علم

1 عَلِمَهُ, aor. ـَ inf. n. عِلْمٌ, He knew it; or he was, or became, acquainted with it; syn. عَرَفَهُ: (S, K:) or he knew it (عَرَفَهُ) truly, or certainly: (B, TA:) by what is said above, and by what is afterwards said in the K, العِلْمُ and المَعْرِفَةُ and الشُّعُورُ are made to have one meaning; and this is nearly what is said by most of the lexicologists: but most of the critics discriminate every one of these from the others; and العِلْمُ, accord. to them, denotes the highest quality, because it is that which they allow to be an attribute of God; whereas they did not say [that He is] عَارِفٌ, in the most correct language, nor شَاعِرٌ: (TA:) [respecting other differences between العِلْم and المَعْرِفَة, the former of which is more general in signification than the latter, see the first paragraph of art. عرف: much might be added to what is there stated on that subject, and in explanation of العِلْم, from the TA, but not without controversy:] or عَلِمَ signifies تَيَقَّنَ [i. e. he knew a thing, intuitively, and inferentially, as expl. in the Msb in art. يقن]; العِلْمُ being syn. with اليَقِينُ; but it occurs with the meaning of الَمَعْرِفَةُ, like as المَعْرِفَةُ occurs with the meaning of العلْمُ, each being made to import the meaning of the other because each is preceded by ignorance [when not attributed to God]: Zuheyr says, [in his Mo'allakah,] وَأَعْلَمُ عِلْمَ اليَوْمِ وَالْأَمْسِ قَبْلَهُ وَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ meaning وَأَعْرِفُ [i. e. And I know the knowledge of the present day, and of yesterday before it; but to the knowledge of what will be to-morrow I am blind]: and it is said in the Kur [viii. 62], لَا تَعْلَمُونَهُمْ اَللّٰهُ يَعْلَمُهُمْ, meaning لَا تَعْرِفُونَهُمْ اَللّٰهُ يَعْرِفُهُمْ [i. e. Ye know them not, but God knoweth them]; المَعْرِفَة being attributed to God because it is one of the two kinds of عِلْم, [the intuitive and the inferential,] and the discrimination between them is conventional, on account of their different dependencies, though He is declared to be free from the imputation of antecedent ignorance and from acquisition [of knowledge], for He knows what has been and what will be and how that which will not be would be if it were, his عِلْم being an eternal and essential attribute: when عَلِمَ denotes اليَقِين, it [sometimes] has two objective complements; but as syn. with عَرَفَ, it has a single objective complement: (Msb:) it has two objective complements in the saying, in the Kur [lx. 10], فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ [and if ye know them to be believers]; and [in like manner] they allowed one's saying عَلِمْتُنِى [meaning I knew myself to be], like as they said رَأَيْتُنِى and حَسِبْتُنِى &c.: (TA:) and sometimes it imports the meaning of شَعَرَ, and is therefore followed by بِ: (Msb:) [thus] عَلِمَ بِهِ signifies شَعَرَ or شَعُرَ (accord. to different copies of the K) [i. e. He knew it; as meaning he knew, or had knowledge, of it; was cognizant of it; or understood it: or he knew the minute particulars of it: or he perceived it by means of any of the senses: and sometimes this means he became informed, or apprised, of it: and sometimes, he was, or became, knowing in it]: or in this case, [as meaning شَعَرْتُ بِهِ,] you say, عَلِمْتُهُ and عَلِمْتُ بِهِ [I knew it; &c.]: (Msb:) and one says, مَا عَلِمْتُ بِخَبَرِ قُدُومِهِ, meaning مَا شَعَرْتُ [I knew not, &c., the tidings of his coming, or arrival]. (TA.) ↓ اعتلمهُ, also, signifies عَلِمَهُ [He knew it; &c.]. (K.) And one says ↓ تَعَلَّمْ in the place of اِعْلَمْ [Know thou; &c.]: ISk says, تَعَلَّمْتُ أَنَّ فُلَانًا خَارِجٌ is a phrase used in the place of عَلِمْتُ [as meaning I knew, or, emphatically, I know, that such a one was, or is, going forth]; adding, [however,] when it is said to thee, اِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth], thou sayest قَدْ عَلِمْتُ [lit. I have known, meaning I do know]; but when it is said, تَعَلَّمْ أَنَّ زَيْدًا خَارِجٌ, thou dost not say, قَدْ تَعَلَّمْتُ; (S:) accord. to IB, these two verbs are not used as syn. except in the imperative forms: (TA:) [or] عَلِمَ الأَمْرَ and ↓ تَعَلَّمَهُ are syn. as signifying أَتْقَنَهُ [app. meaning he knew, or learned, the case, or affair, soundly, thoroughly, or well: see art. تقن: but I think it not improbable, though I do not find it in any copy of the K, that the right reading may be أَيْقَنَهُ, which is syn. with تَيَقَّنَهُ; an explanation of عَلِمَ in the Msb, as mentioned above, being تَيَقَّنَ]. (K, TA.) And الجَمِيعُ ↓ تعالمهُ meansعَلِمُوهُ [i. e. All knew him; &c.]. (S, K.) b2: عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew, app. meaning I tried, proved, or tested, him, and so knew what he knew; and hence I knew his case or state or condition, or his qualities;] is a phrase mentioned by Fr in explanation of رَبَأْتُ فِيهِ. (TA voce رَبَأَ, q. v. See also the explanation of لَأَ خْبُرَنَّ خَبَرَكَ, in the first paragraph of art. خبر: and see غَبَنُوا خَبَرَهَا, in art. غبن.) b3: عَلِمْتُ is also used in the manner of a verb signifying swearing, or asseveration, so as to have a similar complement; as in the saying, وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً

[And I certainly knew that thou wouldst, or that she would, assuredly come in the evening]. (TA in art. شهد.) And يَعْلَمُ اللّٰهُ [God knoweth] is a form of asseveration. (IAth, TA voce قَيْرَوَانٌ: see an ex. in art. قير.) A2: عَلُمَ, agreeably with what is said in the M, which is عَلُمَ هُوَ نَفْسُهُ, accord. to the K عَلِمَ هُوَ فِى نَفْسِهِ, but the verb in this case is correctly like كَرُمَ, (TA,) He was, or became, such as is termed عَالِم and عَلِيم; (M, * K, * TA;) meaning he possessed knowledge (العِلْم) as a faculty firmly rooted in his mind: (IJ, * TA:) accord. to IB, i. q. ↓ تعلّم [q. v., as intrans.]: and he was, or became, equal to the عُلَمَآء

[pl. of عَالِمٌ and of عَلِيمٌ]. (TA.) A3: عَالَمَهُ فَعَلَمَهُ, aor. ـُ see 3.

A4: عَلَمَهُ, aor. ـُ and عَلِمَ, (K,) inf. n. عَلْمٌ, (TA.) signifies He marked it; syn. وَسَمَهُ. (K.) And one says, عَلَمْتُ عِمَّتِى, meaning I wound my turban upon my head with a mark whereby its mode should be known. (TA.) [See also 4.]

A5: عَلَمَ شَفَتَهُ, aor. ـِ (S, K,) inf. n. عَلْمٌ, (S,) He slit his [upper] lip. (S, K.) A6: عَلِمَ, aor. ـَ (S, Msb, K,) inf. n. عَلَمٌ, (S, Msb,) He (a man, S) had a fissure in his upper lip: (S, Msb, K:) or in one of its two sides. (K.) 2 علّمهُ [He, or it, made him to be such as is termed عَالِم and عَلِيم; i. e., made him to possess knowledge (العِلْم) as a faculty firmly rooted in his mind: and hence, he taught him. And it generally has a second objective complement]. You say, عَلَّمْتُهُ الشَّىْءَ [I made him to know, or taught him, the thing], in which case the teshdeed is [said to be] not for the purpose of denoting muchness [of the action; but see what follows]; (S;) and عَلَّمْتُهُ الفَاتِحَةَ [I taught him the Opening Chapter of the Kur-án], and الصَّنْعَةَ [the art, or craft], &c.; inf. n. تَعْلِيمٌ; (Msb;) and علّمهُ العِلْمَ, inf. n. تَعْلِيمٌ and عِلَّامٌ, the latter like كِذَّابٌ; and إِيَّاهُ ↓ اعلمهُ; (K;) both, accord. to the K, signifying the same [i. e. he taught him knowledge, or science]; but Sb makes a distinction between them, saying that عَلَّمْتُ is like أَذَّنْتُ, and that ↓ أَعْلَمْتُ is like آذَنْتُ; and Er-Rághib says that ↓ الإِعْلَامُ is particularly applied to quick information; and التَّعْلِيمُ is particularly applied to that which is repeated and much, so that an impression is produced thereby upon the mind of the مُتَعَلِّم: and some say that the latter is the exciting the attention of the mind to the conception of meanings; and sometimes it is used in the sense of الإِعْلَام when there is in it muchness: (TA:) you say, الخَبَرَ ↓ أَعْلَمْتُهُ and بِالخْبَرِ [meaning I made known, or notified, or announced, to him, or I told him, or I made him to know, or have knowledge of, the news, or piece of information; I acquainted him with it; told, informed, apprised, advertised, or certified, him of it; gave him information, intelligence, notice, or advice, of it]: (Msb:) see also 10: [hence the inf. n. ↓ إِعْلَامٌ is often used, as a simple subst., to signify a notification, a notice, an announcement, or an advertisement:] and sometimes ↓ اعلم has three objective complements, like أَرَى; as in the saying, أَعْلَمْتُ زَيْدًا عَمْرًا مُنْطَلِقًا [I made known, &c., to Zeyd that 'Amr was going away]. (I'Ak p. 117.) b2: See also 4, in three places.3 عَاْلَمَ ↓ عَالَمَهُ فَعَلَمَهُ, aor. of the latter عَلُمَ, means [I contended with him, or strove to surpass him, in عِلْم,] and I surpassed him in عِلْم [i. e. knowledge, &c.]: (S, K:) [the measure يَفْعَلُ,] and in like manner the measure يَفْعِلُ, in every case of this kind, is changed into يَفْعُلُ: so says Az: [but see 3 in art. خصم:] and Lh mentions the phrase, مَا كُنْتُ أَرَانِى أَنْ أَعْلُمَهُ [I did not think, or know, that I should surpass him in knowledge]. (TA.) 4 أَعْلَمَ see 2, in six places. b2: One says also, اعلم الثَّوْبَ (S, Mgh, TA) He (i. e. a beater and washer and whitener of clothes, S, Mgh) made the garment, or piece of cloth, to have a mark; (Mgh;) or he made upon it, or in it, a mark. (TA.) [And, said of a weaver, or an embroiderer,] He made to the garment, or piece of cloth, a border, or borders, of figured, or variegated, or embroidered, work, or the like. (Msb.) b3: and اعلم عَلَيْهِ He made, or put, or set, a mark upon it; namely, a writing, or book, &c.: (Msb:) [or] اعلم عَلَى مَوْضِعِ كَذَا مِنَ الكِتَابِ عَلَامَةً [He made, &c., a mark upon such a place of the writing, or book]. (TA.) b4: اعلم الفَرَسَ He suspended upon the horse some coloured wool, (K, TA,) red, or white, (TA,) in war, or battle. (K, TA.) And اعلم نَفْسَهُ He marked himself with the mark, sign, token, or badge, of war; as also ↓ عَلَّمَهَا. (K.) [Or] اعلم الفَارِسُ The horseman made, or appointed, for himself, [or distinguished himself by,] the mark, sign, token, or badge, of the men of courage. (S.) And لَهُ عَلَامَةً ↓ عَلَّمْتُ I appointed to him (وَضَعْتُ لَهُ) a mark, sign, or token, which he would, or should, know. (Msb.) b5: And القَبْرَ ↓ علّم (K in art. رجم) He put a tombstone [as a mark] to the grave. (TK in that art.) A2: اعلم said of a well-sinker, He found the well that he was digging to be one having much water. (TA.) 5 تعلّم is quasi-pass. of 2 [i. e. it signifies He was, or became, made to know, or taught; or he learned: and is trans. and intrans.]. (S, Msb, K, * TA.) You say, تعلّم العِلْمَ (MA, K) He learned [knowledge, or science]. (MA.) See also 1, latter half, in three places. [In the last of those places, تعلّم app. signifies, as it often does, He possessed knowledge as a faculty firmly rooted in his mind.] Accord. to some, التَّعَلُّمُ signifies The mind's having its attention excited to the conception of meanings, or ideas. (TA.) 6 تعالمهُ الجَمِيعُ: see 1, latter half.8 اعتلمهُ: see 1, latter half.

A2: اعتلم said of water, It flowed (K, TA) upon the ground. (TA.) b2: And said of lightning it means لَمَعَ فى العلم [app. فِى العَلَمِ, and, if so, meaning It shone, shone brightly, or gleamed, in, or upon, the long mountain]: a poet says, بَلْ بُرَيْقًا بِتُّ أَرْقُبُهُ لَا يُرَى إِلَّا إِذَا اعْتَلَمَا [But a little lightning, in watching which I passed the night, not to be seen save when it shone, &c.]. (TA.) 10 استعلمهُ He asked, or desired, him to tell him [a thing; or to make it known to him]. (MA, KL. *) You say, ↓ اِسْتَعْلَمَنِى الخَبَرَ فَأَعْلَمْتُهُ

إِيَّاهُ [He asked, or desired, me to tell him, or make known to him, the news, or piece of information, and I told him it, or made it known to him]. (S.) عَلْمٌ: see مَعْلَمٌ, in two places.

عِلْمٌ is an inf. n., (S, K, &c.,) and [as such] has no pl. [in the classical language]. (Sb, TA voce فِكْرٌ.) [As a post-classical term, used as a simple subst., its pl. is عُلُومٌ, signifying The sciences, or several species of knowledge.] b2: Sometimes it is applied to Predominant opinion; [i. e. preponderant belief;] because it stands in stead of that which is عِلْم properly so termed. (Ham p. 632.) b3: And sometimes it is used in the sense of عَمَلٌ [A doing, &c.], as mentioned by Az, on the authority of Ibn-'Oyeyneh, agreeably with an explanation of عَالِمٌ as signifying one “ who does according to his knowledge; ” and it has been expl. as having this meaning in the Kur xii. 68 [where the primary meaning seems to be much more apposite]. (TA.) b4: لَقِيتُهُ أَدْنَى عِلْمٍ means [I met him the first thing, like لقيته أَدْنَى

دَنِّىِ and أَدْنَى دَنًا; or] before everything [else]. (TA.) عَلَمٌ: see عَلَامَةٌ. b2: Also An impression, or impress; or a footstep, or track, or trace. (TA.) b3: And The عَلَم of a garment, or piece of cloth; (S;) [i. e. the ornamental, or figured, or variegated, border or borders thereof;] the figured, or variegated, or embroidered, work or decoration, (Msb, K, TA,) in the borders, (TA,) thereof: (Msb, K, TA:) pl. أَعْلَامٌ. (Msb.) b4: And [A way-mark; i. e.] a thing set up, or erected, in the way, (K, TA,) or, as in the M, in the deserts, or waterless deserts, (TA,) for guidance, (K, TA,) in the M, for the guidance of those going astray; (TA;) as also ↓ عَلَامَةٌ: (K:) the former is also applied to a building raised in the beaten track of the road, of such as are places of alighting for travellers, whereby one is guided to the land [that is the object of a journey]: pl. أَعْلَامٌ: and عَلَمٌ also signifies a مَنَارَة [app. a mistranscription for مَنَار, without ة: see these two words]. (TA. [See also مَعْلَمٌ.]) [Hence, أَعْلَامُ الكَوَاكِبِ The stars, or asterisms, that are signs of the way to travellers: see مِصْبَاحٌ.] b5: And A separation between two lands; [like مَنَارٌ;] as also ↓ عَلَامَةٌ. (K.) [Hence,] أَعْلَامُ الحَرَمِ The limits that are set to the Sacred Territory. (TA.) b6: And A mountain; (S, K;) as a general term: or a long mountain: (K:) [app. as forming a separation: or as being a known sign of the way:] pl. أَعْلَامٌ and عِلَامٌ: (K:) the former pl. occurring in the Kur [xlii. 31 and] lv. 24. (TA.) b7: And A banner, or standard, syn. رَايَةٌ, (S, K, TA,) to which the soldiers congregate: (TA:) and, (K,) some say, (TA,) the thing [i. e. flag, or strip of cloth,] that is tied upon the spear: (K, TA:) it occurs in a verse of Aboo-Sakhr El-Hudhalee with the second fet-hah lengthened by an alif after it [so that it becomes ↓ عَلَام]. (IJ, TA.) b8: And (tropical:) The chief of a people or party: (K, TA:) from the same word as signifying “ a mountain ” or “ a banner: ” (TA:) pl. أَعْلَامٌ. (K.) b9: [In grammar, it signifies A proper name of a person or place &c. b10: And the pl. أَعْلَامٌ is applied to Things pertaining to rites and ceremonies of the pilgrimage or the like, as being signs thereof; such as the places where such rites and ceremonies are performed, the beasts destined for sacrifice, and the various practices performed during the pilgrimage &c.; as also مَعَالِمُ, pl. of ↓ مَعْلَمٌ: the former word is applied to such places in the Ksh and Bd and the Jel in ii. 153; and the latter, in the Ksh and Bd in ii. 194: the former is also applied to the beasts destined for sacrifice in the Ksh and Bd and the Jel in xxii. 37; and the latter, in the Ksh and Bd in xxii. 33: and both are applied to the practices above mentioned, the former in the TA and the latter in the K, in art. شعر: see شِعَارٌ.]

A2: See also what next follows.

عُلْمَةٌ and ↓ عَلَمَةٌ and ↓ عَلَمٌ [the last of which is originally an inf. n., see 1, last sentence,] A fissure in the upper lip, or in one of its two sides. (K.) عَلَمَةٌ: see what next precedes.

عَلْمَآءُ fem. of أَعْلَمُ [q. v.].

عَلْمَآءِ in the saying عَلْمَآءِ بَنُو فُلَانٍ [meaning At the water are the sons of such a one] is a contraction of عَلَى المَآءِ. (S.) عِلْمِىٌّ Of, or relating to, knowledge or science; scientific; theoretical; opposed to عَمَلِىٌّ.]

عَلَمِيَّةٌ, in grammar, The quality of a proper name.]

عَلَامٌ: see عَلَامَةٌ: b2: and see also عَلَمٌ.

A2: [عَلَامَ is for عَلَى مَ.]

عُلَامٌ: see عُلَّامٌ.

A2: Also i. q. غُلَامٌ [q. v.]: an instance of the substitution of ع for غ. (MF and TA on the letter ع.) عَلِيمٌ: see عَالِمٌ. b2: العَلِيمُ and ↓ العَالِمُ and ↓ العَلَّامُ, as epithets applied to God, signify [The Omniscient;] He who knows what has been and what will be; who ever has known, and ever will know, what has been and what will be; from whom nothing is concealed in the earth nor in the heaven; whose knowledge comprehends all things, the covert thereof and the overt, the small thereof and the great, in the most complete manner. (TA.) عَلَامَةٌ i. q. سِمَةٌ [A mark, sign, or token, by which a person or thing is known; a cognizance, or badge; a characteristic; an indication; a symptom]; (K; [see also مَعْلَمٌ;]) and ↓ عَلَمٌ is syn. therewith [as meaning thus]; (S, Msb, TA;) and so ↓ أُعْلُومَةٌ, (Abu-l-'Omeythil ElAarábee, TA,) as in the saying ↓ بَيْنَ القَوْمِ أُعْلُومَةٌ [Among the people, or party, is a mark, sign, or token]; and the pl. of this last is أَعَالِيمُ: (TA:) the pl. of عَلَامَةٌ is عَلَامَاتٌ (Msb) and [the coll. gen. n.] ↓ عَلَامٌ, (K, TA,) differing from عَلَامَةٌ only by the apocopating of the ة. (TA.) b2: See also عَلَمٌ, in two places.

