شعب

1 شَعَبَ, (S, Msb,) aor. ـَ (Msb,) inf. n. شَعْبٌ, (A, Msb, K,) He collected; brought, gathered, or drew, together; or united; (S, A, Msb, K;) a thing, (S,) any thing or things, and a people or party: (Msb:) and he separated; put apart, or asunder; divided; disunited; or dispersed or scattered; (S, A, Msb, K;) a thing, (S,) any thing or things, and a people or party: (Msb:) thus having two contr. significations: (S:) so expressly state A'Obeyd and Aboo-Ziyád: (TA:) but accord. to IDrd, it has not two contr. significations [in one and the same dial.]: he says that the two meanings are peculiar to the dials. of two peoples, (Msb, TA, *) each meaning belonging to the dial. of one people exclusively. (TA.) [Hence, as it seems to be indicated in the S and A, or from شَعْبٌ meaning “ a tribe,” as it seems to be indicated in the Ham p. 538,] one says, تَفَرَّقَ شَعْبُهُمْ, (S,) or شَتَّ شَعْبُهُمْ, (A, Ham,) (tropical:) [Their union became dissolved, or broken up; or their tribe became separated;] meaning they became separated after being congregated: (S, Ham:) and اِلْتَأَمَ شَعْبُهُمْ (S, A, Ham) (tropical:) [Their separation became closed up, or their tribe drew together;] meaning they drew together after being separated. (S, Ham.) And شَعَبَتْهُمُ المَنِيَّةُ Death separated them: (S:) and شَعَبَتْهُ شَعُوبُ [Death separated him from his companions]; (TA;) said of a man when he has died. (O in art. عبل: in the K, in that art., ↓ اِشْتَعَبَتْهُ [perhaps a mistranscription].) And it is said in a trad., مَا هٰذِهِ الفُتْيَا الَّتِى شَعَبْتَ بِهَا النَّاسَ i. e, [What is this judicial decision] with which thou hast divided the people? (S. [In the TA, on the authority of IAth, التى شَغَبَتْ فِى النَّاسِ, which means, “ which has excited evil among the people. ”]) One says also, شَعَبَ الرَّجُلُ أَمْرَهُ (assumed tropical:) The man broke up, discomposed, deranged, or disorganized, [or rendered unsound, impaired, or marred, (agreeably with another explanation of the verb in what follows,)] his state of affairs: (As, A'Obeyd, TA:) whence the saying of 'Alee Ibn-El-'Adheer El-Ghanawee, وَإِذَا رَأَيْتَ المَرْءَ يَشْعَبُ أَمْرَهُ شَعْبَ العَصَا وَيَلَجُّ فِى العِصْيَانِ (assumed tropical:) [And when thou seest the man break up his state of affairs as with the breaking up of the staff, and persevere in disobedience, or rebellion]. (A'Obeyd, TA.) b2: Also, aor. as above, (Msb,) and so the inf. n., (S, A, Msb, K,) He repaired a cracked thing [such as a wooden bowl or some other vessel, by closing up its crack or cracks, or by piecing it: see 2, which has a similar signification, but implying muchness]: (S, Msb:) and [in a general sense,] he repaired, mended, amended, adjusted, or put into a right, or proper, state: (A, K, TA:) and it signifies the contr. also [of the former meaning and] of this, in the same, or in another, dial.: (TA:) [i. e.] he cracked a thing [such as a wooden bowl &c.]: (A, Msb:) and he corrupted, rendered unsound, impaired, or marred. (A, K, TA.) شَعْبٌ صَغِيرٌ مِنْ شَعْبٍ كَبِيرٍ, occurring in a trad. of 'Omar, means A little repairing, of, or amid, much impairing. (TA.) b3: [He gave a portion of property; as though he broke it off.] One says, اِشْعَبْ لِى شُعْبَةً مِنَ المَالِ Give thou to me a portion of the property. (TA.) b4: He (the commander, or prince, S) sent a messenger (S, K) إِلَيْهِ [to him], (K,) or إِلَى مَوْضِعِ كَذَا [to such a place]. (S.) b5: He turned, or sent, him, or it, away, or back: (K, TA:) aor. and inf.n. as above. (TA.) And شَعَبَ اللِّجَامُ الفَرَسَ The bridle turned away or back, or withheld, or restrained, the horse from the direction towards which he was going. (K.) b6: He, or it, diverted a man by occupying him, busying him, or engaging his attention. (K, TA.) One says, مَا شَعَبَكَ عَنِّى [What diverted thee, or what has diverted thee, &c., from me?]. (TA.) A2: It is also intrans.: see 4. b2: [Thus it signifies He quitted his companions, desiring others.] One says, شَعَبَ إِلَيْهِمْ (K, TA) فِى عَدَدِ كَذَا (TA) He yearned towards them [with such a number of men], and quitted his companions. (K, TA.) b3: And He, or it, appeared [distinct from others]: (K, TA:) whence the month [شَعْبَان, q. v.,] is [said to be] named. (TA.) A3: Also, (K, TA,) aor. and inf. n. as above, (TA,) said of a camel, He cropped (اِهْتَضَمَ) the upper, or uppermost, parts of trees [or shrubs]. (K, TA.) A4: شَعِبَ, aor. ـَ (K,) inf. n. شَعَبٌ, (S, * K, * TA,) He (a goat, S, TA, and a gazelle, TA) was wide, (K,) or very wide, (S,) between the horns, (S, K,) and between the shoulders. (K, * TA.) [See also شَعَبٌ, below.]2 شعّب [app. signifies He collected several things; or he collected much: and] he separated several things; or he separated much. (O.) b2: Also He repaired a cracked wooden bowl [or some other vessel] in several places [by closing up its cracks, or by piecing it]: (S, O:) [and app., in a general sense, he repaired, mended, amended, adjusted, or put into a right, or proper, state, several things; or he repaired, &c., much: and it seems to signify also the contr. of these two meanings: i. e. he cracked several things; or he cracked in several places: and he corrupted, rendered unsound, impaired, or marred, several things; or he corrupted, &c., much.]

A2: It is also intrans.: see 4. b2: Thus, said of seed-produce, It branched forth, or forked, after being in leaf, or blade; (TA;) like ↓ تشعّب. (K, * TA.) [Hence,] one says, إِنِّى أَرَى الشَّرَّ شَعَّبَ (assumed tropical:) [Verily I see the evil to have grown like seed-produce when it branches forth]; like as one says, قَصَّبَ, and نَبَّبَ. (TA in art. نب.) 3 شاعبهُ He became distant, or remote, from him; (K, TA;) namely, his companion. (TA.) [Hence,] شاعب الحَيَاةَ (assumed tropical:) [He quitted life]. (TA.) And شَاعَبَتْ نَفْسُهُ (K, TA) His soul [departed, or] quitted life; (TA;) meaning he died; (K, TA;) as also ↓ انشعب [i. e. انشعب هُوَ]. (K.) [See also what next follows.]4 اشعب He died: (S, K: [see also 3:]) or (so in the S and TA, but in the K “ and ”) he separated himself from another or others, never to return; (S, K;) as also ↓ شعّب or ↓ شَعَبَ, accord. to different copies of the K, the latter as in the L. (TA.) A poet says, (S,) namely, En-Nábighah El-Jaadee, (IB, TA.) وَكَانُوا أُنَاسًا مِنْ شُعُوبٍ فَأَشْعَبُوا (S, IB, TA,) or وَكَانُوا شُعُوبًا مِنْ أُنَاسٍ, accord. to different readings: [app. meaning, And they were men of divided races or tribes, or were divided races or tribes of men; so they perished; or separated, never to return:] IB says, after mentioning the former reading, i. e. they were of men who should perish; so they perished: having previously mentioned the latter reading, and added, i. e. they were of those whom شعوب should overtake. (TA. [IB's explanations seem at first sight to indicate that he read شَعُوبَ and شَعُوبًا; neither of which is admissible: each of his explanations app. relates to both readings; as though he understood the poet to mean, they were men separated from different tribes, to be overtaken by others; so they perished.]) 5 تشعّب and ↓ انشعب are quasi-pass. verbs, the former of شَعَّبَ and the latter of شَعَبَ: (TA:) [the former, therefore, is most correctly to be regarded and used as intensive in its significations, or as relating to several things or persons: but it is said that] both signify alike: [app. It became collected; it became brought, gathered, or drawn, together; or it became united: and also] it became separated, put apart or asunder, divided, disunited, or dispersed or scattered: (S, K:) and it, or he, became distant, or remote. (K.) One says, تَشَعَّبُوا فِى طَلَبِ المِيَاهِ [They became separated, &c., or they separated themselves, &c., in search of the waters], and فِى الغَارَاتِ [in predatory excursions]. (TA.) And عَنِّى ↓ انشعب فُلَانٌ Such a one became distant, or remote, from me; or withdrew to a distance, or for away, from me. (TA.) And الطَّرِيقُ ↓ انشعب [and تشعّب] The road separated. (S, A, Msb.) And ↓ انشعب النَّهْرُ and تشعّب The river separated [or branched forth] into other rivers. (TA.) And ↓ انشعبت

أَغْصَانُ الشَّجَرَةِ (S, Msb, TA) and تشعّبت (TA) The branches of the tree separated, divided, straggled, or spread out dispersedly; (S, TA;) or branched forth from the stem, and separated, divided, &c. (Msb.) See also 2. One says also, تشعّب أَمْرُ الرَّجُلِ (assumed tropical:) [The state of affairs of the man became broken up, discomposed, deranged, disorganized, or (agreeably with another explanation of the verb in what follows) rendered unsound, impaired, or marred]. (A.) b2: Also ↓ the latter verb, [or each,] It became closed up; [or repaired by having a crack or cracks closed up, or by being pieced;] said of a cracked thing: (TA:) and ↓ both verbs, i. q. اِنْصَلَحَ [which means, in a general sense, it became rectified, repaired, mended, amended, adjusted, or put into a right, or proper, state; &c.; but I have not found this verb (انصلح) in its proper art. in any of the Lexicons]: (K, TA:) and ↓ the latter signifies also it became cracked; (A;) [and in like manner the former, said of a number of things; or it became cracked in several places when said of a single thing: and hence ↓ both signify, in a general sense, it became corrupted, rendered unsound, impaired, or marred; a meaning which may justly be assigned to the former verb in the phrase mentioned in the next preceding sentence.]7 إِنْشَعَبَ see 5, in nine places: and see also 3.8 إِشْتَعَبَ see 1, in the former half of the paragraph.

شَعْبٌ inf. n. of شَعَبَ [q. v.]. (Msb.) b2: [Used as a simple subst., it signifies Collection, or union: and also separation, division, or disunion; and] a state of separation or division or disunion; (K, TA;) as also ↓ شُعْبَةٌ: (S, TA:) pl. of the former شُعُوبٌ. (TA.) b3: And [hence, perhaps, as implying both union and division,] Such as is divided [into sub-tribes], of the tribes of the Arabs and foreigners: (S: [in my copy of the Msb, ما انقسمت فيه قبائل العرب, as though it meant the tribes of the Arabs collectively, agreeably with another explanation to be mentioned below; but I think that there may be a mistranscription in this case:]) pl. شُعُوبٌ: (S, Msb:) or it signifies, as some say, (Msb,) or signifies also, (S,) a great tribe; syn. قَبِيلَةٌ عَظِيمَةٌ, (S, A, K,) or حَىٌّ عَظِيمٌ; (Msb;) the parent of the [tribes called] قَبَائِل, to which they refer their origin, and which comprises them: (S:) or, as some say, a great tribe (حَىٌّ عَظِيمٌ) forming a branch of a قَبِيلَة: or a قَبِيلَة itself: (TA:) A' Obeyd says, on the authority of Ibn-El-Kelbee, on the authority of his father, that the شَعْب is greater than the قَبِيلَة; next to which is the فَصِيلَة; then, the عَمَارَة; then, the بَطْن; then, the فَخِذ: (S, TA:) but IB says that the true order is that which Ez-Zubeyr Ibn-Bekkár has stated, and is as follows: (TA:) [i. e.] the genealogies of the Arabs consist of six degrees; (Msb;) first, the شَعْب; then, the قَبِيلَة; then, the عَمَارَة, (Msb, TA,) with fet-h and with kesr, to the ع; (Msb;) then, the بَطْن; then, the فَخِذ; and then, the فَصيلَة: thus, Khuzeymeh is a شعب; and Kináneh, a قبيلَة; and Kureysh, an عمارة; and Kuseí, a بطن; and Háshim, a فخذ; and El-'Abbás, a فصيلة: (Msb, TA:) and Aboo-Usámeh says that these classes are agreeable with the order obtaining in the structure of man; the شعب is the greatest of them, derived from the شَعْب [or suture] of the head; next is the قبيلة, from the قبيلة [which is a term applied to any one of the four principal bones] of the head; then, the عمارة, which is the breast; then, the بطن [or belly]; then, the فخذ [or thigh]; and then, the فصيلة, which is the shank: to these some add the عَشِتيرَة, which consists of few in comparison with what are before mentioned: (TA:) and some add after this the رَهْط: some also add the جِذْم before the شعب: (TA in art. بطن:) the pl. is as above. (TA.) It signifies also A nation, people, race, or family of mankind; syn. جِيلٌ; as expl. by IM and others: in the K, [and in a copy of the A,] erroneously, جَبَل [a mountain]: (TA:) but it is [strangely] said by Aboo-'Obeyd El-Bekree that accord. to all except Bundár, the word in this sense is ↓ شِعْبٌ, with kesr. (MF.) And the pl., شُعُوبٌ, is [said to be] especially applied to denote the foreigners (العَجَم): (TA:) [thus it is said that] the phrase, in a trad., إِنَّ رَجُلًا مِنَ الشُّعُوبِ

أَسْلَمَ means [Verily a man] of the foreigners (العَجَم) [became a Muslim: but see الشُّعُوبِيَّةُ]. (S.) b4: Also, [as implying separation,] Distance, or remoteness. (A, K.) So in the phrase شَعْبُ الدَّارِ [The distance, or remoteness, of the abode, or dwelling]. (TA.) b5: And A crack (S, A, K, TA) in a thing, (S,) which the شَعَّاب repairs. (S, * TA.) b6: And The place of junction [i. e. the suture] of the قَبَائِل [or principal bones] of the head; (K;) the شَأْن which conjoins the قبائل of the head: the قبائل in the head being [the frontal bone, the occipital bone, and the two parietal bones; in all,] four in number. (S.) b7: [Hence, perhaps,] هُمَا شَعْبَانِ (assumed tropical:) They two are likes [or like each other]. (S.) b8: See also شِعْبٌ.

A2: Also Distant, or remote; (K;) as in the phrase مَآءٌ شَعْبٌ [Distant, or remote, water]: pl. شُعُوبٌ. (TA.) شُعْبٌ: see the dual شُعْبَانِ voce شُعْبَةٌ.

شِعْبٌ A road: (Msb:) or a road in a mountain: (S, A, O, L, Msb, K:) primarily a road in a mountain (Har p. 29) and in valleys: (Id. p. 72:) afterwards applied to any road: (Id. p. 29:) [see also مَشْعَبٌ:] pl. شِعَابٌ. (S, O, Msb.) And A water-course, or place in which water flows, in [a low, or depressed, tract, such as is called] a بَطْن of land, (ISh, A, O, K,) having two elevated borders, and in width equal to the stature of a man lying down, and sometimes between the two faces, or acclivities, of two mountains. (ISh, O.) Or it signifies, (K,) or signifies also, (A,) A ravine, or gap, [or pass,] between two mountains. (A, K.) b2: Also [A reef of rocks in the sea: so in the present day: or] a زِرْبَة or زَرَبَة (accord. to different copies of the K in art. جهن [but neither of these two words do I find in their proper art. in any Lex.]) in the sea, such as is connected with the shore: if not connected with the shore, a bowshot distant, it is called جُهْنٌ. (K and TA in art. جهن.) b3: And A brand, or mark made with a hot iron, (S, K,) upon camels, (K,) peculiar to the Benoo-Minkar, in form resembling the [hooked stick called] مِحْجَن: (S:) or a brand upon the thigh, lengthwise, [consisting of] two lines meeting at the top and separated at the bottom: (ISh, TA:) or a brand united [at the upper part and] at the lower part separated: (Aboo-' Alee in the “ Tedhkireh,” TA: [but there is an omission here, so that the reverse may perhaps be meant:]) or a brand upon the neck, like the مِحْجَن: (Suh in the R, TA:) in a marginal note in the copy of the L, it is said that شعب signifying a brand is with kesr to the ش and with fet-h [i. e. شِعْبٌ and ↓ شَعْبٌ]. (TA.) b4: See also شَعْبٌ. b5: [And see the pl. شِعَابٌ below.]

شَعَبٌ Width, or distance, (A, K,) or great width or distance, (S,) between the horns (S, A, K) of a goat (S, TA) and of a gazelle, (TA,) and between the shoulders, (A, K,) and between two branches. (A.) [See also 1, last signification.]

