عجز

1 عَجڤزَ The primary signification of عَجْزٌ [an inf. n. of عَجَزَ] is The being, or becoming, behind, or behindhand, or backward, with respect to a thing; or holding back, hanging back, or abstaining, from it: and its happening at the latter, or last, part, or at the end, of an affair: and hence, in common conventional language, it has the signification shown by the explanation here next following. (Er-Rághib, B, &c., and TA.) b2: عَجَزَ, aor. ـِ inf. n. عَجْزٌ and مَعْجَزَةٌ and مَعْجِزَةٌ (S, Mgh, O, Msb, K) and مَعْجَزٌ, (S, O, Msb, K,) which is agreeable with rule, (S,) and مَعْجِزٌ, (S, O, Msb, K,) which is extr., (Sb, TA,) and عَجَزَانٌ and عُجُوزٌ; (O, K;) and عَجِزَ, aor. ـَ (O, Msb, K,) inf. n. عَجَزٌ, (Msb,) said by IKtt to be mentioned by Fr, as of the dial. of some of the tribe of Keys, but by others [and among them Sgh in the O] said to be a bad form, (TA,) or mentioned by Az, as of the dial. of some of the tribe of Keys-'Eylán, but not known to them, and said by IF to be disallowed by IAar in the sense here immediately following; (Msb;) He lacked strength, or power, or ability; he was, or became, powerless, impotent, or unable. (S, * Msb, * K, TA.) Yousay, عَجَزَ عَنْ كَذَا, (S, A, O, Msb, TA,) and accord. to some, as shown above, عَجِزَ عَنْهُ, (Msb, TA,) He lacked strength, or power, or ability, for, or to do, effect, accomplish, achieve, attain, or compass, such a thing; he was unable to do it: (S, * O, * Msb, * TA:) or (tropical:) he was too old to do it. (A, TA.) And it is said in a trad., (S, * Mgh,) of 'Omar, (TA,) لَا تُلِثُّوا بِدَارِ مَعْجَزَةٍ, meaning Remain ye not in a country, or district, or town, where ye are unable to gain your livelihood. (S, A, Mgh, * TA.) You say also, لَا يَسَعُنِى شَىْءٌ وَيَعْجِزُ عَنْكَ (tropical:) [app. A thing will not suffice me when it cannot thee]. (A, TA.) And جَاؤُوا بِجَيْشٍ تَعْجِزُ الأَرْضُ عَنْهُ (tropical:) [They came with an army which the earth had not strength to bear, or scarce sufficed to contain]. (A, TA.) b3: [and عَجَزَ عَنْ كَذَا also signifies He, or it, lacked such a thing: see an ex. voce عَرْفٌ.] b4: [Hence,] عَجَزَتْ, (S, O, Msb, K,) aor. ـُ (S, O, K,) or ـِ (Msb,) inf. n. عُجُوزٌ (S, O, K) and عَجْزٌ, (TA,) She (a woman, S, O, Msb) became aged; (S, O, Msb, K;) [because the aged lacks strength;] as also عَجُزَتْ, aor. ـُ (O, K;) and ↓ عَجَّزَتْ, inf. n. تَعْجِيزٌ. (S, O, K.) A2: عَجِزَتْ, aor. ـَ (S, O, K,) inf. n. عَجَزٌ and عُجْزٌ, (S, K,) [or the latter is a simple subst.,] or عَجْزٌ and عُجْزَانٌ, (O,) She (a woman, S) became large in the hinder parts, or posteriors; (S, O, K;) as also ↓ عُجِّزَتْ, inf. n. تَعْجِيزٌ: (Yoo, O, K:) and عَجِزَ, inf. n. عَجَزٌ, he (a man) became large therein: (Msb:) accord. to IAar, as related by Th, one does not say thus of a man except in this sense. (S, O.) b2: [Hence,] عَجِزَتِ الرَّمْلَةُ (assumed tropical:) The piece of sand became high. (IKtt, TA.) A3: عُجِزَ He (a man) was importuned for his property: part. n. ↓ مَعْجُوزٌ. (O.) A4: عَاجَزْتُهُ فَعَجَزْتُهُ: see 3.2 عجّزهُ, (Msb,) inf. n. تَعْجِيزٌ, (S, O, Msb, K,) He attributed, or imputed, to him lack of strength or power or ability; i. e., inability, or impotence: (S, * O, * K, * TA:) he asserted him to be, or called him, or made him, (جَعَلَهُ,) unable, or impotent. (Msb.) [Compare 4, in a sense given below from the B.] You say also, عَجَّزَ فُلَانٌ رَأْىَ فُلَانٍ Such a one attributed, or imputed, the opinion of such a one to littleness of good judgment, or of prudence; as though he attributed it to inability. (TA.) b2: Also He withheld him, or kept him back, or diverted him, (S, K,) from (عَنْ) a person or thing: (TA:) [as though he made him unable to attain his object: compare 4.]

A2: عَجَّزَتْ, said of a woman: see 1, latter part.

A3: عُجِّزَتْ, said of a woman: see 1, latter part. b2: عجّز دَابَّتَهُ He put the حَقِيبَة [q. v.] upon his beast. (Sgh, TA.) b3: عجّز الشَّاعِرُ The poet uttered, or wrote, the عَجُز, or last foot, of the verse. (TA.) 3 عاجزهُ: see أَعْجَزَهُ.

A2: ↓ عَاجَزْتُهُ فَعَجَزْتُهُ, (A, K,) aor. of the latter عَجُزَ, (TA,) I contended with him in a race, and I outstripped him. (A, O, K.) b2: And عاجز (inf. n. مُعَاجِزَةٌ, TA) He outstripped, and was not reached; as also ↓ اعجز: (A:) or he went away, and was not reached: (S, O, K:) or he fled, and could not be caught. (Msb.) A3: عاجز إِلَى ثِقَةٍ He inclined to a trusty person, (S, A, O, K,) and had recourse to him for refuge. (A.) [Hence,] فُلَانٌ يُعَاجِزُ عَنِ الحَقِّ إِلَى البَاطِلِ Such a one declines from the truth to falsehood, and has recourse to the latter for protection. (A, TA.) b2: And عاجز القَوْمُ The people, or company of men, left a thing and began another. (TA.) 4 اعجزهُ He found him to be without strength, or power, or ability; to be unable, or impotent. (S, O, Msb, K.) b2: He, or it, made him to be (جَعَلَهُ) without strength or power or ability, to be unable, or impotent; disabled him; or incapacitated him; as also ↓ عاجزهُ. (B, TA.) [For an illustration of the latter verb, see its act. part. n., below: and compare 2, in a sense given above from the Msb. You say, اعجزهُ عَنِ الأَمْرِ He, or it, rendered him unable to do, effect, accomplish, achieve, attain, or compass, the affair.] b3: He, or it, rendered him (صَيَّرَهُ) unable (TS, K, TA) to attain, or overtake, him: (TS, TA:) b4: and [thus, by an inversion, it also signifies] he was unable to reach, or overtake, him. (Lth, TA.) b5: [It frustrated his power or ability, or his skill, or endeavours.] b6: It escaped him, so that he was unable to attain it, or to do it, or to accomplish it: (S, O, Msb, K:) and simply, he was unable to attain it, or to do it, or to accomplish it. (TA.) b7: See also 3.5 تعجّز البَعيرَ He rode upon the hinder part, or rump, of the camel. (Yaakoob, S, A, O, K.) عَجْزٌ: see عَجُزٌ. b2: Also, [said in the TA to be written by Sgh عَجَز, but it is written عَجْز in the O, and is thus accord. to the K,] A disease in the hinder part of a horse or the like, rendering him heavy. (O, K.) عُجْزٌ Old age of a woman: a simple subst. (TA.) You say, اِتَّقِى اللّٰهَ فِى شَبِيبَتِكِ وَعُجْزِكِ Fear thou God in thy youth and [thine old age, or] when thou becomest an old woman. (TA. [But اتّق is there put for اِتَّقِى: and in the explanation, تَصِيرُ for تَصِيرِينَ. See عَجَزَتْ.]) A2: See also عَجُزٌ. b2: [And see عَجِزَتْ.]

عِجْزٌ: see the next paragraph.

عَجُزٌ (S, A, O, L, Msb, K) and ↓ عَجْزٌ (O, L, Msb, K) and ↓ عُجُزٌ (L, Msb) and ↓ عُجْزٌ (O, L, Msb, K) and ↓ عَجِزٌ (O, L, K) and ↓ عِجْزٌ, (K,) but the first form is the most chaste, (Msb,) fem. and masc., (S, O, Msb, K,) in the first of the following senses, i. e., in the general application; and in the second, or restricted application, fem., but made masc. by the Benoo- Temeem, (Msb,) or, accord. to El-Heythemee, fem. only, (TA,) The hinder part of a thing; (S, A, O, L, Msb, K;) i. e., of anything: (Msb:) and particularly the hinder parts, posteriors, buttock, or buttocks, rump, or croup, (S, * O, *) or what is between the two hips, (Mgh, Msb,) or what is after the back, (TA,) of a man, and of a woman; (S, Mgh, O, Msb, TA;) [and of a camel, &c.;] and ↓ عَجِيزَةٌ signifies the same, but of a woman only, (S, O, Msb, K,) in its proper application, though sometimes of a man also by way of comparison: (IAth, Mgh, TA:) pl. of عَجُزٌ, (S, Msb, K,) and of its variants, (Msb, K,) أَعْجَازٌ, (S, Msb, K,) the only pl. form: (TA:) and of ↓ عَجِيزَةٌ, عَجِيزَاتٌ: they do not say عَجَائِزُ, [the regular form of pl. of عجيزة,] for fear of confusion [as it is pl. of عَجُوزٌ or of عَجُوزَةٌ]. (TA.) One says also, إِنَّهَا لَعَظيِمَةُ الأَعْجَازِ Verily she is large in the hinder parts: as though the term عَجُزٌ were applicable to every portion thereof. (Lh, TA.) And رَكِبَ فِى الطَّلَبِ أَعْجَازَ الإِبِلِ He exposed himself, in seeking [a thing], to abasement and difficulty and patient endurance, and exerted unsparingly his power or ability, (K, TA,) not caring for undergoing long night-journeying. (TA.) Thus expl. in a saying of 'Alee: لَنَا حَقٌّ إِنْ نُعْطَهُ نَأْخُذْهُ وَإِنْ نُمْنَعْهُ نَرْكَبْ أَعْجَازَ الإِبِلِ وَإِنْ طَالَ السُّرَى [There is a right belonging to us: if we be given it, we take it: and if we be refused it, we expose ourselves to abasement, &c., though the night-journeying be long]: (O, * TA:) or, accord. to Az, he does not mean this, but alludes to others' having precedence in respect of his right, and his being himself kept back from it. (TA.) One also says, بَنُو فُلَانٍ يَرْكَبُونَ أَعْجَازَ الإِبِلِ The sons of such a one are in a state of abasement, dependents of others: or experience difficulties; because the rump, or croup, of the camel is a difficult place to ride upon. (A.) And it is said by one of the wise, (Aktham Ibn-Seyfee, T, in TA, art. دبر,) لَا تَدَبَّرُوا أَعْجَازَ أُمُورٍ قَدْ وَلَّتْ صُدُورُهَا, (TA, in this art., and O,) or لَا تَتَدَبَّرُوا, (T, in TA, art. دبر,) (tropical:) [Think ye not upon the ends of things whereof the beginnings have passed:] meaning, when a thing has passed, make not your minds, or desires, to follow after it, regretting what has passed, but be consoled for it, placing your reliance upon God: (O, TA:) and, as IAth says, it is intended to incite to the consideration of the results, or issues, of affairs before the entering upon them. (TA.) [See also دَبَّرَ.] b2: أَعْجَازُ نَخْلٍ The trunks of palm-trees. (S, O, K.) [See Kur liv. 20 and lxix. 7.) And أَعْجَازُ الصِّلِّيَانِ [The stems of the صِلِّيَان]. (AHn, M in art. صل.) b3: عَجُزٌ also signifies The last foot of a verse; contr. of صَدْرٌ. (TA.) And The latter hemistich of a verse: the former hemistich is termed صَدْرٌ. (O.) [And The last word of a clause of rhyming prose. And the latter part of a word.]

A2: See also عَاجِزٌ.

A3: أَيَّامُ العَجُزِ: see عَجُوزٌ.

عَجِزٌ: see عَجُزٌ: A2: and see also عَاجِزٌ.

عُجُزٌ: see عَجُزٌ.

عُجْزَةٌ: see the next paragraph.

عِجْزَةٌ The last of the children of a man; (S, O, K;) as also ↓ عُجْزَةٌ. (IAar, O, K.) Yousay, فُلَانٌ عِجْزَةُ وَلَدِ أَبَوَيْهِ Such a one is the last of the children of his parents; and in like manner you say of a female, and of a plural number: (S, O, TA:) and so, [accord. to some,] كِبْرَةُ وَلَدِ

أَبَوَيْهِ. (TA.) You say also, وُلِدَ لِعِجْزَةٍ He was born after his parents had become old: and such you term اِبْنُ العِجْزَةِ. (O, TA.) عَجُوزٌ i. q. عَاجِزٌ, q. v. (K.) b2: An old, or aged, woman: (S, O, Msb, K:) a woman extremely old; or old and weak: so called because of her inability to do many things: (TA:) [this is the most common signification of the word:] accord. to ISk, (S, O, Msb,) you should not say ↓ عَجُوزَةٌ; (S, O, Msb, K;) or this is bad; (K;) and is said by the vulgar; (S, O;) but IAar authorizes it; (O;) and IAmb allows it, to demonstrate its being fem.; and Yoo is related to have heard it from the Arabs: (Msb:) pl. عَجَائِزُ, (S, O, Msb, K,) or this is pl. of عَجُوزَةٌ; (R, TA;) and عُجُزٌ, (S, O, Msb, K,) and عُجْزٌ, a contraction of عُجُزٌ, occurring in traditions. (TA.) b3: A man's wife, whether old or young: (Az, O, K, * TA:) and in like manner, the husband, though young, is called شَيْخٌ. (Az, O, TA.) b4: An old, or aged, man: (O, TA:) a man extremely old; or old and weak. (TA.) A2: (tropical:) Wine; (S, O, K;) because of its oldness: (S, O:) or old wine. (A, TA.) A3: A certain nail in the hilt of a sword, (IAar, O, K,) with which is another nail called الكَلْبُ. (IAar, O, TA.) Az approves of this explanation. (O.) b2: A sword-blade. (Lth, S, O, K.) b3: A sword. (O, TA.) b4: [It has a great variety of other significations; but these are of very rare occurrence, and are therefore to be mentioned (ان شآء اللّٰه) in Book II.]

A4: أَيَّامُ العَجُوزِ; (S, O, K;) also called ↓ أَيَّامُ العَجُزِ, because they come in the latter part (عَجُز) of winter; but the former is the correct appellation; (MF;) accord. to the usage of the Arabs, Five days, the names of which are صِنٌّ and صِنَّبْرٌ and وَبْرٌ and مُطْفِئُ الجَمْرِ and مُكْفِئُ الظَّعْنِ; said by Ibn-Kunáseh to be of the نَوْء of الصَّرْفَة [by which is meant the auroral setting of the Twelfth Mansion of the Moon, which, in Central Arabia, about the commencement of the era of the Flight, happened on the 9th of March O. S.: in the modern Egyptian Almanacs, the ايّام العجوز are said to commence now on the 9th of March N. S., which is now the 26th of February O. S.]: (S, O, TA:) or, accord. to Abu-l-Ghowth, (S,) they are seven days, (S, K,) named صِنٌّ and صِنَّبْرٌ and وَبْرٌ and الآمِرُ and المُؤْتَمِرُ and المُعَلِّلُ and مُطْفِئُ الجَمْرِ, or مُكْفِئُ الظَّعْنِ: (K:) and some reckon مكفئ الظعن an eighth: but most authors hold these names to be post-classical: (MF:) accord. to Esh-Shereeshee, they are seven days; four of the last [days] of February, and three of the first [days] of March: (Har p. 295:) during these days blew the wind by which the tribe of 'Ád was destroyed: and they are thus called because they are [in] the latter part (عَجْز) of winter; or because an old woman (عَجُوز) of 'Ád concealed herself in a subterranean excavation, from which the wind dragged her forth on the eighth day, and destroyed her: (Bd in lxix. 7:) or آمِرٌ and مُؤْتَمِرٌ are the names of the last two days; (K in art. امر;) the former being the sixth, and the latter the seventh. (M in that art.) Ibn-Ahmar says, (S,) or, accord. to IB, not Ibn-Ahmar, but Aboo-Shibl 'Ásim Ibn-el-Aarábee, as Th says, on the authority of IAar, (TA,) or Aboo-Shibl

'Osm Ibn-Wahb Et-Temeemee, (O,) كُسِعَ الشِّتَآءُ بِسَبْعَةٍ غُبْرِ

أَيَّامِ شَهْلَتِنَا مِنَ الشَّهْرِ فَإِذَا انْقَضَتْ أَيَّامُهَا وَمَضَتْ صِنٌّ وَصِنَّبْرٌ مَعَ الوَبْرِ

وَبِآمِرٍ وَأُخَيِّهِ مُؤْتِمَرْ وَمُعَلِّلٍ وَبِمُطْفِئِ الجَمْرِ ذَهَبَ الشِّتَآءُ مُوَلِّيًا عَجِلًا وَأَتَتْكَ وَاقِدَةٌ مِنَ النَّحْرِ [The winter is driven away, or is closed, by seven dusty (days), our old woman's days of the month; and when her days come to an end, and Sinn and Sinnabr, with El-Webr, and with Ámir and his little brother Mu-temir, and Mo'allil, and with Mutfi-el-Jemr, pass, the winter goes away, retiring quickly, and a burning wind (رِيحٌ being understood) comes to thee from the first day of the ensuing month, or, accord. to a reading which I find in one copy of the S, from the sea, مِنَ البَحْرِ]. (S, O, TA.) عَجِيزٌ One who does not come to women [by reason of impotence]: (S, K:) and so عَجِيرٌ, (S, TA,) and عَجِيسٌ. (TA.) And A stallion impotent to cover: as also عَجِيسٌ. (IDrd, O, TA.) عِجَازَةٌ: see إِعْجَازَةٌ. b2: Also The دَابِرَة [in the CK (erroneously) دائِرَة], (O, K, TA,) i. e. backtoe, (O, TA,) of a bird. (O, K, TA.) عَجُوزَةٌ: see عَجُوزٌ.

عَجِيزَةٌ: see عَجُزٌ, in two places.

عَاجِزٌ Lacking strength, or power, or ability; powerless, unable, or impotent; (K, * TA;) as also ↓ عَجُوزٌ, (K,) and ↓ عَجِزٌ and ↓ عَجُزٌ: (TA:) pl. of the first [عَاجِزُونَ, and] عَجَزٌ, [or rather this a quasi-pl. n.,] like as خَدَمٌ is of خَادِمٌ, (TA,) and عَوَاجِزُ, (O, K,) but this is only in the dial. of Hudheyl, and, applied to men, is anomalous. (O, TA.) You say also, اِمْرَأَةٌ عَاجِزٌ A woman lacking strength, or power, or ability, to do a thing; unable to do a thing. (IAar, TA.) and it is said in a trad., respecting Paradise, لَا يَدْخُلُنِى إِلَّا سَقَطُ النَّاسِ وَعَجَزُهُمْ [There shall not enter me save the mean of mankind, and] those lacking in intelligence and in power with respect to worldly things. (TA.) b2: ثَوْبٌ عَاجِزٌ (tropical:) A garment that is [too] short: (A, O, TA:) or narrow, or scanty. (O.) أَعْجَزُ: fem. عَجْزَآءُ. b2: The latter signifies A woman large in the hinder parts, or posteriors; (S, O, Msb, K;) as also ↓ مُعْجِزَةٌ; (TA;) [unless this be a mistake for ↓ مُعَجَّزَةٌ, from عُجِّزَتْ:] or wide in the belly, heavy in the flesh upon the hips, and consequently large in the hinder parts. (TA.) b3: And each, Having the disease termed عَجْزٌ [q. v.]. (O, TA.) b4: And the fem., An eagle (عُقَابٌ) short in the tail, (S, O, K, TA,) and deficient therein: (TA:) and (some say, O) having in its tail a white feather, (O, K,) or two [white] feathers: (O:) or having a whiteness, or a colour differing [from the rest], in its hinder part: (TA:) and (some say, O) strong in the دَابِرَة (O, K, TA, in the CK [erroneously] دائِرَة,) of the كَفّ, (K, TA,) i. e. in the back-toe: (TA:) so says IDrd. (O.) b5: رَمْلَةٌ عَجْزَآءُ (assumed tropical:) A high piece of sand: (S, O, K:) or an oblong piece of sand producing plants or herbage: (M, TA:) or a high oblong piece of sand, as though it were hard ground, not sand heaped up, but fertile: pl. عُجْزٌ, because it is an epithet. (T, TA.) إِعْجَازَةٌ A thing (S, O, K, TA) resembling a pillow, (O, TA,) with which a woman enlarges [in appearance] her hinder part, (S, O, K, TA,) binding it upon that part, (O, TA,) in order that she may be thought to be large in her hinder part, (O, K, TA,) when she is not so; (TA;) as also ↓ عِجَازَةٌ. (O, K.) مُعْجِزٌ [act. part. n. of 4, q. v.]. b2: The words of the Kur [xxix. 21] وَمَا أَنْتُمْ بِمُعْجِزِينَ فِى الْأَرْضِ وَلَا فِى السَّمَآءِ signify, accord. to Fr, And ye shall not escape in the earth, nor shall those in the heaven escape: or, accord. to Aboo-Is-hák, and ye shall not escape in the earth, nor should ye if ye were in the heaven: or, accord. to Akh, and ye shall not escape by fleeing in the earth nor in the heaven: but Az says that the explanation of Fr is the best known. (L.) b3: ↓ مُعْجِزَةٌ [A miracle performed by a prophet; distinguished from كَرَامَةٌ, which signifies one performed by a saint, or righteous man, not claiming to be a prophet;] that by which a prophet disables the opponent in a contest; the ة implying intensiveness; (K;) as defined by the Muslim theologians, an event at variance with the usual course [of nature], produced by means of one who lays claim to the office of a prophet, in contending with those who disacknowledge [his claim], in such a manner as renders them unable to produce the like thereof; (O;) or an event breaking through, or infringing, the usual course [of nature] (أَمْرٌ خَارِقٌ لِلْعَادَةِ), inviting to good and happiness, coupled with a claim to the prophetic office, and intended to manifest the veracity of him who claims to be an apostle of God: (KT:) pl. مُعْجِزَاتٌ. (S, O, TA.) مُعْجِزَةٌ: see مُعْجِزٌ: A2: and see also أَعْجَزٌ.

مِعْجَزَةٌ A [zone, or waist-belt, such as is termed]

مِنْطَقَة: so called because it is next to the عَجُز of the person wearing it. (TA.) مِعْجَازٌ Always lacking strength, or power, or ability; always unable, or impotent. (TA.) A2: Also A road. (O, K. [In the TA, المعاجز كمحارب is erroneously put for المِعْجَاز كَمِحْرَاب.]) مَعْجُوزٌ Outstripped. (Z, TA.) b2: And Importuned by begging. (IAar, K, TA.) See also 1, last sentence but one.

مُعَجَّزَةٌ: see أَعْجَزُ.

مُعَجِّزٌ [act. part. n. of 2]: see مُعَاجِزٌ.

A2: Also, (TA,) or مُعَجِّزَةٌ, (Yoo, TA,) A woman becoming aged: (TA:) or become aged. (Yoo, TA.) مُعَاجِزٌ act. part. n. of 3 [q. v.]. b2: In the Kur xxii. 50 and xxxiv. 5, مُعَاجِزِينَ signifies Fighting and contesting with the prophets and their friends, to render them unable to perform the command of God: (Ibn-'Arafeh, O, K:) or opposing: or striving to outstrip, or gain precedence: (TA:) or opposing, (K,) [and] striving to outstrip or gain precedence: (O, K:) or imagining that they will render us unable to attain them, or that they will escape us; (Zj, K;) for they imagined that they were not to be raised from the dead, and that there was no Paradise nor Hell: (Zj, O, TA:) but some read ↓ مُعَجِّزِينَ, meaning, withholding, or keeping back, or diverting, the followers of the Prophet from him and from belief in the signs or miracles: or attributing impotence to the followers of the Prophet. (TA.)

عجف

1 عَجِفَ, (Fr, S, O, Msb, K,) aor. ـَ inf. n. عَجَفٌ; (S, * O, * Msb, K; *) and عَجُفَ; (Fr, S, O, Msb, K;) He, i. e. [a beast, or] a horse, (Msb,) or they, i. e. cattle, (مَال, Fr, S, O,) became lean, meagre, or emaciated; (S;) lost his, or their, fatness or plumpness: (O, K:) or became weak. (Msb.) [See also عَجَفٌ, below.]

