong in the back; (K;) sound therein: (Lth:) and so ↓ مُظَهَّرٌ: (S, O, K:) applied to a man: (S:) or hard and strong; whether in the back or any other part is not said: (TA:) in this sense, (TA,) or as signifying strong, (S, O,) applied to a camel: fem. with ة. (S, O, TA.) b3: Also A camel whose back is not used, on account of galls, or sores, upon it: or unsound in the back by reason of galls, or sores, or from some other cause. (Th.) Thus it has two contr. significations. (TA.) A3: See also ظَهِرٌ.

ظِهَارَةٌ [The facing, or outer covering, or] what is uppermost, (TA,) what is apparent (Msb, TA) to the eye, (Msb,) not next the body, of a garment; (TA;) and in like manner, what is uppermost and apparent, not next the ground, of a carpet; (TA;) as also ↓ ظَاهِرَةٌ: (JK:) contr. of بِطَانَةٌ: (S, O, Msb, K:) pl. ظَهَائِرُ. (TA.) ظَهِيرَةٌ The point of midday: (M, A, K:) or only in summer: (M, K:) or i. q. هَاجِرَةٌ [i. e. midday in summer or when the heat is vehement: or the period from a little before, to a little after, midday in summer: or midday, when the sun declines from the meridian, at the ظُهْر: or from its declining until the عَصْر]: (S, O, TA:) or the هَاجِرَة, which is when the sun declines from the meridian: (Msb:) or the vehement heat of midday: (IAth, TA:) or i. q. ظُهْرٌ [q. v.]: (Az, TA:) pl. ظَهَائِرُ. (TA.) You say, أَتْيْتُهُ حَدَّ الظَّهِيرَةِ [I came to him at the point of midday in summer; &c.]: and حِينَ قَامَ قَائِمُ الظَّهِيرَةِ [when the sun had become high, and the shade had almost disappeared: so expl. in art. قوم]. (S, O.) and أَبْرِدْ عَنْكَ مِنَ الظَّهِيرَةِ Stay thou until the middayheat shall have become assuaged, and the air be cool. (L in art. فيح.) And hence, in a trad. of 'Omar, when a man came to him complaining of gout in the feet, he said, كَذَبَتْكَ الظَّهَائِرُ, meaning Take thou to walking during the heat of the middays in summer. (TA.) ظُهَارِيَّةٌ One of the modes of seizing [and throwing down] in wrestling: or i. q. شَغْزَبِيَّةٌ: (K:) the twisting one's leg with the leg of another in the manner that is termed شَغْزَبِيَّة, and so throwing him down: one says, أَخَذَهُ الظُّهَارِيَّةَ and الشَّغْزَبِيَّةَ [He seized him and threw him down by the trick above described]: both signify the same: (ISh, O:) or ظُهَارِيَّةٌ signifies the throwing one down upon the back. (Ibn-'Abbád, O, K.) b2: And (hence, as being likened thereto, TA) (tropical:) A certain mode, or manner, of compressing, or coïtus. (O, K, TA.) b3: And أَوْثَقَهُ الظُّهَارِيَّةَ He bound his hands behind his back. (Ibn-Buzurj, O, K, TA.) ظَاهِرٌ [Outward, exterior, external, extrinsic, or exoteric: and hence, appearing, apparent, overt, open, perceptible or perceived, manifest, conspicuous, ostensible, plain, or evident: in all these senses] contr. of بَاطِنٌ: (S, K, TA:) and so ↓ ظَهِيرٌ. (TA.) [Hence, ظَاهِرًا Outwardly, &c.: and apparently; &c.: and فِى الظَّاهِرِ in appearance. And الظَّاهِرُ أَنَّهُ كَذَا It appears, or it seems, or what seems to be the case is, that it is so, or thus. And ظَاهِرُ كَذَا for ظَاهِرٌ فِيهِ كَذَا, meaning A person, or thing, in whom, or in which, such a quality is apparent, or manifest, &c.: see an ex. in a verse cited in the first paragraph of art. طعن.] See also مُظْهَرٌ. b2: [Hence also,] عَيْنٌ ظَاهِرَةٌ A prominent eye; (S, O, K, TA;) that fills its cavity. (TA.) b3: And هٰذَا

