حسن

1 حَسُنَ, (S, Mgh, Msb, K, &c.,) which may also be written and pronounced حَسْنَ, with the dammeh suppressed, (S,) and حَسَنَ, (K,) aor. ـُ (TA,) inf. n. حُسْنٌ (S, * Msb, K, * TA) and حُسْنَى, (Ham p. 657, and Bd in ii. 77,) He, or it (a thing, S, Msb), had, or possessed, the quality termed حَسْنٌ [which see below; i. e., was, or became, good, or goodly, (generally the latter,) beautiful, comely, or pleasing, &c.; and ↓ تحسّن often signifies the same, as in the phrase تحسّن عِنْدَهُ it was, or became, good, &c., in his estimation]: (S, K, TA:) and [in like manner] زَيْدٌ ↓ أَحْسَنَ means Zeyd became possessed of حُسْن. (Mughnee in art. بِ.) b2: One may not say حُسْنَ, transferring the dammeh of the س to the ح and making the former letter quiescent, except in one case; because it is [virtually, together with its agent expressed or implied, in this case,] a predicate: [see I'Ak p. 234:] this is allowable only in the case of a verb of praise or dispraise; حُسْنَ, in respect of the transference of the medial vowel, being likened to نِعْمَ and بِئْسَ, which are originally نَعِمَ and بَئِسَ: and thus one does in all verbs like these two in meaning: a poet says, لَمْ يَمْنَعِ النَّاسُ مِنِّى مَا أَرَدْتُ وَ مَا

أُعْطِيهِمُ مَا أَرَادُوا حُسْنَ ذَا أَدَبَا [Men have not withheld from me what I have desired, nor do I give them what they have desired: good, or very good, is this as a mode of conduct!]: meaning حَسُنَ هٰذَا أَدَبًا. (S, TA.) Yousay also, حَسُنَ زَيْدٌ, [meaning Good, or goodly, &c., or very good &c., is Zeyd! or] meaning بِهِ ↓ أَحْسِنْ [i. e. how good, or goodly, &c., is Zeyd! as also ↓ مَا أَحْسَنَهُ]. (B, TA in art. بِ.) 2 حسّنهُ, (S, K,) inf. n. تَحْسِينٌ, (S,) He made it, or rendered it, حَسَن [i. e. good, or goodly, (generally the latter,) beautiful, comely, or pleasing, &c.]; (K;) he beautified, embellished, or adorned, it; (S, TA;) as also ↓ احسنهُ. (TA.) You say, الحَلَّاقُ رَأْسَهُ ↓ أَحْسَنَ The shaver beautified, or trimmed, his head. (TA.) And الَّذِى

كُلَّ شَىْءٍ خَلَقَهُ ↓ أَحْسَنَ [Who hath made good, or goodly, everything that He hath created], in the Kur [xxxii. 6], means حَسَّنَ خَلْقَ كُلِّ شَىْءٍ [hath made good, or goodly, the creation of everything]. (TA.) b2: [See also تَحْسِينٌ.] b3: And see 10.3 إنِّى أُحَاسِنُ بِكَ النَّاسَ (S, TA) Verily I contend with men for thy superiority in حُسْن [i. e. goodness, or goodliness, &c.]. (TA.) [حَاسَنَ followed by an accus. is rendered by Golius, as on the authority of J, who gives no explanation of it, “Bene tractavit et egit. ”]4 احسن as an intrans. v.: see 1. b2: Also He did that which was حَسَن [meaning good, comely, or pleasing; he acted well]; (Msb;) he did a good deed: (Er-Rághib, TA:) [for] إِحْسَانٌ is the contr. of إِسَآءَةٌ: (K:) it differs from إِنْعَامٌ in being to oneself and to another; whereas the latter is only to another: (TA:) and it surpasses عَدْلٌ, inasmuch as it means the giving more than one owes, and taking less than is owed to one; whereas the latter means the giving what one owes, and taking what is owed to one. (Er-Rághib, TA.) You say, أَحْسَنْتُ إِلَيْهِ and بِهِ [I acted, or behaved, with goodness, well, or in a good or comely or pleasing manner, towards him; did good to him; benefited him; conferred a benefit, or benefits, upon him]: both signify the same: (S, TA:) and hence, in the Kur [xii. 101], قَدْ أَحْسَنَ بِى

إِذَ أَخْرَجَنِى مِنَ السِّجْنِ meaning إِلَىَّ [i. e. He hath acted well towards me, when he brought me forth from the prison]: (AHeyth, Az:) or, accord. to some, the verb in this case is made to import the meaning of لَطَفَ [which is trans. by means of بِ, i. e. He hath acted graciously with me]. (Mughnee in art. بِ.) b3: الإِحْسَانُ is also explained as meaning الإِخْلَاصُ [i. e. The being sincere, or without hypocrisy; or the asserting oneself to be clear of believing in any beside God]; which is a condition of the soundness, or validity, of الإِيمَان and الإِسْلَام together: and as denoting watchfulness, and good obedience: and as meaning the continuing in the right way, and following the way which those [of the righteous] who have gone before have trodden; this last being said to be the meaning in the Kur ix. 101. (TA.) A2: As a trans. v.: see 2, in three places. b2: احسنهُ also signifies (tropical:) He knew it: (S, K, TA:) [or] he knew it well; (Er-Rághib, Msb;) and so احسن بِهِ, as in the saying, هُوَ يُحْسِنُ بِالعَرَبِيَّةِ (assumed tropical:) He knows well the Arabic language. (MA.) Hence the saying of 'Alee, قِيمَةُ المَرْءِ مَا يُحْسِنُهُ (tropical:) [The value of the man is what he knows, or knows well]. (TA.) النَّاسُ أَبْنَآءُ مَا يُحْسِنُونَ is another saying of 'Alee, meaning (tropical:) Men are named, or reputed, in relation to what they know, and to the good deeds that they do. (TA.) b3: أَحْسِنْ بِهِ and مَا أَحْسَنَهُ: see 1, last sentence. You say also, ↓ مَا أُحَيْسِنَهُ [i. e. How very good, or goodly, &c., is he!]; using the dim. form; like مَا أُمَيْلِحَهُ [q. v.]. (S and K in art. ملح.) A3: Also He (a man, IAar) sat upon a high hill, or heap, of sand, such as is termed حَسَنٌ. (IAar, K.) 5 تحسّن: see 1. b2: Also i. q. تَجَمَّلَ [i. e. He beautified, embellished, or adorned, himself: and he affected what is beautiful, goodly, or comely, in person, or in action or actions or behaviour, or in moral character, &c.]. (TA.) [تَحَسَّنَتْ, said of a woman, occurs, in the former sense, in the S and K in art. رعد, and in the TA in art. نقط, &c.]

b3: دَخَلَ الحَمَّامَ فَتَحَسَّنَ He entered the hot bath and was shaven. (TA.) 6 تحاسن [He affected to be حَسَن (i. e. good, goodly, beautiful, comely, &c.), not being really so]. (A in art. صبح. [See 6 in that art.]) 10 استحسنهُ He counted, accounted, reckoned, or esteemed, him, or it, حَسَن [i. e. good, goodly, beautiful, comely, pleasing, &c.; he approved, thought well of, or liked, him, or it]; (S, K;) as also ↓ حسّنهُ, inf. n. تَحْسِينٌ. (Har p. 594.) Hence the saying, صَرْفُ هٰذَا اسْتِحْسَانٌ وَ المَنْعُ قِيَاسٌ [The making this word perfectly declinable is approvable, but the making it imperfectly declinable is agreeable with analogy]. (TA.) حُسْنٌ (S, K, &c.) and ↓ حُسُنٌ, which is of the dial. of El-Hijáz, and ↓ حَسَنٌ, (MF, TA,) Goodness, or goodliness, [generally the latter,] beauty, comeliness, or pleasingness; contr. of قُبْحٌ: (S:) i. q. جَمَالٌ: (K:) but accord. to As, [when relating to the person,] حُسْنٌ is in the eyes, and جَمَالٌ is in the nose: (TA:) symmetry; or just proportion of the several parts of the person, one to another: (Kull:) or anything, moving the mind, that is desired, or wished for; such as is approved by the intellect; and such as is approved by natural desire; and such as is approved by the faculty of sense: in the common conventional language, mostly applied to what is approved by the sight: in the Kur, mostly to what is approved by mental perception: it is in accidents as well as in substances: (Er-Rághib, TA:) the pl. is ↓ مَحَاسِنُ, (S, K,) like مَلَامِحُ pl. of لَمْحَةٌ, and مَشَابِهُ pl. of شَبَهٌ, &c., (Har p. 9,) contr. to rule, (S, K,) as though pl. of ↓ مَحْسَنٌ or ↓ مُحْسَنٌ: (S accord. to different copies:) or, accord. to Lh and Eth-Tha'álibee, مَحَاسِنُ has no proper sing. (TA.) وَ قُولُوا لِلنَّاسِ حُسْنًا, in the Kur [ii. 77], means And say ye to men a saying having in it goodness (قَوْلًا ذَا حُسْنٍ): or حُسْنًا may mean حَسَنًا: (Zj, TA:) and some read here حَسَنًا: and some, حُسُنًا, accord. to the dial. of El-Hijáz: and some, ↓ حُسْنَى, as an inf. n., like بُشْرَى: (Bd:) but AHát and Zj disallow this; the former saying that حُسْنَى is like فُعْلَى [as fem. of أَفْعَلُ denoting the comparative and superlative degrees], and therefore should have the article ال. (TA.) وَ وَصَّيْنَا الإِنْسَانَ بِوَالِدَيْهِ حُسْنًا, in the Kur [xxix. 7], means [in like manner] And we have enjoined man to do to his two parents what is good (مَا يَحْسُنُ حُسْنًا): (TA:) and here [also] some read حَسَنًا; and some, إِحْسَانًا. (Bd.) [See another ex. of a similar kind, from the Kur xviii. 85, voce إِمَّا, near the beginning of the paragraph.] b2: سِتُّ الحُسْنِ [The convolvulus caïricus of Linn.; abundant in the gardens of Cairo;] a certain plant that twines about trees and has a beautiful flower. (TA.) b3: See also حَسَنٌ.

حَسَنٌ Having, or possessing, the quality termed حُسْنٌ [which see above; good, or goodly, (generally the latter,) beautiful, comely, pleasing or pleasant, &c.]; (Msb, K, TA;) either intrinsically, as when applied to belief in God and in his attributes; or extrinsically, as when applied to war against unbelievers, for this is not good in itself: said to be the only epithet of its measure except بَطَلٌ: (TA:) and ↓ حَسِينٌ signifies the same, (IB, K,) because from حَسُنَ, like عَظِيمٌ and كَريِمٌ from عَظُمَ and كَرُمَ, (IB, TA,) and ↓ حُسَانٌ, (K,) but this is an intensive epithet, [signifying very good or goodly &c.,] (IB, TA,) and ↓ حُسَّانٌ, (K,) also an intensive epithet, (S, IB,) and ↓ حَاسِنٌ, (K,) [properly signifying being, or becoming, good or goodly &c.,] cited by Lh as used in a future sense, (TA,) and ↓ مُحَسَّنٌ as applied to a face: (K:) the fem. is حَسَنَةٌ, and ↓ حَسْنَآءُ, applied to a woman, (S, Msb, K,) though the corresponding masc. of this latter, namely, ↓ أَحْسَنُ, is [said to be] not used (S, K) as applied to a man [in the sense of حَسَنٌ], (S,) [but the phrase هُوَ أَحْسَنُهُمْ وَجْهًا as meaning حَسَنُهُمْ وَجْهًا is mentioned in the S in art. بيض, (see بَيَاضٌ, and see also the pl. أَحَاسِنُ in what here follows,)] and ↓ حُسَّانَةٌ: (S, K:) the pl. masc. is حِسَانٌ, (Msb, K,) pl. of حَسَنٌ used as an epithet; but when حَسَنٌ is used as a [proper] name, its pl. is حَسَنُونَ; (Msb;) and حِسَانٌ may also be pl. of حَسِينٌ; (TA;) and حُسَّانُونَ, (Sb, K,) pl. of ↓ حُسَّانٌ, which has no broken pl.: (Sb:) and أَحَاسِنُ القَوْمِ means حِسَانُهُمْ [the good, or goodly, &c., of the party, or company of men]: (K:) the pl. fem. is حِسَانٌ, (K,) like the masc., pl. of حَسْنَآءُ, and the only instance of its kind except عِجَافٌ, pl. of عَجْفَآءُ. (TA.) You say رَجُلٌ حَسَنٌ بَسَنٌ [A man very good or goodly &c.], using بسن as an imitative sequent [for the purpose of corroboration]. (S.) b2: [حَدِيثٌ حَسَنٌ A tradition of good authority; generally applied to one transmitted in the first instance by two or more relaters. b3: Also meaning Good, comely, goodhumoured, pleasing, or pleasant, discourse or talk.] b4: الحَسَنُ The bone that is next to the elbow; as also ↓ الحُسْنُ: (K:) or the extremity of the bone of the upper half of the arm next the shoulder-joint, because of the abundance of flesh that is upon it; the extremity of that bone next the elbow being called القَبِيحُ: (TA in art. قبح:) or the upper part of that bone; the lower part thereof being called القبيح. (Fr, TA in that art.) b5: A kind of tree, of beautiful appearance, (K, TA,) also called the أَلآء, that grows in rows upon a hill, or heap, (كَثِيب,) of sand; so called because of its beauty; whence the كثيب is called نَقَا الحَسَنِ: thus described by Az, on the authority of 'Alee Ibn-Hamzeh. (TA.) b6: [And hence, perhaps,] حَسَنٌ signifies also A high كَثِيب [or hill, or heap, of sand]: (IAar, K:) whence it is used as a [proper] name of a boy. (IAar, TA.) A2: See also حُسْنٌ, first sentence.

الحُسَنُ: see أَحْسَنُ.

حُسُنٌ: see حُسْنٌ, first sentence.

حِسْنَةٌ A ledge (رَيْدٌ) projecting from a mountain: pl. حِسَنٌ. (K.) حَسَنَةٌ fem. of حَسَنٌ [q. v.]. (S, Msb, K.) b2: Also, [used as a subst., or as an epithet in which the quality of a subst. is predominant, A good act or action;] an act of obedience [to God; often particularly applied to an alms-deed]: (Ksh and Bd in iv. 80:) and the reward [of a good action]: (Er-Rághib, TA:) a good, benefit, benefaction, boon, or blessing: (Ksh and Bd ibid.:) contr. of سَيِّئَةٌ [in all these senses]: (S, K:) as contr. of this latter word, it signifies any rejoicing, or gladdening, good or benefit &c. that betides a man in his soul and his body and his circumstances: (Er-Rághib, TA:) pl. حَسَنَاتٌ: (K, and Kur vii. 167, &c.:) it has no broken pl. (TA.) Hence, in the Kur iv. 80, it means Abundance of herbage, or of the goods, conveniences, and comforts, of life; ampleness of circumstances; and success: and سَيِّئَة there means the contr. of these. (Er-Rághib, TA.) In the Kur xi. 116, الحَسَنَات is said to mean The five daily prayers, as expiating what has been between them. (TA.) b3: As an epithet, [fem. of حَسَنٌ,] it is applied to an accident as well as to a substance. (Er-Rághib, TA.) حُسْنَى: see حُسْنٌ, and أَحْسَنُ; the latter, in three places.

حَسْنَآءُ: see حَسَنٌ.

حُسَانٌ: see حَسَنٌ.

حَسِينٌ: see حَسَنٌ.

حُسَيْنٌ [dim. of حَسَنٌ. b2: Also] A high mountain: whence it is used as a [proper] name of a boy. (TA.) حُسَيْنَى One's utmost, [or rather one's best,] or the utmost of one's power or ability or deed or case: so in the saying, حُسَيْنَاهُ أَنْ يَفْعَلَ كَذَا [His utmost, or best, &c., is, or will be, the doing such a thing]: and ↓ حُسَيْنَاؤُهُ means the same. (K, * TA.) حُسَيْنَآءُ: see what next precedes.

A2: Also A kind of tree, with small leaves. (K.) حُسَّانٌ; and its fem., with ة: see حَسَنٌ, in three places.