A2: عَجَفَهُ, or عَجَفَ الدَّابَّةَ, see 4. b2: عَجَفَ نَفْسَهُ عَنِ الطَّعَامِ, aor. ـِ inf. n. عَجْفٌ and عُجُوفٌ, He withheld himself from the food, though desiring it, preferring that one who was hungry should have it; (O, K;) or (K) he left the food, though desiring it, (O,) in order that he who was eating with him might become satisfied in stomach; (O, K;) as also ↓ عجّف, inf. n. تَعْجِيفٌ. (K.) and عَجَفَ نَفْسَهُ عَلَى فُلَانٍ [He restrained himself for such a one] means he chose that such a one should have the food in preference to himself. (S.) عُجُوفٌ also signifies The leaving, or relinquishing, food, (IAar, O, K, TA,) with desire for it. (TA.) And [hence, app.,] The withholding oneself from evil acts or dispositions. (TA.) b3: And عَجَفَ نَفْسَهُ, (L, K,) aor. ـِ inf. n. عَجْفٌ, (L, TA,) He constrained himself to be forbearing. (L, K, TA.) You say, عَجَفَ نَفْسَهُ عَلَى

فُلَانٍ, (O, K,) aor. ـِ inf. n. عَجْفٌ [and app. عُجُوفٌ also], (O,) He bore, or endured, what proceeded from such a one, and did not punish him. (O, K.) And عَجَفَ نَفْسَهُ عَلَى المَرِيضِ, (O, K,) aor. and inf. n. as above, (O,) He constrained himself to exercise patience toward the sick man in tending him in his sickness; as also بِنَفْسِهِ عَلَيْهِ ↓ أَعْجَفَ. (O, K.) b4: And عَجَفَ عَنْ فُلَانٍ [نَفْسَهُ being app. understood] He withdrew himself, or became aloof, from such a one. (K.) 2 عَجَّفَ see 1. b2: التَّعْجِيفُ also signifies The eating less than what would satisfy the stomach. (S, O, K.) b3: And One's transferring his food to another before satisfying his stomach, by reason of drought, or dearth. (IAar, TA.) b4: And The feeding on bad food, and being lean, meagre, or emaciated. (TA.) 4 اعجفهُ, (S, O, Msb,) or اعجف الدَّابَّةَ; (O, K;) and ↓ عَجَفَهُ, (O, Msb,) or عَجَفَ الدَّابَّةَ, (O, K,) aor. ـُ (O, Msb, K) and عَجِفَ, (O, K,) inf. n. عَجْفٌ; (O, Msb;) He rendered him, (S, O, Msb,) i. e. a horse, (Msb,) or he rendered the beast, (O, K,) lean, meagre, or emaciated, (S, O, K,) or weak. (Msb.) b2: اعجفوا They became in the state, or condition, of having their cattle lean, meagre, or emaciated. (O, K.) And They confined their cattle, by reason of hardness and straitness [of circumstances]. (TA.) b3: See also 1, last sentence but one.5 تَعَجُّفٌ The being in a difficult and hard state or condition. (TA.) عَجَفٌ Leanness, meagreness, or emaciation; (S;) loss of fatness or plumpness: (O, K:) and thickness, or roughness, and leanness (عَرَآء), of the bones. (TA.) [See 1, first sentence.]

عَجِفٌ: see أَعْجَفُ, in three places.

عُجَافٌ, like غُرَابٌ, A sort of dates: (L, K:) or so ↓ عِجَافٌ, accord. to Lth. (O.) عِجَافٌ pl. of أَعْجَفُ [q. v.], (S, O, Msb, K,) and of its syn. عَجِفٌ. (TA.) A2: Also The colocynth: (K:) or the grains of the colocynth. (Ibn-'Abbád, O, TA.) b2: And حَبٌّ عِجَافٌ Grain, or grains, not increasing. (A, TA.) b3: See also عُجَافٌ.

A3: And العِجَافُ is one of the names of Time, or fortune. (Ibn-'Abbád, O, K. *) عَجِيفٌ: see أَعْجَفُ, in two places.

عَنْجَفٌ, like جَنْدَلٌ, (K in the present art.,) or عُنْجُفٌ, (AA, O and K in art. عنجف,) like قُنْفُذٌ, (K in the latter art.,) and ↓ عُنْجُوفٌ, Dry, or tough, by reason of leanness, meagreness, or emaciation, (AA, K in this art., and O and K in art. عنجف,) or of disease: thus expl. by AA, and mentioned by IDrd and Az among quadriliteral-radical words. (TA.) And Short, and compact, or contracted [in make or body]: and sometimes applied as an epithet to an old woman: (K:) thus the latter word is expl. by IDrd. (TA.) عُنْجُوفٌ: see the next preceding paragraph.

أَعْجَفُ Lean, meagre, or emaciated; (S;) having lost his fatness or plumpness: (O, K:) or weak: (Msb:) and ↓ عَجِفٌ signifies the same, applied to a man and to a woman: and ↓ عَجِيفٌ also signifies lean, meagre, or emaciated: (TA:) and ↓ مَعْجُوفٌ [likewise] is syn. with أَعْجَفُ, applied to a camel; (O, K;) as also ↓ مُنْعَجِفٌ, (K, TA,) in some copies of the K erroneously written مُتَعَجِّفٌ: (TA:) the fem. of أَعْجَفُ is عَجْفَآءُ: and the pl. is عِجَافٌ, which is irreg., having this form to assimilate it to سِمَانٌ, (S, O, Msb, K,) or to its like ضِعَافٌ, (Msb,) and which is applied to males and to females: (O, TA:) the pl. of ↓ عَجِفٌ, also, is عِجَافٌ: (TA:) and the pl. of ↓ عَجِيفٌ, if this be of established authority, may be عَجْفَى, agreeably with analogy. (MF, TA.) [Hence,] وَجْهٌ أَعْجَفُ and ↓ عَجِفٌ A face having little flesh. (TA.) And لِثَةٌ عَجْفَآءُ A gum having little flesh. (TA.) And شَفَتَانِ عَجْفَاوَانِ Two thin lips. (Ks, O, K.) b2: And نَصْلٌ أَعْجَفُ A thin, or slender, arrow-head: (S, O, K:) pl. نِصَالٌ عِجَافٌ. (O, K.) b3: And أَرْضٌ عَجْفَآءُ Land in which is no good. (O, K.) And أَرَضُونَ عِجَاف Lands not rained upon. (O.) And عِجَافٌ is sometimes used [alone] as signifying Lands affected by drought: a poet says, describing clouds (سَحَاب), لَقِحَ العِجَافُ لَهُ لِسَابِعِ سَبْعَةٍ

meaning The lands affected by drought produced herbage by reason thereof at a period of seven days after the rain. (L, TA.) مَعْجُوفٌ: see أَعْجَفُ. b2: Also A rusty, unpolished, sword; or one sullied by remaining long unpolished. (O, K.) مُنْعَجِفٌ: see أَعْجَفُ.

عول

1 عَالَ عِيَالَهُ, (S, Mgh, O, Msb, * K, TA,) aor. ـُ (S, O, Msb,) inf. n. عَوْلٌ (S, O, Msb, K) and عِيَالَةٌ (S, O, K) and عُوُولٌ; (K;) He fed, nourished, or sustained, his family, or household, (S, Mgh, O, Msb, * K, [in the Msb, اليَتِيمَ, the orphan,]) and expended upon them: (S, Mgh, O:) or he supplied them with what they needed of food and clothing and other things: (TA:) and ↓ أَعَالَهُمْ and ↓ عَيَّلَهُمْ signify the same. (K.) One says, عُلْتُهُ شَهْرًا I supplied him with his means of subsistence for a month. (S, O.) And it is said in a trad., اِبْدَأْ بِمَنْ تَعُولُ i. e. [Begin thou] with those whom thou sustainest, and whose expenses are incumbent on thee; and if anything remain over and above, let it be for the strangers, or those who are not related to thee. (TA.) A2: And عال, (Ks, K, TA,) aor. as above, (Ks, TA,) inf. n. عَوْلٌ and عِيَالَةٌ (K, TA) and عُوُولٌ, (TA,) He had a numerous family or household; (K, TA;) [and] so ↓ اعال, (Z, Mgh, O, Msb,) and ↓ أَعْوَلَ, (Z, O, K,) and ↓ أَعْيَلَ, (Msb, K, TA,) this last formed by the change of و into ى, (TA,) [or formed from عِيَالٌ,] and عيل [i. e. ↓ عَيَّلَ]: (Msb:) ↓ اعال is also expl. as meaning [simply] he had a family, or household: and ↓ أَعْوَلَتْ, occurring in a trad., as meaning she brought forth children, is said by IAth to be originally أَعْيَلَتْ, signifying she had a family, or household; but Z says that اعيلت is formed with a regard to the word عِيَالٌ, and is not the original form. (TA.) [See also 4 in art. عيل.] مَا لَهُ عَالَ وَمَالَ is a form of imprecation, meaning [What ails him?] May he have a numerous family or household, and may he decline from the right course in his judgment. (K. [See another explanation in art. عيل.]) And the saying, in the Kur [iv. 3], ذٰلِكَ أَدْنَى أَلَّا تَعُولُوا has been expl. as meaning [That will be more, or most, apt, fit, or proper,] that ye may not have numerous families or households. (TA.) b2: [Hence, probably,] عال, aor. as above, [and يَعِيلُ, (see 1 in art. عيل,)] signifies also He (a man) was, or became, poor; (Ks, TA;) [and] so ↓ اعال. (K.) And Yoo says that لَا يَعُولُ عَلَى

القَصْدِ أَحَدٌ signifies لَا يَحْتَاجُ [app. meaning No one will become poor, or in want, while following the right course]: (TA:) and so لَا يَعِيلُ. (TA in art. عيل.) A3: عال المِيزَانُ, (S, Mgh, O, Msb, K,) aor. ـُ and يَعِيلُ, (K, TA,) inf. n. عَوْلٌ and عَيْلٌ, (TA,) The balance inclined, or declined, (S, Mgh, O, Msb,) and rose: (Mgh, Msb:) or one of its extremities rose above the other: (TA:) or it was, or became, defective, and declined from the right state: or [in the CK “ and ”] it was, or became, excessive. (K, TA.) And [hence,] عال فِى المِيزَانِ (assumed tropical:) He was, or became, unfaithful; or he acted unfaithfully. (Msb.) A poet says, قَالُوا اتَّبْعْنَا رَسُولَ اللّٰهِ وَاطَّرَحُوا قَوْلَ الرَّسُولِ وَعَالُوا فِى المَوَازِينِ [They said, “We have followed the way of the Apostle of God: ” but they have rejected the saying of the Apostle, (assumed tropical:) and been false in the balances, i. e., unfaithful]. (S, O.) b2: And عال, (inf. n. عَوْلٌ, Msb,) He (a judge, Mgh) deviated from the right course, or acted wrongfully, (S, Mgh, O, Msb, K,) فِى الحُكْمِ [in the judgment]. (S, O.) Hence, in the Kur [iv. 3, mentioned above], أَلَّا تَعُولُوا [that ye may not deviate from the right course], (S, Mgh, O, Msb, TA,) accord. to Mujá-hid, (S, O, Msb,) and most of the expositors. (TA.) b3: And hence, (S, Mgh, O,) in the opinion of A'Obeyd, (S, O,) عَالَتِ الفَرِيضَةُ, (S, Mgh, O, Msb, K,) aor. ـُ (TA,) inf. n. عَوْلٌ, (S, Mgh, O, Msb,) The فَرِيضَة [or primarily-apportioned inheritance] deviated [by excess] from the limit of the named [primary] portions [which are all fractions of four and twenty]; (Bd in iv. 3;) [meaning] it rose [above], (S, O, Msb, K,) or exceeded, (K,) in the reckoning, (Msb, K,) [the regular sum of the fixed primary portions,] i. e., its [fixed primary], portions exceeded [the regular sum thereof], occasioning a diminution to the sharers: (S, Mgh, O, Msb:) العَوْلُ in this case being the contr. of الرَّدُّ [which I do not find in any lexicon, but only in dictionaries of conventional terms]. (Msb.) Az relates, of El-Mufaddal, that, application having been made to him respecting [the shares of inheritance of] two daughters and a father and a mother and a wife, said, “Her [the wife's] eighth has become a ninth: ” and A' Obeyd says, he meant that the [primary] portions had exceeded [the regular sum] so that there fell to the wife the ninth, whereas in the original case she would have had the eighth; for if the فريضة had not exceeded [the regular sum], it would have consisted of four and twenty; but when it [so] exceeded, it became of seven and twenty; and there pertained to the two daughters the two thirds [of four and twenty], i. e. sixteen portions; and to the father and the mother the two sixths, i. e. eight portions; and to the wife three reckoned as of seven and twenty, i. e. the ninth, whereas, before the exceeding, it would have been three of four and twenty, i. e. the eighth: and this question is called المَسْأَلَةُ المِنْبَرِيَّةُ, because 'Alee was asked respecting it when he was on the pulpit, and said, without premeditation, “Her eighth has become a ninth. ” (TA.) Hence the saying, in a trad. of Maryam, [i. e. the Virgin Mary, respecting a story to which allusion is made in the Kur iii. 39, (see a note on that verse in Sale's Translation,)] وَعَالَ قَلَمُ زَكَرِيَّآءَ i. e. [and the divining-arrow of Zacharias] rose upon the water. (TA.) b4: And one says also, عال زَيْدٌ الفَرَائِضَ, (S, Mgh, O,) or الفَرِيضَةَ, (Msb,) first Pers\. عُلْتُهَا, (K,) meaning Zeyd made the فرائض, or فريضة, to be as described above; as also ↓ أَعَالَهَا; (S, Mgh, O, Msb, K; *) which latter is the more common. (Msb.) b5: عال said of an affair, or event, It was, or became, hard to be borne, severe, or distressing, and great, or formidable. (S, O, K.) b6: And also, (S, O, K,) aor. ـُ (S. O,) inf. n. عَوْلٌ, (TA,) It (a thing) overcame a person; burdened, or oppressed, him; (S, O, K;) distressed him; (Fr, O;) and disquieted him, or rendered him anxious. (K.) [See an ex. in a verse cited voce مَسَافَةٌ, in art. سوف.] One says, عِيلَ مَا هُوَ عَائِلُهُ i. e. غُلِبَ مَا هُوَ غَالِبُهُ [May he be overcome! Of what is he the overcomer?]: (S, Meyd, O, K:) a prov., (Meyd,) applied to him at whose speech, or some other thing proceeding from him, (S, Meyd, O, K,) of a like sort, (K,) one wonders: (S, Meyd, O, K:) it is of the nature of a prayer, (S, Meyd, O,) for the man; (Meyd;) like the saying, when a thing pleases one, قَاتَلَهُ اللّٰهُ, and أَخْزَاهُ اللّٰهُ. (TA.) And عِيلَ صَبْرِى My patience was overcome; (S, O, K;) and so عَالَ صَبْرِى: (Abu-l-Jarráh, Lh, K:) or, accord. to Aboo-Tálib, the former may mean رُفِعَ [i. e., was taken away, lit. raised; and if so, the latter may in like manner mean اِرْتَفَعَ]. (TA.) عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, refers to a year of drought, and means It oppressed the [wild] oxen, by occasioning their having سَلَع and عُشَر tied to their tails and set on fire, and being made to ascend upon the mountain; by the doing of which, the Arabs asserted that they obtained rain. (S, O. [See art. سلع.]) b7: عَالَكَ عَالِيًا [in which عَالَكَ app. signifies properly رَفَعَكَ, the agent (اللّٰهُ) being understood,] is like the saying لَعًا لَكَ عَالِيًا, (K, TA, [in the CK لَعا لَكَ,]) and is expl. in the T as meaning Mayest thou rise, or be raised, after stumbling, or falling. (TA.) b8: عِيلَ عَوْلُهُ [app. signifying lit. May the wailing for him be raised (in the CK عَوْلَةً)] means may his mother be bereft of him; as also عَالَ عَوْلُهُ. (K, TA.) 2 عَيَّلَهُمْ [app. formed from عِيَالٌ, in which the ى is originally و]: see 1, first sentence. b2: It signifies also He made them to become what are termed عِيَال [i. e. a family, or household]: or he neglected them: (K:) or تَعْيِيلٌ signifies the feeding badly. (S and O in art. عيل.) A2: عيّل as intrans.: see 1, fourth sentence.

A3: عوّل عَلَيْهِ He acted, or behaved, with boldness, or presumptuousness, towards him; or confided in his love, and therefore acted presumptuously towards him; and he put, or imposed as a burden, upon him [some affair]; (Az, S, O, K;) as also عَلَيْهِ ↓ أَعْوَلَ, (K, TA,) part. n. ↓ مُعْوِلٌ. (TA.) One says, عَوَّلْتُ, عَلَى فُلَانٍ I put, or imposed as a burden, upon such a one, somewhat of my affair: and عَوِّلْ عَلَىَّ Put thou, or impose thou as a burden, upon me what thou desirest. (Ham p. 125.) b2: And He asked aid of him; (K, TA;) as also عوّل بِهِ. (TA.) One says, عَوِّلٌ عَلَىَّ بِما شِئْتَ Ask thou aid of me in what thou wilt; as though he said, put thou, or impose thou as a burden, upon me, what thou likest. (S, O.) b3: And He relied upon it, or confided in it; (Msb, K;) namely, a thing; as also عوّل بِهِ; inf. n. تَعْوِيلٌ (Msb) and ↓ مُعَوَّلٌ, (K, TA,) thus on the authority of Th, who thus explains it in the saying, (TA,) of Imra-el- Keys, (O,) وَإنَّ شِفَائِى عَبْرَةٌ مُهَرَقَةٌ فَهَلْ عِنْدَ رَسْمٍ دَارِسٍ مِنْ مُعَوَّلِ [When verily my cure is a flow of tears poured forth: but is there reliance, or confidence, to be felt at the remains of an abode becoming rased, or effaced?]: or ↓ مُعَوَّل is here an inf. n. of عَوَّلْتُ in the sense of أعْوَلْتُ, i. e. بَكَيْتُ; so that the meaning is, weeping: (TA:) or it here means a place of weeping: or, as some say, a seeking of any means of profiting. (O. [See also EM pp. 6 and 7.]) One says likewise, ↓ عَلَيْهِ المُعَوَّلُ, meaning [Upon him is placed] reliance. (TA.) A4: See also 4.

A5: And عوّل, (K, and Ham p. 125,) or عوّل عَالَةً, (S, O,) inf. n. تَعْوِيلٌ, (K,) signifies He (a pastor, Ham) made, or constructed, a shelter from the rain, termed عالة, (S, O, K, and Ham * ubi suprà,) by binding some branches of a tree to some branches of a tree near to the former, and then covering them with small lopped wood such as is used for firewood. (Ham.) 4 أعَالَهُمْ: see 1, first sentence.

A2: اعال and أعْوَلَ and أَعْيَلَ as intrans.: see 1, former half, in six places.

A3: اعال الفَرَئِضَ or الفَرِيضَةَ: see 1, latter half.

A4: See also 2, former half.

A5: أَعْوَلَ (Sh, S, O, K) and ↓ عوّل (Sh, O, K) He wept; (O;) as also ↓ اِعْتَوَلَ: (O, K:) or he wailed; i. e. raised his voice with weeping, (S, K,) and cried out; (K;) or wept, and cried out; عَلَيْهِ for him: (Sh, O, Msb:) and an instance occurs, in a verse of 'Obeyd-Allah Ibn-'Abd-Allah Ibn-'Otbeh, cited by Th, of اعول trans. by itself, عَلَى

being suppressed. (TA.) b2: [Hence,] one says also, أَعْوَلَتِ القَوْسُ (assumed tropical:) The bow produced a sound: (S, M, O, K, TA:) in some lexicons, as in the L, erroneously, الفَرَسُ. (TA.) A6: And اعال and أَعْوَلَ (Az, O, K, and S in art. مُعْوِلٌ) and مُعْيِلٌ (K) signify He (a man, K) desired vehemently, eagerly, greedily, very greedily, or with avidity; or did so excessively, or culpably; or coveted; (Az, S, O, K;) part. ns. ↓ مُعْوِلٌ and ↓ مُعْيِلٌ. (TA.) 8 اِعْتَوَلَ: see the next preceding paragraph.

عَالٌ a word occurring in the saying مَا لَهُ عَالٌ وَلَا مَالٌ, which means He has not anything belonging to him. (K.) عَوْلٌ: see عَوِيلٌ. b2: عَوْلَ is a word like وَيْبَ: one says, عَوْلَكَ and عَوْلَ زَيْدٍ [i. e. May God decree thy woe and the woe of Zeyd, virtually meaning woe to thee and woe to Zeyd]: (S, O, K:) and عَوْلٌ لِزَيْدٍ [lit. meaning Woe to Zeyd]: (S, O:) or, accord. to Sb and others, عَوْلَ is used only as a sequent to وَيْلَ; they said وَيْلَهُ وَعَوْلَهُ; in which, Az says, ويل and عول both signify weeping, or lamentation with tears; and Aboo-Tálib says that they are put in the accus. case as expressive of an imprecation and of blame, like as is done in the sayings وَيْلًا لَهُ and تُرَابًا لَهُ. (TA.) A2: Also Any affair, or event, that renders one anxious: (K, * TA:) app. an inf. n. used thus as a subst. (TA.) A3: And One whose aid is asked (K, TA) in affairs of difficulty or importance. (TA. [See also مُعَوَّلٌ.]) A4: And The food of a family or household. (K.) عَوَلٌ: see the next paragraph.

عِوَلٌ is [said to be] a subst. signifying Reliance, and confidence: (S, * K, TA:) and [it is said that]

هُوَ عِوَلِى signifies He is my stay, or support: the word, however, occurs in this form, twice, in a verse of Taäbata-sharrà, accord. to the relation thereof by Aboo-'Ikrimeh; but accord. to others it is ↓ عَوَلٌ, with fet-h to the ع and و, and is said to be an inf. n.; whereas the former is said to be pl. of ↓ عَوْلَةٌ; [and the two words signify, respectively, a weeping and weepings; for] by his saying لٰكِنَّمَا عَِوَلِى إِنْ عَِوَلٍ the poet means If I wept for any one, I would weep &c. (TA.) b2: And عِوَلٌ is also a subst. signifying An asking for aid. (K, TA.) عَالَةٌ A ظُلَّة [or covering], (K,) or a thing like a ظُلَّة, (S, O,) used as a shelter from the rain, (S, O, K,) constructed with cuttings of trees [in a manner described above: see 2, last sentence]. (TA.) b2: And i. q. نَعَامَةٌ, (Kr, K,) either as meaning The species of animal thus called [i. e. an ostrich], or as meaning a ظُلَّة, for thus نَعَامَةٌ also signifies. (TA.) A2: [As a pl.: see عِيَالٌ.]

A3: See also art. عيل.

عَوْلَةٌ: see the next paragraph, in two places: and see also عِوَلٌ.

عَوِيلٌ A wailing; i. e. a raising of the voice with weeping; as also ↓ عَوْلٌ and ↓ عَوْلَةٌ: (S, O, K:) or a weeping and crying out: (Msb:) and sometimes it signifies a cry, or voice, from the chest, without weeping: (O, TA:) and sometimes ↓ عَوْلَةٌ signifies the burning sensation of grief and of love, without a raising of the voice and without weeping. (TA.) [See also عَوَّالٌ.]

A2: Also Weak: b2: and hence it is used as a name for One of the ropes of a ship or boat. (TA.) عِيَالٌ, belonging to this art. and to art. عيل; (K, mentioned in the S and O in the latter art.;) or its ى is substituted for و, for it is from عَالَ, aor. ـُ in the first of the senses expl. above, and seems to be an inf. n. used in the sense of a pass. part. n.; (IB, TA;) [and if so, it may be used as a sing. (as it is in the Ksh and by Bd in xvi. 78 and in the S and Mgh &c. voce كَلٌّ and in the O and K voce حَمِيلَةٌ) and also as a pl.; but in general] it signifies A family, or household; (Msb;) [i. e.,] a man's عِيَال are the persons whom he feeds, nourishes, or sustains; (S, O, Msb, K;) or the persons who dwell with him, and whose expenses are incumbent on him, as his young man, or slave, his wife, and his young child: (KT:) and ↓ عَيِّلٌ signifies the same: (K:) or this latter (which is originally عَيْوِلٌ, TA) is sing. of عِيَالٌ x(S, Mgh, O, Msb) and of عَيَائِلُ, (S, O,) like as جَيِّدٌ is sing. of جِيَادٌ (S, Mgh, O, Msb) and of جَيَائِدُ; (S, O;) the last being a pl. pl., (K in art. عيل,) [as also عِيَالَاتٌ, of which see an ex. voce

أزْمَلٌ;] but is sometimes used as a pl., for عَشَرَةُ عَيِّلٍ, accord. to an ex. in a trad., signifies ten persons fed, nourished, or sustained, by a man: (TA:) or the pl. [of ↓ عَيِّلٌ] is عَالَةٌ, (Kr, K,) [like as سَادَةٌ is said to be pl. of سَيِّدٌ,] or, accord. to ISd, it is pl. of عَائِلٌ, [q. v. in art. عيل, and in like manner سَادَةٌ is held by him to be pl. of سَائِدٌ, not of سَيِّدٌ,] for [he says that] a word of the measure فَيْعِلٌ never forms a pl. [like عَالَةٌ, which is] of the measure فَعَلَةٌ; (TA;) and [عَيَائِلُ is applied to women, for] one says نِسْوَةٌ عَيَائِلُ. (K.) العِيَالُ [as meaning (assumed tropical:) The dependants for sustenance] is also used, metaphorically, in relation to birds, and to predaceous and other beasts. (TA.) And أُمُّ العِيَالِ is a name for (assumed tropical:) The cooking-pot. (T in art. ام.) عَوَالَةٌ Want: and intrusion at feasts, uninvited. (TA.) عَوَّالٌ A weeping: an inf. n. [or rather a quasiinf. n.] of عَوَّلَ: pl. عَوَاوِيلُ, and by poetic license عَوَاوِلُ. (TA.) [See also عَوِيلٌ.]

عَائِلٌ [act. part. n. of عَالَ]. b2: One says أَمْرٌ عَائِلٌ and عَالٍ, the latter being formed by transposition, meaning [An affair, or event,] hard to be borne, severe, or distressing, and great, or formidable. (TA.) b3: عَائِلٌ applied to a measure of capacity means Exceeding others. (IAar, TA in art. عيل.) عَيِّلٌ: see عِيَالٌ, in two places.

أَعْوَلُ i. q. أَشَدُّ [More, and most, hard to be borne, &c.]: and أَعْلَى, occurring in a verse of Aboo-Dhu-eyb, signifies the same, being formed from أَعْوَلُ by transposition. (TA.) مَعُولٌ [Fed, nourished, or sustained: &c.

A2: And] Overcome: applied in this sense to patience: (K:) and to a man, in respect of his opinion, or judgment. (TA.) مُعْوَلٌ, followed by عَلَيْهِ, Wailed for: thus in the trad., المُعْوَلُ عَلَيْهِ يُعَذَّبُ, (S, O,) or, as some relate it, ↓ المُعَوَّلُ; i. e. He (of the dead) who is wailed for will be punished. (O.) مُعْوِلٌ: see 2: A2: and see also 4, last sentence.

مِعْوَلٌ [A pickaxe, or stone-cutter's pick; (so in the present day;)] the iron implement, (K,) a large فَأْس, (S, O, Msb,) with which are pecked, or hollowed out, (S, O, K,) rocks, or great masses of stone, (S, O,) or mountains: (K:) pl. مَعَاوِلُ. (S, O.) [See also صَاقُورٌ.]

مُعْيِلٌ A man having a family, or household, whom he has to feed; [or, accord. to an explanation of its verb, having a numerous family or household;] as also ↓ مُعَيَّلٌ, like مُحَمَّدٌ [in measure]: (TA: [see also art. عيل:]) or ↓ مُعَيَّلٌ signifies one whose property is deficient and whose family, or household, have overcome him. (TA in art. خلع.) A2: See also 4, last sentence.

