حن

1 حَنَّ, aor. ـِ inf. n. حَنِينٌ, He was, or became, affected with [a yearning, longing, or desire, or] an intense emotion of grief or of joy; as also ↓ استحنّ and ↓ تحانّ. (K.) [See an instance of its denoting an emotion of joy voce حَنَّانٌ.] Yousay, حَنَّ إِلَيْهِ, aor. and inf. n. as above, He, or his soul, yearned towards, longed for, or desired, him, or it. (S.) And حَنَّ إِلَى وَطَنِهِ He yearned towards, longed for, or desired, his home. (TA.) And تَحِنَّ إِلَى زَوْجِهَا الأَوَّلِ [She yearns towards her first, or former, husband]. (TA.) And حَنَّتْ, inf. n. as above, She (a woman) yearned towards, longed for, or desired, her child, or children. (Msb.) So, too, one says of a she-camel, meaning She yearned towards, longed for, or desired, her home, or her young one; and in like manner, of a pigeon: but in most instances it means she (a camel) yearned with a cry, or uttered a cry when yearning [or a yearning cry or the cry produced by yearning], towards her young one or her companions: or she uttered a cry with emotion after her young one: in its primary sense, she reiterated her [yearning] cry after her young one: but when you say, حَنَّ قَلْبِى إِلَيْهِ, you mean My heart yearned towards, longed for, or desired, him, or it, without the uttering of a cry or sound. (TA.) They said also, لَاأَفْعَلُهُ حَتَّى يَحِنَّ الضَّبُّ فِى أَثَرِ الإِبِلِ الصَّادِرَةِ [I will not do it until the lizard called ضبّ yearn after the camels returning from the water; meaning I will never do it]: this is only a prov.; for the ضبّ has no حَنِين nor does it ever go to the water. (TA.) [and حنَّ العُودُ, aor. and inf. n. as above, (assumed tropical:) The lute produced plaintive sounds: or excited lively emotions of sadness, or of mirth: see حَنَّانٌ. and in like manner one says of a musical reed: see مُثَقَّب.] And حَنَّتِ القَوْسُ, (K,) aor. as above, (S,) and so the inf. n., (TA,) (assumed tropical:) The bow [twanged, or] made a sound (K, TA) when its string had been pulled and then let go. (S.) And حَنَّتِ الطَّسْتُ إِذَا نُقِرَتْ (tropical:) [The brazen basin rang when it was knocked, or pecked]. (TA.) And حَنَّتِ السَّارِيَةُ [The mast creaked, or made a creaking sound]. (TA in art. صر.) And حَنَّ قِدْحُ لَيْسَ مِنْهَا (assumed tropical:) [An arrow of those used in the game called المَيْسِر produced a sound: it was not of them]: a prov., applied to a man who ascribes to himself a false origin, or who arrogates to himself that to which he has no relation: by the قدح is meant one of the arrows of the ميسر; for when this is not of the same substance as the others, and is made to vibrate, it produces a sound different from the sounds of the others, and is known thereby. (TA. [See also Freytag's Arab. Prov. i. 341.]) And حَنَّتِ الرِّيحُ and ↓ استحنّت (assumed tropical:) [The wind made a plaintive, or moaning, or perhaps a shrill, sound; made a sound like the حَنِين of camels: see حَنُونٌ]: both signify the same. (TA.) [See also حَنِينٌ, below.] b2: حَنَّ عَلَيْهِ, (S, Msb, TA,) aor. as above, (S, Msb,) inf. n. حَنَانٌ (S, Msb, K *) and حَنَّةٌ (Msb, TA *) and حَنٌّ, (K, * TA,) He was merciful, compassionate, or pitiful, towards him, or it; (S, Msb, K, * TA:) as also ↓ تحنّن: (S, K:) he was, or became, favourably inclined towards him, or it; (Msb;) and so ↓ تحنّن: (TA:) he was, or became, affectionate, or pitiful, or compassionate, towards him; (K, * TA;) as also ↓ حَنْحَنَ. (IAar, Az, K.) and عَلَى وَلَدِهَا ↓ تَحَنَّنَتْ She (a camel, and a ewe or goat,) became favourably inclined, or compassionate, towards her young one. (Lh, TA.) b3: See also 2. b4: حَنَّ عَنِّى, aor. ـُ means صَدَّ; (S;) i. e. He turned away from me, avoided me, or shunned me: so that it is anomalous; for by rule the aor. should be حَنِّ; and it is not mentioned among the exceptions [to the rule applying to a case of this kind]. (MF, TA.) [But it appears from what here follows that صَدَّ may perhaps be here meant to be understood in its trans. sense.]

A2: حَنَّهُ, (K,) [aor. ـُ as is shown below,] inf. n. حَنٌّ, (TA,) signifies صَدَّهُ and صَرَفَهُ [He turned him, or it, away, or back]. (K, TA.) Yousay, حُنَّ عَنِّى شَرَّكَ, inf. n. حَنٌّ, Turn thou away, or back, from me thy evil, or mischief. (K.) and مَا تَحُنُّنِى شَيْئًا مِنْ شَرِّكَ Thou dost not turn away, or back, from me aught of thy evil, or mischief (S.) A3: [حُنَّ, inf. n. حَنٌّ, app. He was, or became, possessed by a demon, or by one of the tribe or kind or class termed الحِنّ; and hence, he was, or became, mad, or insane: for] حَنٌّ is syn. with جُنُونٌ; (TA as from the K; [but not in the CK nor in my MS. copy of the K;]) whence مَحْنُونٌ applied to a man [as meaning مَجْنُونٌ]. (TA.) 2 حَنَّّ [حنّنهُ عَلَى غَيْرِهِ, accord. to modern usage, and perhaps classical also, He, or it, caused him to be merciful, compassionate, pitiful, or favourably inclined, towards another.]

