عنو

1 عَنَا, (S, Mgh, Msb,) first Pers\. عَنَوْتُ, (K,) aor. ـْ (S, Msb,) inf. n. عُنُوٌّ, (S, Mgh, Msb, K, *) and ↓ عَنْوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is ↓ عَنَآءٌ, (Msb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَآءٌ, in this sense as well as in another sense, accord. to the K,] He was, or became, lowly, humble, or submissive; (S, MA, Mgh, Msb, K,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Kur [xx. 110], وَعَنَتِ الْوَجُوهُ لِلْحَىِّ القَيُّومِ (S, TA) And the countenances shall be lowly &c. [to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist: or shall be downcast; like the Hebr. phrases ending verses 5 and 6 in Gen. iv.]: or shall be submissive like captives: or the meaning is [shall be depressed by] the depressing of the forehead and the knee [or rather knees] and the hands in the lowering of the head and the prostrating oneself [in prayer]: or [عَنَت is here from عَنَى, belonging to art. عنى, and الوجوه is used by a synecdoche for the persons (as being the most noble of all the parts thereof), and the meaning is] shall suffer fatigue, or weariness, and shall toil. (TA.) b2: And عَنَا, inf. n. عُنُوٌّ (M, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْوٌ) and عُنِىٌّ (TA) and عَنَآءٌ; (K;) and عَنِىَ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنى:) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) and عَنَآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ i. e. أَسْرَهُ [The maternal uncle is the heir of him who has no more nearlyallied heir: he shall loose his (the latter's) captivity]: meaning [he shall acquit him of] what is incumbent on him, and clings to him, because of the actions that require punishment or retaliation, the way [or custom] of which is that the عَاقِلَة [q. v., of whom he is a member,] bear the responsibility for them. (Nh, TA.) And ↓ عَنْوَةٌ is the subst. of the verb in this sense also. (K, * TA.) A2: And عَنَا, aor. ـْ inf. n. عَنْوَةٌ, He took a thing by force: b2: and also he took it peaceably, or by surrender: thus having two contr. significations. (Msb.) [But see below, where عَنْوَةٌ is expl. as though it were the subst. of the verb in these two senses.]

A3: عَنَوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (S:) or it has the latter signification; (K;) as also عَنَيْتُ الشَّىْءَ: (IKtt, TA in art. عنى:) and عَنَوْتُ بِالشَّىْءِ has the former signification. (K.) And ↓ عَنْوَةٌ is the subst. of the verb thus used, (K, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَتِ الأَرْضُ بِالنَّبَاتِ, (ISk, S, and K in this art. and in art. عنى,) aor. ـْ inf. n. عُنُوٌّ; (ISk, S;) and aor. ـْ (Ks, S;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (S, K;) as also ↓ أَعْنَتْهُ. (K.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (S.) And الأَرْضُ شَيْئًا ↓ مَا أَعْنَتِ The land did not give growth, or has not given growth, to anything. (S.) b2: And [hence, app.,] سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.) A4: عَنَتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنى.] b2: And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) b3: عَنَاهُ الأَمْرُ, aor. ـْ see 1 in art. عنى, first sentence. b4: And عَنَا فِيهِ الأكْلُ, aor. ـْ inf. n. عُنُوٌّ: see 1 in art. عنى.

A5: عَنَا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MS. copy of the K للشىء, but see what follows,]) aor. ـْ inf. n. عنو [app., supposing the verb to be trans. by itself, عَنْوٌ], (TA,) The dog came to the thing and smelt it: (K, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.) A6: عَنَتِ القِرْبَةُ بِمَآءٍ

كَثِيرٍ, (K, TA,) aor. ـْ (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (K, TA:) or, as some say, عَنَتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.) b2: And عَنَا, inf. n. عُنوٌّ, said of blood, It flowed. (IKtt, TA.) A7: And عَنَا, aor. ـْ inf. n. عُنُوٌّ, signifies also قَامَ [He, or it, stood; &c.]. (IKtt, TA.) A8: See also Q. Q. 1.2 عنّاهُ, (S, TA,) inf. n. تَعْنِيَةٌ, (S, K,) He imprisoned him, or confined him, (S, K, TA,) long, straitening him. (TA.) [See also 4.] b2: and تَعْنِيَةٌ is said to signify Any long confining or restraining: in a trad. of 'Alee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا بِالأَصْوَاتِ i. e. [Make ye fear, or awe, (app. of God,) to be the thing next your hearts,] and restrain, and suppress, the voices; as though he forbade their raising a confused and unintelligible clamour. (TA.) A2: عَنَّيْتُ البَعِيرَ, (S,) inf. n. as above, (S, K,) I smeared the camel with عَنِيَّة [q. v.]. (S, K.) [Hence تَعْنِيَةٌ as a subst., expl. below.]

A3: See also Q. Q. 1.4 اعناهُ He rendered him lowly, humble, or submissive. (S, TA.) b2: And (TA) He made him (Msb, K, TA) to stick fast in captivity, (Msb,) or to be, (K,) or to remain, or continue, (TA,) a captive. (K, TA.) A2: See also 1, in two places. b2: [Hence,] اعني الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (S, * IKtt, TA.) b3: And اعنى الرَّجُلُ The man found, or lighted on, land that had produced herbage such as is termed عُشْب, [for قد اعشرت (to which I cannot assign any apposite meaning) in my original, I read قَدْ أَعْشَبَتْ], and of which the pasturage had become abundant. (TA.) A3: See also Q. Q. 1.5 تعنّى He [a camel] was, or became, smeared with عَنِيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَعَنَّى بِعَنِيَّةٍ أَحَبُّ إِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [Verily my being smeared with عَنِيَّة would be more approvable to me than my saying respecting a question according to my opinion]. (TA.) Q. Q. 1 عَنْوَنْتُ الكِتَابَ, (S, K, TA,) inf. n. عَنْوَنَةٌ and عُِنْوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (S,) I put an عُنْوَان [i. e. a superscription, or title,] to the book, or writing; (K, TA;) syn. وَسَمْتُهُ: (TA:) and one says also, الكِتَابَ ↓ عَنَا, aor. ـْ meaning عَنْوَنَهُ; (IKtt, TA;) and ↓ اعناهُ and ↓ عنّاهُ and عنّنهُ [which is said to be the original of عَنَّاهُ], meaning the same; (K and TA in art. عنى;) and عَنَيْتُ الكِتَابَ, inf. n. عَنْىٌ, likewise signifies I wrote the عُنْيَان [or عُنْوَان] of the book, or writing. (IKtt, TA in art. عنى.) عِنًا: see the paragraph next following.

عِنْوٌ sing. of أَعْنَآءٌ as signifying The sides, regions, quarters, or tracts, (S, K,) of a country, (S,) or of the sky; (K;) like أَحْنَآءٌ: (S in art. حنو and حنى:) or, accord. to IAar, its sing., in this sense, is ↓ عِنًا: (S:) and the pl. signifies also the sides of the face. (TA.) b2: And sing. of أَعْنَآءٌ as signifying A party of men of sundry, or different, tribes. (S, K.) عَنْوَةٌ Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَا [q. v.]. (Msb.) One says, فُتِحَتْ مَكَّةُ عَنْوَةً

Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْوَةً He took it by force. (TA.) and فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً i. e. [This city was taken] by means of conflict; its occupants having been combated until they had it taken from them by superior power or force, and were powerless to keep it, so they left it without there having occurred between them and the Muslims [or invaders] a treaty of peace. (TA.) b2: Also Love, or affection: (ISd, K, TA:) or submission, and concession: or a consequence of submission and concession, on the part of him from whom a thing is taken: (TA:) or the taking peaceably, or by surrender; as inf. n. of عَنَا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ

وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ اسْتَقَالَهَا (Msb, TA;) which is said to mean, [And they did not take it, or her, or them,] by concession, and obedience, [arising from love, or affection,] without fighting: [but the smiting of the Mesh-rafee sword demanded the renouncing thereof:] 'Abd-El-Kádir Ibn-'Amr El-Baghdádee asserts the meaning of عَنْوَةٌ to be submission and concession; adducing as evidence thereof this verse; attributing the contr. meaning to the vulgar: both, however, are correct; and that first mentioned occurs repeatedly in traditions: but the most learned Yákoot Er-Roomee, in his Moajam, says that the verse above-cited may be rendered as meaning and they did not take it, or her, or them, by superior power attended by [or in consequence of] love, or affection: but they did so by fighting: and that this may be regarded as indicated by the poet's saying اخذوها; for otherwise he would have said, فَمَا سَلَّمُوهَا: and he says, it is a matter of common consent that عَنْوَةٌ signifies force, and superior power. (TA.) b3: It is also a subst. from عَنَا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness:] (Mgh, TA:) [and] so is ↓ عَنَآءٌ: (Msb:) see 1, first sentence. b4: And it is also a subst. from عَنَا as meaning “ he became a captive: ” [i. e. it signifies also A state of captivity:] (TA:) see, again, 1.

A2: And it is also a subst. from عَنَا in two other senses, as stated above: [i. e. it app. signifies also The act of putting forth, or producing, a thing: and of making it apparent, or showing, it:] (TA:) see, again, 1.

عُنْوَانٌ (S, K, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ; (S;) and عُنْيَانٌ signifies the same; (K in art. عنى;) as also ↓ مُعَنَّى: (K, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ:]) the inscription on the back, or outside, of a book, or writing: (Har p. 163, in explanation of عُنْوَانٌ:) [and the address of a letter. and hence,] Anything that serves as an indication of another thing is called its عُنْوَان. (Msb and K in art. عن.) One says, فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [On his forehead is] a mark [from much prostration in prayer]. (TA.) [See more in art. عن.]

عَنَآءٌ: see 1, first sentence; and عَنْوَةٌ, near the end: b2: and see also art. عنى.

عَنِيَّةٌ, of the measure فَعِيلَةٌ, The urine of the camel, inspissated in the sun, with which such as is affected with mange, or scab, is smeared; on the authority of AA: (S:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed ↓ تَعْنِيَةٌ: (K:) or the urine of camels that are caused to void their urine [in my original تُسْتَبَانُ is erroneously written for تُسْتَبَالُ] in the [season called] رَبِيع when they are satisfied with fresh pasture so as to be in no need of water, cooked [app. by boiling] until it becomes thick, when some flowers of some sorts of herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linn.], are thrown upon it, and it becomes inspissated thereby, then put into small [earthen vessels of the kind called] بَسَاتِيق [pl. of بُسْتُوقَةٌ]: or urine [app. of camels] mixed with certain things, and kept close for some time: or any هِنَآء [generally meaning tar, or a kind thereof, with which camels are smeared, as a remedy for the mange, or scab]. (TA.) It is said in a prov., العَنِيَّةُ تَشْفِى الجَرَبَ; (S, TA;) or عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنيّة cures the mange, or scab]: applied to the man of good judgment [whose advice is like a remedy]. (TA.) عَانٍ Lowly, humble, or submissive. (Msb, TA.) b2: And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَاةٌ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ. (S, Mgh, TA.) b3: And عَوَانٍ signifies (assumed tropical:) Women; (Msb, K;) sing. عَانِيَةٌ: (Msb:) because they are confined like captives in the abodes of their husbands; (Msb;) or because they are treated wrongfully and not defended against their wrongers. (K.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.) b4: And it signifies also عَوَامِلُ [which, as pl. of عَامِلَةٌ, is used as meaning Workers, or labourers; and also, as a subst., as meaning the legs of a beast or horse or the like]: and it is said to be used by El-Jaadee as an epithet applied to the limbs of camels, or other beasts, used for riding. (TA.) b5: and hence, perhaps, it is applied to The مَكَّاسُون [or collectors of the impost termed مَكْس, q. v.]; because they are workers, or labourers, for the oppressors. (TA.) A2: Also (the sing.) Flowing, applied to blood, (S, K, TA,) or to water. (TA.) مَعْنَوِىٌّ: see art. عنى.

تَعْنِيَةٌ: [originally inf. n. of 2, q. v.: used as a subst.,] see عَنِيَّةٌ.

مُعَنًّى A stallion [camel] of mean origin, which, when excited by lust, is confined in the [enclosure called] عُنَّة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُعَنَّنٌ, from العُنَّةُ; one of the ن being changed into ى: (S, TA: *) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.) b2: And A camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [pl. of سِنْسِنٌ, q. v.] of one of his vertebræ, and to wound his hump, in order that he might not be ridden, and that no use might be made of his back: this was done when his owner possessed a hundred camels, he being the camel by which they became a hundred: and this act was termed الأِغْلَاقُ: it may be from عَنَآءٌ meaning “ fatigue; ” or from the signification of “ confinement from freedom of action. ” (TA.) A2: See also عُنْوَانٌ.

غلو

1 غَلَا, aor. ـْ primarily signifies He, or it, exceeded the proper, due, or common, limit; was excessive, immoderate, or beyond measure; but the inf. n. differs in different cases, as will be shown in what follows: (Er-Rághib, TA:) it is said of anything as meaning it exceeded, or was excessive. (Msb.) b2: You say, غَلَا فِى الأَمْرِ, (S, K,) aor. as above, (TA,) inf. n. غُلُوٌّ (S, K, TA) and غَلَانِيَةٌ; as also بِهِ ↓ تغالى; (K * and TA in art. غلى; [but belonging to the present art., as is said in the TA;]) He exceeded the proper, due, or common, limit, in the affair; was excessive, or immoderate, therein. (S, K, TA.) And غَلَا فِى الدِّينِ, aor. as above, inf. n. غُلُوٌّ, He acted, or behaved, with forced hardness, or strictness, or rigour, in religion, so that he exceeded the proper, due, or common, limit: whence the usage of the verb in the Kur iv. 169 and v. 81: (Msb, TA:) accord. to IAth, الغُلُوُّ فِى الدِّينِ is the investigating of the intrinsic states, or circumstances, of things, [in religion,] and [applying oneself to] the discovery of their causes, and of the abstrusities relating to the rites and ceremonies thereof. (TA.) [See also 3.] b3: And غَلَا بِالسَّهْمِ, (S, Mgh, Msb, K,) aor. as above, (Msb, TA,) inf. n. غَلْوٌ (S, Er-Rághib, Mgh, Msb, K) and غُلُوٌّ; (K;) and بِهِ ↓ غالى, (Mgh, K,) and ↓ غالاهُ, (K,) inf. n. غِلَآءٌ (Mgh, K) and مُغَالَاةٌ; (K;) He shot the arrow to the furthest distance (S, Mgh, Msb) that he was able to attain: (S, Mgh:) or he raised his arms with the arrow, desiring [to attain with it] the furthest limit. (K, * TA.) And غَلَا السَّهْمُ The arrow rose in its course, and exceeded the [usual] limit; (K, TA;) and in like manner, الحَجَرُ the stone. (TA.) b4: And غَلَا السِّعْرُ, (S, Mgh, Msb, K, *) aor. as above, (Msb, TA,) inf. n. غَلَآءٌ, (S, Mgh, K,) or this is a simple subst., (Msb,) The price, or rate, at which a thing was to be sold, was, or became, high; (Mgh, Msb, TA;) or exceeded the usual limit; (Er-Rághib, TA;) contr. of رَخُصَ. (K.) b5: And غَلَا بِهَا عظم [i. e. عِظَمٌ, lit. Bigness exceeded the usual limit in her;] meaning she became plump, or fat: (TA:) one says, غلا بِالجَارِيَةِ عظم, and بِالغُلَامِ, [the girl, or young woman, became plump, or fat, and the boy, or young man,] in the case of their quickly attaining to young womanhood and young manhood. (TA in another part of this art.) b6: And غَلَا is said of anything as meaning اِرْتَفَعَ [i. e. It rose in degree; as is shown by the following ex.]: Dhur-Rummeh says, فَمَا زَالَ يَغْلُو حُبُّ مَيَّةَ عِنْدَنَا وَيَزْدَادُ حَتَّى لَمْ نَجِدْ مَا نَزِيدُهَا [And the love of Meiyeh ceased not to rise in degree with us, and to increase, so that we found not what more we might give to her]. (TA.) b7: See also 8. b8: And see 6.2 غَلَّوَ see art. غلى.3 غالى فِى أَمْرِهِ, inf. n. مُغَالَاةٌ, signifies [the same, or nearly the same, as غَلَا فِيهِ; i. e.] He exceeded the usual, or proper, bounds, or degree, in his affair; acted immoderately therein; or strove or laboured, or exerted himself or his power or efforts, or the like, therein; syn. بَالَغَ [q. v.]. (Msb.) b2: See also 1, near the middle, in two places. b3: غَالَى بِهِ, and غالاهُ, (S, Msb, K,) which latter is used by a poet for غالى به, (S,) He bought it at a high, or an excessive, price, namely, flesh-meat; (S, Msb;) as also بِهِ ↓ اغلى; (S;) and ↓ اغلاهُ, i. e. water, and flesh-meat [&c.]: (IKtt, TA: [see an ex. in a verse of Lebeed cited in art. دكن:]) or he exceeded what was usual in purchasing it, or in offering it for sale, and mentioning the price. (M, K, TA.) A poet says, نُغَالِى اللَّحْمَ لِلْأَضْيَافِ نِيْئًا وَنُرْخِصُهُ إِذَا نَضِجَ القُدُورُ [We purchase at a high price flesh-meat, for the guests, raw; and we make it to be low-priced when the contents of the cooking-pots are thoroughly cooked]: he has suppressed the ب [after نغالى], meaning it [to be understood]. (S, TA.) b4: and غالى فِى الصِّدَاقِ He made the dowry, or the gift to, or for, a bride, high, or excessive, in amount; [he was excessive, or exorbitant, therein;] whence the saying of 'Omar, لَا تُغَالُوا فِى صَدُقَاتِ النِّسَآءِ [Be not ye excessive, or exorbitant, in respect of the dowries of women]. (TA. [See also 6.]) b5: And غالاهُ, inf. n. مُغَالَاةٌ, signifies also He contended with him for superiority in tallness or in beneficence; syn. طَاوَلَهُ. (TA.) 4 أَغْلَوَ see 3, in two places. b2: اغلاهُ also signifies He (God) made it to be high, or excessive, (S, Msb, K, TA,) namely, the price, or rate, at which a thing was to be sold; (S, Msb, K, * TA; *) contr. of أَرْخَصَهُ. (TA.) b3: And He found it [a thing] to be high-priced: or he reckoned it to be so; as also ↓ استغلاهُ. (TA.) b4: And He lightened, or thinned, somewhat, its leaves, (K, TA,) namely, those of a grape-vine, in order that it might grow high, and become [more productive, or] in good condition. (TA.) A2: See also 6.5 تَغَلَّوَ see art. غلى.6 تَغَاْلَوَ see 1, second sentence. b2: تغالوا فِى الصَّدَاقِ They were excessive, or exorbitant, one towards another, in respect of the dowry, or the gift to, or for, a bride; contr. of تَسَاهَلُوا and تَيَاسَرُوا. (TA in art. يسر. [See also 3, last sentence but one.]) b3: تغالى said of a plant, or herbage, It grew high; (M, K, TA;) it became tall. (M, TA.) And, said of the same, It became tangled, or luxuriant, or abundant and dense, and large; as also ↓ غَلَا, and ↓ اغلى, and ↓ اِغْلَوْلَى; (K;) or this last is said of a grape-vine, signifying its leaves became tangled, or luxuriant, or abundant and dense, and its branches, or its shoots upon which were the bunches of grapes, or the buds of its leaves and berries, (نَوَامِيهِ,) became abundant, and it became tall. (TA.) b4: Also, said of the flesh of a beast, It rose, or went away, (اِرْتَفَعَ,) and became upon the heads of the bones: and it fell away on the occasion of preparing for racing, or the like, by scanty feeding &c.: (T, TA:) or, said of the flesh of a she-camel, it went away; syn. ذَهَبَ; (K;) or اِرْتَفَعَ and ذَهَبَ. (S.) 8 اغتلى He was, or became, quick, or swift; he sped, or went quickly; (S, K, TA;) said of a camel: (K, TA:) and he rose [in the degree of celerity] (اِرْتَفَعَ) so as to exceed goodness of rate, or pace; and in like manner one says [اغتلت] of any beast (دَابَّة); as also ↓ غَلَت, inf. n. غلو [app. غُلُوٌّ]. (TA.) 10 إِسْتَغْلَوَ see 4.12 اغلولى: see 6.

غَلْوَةٌ The limit, or utmost extent, of a shot or throw; (S, Mgh; *) [i. e.] any مَرْمَاة: (K:) [generally, a bow-shot; i. e.] the measure, space, or extent, of a single shooting of an arrow: (Har p. 234:) [or the utmost measure of a bow-shot; i. e.] a shot of an arrow to the utmost possible distance; also termed غَايَةٌ: (Msb:) said to be from three hundred to four hundred cubits: (Mgh, Msb:) the twenty-fifth part of a complete فَرْسَخ [q. v.]: (ISd, Z, Mgh, TA:) or it is reckoned by some as four hundred cubits, and by others as two hundred cubits: (Msb voce مِيلٌ [q. v.]:) pl. غَلَوَاتٌ (Msb, K, TA) and غِلَآءٌ. (S, * K, TA.) Hence, (TA,) it is said in a prov., جَرْىُ المُذَكِّيَاتِ غِلَآءٌ, (S, K, TA,) or, as some relate it, غِلَابٌ. (TA. See art. ذكو.) [Thus] غَلْوَةٌ is sometimes used in relation to horse-racing. (TA.) غَلْوَى i. q. غَالِيَةٌ. (K.) See the latter in art. غلى.

غُلَوَآءُ (S, K) and غُلْوَآءُ, (K,) the latter mentioned by Az, and app. a contraction of the former, (TA,) [and Freytag adds غُلُوَآء, for which I find no authority,] Excess, or exorbitance; (TA;) syn. with [the inf. n.] غُلُوٌّ. (S, K, TA.) One says, خَفِّفْ عَنْ غُلَوَائِكَ [Alleviate thine excess, or exorbitance]. (TA.) b2: And The quickness, or haste, or hastiness, and the first stage or state, of youth, or young manhood; (Az, S, K;) as also ↓ غُلْوَانٌ. (ISd, K, TA.) One says, فَعَلَهُ فِى غُلَوَآءِ شَبَابِهِ and شَبَابِهِ ↓ غُلْوَانِ [He did it in the quickness, or haste, &c., of his youth, or young manhood]. (TA.) b3: And غُلَوَآءُ signifies also The rising, or rising high, and increasing, of a plant, or of herbage. (Mz 40th نوع.) غُلْوَانٌ: see the next preceding paragraph, in two places.