حَاسِنٌ: see حَسَنٌ. b2: [Hence,] الحَاسِنُ The moon. (AA, S.) أَحْسَنُ, fem. حَسْنَآءُ, pl. أَحَاسِنُ: see حَسَنٌ. b2: الأَحْسَنُ denotes the comparative and superlative degrees [of حُسْنٌ]; as in the phrase هُوَ الأَحْسَنُ [He, or it, is the better, and best; or the more, and most, goodly or beautiful or comely &c.]: (K:) ↓ الحُسْنَى is the fem.; as in the phrase الأَسْمَآءُ الحُسْنَى The best names; those of God; which are ninety and nine: (Jel in vii. 179:) it signifies the contr. of السُّوْءَى: (S, K:) the pl. of الأَحْسَنُ is الأَحَاسِنُ. (K.) In the saying, in the Kur [vi. 153 and xvii. 36], وَ لَا تَقْرَبُوا مَالَ اليَتِيمِ

إِلَّا بِالَّتِى هِىَ أَحْسَنُ [And approach ye not the property of the orphan, to make use of it,] except by that act which is best to be done with it, the meaning is, such an act as the taking care of it, and increasing it: (Bd:) or, as some say, the meaning is, the taking, of his property, what will [suffice to] conceal those parts of one's person that should not be exposed, and stay one's hunger. (TA.) [The fem.] ↓ الحُسْنَى is applied to accidents only: not to substances. (Er-Rághib, TA.) It means also, [as an epithet in which the quality of a subst. predominates, That which is better, and that which is best. And hence,] The good final or ultimate state or condition [appointed for the faithful]: (K:) so, it is said, in the Kur xli. 50. (TA.) And The view, or vision, of God; (K;) accord. to some: but it is said that in the Kur x. 27, it means Paradise; and زِيَادَةٌ, which there follows it, means the view, or vision, of the face of God. (TA.) And Victory: and martyrdom: (Th, K:) whence, [in the Kur ix. 52,] إِحْدَى

الحُسْنَيَيْنِ [one of the two best things]; (K;) victory or martyrdom. (Ksh, Bd, Jel.) and The saying لَا إِلَاهَ إِلَّا اللّٰهُ. (Jel in xcii. 6 and 9.) The pl. of ↓ الحُسْنَى is الحُسْنَيَاتُ and ↓ الحُسَنُ, (K, [the latter like رُجَعٌ pl. of رُجْعَى, but misunderstood by Freytag as syn. with المَحَاسِنُ, which next follows it in the K,]) neither of which is used without the article ال. (TA.) مَا أُحَيْسِنَهُ: see 4, last sentence but one.

تَحْسِينٌ a subst. of the measure تَفْعِيلٌ; (K;) or rather an inf. n. used as a subst.; (TA;) pl. تَحَاسِينُ: whence كِتَابُ التَّحَاسِينِ (K) [Caligraphy; or] deliberate, orderly, and regular writing; (TK;) [or close and compact writing, without spaces, or gaps, and without elongation of the letters;] contr. of المَشْقُ. (K. [See كِتَابُ مَشْقٍ.]) مَحْسَنٌ: see حُسْنٌ, and مَحَاسِنُ.

مُحْسَنٌ: see حُسْنٌ.

مُحْسِنٌ Doing, or who does, that which is حَسَن [meaning good, comely, or pleasing]; (K, TA;) as also ↓ مِحْسَانٌ: (K:) or the latter [is an intensive epithet, meaning doing, or who does, much that is good, comely, or pleasing: or] means constantly doing that which is حَسَن. (TA.) b2: إِنَّا نَرَاكَ مِنَ المُحْسِنِينَ, in the Kur xii. 36, means (tropical:) Verily we see thee to be of those who know, or know well, the interpretation of dreams: (Ksh, Bd, TA: *) or (assumed tropical:) of those endowed with knowledge: or of the doers of good to the prisoners: (Ksh, Bd:) or of those who aid the weak and the sufferer of wrong, and visit the sick. (TA.) مَحْسَنَةٌ [A cause of good: pl., app., ↓ مَحَاسِنُ; like as مَسَاوٍ, originally مَسَاوِئُ, is said to be pl. of مَسَآءَةٌ, originally مَسْوَأَةٌ]. You say, هٰذَا الطَّعَامُ مَحْسَنَةٌ لِلْجِسْمِ [This food is a cause of good, i. e. beneficial, to the body]. (S.) مُحَسَّنٌ: see حَسَنٌ.

مِحْسَانٌ: see مُحْسِنٌ.

مَحَاسِنُ The beautiful places [or parts] of the body: (K:) accord. to some, (TA,) the sing. is ↓ مَحْسَنٌ: or it has no sing.: (K:) the former opinion is disapproved by ISd.: the latter is the opinion of the grammarians and of the generality of the lexicologists: and therefore, says Sb, the rel. n. is ↓ مَحَاسِنِىٌّ; for if مَحَاسِنُ had a sing., it would be restored to the sing. in forming the rel. n. (TA.) You say, فُلَانَةُ كَثِيرَةُ المَحَاسِنِ Such a woman has many beautiful places [or parts] of the body. (TA.) And مَحَاسِنُ الوَجْهِ وَ مَسَاوِيهِ [The beauties of the face, and its defects]: (K in art. لمح:) [for] مَحَاسِنُ signifies the contr. of مَسَاوٍ. (S.) b2: [As contr. of مَسَاوٍ, it signifies also Good qualities of any kind: and also good actions; like حَسَنَاتٌ: agreeably with an explanation in the KL, نيكوئيها.] b3: See also حُسْنٌ: b4: and مَحْسَنَةٌ.

مَحَاسِنِىٌّ: see the next preceding paragraph.

بر

أ1 بَرِئَ, [aor. ـَ inf. n. generally بُرْءٌ or بَرَآءَةٌ,] He was, or became, clear, or free, of, or from, a thing; in the manners which will be explained below: (Bd ii. 51:) he was, or became, in a state of freedom or immunity, secure, or safe. (T.) [Hence,] بَرِئَ مِنَ المَرَضِ, and بَرَأَ, (T, Msb,) aor. ـَ and بَرُؤَ, aor. ـُ (Msb;) inf. n. بُرْءٌ: (T, Msb:) or بَرِئَ من المرض, inf. n. بُرْءٌ, with damm; and the people of El-Hijáz say بَرَأَ, inf. n. بَرْءٌ, with fet-h: (S:) accord. to As, بَرِىَ من المرض is of the dial. of Temeem; and بَرَأَ of the dial. of the people of El-Hijáz: or, accord. to Az, the people of El-Hijáz say بَرَأَ; and the rest of the Arabs say بَرِئَ: (T:) or بَرَأَ [alone], said of a sick man, aor. ـُ and بَرَاَ; and بَرِئَ; and بَرُؤَ; inf. n. بَرْءٌ [probably a mistranscription for بُرْءٌ] and بُرُؤٌ: or, accord. to Lh, the people of El-Hijáz say بَرَأَ, aor. ـُ inf. n. بُرْءٌ and بُرُؤٌ [i. e.

بُرُوْءٌ]; and the people of El-'Áliyeh, [بَرَأَ,] aor. ـَ inf. n. بُرْءٌ and بُرُؤُ; and Temeem, بَرِئَ, [aor. ـَ inf. n. بُرْءٌ and بُرُؤٌ: (M:) or بَرَأَ, (K,) said by IKtt to be the most chaste form, (TA,) aor. ـَ (K,) agreeably with analogy, (TA,) and بَرُاَ, (K,) said by Zj to be the only instance of a verb of the measure فَعَلَ with ء for its last radical letter having its aor. of the measure يَفْعُلُ, [though others mention also قَرَأَ, aor. ـْ and هَنَأَ, aor. ـْ and asserted to be a bad form, (TA,) inf. n. بُرْءٌ and بُرُوْءٌ; and بَرُؤَ, (K,) not a chaste form, (TA,) aor. ـُ and بَرِئَ, (K,) a chaste form, (TA,) [and the most common of all,] aor. ـَ inf. n. بَرْءٌ and بُرُؤٌ, (K, TA,) or بُرْءٌ, (CK,) and بُرُوْءٌ; (K, TA;) He became free from the disease, sickness, or malady: (T:) or [he recovered from it:] he became convalescent; or sound, or healthy, at the close of disease, but was yet weak; or he recovered, but not completely, his health and strength; syn. نِقَهَ; (M, K;) i. e., he acquired that slight degree of soundness, or health, which comes at the close of disease, but with disease remaining in him. (TA.) [And بَرِئَ الجُرْجُ, or بَرَأَ, The wound healed; or became in a healing state: of frequent occurrence.] and بَرِئَ مِنَ الأَمْرِ, [the only form of the verb used in this case, and in the other cases in which it is mentioned below,] aor. ـَ and بَرُاَ, the latter extr., (M, K,) or rather it is very strange, for IKoot says that نَعِمَ, aor. ـْ and فَضِلَ, aor. ـْ are the only instances of this kind, (TA,) inf. n. بَرَآءَةٌ (M, K) and بَرَآءٌ (Lh, M, K) and بُرُؤٌ, (M,) or بُرْءٌ, (K, TA,) or بُرُوْءٌ; (CK;) and ↓ تبرّأ; (S, * M, K, Mgh; *) [He was, or became, free from the thing, or affair; or clear, or quit, thereof; clear of having or taking, or of having had or taken, any part therein; guiltless of it: and also, irresponsible for it; as in an ex. q. v. voce عِضَاضٌ:] said in relation to [a fault or the like, and] a debt, and a claim, and religion [&c.]. (Lh, M.) You say, بَرِئَ مِنَ العَيْبِ, (Mgh, Msb,) or العُيُوبِ, (S,) inf. n. بَرَآءَةٌ, (Mgh,) He was, or became, free (Msb) [from the fault, defect, imperfection, blemish, or vice], (Mgh, Msb,) [or faults, &c.]. (S.) And بَرِئَ مِنَ الدَّيْنِ, (T, Mgh, Msb,) or الدُّيُونِ, (S,) aor. ـَ (T, Msb,) inf. n. بَرَآءَةٌ, (T, Mgh, Msb,) He was, or became, clear, or quit, of the debt; (or debts; S;) irresponsible for it [or them]: or in a state of immunity with respect to it [or them]; i. e., exempt from the demand thereof. (Msb.) And بَرئَ

إِلَيْكَ مِنْ حَقِّكَ, inf. n. بَرَآءَةٌ and بَرَآءٌ (Lh, M) and بُرُؤٌ, [He was, or became, clear, or quit, to thee, of thy claim, or due, or right; or exempt from the demand thereof;] as also ↓ تبرّأ. (M.) And بَرِئْتُ إِلَيْكَ مِنْ فُلَانٍ, inf. n. بَرَآءةٌ, [I was, or became, or have become, clear, to thee, of having or taking, or of having had or taken, any part with such a one; or, irresponsible to thee for such a one:] (Az, T, S: * [in one copy of the S, I find the phrase بَرِئْتُ مِنْكَ, commencing the art.; but not in other copies:]) this is the only form of the verb used in this case, and in relation to debt [and the like]. (Az, T.) b2: He removed himself, or kept, far, or aloof, [from unclean things, or things occasioning blame; followed by مِنْ, with which it may be rendered he shunned, or avoided;] syn. تَنَزَّهُ and تَبَاعَدَ. (T.) [You say, بَرِئَ مِنَ الأَقْذَارِ He removed himself, or kept, far, or aloof, from unclean things.] b3: He manifested an excuse, [or asserted himself to be clear or quit or irresponsible, like ↓ تبرّأ,] and gave warning; syn. أَعْذَرَ and أَنْذَرَ. (T.) Hence, in the Kur [ix. 1], بَرَآءَةٌ مِنَ اللّٰهِ وَرَسُولِهِ A manifestation of excuse, and a warning, from God and his apostle. (T.) A2: بَرَأَ اللّٰهُ الخَلْقَ, (Fr, T, S, M, K,) or الخَلِيَقَةَ, (Msb,) aor. ـَ (T, M, &c.,) inf. n. بَرْءٌ (T, S, M, K) and بُرُوْءٌ, (Az, Lh, M, K,) God created mankind, or the beings, or things, that are created, syn. خَلَقَ, (Fr, T, M, Msb, K,) after no similitude, or model, (TA,) [but, properly, though not always meaning so, out of pre-existing matter; for] Bd says [in ii. 51] that the primary meaning of the root برء is to denote a thing's becoming clear, or free, of, or from, another thing; either by being released [therefrom], as in بَرِئَ المَرِيضُ مِنْ مَرَضِهِ and المَدْيُونُ مِنْ دَينِهِ [both sufficiently explained above]; or by production [therefrom], as in بَرَأَ اللّٰهُ آدَمَ مِنَ الطِّينِ [God produced, or created, Adam, from, or out of, clay]. (TA.) This verb relates to substances [as in the exs. given above] and to accidents; and hence, [in the Kur lvii. 22,] مِنْ قبْلِ أَنْ نَبْرَأَهَا [Before our creating it, if ها refer to مُصِيبَة, preceding it; but, as Bd says, it may refer to this, or to الأَرْض, or to أَنْفُس]: (M:) but البَرْءُ has a more particular application than الخَلْقُ; the former being particularly applied to the creation of animate beings, with few exceptions: you say, بَرَأَ اللّٰهُ النَّسَمَةَ وَ خَلَقَ السَّمٰوَاتِ وَالأَرْضَ [God created, or produced, man, or the soul, and He created the heavens and the earth]. (TA.) [To this verb, or perhaps to بَرَي, or to both, בָּרָ is the Hebrew equivalent, properly (though not necessarily always) signifying “ he created out of pre-existing matter,” or “ he fashioned. ”]2 برّأهُ, inf. n. تَبْرئَةٌ: see 4, in four places. [Hence,] لَا التَّبْرِئَةِ The لا that denies in a general manner, absolutely, or to the uttermost; i. e. the لا that is a universal negative. (Mughnee &c.) b2: Also He verified his being free [from a thing], clear, or quit, [of it,] guiltless [of it], or irresponsible [for it]. (Mgh, TA.) 3 بارأهُ, (T, S, M, Mgh, K,) inf. n. مُبَارَأَةٌ (T, M, Mgh) and بِرَآءٌ, (M,) He made him (his copartner) free, clear, quit, or irresponsible, the latter doing to him the same: (Mgh:) he compounded, or made a compromise, with him (his hired man, T, M) for their mutual separation: (M:) he separated himself from him (his copartner, S, O), the latter doing the same. (S, O, K.) And بَارَأْتُ الرَّجُلَ I became free, clear, quit, or irresponsible, to the man, he becoming so to me. (M.) And بارأ المَرْأَةَ, (T, M, K,) or امْرَأَتَهُ, (S,) inf. n. as above, (M,) He compounded, or made a compromise, with the woman (or his wife, S) for their mutual separation; (M, K;) i. e. he divorced her for a compensation [which she was to make him, such as her giving up a portion of her dowry remaining due to her, in order that they might be clear, each of the other]: it occurs also [without ء] in art. برى. (TA.) 4 ابرأهُ He (God, S, M, K) [recovered him, or] restored him to convalescence, (M, K,) مِنَ المَرَضِ [from the disease, sickness, or malady]. (S.) b2: أَبْرَأَكَ مِنَ الأَمْرِ and ↓ بَرَّأَكَ (M, K *) He (i. e. God, TA) made thee, pronounced thee, or held thee, or hath made thee, &c., or may He make thee, &c., to be free from the thing or affair, or clear or quit thereof, or guiltless thereof, or irresponsible for it; (TA;) [or He acquitted thee, or hath acquitted thee, or may He acquit thee, thereof; or He showed thee, or hath showed thee, or may He show thee, to be free from it, &c.: see also 2, above:] said in relation to [a fault or the like, and] a debt, and a claim, and religion [&c.]. (M.) You say, مِنَ العَيْبِ ↓ بَرَّأْتُهُ I made him, pronounced him, or held him, to be free from the fault, defect, imperfection, blemish, or vice. (Msb.) It is said in the Kur [xxxiii. 69], ↓ فَبَرَّأْهُ اللّٰهُ مِمَا قَالُوا (M) But God showed him to be clear of that which they said. (Bd.) You say also, أَبْرَأْتُهُ مِنَ الدَّيْنِ I made him, pronounced him, or held him, to be clear, or quit, of the debt; irresponsible for it; or in a state of immunity with respect to it; i. e., exempt from the demand thereof: (Msb:) and أَبْرَأْتُهُ مِمَّا لِى