مُعَوَّلٌ One of whom aid, or succour, is asked: (S, O, TA:) and one upon whom reliance, or confidence is placed. (TA.) One says, مَا لَهُ فِى القَوْمِ مِنْ مُعَوَّلٍ He has not, among the people, or party, any of whom aid is [to be] asked. (S, O.) [See also عَوْلٌ.]

A2: It is also an inf. n. of عَوَّلَ. (Th. K. TA.) See that verb, in three places.

A3: Also A place of weeping [or of wailing]: so, accord. to some, in the verse cited in the second paragraph [q. v.]. (O.) A4: See also مُعْوَلٌ.

مُعَيَّلٌ: see مُعْيِلٌ, in two places.

مُعَيِّلٌ A constructor of the sort of shelter from the rain called عَالَة. (Skr, S, O.)

طرف

1 طَرَفَ, aor. ـِ inf. n. طَرْفٌ, He looked from the outer angle of the eye: or [he twinkled with his eye, i. e.] he put the edge of his eyelid in motion, or in a state of commotion, and looked: (M, TA:) or الطَّرْفُ signifies the putting the eyelids in motion, or in a state of commotion, in looking: (Mgh, * TA:) one says, شَخَصَ بَصَرُهُ فَمَا يَطْرِفُ [His eye, or eyes, has, or have, become fixedly open, or raised, and he does not put his eyelids in motion, or does not twinkle with his eye, or eyes, in looking]: (TA:) [or] one says, طَرَفَ البَصَرُ, aor. and inf. n. as above, meaning the eye, or eyes, [twinkled, or] became in a state of commotion: (Msb:) [or] طَرَفَ بَصَرَهُ, (O, K, TA, and so in a copy of the S,) or بَصَرُهُ, (so in one of my copies of the S,) aor. and inf. n. as above, [he winked, i. e.] he closed one of his eyelids upon the other: (S, O, K: [see also 4:]) or طَرَفَ بِعَيْنِهِ [in the CK بعَيْنَيْهِ] he put his eyelids in motion, or in a state of commotion: (K, TA:) and طُرِفَتْ عَيْنُهُ, aor. ـْ inf. n. as above, his eyelids were put in motion or in a state of commotion, by looking. (As, TA.) [Another meaning of طَرَفَ بَصَرَهُ, and another of طُرِفَتْ said of the eye, will be found below.] عَيْنٌ تَطْرِفُ, signifying An eye that [twinkles, or] puts the eyelid in motion, or in a state of commotion, with looking, is used for ذُو عَيْنٍ تَطْرِفُ, meaning (assumed tropical:) a living being. (Mgh.) مَا بَقِيَتْ مِنْهُمْ عَيْنٌ تَطْرِفُ [There remained not of them one having an eye twinkling] means (tropical:) they died, (O, K, TA,) or (O, in the K erroneously “ and,” TA) they were slain. (O, K, TA.) b2: [Also He looked: for]

الطَّرْفُ is used as meaning the act of looking (Er-Rághib, Msb, TA) because the putting in motion of the eyelid constantly attends that act: (Er-Rághib, TA:) and طَرَفْتُهُ, inf. n. as above, signifies I saw, or I looked at or towards, him, or it; syn. أَبْصَرْتُهُ. (Ham p. 111.) It is said in the Kur [xiv. 44] لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ [Their look shall not revert to them; i. e., shall not be withdrawn by them from that upon which they shall look]. (S, O.) And in the same [xxvii. 40], أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدٌ إِلَيْكَ طَرْفُكَ, [meaning, in like manner, I will bring it to thee before thy look at a thing shall revert to thee, or be withdrawn by thee therefrom: or,] accord. to Fr, meaning before a thing shall be brought to thee from the extent of thy vision: or, as some say, in the space in which thou shalt open thine eye and then close it: or in the space in which one shall reach the extent of thy vision. (O.) and one says, نَظَرَ فُلَانٌ بِطَرْفٍ خَفِىٍّ [Such a one looked with a furtive glance], meaning, contracted his eyelids over the main portion of his eye and looked with the rest of it, by reason of shyness or fear. (Har p. 565.) And تَطْرِفُ الرِّجَالَ [app. meaning She looks at the men] is said of a woman who does not keep constantly to one. (TA. [See مَطْرُوفَةٌ.]) And تَطْرِفُ الرِّيَاضَ رَوْضَةً بَعْدَ رَوْضَةٍ

[app. meaning She looks at the meadows, meadow after meadow, to pasture upon them in succession,] is said of a she-camel such as is termed طَرِفَةٌ [q. v.]. (As, TA.) b3: طَرَفْتُ عَيْنَهُ, (S, O, Msb, in the K طَرَفَ عَيْنَهُ,) aor. and inf. n. as above, (Msb, TA,) I (S, O, Msb) hit, struck, smote, or hurt, his eye with a thing, (S, O, Msb, K, [in the CK شَىْءٌ is put for بِشَىْءٍ,]) such as a garment or some other thing, (TA,) so that it shed tears: and one says of the eye, طُرِفَتْ. (S, O, K. [See another explanation of the latter in the first sentence.]) Ziyád, in reciting a خُطْبَة, said, قَدْ طَرَفَتْ أَعْيُنَكُمُ الدُّنْيَا وَسَدَّتْ مَسَامِعَكُمُ الشَّهَوَاتُ [The good of the present world hath smitten your eyes, and appetences have stopped your ears]. (O.) And one says طَرَفَهُ and ↓ طرّفهُ meaning He, or it, struck, smote, or hurt, his eye. (TA.) And طَرَفَهَا الحُزْنُ وَالبُكَآءُ Grief and weeping hurt it (the eye), so that it shed tears. (TA.) And طَرَفَهَا حُبُّ الرِّجَالِ The love of the men smote her eye, so that she raised her eyes and looked at every one that looked at her; as though a طَرْفَة [or red spot of blood], or a stick or the like, hurt her eye. (Az, TA.) b4: الطَّرْفُ signifies also The slapping with the hand (K, TA) upon the extremity of the eye. (TA.) b5: Then it became applied to signify The striking upon the head. (TA.) b6: طَرَفَهُ عَنْهُ signifies He turned him, or it, away, or back, from him, or it. (S, O, K.) Hence the saying of a poet, (S, O, TA,) 'Amr Ibn-Abee-Rabee'ah, (TA,) or a young woman of the Ansár, (O,) إِنَّكَ وَاللّٰهِ لَذُو مَلَّةٍ

يَطْرِفُكَ الأَدْنَى عَنِ الأَبْعَدِ so in the S; but the right reading is عَنِ الأَقْدَمِ, for the next verse ends with تَصْرِمِى: (IB, TA:) [i. e. Verily thou, by Alláh, art one having a weariness: the nearer turns thee away, or back, from the older:] meaning, he turns away, or back, thy sight from the latter: i. e. thou takest the new (الجَدِيدَ ↓ تَسْتَطْرِفُ), and forgettest the old. (S, TA.) You say, طَرَفْتُ البَصَرَ عَنْهُ (S * Msb) I turned away, or back, the sight from him, or it. (Msb.) And اِطْرِفٌ بَصَرَكَ Turn away, or back, thy sight from that upon which it has fallen and to which it has been extended. (TA.) b7: And طَرَفَهُ عَنَّا شُغْلٌ Business, or occupation, withheld him from us. (TA.) b8: And طَرَفَهُ He drove him away. (Sh, TA.) A2: طَرِفَتْ, (S, O, K,) [aor. ـَ inf. n. طَرَفٌ; (TA;) and ↓ تطرّفت; She (a camel) depastured the sides, or lateral parts, (أَطْرَاف,) of the pasturage, not mixing with the other she-camels, (S, O, K,) tasting, and not keeping constantly to one pasturage. (Har p. 569.) A3: طَرُفَ, (S, O, Msb, K,) inf. n. طَرَافَةٌ, (O, TA,) It (property) was recently, or newly, acquired: (S, O, K: *) or it (a thing) was good [and recent or new or fresh]. (Msb.) b2: And the same verb, (S, K,) inf. n. as above, (S, TA,) He was such as is termed طَرِيفٌ [and طَرِفٌ q. v.] as meaning the contr. of قُعْدُد. (S, K.) 2 طرّفهُ [from the subst. الطَّرْفُ meaning “ the eye ”]: see 1, latter half.

A2: طرّف [from الطَّرَفُ], (S, O, K,) inf. n. تَطْرِيفٌ, (K,) He (a man, S, O) fought around the army; because he charges upon, or assaults, those who form the side, or flank, or extreme portion, of it, (S, O, K,) and drives them back upon the main body: (S, O:) or, as in the M, he fought the most remote thereof, and those that formed the side, or flank, thereof. (TA.) b2: And طرّف عَلَىَّ الإِبِلَ He drove, or sent, back to me those that formed the sides, or extreme portions, of the camels. (O, K.) and طرّف الخَيْلَ He drove back the foremost of the horsemen (O, K, TA) to, or upon, the hindmost of them. (TA.) Accord. to El-Mufaddal, تَطْرِيفٌ, signifies a man's repelling another man from the hindmost of his companions: (O, TA: *) one says, طَرِّفْ عَنَّا هٰذَا الفَارِسَ [Repel thou from our rear this horseman]. (O, TA.) b3: For another signification [from الطَّرَفُ] see 4. b4: [Hence also,] طرّفت بَنَانَهَا She (a woman) tinged, or dyed, the ends (أَطْرَاف, O, Msb, TA) of her fingers with حِنَّآء. (O, Msb, K, * TA.) b5: And تَطْرِيفْ الأُذُنِ The making the ear of a horse to be pointed, tapering, or slender at the extremity. (TA.) [Hence,] Khálid Ibn-Safwán said, خَيْرُ الكَلَامِ مَا طُرِّفَتْ مَعَانِيهِ وَشُرِّفَتْ مَبَانِيهِ (assumed tropical:) [The best of language is that of which the meanings are pointed, and of which the constructions are crowned with embellishments as though they were adorned with شُرَف, pl. of شُرْفَةٌ, q. v.]. (TA: there mentioned immediately after what here next precedes it.) b6: And طرّف الشَّىْءَ [from طَرَفٌ signifying

“ anything chosen or choice ”] means He chose, or made choice of, the thing; as also ↓ تطرّفهُ. (TA. [See also 10.]) b7: طرّف said of a camel means He lost his tooth [or teeth] (O, K, TA) by reason of extreme age. (TA.) 4 اطرف He (a man, K) closed his eyelids. (Ibn-'Abbád, O, K. [See also 1, first sentence.]) A2: اطرف الثَّوْبَ, inf. n. إِطْرَافٌ, He made two ornamental or coloured or figured borders (عَلَمَيْنِ) in the ends, or sides, of the garment (فِى طَرَفَيْهِ); as also ↓ طرّفهُ, inf. n. تَطْرِيفٌ. (Msb: and in like manner the pass. of the former verb is expl. in the S and O, as said of a رِدَآء of خَزّ.) A3: اطرف فُلَانًا He gave to such a one what he had not given to any one before him: (L, K, * TA:) or he gave him a thing of which he did not possess the like, and which pleased him: (TA:) [and he gave him property newly, or recently, acquired.] You say, أَطْرَفَهُ كَذَا and بِكَذَا, meaning أَتْحَفَهُ [He gave him such a thing as a تُحْفَة, i. e. طُرْفَة, q. v.]. (Har p. 54.) b2: [Hence,] اطرف فُلَانٌ signifies جَآءَ بِطُرْفَةٍ, (S, and Har p. 54,) as meaning Such a one brought something newly found, or gained, or acquired: (Har p. 54:) and as meaning he brought a thing that was strange, or extraordinary, and approved, or deemed good: (Id. p. 615:) and as meaning he brought new information or tidings. (Id. p. 32.) And one says, اطرفهُ خَبَرًا [and بِخَبَرٍ (see Har p. 529)] meaning He told him new information or tidings. (Az, TA.) b3: أَطْرَفَ بِهِ مَنْ حَوَالَيْهِ [a phrase used by El-Hareeree] means They who were around him became possessors, thereby, of a new and strange piece of information, (صَارُوا بِسَبَبِهِ ذَوِى طُرْفَةٍ,) and said, مَا أَطْرَفَهُ [How novel and strange is it!], by reason of their wonder at it; so that the verb is intrans., and من is its agent: or it may mean he made to wonder by reason of it those who were around him. (Har p. 474.) A4: الإِطْرَافُ signifies also كَثْرَةُ الآبَآءِ [i. e., app., The being numerous, as said of ancestors, meaning ancestors of note]. (TA.) A5: اطرف البَلَدُ, (S, O, K, TA,) and اطرفت الأَرْضُ, (TA,) The country, and the land, abounded with [the kinds of pasture called]

طَرِيفَة [q. v.]. (S, O, K, TA.) 5 تطرّف [as quasi-pass. of 2 signifies It became pointed, tapering, or slender at the extremity: see ذُبَابُ السَّيْفِ in art. ذب]. b2: [And] i. q. صَارَ طَرَفًا [It became an extremity, or a side; or at, or in, an extremity or a side]. (TA.) b3: كَانَ لَا يَتَطَرَّفُ مِنَ البَوْلِ, in a trad. respecting the punishment of the grave, means He used. not to go far aside from urine. (L, TA. *) b4: تطرّفت said of a she-camel: see 1, near the end. b5: Said of the sun, It became near to setting. (TA.) b6: تطرّف عَلَى القَوْمِ He made a sudden, or an unexpected, attack upon the territory, or dwellings, of the people. (TA.) A2: تطرّف الشَّىْءَ He took from the side of the thing: [and] he took the side of it. (MA.) b2: See also 2, last signification but one.8 اِطَّرَفْتُ الشَّىْءَ, of the measure اِفْتَعَلْتُ, I purchased the thing new. (S, O, K. [See also 10.]10 استطرفهُ He counted, accounted, reckoned, or esteemed, it new; (PS;) or طَرِيف [as meaning newly, or recently, acquired]. (S, O, K.) One says of good discourse, يَسْتَطْرِفُهُ مَنْ سَمِعَهُ [He who has heard it esteems it new]. (K.) b2: and استطرف الشَّىْءَ He found, gained, or acquired, the thing newly. (S, O, K. [See also 8.]) b3: Yousay of a woman who does not keep constantly to a husband, تَسْتَطْرِفُ الرِّجَالَ (assumed tropical:) [She takes, or chooses, new ones of the men]: she who does thus being likened to the she-camel termed طَرِفَةٌ, that depastures the extremities, or sides, of the pasturage, and tastes, and does not keep constantly to one pasturage. (Har p. 569.) See also 1, last quarter. b4: And one says of camels, استطرنت المَرْتَعَ They chose, or selected, the pasturage: or they took the first thereof. (TA. [See also 2, last signification but one.]) طَرْفٌ The eye; a word having no pl. in this sense because it is originally an inf. n., (S, O, K,) therefore it may denote a sing. and may also denote a pl. number [i. e. may signify also eyes]: (S, O, Msb:) or, (K,) as Ibn-'Abbád says, (O,) it is a coll. n. signifying the بَصَر [which has the sing. and the pl. meanings mentioned above, as well as the meaning of the sense of sight], and is not dualized nor pluralized: or, as some say, it has for pl. أَطْرَافٌ: (O, K:) but this is refuted by the occurrence of طَرْف in a pl. sense in the Kur xxxvii. 47 and xxxviii. 52 and lv. 56: (O:) and though الأَطْرَاف is said to occur as its pl. in a trad. of Umm-Selemeh, this is a mistake for الإِطْرَاق: (Z, O:) it is said, however, that its being originally an inf. n. is not a reason for its not being allowable to pluralize it when it has become a subst., and especially when it is not meant to convey the signification of an epithet: (MF:) [but it may be regarded as an epithet; meaning seer, and, being originally an inf. n., seers also; and this is the more probable because]

↓ الطَّوَارِفُ [is an epithet used as a subst., and thus] signifies the eyes, (S, O, K,) as in the saying هُوَ بِمَكَانٍ لَا تَرَاهُ الطَّوَارِفُ [He is in a place in which the eyes will not see him]; (S, * O, * TA;) pl. of ↓ طَارِفَةٌ. (TA.) b2: [Hence,] الطَّرْفُ is the name of (assumed tropical:) Two stars, which precede الجَبْهَةُ, (S, O, K,) so called because (K) they are [regarded as] the two eyes of Leo; one of the Mansions of the Moon: (S, O, K:) [often called الطَّرْفَةُ, q. v.:] the طَرْف of Leo, consisting of two small stars in front of الجَبْهَة, like the فَرْقَدَانِ, but inferior to them in light, and having somewhat of obliquity; the Ninth Mansion of the Moon: (Kzw in his descr. of that Mansion:) or the star [app. lambda] in the face of Leo, together with that which is outside [app. alpha] on the figure of Cancer: (Kzw in his descr. of Leo:) or the bright star [alpha] on the hinder, southern, leg, or foot, [i. e. claw,] of Cancer. (Kzw in his descr. of Cancer.) [See مَنَازِلُ القَمَرِ, in art. نزل.] b3: And طَرْفُ العَيْنِ signifies The eyelid. (TA.) A2: Also طَرْفٌ, A man generous, or noble, (K, TA, [see also طِرْفٌ,]) in respect of ancestry, up to the greatest [i. e. most remote] forefather. (TA.) A3: See also طَرَفٌ, first sentence.

طُرْفٌ: see طَرِيفٌ, with which it is syn., and of which it is also a pl. طِرْفٌ A generous horse: (As, S, O, K:) or, accord. to Er-Rághib, one that is looked at (يُطْرَفُ) because of his beauty; so that it is originally مَطْرُوفٌ, i. e. مَنْظُورٌ; like نِقْضٌ in the sense of مَنْقُوضٌ: (TA:) pl. طُرُوفٌ (As, S, O, K) and أَطْرَافٌ: (O, K:) accord. to Az, an epithet applied peculiarly to the males: (S, O, K: *) or generous in respect of the sires and the dams: (Lth, O, K:) or recently acquired; not of his owner's breeding; fem. with ة, (O, K,) occurring in a verse of El-'Ajjáj: Lth says that they sometimes apply the epithets طِرْفٌ and طِرْفَةٌ as syn. with نَجِيبٌ and نَجِيبَةٌ, in a manner unusual in the language: (O:) accord. to Ks, طِرْفَةٌ is applied as an epithet to a mare: (TA:) and طِرْفٌ signifies also a horse long in the legs or the neck, having the ears pointed, tapering, or slender at the extremities. (TA in the supplement to this art.) b2: And (tropical:) Generous (S, O, TA) as an epithet applied to a young man (S, TA) or to a man; (O, TA;) as also ↓ طَرَفٌ: (O, K:) or a man generous in respect of his male and his female ancestors: (K, * TA:) pl. أَطْرَافٌ: (O, K:) when applied to other than man, its pl. [or rather one of its pls.] is طُرُوفٌ. (K.) b3: See also طَرَفٌ, latter half. b4: And رَجُلٌ طِرْفٌ فِى نَسَبِهِ, (K, TA,) with kesr, (TA,) [in the CK, erroneously, طَرْفٌ,] (assumed tropical:) A man whose nobility is recent: as though a contraction of ↓ طَرِفٌ. (K, TA.) b5: And اِمْرَأَةٌ طِرْفُ الحَدِيثِ, (K, TA,) with kesr, (TA,) [in the CK طَرْف,] A woman whose discourse is good; every one who has heard it esteeming it new (يَسْتَطْرِفُهُ). (K, * TA.) A2: And One desirous of possessing everything that he sees. (K.) b2: See also طَرِفٌ, in two places. b3: And see طَرِيفٌ.

A3: Also Anything of the produce of the earth still in the calyxes thereof. (Ibn-'Abbád, O, K, *) طَرَفٌ The extremity, or end, of anything; [as of a sword, and of a spear, and of a rope, and of the tongue, &c.;] thus accord. to ISd; but in the K this meaning is assigned to ↓ طَرْفٌ: (TA: [several evidences of the correctness of the former word in this sense will be found in the present art.; and countless instances of it occur in other arts. &c.: it seems to have been generally regarded by the lexicographers as too notorious to need its being mentioned:]) and a side; a lateral, or an outward, or adjacent, part or portion; a region, district, quarter, or tract; syn. نَاحِيَةٌ: (S, O, Msb, K:) and a part, portion, piece, or bit, (syn. طَائِفَةٌ,) of a thing: (S, O, K:) it is used in relation to bodies, or material things, and to times &c.; (Er-Rághib, TA;) and is thus used in the sense of طَائِفَة of a people, in the Kur iii. 122; (Ksh;) [and may often be rendered somewhat of a thing, whether material (as land &c.) or not material (as in the T and S voce ذَرْوٌ, where it is used of a saying, and as in the S and A and K in art. هوس &c., where it is used of madness, or insanity, or diabolical possession):] the pl. is أَطْرَافٌ. (O, Msb, K.) b2: [Hence,] الأَطْرَافُ signifies The fingers: and [when relating to the fingers] has no sing. unless this is used as a prefixed noun, as in the saying أَــشَارَــتْ بِطَرَفِ إِصْبَعِهَا [She made a sign with the end of her finger]: but the pl. is said by Az to be used in the sense of the sing. in the following ex. cited by Fr, يُبْدِينَ أَطْرَافًا لِطَافًا عَنَيَهٌ [so that the meaning is, They show an elegant finger like a fruit of the species of tree called عَنَم]; therefore the poet says عَمَنَه [which is a n. un.: but I think that it is much more reasonable, and especially as the verb is pl., to regard the ه in this case as the ه of pausation, of which see an ex. voce حِينٌ; and accordingly to render the saying, they show elegant fingers like fruits of the عَنَم]. (TA.) It is said in a trad. of Abraham, when he was a little child, جُعِلَ رِزْقُهُ فِى أَطْرَافِهِ [His sustenance was made to be in his fingers]; meaning that he used to suck his fingers and find in them that which nourished him. (TA.) b3: And [hence] أَطْرَافُ العَذَارَى (tropical:) A species of grapes, (A, K, TA,) white and slender, found at Et-Táïf: (A, TA:) or, as in the L, black and long, resembling acorns, likened to the fingers of virgins, that are dyed [with حِنَّآء], because of their length; and the bunch of which is about a cubit long. (TA.) b4: ذُو الطَّرَفَيْنِ is an appellation of A sort of serpent, (K,) a sort of black serpent, (TA,) or the [serpent called] أَسْوَد, (O,) having two stings, one in its nose and the other in its tail, with both of which, (O, K, TA,) so it is said, (O, TA,) it smites, and it suffers not him whom it smites to linger, killing at once. (O, K, TA.) b5: طَرَفَا الدَّابَّةِ sometimes means The fore part and the hinder part of the beast. (TA.) b6: and أَطْرَافُ الجَسَدِ (O) or البَدَنِ (K) means [The extremities of the body; i. e.] the arms or hands, and the legs or feet, and the head: (O, K:) or, as in the L, أَطْرَافٌ is pl. of طَرَفٌ as syn. with شَوَاةٌ [n. un. of شَوًى, q. v.]. (TA.) b7: [And the dual has various other meanings assigned to it, derived from the first of the significations mentioned in this paragraph.] It is said in a trad. (O, K) of the Prophet, (O,) كَانَ إِذَا اشْتَكَى أَحَدٌ مِنْ أَهْلِهِ لَمْ تَزَلِ البُرْمَةُ عَلَى النَّارِ حَتَّى يَأْتِىَ عَلَى أَحَدِ طَرَفَيْهِ [It was the case that when any one of his family had a complaint, the cooking-pot did not cease to be on the fire but he arrived at one of his two limits]; meaning (assumed tropical:) convalescence or death; because these are the two terminations of the case of the diseased. (O, K.) b8: And one says, لَا يَمْلِكُ طَرَفَيْهِ (assumed tropical:) He will not have control over his mouth and his anus: referring to him who has drunk medicine or become intoxicated. (AO, ISk, S, O, K.) b9: And فُلَانٌ فَاسِدُ الطَّرَفِيْنِ (assumed tropical:) Such a one is corrupt in respect of the tongue and the فَرْج. (TA.) b10: And لَا يَدْرِى أَىُّ طَرَفَيْهِ أَطْوَلُ, (in the CK يُدْرَى,) [He will not, or does not, know which of his two extremities is the longer,] meaning (tropical:) his ذَكَر and his tongue; (S, O, K, TA;) whence طَرَفٌ is used as signifying (assumed tropical:) the tongue: (TA:) or the meaning is, as some say, (assumed tropical:) which of his two halves is the longer; the lower or the upper: (TA:) or (assumed tropical:) the lineage of his father or that of his mother (O, K, TA) in respect of generosity, or nobility: (O, TA:) i. e., which of his two parents is the more generous, or noble: so says Fr. (TA.) b11: كَرِيمُ الطَّرَفَيْنِ means (tropical:) Generous, or noble, [on both sides, i. e.] in respect of male and female ancestors. (S, O, TA.) b12: And أَطْرَافٌ means also (assumed tropical:) A man's father and mother and brothers and paternal uncles and any relations whom it is unlawful for him to marry. (Az, S, O, K.) b13: And (assumed tropical:) Noble, or exalted, men: (Th, S:) or أَطْرَافُ الأَرْضِ means (tropical:) the noble, or exalted, men, and the learned men, of the earth, or land: (O, K, TA:) one of whom is termed طَرَفٌ, or ↓ طِرْفٌ. (O, See the latter of these words.) And hence, as some explain it, the saying in the Kur [xiii. 41, like one in xxi. 45], أَوَلَمْ يَرَوْا أَنَّا نَأْتِى الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا (assumed tropical:) [Have they not seen that we visit, or bring destruction upon, the land, curtailing it of its learned men?]; the meaning being, the death of its learned men: (O, TA:) or, as some say, [curtailing it of its inhabitants and its fruits; for they say that] the meaning is, the death of its inhabitants and the diminution of its fruits: (TA:) or it means, curtailing it of its sides, or districts, one by one: (Az, O, L:) Ibn-'Arafeh says that the meaning is, we lay open by conquest, to the Prophet, (نَفْتَحُ عَلَى النَّبِىِّ,) the country around Mekkeh. (O, TA.) [b14: أَطْرَافُ النَّاسِ also means (assumed tropical:) The lower orders of the people: but this I believe to be post-classical.] b15: طَرَفَىِ النَّهَارِ, in the Kur 11:114, means غُدْوَةً وَعَشِيَّةً [i. e. Morning and afternoon]; by the former being meant daybreak; and by the latter, noon and the عَصْر [q. v.], (Ksh, Bd,) or the عَصْر [only]. (Bd.) And أَطْرَافَ النَّهَارِ, in the Kur 20:130, means At daybreak and at sunset: (Ksh, Bd:) or at noon and at the عَصْر; so says Zj: or, accord. to IAar, in the hours (سَاعَات) of the day: Abu-l-'Abbás says that it means طَرَفَىِ النَّهَارِ. (TA.) b16: [عَلَى طَرَفٍ often occurs as meaning Beside, aside, or apart; like على جَانِبٍ, and على نَاحِيَةٍ: and in like manner the Persians say بَرْ طَرَفْ. b17: and مِنْ طَرَفِ فُلَانٍ is often used as meaning On the part of such a one; but is perhaps post-classical.] b18: And you say, لِلْأَمْرِ طَرَفَانِ [meaning (assumed tropical:) There are two ways of performing the affair, either of which may be chosen; as though it had two ends, or two sides]. (TA voce صَرْعٌ.) And جَعَلَهُ مُطْلَقَ الطَّرَفَيْنِ (assumed tropical:) [He made it allowable, or free, in respect of both the alternatives, either way one might choose to take]. (Msb in art. بوح.) b19: [And hence, perhaps,] طَرَفٌ signifies also (assumed tropical:) Anything chosen or choice: pl. أَطْرَافٌ: [whence]