غَلَآءٌ the subst. from غَلَا السِّعْرُ; [as such signifying A high price, or rate, at which a thing is to be sold;] (Msb;) or it is an inf. n. (S, Mgh, K.) [See 1, latter half.]

A2: Also, [i. e.] like سَمَآءٌ [in measure], (K,) but in the copies of the M ↓ غَلَّآءٌ, with teshdeed, (TA,) A man who shoots the arrow far. (K.) A3: And A certain small, or short, fish, (K, accord. to different copies,) about a span [in length]: (TA:) pl. أَغْلِيَةٌ. (K.) غَلِىٌّ: see غَالٍ, in three places.

غَلَّآءٌ: see غَلَآءٌ.

غَالٍ [act. part. n. of غَلَا: and hence, Acting, or behaving, with forced hardness, or strictness, or rigour, in religion, so that he exceeds the proper, due, or common, limit: (see 1:) and particularly] an extravagant zealot of the class of innovators: pl. غُلَاةٌ. (TA in art. سبأ.) b2: and Shooting, or one who shoots, the arrow to the furthest distance. (Msb.) b3: And High, or excessive, (S, * Msb, K, TA,) applied to a price, or rate, at which a thing is sold; (S, Msb, K, TA;) as also ↓ غَلِىٌّ. (K, TA.) Hence one says, بِعْتُهُ بِالغَالِى and ↓ بِالغَلِىِّ I sold it, or bought it, at what was a high, or an excessive, price, or rate. (K, TA.) A poet says, وَلَوْ أَنَّا نُبَاعَ كَلَامَ سَلْمَى

↓ لَأَعْطَيْنَا بِهِ ثَمَنًا غَلِيَّا [And if we were sold the speech, or discourse, of Selmà, we would give for it a high, or an excessive, price]. (TA.) b4: Also Fat flesh-meat. (K.) غَالِيَةٌ: see art. غلى.

أَغْلَى More, or most, high [or excessive] in price: hence the saying, أَفْضَلُ الرِّقَابِ أَغْلَاهَا ثَمَنًا [The most excellent of slaves is the highest thereof in price]. (Mgh.) مِغْلًى [in the CK مِغْلَاء] An arrow with which one raises the arm [in shooting] in order to exceed with it the usual limit, or nearly to do so: (K, * TA:) or, accord. to the M, that is used in striving to exceed the usual limit: also termed ↓ مِغْلَاةٌ: pl. مَغَالٍ. (TA.) مِغْلَاةٌ: see what next precedes. b2: نَاقَةٌ مِغْلَاةُ الوَهَقِ A she-camel that goes quickly when her feet of her fore legs and of her hind legs fall in one place: (S: [it is there expl. by تَغْتَلِى followed by the words إِذَا تَوَاهَقَتْ أَخْفَافُهَا which I have here rendered accord. to an explanation in art. وهق in the O: but the phrase مغلاة الوهق is there mentioned as an ex. of الوَهَق as signifying “ the lasso; ” whence it appears that the phrase lit. means that exceeds the limit of the lasso; agreeably with the explanation of Golius, “rapide currens, et fugiens laqueum sibi injiciendum: ”]) or [the meaning is a she-camel that steps far in vying, or keeping pace, with another; for], in explaining the phrase مِغْلَاةُ الوَهَقِ, IB says that المِغْلَاةُ applied to the she-camel signifies اَلَّتِى

تُبْعِدُ الخَطْوَ; and الوَهَقُ signifies المُبَارَاةُ and المُسَايَرَةُ. (TA voce هِرْجَابٌ.) أَرْضٌ مُغْلَوْلِيَةٌ A land having abundant, and dense or luxuriant, herbage; and with ع also; i. q. مُغِمَّةٌ and مِغَمَّةٌ. (TA in art. غم.)

ربو

1 رَبَا, aor. ـْ (T, S, M, Msb, K,) inf. n. رَبْوٌ, (so in copies of the S, [in one of my copies of the S not mentioned,]) or رُبُوٌّ and رَبَآءٌ, (M, K, TA,) the latter erroneously written in [some of] the copies of the K رِبَآء, (TA,) It (a thing, T, S, Msb) increased, or augmented. (T, S, M, Msb, K.) Said, in this sense, of property: (Mgh:) or, said of property, It increased by usury. (M, TA.) لِيَرْبُوَ فِى أَمْوَالِ النَّاسِ فَلَا يَرْبُو ↓ وَمَا آتَيْتُمْ عِنْدَ اللّٰهِ, in the Kur [xxx. 38], (T, Bd,) means And what ye give of forbidden addition in commercial dealing, [i. e. of usury,] (Bd,) or what ye give of anything for the sake of receiving more in return, (Zj, T, Bd,) and this is not forbidden accord. to most of the expositions, though there is no recompense [from God] for him who exceeds what he has received, (Zj, T,) in order that it may increase the possessions of men, (T, * Bd,) it shall not increase with God, (T, Bd,) nor will He bless it: (Bd:) some (namely, the people of El-Hijáz, T, or Náfi' and Yaakoob, Bd) read

↓ لِتُرْبُوا, (T, Bd,) meaning, in order that ye may increase [the property of men], or in order that ye may have forbidden addition [or usury therein]. (Bd.) b2: Also It became high. (Msb, * TA.) b3: رَبَا, aor. as above; and رَبِىَ, aor. ـْ said of a child, He grew up. (Msb.) You say, رَبَوْتُ فِى

بَنِى فُلَانٍ, (S,) or فِى حَجْرِهِ, inf. n. رُبُوٌّ (M, K, TA) and رُبْوٌ, (M, TA,) with damm, (TA,) this latter on the authority of Lh, (M, TA,) accord. to the K رَبْوٌ, with fet-h, but correctly with damm; (TA;) and رَبِيتُ, (S, M, TA,) in the copies of the K erroneously written رَبَيْتُ, (TA,) inf. n. رَبَآءٍ and رُبِىٌّ; (M, K, TA; [the latter, accord. to the CK, رَبِىٌّ, which is a mistranscription;]) I grew up [among the sons of such a one, or in his care and protection]. (S, M, K.) b4: رَبَتِ الأَرْضُ The ground [being rained upon] became large, and swelled. (M, TA.) In the Kur xxii. 5 and xli. 39, for وَرَبَتْ, some read وَرَبَأَتٌ: the former means and [becomes large, and swells; or] increases: the latter means “ and rises. ” (T. [See art. ربأ.]) b5: رَبَا السَّوِيقُ, inf. n. رُبُوٌّ, The سويق [or meal of parched barley] had water poured upon it, and in consequence swelled: (M, TA:) in the copies of the K, رَبَا السَّوِيقَ, expl. as meaning he poured water on the سويق, and it consequently swelled. (TA.) b6: رَبَا said of a horse, (S, K,) aor. ـْ (TA,) inf. n. رَبْوٌ, (K,) He became swollen, or inflated, from running, or from fear, or fright (S, K.) b7: He was, or became, affected with what is termed رَبْوٌ; (S, M, K;) i. e. he was, or became, out of breath; his breath became interrupted by reason of fatigue or running &c.; or he panted, or breathed shortly or uninterruptedly; syn. اِنْبَهَرَ: (TA:) and so ↓ تربّى; for you say, طَلَبْنَا الصَّيْدَ حَتَّى تَرَبَّيْنَا, i. e. [We pursued the chase until] we became out of breath; &c.; syn. بُهِرْنَا. (M.) b8: See also 4.

A2: رَبَوْتُ الرَّابِيَةَ I ascended, or mounted, upon the hill, or elevated ground. (S, K.) 2 رَبَّيْتُهُ, (S, M, Mgh, Msb, K,) inf. n. تَرْبِيَةٌ, (S, K,) I reared him, fostered him, or brought him up; (M, Msb;) namely, a child: (Msb:) I fed, or nourished, him, or it; (S, Mgh, K;) namely, a child, (Mgh,) or anything of what grows, or increases, such as a child, and seedproduce, and the like; (S;) as also ↓ تَرَبَّيْتُهُ: (Mgh, K:) the former is said to be originally رَبَبْتُهُ. (Er-Rághib, TA. [See 1 in art. رب, in two places.]) [Thus رَبَّيْتُ signifies I reared, or cultivated, plants or trees.] And ربّى is said of earth, or soil, meaning It fostered plants or herbage. (L in art. رشح, &c.) And يُنَوِّرُ وَلَا يُرَبِّى is said of a tree [as meaning It produces blossoms, but does not mature its produce]. (AHn, M and L in art. مظ.) b2: رَبَّيْتُ الأْتْرُجَّ بِعَسَلٍ (tropical:) [I preserved the citron with honey], and الوَرْدَ بِسُكَّرٍ [the roses with sugar: like رَبَّبْتُهُ]. (TA.) b3: رَبَّيْتُ عَنْ خِنَاقِهِ [in the CK خُناقِه, which I think a mistranscription,] (tropical:) I removed, or eased, [his cord with which he was being strangled; app. meaning, his straitness;] (K;) mentioned by Z. (TA.) [See a similar phrase in art. رخو, conj. 4.]3 راباهُ, (K in art. مجر, as syn. of مَاجَرَهُ,) inf. n. مُرَابَاةٌ, (TA ibid.,) [He practised usury, or the like, with him: used in this sense in the present day.] b2: And رَابَيْتُهُ, (K,) inf. n. as above, (TA,) I treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him. (K, * TA.) 4 أَرْبَيْتُهُ (in [some of] the copies of the K, erroneously, ارتبيته, TA) I increased, or augmented, it. (M, K, TA.) Hence, in the Kur [ii. 277], وَيُرْبِى الصَّدَقَاتِ (M, TA) And He will increase, or augment, alms-deeds; (Jel;) will multiply the recompense thereof, (Bd, Jel,) and bless them. (Bd.) See also an ex. in the first paragraph.

A2: أَرْبَيْتُ I took more than I gave. (S.) b2: [Hence,] اربى, said of a man, signifies [particularly] He engaged in, or entered upon, الرِّبَا [i. e. the practising, or taking, of usury or the like; he practised, or took, usury or the like; as also ↓ رَبَا, aor. ـْ for] إِرْبَآءٌ and رَبْوٌ, as inf. ns., both signify, in Pers\., رِبَا خوُرْدَنْ. (KL. [In the TA, رَبَا, said of a man, is expl. by the words حصل فى ربوة: but I think that the right reading must be حَصَّلَ فِى رِبًوا, or مِنْ رِبًوا; and the meaning, He acquired in the practice of usury or the like, or he acquired of usury or the like.]) See, again, an ex. in the first paragraph. b3: اربى عَلَى الخَمْسَينَ, (M, Msb,) وَنَحْوِهَا, (M,) He exceeded [the age of fifty, and the like]. (M, Msb.) b4: [أَرْبَى said of the عَرْفَج, in a copy of the S, in art رقط is a mistranscription for أَدْبَى, with dál.]5 تربّى, said of a child, (Mgh, Msb,) He was, or became, fed, or nourished; (Mgh;) or reared, fostered, or brought up. (Msb.) A2: See also 1, near the end of the paragraph.

A3: تَرَبَّيْتُهُ: see 2.

رَبْوٌ: see رُبْوَةٌ. b2: Also A company (IAar, T, K, TA) of men: (IAar, T, TA:) pl. أَرْبَآءُ: (IAar, T, K, TA:) and ↓ رِبْوَةٌ likewise signifies a company; or, as some say, ten thousand; as also رُبَّةٌ; (M, TA;) or the former of these two words, (i. e. ربوة,) accord. to the A, signifies a great company of men, such as ten thousand. (TA.) It is said in the K that ↓ رِبْوَةٌ signifies Ten thousand dirhems; as also ↓ رُبَةٌ: but in this assertion are errors; for the former of these two words signifies as explained in the foregoing sentence; and the latter of them is with teshdeed, belonging to art. رب, and signifies a company [or great company] of men. (TA.) A2: Also, (T, S, M, K, TA,) and ↓ رَبْوَةٌ, (M, TA,) The state of being out of breath; interruption of the breath by reason of fatigue or running &c.: or a panting, or breathing shortly or uninterruptedly: syn. بُهْرٌ, (T, M, TA,) and اِنْبِهَارٌ: (TA:) or a loud (lit. high) breathing: (S:) and a state of inflation of the جَوْف [or chest]. (M, TA.) [The former word is now often used as signifying Asthma.]

رِبًا, (T, M, Msb, K,) or ↓ رِبًوا, (S, Mgh,) [for it is often thus written, and generally thus in the copies of the Kur-án,] with the short ا accord. to the pronunciation best known, (Msb,) [which implies that it is also pronounced ↓ رِبَآءٌ,] An excess, and an addition: (Msb:) an addition over and above the principal sum [that is lent or expended]: but in the law it signifies an addition obtained in a particular manner: (Er-Rághib, TA:) [i. e. usury, and the like; meaning both unlawful, and lawful, interest or profit; and the practice of taking such interest or profit:] it is in lending, (Zj, T,) or in buying and selling, (S,) and in giving: and is of two kinds; unlawful, and lawful: the unlawful is any loan for which one receives more than the loan, or by means of which one draws a profit; [and the gain made by such means:] and the lawful is a gift by which a man invites more than it to be given to him, or a gift that he gives in order that more than it may be given to him; [and the addition that he so obtains:] (Zj, T:) [it generally means] an addition that is obtained by selling food [&c.] for food [&c.], or ready money for ready money, to be paid at an appointed period; or by exchanging either of such things for more of the same kind: (Bd in ii.

276:) or the taking of an addition in lending and in selling: (PS:) [it is said to be] i. q. عِينَةٌ: (M, K:) [but although رِبًا and عِينَةٌ are both applicable sometimes in the same case, neither of them can be properly said to be generally explanatory of the other, or syn. therewith: رِبَا النَّسِيْئَةِ is a term specially employed to signify profit obtained in the case of a delay of payment: and رِبَا الفَضْلِ to signify profit obtained by the superior value of a thing received over that of a thing given:] the dual of رِبًا (M, Msb, K) or رِبًوا (S) is رِبَوَانِ and رِبَيَانِ; (S, M, Msb, K;) the former being agreeable with the original; (M, Msb;) the ى in the latter being because of the imáleh occasioned by the preceding kesreh. (M.) See an ex. near the beginning of the first paragraph of this art. ↓ رُبْيَةٌ, thus pronounced by the Arabs, but by the relaters of a trad., in which it occurs, ↓ رُبِّيَّةٌ, (Fr, T, S, Mgh,) or, as some say, ↓ رُبَيَّةٌ, as though this were the dim. of رُبْيَةٌ, (Mgh,) is a dial. var. of رِبًوا [or رِبًا]; and by rule should be رُبْوَةٌ: (Fr, T, S, Mgh:) or, accord. to Z, رُبّيَّةٌ may be of the measure فُعُّولَةٌ from الرِّبَا. (TA.) [See also رَمَآءٌ, in art. رمى.]

رُبَةٌ: see رَبْوٌ.

رَبْوَةٌ: see the next paragraph: A2: and see also رَبْوٌ.

رُبْوَةٌ and ↓ رَبْوَةٌ and ↓ رِبْوَةٌ; (T, S, M, Msb, K;) the first of which is preferred, (T,) or most common; (Msb;) and the second, of the dial. of Temeem; (T, Msb;) and ↓ رَبْوٌ (M, K) and ↓ رَبَاوَةٌ (T, S, M, K) and ↓ رِبَاوَةٌ (M, K) and ↓ رُبَاوَةٌ (IJ, K) and ↓ رَابِيَةٌ (T, S, M, Msb, K) and ↓ رَبَآءَةٌ; (M, K;) A hill; i. e. an elevation of ground, or elevated ground: (T, S, M, K:) or an elevated place: so called because it is high: (Msb, TA:) the pl. of رُبْوَةٌ is رُبًى (T, Msb) and رُبِىٌّ: (T:) and the pl. of ↓ رَابِيَةٌ is رَوَابٍ; (T, Msb;) which ISh explains as meaning elevated sands, like the دَكْدَاكَة [q. v.], but higher and softer than the latter; the latter being more compact and rugged; the رابية, he says, has in it depression and elevation; it produces the best and the most numerous of the herbs, or leguminous plants, that are found in the sands; and men alight upon it. (T.) رِبْوَةٌ: see the next preceding paragraph: b2: and see رَبْوٌ, in two places.

رُبْيَةٌ and رُبَيَّةٌ and رُبِّيَّةٌ: see رِبًا, last sentence: A2: and see also art. ربى.

رِبًوا: see رِبًا. [The و is silent, like the ا.]

رَبْوَآءُ: see رَابٍ.

رِبَوِىٌّ Of, or relating to, what is termed رِبًا or رِبًوا [i. e. usury and the like]: (Mgh, Msb:) رَبَوِىٌّ is said by Mtr to be wrong. (Msb.) رَبَآءٌ Excess, excellence, or superiority; syn. طَوْلٌ: (IDrd, S, K:) so in the saying, لِفُلَانٍ عَلَى

فُلَانٍ رَبَآءٌ [Such a one possesses excess, or excellence, or superiority, over such a one]. (IDrd, S.) b2: And An obligation, a favour, or a benefit; syn. مِنَّةٌ. (K.) رِبَآءٌ: see رِبًا.

رَبَآءَةٌ: see رُبْوَةٌ.

رَبَاوَةٌ and رُبَاوَةٌ and رِبَاوَةٌ: see رُبْوَةٌ.

رَابٍ Increasing, or augmenting: &c. b2: Hence,] فَأَخَذَهُمْ أَخْذَةً رَابِيَةً, in the Kur [lxix. 10], and He punished them with a punishment exceeding other punishments; (Fr, * S, * M, * K, * Jel;) a vehement punishment. (K.) A2: اِمْرَأَةٌ رَابِيَةٌ A woman affected with what is termed رَبْوٌ; [i. e., out of breath; &c.; (see 1, near the end of the paragraph;)] (T, TA;) as also ↓ رَبْوَآءُ. (TA.) رَابِيَةٌ [as a subst.]: see رُبْوَةٌ, in two places.

أَرْبَى in the Kur xvi. 94 means More numerous, (Bd, Jel,) and more abundant in wealth. (Bd.) أُرْبِيَّةٌ, originally أُرْبُوَّةٌ, (S,) or of the measure فُعْلِيَّةٌ, (M,) The root of the thigh: (Ks, T, S, K:) or the part between the upper portion of the thigh and the lower portion of the بَطْن [or belly]: (ISh, T, K:) or the part between the upper portion of the thigh and the lower portion of the بَظْر [q. v.]: or, accord. to Lh, the root of the thigh, next the بَظْر: (M:) or, as in the A, a portion of flesh, in the root of the thigh, that becomes knotted in consequence of pain: (TA:) there are two parts, together called أُرْبِيَّتَانِ. (S, TA.) b2: Also (tropical:) A man's household, and the sons of the paternal uncle of a man; (T, M, K, TA;) not including any others: (T, M:) or the nearer members of the household of a man. (A, TA.) One says, جَآءَ فُلَانٌ فِى أُرْبِيَّتِهِ, and فِى

أُرْبِيَّةٍ مِنْ قَوْمِهِ, (T,) or فِى أُرْبِيَّةِ قَوْمِهِ, (S,) (tropical:) Such a one came among his household, and the sons of his paternal uncle: (T, TA:) or among the people of his house consisting of the sons of his paternal uncles; not of any others. (S.) إِرْبِيَانٌ: see art. ربى.

مُرْبٍ One who practises رِبًا [i. e. usury or the like]. (M, K.) b2: أَر ْضٌ مُرْبِيَةٌ (assumed tropical:) Good land. (M.) مَرْبَاةٌ for مَرْبَأَةٌ: see the latter, in art. ربأ.

مُرَبًّى [Reared, fostered, brought up, fed, or nourished: see 2. b2: And] Made [or preserved] with رُبّ [or inspissated juice, &c. (see 2, last sentence but one)]: you say زَنْجَبِيلٌ مُرَبًّى [Ginger so preserved]; as also مُرَبَّبٌ: (S, K:) and ↓ مُرَبَّيَاتٌ signifies Preserves, or confections, made with رُبّ; like مُرَبَّبَاتٌ. (S in art. رب.) مُرَبَّيَاتٌ: see what next precedes.