عَلَيْهِ; and ↓ بَرَّأْتُهُ, inf. n. تَبْرِئَةٌ; [I acquitted him of that which he owed me:] (S:) and أَبْرَأْتُهُ [alone] I made him, pronounced him, or held him, to be clear, or quit, of a claim that I had upon him, or a due or right that he owed me. (Mgh.) A2: ابرأ [in the T (as on the authority of Aboo-'Amr Esh-Sheybánee) أَبْرَى] He entered upon [the night, or day, called] البَرَآء, q. v. (K.) 5 تَبَرَّاَ see 1, in three places. تبرّأ مِنْهُ also signifies He asserted himself to be free from it; or clear, or quit, of it; namely, a fault, or the like. (Mgh.) [And He declared himself to be clear of him; to be not connected, or implicated, with him; he renounced him: see Kur ii. 161 and 162, &c:] 6 تَبَارَأْنَا We separated ourselves, each from the other. (TA.) [See 3.]10 استبرأ, (T,) or استبرأ مِنَ البَوْلِ, (Msb,) He took extraordinary pains, or the utmost pains, in cleansing the orifice of his penis from the remains of urine, by shaking it and pulling it and the like, until he knew that nothing remained in it: (T:) or he purified, or cleansed, himself from urine; syn. تَنَزَّهُ عَنْهُ: (Msb:) or استبرأ, (M,) or استبرأ الذَّكَرَ, (K, TA,) signifies he took extraordinary pains, or the utmost pains, in cleansing the penis from urine; or he cleansed it entirely from urine; (M, * K, * TA;) and so استبرأ الفَرْجَ: and in like manner, استبرأتِ الفَرْجَ said of a woman: (El-Munáwee, TA:) but the lawyers make a distinction between اسْتِبْرَآءٌ and اِسْتِنْقَآءٌ [which are made syn. in the M and K]: see the latter word. (TA.) b2: And استبرأ الجَارِيَةَ, (T, S, Mgh,) or المَرْأَةَ, (M, Msb, K,) He abstained from sexual intercourse (T, M, K) with the girl whom he had purchased or whom he had taken captive, (T,) or with the woman, (M, K,) until she had menstruated (T, M, K) at his abode, once, and then become purified: (T:) the meaning is, (T,) he sought to find her free from pregnancy. (T, Mgh, Msb.) b3: Hence, (Mgh,) استبرأ الشَّيْءِ, (Z, Mgh, Msb,) or الأَمْرَ, (TA,) He searched, searched out, or sought to find or discover, the uttermost of the thing, or affair, (Z, Mgh, Msb, TA,) in order that he might know it, (Mgh,) to put an end to his doubt. (Z, Mgh, Msb, TA.) You say, اِسْتَبْرَأْتُ مَا عِنْدَكَ [I searched, or sought to find or discover, or I have searched, &c., the uttermost of what thou hast, of knowledge &c.]. (S, TA.) And استبرأ أرْضَ كَذَا فَمَا وَجَدَ ضَالَّتَهُ [He searched the uttermost of such a land and found not his stray beast]. (TA.) It is said in the Expos. of the Jámi' es-Sagheer that اِسْتِبْرَآءٌ is an expression denoting The seeking, or seeking leisurely and repeatedly, to obtain knowledge of a thing, until one knows it; considering it with the endeavour to obtain a clear knowledge of it; taking, in doing so, the course prescribed by prudence, precaution, or good judgment. (Mgh.) بُرُأَةٌ A hunter's lurking-place or covert: (T, S, M, K:) pl. بُرَأٌ. (T, S, M.) El-Aashà says, بِهَا بُرَأٌ مِثْلُ الفَسِيلِ المُكَمَّمِ [At it (a source of water mentioned in the context) were hunters' lurking-places, like young palmtrees covered over: for tender young palm-trees are often covered over with a kind of coarse matting]. (T, S, M.) بَرَآءٌ: see بَرِىْءٌ, in six places. b2: البَرَآءٌ The first night of the [lunar] month; (El-Mázinee, T, S, K;) called thus, (S,) or لَيْلَةُ البَرَآءِ, (M,) because the moon has then become clear of the sun: (S, M:) or the first day of the month: (AA, T, K:) or the last night thereof: (As, T, K:) or the last day thereof; (IAar, T, K;) a fortunate day; every event happening therein being regarded as a means of obtaining a blessing; (IAar, T;) but most hold that the last day of the month is termed النَّحِيرَةٌ; (TA;) as also اِبْنُ البَرَآءِ: (K:) or this is the first day of the month: (IAar, T, TA:) pl. أَبْرِئَةٌ. (Th, M.) بُرَآءُ: see بَرِىْءٌ, in two places.

بَرِىْءٌ Free, (Msb,) مِنْهُ from it; namely a fault, defect, imperfection, blemish, or vice; (Mgh, Msb;) and, also followed by مِنْهُ, clear, or quit, of it; irresponsible for it; or in a state of immunity with respect to it; i. e. exempt from the demand thereof; namely a debt, (Msb,) or a claim, or due, or right; (Mgh;) as also ↓ بَارِىٌ and ↓ بَرَآءٌ. (Msb.) You say, أَنَا بَرِىْءٌ مِنْهُ [I am free from it, &c.]; (T, * S, M, K; *) and ↓ بَرَآءٌ, used alike as sing. and dual and pl. (Fr, T, S, M, K) and masc. and fem., (Fr, T, M, K,) because it is originally an inf. n.; (Fr, T, S;) and ↓ بُرَآءٌ: (S, M:) the pl. of بَرِىْءٌ is بَرِيؤُونَ (T, S, K) and بُرَأءُ (T, S, M, K) and بُرَآءٌ, (T, M, K,) of the measure فُعَالٌ, (T,) like رُخَالٌ, (M, K,) of an extr. measure, disapproved by Suh, who says, in the R, that it is a contraction of بُرَأءُ, and has tenween because it resembles [words originally of the measure] فُعَالٌ, and that the rel. n. formed from it is ↓ بُرَاوِىٌّ, (TA,) but it is mentioned by AAF as a pl. of بَرِىْءٌ, and as being like رُخَالٌ, and Fr mentions بُرَآءُ as a pl. of the same, imperfectly decl., with one of the two hemzehs suppressed, (M,) and بِرَآءٌ (S, M, K) and أَبْرَآءٌ (S, K) and أَبْرِئَآءُ, (T, S, K,) the last two anomalous: (TA:) the fem. of بَرِيْءٌ is بَرِيْئَةٌ; pl. بَرِيْآتٌ (T, S, M, K) and بَرِيَّاتٌ (Lh, M, K) and بَرَايَا. (T, S, M, K.) Yousay, أَنَا بَرِىْءٌ مِنْهُ and خَلِىٌّ مِنْهُ [I am free from it; or, more commonly, I am clear, or quit, of it, or him]; and مِنْهُ ↓ أنَا بَرَآءٌ and خَلَآءٌ مِنْهُ; (S;) and مِنْهُ ↓ أَنَا البَرَآءُ: (M:) and ↓ نَحْنُ مِنْكَ البَرَآءُ and الخَلَآءُ [We are clear, or quit, of you]; (Fr, T;) i. e., ذَوُو البَرَآءِ: so says Aboo-Is-hák; and As says the like of what Fr says. (T.) It is said in the Kur [xliii. 25], مِمَّا تَعْبُدُونَ ↓ إِنَّنِى بَرَآءٌ [Verily I am clear of that which ye worship]; (T, M;) or بَرِىْءٌ, or ↓ بُرَآءٌ; accord. to different readers. (Bd.) بَرِىْءٌ occurs in several places in the Kur. (M.) Accord. to IAar, it signifies Clear of evil qualities or dispositions; shunning what is vain and false; remote from actions that occasion suspicion; pure in heart from associating any with God: and it signifies sound in body and intellect. (T.) See also بَارِئٌ, in two places.

بَرَآءَةٌ A writing of [i. e. conferring] immunity or exemption: from بَرِئَ مِنَ الدَّيْنِ and العَيْب, of which it is the inf. n.: pl. بَرَاآتٌ, with medd: بَرَاوَاتٌ is [pl. of بَرَاةٌ, and both of these are] vulgar. (Mgh.) بُرَاوِىٌّ: see بَرِىْءٌ.

البَرِيَّةُ The creation; as meaning the beings, or things, that are created; or, particularly, mankind; syn. الخَلْقُ: (T, S, M:) pronounced without ء; (T, S;) originally with ء, like نَبِىٌّ and ذُرِّيَةٌ; (M;) and the people of Mekkeh differ from the other Arabs in pronouncing these three words with ء: (Yoo, T, M:) Lh says that the Arabs agree in omitting the ء in these three instances; and he does not except the people of Mekkeh: (M:) it is of the measure فَعِيلَةٌ in the sense of مَفْعُولَةٌ, (Msb,) from بَرَأَ اللّٰهُ الخَلْقَ, meaning خَلَقَهُمْ: (Fr, T:) or, if derived from البَرَى

[“earth” or “dust”], it is originally without ء: (Fr, T, S:) pl. بَرَايَا and بَرِيَّاتٌ. (S in art. برو and برى.) بَارِئٌ, (K,) or بَارِئٌ مِنْ مَرَضِهِ, (Lh, S, M,) [Recovering from his disease, sickness, or malady: or] convalescent; or becoming sound, or healthy, at the close of his disease, but being yet weak; or recovering, but not completely, his health and strength: [see 1:] (M, K:) as also ↓ بَرِئْءٌ: (Lh, M, K:) but whether the latter be properly used in this sense is disputed; while the former is said to be the act. part. n. of 1 in all its senses: (TA:) pl. بِرَآءٌ, (M, K,) like as صِحَاحٌ is pl. of صَحِيحٌ, accord. to Lh, so that he holds it to be pl. of بَرِىْءٌ; or it may be pl. of بَارِئٌ, like as جِيَاعٌ is pl. of جَائِعٌ, and صِحَابٌ of صَاحِبٌ. (M.) ↓ بَرِىْءٌ is sometimes written and pronounced بَرِىٌّ [in all its senses]. (Kz.) b2: See also بَرِيْءٌ.

A2: البَارِئُ, applied to God, The Creator; (T, S, Msb;) He who hath created the things that are created, not after any similitude, or model; (Nh;) or He who hath created those things free from any incongruity, or faultiness, (Mgh, and Bd in ii. 51,) and distinguished, one from another, by various forms and outward appearances: (Bd:) or the Former, or Fashioner; syn. المُصَوِّرُ [q. v.]. (M.)

بعث

1 بَعْثٌ signifies The removing of that which restrains one from free action. (TA.) [and hence,] b2: بَعَثَهُ, (S, A, &c.,) aor. ـَ (A, K,) inf. n. بَعَثٌ (Mgh, L, Msb, TA) and بَعَثٌ, (L, TA,) He sent him; (S, A, Mgh, Msb, K;) namely, a messenger; (Msb;) and, when said of God, an apostle; (A;) [and when said of a man, a letter, &c.;] as also ↓ ابتعثه: (S, A, Msb, K:) [or] the former is said of anything that goes, or is sent, by itself; and of anything that will not go, or be sent, by itself, as a letter, and a present, one says, بَعَثَ بِهِ: (Msb:) [thus,] بَعَثَهُ signifies he sent him, or it, alone, by himself, or by itself; and بَعَثَ بِهِ, he sent him, or it, by, or with, another, or others: (L:) but El-Fárábee says that the former of these two has another signification, which will be found below; and that the latter signifies he sent him, or it. (Msb.) Hence, ضُرِبَ عَلَيْهِمُ البَعْثُ The being sent to the war was appointed them and imposed upon them as an obligation. (Msb.) You say, بَعَثَهُ لِكَذَا [He sent him for such a thing or purpose]. (A, TA.) [And بَعَثَ إِلَيْهِ بِكَذَا He sent to him such a thing; lit., he sent to him a messenger with such a thing.] And بَعَثَ الجُنْدَ إِلَى الغَزْوِ [He sent the army to the war]. (TA.) And بَعَثَ عَلَيْهِمُ البَلَآءَ [He sent upon them trial, or affliction;] he caused trial, or affliction, to befall them. (TA.) b3: Also, (A, L, TA,) inf. بَعْثٌ (Mgh, L, TA) and بَعَثٌ (L) and تَبْعَاثٌ [an intensive form], (TA,) He roused him, excited him, or put him in motion or action; (A, L, Mgh, TA;) namely, anything; (TA;) [i. e. any person or animal; and particularly,] an animal lying down, or a person sitting. (L, TA.) You say, بَعَثَ النَّاقَةَ He roused, or put in motion or action, the she-camel; (S, Mgh, K, TA;) i. e., loosed the cord that bound her shank to her arm, and dismissed her; or he roused her, or made her to rise, she being lying down. (TA.) It is said in a trad. respecting 'Áïsheh, فَبَعَثْنَا البَعِيرَ فإِذَا العِقْدُ تَحْتَهُ [And we made the camel to rise, and to, the necklace was beneath him]. (TA.) You say also, بَعَثَهُ عَلَى الأَمْرِ, (A,) or الشَّىْءِ, (L,) He roused him, excited him, or put him in motion or action, to do the affair, or thing: (A:) or he incited him, urged him, or instigated him, to do the thing. (L.) b4: Also, accord. to El-Fárábee, (Msb,) or بَعَثَهُ مِنْ مَنَامِهِ, (S, A, K,) inf. n. بَعَثٌ and بَعَثٌ, (TA,) He roused him, or awoke him, from his sleep; (S, A, Msb, K;) as also ↓ ابتعثهُ. (TA, from a trad.) b5: بَعْثٌ (S, K, TA) and بَعَثٌ (TA) also signify The quickening, vivifying, or revivifying, of the dead; the raising of the dead to life; (S, K, * TA;) by God, (TA,) on the day called يَوْمُ البَعْثِ (S, TA) the day [of resurrection,] when those who are in the graves shall be raised. (A, Mgh.) You say, بَعَثَ اللّٰهُ الخَلْقَ, and المَوْتَى, God quickened, vivified, revivified, or raised to life, mankind, and the dead. (TA.) A2: بَعِثَ, aor. ـَ (inf. n. بَعَثٌ, TK,) He (a man, TA) was sleepless, or wakeful. (K, * TA.) [See بَعِثٌ.]5 تَبَعَّثَ see 7, in two places.6 تَبَاعَثُوا [They roused, excited, incited, urged, or instigated, one another; or put one another in motion or action; to do a thing]. One says, تَوَاصَوْا بِالخَيْرِ وَ تَبَاعَثُوا عَلَيْهِ [Enjoin ye, or charge ye, one another to do good, and rouse ye, or excite ye, &c., one another to do it]. (A.) 7 انبعث He became sent; [i. e. he went, being sent;] quasi-pass. of بَعَثَهُ, as signifying “he sent him:” (S, Msb, K:) he rose, and went away: (TA:) he rose to go forth. (Bd in ix. 46.) You say, انبعث لِكَذَا [He went, being sent, or he rose, and went away. or he rose to go forth, for such a thing or purpose]. (A, TA.) and انبعث فُلَانٌ لِشَأْنِهِ Such a one rose, and went away, to perform his affair. (TA.) And انبعث فِى

السَّيْرِ He hastened, made haste, sped, or was quick or swift, in going, journeying, or pace. (S.) And انبعث الشَّيْءُ, i. e. اِنْدَفَعَ [The thing became impelled, or propelled; or went quickly, or swiftly, as though impelled or propelled; &c.]; as also ↓ تبعّث. (TA.) [Thus] you say, انبعث المَآءُ [The water poured out, or forth, as though impelled or propelled]. (TA in art. فجر; &c.) and [hence,] مِنِّىَ الشِّعْرُ ↓ تبعّث, i. e. انبعث [The poetry issued quickly from me], as though it flowed (كَأَنَّهُ سَالَ): so in the S and K: but in some of the copies of the S, in the place of سَالَ, we find سَارَ. (TA.) And انبعث بِشَرٍّ [He broke forth with evil, or mischief]. (JK in art. بوق.) b2: [He became roused, excited, incited, urged, instigated, or put in motion or action.] You say, انبعثت النَّاقَةُ The she-camel became roused, or put in motion or action, and rose: (L, Mgh, TA: *) quasi-pass. of بَعَثَ النَّاقَةَ [q. v.]. (Mgh, TA.) And فُلَانٌ كَسْلَانٌ لَا بَنْبَعِثُ [Such a one is sluggish, lazy, or indolent: he will not become roused, &c.]. (A.) b3: He became roused, or awakened, from his sleep; or he awoke from his sleep. (TA.) 8 إِبْتَعَثَ see 1, in two places.

بَعْثٌ an inf. n. used as a pass. part. n.; Sent; as also ↓ بَعِيثٌ and ↓ مَبْعوثٌ: pl. of the first بُعُوثٌ; and of the second بُعُثٌ. (L, TA.) b2: And [used as a subst., signifying] A person sent; a messenger: pl. بَعْثَانٌ. (L.) You say also, مُحَمَّدٌ خَيْرُ

↓ مَبْعُوثٍ and ↓ مُبْتَعَثٍ [Mohammad is the best person that has been sent]. (A.) And ↓ بَعَيثُكَ نِعْمَةً, i. e. ↓ مَبْعُوثُكَ [He whom Thou (O God) hast sent (namely Mohammad) as a boon, or benefit, or favour]. (L, from a trad. [The latter word (نعمة) is written in the L without any syll. signs; but the context shows that it is in the accus. case as a specificative.]) b3: A people sent from one place to another; as also ↓ بَعَثٌ: (L, TA:) a people sent in any direction; a word similar to سَفْرٌ and رَكْبٌ. (TA.) بَعْثُ النَّارِ, occurring in a trad., means The people sent to the fire [of Hell]. (L.) b4: An army; (S, Mgh, Msb, K;) because sent; (Mgh;) as also ↓ بَعَثٌ (K) and ↓ بَعِيثٌ: (TA:) pl. of the first بُعُوثٌ; (S, A, Mgh, Msb, K;) and of the last بُعُثٌ: (TA:) the first, [as also the second,] an inf. n. used as a subst. (Msb.) You say, كُنْتُ فِى بَعْثِ فُلَانٍ

I was in the army of such a one, that was sent with him. (S.) And خَرَجَ فِى البُعُوثِ He went forth among the forces that were sent to the frontiers. (A.) b5: See also بَعِثٌ.

بُعْثٌ: see بَعْثٌ.

بَعَثٌ: see بَعْثٌ, in two places: b2: and see what next follows.