أَطْرَافُ الحَدِيثِ means (assumed tropical:) Chosen, or choice, subjects of discourse; as also الحَدِيثِ ↓ طَرَائِفُ: and أَطْرَافُ الأَحَادِيثِ means [the same, or] colloquies of friends, consisting of mutual communications, and oblique expressions, and allusions: so says ISd: and this is likewise a meaning of ↓ الطِّرَافُ and السِّبَابُ, which latter [properly signifying “ mutual reviling ”] is given in the K as an explanation of the former. (TA.) b20: Also Flesh, or flesh-meat; syn. لَحْمٌ. (TA.) طَرِفٌ, in the K ↓ طِرْف, but the former is the right, (TA,) A male camel that removes from one pasturage to another; (K, TA;) not keeping constantly to one pasturage. (TA.) And طَرِفَةٌ A she-camel that does not keep constantly to one pasturage; (S, O, K;) that depastures the extremities, or sides, of the pasturage, and tastes, and does not keep constantly to one pasturage: (Har p. 569:) or, accord. to As, that looks at the meadows (تَطْرِفُ الرِّيَاضَ), meadow after meadow [app. to pasture upon them in succession]: (TA:) and ↓ مُسْتَطْرِفَةٌ, so applied, signifies the same as طَرِفَةٌ: (TA, but not as on the authority of As:) and ↓ مِطْرَافٌ, so applied, that will not feed upon a pasturage unless she choose anew, or take the first of, (حَتَّى تَسْتَطْرِفَ,) another. (As, S, O, K.) b2: And [hence (see 10)] طَرِفٌ applied to a man signifies (assumed tropical:) That does not keep constantly to a wife, or woman, nor to a companion: (S, O, K:) and ↓ طِرْف, thus accord. to the K, (TA, [in which it is said that by rule it should be طَرِفٌ, as above,]) a man who does not keep constantly to the companionship of one person, by reason of his weariness. (K.) And ↓ مُتَطَرِّفَةٌ applied to a woman (assumed tropical:) That chooses new ones of the men (تَسْتَطْرِفُ الرِّجَالَ), not keeping constantly to a husband; as being likened to the she-camel termed طَرِفَةٌ. (Har p. 569.) A2: And طَرِفٌ, applied to a she-camel, (O, K, [but in some of the copies of the latter, where it follows next after another explanation of the epithet thus applied, mentioned above, “or,”]) accord. to IAar, Whose fore part of the head has gradually shed its hair (الَّتِى تَحَاتَّ مُقَدَّمُ الرَّأْسِ فِيهَا, O) or whose fore part of her mouth has shed its teeth one after another (التى تَحَاتَّ مُقَدَّمُ فِيهَا, K) by reason of extreme age. (O, K. [See 2, last sentence.]) A3: Also, and ↓ طَريفٌ (assumed tropical:) Contr. of قُعْدُدٌ; (S, M, K, TA;) i. e., as the latter is further expl. in the S, and each in the M, having many ancestors, up to the greatest [i. e. most remote] forefather; and J adds that sometimes it is used in praise: thus also As explains النَّسَبِ ↓ طَرِيفُ: accord. to IAar, طَرِيفٌ signifies منحدر فى النَّسَبِ [app. مُنْحَدِرٌ, as though meaning of long descent]; and he says that it is with the Arabs more noble than قُعْدُدٌ: the pl. of طَرِفٌ as meaning the contr. of قُعْدُدٌ is طَرِفُونَ; and the pl. of ↓ طَرِيفٌ in the same sense is طُرُفٌ and طُرَفٌ and طُرَّافٌ, the second and third of which pls. are anomalous. (TA.) b2: [طَرِفٌ seems also to have the contr. meaning; or (assumed tropical:) One whose nobility is recent: and the like is said of قُعْدُدٌ; that it has two contr. meanings:] see طِرْفٌ.

طَرْفَةٌ [A wink, i. e.] a closing of one of the eyelids upon the other: (S, O, K:) or [a twinkling of the eye, i. e.] a putting the eyelids in motion or in a state of commotion. (K.) One says أَسْرَعُ مِنْ طَرْفَةِ عَيْنٍ [Quicker than a wink, or a twinkling of an eye]. (S, O.) And مَا يُفَارِقُنِى طَرْفَةَ عَيْنٍ [He does not separate himself from me during a wink, or a twinkling of an eye]. (TA.) b2: Also A red spot of blood, in the eye, occasioned by a blow or some other cause. (S, O, K.) b3: And A brand, or mark made with a hot iron, having to it no أَطْرَاف [or sides, or lateral portions], being only a line. (Ibn-'Abbád, O, K.) A2: And الطَّرْفَةُ A certain star or asterism (نَجْمٌ). (K. [There thus mentioned as though different from the asterism commonly called الطَّرْفُ, which I do not believe to be the case: see the latter appellation.]) طُرْفَةٌ A hurt of the eye, occasioning its shedding tears. (K.) A2: And Newly-acquired property; (S, O, K;) anything that one has newly acquired, and that pleases him; as also ↓ أُطْرُوفَةٌ; (TA;) a thing newly acquired; (Har p. 54;) and a thing that is strange and deemed good; (Id. p.

615;) [a pleasing rarity;] a welcome, or pleasing, thing; (KL;) and a gift not given to any one before; (K, * TA;) and a gift of which the recipient did not possess the like, and which pleases him; (TA;) [generally, a novel, or rare, and pleasing, present; like تُرْفَةٌ and تُحْفَةٌ:] pl. طُرَفٌ. (Har p. 32.) [See also طَرِيفٌ and طَرِيفَةٌ.]

طَرَفَةٌ A single tree of the species called طَرْفَآء, q. v. (AHn, S, O, K.) طُرْفَى Remoteness in lineage from the [chief, or oldest,] ancestor: قُعْدَى is nearer therein. (IB, TA.) [See طَرِفٌ.]

طَرْفَآء [accord. to some طَرْفَآءٌ and accord. to others طَرْفَآءُ, as will be seen from what follows,] A kind of trees, (S, O, K,) of which there are four species, one of these being the أَثْل [q. v.]: (K:) [or it is different from the أَثْل: the name is now generally applied to the common, or French, tamarisk; tamarix gallica of Linn.: (Forskål's Flora Aegypt. Arab. p. lxiv. no. 181; and Delile's Floræ Aegypt. Illustr. no. 349:)] AHn says, it is of the kind called عِضَاه; its هَدَب [q. v.] are like those of the أَثْل; it has no wood fit for carpentry, coming forth only as even and smooth rods towards the sky; and sometimes the camels eat it as حَمْض [q. v.] when they find no other حَمْض: AA, he adds, says that it is a sort of حَمْض: (TA:) the n. un. is ↓ طَرَفَةٌ, (AHn, S, O, K,) [which is irreg.,] and طَرْفَآءَةٌ, (AHn, O, K, [in the CK, erroneously, طَرْفَاةٌ,]) [and this requires طَرْفَآء to be with tenween, as a coll. gen. n.,] or, accord. to Sb, طَرْفَآء is sing. and pl.: (S, O:) or it is a pl. [or quasi-pl. n.] of طَرَفَةٌ, like as شَجْرَآءُ is of شَجَرَةٌ: (S in art. شجر: [see شَجَرٌ:]) or it is coll. gen. n.: accord. to IJ, the ء in طَرْفَآء is a denotative of the fem. gender; but in طَرْفَآءَةٌ, the ة is a denotative of the fem. gender, and the ء is augmentative. (M, TA.) b2: Also A place of growth of the طَرَفَة. (TA.) طِرَافٌ The portion that is taken [app. meaning cut] from the extremities (أَطْرَاف) of corn, or seed-produce. (Ibn-'Abbád, O, K.) b2: تَوَارَثُوا المَجْدَ طِرَفًا means عَنْ شَرَفٍ [i. e. They inherited, one after another, glory from nobility of ancestry]. (Ibn-'Abbád, O, K.) b3: See also طَرِيفٌ. b4: and see طَرَفٌ, last sentence but one.

A2: Also A tent of skin, or leather, (S, K, TA,) without a كِفَآء

[q. v., for it is variously explained]; of the tents of the Arabs of the desert. (TA.) طَرِيفٌ: see مَطْرُوفٌ.

A2: Also, (S, O, Msb, K,) and ↓ طَارِفٌ, (S, O, K,) and ↓ طِرَافٌ, (K,) [of which last it seems to be said in the supplement to this art. in the TA, that it may be either a pl. or a syn. of طَرِيفٌ,] Property newly acquired; (S, O, Msb, K;) as also ↓ طِرْفٌ and ↓ طُرْفٌ and ↓ مُطْرِفٌ (K) and ↓ مُسْتَطْرَفٌ; (TA;) [and it is said in one place in the TA that ↓ مِطْرَفٌ and ↓ مَطْرَفٌ are dial. vars. of مُطْرِفٌ; but I think that this last word is probably a mistake for ↓ مُطْرَفٌ;] contr. of تَلِيدٌ (S, O, Msb) and تَالِدٌ (S, O) [and تِلَادٌ]: pl. of the first and third طُرْفٌ. (K.) b2: Also, the first, A thing that is good [and recent or new or fresh]: (Msb:) what is strange, (IAar, K, TA,) [or rare,] and coloured, or of various colours, (IAar, TA,) [or pleasing to the eye,] of fruits and other things, (IAar, K, TA,) مِمَّا يستطرف بِهِ [in which يستطرف is evidently a mistranscription for يُطْرَفُ, i. e., of such things as are given as طُرَف (pl. of طُرْفَة) meaning rare and pleasing gifts]. (TA, from IAar.) b3: See also طَرِفٌ, latter part, in three places.

طَرِيفَةٌ The plant called نَصِىّ when it has become white (S, O, K, TA) and dry: (TA:) or when it has attained its full perfection; (ISk, S, O, K, TA;) and the plant called صِلِّيَان in this same state: (ISk, S, O, TA:) or the first of any herbage that the cattle choose and depasture: (TA:) or the best of pasturage, except such as is termed عُشْب; including the sorts termed نَصِىّ and صِلِّيَان and عَنْكَث and هَلْتَى and سَحَم and ثَغَام. (O, TA.) b2: [As a subst. from طَرِيفٌ, rendered such by the affix ة, it signifies Anything new, recent, or fresh: and anything choice: pl. طَرَائِفُ. (See also طُرْفَةٌ.) Hence, طَرَائِفُ البَيْتِ The choice articles, such as vessels &c., of the house: see رَفٌّ. And hence also,] طَرَائِفُ الحَدِيثِ: see طَرَفٌ, last sentence but one.

طَارِفٌ: see طَرِيفٌ.

طَارِفَةٌ [a subst. from طَارِفٌ, rendered such by the affix ة]: pl. طَوَارِفٌ: see طَرْفٌ, in two places. b2: [Also, app., A thing that causes a twinkling, or winking, of the eye. Whence, app.,] one says, جَآءَ بِطَارِفَةِ عَيْنٍ, meaning (tropical:) He (a man, S, O) brought much property, or many cattle. (S, O, K, TA.) b3: The phrase مَا أَبْرَزَتْهُ طَوَارِفُ القَرَائِحِ, in which طَوَارِفُ is pl. of طَارِفَةٌ, from طَارِفٌ signifying property “ newly acquired,” means مَا

أَحْدَثَتْهُ القَرَائِحُ المُتَأَخِّرَةُ [i. e. What the modern excogitative faculties have originated]. (Har p.

63.) A2: طَوَارِفُ الخِبَآءِ means The portions of the sides of the tent that are raised for the purpose of one's looking out: (S, O, K:) or, as some say, rings attached to the skirts (رُفُوف) of the tent, having ropes by which they are tied to the tentpegs. (TA.) A3: And سِبَاعٌ طَوَارِفُ means Beasts of prey that seize, or carry off by force, the animals that are the objects of the chase. (O, K.) هُوَ أَطْرَفُهُمْ He is the most remote of them from the greatest [or earliest] ancestor. (Lh, TA.) أُطْرُوفَةٌ: see طُرْفَةٌ.

اِخْتَضَبَتْ تَطَارِيفَ She (a woman) dyed [with حنَّآء] the ends of her fingers. (O, K.) مَطْرَفٌ: see مِطْرَفٌ: b2: and see also طَرِيفٌ.

مُطْرَفٌ: see مِطْرَفٌ: and مُطْرِفٌ: and see also طَرِيفٌ.

مُطْرِفٌ [act. part. n. of 4, q. v.]. b2: أَنْشِدِ البَيْتَيْنِ المُطْرِفَيْنِ, a phrase used by El-Hareeree, means Recite thou the two verses that adduce what is strange, or extraordinary, and approved, or deemed good: or, as some relate it, ↓ المُطْرَفَيْنِ, expl. by Mtr as meaning that are ornamented at their two extremities; like the رِدَآء called مُطْرَف: or ↓ المُطَرَّفَيْنِ, meaning, if correctly related, that are beautified, and excite admiration, in the first and last foot; as being likened to the horse termed مُطَرَّفٌ, that is white in the head and the tail: and المطرّفين [i. e. المُطَرَّفَيْنِ] may mean المستطرفين [i. e. المُسْتَطْرَفَيْنِ]. (Har p. 615: in the next p. of which, an ex. is given.) b3: See also طَرِيفٌ.

مِطْرَفٌ (S, O, L, Msb, TA) and ↓ مُطْرَفٌ, (S, O, L, Msb, K, TA,) the latter, only, mentioned in the K, (TA,) and this is the original form, because it is from أَطْرِفَ, but the dammeh was deemed difficult of pronunciation, and therefore kesreh was substituted for it, (Fr, S, O, TA,) like as is the case in مِصْحَفٌ [q. v.], (Fr, TA,) and IAth mentions also ↓ مَطْرَفٌ, (TA,) A garment, (Msb,) or [such as is termed] رِدَآء, (S, O, K,) of [the kind of cloth called] خَزّ, (S, O, Msb, K,) square, or four-sided, (S, O, K,) having ornamental or coloured or figured, borders (أَعْلَام): (S, O, Msb, K:) or a garment having, in its two ends, or sides, (فِى طَرَفَيْهِ,) two such borders (عَلَمَانِ): (Fr, TA:) or a square, or four-sided, garment of خَزّ: (Msb:) pl. مَطَارِفُ. (S, O, Msb, K.) b2: مَطَارِفُ is also applied to (assumed tropical:) Clouds [as being likened to the garments thus called]. (TA in art. دكن.) b3: See also طَرِيفٌ.

مُطَرَّفٌ A horse white in the head and the tail, the rest of him being of a different colour: and in like manner black in the head and the tail. (S, O, K.) And, accord. to AO, أَبْلَقُ مُطَرَّفٌ A horse white in the head: and likewise white in the tail and the head. (TA.) And شَاةٌ مُطَرَّفَةٌ A sheep or goat black in the end of the tail, in other parts white: (S, O, K:) or white in the ends of the ears, and for the rest part black: or black in the ends of the ears, and for the rest part white. (TA.) b2: See also مُطْرِفٌ. And see سَجْعٌ. b3: In a verse of Sá'ideh the Hudhalee, as some relate it, but accord. to others it is مُطَرِّف [q. v.], (O, TA,) describing a horse, (O,) it signifies مُرَدَّدٌ فِى الكَرَمِ [app. meaning Repeatedly improved in generosity by descent from a number of generous sires and dams]. (O, TA.) b4: See also مُسْتَطُرَفٌ.

مُطَرِّفٌ A man who fights around the army: (O, K, TA: [see 2, second sentence:]) or, as some say, who fights the أَطْرَاف [app. meaning noble, or exalted, pl. of طَرَفٌ q. v., or of طِرْفٌ,] of men. (TA.) b2: In a verse of Sá'ideh the Hudhalee, (O, TA,) describing a horse, (O,) that repels those that form the side, or flank, of the horses and of the [hostile] company of men: but as some relate it, the word is مُطَرَّف [q. v.]. (O, TA.) مِطْرَافٌ: see طَرِفٌ, former half.

مَطْرُوفٌ [pass. part. n. of طَرَفَ, q. v.]. Yousay, فُلَانٌ مَطْرُوفُ العَيْنِ بِفُلَانٍ, meaning Such a one is, exclusively of others, looked at by such a one. (S, O.) b2: And عَيْنٌ مَطْرُوفَةٌ An eye of which the lids are put in motion or in a state of commotion, by looking. (As, TA.) [And] An eye, hit, struck, smitten, or hurt, with a thing, so that it sheds tears. (S, O, K.) And ↓ طَرِيفٌ applied to an eye signifies the same as مَطْرُوفَةٌ [in one of these senses, but in which of them is not said]. (TA.) b3: مَطْرُوفَةٌ applied to a woman means As though her eye were hit, struck, smitten, or hurt, with something, (O, and EM p. 83,) so that it shed tears, (O,) by reason of the languish of her look; (EM ibid;) and this is said to be its meaning in the saying of Tarafeh, إِذَا نَحْنُ قُلْنَا أَسْمِعِينَا انْبَرَتْ لَنَا عَلَى رِسْلِهَا مَطْرُوفَةً لَمْ تَشَدَّد (O, EM,) i. e. When we say, “Sing thou to us,”

she betakes herself to us in her gentle way, as though her eye were hurt by something, by reason of the languish of her look, not straining herself in her singing; but as some relate the verse, the word is مَطْرُوقَةً, meaning “ weakly: ” (EM:) or it means whose eye the love of men has smitten, so that she raises her eyes and looks at every one that looks at her; as though a طَرْفَة [or red spot of blood], or a stick or the like, hurt her eye: (Az, TA:) or having a languishing eye; as though it were turned away, or back, (طُرِفَتٌ,) from everything at which it looked: (IAar, TA:) or as though her eye were turned away, or back so that it, or she, is still: (TA:) or (assumed tropical:) who looks at the men (تَطْرِفُ الرِّجَالَ); i. e. (assumed tropical:) who does not keep constantly to one; the pass. part. n. being put in the place of the act.; but Az says that this explanation is at variance with the original purport of the word: (TA:) or مَطْرُوفَةٌ بِالرِّجَال means (tropical:) a woman who raises, or stretches and raises, her eye at men, (S, O, K, TA,) and turns away her look from her husband, to others, (S, TA, *) and in whom is no good: (TA:) or (assumed tropical:) who looks not at any but the men; (K;) or مَطْرُوفَةُ العَيْنِ بِالرِّجَالِ has this meaning. (AA, TA.) A2: أَرْضٌ مَطْرُوفَةٌ Land abounding with the herbage called طَرِيفَة. (S, O, K.) مُطَّرَفٌ A camel newly purchased: (S:) or purchased from another part of the country, and therefore yearning for his accustomed place. (IB, TA.) مُتَطَرِّفٌ A man who does not, or will not, keep constantly to an affair; [but I think that امر (which I have rendered “ an affair ”) in my original is evidently a mistranscription for امْرَأَة, i. e. a woman, or wife;] as also ↓ مُسْتَطْرِفٌ. (TA.) See also طَرِفٌ.

مُسْتَطْرَفٌ: see طَرِيفٌ. b2: فَعَلْتُهُ فِى مُسْتَطْرَفِ الأَيَّامِ I did it in the first, or first part, of the days; (فى مُسْتَأْنَفِهَا;) as also الايّام ↓ فى مُطَرَّفِ. (S, O, K.) مُسْتَطْرِفٌ: see مُتَطَرِّفٌ. See also طَرِفٌ.

طوق

1 طَاقَهُ, inf. n. طَوْقٌ: see 4.2 طوّقه, (S, TA,) or طوّقهُ طَوْقًا, (O, K, TA,) inf. n. تَطْوِيقٌ, (TA,) He attired him with a طَوْق [or neck-ring]. (S, TA.) b2: [Hence,] طَوَّقْتُهُ الشَّىْءَ means (assumed tropical:) I made the thing to be [as though it were] his طَوْق [or neck-ring]: and thereby is expressed the imposing [upon one] a thing that is difficult, troublesome, or inconvenient: (Msb:) [i. e.] طَوَّقْتُكَ الشَّىْءَ means (assumed tropical:) I imposed, or have imposed, upon thee the thing as one that is difficult, troublesome, or inconvenient. (S, O, K. *) سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ, in the Kur [iii. 176], means (assumed tropical:) They shall have that whereof they were niggardly made to cleave to their necks [like the neck-ring]: (O, TA:) as is said in a trad., it shall be made a biting snake upon the neck. (Jel.) And [in the Kur ii. 180] some read, وَعَلَى الَّذِينَ يُطَوَّقُونَهُ, [in the CK, erroneously, يُطَوِّقُونَهُ,] meaning, (assumed tropical:) And upon those who shall have it put [upon them] like the طَوْق upon their necks [shall be incumbent &c.]: (K, TA:) which is like the saying يُجَشَّمُونَهُ and يُكَلَّفُونَهُ [i. e. shall have it imposed upon them as a thing that is difficult, troublesome, or inconvenient]: (TA:) another reading is ↓ يَطَّوَّقُونَهُ, [in the CK, erroneously, يُطَّوَّقُونَهُ,] originally يَتَطَوَّقُونَهُ [meaning the same as the former reading]: and another, ↓ يُطَيَّقُونَهُ, originally يُطَيْوَقُونَهُ [also meaning the same; in the CK, erroneously, يُطَيْقُونَهُ]: and another, ↓ يَطَّيَّقُونَهُ, [in the CK, erroneously, with damm to the first letter, and so in what follows,] originally يَتَطَيْوَقُونَهُ [also meaning the same]. (K, TA.) One says also, طوّقهُ بِهِ and طوّقهُ إِيَّاهُ, meaning (assumed tropical:) He made it, namely, a sword, &c., to be to him a طَوْق [or thing encircling, or going round, his neck]. (TA.) And طَوَّقَنِى نِعْمَةً (tropical:) [He conferred upon me a permanent badge of favour]: and طُوِّقْتُ مِنْهُ أَيَادِىَ (tropical:) [I had permanent badges of favours from him conferred upon me]: and the verb is also used [in like manner] to denote dispraise, to which it has been erroneously said by some to be restricted. (TA. [See also 2 in art. قلد: and see طَوْقٌ.]) b3: طوّقت الحَيَّةُ: see 5.

A2: طَوَّقَنِىَ اللّٰهُ أَدَآءَ حَقّكَ, (S, O,) or حَقِّهِ, (K,) means God strengthened me, or empowered me, sufficiently for the giving, or paying, of thy due, or of his due: syn. قَوَّانِى (S, O, K) عَلَيْهِ. (K.) And طُوِّقَهُ He was enabled to do it. (TA.) b2: طَوَّقَتْ لَهُ نَفْسُهُ (Akh, S, O, K) is syn. with طَوَّعَتْ, (Akh, S, O,) meaning His soul, or mind, facilitated to him [the doing of a thing]. (Akh, S, O, K.) 4 اطاق الشَّىْءَ, (S, O, Msb, K,) and اطاق عَلَيْهِ, (K,) inf. n. إِطَاقَةٌ, (S, O, Msb, K,) and طَاقَةٌ is the subst. (Az, Msb, K) used in the place of the inf. n. like طَاعَةٌ in the place of إِطَاعَةٌ, (Az, TA,) He was, or became, able to do, or accomplish, or to bear, the thing; (S, Msb, K;) as also ↓ طَاقَهُ, (Az, * K,) aor. ـُ (Az, TA,) inf. n. طَوْقٌ. (Az, K.) It is not used exclusively of a human being, as some assert it to be; but is used in a general manner. (TA.) [One says لَا يُطَلقُ meaning He will not be, or is not to be, coped with: and also as meaning it is not to be done, or to be borne, endured, or tolerated: and so مَا يُطَاقُ: see an ex. voce حَمْضَ.]5 تطوّق He put on, or attired himself with, a طَوْق [or neck-ring]. (S, O, K.) b2: [Hence, تطوّقهُ, and تطوّق بِهِ, (assumed tropical:) He had it put upon him, and he bore it, and he took it upon himself, like the طَوْق upon the neck: and he had it imposed upon him, and he imposed it upon himself, as a thing that was difficult, troublesome, or inconvenient]. See 2. [See also Har p. 310. and see 5 in art. قلد.] b3: And تطوّقت الحَيَّةُ عَلَى عُنُقِهِ (tropical:) The serpent became like the طَوْق upon his neck; as also ↓ طوّقت. (TA.) Q. Q. 1 يُطَيَّقُونَهُ, originally يُطَيْوَقُونَهُ: see 2.