شُعْبَةٌ: see شَعْبٌ, second sentence. b2: Also The space, or interstice, between two horns: and between two branches: (K:) pl. شُعَبٌ and شِعَابٌ, (K, * TA,) in this and all the following senses. (TA.) b3: And A cleft in a mountain, to which birds (الطَّيْرُ, for which المَطَرُ is erroneously substituted in [several of] the copies of the K, TA) resort: pl. as above. (K, TA.) b4: Also A branch of a tree, (S, A, * Mgh, * Msb, TA,) growing out a part, or divaricating, therefrom: (Msb, * TA:) or the extremity of a branch: (K, TA: [said in the latter to be tropical in this latter sense; but why, I see not:]) pl. شُعَبٌ (S, Mgh, Msb, TA) and شِعَابٌ, as above. (TA.) And شُعَبُ الغُصْنِ The divaricating, or straggling, [branchlets, or] extremities [or shoots or stalks] of the branch. (TA.) And [hence] عَصًا فِى رَأْسِهَا شُعْبَتَانِ [A staff having at his head two forking portions or projections]; (A, TA;) and Az mentions, as heard by him from the Arabs, ↓ شُعْبَانِ, without ت, instead of شُعْبَتَانِ in this phrase. (L, TA.) And شُعْبَةٌ مِنْ رَيْحَانٍ [A sprig, spray, bunch, or branchlet, of sweet basil, or of sweet-smelling plants]: and شُعْبَةٌ مِنْ شَعَرٍ [and مِنْ صُوفٍ A lock, or flock, of hair and of wool]. (JK in art. طوق.) And أَنَا شُعْبَةٌ مِنْ دَوْحَتِكَ (tropical:) [I am a branch, or branchlet, of thy great tree]. (A, TA.) And مَسْأَلَةٌ كَثِيرَةُ الشُّعَبِ (assumed tropical:) [A question having many branches, or ramifications]. (Msb.) and [the pl.] شُعَبٌ [as meaning] (tropical:) The fingers: (K, TA:) one says, قَبَضَ عَلَيْهِ بِشُعَبِ يَدِهِ (tropical:) He laid hold upon it with his fingers. (A, TA.) and قَعَدَ بَيْنَ شُعْبَتَيْهَا (tropical:) He sat between her two legs: (A:) and بَيْنَ شُعَبِهَا الأَرْبَعِ (tropical:) [He sat (in the Mgh قَعَدَ, as implied in the A, and in the Msb جَلَسَ,)] between her arms and her legs; (A, Mgh, Msb, K;) or between her legs and the شُفْرَانِ [dual of شُفْرٌ, q. v.,] of her فَرْج; (A, Mgh, K;) occurring in a trad.; (Mgh, Msb;) an allusion to جِمَاع. (A, Mgh, Msb, K.) And شُعْبَتَا الرَّحْلِ (assumed tropical:) The شَرْخَانِ [or two upright pieces of wood] of the camel's saddle; its قَادِمَة and its آخِرَه. (Mgh.) And اِغْرِزِ اللَّحْمَ فِى شُعَبِ السَّفُّودِ (tropical:) [Infix thou the flesh-meat upon the prongs of the roastinginstrument]. (A, TA.) And شُعْبَةُ مِنْجَلٍ (assumed tropical:) [A tooth of a reaping-hook]. (K in art. سن.) and شُعْبَةٌ مِنْ شُعَبِ السِّينِ (assumed tropical:) [A tooth, or cusp, of the teeth, or cusps, of the س]; the شُعَب of the س being three. (S and L in art. س.) And شُعَبُ الفَرَسِ (tropical:) The outer parts, or regions, of the horse (أَقْطَارُهُ, A, or نَوَاحِيهِ, K); all of them: (K:) or the prominent parts (S, K) of them, (K,) or of him; (S, and so in some copies of the K;) as the neck, and the مِنْسَج [or withers, &c.], (S, TA,) and the crests of the hips, (TA,) or such as his head, and his حَارِك [or withers, &c.], and the crests of his hips. (A.) b5: Also A small water-course, or channel in which water flows; as in the phrase شُعْبَةٌ حَافِلٌ a small water-course filled with a torrent: (S:) or a water-course in sand; (K;) or in the elevated part of a depressed tract into which sand has poured and remained. (TA.) And A small portion of a [water-course such as is called] تَلْعَة; or what is smaller than a تَلْعَة; accord. to different copies of the K; الشُّعْبَةُ being expl. as meaning مَا صَغُرَ مِنَ التَّلْعَةِ, and, in one copy, عَنِ التَّلْعَةِ. (TA.) And Such as is large, of the channels for irrigation of valleys: (K, TA:) or, as some say, a branch from a تَلْعَة, and from a valley, or torrent-bed, taking a different course therefrom: pl. as above. (TA.) b6: and A portion, part, or piece, of a thing; or somewhat thereof: (S, Msb, K, TA:) pl. as above. (TA.) One says, اِشْعَبْ لِى شُعْبَةً مِنَ المَالِ Give thou to me a portion of the property. (TA.) And فِى يَدِهِ شُعْبَةُ خَيْرٍ (assumed tropical:) [In his hand is somewhat of good, or of wealth]. (TA.) And it is said in a trad., الحَيَآءُ شُعْبَةٌ مِنَ الإِيمَانِ (assumed tropical:) Modesty is a part of faith: and in another, الشَّبَابُ شُعْبَةٌ مِنَ الجُنُونِ (assumed tropical:) [Youth is a part of insanity]. (TA.) In explanation of the phrase, in the Kur [lxxvii. 30], إِلَى ظِلٍّ ذِى ثَلَاثِ شُعَبٍ [Unto a shade, or shadow, having three parts, or divisions], it is said that the fire [of Hell], on the day of resurrection, will divide into three parts; and whenever they shall attempt to go forth to a place, it will repel them: by ظِلّ being here meant that the fire will form a covering; for [literally] there will be no ظِلّ in this case. (Th, L.) b7: And A piece such as is called رُؤبَة, with which a wooden bowl [or the like] is repaired. (S.) b8: Accord. to Lth, (T, TA,) شُعَبُ الدَّهْرِ means (tropical:) The changes, or vicissitudes, of time or fortune; (T, A, TA;) and he cites the saying of Dhu-r-Rummeh, وَلَا تُقَسِّمُ شَعْبًا وَاحِدًا شُعَبُ which he explains by saying, i. e. I thought that one thing, or state of things, would not be divided into many things, or states: [i. e. Nor did I think that the vicissitudes of fortune would divide one whole body of men into many parties:] but Az disapproves of this explanation, and says that شُعَب here means Intentions, designs, or purposes: he says that the poet describes tribes assembled together in the [season called] رَبِيع, who, when they desired to return to the watering-places, differed in their intentions, or designs; wherefore he says, Nor did I think that various intentions would divide [one whole body of men who before had] a consentient intention. (L, TA.) b9: [See also the pl. شِعَابٌ below.]

شَعْبَانُ, imperfectly decl., (Msb,) The name of a month [i. e. the eighth month of the Arabian year]: pl. شَعْبَانَاتٌ (S, Msb, K) and شَعَابِينُ: (Msb, K:) so called from تَشَعَّبَ “ it became separated; ” (K, TA;) because therein they used to separate, or disperse themselves, in search of water [when the months were regulated by the solar year; this month then corresponding partly to June and partly to July, as shown voce زَمَنٌ, q. v.]; or, as some say, for predatory expeditions [after having been restrained therefrom during the sacred month of Rejeb]; or, accord. to some, as Th says, from شَعَبَ “ it appeared; ” because of its appearance between the months of Rejeb and Ramadán. (TA.) b2: غَزَالُ شَعْبَانَ A certain insect, (K, * TA,) a species of the جُنْدَب, or of the جُخْدُب. (TA.) شِعَابٌ pl. of شِعْبٌ: (S, O, Msb:) and of شُعْبَةٌ. (K, TA.) b2: شَغَلَتْ شِعَابِى جَدْوَاىَ is a prov., [expl. as] meaning The abundance of the food [that I have to procure for my family] has occupied me so as to divert me from giving to people: (S, TA:) [Z considers شعاب, here, as pl. of شُعْبَةٌ

“ a branch,” and as meaning duties, and relations: (Freytag's Arab. Prov., i. 653:)] but El-Mundhiree says that شِعَابِى is a mistranscription: the other reading is سَعَاتِى, meaning “ my expending upon my family. ” (Meyd. [See also سَعَاةٌ, in art. سعو and سعى.]) شَعُوبُ, (S, A, Msb, K,) without the article ال, and imperfectly decl., (Msb,) and الشَّعُوبُ, (A, Msb, K,) with the article, and perfectly decl., (Msb,) but several authors disallow this latter, accounting it wrong; (TA;) a name for Death; (S, A, * Msb, K; *) so called because it separates men: (S, Msb:) the former is a proper name: (Msb:) J says [in the S] that it is determinate, and does not admit the article ال: in the L, it is said that شَعُوبُ and الشَّعُوبُ both signify as above; and that in either case it may be originally an epithet, being like the epithets قَتُول and ضَرُوب; and if so, the article in this case is as in العَبَّاسُ and الحَسَنُ and الحٰرِثُ: and this opinion is confirmed by what is said of its derivation: but he who says شَعُوب, without the article, makes the word a pure substantive, and deprives it literally of the character of an epithet; wherefore the article is not necessarily attached to it, as it is not to عَبَّاس and حٰرِث; yet the essence of an epithet is in it still, as in the instance of جَابِرُ بْنُ حَبَّةَ, a name for “ bread,” so called because it reinvigorates the hungry; and as in وَاسِط, [a certain town] so called, accord. to Sb, because midway between El-'Irák [' Irák el-'Ajam] and El-Basrah: thus in the L. (TA.) One says of a person when he has been at the point of death and then escaped, أَقَصَّتْهُ شَعُوبُ [Death became near to him]. (TA.) And it is said in a trad., فَمَا زِلْتُ وَاضِعًا رِجْلِى

عَلَى خَدِّهِ حَتَّى أَزَرْتُهُ شَعُوبَ, i. e. [And I ceased not putting my foot upon his cheek until] I made death to visit him. (TA.) شَعِيبٌ A [leathern water-bag such as is called]

مَزَادَة [q. v.]; (A'Obeyd, S, K;) as also رَاوِيَةٌ and سَطِيحَةٌ: (A'Obeyd, S:) or one that has been repaired, or pieced: (TA:) or one that is made of two hides: (K:) or one that is made of two hides facing each other, without فِئَام at their corners; فئام in [the making of] مَزَايِد being the taking of the hide and folding it, and then adding at the sides what will widen it: or one that is pieced (تُفْأَمُ) with a third skin, between the two skins, that it may be rendered wider: or one that is made of two pieces joined together: (TA:) or one that is sewed (مَخْرُوزَة, K and TA, in the CK مَحْزُوزَة,) on both sides: (K:) called thus because one part is joined to another: (L, TA:) pl. شُعُبٌ. (K, * TA.) b2: Also An old, worn-out skin for water or milk: (K:) because it is pieced, or repaired: (TA:) pl. as above. (K.) b3: and A camel's saddle; syn. رَحْلٌ: because it is joined, part to part: so in the saying of El-Marrár, describing a she-camel, إِذَا هِىَ خَرَّتْ خَرَّ مِنْ عَنْ يَمِينِهَا شَعِيبٌ بِهِ إِحْمَامُهَا وَلُغُوبُهَا [When she falls down, or fell down, there falls down, or fell down, from her right side a saddle by reason of which was her fevered and jaded state]. (TA.) b4: And رَجُلٌ شَعِيبٌ i. q. غَرِيبٌ [A man who is a stranger, &c.]. (AA, TA voce غَرِيبٌ.) شِعَابَةٌ The art, or craft, of repairing cracks [in wooden bowls &c., by piecing them]. (TA.) شُعُوبِىٌّ: see what next follows.

الشُّعُوبِيَّةُ A sect which does not prefer, or exalt, the Arabs above the 'Ajam [or foreigners or Persians]: (S:) or a sect which prefers, or exalts, the 'Ajam above the Arabs: (Msb:) or those who despise the circumstances, or condition, of the Arabs; (A, * K;) one of whom is called ↓ شُعُوبِىٌّ; (A, K;) a rel. n. formed from the pl., (IM, Msb, TA,) شُعُوبٌ being predominantly applied to the 'Ajam; (IM, TA;) like أَنْصَارِىٌّ [from الأَنْصَارُ]. (IM, Msb, * TA.) In the phrase إِنَّ رَجُلًا مِنَ الشُّعُوبِ أَسْلَمَ, occurring in a trad., [and mentioned before, voce شَعْبٌ,] الشعوب may mean العَجَم; or it may be [used as] a pl. of الشُّعُوبِىُّ, like as اليَهُودُ and المَجُوسُ are [used as] pls. of اليَهُودِىُّ and المَجُوسِىُّ. (IAth, TA.) شَعَّابٌ A repairer of cracks [in wooden bowls &c., by piecing them]. (S, Msb, TA.) الشَّاعِبَانِ The two shoulders: (K:) because wide apart: of the dial. of El-Yemen. (TA.) أَشْعَبُ A goat, (S, TA,) and a gazelle, (A, TA,) wide, (A,) or very wide, (S, TA,) between the horns: (S, A, TA:) [and app., between the shoulders: (see شَعِبَ:)] fem. شَعْبَآءُ: (TA:) and pl. شُعْبٌ. (S, A, TA.) A2: It is also the name of a certain very covetous man [who became proverbial for his covetousness, and hence it is used as an epithet]: (S, K:) so in the saying, لَا تَكُنْ

أَشْعَبَ فَتَتْعَبَ [Be not thou an Ash'ab, for in that case thou wilt become fatigued, or wearied, by thy endeavours]; (K;) a prov.: (TA:) and so in the prov., أَطْمَعُ مِنْ أَشْعَبَ [More covetous than Ash'ab]. (S.) مَشْعَبٌ A way, road, or path, (S, Msb, K,) [in an absolute sense, or] branching off from another. (Msb.) مَشْعَبُ الحَقِّ means The way [of truth, or] that distinguishes between truth and falsity. (K.) مِشْعَبٌ An instrument by means of which a crack in a [wooden bowl or some other] thing is repaired [by piecing it]; an instrument used for perforating, a drill, or the like, (K, TA,) by means of which the شَعَّاب repairs a vessel. (TA.) قَصْعَةٌ مُشَعَّبَةٌ [A wooden bowl] repaired in several places [by closing up its cracks, or by piecing it]. (S.) b2: See also what follows.

مَشْعُوبٌ applied to a camel, (K,) and ↓ مُشَعَّبَةٌ applied to a number of camels, (TA,) Marked with the brand called شِعْب. (K, TA.)