أَمْرٌ ظَاهِرٌ عَنْكَ عَارُهُ (tropical:) This is a thing, or an affair, of which the disgrace is remote from thee: (S, TA:) or does not cleave to thee. (TA.) and هٰذَا عَيْبٌ ظَاهِرٌ عَنْكَ (tropical:) This is a vice, or fault, that does not cleave to thee. (A.) A poet says, (namely, Kutheiyir, accord. to a copy of the S, or Aboo-Dhu-eyb, TA,) وَعَيَّرَهَا الوَاشُونَ أَنِّى أُحِبُّهَا وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا (tropical:) [And the slanderers taunted her with the fact of my loving her; but that is a fault of which the disgrace is remote from thee]. (S, TA.) b4: [الظَّاهِرُ also signifies The outside, or exterior, of a thing. You say, نَزَلَ ظَاهِرَ المَدِينَةِ He alighted, or took up his abode, outside the city: comp. ظَاهِرَةٌ. Hence,] ظَاهِرُ الكَفِّ and ظَاهِرُ القَدَمِ; and another signification of ظَاهِرٌ: for all of which see ظَهْرٌ, third quarter. b5: [Also The external, outward, or extrinsic, state, condition, or circumstances, of a man: and the outward, or apparent, character, or disposition of the mind: opposed to البَاطِنُ.] b6: One says also, فُلَانٌ ظَاهِرٌ عَلَى فُلَانٍ Such a one has the ascendancy, or mastery, over such a one; is conqueror of him, or victorious over him. (TA.) And هٰذَا أَمْرٌ ظَاهِرٌ بِكَ This is a thing, or an affair, that overcomes, or overpowers, thee. (TA.) And هٰذَا أَمْرٌ

أَنْتَ بِهِ ظَاهِرٌ This is an affair which thou hast power to do. (TA.) [And هُوَ ظَاهِرٌ عَلَى كَذَا He is a conqueror, a winner, an achiever, or an attainer, of such a thing: see an ex. voce غَرَبٌ, near the end.] And الظَّاهِرُ is one of the names of God, meaning The Ascendant, or Predominant, over all things: or, as some say, He who is known -by inference of the mind from what appears to mankind of the effects of his actions and his attributes. (IAth, TA.) b7: حَاجَتُهُ عِنْدَكَ ظَاهِرَةٌ means (tropical:) His want is in thine estimation [an object of contempt, or neglect, as though] cast behind the back. (O, * TA.) b8: قَرَأَهُ ظَاهِرًا: see ظَهْرٌ, towards the end of the paragraph.

A2: شَآءٌ ظَوَاهِرُ Sheep, or goats, that come to the water every day at noon. (TA.) ظَاهِرَةٌ as a subst.; and its pl. ظَوَاهِرُ: see ظَهْرٌ, in four places, in the third quarter of the paragraph. [Hence,] قُرَيْشُ الظَّوَاهِرِ Those, of Kureysh, that dwell in the exterior of Mekkeh, (O,) upon the mountains thereof, (K, * TA,) or upon the higher parts of Mekkeh: (TA:) those who dwell in the lower parts are called قُرَيْشُ البِطَاحِ; (O, * TA;) and these are the more honourable, (O, TA, *) because they are neighbours of the House of God. (O.) b2: See also ظِهَارَةٌ.

A2: And see ظَهِيرٌ.

A3: Also The coming of camels, (S, O, K, TA,) and of sheep or goats, (TA,) to the water every day, at noon. (S, O, K, TA.) One says, of camels, [and of sheep or goats,] تَرِدُ الظَّاهِرَةَ [They come to the water every day, at noon]: and Sh says that they return from the water at the عَصْر. (TA.) And شَرِبَ الفَرَسُ ظَاهِرَةً The horse drank every day, at noon. (TA.) ظَاهِرَةُ الغِبِّ [The coming to the water at noon on alternate days] is for sheep or goats; scarcely ever, or never, for camels; and is a little shorter [in the interval] than what is called [simply] الغِبُّ. (O, TA.) مَظْهَرٌ i. q. مَصْعَدٌ [i. e. A place of ascent, or a place to which one ascends]; (O, K; in some copies of the latter of which, both words are erroneously written with damm to the م; TA;) and دَرَجَةٌ [as meaning a degree, grade, rank, condition, or station, or an exalted, or a high, grade, &c.]: (O:) used by En-Nábighah ElJaadee as meaning Paradise. (O, TA.) مُظْهَرٌ Made apparent, &c. b2: And hence, as also ↓ ظَاهِرٌ, but the former more commonly, applied to a noun, Explicit; and, elliptically, an explicit noun; opposed to مُضْمَرٌ and ضَمِيرٌ (a concealed noun, i. e. a pronoun); and to مُبْهَمٌ (a noun of vague signification).]

مُظْهِرٌ Possessing camels for riding or for carrying goods: pl. مُظْهِرُونَ. (S, * K, * TA.) A2: and A camel made to sweat by the ظَهِيرَة [or vehement heat of midday in summer]. (Sgh, K, TA.) and accord. to As, one says, ↓ أَتَانَا فُلَانٌ مُظَهِّرًا, meaning Such a one came to us in the time of the ظَهِيرَة [or midday in summer, &c.]: but accord. to A 'Obeyd, others say مُظْهِرًا, without teshdeed; and this is the proper form: (S) or both mean, in the time of the ظُهْر. (O.) مُظَهَّرٌ: see ظَهِيرٌ, near the end of the paragraph.