A2: حَمَلَ فَحَنَّنَ He charged, or made an assault or attack, and was cowardly, and retreated. (K, TA.) b2: مَا حَنَّنَ عَنِّى He did not turn away from me; did not leave, or relinquish, me. (TA.) [And ↓ احنّ, or ↓ حَنَّ, seems to have a similar meaning: for] you say, أَثَرٌ لَا يُحِنُّ عَنِ الجِلْدِ A mark that does not go away from the skin: or, accord. to Th, who does not explain it, it is يَحِنُّ. (TA.) A3: حَنَّنَتِ الشَّجَرَةُ The tree blossomed, or flowered: (K:) and in like manner one says of a herb. (TA.) 4 احنّ القَوْسَ He made the bow to [twang, or] give a sound, [by pulling, and then letting go, the string.] (K.) A2: And احنّ He (a man. TA) did wrong, committed a mistake, or missed [the object of his aim]. (K.) b2: See also 2.5 تَحَنَّّ see 1, in three places.6 تَحَاْنَّ see 1, first sentence.10 إِسْتَحْنَ3َ see 1, in two places.

A2: استحنّهُ الشَّوْقُ إِلَى

وَطَنِهِ [Longing for his home affected him with intense emotion]. (IB, TA.) R. Q. 1 حَنْحَنَ: see 1.

الحِنُّ A tribe of the جِنّ [or genii], (S, K,) that were before Adam; (TA;) of which are black dogs: (K:) or the lowest, or meanest, sort of the جِنّ: (K:) or the weak ones thereof: (IAar, K:) or the dogs thereof: (Fr, TA:) or certain creatures between the جِنّ and mankind. (S, K.) حَنَّةٌ: see حَنَانٌ. b2: It is said in a prov., لَا تَعْدَمُ نَاقَةٌ مِنْ أُمِّهَا حَنَّةً, and ↓ حَنِينًا, meaning [The she-camel will not be without] likeness [to her mother]: and one says of a man who resembles another man, and of any one who resembles his father and his mother, لَا تَعْدَمُ أَدْمَآءُ مِنْ أُمِّهَا حَنَّةً

[A female camel of the colour termed أُدْمَة (i. e. white, or very white, &c.,) will not be without likeness to her mother]. (TA. [See also Freytag's Arab. Prov. ii. 497.]) b3: The [grumbling cry termed] رُغَآء of a camel. (S, K.) A2: A man's wife. (S, K.) A3: See also what next follows.

حِنَّةٌ: see حَنَانٌ.

A2: Also i. q. جِنَّةٌ; (S, K;) as also ↓ حَنَّةٌ: (K:) so in the phrase, بِهِ حِنَّةٌ [In him is demoniacal possession, or madness, or insanity: see الحِنُّ]. (S.) حَنَانٌ Mercy, compassion, or pity: (S, K:) tenderness of heart; (K;) which is the same; (TA;) as also ↓ حِنَّةٌ, with kesr; (Kr, TA;) for which the vulgar say ↓ حَنِّيِّةٌ: (TA:) and ↓ حَنَّةٌ [in like manner] signifies affection, and compassion. (Az, TA.) وَحَنَانًا مِنْ لَدُنَّا, in the Kur [xix. 14], respecting which I 'Ab is related by 'Ikrimeh to have said, I know not what is الحَنَانُ, means And mercy from us. (S, TA.) The Arabs say, حَنَانَكَ يَا رَبِّ and حَنَانَيْكَ [I beg thy mercy, O my Lord]: both signify the same; i. e. رَحْمَتَكَ: (S:) the latter is the expression commonly used: (A 'Obeyd, in a marginal note in a copy of the S:) or [rather] the latter means have mercy on me time after time, and with mercy after mercy: (K, * TA:) it is a dualized inf. n., of which the verb is not expressed; like لَبَّيْكَ and سَعْدَيْكَ: (TA:) or it means [let thy mercy be continuous to me;] whenever I receive mercy and good from Thee, let it not cease, but be conjoined with other mercy from Thee: (ISd, TA:) the dual form is not to be understood as restricting the signification to duality: (Suh, TA:) the word is not used in this form otherwise than as a prefixed noun: (Sb, TA:) but sometimes they said حَنًانًا, in the sing., without prefixing it. (ISd, TA.) They said also, سُبْحَانَ اللّٰهِ وَحَنَانَيْهِ meaning [I extol, or celebrate, or declare, the absolute purity, or perfection, or glory, of God,] and I beg his mercy; like as they said, سُبْحَانَ اللّٰهِ وَرَيْحَانَهُ. (TA.) And حَنَانَ اللّٰهِ as meaning مَعَاذَ اللّٰهِ [I seek the protection, or preservation, of God]. (K.) b2: Also i. q. رِزْقٌ [Means of subsistence, &c.]: and بَرَكَةٌ [a blessing; any good that is bestowed by God; prosperity, or good fortune; increase; &c.]. (K.) b3: A quality inspiring reverence or veneration or respect or honour: (El-Umawee, K:) gravity, staidness, or sedateness. (K.) One says, مَاتَرَى

لَهُ حَنَانًا Thou seest him not to possess any quality inspiring reverence &c. (El-Umawee, TA.) A2: Evil, or mischief, long continuing. (K.) حَنُونٌ A wind (رِيح) [that makes a plaintive, or moaning, or perhaps a shrill, sound;] that makes a sound like the حَنِين of camels. (S, K, TA.) b2: A woman who marries from a motive of tenderness, or compassion, for her children, (K, TA,) when they are young, (TA,) in order that the husband may maintain them. (K, TA.) حَنِينٌ an inf. n. of 1: (S, Msb, K:) A yearning, longing, or desire; (S, K;) a yearning, or longing, of the soul: (S:) or the expression of pain arising from yearning or longing or desire: (Ham p. 538:) violence of weeping: and a lively emotion: or the sound produced by such emotion, proceeding from grief, or from joy: (K:) or a sound proceeding from the bosom on the occasion of weeping: خَنِينٌ is from the nose: (TA:) or the former is [a sound] without weeping and without tears: if with weeping, it is termed خَنِينٌ: (R, TA:) or the former is a yearning, or longing, or desire, with affection, or pity, or compassion; as when one speaks of the حنين of a woman and of a she-camel for her young one: and sometimes this is accompanied with a sound, or cry; wherefore it is explained as a sound, or cry, indicating yearning or longing or desire, and affection or pity or compassion: and sometimes it is confined to the form; as in the case of the حنين [or leaning, or inclining,] of the trunk of a palm-tree [which is mentioned in a trad.]: (Er-Rághib:) the حنين of the she-camel is ber cry in her yearning towards her young one: (S:) or her yearning towards her young one with a cry, and without a cry; (Lth, TA;) mostly the former: originally, her reiterating her [yearning] cry after her young one. (TA.) You say also, رِيحٌ لَهَا حَنِينٌ كَحَنِينِ الإِبِلِ (assumed tropical:) [A wind that has a plaintive, or moaning, or perhaps a shrill, sound, like the حنين of camels]. (S, K *) b2: See also حَنَّةٌ