شقو

1 شَقِىَ, (S, Msb, K,) originally شَقِوَ, (S, TA,) aor. ـَ (S, Msb,) dual thereof يَشْقَيَانِ, (S,) inf. n. شَقَاوَةٌ and شِقَاوَةٌ, (S, * K,) the latter accord. to a reading of the Kur xxiii. 108, (S,) and شَقَآءٌ and شِقْوَةٌ and شَقْوَةٌ (S, * K) and شَقًا, (K.) or the last of these is the inf. n., and شَقَاوَةٌ and شِقْوَةٌ [and the rest, none of which is expressly specified as an inf. n. in the S,] are simple substs., (Msb,) He was, or became, unprosperous, unfortunate, unhappy, or miserable; (S, Msb, TA;) شَقِىَ being contr. of سَعِدَ; (Msb;) and شَقَاوَةٌ &c. contr. of سَعَادَةٌ: (S, TA:) or he was, or became, in a state of straitness, distress, adversity, or difficulty. (Az, K, TA.) [See also شَقَاوَةٌ below.] b2: Also (assumed tropical:) He suffered, or experienced, fatigue, (TA, and Ksh and Bd and Jel in xx. 1,) فِى كَذَا [in such a thing]. (TA.) A2: شَقَاهُ: see 3: b2: and 4.3 شاقاهُ, (K, TA,) inf. n. مُشَاقَاةٌ (S, TA) and شِقَآءٌ, (TA,) He laboured, strove, or struggled, with him, to prevail, or overcome, (S, K, TA,) in war, or battle, and the like; (K, TA;) so in the T; (TA;) he struggled, or contended, with, or against, the difficulty, or trouble, or inconvenience, that he experienced from him; (S, * TA;) syn. عَالَجَهُ; (K, TA;) or مَارَسَهُ; and عَانَاهُ. (S, * TA.) b2: And ↓ شاقاهُ فَشَقَاهُ, aor. of the latter verb شَقُوَ, He endeavoured to surpass him in mutual labouring, or striving, or struggling, to prevail, or overcome, &c., (غَالَبَهُ فِى الشِّقَآءِ, [in the CK, فى الشَّقاءِ, but the former seems to be the right reading, and may be best rendered in the mutual striving against difficulty,]) and he surpassed him [therein]. (K. [In the S, شَاقَانِى فُلَانٌ فَشَقَوْتُهُ, aor. ـْ and only the latter verb as thus used is there explained.]) b3: مُشَاقَاةٌ signifies also (assumed tropical:) The treating [one] with hardness, harshness, or illnature. (TA.) b4: And (tropical:) The vying, one with another, in patience, or endurance: a rájiz says, إِذَا يُشَاقِى الصَّابِرَانِ لَمْ يَرِثْ يَكَادُ مِنْ ضَعْفِ القُوَى لَا يَنْبَعِثْ [When the two patient ones vie in endurance, he does not lag behind, almost, by reason of the weakness of powers, failing to hasten in pace]: he means a camel vying with the attendant thereof in endurance of going. (TA.) 4 اشقاهُ اللّٰهُ God caused him to be unprosperous, unfortunate, unhappy, or miserable; contr. of أَسْعَدَهُ: (S, * Msb, TA:) or God caused him to be in a state of straitness, distress, adversity, or difficulty: and so ↓ شَقَاهُ. (K.) A2: and اشقى He combed. (Az, K. [See مِشْقًى.]) شِقْوَةٌ an inf. n. of شَقِىَ, as also شَقْوَةٌ: (S, * K:) or a simple subst. (Msb.) شَقِىٌّ Unprosperous, unfortunate, unhappy, or miserable: (S, Msb, TA:) [or in a state of straitness, distress, adversity, or difficulty: (see its verb:)] pl. أَشْقِيَآءُ. (TA.) وَلَمٌ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا, in the Kur [xix. 4, And I have not been, in supplicating Thee, my Lord, unprosperous], means I have been one whose prayer has been answered. (TA.) شَقَاوَةٌ an inf. n. of شَقِىَ; (S, * K;) or a simple subst.; (Msb;) signifying Unprosperousness, &c.; [see its verb;] contr. of سَعَادَةٌ: (S, Er-Rághib, TA:) it is of two kinds; أُخْرَاوِيَّةٌ [relating to the world to come] and دُنْيَاوِيَّةٌ [relating to the present world]: and the latter is of three kinds; نَفْسِيَّةٌ [relating to the soul] and بَدَنِيَّةٌ [relating to the body] and خَارِجِيَّةٌ [relating to external circumstances]. (Er-Rághib, TA.) b2: Also (assumed tropical:) Fatigue; syn. تَعَبٌ; but the latter has a more general signification; every شقاوة being تعب, but every تعب is not شقاوة. (TA.) أَشْقَى [More, and most, unprosperous, &c. b2: And] (tropical:) More [and most] fatigued. (TA.) مِشْقًى A comb: a dial. var. of مِشْقَأٌ. (Az, K.)

غل

ى1 غَلَتِ القِدْرُ, aor. ـْ inf. n. غَلْىٌ and غَلَيَانٌ, (S, MA, Msb, K,) The cooking-pot boiled; (MA, &c.;) and غَلِيَت, aor. ـْ is an unusual dial. var. thereof, the former being the more chaste; (Msb;) or غَلِيَت is not allowable. (S.) b2: [Hence غَلَى said of a liquor, It estuated: it effervesced: it fermented: see نَبِيذٌ b3: and hence] يَغْلِى دَمُهُ [as though meaning (assumed tropical:) His blood is fit to be shed] is a phrase like رَابَ دَمُهُ, [q. v.], said of one who has exposed himself to slaughter: his blood being likened to milk that has become thick, and fit to be churned. (A in art. روب.) b4: And غَلِىَ الرَّجُلُ, like رَضِىَ in measure [but see what has been said of this form of the verb above], (tropical:) The man became vehemently angry. (IKtt, TA.) 2 غَلَّىَ see 4, in two places.

A2: غلّى الرَّجُلَ, inf. n. تَغْلِيَةٌ, He rubbed the man over, or perfumed him, with غَالِيَة. (TA.) And غلّى لِحْيَتَهُ (Mgh, O,) Msb, all in art. غلف) بِالغَالِيَةِ (O, ibid.) He daubed, or smeared, his beard with غَالِيَة; as also غَلَّلَهَا. (Mgh, O, Msb, ibid. [See 1 in art. غلف.]) A3: And تَغْلِيَةٌ signifies also The saluting from afar, and making a sign. (K.) 4 اغلى القِدْرَ, (S, MA, K,) and ↓ غلّاهَا, (K,) He made the cooking-pot to boil. (S, * MA, K. *) IDrd mentions, among some of the sayings of the people of former ages, ↓ أُنَّ مَآءً وَغَلِّهِ [Pour thou out water, and make it to boil]. (TA.) And one says, أَغْلَيْتُ الزَّيْتَ وَنَحْوَهُ [I made the olive-oil and the like to boil], inf. n. إِغْلَآءٌ. (Msb.) 5 تغلّى (S, Msb, K) بِالغَالِيَةِ (S, Msb) He (a man, S, Msb) perfumed himself, (S, * Msb, K,) or rubbed himself over, (K,) with غَالِيَة; (S, Msb, K;) and ↓ اغتلى signifies the same; (IDrd, O in art. غلف;) as also تَغَلَّلَ, (Msb, and O in art. غلف,) and اِغْتَلَّ. (O in that art.) 6 تَغَاْلَىَ in all its sense, belongs to art. غلو, q. v.8 إِغْتَلَىَ see 5.

غَلَانِيَةٌ, mentioned in the K in this art., belongs to art. غلو, being an inf. n. of the verb in the phrase غَلَا فِى الأَمْرِ. (TA.) غَلَّايَةٌ A vessel of copper [or brass], in which water is heated; thus called by the people of Syria; the same that is called مِحَمٌّ [q. v.] and قُمْقُمٌ and قُمْقُمَةٌ. (Msb voce قُمْقُمٌ.) غَالِيَةٌ [Galia moschata,] a sort of perfume, (S, K,) well known; (K;) a certain compound of perfumes; (Msb;) musk mixed or boiled [with other perfumes]; (MA;) or a perfume composed of musk and ambergris and camphor and oil of ben: (KL:) it is said that the first who called it thus was Suleymán Ibn-'Abd-El-Melik; (S, TA;) and he did so because it is a compound boiled together upon the fire: or it was thus named by Mo'áwiyeh; the case being, that 'Abd-Allah Ibn-Jaafar went in to him, and the odour of perfume was diffusing itself from him; so he said, “What is thy perfume, O 'Abd-Allah? ” and he answered, “ musk and ambergris combined with oil of ben; ”

whereupon Mo'áwiyeh said, غَالِيَةٌ, meaning highpriced: (TA:) [hence some hold the word to belong to art. غلو; and their opinion is strengthened by the fact that] غَلْوَى signifies the same. (K in art. غلو.)

الا

أَلَا [in its primitive acceptation, being composed of the interrogative hemzeh and the negative لا,] denotes an interrogation respecting a negative, as in the saying [of the poet], أَلَا اصْطِبَارَ لِسَلْمَى أَمْ لَهَا جَلَدٌ
إِذَا أُلَاقِى الَّذِى لَاقَاهُ أَمْثَالِى

[Is there not any patience belonging to Selmà, or has she hardiness, when I experience what persons like me have experienced?]: (Mughnee, K:) and when used in this manner, it is put before a nominal proposition only, and governs like the negative لا [when used without the interrogative hemzeh]. (Mughnee.) b2: It also denotes a wish; as in the saying [of the poet], أَلَا عُمْرَ وَلَّى مُسْتَطَاعٌ رُجُوعُهُ
فَيَرْأَبَ مَا أَثْأَتْ يَدُ الغَفَلَاتِ [May there not be a life which has declined whereof the returning is possible, so that it may repair what the hand of negligences hath marred?]; for which reason يرأب is mansoob, because it is the complement of a wish, coupled with فَ: and used in this manner, also, it is put before a nominal proposition only, [ولّى in the verse above being a qualificative, like an epithet,] and it governs like the negative لا [without the interrogative hemzeh], and has no enunciative either expressed or understood. (Mughnee.) b3: It also denotes reproof, or reproach, (T, Mughnee, K,) and disapproval; as in the saying [of the poet], أَلَا ارْعِوَآءَ لِمَنْ وَلَتْ شَبِيْبَتُهُ
وَاذَنَتْ بِمَشِيبٍ بَعْدَهُ هَرَمُ [Is there no self-restraint to him whose youth hath declined, and announced hoariness, after which is to follow decrepitude?]: (Mughnee, K:) and used in this manner, also, it is put before a nominal proposition only, and governs as in the cases mentioned above, (Mughnee,) or before a verb [also], which is always marfooa; as in the phrase أَلَا تَنَدَّمَ عَلَى فِعَالِكَ [Dost not thou repent of thine actions?] and أَلَا تَسْتَحْيِى

مِنْ جِيرَانِكَ [Art not thou ashamed for thyself, or of thyself, with respect to thy neighbours?] and أَلَا تَخَافُ رَبَّكَ [Dost not thou fear thy Lord?]. (T.) b4: It also denotes عَرْضٌ, (T,) or العَرْضُ, and التَّحْضِيضُ, both of which signify the asking, or requiring, a thing; (Mughnee, K; *) but the former means the doing so with gentleness; (Mughnee, K;) and the latter, the doing so with urgency: (Mughnee:) and when used in this manner, [also,] it is said to be composed of لا with the interrogative hemzeh; (TA;) and is put before a verbal proposition only; (Mughnee;) as in the saying [in the Kur xxiv. 22], أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللّٰهُ لَكُمْ [Do not ye, or wherefore do not ye, (see أَمَا,) like that God should forgive you?] (Mughnee, K,) and [in the same, ix. 13,] أَلَاتُقَاتِلُونَ قًوْمًا نَكَثُوا أَيْمَانَهُمْ [Will not ye, or wherefore will not ye, fight a people who have broken their oaths?]; (Mughnee;) or before a mejzoom or marfooa aor. , both of these forms being mentioned on the authority of the Arabs, as in أَلَا تَنْزِلْ تَأْكُلْ and أَلَا تَنْزِلُ تَأْكُلُ [Wilt not thou, or wherefore wilt not thou, alight and eat?]. (Ks, T.) b5: It is also an inceptive particle, (S, Mughnee, K,) of which those who parse show the place but neglect the meaning, (Mughnee,) used to give notice of something about to be said, [like as Now, and why, (by the former of which I think it is generally best rendered when thus used,) are often employed in our language, and like as ἀλλὰ (which is remarkable for its near agreement with it in sound) is often used in Greek,] (S, Mughnee, K,) and importing averment, because it is composed of the interrogative hemzeh and the negative لا which, when thus composed, have this import, (Mughnee, K,) like أَلَمْ, and أَلَيْسَ, because the interrogative particle resembles the particle of negation, and the negation of a negation is an affirmation, (Ham p. 589,) and like أَمَا before an oath: (Z, Mughnee:) [it may therefore be further rendered by our word surely;; for this word (as Dr. Johnson says in his Dictionary) "is often used rather to intend and strengthen the meaning of the sentence, than with any distinct and explicable meaning:"] or it signifies حَقًّا [verily, or truly]: (M voce أَمَا:) it is put before both the [kinds of] propositions, [the nominal and the verbal;] (Mughnee;) as in the saying [in the Kur ii. 12], أَلَا إِنَّهُمْ هُمُ السُّفَهَآءُ [meaning Now surely it is they who are the lightwitted], (Mughnee, K,) and [in the same, xi. 11,] أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ [meaning Now surely, on the day of its coming to them, it shall not be averted from them], (Mughnee,) in which يَوْمَ يَأْتِيهِمْ appears to be the object of government of مَصْرُوفًا, which is the enunciative of لَيْسَ whence it has been argued that, as the object of government of the enunciative of ليس precedes that verb, the enunciative itself may precede it: (I 'Ak pp. 74 and 75:) [J says,] you say, أَلَا إِنَّ زَيْدًا خَارِجٌ [Now surely Zeyd is going forth], like as you say, إِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth]: (S:) Ks says, أَلَا is used to give notice of what is about to be said, and is followed by a command and a prohibition and an enunciation, as in أَلَا قُمْ [Now stand thou], and أَلَا لَا تَقُمْ [Now stand not thou], and أَلَا إِنَّ زَيْدًا قَدْ قَامَ [Now surely Zeyd has stood, or has just now stood]. (T.) When it is put before the particle [يَا] used to give notice of what is about to be said, it is merely an inceptive, as in the saying. [of the poet], أَلَا يَا اسْلَمِى يَا دَارَ مَىَّ عَلَى البِلَى

[Now be thou free from evil, O abode of Meiyà, during wear and tear]. (AAF, M.) b6: Lth says, sometimes أَلَا is immediately followed by another لا; and he cites the following ex.: فَقَامَ يَذُودُ النَّاسَ عَنَّا بِسَيْفِهِ
يَقُولُ أَلَا لَا مِنْ سَبِيلٍ إِلَى هِنْدِ [Then he began to drive away the people from us, saying, Now is there no way to Hind?]: and one says to a man, "Did such and such things happen?" and he answers, أَلَا لَا [Why no]: he holds الا to be used to give notice of what is about to be said, and لا to be a negative. (T.) أُلَا and الأُلَا, and أُلَآءِ &c.: see art. الى.

أَلَّا is a particle denoting تَحْضِيض; (Msb in art. حض, Mughnee, K;) i. e., when followed by a future, exciting to an action, and seeking or desiring or demanding the performance of it; and when followed by a preterite, reproof for not doing a thing; (Msb ubi suprà;) syn. with هَلَّا; (T, TA;) and peculiar to enunciative verbal propositions, (Mughnee, K,) like the other particles used for the same purpose. (Mughnee.) Yousay, [أَلَّا تَفْعَلُ كَذَا Wherefore wilt not thou do such a thing? and] أَلَّا . فَعَلْتَ كَذَا [Wherefore didst not thou such a thing?] (T, TA,) meaning, (TA,) or as though meaning, (T,) لِمَ لَمْ تَفْعَلْ كَذَا. (T, TA.) A2: It also means أَنْ لَا; the ن being incorporated into the ل, which is written with teshdeed: (T, TA:) in which case, it is not to be confounded with the foregoing particle. (Mughnee.) You say, أَمَرْتُهُ أَلَّا يَفْعَلَ ذَاكَ [I commanded him that he should not do that]; and you may say, أَمَرْتُهُ أَنْ لَا يَفْعَلَ ذَاكَ: it occurs in the old copies of the Kur written in the former manner in some places, and in the latter manner in other places. (T, TA.) In the saying in the Kur [xxvii. 31], أَلَّا تَعْلُوا عَلَىَّ, [which may mean That ye exalt not yourselves against me, or exalt ye not yourselves against me,] it may be a compound of أَنْ governing a mansoob aor. and the negative لَا, or of the explicative أَنْ and the prohibitive لا. (Mughnee.) [It often has لِ prefixed to it, forming the compound لِئَلَّا, which signifies That, or in order that,... not; and may frequently be rendered by lest; as in the Kur ii. 145, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ That, or in order that, there may not be, or lest there should be, to men, against you, any allegation.]

إِلَّا, [regarded as a simple word,] not to be confounded with the compound of the conditional إِنْ and the negative لَا, (Mughnee at the end of the article on this word,) is used in four manners. (The same in the beginning of the art.) First, (Mughnee,) it is used (as a particle, S, Msb,) to denote exception; [meaning Except, save, or saving; and sometimes but; and sometimes but not; as will be seen below;] (T, S, Msb, Mughnee, K; [in which last it is mentioned in art. ال, and again, as in the S, in the last division of the work;]) and to denote exception, it is used in five manners; after an affirmation, and a negation, and a portion of a sentence devoid of the mention of that from which the exception is made, and when the thing excepted precedes that from which the exception is made, and when these two are disunited in kind, in which last case it has the meaning of لٰكِنَّ [but when the sentence is negative, and but not when the sentence is affirmative]. (S, TA.) You say, قَامَ القَوْمُ إِلَّا زَيْدًا [The people, or company of men, stood, except Zeyd]; i. e., Zeyd was not included in the predicament of the people, or company of men: (Msb:) and it is said in the Kur [ii. 250], (T,) فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ [And they drank of it, except a few of them]: (T, Mughnee, K:) here قليلا is governed in the accus. case by الّا, (Mughnee, K,) accord. to the most correct opinion: (Mughnee:) accord. to Th, it is so because there is no negation in the beginning of the sentence. (T.) And it is also said in the Kur [iv. 69], (T,) مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ [They had not done it, or they would not do it, except a few of them]: (T, Mughnee, K:) here قليل is in the nom. case as being a partial substitute, (Mughnee, K,) accord. to the Basrees, (Mughnee,) i. e., as being a [partial] substitute for the [pronoun] و [in فعلوه], for it may here be so without perversion of the meaning, whereas it cannot be so without such perversion when the sentence is affirmative: (TA:) accord. to the Koofees, الّا is a conjunction, like the conjunctive لَا: (Mughnee:) accord. to Th, قليل is here in the nom. case because the sentence commences with a negative: (T:) or in a sentence [like this,] which is not affirmative, in which the thing excepted is united in kind to that from which the exception is made, accord. to the opinion which is generally preferred and which commonly obtains, the noun signifying the thing excepted is a substitute for the noun signifying that from which the exception is made; but it is allowable to put it in the accus. case according to the general rule respecting exception; so that one says, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [There stood not any one, except Zeyd]: and the same is the case in a prohibitive sentence; as in لَا يَقُمْ أَحَدٌ

إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Let not any one stand, except Zeyd]; and in an interrogative sentence; as in هَلْ قَامَ أَحَدٌ إِلَّا زَيْدٌ and إِلَّا زَيْدًا [Did any one stand, except Zeyd?]; when, in such sentences, the thing excepted is united in kind to that from which the exception is made. (I 'Ak p. 162.) You say also, مَا جَآءَنِى إِلَّا زَيْدٌ [There came not to me any, save Zeyd], without mentioning that from which the exception is made; (TA;) and مَا ضَرَبْتُ إِلَّا زَيْدًا [I beat not any, save Zeyd]; and مَا مَرَرْتُ إِلَّا بِزَيْدٍ

[I passed not by any, save by Zeyd]; (I' Ak p. 164;) the case of the noun signifying the thing excepted being the same as if الّا were not mentioned: (I' Ak ubi suprà, and TA:*) but you may not say, affirmatively, ضَرَبْتُ إِلَّا زَيْدًا, or the like. (I 'Ak ubi suprà.) When the thing excepted precedes that from which the exception is made, if the sentence is affirmative, the noun signifying the former must be in the accus. case; as in قَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood]: and so, accord. to the usage generally preferred, when the sentence is not affirmative; as in مَاقَامَ إِلَّا زَيْدًا القَوْمُ [Except Zeyd, the people, or company of men, stood not]; but recorded instances allow one's saying also, مَا قَامَ إِلَّا زَيْدٌ القَوْمُ. (I 'Ak p. 163.) When the thing excepted is disunited in kind from that from which the exception is made, if the sentence is affirmative, the noun signifying the former must likewise be in the accus. case; as in قَامَ القَوْمُ إِلَّا حِمَارًا [The people, or company of men, stood, but not an ass], and ضَرَبْتُ القَوْمَ إِلَّا حِمَارًا [I beat the people, but not an ass], &c.: (I' Ak p. 162:) and so, accord. to the generality of the Arabs, when the sentence is negative; as in مَا قَامَ القَوْمُ إِلَّا حِمَارًا [The people stood not, but an ass]; (I' Ak p. 163;) and مَا رَأَيْتُ القَوْمَ إِلَّا حِمَارًا [I saw not the people, but an ass]; الّا being here syn. with لٰكِنَّ; as also in the Kur [xlii. 22], where it is said, لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَةَ فِى القُرْبَى [I ask not of you a recompense for it, but affection in respect of relationship]; (Msb;) and in the same xx. 1 and 2, مَا أَنْزَلْنَا عَلَيْكَ القُرْآنَ لِتَشْقَى إِلَّا تَذْكِرَةً

[We have not sent down unto thee the Kur-án that thou shouldest suffer fatigue, but as an admonition]; (Bd, Jel;) or it is here syn. with بَلْ [which in this case means the same as لكنّ]: (S:) so, too, when the sentence resembles a negative, being prohibitive or interrogative; (I' Ak p. 163, explained in p. 162;) [thus, لَا تَضْرِبِ القَوْمَ

إِلَّا حِمَارًا means Beat not thou the people, but an ass; and] فَلَولَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ [in the Kur x. 98] means And wherefore did not any inhabitants of a town believe, before the punishment befell them, and their belief profit them, but the people of Jonas? for these were different from the former. (T.) When إِلَّا is repeated for the purpose of corroboration, it has no effect upon what follows it, except that of corroborating the first exception; as in مَا مَرَرْتُ بِأَحَدٍ إَلَّا زَيْدٍ إِلَّا أَخِيكَ [I passed not by any one, except Zeyd, except thy brother], in which اخيك is a substitute for زيد, for it is as though you said, مَا مَرَرْتُ بِأَحَدٍ إِلَّا زَيْدٍ أَخِيكَ; and as in قَامَ القَوْمُ