بَعِثٌ (A, L, K) and ↓ بَعْثٌ (L, TA) and ↓ بُعْثٌ, (L,) or ↓ بَعَثٌ, (TA,) Sleepless, or wakeful: (K:) a man incessantly, (A,) or often, (TA,) awaking from his sleep: (A, TA:) a man whose anxieties, or griefs, incessantly render him sleepless, or wakeful, and awake him from his sleep: pl. أَبْعاثٌ. (TA.) بَعْثَةٌ [inf. n. of un. of 1; and particularly signifying] An occasion, or occurrence, of raising, rousing, exciting, stirring up, or provoking, of sedition, or the like: pl. بَعَثَاتٌ. (TA, from a trad.) بَعِيثٌ: see بَعْثٌ, in three places.

بَاعِثٌ [act. part. n. of 1; Sending: &c. b2: and hence, Occasioning, or causing: an occasion, or a cause; and a motive]. b3: البَاعِثُ one of the names [or epithets] of God; The Quickener of mankind after death, on the day of resurrection. (TA.) البَاعُوثُ, (L, K,) or, accord. to some, البَاغُوتُ, q. v., with the pointed غ and the double-pointed ت, (TA,) [The Christian festival of Easter;] the اِسْتِسْقَآء of the Christians; (K;) or [rather] what is to the Christians as the استسقآء is to the Muslims: a Syriac word. (L.) مَبْعَثٌ [a noun of place and of time from 1; A place, and a time, of sending: &c. Hence, المَبْعَثُ is particularly applied to The time of the mission of Mohammad: and it is also applied to the mission itself]. (A, TA.) مَبْعُوثٌ: see بَعْثٌ, in three places.

مُبْتَعَثٌ: see بَعْثٌ.

بغث

1 بَغِثَ, (Msb, K,) aor. ـَ (K,) inf. n. بُغْثَةٌ, (Msb,) or this is a simple subst., and the inf. n. is بَغَثٌ, (TA,) He (a bird) was, or became, of a colour resembling that of ashes: (Msb:) or he (a sheep or goat) was of the mixed colours of those to which the epithet بَغْثَآءُ is applied. (K, TA.) [See أَبْغَثُ, and بُغْثَةٌ, and بَغَثٌ.]

بَغَثٌ Dust-colour. (A.) [But see بُغْثَةٌ. Accord. to the TA, the former is the inf. n. of 1, q. v.]

بُغْثَةٌ Whiteness inclining to خُضْرَة [which here app. means a dark, or ashy, dust-colour]: (T:) [or, in a bird, a colour resembling that of ashes: (see 1:)] or the colour of sheep or goats to which the epithet بَغْثَآءُ is applied. (K, TA.) [See أَبْغَثُ.]

بَغْثَآءُ: see أَبْغَثُ, of which it is the fem.

بَغَاثٌ (T, S, A, Mgh, Msb, K) and بُغَاثٌ and بِغَاثٌ; (A, Mgh, K;) only the second of these three mentioned by Sb; (TA;) but the second and third asserted to be correct by Yoo; (Az, TA;) and the last heard by Az; (TA;) or neither of these two is allowable; (Msb;) A bird that does not prey, and such as one does not desire to make an object of prey because it is not eaten: (T, Msb:) or small birds that do not prey, such as sparrows and the like; [a coll. gen. n.;] n. un. with ة: (Mgh:) or [accord. to Lth,] a certain dust-coloured bird, (T, A, K,) of the birds of the water, ash-coloured, and long-necked; as also ↓ أَبْغَثُ; pl. [of the latter] بُغْثٌ and أَبَاغِثُ: (T:) [but this appears to be wrong; for AM says, in the T,] Lth makes the بغاث and the ابغث to be one, asserting them to be of aquatic birds; but in my opinion, the former is different from the latter: as to the latter, it is a well-known kind of aquatic bird, so called because it is of the colour termed بُغْثَة, i. e. white inclining to خُضْرَة [explained above, voce بُغْثَةٌ]: but as to the بغاث, it is any bird that is not one of prey: and the word is said to be a coll. gen. n., signifying the class of birds that are objects of prey: (TA:) ISk says that the بَغَاث is a bird of a colour inclining to that of dust, (S, Msb, *) a little less than the رَخَمَة [or vultur percnopterus], (S,) or less than the رخمة, (Msb,) slow in flight: (S, Msb:) but IB says that this is a mistake in two points of view; first, because بغاث is a [coll.] gen. n., of which the n. un. is with ة, like as is that of حَمَامٌ; and secondly, because it applies to the class of birds that do not prey; but the ↓ أَبْغَث is a bird of the colour of dust, and this may be a bird of prey, and it may be not a bird of prey: (TA:) Az says that بغاث signifies the [species of vulture called] رَخَم; and the n. un. is with ة others, the young ones of the رخم and birds of the crowkind: or [birds] like the [hawks called] سَوَادِق [pl. of سَوْدَقٌ], not predaceous: in the T, it is said to be [a kind of bird] like the [hawk called] بَاشَق, that does not prey upon any other bird: (TA:) or بِغَاثٌ and بُغَاثٌ (ISd, K) and بَغَاثٌ (K) signify the worst [or most ignoble] of birds, (ISd, K, [the latter giving this as a second and distinct signification,]) and such as do not prey: (ISd, TA:) Fr says, بَغَاثُ الطَّيْرِ signifies the worst of birds, and such as do not prey; and بُغَاثٌ and بِغَاثٌ are dial. vars.: (S:) the pl. is بِغْثَانٌ, (Sb, T, S, Msb, K,) accord. to those who make بغاث a sing., (Yoo, S, Msb, TA,) or accord. to those who make the sing. to be with ة; (T, TA;) or those who apply بَغَاثَةٌ [as a n. un.] to the male and the female make بَغَاثٌ to be pl. [or rather a coll. gen. n.]; (Yoo, S, Msb;) as is done in the case of نَعَامَةٌ and نَعَامٌ: (Yoo, S:) ISd says that بَغَاثَةٌ, with fet-h, is the n. un., applied alike to the male and the female: (TA:) [and Fei says,] it is not allowable to pronounce this with damm or with kesr to the first letter: (Msb:) but Yoo asserts both of these forms to be used: (Az, TA:) and بغاثة is said to signify a weak bird. (TA.) It is said in a prov., إِنَّ البَغَاثَ بِأَرْضِنَا يَسْتَنْسِرُ (S, A, Msb, K *) Verily the بغاث in our land becomes [like] a vulture, or become [like] vultures: (Msb:) applied to the low person who becomes of high rank: (A:) meaning (tropical:) the weak in our land becomes strong: (Msb:) or he who makes himself our neighbour becomes mighty, strong, or of high rank, by our means, (S, K, TA,) acquiring the might, or strength, of the vulture, after having been low, or mean, in condition. (TA.) بَغِيثٌ Wheat (حِنْطَةٌ and طَعَامٌ [both of which signify the same, though the latter, q. v., has a a larger application,]) adulterated by being mixed with barley; (Th, K;) as also غَلِيثٌ and لَغِيثٌ. (Th, TA.) بُغَيْثَآءُ [dim. of بَغْثَآءُ fem. of أَبْغَثُ, q. v.,] The place of the حَقِيبَة [q. v.] in a camel. (K.) [So called because of its colour, produced by chafing.]

أَبْغَثُ Of a white colour inclining to خُضْرَة [which here app. means a dark, or ashy, dustcolour]: (T:) [or of a colour resembling that of ashes: (see 1:)] or dust-coloured: (A:) or of a colour near to that of dust: (S:) an epithet, like أَحْمَرُ: [fem. بَغْثَآءُ: and] pl. بُغْثٌ: and sometimes, when used as a subst., it has for pl. أَبَاغِثُ. (IB, TA.) You say طَائِرٌ أَبْغَثُ A bird of the colour above described: (T, S:) whether it be a bird of prey or not: see بَغَاثٌ in two places: (IB, TA:) and صَقْرٌ أَبْغَثُ [a hawk of that colour.]; (ISh, A;) as well as أَحْوَى and أَبْيَضُ; i. e., that wherewith men take game. (ISh, TA.) بَغْثَآءُ applied to sheep or goats, (S, K,) or, as in some lexicons, to sheep, (TA,) is like رَقْطَآءُ; (S, K;) [Black speckled with white; or the reverse;] or in which are blackness and whiteness, with predominance of the latter colour: (TA:) or شَاةٌ بَغْثَآءُ and غَنَمٌ بُغْثٌ signify a sheep or goat, and sheep or goats, in which are blackness and whiteness. (A.) b2: Also, [as a subst.,] A certain bird, (K, TA,) dustcoloured, in truth different from the بَغَاث, as shown above: see the latter word: (TA:) pl. بُغْثٌ and أَبَاغِثُ. (T, TA.) You say, هُوَ مِنْ أَبَاغِثِ الطَّيْرِ [He is of the birds thus called]. (A.) b3: And الأَبْغَثُ signifies The lion; (TS, K;) because he is of the colour termed بُغْثَةٌ. (TA.) b4: and البَغْثَآءُ (tropical:) The medley, or mixed or promiscuous multitude or collection, of men or people; or of the lowest or basest or meanest sort, or refuse, or riffraff, thereof; (S, A, K;) the commonalty, or vulgar, and collective body, of the people. (S.) One says, خَرَجَ فَلَانٌ فِى البَغْثَآءِ and الغَثْرَآءِ (tropical:) Such a one went forth among the medley, &c., of the people. (A.) And دَخَلْنَا فِى البَغْثَآءِ (tropical:) We entered among the commonalty, or vulgar, and the collective body, of the people. (S.)

بجر

1 يَجِرَ, aor. ـَ (M, K,) inf. n. بَجَرٌ, (S, M,) He (a man, S) had his navel, or the part remaining of the navel-string after it had been cut, protruding, (S, K,) elevated, and hard, (TA,) and thick at the base, (S, M,) and fleshy at the neck, or slender part, with wind remaining in the enlarged part. (M.) b2: He was, or became, large in the belly. (K.) b3: His (a man's, TA) belly became full of milk, (K,) or pure milk, (TA,) and of water, and he was not satiated; (K;) as also مَجِرَ: (TA:) or he drank much milk, or water, and was hardly, or not at all, satiated. (Lh, TA.) بَجْرٌ: see بُجْرٌ, in three places.

بُجْرٌ A swelling, or inflation, of the belly; as also ↓ بَجَرٌ: (Fr, TA:) or prominence in the belly. (Har p. 639.) A2: Evil; mischief: a great, terrible, or momentous, thing or case; (Az, S, K;) as also ↓ بَجْرٌ and ↓ بُجْرِىٌّ: (TA:) a wonderful thing: (K:) a calamity, or misfortune; (S;) as also ↓ بَجْرٌ (TA) and ↓ بُجْرِىٌّ (S, K) and ↓ بُجْرِيَّةٌ: (K:) pl. of بُجْرٌ [or pl. pl., being app. pl. of the pl. of pauc. أَبْجُرٌ,] أَبَاجِرُ; and pl. pl. (as though pl. of the pl. أَبْجَارٌ, T) أَبَاجِيرُ: (K:) and pl. of ↓ بُجْرِىٌّ (S, K) and of ↓ بُجْرِيَّةٌ (K) بَجَارِىٌّ. (S, K.) You say أَمْرٌ بُجْرٌ A great, terrible, or momentous, thing or case. (TA.) and قَالَ هُجْرًا وَبُجْرًا [He said a foul and] a wonderful thing. (TA.) And إِنَّهُ لَيَجِىْءُ بِالأَبَاجِرِ Verily he brings to pass calamities, or misfortunes. (A.) And لَقِيتُ مِنْهُ البَجَارِىَّ I experienced from him calamities, or misfortunes. (Az, S.) And إِنَّمَا هُوَ

↓ الفَجْرُ أَوِالبَجْرُ or البُجْرُ [It is only the daybreak or misfortune]: a saying of Aboo-Bekr; meaning, if thou wait until the daybreak shine, thou wilt see the way; but if thou journey without a guide in the darkness, it will lead thee to evil: but the saying is recited differently; with البحر in the place of البجر. (L. [See بَحْرٌ.]) b2: [See also بُجْلٌ.]

بَجَرٌ inf. n. of 1 [q. v.]. (M.) b2: See also بُجْرٌ.

بَجَرٌ A man (TA) having his belly full of milk, (K,) or pure milk, (TA,) and of water, without being satiated: (K:) or drinking much milk, or water, and being hardly, or not at all, satiated. (Lh, TA.) بَجْرَهٌ Prominence, or protrusion, in the navel: (Mgh:) or largeness of the belly: pl. بَجَرَاتٌ. (Yákoot, TA.) [See what next follows.]

بُجْرَةٌ A tumour, or swelling, or an inflation, in the navel; the like of which in the back is termed عُجْرَهٌ: (IAar, IAth:) or the part of the navel-string which remains after it has been cut, when it is thick at the base, and fleshy at the neck, or slender part, with wind remaining in the enlarged part; as also ↓ بَجَرَةٌ: (ISd, L:) or the navel, (L, K,) of a man and of a camel, (L,) whether large or not: (L, K:) and a knot in the belly: (L, K:) or a knotted vein in the belly; the like of which in the back is termed عُجْرَةً: (L:) and (as some say, L) a knot in the face, and in the neck: (L, K:) pl. بُجَرٌ. (L.) [See also عُجْرَةٌ.]

b2: [Hence,] ذَكَرَ عُجَرَهُ وَبُجَرَهُ (tropical:) He mentioned his vices, or faults, and his whole state or case: (K:) or all his affairs; those which were apparent and those which were hidden: or his secrets: or his vices, or faults. (TA.) And أَفَضَيْتُ إِلَيْكَ بِعُجَرِى وَبُجَرِى (tropical:) I have revealed to thee my vices, or faults; meaning, my whole state or case. (S.) And أَخْبَرْتُهُ بِعُجَرِى وَبُجَرِى (tropical:) I acquainted him with my vices, or faults, which I conceal from others, by reason of my confidence in him. (As.) And أَشْكُو إِلَى اللّٰهِ عُجَرِى وَبُجَرِى, said by 'Alee, (tropical:) I complain unto God of my sorrows and my griefs; (IAar, IAth;) meaning, all my affairs or circumstances; those which are apparent and those which are hidden. (IAth.) [See, again, عُجْرَةٌ.] b3: It is said in a prov., ↓ عَيَّرَ بُجَيْرٌ بُجَرَةْ نَسِىَ بُجَيْرٌ خَبَرَهْ, meaning (assumed tropical:) [Bujeyr cast reproach upon] his vices, or faults: [Bujeyr forgot his own state or condition:] or, as some say, they were two men: [so that the meaning is, Bujeyr reproached Bujarah: &c.:] (S:) accord. to El-Mufaddal, Bujeyr and Bujarah were two brothers, in an ancient age: but accord. to the lexicologists, the meaning is, that one affected with what is termed a بُجْرَة in his navel reproached another for that which was in him. (Az, TA.) بَجَرَةٌ: see بُجْرَةٌ.

بُجْرِىٌّ: see بُجْرٌ, in three places.

بُجْرِيَّةٌ: see بُجْرٌ, in two places.

بَجِيرٌ is an imitative sequent to كَثِيرٌ. (Fr, S, K.) Accord. to AA, it signifies Abundant, or much, wealth: [or rather this seems to be the meaning of the phrase مَالٌ بَجِيرٌ: for it is added,] and in like manner [it is used in the phrase], مَكَانٌ عَمِيرٌ بَجِيرٌ [A place inhabited, peopled, well stocked with people and the like, or in a flourishing state, and large, or ample]. (TA.) بُجَيْرٌ: see بُجْرَةٌ.

بَاجِرٌ: see what follows.

أَبْجَرُ A man (S) having his navel, or the part remaining of the navel-string after its having been cut, protruding, (S, Mgh, K,) and elevated, and hard, (TA,) and thick at the base, (S, M,) and fleshy at the neck, or slender part, with wind remaining in the enlarged part: (M:) fem. بَجْرَآءُ: (S:) pl. بُجْرٌ (S, K) and بُجْرَانٌ. (K.) b2: Large in the belly: pl. as above: and ↓ بَاجِرٌ signifies the same: (TA:) or this latter, having a swollen, or an inflated, belly: (IAar, K:) or having a large belly and a protruding navel: and its pl. is بَجَرَةٌ, occurring in a trad., in which the tribe of Kureysh are described as أَشِحَّةٌ بَجَرَةٌ: or بجرة may here mean (tropical:) hoarders and acquirers of wealth. (L.) b3: One says also حَقِيبَةٌ بَجْرَآءُ (assumed tropical:) A full [receptacle of the kind called] حقيبة; and صُرَرٌ بُجْرٌ (assumed tropical:) full purses; and كِيسٌ أَعْجَزُ [or أَعْجَرُ?]: but they did not say, حَقِيبَةٌ عَجْزَآءُ [or عَجْرَآءُ?]; nor كِيسٌ أَبْجَرُ; though analogy does not disagree to it: it is from بُجْرٌ signifying “prominence in the belly.” (Har p. 639.) b4: And أَرْضٌ بَجْرَآءُ (assumed tropical:) Ground, or land, that is elevated, (K, * TA,) and hard. (TA.) b5: أَبْجَرُ also signifies (assumed tropical:) The rope of a ship; (K;) because of its greatness in relation to ropes in general. (TA.)