عُلَامِىٌّ Light, or active; and sharp, or acute, in mind; (K, TA;) applied to a man: it is without teshdeed, and with the relative ى; from عُلَامٌ [signifying “ a hawk ”]. (TA.) عَلَّامٌ and ↓ عُلَّامٌ, (K, TA,) both mentioned by ISd, the latter [which is less used] from Lh, (TA,) and ↓ عَلَّامَةٌ (S, K) and ↓ تِعْلِمَةٌ and ↓ تِعْلَامَةٌ, (K,) Very knowing or scientific or learned: (S, K:) the ة in ↓ عَلَّامَةٌ is added to denote intensiveness; (S;) or [rather] to denote that the person to whom it is applied has attained the utmost degree of the quality signified thereby; [so that it means knowing &c. in the utmost degree; or it may be rendered very very, or singularly, knowing or scientific or learned;] and this epithet is applied also to a woman: (IJ, TA:) [↓ تِعْلَامَةٌ, likewise, is doubly intensive; and so, app., is ↓ تِعْلِمَةٌ:] the pl. of عَلَّامٌ is عَلَّامُونَ; and that of ↓ عُلَّامٌ is عُلَّامُونَ. (TA.) See also, for the first, عَلِيمٌ. b2: Also the same epithets, (K,) or عَلَّامٌ and ↓ عَلَّامَةٌ, (TA,) i. q. نَسَّابَةٌ; (K, TA;) [or rather عَلَّامٌ signifies نَسَّابٌ, i. e. very skilful in genealogies, or a great genealogist; and ↓ عَلَّامَةٌ signifies نَسَّابَةٌ, i. e. possessing the utmost knowledge in genealogies, or a most skilful genealogist;] from العِلْمُ. (TA.) عُلَّامٌ: see the next preceding paragraph, in two places. b2: Also, and ↓ عُلَامٌ, The صَقْر [or hawk]; (K;) the latter on the authority of IAar: (TA:) and [particularly] the بَاشَق [i. e. the musket, or sparrow-hawk]; (K;) as some say: (TA:) or so the former word, (T, * S, TA,) or the latter word accord. to Kr and IB. (TA.) b3: And the former word, The [plant called] حِنَّآء

[i. e. Lawsonia inermis]: (IAar, S, K, TA:) thus correctly, but mentioned by Kr as without tesh-deed. (TA.) b4: And the same, i. e. with tesh-deed, The kernel of the stone of the نَبِق [or fruit, i. e. drupe, of the lote-tree called سِدْر]. (TA.) عَلَّامَةٌ: see عَلَّامٌ, in four places.

عُلَّامَةٌ: see مَعْلَمٌ.

العَالَمُ, (S, Msb, K, &c.,) said by some to be also pronounced ↓ العَالِمُ, (MF, TA,) and pronounced by El-Hajjáj with hemz [i. e. العَأْلَمُ], is primarily a name for That by means of which one knows [a thing]; like as الخَاتَمُ is a name for “ that by means of which one seals ” [a thing]: accord. to some of the expositors of the Kur-án, its predominant application is to that by means of which the Creator is known: then to the intelligent beings of mankind and of the jinn or genii: or to mankind and the jinn and the angels: and mankind [alone]: Es-Seyyid Esh-Shereef [El-Jurjánee] adopts the opinion that it is applied to every kind [of these, so that one says عَالَمُ الإِنْسِ (which may be rendered the world of mankind) and عَالَمُ الجِنِّ (the world of the jinn or genii) and عَالَمُ المَلَائِكَةِ (the world of the angels), all of which phrases are of frequent occurrence], and to the kinds [thereof] collectively: (TA:) or it signifies الخَلْقُ [i. e. the creation, as meaning the beings, or things, that are created], (S, Msb, K,) altogether [i. e. all the created beings or things, or all creatures]: (K:) or, as some say, peculiarly, the intelligent creatures: (Msb:) or what the cavity (lit. belly) of the celestial sphere comprises, (K, TA,) of substances and accidents: (TA:) [it may often be rendered the world, as meaning the universe; and as meaning the earth with all its inhabitants and other appertenances; and in more restricted senses, as instanced above: and one says عَالَمُ الحَيَوَانِ meaning the animal kingdom, and عَالَمُ النَّبَات the vegetable kingdom, and عَالَمُ المَعَادِنِ the mineral kingdom:] Jaafar Es-Sádik says that the عَالَم is twofold: namely, العَالَمُ الكَبِيرُ, which is the celestial sphere with what is within it; and العَالَمُ الصَّغِيرُ, which is man, as being [a microcosm, i. e.] an epitome of all that is in the كَبِير: and Zj says that العَالَمُ has no literal sing., because it is [significant of] a plurality [of classes] of diverse things; and if made a sing. of one of them, it is [significant of] a plurality of congruous things: (TA:) the pl. is العَالَمُونَ (S, M, Msb, K, &c.) and العَوَالِمُ: (S, TA:) and the sing. is [said to be] the only instance of a word of the measure فَاعَلٌ having a pl. formed with و and ن, (ISd, K, TA,) except يَاسَمٌ: (K, TA:) [but see this latter word:] العَالَمُونَ signifies the [several] sorts of created beings or things: (S:) [or all the sorts thereof: or the beings of the universe, or of the whole world:] it has this form because it includes mankind: or because it denotes particularly the sorts of created beings consisting of the angels and the jinn and mankind, exclusively of others: I'Ab is related to have explained رَبُّ العَالَمِينَ as meaning the Lord of the jinn, or genii, and of mankind: Katádeh says, the Lord of all the created beings: but accord. to Az, the correctness of the explanation of I'Ab is shown by the saying in the beginning of ch. xxv. of the Kur-án that the Prophet was to be a نَذِير [or warner] لِلْعَالَمِينَ; and he was not a نذير to the beasts, nor to the angels, though all of them are the creatures of God; but only to the jinn, or genii, and mankind. (TA.) b2: عَالَمٌ is also syn. with قَرْنٌ [as meaning A generation of mankind; or the people of one time]. (O, voce طَبَقٌ, q. v.) عَالِمٌ and ↓ عَلِيمٌ signify the same, (IJ, Msb, K, *) as epithets applied to a man; (K;) i. e. Possessing the attribute of عِلْم (IJ, Msb, TA) as a faculty firmly rooted in the mind; [or learned; or versed in science and literature;] the former being used in [what is more properly] the sense of the latter; (IJ, TA;) which is an intensive epithet: (TA:) the pl. is عُلَمَآءُ and عُلَّامٌ, (K,) the latter of which is pl. of عَالِمٌ; (IB, TA;) the former being [properly] pl. of عَلِيمٌ; and عَالِمُونَ is [a] pl. of عَالِمٌ; (Msb;) [but] عُلَمَآءُ is used as a pl. of both, (IJ, TA,) and by him who says only عَالِمٌ [as the sing.], (Sb, TA;) because عَالِمٌ is used in the sense of عَلِيمٌ: to him who is entering upon the study of العِلْم, the epithet ↓ مُتَعَلِّمٌ [which may generally be rendered learning, or a learner,] is applied; not عَالِمٌ. (IJ, TA.) عَالِمٌ is also expl. as signifying One who does according to his knowledge. (TA.) b2: See also عَلِيمٌ: and أَعْلَمُ.

A2: And see العَالَمُ.

عَيْلَمٌ A well having much water: (S, K:) or of which the water is salt: (K:) and a wide well: and sometimes a man was reviled by the saying, يَا ابْنَ العَيْلَمِ, referring to the width of his mother [in respect of the فَرْج]: (TA:) pl. عَيَالِمُ or عَيَالِيمُ. (S, accord. to different copies: in the TA, in this instance, the latter.) b2: And The sea: (S, K:) pl. عَيَالِمُ. (TA.) b3: And The water upon which is the earth: (S, K:) or water concealed, or covered, in the earth; or beneath layers, or strata, of earth; mentioned by Kr: (TA:) [عَيْلَمُ المَآءِ occurs in the JK and TA in art. خسف, and is there plainly shown to mean the water that is beneath a mountain, or stratum of rock: (see also غَيِّثٌ: and see غَيْلَمٌ:) and it is said that] المَأءُ العَيْلَمُ means copious water. (Ham p. 750.) b4: And A large cooking-pot. (T, TA voce هِلْجَابٌ.) A2: Also Plump, and soft, tender, or delicate. (S, K.) A3: And The frog. (AAF, K. [This meaning is also assigned to غَيْلَمٌ.]) b2: And i. q. ↓ عَيْلَامٌ; (K;) which signifies A male hyena; (S, K;) occurring in a trad. (خَبَر) respecting Abraham, relating that he will take up his father to pass with him the [bridge called] صِرَاط, and will look at him, and lo, he will be عَيْلَامٌ أَمْدَرُ [a male hyena inflated in the sides, big in the belly, or having his sides defiled with earth or dust]. (TA.) عَيْلَامٌ: see the next preceding sentence.

أَعْلَمُ [More, and most, knowing or learned]. Applied to God, [it may often be rendered Supreme in knowledge: or omniscient: but often, in this case,] it means [simply] ↓ عَالِمٌ [in the sense of knowing, or cognizant]. (Jel in iii. 31, and I'Ak p. 240.) [Therefore اَللّٰهُ أَعْلَمُ virtually means, sometimes, God knows best; or knows all things: and sometimes, simply, God knows.]

A2: Also [Harelipped; i. e.] having a fissure in his upper lip: (S, Mgh, Msb, K:) or in one of its two sides: (K:) the camel is said to be اعلم because of the fissure in his upper lip: when the fissure is in the lower lip, the epithet أَفْلَحُ is used: and أَشْرَمُ is used in both of these, and also in other, similar, senses: (TA:) the fem. of أَعْلَمُ is عَلْمَآءُ: (S, Msb, TA:) which is likewise applied to a lip (شَفَةٌ). (TA.) b2: العَلْمَآءُ signifies also The coat of mail: (K:) mentioned by Sh, in the book entitled كِتَابُ السِّلَاحِ; but as not heard by him except in a verse of Zuheyr Ibn-Khabbáb [?]. (TA.) أُعْلُومَةٌ: see عَلَامَةٌ, in two places.

تِعْلِمَةٌ and تِعْلَامَةٌ: see عَلَّامٌ; each in two places.

مَعْلَمٌ i. q. مَظِنَّةٌ; مَعْلَمُ الشَّىْءِ signifying مَظِنَّتُهُ; (K, TA;) as meaning The place in which is known the existence of the thing: (Msb in art. ظن:) pl. مَعَالِمُ; (TA;) which is the contr. of مَجَاهِلُ, pl. of مَجْهَلٌ [q. v.] as applied to a land; meaning in which are signs of the way. (TA in art. جهل.) And hence, [A person in whom is known the existence of a quality &c.:] one says, هُوَ مَعْلَمٌ لِلْخَيْرِ [He is one in whom good, or goodness, is known to be]. (TA.) b2: Also A thing, (K,) or a mark, trace, or track, (S, TA,) by which one guides himself, or is guided, (S, K, TA,) to the road, or way; (S, TA;) as also ↓ عُلَّامَةٌ and ↓ عَلْمٌ: (K: [in several copies of which, in all as far as I know, وَالعَلْمُ is here put in the place of والعَلْمِ; whereby العَلْمُ is made to be syn. with العَالَمُ: but accord. to SM, it is syn. with المَعْلَمُ, as is shown by what here follows:]) and hence a reading in the Kur [xliii. 61], ↓ وَإِنَّهُ لَعَلْمٌ لِلسَّاعَةِ, meaning And verily he, i. e. Jesus, by his appearing, and descending to the earth, shall be a sign of the approach of the hour [of resurrection]: it is also said, in a trad., that on the day of resurrection there shall not be a مَعْلَم for any one: and the pl. is مَعَالِمُ. (TA.) And مَعْلَمُ الطِّرِيقِ signifies The indication, or indicator, of the road, or way. (TA.) b3: [And hence it signifies likewise An indication, or a symptom, of anything; like عَلَامَةٌ.] b4: See also عَلَمٌ, last quarter.

مُعْلَمٌ pass. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ, and thus applied as an epithet to a garment, or piece of cloth: (S:) [and also in other senses: thus in a verse of 'Antarah cited voce مَشُوفٌ:] and applied to a قِدْح [or gamingarrow] as meaning Having a mark [made] upon it. (TA.) b2: [See also a verse of 'Antarah cited voce مِشَكٌّ.]

مُعْلِمٌ act. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ: [and in other senses:] b2: thus also of the same verb in the phrase اعلم الفَارِسُ. (S.) مُعَلَّمٌ [pass. part. n. of 2, in all its senses: b2: and hence particularly signifying] Directed by inspiration to that which is right and good. (TA.) مُعَلِّمٌ [act. part. n. of 2, in all its senses: and generally meaning] A teacher. (KL.) b2: [It is now also a common title of address to a Christian and to a Jew.]

مَعْلُومٌ [Known; &c.]. الوَقْتُ المَعْلُومُ [mentioned in the Kur xv. 38 and xxxviii. 82] means[The time of] the resurrection. (TA.) And الأَيَّامُ المَعْلُومَاتُ [mentioned in the Kur xxii. 29] means[The first] ten days of Dhu-l-Hijjeh, (S, Mgh, Msb, K,) the last of which is the day of the sacrifice. (TA.) b2: [In grammar, The active voice.]

مُتَعَلِّمٌ: see عَالِمٌ.

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.

حفل

1 حَفَلَ, aor. ـِ inf. n. حَفْلٌ and حُفُولٌ and حَفِيلٌ, said of water, and of milk (K) in the udder (TA) [or breast], It collected; as also ↓ تحِفّل and ↓ احتفل. (K, TA. [In the CK, احَتَفَلَهُ is erroneously put for احْتَفَلَ.]) And حَفْلٌ signifies The collecting of water, i. e. its becoming collected, in its مَحْفِل, meaning its place of collecting. (TA.) b2: حَفَلَ الدَّمْعُ, (M, K,) inf. n. حَفْلٌ, (TA,) The tears became copious. (M, K, TA.) In some copies of the K, نثر is here erroneously put for كَثُرَ. (TA.) b3: حَفَلَ الوَادِى

بِالسَّيْلِ The valley brought the torrent so as that it filled its sides; as also ↓ احتفل: (K:) or the latter signifies the valley became filled by the torrent: (S:) or احتفل الوادى the valley became full, and flowed. (Msb.) b4: حَفَلَتِ السَّمَآءُ, (S, M, K,) inf. n. حَفْلٌ, (S,) The sky rained vehemently: (K:) or the rain fell profusely. (S, * M, TA.) b5: حَفَلَتْ, said of a woman, She collected the milk in her breasts. (TA.) And of camels, one says, (K in art. شكر,) حَفَلَتْ مِنَ الرَّبِيعِ [They abounded in milk, or had their udders full, from the herbage called ربيع]. (S and K in that art. [See حَافِلٌ.]) b6: حَفَلَ القَوْمُ, (S, Msb, K,) aor. ـِ inf. n. حَفْلٌ; (Msb;) and ↓ احتفلوا; (S, Msb, K;) The people, or party, collected themselves together (S, Msb, K) in a sitting-place: (Msb:) they collected themselves together, aiding one another, or for one thing or affair; syn. احتشدوا. (S.) And حَفَلُوا لَهُ They combined for him, [or on his account,] and took pains, or exerted themselves, in treating him with courtesy and honour; as also حَشَدُوا لَهُ. (Fr, L in art. حشد.) b7: See also 8.

A2: حَفَلَهُ: see 2.

A3: حَفَلْتُ بِفُلَانٍ I managed, or conducted, the affair, or affairs, of such a one. (Msb.) And بِالأُمُورِ ↓ احتفل He managed, or conducted, affairs, or the affairs, well. (IDrd, K.) b2: حَفَلْتُ كَذَا, aor. ـِ I cared for, minded, heeded, or regarded, such a thing. (S.) And مَا حَفَلَهُ, and مَا حَفَلَ بِهِ, aor. ـِ (M, K,) inf. n. حَفْلٌ; (TA;) and بِهِ ↓ ما احتفل [and لَهُ; so in the T and TA in art. ربأ]; He did not care for, mind, heed, or regard, it, or him. (M, K.) And لَا تَحْفِلْ بِهِ Do not thou care for, mind, &c., it, or him. (S.) And لَا تَحْفِلْ بِأَمْرهِ Do not thou ask his affair, nor be disquieted thereby. (Msb.) A4: حَفَلَهُ, aor. ـِ (S,) inf. n. حَفْلٌ, (TA,) He, or it, made it, or rendered it, clear, unobscured, apparent, plainly apparent, or conspicuous; (S, TA;) as, for instance, black hair the colour of a pearl, increasing [in appearance] its whiteness; (TA;) exposed it to view; displayed it; syn. جَلَاهُ [perhaps here signifying also he polished it]. (S, TA.) 2 حفّلُه, (Mgh, * Msb, K,) inf. n. تَحْفِيلٌ; (TA;) and ↓ حَفَلَهُ, (K,) inf. n. حَفْلٌ; (TA;) He collected it, or caused it to collect; (Mgh, Msb, K;) namely, water, (K,) and milk (Mgh, Msb, K) in the udder (Mgh) of a ewe or she-goat, (Mgh, Msb,) or of a she-camel, or of a cow, in order to deceive the purchaser, that he might increase the price. (Mgh.) Hence one says, حفّل الشَّاةَ, (S, * Msb, K, *) or البَقَرَةَ, or النَّاقَةَ, (TA,) inf. n. as above, (S, K,) He abstained from milking the ewe or she-goat, (S, Msb, K, *) or the cow, or the she-camel, (TA,) for some days, in order that the milk might collect in her udder, for sale, (S, K, *) or until the milk collected in her udder. (Msb.) The Prophet forbade the doing this. (S.) A2: He adorned him, or it. (K, * TA.) 5 تحفّل: see 1, first signification. b2: Also, said of a sitting-place, It abounded with company; had many persons in it. (ISd, K.) A2: He adorned himself; (K;) as also ↓ احتفل. (TA.) and تَحَفَّلِى لِزَوْجِكِ Adorn thyself that thou mayest be in favour with thy husband. (TA.) and ↓ العَرُوسُ تَحْتَفِلُ The bride adorns herself. (TA.) b2: It was, or became, clear, unobscured, apparent, plainly apparent, conspicuous, exposed to view, or displayed; (S;) as also ↓ احتفل: (S, K: *) each is quasi-pass. of حَفَلَهُ as explained in the last sentence of the first paragraph in this art.: (S:) the latter, said of a road, means It was, or became, apparent. (As, K.) 8 احتفل: see 1, in five places: A2: and 5, in three places.