إِلَّا زَيْدًا وَ إِلَّا عَمْرًا [The people stood, except Zeyd, and except' Amr], originally إِلَّا زَيْدًا وَ عَمْرًا. When the repetition is not for that purpose, if the sentence is devoid of the mention of that from which the exception is made, you make the governing word [which is the verb] to affect one, whichever you please, of the nouns signifying the things excepted, and put the others in the accus. case, so that you say, مَا قَامَ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any, save Zeyd, save' Amr, save Bekr]; but if the sentence is not devoid of the mention of that from which the exception is made, different rules are observed accord. as the things excepted are mentioned before that from which the exception is made or after it: in the former case, all must be put in the accus., whether the sentence be affirmative or not affirmative; as in قَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood], and مَاقَامَ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا القَوْمُ [Except Zeyd, except' Amr, except Bekr, the people stood not]: in the latter case, when the sentence is affirmative, all must likewise be put in the accus., so that you say, قَامَ القَوْمُ إِلَّا زَيْدًا إِلَّا عَمْرًا إِلَّا بَكْرًا [The people stood, except Zeyd, except' Amr, except Bekr]; but when the sentence is not affirmative, the same rule is observed with respect to one of them as when the exception is not repeated, accord. to the usage generally preferred, or it may be put in the accus., which is rarely done, and the rest must be put in the accus., so that you say, مَا قَامَ أَحَدٌ إِلَّا زَيْدٌ إِلَّا عَمْرًا إِلَّا بَكْرًا [There stood not any one, except Zeyd, except' Amr, except Bekr, accord. to the more approved usage], زيد being a substitute for احد, or you may make the other nouns which remain to be substitutes. (I' Ak pp. 164 — 166.) b2: Secondly, (Mughnee,) it is used as a qualificative, (S, Msb, Mughnee, K,) in the manner of غَيْرُ, (Mughnee, K,) [i. e.] in the place of غَيْرُ, (S,) [i. e.] as syn. with غَيْرُ, (T, Msb,) and سِوَى; (T;) [both meaning the same, i. e. Other than; or not, as used before a subst. or an adjective;] but its primary application is to denote exception, and its use as a qualificative is adventitious; whereas the primary application of غَيْرُ is as a qualificative, and its use to denote exception is adventitious. (S.) It [generally] follows an indeterminate, unrestricted pl.; (Msb;) or an indeterminate pl., or the like thereof, is qualified by it and by that which follows it; (Mughnee, K;) the noun which follows it being put in the same case as that which precedes it. (S.) The following is an ex. of the indeterminate pl.: (Mughnee, K:) لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللّٰهُ لَفَسَدَتَا [If there had been in them (namely the heavens and the earth) deities other than God, or not God, assuredly they would have become in a state of disorder, or ruin; occurring in the Kur xxi. 22]; (Fr, T, S, Msb, Mughnee, K;) الّا here meaning سَوِى, (Fr, T,) or غَيْرُ, (Msb, TA,) and الّا اللّه being a qualificative of آلهة. (TA.) and the following is an ex. of the like of an indeterminate pl.: أُنِيخَتْ فَأَلْقَتْ بَلْدَةً فَوْقِ بَلْدَةٍ
قَلِيلٍ بِهَا الأَصْوَاتُ إِلَّا بُغَامُهَا [She (the camel) was made to lie down, and threw her breast upon a tract of ground in which were few sounds other than her broken yearning cry for her young one]; for the determination of الاصوات [by the article ال] is generical: (Mughnee, K:) this verse is by Dhu-r-Rummeh. (S in art. بلد.) The following is an ex. of the like of a pl..: (Mughnee:) it is by Lebeed: (T:) لَوْ كَانَ غَيْرِى سُلَيْمَى اليَوْمَ غَيَّرَهُ
وَقْعُ الحَوَادِثِ إِلَّا الصَّارِمُ الذَّكَرُ [If it had been other than I, (O) Suleymà, today, the befalling of misfortunes would have altered him; other than the sharp sword diversified with wavy marks or streaks or grain, or of which the edge is of steel and the middle of the broad side of soft iron]. (T, Mughnee. [But in the latter, in the place of اليَوْمَ, I find الدَّهْرَ, i. e. ever.]) What Sb says necessarily implies its not being a condition that the word qualified must be a pl. or the like thereof; for he gives as an ex., لَوْ كَانَ مَعَنَا رَجُلٌ إِلَّ [If there had been with us a man other than Zeyd, we should have been overcome]. (Mughnee.) Another ex. of the same usage of إِلَّا is the following: جَآءَنِى القَوْمُ إِلَّا زَيْدٌ [The people came to me, others than Zeyd, or not Zeyd]. (S.) [And مَ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا Ye are no other than human beings like us. (Kur xxxvi. 14.)] And the saying [in the Kur xliv. 56], لَا يَذُقُونَ فِيهَا الْمَوْتَ إِلَّا المَوْتَةَ الْأُولَى [They shall not taste therein death, other than the first death]; الّا here meaning سِوَى: (T:) or, accord. to some, it here means بَعْدَ [after]. (Jel.) And the saying of 'Amr Ibn-Maadee-kerib, وَ كُلُّ أَخٍ مُفَارِقُهُ أَخُوهُ
لَعَمْرُ أَبِيكَ إِلَا الفَرْقَدَانِ [And every brother, his brother forsakes him, or separates himself from him, by the life of thy father, other than the Farhadán; which is the name of the two stars b and r of Ursa Minor]; as though he said غَيْرُ الفَرْقَدَيْنِ: (S:) but Ibn-El-Hájib regards this instance as a deviation from a general rule; for he makes it a condition of the use of الّا as a qualificative that it must be impossible to use it for the purpose of denoting exception: (Mughnee:) Fr says that this verse has the meaning of a negation, and therefore الّا here governs the nom. case; as though the poet said, There is not any one but his brother forsakes him, except the Farkadán. (T.) When it is used as a qualificative, it differs from غَيْرُ inasmuch as that the noun qualified by it may not be suppressed; so that one may not say, جَآءَنِى إِلَّا زَيْدٌ [meaning There came to me not Zeyd]; whereas one says, جَآئَنِى غَيْرُ زَيْدٍ: and, accord. to some, in this also; that it may not be used as such unless it may be used to denote exception; so that one may say, عِنْدِى

دِرْهَمٌ إِلَّا دَانِقٌ [I have a dirhem, not a dánik], because one may say إِلَّا دَانِقًا [except a dánik]; but not إِلَّا جَيِّدٌ [not a good one], because one may not say إِلَّا جَيِّدًا [except a good one]; but it may be said that this is at variance with what they assert respecting the phrase لَوْ كَانَ فِيهِمَا آلِهَةٌ, and with the ex. given by Sb, and with the saying of Ibn-El-Hájib mentioned above. (Mughnee.) b3: Thirdly, (Mughnee,) sometimes, (S, Msb,) it is used as a conjunction, (Mughnee, K,) in the manner of وَ (S, Mughnee, K,) consociating both literally and as to the meaning, as mentioned by Akh and Fr and AO, (Mughnee,) [i. e.] as syn. with وَ [And]. (Msb.) Thus in the saying, لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَةٌ إِلَّا الَّذِينَ ظَلَمُوا [That there may not be to men, against you, any allegation, and (meaning nor) to those who have acted wrongfully]; (Msb, Mughnee, K;) occurring in the Kur [ii. 145]; (Msb;) so accord. to Akh and Fr and AO; (Mughnee;) i. e., and those who have acted wrongfully also, to them there shall not be, against you, any allegation: (Msb:) Fr explains it as meaning that the wrongdoer has no allegation of which account should be taken; and this is correct, and is the opinion held by Zj. (T.) Thus, too, in the saying [in the Kur xxvii.10 and 11], لَا يَخَافُ لَدَىَّ الْمُرْسَلُونَ إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَلَ حُسْنًا بَعْدَ سُوءٍ [The apostles shall not fear in my presence, and neither shall he who hath acted wrongfully, then hath done good instead, after evil; as some explain it; but others say that وَلَا مَنْ ظَلَمَ here denotes exception]. (Mughnee, in which it is explained as meaning ; and K.) And thus in the saying of the poet, [namely, El-Mukhabbal Es-Saadee, (S in art. خلد,)]

وَأَرَى لَهَا دَارًا بِأَغْدِرَة السْ??
سِيدَانِ لَمْ يَدْرُسْ لَهَا رَسْمُ
إِلَّا رَمَادًا هَامِدًا دَفَعَتْ
عَنْهُ الرِّيَاحَ خَوَالِدٌ سُحْمٌ [And I see a dwelling formerly belonging to her, at the pools of Es-Seedán, (a hill so called,) the remains of which have not become effaced, and ashes wasted and compacted together, from which three black pieces of stone whereon the cooking-pot was wont to be placed turned back the winds]: he means, أَرَى لَهَا دَارًا وَ رَمَادًا. (S.) b4: Fourthly, (Mughnee,) it is redundant, as in the following verse, (S in art. فك, Mughnee, K,) of Dhu-rRummeh, (S ubi suprà, Mughnee,) accord. to As and IJ: (Mughnee:) حَرَاجِيجُ مَا تَنْفَكُّ إِلَّا مُنَاخَةٌ
عَلَى الخَسْفِ أَوْ نَــرْمِى بِهَا بَلَدًا قَفْرَا [She-camels long-bodied, or lean, (but other meanings are assigned to the word which I thus render,) that cease not to be made to lie down in a state of hunger, or with which we direct our course to a desert region]; (S ubi suprà, Mughnee; [but in one copy of the former, in the place of نَــرْمِى, I find يَــرْمِى; and in my copy of the latter, تَــرْمِى;]) meaning, ما تنفكّ مناخةً: (S ubi suprà:) but it is said that this is a mistake of the poet: (Mughnee:) so says Aboo-'Amr Ibn-El-'Alà; for, he says, الّا is not to be introduced after تَنْفَكُّ and تَزَالُ: (TA:) and some say that the right reading is إِلًّا, with tenween, [perhaps a mistranscription, for آلًا,] meaning شَخْصًا [in a pl. sense]: and some, that تنفكّ is a complete [or an attributive] verb, and مناخة is a denotative of state; [consequently, that إِلَّا is a compound of إِنْ and لَا, as in some other instances hereafter to be mentioned;] the meaning being, that are not disengaged, or not free, from fatigue [unless when made to lie down]. (Mughnee.) The following is also given as an ex. of the same kind: أَرَى الدَّهْرَ إِلَّا مَنْجَنُونًا بِأَهْلِهِ [I see fortune, or time, to be like a water-wheel, with its people]: but the reading which is remembered to have been heard is وَمَا الدَّهْرُ: and if the former be correct, it may be explained on the supposition that ارى is the complement of an oath meant to be understood, and that لا is suppressed, as in [the saying in the Kur xii. 85,] تَاللّٰهِ تَفْتَأُ تَذْكُرُ يُوسُفَ; [so that the meaning is, I see not fortune, or time, to be aught save a water-wheel, with its people;] the form of the exceptive sentence which is devoid of the mention of that from which the exception is made indicating such an explanation. (Mughnee.) b5: [Fifthly,] it occurs as syn. with لضَا [as a particle denoting exception, equivalent to our But; meaning both except and (after an oath or the like) only, or nothing more than]; as in the saying in the Kur [xxxviii. 13], إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ [There was not any one but such as accused the apostles of lying], in which 'Abd-Allah reads, in its place, لَمَّا; and for كُلٌّ he reads كُلُّهُمْ; and as in the saying, أَسْأَلُكَ بِاللّٰهِ إِلَّا أَعْطَيْتَنِى [I ask, or beg, or beseech, thee by God but that thou give me; i. e., I do not ask of thee anything save thy giving me; the preterite here, as in many instances in which it is preceded by لَمَّا (q. v.), not being a preterite in meaning]; for which one says also لَمَّا اعطيتنى. (T.) A2: It is also a particle [or rather a compound of two words] denoting the complement of a condition; originally إِنْ لَا, which form a compound that does not admit of [the pronunciation termed] imáleh, because إِنْ and لَا are particles. (T.) [It signifies, lit., If not.] It is followed by a fut., which it renders mejzoom; [and in this case it may be rendered as above, or by unless;] as in the saying in the Kur [viii. 74], إِلَا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الأَرْضِ [If ye do it not, or unless ye do it, there will be a weakness of faith and an appearing of unbelief in the earth]. (T.) [In like manner,] in a saying such as the following, [in the Kur ix. 40,] إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللّٰهُ [If ye do not, or will not, aid him, certainly God aided him], it is only a compound of two words, the conditional إِنْ and the negative لَا, and is distinct from إِلَّا of which the usages have been mentioned before, though Ibn-Málik has included it therewith. (Mughnee.) [Often in post-classical works, and perhaps in classical also, but seldom except when it is preceded by a condition with its complement, the verb or verbal proposition which should immediately follow it is suppressed; as in the like of the saying, إِنْ فَعَلْتَ كَذَا عَفَوْتُ عَنْكَ وَ إِلَّا قَتَلْتُكَ If thou do such a thing, I forgive thee, or cancel thine offence; but if thou wilt not do it (i. e., إِلَّا تَفْعَلْهُ,) I kill thee: sometimes also it ends a sentence, by an aposiopesis; the whole of what should follow it being suppressed: and sometimes the complement of the condition which precedes, as well as the verb or verbal proposition which should immediately follow it, is suppressed; so that you say, إِنْ فَعَلْتُ كَذَا وَ إِلَّا قَتَلْتُكَ If thou do such a thing, excellent will it be, or the like, فَنِعِمَّا هُوَ, or the like, being understood,) but if not, I kill thee. Hence,] it sometimes has the meaning of إِمَّا, [signifying Or, denoting an alternative, corresponding to a preceding إِمَّا, which signifies “either,”] as in the saying, إِمَّا أَنْ تُكَلِّمَنِى وَ إِلَّا فَاسْكُتْ [Either do thou speak to me or else (meaning وَ إِلَّا تُكَلِّمَنِى or if thou wilt not speak to me) be silent], i. e., وَ إِمَّا أَنْ تَسْكُتَ. (S.) [It is also followed by أَنْ, as in إِلَّا أَنْ يَشَآءَ اللّٰهُ Unless God should please; in the Kur vi. 111, &c. And by و as a denotative of state, as in لَا تَمُوتُنَّ

إِلَّا وَ أَنْتُمْ مُسْلِمُونَ Do not ye die unless ye be Muslims; in the Kur ii. 126 and iii. 97. and sometimes it is preceded by اَللّهُمَّ; for the effect of which, in this case, see art. اله.]

عضد

1 عَضَدَهُ, aor. ـُ (S, O, Msb, K,) inf. n. عَضْدٌ, (Msb,) He hit, or hurt, his عَضُد [or upper arm, between the elbow and the shoulder-blade]; (S, O, Msb, K;) i. e., a man's. (Msb.) b2: And, aor. as above, (S, A, &c.,) and so the inf. n., (Msb,) (tropical:) He aided, or assisted, him; (S, A, O, Msb, K;) he was, or became, an عَضُد i. e. aider, or assistant, to him: (Msb:) thus used, it is doubly tropical; for عَضُدٌ primarily [and properly] relates to the arm, then it was metaphorically applied to signify an aider, or assistant, then they formed the verb in this meaning, and it obtained so extensively as to become a حَقِيقَة عُرْفِيَّة [i. e. a word so much used in this tropical sense as to be, in the said sense, conventionally regarded as proper]; therefore it is not mentioned by Z [in the A] as tropical; (TA;) and ↓ عاضدهُ, (K, * TA,) inf. n. مُعَاضَدَةٌ, (S, A, O, TA,) likewise signifies he aided him against another. (S, * K, * TA.) b3: Also, عَضَدَهُ, He (a camel) took him (another camel) by his عَضُد [i. e. arm], and threw him down. (L.) b4: عَضَدَهُ فِى العَضُدِ [He bound it, or attached it, upon the عضد (or upper arm)]; namely, a thong, or the like; (O, K, TA;) such, for instance, as an amulet. (TA.) b5: عَضَدَ الدَّابَّةَ, aor. ـِ [thus I find it in this instance,] inf. n. عُضُودٌ [in the TA عضد,] He walked by the side [as though by the عَضُد (or arm)] of the beast, (L, Msb,) on the right or left, (Msb,) or sometimes on its right and sometimes on its left, not quitting it. (L.) b6: عَضَدَ الرَّكَائِبَ, (L, K,) aor. ـُ inf. n. عَضْدٌ, (L,) He came to the camels, or other beasts, used for riding, from the tracts, or parts, surrounding them, and gathered them together. (L, K. *) b7: See also 4. b8: عَضَدَ الشَّجَرَ, aor. ـِ (S, Mgh, O, &c.,) inf. n. عَضْدٌ, (Mgh, Msb,) (tropical:) He cut, or lopped, the trees (S, Mgh, O, Msb, K *) with a مِعْضَد; (S;) as also ↓ استعضدهُ. (Hr, O, K. *) b9: And عَضَدَ الشَّجَرَةَ (tropical:) He scattered the leaves from the tree for his camels. (Th, TA.) b10: عَضَدَهُ القَتَبُ, (O, K,) inf. n. عَضْدٌ, (TA,) The saddle galled and wounded him; namely, a camel. (O, K.) A2: عُضِدَ, (L, K,) a verb like عُنِىَ, (K,) He had a complaint of his عَضُد [or upper arm]. (L, K.) And in like manner are formed verbs relating to all other members, or parts of the body. (L.) A3: عَضِدَ He (a camel) had the disease termed عَضَدٌ [q. v.]. (S, O, K.) 2 عَضَّدَ see 4, in two places.3 عَاْضَدَ see 1, second sentence.4 اعضد المَطَرُ, and ↓ عضّد, The moisture of the rain reached [or penetrated] to the [measure of the] عَضُد [or upper arm]. (L.) b2: رَمَى فَأَعْضَدَ; as also ↓ عضّد, inf. n. تَعْضِيدٌ; [and app. ↓ عَضَدَ likewise, said of an arrow; (see its part. n. عَاضِدٌ;)] (tropical:) He shot, or cast, and it [i. e. the arrow or other missile] went to the right and left (O, K) [or fell on the right, or left, of the butt: see عَاضِدٌ].5 تَعَضَّدَ see 8.6 تعاضدوا (tropical:) They aided, or assisted, one another. (O, Msb, K.) 8 اعتضدهُ He put it, or placed it, (i. e. a thing, S,) upon (فِى) his عَضُد [or upper arm]: (S, O, K:) [or] he placed it under his arm; as also ↓ تعضّدهُ; syn. اِحْتَضَنَهُ. (A.) A2: اعتضد (tropical:) He became strong; or he strengthened himself. (TA.) b2: اعتضد بِهِ (assumed tropical:) He asked, begged, or desired, aid, or assistance, of him. (S, A, O, K.) 10 استعضده: see 1, last quarter. b2: Also He gathered it; namely, fruit; (O, K;) he cut it off and gathered it from a tree, to eat it. (Hr, O. *) عَضْدٌ: see عَضُدٌ, first sentence: b2: and عَضَادٌ.

عُضْدٌ: see عَضُدٌ, first sentence.

عِضْدٌ: see عَضُدٌ, first sentence.

عَضَدٌ A certain disease in the أَعْضَاد [or arms (pl. of عَضُدٌ)] of camels, (S, O, K,) on account of which they are slit [in those parts]. (S, O.) A2: And (tropical:) What is cut, or lopped, of trees; (S, O, K;) as also ↓ عَضِيدٌ (TA) and ↓ مَعْضُودٌ: (S, O:) or العَضَدُ signifies what is cut, or lopped, from trees; or the leaves that are made to fall by beating trees, and used as food for camels: as also ↓ عَضِيدٌ: (TA:) or the leaves scattered off from a tree for camels. (Th, TA.) A3: See also عَضُدٌ, first sentence: b2: and again, near the middle, in two places.