A2: حَنِينٌ and الحَنِينُ, and ↓ حِنِّينٌ and الحِنِّينُ, two names of [The months called] جُمَادَى الأُولَى and الآخِرَةُ: (K:) or حَنِينٌ is a name of جمادى الاولى, like a proper name; as also الحَنِينُ: (M, TA:) or the name by which the tribe of 'Ád called جمادى الآخرة: (Ibn-El-Kelbee, in TA voce مُؤْتَمِرٌ: see شَهْرٌ:) or, accord. to Fr and El-Mufaddal, the Arabs used to call this month ↓ حُنَيْنٌ: (T, TA:) pl. [of pauc.] أَحِنَّةٌ and [of mult.] حُنُونٌ and حَنَائِنُ. (K.) حُنَيْنٌ: see what next precedes.

كَلْبٌ حِنِّىٌّ A dog of the tribe of the جِنّ called الحِنّ. (TA.) حَنِّيَّةٌ: see حَنَانٌ.

حَنَّانٌ One who yearns towards, longs for, or desires, a thing, (K,) and inclines to it. (TA.) [Hence,] حَنَّانَةٌ A woman who remembers a former husband with yearning (الحنين) and grieving, or moaning, (K, TA,) in tenderness for her children, when they are young, that the husband may maintain them; like أَنَّانَةٌ: or who yearns towards her former husband, and inclines to him: or who yearns towards her child, or children, by her husband who has separated from her: (TA:) or a woman who yearns towards her former husband, and grieves for him: or who marries, having been divorced, and yearns towards him who has divorced her. (Har p. 569.) And (assumed tropical:) A bow; (K;) [because of the sound made by the twanging of its string;] accord. to AHn, as a proper name; but ISd holds it to be, when thus applied, an epithet in which the quality of a subst. is predominant: (TA:) or a bow that [twangs, or] makes a sound (S, K) when its string has been pulled and then let go. (S.) And عُودٌ حَنَّانٌ (tropical:) [A lute that produces plaintive sounds: or] that excites lively emotions of sadness, or of mirth. (TA.) And سَحَابٌ حَنَّانٌ (assumed tropical:) Clouds that have [or produce] a حَنِين [or moaning sound, by their thunder heard from a distance,] like the حَنِين of camels. (TA.) And سَهْمٌ حَنَّانٌ (assumed tropical:) An arrow that produces a sound when thou triest its sonorific quality by turning it round between thy fingers: (AHeyth, K, TA: [in the CK, نَقَرْتُهُ is erroneously put for نَقَّرْتَهُ:]) or that produces a sound when it is turned round (أُدِيرَ [or أُدِرَّ]) with the ends of the fingers upon the thumbs, by reason of the excellence and compactness of its wood. (TA. [See دَرَّ السَّهْمُ, in art. در.]) And خِمْسٌ حَنَّانٌ (tropical:) i. q. بَائِصٌ [A hurrying, or hard, journey in which the camels are watered only on the first and fifth days: (in the CK and a MS. copy of the K, erroneously, نابضٌ:)] (K, TA) i. e. (As, TA) in which there is a حَنِين [or yearning of the camels] by reason of its quickness; (As, K, TA;) or in which the camels yearn [towards their accustomed places] (تَحِنُّ) by reason of fatigue. (A, TA.) And طَرِيقٌ حَنَّانٌ (tropical:) A conspicuous road, (S, K, TA,) in which the old camel becomes joyous (يَحِنُّ, i. e. يَنْبَسِطُ): or, accord. to the A, a road in which there is [heard] a حَنِين [or yearning cry] of the camels; like طَرِيقٌ نَهَّامٌ meaning a road in which is [heard] a نَهِيم [or chiding] of camels. (TA.) b2: One who shows favour, or presents a favourable aspect, to him who turns from him, or shuns him. (K.) b3: Merciful, or having mercy. (S.) [Hence,] الحَنَّانُ a name of God; (K;) meaning The Merciful (Aboo-Is-hák, Az, IAth, K) to his servants. (IAth, TA.) حِنَّانٌ i. q. حِنَّآءٌ [Lawsonia inermis, or Egyptian privet, mentioned in art. حنأ]; (K;) a dial. var. of the latter: (Fr, Th, TA:) and حُنَّانٌ is said to be a pl.; (TA in the present art.;) i. e. of حِنَّآء, anomalously; or a dial. var. thereof. (TA in art. حنأ.) [See also what next follows.]

حَنُّونٌ i. q. فَاغِيَةٌ [The flower of the حِنَّآء] : or the flower of any tree (K) and plant: n. un. with ة. (TA.) [See also what next precedes.]

حِنِّينٌ and الحِنِّينُ: see حَنِينٌ حَانٌّ Yearning, longing, or desiring: (S:) or being affected with an intense emotion of grief or of joy. (K.) b2: [Hence, the fem.] حَانَّةٌ signifies A she-camel; [because of her yearning towards her young one;] (S, K;) as also ↓ مُسْتَحَنٌّ, (as in some copies of the S,) or ↓ مُسْتَحِنٌّ, (as in other copies of the S and in the K,) [both of which may be correct, as استحنّ is both trans. and intrans.:] or مُسْتَحَنٌّ signifies one who is affected with intense emotion by longing for his home (الَّذِى

اسْتَحَنَّهُ الشَّوْقُ إِلَى وَطَنِهِ). (IB, TA.) One says, مَالَهُ حَانَّةٌ وَلَا آنَّةٌ He has not a she-camel nor a sheep, or goat. (S, TA.) [See also آنٌّ.] Az mentions the saying, مَالَهُ حَانَّةٌ وَلَا جَارَّةٌ, as meaning He has not camels that yearn [towards their young ones] (تَحِنُّ) nor such as carry goods, or furniture and utensils, and wheat, or food. (TA.) مَحْنُونٌ, applied to a man, (S, i. q. مَجْنُونٌ [properly Possessed by a جِنِّىّ; and hence, mad, or insane]: (S, K: [see الحِنُّ:]) or i. q. مَصْرُوعٌ [as meaning affected with epilepsy]: (K:) or one who is affected with epilepsy (يُصْرَعُ) and then revives for a time. (AA, TA.) مُسْتَحَنٌّ, or مُسْتَحِنٌّ: see حَانٌّ