A3: اِحْتِفَالٌ also signifies The exceeding the usual, or ordinary, or the just, or proper, bounds, or degree; acting egregiously, or immoderately, or extravagantly; striving, or labouring; exerting oneself, or one's power or efforts or endeavours or ability; or the like; syn. مُبَالَغَةٌ; and so حَفيلٌ [an inf. n. of ↓ حَفَلَ]. (M, K.) b2: and اَحتفل, said of a horse, He showed his rider that he had attained his utmost speed of running, and yet had some remaining power. (AO, K.) حَفْلٌ A company of men; as in the saying, عِنْدَهُ حَفْلٌ مِنَ النَّاسِ [With him, or at his abode, is a company of men]: originally an inf. n. (S.) b2: جَمْعٌ حَفْلٌ and ↓ حَفِيلٌ [which latter is also originally an inf. n. (see 1 and 8)] A numerous company. (K.) A2: ذُوحَفْلٍ, (K,) and ↓ ذو حَفْلَةٍ, (S, K,) and ↓ حَفِيلٌ, (K,) فِى أَمْرِهِ, (TA,) A man who exerts himself, or his power or efforts or endeavours or ability, or who takes pains or extraordinary pains, in that which he sets about. (S, K, TA.) And ↓ أَخَذَ لِلْأَمْرِ حَفْلَتَهُ He strove, or laboured; exerted himself, or his power or efforts or endeavours or ability; or took pains or extraordinary pains; in the affair. (Sgh, K.) حِفْلٌ: see حُفَالَةٌ.

حَفْلَةٌ: see حَفْلٌ, in two places: and see also جَاؤُوا بِحَفِيلَتِهِمْ, below.

دَعَاهُمُ الحَفَلَى and ↓ الأَجْفَلَى dial. vars. of الجَفَلَى and الأَجْفَلَى, (M, K,) which are more common; meaning He invited them with their company. (M, TA. [See art. جفل.]) حُفَالٌ Milk collected. (IAar, K.) b2: A great company. (IAar, K.) حَفُولٌ: see حَافِلٌ. b2: Also, applied to a woman, Beautiful, goodly, or comely; syn. جَمِيلَةٌ: (Ibn-'Abbád, TA:) pl. حَفَائِلُ, or, as some say, حَوَافِلُ. (TA.) حَفِيلٌ: see حَفْلٌ, in two places.

حُفَالَةٌ The bad, or vile, of anything: (As, S:) of wheat, what comes forth and is thrown away; [like حُثَالَةٌ;] (TA;) and ↓ حِفْلٌ [in like manner] signifies the حُثَالَة of wheat: (AA, TA:) also, the former, what is thin, of the dregs of oil (K, TA) and perfume, (TA,) and of the froth of milk: (CK:) or it signifies also the froth of milk: (ISd, K, TA:) and the worthless of mankind; those in whom is no good; (As, S;) like حُثَالَةٌ; (As, S, K;) as in the saying هُوَ مِنْ حُفَالَتِهِمْ [He is of the worthless of them]. (As. S.) جَاؤُوا بِحَفِيلَتِهِمْ They came, all of them, or all together: (M, K:) in the O, ↓ بِحَفْلَتِهِمْ. (TA.) b2: كَانَ حَفِيلَةُ مَا أَعْطَى دِرْهَمًا The utmost amount that he gave was a dirhem. (TA.) حَافِلٌ A valley, and a small water-course (شُعْبَةٌ), flowing with a copious torrent. (S.) An udder full of milk: (S:) or having much milk: pl. حُفَّلٌ (K) and حَوَافِلُ also: (Har p. 131:) it has also the latter meaning applied to a ewe or she-goat; (K;) pl. حُفُلٌ: (TA:) and so have حَافِلَةٌ and ↓ حَفُولٌ applied to a she-camel. (K.) مَدَامِعُ حُفَّلٌ Copious flowings of tears. (TA.) دَعَاهُمُ الأَحْفَلَى: see الحَفَلَى.

مَحْفِلٌ A place of collecting of water. (TA.) b2: A place of assembling, or congregating, (T, S, Msb, K,) of a people; (S, Msb;) as also ↓ مُحْتَفَلٌ: (S, K:) or a place of assembling, or congregating, of many persons: (El-Ámidee, MF:) or a place in which is an assembly, or congregation: (El-Munáwee, TA:) and a sittingplace: (T, TA:) pl. مَحَافِلُ. (Msb.) b3: [and The elevated platform for the مُبَلِّغُون in a mosque; also (in Egypt) called دَكَّةٌ, vulg. دِكَّة, it is surrounded by a low railing or parapet, and generally supported by small columns.]

مُحَفَّلَةٌ A ewe, or she-goat, left unmilked (S, Msb) for some days, in order that the milk may collect in her udder, for sale, (S,) or until the milk has collected in her udder: (Msb:) or a ewe, or she-goat, or a she-camel, or a cow, whose milk has been made to collect in the udder, in order to deceive the purchaser, that he may increase the price: (Mgh:) originally مُحَفَّلٌ لَبَنُهَا. (Msb.) مُحَافِلٌ Contending for superiority in number &c. (TA.) b2: هُوَ مُحَافِظٌ عَلَى حَسَبِهِ مُحَافِلٌ He is one who preserves his nobility, or honourableness. (Az, K.) مُحْتَفَلٌ: see مَحْفِلٌ. b2: Also The most fleshy part of the flesh of the thigh and shank. (TA.) b3: And The main part of an affair: (TA:) [and likewise of a place, or tract, or region; for]

مُحْتَفَلُ البَيْدَآءِ signifies the main part of the desert; syn. مُعْظَمُهَا and مُتَجَمَّعُهَا. (TA in art. جمع.)

بلط

1 بَلَطَ, (IDrd, K,) [aor., accord. to a rule observed in the K, بَلُطَ,] inf. n. بَلْطٌ, (IDrd, TA,) He spread, or paved, (K, TA,) a house, (K,) and the ground, (TA,) with بَلَاط [or flag-stones], (K, TA,) or with baked bricks; (TA;) as also ↓ بلّط, (K,) inf. n. تَبْلِيطٌ; (TA;) and ↓ ابلط: (K:) or, as also ↓ the second, he made [or constructed] a wall with بَلَاط: (IDrd, TA:) or ↓ the second, he made a house plain, or even. (TA.) A2: He struck him, or it, with the بَلْط [q. v.]. (TA.) 2 بَلَّطَ see 1, in three places.

A2: The vulgar phrase بَلِّطِ السَّفِينَةَ signifies Make thou fast the ship; as though it were an order to make it cleave to the ground. (TA.) [You say, بَلَّطَ السَّفِينَةَ فِى الرَّمْلِ, meaning He ran the ship aground upon the sand.]3 بالط القَوْمُ بَنِى فُلَانٍ The people, or company of men, alighted with the sons of such a one, each party to oppose the other, upon the ground: (K, * TA:) from بَلَاطٌ signifying the “ earth,” or “ ground; ” or “ even, smooth ground. ” (TA.) بالط القَوْمُ, (K,) inf. n. مُبَالَطَةٌ, (S,) The people, or company of men, contended, one with another, in fight with swords, (S, * K, TA,) upon their feet; (TA;) as also ↓ تبالطوا: (S, K:) مبالطة is only upon the ground; (Z, TA;) and you do not say تبالطوا when the people are riders. (TA.) b2: بَالَطَنِى He fled from me, (AHn, K,) and went away in the land: (AHn, TA:) or he left me; quitted me. (TA.) 4 أَبْلَطَ He clave to the [بَلَاط, i. e.] earth, or ground; (K;) said of a man: (TA:) he became bankrupt, or insolvent, or reduced to a state of difficulty or poverty, or without any property, and clave to the بَلَاط: (AHeyth:) he became poor, and his property went away; as also أُبْلِطَ: (S, K:) so says Ks; and Az says the like: (S:) or he became poor; or had little property. (TA.) A2: أَبْلَطَ اللِّصُّ القَوْمَ The robber left the people, or company of men, upon the surface of the ground, and left them not anything: (Lh, TA:) or simply, left them not anything. (K.) b2: ابلط المَطَرُ الأَرْضَ The rain fell upon the بَلَاط [or surface] of the earth, (K, TA,) so that no dust was seen upon it. (TA.) b3: See also 1.6 تَبَاْلَطَ see 3.

بَلْطٌ and ↓ بُلْطٌ [An axe;] i. q. مِخْرَطٌ; (K, TA;) i. e. the iron instrument with which the خَرَّاط barks and planes (يَخْرِطُ) [a branch of a tree]: an Arabic word: the vulgar call it ↓ بَلْطَةٌ [now mostly applied to a battle-axe; in Turkish بَالْتَهْ]. (TA.) AHn says, An Arab of the desert quoted to me, فَالْبَلْطُ يَبْرِى حِيَدَ الفَرْفَارِ [And the axe pares off the knobs, or knots, of the tree called farfár]: حَيْدَةٌ [the sing. of حِيَدٌ] signifying a knob (سِلْعَة) in a tree; or a knot; which is cut off, and whereof vessels are shaped out, so that they are variegated and beautiful. (TA.) بُلْطٌ: see بَلْطٌ.

بَلْطَةٌ: see بَلْطٌ.

بُلْطِىٌّ [The labrus Niloticus;] a kind of fish that is found in the Nile, said to eat of the leaves of Paradise: it is the best of fish: and they liken to it him who is rising out of childhood, in a state of youthfulness and tenderness or delicateness. (TA.) بَلَاطٌ The earth, or ground: (TA:) or even, smooth ground. (K, TA.) b2: The face, or surface, of the earth, or ground: (K:) or the part where what is hard, thereof, i. e. of the earth or ground, ends: (AHn, K:) or the hard part of the exterior thereof. (A, TA.) b3: [Flag-stones, or flat stones for pavement; and baked bricks for pavement; (a coll. gen. n., of which the n. un. is with ة;)] stones, (S, Msb, K,) and any other things, (Msb,) which are spread in a house (S, K) &c., (S,) or with which a house is spread or paved. (Msb.) b4: Any ground, or floor, paved with such stones, or with baked bricks; (K;) [a pavement.]

b5: You say with respect to a niggardly and mean man, مَا ذَا يَأْخُذُ الرِّيحُ مِنَ البَلَاطِ [What will the wind take from the pavement?]. (TA.) b6: and رَجُلٌ بَلَاطٌ (assumed tropical:) A man poor, or in want. (TA.) b7: And إِنَّهَا حَسَنَةُ البَلَاطِ إِذَا جُرِّدَتْ (tropical:) Verily she is goodly, or beautiful, in skin when she is stripped. (TA.) بَلُّوطْ [The acorn;] a certain thing well known; (S;) the fruit, or produce, of a kind of tree, [namely, the oak,] which is eaten, (Mgh, Msb,) sometimes, (Msb,) and with the bark of which one tans, (Mgh, Msb,) sometimes: (Msb:) or [the oak; or this kind of tree is properly called شَجَرُ البَلُّوطِ;] a kind of tree; the fruit, or produce, whereof they used as food, in ancient times; cold and dry (K, TA) in the second degree, or, as some say, in the first; or its dryness is in the third degree; or it is hot in the first degree; (TA;) heavy, coarse, (K, TA,) slow of digestion, bad for the stomach, occasioning headache, injurious to the bladder, but rendered good by its being roasted and having sugar added to it; (TA;) suppressing the urine, (K, TA,) and rendering it difficult; preventing exhaustion by loss of blood, and the emission of blood [from a wound]; good for hardnesses, with the fat of a kid; preventing the progress of [the disease in the mouth called] قُلَاع, and فروع [app. a mistake for قُرُوح, or wounds], when it is burnt; preventing also excoriation, and poisons, and looseness of the bowels; and very nutritious when easily digested. (TA.) [See also عَفْصٌ. b2: Forskål, in his Flora Aegypt., p. lvi., mentions this name as applied to The common ash-tree; fraxinus excelsior.] b3: بَلُّوطُ المَلِكِ, according to some, The walnut: accord. to others, the شَاهْبَلُّوط [a Persian word, and also used by Arabs in the present day, applied to the chestnut]: as is said in the Minháj. (TA.) b4: بَلُّوط الأَرْضِ [applied in the present day to The herb germander, or chamædrys;] a certain plant, the leaves of which resemble the هِنْدِ بَآء [or endive]: it is diuretic; aperient; and wasting to the spleen. (K.) بَلَالِيطٌ Level, or even, lands, or tracts of ground: (K:) no sing. to it is known. (Seer.) [See also بَلَاطٌ.]

مُبْلِطٌ and مُبْلَطٌ, as epithets applied to a man, part. ns. of أَبْلَطَ and أُبْلِطَ, which see above.]

دمع

دَمَعَتِ العَيْنُ, aor. ـَ (S, Msb, K,) inf. n. دَمْعٌ (S, Msb) and دَمَعَانٌ and دُمُوعٌ; (TA;) and دَمِعَت, (AO, S, Msb, K,) aor. ـَ (Msb, K,) inf. n. دَمَعٌ; (AO, S, Msb, TA; [in one copy of the S, دَمْعٌ, which is a mistake;]) or only دَمَعَت, with fet-h to the م; (Az, Ks;) The eye shed tears. (S, Msb, K.) b2: دَمَعَ الجُرْحُ (tropical:) The wound flowed [with blood]. (TA.) And دَمَعَتِ الشَّجَّةُ (assumed tropical:) The wound on the head flowed with blood; its blood ran. (Msb.) b3: دَمَعَتِ الجَفْنَةُ (tropical:) The bowl flowed [or overflowed] with its grease, or gravy. (TA.) And دَمْعٌ also signifies (assumed tropical:) The flowing from the strainer of the dyer. (TA.) b4: Aboo-'Adnán says, I asked El-'Okeylee respecting this verse: وَالشَّمْسُ تَدْمَعُ عَيْنَاهَا وَمَنْخِرُهَا وَهُنَّ يَخْرُجْنَ مِنْ بِيدٍ إِلَى بِيدِ [app. meaning (assumed tropical:) And the sun was shedding its fierce rays and its gossamer when they were going forth from deserts to deserts]: and he said, I think [that the poet means] it was the ظَهِيرَة [or midday of summer when the heat was vehement], when what is called لُعَابُ الشَّمْسِ [and مُخَاطُ الشَّمْسِ, which latter is here the more appropriate term,] was flowing [in the air]: and El-Ghanawee says, when the beasts thirst, their eyes shed tears, and their nostrils flow. (TA.) A2: See also 4.2 تَدْمِيعٌ Vehement flowing of tears from the eye. (KL.) 4 ادمعهُ, (IAar,) inf. n. إِدْمَاعٌ, (K,) (tropical:) He filled it, [app. so as to make it overflow,] (IAar, K,) namely a bowl, (IAar,) or a vessel; (K;) as also ↓ دَمَعَهُ [if this be not a mistranscription for the former]. (TA.) 5 تدمّع [He shed tears; or wept]. (Occurring in a version of the Gospel of St. John, xi. 35: but perhaps post-classical.) 10 هُوَ يُسْتَدْمِعُ [app. He draws forth tears]. (TA.) دَمْعٌ Tears; the water, or fluid, of the eye; (S, Msb, K;) whether from grief or joy: (K:) originally an inf. n.: (Msb:) [but having a pl., both of mult. and of pauc.: for] the pl. [of mult.] is دُمُوعٌ (K) and [of pauc.] أَدْمُعٌ: (TA:) and ↓ دَمْعةٌ [is the n. un., signifying] a single drop thereof; [i. e. a tear:] (S, K:) if from joy, it is cool; or if from grief, hot. (TA.) b2: دَمْعُ دَاوُودَ [David's tears;] a certain well known medicine: (Sgh, K:) [perhaps the fruits of a species of coix, namely coix lachryma, now called دَمْعُ أَيُّوبَ, or Job's tears, which are hard and stony, and are said to be strengthening and diuretic.] b3: بَكَتِ السَّمَاءُ وَدَمْعُ السَّحَابِ سَالِ (tropical:) [The sky wept, and the tears of the clouds flowed]. (TA.) b4: ↓ شَرِبِ دَمْعَةٌ الكَرْمِ (tropical:) [He drank the tear of the vine]; i. e., wine. (A, TA.) b5: دُمُوعِ الجَفْنَةِ (tropical:) [The tears, meaning] the grease, or gravy, of the bowl. (TA.) دَمِعٌ masc. of] دَمِعَةٌ A woman quick to shed tears: (S, K:) or quick to weep, abounding with tears; (L;) as also ↓ دَمِيعٌ, without ة; (Lh, L;) of which latter, which is applied also to a man, the pl. is دُمَعَآءُ, applied to men, and دَمْعَى, applied to men and to women, and دَمَائِعُ, applied to women. (L.) [See also دَمُوعٌ.]

دُمُعٌ A mark made with a hot iron in the part where the tears run, (El-Ahmar, S, K, TA,) of a camel; (El-Ahmar;) said by Aboo-'Alee, in the “Tedhkireh,” to be a small line. (TA.) دَمْعَةٌ: see دَمْعٌ, in two places.

قَدَحٌ دَمْعَانٌ (tropical:) A bowl that is full so as to overflow (L, K, * TA) from its sides. (L, TA.) دُمَاعٌ Water of the eye arising from disease or old age; not tears: (S:) or, as some say, the traces of tears upon the face: thus in the handwriting of Aboo-Zekereeyà, in the margin of a copy of the S. (TA.) b2: دُمَاعُ الكَرْمِ, (S, A,) or ↓ الدُّمَّاعُ, like رُمَّان, (K,) and thus written by Sgh, with teshdeed, (TA,) (tropical:) What flows from the grape-vine in the days of the [season called] رَبِيع (S, A, K, * TA.) دِمَاعٌ A mark made with a hot iron upon the مَنَاظِر (فِى المَنَاظِرِ [app. a mistake for فِى النَّاظِرِ, meaning upon the place of the vein at the edge of the nose, commencing from the inner angle of the eye,]) running down to the nostril, (K, TA,) so says ISh, (TA,) or to the nostrils: (CK:) sometimes there are two such marks. (TA.) عَيْنٌ دَمُوعٌ An eye that sheds many tears: or quick to shed tears: and ↓ عَيْنٌ دَمَّاعَةٌ [has the former signification]. (TA.) [See also دَمِعٌ.]

b2: ثَرًى دَمُوعٌ (tropical:) Earth, or soil, from which water exudes: (TA:) and ↓ ثَرًى دَمَّاعٌ, and ↓ دَامِعٌ, (tropical:) earth, or soil, that exudes moisture; (K;) or that seems as though it exuded moisture, or almost did so. (TA.) دَمِيعٌ: see دَمِعٌ.

دَمَّاعٌ; and its fem., with ة: see دَمُوعٌ, in two places. b2: يَوْمٌ دَمَّاعٌ (tropical:) A day in which is [fine rain such as is called] رَذَاذ. (K, TA.) دُمَّاعٌ: see دُمَاعٌ.

دَامِعٌ [act. part. n. of دَمَعَ]. You say, عَيْنٌ دَامِعَةٌ An eye shedding tears; an eye of which the tears are flowing: (Msb:) pl. دَوَامِعُ. (TA.) b2: شَجَّةٌ دَامِعَةٌ (tropical:) A wound on the head from which blood flows (A, IAth, Mgh, TA) in small quantity, (A, TA,) or in drops, (IAth, TA,) like tears; (IAth, Mgh, TA;) ranking after that termed دَامِيَةٌ: (S, Mgh, K:) A'Obeyd says, (S,) the دامية is that which bleeds without a flowing of blood from it; (S, Mgh;) and when the blood flows from it, it is termed دامعة, with the unpointed ع: (S:) yet the author of the K says, in art. دمغ, [as on the authority of A'Obeyd,] that the دامعة is before the دامية; and charges J with error in saying the contrary. (TA.) [See also شَجَّةٌ.] b3: جَفْنَةٌ دَامِعَةٌ (tropical:) A bowl flowing [or overflowing] with its grease, or gravy. (TA.) b4: ثَرًى دَامِعٌ: see دَمُوعٌ.

مَدْمَعٌ The channel of the tears; or part where the tears run: (TA:) or the place where the tears collect in the sides of the eye: pl. مَدَامِعُ, which comprises the inner and the outer angles of the eyes: (Az, TA:) or the pl. signifies the inner angles, (المَآقِى,) which are the extremities of the eye [or eyes]. (S.) b2: The pl. also signifies (assumed tropical:) Waters which drop, or drip, from the side of a mountain. (Aboo-'Adnán.) And it may also signify Flowings of tears. (Ham p. 551.) مَدْمُوعٌ A camel marked with the mark called دُمُعٌ. (K.)