شفع

1 شَفَعَهُ, (S, Mgh, Msb, K,) aor. ـَ (Msb, K,) inf. n. شَفْعٌ, (S, Msb,) He made it to be a شَفْع; (S, K, TA;) meaning (TA) he made it (a single thing) to be a زَوْج [i. e. he made it to be one of a pair or couple; and sometimes, he made it to be a pair or couple together]: (Mgh, TA:) or he adjoined it to, or coupled it with, that which was a single thing: (Msb:) accord. to Er-Rághib, الشَّفْعُ signifies the adjoining a thing to its like. (TA.) You say, كَانَ وِتْرًا فَشَفَعْتُهُ, (S,) or كَانَ وِتْرًا فَشَفَعْتُهُ بِآخَرَ i. e. [It was a single thing, and] I made it to be one of a pair, or couple, with another. (Mgh. [In Har p. 194, I find the phrase بآخر ↓ كان وترا فشفّعه, expl. in like manner; but شفّعه thus used I do not find in any lexicon: it may, however, be correctly thus used; for تشفّع, which has the form, app. has also the signification, of its quasi-pass.]) [And شُفِعَ المِلْكُ بِمِلْكٍ آخَرَ The possession (here meaning house, or piece of land,) was coupled by purchase with another possession: and شُفِعَ بِهِ مِلْكٌ It had a possession coupled with it by purchase: see شُفْعَةٌ.] You say also, شَفَعْتُ الرَّكْعَةَ I made the ركعة to be two. (Msb.) And a poet says, مَا كَانَ أَبْصَرَنِى بِغِرَّاتِ الصِّبَى فَالْيَوْمَ قَدْ شُفِعَتْ لِىَ الْأَشْبَاحُ [How clear was my sight with the inadvertencies of youth! but to-day, objects have become doubled to me]: i. e., I see the object [as] two objects, by reason of the weakness and dispersedness of my sight. (O, K. *) b2: [Hence,] one says of a she-camel, (S, O,) and of a ewe, or she-goat, (O,) شَفَعَتْ, (S, O,) inf. n. شَفْعٌ, (S,) meaning She became such as is termed شَافِعٌ [q. v.]: (S, O:) she is thus termed لِأَنَّ وَلَدَهَا شَفَعَهَا أَوْ شَفَعَتْهُ [because her young one has made her to be one of a pair, or couple, with itself, or because she has made it to be one of a pair or couple, with another that is in her belly], (S, O, K,) inf. n. شَفْعٌ, or the inf. n. in this case is شِفْعٌ, with kesr. (O, K.) b3: One says also, إِنَّهُ لَيَشْفَعُ عَلَىَّ بِالعَدَاوَةِ, (K,) or لِى, (O,) i. e. (tropical:) Verily he aids [another, becoming to him one of a pair, by enmity] against me, and acts injuriously to me [conjointly with another]. (O, K, TA.) Accord. to Er-Rághib, يَشْفَعُ means He joins himself to another, and aids him, becoming to him one of a pair, or a شَفِيع [i. e. an intercessor], in doing good or evil, so that he aids him, or partakes with him, in [procuring] the benefit or the harm thereof; and thus it means in the saying in the Kur [iv. 87], مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً [and in what follows the same]: (TA:) or these words mean Whoso adds a [good] deed to a [good] deed: (O, K:) or, as some say, the شفاعة here is a man's instituting, or prescribing, to another, a way of good or evil, so that he [the latter] imitates him, and thus becomes as though he were to him one of a pair. (TA.) [But accord. to the expositors in general, and accord. to the general usage of the inf. n. شَفَاعَةٌ as distinguished from شَفْعٌ, what is here meant is Intercession.] b4: [Hence also,] شَفَعَ لَهُ إِلَى فُلَانٍ, (S, * K, * TA,) or الى الأَمِيرِ, (MA,) aor. ـَ (K, TA,) inf. n. شَفَاعَةٌ; (MA, K, TA;) and لَهُ ↓ تشفّع, (MA,) or فِيهِ ↓ تشفّع; (S, TA;) He made petition, or intercession, for him [to such a one, or to the prince or the like; thus adjoining himself to him as an aider]: (MA, TA:) and شَفَعَ بَيْنَ النَّاسِ [He interceded between the people], inf. n. شَفَاعَةٌ: (Jel in iv. 87:) and شَفَعْتُ فِى الأَمْرِ, (Msb,) inf. n. شَفَاعَةٌ (IKtt, Msb, TA) and شَفْعٌ, (Msb, [but the latter is scarcely to be found elsewhere thus used,]) I pleaded, [or interceded,] in the affair, or case, [in favour of another,] for some means of access or ingratiation, or some right or due: (IKtt, * Msb, TA: *) شَفَاعَةٌ is mentioned, but not explained, in the K: (TA:) as distinguished from شَفْعٌ meaning as expl. above, it signifies the joining oneself to another as an aider to him or a petitioner respecting him [or for him]; and in most instances the former person is one of higher station than the latter: (Er-Rághib, TA:) or the speaking of the شَفِيع [or intercessor] to the king [or some other person] respecting some object of want which the speaker asks for another person: it is also expl. as signifying the passing over without punishment, or the forgiving, [or rather the asking, or requesting, the passing over &c., (for the word طَلَبُ, probably accidentally omitted by the transcriber at the commencement of the explanation, should doubtless be supplied,)] of sins, crimes, or misdeeds. (TA.) Hence, in a trad., ↓ اِشْفَعْ تُشَفَّعْ [Intercede thou: thou shalt have thine intercession accepted]. (TA.) The saying in the Kur [ii. 117], وَلَا تَنْفَعُهَا شَفَاعَةٌ [Nor shall intercession profit it] means that it shall have no شَافِع [or intercessor] for his شَفَاعَة [or intercession] to profit it; being a denial of the شَافِع; (Ibn-'Arafeh, O, K;) and the same is the case in the Kur lxxiv. 49, (Ibn-'Arafeh, O, TA,) and xx.

108. (TA.) شَفَعَ, inf. n. شَفْعٌ and شَفَاعَةٌ, also signifies He prayed, or supplicated: and thus Mbr and Th explain the words of the Kur [ii. 256], مَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ [Who is he that shall pray, or supplicate, in his presence, except by his permission?]. (TA.) b5: Accord. to El-Kutabee, (Mgh,) [i. e.] El-Kuteybee, (TA,) one says also, of a neighbour of one who desires to sell a dwelling [or land] شَفَعَ إِلَيْهِ فِى مَا بَاعَ, meaning He made a demand to him, i. e. to the latter, respecting that which he sold [for the right of pre-emption]: and of the latter person, ↓ فَشَفَّعَهُ [and he admitted his right of pre-emption, i. e.] and he pronounced him to have a better right, or title, or claim, [as a purchaser,] to that which was sold, that he whose connexion was more remote. (Mgh, TA. *) A2: شَفَعَ, inf. n. شَفْعٌ, signifies also He, or it, was, or became, tall, or high. (TA.) A3: And شُفِعَ, like عُنِىَ, He (a man) was smitten by the [evil] eye. (IKtt, TA. [But see شُفْعَةٌ, last sentence.]) 2 شَفَّعَ see 1, near the beginning. b2: شَفَّعْتُهُ فِيهِ, inf. n. تَشْفِيعٌ, I accepted his intercession (شَفَاعَتَهُ) [for him]. (S, * O, K.) See, again, 1, in the last quarter of the paragraph. b3: And see another signification of the verb in a later part of the same paragraph.5 تشفّع [signifies It was made a pair or couple, accord. to the K voce وِتْرٌ; this word being there expl. as meaning مَا لَمْ يَتَشَفَّعْ مِنَ العَدَدِ: but in the M and A, in the same place, instead of يَتَشَفَّعْ, we find يُشْفَعْ]. b2: تشفّع لَهُ, and فِيهِ: see 1, near the middle of the paragraph. b3: [It is said in the TA that تَشَفَّعَهُ also is quasi-pass. of اِسْتَشْفَعَ بِهِ: but تَشَفَّعَهُ is evidently, here, a mistranscription, app. for تَشَفَّعَ, meaning He was granted intercession.]

A2: Also He became a شَافِعِىّ [i. e. a follower of the Imám Esh-Sháfi'ee] in persuasion: but this is post-classical. (TA.) 10 اِسْتَشْفَعْتُهُ إِلَى فُلَانٍ I asked him to make intercession for me (أَنْ يَشْفَعَ لِى) to such a one. (S, O, K. *) And اِسْتَشْفَعْتُ بِهِ I sought, or demanded, intercession (الشَّفَاعَةَ) [by means of him]. (Msb.) A poet, cited by Aboo-Leylà, says, زَعَمَتْ مَعَاشِرُ أَنَّنِى مُسْتَشْفِعٌ لَمَّا خَرَجْتُ أَزُورُهُ أَقْلَامَهَا i. e. Companies of men asserted me to be seeking intercession (زَعَمُوا أَنِى أَسْتَشْفِعُ) for the object of eulogy, [when I went forth repairing to visit him,] by means of their writing-reeds (بِأَقْلَامِهِمْ), meaning by their letters (بِكُتُبِهِمْ). (O, TA.) شَفْعٌ contr. of وِتْرٌ; (S, Mgh, O, K;) i. q. زَوْجٌ [i. e., like زَوْجٌ, it signifies One of a pair or couple; and sometimes, but rarely, a pair or couple together; and sometimes, (see for instance زَكَا) an even number, a number that may be divided into two equal numbers]: (O, K:) also one with which another is made to be a pair or couple: (TA:) [and, as will be seen in what follows, one with which an odd number is made to be an even number:] pl. شِفَاعٌ, (TA,) and app. أَشْفَاعٌ, whence الصَّلَاةُ بَيْنَ الأَشْفَاعِ, meaning التَّرَاوِيح [q. v. voce تَرْوِيحَةٌ]. (Mgh.) b2: الشَّفْعُ also signifies The day of the sacrifice; (O, K;) thus in the words of the Kur [lxxxix. 2] وَالشَّفْعِ وَالْوِتْرِ; by الوتر being meant the day of 'Arafát: (O:) or in this instance it means the creatures of God, (O, K,) because of the saying in the Kur [li. 49], “and of everything we have created two of a pair; ” (K;) الوتر meaning God: (O, K:) or Adam's wife; الوتر meaning Adam, who was made a pair with her: (I'Ab, O, TA:) or Adam's children: (TA:) or the two days after the sacrifice; الوتر meaning the third day: (O, TA:) or God; [and الوتر, those who compose an odd number;] because of the saying in the Kur [lviii. 8], “there can be no secret discourse of three, but He is the maker of them, with Himself, to be four: ” (K:) or the meaning of الشَّفْعُ وَالوِتْرُ is the prayers; of which some are شَفْع [i. e. an even number of rek'ahs], and some are وِتْر [i. e. an odd number of rek'ahs]: (O, TA:) [for] it is said that all the numbers consist of شَفْع [i. e. even] and وِتْر [i. e. odd]. (TA.) شَفْعَةٌ: see the next paragraph, in two places, near the end.

شُفْعَةٌ is used in relation to a house and to land; (S, TA;) and ↓ شُفُعَةٌ, with two dammehs, is a dial. var. thereof thus used. (TA.) It signifies A مِلْك [here meaning house, or piece of land,] that is coupled (مَشْفُوع) [by purchase] with one's مِلْك [i. e. house, or piece of land, previously possessed, and adjoining thereto]; (Mgh, Msb; *) from the phrase كَانَ وِتْرًا فَشَفَعْتُهُ [expl. above, in the second sentence of this art.]; (Mgh; [and the like is said in the Msb;]) a noun of the same class as لُقْمَةٌ; being of the measure فُعْلَةٌ in the sense of the measure مَفْعُولٌ: (Mgh, Msb: *) this is the primary signification: then it was applied to denote a particular kind of obtaining possession; (Mgh;) [i. e.] it is also used as meaning the obtaining possession of that مِلْك [or house, or piece of land, by purchasing it, and coupling it with that previously possessed, and adjoining thereto]; (Msb;) or one's making a demand respecting that which he seeks [to possess, for the right of the pre-emption thereof], and adjoining it to that which he [already] has: (O, K:) and with the lawyers it signifies the right of obtaining possession of a piece of land, [i. e. the right of pre-emption thereof, or of a house,] against one's co-sharer whose possession is recent, by compulsion, for a compensation: (K:) or the right of obtaining possession of a piece of land, by compulsion, for [the payment of] what it cost the [former] purchaser, by reason of partnership or of [immediate] neighbourship: (KT:) or the right of [immediate] neighbourship with respect to [pre-emption of] a house or land. (PS.) [See 1 in art. سقب.] El-Kutabee says, in explaining this word, in the Time of Ignorance, when a man desired to sell a house, his neighbour used to come to him and to make a demand to him (شَفَعَ

إِلَيْهِ i. e. طَلَبَ) respecting that which he sold [ for the right of pre-emption], and he pronounced him to have a better right, or title, or claim, [as a purchaser,] to that which was sold, than he whose connexion was more remote: as though he took it from الشَّفَاعَةُ: but the [right] derivation is that first mentioned. (Mgh.) We have not heard, (Mgh,) or there is not known, (Msb,) any verb belonging to it [in the classical language]. (Mgh, Msb.) Esh-Shaabee uses it in the first and in the second of the senses expl. above, [or nearly so,] in his saying, مَنْ بِيعَتْ شُفْعَتُهُ وَهُوَ حَاضِرٌ فَلَمْ يَطْلُبْ ذٰلِكَ فَلَا شُفْعَةَ لَهُ [i. e. He whose claimed possession to be coupled by purchase with one already belonging to him is sold when he is present without his demanding that possession, there shall be no obtaining possession for him by his purchasing it for that purpose]. (Mgh. [And the like is said in the Msb.]) Esh-Shaabee says [also], الشُّفْعَةُ عَلَى رُؤُوسِ الرِجَالِ [The possession that is coupled by purchase with another possession is apportioned according to the heads of the men entitled thereto]: i. e., when the house is shared by a company of men whose shares are different, and one of them sells his portion, what is sold to his co-sharers is to be apportioned among them equally, according to their heads, not according to their [former] shares: (O, K, TA:) so in the Nh. (TA.) b2: شُفْعَةُ الضُّحَى The two rek'ahs (رَكْعَتَانِ) of the [prayer that is performed in the period of the morning called the]

ضُحَى; as also الضحى ↓ شَفْعَةُ: (O, K:) occurring in a trad., thus accord. to two different relations. (O.) A2: Also Diabolical, or demoniacal, possession; or madness, or insanity; (AA, O, K;) and so ↓ شَفْعَةٌ; the latter expl. in this sense by IAar; and as syn. with سَفْعَةٌ and شُنْعَةٌ and رَدَّةٌ and نَظْرَةٌ, [perceived] in the face: [see these words; the second and third of which generally mean an unseemliness or ugliness; and so, sometimes, does the last:] the pl. of شُفْعَةٌ in the sense here expl. on the authority of AA is شُفَعٌ. (TA.) b2: and IF states that it has been said to signify The [evil] eye, by which one is smitten: but he doubts its correctness; and thinks that it may be with the unpointed س. (O.) [See سَفْعَةٌ, not سُفْعَةٌ.]

شُفُعَةٌ: see شُفْعَةٌ, first sentence.

شَفُوعٌ A she-camel that fills two milking-vessels in one milking. (S, K.) b2: See also شَافِعٌ.

شَفِيعٌ i. q. صَاحِبُ شَفَاعَةٍ; (S, K, TA;) i. e. (TA) An intercessor; as also ↓ شَافِعٌ: pl. of the former شُفَعَآءُ. (Msb, TA.) [See السُّقَفَآء, in art. سقف.] b2: Also i. q. صَاحِبُ شُفْعَةٍ; (S, K;) [meaning A possessor of the right termed شُفْعَة; or] one who demands, and is granted, as a neighbour [or a partner], in preference to him whose connexion is more remote, the right of purchasing a house [or piece of land] that is to be sold. (TA.) شَفَائِعُ Sorts of pasture, or herbage, that grow two and two: (Ibn-Abbád, O, K:) or twins (تُؤَام [pl. of تَوْءَم]) of plants. (O, K.) شَافِعٌ [act. part. n. of 1, q. v. b2: Hence], applied to a she-camel, (tropical:) Having a young one in her belly and another following her: (Fr, Sh, S, Mgh, K, TA:) or applied in this sense to a ewe or she-goat: (K:) or, thus applied, having her young one with her: (A'Obeyd, S, Mgh:) thus called because her young one has made her to be one of a pair [with it], or because she has made it to be one of a pair [with her]: (A'Obeyd, S, K:) and ↓ شَفُوعٌ, thus applied, signifies the same as شَافِعٌ: and one says also, هٰذِهِ شَاةُ الشَّافِعِ, like as one says صَلَاةُ الأُولَى and مَسْجِدُ الجَامِعِ. (TA.) b3: Also A he-goat, (O, K, TA,) himself: (O:) or a ram: or such as, when he impregnates, impregnates with twins. (O, K.) b4: عَيْنٌ شَافِعَةٌ An eye [that makes a thing to appear a pair, i. e.,] that sees doubly. (O, K.) b5: فُلَانٌ يُعَادِينِى وَلَهُ شَافِعٌ means (tropical:) Such a one treats me with enmity, and has one who aids him to do so. (A, TA.) b6: See also شَفِيعٌ and مُشَفَّعٌ.

أَشْفَعُ Tall, or high. (L, TA.) مُشْفِعٌ A ewe, or she-goat, that suckles any animal. (IAar, TA.) مُشَفَّعٌ One whose intercession is accepted: hence the Kur-án is termed by Ibn-Mes'ood مُشَفَّعٌ ↓ شَافِعٌ, i. e. An intercessor of which the intercession will be accepted, for him who follows it and does according to what is in it, that his unpremeditated transgressions may be forgiven. (O, TA.) مُشَفِعٌ One who accepts intercession. (L, TA.) مَشْفُوعٌ A possession (مِلْكٌ [here meaning house, or piece of land,]) coupled [by purchase] with a man's possession [previously belonging to him, upon certain conditions expl. voce شُفْعَةٌ]. (Mgh, Msb.) A2: Also Affected with diabolical, or demoniacal, possession; or with madness, or insanity; (O, K;) and مَسْفُوعٌ, with the unpointed س, is a dial. var. thereof. (TA.) b2: And مَشْفُوعَةٌ is said to signify A woman smitten by the [evil] eye: (IF, O, L: [but see شُفْعَةٌ, last sentence:]) the masc. is not used in this sense. (L, TA.)