Q. Q. 2 يَطَّيَّقُونَهُ, originally يَتَطَيْوَقُونَهُ: see 2.

طَاقٌ A curved construction or structure; (S, O, K;) [said to be] a Pers\. word arabicized; (S, O;) and its pl. is طَاقَاتٌ and طِيقَانٌ: (S, O, K:) or an arch of a building, wherever it is; and the pl. is أَطْوَاقٌ and طِيقَانٌ: (JK, TA:) and as signifying [thus, or] an arch constructed with bricks, it is [said to be] originally ↓ طَائِقٌ; and therefore to have for its pl. طَوَائِقُ: so says Az. (TA.) [It is often applied to An arched gateway or doorway: and to a vault. And] i. q. كُوَّةٌ [i. e. A mural aperture; a hole, or an aperture, in a wall; a meaning also assigned to إِفْرِيزٌ, by which طَاقٌ will be found to be expl. in what follows: or a niche in a wall; which, as also a window, is now often called ↓ طَاقَةٌ]. (So in the Munjid of Kr.) [And app. A kind of arched construction with a flat top which forms a shelf, against a wall. (See رَفٌّ and سَهْوَةٌ.)] And i. q. إِفْرِيزٌ [which is expl. as meaning a projecting roof or covering of a wall: and a projecting coping, or ledge, or cornice, surrounding the upper part of a wall: and in the KL as meaning a hole, or an aperture, of a wall; (as mentioned above;) but its author adds “ so we have heard ”]: (MA voce إِفْرِيزٌ:) or so أَطْوَاقٌ. (JK, and O on the authority of Ibn-'Abbád. [But this I think doubtful, and the more so as it will be seen in what follows that another meaning assigned in these same lexicons to أَطْوَاقٌ is said by IB to be a meaning of طَاقٌ.]) b2: See also طَائِقٌ, in two places. b3: [Also A layer, stratum, lamina, or the like; or any flat piece, or portion, of a thing, such as is in some cases placed over, or under, a similar piece or portion: and anything such as is in some cases lined, or faced, or otherwise combined, with another similar thing: pl. طَاقَاتٌ.] You say طَاقُ نَعْلٍ

[A single piece of leather of a sole that consists of two or more of such pieces]; (S, O, K;) and نعْلٍ ↓ طَاقَةُ [which means the same]. (K.) and نَعْلٌ طَاقٌ وَاحِدٌ A single sole; i. e. a sole of a single piece; not made of two pieces sewed together, one upon the other. (TA in art. نعل.) And [in like manner] a garment is said to be طَاقٌ وَاحِدٌ [i. e. Single, not double, not lined nor faced nor stuffed]. (Az, in TA in art. سمط, [where this meaning is clearly indicated,] and Th, in M, same art.) Thus one says سَرَاوِيلُ طَاقٌ وَاحِدٌ [Trousers, or drawers, of single cloth]. (Th, M and K in art. سمط.) [See also what is said of the phrase السَّرَاوِيلُ الطَّاقُ voce رِجْلٌ.] One says also غَزْلٌ طَاقٌ وَاحِدٌ [Spun thread that is a single yarn]: and غَزْلٌ مَفْتُولٌ طَاقَيْنِ [Spun thread twisted of two yarns]. (S and TA in art. سحل.) See also طَاقَةٌ, which has a similar meaning. [and see an ex. of the pl. طَاقَات voce رَبْعَةٌ.]

A2: Also A certain sort of garment, (S, O, K,) having sleeves. (S, O.) [And] accord. to Esh-Shereeshee, A garment worn by a new-born child, or young infant, without an opening at the bosom. (Har p. 502.) b2: And (O, K) accord. to IAar, (O,) A [garment of the kind called] طَيْلَسَان [q. v.]: (O, K:) or such as is أَخْضَر [properly meaning green; but when applied to a garment commonly meaning, as used by the Arabs, of a dark, or an ashy, dust-colour; or a dingy ashcolour]: (Kr, K:) pl. طِيقَانٌ, like سِيجَانٌ pl. of سَاجٌ. (TA.) b3: And A [garment of the kind called] كِسَآءِ: (IB, TA:) and (TA) so أَطْوَاقٌ. (JK, and O and TA on the authority of Ibn-'Abbád. [But this, as I have shown above, I think doubtful.]) b4: And A [woman's muffler, or head-covering, such as is called] خِمَار. (IAar, TA.) b5: And one says, رَأَيْتُ أَرْضًا كَأَنَّهَا الطِّيقَانُ (tropical:) [I saw a land as though it were spread with the garments called طيقان]; meaning, whereof the herbage was abundant. (TA.) طَوْقٌ [A neck-ring;] a certain ornament for the neck; (K;) a thing well known: (Msb:) [its most usual from is figured in my work on the Modern Egyptians, Appendix A:] pl. أَطْوَاقٌ. (S, O, Msb, K.) It is said in a prov., كَبِرَ عَمْرٌو عَنِ الطَّوْقِ ['Amr has become too much advanced in age for the neck-ring]: (A 'Obeyd, O, K, TA: in some copies of the K [erroneously] كَبُرَ:) or شَبَّ عَمْرٌو عَنِ الطَّوْقِ, [which has the like meaning,] as in most of the books of proverbs: (TA:) applied to him who occupies himself with a thing that is beneath his ability. (K. [For the story of the origin of this prov., see Freytag's Arab. Prov. ii. 319-21, or Har pp. 502-3; as it is too long to be quoted here.]) b2: And Anything that surrounds another thing (Msb, K) is called its طَوْق. (Msb.) b3: Hence ذَاتُ الطَّوْقِ as an appel-lation of The [ringed] pigeon [or ring-dove]. (Msb.) b4: [And hence] one says, تَقَلَّدْتُ النِّعْمَةَ طَوْقَ الحَمَامَةِ (tropical:) [I bore the favour as the ring of the pigeon; meaning, as a permanent badge or decoration]: and فِى عُنُقِى طَوْقٌ مَا لِى بِأَدَآءِ شُكْرِهِ طَوْقٌ (tropical:) [Upon my neck is a permanent badge or decoration, for which I have not ability to render due acknowledgment]: so in the A: hence also the saying of El-Mutanebbee, أَقَامَتْ فِى الرِّقَابِ لَهُ أَيَادٍ

هِىَ الأَطْوَاقُ وَالنَّاسُ الحَمَامُ [Favours of his have remained upon the necks: they are the neck-rings, and the men are the pigeons]. (TA. [See, for this verse, p. 164 of Dieterici's ed. of the Deewán of El-Mutanebbee.]) b5: الطَّوْقُ signifies also The neck [itself]. (TA.) b6: And The كَرّ, (O,) or حَابُول, (K,) [i. e. the rope in the form of a loop] by means of which one ascends the palm-tree. (O, K. *) A2: See also the next paragraph, first and second sentences.

طَاقَةٌ is the subst. from أَطَاقَ, (Az, Msb, K,) and is used in the place of the inf. n., (Az, TA,) and [when used as a simple subst.] signifies Ability, or power; (S, O, * Msb, K;) and so ↓ طَوْقٌ, (S, O, K,) which is [originally] an inf. n., (Az, K,) and is also expl. as meaning the utmost that one can do, with difficulty, trouble, or inconvenience. (TA.) One says, [لَا طَاقَةَ لِى بِهِ I have not ability, or power, to do it, or to bear or endure or tolerate it: and, to cope with him: (see Kur ii. last verse: and verse 250:) and]

↓ هُوَ فِى طَوْقِى It is within my ability, or power. (S.) In the phrase طَلَبْتَهُ طَاقَتَكَ, [as meaning Thou soughtest him, or it, in thy state of ability, or power,] Sb says, the [quasi-] inf. n. is prefixed [to the pronoun, and thus rendered determinate], though occupying the place of a denotative of state; in like manner as the article ال is prefixed [to عراك] in the phrase أَرْسَلَهَا. (TA.) A2: [Also A slender and small bundle or fascicle of fibres or filaments or the like, one of those whereof two or more, twisted together, compose a rope; a strand, a yarn, a single twist, or single thread, of a rope or cord or fringe &c.] You say طَاقَةٌ مِنْ حَبْلٍ A strand, yarn, or single twist, of a rope; syn. قُوَّةٌ; (S voce قُوَّةٌ;) and so مِنْ حَبْلٍ ↓ طَاقٌ, pl. أَطْوَاقٌ: (JK voce قُوَّةٌ:) [the pl. of طَاقَةٌ in this sense is طَاقَاتٌ:] طَاقَاتُ الحَبْلِ means قُوَاهُ, as is said in the A. (TA.) b2: And A شُعْبَة [i. e. spring, spray, bunch, or branchlet,] of sweet basil, or of sweet-smelling plants: and likewise [a lock, or flock,] of hair: (JK, TA:) [and so of wool, and the like;] you say طَاقَةُ رَيْحَانٍ, (S, O, K, TA,) [or مِنْ رَيْحَانٍ, &c.,] meaning شُعْبَةٌ مِنْهُ, as in the A. (TA.) b3: طَاقَةُ نَعْلٍ: see طَاقٌ, latter half. b4: See also another meaning of طَاقَةٌ voce طَاقٌ, first quarter.

طَوْقَةٌ A round, and plain, or soft, piece of ground, amid rugged tracts of ground: (O, K:) mentioned by IDrd as occurring in some poem of the Time of Ignorance but not heard by him from his companions. (O.) طَائِقٌ (S, O, K) and ↓ طَاقٌ (O, K) A prominence [app. meaning a ledge or ridge] projecting from a mountain: (S, O, K:) and the former, (S,) or the latter, (K,) or each, (O,) also the like thereof in a well; (S, O, K; [in the CK, النِّيرِ is erroneously put for البِئْرِ;]) i. e., in the wall that surrounds the interior of a well; and its pl. is طَوَائِقُ: (TA:) and between any two pieces of wood [or planks] of a ship, or boat: (S, O, K:) or طَائِقٌ signifies one of the pieces of wood [or planks] of the interior of a زَوْرَق [or skiff]: accord. to Aboo-'Amr Esh-Sheybánee, it is the middle. or in the middle, of a ship or boat: and accord. to As, a prominence projecting from a ship, or boat, like a ledge swelling out from a mountain: and also, he says, a ridge, or ledge, in a [mountain, or portion of a mountain, such as is termed] قُنَّة: accord. to Lth, طَائِقُ كُلِّ شَىْءٍ signifies any mountain, or [hill such as is termed]

أَكَمَة, that surrounds anything: and its pl. is أَطْوَاقٌ [like أَصْحَابٌ pl. of صَاحِبٌ]. (TA.) b2: طَائِقٌ also signifies, accord. to Ibn-Hamzeh, The curved extremity of a bow; which is said to be called its ↓ طَاق; but this he disallows. (TA.) b3: See also طَاقٌ, first sentence.

أَطْوَاقٌ [a pl. of طَاقٌ: and of طَوْقٌ: and of طَائِقٌ.

A2: Also] The milk of the cocoa-nut: (O, K, TA:) AHn says, (O, TA,) it is very intoxicating; (O, K, TA;) moderately as long as its drinker does not go forth to the wind; but if he does so, his intoxication becomes excessive; (K, TA;) and when he who is not accustomed to it, (O, K, TA,) and is not suited to it, (O, TA,) continues constantly the drinking of it, it vitiates his intellect, (O, K, TA,) and confuses his understanding: (O, TA:) when it remains until the morrow, it becomes most acid vinegar. (K, TA.) حَمَامٌ مُطَوَّقٌ, (O,) and حَمَامَةٌ مُطَوَّقَةٌ, (S, O, K,) [Pigeons, and a pigeon,] having [i. e. marked with] a ring upon the neck. (S, O, K.) b2: and مُطَوَّقَةٌ signifies A large قَارُورَة [i. e. flask, or bottle,] having a ringed neck: (O, K:) thus called by the people of El-'Irák. (O.)

حد

أ

حَدَأٌ: see حَدَأَةٌ: A2: and see also حِدَأَةٌ, in two places.

حِدَأٌ: see حِدَأَةٌ, in three places: A2: and see also what next follows.

حَدَأَةٌ (As, S, K) and ↓ حِدَأَةٌ, but the former is the more chaste, (TA,) A double-headed فَأْس [i. e. hoe, or adz, or axe]: (As, S, K:) [a kind of فَأْس used in the present day is a hoe with two heads, one at each end of the handle:] or the head of a فَأْس: and the head of an arrow: (K:) pl. of the former ↓ حَدَأٌ (As, S, K) [or rather this is a coll. gen. n.] and حِدَآءٌ, (K, TA, [in the CK حَداءٌ,]) mentioned by AO and As and A 'Obeyd; (TA;) and the pl. of حِدَأَةٌ is ↓ حِدَأٌ (TA) [or rather this, like حَدَأٌ, is a coll. gen. n.].

A2: See also the next paragraph, in two places.

حِدَأَةٌ, (S, Msb, K,) or ↓ حِدَأٌ, [but see what follows,] sometimes pronounced ↓ حَدَأٌ, (Mgh,) [The kite; vulgarly called حِدَايَة;] a certain bird, (S, Mgh, K,) well known; (S, K;) a certain noxious bird; (Msb;) surnamed أَبُوالخَطَّافِ and ابو الصَّلْتِ; (TA;) that preys upon large field-rats (جِرْذَان): (Mgh, TA:) J and Sgh say that the word should not be pronounced ↓ حَدَأَةٌ; but AHei mentions this pronunciation on the authority of [some of] the Arabs; and accord. to IAar and IAmb, the فَأْس [see above] and this bird were sometimes called alike ↓ حَدَأَةٌ and ↓ حَدَأٌ: the more approved pronunciation of the name of the bird, however, is with kesr [i. e.

حِدَأَةٌ]: the pl. is ↓ حِدَأٌ (S, Msb, K) and حِدَآءٌ, (K,) both extr., (TA,) [or rather the former is a coll. gen. n.,] and حِدْآنٌ: (Msb, K:) and the following are variations of the name of this bird: حُدَّى, and حُدَيَّا, (TA,) the latter said by AHát to be an erroneous form of the word, used by the people of El-Hijáz, (Mgh, TA,) and ↓ حُدَيْئِيَةٌ, app. a dim., for ↓ حُدَيْئَةٌ, also pronounced حُدَيَّةٌ, (TS, TA,) and حُدُوٌّ, occurring in a trad. in conjunction with أُفْعُوٌّ [for أَفْعًى], (Mgh, TA,) of the dial. of the people of Mekkeh. (TA in art. حدو.) Hence the saying, وَرَآءَكِ بُنْدُقَة ↓ حِدَأَ حِدَأَ, (S, K, TA,) for which the vulgar say, حَدَا حَدَا, (S,) [accord. to some, meaning O kite, O kite, a bullet is behind thee: accord. to others, O Hidà, O Hidà, Bundukah is behind thee:] Esh-Sharkee (Ibn-El-Kutámee, TA) says, (S,) حِدَأٌ and بُنْدُقَةُ were two tribes, descendants of حِدَأُ بْنُ نَمِرَةَ and بُنْدُقَةُ بْنُ مَظَّةَ, (S, K, *) and both of سَعْدُ العَشِيرَةِ; (S, TA;) the former in El-Koofeh, and the latter in El-Yemen: the former attacked the latter, and obtained spoil from them; and then the latter attacked the former, and destroyed them: (TA:) and hence this saying: (S, K, TA:) or حِدَأَ is here an apocopated form of حِدَأَة: (S, K:) so says ISk: (S:) and AO says that by it is here meant the bird [i. e. the kite]; and by بندقة, the thing with which one shoots [from a cross-bow, namely, a bullet]; and the prov. is used to caution a person: accord. to Ibn-El-Kelbee, it is applied to him who esteems himself cunning in an affair, and is outwitted therein by another: accord. to the A, to him who is threatened with an evil near at hand. (TA.) A2: حِدَأَةٌ also signifies The سَالِفَة (meaning the fore part, TA, [or the fore part from beneath the ear to the middle of the collarbone,]) of the neck of a horse: (As, K:) pl. حِدَآء/ق. (As, TA.) A3: See also حَدَأَةٌ.

حُدَيْئَةٌ and حُدَيْئِيَةٌ: see the next preceding paragraph.

حدث

1 حَدَثَ, (S, A, Mgh, Msb, K,) aor. ـُ (Mgh, Msb,) inf. n. حُدُوثٌ (S, Mgh, Msb, K) and حَدَاثَةٌ, (A, K,) It was new, or recent; contr. of قَدُمَ: (S, * A, K:) it (a thing) came into existence; began to be; had a beginning; began, or originated; existed newly, for the first time, not having been before: (S, Mgh, Msb, TA:) but when mentioned with قَدُمَ, it is written حَدُثَ, with damm to the د, (S, Mgh, K,) as in the saying, أَخَذَنِى مَا قَدُمَ وَمَاحَدُثَ, (S,) or أَخَذَهُ الخ, (A, Mgh,) meaning Old and new anxieties and thoughts [came into my mind, or his mind, or overcame me, or him]; (TA;) or old and new griefs or sorrows; (Mgh;) the former saying occurring in a trad.: (TA:) the verb is not thus in any other case [in this sense]. (S.) You say, حَدَثَ بِهِ عَيْبٌ A vice, or fault, or the like, originated in him, or it, not having been before. (Msb.) And حَدَثَ أَمْرٌ An affair, or event, originated: (Mgh:) or happened, or came to pass. (S.) حُدُوثٌ is of two kinds: حُدُوثٌ زَمَانِىٌّ, which is A thing's being preceded by non-existence: and حُدُوثٌ ذَاتِىٌّ, which is a thing's being dependent upon another for its existence. (KT.) b2: حَدَاثَةٌ and حُدُوثَةٌ, [as inf. ns. of which the verb, if they have one, is, accord. to analogy, حَدُثَ,] relating to a man, signify The being young; or [as simple substs.] youthfulness. (ISd, K.) 2 حدّثهُ [He told him, or related to him, something; he discoursed to him, or talked to him: see also 5]. You say, حدّثهُ الحَدِيثَ, (L,) and حدّثهُ بِهِ, (A, * L,) inf. n. تَحْدِيثٌ, a word of well-known meaning, (S,) He told him, or related to him, the story, or narrative, or tradition. (L.) [And حدّث He related traditions of Mohammad: and حدّث عن فُلَانٍ he related such traditions heard, or learned, from such a one: the verb in this sense being an Islámee term.] b2: [Hence,] تَرِكْتُ البِلَادَ تُحَدِّثُ (assumed tropical:) I left the countries, or towns, resounding with a buzzing, or confused noise. (Th, ISd.) 3 حادث سَيْفَهُ, (TA,) inf. n. مُحَادَثَةٌ, (S, K,) He polished his sword; (S, * K, * TA;) [as though he made it new by doing so;] as also ↓ احدثهُ, (TA,) inf. n. إِحْدَاثٌ. (K.) b2: Hence, حَادِثُوا هٰذِهِ القُلُوبَ بِذِكْرِ اللّٰهِ فَإِنَّهَا سَرِيعَةُ الدُّثُورِ (assumed tropical:) Polish and cleanse ye these hearts by the remembrance of God, like as the sword is polished: [for they quickly become sullied:] a trad. of El-Hasan. (TA.) A2: مُحَادَثَةٌ and ↓ تَحَادُثٌ, words of wellknown meaning, (S,) are syn.: (K:) [but the former generally relates to two persons: the latter, to more than two:] you say, حادث صَاحِبَهُ [He talked, or conversed in words, with his companion]: (A:) and حادثوا and ↓ تحادثوا [They talked, or conversed in words, together, or one with another]. (TK.) 4 احدثهُ (S, A, Msb, TA) and ↓ استحدثهُ (A) He (God, S, or a man, Msb) brought it into existence, caused it to be, made it, produced it, effected it, or did it, newly, for the first time, it not having been before; began it, or originated it; invented it; innovated it. (S, Msb, TA.) [Hence,] احدث

أَمْرَا [He brought to pass an event]. (Kur lxv. 1.) And احدث حَدَثًا He originated an innovation [see حَدَثٌ]. (TA.) b2: See also 3. b3: Also احدث, (S, L, Msb, K,) inf. n. إِحْدَاثٌ, (Msb,) from الحَدَثُ, (S,) (assumed tropical:) He voided his ordure; or broke wind: (L, K:) it has both these meanings: (L:) or he did a thing that annulled his state of legal purity. (Msb.) [See حَدَثٌ.] b4: And (tropical:) He committed adultery, or fornication: (K, TA:) and in like manner one says of a woman [احدثت]. (TA.) 5 تحدّث [He talked; conversed in words; told, or related, stories, or narratives]. (S.) and تحدّث بِهِ [He talked of it; told it; related it]; (S, A, Msb, K;) namely, a حَدِيث, (Msb,) or what is termed أُحْدُوثَة. (S, K.) And يَتَحَدَّثُ

إِلَى النِّسَآءِ [He talks to women]. (S, A. *) [See also 2.] b2: It is said in a trad., يَبْعَثُ اللّٰهُ السَّحَابَ فَيَضْحَكُ أَحْسَنَ الضَّحِكِ وَيَتَحَدَّثُ أَحْسَنَ الحَدِيثِ (tropical:) [God shall send the clouds, and they shall laugh with the best laughing, and talk with the best talking]: the talking here mentioned, says IAth, is said to mean thundering; and the laughing, lightning; thundering being likened to talking because it announces rain, and its near coming: or by laughing may be meant the smiling of the earth, and the appearing of the flowers or blossome; and by talking, the talking of men in describing and mentioning the plants or herbage: this figure of speech is termed مَجَازٌ تَعْلِيقِىٌّ, and is one of the most approved kinds of مجاز. (TA.) 6 تَحَاْدَثَ see 3, in two places.10 إِسْتَحْدَثَ see 4. b2: You say also, استحدث خَبَرًا He found new tidings or information: (S:) or he gained, or acquired, tidings or information. (A.) رَجُلٌ حِدْثٌ and ↓ حَدُثٌ and ↓ حَدِثٌ and ↓ حِدِّيثٌ (K) and ↓ مُحَدِّثٌ (L) A man of many stories or narratives, (L, K,) and who relates them well: (L:) or ↓ رَجُلٌ حَدُثٌ and ↓ حَدِثٌ signify a man who relates stories, or narratives, well: and رَجُلٌ

↓ حِدِّيثٌ signifies a man of many stories or narratives; (S, A, El-Wá'ee;) but is used by the vulgar to signify a man who relates stories, or narratives, well. (El-Wá'ee, TA.) And you say رَجُلٌ حِدْثُ مُلُوكٍ A man who is a companion of kings in talk (S, A, K) and in their nocturnal conversations: (S:) and حِدْثُ نِسَآءٍ one who talks to women; (S, A;) or who talks with women. (Az, TA in art. تبع.) And ↓ هُوَ حِدِّيثُهُ [He is his story-teller]. (A.) حَدَثٌ A novelty, or new thing; an innovation; a thing not known before: and particularly relating to El-Islám [i. e. to matters of religious doctrine or practice or the like]: (Mgh:) [and so ↓ أَمْرٌ مُحْدَثٌ; for] مُحْدَثَاتُ الأُمُورِ (pl. of مُحْدَثٌ, TA) signifies innovations of people of erroneous opinions, (Msb, TA,) inconsistent with the doctrines, or practices, of the just of preceding times: or what is not known in revealed scripture, nor in the Sunneh, nor in the general conventional tenets of the doctors of the law: and حَدَثٌ, [in like manner,] an innovation that is disapproved, not agreeable with custom, or usage, and not known in the Sunneh. (TA.) ↓ آوَى مُحْدَثًا, occurring in a trad., means He entertained an innovation; [i. e. he embraced, or held, it;] or he was content, or pleased, with it; or he bore it patiently: or, as some say, it is ↓ آوَى مُحْدِثًا, meaning he entertained, or harboured in his dwelling, a criminal, or an offender, and protected him from retaliation. (TA.) b2: Also i. q. ↓ حَادِثَةٌ and ↓ حَدَثَانٌ [in some copies of the S ↓ حِدْثَان] and ↓ حُدْثَى [signifying An accident, an event, a hap, or a casualty: and generally an evil accident or event, a mishap, a misfortune, a disaster, a calamity, or an affliction]: (S:) [the most common of these words is ↓ حَادِثَةٌ; and its pl., حَوَادِثُ, is more common than the sing.:] the pl. of حَدَثٌ is أَحْدَاثٌ. (TA.) أَحْدَاثُ الدَّهْرِ and ↓ حَوَادِثُهُ (A, K) and ↓ حِدْثَانُهُ, (K,) or, as is said by Fr and others, this last is ↓ حَدَثَانُهُ, (TA,) signify The accidents, or casualties, of time or fortune; or the evil accidents, or calamities, of time or fortune. (A, K.) ↓ حَوَادِثُ occurs used as a sing., said to be put by poetic license for ↓ حَدَثَانٌ: and this latter is also used [as a pl.] for حَوَادِثُ: so say Az and AAF: and it is said to be a noun in the sense of حَوَادِثُ الدَّهْرِ and نَوَائِبُ الدَّهْرِ: accord. to Fr, the Arabs say, [using it as a pl.,] أَهْلَكَتْنَا الحَدَثَانُ [The accidents, or evil accidents, of time, or fortune, destroyed us]: some say الحَدَثَانِ, making it dual of حَدَثٌ, and meaning thereby the night and day; like as they say [in the same sense] الجَدِيدَانِ and المَلَوَانِ &c. (TA.) b3: [Hence] حَدَثٌ is a term applied by Sb to The مَصْدَر [or infinitive noun]; because all مصادِر are [significant of] accidents [considered as subsisting in, or proceding from, agents]: and the pl. which he assigns to it in this sense is أَحْدَاثٌ. (TA.) b4: (assumed tropical:) The voiding of ordure; or the breaking of wind; syn. إِبْدَآءٌ: (K:) or legal impurity that forbids, or prevents, one's performing prayer &c.: (KT:) or a state annulling legal purity: pl. أَحْدَاثٌ. (Msb.) [See 4.] b5: I. q. وَلِىٌّ (assumed tropical:) [The rain following that called the وَسْمِىّ]: (L:) or الأَحْدَاثُ [pl. of الحَدَثُ] signifies the rains of the commencement, or first part, of the year. (K.) b6: Young, applied to a man, (A, * L, Msb, *) and to a horse or an ass or the like, and a camel, and, accord. to IAar, to a mountain-goat: (L:) pl. أَحْدَاثٌ (A, L, Msb,) and حُدْثَانٌ. (L.) Yousay رَجُلٌ حَدَثٌ, (Th, S, L, &c.,) and ↓ حَدِيثُ السِّنِّ, (Th, S, A, Msb, K,) and حَدَثُ السِّنّ, (IDrd, K, [but this is by some disallowed, as will be seen below,]) A young man: (S, L, Msb, K:) and in the pl. sense you say غِلْمَانٌ أَحْدَاثٌ and حُدْثَانٌ [pls. of حَدَثٌ], (S,) and رِجَالٌ أَحْدَاثُ السِّنِّ and حُدْثَانُ السِّنِّ, [or these, as is implied above, are not allowable,] and حُدَثَآءُ السِّنِّ [pl. of ↓ حَدِيثٌ]. (ISd, TA.) J says, [in the S,] if you mention the سِنّ, you say السِّنِّ ↓ حَدِيثُ [lit. Young of tooth]: and IDrst says, the vulgar say, هُوَ حَدَثُ السِّنِّ, like as you say حديث السِّنِّ; but it is a mistake; for حَدَثٌ is an epithet applied to the man himself, and is originally an inf. n.; one should not apply it as an epithet to the سِنّ nor to the ضِرْس nor to the ناب; but ↓ حَدِيثٌ is an epithet applied to anything recent. (TA.) حَدُثٌ: see حَدَثٌ, first sentence; each in two places.