قر

1 قَرَّ بِالْمَكَانِ, (M, Mgh, Msb, K, &c.,) and فِيهِ, (S, M, Mgh,) first Pers\. قَرَرْتُ, (S,) aor. ـِ (S, M, Mgh, Msb, K;) and first Pers\. قَرِرْتُ, (S, Msb, TA,) aor. ـَ (S, M, Msb, K;) but the former is the more usual, or common; (M, TA;) inf. n. قَرَارٌ, (S, M, Mgh, K,) of both verbs, (S,) or this is a simple subst., (Msb,) and قُرُورٌ, (S, M, K,) of the former verb, (S,) and قَرٌّ (M, Msb, K) and تَقِرَّةٌ, (M, K,) which last is anomalous, (M,) and تَقْرَارَةٌ; (TA;) and ↓ استقرّ, (S, M, Msb, K,) بِهِ, (Msb,) or فِيهِ; (S;) and ↓ تقارَّ, (S, M, K,) originally تَقَارَرَ, (TA,) فِيهِ; (S, TA;) and ↓ تقرّر; (TA;) [and ↓ اقترّ, as appears from an ex. below;] He, or it, settled; became firm, steady, fixed, settled, or established; became motionless, stationary, standing, quiet, still, or at rest; rested; remained; continued; resided; in the place; syn. ثَبَتَ وَسَكَنَ, (K,) and تَمَكَّنَ [which, when said of a man, particularly implies being in authority and power]. (Msb.) [See also 4.] In the words of the Kur, [xxxiii. 33,] وَقِرْنَ فِى

بُيُوتِكُنَّ, and وَقَرْنَ, [And remain ye in your houses, or chambers,] قِرْنَ and قَرْنَ are contractions of اِقْرِرْنَ and اِقْرَرْنَ like as ظِلْنَ and ظَلْنَ are contractions of اِظْلِلْنَ and اِظْلَلْنَ: (M, Bd, * TA: * [but see ظَلَّ:]) or قِرْنَ is from وَقَرَ, aor. ـِ inf. n. وَقَارٌ; (Bd, TA; *) and قَرْنَ from قَارَ, aor. ـَ signifying اِجْتَمَعَ. (Bd.) It is said in a proverb, اِبْدَأْهُمْ بِالصُّرَاخِ يَقِرُّوا [Begin thou by crying out to them, and they will become still, or quiet; or] begin thou by complaining of them, and they will be content to be still, or quiet. (TA.) [But see Freytag's Arab. Prov., i. 173, where, instead of يَقِرُّوا, we find يَفِرُّوا.] You also say فِى مَكَانِهِ ↓ فُلَانٌ مَا يَتَقَارُّ, i. e. ↓ مَا يَسْتَقِرُّ [Such a one does not rest, or remain, in his place]. (S.) And it is said in a trad. of Aboo-Dharr, أَنْ قُمْتُ ↓ فَلَمْ أَتَقَارَّ And I did not delay to rise, or stand up. (TA.) You say also, of a woman, تَقِرُّ لِمَا يُصْنَعُ بِهَا (K) She suffers quietly what is done to her, such as the being kissed, &c. (K. * TA.) And مَآءُ الفَحْلِ فِى الرَّحِمِ ↓ اِقْتَرَّ The seed of the stallion rested, or remained, in the womb (S, K) of the she-camel; (K;) i. q. ↓ استقرّ. (S, K.) See also قَرٌّ, and قَرَارٌ, below.

A2: قَرَّ, (S, M, Mgh, Msb, K,) like لَبِسَ (Mgh) and تَعِبَ, (Msb,) [so that the second Pers\. is قَرِرْتَ,] aor. ـَ (Lh, M, IKtt, Mgh, Msb, K;) and قَرَّ, like ضَرَبَ, (Mgh, Msb,) [so that the second Pers\. is قَرَرْتَ,] aor. ـِ (M, IKtt, Mgh, Msb, K;) and قَرَّ, [second Pers\.

قَرَرْتَ or قَرُرْتَ,] aor. ـُ (Lh, M, K;) or, accord. to MF, Lh mentions the aor. .

قَرُ3َ and قَرِّ in his Nawádir; and IKtt, the three forms of aor. , and so the author of the Ma'álim; but IKtt says, in his Kitáb el-Abniyeh, يَقَرُّ and يَقِرُّ, though he may have mentioned the three forms in another book; and accord. to what is stated [in the M and] in the L, Lh says يَقُرُّ and يَقَرُّ, which is a rare form; (TA;) [on which it should be remarked, that ISd, IKtt, and Mtr, mention the form قَرَّ first, as though to indicate its being the more, or most, common;] inf. n. قَرٌّ, (Msb,) or قُرٌّ, (IKtt, TA,) or the latter is a simple subst.; (Msb;) It (the day, Lh, S, M, &c., and in like manner one says of the night, قَرّتِ اللَّيْلَةُ, M) was, or became, cold. (Lh, S, M, &c.) b2: قُرَّ He (a man) was, or became, affected, or smitten, by the cold. But you do not say قَرَّهُ اللّٰهُ: instead of this you say ↓ أَقَرَّهُ. (M, K.) b3: It is said in a trad. respecting the war of the Moat, فَلَمَّا أَخْبَرْتُهُ خَبَرَ القَوْمِ وَقَرِرْتُ قَرَرْتُ, meaning, And when I [acquainted him with the tidings of the people, and] became quiet, I experienced cold. (TA.) [But perhaps the last word should be قُرِرْتُ.] b4: قَرَّتْ عَيْنُهُ, (S, M, IKtt, Msb, K,) of the measure فَعِلَتْ, (M,) like تَعِبَتْ, (Msb,) [second Pers\.