عَضُدٌ, (S, O, Msb, K,) which is the most common form of the word, (TA,) and ↓ عَضِدٌ, (S, O, Msb, K,) of the dial. of Asad, (O, Msb,) and ↓ عُضُدٌ, (Az, O, Msb, K,) of the dial. of Tihámeh, (Az, TA,) or of El-Hijáz, (Msb,) and ↓ عَضَدٌ, (Th, TA,) and ↓ عَضْدٌ, (S, O, Msb, K,) of the dials. of Temeem and Bekr, (O, Msb,) and ↓ عُضْدٌ, (S, O, Msb, K,) and ↓ عِضْدٌ, (K,) the last three of which are said to be contractions of the first or second, or variants thereof formed to assimilate them to other words preceding them; (TA;) all masc. and fem.; (L;) or fem. only; (Lh, TA;) or masc. in the dial. of Tihámeh; (Az, L;) or fem. in the dial. of Tihámeh, and masc. in the dial. of Temeem; (Az, Msb;) i. q. سَاعِدٌ, (S, L,) i. e. [The upper arm, or upper half of the arm,] from the elbow to the shoulder-blade, (S,) or the part between the elbow and the shoulderblade, (L, O, Msb, K,) of a human being: (L:) [and in a beast, the arm; (see أَبَضَهُ &c.;) in this case like ذِرَاعٌ:] pl. أَعْضُدٌ and أَعْضَادٌ, (Msb,) or only the latter, (L,) which is used in a poem of Sá'ideh Ibn-Ju-eiyeh as meaning the legs of bees. (TA.) مَلَأَ مِنْ شَحْمٍ عَضُدِى, in the story of Umm-Zara, means (assumed tropical:) He filled with fat, not peculiarly my عَضُد, but my whole body; for when the عَضُد becomes fat, the whole body becomes so. (O, L.) b2: [Hence,] عَضُدٌ [in the CK العَضْدُ is erroneously put for العَضُدُ] signifies also (tropical:) An aider, or assistant; (L, K, TA;) and so [app. any of its variants mentioned above, and] ↓ عَاضِدٌ (TA) and ↓ عِضَادَةٌ. (L, TA.) And it is also used for [its pl.] أَعْضَادٌ; as in the Kur xviii. 49, in which the sing. form is said to be employed for the sake of agreement with the other verses [preceding and following], that they may all end with singulars: (TA:) but one also says, هُمْ عَضُدِى and أَعْضَادِى (tropical:) [They are my aiders, or assistants]. (O, K, TA.) And one says, فُلَانٌ عَضُدِى, meaning (assumed tropical:) Such a one is my support, or stay. (Msb.) And فَتَّ فِى عَضُدِهِ (assumed tropical:) He broke some of the intentions, purposes, or designs, of his aiders, or assistants, (or of the people of his house, TA,) and separated, or dispersed, them from him: (O, K:) or he sought to injure him by diminishing, or impairing, [in number or power,] the people of his house; (T and O in art. فت;) and in like manner, فَتَّ فِى أَعْضَادِهِ. (TA in the present art.) And فَتَّ فِى عَضُدِى وَهَدَّ رُكْنِى (assumed tropical:) He broke my strength, and dispersed, or separated, my aiders, or assistants: (TA in art. فت:) [for] عَضُدٌ signifies also (tropical:) Strength, because the part so called, of a man, is a mean of strength to him. (L.) سَنَشُدُّ عَضُدَكَ بِأَخِيكَ, in the Kur [xxviii. 35], means, accord. to Zj, (tropical:) We will aid thee, or assist thee, by thy brother. (L.) b3: Also (assumed tropical:) The side of the armpit; and so ↓ عَضَدٌ. (L.) And (assumed tropical:) A side of a road; (O, L; [in this sense written in the TA عَضْدٌ;]) as also ↓ عِضَادَةٌ. (L.) (assumed tropical:) The side, or quarter, from which the wind blows. (L.) (assumed tropical:) A side; or a lateral, or an outward, or adjacent, part, or portion; a quarter region, or tract; (O, L, K;) of a house, and of anything: pl. أَعْضَادٌ. (L.) [Hence,] عَضُدُ الرَّكَائِبِ (assumed tropical:) The tract, or part, surrounding the camels, or other beasts, used for riding. (L.) One says, اِمْلِكْ أَعْضَادَ الإِبِلِ (tropical:) [lit. Have thou possession of the tracts adjacent to the camels], meaning direct thou aright the course of the camels, so that they may not wander away to the right and left. (A.) b4: Also, and ↓ عَضَدٌ, (L,) and أَعْضَادٌ, (S, L, K,) which last is a pl. of the two preceding words, as is also عُضُودٌ, (L,) (tropical:) A raised enclosing border, or such borders, of built work, (S, O, L, K,) &c., (S, L,) of a watering-trough or tank, and of a road, &c., (K,) or of anything, (S, O,) such as the أَعْضَاد of a watering-trough or tank, which are stones, (S,) or broad and thin stones, (L,) set up around the brink; (S, L;) also called عَضُدٌ; extending from the place whence the water flows into it, to its hinder part: (L:) or عَضُدٌ signifies the two sides of a watering-trough or tank: (IAar, L:) or its side: (O, TA:) and its أَعْضَاد are its sides: and the أَعْضَاد of a portion of sown land that is separated from the parts adjacent to it by ridges of earth, for irrigation, are its raised borders that confine the water; (A;) أَعْضَادُ المَزَارِعِ signifying the [raised] boundaries between the portions of sown land. (En-Nadr, L.) b5: عَضُدٌ (O, K, in the CK عَضْد,) is also syn. with ↓ عَضِيدٌ, (K,) or ↓ عَضِيدَةٌ, (O,) as signifying (assumed tropical:) A row of palm-trees: (O, K:) the first of these words is mentioned by Hr as occurring in a trad., and is thus expl.: but others say that it is ↓ عَضِيدٌ, (TA,) which, accord. to As, signifies a palm-tree having such a [low] trunk that one can reach from it [the fruit or branches]; (S, TA;) and the pl. is عِضْدَانٌ: (S, K:) he adds that when it exceeds the reach of the hand it is called جَبَّارَةٌ. (S, TA.) b6: عَضُدَا النَّعْلِ and ↓ عِضَادَتَاهَا [and عَضُدَا شِرَاكِ النَّعْلِ signifies (assumed tropical:) The two branches of the شِرَاك of the sandal, described voce أُذُنٌ, q. v.;] the two appertenances, of the sandal, that lie upon the foot. (L.) b7: عَضُدَا الرَّحْلِ (assumed tropical:) The two pieces of wood that are attached to the fore part of the camel's saddle, (L,) or to the lower portions of its fore part (the وَاسِط): (Lth, O, L:) or, accord. to Az, the upper portions of the ظَلِفَتَانِ [a mistake for the حِنْوَانِ] of the camel's saddle, next [the pieces of wood called] the عَرَاقِى; below them being the ظَلِفَتَانِ, which are the lower parts of the حِنْوَانِ of the وَاسِط and of the مُؤَخَّرَة. (O, L. [See ظَلِفَةٌ. In a similar manner, also, the term عَضُدَانِ is used in relation to a horse's saddle: see قَرَبُوسٌ.]) b8: See also عَضَادٌ.

عَضِدٌ Having a complaint of his عَضُد [or upper arm]. (O, K.) b2: A camel having the disease termed عَضَدٌ. (TA.) b3: One that has drawn near, or approached, to the عَضُدَانِ [i. e. the two sides] (O, TA) of the watering-trough, or tank. (O, K.) b4: A male [wild] ass that has drawn together the she-asses (الأُتُنَ) from their several quarters (مِنْ جَوَانِبِهَا); as also ↓ عَاضِدٌ: (O, K:) the former occurs in a verse of El-Akhtal, describing a sportsman shooting at [wild] asses. (O.) b5: يَدٌ عَضِدَةٌ An arm of which the عَضُد [or portion between the elbow and the shoulder-blade] is short. (ISk, S, O, K.) And عَضُدٌ عَضِدَةٌ A short upper arm. (TA.) A2: See also عَضُدٌ, first sentence. b2: And see عَضَادٌ.

عُضُدٌ: see عَضُدٌ, first sentence.

عَضَادٌ and عَضَادٍ A woman thick and ugly in the عَضُد [or upper arm]: (Fr, O, * K:) or, as some say, short. (TA.) And the former, applied to a man and to a woman, signifies Short: (O, K:) or this epithet is applied to a woman, and ↓ عَضُدٌ and ↓ عَضِدٌ and ↓ عَضْدٌ are applied in this sense to a man. (L.) And عَضَادٍ, [in the CK and my MS. copy of the K عَضَادٌ, but it is] like رَبَاعٍ, applied to a boy, or young man, Short, compact, of moderate dimensions, (O, K, TA,) firm in make. (TA.) b2: نَاقَةٌ عَضَادٌ A she-camel that does not come to the watering-trough, or tank, to drink, until it is left to her unoccupied; that cuts herself off from the other camels: (O, L:) such is also termed قَذُورٌ. (L.) عِضَادٌ: see مِعْضَدٌ, in three places. b2: Also A mark made with a hot iron upon the عَضُد [or arm] of a camel, (Ibn-Habeeb, S, O, TA,) crosswise. (Ibn-Habeeb, TA.) عَضِيدٌ: see عَضَدٌ, in two places: A2: and see عَضُدٌ, latter half, likewise in two places.

عِضَادَةٌ: see عَضُدٌ, in three places. b2: عِضَادَتَانِ also signifies (tropical:) The two sides, (L,) or wooden sideposts, of a door, (S, O, L,) which are on the right and left of a person entering it. (L.) One says, وَقَفَا كَأَنَّهُمَا عِضَادَتَانِ (tropical:) They two stood still as though they were two side-posts of a door. (A.) And فُلَانٌ عِضَادَةُ فُلَانٍ (tropical:) Such a one is the close attendant of such a one; not quitting him. (A.) [See also عَنْجَةُ الهَوْدَجِ, in art. عنج.] b3: Also The two sides of a buckle and the like: each of them is called عِضَادَةٌ. (L.) b4: And The two sides [or branches] of a bit. (Az, TA voce قَيْقَبٌ.) b5: And Two pieces of wood in the yoke that is upon the neck of a bull that draws a cart or the like: the piece that is in the middle is called الوَاسِطُ. (O, L.) عَضِيدَةٌ: see عَضُدٌ, latter half.

عُضَادِىٌّ (S, O, Msb, K) and عِضَادِىٌّ (O, Msb, K) and عَضَادِىٌّ (O, K) A man large in the عَضُد [or upper arm]. (S, O, Msb, K.) عَاضِدٌ: see عَضُدٌ, former half: b2: and see also عَضِدٌ. b3: Also A he-camel that takes the عَضُد [or arm] of a she-camel, and makes her lie down that he may cover her. (S, O, K.) b4: And One who walks by the side of a beast, (O, K,) on the right or left thereof. (O.) b5: And (assumed tropical:) An arrow that falls on the right or left of the butt: pl. عَوَاضِدُ. (Msb.) b6: عَاضِدَانِ (assumed tropical:) Two rows of palmtrees upon [the two sides of] a river, or rivulet: and [the pl.] عَوَاضِدُ palm-trees growing upon the sides of a river. (L.) A2: And A cutter; or lopper, of trees. (TA.) أَعْضَدُ A man (S) slender in the عَضُد [or upper arm]. (S, O, K.) And Having one عَضُد shorter than the other; (O;) short in one of his عَضُدَانِ. (K.) مِعْضَدٌ An amulet that is bound upon the عَضُد [or upper arm]; as also ↓ عِضَادٌ: (TA:) and ↓ مِعْضَادٌ signifies a thong, or the like, (O, K,) such as an amulet, (TA,) which thou bindest, or attachest, (عَضَدْتَةُ,) upon the عَضُد; (O, K;) called in Pers\. بَازُدْبَنْد. (TA.) Also, (O, K,) مِعْضَدٌ (S, O, Msb, K) and ↓ مِعْضَادٌ and ↓ عِضَادٌ (O, K) An armlet, or bracelet for the arm; syn. دُمْلُجٌ; (Lh, S, O, Msb, K;) which is thus called because it is [worn] upon the عَضُد, like a مِعْضَدَة: (Lh, TA:) pl. of the first مَعَاضِدُ. (A.) b2: and An instrument with which trees are cut, or lopped; (O, K;) as also ↓ مِعْضَادٌ: (TA:) anything with which this is done: described by an Arab of the desert as a heavy iron instrument in the form of a reaping-hook, with which trees are cut, or lopped: (AHn, TA:) ↓ مِعْضَادٌ also, (TA,) or ↓ عِضَادٌ, (O, K,) signifies an iron instrument like a reaping-hook, (O, K, TA,) without teeth, having its handle bound to a staff or cane, (TA,) with which the pastor draws down the branches of trees to his camels, (O, K, TA,) or his sheep or goats: (TA:) and مِعْضَدٌ, a sword which is commonly, or usually, employed for cutting, or lopping, trees; (S, Mgh, O, Msb, K;) and so ↓ مِعْضَادٌ; (S, O, K;) which also signifies a sword wherewith a butcher cuts bones. (O, K.) مِعْضَدَةٌ A purse for money; (O, K;) the thing that the traveller binds upon his عَضُد [or upper arm], and wherein he puts the money for his expenses. (Lh, TA.) مُعَضَّدٌ (tropical:) A garment having some figured, or embroidered, work on the place of the عَضُد [or upper arm] (S, O, K) of its wearer: (S, O:) or marked with stripes in the form of the عَضُد: (TA:) or of which its figured work is in its sides: (Lh, TA:) or i. q. مُضَلَّعٌ [q. v.]. (A, TA.) b2: إِبِلٌ مُعَضَّدَةٌ Camels branded upon the عَضُد [or arm] with the mark called عِضَاد. (S, O, L.) b3: In a description of the Prophet, as related by Yahyà Ibn-Ma'een, the epithet مُعَضَّدٌ is applied to him, meaning Firmly made: but accord. to the relation commonly retained in the memory, it is مُقَصَّد [q. v.]. (TA.) بُسْرٌ مُعَضِّدٌ (assumed tropical:) Dates beginning to ripen on one side. (S, O, K.) مِعْضَادٌ: see مِعْضَدٌ, in five places.

مَعْضُودٌ: see عَضَدٌ.

يَعْضِيدٌ [a word of a very rare measure (see يَعْقِيدٌ)] A certain herb, or leguminous plant; (S, O, K;) also called طَرَخْشَقُوقٌ, (S, O, TA, [and hence supposed by Golius to be the taraxicon, with which the description has little agreement,] in the T تَرَخْجَقُوق, TA,) this being an Arabicized word from [the Pers\.] تَلْخ كُوك: accord. to Aboo-Ziyád, it is a herb, or leguminous plant, of those termed أَحْرَار, bitter, and having a yellow blossom, desired by the camels and the sheep or goats, and liked also by the horses, which thrive upon it; and it has a viscous milk: (O:) it is a herb, or leguminous plant, of which the blossom is more intensely yellow than the وَرْس [q. v.]: or, as some say, it is of the class of trees (مِنَ الشَّجَرِ [but this term شجر is often applied to small plants]): and some say that it is of the herbs, or leguminous plants, of [the season called] the رَبِيع, having in it a bitterness: thus in the M. (TA.)

عذر

1 عَذَرَهُ, aor. ـِ inf. n. عُذْرٌ (S, O, Msb, K) and عُذُرٌ (S, O, K) and عُذْرَى (O, K) and مَعْذِرَةٌ and مَعْذُرَةٌ (K) [all of which are also used as simple substs.]; and ↓ اعذرهُ; (S, O, Msb, K;) He excused him; freed, cleared, or exempted, him from blame; exculpated him: (Msb:) or he accepted his excuse: properly, عَذَرْتُ signifies I cancelled evil conduct. (TA.) [See also عُذْرٌ below.] You say, عَذَرْتُهُ فِيمَا صَنَعَ (S, O, Msb) I excused, or exculpated, him for what he did. (Msb.) And in a trad. of El-Mikdád it is said, اللّٰهُ إِلَيْكَ ↓ لَقَدْ أَعْذَرَ i.e. Verily God hath excused thee, and exempted thee from the obligation to fight against the unbelievers; for he had become extremely fat, and unable to fight. (TA.) and you say [also], عَذَرَهُ عَنِ الشَّىْءِ He excused him for, or from, the thing. (MA.) [And accord. to Golius,عَذَرَهُ عَلَى الشَّىْءِ, as well as فِى الشَّىْءِ: but he has not mentioned his authority: see an explanation of عَذِيرٌ, from which the former phrase was perhaps derived by him.] And عَذَرْتُهُ مِنْ فُلَانٍ [I excused him, or held him excusable, for his conduct to such a one]; meaning, I did not blame him, but I blamed such a one. (S, * TA.) And مَنْ يَعْذِرُنِى مِنْهُ Who will excuse me, or make my excuse, if I requite him (Msb, TA) for his action, (Msb,) or for his evil action, (TA,) and will not blame me (Msb, TA) for it? (Msb:) or who will excuse me with respect to his case, and will not blame me for it? (Msb.) [And a similar ex. is mentioned in the TA with فِى in the place of مِنْ.] b2: [Hence,] عَذَرَ, (Az, S, IKtt, O, Msb, K,) aor. ـِ (O, TA;) and ↓ اعذر, (S, IKtt, Msb, K,) inf. n. إِعْذَارٌ; (TA;) He was vitious, or faulty, and corrupt: (Msb:) or he was guilty of many crimes, sins, faults, offences, or acts of disobedience, (S, O, Msb, K,) so as to vender him excusable who punished him. (TA.) It is said in a trad., لَنْ يَهْلِكَ النَّاسُ حَتَّى يَعْذِرُوا مِنْ أَنْفُسِهِمْ, (O, and so in some copies of the S and K,) or ↓ يُعْذِرُوا, (so in other copies of the S and K, ) both of which readings are the same in meaning, (TA,) i. e. [Men will not perish, or die,] until they are guilty of many crimes, or sins, &c.; (S, O, Msb, K;) meaning, (accord. to A 'Obeyd, S, O,) until they deserve punishment, so as to render excusable him who punishes them. (S, A, O, TA.) And you say, مِنْ نَفْسِهِ ↓ اعذر, meaning He placed himself within the power of another. (TA.) A2: And عَذَرْتُهُ I aided him, or assisted him, against an enemy. (Msb.) A3: عَذَرَ, inf. n. عَذْرٌ, He cut, or cut off. (TA: but only the inf. n. of the verb in this sense is there mentioned.) b2: And [hence, probably, as is implied in a passage in the TA, (see عُذْرَةٌ,)] عَذَرَ, aor. ـِ (S, O, * Msb, K) inf. n. عَذْرٌ; (S, Msb;) and ↓ اعذر; (S, O, Msb, K;) both as expl. by A 'Obeyd; (S;) (tropical:) He circumcised a boy, (S, O, Msb, K,) and in like manner a girl; (S, O, Msb;) but when a girl is the object, خَفَضَ is more common. (S, O.) A4: عَذَرَ الفَرَسَ بِالعِذَارِ, aor. ـِ and عَذُرَ; and ↓ اعذرهُ; He fastened, or bound, the horse's عِذَار [q. v.]: (S, O, K:) and الفَرَسَ ↓ اعذر he bridled the horse; syn. أَلْجَمَهُ; (K, TA;) as also عَذَرَهُ, and ↓ عذّرهُ: (TA:) or ↓ اعذرهُ, (K,) or ↓ عذّرهُ, (thus in the TA,) he put to him [or upon him] an عِذَار; (K, TA;) and so عَذَرَهُ, aor. ـِ and عَذُرَ, inf. n. عَذْرٌ: (Msb:) and ↓ اعذر اللِّجَامَ he put to the لجام [i. e. bridle or bit] an عِذَار. (TA.) b2: And it is said in the Tahdheeb of IKtt that عَذَرْتُ الفَرَسَ, inf. n. عَذْرٌ, signifies I cauterized the horse in the place of the عِذَار: b3: and also حملت على عذاره [an explanation in which there seems to be a mistranscription or an omission, or both; perhaps correctly جَعَلْتُ عَلَى

الفَرَسِ عِذَارَهُ I put upon the horse his عذار; a meaning given above]; and ↓ أَعْذَرْتُهُ is a dial. var. thereof. (TA.) b4: عُذِرَ said of a camel means He was branded with the mark called عِذَار. (TA.) b5: [Hence, app., the phrase عَذَرَهُ بِاللَّوْمِ (assumed tropical:) He branded him with blame; like خَطَمَهُ باللوم, q.v.]

A5: عَذَرَهُ, from العُذْرَةُ, He (God, S) caused him (i. e. a child, TA) to be affected with the pain, in the fauces, termed عُذْرَة: and عُذِرَ He was, or became, affected therewith: (S, K, * TA:) inf. n. عَذْرٌ and عُذْرَةٌ. (IKtt, TA.) 2 عذّر, inf. n. تَعْذِيرٌ, He was without excuse; (K, * TA;) as also ↓ عاذر, (K, TA,) inf. n. مُعَاذَرَةٌ: (TA:) he affected to excuse himself, but had no excuse: he excused himself, but did not adduce an excuse [that was valid]. (TA.) [See also 8.] b2: And He was remiss, wanting, deficient, or defective, (S, O, Msb, TA,) in an affair, (S, Msb,) setting up an excuse [for being so]; (O;) fell short, or did less than was incumbent on him, (S, O, Msb, TA,) in it; (S, Msb;) did not exert himself, or act vigorously, in it; (Msb, TA;) causing it to be imagined that he had an excuse when he had none. (Bd in ix. 91.) You say, قَامَ فُلَانٌ قِيَامَ تَعْذِيرٍ Such a one acted remissly, falling short, or doing less than was incumbent on him. (TA.) And it is said in a story of the Children of Israel, نَهَاهُمْ أَحْبَارُهُمْ تَعْذِيرًا Their learned men forbade them remissly: the inf. n. being here put in the place of the act. part. n. as a denotative of state; as it is in جَآءَ مَشْيًا. (O, TA.) [See also 4.]

A2: Also (tropical:) He made, or prepared, a feast, (O, K,) such as is termed إِعْذَار [q. v.] (O) or عِذَار: (K:) and he invited to a feast such as is thus termed. (K. [Accord. to the TA, these are two distinct significations of the verb. See, again, 4.]) A3: عذّر الفَرَسَ: see 1, latter half, in two places. b2: عَذِّرْ عَنِّى بَعِيرَكَ, (S, O,) and عَنِّى ↓ أَعْذِرْهُ, (O,) Brand thy camel with a brand different from that of mine, in order that our camels may be known, one from the other. (S, O.) b3: عذّر الغُلَامُ The hair of the boy's عِذَار (K, TA) i. e. of his cheek (TA) grew. (K, TA.) A4: عذّر الدَّارَ (inf. n. as above, TA) He effaced the traces of the house, or dwelling. (K, TA.) A5: عذّرهُ, (S, O, K,) inf. n. as above, (S, O,) He defiled, or besmeared, it (a thing, K) with عَذِرَة [or human dung]. (S, O, K.) 3 عَاْذَرَ see 2, first sentence. [And see also the last clause of the last paragraph of this art.]4 اعذر: see 1, in five places from the commencement. b2: Also He had an excuse; [or he was, or became, excusable;] (S, O, K;) and so ↓ اعتذر. (S, O, K.) It is said in a prov., أَعْذَرَ مَنْ أَنْذَرَ [He has an excuse, or is excusable, who warns]. (S. [See also below: and see art. نذر.