بزر

1 بَزَرَ القِدْرَ, (Msb,) [aor. ـُ or بَزِرَ, accord. to the rule of the K,] inf. n. بَزْرٌ; (K;) and ↓ بزّرها, (A,) inf. n. تَبْزِيرٌ; (TA;) He threw, or put, أَبْزَار, (A,) or إِبْزَار, (Msb,) or أَبَازِير, (A, K,) [i. e. seeds for seasoning the food,] into the cooking-pot. (A, Msb, K.) b2: [Hence,] ↓ بزّر كَلَامَهُ (tropical:) He seasoned (تَوْبَلَ [meaning he embel-lished]) his speech, or language. (A.) b3: بَزَرَ, (TK,) inf. n. بَزْرٌ, (K,) also signifies He sowed (K, TK) seeds; (TK;) i. q. بَذَرَ. (K, TA.) 2 بَزَّرَ see 1, in two places.

بَزْرٌ: see what next follows, in five places.

بِزْرٌ and ↓ بَزْرٌ, (S, Msb, K,) the former the more chaste, (T, S, Msb,) or the only form used by persons of chaste speech, (ISk, T, Msb,) The seed of herbs or leguminous plants, (S, A, Mgh, Msb,) and of other plants: (S, A, Msb:) or small seed or grain, such as that of herbs or leguminous plants and the like: (TA:) or any seed, or grain, that is sown (Kh, Msb, K) for vegetation; (K;) as also بَذْرٌ [q. v.]: (Kh, Msb:) pl. بُزُورٌ. (K.) b2: And Seeds that are used in cooking, for seasoning food; syn. تَابَلٌ: pl. ↓ أَبْزَارٌ and أَبَازِيرٌ; (K;) the latter of which is pl. of أَبْزَارٌ; (TA;) or of this word and of ↓ إِبْزَارٌ; both of which are sings.; arabicized [from the Persian أَفْزَارْ]; the former of them anomalous, being of a pl. form: (Msb:) أَبْزَارٌ and أَبَازِيرُ are syn. with تَوَابِلُ: (S:) or ابزار and توابل both signify that with which food is seasoned; but the former of these is applied to what is moist and what is dry; and the latter, to what is dry only: this distinction, however, appears to be conventional [and modern]; for the [classical] language of the Arabs does not indicate it. (MF.) b3: Hence, ↓ أَبَازِيرُ also signifies (tropical:) Additions [or embellishments] in speech. (A.) b4: بِزْرٌ and ↓ بَزْرٌ signify also Oil of بَزْر [i. e. of seeds]. (S.) بِزْرُ الكَتَّانِ [commonly meaning Linseed] signifies linseed-oil in the dial. of the people of Baghdád. (K.) b5: Also ↓ بَزْرٌ, (Mgh,) or بَزْرُ القَزِّ, (Msb,) (tropical:) The eggs of the silk-worm. (Mgh, Msb.) b6: And ↓ the former of these, (assumed tropical:) Offspring. (K, TA.) One says, ↓ مَا أَكْثَرَ بَزْرَهُ (assumed tropical:) How numerous is his offspring! (TA.) بَزْرَآءُ: see مَبْزُورٌ.

بَزْرِىٌّ One who expresses the oil of بِزْر. (TA.) بَزَّارٌ One who sells بِزْر الكَتَّان, i. e., linseed-oil, in the dial. of the people of Baghdád. (K.) بَازُورٌ (tropical:) A man who induces in one, or throws one into, doubt or suspicion; from the phrase بَزَّرَ كَلَامَهُ. (A.) أَبْزَارٌ and إِبْزَارٌ: pl. أَبَازِيرُ: see بِزْرٌ, in three places.

أَبْزَارِىٌّ [One who sells أَبْزَار or إِبْزَار]. (K.) مُبَزَّرٌ Seasoned with أَبَازِير, i. e. تَوَابِل. (Mgh.) [See بِزْرٌ.]

مَبْزُورٌ (assumed tropical:) Having many children; applied to a man: and so ↓ بَزْرَآءُ applied to a woman. (K, TA.)

بشر

1 بَشَرَ, aor. ـُ (S, Msb,) inf. n. بَشْرٌ; (S, Msb, K;) and ↓ ابشر, (A,) inf. n. إِبْشَارٌ; (K;) He pared (S, A, Msb, K) a hide, (S, A, Msb,) removing its بَشَرَة, (S,) or face, or surface, (A, Msb,) or the skin upon which the hair grew: (TA:) or, as some say, removing its inner part with a large knife: or, accord. to Ibn-Buzurj, some of the Arabs say, بَشَرْتُ الأَدِيمَ, aor. ـِ meaning I removed from the hide its بَشَرَة; and ↓ أَبْشَرْتُهُ as meaning I exposed to view its بَشَرَة that was next to the flesh; and آدَمْتُهُ I exposed to view its أَدَمَة upon which the hair grew. (TA.) [But see أَدَمَةٌ.] b2: Hence the saying in a trad., مَنْ أَحَبَّ القُرْآنَ قَلْيَبْشُرْ, accord. to him who recites it thus, with damm to the ش; meaning (assumed tropical:) Whoso loveth the Kur-án, let him make himself light of flesh, [by not eating more than will be sufficient, and so prepare himself] for [reading, or reciting,] it, [like as one prepares a horse for running,] because eating much causes one to forget it. (TA.) b3: Hence also, بَشَرَ الأَرْضَ, (TA,) inf. n. as above, (S, K,) (assumed tropical:) It (a swarm of locusts) stripped the ground; (TA;) ate what was upon the ground, (S, K,) i. e., upon its surface; as though the exterior of the ground were its بَشَرَة. (TA.) b4: And بَشَرَ, aor. ـُ (TA,) inf. n. as above, (K,) He clipped his mustache much, so that the بَشَرَة (i. e. the exterior of the skin, TA) became apparent. (K, TA.) This the Muslim is commanded to do. (TA.) b5: بَشَرَنِى فُلَانٌ بِوَجْهٍ حَسَنٍ Such a one met me with a cheerful countenance. (S.) See also 2, in two places. b6: And see 3.

A2: بَشِرَ, aor. ـَ (IAar, S, Msb, K;) and بَشَرَ, aor. ـِ (IAar, K,) inf. n. بَشْرٌ and بُشُورٌ; (TA;) and ↓ ابشر, [which is the most common, though extr. in respect of analogy, as being quasi-pass. of بَشَرَ, like احجم and احنج and اعرض and اقشع and اكبّ and انهج, (mentioned by MF in art. حنج as the only other instances of the kind,) and اخلج, (added in the TA in art. خلج,)] (S, A, Mgh, K,) inf. n. إِبْشَارٌ; (S;) and ↓ استبشر; (S, A, Msb, K;) and ↓ تبشّر; (A;) [originally, He became changed in his بَشَرَة (or complexion) by the annunciation of an event: see بَشَّرَهُ: and hence,] he rejoiced, or became rejoiced; (IAar, S, A, Msb, K;) بِكَذَا [at, or by, such a thing; or at, or by, the annunciation of such a thing]. (IAar, S, K. *) You say, أَتَانِى أَمْرٌ بَشِرْتُ بِهِ An affair happened to me whereat I rejoiced, or whereby I became rejoiced. (S.) And بِمَوْلُودٍ ↓ أَبْشَرَ He rejoiced [at the annunciation of a new-born child]. (S.) And بِخَيْرٍ ↓ أَبْشِرْ Rejoice thou [at the annunciation of a good event]. (S, K.) And in the same sense ↓ أَبْشِرُوا is used in the Kur xli. 30. (S.) 2 بشّرهُ (S, A, Msb, &c.,) the form used by the Arabs in general, (Msb,) inf. n. تَبْشِيرٌ; (S, Msb, K, &c.;) and ↓ بَشَرَهُ, aor. ـُ (S, Mgh, Msb,) of the dial. of Tihámeh and the adjacent parts, (Msb,) inf. n. بَشْرٌ and بُشُورٌ (S, K) and بُشْرٌ, (TA,) or this last is a simple subst.; (Msb;) and ↓ ابشرهُ; (S, A, Mgh, K;) and ↓ استبشرهُ; (K, TA;) are syn.; (S, K, &c.;) originally signifying He announced to him an event which produced a change in his بَشَرَة [or complexion]: and hence, (El-Fakhr Er-Rázee,) he announced to him an event which rejoiced him: (A, El-Fakhr Er-Rázee:) so in common acceptation [when not restricted by an adjunct that denotes its having a different meaning: see بُشْرَى and an ex. below in this paragraph]: (El-Fakhr Er-Rázee:) or he rejoiced him [by an annunciation]: (Msb:) and he announced to him an event which grieved him: [or he grieved him by an annunciation:] both these significations are proper. (El-Fakhr Er-Rázee.) You say, بشّرهُ بِالأَمْرِ [generally meaning He rejoiced him by the annunciation of the event]; and بِهِ ↓ بَشَرَهُ, aor. and inf. ns. as above; &c. (TA.) And بَشَّرْتُهُ بِمَوْلُودٍ [I rejoiced him by the annunciation of a new-born child]. (S.) And it is said in the Kur [iii. 20, &c.], بَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ

[Grieve thou them by the annunciation, or denunciation, of a painful punishment]. (S.) You say also, of a she-camel, بَشَّرَتْ بِاللَّقَاحِ, meaning (assumed tropical:) She made it known that she had begun to be pregnant. (TA. [See also 4.]) 3 باشر المَرْأَةَ, (K, &c.,) inf. n. مُبَاشَرَةٌ (S, Mgh, TA) and بِشَارٌ, (TA,) He was, or became, in contact with the woman, skin to skin: (TA:) he enjoyed [contact with] her skin: (Msb:) he became in contact with her, skin to skin, both being within one garment or piece of cloth: (K:) he lay with her, [skin to skin; or in the sense of] inivit eam: (S, K:) i. q. وَطِئَهَا, both فِى الفَرْجِ and خَارِجًا مِنْهُ: (TA:) [and so ↓ بَشَرَهَا inf. n. بَشْرٌ; for] بَشْرٌ and مُبَاشَرَةٌ are syn. [in the sense of congressus venereus, as is shown by an ex. in the S.]. (S, K.) b2: باشرهُ النَّعِيمُ (tropical:) [Enjoyment attended him; as though it clave to his skin]. (A.) b3: فَبَاشَرُوا رَوْحَ اليَقِينِ, or رُوحَ اليقين, is a metaphorical expression, [app. meaning (tropical:) And they felt the joy and happiness that arise from certainty,] occurring in a trad. of 'Alee. (TA.) b4: باشر الأَمْرَ, (S, A, &c.,) inf. n. مُبَاشَرَةٌ, (S,) (tropical:) He superintended, managed, or conducted, the affair himself, or in his own person: (S, K, TA:) or (tropical:) he was present, himself, at the affair: (A, TA:) or, [properly,] he managed, or conducted, the affair with his بَشَرَة, i. e., his own hand: (Mgh, * Msb:) and hence a later application of the verb in the sense of لَاحَظَ (assumed tropical:) [He regarded, or attended to, the thing, or affair, &c.]. (Msb.) 4 ابشر: see 1, first sentence, in two places. b2: [Hence,] ابشر الأَمْرُ وَجْهَهُ The affair made his countenance beautiful and bright: in the K we read, أَبْشَرَ الأَمْرَ حَسَّنَهُ وَ نَضَّرَهُ; but this is a mistake. (TA.) Agreeably with this explanation, AA renders a reading in the Kur [xlii. 22], ذٰلِكَ الَّذِى يُبْشِرُ اللّٰهُ عِبَادَهُ, meaning That is it with which God will make beautiful and bright the face of his servants: so in the L. (TA.) b3: See also 2. b4: [Hence,] أَبْشَرَتِ النَّاقَةُ (assumed tropical:) The she-camel conceived, or became pregnant: (K:) as though she rejoiced [her owner] by announcing her conception. (TA. [See 2, last sentence.]) b5: And أَبْشَرَتِ الأَرْضُ (tropical:) The earth put forth its herbage appea He demanded ring upon its surface. (S, K.) A2: See also 1, latter part, in four places.5 تَبَشَّرَ see, latter part.6 تباشر القَوْمُ The people, or company of men, announced, one to another, a joyful event, or joyful events. (S.) And هُمْ يَتَبَاشَرُونَ بِذٰلِكَ الأَمْرِ They rejoice one another by the annunciation of that event. (TA.) 10 استبشر: see 1, latter part.

A2: استبشرهُ He demanded of him a reward for an annunciation of joyful tidings. (M.) b2: See also 2.

بُشْرٌ: see بُشْرَى. b2: It is also a contraction of بُشُرٌ, which is pl. of بَشُورٌ (TA) or بَشِيرٌ. (TA in art. نشر.) بِشْرٌ Cheerfulness, or openness and pleasantness, of countenance: (Mgh, Msb, K, * TA:) and happiness, joy, or gladness. (Har p. 192.) You say, هُوَ حَسَنُ البِشْرِ He is cheerful, or open and pleasant, in countenance. (S.) بَشَرٌ: see بَشَرَةٌ b2: [Hence,] البَشَرُ (assumed tropical:) Mankind: (S, Msb, K:) and the human being: (Msb, K:) applied to the male and to the female; and used alike as sing. and pl. (Msb, K, TA) and dual: (TA:) so that you say, هُوَ بَشَرٌ He is a human being, and هِىَ بَشَرٌ She is a human being, and هُمْ بَشَرٌ They (more than two) are human beings, and هُمَا بَشَرٌ They two are human beings: (TA:) but sometimes it has the dual form; (Msb, K;) as in the Kur xxiii. 49; (Msb, TA;) though the Arabs may have used the dual form in the sense of the sing.: (MF:) and sometimes it has a pl., namely, أَبْشَارٌ. (K.) This is a secondary application of the word: (Msb:) i. e., this signification is tropical; or, as some say, the word is so much used in this sense as to be, so used, conventionally regarded as proper; the sense not depending upon its having another word connected with it: but in the S and K, and by the generality of authors, this signification is given as proper. (MF.) Some say that a human being is thus called because his بَشَرَة is bare of hair and of wool. (MF.) [Hence,] أَبُو البَشَرِ [The father of mankind; meaning] Adam. (K.) بَشَرَةٌ (Lth, S, M, A, Mgh, Msb) and ↓ بَشَرٌ, (S, K,) or the latter is pl. of the former, (Msb, K,) [or rather a coll. gen. n., of which the former is the n. un.,] like قَصَبَهُ and قَصَبٌ, (Msb,) and أَبْشَارٌ is pl. of بَشَرٌ, (K,) [The external skin; the cuticle, or scarf-skin; the epidermis;] the exterior of the skin (S, A, Mgh, Msb, K) of a human being; (S, A, K;) and, as some say, of other creatures, (K,) such as the serpent; but this is generally disallowed: (TA:) or بَشَرَةٌ signifies the exterior of the skin of the head, in which grows the hair; as also أَدَمَةٌ and شَوَاةٌ: (Aboo-Safwán:) or the upper skin (Lth, M) of the head (M) and of the face and body of a human being; (Lth, M;) that upon which the hair grows: (M:) or, as some say, that which is next the flesh. (M.) It is said in a prov., إِنَّمَا يُعَاتَبُ الأَدِيمُ ذُو البَشَرَةِ: see أَدِيمٌ. b2: بَشَرَةٌ sometimes means The complexion, or hue: and fineness, or delicacy. (TA.) A2: بَشَرَةُ الأَرْضُ (tropical:) The herbage appearing upon the surface of the earth. (S, A, K.) You say, مَا أَحْسَنَ بَشَرَتَهَا (tropical:) How goodly is its herbage appearing upon its surface! (S, A.) And بَشَرَةٌ [alone] signifies (tropical:) Leguminous plants; herbs, or herbage. (TA.) b2: بَشَرَةٌ is used also as signifying (assumed tropical:) A man's hand. (Msb.) [See 3, last sentence.]

بُشْرَى (imperfectly decl., because it terminates with a fem. alif which is inseparable from it, S) and ↓ بِشَارَةٌ and ↓ بُشَارَةٌ [but respecting this last see بِشَارَةٌ below] (S, Msb, K) and ↓ بُشْرٌ (Msb) are substs. from بَشَّرَهُ (S, Msb, K) [originally signifying An annunciation which produces a change in the بَشَرَة (or complexion) of the person to whom it is made: and hence, a joyful annunciation; joyful, or glad, tidings; good news]: and ↓ تَبَاشِيرُ [q. v. infrà] signifies the same as بُشْرَى: (S, K:) ↓ بِشَارَةٌ, when used absolutely, relates only to good; (S, Msb;) not to evil unless when expressly restricted thereto by an adjunct: [see 2:] (S:) its pl. is بِشَارَاتٌ and بَشَائِرُ. (A.) يَا بُشْرَاىَ, in the Kur [xii. 19, accord. to one reading, (otherwise, as Bd mentions, بُشْرَاىْ, or بُشْرَىَّ, which is a dial. var. of the same, or بُشْرَى, which, as some say, was the name of a man,) meaning O my joyful annunciation, or joyful tidings, or good news!], is like عَصَاى: and in the dual you say, يَا بُشْرَيَىَّ. (S.) You say also, ↓ تَتَابَعَتِ البِشَارَاتُ and البَشَائِرُ [The joyful annunciations followed consecutively]. (A.) See another ex. voce بَشِيرٌ. b2: See also بِشَارَةٌ.