زمن

1 زَمِنَ. aor. ـَ inf. n. زَمَنٌ (Msb, K) and زَمَانَةٌ (S, * Msb, K) and زُمْنَةٌ, (K,) He (a man, S, Msb) had, or was affected with, a malady of long continuance, (Msb,) or what is termed زَمَانَةٌ, expl. below: (K:) he was, or became, afflicted [with what is so termed]: (S:) or he was, or became, crippled. (TK.) 3 عَامَلَهُ مُزَامَنَةً (S, K) and زِمَانًا (Lh, TA) [He bargained, or made an engagement, with him, to work, for a time], (S, K,) from الزَّمَنُ. (S,) is like مُشَاهَرَةً [and شِهَارًا] (S, K) from الشَّهْرُ. (S.) 4 ازمن [He, or it, continued a long time;] a long time passed over him, or it, (K, * TA,) i. e. a thing. (TA.) You say, ازمن بِالمَكَانِ He remained, staid, dwelt, or abode, a long time (زَمَانًا) in the place. (TA.) b2: And [hence,] ازمن عَنِّى

عَطَاؤُهُ (tropical:) His gift [was a long time kept back from me, or] was slow, or tardy, in coming to me. (TA.) A2: ازمن فُلَانًا He (God) made such a one to be such as is termed زَمِن, i. e. affected with a protracted disease; (Msb, TA;) or crippled, or deprived of the power to move or to stand or to walk, by disease, or by a protracted disease: or made him to be affected with what is termed [زَمَانَةٌ, expl. below, as meaning] عَاهَةٌ [&c.]. (TA.) It is said also of a disease [as meaning It deprived him of the power to move &c.]. (TA in art. عضب.) زَمَنٌ an inf. n. of زَمِنَ [q. v.]. (Msb, K.) b2: And a simple subst. [meaning Continuance for a long time,] from أَزْمَنَ in the first of the senses assigned to it above; and so ↓ زُمْنَةٌ, with damm. (IAar, TA.) b3: Also, and ↓ زَمَانٌ, (S, Msb, K, &c.,) the former a contraction of the latter, (Msb,) A time, whether little or much; (S, Msb, K;) thus accord. to Er-Rághib; (TA in art. دهر;) as being a space capable of division: (Msb:) and so says El-Munáwee: (TA:) a time considered with respect to its beginning and its end: (Er-Rághib, MF voce أَمَدٌ:) or i. q. عَصْرٌ [as meaning a space, or period, of time]: (M, K:) [often meaning, without any addition to qualify it, a long time; as in an instance of the usage of the latter word above: (see 4:) what follows here applies to each of these words:] زَمَانٌ differs in some respects from آنٌ and from أَمَدٌ: Sh asserts it to be syn. with دَهْرٌ; but AHeyth says that this is a mistake: (TA:) [it is so, however, sometimes, accord. to several authorities, as has been shown in art. دهر; and particularly as meaning fortune, or fate:] IAth says that it is applied to the whole of what is termed الدَّهْرُ [as meaning time], and to a portion thereof: AHeyth says that it is the زمان [i. e. season] of fruit, of ripe dates, and of heat and cold: and that it may be [a period of] two months [as meaning any one of the six seasons of the solar year] to six months [as meaning the half-year often termed summer and the half-year often termed winter]: (TA:) [thus] it is applied to any one of the four quarters of the year; (Msb, TA;) the first of which [in the order in which they are commonly mentioned by the Arabs, i. e. autumn,] is called by the Arabs [of the classical age] الرَّبِيعُ, but vulgarly الخَرِيفُ; called by the former name because the first rain is therein, giving growth to [the herbage called] the رَبِيع; and called by the latter name because the fruits are gathered therein; and it commences when the sun enters Libra: the second [i. e. winter] is called الشِّتَآءُ; and commences when the sun enters Capricornus: the third [i. e. spring] is الصَّيْفُ, vulgarly called الرَّبِيعُ; and commences when the sun enters Aries: the fourth [i. e. summer] is القَيْظُ, vulgarly called الصَّيْفُ; and commences when the sun enters Cancer: (Msb:) * * The two following tables exhibit the principal divisions of the Arabian Calendar. The latter of them shows the places of the months in relation to the solar year at the period when they received the names by which they are here designated. THE QUARTERS.THE SIX SEASONS. OLDER NAMES.LATER NAMES. Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Sept.الخَرِيفُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Oct.الخَرِيفُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Nov.الخَرِيفُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Nov.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الرَّبِيعُ: الخَرِيفُ Autumn.Dec.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Dec.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Jan.الشِّتَآءُ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Jan.الرَّبِيعُ الأَوَّلُ or رَبِيعُ الكَلَأِ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Feb.الرَّبِيعُ الأَوَّلُ or رَبِيعُ الكَلَأِ Together called by some الشِّتَآءُ and الرَّبِيعُ.الشِّتَآءُ Winter.Mar.الرَّبِيعُ الأَوَّلُ or رَبِيعُ الكَلَأِ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Mar.الصَّيْفُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Apr.الصَّيْفُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Mayالصَّيْفُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Mayالقَيْظُ Together called by some الصَّيْفُ.الصَّيْفُ: الرَّبِيعُ Spring.Juneالقَيْظُ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Juneالقَيْظُ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Julyالقَيْظُ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Julyالرَّبِيعُ الثَّانِى or رَبِيعُ الثِّمَارِ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Aug.الرَّبِيعُ الثَّانِى or رَبِيعُ الثِّمَارِ Together called by some الصَّيْفُ.القَيْظُ: الصَّيْفُ Summer.Sept.الرَّبِيعُ الثَّانِى or رَبِيعُ الثِّمَارِ THE MONTHS.THE PERIODS OF RAIN. 11. ذُو القَعْدَةِ Sept.1. الوَسْمِىالرَّبِيع 12. ذُو الحَجَّةِ Oct.1. الوَسْمِىالرَّبِيع 1. المُحَرَّمُ Nov.1. الوَسْمِىالرَّبِيع 2. صَفَرٌ Dec.1. الوَسْمِىالرَّبِيع 2. صَفَرٌ Dec.2. الشَّتَوِىُّالرَّبِيع 3. شَهْرُ رَبِيعٍ الأَوَّلُ Jan.2. الشَّتَوِىالرَّبِيع 4. شَهْرُ رَبِيعٍ الآخِرُ Feb.2. الشَّتَوِىالرَّبِيع 4. شَهْرُ رَبِيعٍ الآخِرُ Feb.3. الدَّفَئِىُّالرَّبِيع 5. جُمَادَى الأُولَى Mar.3. الدَّفَئِىُّالرَّبِيع 5. جُمَادَى الأُولَى Mar.4. الصَّيْفُ 6. جُمَادَى الآخِرَةُ Apr.4. الصَّيْفُ 7. رَجَبٌ May4. الصَّيْفُ 7. رَجَبٌ MayالحَمِيمُMostly Dry. 8. شَعْبَانُ JuneالحَمِيمُMostly Dry. 9. رَمَضَــانُ JulyالحَمِيمُMostly Dry. 9. رَمَضَــانُ JulyالخَرِيفُMostly Dry. 10. شَوَّالٌ Aug.الخَرِيفُMostly Dry. 10. Sept.الخَرِيفُMostly Dry. it is also applied to the time, or period, of the reign, rule, prefecture, or the like, of a man: [and to the life-time of a man:] with the philosophers, it signifies the measure of the motion of the ninth (or greatest) sphere (الفَلَك الأَطْلَس): (TA:) [and there are various other explanations belonging to the conventional language of the schools, not to the proper language of the Arabs: (see the “ Dict. of the Technical Terms used in the Sciences of the Musalmans: ”)] the pl. (of زَمَنٌ, Msb) is أَزْمَانٌ and أَزْمُنٌ and (that of زَمَانٌ, Msb) أَزْمِنَةٌ. (S, Msb, K.) [The dim. of زَمَنٌ, i. e. زُمَيْنٌ, see below.] In the following trad., إِذَا تَقَارَبَ لَمْ تَكَدْ رُؤيَا المُؤْمِنِ تَكْذِبُ ↓ الزَّمَانُ [When the time becomes contracted, the dream of the believer will scarcely ever, or never, be false], what is meant is the end of time; and the approach of the resurrection; because when a thing becomes little, its extremities contract: or what is meant is the day's and the night's becoming equal; for the interpreters of dreams assert that the times [of dreams] most true of interpretation are the season of the breaking forth of the blossoms and that of the ripening of the fruit, which is when the day and the night become equal: or what is meant is the coming forth of El-Mahdee, when the year will be like the month, and the month like the week, and the week like the day, and the day like the hour, deemed short because deemed delightful: (K in art. قرب:) or it alludes to the shortness of lives and the scantiness of blessings. (TA in that art.) In another trad. it is said, كَانَتْ تَأْتِينَا أَزْمَانَ خَدِيجَةَ, meaning [She used to come to us] in the life-time [lit. times] of Khadeejeh. (TA.) And one says also, مَا لَقِيتُهُ مُذْ

↓ زَمَنَةٍ, meaning ↓ مذ زَمَانٍ [i. e. I have not met him for a long time past: but in this case, accord. to the more approved usage, one should say مُذْ زَمَنَةٌ and مُذْ زَمَانٌ, or مُنْذُ زَمَنَةٍ and مُنْذُ زَمَانٍ]. (Lh, K, * TA.) (For authorities, and further information, see the words here mentioned, and more particularly نَوْءٌ and رَبِيعٌ; under the latter of which it is said that the third and last of the Six Seasons are called by some, respectively, الرَّبِيعُ الثَّانِى and الرَّبِيعُ الأَوَّلُ; and also that the appellations of the 3rd and 4th months are differently pronounced by different persons; and that some exclude the وَسْمِىّ from the rains called الرَّبِيعُ: and for the Calendar of the Mansions of the Moon, see مَنَازِلُ القَمَرِ, in art. نزل.) The months are said to have received the names here given to them from Kiláb Ibn-Murrah, an ancestor of Mohammad, about two centuries before El-Islám. These months were lunar; and from this period, with the view of adapting their year to the solar, the Arabs added a month, which they called النَّسِىْءُ, at the end of every three years, until they were forbidden to do so by the Kur-án (ch. ix.): but the months still retrograded through the seasons, though much more slowly. The abolition of the intercalation was proclaimed by Mohammad at the pilgrimage in the tenth year of the Flight.

زَمِنٌ (S, Mgh, Msb, K) and ↓ زَمِينٌ, (K, TA,) applied to a man, (S, Msb, TA,) Having, or affected with, a malady of long continuance; (Mgh, Msb, TA; *) as also ↓ مُزْمَنٌ; (Har p. 182;) or crippled, or deprived of the power to move or to stand or to walk, by disease, or by a protracted disease: (TA:) or having what is termed زَمَانَةٌ [expl. below], i. e. عَاهَةٌ: (K, TA:) or afflicted [with what is so termed]: (S:) pl. زَمِنُونَ, (K, TA,) of the former, (TA,) and زَمْنَى, (Msb, K, TA,) [likewise] of the former, (Msb,) or of the latter, as also زَمَنَةٌ. (TA.) b2: [Hence,] هُوَ فَاتِرُ النَّشَاطِ زَمِنُ الرَّغْبَةِ (tropical:) [He is remiss in respect of briskness or promptness, powerless in respect of desire]. (TA.) زُمْنَةٌ: see زَمَنٌ, second sentence.

زَمَنَةٌ A space, or period, or a long space or period, of time. (TA.) See also زَمَنٌ, last sentence.

زَمَانٌ: see زَمَنٌ, third sentence, and again in two places in the latter part of the paragraph.

زَمِينٌ: see زَمِنٌ.

زُمَيْنٌ [dim. of زَمَنٌ]. You say, لَقِيتُهُ ذَاتَ الزُّمَيْنِ, meaning thereby تَرَاخِى الوَقْتِ; (S, K;) [i. e. I met him some time ago;] like as one says ذَاتَ العُوَيْمِ, meaning بَيْنَ الأَعْوَامِ: (S:) or meaning فِى سَاعَةٍ لَهَا أَعْدَادٌ [in a time consisting of some, or several, subdivisions]: (TA:) or ذَاتَ الزُّمَيْنِ means مُذْ ثَلَاثَةٌ أَزْمَانٍ [three seasons ago; or, app., three or more, to ten; (agreeably with an explanation of ذَاتَ العُوَيْمِ voce ذُو;) by ازمان being app. meant periods of two, or three, or six, months]; (T in art. ذُو;) and the like is said by IAar. (TA in art. صبح.) زَمَانَةٌ an inf. n. of زَمِنَ [q. v.]. (S, * Msb, K.) b2: [Used as a simple subst.] it signifies also A disease, or an evil affection, syn. آفَةٌ, (S,) or عَاهَةٌ, (K,) in animals: (S:) [and particularly, in a man, a disease of long continuance: or such as cripples, or deprives of the power to move or to stand or to walk: (see زَمِنَ and زَمِنٌ:)] or want of some one or more of the limbs, or members; and privation of the powers, or faculties. (Har p. 315.) And i. q. دَهْرٌ [app. as meaning An evil event or accident, a misfortune, or a calamity]. (KL.) b3: Also Love. (K.) سَاعَةٌ زَمَانِيَّةٌ A while; an indefinite short time; as distinguished from سَاعَةٌ فَلَكِيَّةٌ, which is an astronomical hour: and so, often, سَاعَةٌ alone.]

مُزْمَنٌ: see زَمِنٌ.

مُزْمِنٌ Of long continuance; of long standing; over which a long time has past. (TA.) [You say مَآءٌ مُزْمِنٌ Stale water.] And سُعَالٌ مُزْمِنٌ [Chronic cough]. (K voce مَصْطَكَا.)

فوت

1 فَاتَ الأَمْرُ, aor. ـُ inf. n. فَوْتٌ and فَوَاتٌ, originally signifies فَاتَ وَقْتُ فِعْلِهِ [i. e. The time, or opportunity, of the doing, or performing, of the affair passed, passed away, elapsed, or escaped, neglected by him, without his doing it or performing it]; and hence the phrase فَاتَتِ الصَّلَاةُ, meaning The time of prayer passed, passed away, elapsed, or escaped, without his performing it therein (Msb:) and ↓ افتات is syn. with فَاتَ. (M, O.) [And both of these verbs are trans.:] one says فَاتَهُ الشَّىْءُ, (S, O, Msb,) or الأَمْرُ, (M, K,) aor. as above, (O,) and so the inf. ns.; (S, * M, O, * Msb, K;) and ↓ افتاتهُ: (K;) The thing, (??) affair, passed, or passed away, from him [neglected by him]; (M, K;) [or the time, or opportunity, of the doing, or performing, thereof passed, or passed away from him neglected by him;] or the thing escaped him, [or became beyond his reach,] so that he was unable to attain it, or to do it, or to accomplish it. (Msb.) But this explanation is not applicable except in the case of prayer, and the like: in other cases, فَاتَهُ signifies He, or it, preceded him; was, or became, or got, before him; outwent him; passed beyond him; or had, got, or look, precedence of him: and went, or passed, away from him: and the like. (MF, TA.) One says, فَاتَنِى كَذَا, meaning سَبَقَنِى [i. e. Such a thing preceded me, &c., app. so as to become beyond my reach]: and فُتُّهُ

أَنَا [I preceded it, &c.]: (T:) and جَارَيْتُهُ حَتَّى

فُتُّهُ I ran with him until I passed beyond him, or outwent him: (A, TA:) and فَاتَهُ فُلَانٌ بِذِرَاعٍ

Such a one preceded him, or outwent him, by a cubit. (Msb.) فَلَا فَوْتَ, in the Kur xxxiv. 50, means فَلَا فَوْتَ لَهُمْ مِنًّا [And there shall be for them no escaping from us], i. e. لَا يَفُوتُونَنَا [they shall not escape us]. (Jel. [And Bd says the like; adding, “by flight, or fortifying themselves. ”]) An Arab of the desert is related to have said, الحَمْدُ لِلّٰهِ الَّذِى لا يُفَاتُ وَلَا [expl. in art. ليت) (T. And they assert that a man went forth from his family, and when he returned, his wife said to him, “If thou hadst been present with us, we would have related to thee what hath happened; ” whereupon he said to her, لَمْ تُفَاتِى

فَهَاتِى (M, Meyd) i. e. It has not escaped thee [lit. thou hast not been escaped], so adduce what thou hast [to tell]: the saying is a proverb. (Meyd.) b2: See also 5: and see 8, in three places. b3: فَاتَ is also syn. with فَادَ [as signifying He died; in which sense the aor. is يَفُوتُ, and the inf. n. فَوْتٌ]. (A in art. فيد.) And ↓ أفْتِيتَ signifies He died suddenly. (TA in art. فأت, q. v.) 4 افاتهُ الشَّىْءَ, (S, MA,) or الأَمْرَ, (K,) He made the thing, or affair, to pass, or pass away, from him [neglected by him; or he made the time, or opportunity, of the doing, or performing, thereof to pass, or pass away, from him neglected by him; or he made the thing to escape him, or become beyond his reach, so that he was unable to attain it, or to do it, or to accomplish it: see 1, second sentence]. (M, A, K.) 5 تفوّت عَلَيْهِ فِى مَالِهِ means بِهِ ↓ فَاتَهُ, (A 'Obeyd, T, S, M, O, K,) i. e. He acted exclusively of him, (M,) [or passed him over], namely, his father, (A 'Obeyd, T, M, O, *) in respect of his property, (A 'Obeyd, T, &c.,) i. e. his own property, (A 'Obeyd, T,) by giving it away, (A 'Obeyd, T, M, O,) and squandering it, (A 'Obeyd, T, M.) without consulting him, or asking his permission: (O, TA:) occurring in a trad., relating to a case in which the Prophet ordered the father to cause the property to be restored to his son; and informed him that the son had no right to act thus to his father. (A 'Obeyd, T, O. *) b2: See also 8 latter half, in two places: b3: and see the paragraph here following, in two places.6 تفاوت has for its inf. n. تَفَاوُتٌ and تَفَاوَتٌ and تَفَاوِتٌ, (S, M, O, K,) the second and third of which are mentioned by Az; the second is said by ISk (who mentions this and the third, M) to be of the dial. of the Kilábees, and the third is mentioned by El-'Ambaree; both anomalous, for the inf. n. of a verb of the measure تَفَاعَلَ is تَفَاعُلٌ.