دفن

1 دَفَنَهُ, (S, M, Msb, K,) aor. ـِ (M, Msb, K,) inf. n. دَفْنٌ, (M, Msb, TA,) He buried it; interred it; i. e. hid it, concealed it, or covered it, (M, Msb, K, TA,) in the earth, or dust, (TA,) or beneath layers, or strata, of earth, or dust; (Msb;) namely, a thing; (S, Msb;) primarily having for its object a dead body: (M:) and ↓ دفّنهُ signifies the same; [but app. in an intensive sense or applying to a number of objects;] (M, TT;) or ↓ اِدَّفَنَهُ, of the measure اِفْتَعَلَهُ. (K. [So too, accord. to the TA, in the M; but in the text of the M as given in the TT, دفّنهُ.]) One says to a man who is obscure, unnoted, or of no reputation, دَفَنْتَ نَفْسَكَ فِىحَيَاتِكَ (tropical:) [Thou hast buried thyself in thy lifetime]. (TA.) b2: Hence, (M,) دَفَنَ سِرَّهُ (tropical:) He hid, or concealed, his secret. (M, TA.) And دَفَنْتُ الحَدِيثَ (assumed tropical:) I hid or concealed, the information, or news, &c. (Msb.) b3: [Hence also, دَفَنَ الرَّكِيَّةَ He filled up, stopped up, or choked up, with earth or dust, the well.] And دَفَنْتُ عُيُونَ المِيَاهِ I stopped up the sources of the waters; syn. عَوَّرْتُهَا, and سَدَدْتُهَا. (Sh, TA in in art. عور.) A2: دَفَنَتْ, aor. ـِ inf. n. دَفْنٌ, said of a she-camel, She went her own way, or at random, or heedlessly, (M, K,) without need: (M:) or it signifies, (M,) or signifies also, (K,) she was, or became, (M, K,) usually, (K,) in the midst of the other camels when they came to water: (M, K:) and ↓ اِدَّفَنَتْ, (En-Nadr, T, TA,) of the measure اِفْتَعَلَتْ, (TA,) said of a she-camel, she was, or became, such as is termed ↓ دَفُونٌ; (En-Nadr, T, TA;) i. e. she absented, or hid, herself from the other camels: or went her own way, at random, or heedlessly, alone. (En-Nadr, T.) 2 دَفَّنَ see 1, first sentence.3 مُدَافَنَةُ المَوْتَى: see 6.5 تَدَفَّنَ see 7.6 التَّدَافُنُ signifies المَوْتَى ↓ مُدَافَنَةُ [i. e. The cooperating in the burying of the dead]. (TA.) لَا يَكَادُ النَّاسُ يَتَدَافَنُونَ [The people can hardly, or cannot nearly, bury one another] is said in the case of a quick and spreading death. (TA voce ذَرِيغٌ.) b2: [Hence,] تَدَافَنُوا (tropical:) They practised concealment, one with another; syn. تَكَاتَمُوا. (S, K, TA.) It is said in a trad., لَوْ تَكَاشَفْتُمْ لَمَا تَدَافَنْتُمْ (tropical:) [If ye revealed, one to another his faults, or his secrets, ye would not practise concealment, one with another, in any case]; meaning, if the fault, (عَيْب, as in my copies of the S and in the TA in the present art.,) or secret or secrets, (غَيْب, as in one of my copies of the S in art. كشف,) of each one of you were open, or revealed, to each other of you: (S, TA:) or, accord. to IAth, [if ye revealed, one to another his secrets, ye would not bury one another; for he says that] the meaning is, if each one of you knew what is concealed in the mind of each other of you, the conducting of his funeral, and his burial, would be deemed onerous. (TA in art. كشف.) 7 اندفن It was, or became, buried, or interred; i. e., hidden, concealed, or covered, (S, * M, Msb, K, TA,) in the earth, or dust, (TA,) or beneath layers, or strata of earth, or dust: (Msb:) and ↓ اِدَّفَنَ, of the measure اِفْتَعَلَ, signifies the same; (S;) or ↓ تدفّن. (M, K.) b2: Also, said of a portion of a well, (S,) or of a well [absolutely], and of a watering-trough or tank, and of a water-ing-place, or spring to which camels came to water, (M, K, TA,) [and] so ↓ ادّفن, (T,) [It was, or became, filled up, stopped up, or choked up, with earth or dust; (see 1, of which each of these verbs is a quasi-pass.;) or] it had the dust swept into it by the wind [so that it became filled up, stopped up, or choked up]. (T, TA.) 8 اِدَّفَنَ, of the measure اِفْتَعَلَ: see 7, in two places. b2: Also, said of a slave, He ran away [given without any addition as one of the explanations in the S] before arriving at the city [or place] in which he was to be sold: (T, M, K:) this is not a running away (إِبَاق) for which he is to be returned [to the seller]: so says Yezeed Ibn-Hároon: but he adds that if he arrive there and run away, he is to be returned for it, though he do not absent himself from that city [or place]: (T:) or he absented himself, (T,) or stole away, (S, M, Mgh,) from his owners [or owner] for a day or two days, (T, S, M, Mgh,) as Az says, (T, S,) or, (T, M,) as AO says, (T, S,) without absenting himself from the city [or place in which he was sold]; (T, S, M, Mgh;) as though he buried himself in the houses of that city [or place] in fear of punishment for an offence that he had committed: (Mgh:) thus, agreeably with the explanations of Az and AO, the verb is used by the Arabs: (A'Obeyd, T:) and the epithet ↓ دَفُونٌ, applied to a slave, means one who does as is described above; (K;) or who is wont to do so: (T, S, M, Mgh:) or the verb signifies he fled from his owner, or from hard, or severe, work, but did not go forth from the town, or the like; and the doing so is not a fault [for which he may be returned to the seller], for it is not termed إِبَاق. (Msb.) b3: See also 1, last sentence.

A2: اِدَّفَنَهُ: see 1, first sentence.

دَفْنٌ [originally an inf. n.]: see دَفِينٌ, in four places. b2: Also, applied to a man, (tropical:) Obscure, unnoted, or of no reputation; (K, TA;) [and] so ↓ دَفُونٌ. (Az, T.) دِفْنٌ: see دَفِينٌ, in four places.

دَفِنٌ: see دَفِينٌ, in two places.

دَفَنِىٌّ A kind of striped cloths or garments. (S, K.) دِفَانٌ: see دَفِينٌ, in two places.

دَفُونٌ applied to a slave: see 8. b2: Applied to a she-camel, That is in the midst of the other camels: (S:) or that is usually in the midst of the other camels when they come to water. (M, K.) b3: See also 1, last sentence. b4: Also, (M, K, TA, [in the CK, erroneously, مَدْفُون,]) applied to a camel and to a human being, That goes his own way, at random, or heedlessly, without need; and so ↓ مِدْفَانٌ. (M, K.) b5: See also دَفْنٌ. In like manner one says حَسَبٌ دَفُونٌ (assumed tropical:) Obscure grounds of pretension to respect or honour. (Az, T.) دَفِينٌ i. q. ↓ مَدْفُونٌ, (S, M, Msb, K,) Buried, or interred; i. e. hidden, concealed, or covered, (M, Msb, K, TA,) in the earth, or dust, (TA,) or beneath layers, or strata, of earth, or dust; (Msb;) as also ↓ دِفْنٌ (M, K) and ↓ دَفْنٌ: (TA:) pl. [of the first] دُفَنَآءُ (M, K) and of the same also دُفُنٌ; (TA;) and [of the second] أَدْفَانٌ, (M, K,) which is also pl. of the third: (TA:) دَفِينٌ is also applied to a woman, and so is دَفِينَةٌ; (Lh, M, K;) and the pl. is دَفْنَى, (Lh, M,) or دُفَنَآءُ, (K,) and دَفَائِنُ: (Lh, M, K:) and the pl. دُفُنٌ is also used as a sing., applied to land (أَرْضٌ). (TA. [But in the M it is said that ↓ دَفْنٌ is thus applied as an epithet to land (ارض), and that its pl. is دُفُنٌ.]) b2: See also دَفِينَةٌ. b3: Also, applied to a well (رَكِيَّةٌ), Partly filled up with earth or dust (اِنْدَفَنَ بَعْضُهَا); as also ↓ دِفَانٌ; pl. دُفُنٌ: (S:) or i. q. ↓ مُنْدَفِنَةٌ, (M, K,) i. e. [filled up with earth or dust; or] having the dust swept into it by the wind [so that it is filled up, stopped up, or choked up]; (T, TA;) as also ↓ مِدْفَانٌ (M, K) and ↓ دِفَانٌ: (K:) and so ↓ دَفْنٌ, (M, TA,) or ↓ دِفْنٌ, (K,) thus applied, (K, TA,) and applied likewise to a watering-place, or spring to which camels have come to water, (M, K, TA,) and to a watering-trough or tank; (M, K;) as also دَفِينٌ. (TA.) b4: Also Flesh-meat buried in rice: but this is a vulgar application. (TA.) b5: دَآءٌ دَفِينٌ (T, S, M, K) and ↓ دَفِنٌ, (IAar, M, TA,) which is anomalous, app. a possessive epithet, like نَهْرٌ as applied to a man, (M,) in the K, erroneously, ↓ دِفْنٌ, (TA,) (tropical:) A latent disease, which the constitution has overpowered [so as to prevent its becoming apparent]; it is said in a trad. that the sun causes it to appear: (IAth, TA:) or a disease that is unknown (T, S) until evil and mischief appear from it: (T:) or a disease that appears after being latent, and from which evil and mischief (شَرٌّ وَ عَرَّ [in the CK, erroneously, وَعُرٌّ]) then appear and spread: (M, K:) [it is said that] it is seldom, or never, cured. (M.) b6: رَجُلٌ دَفِينُ المُرُوَّةِ, and المروّة ↓ دِفْنٌ, (TA,) or ↓ دَفِنُ المروّة and المروّة ↓ دَفْنُ, (T,) (assumed tropical:) A man without manliness, or manly virtue: so says As. (T, TA.) دَفِينَةٌ A thing buried: (Th, K:) and hence, (TA,) a treasure, or a buried treasure: pl. دَفَائِنُ: (M, K, TA:) and ↓ دَفِينٌ also signifies buried treasure. (TA in art. ركز.) دُفَّانٌ [irregularly] sing. of دَفَائِنُ signifying The خَشَب [or pieces of wood, by which may be meant planks, or spars, or ribs, &c.,] of a ship. (AA, TA.) دَافِنُ أَمْرٍ, in the K, erroneously, دَافِنَآء, (TA,) (tropical:) The inward, or intrinsic, state or circumstances of a case or an affair. (K, TA.) b2: بَقَرَةٌ دَافِنَةُ الجَذْمِ A cow, or an animal of the ox-kind, whose أَضْرَاس [i. e. teeth, or molar teeth,] are ground, or worn, by reason of extreme age. (S, K.) مدفن [by rule مَدْفِنٌ, but commonly pronounced مَدْفَنٌ,] A place of burial: [a tomb:] pl. مَدَافِنُ. (TA.) مِدْفَانٌ: see دَفِينٌ: b2: and دَفُونٌ.

A2: Also An old, worn-out, skin for water or milk. (S, K.) مَدْفُونٌ: see دَفِينٌ.

مُنْدَفِنَةٌ, applied to a well (رَكِيَّةٌ): see دَفِينٌ.

مسح

1 مَسَحَ شَيْئًا, aor. ـَ inf. n. مَسْحٌ; and ↓ مسّحهُ, inf. n تَمْسِيحٌ; He wiped a thing that was wet or dirty, with his hand, or passed his hand over it to remove the wet or dirt that was upon it: (L:) مَسْحٌ and تَمْسِيحٌ and ↓ تَمَسُّحٌ signifying the passing the hand over a thing that is flowing [with water or the like], or dirtied, soiled, or polluted, to remove the fluid or dirt, or soil or pollution; (L, K;) as when one wipes his head with his hand to remove water; and his forehead, to remove sweat. (L.) [It often signifies He stroked a thing with his hand; as, for instance, the Black Stone of the Kaabeh; see below.] b2: مَسَحَ رَأْسَهُ مِنَ المَآءِ; and جَبِينَهُ الرَّشَحِ; He wiped his head with his hand to remove the water that was upon it; and his forehead to remove the sweat. (L.) b3: مَسَحَ بِرَأْسِهِ (S) He wiped with his hand, or passed his hand closely over, his head, or a part thereof, without making any water to flow upon it: so in the Kur, v. 8; where it is said, فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ

إِلَى الْكَعْبَيْنِ: here أَرْجُلَكُمْ is in the acc. case as an adjunct to ايديكم; [i.e., as a third objective complement to the verb اغسلوا; not as an adjunct to رؤوسكم;] but some read أَرْجُلِكُمْ, putting it in the gen. case because of its proximity to رؤوسكم; (Jel;) [in like manner as خَرِبٍ is put in the gen. case in the phrase هٰذَا جُحْرُ ضَبٍّ خَرِبٍ, an ex. given by many of the grammarians, showing that this is allowable in prose,] notwithstanding that it is said, by Aboo-Is-hák the grammarian, that the putting a noun in the gen. case because of its proximity to a preceding noun in that case is not allowable except in poetry, when necessity requires it: (L:) the head, which is wiped, is mentioned between the arms and the feet, which are washed, to show the order which is to be observed in the purification. (Jel.) But مَسَحَ signifies both he wiped with the hand, and also he washed: so says IAth: (L:) and Az and IKt say the like: (Msb:) you say مَسَحْتُ يَدَىَّ بالمَآءِ, meaning I washed my hands with water. (Az, Msb.) b4: مَسَحَ شَيْئًا بِالمَآءِ He wiped a thing with his hand wetted with water; passed his hand, wetted with water, over a thing. (Msb.) b5: مَسَحَ البَيْت He compassed the House [of God, i.e. the Kaabeh: because he who does so passes his hand over the corner in which is the Black Stone]. (L.) b6: مَسَحَ اللّٰهُ عَنْكَ مَا بِكَ May God remove that which is in thee! (L;) or, wash and cleanse thee from thy sins! (TA, art. مصح.) A prayer for a sick person. (L, from a trad.) b7: مَسَحَهُ He anointed him or it with oil. (A.) b8: مُسِحَ بِالكَرَمِ, inf. n. مَسْحٌ, (tropical:) He was characterized by somewhat, or by some sign or mark, of nobility. (L.) [See مَسْحَةٌ.] b9: مَسَحَ, inf. n. مَسْحٌ, He combed and dressed hair; syn. مَشَطَ. (K.) b10: مَسْحُ اللُّحِىَ [The stroking of the beards] was a sign of reconciliation. (S, O, in art. عق: see عَقُ بِالسَّهْمِ.) b11: مَسَحَهُ, or مَسَحَهُ بِالمَعْرُوفِ, i. e. بالمعروف مِنَ القَوْلِ, (L,) inf. n. مَسْحٌ; (L, K;) and ↓ مسّحهُ, (L,) inf. n. تَمْسِيحٌ; (L, K;) He spoke to him good words, deceiving, or beguiling, him therein, (L, K,) and giving him nothing. (L.) b12: فُلَانٌ يَمْسَحُ رَأْسَ زَيْدٍ (tropical:) Such a one beguiles, or deceives, Zeyd. (A.) [See also 3.] b13: مَسَحَ, inf. n. مَسْحٌ and تَمْسَاحٌ He lied; uttered what was false. (K.) b14: مَسَحَ فِى الأَرْضِ, inf. n. مُسُوحٌ, He set forth journeying through the land, or earth: (A'Obeyd, K: *) as also مَصَحَ. (TA.) b15: مَسَحَهُمْ (tropical:) He passed lightly by them, or brushed by them, without remaining by them. (L.) b16: مَسِحَ, [aor. ـَ inf. n. مَسَحٌ, The inner sides of his (a man's, S) thighs rubbed together, (S, L, K,) so as to become sore and chapped: (L:) or he had the inner side of his knee inflamed by the roughness of his garment. (L, K.) b17: مَسَحَ الإِبِلَ, inf. n. مَسْحٌ (tropical:) He made the camels to journey all the day long: and he made the backs of the camels to be wounded by the saddles, and emaciated them; as also ↓ مَسَّحَهَا, inf. n. تَمْسِيحٌ: (K:) and in the latter sense you say مَسَحَ النَّاقَةَ, and ↓ مسّحها. (TA.) b18: مَسَحَتِ الإِبِلُ يَوْمَهَا (tropical:) The camels journeyed all the day. (S.) مَسَحَتِ الإِبِلُ الأَرْضَ يَوْمَهَا دَأْبًا (tropical:) The camels journeyed all the day laboriously. (TA.) A2: مَسَحَ, (S,) inf. n. مَسْحٌ (K) and مِسَاحَةٌ, (S, K,) or the latter is a simple subst., (Msb,) (tropical:) He measured land. (S, K.) A3: مَسَحَ, inf. n. مَسْحٌ, (tropical:) He cut, or severed: and he struck, or smote: (K:) he severed the neck, and the arm. (TA.) مَسَحَ عُنُقَهُ and بِعُنُقِهِن, aor. ـَ inf. n. مَسْحٌ, He smote his neck: or, as some say, severed it, or cut it through. Agreeably with both these significations مَسْحًا is rendered in the Kur, xxxviii. 32: some say that what is here meant is the wiping with the hand wetted with water: accord. to IAth, Solomon is here said to have smitten the necks and hock-tendons of the horses. (L.) [See art. طفق.] مَسَحَهُ بِالسَّيْفِ He smote him with the sword: (L:) and he cut him with the sword: (S, L:) or مَسَحَهُ signifies he struck him gently with a staff, or stick, and with a sword. (TA in art. دهن.) b2: See 8. b3: Also مَسَحَهُمْ He slew them. (L.) A4: مَسَحَهُ, (inf. n. مَسْحٌ, K,) He (God) created him blessed, (AHeyth, K,) and goodly: (AHeyth:) b2: and, contr., created him accursed, (AHeyth, K,) and foul, or ugly. (AHeyth.) A5: مَسَحَ, (S,) inf. n. مَسْحٌ, (K,) (tropical:) Inivit feminam. (S, K.) 2 مَسَّحَ see 1, in four places.3 ماسحهُ (tropical:) He took him by the hand; applied the palm of his hand to the palm of the other's hand. (TA.) b2: (tropical:) He made a compact, or covenant, with him. (TA.) b3: مَاسَحَا (tropical:) They used blandishing, soothing, or wheedling, words, one to the other, deceiving thereby; (K;) their hearts not being sincere. (TA.) You say غَضِبَ فَمَاسَحْتُهُ حَتَّى لَانَ (tropical:) He was angry, and I coaxed, or wheedled, him until he became gentle, or mild. (TA.) [See also 1.]5 تمسّح بِالمَآءِ He washed himself with water. (A, Z.) b2: تمسّح (tropical:) He performed the ablution called الوُضُوْء. (IAth.) b3: تمسّح بِالأَرْضِ (S, L) (tropical:) He performed the action termed التَّيَمُّم: or he made his forehead to touch the ground in prostration, without anything intervening. (L.) b4: فُلَانٌ يُتَمَسَّحُ بِثَوْبِهِ (tropical:) Such a one has his garment passed over men's persons as a means of their advancing themselves in the favour of God: (L:) [i.e., he is a holy man, from the touch of whose garment a blessing is derived: see St. Matthew's Gospel, ix., 20 and 21]. فُلَانٌ يُتَمَسَّحُ بِهِ (tropical:) Such a one is a person by means of whom one looks for a blessing (بُتَبَرَّكُ بِهِ,) by reason of his excellence, (K,) and his devotion; (TA;) as though one advanced himself in the favour of God by approaching him. (L.) [See also an ex. voce رُكْنٌ.] b5: فُلَانٌ يَتَمَسَّحُ (tropical:) Such a one has nothing with him, or in his possession; as though he wiped his arms with his hands: (K:) [for it is a custom of the Arabs to do thus as an indication of having nothing.] b6: تمسّح He wiped himself, مِنْ شَىْءٍ to remove a thing, and بِشَىْءٍ, with a thing. (L.) [See also 1.]6 تَمَاسَحَا (tropical:) They acted in a friendly or sincere manner, one to the other; syn. تَصَادَقَا: or they made a contract, or bargain, one with the other, and each struck the palm of the other's hand with the palm of his own hand [to confirm it], (K,) and swore to the other. (TA.) b2: تَمَاسَحُوا (tropical:) They took one another by the hand. (TA.) 8 امتسح He drew a sword (K) from its scabbard; as also ↓ مَسَحَ. (TA.) مَسْحٌ i. q. بَلَاسٌ; (S, K;) i.e., A garment of thick, or coarse, hair-cloth: so in the T: and a piece of such stuff as is spread in a house or tent: (TA:) a بلاس such as is worn by monks: (Mgh:) a كِسَآء of hair-cloth: (L:) an old and worn-out garment: (Kull:) pl. أَمْسَاحٌ and مُسُوحٌ; (S;) the former a pl. of pauc., and the latter a pl. of mult. (L.) b2: مِسْحٌ The main part, and middle, of a road; syn. جَادَّةٌ: (K:) pl. أَمْسَاحٌ (TA) and مُسُوحٌ. (K.) مَسَحٌ, a subst., Paucity of flesh in the posteriors and thighs; or smallness of the buttocks, and their sticking together; or paucity of flesh in the thighs; syn. رَسَحٌ. (L.) عَلَى فُلَانٍ مَسْحَةٌ مِنْ جَمَالٍ, (S, K,) or ↓ مِسْحَةٌ, (L,) (tropical:) Upon such a one there appears somewhat of beauty; (L, K;) or, some sign, or mark, or trait, of beauty: (L:) and مسحةُ كَرَمٍ, some sign, or mark, trait, or indication, of nobility; and the like: a mode of expression said, by Sh, to be used only in praise; so that you do not say عَلَيْهِ مسحةُ قُبْحٍ: (L:) but you say also بِهِ مسحةٌ مِنْ هُزَالٍ in him is somewhat, or some sign, or mark, of leanness; (L, K;) which is a phrase of the Arabs mentioned by Az. (L.) b2: مَسْحَةٌ in the cheek of a horse: see صِفَاحٌ.