قَرِرْتِ,] aor. ـَ (S, M, IKtt, K,) which is the more usual form; (M;) and قَرِّتْ, like ضَرَبَتْ, (Msb,) [second Pers\. قَرَرْتِ,] aor. ـِ (S, M, IKtt, K;) inf. n. قُرَّةٌ, (Th, M, Msb, K,) said by Th to be an inf. n., (M,) and قَرَّةٌ (M, K) and قُرُورٌ; (M, Msb, K;) (tropical:) His eye was, or became, cool, or refrigerated, or refreshed; contr. of سَخِنَتْ; (S, M;) wherefore some prefer that قَرَّتْ should be of the measure فَعِلَتْ, to agree in measure with its contr.: (M:) or became cool, &c., by reason of happiness, or joy: (Msb:) or became cool, &c., and ceased to weep, (M, K,) and to feel hot with tears; (M;) for the tear of happiness, or joy, is cool; and that of sorrow, or grief, is hot: (S:) [it may therefore be rendered, his eye was, or became, unheated by tears:] or it is from القَرَارُ, and means, his eye, seeing that for which it longed, became at rest, and slept. (M, K. *) You also say قَرِرْتُ بِهِ عَيْنًا, and قَرَرْتُ بِهِ عَيْنًا, inf. n., of both forms, قُرَّةٌ and قُرُورٌ, (tropical:) I was, or became, cool, or refrigerated, or refreshed, in eye thereby. (S.) See also 4.

A3: قَرَّهُ, aor. ـُ inf. n. قَرٌّ, He poured it; poured it out, or forth; namely, water: and he poured it, or poured it out or forth, at once. (TA.) You say قَرَّ عَلَيْهِ المَآءَ He poured the water upon him. (M, K.) And قَرَرْتُ عَلَى رَأْسِهِ ذَنُوبًا مِنْ مَآءٍ بَارِدٍ I poured upon his head a bucket of cold water. (S.) and قَرَّ المَآءَ فِى الإِنَآءِ He poured the water into the vessel. (TA.) b2: Hence, (TA,) قَرَّ الكَلَامَ فِى أُذُنِهِ, (Sh, M, K,) and الحَدِيثَ, (S,) aor. ـُ (Sh, S, M,) inf. n. قَرٌّ, (Sh, S, M, K,) (tropical:) He poured forth the speech, or discourse, or narration, into his ear: (M, K:) or he did as though he poured it into his ear: (S:) or he intrusted him with it: (TA:) or he spoke it secretly into his ear: (M, * K, * TA:) or he repeated it in his ear, meaning the ear of a dumb man (أَبْكَم), that he might understand it: (IAar:) or he put his mouth to his ear and spoke loudly to him, as one does to a deaf man. (Sh.) 2 قَرَّّ see 4, in two places.

A2: قَرَّرَهُ بِهِ, inf. n. تَقْرِيرٌ, He made him to acknowledge, or confess, it. (S.) You say قَرَّرَهُ بِالْحَقِّ, (S,) and عَلَى الحقِّ, (M, K,) حَتَّى أَقَرَّ, (S,) He made him to acknowledge the truth, or right, or due, (S, M, K,) so that he did acknowledge it. (S.) 3 قَارَّهُ, inf. n. مُقَارَّةٌ, He settled, became fixed or established or motionless or quiet or still or at rest, rested, remained, or continued, with him. (S, K.) You say أَنَا لَا أُقَارُّكَ عَلَى مَا أَنْتَ عَلَيْهِ I will not settle, &c., with thee in the state in which thou art. (TA.) And hence the saying of Ibn-Mes'ood, قَارُّوا الصَّلَاةَ, (S, * K,) from القَرَارُ, not from الوَقَارُ, (S,) meaning, Be ye still, without motion, and without play, during prayer. (TA.) 4 اقرّه, (S, M, K,) and ↓ قرّرهُ, (M, K,) He settled, fixed, established or confirmed, him, or it; rendered him, or it, motionless, quiet, still, or at rest; made him, or it, to rest, remain, or con-tinue; (S, * M, * K;) فِيهِ [in it, namely, a place, or the like], and عَلَيْهِ [in it, namely, a state, an office, or the like]. (M, K.) You say اقرّهُ فى مَكَانِهِ [He settled, fixed, established, or confirmed, &c., him, or it, in his, or its, place]. (S, K.) And مَا

أَقَرَّنِى فِى هٰذَا البَلَدِ إِلَّا مَكَانُكَ [Nothing fixed me in this country, or town, &c., but thy being in it]. (TA.) And اقرّ الطَّيْرَ فِى وَكْرِهِ He left the birds to rest in their nest. (Msb.) And اقرّ العَامِلَ عَلَى عَمَلِهِ He left the agent to rest, [or settled, fixed, or established, him, or made him to continue, or confirmed him,] in his agency. (Msb.) [And اقرّهُ عَلَى قَوْلِهِ He left him at rest in his assertion, undisturbed, unopposed, or uncontradicted; he confirmed him in it; he confessed him to be correct respecting it. Thus the verb is used in the phrase اقرّهُ عَلَى ذٰلِكَ in the Expos. of the Jel., xxxviii. 22: and in many other instances.] You say also الشَّىْءَ ↓ قرّر, inf. n. تَقْرِيرٌ, meaning, He put the thing in its قَرَار [or resting-place]. (S.) And قَرَّرْتُ عِنْدَهُ الخَبَرَ حَتَّى