حَدِثٌ: see حَدَثٌ, first sentence; each in two places.

حَدِثٌ: see حَدَثٌ.

حُدْثَى: see what next follows.

حِدْثَانٌ The first, or beginning, or commencement, of a state, or a case, or an affair; (S, A, Mgh, K;) as also ↓ حَدَاثَةٌ: (S, Mgh, K:) and its freshness; which is also a signification of both these words. (S, Mgh.) So in the saying, اِفْعَلْ ذٰلِكَ الأَمْرَ بِحِدْثَانِهِ and ↓ بِحَدَاثَتِهِ [Do thou that thing while it is in its first and fresh state]. (S, Mgh. *) One says also, أَتَيْتُهُ فِى حِدْثَانِ شَبَابِهِ and شبابه ↓ حِدْثَى and شبابه ↓ حَدِيثِ (assumed tropical:) I came to him in the beginning, or first period, of his youth. (Aboo-'Amr Esh-Sheybánee, TA.) and it is said in a trad., addressed to 'Áïsheh, لَوْلَا حِدْثَانُ قَوْمِكِ بِالكُفْرِ لَهَدَمْتُ الكَعْبَةَ وَبَنَيْتُهَا, (Mgh, * TA,) or, as some relate it, قومك ↓ حَدَاثَةُ, which means the same, (Mgh,) i. e. Were it not for the shortness of the period that has elapsed since thy people were in the state of infidelity, I would pull down the Kaabeh, and build it [anew]. (TA.) b2: See also حَدَثٌ, in two places.

حَدَثَانٌ, used as a sing. and as a pl.: see حدثٌ, in three places.

حَدِيثٌ New, recent; (K;) contr. of قَدِيمٌ: (S:) having, or having had, a beginning; existing newly, for the first time, not having been before; as also ↓ حَادِثٌ: (Msb:) brought into existence, caused to be, made, produced, or done, newly, for the first time, not having been before; begun, or originated; invented; innovated; as also ↓ مُحْدَثٌ. (TA.) b2: See حَدَثٌ, last two sentences, in four places. And see حِدْثَانٌ. Yousay also, هُوَ حَدِيثُ عَهْدٍ بِالإِسْلَامِ He is, or was, recently become a Muslim. (Msb.) And حَدِيثُو عَهْدٍ بِكُفْرِهِمْ, (TA,) or بِالجَاهِلِيَّةِ, or حَدِيثٌ عَهْدُهُمْ, (Mgh,) Men lately in their state of infidelity [or in the state of paganism or ignorance]; who have but recently ceased to be in their state of infidelity [&c.]. (TA.) A2: Also i. q. خَبَرٌ [Information; a piece of information; intelligence; an announcement; news, or tidings; a piece of news; an account; a narration, or narrative; a story; &c.]; (S, K;) employed to signify little and much; (S;) and ↓ حِدِّيثَى signifies the same: (K:) or a thing, or matter, that is talked of, told, or narrated, and transmitted: (Msb:) [and talk, or discourse:] and [in like manner] ↓ أُحْدُوثَةٌ signifies a thing that is talked of, told, or narrated: (S, K:) or this last signifies a wonderful thing: (IB, TA:) it has been asserted, says MF, that there is no difference between احدوثة and حديث in usage, and in denoting what is good and what is evil; in contradiction to such as say that the former peculiarly signifies that [kind of story] in which there is no profit nor any truth; such as amatory stories, and the like fictions of the Arabs: Fr asserts it to signify peculiarly a laughable and an absurd story; differing from حديث: and Ibn-Hishám El-Lakhmee, in his Expos of the Fs, says that it is only used to denote what is bad, or evil: but Lb replies against him, in his Expos., that it is sometimes used to denote what is good; as in a saying mentioned by Yaakoob, which see below: (TA:) the pl. of حَدِيثٌ is أَحَادِيثُ, contr. to analogy, (S, K,) said by Fr to be pl. of ↓ أُحْدُوثَةٌ, and then used as pl. of حديث, (S,) but IB says that this is not the case; (TA;) and حِدْثَانٌ and حُدْثَانٌ are also pls. of حديث, (K, TA,) sometimes occurring; the latter, rare. (TA.) Yousay, سَمِعْتُ حَدِيثًا حَسَنًا (TA) and حَسَنَةً ↓ حِدِّيثَى (S, A, * TA) [I heard a good story or narrative &c.]; both meaning the same. (TA.) And اِنْتَشَرَ حَسَنَةٌ ↓ لَهُ فِى النَّاسِ أُحْدُوثَةٌ [A good story of him became spread abroad among the people]: a saying mentioned by Yaakoob in his “ Isláh. ” (TA.) And مَلِيحَةٌ ↓ أثحْدُوثَةٌ [A pretty story], and أَحَادِيثُ مِلَاحٌ [pretty stories]. (A.) and ↓ قَدْ صَارَ فُلَانٌ أَحْدُوثَةً [(tropical:) Such a one has become the subject of a story, or of a wonderful story: and in like manner, as is said in the A, صَارُوا أَحَادِيثَ: there said to be tropical]. (IB, TA.) b2: Hence the حَدِيث of the Apostle of God: (Msb:) [i. e.] حَدِيثٌ also signifies A narration of a مُحَدِّث: (L:) [meaning حَدِيثٌ نَبَوِىٌّ, i. e. a tradition, or narration, relating, or describing, a saying or an action &c. of Mo-hammad:] this word and خَبَرٌ both signify a tradition that is traced up to Mohammad, or to a Sahábee, or to a Tábi'ee: (TA in art. رقأ:) or حديث is applied to what comes from the Prophet: خَبَرٌ, to what comes from another than the Prophet; or from him or another: and أَثَرٌ to what comes from a Companion of the Prophet; but it may also be applied to a saying of the Prophet: (Kull p. 152:) the word in this sense, i. e. the حديث of the Prophet, has for its pl. only أَحَادِيثُ; and therefore Sb mentions it in the category of those words which have pls. anomalously formed; such as عَرُوضٌ, pl. أَعَارِيضُ; and بَاطِلٌ, pl. أَبَاطِيلُ. (TA.) [الحَدِيثَ written at the end of a quotation of a part of a trad. is for اِقْرَأِ الحَدِيثَ Read the tradition.] b3: حَدِيثٌ قُدْسِىٌّ [A holy tradition or narration] means what God has told to his prophet by inspiration, or by a dream, or in sleep, and the prophet has told in his own phraseology: the Kur-án is esteemed above this, because [it is held that] its words also were revealed: (KT:) that of which the words are from the apostle, but the meaning is from God, by inspiration, or by a dream, or in sleep. (Kull p. 288.) حَدَاثَةٌ: see حِدْثَانٌ, in three places. [Hence,] حَدَاثَةُ السِّنِّ (tropical:) Youth; the first period of life. (TA.) حُدَّاثٌ: see مُحَدِّثٌ.

حِدِّيثٌ: see حِدْثٌ, in three places.

حِدِّيثَى: see حَدِيثٌ, in two places.

حَادِثٌ: see حَدِيثٌ, first sentence.

حَادِثَةٌ; and its pl., حَوَادِثُ: see حَدَثٌ, in four places.

أَحْدَثُ More, and most, new, or recent: fem.

حُدْثَى; as in the phrase اِمْرَأَتِى الحُدْثَى, occurring in a trad., My wife who was more, or most, recently married. (TA.) أُحْدُوثَةٌ: see حَدِيثٌ, in five places.

مُحْدَثٌ: see حَدِيثٌ: b2: and see also حَدَثٌ, in two places. b3: Also, applied to a poet, i. q. مُوَلَّدٌ [A post-classical author: itself a post-classical term]. (Mz 49th نوع.) [And المُحْدَثُونَ The moderns; or people of later times; opposed to القُدَمَآءُ.]

مُحْدِثٌ: see حَدَثٌ.

مُحَدَّثٌ A true, or veracious, man: (K:) a man of true opinion: (S:) of true conjecture: (A, TA:) inspired; into whose mind a thing is put, and who tells it conjecturally and with sagacity; as though he were told a thing, and said it: occurring in a trad.: (TA:) such was 'Omar. (A, TA.) مُحَدِّثٌ A teller, or relater, of stories, narratives, or traditions: [and particularly a relater of, or one skilled in, the traditions of Mohammad:] ↓ حُدَّاثٌ in the sense of مُحَدِّثُونَ, signifying a company of men telling, or relating, stories &c., is an anomalous pl., formed by assigning it to the same predicament as words of similar meaning, of which سُمَّارٌ, pl. of سَامِرٌ, is an ex. (L.) See also حِدْثٌ.

أَرْضٌ مَحْدُوثَةٌ (assumed tropical:) Land upon which the rain called حَدَث has fallen. (L.)

حبر

1 حَبَرَهُ, (S, Msb, TA,) aor. ـُ (Msb,) inf. n. حَبْرٌ; (S, Msb, TA;) and ↓ حبّرهُ, (TA,) inf. n. تَحْبيرٌ; (S, K, TA;) or the latter has an intensive signification; (Msb;) He made it beautiful, beautified it, (S, K, TA,) or adorned it, or embellished it, (Msb,) and made it plain; (TA;) namely, handwriting, and poetry, &c., (S, K, both in relation to the latter verb, and TA in relation to both verbs,) such as language, or speech, and science, (S, TA,) and pronunciation, and a recitation; meaning, with respect to the last, the voice [with which he recited]. (TA.) b2: Also حَبَرَهُ, (S, A, L, Msb, but in the Msb “ or,” not “ also,”) aor. ـُ inf. n. حَبْرٌ (S, Msb) and حَبْرَةٌ; (S;) and ↓ احبرهُ; (K;) and in an intensive sense ↓ حبّرهُ; (Msb;) He, (God, A,) or it, (a thing, or an affair or event, S, L,) made him happy, joyful, or glad; (S, A, L, Msb, K;) affected him with a happiness, joy, or gladness, that made his face to shine, or of which the mark, or sign, (حَبَار, i. e. أَثَر,) appeared upon his countenance; (Bd in xliii. 70, in explanation of the pass. form of the first of these verbs;) he made him to enjoy a state of ease and plenty; and treated him with honour: (Lth and S in explanation of the pass. form of the first verb as used in the Kur xxx. 14:) or treated him with extraordinary honour. (Bd in xliii. 70, and TA.) [حُبِرَ, properly signifying He was made happy, &c., may be used as meaning he was, or became, happy, &c.; like سُرَّ; and حُبُورٌ, and its syns. mentioned with it below, may be regarded as its inf. ns. Golius, app. from his finding حَبَرٌ explained in the KL as an inf. n. meaning The being happy, &c., (شَادْ شُدَنْ,) assigns to حُبِرَ جِلْدُهُ, as on the authority of that lexicon, the meaning of “ hilaris lætusque fuit; ” but I have not found this verb in any Arabic work.]

A2: حُبِرَ جِلْدُهُ His skin was beaten so that there remained the mark of the beating. (K.) A3: حَبِرَ الجُرْحُ, (S, K,) aor. ـَ (K,) inf. n. حَبَرٌ, (S,) The wound broke out afresh: (S, K:) or became healed, but left scars. (Ks, S, K.) b2: حَبرَتْ أَسْنَانُهُ, aor. ـَ (S, A, * Msb, K,) inf. n. حَبَرٌ, (S, Msb, *) His teeth became of a yellow colour mingled with the whiteness: (K:) or became yellow; (A, Msb;) syn. قَلِحَتْ. (S.) [See also حِبِرٌ.]2 حبّرهُ: see 1, in two places. b2: Also, inf. n. تَحْبِيرٌ, He pared it well; namely, an arrow. (TA.) 4 احبرهُ: see 1.

A2: احبر بِهِ He, or it, left a mark upon him, or it. (TA.) And احبرِت الضَّرْبَةُ جِلْدَهُ and بِجِلْدِهِ The blow made a mark, or marks, upon his skin. (TA.) حَبْرٌ: see حُبُورٌ, in two places: b2: and حِبْرٌ, in two places: b3: and حِبِرٌ.

A2: Also حَبْرٌ and ↓ حِبْرٌ; (S, A, Msb, K, &c.;) but As says, I know not whether it be the former or the latter: (S:) IAar says both: A 'Obeyd says that some of the lawyers say the former; and some, the latter; (TA;) and that in his opinion it is the former: (S, TA:) AHeyth, that it is the former only: (TA:) Th mentions the former only: (Msb:) Fr says it is the latter only: (TA:) and the latter is [said to be] the more chaste because the pl. is of the measure أَفْعَالٌ, and not فُعُولٌ: (S, TA:) [but a pl. of the latter measure is also mentioned:] A learned man (As, S, Msb, K) of the Jews: (S, A:) or whether he be a Christian or Jewish or Sabean subject of a Muslim government, who pays a poll-tax for his freedom and toleration, or one who, having been such, has become a Muslim: or one skilled in the beautifying of language: (A 'Obeyd, S:) or a good, or righteous, man: (Kaab, K, TA:) pl. (of the former, Msb) حُبُورٌ, (Msb, K,) [but this is seldom used,] and (of the latter, Msb) أَحْبَارٌ. (IDrst, S, A, Msb, K, &c.) حِبْرٌ Ink, syn. مَدَادٌ, (Msb,) and نِقْسٌ, (K,) with which one writes: (S, Msb:) so called because it is one of the means of beautifying writings; (Mohammad Ibn-Zeyd, TA;) or because it beautifies, and makes plain, handwriting; (Hr, TA;) or because of the marks that it leaves: (As, TA:) pl. [of pauc.] أَحْبَارٌ (IDrst, TA) and [of mult.]

حُبُورٌ. (TA.) b2: I. q. وَشْىٌ [The variegation, or figuring, of cloth or of a garment; or a kind of variegated, or figured, cloth or garment]: (IAar, K:) pl. حُبُورٌ. (K, * TA.) [See also حِبَرَةٌ.] b3: A mark, or sign, of the enjoyment of ease and plenty: (As, S, K: [in one copy of the S, and in the CK, for أَثَرُ النَّعْمَةِ, I find, erroneously, أَثَرُ النِّعْمَةِ:]) and [hence,] beauty; (As, S, A, K;) beauty of aspect; or a beautiful and pleasing aspect, that satisfies the eye by its comeliness: (As, S, TA:) colour; complexion: (Fr, IAar, S, TA:) pl. أَحْبَارٌ (S) and حُبُورٌ. (K, * TA.) One says, إِنَّهُ لَحَسَنُ الحِبْرِ وَالسِّبْرِ Verily he is beautiful, and of goodly appearance: (As, S:) or of beautiful complexion. (IAar.) And ذَهَبَ حِبْرُهُ وَسِبْرُهُ His colour, or complexion, (Fr, S,) or beautiful, (A,) and goodliness of form or aspect, departed: (Fr, S, A:) from the saying, جَآءَتِ الأَبِلُ حَسَنَةَ الأَحْبَارِ وَالأَسْبَارِ [The camels came beautiful in colours and in appearances]. (Fr, S, A. *) One says also, وَالسَّبْرِ ↓ فُلَانٌ حَسَنُ الحَبْرِ: where حبر seems to be the inf. n. of حَبَرْتُهُ “ I made him, or it, beautiful. ” (S.) b4: Also, (S, K,) and ↓ حَبْرٌ (TA) and ↓ حَبَرٌ (K) and ↓ حَبَارٌ (S, K) and ↓ حِبَارٌ, (A, K,) A mark, or trace, (S, A, K,) of beating, (A,) or of a blow that has not brought blood, or of a healed wound, (TA,) or of work, or labour: (A, TA:) pl. of the first [or second] حُبُورٌ (Yaakoob, S, K) and [of the first and third, accord. to analogy,] أَحْبَارٌ; (TA;) and of the fourth حَبَارَاتٌ, (Yaakoob, S, TA,) it having no broken pl. (TA.) One says, بِهِ حُبُورٌ Upon him are marks [of beating, &c.]. (S.) and الضَّرْبِ ↓ بِجِلْدِهِ حِبَارُ Upon his skin is the mark of beating. (A.) And العَمَلِ ↓ بِيَدِهِ حِبَارُ Upon his hand is the mark of work, or labour. (A.) b5: See also حِبِرٌ. b6: And see حُبُورٌ.

A2: Also, [like the Hebrew ?, and the Chaldee ?,] A like; an equal; a fellow. (K.) b2: See also حَبْرٌ.

حَبَرٌ: see حُبُورٌ: A2: and حِبْرٌ: b2: and حِبَرَةٌ.

حَبِرٌ: see حَبِيرٌ.

حِبَرٌ: see حِبَرَةٌ.

حِبِرٌ, (Msb, K,) the only subst. of this form beside إِبِلٌ, (Msb,) [and a few rare dial. vars.,] and ↓ حِبْرٌ (K) and ↓ حَبْرٌ (A, K) and ↓ حِبِرَةٌ (S, Msb, K) and ↓ حَبْرَةٌ (A, K,) and ↓ حُبْرَةٌ; (K;) or حِبِرٌ, without ة, [as also حِبْرٌ and حَبْرٌ,] is a pl. [or rather a coll. gen. n.], (S,) and with ة it is said to be a n. un. ; (Msb;) A yellowness that mingles with the whiteness of the teeth; (K;) a yellowness of the teeth; (Sh, A, Msb;) what is termed قَلَحٌ in the teeth: (S:) or قَلَحٌ is when they become green: and when the crust increases so as to encroach upon the gums, and to make the roots of the teeth to appear, this is what is termed حَفْرٌ and حَفَرٌ: (Sh, Msb, TA:) pl. حُبُورٌ. (K.) حَبْرَةٌ: see حُبُورٌ, in three places. b2: Also Extraordinariness (مُبَالَغَةٌ) in a thing that is described as beautiful. (K.) [See 1.] b3: A musical performance, or concert, instrumental or vocal or both, (سَمَاعٌ,) in Paradise; (Zj, K;) agreeably with which signification Zj explains [the verb in] the verse of the Kur [xxx. 14, or xliii. 70]: (TA:) and any sweet melody. (K.) A2: See also حِبِرٌ.

حُبْرَةٌ: see حِبِرٌ.

حَبَرَةٌ: see حُبُورٌ: A2: and see also the next paragraph, in two places.

حِبَرَةٌ (S, Mgh, Msb, K) and ↓ حَبَرَةٌ (K) A [garment of the kind called] بُرْد, (S, Mgh,) or a sort of بُرْد, (K,) of the fabric of El-Yemen, (S, Mgh, K,) striped (مُنَمَّرٌ [or this word, q. v., may perhaps signify spotted]); (TA;) a kind of garment of the fabric of El-Yemen, of cotton or linen, striped (مُخَطَّطٌ): (Msb:) pl. حِبَرٌ and حِبَرَاتٌ (S, Mgh, Msb, K) and حَبَرٌ and حَبَرَاتٌ: (TA:) [or rather ↓ حِبَرٌ and ↓ حَبَرٌ are coll. gen. ns.] Accord. to Lth, (Az, Mgh, TA,) حبرة is not a place, nor a known thing, but only signifies وَشْىٌ [see حِبْرٌ]; (Az, Mgh, Msb, TA;) and one says بُرْدٌ حِبَرَةٌ (Msb, TA) and بُرُودٌ حِبَرَةٌ, (TA,) and بُرْدُ حِبَرَةٍ (Mgh, Msb, TA) and بُرُودُ حِبَرَةٍ, (Mgh, TA,) like as one says ثُوْبُ قِرْمِزٍ, the word قرمز signifying a certain dye. (Az, Msb, TA.) [The term ↓ حَبَرَةٌ is now applied in Egypt to A lady's outer covering of silk, black for the married, and white for the unmarried, worn in ridding and walking abroad; the former worn also by concubine slaves. See also حَبِيرٌ.]

حِبِرَةٌ: see حِبِرٌ.

حِبْرِىٌّ A seller of ink. (K.) ↓ حَبَّارٌ, also, is mentioned as having the same signification; and some say that analogy is a sufficient authority for it: but it is disallowed by F. (TA.) حِبَرِىٌّ, not ↓ حَبَّارٌ, (K,) or the latter is allowable on the ground of analogy, (MF,) A seller of the garments called حِبَرٌ. (K.) [See حِبَرَةٌ.]

حُبْرُورٌ (Msb, K) and ↓ حِبْرِيرٌ and ↓ حَبَرْبَرٌ and ↓ حُبُرْبُورٌ and ↓ يَحْبُورٌ [in the CK بَحْبُورٌ] and ↓ حُبُّورٌ (K) The young one of the حُبَارَى: (Msb, K:) pl. حَبَارِيرُ and حَبَابِيرُ. (K.) [See also يَحْبُورٌ below.]

حِبْرِيرٌ: see what next precedes.

حَبَرْبَرٌ: see what next precedes.

حُبُرْبُورٌ: see what next precedes.

حَبَارٌ: see حِبْرٌ. b2: Also The هَيْئَة [i. e. form, or aspect, or the like, or goodliness of form or aspect,] of a man. (Aboo-Safwán, Lh.) حِبَارٌ: see حِبْرٌ, in three places.

حُبُورٌ and ↓ حَبْرٌ, (S, K,) or ↓ حِبْرٌ, with kesr, (Msb,) and ↓ حَبَرٌ, which last occurs in a verse of El-'Ajjáj, for حَبْرٌ, [by poetic license,] (S,) and ↓ حَبْرَةٌ (A, K) and ↓ حَبَرَةٌ, (K,) Happiness, joy, or gladness: (S, Msb, K:) or the first signifies cheerfulness; i. e. pleasure, or delight, and dilatation of the heart, which has a visible effect in the aspect: (TA voce سُرُورٌ:) and the same word (IAth) and ↓ حَبْرَةٌ (Az, IAth, K) and ↓ حَبْرٌ, (K,) a state of ease and plenty; syn. نَعْمَةٌ: (IAth, K: [in the CK and in a MS. copy of the K, erroneously, نِعْمَة:]) or a state of complete, or perfect, ease and plenty: (Az:) and ampleness of the circumstances of life. (IAth.) [See 1. Hence the saying,] بَعْدَهَا عَبْرَةٌ ↓ كُلُّ حَبْرَةٍ [After every state of happiness, or joy, &c., is a tear]. (A.) حَبِيرٌ A [garment of the kind called] بُرْد, variegated, (مُوَشَّىِ,) (K,) [i. e.] striped. (TA.) One says بُرْدٌ حَبِيرٌ and بُرْدُ حَبِيرٍ. (TA.) [See also حِبَرَةٌ. Hence the saying,] لَبِسَ حَبِيرَ الحُبُورِ وَاسْتَوَى

عَلَى سَرِيرِ السُّرُورِ (tropical:) [He clad himself with the mantle of cheerfulness, and seated himself firmly upon the couch of happiness]. (A.) b2: Also, applies to a garment, or piece of cloth, New: (S, K:) and soft and new; (K, TA;) applied to the same; (TA;) and so ↓ حَبِرٌ; (K;) which also signifies a soft thing: (TA:) pl. of the former حُبْرٌ. (K.) b3: And Clouds; syn. سَحَابٌ: (S:) or clouds spotted (مُنَمَّرٌ); (K;) in which one sees what resembles تَنْمِير, by reason of the abundance of their water; but Er-Riyáshee disapproves of this. (TA.) حُبَارَى [a word respecting which J says,] its alif [written ى] is not the fem. alif nor the alif of quasi-coordination; [as F says of the alif of قَبَعْثَرًى, though he finds fault with J for saying thus of the alif of حُبَارَى; (see أَلِفُ التَّكْثِيرِ, in art. ا)] the name [says J] being only composed with it, so that it is as it were a part of the word itself, which is imperfectly decl. when determinate and when indeterminate; i. e., without tenween: (S:) but its alif is the fem. alif; for were it not so, it would be perfectly decl.; (K;) and J says that it is imperfectly decl.: (TA:) and his saying that the alif is [as it were] a part of the word itself is a strange expression, for which it would be difficult to give an answer, and which therefore requires not exorbitance: but “ it is sufficient excellence for a man that his faults may be counted: ” (M:) [A species of bustard;] a certain bird, (S, Msb, K,) well known, of the form of the goose, with a dustcolour upon its head and belly, and the back and wings of which are for the most part of the colour of the quail; (Msb;) or it is a long-necked bird, of an ash-colour, of the form of the goose, with a beak somewhat long, and that is preyed upon, but does not itself prey: Az says that it does not drink water, and that it lays its eggs in distant sands: [the truth is, that it drinks seldom: the male bird has a pouch, extending from beneath the tongue to the breast, said to be large enough to contain seven quarts of water; and it has been supposed by some that he fills this with water for the supply of himself and his mate:] and Az further says, We used, when we journeyed, to proceed in the mountains of EdDahnà, and sometimes we picked up in one day between four and eight of its eggs: it lays four eggs, of a bluish colour, more delicious in taste than those of the domestic hen and than those of the ostrich: and others say that it brings its food from a greater distance than any other bird; sometimes from a distance of many days' journey: also, that it is constantly provided with a thin excrement, or dung, which it voids upon the hawk when pursued by the latter; thus saving itself, by preventing the hawk from continuing its flight, and, as some say, causing its feathers to drop off: whence the prov., أَسْلَحُ مِنْ حُبَارَى: [see art. سلح:] (TA:) حُبَارَى is applied alike to the male and the female, and used as sing. and pl.: (S, K:) but it has pl. forms, (TA,) namely, حُبَارَيَاتٌ (S, Msb, K, TA) and حُبَارَاتٌ: (TA:) accord. to Sb, it has not حَبَارٍ, [in the TA incorrectly written حَبَارِى, as though it had the article ال prefixed to it, or were prefixed to another noun,] nor حَبَائِرُ, [though both of these are mentioned as pls. of it in several of the grammars of the Arabs,] in order to distinguish between حُبَارَى and nouns of the measures فَعْلَآءُ and فِعَالَةٌ and the like. (TA.) It is said in a prov., وَكُلُّ شَىْءٍ قَدْ يُحِبُّ وَلَدَهْ حَتَّى الحُبَارَى وَتَطِيرُ عَنَدَهُ [And everything certainly loves its offspring: even the bustard; and it flies by its side]: (S, Mgh: *) [in the TA, وَيَدِفُّ عَنَدَهْ:] it flies by the side of its young one to teach it to fly before its wings have grown, because of its stupidity: (TA:) the حبارى is thus specially mentioned because it is proverbial for stupidity, and, notwithstanding its stupidity, loves its offspring, and teaches it to fly. (S, Mgh.) Another prov. is, فُلَانٌ مَيِّتْ كَمَدَ الحُبَارَى [Such a one is dying with the concealed grief of the bustard]: because the حبارى moults with other birds, but its new feathers are slow in coming: so when the other birds fly, it is unable to do so, and dies of concealed grief. (TA.) [See also حُبْرُورٌ, and يَحْبُورٌ.]