مُظَهِّرٌ: see مُظْهِرٌ.

مُظْهُورٌ pass. part. n. of ظَهَرَ [q. v.]. b2: See also ظَهِرٌ. Quasi ظور 3 ظَاوِرْ, occurring in a trad. for ظَائِرْ: see 3 in art. ظأر.

فقر

1 فَقَرَ, (TA,) [aor., app., فَقُرَ and فَقِرَ,] inf. n. فَقْرٌ, (O, K, TA,) He dug the ground; (O, * K, * TA;) as also ↓ فقّر, (TA,) inf. n. تَفْقِيرٌ. (K, TA.) and He dug a well to draw forth the water. (TA.) b2: And فَقْرٌ signifies The boring, or perforating, of beads for the purpose of stringing; (K;) [as also تَفْقِيرٌ; for one says] ↓ فَقَّرْتُ [as well as فَقَرْتُ], meaning I bored, or perforated, beads. (S.) b3: And The act of cleaving, slitting, or rending. (O.) [See also 8.] b4: And فَقَرَ أَنْفَ البَعِيرِ, (S, O, K, *) [and فَقَرَ البَعِيرَ also, as is indicated in the TA,] aor. ـُ and فَقِرَ, inf. n. فَقْرٌ, (K,) He made an incision in the nose [or muzzle] of the camel, (S, O, K, TA,) the beast being refractory, (TA,) with an iron instrument, (S, O, TA,) so as to reach to the bone, (K, TA,) or nearly so, (TA,) then put upon the place of the incision the [cord called] جَرِير, (S, O, TA, *) with a [string such as is termed] وَتَر wound upon it, (S, O,) to render him tractable, or to train him, thereby: (S, O, K, TA:) sometimes the refractory camel has three incisions made in his muzzle; and when his owner desires to render him tractable, and to prevent him from being brisk above measure, he puts the جرير upon the incision that is next to his lip, and in consequence he governs him as he will; and if he be between the refractory and the tractable, he puts the جرير upon the intermediate incision, and in consequence he exceeds in his pace; and if he desire that he should stretch forth and go without inconvenience to his owner, he puts the جرير upon the uppermost incision. (Aboo-Ziyád, L.) [The incision above mentioned is termed ↓ فُقْرَةٌ. b5: Hence, app., by a tropical usage, فَقَرَ signifies (assumed tropical:) He stigmatized a man: Freytag has mentioned it as occurring in the Deewán of the Hudhalees, and meaning “ satyra perstrinxit eius vitia commemorans aliquem. ”]