↓ اسْتَقَرَّ [I established the information in his mind, so that it became established]. (S.) And أَقْرَرْتُ هٰذَا الأَمْرِ, inf. n. تَقْرَارَةٌ and تَقِرَّةٌ, [both of which inf. ns. properly belong to the synonymous form قَرَّرْتُ, (as Lumsden has remarked, in his Arabic Grammar, page 241,) I settled, fixed, established, &c., this thing, or affair; or I confirmed it.] (S.) And it is said in a trad. of 'Othmán, أَقِرُّوا الأَنْفُسَ حَتَّى تَزْهَقَ Make ye the souls of the beasts which ye slaughter to become at rest, [and wait ye] that they may depart, and do not hasten to skin the beasts, nor to cut them in pieces. (TA.) And in a trad. of Aboo-Moosà, أُقِرَّتْ الصَّلَاةُ بِالْبِرِّ والزَّكَاةِ Prayer is established and connected with برّ and زكاة [i. e., benevolent treatment of others or piety or obedience to God, and the giving of the alms required by the law]. (TA.) b2: أَقْرَرْتُ الكَلَامَ لِفُلَانٍ I explained the saying, or speech, or language, to such a one, so that he knew it. (TA.) A2: أَقَرَّ He became quiet and submissive. (TA, from a trad.) A3: اقرّ بِهِ, (S, Msb,) inf. n. إِقْرَارٌ, (M, K,) He acknowledged, or confessed, it, (S, M, Msb, K,) namely, the truth, or a right, or due, (S, M, K,) or a thing. (Msb.) إِقْرَارٌ signifies The affirming a thing either with the tongue or with the mind, or with both. (ElBasáïr.) b2: [Hence, app.,] أَقَرَّتِ النَّاقَةُ, [as though signifying The she-camel acknowledged, or confessed, herself to be pregnant;] the she-camel's pregnancy became apparent: (IKtt, TA;) or became established; became a positive fact: (ISk, S, K:) or the she-camel conceived; became pregnant. (IAar.) A4: اقرّ He entered upon a time of cold. (M, K.) b2: اقرّهُ اللّٰهُ, (inf. n. إِقْرَارٌ, Msb,) God caused him to be affected, or smitten, by the cold. (S, * M, Msb, K.) One does not say قَرَّهُ (M, K) b3: اقرّ اللّٰهُ عَيْنُهُ, (S, M, Msb, K,) and بِعَيْنِهِ, (M, K,) (tropical:) God made his eye to become cool, or refrigerated, or refreshed, (Msb, TA,) by happiness, or joy, in consequence of his having offspring, or of some other event: (Msb:) or cooled his tears; for the tear of happiness, or joy, is cool: (As:) or gave him to such an extent that his eye became quiet (حَتَّى تَقَرَّ), and was not raised towards him who was above him, (S, TA,) or towards that which was above it: (L:) or caused him to meet with that which contented him, so that his eye became quiet (تَقَرَّ) in looking at other things; an explanation approved and adopted by Abu-l-'Abbás: (L, TA:) or caused his eye to sleep, by making him to meet with happiness, or joy, that dispelled his sleeplessness. (Aboo-Tálib.) You say also يُقِرُّ بِعَيْنِى أَنْ أَرَاكَ [It refreshes my eye, &c., to see thee]. (TA.) See also 1.5 تَقَرَّّand 6: see 1, first signification.8 إِقْتَرَ3َ see 1, first signification.

A2: اقترّ, (K,) or اقترّ بِالْقَرُورِ, (S,) or بِالْمَآءِ البَارِدِ, (M,) He washed himself with cold water. (S, M, K.) 10 إِسْتَقْرَ3َ see 1, first signification, in three places; and see 4. [b2: استقرّ often signifies It was, or subsisted, or had being: and hence مُسْتَقِرٌّ is frequently used or understood as a copula, often with بِ prefixed to the predicate; as is also يَسْتَقِرُّ; so that رَيْدٌ مُسْتَقِرٌّ عِنْدَكَ or يَسْتَقِرُّ عندك may mean Zeyd is with thee; as well as Zeyd is residing, &c., with thee. See, on this point, I 'Ak, p. 58.) b3: Also, It obtained, or held. R. Q. 1 قَرْقَرَ, [inf. n. قَرْقَرَةٌ,] It (a man's belly) sounded, [or rumbled,] (S, TA,) by reason of hunger, or from some other cause. (TA.) Also said of a cloud, with thunder. (TA.) b2: It (wine, or beverage,) sounded, [or gurgled,] in a man's throat. (M, TA.) b3: He laughed (S, M, K) in a certain manner, (S,) violently, or immoderately, and reiterating his voice in his throat: (M, K:) or he imitated the sounds of laughing: (IKtt:) or قَرْقَرَ is similar to قَهْقَهَ. (Sh.) b4: He (a camel) brayed, (S, M, K,) with a clear and reiterated voice: (S, M:) or brayed in the best manner: (IKtt:) said only of a camel advanced in age: (S, in art. نقض:) قَرْقَرَةٌ is the inf. n., (S, * M, K, *) and the simple subst. is قَرْقَارٌ: (M, K:) and قَرَاقِرُ is pl. of the former of these ns. (S.) b5: قَرْقَرَتْ It (a pigeon, حَمَامَة,) [cooed; or] uttered its cry: (S, K:) or uttered a hind of cry: (M:) the inf. n. is قَرْقَرَةٌ and قَرْقَرِيرٌ, (S, M, K,) which latter IJ says is of the measure فَعْلَلِيْلٌ, thus making it a quadriliteralradical word, (M,) and قَرْقَارٌ and قَرْقَارٌ, which last is a simple subst. as well as an inf. n., and so is قَرْقرَةٌ. (El-Hasan Ibn-'Abd-Allah El-Kátib El-Isbahánee.) b6: She (a domestic hen) uttered a reiterated cry, or cackling. (Hr, M.) قَرٌّ: see 1, throughout. b2: يَوْمُ القَرِّ [The day of resting;] the eleventh day of Dhu-l-Hijjeh; (A 'Obeyd;) the first of the days called أَيَّامُ التَّشْرِيقِ; (Msb;) the day next after that called يَوْمُ النَّحْرِ [or the day of the sacrifice, or of the slaughtering of camels]: (S, M, Mgh, K:) so called because the people on that day rest, or settle, in their abodes: (S, M, Mgh:) or because they rest on that day in [the valley of] Minè, (A 'Obeyd, Kr, M, Msb, K,) after the fatigue of the three days immediately preceding. (A 'Obeyd.) A2: يَوْمٌ قَرٌّ, (S, M, Msb, K,) the inf. n. being thus used as an epithet, (Msb,) and ↓ قَارٌّ, (S, Mgh, Msb,) but the latter was disapproved by IAar, (TA,) and ↓ مَقْرُورٌ, (M, K,) and لَيْلَةٌ قَرَّةٌ, (S, M, Msb, K,) and ↓ قَارَّةٌ, (S, Msb,) A cold chill, or cool, day, and night: (S, M, &c.:) and قَرٌّ is applied to anything as signifying cold; (TA;) [and so, app., ↓ قَارٌّ, and perhaps ↓ قَرُورٌ and ↓ قَرِيرٌ]. [Hence,] القَرَّتَانِ [The two cold times;] the morning and the evening. (S, K.) A man being asked what had caused his teeth to fall out, he answered ↓ أَكْلُ الحَارِّ وَشُرْبُ القَارِّ [The eating what was hot, and drinking what was cold: but he may have used قَارّ instead of قرّ for the purpose of assimilation to حارّ; and it seems that, when coupled or connected with حَارٌّ, قَارٌّ is more chaste than قَرٌّ]. (TA.) Respecting the saying وَلِّ حَارَّهَا مَنْ تَوَلَّى قَارَّهَا, see art. حر.