بَشَرِىٌّ Human; of, or belonging to, or relating to, mankind or a human being.]

بُشَارٌ (assumed tropical:) The refuse, or lowest or basest or meanest sort, of mankind, or of people. (IAar, K.) بَشُورٌ: see what next follows, in three places.

بَشِيرٌ i. q. ↓ مُبَشِّرٌ, (S, Mgh, K,) [and so ↓ بَشُورٌ, as will be seen by an ex. in what follows,] One who announces to a people [or person] an event, either good or evil; (TA;) but meaning the former oftener than the latter: (Msb:) [an announcer of a joyful event, or joyful events: one who rejoices another, or others, by an annunciation:] pl. بُشَرَآءُ (A) and بُشُرٌ, (TA in art. نشر,) or this is pl. of ↓ بَشُورٌ. (TA in the present art.) It is said in the Kur [vii. 55], وَ هُوَ الَّذِى يُرْسِلُ الرِّيَاحَ بُشُرًا, and بُشْرًا, and ↓ بُشْرَى, and بَشْرًا; [accord. to different readings, meaning (assumed tropical:) And He it is who sendeth the winds announcing coming rain;] in which بُشُرٌ is pl. of ↓ بَشُورٌ, [syn. with بَشِيرٌ and مُبَشِّرٌ, but both masc. and fem.,] (TA,) or of بَشِيرٌ, (Bd,) or of بَشِيرَةٌ; (TA in art. نشر;) and بُشْرًا is a contraction of the same; and بُشْرَى is syn. with بِشَارَةٌ; and بَشْرًا is the inf. n. of بَشَرَهُ in the sense of بَشَّرَهُ (TA. [But the reading commonly followed in this passage is نُشُرًا, with ن: another reading is نُشْرًا: another, نَشْرًا: and another, نَشَرًا.]) And ↓ المُبَشِّرَاتُ, (A,) or مُبَشِّرَاتُ الرِّيَاحِ, (S,) signifies (tropical:) Winds that announce [coming] rain: (S, A:) so in the Kur xxx. 45. (TA.) A2: Also Goodly; beautiful; elegant in form or features; (S, K;) applied to a man, and to a face: (TA:) fem. with ة; (S, K;) applied to a woman, and to a she-camel; (S;) and meaning, when applied to a she-camel, neither emaciated nor fat: or, accord. to Aboo-Hilál, neither of generous nor of ignoble breed: or, as some say, half-fattened: (TA:) pl. of the fem. بَشَائِرُ: (S:) and ↓ مَبْشُورَةٌ signifies beautiful in make and colour; (IAar, K;) applied to a girl. (IAar.) بَشَارَةٌ Goodliness; beauty; elegance of form or features. (S, K, TA.) بُشَارَةٌ What is pared off from the face of a hide: what is pared off from its back is called تِحْلِئٌ. (Lh.) A2: See also بِشَارَةٌ: b2: and see بُشْرَى.

بِشَارَةٌ; pl. بِشَارَاتٌ and بَشَائِرُ: see بُشْرَى, in three places; and see also تَبَاشِيرُ. b2: Also A gift to him who announces a joyful event; and so ↓ بُشَارَةٌ: (K, * TA:) or the latter, which is like the عُمَالَة of the عَامِل, has this signification; (IAth;) and so ↓ بُشْرَى; (M;) and بِشَارَةٌ [has the same meaning accord. to common usage, but, properly,] is a subst. in the sense explained above, voce بُشْرَى. (IAth.) You say, أَعْطَيْتُهُ ثَوْبِى بِشَارَةً I gave him my garment as a reward for the joyful annunciation. (TA from a trad.) هُوَ أَبْشَرُ مِنْهُ He is more goodly or beautiful, more elegant in form or features, and more fat, than he. (K.) تُبُشِّرٌ, in the hand writing of J تُبَشِّرٌ, [and so in my copies of the S,] a word of which there is not the like except in the instances of تُنُوِّطٌ [or تُنَوِّطٌ], a certain bird, and وَادِى تُهُلِّكَ [or تُهَلِّكَ?] and وَادِى

تُضُلِّلَ [or تُضَلِّلَ] and وَادِى تُخُيِّبَ [or تُخَيِّبَ], (TA,) A certain bird, called the صُفَارِيَّة: (S, K:) n. un. with ة. (K.) تَبَاشِيرُ, as though it were pl. of تَبْشِيرٌ, inf. n. of بَشَّرَ; (A;) a word which has not its like except in the instances of تَعَاشِيبُ and تَعَاجِيبُ and تَفَاطِيرُ [and تَبَاكِيرُ and تَبَارِيحُ, and probably a few others]; (TA;) (tropical:) [Annunciations; foretokens; foretellers; foreshowers; prognostics; earnests; of what is good:] the beginnings of anything: (S, K:) the first of blossoms &c.: (TA:) the beginnings, (S, K,) or first annunciations, (A,) of daybreak; (S, A, K;) as also ↓ بَشَائِرُ: (TA:) it has no verb: (S:) and [is said to have] no sing.: but in a trad. of El-Hajjáj, تَبْشِيرٌ occurs as meaning (assumed tropical:) the commencement of rain. (TA.) One says, فِيهِ مَخَايِلُ الرُّشْدِ وَ تَبَاشِيرُهُ (tropical:) [In him are indications of right conduct, or belief, and its earnests]. (A.) See also بُشْرَى. b2: (assumed tropical:) Streaks of the light of daybreak in the night. (TA.) b3: (assumed tropical:) Streaks that are seen upon the surface of the ground, caused by the winds. (Lth, K. *) b4: (assumed tropical:) The colours of palm-trees when their fruit begins to ripen; (K;) as also تَبَاكِيرُ. (TA.) b5: (assumed tropical:) Such as bear fruit early, or before others, of palm-trees. (K.) b6: (assumed tropical:) Marks of galls upon the side of a beast. (K.) رَجُلٌ مُؤْدَمٌ مُبْشَرٌ (tropical:) A perfect man; as though he combined the softness of the أَدَمَة [or inner skin] with the roughness of the بَشَرَة [or outer skin]: (S:) or a man who combines softness, or gentleness, and strength, with knowledge of affairs: (As:) and اِمْرَأَةٌ مُؤْدَمَةٌ مُبْشَرَةٌ (tropical:) a woman perfect in every respect. (TA.) [See also art. ادم.]

مُبَشِّرٌ and مُبَشِّرَاتٌ: see بَشِيرٌ.

مَبْشُورَةٌ: see بَشِيرٌ, last sentence.

حِجْرٌمُبَاشِرٌ [so in two copies of the S: in Golius's Lex. مُبَاشِرَةٌ:] A mare [so I render حجر, which Golius renders ‘ vulva, '] desiring the stallion. (S.) [See also مُبَاسِرَةٌ, with س.]

بصر

1 بَصُرَ, [aor. ـُ (Sb, M, K,) and بَصِرَ, [aor. ـَ (Lh, K, ) inf. n. بَصَرٌ and بَصَارَةٌ and بِصَارَةٌ, (M, K,) [He saw; i. e.] he became seeing; syn.صَارَ مُبْصِرًا; (Sb, M, K;) with بِ prefixed to the noun following. (K.) But see 4, in four places. بَصُرَ is seldom used to signify the sense of sight unless to this meaning is conjoined that of mental perception. (B.) b2: [Hence,] بَصُرَ, [and بَصِرَ.] inf. n. بَصَارَةٌ [and بَصَرٌ], He was, or became, endowed with mental perception; or belief, or firm belief; or knowledge, understanding, intelligence, or skill. (S, * M, TA.) And بَصُرَبِهِ, (S Msb, B,) and بَصِرَبِهِ, and sometimes بَصُرَهُ and بَصِرَهُ, but more chastely with بِ, inf. n. [بَصَارَةٌ and] بَصَرٌ; (Msb;) and * ابصرهُ; (B;) He perceived it mentally; (B;) he knew it [or understood it]. (S, Msb.) بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ, in the Kur [xx. 96], means I knew that which they knew not. (S.) A2: بَصَرَ الأَدِيمَيْنِ, aor. ـُ (T, K,) inf. n. بَصْرٌ, (S, M, K,) He put the two hides together, and sewed them, like as the two edges of a garment, or piece of cloth, are sewed, one being put upon the other; which [mode of sewing] is contrary to, or different from, that in which a garment, or piece of cloth, is sewed before it is sewed the second time: (S:) or he put together the two edges of the two hides, when they were being sewed, (M, K,) like as a garment, or piece of cloth, is sewed. (M.) 2 بصّر He (a whelp) opened his eyes. (M, K.) A2: بصّرهُ, (S, K,) inf. n. تَبْصِيرٌ; (TA;) or * ابصرهُ; (accord. to some copies of the K; [see مُبْصِرٌ, as confirmatory of the latter; but both seem to be correct;]) It [or he] made him [or caused him] to see, or to have sight: or to have mental perception, or knowledge, or skill: syn. جَعَلَهُ بَصِيرًا. (S, K.) b2: And the former, (K,) inf. n. as above, (S, K,) He made him to know. (S, K) You say, بَصَّرْتُهُ بِهِ, (A, Msb,) inf. n. as above, (Msb,) I made him to know it; acquainted him with it. (A, Msb.) And بصّرهُ الأَمْرَ, inf. n. as above and تَبْصِرَةٌ, He made him to understand the affair, or case. (M.) b3: Also He rendered it apparent, or plainly apparent, conspicuous, manifest, or evident. (S, K.) A3: بُصِّرَتْ بِدِمَامٍ, said of the feathers of an arrow, They were besmeared بِالبَصِيرَةِ, i. e. with blood: (S:) or were strengthened and fastened with glue. (M.) A4: Also بصّر, inf. n. تَبْصِيرٌ; (S, K) and ↓ ابصر; (K;) He went, (S,) or came, (M, K,) to the city of El-Basrah (البَصْرَة). (S, M, K.) 3 باصرهُ He looked with at a thing, trying which of them two would see it before the other. (M.) And بَاصَرَا They two looked, trying which of them would see first. (K.) b2: He elevated himself, or rose up, or stood up, so as to be higher than the surrounding objects, (أَشْرَفَ,) looking at him, or towards him, from afar. (S.) b3: See also 4.4 ابصرهُ, (Lh S M, A, &c.,) inf. n. إِبْصَارٌ, (Msb,) He saw him, or it, (Lh, S, A, Mgh, Msb,) بِرُؤْيَةِ العَيْنِ by the sight of the eye; (Msb;) as also بِهِ ↓ بَصُرَ: (A:) or he looked (M, K) at, or towards, him, or it, (M,) trying whether he could see him, or it; (M, K;) as also بِهِ ↓ بَصُرَ, inf. n.بَصَرٌ and بَصَارَةٌ and بِصَارَةٌ; (M;) and به ↓بَصِرَ; (Lh, M;) and ↓ تبّصرهُ; (M, K;) and ↓ باصرهُ: (M:) or, accord. to Sb, ↓ بَصُرَ [is used when no object of sight is mentioned, and] signifies he [saw, or] became seeing: and ابصرهُ is said when one mentions that upon which his eye has fallen. (M.) You say also, أَبْصِرَ إِلَىَّ Look thou at me: or turn thy face towards me. (Ibn-Buzurj, TA.) b2: See also 1.

A2: And see 2.

A3: أَبْصِرْ بِهِ وَ أَسْمِعْ, in the Kur [xviii. 25], means مَا أَبْصَرَهُ وَ مَا أَسْمَعَهُ (Jel) (tropical:) How clear is his sight! and how clear his hearing! the pronoun relating to God; (Bd, Jel;) and thus used, the phrase is tropical; i. e., nothing escapes his sight and hearing. (Jel.) And أَسْمِعْ بِهِمْ وَ أَبْصِرْ, in the same [xix. 39], means مَا أَسْمَعَهُمْ وَ مَا أَبْصَرَهُمْ (S in art. سمع, and Jel) How clearly shall they hear! and how clearly shall they see! (S, Bd, Jel:) or the meaning is, do thou make them to hear, and make them to see, the threats of that day which is afterwards mentioned, and what shall befall them therein. (Bd.) A4: أَبْصَرَ also signifies He relinquished infidelity, and adopted the true belief. (IAar.) A5: See also 10.

A6: He hung upon the door of his dwelling a بَصِيرَة, i. e. an oblong piece of cotton or other cloth. (TA.) A7: See also 2, last sentence.5 تبصّرهُ He looked at it; namely, a thing: or looked long at it: or glanced lightly at it: like رَمَقَهُ: (TA:) or he sought, or endeavoured, to see it: (Mgh:) or i. q. أَبْصَرَهُ, in a sense explained above; see 4. (M.) You say also, تَبَصَّرْ لِى فُلَانًا [Consider thou, or examine thou, for me, such a one, that thou mayest obtain a clear knowledge of him]. (TA.) And تبصّر فِى شَىْءٍ He considered a thing, endeavouring to obtain a clear knowledge of it; he looked into it, considered it, examined it, or studied it, repeatedly, until he knew it: he sought, or sought leisurely, or repeatedly, after the knowledge of it, until he knew it. (S, * K, * TA.) And تبصّر فِى رَأْيِهِ signifies the same as فِيهِ ↓ استبصر, i. e. He sought, or endeavoured, to see, or discover, what would happen to him, of good and evil. (M.) 6 تباصروا They saw one another. (M, K.) b2: [تباصر also signifies He feigned himself seeing, either ocularly or mentally; contr. of تَعَامَى.]10 استبصر [He sought, or endeavoured, to see, or to perceive mentally]. You say, استبصر فِى

رَأْيِهِ: see 5, last sentence. b2: He had, or was endowed with, [mental perception, or] knowledge, (Msb,) [or understanding, intelligence, or skill: as in the phrase,] استبصر فِى شَىْءٍ [He had a mental perception, or knowledge, &c., of, or in relation to, a thing]. (S.) [See مُسْتَبْصِرٌ.]

A2: It (a road, TA) was, or became, plain, clear, manifest, or conspicuous; (K, * TA;) as also ↓ ابصر. (A.) بَصْرٌ: see بَصْرَةٌ, in four places: and see بُصْرَةٌ.

بُصْرٌ The thickness of anything; (M;) as of the heaven, (TA,) or of each heaven [of the seven heavens], (S, A, TA,) and of the earth, [or of each of the seven earths,] and of the skin of a man, (TA,) and of a garment, or piece of cloth. (A.) You say ثَوْبٌ جَيِّدُ البُصْرِ A thick garment or piece of cloth. (M.) صُبْرٌ, formed by transposition, signifies the same. (S in art. صبر.) b2: A side: (S, M, K:) the edge of anything: (S, K:) formed by transposition from صُبْرٌ. (M.) A2: Cotton: (K:) whence بَصِيرَةٌ signifying “an oblong piece of cotton cloth.” (TA.) A3: See also بَصْرَةٌ.

بِصْرٌ: see بَصْرَةٌ, in five places.

بَصَرٌ The sense of sight, (Lth, S,) or of the eye: (M, K:) or the light whereby the organ [of sight] (الجَارِحَة) perceives the things seen (المُبْصَرَات): (Msb:) pl. أَبْصَارٌ. (M, Msb, K.) [Hence,] صَلَاةُ البَصَرِ The prayer of sunset: or, as some say, of daybreak: because performed when the darkness becomes mixed with the light: (TA:) or because performed when the stars are seen: also called صَلَاةُ الشَّاهِدِ: (TA in art. شهد:) or because performed at a time when the eyes see corporeal forms, after the intervention of darkness, or before it. (JM.) And لَقِيَهُ بَصَرًا He met him when eyes saw one another: or at the beginning of darkness, when there remained enough light for objects to be distinguished thereby: [accord. to some,] the noun is used [in the sense which it here bears] only as an adv. n. [of time]. (M.) And رَأَيْتُهُ بَيْنَ سَمْعِ الأَرْضِ وَبَصَرِهَا (tropical:) I saw him in a vacant tract of land, or of the earth, where nothing but it heard or saw me. (A.) [See also سَمْعٌ, in two places.] b2: See also بَصِيرَةٌ, first sentence, in four places. b3: Also The eye; [and so ↓ بَاصِرَةٌ;] syn. عَيْنٌ; but of the masc. gender: (TA:) pl. as above: (Kur ii. 6, &c.:) but the sing. is also used in a pl. sense [like سَمْعٌ]. (TA in art. سمع.) See two exs. voce بَصِيرةٌ.