A2: [فَقَرَهُ, aor. ـُ inf. n. فَقْرٌ, He, or it, broke the فَقَار (or vertebræ) of his back. b2: Hence the phrase,] فَقَرَتْهُ الفَافقِرَةُ, (S, O,) or الدَّاهِيَةُ, aor. ـُ inf. n. فَقْرٌ, (Msb,) [lit.] The calamity broke the vertebræ of his back: (S, O:) [meaning] the calamity befell him. (Msb.) A3: فَقُرَ, with damm, [aor. ـُ He had a complaint of his vertebræ: and فَقِرَ, aor. ـَ inf. n. فَقَرٌ, He had a complaint of his vertebræ arising from fracture or disease. (Msb.) b2: فَقُرَ or فَقِرَ in the sense of اِفْتَقَرَ: see 8.2 فَقَّرَ see 1, first and third sentences. b2: فقّر لِلْوَدِيَّةِ, (S, TA, *) or لِلْفَسِيلَةِ, (K, TA,) inf. n. تَفْقِيرٌ; [and accord. to Golius, ↓ تفقّر, but for this I have not found any authority;] He dug a hollow such as is termed فَقِير [q. v.] for the shoot, or offset, of a palm-tree. (S, K, TA.) b3: And فُقِّرَ, said of anything, It was incised, or notched; and impressed, or marked. (TA.) b4: Lth has erroneously assigned to تَفْقِيرٌ, a meaning belonging to تَقْفِيزٌ, q. v. (TA.) 4 افقر He (a colt) became fit for riding upon his فَقَار [or vertebræ]; like أَرْكَبَ: (O:) or he (a colt, Msb), or it (the back of a colt, L), became [strong in the vertebræ and] fit for being ridden. (L, Msb.) A2: افقرهُ نَاقَتَهُ, (S, O,) or بَعِيرَهُ, (ISk, K,) or ظَهْرَ بَعِيرِهِ, (TA,) or بَعِيرًا, (Mgh,) or دَابَّتَهُ, (A 'Obeyd, TA,) or المُهْرَ, (Msb,) He lent him the vertebræ [meaning the back] of his she-camel, that he might ride thereon: (S, O:) and he lent him the back of his camel (ISk, K, TA) during a journey, (ISk, TA) for carrying a burden, and for riding, (ISk, K, TA,) to be returned afterwards: (ISk, TA:) and he lent him a camel, that he might ride thereon; from فَقَار signifying the “ vertebræ ” of the back: (Mgh:) and he lent him his beast to ride as long as he pleased during a journey and then to return it to him: (A 'Obeyd, TA:) and he lent him the colt to ride upon its vertebræ [or back]. (Msb.) b2: Hence, افقرهُ أَرْضَهُ (tropical:) He lent him his land for sowing. (TA, from a trad.) b3: أَفْقَرَكَ الصَّيْدُ means The object of the chase has enabled thee to have its vertebræ within thy power; therefore shoot it, or shoot at it: (O, TA:) or has enabled thee to have its side [which is sometimes termed فُقْر] within thy power: (K:) or has become near to thee. (TA.) [The Khaleefeh] El-Weleed the son of Yezeed the son of 'AbdEl-Melik is related to have said, أَفْقَرَ بَعْدَ مَسْلَمَةَ الصَّيْدُ لِمَنْ رَمَى i. e. The object of the chase has enabled the shooter at it to have its vertebræ within his power after Meslemeh; meaning that, since the death of his paternal uncle Meslemeh, the territory of the Muslims had become assailable to him who might attempt it. (TA.) A3: افقرهُ also signifies He (i. e. God, S, O, K, or a man, Msb) rendered him فَقِير [meaning poor, or needy, &c.]. (S, O, Msb, K.) A4: مَا أَفْقَرَهُ [i. e. How poor, or needy, &c., is he!] and مَا أَغْنَاهُ [which has the contr. meaning] are [said to be] anomalous; for their [respective primitive] verbs are اِفْتَقَرَ and اِسْتَغْنَى, from either of which the verb of wonder is not properly [or regularly] formed. (S, O. [But see 8.]) 5 ظَهَرَ قَبْلَنَا نَاسٌ يَتَفَقَّرُونَ العِلْمَ, occurring in a trad., as some relate it, means [There appeared before us men] eliciting what was recondite, or obscure, of knowledge, and opening what was closed thereof; from فَقَرْتُ البِئْرَ meaning “ I dug the well to draw forth the water: ” but the reading commonly known is [يَتَقَفَّرُونَ, q. v.,] with the ق before the ف. (IAth, TA.) b2: See also 2.6 تفاقر He feigned the lowliness, or submissiveness, of poverty, humbling, or abasing, himself with men. (K * and TA in art. بأس.) 8 افتقر He clave, slit, or rent; and opened: [see also 1, fourth sentence:] hence its usage in a trad. of 'Omar, in which, after his saying that Imra-el-Keys was the foremost of the poets, and had made the source of poetry to well forth abundantly to them, [see خَسَفَ,] he is related to have added, وَافْتَقَرَ عَنْ مَعانٍ عُورٍأَصَحَّ بَصَرٍ: in saying this, he attributed a sound and an opened sight to the poetry, [which he thus personified,] and in like manner he described obscure and occult meanings by applying to them the epithet عُور [generally meaning “ blind of one eye ”]: he meant that Imra-el-Keys had made the meanings of poetry clear and perspicuous, and unveiled them, and shunned substitution and obscure diction: عَنْ with what is [to be understood as] antecedently connected with it occupies the place of a noun in the accus. case as a denotative of state: it is as though he said, فَتَحَ لِلشِّعْرِأَصَحَّ بَصَرٍ مُجَاوِزًا لِلْمَعَانِى العُورِمُتَخَطِيًا لَهَا [lit. He opened, to poetry, a most sound vision, passing over half-blind meanings]. (O.) A2: Also, (O,) He was, or became, فَقِير [meaning poor, or needy, &c.]; (S, O, Msb, K, &c.;) and so ↓ فَقِرَ, aor. ـَ inf. n. فَقَرٌ; (Msb;) and ↓ فَقُرَ, aor. ـُ (K;) or they said افتقر, (Sb, Msb, TA,) like as they said اِشْتَدَّ, (Sb, TA,) but they did not say فَقُرَ, (Sb, Msb, TA,) like as they did not say شَدُدَ, (Sb, TA,) افتقر serving them instead of فَقُرَ; (Msb;) nor did they use any unaugmented form of this verb. (Sb, TA.) b2: And one says, افتقر إِلَيْهِ He, or it, wanted, needed, or required, him, or it; [a phrase of frequent occurrence; like فَقِيرٌ إِلَيْهِ;] i. q. اِحْتَاجَ اليه. (TA in art. حوج.) 10 استفقر بَعِيرًا [He borrowed, or asked for the loan of, the back of a camel, for carrying a burden or for riding]. (See أَرْمَلُ.) فَقْرٌ and ↓ فُقْرٌ signify the same, (S, O, Msb, K,) but the latter is bad, (Lth, TA,) and sometimes they said ↓ فُقُرٌ, (MF, TA,) Poverty, want, or need; contr. of غِنًى: (K:) or the state of a man when he has [only] what suffices for his household, or those who dwell with him and whose maintenance is incumbent on him: (ISd, K:) [other meanings are indicated by explanations of the epithet فَقِيرٌ, q. v.:] ↓ مَفاَقِرُ [signifying needs, or wants,] is said by some to be a pl. of فَقرٌ, anomalous, like مَشَابِهُ [pl. of شَبَهٌ] and مَلَامِحُ [pl. of لَمْحَةٌ]: or it may be a pl. of ↓ مُفْقَرٌ, an inf. n. of أَفْقَرَهُ; or pl. of ↓ مُفْقِرٌ; or it has no sing.: (TA:) you say, ↓ سَدَّ اللّٰهُ مَفَاقِرَهُ God rendered him, or may God render him, free from want; (S, Msb, K;) [lit.] God supplied, or may God supply, his various needs, or wants. (S, K.) b2: And فَقْرٌ signifies also Anxiety; or disquietude, or trouble, of mind: pl. فُقُورٌ: (O, K, TA:) one says, شَكَى إِلَيْهِ فُقُورَهُ He complained to him of his anxieties; &c.: and it means also, his circumstances, and wants: (TA:) [for,] accord. to IAar, the phrase فُقُورُ النَّفْسِ is like شُقُورُهَا. (O.) A2: See also فَقْرَةٌ.