A3: See also قُرٌّ.

قُرٌّ i. q. قَرَارٌ [q. v.] (S, M, K) and مُسْتَقَرٌّ (TA) [and مَقَرٌّ].

A2: Also, (S, M, Mgh, Msb, K,) and ↓ قَرٌّ, (Lh, KT,) which latter form, it is said, must be used in conjunction with [its contr.] حَرٌّ, for the sake of assimilation, (TA,) and ↓ قِرٌّ, (KT,) Cold; coldness; chill; chilness; coolness; syn. بَرْدٌ; (S, M, Mgh, Msb, K;) as also ↓ قِرَّةٌ: (S:) or قُرٌّ signifies cold; &c., in winter; (M, K;) whereas بَرْدٌ is in winter and summer: (M:) and ↓ قِرَّةٌ, cold, &c., by which a man (M, K) or other creature, (M,) is affected, or smitten. (M, K.) You say دَخَلُوا فِى القُرِّ They entered upon the [time of] cold. (M.) And لَا حَرَّ وَلَا قَرَّ Neither heat nor cold. (TA, from a trad.) And لَيْلَةٌ

↓ ذَاتُ قِرَّةٍ A night of cold. (TA.) And اشدُّ

↓ العَطَشِ حِرَّةٌ عَلَى قِرَّةٌ (S) The most severe of thirst is thirst in a cold day. (S, art. حر.) and sometimes the Arabs said ↓ أَجِدُ حِرَّةٌ تَحْتَ قِرَّةٌ (S) [I experience] thirst in a cold day. (ISd, in TA, art. حر.) [See this and other exs. in art. حر.) One says also ↓ ذَهَبَتْ قِرَّتُهَا, [meaning قِرَّةٌ العِلَّةِ,] The time of its access, or coming, meaning of the access, or coming, of the disease, [app., of the shivering-fit of an ague, (see عُرَوَآءُ,)] departed: the [pronoun] ها refers to [the word]

العِلَّة. (S.) قِرٌّ: see قُرٌّ.

لقَرَّتَانِ: see قَرٌّ.

قُرَّةُ العَيْنِ signifies مَا قَرَّتْ بِهِ العَيْنُ (tropical:) [That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed; &c.; or in consequence of which it becomes at rest, and sleeps: see 1]. (M, K.) In the Kur, xxxii. 17, instead of قُرَّةَ أَعْيُنٍ, Aboo-Hureyreh reads قُرَّاتِ أَعْيُنٍ, as on the authority of the Prophet. (M.) You say also هُوَ فِى قُرَّةٍ مِنَ العَيْشِ (tropical:) He is in a plentiful and pleasant state of life. (TA.) قِرَّةٌ: see قُرٌّ, throughout.

قَرَارٌ: see 1, first signification. b2: A state of settledness, fixedness, stability, establishment, quiet, stillness, rest, permanence, or continuance; (Msb, TA;) and so ↓ مُسْتَقَرٌّ, in the Kur, ii. 34, and vii.

23: (Bd, TA:) or in these two instances the latter is a n. of place. (Bd.) [Hence,] دَارُ القَرَارِ [Kur, xl. 42, The abode of stability; the permanent abode; i. e.,] the world to come. (TA, art. دور; &c.) A2: [A place, and a time, of settledness, fixedness, stability, establishment, quiet, stillness, rest, permanence, or continuance; a restingplace;] i. q. ↓ مُسْتَقَرٌّ (TA) [and ↓ مَقَرٌّ] and ↓ قُرٌّ. (S, M, K.) Exs. صَارَ الأَمْرُ إِلَى قَرَارِهِ, and ↓ مُسْتَقَرِّهِ, [The thing, or affair, came to its place, or time, of settledness, &c.; or the meaning may be, to its state of settledness, &c.; the explanation is] came to its end, and became settle, fixed, &c. (M, TA.) And لَهَا ↓ وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ [Kur, xxxvi.

38,] And the sun runneth to a place, and time, beyond which it doth not pass: or to a term appointed for it: (TA:) or to a determined limit, where its revolution ends; likened to the مستقرّ of a traveller, when he ends his journey: or to the middle of the sky; for it there seems to pause: or to its state of settledness, &c., according to a special path: or to its appointed end in one of the different places of rising and setting which it has on different days: or to the end of its course, in the desolate part of the world: and accord. to other readings, لَا مُسْتَقَرَّ لَهَا, and لَا مُسْتَقَرٌّ لَهَا, meaning, it has no rest; for it is always in motion. (Bd.) And ↓ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ [Kur, vi. 66,] To every prophecy is a term [for its fulfilment], which ye shall see in the present world and in the world to come. (TA.) And الرَّحِمِ ↓ مَقَرُّ The extreme part of the womb; the resting-place (مُسْتَقَرّ) of the fœtus therein. (M, K.) It is said in the Kur, [vi. 98,] وَمُسْتَوْدَعٌ ↓ فَمُسْتَقَرٌّ, meaning, And ye have a resting-place in the womb, and a depository [in the spermatic sources] in the back: but some read وَمُسْتَوْدَعٌ ↓ فَمُسْتَقِرٌّ, meaning, and [there is] such as is yet remaining in the womb, or such as is established in the present world, in existence, and such as is deposited in the back, not yet created: or and there is of you such as remains among the living, and such as is deposited in the earth [among the dead]: (M, TA:) or such as hath been born and hath appeared upon the earth, and such as is in the womb: (Lth, TA:) or such as yet remains in the back, and such as is deposited in the womb. (TA.) You say also, الْمُقَدَّسَةَ ↓ أَذْكَرَنِى الْمَقَارَّ [He, or it, reminded me of the consecrated places of abode: مَقَارُّ is pl. of ↓ مَقَرٌّ]. (TA.) And one says, on the occasion of a calamity befalling, ↓ صَابَتْ بِقُرٍّ, (S, Z, M, *) or ↓ وَقَعَتْ بِقُرٍّ, (K,) meaning, It (the calamity, الشِّدَّةُ, S) became [or fell] in its قَرَار [or settled or fixed place, or in the place where it should remain:] (S, K:) or the thing came to its قَرَار: (M:) or it fell in its place: (Z:) or it fell where it ought: (Th:) and sometimes they said ↓ وَقَعَتْ بِقُرِّهَا [it fell in its settled or fixed place, &c.]: (S:) and وَقَعَ الأَمْرُ