حَبَّارٌ: see حِبْرِىٌّ: b2: and حِبَرِىٌّ.

حُبُّورٌ: see حُبْرُورٌ.

حَابُورٌ A sitting-place, or a company sitting together, (مَجْلِس,) of unrighteous persons [or revellers]: (S, K:) from حَبَرَهُ “ it made him happy,” &c. (S.) مًحْبَرَةٌ, (Msb, K,) which is the most approved form, (Msb, TA,) and ↓ محْبَرَةٌ, (S, Msb,) because it is an instrument, (Msb, TA,) a correct form, though said in the K to be incorrect, (TA,) and ↓ مَحْبُرَةٌ (Msb, K) and ↓ مَحْبُرَّةٌ, (K,) the last used by poetic license, (TA,) The place, (S, K,) or earthern pot, or glass bottle, (TA,) in which ink is put: (S, K, TA:) pl. مَحَابِرُ. (Msb.) A2: Also, the first of these words, A thing, or things, in which happiness, joy, or gladness, is usually found: such are women said to be. (TA from a trad.) [A cause of happiness, joy, or gladness; agreeably with analogy: of the same class as مَجْبَنَةٌ and مَبْخَلَةٌ.]

مَحْبُرَةٌ: see the next preceding paragraph.

مِحْبَرَةٌ: see the next preceding paragraph.

مَحْبُرَّةٌ: see the next preceding paragraph.

مُحَبَّرٌ A man (T) having his skin marked by the bites of fleas. (T, K.) b2: An arrow well pared. (K.) يَحْبُورٌ, applied to a man, [Very happy, joyful, glad, or cheerful;] of the measure يَفْعُولٌ from الحُبُورُ: (S:) a soft, tender, or delicate, man: pl. يَحَابِيرُ. (AA, TA.) A2: A certain bird: or the male of the حُبَارَى: or its young one. (K.) See حُبْرُورٌ.

حجر

حَجَرَ, aor. ـُ (ISd, TA,) inf. n. حَجْرٌ (ISd, Mgh, K) and حُجْرٌ and حِجْرٌ and حُجْرَانٌ and حِجْرَانٌ, (ISd, K) He prevented, hindered, withheld, restrained, debarred, inhibited, forbade, prohibited, or interdicted, (ISd, Mgh, K,) عَلَيْهِ from him, or it: (ISd, TA:) [or عليه is here a mistranscription for عَنْهُ: for] you say, لَا حَجْرَ عَنْهُ, meaning There is no prevention, &c., from him, or it: (TA:) and حَجَرَ عَلَيْهِ, aor. ـُ inf. n. حَجْرٌ, (S, A, * Msb,) He (a Kádee, or judge, S, A) prohibited him (a young or a lightwitted person, TA) from using, or disposing of, his property according to his own free will: (S, A, Msb, TA:) or حَجَرَ عَلَيْهِ فِى مَالِهِ he (a Kádee) prevented, or prohibited, him from consuming, or wasting, or ruining, his property. (Mgh.) b2: See also 5: b3: and 8.2 حجّرهُ: see 5. b2: حجّر حَوْلَ أَرْضِهِ [He made a bound, or an enclosure, around his land]. (A. [Perhaps from what next follows; or the reverse may be the case.]) b3: حجّر عَيْنَ الَعِيرِ, (Msb,) inf. n. تَحْجِيرٌ, (S, L,) He burned a mark round the eye of the camel with a circular cauterizing instrument: (S, L, Msb:) and حجّر عَيْنَ الدَّابَّةِ, and حَوْلَهَا, [i. e. حَوْلَ عَيْنِهَا, like as is said in the A,] he burned a mark round the eye of the beast. (L.) A2: حَجَّرَ البَعِيرُ The camel had a mark burned round each of his eyes with a circular cauterizing instrument. (K. [Perhaps this may be a mistake for حُجِّرَ البَعِيرُ: or for حَجَّرَ البَعِيرَ, meaning he burned a mark round each of the eyes of the camel &c.: but see what follows.]) b2: حجّر القَمَرُ, (S, K,) inf. n. as above, (K,) The moon became surrounded by a thin line, which did not become thick: (S, K:) and (S [in the K “ or ”]) became surrounded by a halo in the clouds. (S K,) 5 تحجّر عَلَيْهِ He straitened him, (K, TA,) and made [a thing] unlawful to him, or not allowable. (TA.) And تحجّر مَا وَسَّعَهُ اللّٰهُ He made strait to himself what God made ample. (A.) And تَحَجَّرْتَ عَلَىَّ مَا وَسَّعَهُ اللّٰهُ Thou hast made strait and unlawful to me what God has made ample. (Mgh.) And تحّجر وَاسِعًا He made strait what was ample: (Msb:) or he made strait what God made ample, and made it to be peculiar to himself, exclusively of others; as also ↓ حَجَرَهُ and ↓ حجّرهُ. (TA.) A2: See also 8: A3: and 10. b2: [Hence, perhaps,] تحجّر لِلْبُرْءِ It (a wound) closed up, and consolidated, to heal. (TA from a trad.) 8 احتجر, (TA,) or احتجرحَجْرَةً, (S, Msb,) and ↓ استحجر and ↓ تحجّر, (K,) He made for himself a حُجْرَة [i. e. an enclosure for camels] (S, Msb, K.) b2: And hence, (Msb,) احتجر الأَرْضَ, (Mgh, Msb, K,) and ↓ حَجَرَهَا, (TA,) He placed a land-mark to the land, (Mgh, Msb, K,) to confine it, (Mgh, Msb,) and to prevent others from encroaching upon it. (Mgh, TA.) b3: احتجر بِهِ He sought protection by him, (A, * K,) as, for instance, by God, مِنَ اشَّيْطَانِ from the devil. (A.) A2: احتجر اللَّوْحَ He put the tablet in his حِجْر [or bosom]. (K.) 10 استحجر: see 8.

A2: Also It (clay) became stone: (TA:) or became hard; as when it is made into baked bricks: (Mgh:) or became hard like stone: (A, Msb;) as also ↓ تحجّر. (A.) b2: (assumed tropical:) He became emboldened or encouraged, or he emboldened or encouraged himself, (K TA,) عَلَيْهِ against him. (TA.) Q. Q. 1 حَنْجَرَهُ He slaughtered him by cutting his throat [in the part called the حنْجَرَة]. (K in art. حنجر.) حَجْرٌ: see حِجْرٌ, in three places.

A2: Also, and ↓ حِجْرٌ, (S, A, Mgh, Msb, K TA,) [the latter of which I have found to be the more common in the present day,] and ↓ حُجْرٌ, (K, [but this I have not found in any other lexicon, and the TA, by implication, disallows it,]) The حِضْن; (Mgh, Msb, K;) [i. e. the bosom; or breast; agreeably with explanations of حِضْن in the K: or] the part beneath the armpit, extending to the flank; (Mgh, Msb;) [agreeably with other explanations of حِضْن;] of a man or woman: (S A, Mgh, Msb, K:) pl. حُجُورٌ. (S, Msb.) Hence the saying, (Mgh,) فُلَانٌ فِى حَجْرِ فُلَانٍ (assumed tropical:) Such a one is in the protection of such a one; (Az, T, Mgh, Msb;) as also ↓ فى حَجْرَتِهِ. (TA.) And نَشَأَ ↓ فِى حِجْرِهِ and حَجْرِهِ (assumed tropical:) He grew up in his care and protection. (K.) b2: Also ↓ حِجْرٌ (T, K) and حَجْرٌ (T, TA) [The bosom as meaning] the fore part of the garment; or the part, thereof, between one's arms. (T, K.) b3: See also حَجْرَةٌ: b4: and مَحْجِرُ العَيْنِ.

A3: Also An extended gibbous tract of sand. (K.) حُجْرٌ: see حِجْرٌ, in three places:

A2: and حَجْرٌ: b2: and مَحْجِرُ العَيْنِ.

حِجْرٌ (S A, Mgh, Msb, K) and ↓ حُجْرٌ (S, Mgh, Msb, K) and ↓ حَجْرٌ, (S, K,) of which the first is the most chaste, (S,) and ↓ مَحْجَرٌ (S, K) and ↓ حَاجُورٌ (K) [and ↓ مَحْجُورٌ], Forbidden, prohibited, unlawful, inviolable, or sacred. (S, A, Mgh, Msb, K.) Each of the first three forms occurs in different readings of the Kur vi. 139. (S.) You say, هٰذَا حِجْرٌ عَلَيْكَ This is forbidden, or unlawful, to thee. (A.) In the time of paganism, a man meeting another whom he feared, in a sacred month, used to say, ↓ حِجْرًا مَحْجُورًا, meaning It is rigorously forbidden to thee [to commit an act of hostility against me] in this month: and the latter, thereupon, would abstain from any aggression against him: and so, on the day of resurrection, the polytheists, when they see the punishment, will say to the angels, thinking that it will profit them: (Lth, S: *) but Az says that I' Ab and his companions explain these words [occurring in the Kur xxv. 24] otherwise, i. e., as said by the angels, and meaning, the joyful annunciation is forbidden to be made to you: and accord. to El-Hasan, the former word will be said by the sinners, and the latter is said by God, meaning it will be forbidden to them to be granted refuge or protection as they used to be in their former life in the world: but Az adds, it is more proper to regard the two words as composing one saying: (TA:) and the latter word is a corroborative of the former, like مَائِتٌ in the expression مَوْتٌ مَائِتٌ. (Bd.) The same words in the Kur xxv. 55 signify A strong mutual repugnance, or incongruity; as though each said what one says who seeks refuge or protection from another: or, as some say, a defined limit. (Bd.) A man says to another, “Dost thou so and so, O such a one?” and the latter replies حِجْرًا, or ↓ حُجْرًا, or ↓ حَجْرًا, meaning [I pray for] preservation, and acquitment, from this thing; a meaning reducible to that of prohibition, and of a thing that is prohibited. (Sb.) The Arabs say, on the occasion of a thing that they disapprove, لَهُ ↓ حُجْرًا, with damm, meaning, May it be averted. (S.) b2: Homeyd Ibn-Thowr says, فَهَمَمْتُ أَنْ أَغْشَى إِلَيْهَا مَحْجَرًا وَلَمِثْلُهَا يُغْشَى إِلَيْهِ المَحْجَرُ meaning, And I purposed doing to her a forbidden action: and verily the like of her is one to whom that which is forbidden is done. (S, K.) ↓ مَحْجَرٌ is also explained as signifying حُرْمَةٌ; [app. meaning a thing from which one is bound to refrain, from a motive of respect or reverence;] and to have this meaning in the verse above. (Az.) b3: Also, the first of these words, Any حَائِط [i. e. garden, or walled garden of palm-trees,] which one prohibits [to the public]. (S.) b4: and الحِجْرُ That [space] which is comprised by [the curved wall called] the حَطِيم, (S, A, Mgh, K,) which encompasses the Kaabeh on the north [or rather north-west] side; (S, A, K;) on the side of the spout: (Mgh:) or the حطيم [itself], which encompasses the Kaabeh on the side of the spout. (Msb.) [It is applied to both of these in the present day; but more commonly to the former.] b5: Also, حِجْرٌ, The anterior pudendum of a man and of a woman; and so ↓ حَجْرٌ: (K, TA:) the latter the more chaste. (TA.) b6: A mare; the female of the horse: (S, A, Msb, K:) and a mare kept for breeding; (A;) as though her womb were forbidden to all but generous horses: (T:) but in the latter sense the sing. is scarcely ever used; though its pl., the first of the following forms, (as well as the second, A,) is used to signify mares kept for breeding: (K:) ↓ حِجْرَةٌ, as a sing., is said by F and others to be a barbarism: it occurs in a trad.; but perhaps the ة is there added to assimilate it to بَغْلَةٌ, with which it is there coupled: (MF:) the pl. [of pauc.] is أَحْجَارٌ (Msb, K) and [of mult.] حُجُورٌ (A, Msb, K) and حُجُورَةٌ. (K.) A poet says, إِذَا خَرِسَ الفَحْلُ وَسْطَ الحُجُورِ وَصَاحَ الكِلَابُ وَعَقَّ الوَلَدْ When the stallion, seeing the army and the gleaming swords, is mute in the midst of the mares kept for breeding, and does not look towards them, and the dogs bark at their masters, because of the change of their appearances, and children behave undutifully to their mothers whom fear diverts from attending to them. (A.) b7: Relationship [that prohibits marriage]; nearness with respect to kindred. (Msb, K.) b8: Understanding, intelligence, intellect, mind, or reason: (S, A, Msb, K:) so in the Kur lxxxix. 4: (S, Bd:) thus called because it forbids that which it does not behoove one to do. (Bd.) One says, فِى ذٰلِكَ عِبْرَةٌ لِذِي حِجْرٍ In that is an admonition to him who possesses understanding, &c. (A.) A2: See also حَجُرٌ, in three places.

حَجَرٌ [A stone; explained in the K by صَخْرَةٌ; but this means “a rock,” or “a great mass of stone” or “of hard stone”]; (S, K, &c.;) so called because it resists, by reason of its hardness; (Mgh;) and ↓ أُحْجُرٌّ signifies the same: (Fr, K:) pl. (of pauc., of the former, S) أَحْجَارٌ (S, Mgh, K) and أَحْجُرٌ (K) and (of mult, S) حِجَارٌ and [more commonly] حِجَارَةٌ, (S, K,) which last is extr. [with respect to rule], (S,) or agreeable with a usage of the Arabs, which is, to add ة to any pl. of the measure فِعَالٌ or of that of فُعُولٌ, as in the instances of ذِكَارَةٌ and فِحَالَةٌ and ذُكُورَةٌ and فُحُولَةٌ. (AHeyth.) And (metonymically, TA) (tropical:) Sand: (IAar, K;) pl. أَحْجَارٌ. (TA.) b2: [Hence,] أَهْلُ الحَجَرِ The people of the desert, who dwell in stony and sandy places: occurring in a trad., coupled with أَهْلُ المَدَرِ. (TA.) b3: الحَجَرُ الأَسْوَدُ, and simply الحَجَرُ, The [Black] Stone of the Kaabeh. (K, TA.) El-Farezdak applies to it, in one instance, the pl. الأَحْجَارُ, considering the sing. as applicable to every part of it. (TA.) b4: One says, فُلَانٌ حَجَرُ الأَرْضِ, meaning (assumed tropical:) Such a one is unequalled. (TA.) and رُمِىَ فُلَانٌ بِحَجَرِ الأَرْضِ (tropical:) Such a one has had a very sagacious and crafty and politic man made to be an assailant against him. (K, * TA.) El-Ahnaf Ibn-Keys said to 'Alee, when Mo'á-wiyeh named 'Amr Ibn-El-'Ás as one of the two umpires, قَدْ رُمِيتَ بِحَجَرِ الأَرْضِ فَاجْعَلْ مَعَهُ ابْنَ عَبَّاسٍ فَإِنَّهُ لَا يَعْقِدُ عُقْدَةً إِلَّا حَلَّهَا (assumed tropical:) Thou hast had a most exceedingly sagacious and crafty and politic man made to be an assailant against thee: so appoint thou with him Ibn-'Abbás; for he will not tie a knot but he shall untie it: meaning one that shall stand firm like a stone upon the ground. (L from a trad.) One says also, رُمىَ فُلَانٌ بِحَجَرِهِ, meaning (tropical:) Such a one was coupled [or opposed] with his like: (A:) [as though he had a stone suited to the purpose of knocking him down cast at him.] b5: لِلْعَاهِرِ الحَجَرُ, occurring in a trad., means (assumed tropical:) For the fornicator, or adulterer, disappointment, and prohibition: accord. to some, it is meant to allude to stoning; [and it may have had this meaning in the first instance in which it was used;] but [in general] this is not the case; for every fornicator is not to be stoned. (IAth, TA.) [See also art. عهر.] b6: الحَجَرُ Gold: and silver. (K.) Both together are called الحَجَرَانِ. (S.) حَجِرٌ [Stony; abounding with stones]. Yousay أَرْضٌ حَجِرَةٌ [so in several copies of the K; in the CK حَجْرَةٌ;] Land abounding with stones; as also ↓ حَجِيرَةٌ and ↓ مُتَحَجِّرَةٌ. (K.) حُجُرٌ The flesh surrounding the nail. (K.) حَجْرَةٌ A severe year, that confines men to their tents, or houses, so that they slaughter their generous camels to eat them. (L in art. نبت, on a verse of Zuheyr.) A2: A side; an adjacent tract or quarter; (ISd, K;) as also ↓ حَجْرَةٌ: (EM p. 281:) pl. of the former ↓ حَجْرٌ, [or rather this is a coll. gen. n., of which the former is the n. un.,] and حَجَرَاتٌ (S, K) and ↓ حَوَاجِرُ: (K:) the last is mentioned by ISd as being thought by him to be a pl. of حَجْرَةٌ in the sense above explained, contr. to analogy. (TA.) Hence, حَجْرَةٌ قَوْمٍ The tract or quarter adjacent to the abode of a people. (S.) And حَجْرَتَا الطَّرِيقِ The two sides of the road. (TA.) And حَجْرَتَا عَسْكَرٍ The two sides of an army; (A, TA;) its right and left wings. (TA.) And قَعَدَ حَجْرَةً He sat aside. (A.) And سَارَ حَجْرَةً He journeyed aside, by himself. (TA.) And ↓ مَحْجَرًا is also said to signify the same, in the following ex.: تَرْعَى مَحْجَرًا وَتَبْرُكُ وَسَطًا She (the camel) pastures aside, and lies down in the middle. (TA.) It is said in a prov., يَرْبِضُ حَجْرَةً وَيَرْتَعِى وَسَطًا He lies down aside, and pastures in the middle: (S:) or فُلَانٌ يَرْعَى وَسَطًا وَيَرْبِضُ حَجْرَةً Such a one pastures in the middle, and lies down aside: (TA:) applied to a man who is in the midst of a people when they are in prosperity, and when they become in an evil state leaves them, and lies down apart: the prov. is ascribed to Gheylán Ibn-Mudar. (IB.) Imra-el--Keys says, [addressing Khálid, in whose neighbourhood he had alighted and sojourned, and who had demanded of him some horses and riding-camels to pursue and overtake a party that had carried off some camels belonging to him (Imra-el-Keys), on Khálid's having gone away, and returned without anything,] فَدَعْ عَنْكَ نَهْبًا صِيحَ حَجَرَاتِهِ وَلٰكِنْ حَدِيثًا مَا حَديثُ الرَّوَاحِلِ [Then let thou alone spoil by the sides of which a shouting was raised: but relate to me a story. What is the story of the riding-camels?]: hence the prove., الحُكْمُ لِلّهِ وَدَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [Dominion belongeth to God: then let thou alone &c.]; said with reference to him who has lost part of his property and after that lost what is of greater value. (TA.) [And hence the saying,] قَدِ انْتَشَرَتْ حَجْرَتُهُ (assumed tropical:) His property has become large, or ample. (S.) b2: See also حَجْرٌ.

حُجْرَةٌ An enclosure (حَظِيرَةٌ) for camels. (S, K.) b2: [And hence,] The حُجْرَة of a house; (S;) [i. e.] a chamber [in an absolute sense, and so in the present day]; syn. بَيْتٌ: (Msb:) or an upper chamber; syn. غُرْفَةٌ: (K:) pl. حُجَرٌ and حُجُرَاتٌ (S, Msb, K) and حُجَرَاتٌ and حُجْرَاتٌ. (Z, Msb, K.) b3: See also حَجْرَةٌ.

حِجْرَةٌ: see حِجْرٌ.

حُجْرِىٌّ and حِجْرِىٌّ A right, or due; a thing, or quality, to be regarded as sacred, or inviolable; (K;) a peculiar attribute. (TA.) أَرْضٌ حَجِيرَةٌ: see حَجِرٌ.

حَاجِرٌ The part of the brink (شَفَة) of a valley that retains the water, (S, K,) and surrounds it; (ISd;) as also ↓ حَاجُورٌ: pl. of the former حُجْرَانٌ. (S, K.) High land or ground, the middle of which is low, or depressed; (K;) as also ↓ مَحْجِرٌ: (TA:) and ↓ مَحَاجِرُ [pl. of the latter] low places in the ground, retaining water. (A.) A fertile piece of land, abounding with herbage, low, or depressed, and having elevated borders, upon which the water is retained. (AHn.) A place where water flows, or where herbs grow, surrounded by high ground, or by an elevated river. (T, TA.) A place where trees of the kind called رِمْث grow; where they are collected together; and a place which they surround: (M, K:) pl. as above. (K.) b2: A wall that retains water between houses: so called because encompassing. (TA.) حَاجُورٌ: see حِجْرٌ: b2: and حَاجِرٌ. b3: Also A refuge; a means of protection or defence: analogous with عَاثُورٌ, which signifies “a place of perdition:” whence, وَقَالَ قَائِلُهُمْ إِنَّى بِحَاجُورِ And their sayer said, Verily I lay hold on that which will protect me from thee and repel thee from me; مُتَمَسِّكٌ being understood. (TA.) حَوَاجِرُ: see حَجْرَةٌ.

حَنْجَرَةٌ and ↓ حُنْجُورٌ, (S, K,) each with an augmentative ن, (S, Msb,) [The head of the windpipe; consisting of a part, or the whole, of the larynx: but variously explained; as follows:] the windpipe; syn. حُلْقُومٌ: (S, K:) or the former [has this meaning, i. e.], the passage of the breath: (Mgh, Msb:) or the extremity of the حلقوم, at the entrance of the passage of the food and drink: (Bd in xxxiii. 10:) or [the head of the larynx, composed of the two arytenoides;] two of the successively-superimposed cartilages of the حلقوم (طَبَقَانِ مِنْ أَطْبَاقِ الحُلْقُومِ), next the غَلْصَمَة [or epiglottis], where it is pointed: or the inside, or cavity, of the حلقوم: and so ↓ حُنْجُورٌ: (TA in art. حنجر:) or ↓ the latter is syn. with حَلْقٌ [q. v.]: (Msb:) pl. حَنَاجِرُ. (K.) حُنْجُورٌ: see the next preceding paragraph, in three places. b2: Also A small سَفَط [or receptacle for perfumes and the like]. (K.) b3: And A glass flask or bottle (قَارُورَة), (K, TA,) of a small size, (TA,) for ذَرِيرةَ [q. v.]. (K, TA.) أُحْجُرٌّ: see حَجَرٌ.

مَحْجِرٌ: see حِجْرٌ, in four places. b2: Also, (S,) or ↓ مَحْجِرٌ and ↓ مِحْجَرٌ, (K,) The tract surrounding a town or village: (S, K:) [pl. مَحَاجِرُ.] Hence the مَحَاجِر of the kings (أَقْيَال) of ElYemen, which were Places of pasturage, whereof each of them had one, in which no other person pastured his beasts: (S, K:) the محجر of a قَيْل of El-Yemen was his tract of land into which no other person than himself entered. (T.) b3: See also حَجْرَةٌ. b4: And see مَحْجرُ العَيْنِ.

مَحْجِرٌ (S, K) and ↓ مِحْجَرٌ (K) A garden surrounded by a wall; or a garden of trees; syn. حَدِيقَةٌ: (S, K:) or a low, or depressed, place of pasture: (T, TA:) or a place in which is much pasture, with water: (A, * TA:) pl. مَحَاجِرُ. (S, A.) See also حَاجِرٌ for the former word and its pl.: and see مَحْجَرٌ. b2: مَحْجِرُ العَيْنِ (S, K, &c.) and ↓ مَحْجَرُهَا (TA) and ↓ مِحْحَرُها (K) and simply المحجر (Msb, TA) and ↓ الحَجْرُ (K) and ↓ الحُجْرُ, which occurs in a verse of El-Akhtal, (IAar,) [The part which is next below, or around, the eye, and which appears when the rest of the face is veiled by the نِقَاب or the بُرْقُع:] that part [of the face, next below the eye,] which appears from out of the [kind of veil called] نِقَاب (T, S, A, Msb, K) of a woman (A, Msb, K) and of a man, from the lower eyelid; and sometimes from the upper: (Msb:) or the part that surrounds the eye (Msb, K) on all sides, (Msb,) and appears from out of the [kind of veil called] بُرْقُع: (Msb, K:) or the part of the bone beneath the eyelid, which encompasses the eye: (TA:) and محجر العين means also what appears from beneath the turban of a man when he has put it on: (K: [accord. to the TA, the turban itself; but this is a meaning evidently derived from a mistranscription in a copy of the K, namely, عِمَامَتُهُ for عِمَامَتِهِ:]) also محجرُالوَجْهِ that part of the face against which the نقاب lies: and المحجر the eye [itself]: (T, TA:) the pl. of محجر is مَحَاجِرُ. (A, Msb.) مِحْجَرٌ: see مَحْجَرٌ: b2: and see also مَحْجِرٌ, in two places.

مَحْجُورٌ عَلَيْهِ, for which the doctors of practical law say مَحْجُورٌ only, omitting the preposition and the pronoun governed by it, on account of the frequent usage of the term, A person prohibited [by a kádee] from using, or disposing of, his property according to his own free will: (Msb:) or prohibited from consuming, or wasting, or ruining, his property. (Mgh.) b2: See also حِجْرٌ, in two places.

أَرْضٌ مُتَحَجِّرَةٌ: see حَجِرٌ.