مِسْحَةٌ: see مَسْحَةٌ.

مَسِيحٌ Anointed: wiped over with some such thing as oil. (K.) b2: A king. (El-'Eynee.) b3: المَسِيحُ [The Messiah, the Christ, the Anointed,] Jesus, on whom be peace ! (S, Msb, K,) [correctly] an arabicized word, [from the Hebrew,] originally مَشِيحَا, with ش: (T, Msb:) but the learned differ as to this word, whether it be Arabic or arabicized: F relates, in the K, his having mentioned, in his Expos. of the Meshárik el-Anwár, fifty opinions respecting the derivation of it; and in another work he has made the number fifty-six. (TA.) b4: Also, (K,) or المَسِيحُ الكَذَّابُ, (S,) or ↓ المِسِّيحُ, (K,) [The Messiah, or Christ, surnamed the Great Liar; the False Christ; Antichrist; also called] EdDejjál, الدَّجَّالُ: (S, K:) it is not allowable, however, to apply to him the appellation المَسِيحُ without restriction; wherefore one says المَسِيحُ الدَّجَّالُ [or الكَذَّابُ]; (TA;) [unless in a case like the following, in which] a poet says إِذَا المَسِيحُ يَقْتُلُ المَسِيحَ [When the true Messiah shall slay the false Messiah] (Msb.) [Many opinions respecting the derivation of the appellation thus applied are also mentioned by various authors.] b5: مَسِيحٌ Sweat: (T, S, K:) so called because it is wiped off (يُمْسَحُ) when it pours forth. (T.) b6: مَسِيحٌ (tropical:) A dirhem [or silver coin] of which the impression is obliterated; syn. أَطْلَسُ; (S, Msb, K;) having no impression. (Msb.) b7: مَسِيحٌ (S, K) and ↓ مَسِيحَةٌ (TA) A piece of silver. (As, S, K.) b8: مَسِيحٌ. (tropical:) i. q. مَمْسُوحُ الوَجْهِ, (K,) i.e., A man having one side of his face plain, without eye or eyebrow: said to apply in this sense to EdDejjál, among others. (IF, L.) b9: One-eyed. (Az.) [See also أَمْسَحُ.] b10: مَسِيحٌ A rough napkin, or kerchief, with which one wipes himself: (L, K:) so called because the face is wiped with it, or because it retains the dirt. (TA.) [A dusting-cloth, or dish-clout, or the like, is now called ↓ مِمْسَحَةٌ.] b11: مَسِيحٌ Beautiful in the face. (TA.) b12: مَسِيحٌ One who journeys or goes about much for the sake of devotion, or as a devotee; as also ↓ مِسِّيحٌ (K,) and ↓ أَمْسَحُ, (TA,) the fem. of which is مَسْحَآءُ. (K, TA.) See مَسَّاحٌ.

A2: مَسِيحٌ (tropical:) Multum coiens; as also ↓ مَاسِحٌ. (K.) b2: مَسِيحٌ Erring greatly. (TA.) b3: مَسِيحٌ A great liar; one who lies much; as also ↓ مَاسِحٌ and ↓ مِمْسَحٌ (K) and ↓ تِمْسَحٌ (Lh, K) and ↓ أَمْسَحُ, (TA,) the fem. of which last is مَسْحَآءُ. (K, TA.) See مَاسِحٌ.

A3: مَسِيحٌ Very veracious; syn. صِدِّيقٌ: (K, L, TA: in the CK صَدِيقٌ:) a meaning unknown to many of the lexicologists, and probably obsolete in their time. (L.) A4: مَسِيحٌ Created blessed, and goodly; (L;) created (مَمْسُوحٌ) with blessing, or prosperity: (K:) b2: and, contr., created accursed, and foul, or ugly; (L;) created with unfortunateness. (K.) مِسَاحَةٌ (tropical:) Mensuration of land. (Msb.) [See also 1.] b2: See also تَكْسِيرٌ.

مَسِيحَةٌ i. q. ذُؤَابَةٌ, [a portion, or lock, of hair hanging down loosely from the middle of the head to the back; or the hair of the fore part of the head; the hair over the forehead; or the part whence that hair grows; or a plait of hair hanging down; &c.]: (S, L, K:) or hair that is left without its being dressed with oil or anything else: or that part of a man's head that is between the ear and the eyebrow, rising to the part below that where the sutures of the scull unite: or that part of the side of the hair upon which a man puts his hand, next to his ear: or the hair of each side of the head: pl. مَسَائِحُ: or مسائح signifies the place which a man wipes with his hand: or, accord. to As, the hair: or, accord. to Sh, the hair which one wipes with his hand, upon his cheek and his head. (L.) b2: See مَسِيحٌ.

A2: مَسِيحَةٌ A bow: (S, K:) or an excellent bow: (L.) pl. مَسَائحُ. (S, K.) مَسَّاحٌ (tropical:) A measurer of land; (TA;) as also ↓ مَسِيحٌ. (L.) مِسِّيحٌ and المِسِّيحُ: see مَسِيحٌ.

بِهِ مَاسِحٌ He (a camel) has a fretting of the edge of the callosity upon his breast, produced by his elbow, without making it bleed: if he make it bleed, you say بِهِ حَازٌّ: (S, L:) and he has a chafing of his arm-pit produced by his elbow, but not violent, by reason of the disease called ضَاغِط. (L.) b2: See مَسِيحٌ. b3: مَاسِحٌ and ↓ مَسِيحٌ A great slayer; one who slays much, or many. (Az, L.) مَاسِحَةٌ A woman who combs and dresses hair; syn. مَاشِطَةٌ. (S.) أَمْسَحُ A flat place, with small pebbles, and without plants, or herbage. (S.) b2: مَسْحَآءُ A plain tract of land, with small pebbles, (S, K,) and without plants, or herbage: (S:) [ex.] مَرَرْتُ بِخَرِيقٍ مِنَ الأَرْضِ بِيْنَ مَسْحَاوَيْنِ [I passed by a depressed tract of land containing herbage between two plain tracts containing small pebbles and without herbage]: (Fr, S:) or a piece of flat ground, bare, abounding with pebbles, containing no trees nor herbage, rugged, somewhat hard, like a flat place in which camels &c. are confined, or in which dates are dried, not what is termed قُفّ, nor what is termed سَهْلَة: (ISh:) pl. مَسَاحٍ and مَسَاحى [i. e. مَسَاحَى or مَسَاحِىُّ]; pl. forms proper to substs.; as it is an epithet in which the quality of a subst. predominates. (L.) b3: Also مَسْحآءُ Red land. (K.) b4: مَسْحَآءُ A woman having little flesh in her posteriors and thighs; or foul, ugly, or unseemly; syn. رَسْحَآءُ. (S.) [In the K., الأَرْضُ الرَّسْحَآءُ, given as an explanation of المَسْحَآءُ, is an evident mistake for المَرْأَةُ الرَّسْحَآءُ, as observed by Freytag.] b5: أَمْسَحُ, or أَمْسَحُ القَدَمِ, A man having a flat sole to his foot, without any hollow: (L:) fem. مَسْحَآءُ: (L, K:) and ↓ مَسِيحٌ, or القَدَمَيْنِ ↓ مَسِيحُ, signifies the same: and also having smooth and soft feet, without fissures or chaps, so that they repel water when it falls upon them. (L.) b6: Also مَسْحَآءُ, (K,) or مسحآءُ الثَّدْىِ, (L,) A woman whose breast has no bulk. (L, K.) b7: Also مَسْحَآءُ A one-eyed woman: [see also مَسِيحٌ:] and such as is termed بِخْقَآءُ, whose eye is not مُلَوَّزَة: so in [most of] the copies of the K., but in some, بِلَّوْرَة: (TA:) [the meaning seems to be whose eye has no crystalline humour]. b8: أَمْسَحُ A man having little flesh in his posteriors and thighs; or having small buttocks sticking together; syn. ارسح: fem. مَسْحَآءُ: pl. مُسْحٌ. (L.) b9: أَمْسَحَ A man (S) having the inner sides of his thighs rubbing together (S, L, K) so as to become sore and chapped: (L:) or having the inner side of his knee inflamed by the roughness of his garment: (L, K:) fem. مَسْحَآءُ, and pl. مُسْحٌ. (L.) b10: غَارَةٌ مَسْحَآءُ (tropical:) A hostile attack, or incursion, by a troop of horse, in which the attacking party passes lightly by the party attacked, or brushes by them, without remaining by them. (L, from a trad.) b11: See مَسِيحٌ.

أَمْسَح [app. used as a subst., and therefore with, or without, tenween,] A flat tract of land: pl. أَمَاسِحُ. (TA.) b2: A smooth desert; or smooth waterless desert. (Lth.) أُمْسُوحٌ Any long piece of wood in a ship: (K:) pl. أَمَاسِيحٌ. (TA.) مِمْسَحٌ and مِمْسَحَةٌ: see مَسِيحٌ.

مَمْسُوحُ الأَلْيَتَيْنِ Having the buttocks cleaving to the bone, and small. (L.) b2: مَمْسُوحٌ A eunuch whose testicles have been extirpated. (TA.) b3: عَضُدٌ مَمْسُوحَةٌ An arm, from the shoulder to the elbow, having little flesh. (TA.) b4: مَمْسُوحُ A thing foul, or ugly, and unfortunate, and changed from its proper form, or make. (TA.) [See art. مسخ.]

تِمْسَحٌ A dissembler; a deceiver; (K;) one who blandishes, soothes, or wheedles, one with his words, and deceives him. (TA.) b2: تِمْسَحٌ An audacious, or insolent, and wicked, or corrupt, man: (L, K:) or a great liar, who, if asked, will not tell thee truly whence he comes; who lies to thee even as to the place whence he comes. (L.) [See also مَسِيحٌ.] b3: See تِمْسَاحٌ.

تِمْسَاحٌ, (S, Msb, K,) and ↓ تِمْسَحٌ, (Msb, K,) the latter app. a contraction of the former, (Msb,) [The crocodile]; a well-known aquatic animal, (S,) a creature like the tortoise, of great size, found in the Nile of Egypt and in the river Mihrán, (K,) which is the river of Es-Sind; (TA;) or [rather] resembling the وَرَل about five cubits long, and less; that seizes men and oxen, and dives into the water with them and devours them: pl. of the former تَمَاسِيحٌ, and of the latter تَمَاسِحُ. (Msb.)

نوس

1 نَاسَ, aor. ـُ (S, M, A, Msb,) inf. n. نَوْسٌ (S, M, A, K) and نَوَسَانٌ, (M, A, K,) It (a thing, S, M, as a look of hair, and an carring, A) moved to and fro; (S, A, K;) it was in a state of commotion, and moved to and fro, (M, TA,) hanging down; (TA;) it dangled, or hung down and was in a state of commotion or agitation. (M, Msb [but in the M, the verb in this last sense has only the former of the two inf. ns. assigned to it, though the other equally helongs to it.]) You say also, نَاسَ لُعَابُهُ His slaver flowed and was in a state of commotion. (M.) [See also 5]4 اناسهُ He made it to move to and fro; (S, A;) he made it to be in a state of commotion. (M, K, TA,) and to move to and fro, (M,) and to hang down; (TA;) he made it to dangle, or to hang down and be in a state of commotion or agitation. (M.) It is said in a trad. (S, M. TA.) of Umm-Zara, (S, TA,) أَنَاسَ مِنْ حُلِىٍّ أُذُنَىَّ [He made my two ears to move to and fro, &c., with ornaments]; (S, M, TA;) meaning, that he ornamented her two ears with [ear-rings of the kinds called] قِرَطَة and شُنُوف, which moved to and fro, &c., in them. (TA.) 5 تنوّس It, (a branch of a tree,) being blown by the wind, became shaken thereby, so that it moved much to and fro; as also تنوّع (TA.) [See also 1.]

نَاسٌ is applied to Men, and to jinn, or genii; (S, Msb, K;) but its predominant application is to the former: (Msb:) it is said by some to be applied to both in the former of the last two verses of the Kur, الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ مِنَ الجِنَّةِ وَالنَّاسِ [who suggesteth what is vain in the breasts of people of the jinn and mankind]; unless by it be meant النَّاسِى [the forgetting]; or من الجنّة والناس is added in explanation of a preceding word, الوَسْوَاس, or of الذى, or it is in dependence upon يوسوس; (Bd;) [but what corroborates the first explanation is the fact that] men and jinn are both termed رِجَال in the Kur, lxxii. 6; and the Arabs used to say, رَأَيْتُ نَاسًا مِنَ الجِنِّ [I saw people of the jinn]: (Msb:) it is a pl. of إِنْسٌ, (K,) originally أُنَاسٌ, (S, K,) a pl. which is rare [as to form]; (K;) or أُنَاسٌ is pl. of إِنْسَانٌ; (M, art. أنس;) and ناس has the article ال prefixed to it, (S, M,) but not as a substitute for the suppressed ء, because, were it so, it would not be found prefixed to the original, أُنَاسٌ, whereas it is found prefixed to this latter: (S:) this derivation, however, from أُنَاسٌ, contradicts its belonging to art. نوس: (MF;) [but some hold that it does belong to this art.; and the form of its dim., to be mentioned below, favours their opinion: Fei says,] it is a noun applied to denote a pl., like قَوْمٌ and رَهْطٌ; and its sing. is إِنْسَانٌ, from a different root: it is derived from نَاسَ, aor. ـُ signifying “ it hung down and was in a state of commotion: ” and [agreeably with this derivation it is said that] its dim. is نُوَيْسٌ: (Msb:) some, again, said that النَّاسُ is originally النَّاسِى. (L, TA, voce إِنْسٌ.) See also إِنْسٌ, throughout.

A2: See also نُوَاسٌ.

نَاسُوتٌ Human nature; humanity; as also إِنْسَِانيَّةٌ: probably post-classical: opposed to لَاهُوتٌ, q. v., in art. ليه.]

نَوَسَاتٌ: see نُوَاسٌ.

نُوَاسٌ A [lock of hair such as is called] ذُؤَابَة, that moves to and fro: (K, in explanation of ذُو نُوَاسٍ the name of a king of El-Yemen:) or ↓ نُوَاسَةٌ has this signification: (A:) [the former, therefore, is a coll. gen. n., and this is indicated in the S; and the latter is its n. un.:] and ↓ نَوَسَاتٌ signifies i. q. ذَوَائِبُ, [pl. of ذُؤَابَةٌ,] because they move about much. (TA.) b2: What hangs to the roof, (M, A, &c. [a signification assigned in the K to نَاسٌ, probably through the careless omission of the word النُّوَاسُ by an early transcriber,] consisting of smoke, (A, TA,) [or soot,] &c. (TA,) The word in the T and O, as well as in the A [and M], is نُوَاسٌ. (TA.) b3: The web of a spider: because of its fluttering. (M.) نُوَاسَةٌ: see نُوَاسٌ.

نَوَّاسٌ, applied to man, (S,) Quivering (مُضْطَرِبٌ), and flaccid, or flabby. (S, K.) نَائِسٌ act. part. n. of 1. Ex. خُيُوطٌ نَائِسَةٌ Threads dangling or hanging down and moving about. (TA.) نَاوُوسٌ, (M, Msb,) or نَاؤُوسٌ, (Mgh,) Burialplaces of Christians: (M:) or a burial-place of Christians: (Mgh, Msb:) [De Sacy observes, that En-Nuweyree and El-Makreezee constantly use this word in speaking of the burial-places of the ancient kings of Egypt, and that it is from the Greek

ναος: (“ Relation de l'Égypte par Abd-allatif; ” p. 508:) Freytag, on the authority of Meyd., explains it as signifying a coffin in which a corpse is enclosed: and 'Abd-el-Lateef applies the (expression نَاوُوسٌ مِنْ حَجَرٍ to the sarcophagus in the Great Pyramid: (see “ Abdollatiphi Hist. Æg. Comp.; ” p. 96:)] if Arabic, (M,) of the measure فَاعُولٌ: (M, Mgh, Msb:) pl. نَوَاوِيسُ. (Mgh, TA.)