[in the copies of the S يتفاعل, and said to be so in J's handwriting,] with damm to the ع except in this instance (S. O:) but Sb said that there is not among inf. ns. an instance of تَفَاعَلٌ nor of تَفَاعِلٌ. (M.) مَا تَرَى فِى خَلْقِ الرَّحْمٰنِ مِنْ تَفَاوُتٍ, (T, M, O, K,) or ↓ تَفَوُّتٍ, (T, O, K.) [the former in the CK and the latter in other copies of the K,] the latter being the reading of Hamzeh and Ks, in the Kur [lxvii. 3], (O,) means Thou seest not in the creation of the Compassionate, (M, O,) i. e. in his creation of the heaven, (M,) any incongruity, or discordance; (T, M, O;) or any fault, defect, or imperfection, so that the beholder might say, “If it were thus, it were better; ” (T, O, K;) thus the latter reading is expl. by Es-Suddee; (T, O, TA;) and Fr says that both readings have one meaning: (T, TA:) you say of a thing ↓ تفوّت and تفاوت. (M.) b2: And one says, تفاوت الشَّيْآنِ The two things were far apart, one from the other; or widely distinct or separated; (S, O, K;) or differed, or were different. (Msb.) And تَفَاوَتَا فِى الفَضْلِ They two were distinct, or dissimilar, in respect of excellence, (Msb,) or فِى الشَّرَفِ [in eminence, or nobility]. (A.) 8 إِفْتَوَتَ see 1, first and second sentences. b2: As, relating the verse of Ibn-Mukbil, يَا حُرَّ أَمْسَيْتُ شَيْخًا قَدْ وَهَى بَصَرِى

وَافْتِيتَ مَا دُونَ يَوْمِ لبَعْثِ مِنْ عُمُرِى

[which may be rendered O ingenuous woman, (حُرَّ being an abbreviation of حُرَّةٌ,) I have become an old man, my sight has become weak, and what is anterior to the day of resurrection, of my life, has been passed, or has run out like water poured forth (فَرِغَ)], says, it is from الفَوْتُ, and الاِفْتِيَاتُ [app. as the inf. n. of the pass. v. افتيت used in this verse] signifies الفَرَاغُ. (T.) b3: See also 1, last sentence. b4: الاِفْتِيَاتُ signifies also The betaking oneself, or applying oneself, before another or others, or hastily, (S, O, Msb,) to a thing, (S, O,) or to the doing of a thing, (Msb,) without obeying him who should be obeyed, (S, O,) or following his own opinion only, without consulting him who had the best right to order in the case: (Mgh, * Msb:) you say, افتات عَلَيْهِ بِأَمْرِ كَذَا i. e. بِهِ ↓ فَاتَهُ [app. meaning He so betook himself, &c., in opposition to him: or فاته به may be here used in the sense in which it is expl. above voce تَفَوَّتَ]. (S, O.) And you say, فُلَانٌ لَا يُفْتَاتُ عَلَيْهِ Such a one, nothing is to be done without his order; (S, O, K; *) and so عليه ↓ لَا يُفَاتُ; (Har p. 63;) or لَا يُفْتَاتُ عَلَيْهِ شَىْءٌ دُونَ أَمْرِهِ [which means the same]. (Msb.) أَمِثْلِى يُفْتَاتُ عَلَيْهِ فِى بَنَاتِهِ, (T, M, O,) or فِى أَمْرِ بَنَاتِهِ, (S, TA,) occurs in a trad., (S, M, Mgh, O, TA,) meaning Shall such a one as I [am] have anything done in respect of his daughters without his order? (Mgh, * TA;) and was said by 'Abd-Er-Rahmán the son of Aboo-Bekr to his sister 'Áïsheh, on the occasion of her having given in marriage his daughter, the elder Hafsah, during his absence, to El-Mundhir the son of Ez-Zubeyr. (T, * O, TA. *) And you say, افتات عَلَيْهِ فِى شَىْءٍ, and بشَىْءٍ ↓ فَاتَهُ, meaning He brought to pass a thing exclusively of him [i. e., of another person, without the latter's having any part therein]. (TA.) And افتات عَلَيْهِ فى كَذَا, and عَلَيْهِ فِيهِ ↓ تفوّت, He followed his own opinion only, exclusively of him [i. e., of another], in the disposal, or management, of such a thing: the verbs being trans. by means of عَلَى because implying the meaning of الثَّغَلُّب. (TA.) and افتات عَلَيْهِ فِى الأَمْرِ, (M, K, * TA,) and ↓ تفوّت عَلَيْهِ فِيهِ, (MA,) He decided against him in the affair. (M, MA, K, * TA.) b5: And افتات بِأَمْرِهِ He effected, or executed, his affair without consulting any one: thus accord. to As, without hemz: (T, TA:) and, as is related on the authority of ISh and ISk, one says, افتأت بأمره, with hemz, meaning he was alone in his affair; and in like manner one says, بِرَأْيِهِ in his opinion. (TA. [See also art. فأت.]) b6: And افتات الكَلَامَ He originated, or excogitated, the speech: (O, K, TA:) and he extemporized the speech; spoke it without consideration, or thought, or preparation, or without pausing, or hesitating; as also اِفْتَلَتَهُ. (TA.) فَوْتٌ an inf. n. of 1. (S, * M, &c.) b2: فَوْتَ فَمِهِ and فَوْتَ رُمْحِهِ and فَوْتَ يَدِهِ [lit. Beyond the reach of his mouth and of his spear and of his hand, or arm (in several copies of the K erroneously written فَوْتُ)] mean where he sees it but will not [be able to] reach it, or attain it. (K, TA.) A man said to another, reviling him, [or rather said of him,] جَعَلَ اللّٰهُ رِزْقَهُ فَوْتَ فَمِهِ i. e. [May God make his sustenance to be beyond the reach of his mouth,] where he shall see it and shall not attain it. (S, O. [And the like is said in the M and A.]) And one says, هُوَ مِنِّى فَوْتَ الرُّمْحِ [He, or it, is] where my spear will not reach him, or it. (S, A, O.) And هُوَ مِنِّى فَوْتَ اليَدِ [He, or it, is] beyond the reach of my hand, or arm: mentioned by Sb among what are peculiarly adverbial expressions. (M.) And أَفْلَتَنَا فُلَانٌ فَوْتَ اليَدِ and فَوْتَ الظُّفْرِ [Such a one escaped from us beyond the reach of a hand, or an arm, and beyond the reach of a finger-nail]. (A. [Golius, as on the authority of the A, has ظُفْرٍ ↓ فُوَيْتَ, which he explains as syn. with فَوْتَ يَدٍ; but it signifies A little beyond the reach of a finger-nail.]) b3: أَسْمَعُ صَوْتًا وَأَرَى فَوْتًا means I hear a sound, or voice, but I see not a deed, or no deed. (TA in art. صوت.) b4: فَوْتٌ signifies also The space between two fingers [when they are extended apart (see بُصْمٌ)]: (S, M, O, K:) pl. أَفْوَاتٌ. (S, M, O.) b5: And you say, ↓ بَيْنَهُمَا فَوْتٌ فَائِتٌ like as you say بَوْنٌ بَائِنٌ [i. e. Between them two (meaning two men) is a wide distance; app. in respect of rank or estimation: the last word being in this case a corroborative, like the latter word in مَوْتٌ مَائِتٌ and لِيْلٌ لَائِلٌ]. (M.) فَوْاتٌ an inf. n. of 1. (S, * M, &c.) b2: [Hence,] مَوْتٌ الفَوَاتِ Sudden death: (S, M, A, O, K:) likewise termed المَوْتُ الفَوَاتُ and المَوْتُ الفُوَاتُ. (IAar, TA.) You say, مَاتَ مَوْتَ الفَوَاتِ He died a sudden death. (S, O.) The Prophet, passing by a leaning wall, quickened his pace; and being asked wherefore he did so, answered, أَخَافُ مَوْتَ الفَوَاتِ [I fear sudden death]. (O.) فُوَيْتٌ One who follows his, or her, own opinion only, (M, O, K,) not consulting any one: (O:) applied alike to a man and to a woman: (M, O, K:) on the authority of Er-Riyáshee: pronounced by Az with hemz. (O.) b2: See also فَوْتٌ [of which it is the dim.]

فَائِتٌ act. part. n. of 1 [q. v.]. (T.) b2: See also فَوْتٌ, last sentence.

قدم

1 قَدَمَ القَوْمَ

, aor. قَدُمَ

, inf. n. قَدْمٌ (S, * Msb, K) and قُدُومٌ; (K;) and ↓ تَقَدَّمَهُمْ; (S, * Msb, K;) and ↓ قَدَّمَهُمْ; and ↓ اِسْتَقْدَمَهُمْ; (K:) He became before the people: (TA:) syn. سَبَقَهُمْ; (Msb;) he preceded them; went before them; took precedence of them; headed them; led them, so as to serve as an example, or object of imitation. b2: See أَمَّهُمْ. b3: قَدِمَ البَلَدَ, aor. قَدَمَ

, inf. n. قُدُومٌ and مَقْدَمٌ, [He came to, or arrived at, the town, &c.] (Msb.) أَخْذَنِى مَا قَدُمَ وَماَ حَدُثَ: see art. حدث. b4: قَدِمَ عَلَى الأَمْرِ i. q.

عَلَيْهِ ↓ أَقْدَمَ [He advanced boldly to undertake the affair]. (TA.) See an ex. in a verse voce مُضَافٌ. b5: See 6.2 قَدَّمَ زَيْدًا إِلَى الحَائِطِ He brought Zeyd near, or caused him to draw near, or to approach, to the wall. (Msb.) b2: قَدَّمَهُ He put it forward; offered it; proffered it. b3: He brought, and brought forward, him or it. b4: قَدَّمَ لَهُ طَعَامًا He proffered, offered, or presented to him, food. b5: قَدَّمَ He did good or evil previously, or beforehand: (Bd, and Jel in xxxvi. 11; &c.:) he laid up in store. (Bd in xii. 48.) See زَلَّفَهُ. b6: قَدَّمَ He made foremost; put, brought, or sent, forward; he advanced him or it: he promoted him. b7: قَدَّمَهُ عَلَى غَيَرِهِ, inf. n. تَقْدِيمٌ, He made him, or it, to be before, or have precedence of, another, in time: and in place; i. e. he placed, or put, him, or it, before another; or made him, or it, to precede another: and in rank, or dignity; i. e. he preferred him, or it, before another; or honoured, or esteemed, him, or it, above another. (Kull, p. 104.) b8: قَدَّمَهُ لِكَذَا He prepared it, or provided it beforehand, for such a thing. See Kur, xii. 48. b9: قَدَّمَ عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided in store, for himself, good, [i. e. a reward,] with God. (A and Mgh in art. حسب.) b10: قدّم لَهُ الثَّمَنَ He paid him in advance, or beforehand, the price. b11: قَدَّمَ أَنْ پَفْعَلَ كَذَا He preferred doing such a thing; syn. آثَرَ, i. e. فَضَّلَ. (M in art. أَثر.) [Hence, قَدَّمَ العَجْزَ فِىالشَّىْءِ He preferred backwardness with respect to the thing.] (See فَرَّطَ and فُرُطٌ: and see Kull, p. 279.) b12: قَدَّمَ syn. with تَقَدَّمَ, q. v.: like as أَخَّرَ is with تَأَخَّرَ: so in the Kur, xli. 1. (TA, art, أخر.) b13: قَدَّمَ [is trans. and intrans.: for its significations as an intrans. v., see its syn. تقدّم, and see 1:] as a trans. v. it is contr. of أَخَّرَ. (Msb, art. أخر.) b14: قَدَّمَ is syn. with بَدَأَ بِهِ. (Mgh and Msb in art. بدأ.) b15: قَدَّمَ

إِلَيْهِ فِى كَذَا: see تَقَدَّمَ. b16: See تَأَذَّنَ voce

آذَنَ. b17: قَدَّمَ أَوْلَادًا and قَدَّمَتْهُمْ: see أَفْرَطَ. b18: قَدَّمَهُ and ↓ أَقْدَمَهُ He urged him forward. (Mo'allakát, 157.) b19: قَدَّمَ has تَقْدِمَةٌ for an inf. n. 4 أَقْدَمَ He was bold, or audacious. b2: أَقْدَمَ عَلَى الأَمْرِ He ventured upon, or addressed himself to, the thing boldly, courageously, or daringly; (S, K;) he attempted it. b3: أَقْدَمَ على قِرْنِهِ He behaved boldly, courageously, or daringly, against his adversary; (Msb;) he attached him. b4: See 1. b5: أَقْدِمْ, (improperly إِقْدِمْ,) said to a horse, Advance boldly! (S.) So rendered voce أَهَابَ, and هَبْ.5 تَقَدَّمَ He was, or became, or went, before, or ahead; preceded; had, or took, precedence; contr. of تَأَخَّرَ, q. v. See 1. b2: تَقَدَّمَ إِلَى

الحَائِطِ He drew near, or approached, to the wall. (Msb.) b3: تَقَدَّمَ He advanced; went forward, or onward. (L, art. قود.) b4: تَقَدَّمَ عَلَى الحَقِّ: see Bd, xviii. 27. b5: تَقَدَّمَ He became advanced, or promoted. b6: تَقَدَّمَ مِنْهُ كَلاَمٌ: see فَرَطَ: but the primary meaning is, Speech proceeded from him previously. b7: تَقَدَّمَ عَلَى

غَيْرِهِ quasi-pass. of قَدَّمَهُ عَلَى غَيْرِهِ; He, or it, was, or became, before, or had precedence of, another, in time: and in place; i. e. he, or it, was, or became, before another; preceded another; went before another: and in rank, or dignity; i. e. he, or it, was, or became, preferred before another; or honoured, or esteemed, above another: in all these senses like تَقَدَّمَ غَيْرَهُ. See بَكَّرَ. b8: تَقَدَّمَ فِى أَمْرٍ [He was forward in an affair] قَبْلَ فِعْلِهِ [before doing it]. (A'Obeyd, T in art. رمى.) b9: تَقَدَّمَ i. q.

سَبَقَ; (K, art. سبق, &c.;) and contr. of تَأَخَّرَ. (TA, art. أخر.) b10: تَقَدَّمَ إِلَيْهِ فِى كَذَا, (K,) or بِكَذَا, (Msb,) or both, (Mgh,) He commanded, ordered, bade, charged, or enjoined, him respecting, or to do, such a thing; (Mgh, Msb, K;) as also ↓ قَدَّمَ, inf. n. تَقْدِيمٌ. (Msb.) 6 تَقَادَمَ is best rendered It became old: and ↓ قَدُمَ it was old.8 اِقْتَدَى بِهِ He did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation. (Msb.) He followed his example, imitated him; &c.10 اِسْتَقْدَمَ He went before. b2: اِسْتَقْدَمَتْ رِحَالَتُكَ: see art. رحل.

قَدَمٌ The human foot, from the ankle downwards. (Mgh.) b2: لَهُ قَدَمٌ رَاسِخَةٌ فِى العِلْمِ: see art. رسخ. b3: عَلَى قَدَمٍ عَظِيمٍ

On an excellent foundation. b4: فُلَانٌ عَلَى قَدَمِ فُلَانٍ

Such a one is successor of such a one.

قِدَمٌ Oldness; antiquity. b2: Existence, or duration, or time, without beginning; like

أَزَلٌ (Kull, p. 31; &c.) See أَزَلٌ. b3: عَلَى وَجْهِ الدَّهْرِ: قِدَمُ الدَّهْرِ means properly the olden time; antiquity. b4: علَىَ قِدَمِ الدَّهْرِ [In, or from, old, or ancient, time; of old]. (S, M, K, art. أس; in the first and last of which it is coupled with the like phrase.) مِنْ قُدُمٍ

[In front]. (K, voce ظُنْبُوبٌ.) b2: قُدُمٌ: see أُخُرٌ.