بَصْرَةٌ Soft stones; (AA, M, Msb;) i. q. كَذَّانُ; (AA, M;) as also ↓ بِصْرٌ (M, Msb) and ↓ بَصْرٌ; or, accord. to Zj, this last is not allowable: (Msb:) or soft stones in which is whiteness: (K:) or in which is some whiteness: (TA:) or soft stones inclining to white; as also ↓ بِصْرٌ, with kesr if without ة: (S:) [i. e. whitish soft stones:] or soft white stone; as also ↓ بِصْرٌ (M) and ↓ بَصْرٌ: (TA:) or glistening stones; as also ↓ بِصْرٌ: (Fr:) pl. بِصَارٌ: (M:) and rugged ground: (K:) or stones of rugged ground; (TA;) as also ↓ بِصْرٌ and ↓ بَصْرٌ and ↓ بُصْرٌ: (Kz, TA:) or these three words, without ة, signify thick, or rough, or rugged, stone: (K:) or the same three, hard, or strong, and thick, or rough, or rugged, stone: (Lh, M:) and بَصْرَةٌ signifies, also, land that is as though it were a mountain of gypsum: (ISh, L:) or land of which the stones are gypsum; (M, TA;) as also ↓ بَصَرَةٌ and ↓ بَصِرَةٌ; (so in a copy of the M, but accord. to the TA ↓ بُصْرَةٌ and ↓ بِصْرَةٌ;) but the last is app. an epithet: (M: [see بَصِرَةٌ, below; and بُصْرَةٌ:]) also tough clay in which is gypsum; (TA;) and ↓ بَصِرَةٌ signifies tough clay: (M, TA:) or بَصْرَةٌ, (M,) or ↓ بَصْرٌ, (TA,) tough and good clay, containing pebbles. (Lh, M, TA.) بُصْرَةٌ [in the TA, as on the authority of ISd, ↓ بَصْرَةٌ,] Good red land. (M, K.) See also بَصْرَةٌ.

بِصْرَةٌ: see بَصْرَةٌ.

بَصَرَةٌ: see بَصْرَةٌ.

أَرْضٌ بَصِرَةٌ Land in which are stones that cut the hoofs of beasts. (TA.) See also بَصْرَةٌ, in two places.

بَصِيرٌ Seeing; i. q. ↓ مُبْصِرٌ; (M, K;) contr. of ضَرِيرٌ: (S:) of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ, (M,) or of the measure فَاعِلٌ [i. e. ↓ بَاصِرٌ] : (TA:) pl. بُصَرَآءُ. (M, K.) One says, إِنَّهُ لَبَصِيرٌ بِالعَيْنَيْنِ Verily he is one who sees with the two eyes. (Lh, M.) [Hence,] البَصِيرُ, as a name of God, The All-seeing; He who sees all things, both what are apparent thereof and what are occult, without any organ [of vision]. (TA.) And The dog; (M;) as also أَبُو بَصِيرٍ: (Msb:) because it is one of the most sharp-sighted of animals. (M.) b2: Endowed with mental perception; (B;) knowing; skilful; possessing understanding, intelligence, or skill: (S, M, A, Msb, K:) pl. as above. (A.) One says, أَنَا بَصِيرٌ بِهِ I am knowing in it, or respecting it. (Msb.) and إِنَّهُ لَبَصِيرٌ بِالأَشْيَآءِ Verily he is knowing, or skilful, in things. (Lh, M.) And رَجُلٌ بَصِيرٌ بِالعِلْمِ A man knowing, or skilful, in science. (M.) and هُوَ مِنَ البُصَرَآءِ بِالِتّجَارَةِ He is of those who are knowing, or skilful, in commerce. (A.) b3: It is also an epithet applied to A blind man; (A'Obeyd, M, B;) and so أَبُو بَصِيرٍ: (TA in art. عور:) so applied as meaning endowed with mental perception; (B;) or as meaning a believer; (A'Obeyd, M;) or as an epithet of good omen: (M:) and أَبُو بَصِيرٍ is used as meaning الأَعْشَى [the weaksighted, &c.,] for this last reason. (M.) A2: See also بَصِيرَةٌ.

بَصِيرَةٌ Mental perception; the perceptive faculty of the mind; as also ↓ بَصَرٌ: (B:) knowledge; (Msb;) as also ↓ بَصَرٌ (S, Msb) and اِسْتِبْصَارٌ: (Msb:) understanding; intelligence; skill: (M, K:) البَصِيرَةُ signifies الاِ سْتِبْصَارُ فِى الشَّىْءِ [which implies all the meanings above: see 10]: (S:) and القَلْبِ ↓ بَصَرُ [in like manner] signifies mental perception or vision or view; idea, or opinion, occurring to the mind: (M, K:) the pl. of بَصِيرَةٌ is بَصَائرُ; (M, B;) and the pl. of ↓ بَصَرٌ, as syn. therewith, أَبْصَارٌ. (B.) [Sometimes it is opposed to بَصَرٌ, as in the first and second of the following exs.] أَهُونُ مِنْ عِمَى البَصَائِرِ ↓ عَمَى الأَبْصَارِ [Blindness of the eyes is a lighter thing than blindness of the perceptive faculties of the mind]. (A.) When Mo'áwiyeh said to Ibn-(??)Abbás, يَابَنِى

↓ هَاشِمٍ تُصَابُونَ فِى أَبْصَارِكُمْ [O sons of Háshim, ye are afflicted in your eyes], the latter replied, وَأَنْتُمْ يَا بَنِى أُمَيَّةَ تُصَابُونَ فِى بَصَائِرِكُمْ [And ye, O sons of Umeiyeh, are afflicted in your perceptive faculties of the mind]. (M.) and the Arabs say, أَعْمَى اللّٰهُ بَصَائِرَةُ May God blind his faculties of understanding! And one says, لَهُ فِرَاسَةٌ ذَاتُ بَصِيرَةٍ, and بَصَائِرَ, (tropical:) He possesses true intuitive perception. (A.) And رَأَيْتُ عَلَيْكَ ذَاتَ البَصَائِرِ (tropical:) [I saw impressed upon thee the signs of perceptive faculties of the mind]. (A.) b2: Also Belief, or firm belief, of the heart, or mind. (M, K.) And عَلَى بَصِيرَةٍ According to, or agreeably with, knowledge and assurance: (TA:) and purposely; intentionally. (M, TA.) And عَلَى غَيْرِ بَصِيرَةٍ

Without certainty. (M, TA.) b3: Constancy, or firmness, in religion. (TA.) b4: An evidence, a testimony, a proof, an argument, or the like; as also ↓ مَبْصَرَةٌ (S, K) and ↓ مَبْصَرٌ. (K.) b5: [and hence,] Blood, (M,) or somewhat thereof, (As, S, K,) by which one is directed to an animal that has been shot, or to the knowledge thereof: (As, AA, S, M, K:) or blood upon the ground; (Az, S;) what sticks upon the ground, not upon the body: (M:) what adheres to the body is termed جَدِيَّةٌ: (Az, S:) or a portion of blood of the size of a dirhem: (TA:) or what is of a round form, like a shield: or what is of an oblong form: or what is of the size of the فِرْسِن [or foot] of the camel: in all these explanations, blood being meant: or blood not flowing: or what flows thereof at one single time: (M:) or a portion of blood that glistens: (B:) and (as some say, M) the blood of a virgin: (M, K:) and blood-revenge: and a fine for homicide: (TA:) pl. بَصَائِرُ, as above: (S, M:) and ↓ بَصِيرٌ, which occurs in a verse cited by AHn, may also be a pl. of بَصِيرَةٌ, applied to blood, [or rather a coll. gen. n., of which بصيرة is the n. un.,] like as شَعِيرٌ is of شَعِيرَةٌ; or it may be for بصيرة, the ة being elided by poetic license; or it may be a dial. var. of بصيرة, like as one says بَيَاضٌ and بَيَاضَةٌ. (M.) ElAs'ar El-Joafee says, رَاحوا بَصَائِرُهُمْ عَلَى أَكْتَافِهِمْ وَبَصِيرَتِى يَعْدُو بِهَا عَتَدٌ وَأَى

[They went with their blood upon their shoulderblades; but my blood, a ready and swift and strong horse runs with it]; meaning, they neglected the blood of their father, and left it behind them; i. e., they did not take revenge for it; but I have sought my blood-revenge: (S, M: *) but see another explanation in what follows. (S. [See also Ham p. 59.]) b6: (tropical:) A witness: (Lh, S, * M, Mgh, K:) an observer and a witness. (A.) بَلِ الإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ, in the Kur [lxxv. 14], means (tropical:) Nay, the man shall be witness against himself: (S, Mgh:) or it means that his arms, or hands, and his legs, or feet, and his tongue, shall be witnesses against him on the day of resurrection: (M:) Akh says that it is like the saying to a man, أَنْتَ حُجَّةٌ عَلَى نَفْسِكَ: (S:) the ة is added because the members are meant thereby; (B;) or to give intensiveness to the signification, (Mgh, B,) as in عَلَّامَةٌ and رَاوِيَةٌ; (B;) or because the meaning is عَيْنٌ بَصِيرَةٌ. (Mgh.) You say also, اِجْعَلْنِى بَصِيرَةً عَلَيْهِمْ (tropical:) Make thou me an observer of them and a witness against them. (Lh, * M, * A.) b2: An example by which one is admonished: (K:) pl. بَصَائِرُ; which is said to be used agreeably with this interpretation in the Kur xxviii. 43. (TA.) You say, أَمَا لَكَ بَصِيرَةٌ فِيهِ (tropical:) Hast thou not an example whereby thou shouldst be admonished in him? (TA.) A2: A shield: (AO, S, M, K:) or a glistening shield: or an oblong shield: (TA:) and a coat of mail: (AO, S, M, K:) and any defensive armour: (M, TA:) and بَصَائِرُ السِّلَاحِ any arms that are worn: and بِصَارٌ, as well as بَصَائِرُ, is a pl. thereof. (TA.) Accord. to AO, the verse of El-Joafee cited above commences thus: حَمَلُوا بَصَائِرَهُمْ عَلَى أَكْتَافِهِمْ and the meaning is, [They bore] their shields [upon their shoulder-blades]; or their coats of mail. (S.) A3: An oblong piece of cloth (K, TA) of cotton or other material. (TA.) [See بُصْرٌ.] Such is hung upon the door of a dwelling. (TA.) And you say, رَأَيْتُ عَلَيْهِ بَصِيرَةً, i. e. شُقَّةً مُلَفَّقَةً

[app. meaning I saw upon him a garment composed of two oblong pieces of cloth joined and sewed together]. (TA.) b2: What is between the two oblong pieces of cloth [i. e. between any two of such pieces] of a بَيْت [or tent]; (S, K;) and what is between the two pieces of a مَزَادَة and the like; what is sewed, thereof, in the manner termed بَصْرٌ [inf. n. of بَصَرَ: see 1, last sentence]: (B:) pl. بَصَائِرُ: (S:) and ↓ بَاصِرٌ signifies [in like manner] what is joined and sewed together (مُلَفَّق) between two oblong pieces of cloth or two pieces of rag. (TA.) بَاصِرٌ: see بَصِيرٌ. b2: لَمْحٌ بَاصِرٌ (tropical:) An intent, or a hard, glance: (M, K:) or a very intent or hard glance. (S.) You say, أَرَيْتُهُ لَمْحًا بَاصِرًا (tropical:) I showed him a very intent or hard glance: (S, M: *) باصرا being here used for the augmented epithet [مُبْصِرًا]; (M;) or it is a possessive epithet, (Yaakoob, M,) like لَابِنٌ and تَامِرٌ, meaning ذُو بَصَرٍ, from أَبْصَرْتُ, like مَوْتٌ مَائِتٌ from

أَمَتُّ; and it means I showed him a severe thing. (S.) And لَقِىَ مِنْهُ لَمْحًا بَاصِرًا (tropical:) He experienced from him a manifest, or an evident, thing. (M. [See also art. لمح.]) And رَأَى فُلَانٌ لَمْحًا بَاصِرًا (tropical:) Such a one beheld a terrible thing. (Lth, TA.) And أَرَانِى الزَّمَانُ لَمْحًا بَاصِرًا (tropical:) Fortune showed me a terrifying thing. (A.) b3: It is said in a prov., خَيْرُ الغَدَآءِ بَوَاكِرُهُ وَخَيْرُ العَشَآءِ بَوَاصِرُهُ, [the word بَوَاصِرُ being pl. of ↓ بَاصِرَةٌ,] meaning [The best kinds of morning-meal are those thereof that are early; and the best kinds of evening-meal are those thereof] in which the food is seen, before the invasion of night. (Meyd. See Freytag's Arab. Prov. i. 442.) b4: بَاصِرَةٌ [as an epithet in which the quality of a subst. predominates]: see بَصَرٌ.

A2: See also بَصَيرَةٌ, last sentence.

بَاصِرَةٌ: see بَصَرٌ: and see بَاصِرٌ.

بَاصُورٌ: see بَاسُورٌ.

بِنْصِرٌ: see art. بنصر.

أَبْصَرُ [More, and most, sharp-sighted or clearsighted: see an ex. voce حَيَّةٌ].

مَبْصَرٌ: see بَصَيرةٌ.

مُبْصَرٌ and its fem. مُبْصَرَةٌ: see the next paragraph, in three places.

مُبْصِرٌ: see بَصِيرٌ. b2: [Hence,] (tropical:) A watcher, or guard, set in a garden. (A.) b3: And المُبْصِرُ (assumed tropical:) The lion, which sees his prey from afar, and pursues it. (K.) A2: [Making, or causing, to see, or to have sight: and hence, giving light; shining; illumining: and conspicuous; manifest; evident; apparent: also making, or causing, to have mental perception, or knowledge, or skill.] وَالنَّهَارَ مُبْصِرًا, in the Kur [x. 68, &c. (in the CK ↓ والنّهارُ مُبْصَرًا)], means, And the day [causing to see; or] in which one sees; (K;) giving light; shining; or illumining. (TA.) And فَلَمَّا جَآءَتْهُمْ آيَاتُنَا مُبْصِرَةً, also in the Kur [xxvii. 13], (assumed tropical:) And when our signs came to them, making them to have sight, or to have mental perception, or knowledge, or skill; expl. by تَجْعَلُهُمْ بُصَرَآءَ: (Akh, S, K:) or giving light; shining; or illumining: (S:) or being conspicuous, manifest, or evident: or we may read ↓ مُبْصَرَةً, meaning having become manifest, or evident. (Zj, M.) And آتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً, also in the Kur [xvii. 61], (assumed tropical:) And we gave to Thamood the she-camel, by means of which they had sight, or mental perception, or knowledge, or skill: (Akh:) or a sign giving light, shining, or illumining; (Fr, T;) and this is the right explanation: (T:) or a manifest, or an evident, sign: (Zj, L, K:) and some read ↓ مُبْصَرَةً, meaning having become manifest, so as to be seen. (Zj, L.) And جَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً, also in the Kur [xvii. 13], (tropical:) We have made the sign of the day manifest, or apparent. (K, TA.) A3: One who hangs upon his door a بَصِيرَة, i. e. an oblong piece of cloth (K, TA) of cotton or other material. (TA.) مَبْصَرَةٌ: see بَصِيرَةٌ.

مُسْتَبْصِرٌ One who seeks, or endeavours, to see a thing plainly or clearly [either with the eyes or with the mind]. (TA, from a trad.) b2: وَكَانُوا مُسْتَبْصِرِينَ, in the Kur [xxix. 37], means, and they were endowed with perceptive faculties of the mind, or of knowledge, or of skill: (Jel:) or they clearly perceived, when they did what they did, that the result thereof would be their punishment. (M.) And you say, هُوَ مُسْتَبْصِرٌ فِى دِينِهِ وَعَمَلِهِ He is endowed with mental perception, or knowledge, or understanding, intelligence, or skill, in his religion and his actions. (TA.)

بعر

1 بَعَرَ, aor. ـَ (S, Mgh, Msb, K,) inf. n. بَعْرٌ (S, Msb,) said of an animal having the kind of foot called خُفّ, (Mgh, Msb, K,) [i. e.,] of a camel, and also of a sheep and goat, (S,) and of a cloven-hoofed animal (Mgh, Msb, K) of the wild kind of bull or cow, but not of the domestic kind, and of the gazelle-kind, beside the other two cloven-hoofed kinds mentioned before, and of the hare or rabbit, (TA,) He voided dung. (S, * Mgh, Msb, K.) b2: بَعَرَهُ He threw at him a piece of بَعْر. (A.) b3: بَعَرَتْ, said of a widow, She threw the piece of بَعْر; i. q. ↓ رَمَتْ بِالبَعْرَة; meaning she ended the number of days during which she had to wait after the death of her husband before she could marry again. (A.) [It seems to have been customary for the widow to collect a number of pieces of بَعْر, as many as the days she had to wait before she could marry again, and to throw away one each day: so that the saying means She threw the last piece of بعر.]