قر

أ1 قَرَأَ الشَّىْءَ, [aor. ـَ inf. n. قُرْآنٌ, He collected together the thing; put it, or drew it, together; (S, O, K, TA;) part to part, or portion to portion. (S, O, TA.) [This seems to be generally regarded as the primary signification.] b2: Hence the saying of the Arabs, مَا قَرَأَتْ هٰذِهِ النَّاقَةُ سَلًى قَطُّ and مَا قَرَأَتْ جِنِينًا, meaning This she-camel has not contracted her womb upon a young one: (S, O, TA:) but most say that the meaning is, her womb has not comprised, or enclosed, a fœtus:or the former saying means she has not borne a fœtus: accord. to AHeyth, this same saying and مَا قَرَأَتْ مَلْقُوحًا are both said to mean, by some, she has not borne in her womb a young one (??): and by some, she has not let fall a young one, ever; i. e. she has not been pregnant: and accord. to ISh, one says, ↓ ضَرَبَ الفَحْلُ النَّاقَةَ عَلَى غَيْرِ قَرْءٍ [which seems to mean The stallion covered the she-camel without her bringing forth, or becoming pregnant; for he adds that قرء الناقة means ضعتها; app. ضَعَتُهَا or ضِعَتُهَا; but I have not found ضَعَةٌ nor ضِعَةٌ among the inf. ns. of وَضَعَتْ meaning “ she brought forth; ” and I rather think that the right reading is ضَغَنُهَا or ضِغْنُهَا, and that the meaning therefore is, without her inclining, or being desirous: see 10, third sentence; and see قَرْءُ الفَرَسِ]: and there is another saying; that لَمْ تَقْرَأْ جَنِينًا means She has not, or did not, cast forth a fœtus, or a young one. (TA.) One says also, of the she-camel, (K, TA,) and of the ewe, or she-goat, (TA,) قَرَأَتْ, alone, meaning She became pregnant: (K, TA:) and likewise, of the pregnant [in general], or of the she-camel, accord. to different copies of the K, (TA,) meaning she brought forth: (K, TA:) ISh says that قَرَأَتْ is used in relation to a she-camel; and ↓ أَقْرَأَتْ, in relation to a woman: [each, app., in the former sense and in the latter:] and that one says ↓ نَاقَةٌ قَارِئٌ; pl. نُوقٌ قَوَارِئُ. (TA.) b3: See also 4.

A2: قَرَأَ الكِتَابِ, (S, O, Msb, * K, *) and بِهِ, (Msb, * K,) the verb being trans. by itself and by means of ب, or this particle is redundant, (Msb,) and sometimes the ء is suppressed, so that one says [قَرَى and] قَرَيْتُ

&c., (TA,) aor. ـَ and قَرُاَ, (K,) the latter aor. on the authority of Ez-Zejjájee, as is said in the L, but generally ignored, (TA,) inf. n. قِرَآءَةٌ and قُرْآنٌ (S, O, Msb, K) and قَرْءٌ, (Msb, K,) this last mentioned by Az; (Msb;) and ↓ اقترأهُ; (K;) He read [the book, or Scripture], or recited [it]: (K, TA:) or قَرَأْتُ القُرْآنَ means [properly, or etymologically, accord. to some,] I uttered [the words of] the Kur-án in a state of combination [or uninterruptedly]; (O, TA;) as Ktr is related to have said: (O:) [or قَرَأَ as used in a case of this kind app. signifies properly he read, or recited, the Scripture chanting; like as أَنْشَدَ properly signifies “ he recited ” poetry “ chanting with a high voice: ” (for Scripture and poetry are usually chanted:) then, he read, or recited, anything in any manner, without, or from, or in, a book.] It is said in a trad., مَنْ أَرَادَ أَنْ يَقْرَأَ القُرْآنَ غَضًّا كَمَا أُنْزِلَ فَلْيَقْرَأْهُ قِرَآءَةَ أُمِّ عَبْدٍ [He who desires to read, or recite, the Kur-án freshly, like as it was revealed, let him read, or recite, it in the manner of Ibn-Umm-'Abd]; meaning فَلْيُرَنِّلْ كَتَرْتِيلِهِ [properly, let him read, or recite, in a leisurely manner, with distinct utterance, and with moderation; but conventionally, let him chant, in a peculiar, distinct, and leisurely, manner; like as he did]: or يُحَزِّنْ كَتَحْزِينِهِ [let him read, or recite, with a slender and plaintive voice, like as he did]: or يَحْدُرْهُ كَحَدْرِهِ [let him read it, or recite it, quickly, like as he did]. (O.) And in a trad. of I'Ab, it is said, كَانَ لَا يَقْرَأُ فِى الظُّهْرِ وَالعَصْرِ, meaning He used not to recite [the Kur-án] aloud in the [prayers of the] noon and the [period of the afternoon called the] عْصر: or he used not to make himself to hear his reciting: as though he heard persons reciting and making themselves and those near them to hear. (TA.) The saying, in the Kur [lxxv. 17 and 18], إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ فَإِذَا قَرَأْنَاهُ فَاتَّبِع قُرْآنَهُ means, Verily on us is the collecting thereof [i. e. of the Kur-án] and the reciting thereof; and when we recite it, then follow thou the reciting thereof:or, accord. to I'Ab, and when we explain it to thee, then do thou according to that which we have explained to thee: (S, O, TA:) or the meaning [signified and implied] is, verily on us is the collecting thereof in thy mind, and the fixing the recitation thereof on thy tongue; and when we recite it to thee by the tongue of Gabriel, then follow thou the reciting thereof, and often recur therein so that it may become firmly rooted in thy understanding: (Bd:) [therefore قُرْآنَهُ in the former instance means the teaching thee to recite it; and thus we may explain the assertion that]

قَرَأَ and ↓ أَقْرَأَ are syn. in like manner as are عَلَا قِرْنَهُ and استعلاهُ. (Sb, TA.) See 4. قَرَأَ عَلَيْهِ means He read, or recited, to him the Kur-án, &c., [as a teacher, or an informant; (as is shown by phrases in the Kur xxvi. 199 and lxxxiv. 21;) like تَلَا عَلَيْهِ: and also, as a conventional and post-classical phrase,] as a pupil, or learner, to his sheykh, or preceptor. (L.) قَرَأَ عَلَيْهِ السَّلَامَ and السَّلَامَ ↓ أَقْرَأَهُ are syn., (S, O, Msb, K, TA,) signifying He conveyed, or delivered, to him the salutation: or the latter phrase is not used unless the salutation is written: (K, TA:) or belongs to a particular dial.; and is used when the salutation is written, meaning he made him to read the salutation: (AHát, TA:) the aor. of the verb in the former phrase is قَرَاَ, and the inf. n. is قِرَآءَةٌ: As says that the making that verb trans. by itself is a mistake; therefore one should not say اِقْرَأْهُ السَّلَامَ [meaning Convey thou, or deliver thou, to him, salutation]. (Msb.) b2: See also 5.

A3: and see 4, first quarter.2 قرّأت جَارِيَةً She kept at her abode a girl, or young woman, until she should menstruate, in order to find if she were free from pregnancy. (Aboo-'Amr Ibn-El-'Alà, S, O.) And قِرّئَتْ She was kept in confinement [for the purpose above mentioned, or] in order that the termination of her menstruations might be waited for, or awaited, (K,) or until the termination of her عِدَّة [q. v.]. (TA.) 3 قارأهُ, (O, K.) inf. n. مُقَارَأَةٌ and قِرَآءٌ, (K,) He read, or studied, with him, each of them teaching the other. (O, K.) b2: It is said of the [ch. of the Kur-án entitled] سُورَةُ الأَحْزَاب, as Ibn-Háshim related that trad., إِنْ كَانَتْ لَتُقَارِئُ سُورَةَ البَقَرَةِ هِىَ أَطْوَلُ i. e. [Verily (إِنْ being here a contraction of إِنَّ as in the Kur xvii. 75 and 78 &c.)] it was equal as to the time required to read it, or to recite it, to [that which is entitled] the سورة of the بقرة [or it was longer]: but most related it as commencing with the words ان كانت لَتُوَازِى. (TA.) 4 اقرأت, said of a woman: see 1, former half. Said of a she-camel, (K, TA,) and of a ewe, or she-goat, (TA,) She retained the seed of the male in her womb: (K, TA:) and when this is the case, one says that she is فى قِرْوَتِهَا, which is anomalous, for ↓ فى قِرْأَتِهَا; (TA in the present art.;) meaning in the first period of her pregnancy, before its becoming apparent, or manifest. (TA in art. قرو.) [And accord. to Freytag, (app. in the phrase أَقْرَأَتْ سَمًّا,) the verb is expl. in the Kitáb el-Addád as said of a serpent, meaning It retained poison for the space of a month.] b2: Also, said of a woman, She menstruated: and she became pure from the menstrual discharge: (S, O, * Msb, K, TA:) and so ↓ قَرَأَتْ, in both of these senses, (Msb, TA,) aor. ـَ inf. n. قَرْءٌ; (Msb;) or in the former sense; (Akh, S, K;) and [accordingly] one says, قَرَأَتْ حَيْضَةً أَوْ حَيْضَتَيْنِ [so in copies of the S, agreeably with what immediately precedes, but in one of my copies of the S and in the O and TA, أَقْرَأَت, meaning, she menstruated once or twice]; (S, O, * TA; *) and قَرَأَتْ signifies she saw the blood [of the menses app. for the first time]: (TA:) and أَقْرَأَتْ signifies she became one who had the menstrual discharge. (Akh, S, O, TA.) [Accord. to Zj, as I gather from the TA, the second of the significations in the sentence immediately preceding is from the collection of the blood in the womb: in the opinion of IAth, it and the first signification are from relation to time: but I rather incline to think that the converse of this is the case, and that hence are deduced several other meanings here following.] b3: اقرأت الرِّيَاحُ (S, K) The winds blew, (K,) or began [to blow], (S,) in their time, or season. (S, K.) b4: اقرأ (said of a man, O, TA) He reverted, or turned back, (O, K, TA,) from his journey. (O, TA.) And He returned (K, TA) from his journey. (TA.) b5: And He, or it, approached, or drew near. (K.) You say, أَقْرَأْتُ مِنْ أَهْلِى I approached, or drew near to, my family. (O.) And أَقْرَأَتْ حَاجَتُكَ They object of want approached, or drew near; or has approached, &c. (S, O.) b6: And It set, (K, TA,) said of a star: or the time of its setting came, or drew near. (TA.) أَقْرَأَتِ النُّجُومُ signifies The stars set: (O:) b7: and also (O) The stars delayed [to bring] their rain. (S, O.) b8: And اقرأ is also syn. with أَخَّرَ, (K, TA,) in the phrase اقرأ حَاجَتَهُ [He postponed, or delayed, the object of his want:] (TA:) and, (K, TA,) as some say, (TA,) syn. with اِسْتَأْخَرَ [He, or it, was, or became, behind, backward, late, &c.:] (K, TA:) [but it should be observed that أَخَّرَ is often intrans., and syn. with اِسْتَأْخَرَ; therefore one signification may possibly in this instance be meant by both: such, however, is not the case accord. to SM, as has been shown above, and as is further shown by his saying,] perhaps the saying of the author of the K, that it is syn. with أَخَّرَ, may have been taken from the phrase أَعَتَّمْتَ قِرَاكَ أَمْ أَقْرَأْتَهُ i. e. Hast thou withheld thy entertainment for the guest, or guests, or hast thou postponed it? but his explanation is obviously loose and defective. (TA.) b9: أَقْرَأْتُ فِى الشِّعْرِ is from الأَقْرَآءُ [pl. of القَرْءُ or القُرْءُ: hence it seems to mean I rhymed, or versified: compare أَرْجَزَ from الرَّجَزُ, and أَرْمَلَ from الرَّمَلُ, &c.]. (O. [See also 8.]) A2: أَقْرَأهُ, (L, K, TA,) inf. n. إِقْرَآءٌ, (TA,) He (a sheykh, or preceptor, L, TA) made him, or taught him, to read, or recite; (L, K, TA;) [and so ↓ قَرَأَهُ, inf. n. قُرْآنٌ, as shown before:] see 1, last quarter. One says, أَقْرَأَهُ القُرْآنَ (S, O, L, TA) and الحَدِيثَ (L, TA) He made him, or taught him, to read, or recite, the Kur-án and the tradition. (L, TA.) Hence

أَقْرَأَهُ السَّلَامَ: (AHát, TA:) see 1, near the end. b2: See also what next follows.5 تقرّأ He devoted himself to religious exercises [and particularly to the reading, or reciting, of the Kur-án]; (S, K;) as also ↓ قَرَأَ; (O, TA;) and ↓ اقرأ: (K, TA:) and i. q. تَفَقَّهَ [i. e. he learned knowledge, or science; or particularly الفِقْه, meaning the science of the law. (K.) 8 إِقْتَرَاَ see 1, former half. [After the mention of اقترأهُ as syn. with قَرَأَهُ, it is added in the TA, يقال اقترأت فى الشعر, in which اقترأت is evidently a mistranscription; and not attributable to the copyist, but to the author, of the TA, for the whole sentence is misplaced.]10 استقرأ الأَشْيَآءَ, (Msb,) or استقرى الاشياءَ, (TA in art. قرو,) [both probably correct, as dial. vars.,] He investigated the أَقْرَآء [or modes, or manners of being, (pl. of ↓ قَرْءٌ or قُرْءٌ, and of قَرْوٌ,)] of the things, for acquiring a knowledge of their conditions and properties. (Msb in this art., and TA in art. قرو.) [And one says also, استقرأ الكتَابَ, meaning He investigated the book to find some particular thing.] b2: And استقرأ الجَمَلُ النَّاقَةَ The he-camel left the she-camel (تَارَكَهَا [in the CK and in my MS. copy of the K باركها]) in order that he might see whether she had conceived or not: (S, K:) [or whether she were in her state of desire: for SM adds, after stating that this is from AO,] as long as the وديق [i. e. وَدِيق, an epithet which seems to be properly applied to a female solid-hoofed animal, but here app. applied to a she-camel,] is in her وديق [a mistranscription for وِدَاق or a noun cognate there with], one says of her, ↓ هِىَ فِى قُرْئِهَا and أَقْرَائِهَا. (TA. [See also 1, first quarter; and see قَرْءُ الفَرَسِ.]) b3: And استقرأهُ signifies He desired, or demanded, of him that he should read, or recite. (MA, TA.) قَرْءٌ (S, Mgh, O, Msb, K, &c.) and ↓ قُرْءٌ, (Mgh, Msb, K,) or the latter is a simple subst. and the former is an inf. n., (Msb,) A menstruation: and a state of purity from the menstrual discharge: (S, Mgh, O, Msb, K, &c.:) thus having two contr. meanings: (S, O, K:) said by IAth to have the latter meaning accord. to Esh-Sháfi'ee and the people of El-Hijáz, and the former meaning accord. to Aboo-Haneefeh and the people of El-' Irák: (TA:) and a time; (AA, S, Mgh, O, K;) and so ↓ قَارِئٌ; (S, Mgh, O;) as in the sayings, هَبَّتِ الرِّيحُ لِقَرْئِهَا and ↓ لِقَارِئِهَا The wind blew at its time; (KT, Mgh;) and this is the primary signification (IAth, Mgh, O) accord. to AA [and some others]; (Mgh;) whence [accord. to them] the first and second of the meanings mentioned above: (KT, S, IAth, Mgh, O:) and قَرْءٌ signifies also the termination of a menstruation: and some say, the period between two menstruations: (S:) accord. to Zj, it means the collecting of the blood in the womb; which is only in the case of becoming pure from menstruation: (TA:) the pl. is أَقْرَآءٌ and قُرُوْءٌ and أَقْرُؤٌ, (S, O, Msb, K,) the last of which [as also properly the first] is a pl. of pauc.; (S, O, Msb;) or when قَرْءٌ or ↓ قُرْءٌ has the first of the meanings assigned to it above the pl. is أَقْرَآءٌ, and when it has the second thereof the pl. is قُرُوْءٌ: (K:) respecting the phrase ثَلٰثَةَ قُرُوْءٍ in the Kur [ii. 228], As says, it should by rule be ثَلٰثَةَ أَقْرُؤٍ: (Msb, TA:) the grammarians say that it is for ثَلٰثَةً مِنَ القُرُوْءِ; thus in the L: (TA:) or they say that it is for ثَلٰثَةَ أَقْرُؤٍ مِنَ القُرُوْءِ: but some of them say that it is allowable to use a pl. of mult. in relation to three and more as far as ten [inclusively] without [the necessity of] rendering the phrase otherwise in grammatical analysis. (Msb.) b2: [Hence,] A rhyme: (Z, K, TA:) أَقْرَآءٌ (Z, O, TA) and قُرُوْءٌ (O) signifying the rhymes of verses; (Z, O, TA;) which terminate like as do the اقرآء of the states of purity from menstruation; (Z, TA;) [i. e., they are thus called] because they terminate, and limit, the verses: (O:) and أَقْرَآءُ الشِّعْرِ signifies also the several modes, or manners. or species, (IAth, O, K, TA,) and metres, (IAth, TA,) and scopes, (K, * TA,) of verse, or poetry: (IAth, O, K, TA:) the sing. is قَرْءٌ (O, TA) and ↓ قُرْءٌ, and some say ↓ قِرْءٌ also, and ↓ قَرِىْ and قَرِىٌّ, and some say that it is قَرْوٌ [q. v.] with و: and the pl. of قَرِىٌّ is [also] أَقْرِيَةٌ [a pl. of pauc.]. (TA.) One says, هٰذَا الشِّعْرُ عَلَى قَرْءِ هٰذَا الشِّعْرِ i. e. This poetry is according to the mode, or manner, &c., of this poetry. (O.) See also 10, first sentence. b3: Also A periodical festival; syn. عِيدٌ. (TA.) b4: And A fever [app. an intermittent, or a periodically-recurrent, fever]. (TA.) b5: And i. q. غَائِبٌ [app. meaning A thing becoming absent, or unapparent, or setting, like a star: see 4]. (TA.) b6: And قُرْءُ الفَرَسِ means The days of the mare's desiring the stallion: or, of her being covered: one says هِىَ فِى قَرْئِهَا and فِى أَقْرَائِهَا [She is in her days of desiring &c.]. (TA.) See also 1, first quarter; and see 10, third sentence.

قُرْءٌ: see the next preceding paragraph, in two places.

قِرْءٌ: see قَرْءٌ, last quarter: b2: and see also the paragraph here following.

قِرْأَةٌ The وَبَآء [by which is here meant the common, or general, disease] (As, S, O, K) of a country; (S, O;) of which it is said that when a person has come to that country and remained in it fifteen nights [or days, accord. to one of my copies of the S,] the قرأة thereof quits him; or, as the people of El-Hijáz say, its قِرَة; meaning that if he be affected with a malady after that, it will not be from the وبآء [or قرأة] of the country: (As, S, O;) and it is also termed ↓ قِرْءٌ. (TA. [But I think it not improbable that this last word may have originated in a mistranscription of قِرَةٌ.]) A2: See also 4, second sentence.

القُرْآنُ is said by some of the erudite to be originally an inf. n. of قَرَأْتُ الشَّىْءَ meaning “ I collected together the thing,” or of قَرَأْتُ الكِتَابَ meaning “ I read, or recited, the book, or Scripture; ” and then conventionally applied to signify The Book of God that was revealed to Mo-hammad: (Kull:) it is [also expl. as signifying] the revelation, (K, TA,) meaning that which is termed العَزِيز [the mighty, or inimitable, &c.], which is read, or recited, and written in books, or volumes: (TA:) used as a subst., and unrestrictedly, it is applied in the language of the law to the substance itself [whereof the Kur-án consists], and lexically to the alphabetical letters [in which it is written] for these are what are read; as when one says, كَتَبْتُ القُرْآنَ [I wrote the Kur-án], and مَسِسْتُهُ [I touched it]: (Msb:) [and without the article ال, it is applied to any portion of the Kur-án:] accord. to AO, (S,) and Zj, (TA,) it is thus called because it collects and comprises the سُوَر [or chapters]: (S, O, TA:) and IAth says that the original meaning of the word is the collection; and that the قُرْآن is so called because it has collected the histories [of the prophets &c.], and commands and prohibitions, and promises and threats, [and the like is said in the O,] and the آيَات [i. e. verses, or signs], and the سُوَر [or chapters]: but Ismá'eel Ibn-Kustan- teen, to whom, as a disciple to his preceptor, EshSháfi'ee read, or recited, the Kur-án, is related on the latter's authority to have said that القُرَانُ is a subst., and with hemz, and not taken from قَرَأْتُ, but is a name for the Book of God, like التَّوْرَاةُ [the Book of the Law revealed to Moses] and الإِنْجِيلُ [the Gospel]: and it is related that Aboo-'Amr Ibn-El-'Alà used to pronounce القران without hemz [like many others, but it is, and always has been, pronounced by most with hemz]. (TA.) b2: It is also applied to The divinely appointed act of prayer (الصَّلَاةُ) because it comprises recitation [of words of the Kur-án]. (IAth, TA.) قَرِىْءٌ: see قَرْءٌ, last quarter.