حضر

1 حَضَرَ, aor. ـُ (S, A, Msb, K, &c.;) and حَضِرَ, (AA, Kh, Lth, Fr, S, Msb, K, &c.,) aor. as above, (Kh, Lth, Fr, Az, S, Msb, &c.,) not حَضَرَ, as is implied in the K; but the latter form of the pret. is disallowed by some; (MF;) and, with its aor., is an instance of the intermixture of dialects; (Msb;) and is like فَضِلَ, aor. ـُ and نَعِمَ, aor. ـُ which are said by IKoot to be the only instances of the kind; (MF;) inf. n. حُضُورٌ (S, Msb, K) and حَضَارَ; (K;) and ↓ احتضر, and ↓ تحضّر; (K;) He was, or became, present; contr. of غَابَ: (S, K:) he came after having been absent. (Msb.) b2: حَضَرَتِ الصَّلَاةُ, (Lth, A, L, Msb,) and, as the people of El-Medeeneh say, حَضِرَت, but all say تَحْضُرُ, (Lth, L,) originally حَضَرَ وَقْتُ الصَّلَاةِ, (tropical:) The time of prayer came, or arrived. (Msb.) b3: [حَضَرَ also signifies (assumed tropical:) He, or it, was, or became, ready, or prepared. See 4; and see also حاضِرٌ.]

A2: حَضَرَهُ, (AA, Fr, A, Mgh, K, &c.,) and حَضِرَهُ, (AA, Fr, &c.,) aor. and inf. ns. as above; (TA;) and ↓ احتضرهُ, (Mgh, TA,) and ↓ تحضّره; (K;) He was, or became, present with him; attended him; came into his presence; came to him: (K, &c.:) and he was, or became, present at it, or in it; namely, a place. (Mgh.) One says, حَضَرَتِ القَاضِىَ امْرَأَةٌ, (Az,) and حَضِرَت, (Fr, S,) and حَضِرَ, in which the ت is elided because القاضى intervenes between the verb and امرأة, (Sh,) but the first is the most approved, (Az,) [A woman came into the presence of, or presented herself before, or came to, the judge.] And حَضَرْتُ مَجْلِسَ القَاضِى, aor. ـُ inf. n. حُضُورٌ, I was present at, or attended, the court of the judge. (Msb.) [And حَضَرَ دَرْسًا He attended a lecture.] And حَضَرُوا المِيَاهَ They stayed, or dwelt, by the waters. (S. [See حَاضِرٌ.]) b2: أَعُوذُ بِكَ رَبِّ

أَنْ يَحْضُرُونِ [in the Kur xxiii. 100] means [I seek thy protection, O my Lord,] from their (the devils') bringing evil upon me: (S:) or [from their being present with me: or] hovering around me. (Ksh, Bd.) b3: الجِنُّ تَحْضُرُ اللَّبَنَ, (S, K,) or ↓ تَحْتَضِرُهُ, (T, TA,) (assumed tropical:) [The jinn, or genii, come to, and taint, the milk.] b4: حُضِرَ, (A,) and ↓ اُحْتُضِرَ, (A, Mgh, K,) i. q. حَضَرَهُ المَوْتُ, (A, K,) i. e. (tropical:) [He was visited by the angel of death;] he became at the point of death; in the agony of death; as also المَوْتُ ↓ اِحْتَضَرَهُ: (Msb:) or he was visited by death, or by the angels of death; meaning he died: (Mgh:) or ↓ اُحْتُضِرَ means he died a youth. (S and TA voce أَجْزَرَ, q. v.) b5: حَضَرْنَا عَنْ مَآءِ كَذَا (tropical:) We removed from such a water. (K, TA.) b6: حَضَرْتُ الأَمْرَ (tropical:) I was present at the affair, or event. (A.) b7: حَضَرْتُ الأَمْرَ بِخَيْرٍ (tropical:) I formed a right opinion, or judgment, respecting the thing, or affair. (A.) b8: حَضَرَهُ الهَمُّ, and ↓ احتضرهُ, and ↓ تحضّرهُ, (tropical:) [Anxiety befell him.] (S, A.) b9: حَضَرَنِى كَذَا (assumed tropical:) Such a thing occurred to my mind. (Msb.) And قُولُوا مَا يَحْضُرُكُمْ (assumed tropical:) [Say ye what is in your minds; or] what is ready with you. (TA from a trad.) A3: حَضَرَ, (Msb,) inf. n. حِضَارَةٌ, (Az, S, K,) or حَضَارَةٌ, (As, S, A,) or both, (Msb,) [see بَدَا, the contr. of حَضَرَ, in art. بدو,] He resided, dwelt, or abode, in a region, district, or tract, of cities, towns, or villages, and of cultivated land; (S, Msb, K;) [as also ↓ تحضّر: or this latter signifies he became an inhabitant of such a region, district, or tract:] you say ↓ بَدَوِىٌّ يَتَحَضَّرُ [an inhabitant of the desert who becomes an inhabitant of a region, district, or tract, of cities &c.]; and [contr.]

حَضَرِىٌّ يَتَبَدَّى. (A.) [See also 8.]3 حَاضَرْتُهُ, (A, TA,) inf. n. مُحَاضَرَةٌ, (TA,) I witnessed it; saw it, or beheld it, with my eye. (A, TA.) A2: مُحَاضَرَةٌ between people is One's giving to another the answer, or reply, that presents itself to him: and حاضر الجَوَابَ signifies He gave the answer, or reply, readily, or presently. (Har p. 189.) b2: حَاضَرْتُهُ, (S,) inf. n. as above, (K,) [also] signifies I sat with him, with my knee to his knee, each of us sitting upon his knees, in contending or disputing, (جَاثَيْتُهُ, S, K, *) in the presence of the Sultán: (S, K:) the meaning is similar to that of مُغَالَبَةٌ and مُكَاثَرَةٌ, (S,) or مُكَابَرَةٌ [which seems to be the right reading]. (TA.) b3: [And حاضرهُ بِكَذَا He disputed, debated, or bandied words, with him respecting such a thing.] b4: And حاضرهُ بِحَقِّهِ, (Lth, TA,) inf. n. as above, (Lth, K,) He contended, or disputed, with him for his (the latter's) right, or due, and overcame him, and went off with it: (Lth, K:) and مُجَالَدَةٌ, also, [which is one of the explanations assigned to مُحَاضَرَةٌ in the K,] is syn. with مُحَاضَرَةٌ as the inf. n. of the verb in this sense [unless it be a mistranscription for مُجَادَلَةٌ, which I think not improbable]. (TA.) A3: Also حَاضَرْتُهُ, (S, A,) inf. n. as above, (K,) I ran with him: (S, K:) or I vied, or contended, with him in running; syn. عَادَيْتُهُ; from الحُضْرُ. (A.) 4 احضرهُ, (S, A, K,) [inf. n. إِحْضَارٌ,] He caused him, (S, A,) or it, (K,) to be present; he brought him, or it. (S, K.) [It is also doubly trans.] You say, احضرهُ إِيَّاهُ He caused him, or it, to be present with him, to attend him, to come into his presence, or to come to him; or he brought him, or it, to him. (K.) And طَلَبْتُ فُلَانًا فَأَحْضَرَنِيهِ صَاحِبُهُ [I demanded such a one, and his companion caused him to come to me, or brought him to me]. (A.) [Hence,] أَحْضِرْ ذِهْنَكَ (tropical:) [Summon thine intellect; have thy wits about thee]. (A.) b2: Also (assumed tropical:) He made it ready, or prepared it; syn. أَعَدَّهُ. (TA in art. عد.) A2: احضر, (S,) inf. n. إِحْضَارٌ; (S, A, K, &c.;) and ↓ احتضر; (S;) He (a horse, S, K, and a man, Kr) ran; syn. عَدَا: (S:) or rose in his running; [app. meaning trotted;] syn. اِرْتَفَعَ فِى عَدْوِهِ. (K.) 5 تَحَضَّرَ see 1, in five places.8 إِحْتَضَرَ see 1, in seven places.

A2: [احتضر also signifies He came to a region, district, or tract, of cities, towns, or villages, and of cultivated land. See مُحْتَضِرٌ, voce حَاضِرٌ; and see also حَضَرَ, last signification.]

A3: See also 4.10 استحضرهُ He desired, or demanded, his presence. (A.) [He desired, or required, or requested, that he, or it, should come, or be brought.]

A2: He made him (a horse) to run; syn. أَعْدَاهُ. (S.) حَضْرٌ The intruding uninvited at feasts. (IAar, K.) حُضْرٌ (Az, S, K) and [in poetry] ↓ حُضُرٌ (Ham p. 277) and ↓ حضَارٌ (Az, TA) A run, or running; syn. عَدْوٌ: (S:) or the rising of a horse in running; [app. meaning trotting;] syn. اِرْتِفَاعُ فَرَسٍ

فِى عَدْوِهِ: (K:) or vehement running. (Ham p. 277, in explanation of حُضُرٌ.) It is said in a trad., أَقْطَعَ ابْنَ الزُّبَيْرِ حُضْرَ فَرَسِهِ بِأَرْضِ المَدِينَةِ [He assigned to Ibn-Ez-Zubeyr the extent of his horse's run in the land of El-Medeeneh]. (TA.) حَضَرٌ: see حَضْرَةٌ.

A2: Also, (S, A, Msb, K,) and ↓ حَاضِرَةٌ (S, A, K) and ↓ حَضْرَةٌ and ↓ حِضَارَةٌ and ↓ حَضَارَةٌ, (K,) [or the last two are app. only inf. ns. of حَضَرَ as contr. of بَدَا,] A region, district, or tract, of cities, towns, or villages, and of cultivated land; (S;) contr. of بَدْوٌ (S, A, Msb) and بَادِيَةٌ: (S, K:) pl. [of the second] حَوَاضِرُ. (A.) You say, هُوَ مِنْ أَهْلِ الحَضَرِ (A) and ↓ الحَاضِرَةِ (S, A) and الحَوَاضِرِ (A) He is of the people of the region, or regions, &c., of cities, towns, or villages, and of cultivated land; (S, A; *) contr. of مِنْ أَهْلِ البَادِيَةِ. (S.) b2: And the first signifies also Residence at home; contr. of سَفَرٌ. (M and K in art. سفر.) حَضُرٌ: see حَضِرٌ: b2: and حَاضِرٌ.

حَضِرٌ One who intrudes uninvited at feasts; a smell-feast; a spunger; (TA;) one who watches for the time of (يَتَحَيَّنُ) the feeding of others, in order that he may attend it; as also ↓ حَضُرٌ, (K,) and ↓ حُضُرٌ. (IAar, K, TA.) A2: A man unfit for journeying: (T, S:) or one who does not desire journeying: or i. q. حَضَرِىٌّ. (K.) حُضُرٌ: see حَضِرُ: A2: and حُضْرٌ.

حَضْرَةٌ, originally an inf. n., signifying Presence: and afterwards applied to signify (tropical:) a place of presence [as also the several forms occurring in the following phrases]. (MF.) You say, كَلَّمْتُهُ بحَِضْرَة فُلَانٍ, (S, A, * Msb,) and كَانَ ذٰلِكَ بَحَضْرَتِهِ, (K, * TA,) and ↓ حُضْرَتِهِ and ↓ حضْرَتَهَ (S, K) and ↓ حَضَرِهِ (Yaakoob, S, Msb, K) and ↓ حَضَرِتَهَ (K) and ↓ مَحْضَرِهِ, (S, A, Msb, K,) all syn. expressions, (K,) meaning (tropical:) [I spoke to him, and that was or happened,] in the presence, i. e. the place of presence, of such a one. (S, A, Msb.) and ↓ فُلَانٌ حَسَنُ الحِضْرَةِ (S, M, A, K) and ↓ الحُضْرَةِ (S, M) (tropical:) Such a one is a person whose presence is attended by good. (K.) And غَطِّ إِنَآءَكَ بِحَضْرَةِ الذُّبَابِ (tropical:) [Cover thy vessel in the presence of the flies, lest they taint it.] (A, TA. [Or perhaps this is a mistranscription, for يَحْضُرْهُ الذُّبَابُ, meaning, if thou do not, the flies will come to it, and taint it.]) b2: It is also applied as a title, by writers of letters and the like, to any great man with whom people are wont to be present; [and sometimes to God; and meaning (tropical:) The object of resort;] as in the phrase, الحَضْرَةُ العَالِيَةُ تَأْمُرُ بِكَذَا (tropical:) [The exalted object of resort commands such a thing]. (MF.) [It is similar to الجَنَابُ; but is generally considered as implying greater respect than the latter. It is often prefixed to the name of the person to whom it is applied, or to a pronoun: as حَضْرَةُ فُلَانٍ (tropical:) The object of resort, such a one: and حَضْرَتُكَ (tropical:) The object of resort, thyself.] b3: Also (tropical:) The vicinity of a thing, (T, A,) and of a man. (S. [So accord. to two copies of the S; but الرَّجُلِ is there an evident mistranscription, for الرَّحْلِ, “of the house,” or “ abode: ”

see what follows.]) You say, كُنْتُ بِحَضْرَةِ الدَّارِ (tropical:) I was in the vicinity of, or near to, the house. (T, A.) And كُنَّا بِحَضْرَةِ مَآءٍ (tropical:) We were by a water. (TA from a trad.) And بِحَضْرَةِ المَآءِ (tropical:) In the vicinity of, or near to, the water. (A.) b4: Also The فِنَآء of a رَجُل. (S. [So accord. to two copies of the S; where it is said, حَضْرَةُ الرَّجُلِ قُرْبُهُ وَفِنَاؤُهُ: but the right reading is evidently الرَّحْلِ: so that the second of the two meanings thus explained is, The court, or yard, in front, or extending from the sides, of a house, or an abode.]) A2: And (tropical:) Apparatus for building, such as baked bricks, and gypsum-plaster: so in the saying, جَمَعَ الحَضْرَةَ يُرِيدُ بِنَآءَ دَارٍ (tropical:) [He collected the apparatus, such as the baked bricks, &c., desiring to build a house]. (A.) A3: See also حَضَرٌ.

حُضْرَةٌ: see حَضْرَةٌ, in five places.

حِضْرَةٌ: see حَضْرَةٌ, in five places.

حَضَرَةٌ: see حَضْرَةٌ, in five places.

حَضَرِىٌّ An inhabitant of a region, district, or tract, of cities, towns, or villages, and of cultivated land; (S, A, * Msb;) opposed to بَدَوِىٌّ. (S, A.) [See also حَضِرٌ.]

حَضَارِ [an imperative verbal n.] Be thou present. (A.) A2: Also A certain star, (S, K,) upon the right hoof of Centaurus: upon his other fore leg is الوَزْنُ. (Kzw.) It is said, حَضَارِ وَالوَزْنُ مُحْلِفَانِ [Hadári and El-Wezn are two causes of swearing]: they are two stars that rise before Canopus (Suheyl); and when either of them rises, it is thought to be Canopus, because of their resemblance to it: (AA, S: *) they are termed محلفان because of the disagreement of their beholders when they rise; one swearing that the one rising is Canopus, and another swearing that it is not. (AA, TA.) Th says that it is a dim, distant, star; and cites this verse: أَرَي نَارَ لَيْلَى بَالعَقِيقِ كَأَنَّهَا حَضَارِ إِذَا مَا أَعْرَضَتْ وَفُرُودُهَا I see the fire of Leylà, in El-'Akeek, dim in the distance, as though it were Hadári, when it appears, with its Furood, which are dim stars around Hadári. (TA.) A3: حَضَارٌ: see what next follows.

حِضَارٌ (S, K) and ↓ حَضَارٌ (K) White: (Sh, T:) or excellent and white: (S, K:) or red: (K:) but this requires consideration: (TA:) applied to camels, and to a single camel: (S, K:) or having no sing. (K.) And the former, A she-camel combining strength with excellence of pace: (El-Umawee, T, S, K:) but Sh says that he had not heard it used in this sense; and that it only signifies “ white,” as applied to camels. (TA.) A2: See also حُضْرٌ.

حَضِيرٌ (tropical:) One who always forms right opinions, or judgments, respecting things, or affairs. (A.) A2: See also حَضِيرَةٌ, in three places.

حَضَارَةٌ and حِضَارَةٌ: see حَضَرٌ.

حَضِيرَةٌ The collective body of a people: (Fr, K:) so in the following ex., (Fr,) from a poem of Selmà El-Juhaneeyeh, in which she bewails the death of her brother As'ad, and celebrates his praises: (S:) يَرِدُ المِيَاهَ حَضِيرَةً وَنَفِيضَةً

نفيضة signifying the same: (Fr:) [so that the meaning is, Coming to the waters in a collective and congregated body:] or the former signifies waters by which people are dwelling, or staying; and the latter, “by which there is not any one: ” (IAar, Sh:) or the former, people dwelling, or staying, by the waters; and the latter, men “ going before an army as scouts, or explorers: ” (As:) but what IAar says, mentioned above, is better: (Az:) or the former, a company of seven, or eight, men; and the latter, “ one; ” and also men “ who explore a place thoroughly: ” (A'Obeyd:) or the former, a company of four, or five, men, (S, K,) engaged in a warring and plundering expedition: (S:) or seven: (TA:) or eight: or nine: (K: in some copies of the K “ seven; ” but the former is the right reading: TA:) or ten: or a company of men not more than ten (نَفَرٌ) with whom one goes on a warring and plundering expedition: (K:) or, accord. to AAF and the M and K, the foremost, or preceding, portion of an army: and accord. to IB, نفيضة signifies “ a party sent to a place to discover whether there be there an enemy or any cause of fear: ” (TA:) pl. حَضَائِرُ. (S.) A2: A place where dates are dried: (ElBáhilee, ISk, Az, Mgh, Msb, K:) because frequented: pl. as above. (Mgh.) [See also حَصِيرَةٌ and حَظِيرَةٌ.]

A3: Also, (S,) or ↓ حَضِيرٌ, (K, TA,) What collects in a wound, (S, K,) of thick purulent matter. (S.) b2: And the former What collects in the membrane that encloses the fœtus, of the [fluid called] سُخْد, (S,) and the like. (TA.) You say, أَلْقَتِ الشَّاةُ حَضِيرَتَهَا The ewe, or she-goat, ejected her سُخْد and water and blood, after having brought forth. (S.) b3: And What a woman emits after childbirth and [after] the stopping of her blood: and ↓ حَضِيرٌ is its pl. [or a coll. gen. n.]. (K. [Or, accord. to some copies of the K, and the TA, The stopping of her blood, or its ceasing to flow, is a signification distinct from what precedes it.)] b4: And What a she-camel emits after bringing forth: or, accord. to AO, the membrane that envelops the fœtus. (TA.) b5: And (K, TA, [in the CK “ or ”]) ↓ the latter signifies Thick blood which collects in the membrane that encloses the fœtus. (K, * TA.) حَاضِرٌ A man present: (A, K:) pl. [حَاضِرُونَ and] حُضَّرٌ and [more commonly] حُضُورٌ, (S, K,) which last is originally an inf. n. (S.) Yousay, فَعَلْتُهُ وَفُلَانٌ حَاضِرٌ I did it such a one being present. (A.) And هَوَ مِنْ حَاضِرِى المَلِكِ [He is of those who are in the presence of the king]. (A.) b2: So, too, applied to a time: and you say, الصَّلَاةُ حَاضِرَةٌ, for وَقْتُهَا حَاضِرٌ, (tropical:) The time of prayer is come. (Msb.) b3: [Also (assumed tropical:) Ready, or prepared: often used in this sense in the lexicons &c., as in modern Arabic. See 4.] You say, قُولُوا مَا هُوَ حَاضِرٌ عِنْدَكُمْ (assumed tropical:) Say ye what is ready with you [or in your minds]. (TA.) And هُوَ حَاضِرٌ بِالجَوَابِ (tropical:) [He is ready with the answer, or reply]; and بِالنَّوَادِرِ (tropical:) [with rare words or expressions]; (A;) as also ↓ حَضُرٌ: (TA:) which latter word, alone, signifies a man having the quality of perspicuity of speech, and intelligence; syn. ذُو البَيَانِ وَالفِقْهِ. (K.) b4: A visiting angel: and ↓ حَاضِرَةٌ is applied to a class or company [of visiting angels]. (TA.) b5: One coming to a region, district, or tract, of cities, towns, or villages, and of cultivated land; contr. of بَادٍ; (S, K;) as also ↓ مُحْتَضِرٌ. (S.) b6: A man staying, residing, dwelling, or abiding, بَمَوْضِعٍ in a place. (S.) b7: [A man, or people,] staying, or dwelling, by water; (S, * TA;) contr. of بَادٍ: (K:) pl. حُضُورٌ (TA) and حُضَّارٌ and حَضَرَةٌ: (S:) one says, مَا عَلَى المَآءِ حَاضِرٌ [There is not any one staying, or dwelling, by the water]: and هٰؤُلَآءِ قَوْمٌ حُضَّارٌ and مَحَاضِرُ [which is pl. of ↓ مَحْضَرٌ, a syn. of خَاضِرٌ in this sense; i. e. These are a people staying, or dwelling, by water]: (S:) or حَاضِرٌ signifies any people that have alighted and taken up their abode by a constant source of water, and do not remove from it in winter nor in summer, whether they have alighted and taken up their abode in towns or villages, and cultivated land, and houses of clay, or pitched their tents by the water, and remained there, and sustained their beasts with the water and herbage around them: (TA:) or حَىٌّ حَاضِرٌ, without ة, signifies a tribe that has alighted and is abiding by a constant source of water: (T, TA:) and ↓ حَاضِرَةٌ and حَاضِرُونَ, a people staying, or dwelling, by waters; alighting there in the hottest time of summer: when the weather becomes cool, they migrate from the constant sources of water, and go into the desert, seeking the vicinity of herbage; and then they are termed بَادِيَةٌ and بَادُونَ. (T in art. بدو.) A2: Also A great tribe (S, K) or company of men: (TA:) or a tribe, (ISd,) or company of men, (Mgh,) when staying, or dwelling, in the abode which is their place of assembling; (ISd, Mgh;) as also ↓ حَاضِرَةٌ. (Mgh.) One says حَاضِرُ طَىِّءٍ The great tribe of Teiyi. (S.) It is a pl., (S,) or coll. n., (ISd,) [or quasipl. n.,] like سَامِرٌ and حَاجٌّ (S, ISd) for سُمَّارٌ and حُجَّاجٌ. (S.) A3: Also, of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ, (TA,) A place where people are present; or where people stay, or dwell, by waters: syn. مَكَانٌ مَحْضُورٌ: one says, نَزَلْنَا حَاضِرَ بَنِى فُلَانٍ [We alighted and took up our abode, or sojourned, at the place where the sons of such a one were present; or were staying, or dwelling, by waters]. (El-Khat- tábee.) [See also مَحْضَرٌ.]

حَاضِرَةٌ: see حَاضِرٌ, in three places: A2: and see حَضَرٌ, in two places.

مَحْضَرٌ A place where people are present, or assembled. (K, * TA.) See also حَضْرَةٌ. b2: A place to which people return (مَرْجِعٌ [here a n. of place, agreeably with analogy,]) to the waters, (S, K;) or to the constant sources of water; (T, TA;) contr. of مَبْدً ى: (T and S in art. بدو:) a place to which one goes (مَذْهَبٌ) in search of herbage is called مُنْتَجَعٌ; and every such place is called مَبْدً ى, of which the pl. is مَبَادٍ: watering-places (مَنَاهِل) are called مَحَاضِرُ [pl. of مَحْضَرٌ] because of the congregation and presence of men at them. (T, TA.) [See also حَاضِرٌ, last signification.]

A2: [People present, or assembled; an assembly: so in the present day.] b2: A people dwelling, or staying, by waters: (K, * TA:) [pl. مَحَاضِرُ:] see حَاضِرٌ.

A3: The record of a kadee (or judge), in which his sentence is written, syn. سِجِلٌّ: (S, K:) or what is written when a person brings a charge against another: when the latter makes his reply, and proves it, it [the writing] is [called]

تَوْفِيقٌ; and when judgment is given, سِجِلٌ. (Kull p. 352.) This is thought by MF to be a recent conventional term; but it has been heard from the Arabs [of the classical times], and is mentioned by ISd and others. (TA.) b2: Also A signature (خَطٌّ) that is written at the end of the record of the signatures (خُطُوط) of the witnesses, in testimony of the truth of the contents of what precedes. (K. [In the CK, وَاقَعَةٍ is erroneously put for وَاقِعَةِ; and خُطُوطُ, for خُطُوطِ.]) But this is a recent conventional application. (MF, TA.) A4: فُلَانٌ حَسَنُ المَحْضَرِ (assumed tropical:) Such a one is a person who speaks well of the absent. (S.) مِحْضَارٌ: see مِحْضِيرٌ.

مَحْضُورٌ [pass. part. n. of حَضَرَهُ]. [Hence,] اللَّبَنُ مَحْضُورٌ, (S, A, K,) and ↓ مُحْتَضَرٌ, (S, A,) فَغَطِّ

إِنَآءَكَ, (S,) (tropical:) Milk is much subject to taint, or much tainted; [lit.] come to [and tainted; i. e.,] by the jinn, or genii, (As, T, S, K,) and beasts, &c.; (As, T;) [therefore cover thou thy vessel.] And (in like manner [one says], K) الكُنُفُ مَحْضُورَةٌ (assumed tropical:) [Privies are haunted by jinn, or genii]. (S, K.) It is said in a trad., ↓ إِنَّ هٰذِهِ الحُشُوشَ مُحْتَضَرَةٌ (assumed tropical:) [Verily these privies are haunted by jinn]. (TA.) And in another trad., إِنَّهَا مَشْهُودَةٌ مَحْضُورَةٌ Verily it (the prayer of daybreak) is attended by the angels of the night and the day. (TA.) b2: Also, (Msb,) and ↓ مُحْتَضَرٌ, (Mgh, Msb,) (tropical:) At the point of death; in the agony of death: (Msb:) [visited by death; or by the angel, or angels, of death: (see 1:)] or the latter, near to death. (Mgh.) مِحْضِيرٌ, applied to a horse, (S, A, K, &c.,) and to a mare, (S, M,) That runs much, or vehemently; syn. كَثِيرُ العَدْوِ, (S,) or شَدِيدُ الحُضْرِ; (M;) as also ↓ مِحْضَارٌ, applied without ة to a mare; (M;) or this latter is not allowable; (S, K;) or is of weak authority: (K:) pl. [of both] مَحَاضِيرُ. (A.) مُحْتَضَرٌ: see مَحْضُورٌ, in three places. Also (assumed tropical:) A man afflicted by demoniacal possession, or insanity, or madness. (TA.) كُلُّ شِرْبٍ مُحْتَضَرٌ, in the Kur liv. 28, Every share of the water shall be come unto in turn, means, the water shall be come to by the people on their day, and by the she-camel on her day: (Jel:) or it means, the people shall come to their shares of the water, and the she-camel shall come to her share thereof. (K.) مُحْتَضِرٌ: see حَاضِرٌ.