It is held by some in the present day that the ا in اعذر, in this phrase, has a privative effect, and that the meaning is, He deprives of excuse who warns: but for this I have not found any authority.]) And Lebeed says, (S, O, TA,) addressing his two daughters, (O, TA,) and telling them to wail and weep a year for him after his death, (TA,) إِلَى الحَوْلِ ثُمَّ اسْمُ السَّلَامِ عَلَيْكُمَا

↓ وَمَنْ يَبْكِ حَوْلًا كَامِلًا فَقَدْ اعْتَذَرْ [Until the end of the year: then the name of peace be an you both: for such as weeps a whole year has become excusable]. (S, O.) You say also, أَعْذَرْتُ عِنْدَ السُّلْطَانِ I got excuse of the Sultán [or ruling power]. (TA.) b3: And He manifested an excuse: (K, TA:) in which sense, عُذْرٌ is said to be its inf. n., as well as إِعْذَارٌ; but the former is correctly a simple subst. (TA.) And He pleaded that by which he should be excused. (TA.) [See also 8.] b4: He did that by which he should be excused. (TA.) b5: He did that in which he should be excused: hence the saying of Zuheyr, *سَتَمْنَعُكُمْ أَرْمَاحُنَا أَوْ سَنُعْذِرُ [Our spears shall prevent you, or shall defend you,] or we will do that in which we shall be excused. (S, O: but in the latter, وَتَمْنَعُكُمْ.) b6: And He exceeded the usual bounds, (A, Mgh, O,) or went to the utmost point, (TA,) in excuse, (A, Mgh, O, TA,) i. e. in being excused. (A.) So in the saying أَعْذَرَ مَنْ أَنْذَرَ [He exceeds the usual bounds in rendering himself excused who warns]. (A, Mgh, O. [See also above, third sentence.]) And it is said in a trad., لَقَدْ أَعْذَرَ اللّٰهُ إِلَى مَنْ بَلَغَ مِنَ العُمُرِ سِتِّينَ سَنَةً [app. meaning Verily God hath freed himself from the imputation of injustice to an extraordinary degree, or to the utmost point, to him who hath attained sixty years of age:] i. e. He hath left him no plea for excuse [for his sins], since He hath granted him respite for all this length of time and he hath not excused himself. (TA. [As اعذر is here followed by إِلَى, I do not think that this explanation is meant to show that the ا has a privative effect, and that the verb signifies “ he deprived of excuse. ”]) b7: [Hence,] He exerted himself, acted vigorously, took extraordinary pains, or exceeded the usual bounds, [so as to render himself excused,] (S, O, Msb, K, TA,) فِى الأَمْرِ in the affair; (S, O, Msb;) as, for instance, in eating, in relation to which it occurs in a trad., wherein one is enjoined to do so when eating with others, [app. meaning with guests and with a host,] such having been the custom of the Prophet; for, when he ate with others, he was the last in eating. (TA.) [Hence also,] أَعْذَرْتُ إِلَيْكَ I took extraordinary pains, or exceeded the usual bounds, in exhortation and precept to thee. (TA.) b8: And He was remiss, wanting, deficient, or defective; he fell short, or did less than was incumbent on him; feigning (يُرِى [in the CK, erroneously, يُرىٰ]) that he was doing the contrary: as though the verb bore two contrary significations. (K.) [See also 2.]

A2: Also I. q. أَنْصَفَ: (O, K:) you say, أَعْذِرْنِى مِنْ هٰذَا i. e. أَنْصِفْنِى مِنْهُ [Give thou me, or obtain for me, my right, or due, from this person]: and hence the saying of the Prophet to Aboo-Bekr, respecting 'Áïsheh, أَعْذِرْنِى مِنْهَا إِنْ

أَدَّبْتُهَا [Obtain thou for me my right, or due, from her if I discipline her, or chastise her]: (O:) or this means undertake thou to excuse me [for my conduct to her &c.]: (TA:) and the Arabs say, أَعْذَرَ فُلَانٌ مِنْ نَفْسِهِ [Such a one became bound to render an excuse for his conduct to himself; (see عَذِيرٌ;)] meaning such a one was destroyed by himself. (Yoo, TA.) A3: As signifying He circumcised: see 1, latter half. It is said in a trad., كُنَّا إِعْذَارَ يَوْمٍ وَاحِدٍ, meaning We were circumcised in one day. (TA.) b2: Also (tropical:) He made a feast on the occasion of a circumcision, (Az, Msb, K, TA,) لِلْقَوْمِ for the people, or party: (K:) he prepared such a feast: from the same verb signifying “ he circumcised. ” (TA.) [See also 2: and see إِعْذَارٌ as a subst.]

A4: اعذر الفَرَسَ and اللِّجَامَ: see 1, latter half, in five places. b2: And أَعْذِرْ عَنِّى بَعِيرَكَ: see 2, near the end. b3: أَعْذِرْ عَلَى نَصِيبِكَ Make a mark upon thy share. (O.) b4: اعذر فِى ظَهْرِهِ He beat him (O, K) with whips (O) so as to make a mark, or marks, upon his back. (O, K.) And ضَرَبَهُ حَتَّى أَعْذَرَ مَتْنَهُ He beat him so that he made the beating heavy upon his back and obtained from him relief from his anger. (TA.) And ضُرِبَ فَأُعْذِرَ, (S, O, K,) in the Tahdheed of IKtt فَأَعْذَرَ, (TA,) He (a man) was beaten so that he was at the point of death. (S, O, K, TA.) And أُعْذِرَ مِنْهُ He had wounds inflicted upon him so that fear was excited for him in consequence thereof. (O.) And أَعْذَرَ بِهِ He, or it, left a scar upon him. (O, * TA.) b5: and أَعْذَرْتُ الدَّارَ and فِى الدَّارِ I made a mark, or marks, in, or upon, the house, or dwelling. (O.) A5: اعذر also signifies He (a man, TA) voided his ordure. (O, K.) b2: And اعذرت الدَّارُ The house, or dwelling, had in it much عَذِرَة [or human ordure]. (S, O.) 5 تعذّر: see 8, in three places. b2: Also He went backwards; drew back; remained behind; or held back: (K:) or he held back, or withheld himself, for a cause rendering him excused. (TA voce تَغَدَّرَ, q. v.) b3: And He fled. (K.) Yousay, تعذّروا عَلَيْهِ They fled from him, and abstained from aiding, or assisting, him, or held back from him. (O.) b4: And He resisted, and was difficult: it is said in a trad., [respecting Mohammad,] كَانَ يَتَعَذَّرُ فِى مَرَضِهِ He used to resist, and be difficult, in his malady. (TA.) b5: And تعذّر الأَمْرُ (O, K, TA) The affair was not direct in its tendency; (K, TA;) i. e. (TA) it was, or became, difficult: one says, تعذّر عَلَيْهِ الأَمْرُ The affair was, or became, difficult to him. (O, Msb, TA.) [And The affair was, or became, impracticable, or impossible.]

A2: تعذّر الرَّسْمُ The رسم [i. e. trace, or relic, of an abode, or of a place of sojourning, &c.,] became effaced; (S, O, K;) as also ↓ اعتذر: (S, *, O, * K:) or became altered and effaced: and المَنَازِلُ ↓ اعتذرت the places of alighting, or abode, had their traces, or remains, effaced. (TA.) A3: And تعذّر (from العَذِرَةُ, S, O) He, or it, became defiled, or besmeared, (S, O, K) with عَذِرَة [or human ordure]. (K.) 8 اعتذر, (S, O, Msb, &c.,) inf. n. اِعْتِذَارٌ, (S, O, TA,) and [quasi-inf. ns.] ↓ عِذْرَةٌ and ↓ مَعْذِرَةٌ; (TA;) and for اعتذر one says also اِعَذَّرَ, aor. ـَ inf. n. اِعِذَّارٌ; and it is allowable to say اِعِذِّرَ, aor. ـِ but the former of these two variations is the more approved; (AHeyth, TA;) [in the former case, the original being changed to اِعَتْذَرَ, then to اِعَذْذَرَ, then to اِعَذَّرَ; and in the latter case, to اِعْتْذَرَ, then to اِعِتْذَرَ, then to اِعِذْذَرَ, then to اِعِذْرَ, and then to اِعِذِّرَ;] He excused himself; he adduced, or urged, an excuse, or a plea, for himself; (Fr, S, * O, * TA;) as also ↓ تعذّر. (S, O, K.) [See عُذْرٌ.] You say, اعتذر إِلَىَّ [He excused himself to me;] he begged me to accept his excuse; (Msb;) and Az says, I have heard two Arabs of the desert, one of the tribe of Temeem and one of the tribe of Keys, say, إِلَى ↓ تَعَذَّرْتُ الرَّجُلِ in the sense of اِعْتَذَرْتُ [i. e. I excused myself to the man]. (TA.) And اعتذر مِنْ ذَنْبِهِ (S, * O, * TA) and ↓ تعذّر (TA) [He excused himself, or urged an excuse, for his crime, sin, or misdeed: or] he asserted himself to be clear of his crime, sin, or misdeed. (TA.) And اعتذر عَنْ فِعْلِهِ [or مِنْ فعله] He showed, or manifested, his excuse for his deed. (Msb.) [It is said that] the primary meaning of الاِعْتِذَارُ is The cutting a man off from the object of his want, and from that to which he clings in his heart. (TA.) [Hence, perhaps, one says اعتذر meaning He excused himself for not complying with a claim, or request.] b2: See also 4, in two places, near the beginning. b3: Also He did not adduce an excuse. (Fr, TA.) [Thus it has two contr. significations. See also 2.]

A2: Also He complained, (O, Msb, K,) مِنْهُ of him, or it. (Msb.) A3: And اعتذرت المِيَاهُ The waters stopped, ceased, or became cut off. (O, K.) b2: See also 5, last sentence but one, in two places.

A4: And اعتذر العِمَامَةَ He made the turban to have two portions [its two ends] hanging down behind. (O, K.) A5: And الاِعْتِذَارُ signifies also The act of devirginating. (S, O, [See عُذْرَةٌ.]) 10 استعذر مِنْ فُلَانٍ He asked, or desired, to be excused if he should lay violent hands upon such a one [or requite him for an evil action]; he said, مَنْ عَذِيرِى مِنْ فُلَانٍ. (A, TA.) It is said in a trad. of the Prophet, اِسْتَعْذَرَ أَبَا بَكْرٍ مِنْ عَائِشَةَ i. e. He said to Aboo-Bekr, Undertake thou to excuse me for my conduct to 'Áïsheh if I discipline her, or chastise her. (O, * TA.) b2: And one says to him who has neglected the giving information of a thing, (A, TA,) or to him who reproves thee for a thing before giving thee any command, or order, or injunction, respecting it, (O, TA,) وَاللّٰهِ مَا اسْتَعْذَرْتَ إِلَىَّ وَلَا اسْتَنْذَرْتَ By God, thou didst not offer to me excuse, nor didst thou offer warning. (A, O, TA.) عُذْرٌ (Msb, K) and ↓ عُذُرٌ (Msb) and ↓ عِذْرَةٌ (S, O, K) and ↓ عُذْرَى (S, Msb) and ↓ مَعْذِرَةٌ (S, O, Msb, K) and ↓ مَعْذُرَةٌ and ↓ مَعْذَرَةٌ (K) [all as simple substs., but all except the third and the last mentioned also as inf. ns.,] An excuse; an apology; a plea whereby one excuses himself [or another]: accord. to the B, عُذْرٌ [as a subst. from اِعْتَذَرَ or from أَعْذَرَ] is of three kinds; the saying “ I did it not; ” and the saying “ I did it for such a cause,” mentioning what might exempt him from being culpable; and the saying “ I did it, but will not do it again,” or the like; which third kind is the same as تَوْبَةٌ: (TA:) the pl. of عُذْرٌ is أَعْذَارٌ; (Msb, K;) and that of ↓ عِذْرَةٌ is عِذَرٌ; (O;) and that of ↓ معذرة is [مَعَاذِرُ, and, irregularly,] مَعَاذِيرُ: (TA:) and ↓ عَذِيرٌ, of which عُذْرٌ, (Ksh,) or ↓ عُذُرٌ, (Bd,) may be pl., is syn. with [عُذْرٌ and] معذرة; (Ksh and Bd in lxxvii. 6;) and ↓ مِعْذَارٌ is [likewise] syn. with عُذْرٌ. (Bd in lxxv. 15.) It is said in a prov., مَكَاذِبُ ↓ المَعَاذِرُ [Excuses are lies]. (TA.) And it was said by Ibráheem En-Nakha'ee, يَشُوبُهَا ↓ إِنَّ المَعَاذِيرَ الكَذِبُ [Verily excuses, lying mixes therewith]. (S, O.) b2: عُذْرًا أَوْ نُذْرًا, in the Kur [lxxvii. 6], or أَوْ نُذُرًا, ↓ عُذُرًا, (Bd,) means For excusing or terrifying; the two ns. being inf. ns.: or for excuses or warnings; the two ns. being pls., of ↓ عَذِيرٌ in the sense of معذرة and of نَذِيرٌ in the sense إِنْذَارٌ: or such as excuse and such as warn; the two ns. being pls. of ↓ عَاذِرٌ and مُنْذِرٌ: (Ksh, Bd:) or, accord. to Th, both mean the same. (TA.) [See also نُذْرٌ.] b3: And the Arabs say, لَا نُذْرَاكَ ↓ عُذْرَاكَ i. e. أَعْذِرْ وَلَا تُنْذِرْ [app. meaning Do that for which thou wilt be excused, by inflicting punishment when it is deserved, and do not merely warn, and put in fear]. (TA in art. نذر.) A2: عُذْرٌ also signifies Success; or the attainment, or accomplishment, of one's wants, or of a thing: (IAar, O, K:) and victory, or success in a contest. (O, K.) One says, with respect to a war or a battle, لِمَنَ العُذْرُ Whose is the success, or victory? (O.) A3: See also عُذْرَةٌ, in five places: and see عِذَارٌ, last quarter.

عَذِرٌ [an epithet of which I find only the fem., with ة, mentioned]. دَارٌ عَذِرَةٌ means A house, or dwelling, of which there are many traces, or relics. (O.) b2: And أَرْضٌ عَذِرَةٌ Land that does not yield herbage freely, and if it give growth to anything, this soon becomes blighted. (O and TA in art. عثر.) عُذُرٌ: see عُذْرٌ, in three places.

A2: Also pl. of عِذَارٌ [q. v.]. (S, O, Msb, K.) عُذْرَةٌ The virginity, maidenhead, or hymen; syn. بَكَارَةٌ, (S, Mgh, Msb, K,) or قِضَّةٌ; so called from عَذْرٌ signifying the “ act of cutting,” because a girl's hymen (خَاتَمُ عُذْرَتِهَا) is rent when she is devirginated; (Lh, Az, TA;) العُذْرَةُ being that whereby a girl is a virgin: (Lh, TA:) [and ↓ عُذْرٌ perhaps signifies the same: (see an ex. voce أَرِيمٌ; and see also the next sentence here following:)] pl. عُذَرٌ. (Msb.) b2: And Devirgination of a girl [or woman]: (Lh, K:) [and ↓ عُذْرٌ is used in the same sense:] one says, فُلَانٌ

أَبُو عُذْرِهَا (S, A, O, K) and ابو عُذْرَتِهَا (TA) (tropical:) [lit. Such a one is the father, i. e. the author, of her devirgination]; meaning such a one is he who devirginated her. (S, A, O, K, TA.) And [hence] one says also, هٰذَا الكَلَامِ ↓ هُوَ أَبُو عَذْرِ (tropical:) [He was the first utterer of this speech]. (A.) And مَا هٰذَا الكَلَامِ ↓ أَنْتَ بِذِى عُذْرِ (tropical:) Thou art not the first utterer of this speech. (S, O, TA. [But see an assertion of Sb cited voce شِعْرٌ.]) b3: and The [part in the external organs of generation of a girl or woman termed] بَظْر [q. v.]; (K;) the place of a girl where the operation of circumcision is performed: so called from عَذْرٌ signifying the “ act of cutting. ” (Lh, Az, TA.) [See also العَاذُورُ.] b4: And The prepuce of a boy: (O, K:) so accord. to Lh, who does not say whether it be so called before or after it has been cut off: said by others to be the portion of skin which the circumciser cuts off. (TA.) b5: And Circumcision; syn. خِتَانٌ. (K.) One says, دَنَا وَقْتُ عُذْرَةِ الصَّبِىِّ The time of the circumcision of the boy drew near. (TK.) b6: And A sign, or mark; syn. عَلَامَةٌ; (O, K, TA;) as also ↓ عُذْرٌ. (TA.) See also عِذَارٌ, last quarter. b7: And The hair upon the withers of a horse: (S, O, K:) and, (K,) accord. to As, (S, O,) a lock, or small quantity, of hair: (S, O, K:) and the نَاصِيَة [or forelock of a horse]; (K;) the hair of the نَاصِيَة of a horse: (A:) or, accord. to some, the mane of a horse: (TA:) pl. عُذَرٌ: (S, O, TA:) which is said by some to mean hairs [extending] from the back of the head to the middle of the neck: (TA:) and, as pl. of عُذْرَةٌ, a sign, mark, or token, that is tied to the forelock of a horse that outstrips, [as a preservative] from the [evil] eye. (Ham p. 795.) b8: And العُذْرَةُ is the appellation of Five stars at the extremity of the Milky Way: (S, O, K:) or, as some say, below Sirius, and also called ↓ العَذَارَى, [app. the star e of Canis Major (which is called by our astronomers “ adara,” often written “ adard,”) with four other neighbouring stars,] which rise [aurorally] in the midst of the heat: (TA:) and, (O, K, TA,) as some say, (O, TA,) العُذْرَةُ is a star at the time of the [auroral] rising of which the heat becomes intense; (O, K, TA;) [app. the star h of Canis Major (which is called by our astronomers “ aludra ”);] it rises [aurorally, in Central Arabia, in the latter part of July O. S.,] after Sirius and before Canopus, and is accompanied with intense heat, without wind, taking away the breath. (O, TA.) b9: Also (i. e. العُذْرَةُ) Pain in the fauces, (Mgh, K,) [arising] from the blood; (Mgh;) as also ↓ العَاذُورُ, (K, accord. to the TA,) or ↓ العَادُورَآءُ; (thus in some copies of the K, and thus accord. to the CK;) or pain of the fauces, (S, O, K,) in a part near the uvula, (S, O,) [arising] from the blood: (S, O, K:) it is said to be a small swelling, or pustule, that comes forth in the خَرْم [app. meaning the uvula, as being a projection from the soft palate,] which is between the fauces and the nose: it is incident to children, at the time of the [auroral] rising of العُذْرَة, i. e. the star that rises after Sirius, mentioned above; and on the occasion thereof, a woman has recourse to a piece of rag, which she twists tightly, and inserts into the nose so as to pierce that place, whereupon there issues from it black blood, and sometimes it becomes ulcerated; and this piercing is called الدَّغْرُ: then they suspended to the child some such thing as the [amulet termed] عُوذَة. (TA. [See 1 in art. دغر.]) b10: It also signifies The place of the pain above mentioned, (S, O, K,) which is near the uvula. (S, O.) عِذْرَةٌ: see عُذْرٌ, in two places: and see also 8.

[Accord. to analogy, it signifies A mode, or manner, of excusing.]

عَذِرَةٌ Human dung or ordure; (S, * O, * Msb, K, TA;) as also ↓ عَاذِرٌ (IAar, IDrd, O, L, K, TA) and ↓ عَاذِرَةٌ: (O, K:) pl. of the first [which is the most common] عَذِرَاتٌ, (Msb,) and of ↓ the second عُذَرٌ. (IAar, TA.) b2: And hence, (S, O, Msb,) (tropical:) The court, or yard, (فِنَآء,) of a house: (S, O, Msb, K, TA:) so called because the human ordure (العَذِرَة) used to be cast in it: (S, O, Msb:) or, accord. to As, this is the primary signification; what is before mentioned being so termed because cast in the فناء; like as it is termed غَائِط because cast in the عائط, which means “ a depressed piece of ground; ” (Har p. 403;) [and] thus says A 'Obeyd: pl. as above: (O, TA:) and مَعَاذِرُ [pl. of ↓ مَعْذَرٌ which lit. signifies a place of human dung or ordure] is syn. with عَذِرَاتٌ as meaning أَفْنِيَةٌ [pl. of فِنَآءٌ]. (Ham p. 677, q. v.) It is related of 'Alee that he reproved some persons, and said, مَا لَكُمْ لَا تُنَظِّفُونَ عَذِرَاتِكُمْ (A, * O, TA) i. e. (tropical:) [What aileth you that ye will not cleanse] the courts, or yards, of your houses? (TA.) And in a trad. (O, TA) of the Prophet (O) it is said, اليَهُودُ أَنْتَنُ خَلْقِ اللّٰهِ عَذِرَةً, (A, O, TA,) which may mean (tropical:) [The Jews are the most stinking of God's creatures] in respect of the court, or yard, of the house: or in respect of ordure. (TA.) And it is said in a prov., إِنَّهُ لَبَرِىْءُ العَذِرَةِ, a phrase like بَرِىْءُ السَّاحَةِ (tropical:) [lit. Verily he is clear in respect of the court, or yard, of the house; app. meaning, clear of disgrace]. (TA.) b3: Also (assumed tropical:) A place where people sit (K, TA) in the court, or yard, of the house. (TA.) b4: And (assumed tropical:) The worst of what come forth from wheat or corn (طَعَام), (Lh, O, K, TA,) and is thrown away, (Lh, TA,) when it is cleared; (O;) as also عَذِبَةٌ. (Lh, TA.) عُذْرَى: see عُذْرٌ, in two places.