A2: بَعِرَ, aor. ـَ (K,) inf. n. بَعَرٌ, (TA,) He (a camel) became a بَعِير. (K.) 2 بَعَّرَ see 4.3 بَاعَرَتْ حَالِبَهَا, [inf. n., app., بِعَارٌ, q. v.,] said of a ewe or she-goat, (K,) and of a she-camel, (TA,) She befouled her milker with her dung. (TA voce بِعَارٌ.) A2: بَاعَرَتْ إِلَى حَالِبِهَا She (a ewe or goat, and a camel,) hastened to her milker. (TA.) 4 ابعر He cleansed an intestine, or a gut, of its بَعْر; as also ↓ بعّر, inf. n. تَبْعِيرٌ. (K.) بَعْرٌ (S, A, K) and ↓ بَعَرٌ (Msb, K) [coll. gen. ns. signifying Camels', and sheeps', and goats', and similar, dung;] dung (Msb, K) of animals having the kind of foot called خُفّ, (A, Mgh, Msb, K) [i. e.,] of the camel, and also of the sheep and goat, (S,) and of cloven-hoofed animals (A, Mgh, Msb, K) of the wild kind of bull and cow, but not of the domestic kind, and of the gazelle-kind, beside the two other cloven-hoofed kinds, and of the hare or rabbit: (TA:) n. un. with ة: (S, Mgh, K:) and pl. أَبْعَارٌ. (S, Msb, K) One says, هُوَ

أَهْوَنُ عَلَىَّ مِنْ بَعْرَةٍ يُرْمَى بِهَا كَلْبٌ [He is a lighter thing to me than a piece of بعر that is thrown at a dog]. (A.) And it is said in a prov., أَنْتَ كَصَاحِبِ البَعْرَةِ [Thou art like the owner of the piece of بعر, or أَنْتَ فِى مِثْلِ صَاحِبِ البَعْرَةِ Thou art in a condition like that of the owner of the piece of بعر; (meaning the person for whom it was intended;) applied to him who reveals a thing relating to himself; (see Freytag's Arab. Prov. i. 85;)] originating from the fact that a man had a suspicion respecting some one among his people; so he collected them to search out from them the truth of the case, and took a piece of بعر, and said, “I am about to throw this my piece of بعر at the person whom I suspect;”

whereupon one of them withdrew himself quickly, and said, “Throw it not at me;” and confessed. (TA.) See also بَعَرَتْ, above.

بَعَرٌ: see بَعْرٌ.

بِعَارٌ, a subst., [or inf. n. of 3,] The befouling of her milker with her dung, by a ewe or she-goat, (K,) or a camel: (TA:) it is reckoned a fault, because the animal that does so sometimes casts her dung into the milking-vessel. (TA.) بَعِيرٌ, (S, Msb, K, &c.,) sometimes pronounced بَعِيرٌ, (K,) which latter is of the dial. of BenooTemeem, but the former is the more chaste, (TA,) A camel, male or female; (S, Msb, K;) as applied to a camel, like إِنْسَانٌ applied to a human being; (S, Msb;) whereas جَمَلٌ is applied only to a male camel, and نَاقَةٌ to a she-camel; بَكْرٌ and بَكْرَةٌ are respectively terms like فَتنًى and فَتَاةٌ; and قَلُوصٌ is like the term جَارِيَةٌ; so say, among others, ISk and Az and IJ; and it is added in the Mutahffidh, that the terms جمل and ناقة are applied only when the animal has entered the seventh year: (Msb:) but بعير is more commonly applied to the male camel; (Msb, K;) and only to one that has entered its fifth year; (S, K;) or that has entered its ninth year: (K:) the pl. is أَبْعِرَةٌ [a pl. of pauc.] and بُعْرَانٌ (S, Msb, K) and بِعْرَانٌ (K) and بُعُرٌ (TA) and (pl. of أَبْعِرَةٌ TA) أَبَاعِرُ (S, Msb, K) and أَبَاعِيرُ (K.) If one say, أَعْطُونِى بَعِيرًا [Give ye to me a بعير], the persons so addressed, accord. to EshSháfi'ee, are not to give a she-camel: (Msb:) but the following phrases are transmitted from the Arabs: صَرَعَتْنِى بَعِيرِى My she-camel threw me down prostrate: (S, A:) and حَلَبْتُ بَعِيرِى I milked my camel: (A, Msb:) and شَرِبْتُ مِنْ لَبَنِ بَعِيرِى I drank of the milk of my camel: (S:) and كِلَا هٰذِيْنِ البِعْرَيْنِ نَاقَةٌ Each of these two camels is a she-camel. (A.) لَيْلَةُ البَعِيرِ [The night of the camel], mentioned in a trad. of Jábir, means the night in which the Prophet purchased of him his camel. (TA.) b2: Also An ass: (IKh, K:) so in the Kur xii. 72; but this signification is of rare occurrence: (IKh:) and anything that carries: (IKh, K:) so in the Hebrew language [165 (see Gen. xlv. 17)]. (TA.) بَاعِرٌ A widow throwing the piece of بَعْر; meaning ending the number of days during which she has had to wait after the death of her husband previously to her being allowed to marry again. (A.) [See 1.]

مَبْعَرٌ and ↓ مِبْعَرٌ [and ↓ مَبْعَرَةٌ (occurring in the K in art. خور)] The place [or passage (as is shown in the Lexicons in many places)] of the بَعْر; [i. e. the rectum; the intestine, or gut, containing the بَعْر;] of any quadruped: (K:) pl. مَبَاعِرُ. (TA.) It is said in a prov., إِنَّ هٰذَا الدَّاعِرَ مَا زَالَ يَنْحَرُ الأَبَاعِرَ وَ يَنْثِلُ المَبَاعِرَ [Verily this bad man has not ceased to slaughter camels and to cleanse the intestines containing the dung]. (A, TA.) مِبْعَرٌ: see مَبْعَرٌ مَبْعَرَةٌ: see مَبْعَرٌ مِبْعَارٌ A ewe or she-goat, (K,) or a she-camel, (TA,) that befouls with her dung (تُبَاعِرُ) her milker. (K, TA.) [See بِعَارٌ.]

بقر

1 بَقَرَ, (S, K, &c.,) aor. ـُ (JK, S, A, Mgh, Msb,) or ـَ (K,) [but this seems to be a mistake,] inf. n. بَقْرٌ, (S, Msb,) He slit; ripped; split; cut, or divided, lengthwise. (S, Msb, K, &c.) He slit, or ripped open, an animal's belly. (A, Mgh.) One says, اُبْقُرْهَا عَنْ جَنِينِهَا Rip thou open her [a camel's] belly so as to disclose her fœtus. (S.) [See بَقِيرٌ.] b2: He opened, or laid open. (S, A, Msb.) b3: He widened; made wide, or ample. (S, K.) b4: He opened, and widened, or made wide, a house, or tent. (TA, from a trad.) b5: He opened and revealed to a person a story. (TA, from a trad.) b6: بَقَرَ الأَرْضَ said of a هُدْهُد [or hoopoe], It looked for the place of water and saw it: (K:) [or it clave the ground and discovered water:] occurring in a trad. respecting the هدهد of Solomon [mentioned in the Kur ch. xxvii.] (T.) b7: بَقَرَ فِى بَنِى فُلَانٍ He knew the state, condition, case, or affair, of the sons of such a one, and examined, or inspected, them. (K.) b8: بَقَرَ عَنِ العُلُومِ He inquired, and searched to the utmost, after sciences. (A.) b9: بَقَرَ العِلْمَ: see 5.

A2: بَقِرَ, aor. ـَ He (a dog) became confounded, (S, K,) and stupified, (TA,) with joy, (K,) at seeing بَقَر, (S, K,) i. e., بَقَر الوَحْش [wild oxen, or wild bulls or cows]; (TA;) like as one says غَزِلَ meaning “ he sported,” or “ played,”

“ at seeing a gazelle,” or “ a young gazelle; ” as also ↓ بَيْقَرَ: or the former, he feared, so that he was astonished, amazed, or stupified, at seeing many بَقَر: (TA voce بَحِزَ:) and ↓ the latter signifies also [simply] he became confounded, or perplexed: (IAar, TA:) and he doubted respecting a thing. (K.) b2: Also, aor. as above, inf. n. بَقَرٌ (S, K) and بَقْرٌ; (K;) but Az says, El-Mundhiree has informed me that A Heyth disallowed بَقْرٌ, saying that it is accord. to analogy بَقَرٌ, as the verb is intrans.; (TA;) He (a man) became tired, or fatigued, (S, K,) so that he could hardly see; (K;) and he became weary, or jaded; (S, K;) as also ↓ بَيْقَرَ. (S, K. *) 2 بقّر القَوْمُ مَا حَوْلَهُمْ The people dug the tract around them, and made wells. (As.) 5 تبقّر It (a she-camel's belly) became ripped open; as also ↓ ابتقر and ↓ انبقر. (TA.) b2: It became open. (As.) b3: And i. q. توسّع; (As, K;) as also ↓ تَبَيْقَرَ. (K.) So in the phrase تبقّر فِى

العِلْمِ [He enlarged himself, or took a wide range, in science, or knowledge]; (S, A, Msb;) and العِلْمَ ↓ بَقَرَ, inf. n. بَقْرٌ, signifies the same. (TA.) And so in the phrase تبقّر فِى المَالِ, (S, A, Msb,) and فى الأَهْلِ, (TA,) i. e., He enlarged himself, or he became, or made himself, large, or abundant, in wealth, or camels or the like, and in family; as explained by As. (A'Obeyd.) Yousay also, تبقّر الكَلَامَ, [meaning فِى الكَلَامِ,] i. e., He was diffuse, or profuse, in speech; syn. تَفَتَّقَ بِهِ. (A.) 7 إِنْبَقَرَ see 5.8 إِبْتَقَرَ see 5.

Q. Q. 1 see 1, in three places. Q. Q. 2 see 5.

بَقَرٌ a gen. n., (S, Msb,) a word of well-known meaning, (S, Msb, K,) [The bovine genus; the ox, or bull, and cow; and oxen, or bulls, and cows; neat; black cattle;] applied to the domestic and the wild: (TA:) [but the wild have also distinctive appellations, as will be seen below:] n. un. بَقَرَةٌ, (S, Msb, K, [but in the K it is said that بَقَرٌ is pl. of بَقَرَةٌ,]) which is applied to the male and the female; (S, Msb, K;) the ة being added only to restrict it to unity: (S, Msb:) the pl. of بَقَرٌ is أَبْقُرٌ [a pl. of pauc.]; (M,) and أَبْقَارٌ, meaning herds of oxen, or bulls, or cows: (Msb and TA in art. ابل:) and the pl. of بَقَرَةٌ is بَقَرَاتٌ (S, Msb, K) and بُقُرٌ and بُقَّارٌ (K) and بَوَاقِرُ (As, T, K) and ↓ أُبْقُورٌ; (K;) [or rather this last is a quasi-pl. n.;] and the following [also] are quasi-pl. ns., namely, ↓ بَيْقُورٌ, (K,) which is syn. with بَقَرٌ, (S,) and ↓ بَقِيرٌ, (K,) or this signifies a collection, or herd, of بَقَر, (S,) and ↓ بَاقِرٌ, (K,) or this signifies a collection, or herd, of بَقَر with their pastors, (Lth, S,) and ↓ بَاقُورٌ, and ↓ بَاقُورَةٌ, (K,) or this last is syn. with بَقَرَةٌ in the dial. of the people of El-Yemen: (S:) or ↓ بَاقُورٌ and ↓ يَبْقُورٌ and ↓ أُبْقُورٌ are all syn. with بَقَرٌ; and so, accord. to Ktr, is ↓ بَاقُورَةٌ. (Mgh.) b2: بَقَرُ الوَحْشِ [and البَقَرُ الوَحْشِىُّ signify The wild ox, or bull, and cow; and wild oxen, or bulls, and cows, collectively: n. un. بَقَرَةُ الوَحْشِ and البَقَرَةُ الوَحْشِيَّةُ; masc. and fem.: in Egypt, these appellations are applied to the antilope defassa of modern zoologists: so says Sir Gardner Wilkinson; and to this, I believe, they generally apply in the poems &c. of the early Arabs: it is a species of bovine antelope: in Barbary, it seems that the animal thus called is another species of bovine antelope, or perhaps a variety of the former; it is said to be what is termed by Pallas antilope bubalis; by others, alcephalus bubalis, or acronotus bubalis; and this is said to come occasionally to the Nile: but the Arabic appellations given above are employed with much laxity: thus we find بَقَرُ الوَحْشِ explained as meaning] a kind of animal of which there are four different species: the first called مِهِا [i. e. مَهًا, a coll. gen. n. of which the n. un. is مَهَاةٌ]; the second, ايل [i. e.

إِيَّلٌ]; the third يحمور [i. e. يَحْمُورٌ], or يامور [i. e. يَأْمُورٌ]; the fourth, ثيثل [or ثَيْتَلٌ], and also وعل [i. e. وَعْلٌ]: (Ed-Demeeree, cited by De Sacy, erroneously written by him “ Domaïri,”

in his Chrest. Ar. sec. ed. ii. 435 et seq.:) or what is called in Persian كوزن [or گَوَزْنْ (see also إِيَّلٌ in art. اول)]; it has a great horn, with branches; an additional branch growing upon its horn every year; and its horn is solid, thus differing from the horns of other animals, for their horns are hollow: when it hears singing, and the sounds of musical instruments, it listens thereto, and then it takes no care to guard itself from the arrows, by reason of its intense delight therein: when it raises its ear, it hears sounds; and when it relaxes it, it hears not anything. (Kzw: also cited by De Sacy, ubi suprà.) The Arabs regard بَقَر [meaning بقر الوحش] as ominous of evil, because of the sharpness of their horns. (Ham p. 285.) b3: مِلْءُ مَسْكِ البَقَرَةِ [The quantity that fills the hide of the bull, or cow,] means (tropical:) a large quantity. (A.) b4: الظِّبَآءَ عَلَى البَقَرِ [or الظِّبَآءُ] and الكِرَابَ عَلَى البَقَرِ [or الكِرَابُ, and الكِلَابَ or الكِلَابُ,] are provs. of the Arabs. (TA.) [See arts. ظبي and كرب and كلب.] b5: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] i. q. بَهَارٌ, q. v. (S in art. بهر.) b6: عُيُونُ البَقَرِ (tropical:) A species of grape, black, large, round, and not very sweet. (K, TA.) In Palestine, applied to (tropical:) A species of إِجَّاص [or plum]. (K, TA.) b7: بَقَرٌ is also applied to (tropical:) A family, or household; those who dwell with a man, and whose maintenance is incumbent on him. (TA.) You say, جَاءَ فُلَانٌ يَجُرُّ بَقَرَهُ (tropical:) Such a one came dragging along his family, or household. (A, * TA.) And عَلَى فُلَانٍ بَقَرَةٌ مِنْ عِيَالٍ

وَمَالٍ (tropical:) Upon such a one is dependent a troop, or large number, of his family, and of camels or the like; (A, * TA;) and in like manner you say, كَرِشٌ مِنْ عِيَالٍ. (A.) And فُلَانٌ فِى بَقَرٍ مِنَ النَّاسِ (tropical:) Such a one is among a large company of men. (A.) بَقِيرٌ Slit; ripped; split; cut, or divided, lengthwise; as also ↓ مَبْقُورٌ. (K.) b2: A she-camel having her belly ripped open so as to disclose her fœtus. (S.) b3: A mare's colt or foal that is born in a [membrane such as is called] مَاسِكَةٌ or سَلًى: (K:) so termed because this is ripped open over it. (TA.) b4: Also, and ↓ بَقِيرَةٌ, A garment of the kind called بُرْد, which is slit [in the middle], and worn (As, K) by a woman, who throws it upon her neck, [putting her head through the slit,] (As,) without sleeves, (As, K,) and without a جَيْبٍ [or an opening at the bosom]; (As;) i. q. إِتْبٌ [q. v.], which is a kind of shirt without sleeves, worn by women. (S.) A2: See also بَقَرٌ.

بَقِيرَةٌ: see بَقِيرٌ.

بَقَّارٌ A grave-digger; syn. حَفَّارٌ. (TA.) b2: A worker in iron; a blacksmith. (K.) A2: An owner, or a possessor, [or an attendant,] of بَقَر [or oxen, or bulls, or cows]. (K.) عَصًا بَقَّارِيَّةٌ A strong staff or stick [such, app., as is used for driving oxen or bulls or cows]. (K.) البَاقِرُ The lion: (K:) because, when he catches his prey, he rips open his belly. (TA.) b2: بَاقِرٌ and ↓ بَاقرَةٌ, [the latter an intensive epithet,] A man who inquires, and searches to the utmost, after sciences. (A.) And بَاقِرُ عِلْمٍ One who enlarges himself, or takes a wide range, in science, or knowledge. (Msb.) b3: فِتْنَةٌ بَاقِرَةٌ, (S, K,) occurring in a trad., (TA,) (assumed tropical:) A sedition, discord, dissension, or the like, that severs society; (K;) that corrupts religion, and separates men: or that is wide-spreading and great: (TA:) it is likened to the disease of the belly; meaning the yellow water or fluid: (S:) or to pain of the belly; because its exciting cause and its cure are unknown. (TA.) A2: See also بَقَرٌ.

بَاقِرَةٌ: see بَاقِرٌ.

بَيْقَرَةٌ Abundance of wealth, or of camels or the like, and of commodities, or household goods or utensils and furniture. (K.) بَاقُورٌ: see بَقَرٌ; each in two places.

بَيْقُورٌ: see بَقَرٌ; each in two places.

بَاقُورَةٌ: see بَقَرٌ; each in two places.

أُبْقُورٌ: see بَقَرٌ; each in two places.

مَبْقُورٌ: see بَقِيرٌ.