قَرَّاءٌ A good reader or reciter [of the Kur-án]: pl. قَرَّاؤُونَ: it has no broken pl. (K, TA.) قُرَّآءٌ, (S, O, K,) an epithet applied to a man and to a woman, (Fr, TA,) and ↓ قَارِئٌ and ↓ مُتَقَرِّئٌ, (K,) A devotee; or one who devotes himself [and in the case of the first of these epithets herself] to religious exercises [and particularly to the reading, or reciting, of the Kur-án]: (S, O, K:) pl. قُرَّاؤُونَ (S, K) and قَرَارِىْءُ, (K, TA,) [in the CK قَرارِئُ and] in a MS copy of the K قَوَارِئُ, which might be a pl. of قَارِئٌ; and in the L قَرَائِئُ. (TA.) And قُرَّآءُ is sometimes a pl. of قَارِئٌ. (S.) قَارِئٌ as an epithet applied to a she-camel; pl. قَوَارِئُ: see 1, former half.

A2: Also Reading, or reciting, the Kur-án [&c.]; or a reader, or reciter, thereof: (K, TA:) and sometimes the ء is suppressed, so that one says قَارٍ: (TA:) pl. قَرَأَةٌ and قُرَّآءٌ (S, O, Msb, K) and قَارِئُونَ. (Msb, K.) b2: And syn. with قُرَّآءٌ, q. v. (K.) A3: See also قَرْءٌ, first quarter, in two places.

A4: هٰذَا وَقْتُ قَارِئِ الرِّيحِ means This is the time of the blowing of the wind. (TA.) A5: It is also said to signify The top, or upper part, of a قَصْر [or pavilion, &c.]. (O.) أَقْرَؤُكُمْ, occurring in a trad., may mean He, of you, who reads, or recites, [the Kur-án] most: or it may mean, who is most sound in his knowledge of the Kur-án, and who retains it most in his memory. (Ibn-Ketheer, TA.) مُقْرِئٌ [thus withot ة] Menstruating: (S, Msb:) and also being pure from the menstrual discharge. (Msb.) A2: And One who makes, or teaches, another or others to read, or recite, (S, TA,) the Kur-án [&c.). (S.) مُقَرَّأَةٌ One whose termination of her menstruations is waited for, or awaited (K.) [See the verb.]

صَحِيفَةٌ مَقْرُوْءَةٌ, (K, TA,) the only form of the latter word allowed by Ks and Fr, (TA,) and مَقْرُوَّةٌ and مَقْرِيَّةٌ, (K, TA,) which are extr., except in the dial. of those who say قَرَيْتُ [ for قَرَأْتُ], (TA,) [A writing read.]

مُتَقَرِئٌ: see قُرَّآءٌ.

قصر

1 قَصُرَ, aor. ـُ inf. n. قِصَرٌ (S, M, Msb, K, &c.) and قَصْرٌ (IAar, M, K) and قَصَارَةٌ, (Lh, M, K,) It (a thing, S, Msb, i. e. anything, M) was, or became, short; contr. of طَالَ. (S, M, Msb, K.) b2: [And It was, or became, too short. and قَصُرَ عَنْهُ It was, or became, too short for him, or it. b3: Hence, قَصُرَتْ يَدُهُ, and قَصُرَ بَاعُهُ, (tropical:) He had little, or no, power: and he was, or became, niggardly.]

A2: And قَصَرَ السَّهْمُ عَنِ الهَدَفِ, (S, M, Msb,) aor. ـُ (Msb,) inf. n. قُصُورٌ, (M, Msb,) The arrow fell short of the butt; did not reach it; (S, Msb;) fell upon the ground without reaching the butt: (M:) and قَصَرَ عَنْ مَنْزِلِهِ [he fell short of his place of alighting or abode; did not reach it]. (TA.) b2: [Hence,] قَصَرَ عَنِ الأَمْرِ, (S, Msb, K,) [and قَصَرَ دُونَهُ,] aor. ـُ (Msb, TA,) inf. n. قُصُورٌ; (S, Msb, K;) and ↓ اقصر, (K,) inf. n. إِقَصَارٌ; (TA;) and ↓ قصّر, (K,) inf. n. تَقْصِيرٌ; (TA;) and ↓ تقاصر; (K;) [He fell, or stopped, or came, short of doing the thing, or affair; he failed of doing, or accomplishing, it;] he lacked power, or ability, to do, or accomplish, the thing, or affair; (S, Msb, K;) he could not attain to it: (S:) or the first has this signification; (ISk, S, Msb;) and [in like manner] عَنْهُ ↓ قصّر, (M, K,) inf. n. تَقْصِيرٌ, (TA,) he left or relinquished it, or abstained from it, being unable to do or accomplish it: (M, K:) but عَنْهُ ↓ اقصر, he desisted or abstained from it, being able to do or accomplish it: (ISk, S, M, Msb:) such, at least, is generally the case, though both sometimes occur in one and the same sense, that which اقصر عنه generally bears: (TA:) and فِى الأَمْرِ ↓ قصّر [he fell, or stopped, or came, short in the affair: it signifies nearly the same as اقصر عنه, i. e., he fell short of accomplishing the affair; he fell short of doing what was requisite, or due, or what he ought to have done, (عَمَّا كَانَ يَنْبَغِى, or the like, being understood,) in, or with respect to, the affair: a meaning very common, and implied, though not expressed, in the M: and] he flagged, or was remiss, in the affair; syn. تَوَانَى: (S, TA:) or ↓ قصّر signifies he left, desisted from, neglected, or left undone, a thing, or part thereof, from inability: but ↓ اقصر, he left it, &c., or part thereof, with ability to do it. (Kull p. 128.) [And ↓ قصّر دُونَهُ He fell short of reaching, or attaining, it: see an ex. voce يَعْقُوبٌ.] [Hence also,] قَصَرَتْ بِنَا النَّفَقَةُ The money for expenses [fell short of what we required;] did not enable us to attain our object; (Msb;) meaning, that they were unable to pay the expenses: (Mgh:) and بِهِ ↓ قَصَّرَ

أَمَلُهُ [his hope fell short of what he required]: 'Antarah says, فَالْيَوْمَ قَصَّرَ عَنْ تِلْقَائِكَ الأَمَلُ [but to-day, hope hath fallen short of extending to the meeting with thee]. (TA.) [And hence, app.,] بِكَذَا نَفْسُكَ ↓ قَصَّرَتْ [Thy mind, or wish, fell short of what was requisite with respect to such a thing], said to him who has sought, or desired, little, and a mean share or lot. (TA.) And, بِفُلَانٍ ↓ قَصَّرَ [He fell short of what was required by such a one, or due to him; or] he acted meanly, and sparingly, with such a one, in a gift. [&c.] (JK [see مُقَصِّرٌ: and see two exs. of قَصَّرَ بِهِ voce أَزْرَى in art. زرى.] b3: [Also, قَصَرَ عَنِ الأَمْرِ, (M, K,) aor. ـُ (M,) inf. n. قُصُورٌ; and ↓ اقصر; and ↓ قصّر and ↓ تقاصر; (M, K;) He refrained, abstained, or desisted, from the thing, or affair. (M, K.) A poet says, إِذَا غَمَّ خِرْشَآءُ الثُّمَالَةِ أَنْفَهُ مِنْهَا لِلصَّرِيحِ فَأَقْنَعَا ↓ تَقَاصَرَ [When the froth of the water remaining in the drinking-trough covers his nose, he refrains from it, turning to the clear, and raises his head]: or منها ↓ تقاصر here signifies he contracts his neck from it: and it is said that عنه ↓ قصّر signifies as explained above, he left or relinquished it, &c. (M.) قَصَرَ عَنِّى الوَجَعُ, and الغَضَبُ, (M, K,) aor. ـُ inf. n. قُصُورٌ, (M,) The pain, and anger, ceased from me; quitted me; (M, K;) as also قَصِرَ; (M, TA;) which latter is erroneously written in the copies of the K, قَصَّرَ: (TA:) and قَصَرْتُ أَنَا عَنْهُ [I ceased from it]. (M.) and الْمَطَرُ ↓ أَقْصَرَ The rain left off. (TA.) A3: قَدْ قَصَرَ العَشِىُّ, aor. ـُ inf. n. قُصُورٌ, [The afternoon, or evening, has come,] is said when you enter upon the مَسَآء [i. e. afternoon, or evening]: (S:) or it means has almost drawn near to night. (TA.) [See also قَصْرٌ, below.] b2: Hence, (S,) قَصَرْنَا and ↓ أَقْصَرْنَا We entered upon the عَشِىّ [i. e. afternoon, or evening]; (M, K;) the former signifies أَمْسَيْنَا; and the latter, دَخَلْنَا فِى قَصْرِ العَشِىِّ, like as you say أَمْسَيْنَا from المَسَآءُ: (S:) or the former, we came to be in the last part of the day; and the latter, we entered upon the last part of the day. (IKtt.) A4: قَصَرَهُ, (Msb, K,) aor. ـُ (Msb,) or ـِ (K,) inf. n. قَصْرٌ; (TA;) and ↓ قصّرهُ, (M, Msb, TA;) inf. n. تَقْصِيرٌ; (TA;) and ↓ اقصرهُ; (Msb;) He made it short; (M, K, TA;) he shortened it; took from its length. (Msb.) You say قَصَرَ الشَّعَرَ, (M, Msb, K,) and قَصَرَ مِنَ الشَّعَرِ, (S,) aor. ـُ (Msb,) or ـِ (K;) and ↓ قصّره, (Mgh, Msb, TA,) and مِنْهُ ↓ قصّر; (S;) and ↓ اقصرهُ; (Msb;) He shortened the hair; (M, K, * TA;) took from its length; (Msb;) cut its ends; (Mgh;) clipped, or shore, it. (TA.) And قَصَرَ الصَّلَاةَ, (M, Msb, TA,) and قَصَرَ مِنَ الصَّلَاةِ, (S, M, Msb,) aor. ـُ inf. n. قَصْرٌ; (S, M, Msb, TA;) and ↓ قصّرها, (M, Msb, TA,) and ↓ قصّر منها, (S, M,) inf. n. تَقْصِيرٌ; (S;) and ↓ اقصرها, (Msb, TA,) and ↓ اقصر منها; (S;) but اقصرها is extr.; (TA;) He curtailed [or contracted] the prayer; (M;) he performed a prayer of four rek'ahs (رَكَعَات) making it of two; (Mgh;) in a journey. (Mgh, TA.) and الخُطْبَةَ ↓ اقصر He made the [form of words called] خطبة [delivered from the pulpit] short, or concise: (Mgh, TA: *) the doing so being commanded. (Mgh.) قَصْرٌ also signifies the contr. of مَدٌّ; (M, K;) and the verb is قَصَرَ [He contracted, or straitened]. (M.) You say قَصَرْتُ قَيْدَ البَعِيرِ; (Msb;) and قَصَرْتُ لَهُ مِنْ قَيْدِهِ; (M;) aor. ـُ inf. n. قَصْرٌ; (M, Msb;) I contracted the shackles of the camel; syn. صَيَّقُتُهُ; (Msb;) and I contracted his shackles; syn. قَارَبْتُ. (M.) [And in like manner, العَطِيَّةَ ↓ قَصَّرَ, inf. n. تَقْصِيرٌ, He made the gift scanty, or mean: or, accord. to the TK, قصّر فِى العَطِيَّةِ, which properly signifies he fell short of what he ought to have done with respect to the gift: but, though each of these phrases is doubtless correct, the former expression I hold to be that which is indicated when it is said that] التَّقْصِيرُ signifies إِخْسَاسُ العَطِيَّةِ. (M, K.) A5: قَصَرَهُ, (S, M, Msb,) aor. ـُ (S, M,) inf. n. قَصْرٌ, (S, M, Msb, K,) He confined, restricted, limited, kept within certain bounds or limits, restrained, withheld, hindered or prevented, him, or it; syn. حَبَسَهُ. (S, M, Msb, K. *) It is said in a trad. of Mo'ádh, لَهُ مَا قَصَرَ فِى بَيْتِهِ To him belongeth what he hath held confined in, or kept within, his house or tent: (TA:) or what he hath held in possession &c. (Az, TA in art. خمر: see 10 in that art.) Yousay also قَصَرْتُ الدَّارَ, inf. n. as above, I [confined and so] defended the house by walls. (TA.) and قَصَرَ الجَارِيَةَ بِالْحِجَابِ He [confined and so] kept safe the girl by means of the veil, or covering, or the like: and in like manner you say of a horse. (TA.) And in a trad. of 'Omar it is said, قَصَرَ بِهِمُ اللَّيْلُ, (TA,) or ↓ قَصَّرَ, (L,) The night withheld them; namely a company of riders upon camels on other beasts. (L, TA.) You also say قَصَرَ الرَّجُلَ عَنِ الأَمْرِ [and قَصَرَ بِهِ and به ↓ قصّر] He withheld the man from the thing, or affair, that he desired to do. (TA.) [See an ex. in a verse cited voce طَلَّاع.] And قَصَرْتُ نَفَسِى عَنْ شَىْءٍ I withheld, or restrained, myself from a thing: (JK, TA: *) and I restrained myself from inordinate desire of a thing. (TA.) Lebeed says فَلَسْتُ وَإِنْ أَقْصَرْتُ عَنْهُ بِمُقْصِرِ meaning, But although thou blame in order that I may be restrained, I do not refrain from that which I desire to do. (El-Mázinee, L.) Also, قَصَرْتُ طَرْفِى [I restrained my eye, or eyes;] I did not raise my eye, or eyes, towards that at which I ought not to look. (TA.) And قَصَرَ البَصَرَ He turned away the eye. (TA.) It is also said in a trad. of I'Ab, قُصِرَ الرِّجَالُ عَلَى أَرْبَعٍ مِنْ أَجْلِ

أَمْوَالِ اليَتَامَى Men were restricted to marrying no more than four [because of the property of the orphans which they might leave]. (TA.) and one says قَصَرْتُ نَفْسِى عَلَى الشَّىْءِ I confined, or restricted, myself to the thing, and obliged myself to do it. (TA.) [See also 8.] Hence what is said of Thumámeh, in a trad., فأَبَى أَنْ يُسْلِمَ قَصْرًا But he refused to become a Muslim by constraint and compulsion: or by force, as some say, from القَسُرُ; the س being changed into ص, as is done in many other cases. (TA.) You say also قَصَرْتُ الشَّىْءَ عَلَى كَذَا I restricted the thing to such a thing. (S, TA.) And قَصَرَهُ عَلَى الأَمْرِ, meaning, رَدَّهُ إِلَيْهِ, (M, K,) i. e., [He reduced him, to the thing, or affair; or] he appropriated him [or it, restrictively,] to the thing, or affair. (TK.) [Hence,] قَصَرْتُ اللِّقْحَةَ عَلَى فَرَسِى I appropriated the milk of the milch-camel [restrictively] to my horse. (S, TA.) [And hence,] قَصَرْتُ عَلَى نَفْسِى نَاقَةً I retained for myself [restrictively] a she-camel, that I might drink her milk. (Msb.) Aboo-Du-ád says, describing a horse, فَقُصِرْنَ الشِّتَآءَ بَعْدُ عَلَيْهِ وَهُوَ لِلذَّوْدِ أَنْ يُقَسَّمْنَ جَارٌ meaning, So they were restricted to him, that he might drink their milk, during the severity of the winter, afterwards; and he is a protector to the few she-camels from their being suddenly attacked and divided in shares; مِنْ being understood before أَنْ. (M.) A6: قَصَرَ الثَّوْبَ, (S, M, Msb,) aor. ـُ (S,) inf. n. قَصْرٌ (S, Mgh, Msb) and قِصَارَةٌ; (Sb, M, TA;) and ↓ قصّرهُ, (S, M,) inf. n. تَقْصِيرٌ; (S;) He beat, (S, TA,) washed, (Mgh,) and whitened, (M, Msb, TA,) the cloth, or garment. (S, M, &c.) 2 قَصَّرَ see 1, throughout.4 أَقْصَرَ see 1, throughout.

A2: أَقْصَرَتْ She brought forth short children: hence the saying, إِنَّ الطَّوِيلَةَ قَدْ تُقْصِرُ وَإِنَّ القَصِيرَةَ قَدْ تُطِيلُ [Verily the tall woman sometimes brings forth short children, and verily the short woman sometimes brings forth tall children]. (S, K. *) J is in error in saying that this is in a trad. (Sgh, K.) But IAth also asserts it to be a trad. (MF in art. طول.) 6 تقاصر He feigned, or pretended, (أَظْهَرَ,) shortness; (M, Sgh, K;) as also ↓ تَقَوْصَرَ: (Sgh, K:) or, accord. to some, these two verbs have different significations: see the latter below. (TA.) b2: [And He contracted himself, or drew himself together. (See R. Q. 1 in art. فذ.)] b3: تقاصرت نَفْسُهُ (assumed tropical:) He (lit. his spirit, or soul,) became abject, mean, contemptible, or despicable; syn. تَضَآءَلَتْ. (M.) b4: تقاصر الظِّلُّ (tropical:) The shade became contracted. (M, TA.) b5: See also 1, in two places.8 اقتصر عَلَى الأَمْرِ He confined, restricted, or limited, himself to the thing, or affair; did not exceed it. (M, K. *) b2: اقتصر عَلَى الشَّىْءِ, (S,) or على كَذَا, (Msb,) [and بِكَذَا,] He was satisfied, or content, (S, Msb,) with the thing, (S,) or with such a thing. (Msb.) b3: اقتصر عَلَى أَمْرِى He obeyed my command. (JK.) 10 استقصرهُ He reckoned, or held, him, or it, to be short. (S.) b2: He reckoned him, or held him, to fall short of doing what he ought to do: or to flagg, or be remiss: عَدَّهُ مُقَصِّرًا. (S.) Q. Q. 2 تَقَوْصَرَ, said of a man, (M,) He became contracted; lit., one part of him entered into another part; (M, K;) as though he became like a قَوْصَرَّة, from which word the verb is derived. (Z, TA.) b2: See also 6.