عَذْرَآءُ A virgin: (S, O, K:) used as an epithet: you say جَارِيَةٌ عَذْرَآءُ a virgin girl: (TA:) and اِمْرَأَةٌ عَذْرَآءُ, meaning ذَاتُ عَذْرَةٍ: (Msb:) accord. to IAar alone, so called لِضِيقِهَا, from تَعَذَّرَ عَلَيْهِ الأَمْرُ: (TA:) pl. عَذَارَى and عَذَارٍ [with the art. العَذَارِى, and thus written in the S and O and K] (S, O, K, TA) and عَذْرَاوَاتٌ, (S, O, K,) like صَحَارَى [&c.]. (S, O.) b2: [Hence,] العَذْرَآءُ (assumed tropical:) [The sign Virgo;] the sign السُّنْبُلَةُ: or الجَوْزَآءُ [which is an evident mistake]. (K.) b3: And العَذَارَى (assumed tropical:) Certain stars, described above: see عُذْرَةٌ, latter half. b4: And أَصَابِعُ العَذَارَى (assumed tropical:) A sort of grapes, black and long, like acorns; likened to the dyed fingers of virgins. (TA.) b5: And دُرَّةٌ عَذْرَآءُ (tropical:) A pearl not bored. (A, O, K, * TA.) b6: And رَمْلَةٌ عَذْرَآءُ (tropical:) A sand upon which one has not trodden (A, O, K, * TA) nor ridden, because of its height. (TA.) b7: And العَذْرَآءُ (assumed tropical:) A kind of collar by means of which the hands, or arms, are confined together with the neck: (T, O, TA:) or such as is put upon the throat of a man and has not been put upon the neck of any one before: (TA:) or a thing of iron by means of which a man is tortured in order to make him confess an affair, or the like; (K, TA;) as, for instance, for the purpose of extorting property &c.: pl. عَذَارَى. (TA.) [Compare the term “ maiden ” applied to an instrument for beheading.] b8: Also a name of [El-Medeeneh,] the City of the Prophet: (K, TA:) because of its not having been abased. (TA.) عِذَارٌ A certain appertenance of a horse or the like; (S, O;) i. e. the part, (T, M, Mgh,) or strap, (Msb,) of the bridle, (T, M, Mgh, Msb,) that lies, (T,) or extends down, (M, K,) upon the cheek, (M, Mgh, Msb, K,) or two cheeks, (T,) of the horse (T, M, Mgh, Msb, K) or the like: (T, Mgh, Msb:) the عَذَارَانِ are the two straps upon the two cheeks of the horse, on the right and left: (IDrd in his Book on the Saddle and Bridle:) or, as some say, the عِذَار is the two straps of the bridle that meet at the back of the neck: (TA:) [thus it signifies either of the two cheek-straps, or, accord. to some, the two cheek-straps together, that compose the headstall:] some say that it is called by the name of its place; but the converse is the case accord. to others: (TA:) [and عِذَارُ الرَّسَنِ signifies the appertance, of the halter, corresponding to the cheek-strap, or cheek-straps, of the bridle or headstall: (see a verse of Ibn-Mukbil cited voce رَسَنٌ:)] pl. عُذُرٌ, (S, O, Msb, K, [in the CK عُذْرٌ,]) like as كُتُبٌ is pl. of كِتَابٌ. (Msb, TA.) It is said in a trad., لَلْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِ مِنْ عِذَارٍ حَسَنٍ عَلَى خَدِّ فَرَسٍ [Verily poverty is more ornamental to the believer than a beautiful cheek-strap, or headstall, upon the cheek of a horse]. (TA.) فَرَسٌ قَصِيرُ العِذَارِ [A horse short in the cheek-strap, or headstall,] implies commendation, as denoting width of the lip. (TA, voce عِنَانٌ.) And عِذَارٌ signifies also The thing that connects the leading-rope (حَبْلَ الخِطَامِ) to the head of the he-camel (K, TA) and of the she-camel. (TA.) And A halter; syn. رَسَنٌ: (Msb:) and ↓ مُعَذَّرٌ signifies a halter (رَسَن) having a double عِذَار (ذُو عِذَارَيْنِ). (TA.) One says, فُلَانٌ شَدِيدُ العِذَارِ (assumed tropical:) Such a one is strong in respect of determination. (A, TA.) And فُلَانٌ خَلِيعُ العِذَارِ (assumed tropical:) Such a one is weak in respect of determination; [or is a person who has thrown off restraint;] like a horse that has no bridle upon him, and that therefore falls upon his face. (TA. [See also art. خلع.]) And خَلَعَ عِذَارَهُ (assumed tropical:) [He threw off restraint; or] he persisted in error: (S, O:) or he departed from obedience, and persisted in error: (TA:) or he broke off from his family, or disagreed with them, and wearied them by his wickedness; syn. تَشَاطَرَ; as also ↓ خلع مُعَذَّرَهُ: (A:) or the latter means he did not obey a director in the right course: (As, TA:) or, in the former phrase, (TA,) عِذَار means (assumed tropical:) shame; (K, TA;) خَلَعَ عِذَارَهُ meaning he divested himself of shame; like as a horse casts off his عذار, and becomes refractory, overcoming his rider and running away with him. (TA. [See, again, art. خلع.]) And لَوَى عَنْهُ عِذَارَهُ (assumed tropical:) He disobeyed him. (A, TA.) b2: Also (assumed tropical:) The two sides of the beard: (K:) or either side thereof; (Mgh, TA;) the two sides thereof being called عِذَارَا اللِّحْيَةِ, (Mgh,) or العِذَارَانِ, (TA,) because they are in the place [corresponding to that] of the عذار of the horse or the like: (Mgh, * TA:) or the hair, of a boy, that grows evenly in the place of the عِذَار: (S:) or the hair, of the beard, that descends upon the two jaws: (Msb:) or a man's hair that grows in the place of the عِذَار: (O, TA:) the line of the beard: (TA:) or the hair, of a man, that is in front of the ear, and between which and the ear is a whiteness: (Har pp. 208-9:) and the part, of the face, upon which grows the hair in a lengthened form in front of the lobula of the ear [extending] to the base of the jaw. (Har p. 495.) b3: And (assumed tropical:) The cheek; as also ↓ مُعَذَّرٌ: (K:) which latter [properly] signifies the place of the عِذَار, (A, TA,) or the place of the عِذَارَانِ. (S, O.) You say, ↓ فُلَانٌ طَوِيلُ المُعَذَّرِ (assumed tropical:) Such a one is long in the place of the عِذَار. (A, TA.) b4: And (assumed tropical:) A mark made [on a camel (see مَعْذُورٌ)] with a hot iron in the place of the عِذَار; (S, O, K;) as also ↓ عُذْرَةٌ: (K:) or on the back of the neck, extending to the temples: so in the Tedhkireh of Aboo-'Alee; but the former explanation is the better known: El-Ahmar mentions ↓ عُذْرٌ as meaning one kind of the marks made with a hot iron. (TA.) b5: Also (tropical:) The two sharp sides or edges, (K,) or [rather] either of these, for both together are called the عِذَارَانِ, (TA,) of a نَصْل [i. e. of the iron head of an arrow or of a spear &c.]. (K, TA.) b6: And (tropical:) Either side of a road, (A,) and of a valley, (A, TA,) and of a wall. (TA.) b7: And (tropical:) A row of trees, (TA,) or of palm-trees. (A.) b8: And (tropical:) An elongated tract of sand. (A.) The dual as used in a verse of Dhu-r-Rummeh means (assumed tropical:) Two elongated tracts (حَبْلَانِ [in the CK جَبَلانِ]) of sand: (S, O, K, TA:) or the two sides thereof: (TA:) or two roads (طَرِيقَانِ). (S, O, K, TA.) b9: And (tropical:) A rugged tract of ground, (O, K, TA,) and [a tract] of sand, (TA,) lying across in a wide plain: (O, K, TA:) pl. عُذُرٌ. (TA.) A2: See also إِعْذَارٌ.

A3: It also signifies Resistance, or refusal; from التَعَذُّر. (TA.) عَذِيرٌ: see عُذْرٌ, in two places. b2: Also i. q. ↓ عَاذِرٌ [act. part. n. of 1, Excusing; an excuser; &c.]. (K.) You say, مَنْ عَذِيرِى مِنْ فُلَانٍ Who will excuse me, or make my excuse, or be my excuser, if I requite such a one (Msb, TA) for his action, (Msb,) or for his evil action, (TA,) and will not blame me (Msb, TA) for it? or who will excuse me with respect to the case of such a one, and not blame me for it? (Msb: [see عَذَرْتُهُ مِنْ فُلَانٍ: and see also 10:]) or who will aid me, or assist me, against such a one, or to defend myself from him? (Msb;) who will be my aider, or assistant, against such a one? (TA:) for عَذِيرٌ is also said to signify an aider, or assister, against an enemy. (Msb, K, TA.) The Prophet said thus with respect to 'Abd-Allah Ibn-Ubeí, demanding of the people that they should excuse him for laying violent hands upon him. (TA.) [It is a phrase by which one asks for permission to retaliate, or punish, &c.] And one says also, عَذِيرَكَ مِنْ فُلَانٍ, meaning Bring him who will excuse thee [ for what thou hast done, or doest, or wilt do, to such a one]; (S, O, TA;) i. e. bring him who will blame him and will not blame thee. (S, O.) and عَذيرَكَ إِيَّاىَ مِنْهُ Bring thine excuse of me [ for what I have done, &c., to him]. (TA.) A poet (Dhu-l-Isba' El-'Adwánee, O, TA) says, عَذِيرَ الحَىِّ مِنْ عَدْوَا نَ كَانُوا حَيَّةَ الأَرْضِ بَغَى بَعْضٌ عَلَى بَعْضٍ

فَلَمْ يَرْعُوْا عَلَى بَعْضِ فَقَدْ أَضْحَوْا أَحَادِيثَ بِرَفْعِ القَوْلِ وَالخَفْضِ (S, * O, * L, TA) [Bring an excuse for the tribe, for what they have done to 'Adwán, i. e., one to another; for the tribe of 'Adwán were rent by intestine wars, in which Dhu-l-Isba' took a prominent part; (see the Essai sur l' Histoire des Arabes by Caussin de Perceval, vol. ii. p. 262;) therefore we may render the phrase, bring an excuse for the tribe, 'Adwán, regarding مِنْ as redundant in this instance, like as it is in فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ, in the Kur xxii. 31; and then proceed thus: they were the serpent of the earth (meaning cunning, guileful, malignant, or mischievous, and strong, not neglecting to take blood-revenge, as expl. in art. حى in the TA): but some acted wrongfully against some, and were not regardful of the rights of some: so they became subjects of talk uttered by the raising of speech and the lowering thereof]: he means, bring an excuse for what some of them have done to some by mutual hatred and slaughter, some of them being not regardful of some; after their having been the serpent of the earth, which every one fears. (L, TA.) b3: Also A state, or condition, (حال,) which one desires, or seeks after, for which, or on account of which, he is to be excused (يُعْذَرُ عَلَيْهَا): (S, O, K, TA:) [and in one of my copies of the S is added, إِذَا فَعَلَهَا, as though by حال were here meant an action:] pl. عُذُرٌ, sometimes, in poetry, contracted into عُذْرٌ. (S, O.) El-'Ajjáj said, (S, O, TA,) in reply to his wife, who, seeing him repairing the saddle of his she-camel for a journey which he had determined to make, asked him, “What is this that thou repairest ? ” (TA,) جَارِىَ لَا تَسْتَنْكِرِى عَذِيرِى

سَعْيِى وَإِشْفَاقِى عَلَى بَعِيرِى (S, O,) or, as some relate it, سَيْرِى واشفاقى, (O,) [i. e. O girl, inquire not as disapproving it respecting my desired state for which I shall be excusable (or rather my excusable purpose), my work (or my journeying), and my benevolent care for my camel;] meaning يَا جَارِيَةُ, [and suppressing يا] and apocopating [جارية]. (S, O. [In the TA, البَعِيرِ is put for بَعِيرِى.]) A2: See also عَاذِرٌ: A3: and إِعْذَارٌ.

عَذِيرَةٌ [A disposition to excuse]. One says, مَا عِنْدَهُمْ عَذِيرَةٌ, meaning [They have not a disposition to excuse; or] they do not excuse. (O.) [See also غَفِيرَةٌ.]

A2: See also عَاذِرٌ: A3: and إِعْذَارٌ. b2: Also I. q. عَدِيرَةٌ [app. as syn. with رَغِيدَةٌ]. (O, TA.) عَذَوَّرٌ (tropical:) Evil in disposition; (S, O, K, TA, and Ham p. 417;) as though needing to excuse himself for his evildoing; (Ham ibid.;) vehement in commanding and forbidding, (Ham p. 469,) and in spirit. (K.) [Clamorous. (Freytag, from the Deewán of Jereer.)] b2: Applied to an ass, Wide in the جَوْف [i. e. belly, or chest], (S, O, K,) and فَحَّاش [app. meaning very lewd]. (K.) b3: And, applied to dominion, (مُلْك, O, TA, in the copies of the K erroneously written مَلِك, TA, [in which and in the O exs. are cited showing the former to be right,]) Wide, or ample: (O:) or strong, (K, TA,) and wide, or ample. (TA.) b4: [Also, accord. to Golius, from the Destoor el Loghah, An agile animal. b5: And Freytag adds, from the Deewán of Jereer, عَذَوَّرَةٌ as signifying Brisk (“ alacris ”).]

عَاذِرٌ: see عَذِيرٌ; and عُذْرٌ, latter half. b2: عَاذِرَةٌ, [fem. of عَاذِرٌ,] as an epithet applied to a woman: see the fem. of مَعْذُورٌ.

A2: Also A scar, or mark of a wound; (S, O, K;) and so ↓ عَذِيرَةٌ, (O, and thus in copies of the S,) or ↓ عَذِيرٌ. (TA, and so in a copy of the S.) One says, تَرَكَ بِهِ عَاذِرًا He, or it, left upon him a scar, or mark of a wound. (TA.) And the same is said of rain, meaning, It left upon him, or it, a mark. (TA.) A3: See also عَذِرَةٌ, in two places.

A4: And العَاذِرُ signifies The vein whence flows the blood of what is termed الاِسْتِحَاضَة: [see 10 in art. حيض:] (S, * O, * Msb, K: *) a dial. var. of العَاذِلُ, or an instance of mispronunciation: (S, O:) or it may be so called because it serves as an excuse for the woman. (TA.) عَاذِرَةٌ, as a subst.: see عَذِرَةٌ.

عَاذُورٌ A brand, or mark made with a hot iron, like a line: pl. عَوَاذِيرُ. (S, O.) A2: And لَقِيتُ مِنْهُ عَاذُورًا is a saying mentioned by As, as meaning I experienced, from him, or it, evil: عَاذُورٌ being a dial. var. of عَاثُورٌ, or an instance of mispronunciation. (S, O.) A3: العَاذُورُ also signifies What is cut off from the place of circumcision of a girl [which place is termed her عُذْرَة]. (O, TA.) A4: See also عُذْرَةٌ, last quarter.

عَاذُورَآءُ: see عُذْرَةٌ, last quarter.

إِعْذَارٌ, (Az, S, A, O, Msb, K,) originally an inf. n., (S, O, Msb,) and ↓ عَذِيرَةٌ (S, A, O, K) and ↓ عَذِيرٌ (A, K) and ↓ عِذَارٌ, (K,) A repast, or food, prepared on the occasion of a circumcision; (Az, S, A, O, Msb, K;) or on some joyful occasion: (Msb:) and the last of these words likewise signifies a repast, or food, prepared on the occasion [of the completion] of a building: and also a repast, or food, which one prepares, and to which he invites his brethren, on the occasion of the acquisition of something new: (O, K:) and accord. to the K, all the other words mentioned above also have, app., the former, or perhaps the latter, of these two meanings, as well as the meaning first mentioned above, which is the most common. (TA.) مَعْذَرٌ; pl. مَعَاذِرُ: see عَذِرَةٌ, second sentence.

مُعْذِرٌ: see مُعْتَذِرٌ, in two places.

مَعْذِرَةٌ and مَعْذُرَةٌ and مَعْذَرَةٌ; and the pl. مَعَاذِرُ: see عُذْرٌ, in five places: and for the first, see also 8.

مُعَذَّرٌ [properly signifying The place of the عِذَار or of the عِذَارَانِ]: see عِذَارٌ, in four places.

مُعَذِّرٌ and مُعِذِّرٌ and مُعُذِّرٌ: see مُعْتَذِرٌ, in six places.

مِعْذَارٌ sing. of مَعَاذِيرُ, (O, K,) which signifies [Excuses, or apologies;] pleas, allegations, or arguments: (K, TA: see عُذْرٌ, in two places:) b2: and also, (K, TA,) in the dial. of El-Yemen, (TA,) Veils, curtains, or coverings. (O, K, TA.) The saying in the Kur [lxxv. 14 and 15], بَلِ الْإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ is expl. as meaning [Nay, the man shall be witness against himself, though he throw] his veils or coverings [over his offences]: (TA:) or (accord. to Mujá-hid, S, O), [though he offer his excuses; or] though he dispute respecting it (S, O, TA) with every plea by which he may excuse himself. (TA.) مَعْذُورٌ Excused; freed, cleared, or exempted, from blame; exculpated. (Msb.) b2: And [hence, perhaps,] مَعْذُورَةٌ applied to a woman signifies مُسْتَحَاضَةٌ [q. v. in art. حيض]: and sometimes one says ↓ عَاذِرَةٌ; as meaning having an excuse: (Msb:) the latter is said to be used in the sense of مُسْتَحَاضَةٌ; but it requires consideration; (O, TA;) as though it were of the measure فَاعِلَةٌ in the sense of مَفْعُولَةٌ, [i. e. in the sense of مَعْذُورَةٌ as meaning excused,] from إِقَامَةُ العُذْرِ. (TA.) b3: [Golius assigns to مَعْذُورٌ the meaning of “ Voti impos; ” as on the authority of the KL; in which, however, I do not find it.]

A2: Also (tropical:) Circumcised. (S, A, O, Msb.) A3: And A camel branded with the mark called عِذَار. (TA.) A4: And [A child] affected with the pain, of the fauces, termed عُذْرَة. (S, O, K.) مُعَاذِرٌ: see its pl. in the last clause of the following paragraph.

مُعْتَذِرٌ One excusing himself, whether he have, or have not, an excuse: (TA:) the person to whom this epithet is applied may be a speaker of truth, and he may be not a speaker of truth: (Msb, TA:) and so ↓ مُعَذِّرٌ, which, as applied to a speaker of truth, signifies having an excuse, like مُعْتَذِرٌ, (S, O, K,) [of which it is a variation,] for the ت is changed into ذ, and this is incorporated [into the radical ذ], and its vowel is transferred to the ع, like as is the case in يَخَصِّمُونَ; (S, O;) and ↓ مُعِذِّرٌ is also allowable, (S, O, TA,) and also ↓ مُعُذِّرٌ; (S, O;) but [it is said that] ↓ مُعَذِّرٌ applied to him who does not speak truth, (S, O, K,) being [originally] of the measure مُفَعِّلٌ, [not a variation of مُعْتَذِرٌ,] (S, O,) means falling short, or doing less than is incumbent on him, (S, O, K,) excusing himself (S, O) without having any [real or valid] excuse. (S, O, K.) In the Kur ix. 91, I'Ab read ↓ المُعْذِرُونَ [instead of the more usual reading ↓ المُعَذِّرُونَ], (S, O, K,) and so did Yaakoob El-Hadramee, (Az, TA,) from أَعْذَرَ; the former asserting that it was so revealed; app. considering ↓ مُعَذِّرٌ, with teshdeed, to apply to one not speaking truth, (S, O, K,) meaning pretending to excuse himself, without having any real excuse; (S, O;) and ↓ مُعْذِرٌ to mean having an excuse: (S, O, K:) Ibn-Abee-Leylà and Tá-oos read ↓ المُعَاذِرُونَ, as meaning those striving, or labouring, in seeking excuse. (O.)

عير

1 عَارَ, aor. ـِ He went, or journeyed. (TA.) b2: عَارَ فِى الأَرْضِ, aor. as above, He went away in, or into, the land, or country. (S.) b3: and عَارَ, (S, O, &c.,) aor. as above, (Msb, K,) inf. n. عِيَارٌ, (Msb, TA,) or this is a simple subst., (K,) He (a horse, S, Mgh, O, Msb, K, and a dog, K) went away (O, K, TA) hither and thither, (O, TA,) which action is also termed مُعَايَرَةٌ [inf. n. of ↓ عَايَرَ], (O,) as though he had made his escape (K, TA) from his master, going to and fro: (TA:) and the same is said of news: (IKtt, TA:) or escaped, or got loose, and went away hither and thither, by reason of his exceeding sprightliness: (S:) or escaped, or got loose, and went away at random: (Msb:) or went away hither and thither, by reason of his sprightliness: or strayed at random, nothing turning him: (Mgh:) or went away at random, far from his master. (TA.) b4: And عَارَ, (aor. as above, TA,) He (a man) came and went, (K,) moving to and fro. (TA.) b5: عَارَ فِى القَوْمِ يَضْرِبُهُمْ بِالسَّيْفِ, (S, * TA,) inf. n. عَيَرَانٌ, (TA,) He (a man) went and came among the people, (TA,) or did mischief among them, (S,) smiting them with the sword. (S, * TA.) b6: عَارَتِ القَصِيدَةُ (assumed tropical:) The ode became current. (K.) b7: عَارَ, (K,) aor. as above, inf. n. عِيَارٌ and عَيَرَانٌ, (TA,) He (a camel) left his females that were seven months gone with young, and went away to others, (IKtt, L, K,) to cover them. (IKtt, L.) In [some of] the copies of the K, شَوْلَهَا is put in the place of شَوْلَهُ, which latter is the reading in the Tahdheeb of IKtt [and in the CK]. (TA.) A2: عَارَهُ, aor. ـِ and يَعُورُهُ, (S and K in art. عور,) or the aor. is not used, or it is scarcely ever used, (TA in the same art.,) He, or it, took, and went away with, him, or it: (S and K in the same art.:) or destroyed him, or it. (K and TA in the same art.) See art. عور. You say عِرْتُ ثَوْبَهُ, I took, or went away with, his garment. (TA.) And it is said in a prov., عَيْرٌ عَارَهُ وَتِدُهُ An ass which his peg [to which he was tethered] destroyed [by preventing his escape from wild beasts that attacked him]. (Meyd, TA. [See Freytag's Arab. Prov., ii. 87.]) A3: عَارَهُ, [aor. as above,] also signifies He blamed, or reproached, him; found fault with him; attributed or imputed to him, or charged him with, or accused him of, a vice, or fault, or the like. (S, O, TA.) [See also what next follows.]2 عيّرهُ كَذَا, (S, O, Msb, K,) and عيّره بِهِ, though the former is the more approved, (ElMarzookee, in his Expos. of the Hamáseh, and Msb, and MF,) or the latter is peculiar to the vulgar, (S, and El-Hareeree in the Durrat el-Ghowwás.) and should not be used, (O, K,) inf. n. تَعْيِيرٌ, (S, O,) He upbraided him with such a thing; reproached him for it; declared it to be bad, evil, abominable, or foal, and charged him with it. (Msb.) [You also say عيّرهُ عَلَي فِعْلِهِ He upbraided him, or reproached him, for his deed.] And عيّر عَلَيْهِ [is an elliptical phrase, signifying the same; فِعْلَهُ or the like being understood: or He upbraided him; charged him with acting disgracefully]. (TA, voce تعريب.) [See also 1, last signification.]

A2: عيّر الدَّنَانِيرَ, (K,) inf. n. as above, (TA,) He weighed the pieces of gold one after another: (K:) and he put, or threw down, the pieces of gold, one by one, and compared them, one by one. (TA.) The verb is [said to be] used in relation to measuring and weighing; but, says Az, Lth makes a distinction between عَايَرْتُ and عَيَّرْتُ, making the former to relate to a measure of capacity, and the latter to an instrument for weighing: and [SM adds,] F mentions the former in art. عور, and the latter in the present art. (TA.) See also 3, in five places.