فُقْرٌ: see the next preceding paragraph.

A2: Also The side: pl. فُقَرٌ, (K, TA,) which is extr. [in respect of analogy]: mentioned by Kr. (TA.) [See أَفْقَرَكَ الصَّيْدُ.]

فَقُرٌ: see فَقْرَةٌ.

فَقِرٌ: see فَقِيرٌ, former half, in two places.

فُقُرٌ: see فَقْرٌ.

فَقْرَةٌ: see فَقَارٌ.

A2: Accord. to the K, it signifies also A certain plant; and its pl. [or rather the coll. gen. n.] is ↓ فَقْرٌ: but the sing. [or n. un.] is correctly ↓ فَقُرَةٌ, with fet-h and then damm, mentioned by Sb as a word of a rare form, of which the pl. [or coll. gen. n.] is ↓ فَقُرٌ, as it has no broken pl.; and expl. by Th. (TA.) فُقْرَةٌ A hollow dug in the ground: pl. فُقَرٌ. (O, K, TA.) b2: And The [incision termed] قُرْمَة (IAar, O, TA) that is made in the nose [or muzzle] (IAar, O) of the camel, (IAar, O, TA,) [in order to render him tractable, (see 1, near the beginning,)] after which [if necessary] another is made, [above it,] and then another, until he becomes gentle: (IAar, O:) pl. [of pauc. أَفْقُرٌ, occurring in the L, evidently as a pl. of فُقْرَةٌ in this sense, and, of mult., but also used as a pl. of pauc.,] فُقَرٌ. (O, TA.) Hence the saying of 'Aacute;ïsheh, in relation to [the murder of] 'Othmán, [app. alluding to its involving three violations, namely, the violation of the sacredness of the city in which it was perpetrated and of the month in which it occurred and of the person of the Khaleefeh,] بَلَغْتُمْ مِنْهُ الفُقَرَ الثَّلَاثَ, meaning (tropical:) Ye have done to him the like of your deed to the camel above mentioned [upon which ye have inflicted the three فُقَر]: thus expl. by Az. (TA.) Accord. to AHeyth, فُقَرٌ means (assumed tropical:) Great, or grievous, or formidable, events. (O.) And the three فُقَرَات of the son of Adam are said to be (assumed tropical:) The day of birth and the day of death and the day of resurrection. (O.) b3: Also The part, of a shirt, that is the place into which the head is inserted. (K.) A2: Also Nearness. (K.) And one says, هُوَ مِنِّى فُقْرَةً, meaning He is near to me. (K, * TA.) A3: See also مُفْقِرٌ.