قاَدِمَةٌ as applied to a part of a camel's saddle is an improper word: the proper term is وَاسِطٌ.

قَدُومٌ An adz; [so in the present day, but pronounced قَدُّوم;] a certain implement of the carpenter; (S, Mgh, Msb;) a فَأْس with which one hews, or forms or fashions by cutting. (S.) قَدِيمٌ Ancient; old; to which no commencement is assigned. b2: مَالٌ قَدِيمٌ Old, or long-possessed, property. (S, A, Mgh, Msb, all in art. تلد.) b3: قَدِيمٌ The reputation (حَسَبٌ) of a man or people. (TA, art. دثر.) See a verse in 1 of art. ثنى. b4: القَدِيمُ, as an epithet applied to God, i. q. القَدِيمُ الأَزَلِىُّ The Ancient without beginning.

القُدَّامُ The location that is before.

قَوادِمُ

: respecting the feathers thus called, see voce مَنَاكِبُ, and أَبْهَرُ.

جَرِىْءُ المُقْدَمِ

: see art. جرأ. المُقْدَم is here syn. with الإِقْدَام.

مَقْدَامٌ Very bold or daring or courageous (S, K,) against the enemy; (S;) as also مَقْدَامَةٌ. (S.) b2: مِقْدَامَةٌ: see voce مِعْزاَبَة. b3: [The pl.]

مَقَادِمُ Fronts; fore parts. See an ex. voce أَعْثَرَ. b4: مَقَادِيمُ The front of the forehead. (JK.) مُقَدَّمٌ A provost, chief, head, director, conductor, or manager. b2: مُقَدَّمٌ The antecedent (or first proposition) in an enthymeme, and (first part) of a hypothetical proposition. b3: مُقَدَّمَةٌ The van, or vanguard, of an army.

مُقَدِّمَةٌ The ground whereon rests an inquiry or investigation: and the ground whereon rests the truth of an evidence or a demonstration: and a [premiss or] proposition which is made a part of a syllogism: and المُقَدِّمَةُ الغَرِيبَةُ is that [premiss] which is both actually and virtually suppressed in the syllogism; as when we say, A is equal to B, and B is equal to C, when it results that A is equal to C, by means of the مُقَدِّمَة غَرِيبَة, which is, every equal to the equal of a thing is equal to that thing. (KT.) مُتَقَدِّمٌ Preceding: anterior; being, or lying, in advance of others. b2: مُتَقَدِّمٌ فِى الأُمُورِ Forward in affairs.

الآمُسْتَقْدِمِينَ in the Kur, xv. 24: see Bd; and see its opposite, المُسْتَأْخِرِينَ.

ثرو

1 ثَرَا القَوْمُ, (As, S, M, K,) aor. ـُ (As, S;) and ثَرِىَ; (T, TT;) inf. n. ثَرًا; (M;) The people, or company of men, became many, much, or great in number or quantity; and increased: (As, T, S, M, K:) and in like manner, المَالُ, (As, S, M, K,) i. e., the cattle, or other property, became many, much, or great in number or quantity. (As, S, M.) b2: ثَرِىَ, (T, M, K,) aor. ـَ inf. n. ثَرْىٌ [or ثَرًا?] and ثَرَآءٌ, (T, TA,) He (a man, T, K) was, or became, abundant in cattle, or other property; (T, M, K;) as also ↓ اثرى, (T, S, M, Mgh, K,) and أَفْرَى: (M:) or ↓ اثرى signifies he was, or became, in a state of competence or sufficiency, in no need, or rich; syn. استغنى: (Msb:) or it signifies more than استغنى: (T:) and ثَرِيتُ بِكَ, I became, or have become, abundant [in property] by means of thee: (T, S:) and ثَرِيتُ بِفُلَانٍ I became in no need of other men by means of such a one. (T, S, M.) A poet says, (S,) namely, ElKumeyt, praising the Benoo-Umeiyeh, لَكُمْ مَسْجِدَا اللّٰهِ المَزُورَانِ وَالحَصَى

وَأَقْتَرَا ↓ لَكُمْ قِبْصُهُ مِنْ بَيْنِ أَثْرَى

[Ye have the two visited mosques of Mekkeh and El-Medeeneh, and ye have the number of the pebbles of such as are between him who is wealthy and him who is poor]: he means, مِنْ بَيْنِ مَنْ

أَثْرَى وَمَنْ أَقْتَرَ; i.e., مِنْ بَيْنِ مُثْرٍ وَمُقْتِرٍ. (S.) b3: ثَرِيتُ بِكَ, (T,) or بِهِ, inf. n. ثَرًا, (M,) also signifies I rejoiced (T, M) in thee, (T,) or in him, or it: (M:) and ثَرِىَ بِذٰلِكَ, aor. ـَ He rejoiced in, or by reason of, that. (ISk, S.) A2: ثَرَوْنَاهُمْ We were, or became, more than they: (AA, S, M:) or more in cattle, or other property. (K.) b2: ثَرَا القَوْمَ He (God) made the people, or company of men, to be many, or numerous; multiplied them. (AA, T, S.) 4 أَثْرَوَ see 1, in three places.

A2: لَا يُثْرِينَا العَدُوُّ The enemy will not say much respecting us. (M, TA.) ثَرًا; dual ثَرَوَانِ: see ثَرًى, in art. ثرى.

ثَرٍ: see ثَرِىٌّ. b2: أَنَا ثَرٍ بِهِ I am in no need of other men by means of him; (T, S, M;) as also ↓ ثَرِىٌّ. (M.) A2: See also art. ثرى.

ثَرْوَةٌ Many, or a great number, (S, M, K,) of men; and of cattle, or other property: (M, K:) or much, or a great quantity, or property; (Mgh, Msb;) as also ↓ ثَرَآءٌ: (S, M, * Mgh:) and فَرْوَةٌ signifies the same as ثَرْوَةٌ; the ف being a substitute for the ث. (M.) One says, إِنَّهُ لَذُو ثَرْوَةٍ

↓ وَذُو ثَرَآءٍ, (ISk, S,) or وَثَرْوَةٍ ↓ إِنَّهُ لَذُو ثَرَآءٍ, (T,) Verily he possesses a number [of men] and much property. (ISk, T, S.) Accord. to IAar, one says ثَوْرَةٌ مِنْ رِجَالٍ and ثَرْوَةٌ, meaning A great number of men: but only ثَرْوَةٌ مِنْ مَالٍ. (TA.) b2: Also The night of the conjunction of the moon and الثُّرَيَّا [or the Pleiades]. (M, K.) ثَرْوَانُ, fem. ثَرْوَى: see ثَرِىٌّ.

ثَرَآءٌ: see ثَرْوَةٌ, in three places. b2: Also A state of competence or sufficiency; or richness. (Msb.) ثَرِىٌّ Many, or numerous; [applied to a company of men;] and so ثَرِيَّةٌ applied to spears (رِمَاحٌ): (TA:) also many, or much, cattle, or other property; (S, M, K, TA;) and so ↓ ثَرٍ. (T, TA.) b2: Also A man possessing many, or much, cattle, or other property; and so ↓ أَثْرَى; (M, K;) and ↓ مُثْرٍ: (T:) so too ↓ ثَرْوَانُ; (T, S, Mgh;) or abounding (M, K, TA) in cattle, or other property: (TA:) and [its fem.] ↓ ثَرْوَى, applied to a woman, (T, S, M, K,) likewise signifies possessing many, or much, cattle, or other property: (T, S, K:) the dim. of this last is ↓ ثُرَيَّا. (T, S, M, K.) b3: See also ثَرٍ.

A2: And see art. ثرى.

ثُرَيَّا: see ثَرِىٌّ. b2: الثُّرَيَّا [The Pleiades; the Third Mansion of the Moon: it is believed to be the most beneficial, in its influences on the weather, of all the Mansions of the Moon, on account of the period of its auroral setting, which, in central Arabia, about the commencement of the era of the Flight, began on the 12th of Nov., O. S.: (see مَنَازِلُ القَمَرِ, in art. نزل; and see also نَوْءٌ:) hence what is said of it in Job xxxviii. 31; and hence, as being the most excellent of all asterisms, it is called by the Arabs]

النَّجْمُ [the Asterism]: (S, K:) the former appellation is given to it because it comprises, in appearance, many stars in a small space; (M, K; *) for it is said that amid its conspicuous stars are many obscure stars; (IAth, TA;) the number altogether being said to be four and twenty, agreeably with an assertion of the Prophet: some say that it is so called because of the abundance [of the rain] of its نَوٌء [here meaning auroral setting]: (TA:) the word is thus applied only in the dim. form, which is used in this instance to denote magnification. (M, TA.) b3: [ثُرَيَّا also signifies (tropical:) A cluster of lamps, generally resting in holes in the bottom of a lantern: see an engraving in my “Modern Egyptians,” ch. vi.] The ثُرَيَّا of lamps is so called as being likened to the asterism above mentioned. (M.) أَثْرَى: see ثَرِىُّ: A2: and see also art. ثرى.

مُثْرٍ: see ثَرِىُّ: A2: and see also art. ثرى.

مُثْرَاةٌ A cause of multiplying, or rendering abundant; syn. مَكْثَرَةٌ: so in the saying, هٰذَا مَثْرَاةٌ لِلْمَالِ [This is a cause of multiplying, or rendering abundant, cattle, or other property]. (S, K.) أَنَا مَثْرِىُّ بِهِ I am rejoiced in him. (ISk, TA in art. ثرى.) A2: See also art. ثرى.

عذب

1 عَذُبَ, (S, O, Msb, K, TA,) aor. ـُ (TA,) inf. n. عُذُوبَةٌ, said of water, (S, O, Msb, K, TA,) [and app. of wine or other beverage, and of food, (see عَذْبٌ,)] It was, or became, sweet: (S, O, * TA:) or it was, or became, easy and agreeable to be drunk or swallowed. (Msb.) [See also 12. b2: Freytag has also assigned to it a meaning belonging to أَعْذَبَ, q. v.]

A2: عَذَبَ: see 4, in two places.

A3: And see also 2, last sentence.

A4: [عَذِبَ, inf. n. عَذَبٌ, is mentioned by Golius as signifying “ Quisquiliis aut lente palustri obducta fuit,” and in a similar manner by Freytag; by both as said of water, and as on the authority of the K: but I find, in the K, no ground for this, except an explanation of عَذِبٌ, q.v., of which ISd knew not a verb.]2 عذّبهُ, inf. n. تَعْذِيبٌ, He punished, castigated, or chastised, him: (S, O, Msb, K:) [and he, or it, tormented, or tortured, him:] originally, he beat him: then, he punished him in any painful manner. (Msb.) It is said in a trad., إِنَّ المَيِّتَ يُعَذَّبُ بِبُكَآءِ أَهْلِهِ عَلَيْهِ [Verily the dead will be punished for his family's weeping for him]: the reason of which is probably this; that the Arabs used to charge their families to weep and wail for them; therefore the dead is obnoxious to punishment for his having done this. (IAth, TA.) And the verb is used metaphorically in relation to that which has not sensation: a poet says, لَيْسَتْ بِسَوْدَآءَ مِنْ مَيْثَآءَ مُظْلِمَةٍ

وَلَمْ تُعَذَّبْ بِإِدْنَآءٍ مِنَ النَّارِ [It (app. wine) is not black, from Meytha, darkcoloured; nor has it been mulled (such seems to be here the meaning of the verb) by being put near to fire, or by being boiled]. (L, TA. [See also مُعَذَّبَةٌ.]) b2: See also 4, in two places.

A2: عذّب سَوْطَهُ, and هدّبهُ, [perhaps a mistranscription for ↓ عَذَبَهُ, for accord. to Golius, this last and the first here mentioned are expl. by Z in the sense here following,] He put an عِلَاقَة [i. e. an عَذَبَة] to his whip: so in the A. (TA.) 4 اعذب القَوْمُ The people, or party, became in the condition of having sweet water. (K, TA. [Freytag has erroneously assigned this meaning to عَذُبَ.]) A2: And اعذب, (O, TA,) inf.n. إِعْذَابٌ, (K, TA,) He abstained, or desisted, (O, K, * TA,) عَنْ شَىْءٍ from a thing; (TA;) and, (K, TA,) in like manner followed by عَنْ, (TA,) he left, quitted, or relinquished, (K, TA,) a thing: (TA:) and ↓ استعذب, (K, TA,) likewise followed by عَنْ, (TA,) signifies the same: (K, TA:) and عَذْبٌ, (K, TA,) as inf. n. of ↓ عَذَبَ, (MF, TA,) signifies the abstaining, &c., (K, MF, TA,) from a thing: and [particularly] the abstaining (of a man, and of an ass, and of a horse, TA) from eating, by reason of intense thirst; (K, TA;) being neither fasting nor breaking fast; (TA;) and so عُذُوبٌ as inf. n. of the same verb. (MF, TA.) A3: And اعذبهُ, (S, O,) inf. n. إِعْذَابٌ; (K;) and ↓ عذّبهُ, (O,) inf. n. تَعْذِيبٌ; (K;) and ↓ عَذَبَهُ, (O,) inf. n. عَذْبٌ; (K;) He prevented, hindered, withheld, restrained, or forbade, him, (S, O, K, *) عَنِ الأَمْرِ from [doing] the thing, or affair. (S, O.) One says, أَعْذِبْ نَفْسَكَ عَنْ كَذَا Withhold, or restrain, thyself from such a thing. (S, O.) A4: اعذبهُ [He deprived it of its عَذَب; i. e.] he removed from it, (S, O, K,) namely, water, (K,) or a watering-trough, or tank, (S, O,) the floating particles that were upon it, (S, O,) or its [green substance termed] طُحْلُب, (K,) or both of these: (TA:) and ↓ تَعْذِيبٌ [in like manner] signifies the removing of what is termed عَذَب. (Bd in ii. 6.) 8 اعتذب He made [the] two ends (عَذَبَتَيْنِ) of his turban to hang down behind. (O, K, TA.) 10 استعذب المَآءَ He reckoned, or esteemed, the water sweet. (O, Msb, TA.) b2: And He sought sweet water: you say, استعذب لِأَهْلِهِ he sought sweet water for his family. (TA.) b3: And He drank the water sweet. (TA.) b4: and He drew sweet water. (S, O, K. *) One says, يُسْتَعْذَبُ لِفُلَانٍ مِنْ بِئْرِ كَذَا i. e. [Sweet water] is drawn for such a one from such a well. (S, O.) b5: And استعذب لَهُ المَآءَ He brought to him sweet water. (TA.) A2: See also 4.12 اعذوذب, like اِحْلَولَى, said of water, It was, or became, sweet, [like عَذُبَ,] or very sweet. (Lb, TA.) عَذْبٌ Sweet water: (S, O:) or water, (Msb,) or wine, or beverage, and food, (K,) that is easy and agreeable to be drunk or swallowed: (Msb, K:) pl. عِذَابٌ (O, Msb, TA) and عُذُوبٌ. (TA.) You say رَكِيَّةٌ عَذْبَةٌ [A well of sweet water] : and مَآءٌ عَذْبٌ [sweet water]: and also مَآءَةٌ عَذْبَةٌ [a sweet water]: and مَآءٌ عِذَابٌ [sweet water or waters], using a pl. epithet in this last case because مَآءٌ is a coll. gen. n., of which مَآءَةٌ is the n. un. (TA.) And Aboo-Heiyeh En-Nemeree says, describing water, لَهُ غَلَلٌ بَيْنَ الإِجَامِ عُذُوبُ [Having sweet water permeating amid the reedbeds, or the thickets]: he uses غَلَلٌ as a coll. gen. n., and therefore pluralizes the epithet. (L, TA.) b2: One says also نِساءٌ عِذَابُ الثَّنَايَا (assumed tropical:) [Women sweet in respect of the front teeth]. (A.) b3: And إِنَّهُ لَعَذْبُ اللِّسَانِ (assumed tropical:) [Verily he is sweet in respect of the tongue]; likening his tongue to the water that is termed عَذْب. (Lh, TA.) A2: Also A sort of trees; (K, TA;) the same that is called عَذَبٌ [q. v.]. (TA.) عَذَبٌ, (S, O, K,) [a coll. gen. n.] of which, in all its senses, the n. un. is darr; عَذَبَةٌ, (K, TA,) Motes, or particles of rubbish or the like, (S, O, K, TA,) floating upon water. (TA.) [In this sense, it is said in the S and O that عَذَبَةٌ is its sing. or n. un.] One says مَآءٌ ذُو عَذَبٍ Water abounding with such motes or particles. (S, O. See also عَذِبٌ.) And ↓ عَذِبَةٌ has the same meaning as the n. un. of عَذَبٌ in this sense: (K:) and signifies likewise, as also ↓ عَذَبَةٌ and ↓ عَذْبَةٌ, (L, K,) this last mentioned by IAar, (L,) [the green substance called] طُحْلُب (L, K, TA) and عَــرْمَض and the like, (L, TA,) or طُحْلُب and dung (دِمْن), floating upon water. (TA.) b2: And What comes forth next after the fœtus from the womb. (O, K.) A2: Also A sort of trees, (AHn, O, K,) of the shrub-kind: (AHn, O:) the same that is called عَذْبٌ. (TA.) A3: and The pieces of rag that women hold when wailing for the dead; as also مَعَاذِبُ, (O, K,) pl. of ↓ مَعْذَبَةٌ [or probably مِعْذَبَةٌ, like its syn. مِئْلَاةٌ, originally مِئْلَوَةٌ], or , accord. to AA, an anomalous pl. of [the n. un. of عَذَبٌ, i. e.] عَذَبَةٌ: (O:) one of such pieces of rag is also called مِعْوَزٌ, as well as عَذَبَةٌ. (TA.) b2: And Straps, or thongs: (S, O:) or the extremities thereof; as also ↓ عَذَبَاتٌ. (TA.) So in the saying of Dhu-r-Rummeh, (S, O, TA,) describing dogs of the chase, (O,) غُضْفٌ مُهَرَّتَةُ الأَشْدَاقِ ضَارِيَةٌ مِثْلُ السَّرَاحِينِ فِى أَعْنَاقِهَا العَذَبُ [Having pendulous ears, wide in the sides of the mouth, habituated to the chase, resembling wolves, with straps, or thongs, or the extremities thereof, upon their necks]. (S, O, TA.) b3: Also, (K,) or ↓ عَذَبَةٌ, in this and other senses following, (S, O, Msb, &c.,) [the former evidently wrong, the latter (as is said in the K) being its n. un. in all its senses,] The string with which a balance, or pair of scales, is raised. (S, O, Msb, K.) b4: And The end, or extremity, of a whip; (Mgh in art. ثمر, and Msb;) its tail; also called its ثَمَرَة: (Mgh ubi suprà:) or its عِلَاقَة, (TA in the present art.,) which means the [suspensory] thong in the handle thereof: (TA in art. علق:) or [it may have both of these significations, for it is said that it is] one of the عَذَبَتَانِ of a whip. (S, O.) b5: The end, or extremity of anything. (A, K.) b6: The extremity of the tongue; (S, O, Msb;) its [tip or] narrow extremity: (TA:) pl. ↓ عَذَبَاتٌ. (Msb.) One says, أَلْسِنَتِهِمْ ↓ الحَقُّ عَلَى عَذَبَاتِ [Truth is on the tips of their tongues]. (A, TA.) b7: The extremity of the penis of a camel: (ISd, K, TA:) or the extremity of a camel's penis thin in the fore part. (TA.) b8: The part that hangs down of the [thong called] شِرَاك [q. v.] of a sandal. (O, TA. [See also ذُؤَابَةٌ.]) b9: A piece of skin which is hung behind the hinder part (مُؤْخِرَة, O, K, or مُؤَخَّرَة, CK) of the [camel's saddle called] رَحْل, (O, K,) from its upper portion; (O;) also termed ذُؤَابَةٌ. (TA in art. ذأب.) b10: And عَذَبٌ [accord. to the TA, but correctly ↓ عَذَبَةٌ, (see 8,)] The portion [i. e. end] of a turban, that is made to hang down between the shoulders. (TA.) b11: And the same, [correctly ↓ عَذَبَةٌ, as is shown by what follows,] A piece of rag [or strip of linen or the like, called in French cravate,] that is bound upon the head of a spear. (TA.) One says, خَفَقَتْ عَلَى رَأْسِهِ العَذَبُ (A, TA) i. e. خِرَقُ الأَلْوِيَةِ [The cravates fluttered over his head]. (A.) b12: And ↓ عَذَبَةٌ signifies also A branch of a tree; (S, O, Msb;) and so ↓ عَذِبَةٌ. (TA.) عَذِبٌ (K, TA) and ↓ ذُو عَذَبٍ (TA) Water overspread by [the green substance termed] طُحْلُب: (K, TA:) or abounding therewith, and with motes, or particles of rubbish or the like: (TA:) [or the latter signifies as expl. before: see عَذَبٌ, third sentence:] عَذِبٌ is thought by ISd to be a possessive epithet, [meaning ذُو عَذَبٍ,] because he found no verb belonging to it. (TA.) A2: عَذِبٌ is also syn. with عَظِبٌ meaning A man alighting, or abiding, in places of dried-up herbage, and in a waterless desert. (TA in art. عظب.) عَذْبَةٌ: see عَذَبٌ.