A3: And عيّر المَآءُ The water became overspread with [the green substance termed] طُحْلُب: (O, K:) but [SM adds,] it is more probably أَغْثَرَ, with ا and غ and ث. (TA.) 3 عاير المَكَايِيلَ, (S, Mgh, and K in art. عور,) and المَوَازِينَ, (S, Mgh,) inf. n. عِيَارٌ; (S;) and عاورها, (S, K,) and عوّرها; (K;) signify the same, (S, K,) He measured, or compared, the measures of capacity, (Mgh, K,) and the instruments for weighing, one by, or with, another. (Mgh.) One should not say ↓ عيّر. (S.) The saying اِسْتَعَارَ

?? ↓ دَرَاهِمَ لِيُعَيِّرَ, meaning, [He borrowed pieces of money] that he might equalize [with them the weights of his balance], should be, correctly, لِيُعَايِرَ. (Mgh.) You say عَايَرْتُ المِكْيَالَ, and المِيزَانَ, inf. n. مُعَايَرَةٌ and عِيَارٌ, meaning I tried, or proved, the measure of capacity, and the instrument for weighing, [or gauged the former,] that I might know its correctness [or incorrectness]: this, says Az, is the correct form: one should not say ↓ عَيَّرْتُ, except from العَارُ, accord. to the leading lexicologists and ISk says, عَايَرْتُ بَيْنَ المِكْيَالَيْنِ signifies I tried, or proved, the two measure of capacity, that I might know their equality [or inequality]: you should not say المِيزَانَيْنِ ↓ عَيَّرْتُ, (Msb.) [But in the TA, الميزان ↓ عيّر and المكيال is mentioned without any remark of disapproval, with عاورهما and عايرهما.] You also say عاير بَيْنَهُمَا, inf. n. مُعَايَرَةٌ and عِيَارٌ, He measured, or compared, them two. each by, or with, the other, and examined what [difference] was between them. (K in art. عور.) b2: [Hence, عاير app. signifies also He assayed gold &c.]

A2: See also 1, third sentence.4 اعار الفَرَسَ, (S, K,) and الكَلْبَ, (K,) He (his master) made the horse, and the dog, to go away as though he had escaped, or got loose: (K:) or made him to escape; (TA:) or made him to escape, or get loose, and go away hither and thither, by reason of his exceeding sprightliness. (S.) A2: أَعْيَرَ النَّصْلَ He made to the iron head or blade of an arrow, or of a spear, or of a sword, or of a knife, or the like, what is called عَيْرٌ. (AA, K.) A3: أَعَارَتْ حَافِرًا means She (a mare) raised and shifted a hoof; b2: and hence, accord. to Az, إِعَارَةُ الثِّيَابِ [The lending of garments] &c. (L, TA. [See 4 in art. عور.]) A4: And اعارهُ is also said to signify He fattened him; namely, a horse: b2: and He plucked out the hair of his tail; like

أَعْرَاهُ: both of which meanings are mentioned by IKtt and others: b3: and i. q. ضَمَّرَهُ [He made him lean, or light of flesh, &c.]; from عَارَ “ he went and came. ” (TA.) 5 هُمْ يَتَعَيَّرُونَ مِنْ جِيرَانِهِمُ الأَمْتِعَةَ is said to mean يَسْتَعِيرُونَ [i. e. They ask of their neighbours the loan of the household-goods, &c.]: but Az says that the word used by the Arabs is يَتَعَيَّرُونَ. (TA. [See 10 in art. عور.]) 6 تعايروا They blamed, upbraided, or reproached, one another; found fault, one with another; i. q. تَعَايَبُوا, (S, O, Msb,) or عَيَّرَ بَعْضُهُمْ بَعْضًا: (K:) or they reviled, or vilified, one another; syn. تَسَابُّوا. (Az.) 10 استعار سَهْمًا مِنْ كِنَانَتِهِ: see art. عور.

عَارٌ A disgrace; a shame; a thing that occasions one's being reviled; a vice, or fault, or the like; (S, O;) a thing for which one is, or is to be, blamed, or dispraised; (B, in TA, art. عور;) anything that necessarily occasions blame or reproach, (Msb, K,) or disgrace: (Msb:) pl. أَعْيَارٌ: (TA:) and ↓ مَعَايِرُ, (S, O, K,) of which the sing. is app. ↓ مَعْيَرَةٌ, (O,) [is syn. with أَعْيَارٌ, for it] signifies things for which one is, or is to be, blamed, upbraided, reproached, or found fault with; syn. مَعَايِبُ. (S, O, K.) عَيْرٌ The ass; (S, O, Msb, K;) both the wild and the domestic; (S, O, Msb;) its predominant application is to the former: (K:) so called because he goes away hither and thither (يَعِيرُ فَيَتَرَدَّدُ) in the desert: (TA:) fem. with ة: (S, Msb:) pl. [of pauc.] أَعْيَارٌ, (S, O, Msb, K.) and [of mult.] عِيَارٌ and عُيُورٌ (K) and عُيُورَةٌ (S, O, Msb, K) and عِيَرَةٌ (O) and ↓ مَعْيُورَآءُ, (S, O, K,) like مَشْيُوخَآءُ &c., or this is [properly speaking] a quasi-pl. n., (TA,) and ↓ مَعْيُورَى, [also a quasipl. n.,] (Az, TA,) and pl. pl. عِيَرَاتٌ (O) and عِيَارَاتٌ. (K.) [Dim. عُيَيْرٌ, q. v. intra.] b2: It is said in a prov., relating to contentment with that which is present and forgetting what is absent, إِنْ ذَهَبَ العَيْرُ فَعَيْرٌ فِى الرِّبَاطِ [If the ass has gone away, there is an ass in the tether]. (A 'Obeyd.) b3: You say also, of a place in which is no good, هُوَ كَجَوْفِ عَيْرٍ [It is like the belly of an ass], (S, TA,) or كجوف العَيْرِ [like the belly of the ass]; (TA;) because there is nothing in his belly of which any use is made: (S, TA:) or this originated from the saying هُوَ أَخْلَى مِنْ جَوْفِ حِمَارٍ [It is more empty than the valley of Himar]; (S, O, * TA;) for حمار was the name of a certain unbeliever, who possessed a valley, which for his infidelity, God rendered waste and unproductive; (O, * TA;) and Imra-el-Keys, (O, TA,) as some say, but correctly Taäbbata-sharrà, (O,) quoting the above-mentioned saying, has substituted العير for حمار, for the sake of the metre. (O, TA.) b4: One says also أَذَلُّ مِنَ العَيْرِ More vile than the ass. (TA.) [But this is doubtful: see the same phrase expl. differently later in this paragraph. The wild ass is superior to every other kind of animal that is an object of the chase: (see فَرَأٌ:) and hence, app., the signification here next following.] b5: عَيْرٌ also signifies A lord, or chief, (S, O, K,) of a people: (S, O:) a king: (K:) pl. أَعْيَارٌ. (O.) b6: The saying (S, K) of the people of Syria, used by them proverbially, (TA,) عَيْرٌ بِعَيْرٍ وَزِيَادَةُ عَشَرَةٍ [A lord for a lord, or a lord is succeeded by a lord, and an increase of ten] is expl. by the fact that, when the Khaleefeh of the sons of Umeiyeh died, and another arose, he increased their stipends by ten dirhems: (S, O, K:) so they said thus on that occasion. (O, TA.) b7: عَيْرُ السَّرَاةِ is an appellation of A certain bird, (S, O, K, TA,) resembling the pigeon, (S, O, TA,) short in the legs, which are coved with feathers, yellow in the legs and bill, having the eye bordered with black, of a clear colour inclining to greenness, or dark dust-colour, (خُضْرَة,) yellow in the belly and the part beneath its wings and the inner part of its tail; as though it were a variegated بُرْد: pl. عُيُورُ السَّرَاةِ: السَّرَاةُ being a place in the district of Et-Táïf: they assert that this bird eats three hundred figs, from the time of their coming forth from among the leaves, small; and in like manner, grapes. (TA.) A2: Also The prominence, or ridge, in the middle of the iron head or blade of an arrow or of a spear or of a sword or of a knife or the like. (S, O.) [See ذُبَابٌ.]

b2: The prominent line, (S, O, TA,) like a little wall, (TA,) in the middle of a leaf; its middle rib. (S, O, TA.) b3: The spine, i. e. the prominent part, in the middle of the scapula, or shoulderblade. (S, O.) b4: The prominent, or projecting, bone in the middle of the hand: pl. أَعْيَارٌ. (TA.) [In the K, it is expl. simply by العَظْمُ النَّاتِئُ وَسَطَهَا: but this is a wrong reading, app. occasioned by an omission, which is supplied in the TA, though somewhat awkwardly: it seems that we should read وَمِنَ الكَفِّ العَظْمُ النَّتِئُ وَسَطَهَا; or, more probably, ومن الكَتِفِ الخ; for I incline to think that الكفّ in the TA is a mistake for الكتف, and that the last signification of عير, given here, is doubtful.] b5: The prominence, or protuberance, in the upper, or convex, part, or back, of the foot. (S, O, TA.) b6: Any prominent, or protuberant, bone in the body. (TA.) b7: An edge, or a ridge, of a rock, naturally prominent. (TA.) b8: Anything prominent, or protuberant, in an even thing, (K,) or in the middle of an even thing [or surface]. (TA.) b9: Each of the two portions of flesh and sinew next the back bone, one on either side thereof: both together are called عَيْرَانِ. (K, * TA.) [So called because it forms a kind of ridge.] b10: The prominent, or protuberant, part at the pupil (بُؤْبُؤ) of the eye: (AA, TA:) or the lid of the eye: (S, O, K:) or the inner angle [ for مَأٰقِى, in the CK, I read مَأْقَى, as in other copies of the K,] of the eye: (Th, K:) or the image that is seen in the black of the eye when a thing faces it; (Aboo-Tálib, L, K; *) also called لُعْبَةٌ: (Aboo-Tálib, L:) or the eye-ball: (TA:) or a looking from the outer angle (لَحْظ [or perhaps this signifies here the outer angle itself]) of the eye. (K.) Hence the saying, (S, O,) فَعَلْتُ ذَاكَ قَبْلَ عَيْرٍ وَمَا جَرَى I did that before a look from the outer angle of the eye: (S, O, K: *) or before he winked [or could wink]; عير meaning the “ image that is seen in the black of the eye; ” and ما جرى, “what moved,” i. e., “the eye itself: ” (Aboo-Tálib:) or before I looked [or could look] at thee; not used with a negative: (Th:) nor do you say أَفْعَلُ ذاك [instead of فعلت ذاك in this phrase]: (A O, S:) or عير here signifies the wild ass. (Lh.) You say also أَتَيْتُكَ قَبْلَ عَيْرٍ وَمَا جَرَى, meaning I came to thee before a sleeper awoke [or could awake]. (AA, TA.) b11: The وَتِد [or tragus] which is in the inner part of the ear: (S:) [see وَتِدٌ:] or the part of the interior of the ear which is below the فَرْع [or upper portion thereof], (K,) in a man and in a horse, like the عَيْر [of the head] of an arrow: (TA:) or the عَيْرَانِ are the مَتْنَانِ [app. meaning the two backs, though the word may have some other application in this case,] of the two ears of a horse: pl. عِيَارٌ. (TA.) A3: A wooden pin, peg, or stake, which is fixed in the ground or in a wall. (S, O, K.) Hence, as some say, the prov. فُلَانٌ أَذَلُّ مِنَ العَيْرِ [Such a one is more vile than the wooden pin, or peg, of a tent &c.]. (TA.) [See another explanation above: and see also مَذَلَّةٌ.] Hence also, accord. to some, (TA,) one says, مَا أَدْرِى أَىُّ مَنْ ضَرَبَ العَيْرَ هُوَ, meaning I known not what one of mankind is he. (Yaakoob, S, O, K, TA.) and hence too, as some say, the saying of El-Hárith Ibn-Hillizeh, (O, TA,) زَعَمُوا أَنَّ كُلَّ مَنْ ضَرَبَ العَيْ رَ مَوَالٍ لَنَا وَأَنَّا الوَلَآءُ of which Aboo-'Amr Ibn-El-'Alà said that he had passed away, or died, who knew the meaning of this verse, (S, O, TA,) and which is differently related, some saying مَوَالٍ لَهَا, and some saying الوِلَآءُ: (TA:) but various meanings are assigned to العير in this instance; and some expl. it as a proper name: (O, TA:) and some, relating this verse, say العِيرَ [q. v.]: (TA:) [the following explanation of the verse has been given as preferable to others:] They (the Arákim, mentioned two verses before,) have asserted that all who have hunted the wild ass are the sons of our paternal uncles, and that we are the relations of them; الولآء being for أَصْحَابُ وَلَائِهِمْ: meaning that we are responsible for their crimes, or offences, as though we were their heirs. (EM p. 261.) A4: Also A certain piece of wood which is in the fore part of the [vehicle called] هَوْدَج. (O, K.) A5: And A drum. (O, K.) And so, as some say, in the verse cited above. (O, TA.) A6: And A mountain. (K.) And also the name of A mountain of El-Medeeneh: (K, TA:) and, as some say, of a mountain of Mekkeh. (TA.) A7: And الأَعْيَارُ (of which the sing. is العَيْرُ, TA) is a name of Certain bright stars in the track of the feet of سُهَيْل [or Canopus]. (O, K.) عِيرٌ A caravan; syn. قَافِلَةٌ; of the fem. gen.: (K:) from عَارَ “ he journeyed: ” (TA:) or camels that carry provision of corn: (S, Mgh, O, Msb, K:) then generally applied to any caravan: (Mgh, Msb:) or a caravan of asses; and then extended to any caravan; as though pl. of عَيْرٌ, being originally and regularly of the measure فُعُلٌ, [i. e.

عُيُرٌ,] like سُقُفٌ as pl. of سَقْفٌ; (TA;) but it has no proper sing.: (K:) or any beasts upon which provision of corn is brought, whether camels or asses or mules: (K:) the عير mentioned in the Kur xii. 94 consisted of asses; and the assertion of him who says that عير is applied specially to camels is false: (AHeyth, O, TA:) Nuseyr cites the poet Aboo-'Amr El-Asadee as applying this appellation to asses; and says that camels are not so called unless employed for bringing provision of corn: (AHeyth, TA:) IAar says that it is applied to camels bearing burdens, and not bearing burdens: (Az:) but camels are not thus called that bring corn for their owners: (TA, voce رِكَاب:) pl. عِيَرَاتٌ, (O, K,) with ا and ت because it is of the fem. gender, and, being a subst., with the ى movent, accord. to the dial. of Hudheyl, for they say جَوْزَاتٌ and بَيْضَاتٌ; (Sb;) and عِيْرَاتٌ (S, K) is allowable, (S,) and is the regular form, and occurs in a trad., meaning horses or the like, and camels carrying merchandise. (TA.) عَيْرَانٌ applied to a he-camel, (O,) and عَيْرَانَةٌ applied to a she-camel, (S, O, K,) Resembling the [wild] ass (العَيْر) in quickness and briskness: (S, O:) or the latter, swift, with briskness; (K, TA;) so termed because of her frequent going round about [or to and fro], rather than as being likened to the [wild] ass: and also hard, or hardy. (TA.) عِيرَانٌ: see عَائِرٌ in art. عور.

عِيَارٌ and ↓ مِعْيَارٌ are syn.; (S;) both signify [A standard of measure or weight;] a thing with which another thing is measured, or compared, and equalized; (Mgh;) [and with which it is assayed:] or a thing with which measures of capacity are measured, compared, or equalized: (Lth:) the عِيَار of a thing is that which is made, or appointed, a standard thereof, by which to regulate or adjust it; expl. by مَا جُعِلَ نِظَامًا لَهُ. (Msb.) b2: The عِيَار of dirhems, and of deenárs, is [The rate, or standard, of fineness;] the quantity of pure silver, and of pure gold, that is put into them. (Mgh.) A2: [See also 1.]

عِيَارَةٌ Currency of a poem. (K.) عُيَيْرٌ [dim. of عَيْرٌ]. You say, فُلَانٌ عُيَيْرُ وَحْدِهِ (assumed tropical:) Such a one is a person who is pleased with his own opinion; (S, O, K;) an expression of dispraise; (S;) like as نَسِيجُ وَحْدِهِ is one of praise: (TA:) or a person who does not consult others, nor mix with them, yet in whom is ignobleness and weakness; as also جُحَيْشُ وَحْدِهِ [q. v.]: (Az:) or a person who eats by himself. (Th, K.) Youmay also say عِيَيْرٌ, like شِيَيْخٌ for شُيَيْخٌ; but you should not say عُوَيْر, nor شُوَيْخ. (S, O.) عَيِّرٌ: see عَائِرٌ.

عَيَّارٌ: see the next paragraph, in five places.

عَائِرٌ That goes to and fro, and round about; as also ↓ عَيَّارٌ: both are applied [to a man and] also to a dog: (TA:) and ↓ the latter is also expl. as follows: a man (TA) often coming and going (K, TA) in the land: (TA:) often going round about, (Fr, S, Msb, K,) often in motion, (Fr, S, Msb,) and sharp, or quick, of intellect: (S, K:) it is used as an epithet of praise and as one of dispraise: for instance, applied to a boy, it signifies brisk in obeying God, and brisk in acts of disobedience: (IAar:) and ↓ عَيِّرٌ, applied to a horse, signifies brisk, lively, or sprightly: (IAar:) and ↓ عَيَّارٌ, so applied, mischievous; and that is brisk, lively, or sprightly, so that he goes on one side of the way, and then turns to the other side: (TA:) and, applied to a man, that goes to and fro without work: (Ajnás en-Nátifee, Mgh:) or that leaves himself to follow his natural desire, not restraining himself. (IAmb, Mgh, Msb.) It is said in a prov., كَلْبٌ عَائِرٌ خَيْرٌ مِنْ أَسَدٍ رَابِضٍ A dog going to and fro and round about is better [as a guard] than a lion lying down. (TA.) You say also شَاةٌ عَائِرَةٌ A sheep that goes to and fro between two flocks, not knowing which of them to follow: to such is a hypocrite likened. (TA.) And نَاقَةٌ عَائِرَةٌ A she-camel that goes forth from the other camels in order that the stallion may cover her (S, O, TA.) And جَمَلٌ عَائِرٌ A he-camel that leaves the females seven months gone with young, and goes to others. (S.) And بأَوْصَالٍ ↓ عَيَّارٌ A horse that goes away hither and thither, by reason of his sprightliness: (S, O:) or a lion that goes away with the joints, or whole bones. of men to his thicket. (IB.) ↓ العَيَّارُ is an appellation given to The lion, (S, O, K,) because of his coming and going in search of his prey. (S, O.) b2: قَصِيدَةٌ عَائِرَةٌ (assumed tropical:) An ode having currency. (O.) b3: سَهْمٌ An arrow from an unknown shouter. (Msb. [Mentioned also in art. عور.]) And ثَمَرَةٌ عَائِرَةٌ A fallen fruit, of which the owner is not known (TA.) A2: عَائِرُ العَيْنِ, and عَائِرَةُ عَيْنٍ or عَيْنَيْنِ, &c.: see art. عور.

مَا قَالَتِ العَرَبُ بَيْتًا أَعْيَرَ مِنْهُ The Arabs have not uttered a verse more current than it. (A, O, TA.) مُعَارٌ A horse, (S, K,) and a dog, (K.) made to go away as though he had escaped. or got loose: (K:) or made to escape: (TA:) or made to escape, or get loose, and go away hither and thither, by reason of his exceeding sprightliness. (S.) It is also expl. as signifying, applied to a horse, Fattened: and having the hair of is tail plucked out: these two explanations mentioned by IKtt and others: and made lean, or light of flesh. (TA. [See 4, last sentence.]) See also the next paragraph.

مِعَارٌ, (O, K,) as though originally مِعْيَرٌ, from عَارَ, aor. ـِ (Az, O,) A horse that turns away from the road with his rider. (O, K.) Hence the saying of Bishr Ibn-Abee-Házim, (K,) or Kházim, as written by Sgh, (TA,) not Et-Tirimmáh, J having made a mistake [in ascribing it to him (but in one of my copies of the S it is ascribed to Bishr Ibn-Abee-Házim and in the other to a poet unnamed)], أَحَقُّ الخَيْلِ بِالرَّكْضِ المِعَارُ [The most deserving, of horses, of being urged to run by the striking with the foot is he that turns away from the road with his rider]. (K.) Aboo-'Obeyd, (so in my copies of the S,) or Aboo-'Obeydeh, (so in the K and TA,) says that the people, in relating this, say ↓ المُعَارُ, [deriving it] from العَارِيَّة; which is a mistake: (S, K, TA:) the truth being that this is a mistake as to the damm and the derivation; which is the saying of IAar alone, and is mentioned by IB also: (TA:) or the last word is المُغَارُ. (TA in art. غور, q. v.) نَصْلٌ مُعْيَرٌ An iron head or blade, of an arrow or of a spear or of a sword or of a knife or the like, having what is termed عَيْرٌ. (AHn, from AA.) And كَفٌّ مُعْيِرَةٌ, and ↓ مُعَيِّرَةٌ, [so in the TA, but more probably مُعْيَرَةٌ and مُعَيَّرَةٌ,] A كَفّ [or hand] having what is so termed. (TA. [But I think that كَفٌّ is here a mistranscription for كَتِفٌ: see عَيْرٌ.]) اِبْنَةُ مِعْيَرٍ Calamity, (K, TA,) and hardship. (TA.) And بَنَاتُ مِعْيَرٍ Calamities. (S, O, TA,) and hardships. (TA.) مُعْيَرَةٌ, and the pl. مَعَايِرٌ: see عَارٌ كَفٌّ مُعَيَّرَةٌ [or كَتِفٌ?]: see مُعْيَرٌ.

مِعْيَارٌ: see عِيَارٌ.

مَعْيُورَى and مَعْيُورَآءُ: see عَيْرٌ, first sentence.

مُسْتَعِيرٌ Resembling the عَيْر [i. e. ass, or wild, ass,] in make. (O, K.)