فِقْرَةٌ: see فَقَارٌ. b2: [Hence] الفِقَرَاتُ is a name of (assumed tropical:) The star [or stars] in the خَرَزَات [meaning joints of the tail] of Scorpio. (Kzw in his descr. of Scorpio.) And فِقَرٌ signifies (assumed tropical:) Certain ornaments, moulded, or fashioned, in the form of the vertebra of the back: (A, KT, TA, and Har p. 34:) one of which is termed فِقْرَةٌ. (Har ibid.) b3: and hence, (KT,) or as being likened to a vertebra of the back, (S, O, KT,) (tropical:) The best verse in an ode is termed فِقْرَةٌ. (S, O, K, KT.) b4: and hence, as being likened to the best verse in an ode, فِقْرَهٌ means (tropical:) (tropical:) Any choice phrase or sentence: (KT:) one says, مَا أَحْسَنَ فِقَرَ كَلَامِهِ i. e. [How beautiful are] the points, or points of wit, (سُكَت [pl. of نُكْتَةٌ]) of his speech, or language! (A, TA.) b5: And in like manner it is applied to signify (assumed tropical:) The end [or final word] of every verse of an ode and [of every clause] of a خُطْبَة [which is in rhyming prose]. (Msb.) b6: And (assumed tropical:) [A pair of clauses of rhyming prose, both ending with the same rhyme; i. e.] the فِقْرَة is that which in [rhyming] prose is like the verse in poetry. (Kull p. 208.) A2: Also A piece of land, such as is termed قَرَاح [q. v.], for sowing. (O, K.) A3: and A thing that serves as a mark, or sign, (Lth, K, TA,) to men contending, or competing, in shooting, or casting, (Lth,) such as a mountain, (K,) or such as a hill, or a hollow dug in the ground, (Lth.) or a هَدَف [or butt, &c.], (Lth, K, TA,) and the like: (K, TA:) they say, in such contending or competing, أُرَامِيكَ مِنْ أَدْنَى فِقْرَةٍ [I will contend, or compete, with thee in shooting, or casting, from the nearest فقرة] and مِنْ أَبْعَدِ فِقْرَةٍ

[from the furthest فقرة]. (Lth, TA.) فَقُرَةٌ: see فَقْرَةٌ.