قَصْرٌ and ↓ قَصَرٌ and ↓ قُصْرَةٌ [like the inf. n. قُصُورٌ] The falling, or stopping, or coming, short of accomplishing an affair; or of doing what one ought, or is commanded, to do; or flagging, or remissness: you say to a man whom you have sent to accomplish some needful affair, and who has fallen short of doing what you commanded him to do, on account of heat or some other cause, مَا مَنَعَكَ أَنْ تَبْلُغَ المَكَانَ الَّذِى أَمَرْتُكَ بِهِ إِلَّا

أَنَّكَ أَحْبَبْتَ القَصْرَ, and القَصَرَ, and القُصْرَةَ, i. e. أَنْ تُقَصِّرَ [Nothing prevented thy reaching the place to which I commanded thee to go but thy loving to fall short &c.; or to flag, or be remiss]. (M, K *.) And ↓ قَصَرَةٌ, (K,) or ↓ قَصَرٌ, without ة, accord. to the Nawádir of IAar, as cited in the L, and so in the handwriting of Sgh, (TA,) and ↓ قَصَارٌ, (K,) signify Laziness; slothfulness. (IAar, Sgh, K.) An Arab of the desert is related to have said ↓ أَرَدْتُ أَنْ آتِيَكَ فَمَنَعَنِى القَصَارُ [I desired to come to thee, but laziness prevented me]. (TA.) A2: قَصْرُكَ أَنْ تَفْعَلَ كَذَا and ↓ قَصَارُكَ, (S, M, K,) and ↓ قُصَارُكَ, (M, K,) and ↓ قُصَارَاكَ, (S, M, K,) and ↓ قُصَيْرَاكَ, (M, K,) Thine utmost, or the utmost of thy power or of thine ability or of thy deed, (جُهْدُكَ, M, K, [or app., جَهْدُكَ, (see art. جهد,)] and غَايَتُكَ, S, M, K,) and the end of thy case, and that to which thou hast confined or restricted or limited thyself, (S, TA,) [or that to which thou art confined or restricted or limited,] is, or will be, thy doing such a thing. (S, M, K.) It is from قَصْرٌ signifying the “ act of confining, restricting, limiting,” &c. (TA.) And ↓ قُصْرَى also signifies the end of an affair. (Sgh, TA.) A poet says إِنَّمَا أَنْفُسُنَا عَارِيَّةٌ وَالْعَوَارِىُّ قَصَارٌ أَنْ تُرَدْ [Our souls are only a loan: and the end of loans is their being given back; تُرَدْ being for تُرَدَّ]. (S, TA.) You also say, كُلِّ بَلَآءٍ وَشِدَّةٍ ↓ المَوْتُ قُصَارِى

[Death is the end of every trial and distress]. (TA, art. حمأ.) A3: قَصْرٌ (S, M) and ↓ مَقْصَرٌ (K) and ↓ مَقْصَرَةٌ and ↓ مَقْصِرٌ (M, K) The afternoon: or evening: syn. عَشِىٌّ: (S, M, K:) or the first signifies the last part of the day: (IKtt:) or the time before the sun becomes yellow: (JK:) or the first and second signify the time of the approach of the عَشِىّ, a little before the عَصْر: (A, TA:) and the first (S, K) and second (A'Obeyd, TA) and third, (A'Obeyd, S, TA,) [the time of] the mixing of the darkness: (A'Obeyd, S, K, TA:) pl. of the second (TA) and third (S, M) and fourth, (M,) مَقَاصِرُ (S, M) and مَقَاصِيرُ, which latter is extr.; (M;) in the first sense, as signifying عَشَايَا; (M;) or in the last sense; (S;) not signifying, as it is said to do in the K, العِشَآءُ الآخِرَةُ; for this is a great mistake, app. occasioned by F's seeing the passage [in the T] of Az, [or in the M, in which I find it,] وَالمَقَاصِرُ وَالمَقَاصِيرُ العَشَايَا الأَخِيرَةُ نَادِرَةٌ, and not properly considering it. (TA.) Sb says, that قَصْرٌ has no dim.; the Arabs being content to use in its stead the dim. of مَسَآءٌ. (M.) You say أَتَيْتُهُ قَصْرًا I came to him in the afternoon, or evening; syn. عَشِيًّا. (S.) And جِئْتُ قَصْرًا, and ↓ مَقْصَرًا, I came at the approach of the عَشِىّ, a little before the عَصْر. (A, TA.) And العِشَآءِ ↓ أَقْبَلَتْ مَقَاصِيرُ [The times of the mixing of the darkness of nightfall came, or advanced]. (A, TA.) A4: قَصْرٌ [A palace: a pavilion, or kind of building wholly or for the most part isolated, sometimes on the top of a larger building, i. e., a belvedere, and sometimes projecting from a larger building, and generally consisting of one room if forming a part of a larger building or connected with another building; the same as the Turkish كوشك: to such buildings we find the appellation to have been applied from very early times to the present day:] a well-known kind of edifice: (M:) a mansion, or house; syn. مَنْزِلٌ: (Lh, M, K:) or any house or chamber (بَيْت) of stone; (M, K;) of the dial. of Kureysh: (M:) so called because a man's wives and the like are confined in it: (M:) pl. قُصُورٌ. (S, M, Msb.) قَصْرُ الْمَلِكِ [The palace, or pavilion, of the king]. (Msb.) A5: Also قَصْرٌ Large and dry, or large and thick, or dry, fire-wood; حَطَبٌ جَزْلٌ. (M, K.) So in the Kur, lxxvii. 32, accord. to El-Hasan, as related by Lh. (M.) قَصَرٌ: see قَصْرٌ, in two places.

A2: The necks of men, and of camels: (M, K:) a pl. [or rather coll. gen. n.], of which the sing. [or n. un.] is قَصَرَةٌ: (M:) [see an ex. in the first paragraph of art. سندر:] or [so accord. to the M, but in the K and] ↓ قَصَرَةٌ signifies the base of the neck; (S, M, K;) the base of the neck at the place where it is set upon the upper part of the back: (Nuseyr, TA:) or the base of the neck when thick; not otherwise: (Lh, M:) pl. [or coll. gen. n.] قَصَرٌ, and pl. pl. [or pl. of قَصَرٌ] أَقْصَارٌ: (M:) or this latter is pl. of قَصَرَةٌ, (M, K,) accord. to Kr, but this is extr., unless the augmentative letter in the sing. be disregarded in its formation. (M.) I'Ab reads كَالْقَصَرِ, in the Kur, lxxvii. 32, (S, M, * TA,) and explains it as meaning Like the thick bases of necks, (M, * TA,) or as meaning كَقَصَرِ النَّخْلِ, i. e. الأَعْنَاق. (S.) [See the next signification.] You say ذَلَّتْ قَصَرَتُهُ [His neck or] the base of his neck became in a state of subjection. (TA.) And إِنَّهُ لَنَامُّ القَصَرَةِ Verily he has a large, or thick, neck. (Aboo-Mo'ádh the Grammarian.) b2: And hence, (Aboo-Mo'ádh,) (tropical:) The trunks, or lower-parts, (أُصُول, M, K, or أَعْنَاق, I'Ab, S,) of palm-trees: (S, M, K:) so explained in the Kur, ubi supra, (S, M,) by I'Ab: (S:) sing. [or n. un.] ↓ قَصَرَةٌ: the palm-tree is cut into pieces of the length of a cubit, to make fires therewith in the winter: (Aboo-Mo'ádh:) and [in the TA or] so of other trees: (M, K:) or of large trees: (Ed-Dahhák:) or [accord. to the M, but in the K and] the remains of trees. (M, K.) قَصْرَةٌ: see قُصْرَةٌ.

قُصْرَةٌ: see قَصْرٌ.

A2: هُوَ ابْنُ عَمِّهِ قُصْرَةً, (S, M, K,) and ↓ قَصْرَةً, (K,) and ↓ مَقْصُورَةً, (S, M, K,) and ↓ قَصِيرَةً, (K,) [He is his cousin on the father's side,] nearly related; (S, M, K;) i. q. دِنْيًا (S, TA) and دُنْيًا: (TA:) and in like manner you say of the ابن العَمَّة and ابن الخَالَة and ابن الخَال. (Lh, M.) قُصْرَى: see قَصْرٌ.

A2: القُصْرَى (Az, S) and ↓ القُصَيْرَى (A'Obeyd, Az, S) The rib that is next to the شَاكِلَة [or flank], (A'Obeyd, Az, S,) also called الوَاهِنَةُ, (S,) and ضِلَعُ الخِلْفِ, (A'Obeyd,) at the bottom of the ribs, (S,) between the side and the belly: (Az:) or the former is the lowest of the ribs, and the latter is the highest of the ribs: (AHeyth:) or the latter is the lowest of the ribs: or the last rib in the side: or the قُصْرَيَانِ and ↓ قُصَيْرَيَانِ are the two ribs that are next to the طَفْطَفَة [or flank]: or that are next to the two collar-bones. (M, K.) قَصَرَةٌ: see قَصْرٌ: A2: and قَصَرٌ, in two places: A3: and مِقْصَرَةٌ.

قَصَارٌ: and قَصَارُكَ and قُصَارُكَ: see قَصْرٌ.

قِصَارٌ, a subst., The shortening [or clipping] of the hair. (Th, M, K. *) Fr says, An Arab of the desert said to me in Minè, القِصَارُ أَحَبُّ إِلَيْكَ

أَمِ الحَلْقُ, meaning, Is the shortening [or clipping] more pleasing to thee, or the shaving of the head? (M.) قَصِيرٌ Short; and low, i. e. having little height; contr. of طَوِيلٌ; (S, M, Msb, K;) and so ↓ قَاصِرٌ, app. a kind of rel. or possessive n., not a verbal epithet: (M:) fem. of the former [and of the latter] with ة: (M, K:) pl. of the former, masc., (S, M, Msb, K,) and fem., (M, K,) قِصَارٌ, (S, M, &c.,) and pl. masc. [applied to rational beings,] قُصَرَآءُ, (M, K,) and pl. fem. قِصَارَةٌ; (K;) ة being added by the Arabs to any pl. of the measure فِعَالٌ, as in جِمَالَةٌ and حِبَالَةٌ and ذِكَارَةٌ and حِجَارَةٌ; (Fr;) or قِصَارَةٌ is syn. with قَصِيرَةٌ, and is extr. (Sgh, K.) b2: قَصِيرَةٌ مِنْ طَوِيلَةٍ

[lit. A short thing from a tall thing; meaning,] a date from a palm-tree: a proverb; alluding to the abridgment of speech or language. (K.) b3: هُوَ قَصِيرُ اليَدِ, [and البَاعٍ, (tropical:) He has little, or no, power: or is niggardly:] and لَهُمْ أَيْدٍ قِصَارٌ [they have little, or no, power: or are niggardly]. (TA.) b4: قَصِيرُ الهِمَّةِ [Having little ambition]. (O in art. بجل.) b5: إِنَّهُ لَقَصِيرُ العِلْمِ (tropical:) [Verily he has little knowledge]. (M.) b6: قَصِيرُ النَّسَبِ [Having a short pedigree;] whose father is well known, so that when the son mentions him it is sufficient for him, without his extending his lineage to his grandfather. (K.) [See also a verse below, in this paragraph.] b7: حَدِيثٌ قَصِيرٌ, and ↓ مُقْتَصَرٌ, A [concise, or] comprehensive, and profitable, story, or narration. (TA.) A2: [I. q.

↓ مَقْصُورٌ and ↓ مَقْصُورَةٌ, Shortened; contracted: and confined; restricted; limited; &c.] b2: إِمْرَأَةٌ قَصِيرُ الخُطَى, and الخَطْوِ ↓ مَقْصُورَةُ, [A woman whose steps are shortened, or contracted;] likened to one who is shackled, whose steps are shortened, or contracted, by the shackles. (Fr.) b3: فَرَسٌ قَصِيرٌ A mare that is brought near [to the tent or dwelling], and treated generously, and not left to seek for pasture, because she is precious: (S, K:) and a mare that is kept confined. (TA.) b4: قَصِيرَةٌ, [which is extr., for by rule it should be without ة,] and ↓ قَصُورَةٌ, (Az, S, M, K,) and ↓ مَقْصُورَةٌ, (K,) A woman confined in the house, or tent, not suffered to go forth: (S, M, K:) a woman kept behind, or within, the curtain: (TA, in explanation of the last of these three epithets:) a girl kept with care, that does not go out: (Az:) the pl. of قصورة is قَصَائِرُ:] [and so, app., of قصيرة:] when you mean short in stature, you say قَصِيرَةٌ [only], and the pl. is قِصَارٌ. (TA.) Kutheiyir says وَأَنْتِ الَّتِى حَبَّبْتِ كُلَّ قَصِيرَةٍ

إِلَىَّ وَمَا تَدْرِى بِذَاكَ القَصَائِرُ عَنَيْتُ قَصِيرَاتِ الحِجَالِ وَلَمْ أُرِدْ قِصَارَ الخُطَى شَرُّ النِّسَآءِ البَحَاتِرُ (S, M) or, as Fr relates it, كُلَّ قَصُورَةً (S) [and thou art the person who hath made every female confined within the house to be an object of love to me, while the females confined within the house know not that: I mean those confined within the curtained canopies: I do not mean the short in step: the worst of women are the short and compressed]. And a poet says وَأَهْوَى مِنَ النِّسوَانِ كُلَّ قَصِيرَةٍ

لَهَا نَسَبٌ فِى الصَّالِحِينَ قَصِيرُ [And I love, of women, every one that is confined within the house, that has a short pedigree, among the good]; i. e., every ↓ مَقْصُورَة, of whom it suffices to mention her descent from her father, because of his being well known. (M.) Hence, in the Kur, [lv. 72,] حُورٌ مَقْصُورَاتٌ فِى

الخِيَامِ [Damsels having eyes whereof the white is intensely white and the black intensely black,] confined in the pavilions, (Az, Msb,) which are of pearls, for their husbands; (Az;) concealed by curtains: (Az, Bd:) or confined to their husbands, and not raising their eyes to others: (Fr:) or having their eyes restricted to their husbands. (Bd.) And ↓ نَاقَةٌ مَقْصُورَةٌ, (TA,) or مَقْصُورَةٌ عَلَى العِيَالِ, (Msb,) A she-camel retained [restrictively] for the household, that they [alone] may drink her milk. (Msb, TA. *) b5: See also قُصْرَةٌ.

قُصَارَةٌ: see مَقْصُورَةٌ.

قِصَارَةٌ The art of [beating and] washing (Mgh) and whitening (M, Msb) clothes. (M, Mgh, Msb.) قَصُورَةٌ: see مَقْصُورَةٌ: and قَصِيرٌ.

قُصَارَى. b2: قُصَارَاكَ: see قَصْرٌ.

قُصَيْرَى. b2: قُصَيْرَاكَ: see قَصْرٌ.

A2: See also قُصْرَى.

قَصَّارٌ One who beats (S) and washes (Mgh) and whitens (M, Msb, K) clothes; (S, M, &c.;) as also ↓ مُقَصِّرٌ. (M, K.) قَاصِرٌ: see قَصِيرٌ, first signification.

A2: إِمْرأَةٌ قَاصِرَةُ الطَّرْفِ A woman restraining her eyes from looking at any but her husband. (S, K.) b2: ظِلٌّ قَاصِرٌ (tropical:) Contracting shade. (TA.) قَوْصَرَّةٌ, and (sometimes, S,) قَوْصَرَةٌ, without teshdeed, A receptacle for dates, or for dried dates, (S, M, Mgh, Msb, K,) in which they are stored, made of mats, (S,) of reeds: (M, Mgh, Msb, K:) in common conventional language only so called as long as it contains dates: otherwise it is called زَبِيلٌ: (Mgh:) thought by IDrd to be not Arabic; (M;) and he doubts respecting the authenticity of a verse in which it is mentioned, ascribed to 'Alee: (TA:) pl. قَوَاصِرُ: (K, art. كنز; &c.:) the dim. is قُوَيْصِرَّةٌ and قُوَيْصِرَةٌ. (TA.) b2: (tropical:) A woman, or wife; (IAar, K;) as also قَارُورَةٌ [q. v.]. (IAar, TA.) أَقْصُرُ More, and most, short: fem. قُصْرَى: (Mgh:) the pl. of أَقْصَرُ is أَقَاصِرُ. (S, K.) تِقْصَارٌ (S, M, K) and تِقْصَارَةٌ (S, K) A necklace, or collar, or the like, syn. قِلَادَةٌ, (S, M, K,) resembling a مِخْنَقَة: (S:) so called because it cleaves to the قَصَرَة [or base] of the neck: (M:) or a مِخْنَقَة proportioned to the قَصَرَة [or base of the neck]: (A, TA:) pl. تَقَاصِيرُ. (S, K.) رَضِىَ بِمَقْصَرٍ مِنَ الأَمْرِ, and مِنْهُ ↓ بِمَقْصِرٍ, He was content with less than he was seeking, of the thing. (TA.) And مِمَّا كَانَ يُحَاوِلُ ↓ رَضِىَ بِمُقْصِرٍ

with kesr to the ص, (S,) or بِمَقْصَرٍ مِنْهُ, (as in a copy of the M,) He was content with less than he was seeking. (S, M.) And رَضِيتُ مِنْ فُلَانٍ

بِمَقْصَرٍ, and ↓ بِمَقْصِرٍ, I was content with an inferior thing from such a one. (M.) A2: See also قَصْرٌ.

مَقْصِرٌ: see مَقْصَرٌ: A2: and قَصْرٌ.

جَآءَ فُلَانٌ مُقْصِرًا Such a one came when the afternoon, or evening, was almost drawing near to night. (TA.) مَقْصَرَةٌ: see قَصْرٌ.

مِقْصَرَةٌ (M, K) and ↓ قَصَرَةٌ (M, TA) The wooden implement of the قَصَّار, (M, K,) with which he beats clothes: (M:) and the ↓ latter, a piece of wood, (M, K,) of any kind; or of the jujube-tree, specially. (TA.) مُقَصِّرٌ act. part. n. of 2, q. v. and see قَصَّارٌ. b2: [Deficient in liberality or bounty:] one who makes a gift scanty, or mean. (TA.) A poet says فَقُلْتُ لَهُ قَدْ كُنْتَ فِيهَا مُقَصِّرًا [And I said to him Thou hast been deficient in liberality with respect to them; app. meaning she-camels or the like;] i. e., thou hast not given of them nor given to drink from them [of their milk]. (M.) مَقْصُورٌ and مَقْصُورَةٌ: see قَصِيرٌ, in five places. b2: See also قُصْرَةٌ. b3: مَقْصُورَةٌ An ample or a spacious [house or mansion such as is called a]

دار, which is defended by walls: (M, * K, * TA:) or it is less than a دار; (M, K;) as also ↓ قُصَارَةٌ; and is not entered by any but the owner: (K:) such a part of a house is called the مقصورة of a دار, and the قصارة thereof: (Useyd, TA:) any apartment (نَاحِيَةٌ), by itself, of a دار, when the latter is ample, or spacious, and defended by walls: (Lth, TA:) a [chamber such as is called a] حُجْرَة, of a house: (Mgh, Msb:) pl. مَقَاصِيرُ and مَقَاصِرُ. See an ex. voce مُصْمَتٌ. (Lth, TA.) And المَقْصُورَةٌ, (Lth,) and مَقْصُورَةُ مَسْجِدٍ, (Mgh, Msb,) and مَقْصُورَةُ جامِعٍ, (S,) The part which is the station of the Imám [or Khaleefeh] in a mosque: (Lth, Mgh:) so called because confined [by a railing or screen]: (S:) or, accord. to some, مقصورة, thus applied, is changed from its original form, which is قَاصِرَةٌ, an act. part. n.: (Msb:) [and, as used in the present day, that part of a mosque which is the principal place of prayer, when it is partitioned off from the rest of the building: and the railing, or screen, which surrounds the oblong monument of stone or brick or wood over a grave in a mosque; sometimes enclosing a kind of baldachin over the monument.

مَقْصُورَةٌ also signifies The chancel of a church: see مَذْبَحٌ.] And مَقْصُورَةٌ and ↓ قَصُورَةٌ A حَجَلَة [or kind of curtained canopy or baldachin, such as is prepared for a bride]. (Lh, M, K.) and the former word, A piece of ground which none but the owner thereof is allowed to tread. (TA.) مَقْصُورَةٌ: see مَقْصُورٌ.

حَدِيثٌ مُقْتَصَرٌ: see قَصِيرٌ.