A2: Also A certain tree, that kills camels, (O, K, TA,) if they eat thereof. (TA.) b2: And A well-known medicine. (K, TA. [In some copies of the K, دَآءٌ, or “ disease,” is put for دَوَآءٌ, accord. to the TK, as observed by Freytag.]) عَذَبَةٌ, and its pl. عَذَبَاتٌ: see عَذَبٌ, in nine places. b2: The pl. above mentioned signifies also The legs of a she-camel. (TA.) عَذِبَةٌ: see عَذَبٌ, fourth and last sentences.

A2: Also What is taken forth from طَعَام [i. e. wheat, or corn in general,] and thrown away; (Lh, K, TA;) being the worst thereof; also termed عَذِرَةٌ. (Lh, TA in art. عذر.) A3: And Pasturage, or herbage: so in the phrase مَآءٌ مَا بِهِ عَذِبَةٌ, (O,) or مَآء لَا عَذِبَةَ فِيهِ [Water where is no pasturage, or herbage]. (TA.) b2: It is also expl. in copies of the K as signifying, with the article, مَا أَحَاطَ مِنَ الدِّرَّةِ: but the right explanation is مَا أَحَاطَ بِالدَّبْرَةِ [app. meaning The ridge of earth that surrounds a sown piece of ground to retain the water for irrigation (see دَبْرٌ)], as in the M and L &c. (TA.) عَذَبِىٌّ, (thus in my copies of the S,) or عُذَبِىٌّ, (O, K, TA,) with the pointed ذ, accord. to AA, mentioned in the T in art. عدب, as written with the unpointed د, and here said in the K to be syn. with عُدَبِىٌّ, (TA,) Generous in natural dispositions. (AA, S, O, TA.) أَصَابَهُ عَذَابُ عِذَبِينَ, (O, K, TA,) with kesr to the ع and fet-h to the ذ, (O, TA,) like بِلَغِينَ, (K, TA, in the CK عُذَبِينَ like بُلَغِينَ,) and أَصَابَهُ العِذَبُونَ, (O, TA,) [May the punishment that will not be remitted befall him, or] may his punishment not be remitted: (O, K, TA:) so says Ibn-Buzurj. (O, TA.) عَذَابٌ Punishment, castigation, or chastisement, [or] such as serves to give warning to others than the sufferer, or to restrain the offender from repeating the offence; syn. عُقُوبَةٌ, (S, O,) or نَكَالٌ: (K, and Ksh and Bd in ii. 6:) so termed from عَذَبَ “ he prevented ” &c.; because it prevents the person punished from returning to the like of his offence, and prevents others from doing the like of that which he has done: (MF, TA:) [it generally signifies any corporal punishment:] and, by an extension of the original signification, any [infliction of] pain that disgraces, or puts to shame: (Ksh and Bd ubi suprà:) originally, beating: afterwards used to signify any painful punishment: [torture; or torment:] and metaphorically applied to (tropical:) an affair, or event, that is difficult, distressing, afflicting, or troublesome; whence the saying, السَّفَرُ قِطْعَةٌ مِنَ العَذَابِ [Travel is a portion of that which is difficult, &c.; or of torment]: (Msb:) in the Kur xxiii. 78, it means hunger, or famine: (Zj, O, TA:) the pl. is أَعْذِبَةٌ: (Zj, K, TA:) the author of the K says in art. نهر [voce نَهَارٌ] that it has no pl.: [and it seems to be doubted whether it have a pl. because it is properly an inf. n. though its verb in the unaugmented form is not used:] but MF observes that if it be a name for that whereby one is prevented [from repeating an offence], as hunger, or famine, agreeably with what Zj says, there is no reason why it should not have this pl. (TA.) عَذُوبٌ: see عَاذِبٌ, in seven places.

عَذَابَةٌ The womb; thus mentioned by Az, on the authority of El-Mundhiree and AHeyth, with the pointed ذ; (O, TA;) i. q. عَدَابَةٌ. (K, TA.) عَاذِبٌ and ↓ عَذُوبٌ, applied to a horse or the like, &c., (S, O,) Such as is standing still, or stopping from fatigue, (قَائِمٌ, S,) that will not eat nor drink: (S, O:) or abstaining, or that abstains, from eating, by reason of intense thirst; (K, TA;) applied to a man, and an ass, and a horse: but Az says that the assertion respecting these two epithets that they signify [a horse, &c.] that neither eats nor drinks is more correct than the assertion respecting ↓ عَذُوبٌ that it signifies [one] that abstains from eating by reason of his thirst: also, that عَاذِبٌ signifies any animal, but generally a horse and a camel, that will not eat anything: accord. to Th, this and ↓ عَذُوبٌ signify a horse or the like standing still, or stopping from fatigue, (قَائِمٌ,) that raises his head, and will not eat nor drink; and the former, that passes a night without eating anything: (TA:) the pl. of عَاذِبٌ is عُذُوبٌ, like as سُجُودٌ is a pl. of سَاجِدٌ: and the pl. of ↓ عَذُوبٌ is عُذُبٌ, and, accord. to A 'Obeyd, عُذُوبٌ [like as هُجُودٌ is pl. of هَجُودٌ]: Az says that this is a mistake, for a word of the measure فَعُولٌ does not form a pl. of the measure فُعُولٌ; but [SM says] this is an extr. instance; and he who preserves an authority in his mind is an evidence against him who does not. (TA.) One says, ↓ بَاتَ عَذُوبًا, meaning He passed the night without eating or drinking anything; because abstaining therefrom. (O.) b2: عَاذِبٌ signifies also [Unsheltered;] having no covering between him and the sky; (O, K;) and so ↓ عَذُوبٌ. (K, TA.) El-Jaadee says, describing a wild bull (ثَوْر وَحْشِىّ [a species of bovine antelope]) that had passed the night alone, tasting nothing, لِلسَّمَآءِ كَأَنَّهُ ↓ فَبَاتَ عَذُوبًا سُهَيْلٌ إِذَا مَا أَفْرَدَتْهُ الكَوَاكِبُ [And he passed the night exposed without shelter to the sky, as though he were Canopus when the other stars have left him solitary]. (TA.) الأَعْذَبَانِ [The two most sweet things;] saliva (الرِّيق, S, O, K, or الرُّضَاب, A) and wine: (S, A, O, K: [for, in the amorous language of the Arab, the sweetness of the saliva of his beloved is often praised:]) or food and coïtus. (K.) لِجَامٌ مُعْذِبٌ A bridle that withholds from going away in a headlong manner. (O.) مَعْذَبَةٌ [or مِعْذَبَةٌ?]: see عَذَبٌ.

مُعَذَّبَةٌ [for خَمْرٌ مُعَذَّبَةٌ] Wine mixed [with water, or with some other thing or things]. (A, TA.) b2: And معذب [app. مُعَذَّب] is applied by the vulgar to Fresh ripe dates soaked with water. (TA voce مَنْقُوشٌ.) A2: سَوْطٌ مُعَذَّبٌ A whip having an عِلَاقَة [or عَذَبَة] attached to it. (TA.) اِمْرَأَةٌ مَعْذَابُ الرِّيقِ A woman whose saliva is pleasant to be swallowed, and sweet. (TA.)

ضرج

1 ضَرَجَهُ, (S, O, L, K,) aor. ـِ (O,) or ـُ (L,) inf. n. ضَرْجٌ, (O, L,) He split it, slit it, or rent it asunder or open; (S, O, L, K;) and so ↓ ضرّجهُ [but app. in an intensive sense, or said of a number of things, inf. n. تَضْرِيجٌ]; namely, a garment, &c. (L.) [Hence,] ضَرَجَ النَّارَ i. q. فَتَحَ لَهَا عَيْنًا [i. e. He made an opening in the live coals of the fire, in order that it might burn up well]. (AHn, TA.) b2: And He smeared it, daubed it, or defiled it; (O, L, K;) and so ↓ ضرّجهُ [but app., in this case also, in an intensive sense, or said of a number of things]; namely, a garment, (A, L,) &c., (L,) with blood, (A, L,) or with something similar thereto, that was red, or with something yellow. (L.) b3: And He threw it, or threw it down. (K.) A2: ضَرَجَتْ بِجِرّتِهَا and جَرَضَتْ [signify the same, i. e. She was choked with her cud; or she swallowed her cud with difficulty; the former verb being app. formed by transposition from the latter; but جَرِضَتْ seems to be better known than جَرَضَتْ]; said of a camel. (O, TA.) 2 ضَرَّجَ see above, in two places. b2: One says also, ضرّج أَنْفَهَ بِدَمٍ, (S, O,) or بِالدَّمِ, (K,) He made his nose to bleed. (S, O, K.) b3: And ضرّج الثَّوْبَ, (S, O, K,) inf. n. تَضْرِيجٌ, (S, O,) He dyed the garment, or piece of cloth, of a red colour, (S, O, K,) making it less fully dyed than that which is termed مُشْبَع, and more so than that which is termed مُوَرَّد. (S, O.) b4: [Hence,] ضرّج الكَلَامَ, (A, K,) inf. n. as above, (O,) (tropical:) He embellished the speech, (A, O, K,) and amplified it, (A,) as one does in excuses, or pleas, (O,) with truth, or with falsehood. (A, O.) b5: ضرّجت جَيْبَهَا She (a woman) loosened her جَيْب [or opening at the neck and bosom of her shift or the like, so that the edges were not drawn together, or buttoned]. (O, K: * in the latter, ضرّج الجَيْبَ, inf. n. as above.) b6: ضرّجنا الإِبِلَ We urged on the camels, in making a hostile, or predatory, incursion. (O, K. *) 5 تَضَرَّجَ see 7, in four places. b2: تضرّج also signifies It (a garment, A, L) became smeared, daubed, or defiled, (S, A, O, L, K,) with blood, (S, A, O, L,) or with something similar thereto, that was red, or with something yellow. (L.) b3: and تضرّج الخَدُّ (tropical:) The cheek became red, (O, K, TA,) on an occasion of shame. (O.) You say, كَلَّمْتُهُ فَتَضَرَّجَ خَدَّاهُ (tropical:) I spoke to him and his cheeks became red. (A, * TA.) b4: And تضرّجت المَرْأَةُ (tropical:) The woman displayed her finery, or ornaments, and beauties of person or form or countenance, to men, (A, O, K, TA,) and embellished herself. (A, TA.) 7 انضرج It (a thing, or garment, &c., L) split, slit, or rent asunder or open; (S, O, L, K;) as also انضرج; (TA in art. ضرح;) and so ↓ تضرّج [but app. in an intensive sense, or said of a number of things]: (L:) the latter is said of a garment in the former sense; (TA;) or as meaning it became much rent, or rent in several places. (L.) When the fruits of herbs, or leguminous plants, appear, one says, اِنْضَرَجَتْ عَنْهَا لَفَائِفُهَا and أَكْمَامُهَا [i. e. Their envelopes, or pericarps, and their calyxes, rent asunder or open, so as to disclose them]. (A, TA. [And the like is said in the S and O.]) And one says also, عَنِ البَقْلِ لَفَائِفُهُ ↓ تَضَرَّجَتْ, meaning اِنْفَتَحَت [i. e. The envelopes, or pericarps, of the herbs, or leguminous plants, opened so as to disclose what was within them]. (S, O.) And النَّوْرُ ↓ تضرّج The blossoms opened. (K.) And انضرج الشَّجَرُ The buds of the trees burst open and the extremities of the leaves appeared. (L.) And ↓ تضرّج said of lightning means تَشَقَّقَ [i. e. It clave the clouds, and extended high, into the midst of the sky; or it was in a state of commotion in the clouds; or it spread wide and long]. (S, A, O, K.) b2: Also It was, or became, wide, or ample. (El-Muärrij, S, O, K.) You say, انضرجت لَنَا الطَّرِيقُ The road was, or became, wide to us. (TA.) And انضرج مَا بَيْنَ القَوْمِ The space between the people was, or became, far-extending: (As, S, O, K: *) and so انضرج. (S in art. ضرح.) b3: انضرجت العُقَابُ The eagle darted down upon the prey: (O, K:) or betook itself, or advanced, to it: (O:) or took a sidelong course to it. (O, K. *) ضَرِجٌ A garment, or piece of cloth, smeared with a red, or yellow, colour; as also ↓ إِضْرِيجٌ: or this latter is only [applied to a garment, or piece of cloth,] of [the kind called] خَزّ. (TA.) [and ضَرِجُ الأَنَامِلِ means Having the ends of the fingers smeared, or defiled, by blood: see Ham p. 799.]