فُقْرَى [The lending one a camel, &c., to be ridden or to carry a burden;] a subst. [similar to رُقْبَى and عُمْرَى] from أَفْقَرَهُ نَاقَتَهُ (S) or بَعِيرَهُ. (K.) فَقَارٌ The vertebra of the back; (S, * Msb, K;) the bones of the spine, which are set in regular order, one upon another, from the part where is the كَاهِل to the عَجْب: (K, * TA:) [it is sometimes used as a sing., as in the S and O and K voce طَبَقٌ: but properly] the sing., (Msb, K,) or n. un., (S, TA,) is ↓ فَقَارَةٌ, (S, Msb, K,) for which one should not say فِقَارَةٌ, with kesr: (ISk, Msb:) and ↓ فِقْرَةٌ, of which the pl. is فِقَرٌ and فِقْرَاتٌ and فِقَرَاتٌ and فِقِرَاتٌ, signifies the same as فَقَارَةٌ; (S, Msb, K:) as does also ↓ فَقْرَةٌ. (K.) b2: [Hence,] فَقَارُ الجَوْزَآءِ (assumed tropical:) The three very bright stars [d and e and z] disposed obliquely in the midst of the constellation الجوزآء [i. e. Orion]. (Har p. 456. [See art. جوز.) b3: And [hence also,] ذُو الفَقَارِ (assumed tropical:) the name of A [celebrated] sword of the Prophet, (S, O, K,) and afterwards, of 'Alee: it had previously belonged to El-'As Ibn-Munebbih, who was slain at Bedr, (O, K,) by 'Alee, by whom his sword was given to the Apostle: (O:) accord. to Abu-l-'Abbás [i. e. Th]. it was thus named because there were in it small beautiful hollows [app. meaning small scallops in the edge, such as some modern swords have, for the more easy cleaving of coats of mail]: it is also, accord. to some, called ذو الفِقَار; but this is said by El-Khattábee to be vulgar. (TA.) b4: It (i. e. ذُوالفَقَارِ) is also used, metaphorically, as meaning (tropical:) The spear. (TA.) فَقِيرٌ A hollow that is dug around the shoot, or offset, of a palm-tree, when it is planted: (S, O:) or a well [or the like thereof] in which the shoot, or offset, of a palm-tree is planted, (K, TA,) then alluvial soil with dung of camels or the like is pressed down around it: (TA:) pl. فُقُرٌ, with two dammehs: (K, TA:) or this [app. the pl., but accord. to the TA the sing.,] signifies wells, (K, TA,) three, and more, together, (TA,) or communicating, one with another. (K, TA.) The sing. signifies also A well: (Mgh, O:) or an old well: (O:) or a well having little water: (TA:) pl. as above. (Mgh.) b2: And A plain, or soft, place, in which wells are dug forming a regular series. (O, K,) And رَكِيَّةٌ فَقِيرَةٌ signifies A dug well. (TA.) And فَقِيرُ بَنِى فُلَانٍ فِى الرَّكَايَا is expl. by A 'Obeyd as meaning The share of the sons of such a one of the wells. (TA.) b3: Also The mouth, (K, TA,) or the place whence the water issues, (S, O, TA,) of a subterranean channel, or conduit: (S, * O, * K, * TA:) pl. as above. (TA.) b4: And it is said to signify A [hollowed] trunk of a palm-tree, by means of which one ascends to an upper chamber: but the word commonly known in this sense is نَقِيرٌ [q. v.], with ن. (IAth, TA.) A2: As an epithet applied to a camel, it means Having an incision [or two incisions or three] made in his nose [or muzzle] in the manner explained in the first paragraph of this art.; and so ↓ مَفْقُورٌ. (K, TA.) A3: Also, applied to a man, (TA,) Having the vertebræ of the back broken; (S, O, K, * TA;) and so ↓ فَقِرٌ and ↓ مَفْقُورٌ: (K:) or having a complaint of the vertebræ of his back, arising from fracture or from disease: (Msb:) or having his vertebræ pulled out from his back, so that his spine is interrupted: (T, L:) and ↓ فَقِرٌ, a man having a complaint of his vertebræ: (S, O, TA:) and فقير and ↓ مَفْقُورٌ, a man afflicted [lit. having the vertebræ of his back broken] by a calamity. (Msb.) A4: Hence, as though having the vertebræ of his back broken, (IDrst, TA in art. جبر,) [but said to be irregularly formed from اِفْتَقَرَ, like مَا أَفْقَرَهُ, q. v.,] Poor: or needy; contr. of غَنِىٌّ; (as implied in the K;) having [only] what suffices for his household, or those who dwell with him and whose maintenance is incumbent an him: (ISd, K:) or one who finds food sufficient to sustain life: (K:) or one who possesses only what is sufficient for life: (ISk, S, K: *) or one whose property is, or has become, little: further expl. in art. سكن: (Msb:) or one who has what to eat; (Aboo-'Amr Ibn-El-'Alà;) differing from مِسْكِينٌ, which signifies one who possesses nothing; altogether destitute: (Aboo-'Amr Ibn-El-'Alà, ISk, S, O, K:) or both mean destitute, i. e. possessing nothing: (IAar, S, O:) Aboo-Haneefeh holds the opinion of ISk, (TA,) who cites the following verse from a poem of Er-Rá'ee in praise of 'Abd-El-Melik Ibn-Marwán; أَمَّا الفَقِيرُ الَّذِى كَانَتْ حَلُوبَتُهُ وَفْقَ العِيَالِ فَلَمْ يُتْرَكْ لَهُ سَبَدُ

[As to the فقير whose milch camel was sufficient for his household, and nothing (more) was left to him:] (S, O, TA:) As says that the مسكين is better in condition than the فقير: and Yoo says that the فقير is better in condition than the مسكين; and adds, I asked an Arab of the desert, Art thou فقير? and he answered, No, by God, but rather مسكين: (S, O, TA:) or the former signifies needy, needing, or wanting; a needer; and the latter, one abased by need or want, or otherwise; (Ibn-'Arafeh, O, K;) who, if abased by need or want, may lawfully receive of the poor-rate; but if abased otherwise than by need or want, he may not receive of the poorrate; for he may be rich: (Ibn-'Arafeh:) [الفَقِيرُ

إِلَى اللّٰهِ the needer of God, i. e., of God's help, &c., and الفَقِيرُ إِلَى رَحْمَةِ اللّٰهِ the needer of the mercy of God, are epithets which a man often writes before his name:] it is said in the Kur [xxxv. 16], أَنْتُمُ الفُقَرَآءُ إِلَى اللّٰهِ وَاللّٰهُ هُوَ الْغَنِىُّ الْحَمِيدُ, which is explained as meaning Ye are the needers, or they who stand in need, of God: [and God, He is the Self-sufficient, the Praised in every case:] (O, * TA: [see also the Kur xxviii. 24:]) or فقير signifies one who is crippled, or deprived of the power of motion, by disease, or who suffers from a protracted disease, being weak, and who has no trade; and one who has a mean trade that does not suffice for his need; and مسكين, a beggar, who has a trade that stands in some stead, (حِرْفَةٌ تَقَعُ مَوْقِعًا,) but does not cause him and his household to be without want; (Esh-Sháfi'ee, T, O, K;) so that the former is in a harder condition than the latter accord. to Esh-Sháfi'ee; (T;) and it seems that he is called فقير because of crippleness, or protracted disease, which prevents his freely employing himself in making gain: (Khálid Ibn-Yezeed:) As also says that the latter is in a better condition than the former; (S, O, K;) and so says Ahmad Ibn-'Obeyd: (TA:) and as to the verse of Er-Rá'ee, cited above, it is said to mean that the person there mentioned had a milch camel in former times, but possessed it no longer, and that لَمْ يُتْرَكْ لَهُ سَبَد means that nothing was left to him: (Mgh:) the pl. of the latter epithet is also applied in the Kur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (Mgh;) whence Aboo-Bekr holds the opinion of As to be correct: (TA:) but it is urged in reply, that these men were hirers, not owners, of the vessel, as appears from one reading, [app. يُعَمَّلُونَ for يَعْمَلُونَ,] with teshdeed: (TA:) or the former signifies one who has neither property nor gain that suffices for his need; and the latter, one who has property or gain not sufficient for him: or, as some say, the converse is the truth: (Bd in ix. 60:) or both signify the same, (IAar, S, K,) one who possesses nothing: (IAar, S:) or when they are used together, they differ in signification; and when used separately, they both [sometimes] signify the same: (El-Bedr El-Karáfee:) [see more voce مِسْكِينٌ:] fem. with ة: (Msb, K:) pl. masc. فُقَرَآءُ; (Msb, K;) pl. fem. فَقَائِرُ, (K,) and فُقَرَآءُ (Lh, Msb, TA) like the masc., [said to be] the only instance of the kind except سُفَهَآءُ as pl. of سَفِيهَةٌ; (Msb;) [though فُقَهَآءُ, and perhaps some other instances, should be added;] but ISd says, I know not how this is. (TA.) فَقَارَةٌ: see فَقَارٌ.

فَيْقَرٌ: see the next paragraph.

فَاقِرَةٌ [An act that breaks, or will break, the vertebræ of the back: and hence,] (assumed tropical:) a calamity, or misfortune; (S, O, K;) as also ↓ فَيْقَرٌ: (S, O, K:) or, accord. to Lth and others, such as breaks the vertebræ of the back: (TA:) pl. فَوَاقِرُ. (Har p. 399.) عَمِلَ بِهِ الفَاقِرَةَ is a prov., meaning He did to him an act breaking, or that would break, his vertebræ; or a calamity, or misfortune, as in the Kur lxxv. 25: (Meyd:) [or, accord. to J, it app. means he did to him that which would render him tractable; for he says,] it is from the phrase فَقَرْتُ أَنْفَ البَعِيرِ. (S. [This phrase in the S has been strangely misunderstood by Golius; who has consequently, after mentioning the meaning “ infortunium,” added “ et Habena seu capistrum, de quo in Conj. 1. ”]) b2: And [hence] الفَاقِرَةُ signifies (assumed tropical:) The resurrection. (TA.) أَفْقَرُ [More, and most, poor or needy &c.: said to be formed irregularly from اِفْتَقَرَ, not from an unaugmented form of the verb; like مَا أَفْقَرَهُ]. (See Ham pp. 573-4.) مُفْقَرٌ: see فَقْرٌ.

مُفْقِرٌ, applied to a man, (O, TA,) Strong (O, K, TA) in the vertebræ of the back; (TA;) and thus ↓ مُفَقَّرٌ, applied to a camel; and [in like manner] ↓ ذُوفُقْرَةٍ, so applied, strong to be ridden: (O, TA:) and مُفْقِرٌ signifies also strong in the back; applied to a colt: (TA:) and, thus applied, that has attained to the time when he may be ridden. (K.) b2: And [hence] one says, إِنَّهُ لَمُفْقِرٌ لِهٰذَا الأَمْرِ (assumed tropical:) Verily he is equal to this affair, possessing firmness of mind, or strength, or power, for it; (ISh, O, L, K;) and لهذا العَزْمِ for this determination, or resolution; and لهذا القِرْنِ for this adversary, or opponent. (L.) And ↓ رَجُلٌ مُفَقَّرٌ (assumed tropical:) A man sufficient for everything that he is ordered to do; (O, K, TA;) as thought by reason of the strength of his vertebræ. (TA.) A2: See also فَقْرٌ.

مُفَقَّرٌ A sword having notches, or indentations, in its مَتْن [q. v.], (S, K,) forming depressions therein. (K.) A2: See also مُفْقِرٌ, in two places.

مَفْقُورٌ: see فَقِيرٌ, in three places.

مَفَاقِرُ: see فَقْرٌ, in two places.

أَرْضٌ مُتَفَقِّرَةٌ Land in which are many فُقَر, meaning hollows. (O, K.) مُتَفَاقِرٌ A man asserting himself to be in a state of فَقْر [i. e. poverty, or need, &c.]. (A, TA.)