ضَرْجَةٌ and ضَرَجَةٌ A species of bird. (TA.) عَدْوٌ ضَرِيجٌ A vehement running. (S, K.) إِضْرِيجٌ A yellow [garment of the kind called]

كِسَآء; (K;) a yellow sort of أَكْسِيَة [pl. of كِسَآء]: (S, O:) or a كسآء made of excellent [down of the kind called] مِرْعِزَّى: (TA:) or أَكْسِيَة made of the best of مِرْعِزَّى: (Lth, O, TA:) and, (O, K,) accord. to Lh, (TA,) red [cloth of the kind called]

خَزّ: (O, K, TA:) and أَكْسِيَةُ الإِضْرِيجِ signifies the اكسية of red خَزّ; (A, TA;) or of yellow خَزّ. (TA. See also ضَرِجٌ.) And ثَوْبٌ إِضْرِيجٌ A garment saturated with redness. (A.) b2: And A red dye: (O, K, TA:) so it is said to signify: and hence ↓ ثُوْبٌ مُضَرَّجٌ [meaning A garment, or piece of cloth, dyed of a red colour in the manner expl. voce ضرّج]. (TA.) A2: And A horse that is swift and excellent; or swift, or excellent, in running; (AO, S, O, K, TA;) vehement in running; (S, O, TA;) or having a large mane: (AO, TA:) or wide in the لَبَان [or breast, or middle of the breast]. (TA.) مِضْرَجٌ: see its pl., مَضَارِجُ, below.

مُضَرَّجٌ: see إِضْرِيجٌ. b2: مُضَرَّجُ الخَدَّيْنِ (tropical:) Having the cheeks made red. (A, * TA.) b3: المُضَرَّجُ, (so in the O,) or ↓ المُضَرِّجُ, (so accord. to the K, there said to be like مُحَدِّث,) The lion. (O, K.) المُضَرِّجُ: see what next precedes.

عَيْنٌ مَضْرُوجَةٌ An eye wide in the fissure: (S, O, K:) a wide eye. (A.) مَضَارِجُ i. q. مَشَاقُّ [i. e. Fissures; lit. places of slitting: pl. of مَشَقٌّ]. (O, K.) Himyán Ibn-Koháfeh Es-Saadee says, describing the tushes of a stallion-camel, أَوْسَعْنَ مِنْ أَشْدَاقِهِ المَضَارِجَا [That widened the fissures of the sides of his mouth]. (O.) A2: Also Old and worn-out garments, (A'Obeyd, S, O, K,) that are used for service and work, like what are called مَعَاوِزُ: sing. ↓ مِضْرَجٌ. (A'Obeyd, S, O.)

كدر

1 كَدِرَ, aor. ـَ and كَدُرَ, aor. ـُ (S, A, Msb, K, &c.;) and كَدَرَ; (Sgh, K;) but this last is said in the L to be allowable only as signifying “ he poured out ” water; (TA;) inf. n. كَدَرٌ, (S, A, Msb, K,) of the first, (S, Msb,) or second, (TA,) and كُدُورَةٌ, (S, A, Msb, K,) of the second, (S, Msb,) and كَدَارَةٌ, (K,) also of the second, (TA,) and كُدُورٌ, and كُدْرَةٌ, (K,) or the last is a simple subst.; (TA;) and ↓ تكدّر; (S, Msb, K;) and ↓ اكدرّ, inf. n. إِكْدِرَارٌ; (K;) and ↓ انكدر; (Bd lxxxi. 2;) It (water, S, Msb, &c.) was, or became, turbid, thick, or muddy; contr. of صَفَا; (S, A, K;) it ceased to be clear: (Msb:) or كُدْرَةٌ relates to colour, (K,) specially; (TA;) and كُدُورَةٌ, to water, (K,) and to life, العَيْش; in the K, العَيْن, but this is a mistake; (TA;) and كَدَرٌ, to all of these. (K.) b2: كَدِرَ, aor. ـَ (Lh, Msb,) inf. n. كَدَرٌ (S, Msb) [and كُدْرَةٌ, (see above,)] It (the complexion of a man, Lh) and he (a horse, &c., Msb) was, or became, of the colour termed كُدْرَةٌ [i. e. dusky, dingy, or inclining to black and dust-colour]. (Lh, S, Msb.) b3: كَدِرَ عَيْشُ فُلَانٍ, (S, A,) [inf. n. كَدَرٌ and كُدُورَةٌ; (see above;)] and ↓ تكدّر, (A,) (tropical:) [The life of such a one became troublesome, or perturbed, or attended with trouble:] and مَعِيشَتُهُ ↓ تكدّرت [signifies the same; or his means of living became attended with trouble]. (S.) b4: خُذْ مَا صَفَا وَدَعْ مَا كَدِرَ, and كَدُرَ, and كَدَرَ, (tropical:) [Take thou what is free from trouble, and leave what is attended with trouble.] (IAar, L, Msb.) b5: كَدِرَ عَلَىَّ فُؤَادُهُ (tropical:) [His heart, or mind, became perturbed by displeasure against me]. (A, TA.) b6: [and in like manner you say] مَذْهَبُهُ فى الْمَسْأَلَةِ ↓ تكدّر [(tropical:) His opinion respecting the question became confounded, or perplexed]. (Mgh.) A2: كَدَرَ, (K,) aor. ـُ inf. n. كَدْرٌ, (TA,) He poured out, or forth water. (K, TA.) Said in the L to be the only signification of this form of the verb. (TA.) [But see above.]2 كدّرهُ, inf. n. تَكْديرٌ, He rendered it (namely water, S, Msb) turbid, thick, or muddy. (S, Msb, K.) b2: [كدّر عَيْشَ فُلَانٍ (tropical:) He or it, troubled the life of such a one; rendered it troublesome, or perturbed; caused it to be attended with trouble.]

b3: [كدّر عَلَىَّ فُؤَادَ فُلَانٍ (tropical:) He, or it, caused the heart, or mind, of such a one to be perturbed by displeasure against me.] b4: كدّرت المَسْأَلَةُ عَلَيْهِ مَذْهَبَهُ [(tropical:) The question confounded, or perplexed, his opinion]. (TA.) b5: صَفَا أَمْرِى فَكَدَّرَهُ فُلَانٌ (tropical:) [My affair, or case, was free from trouble, and such a one caused it to be attended with trouble]. (A.) b6: كدّر نِعْمَةً [(tropical:) He sullied a favour]. (ElAashà, quoted in the S, art. نشد.) 5 تَكَدَّرَ see 1, in four places.6 تكادرت العَيْنُ فى الشَّىْءِ (tropical:) The eye continued looking at the thing. (S, A.) 7 إِنْكَدَرَ see 1.

A2: He, or it, darted down. (S, K.) It is said of a bird, (A,) or of a hawk, in this sense; (TK;) and of a star. (A.) So in the Kur lxxxi. 2, وَإِذَا النُّجُومُ انْكَدَرَتْ: (S, * Bd:) or this means, And when the stars dart down, and fall, one after another, upon the earth: (Jel:) or when the stars fall and become scattered. (El-Basáïr, K. *) b2: انكدر عليهم العَدُوُّ (tropical:) The enemy poured down upon them. (A.) And انكدر عَلَيْهِ القَوْمُ (tropical:) The people poured upon him: (K:) or poured down upon him: (TA:) or repaired towards him, scattering themselves upon him. (El-Basáïr.) b3: انكدر (tropical:) He hastened: (S, K:) or he hastened in some measure. (TA.) You say انكدر فِى سَيْرِهِ (tropical:) He hastened in his pace. (A.) And انكدر يَعْدُو (tropical:) He hastened in some measure, running; (TA;) accord. to A'Obeyd. (TA, voce اِنْصَلَتَ.) 9 إِكْدَرَّ see 1.

كَدْرٌ: see كَدِرٌ.

كَدَرٌ [a coll. gen. n., of which the n. of unity is كَدَرَةٌ] Handfuls of reaped corn: (O, TA:) see عَصْفٌ.

كَدِرٌ (S, A, Msb, K) and ↓ كَدْرٌ (S, K) and ↓ كَدِيرٌ and ↓ أَكْدَرُ (K) Turbid; thick; muddy: (S, A, Msb, K) applied to water. (S, A, Msb.) A2: عَيْشٌ كَدِرٌ, and ↓ أَكْدَرُ (tropical:) [Life that is attended with trouble]. (TA.) b2: هُوَ كَدِرُ الفُؤَادِ عَلَىَّ (tropical:) [He is perturbed in heart, or mind, by displeasure against me]. (A.) كُدْرَةٌ Duskiness, or dinginess, of colour; (S, * Msb;) a hue inclining to black and dust-colour. (TA.) See 1.

كَدَرَةٌ: see كَدَرٌ.

كُدْرِىٌّ (S, K) and ↓ كُدَارِىٌّ (IAar, TA) A species of the kind of bird called قَطًا, (S, K,) one of three species, whereof the two others are called جُونِىٌّ and غَطَاطٌ; (S;) the species called كدرى are of a dusty [or dusky] colour, (S, K,) short in the legs, (TA,) diversified, or speckled, or marked, with duskiness, or dinginess, and blackness, (رُقْش,) in the backs (S, K) and bellies, (S,) black in the inside of the wing, (TA,) yellow in the throats, (S, K,) having in the tail two feathers [in the L and TA ريشان, but the right reading is رِيشَتَانِ,] longer than the rest of the tail; (ISk, TA;) it is smaller than the جونى, (S,) and has a clear cry, calling out its own name [قَطَا قَطَا]: (ISd, TA:) it seems to be thus named, كدرى, in relation to the greater number of birds of the kind called قَطًا, which are كُدْر [in colour]; (S;) كدرى

being, as some assert, a rel. n. from طَيْرٌ كُدْرٌ, like دُبْسِىٌّ from طَيْرٌ دُبْسٌ: (TA:) the n. un. is كُدْرِيَّةٌ and كُدَارِيَّةٌ. (TA.) [See also غَطَاطٌ, and قَطًا; and De Sacy's Chrest. Arabe, 2nd ed., ii. 369.]

كَدِيرٌ: see كَدِرٌ.

كُدَارِىٌّ: see كُدْرِىٌّ.

كُدَايْرَآءُ, [dim. of كَدْرَآءُ, fem. of أَكْدَرٌ,] A certain kind of food, accord. to Kr, who does not describe its composition; (TA;) fresh milk in which dates (S, K) of the kind called بَرْبِىّ (K) are macerated: (S, K:) or milk in which dates are steeped and mashed with the hand: (TA:) women are fattened with it: (K:) so called because of the duskiness (كُدْرَة) of its colour. (Z, TA.) كُنْدُرٌ: see art. كندر.

أَكْدَرُ [Dusky, or dingy; of a hue inclining to black and dust-colour;] having كُدْرَة in its colour: (S, TA:) fem. كَدْرَآءُ: pl. كُدْرٌ: and dim. of اكدر, أُكَيْدِرُ. (Msb.) b2: بَنَاتُ أَكْدَرَ The wild asses: (S:) the same, (A,) or بَنَاتُ الأَكْدَرِ, (K,) certain wild asses: (A, K:) so called after a particular stallion (S, A, K) or theirs. (K.) b3: See also كَدِرٌ, in two places.

مير

1 مَارَ أَهْلَهُ (T, * S, A, Msb, *) and عِيَالَهُ, (M, K,) aor. ـِ (T, S, A, &c.,) inf. n. مَيْرٌ, (T, S, M, Msb, K,) He brought, or conveyed, or purveyed, طَعَام, [here meaning wheat, or other corn, and food, victuals, or provision, of any kind, (see مِيرَةٌ,)] (T, S, M, A, K) to, or for, his family, (T, * S, A,) or his household: (M, K:) or he brought to them مِيرَة, i. e. طَعَام: (As [accord. to whom, as I find in the TA, the aor. is يَمُورُ, but this I suppose to be a mistranscription,] T, Mgh, Msb:) or he gave them مِيرَة: (TA:) and ↓ أَمَارَهُمْ signifies the same as مَارَهُمْ; (K;) and so لَهُمْ ↓ امتار: (S, * M, K:) or you say, هُمْ يَمْتَارُونَ لِأَنْفُسِهِمْ they bring, or convey, or purvey, طعام for themselves; (T;) and لِنَفْسِهِ ↓ امتار, (A,) or المِيرَةَ لِنَفْسِهِ ↓ امتار, (Mgh, Msb,) he brought, (A, Mgh, Msb,) or conveyed, or purveyed, (A,) طعام for himself. (A, Mgh, Msb.) See مِيرَةٌ.4 أَمْيَرَ see 1.8 إِمْتَيَرَ see 1.

مَيْرٌ: see مِيرَةٌ.

مِيرَةٌ: i. q. طَعَامٌ [here meaning Wheat, or other corn, and food, victuals, or provision, of any kind,] (T, S, A, * Mgh, Msb, K, *) which a man brings, or conveys or purveys (يَمْتَارُهُ) [to be laid up in store for himself or his family or household, or for sale]; (S, TA;) and ↓ مَيْرٌ signifies the same as مِيرَةٌ [in these senses, as will be seen from what follows], and is applied to victuals, or food, or aliment, syn. قُوتٌ. (TA.) Ex. جَالِبُ المِيرَةِ, (K,) or ↓ المَيْرِ, (M,) [The bringer, or conveyer, or purveyor, of wheat, &c.] and أَتَاهُ بِمِيرَةٍ He brought him طَعَام. (T.) and جَاؤُوا بِالْمِيرَةِ [They brought, or conveyed, or purveyed, the wheat, &c.] (A.) And ↓ مَا عِنْدَهُ خَيْرٌ وَلَا مَيْرٌ [He has not wealth, nor wheat, &c.] (T, S, A.) b2: Also, (T,) The bringing, or conveying, or purveyance, of طَعَام [here meaning as explained above] from another place (T, M, A, K,) [for one's self or family or household, (see 1,) or] for sale: (T:) pl. مِيَرٌ. (M, arts.

دفأ and صيف; &c.) The first مِيرَة is the رِبْعِيَّة (M, arts. دفأ and صيف,) which is the ميرة in the beginning of [the season called] the شِتَآء [or winter, i. e., in the latter part of December or in January, during the season of rains called الرَّبِيع, about which time, the species of millet called ذُرَة, which, as Niebuhr mentions, (Descr. de l'Arabie, p. 135, note,) is called in El-Yemen طَعَام, is gathered in]: (S, K, art. ربع:) the second, the صَيْفِيَّة, (M, arts, دفأ and صيف,) also called the صَائِفَة, (S, M, K, art. صيف,) which is the ميرة in [the season called] the صَيْف [or spring], (S, M, art. صيف,) in the first part of the صَيْف [i. e., in the latter part of March, about which time, wheat, and a second crop of millet (ذُرَة), and barley, are gathered in]: (M, art. صيف:) the third, the دَفَئِيَّة, (M, arts. دفأ and صيف,) which is [also] in the first part of [the season called] the صَيْف [or spring, and consequently immediately after the صَيْفِيَّة, commencing in the season of the دَفَئِىّ rains, and app. continuing during part of April, when the same grains are gathered in; or by the صَيْف in this instance may be meant summer, but the more proper meaning is spring, and the term دَفَئِيَّةٌ seems already to point to the season of the دَفَئِىّ rains]: (M, art. دفأ:) and the fourth, the رَمَضِــيَّة, (M, arts. دفأ and صيف,) which is the ميرة coming when the earth becomes burnt [by the sun, about July, when the month of رَمَضَــان began at the period when the calendar by the months was fixed by Kiláb Ibn-Murrah, about two centuries before the Hijreh, and at which season of the year a third crop of ذُرَة is gathered in; for in some parts of Arabia they have three crops of this grain in the year; the second and third being sown immediately after, or produced by the grain which is let fall in cutting, the first and second]. (M, art. دفأ.) مَيَّارٌ: see مَائِرٌ.

مَائِرٌ (S, M, K) and ↓ مَيَّارٌ (M, K) One who brings, or conveys, or purveys, مِيرَة, (S, * K,) or مَيْر: (M, L:) pl. of the former, مُيَّارٌ (S, M, K) and مَيَّارَةٌ, like رَجَّالَةٌ. (S, K.) You say نَحْنُ نَنْتَظِرُ مُيَّارَنَا, and مَيَّارَتَنَا, [We are expecting our bringers, or conveyers, or purveyors, of wheat, &c.] (S.) The pl. مَيَّارَةٌ is applied to A company of men who go together from the desert to the towns or villages to bring مِيرَة. (TA.) It is said in a trad. الحَمُولَةُ المَائِرَةُ لَهُمْ لاَغِيَةٌ, meaning, The camels that carry مِيرَة for them for sale and the like are exempt from the eleëmosynary taxation, because they are working beasts. (TA.)