↓ بِقُرِّهِ, i. e. ↓ بِمُسْتَقَرِّهِ [the thing fell in the place where it did, or should, rest, or remain]: (As:) and one says to a man who seeks blood-revenge, when he meets the slayer of his relation, ↓ وَقَعْتَ بِقُرِّكَ thy heart has met that which it looked for. (TA.) ↓ لَقَدْ وَقَعْتُ بِقُرِّكَ, and ↓ بِقُحَاحِ قُرِّكَ, also means I have become acquainted with all that thou knowest, nothing thereof being hidden from me. (Ibn-Buzurj, in TA, art. قح.) One says also, [in threatening another,] لَأُلْجِثَنَّكَ إِلَى قُرِّ قَرَارِكَ; a prov., meaning, الى أَصْلِكَ وَجَهْدِكَ [i. e. I will assuredly impel thee, or drive thee, against thy will, to the utmost point to which thou canst go, or be brought or reduced; and, constrain thee to do thine utmost]. (JK. [Or the meaning is, I will assuredly impel thee, or drive thee, against thy will, to the place that thou deservest: or, to the place where thou shalt remain: or, to thy grave: or, to thy worst and lowest state or condition: see Freytag's Arab. Prov. ii. 450.]) b2: A region, or place, of fixed abode; i. q. مِنَ ↓ مُسْتَقَرٌّ الأَرْضِ: (S:) a region, district, or tract, of cities, towns, or villages, and of cultivated land; syn. حَضَرٌ. (TA.) Hence, أَهْلُ القَرَارِ [The people residing in such a region]: and hence, قَرَارِىٌّ, q. v. (TA.) [Hence, المُلْكِ وَغَيْرِهِ ↓ مُسْتَقَرُّ The seat of regal power, &c.] b3: I. q. مَا قَرَّ فِيهِ, (as in a copy of the M,) or ما قُرَّ فيه, (as in copies of the K,) i. e., ما قرّ فيه الماء (TA, written without any syll. signs,) [app. meaning, A place in which water has remained, or been poured]; as also ↓ قَرَارَةٌ: (M, K:) a depressed piece of ground; as also the latter word: (M, K:) or the latter is applied to any depressed piece of ground into which water pours and where it remains; and such ground is fertile, if the soil be soft: (AHn, M:) and to a round tract of level, or level and depressed, ground: (IAar, S:) and to a low meadow: (TA:) and to a small pool of water left by a torrent: (TA, art. ثعجر:) and the former of the two words is also explained as signifying a depressed place where water rests: so in the Kur, xxiii. 52: and a place where water rests in a meadow: (TA:) and it is also a pl., [or rather a coll. gen. n.,] of which the sing. [or n. un.] is ↓ قَرَارَةٌ: (As, M:) and قَرَارٌ is applied to low grounds because water rests in them. (ISh.) Ibn-' Abbás, mentioning 'Alee, said, عِلْمِى إِلَى

عِلْمِهِ كَالقَرَارَةِ فِى المُثْعَنْجَرِ My knowledge compared to his knowledge is like the small pool of water left by a torrent, placed by the side of the [main deep, or] middle of the sea. (K, * TA, art. ثعجر.) b4: [The bottom of the sea, &c.]

قَرُورٌ A woman who suffers quietly what is done to her, (M, K,) or who does not prevent the hand of him who feels her, as though she remained quiet to suffer what was done to her, (TA,) not repelling him who kisses her nor him who entices her to gratify his lust, (M, K, TA,) nor shunning that which induces suspicion. (TA.) A2: Cold water (S, K) with which one washes himself. (S.) (It seems to be an epithet in which the quality of a subst. predominates.) رَجُلٌ قَرِيرُ العَيْنِ (tropical:) A man whose eye is cool, refrigerated, or refreshed: (S:) or whose eye is cool, &c., and ceases to weep: or whose eye sees that for which it has longed [and becomes at rest and sleeps]. (K.) [See 1.] And عَيْنٌ قَرِيرَةٌ, and ↓ قَارَّةٌ, (tropical:) [An eye that is cool, &c.] (M, K.) فِرِّيَّةٌ The stomach, or triple stomach, or the crop, or craw, of a bird; syn. حَوْصَلَةٌ; (S, K;) like جِرِّيَّةٌ (S) [and جِرِّيْئَةٌ].

قَرَارَةٌ: see the last division of what is given above under قَرَارٌ.

قَرَارِىٌّ, from قَرَارٌ, because he who is so called remains in the dwellings, (TA,) An inhabitant of a region, district, or tract, of cities, towns, or villages, and of cultivated land, who does not go in search of pasture: (K:) a tailor: (IAar, S, K:) a butcher: or any workman or artificer. (K.) The vulgar use it in the present day as an intensive epithet; saying خَيَّاط قَرَارِى, and نَجَّار قَرَارِى, (TA,) meaning a clever tailor, and a clever carpenter; and in like manner, قِرْقَارِى. (IbrD.) قَرْقَرَةٌ: see R. Q. 1; the first and last in two places.

قَرْقَرِيرٌ: see R. Q. 1; the first and last in two places.

قَرْقَارٌ: see R. Q. 1; the first and last in two places.

قُرْقُورٌ A long ship or boat: (S, K:) or a great ship or boat: (K:) pl. قَرَاقِيرُ. (TA.) قَارٌّ [act. part. n. of قَرَّ, q. v.] You say فُلَانٌ قَارٌّ Such a one is quiet, or still, or at rest. (TA.) A2: See also قَرٌّ and قَرِيرٌ.

قَارُورَةٌ [A flask, bottle, or, as it generally signifies in the present day, phial;] the thing in which wine, or beverage, &c., (M,) or in which wine, or beverage, and the like, (K,) rests, or remains: (M, K:) or it is of glass, (S, M, K,) only; (M, K;) a kind of vessel of glass: (Msb:) pl. قَوَارِيرُ. (S, &c.) The dim. is قُوَيْرِيرَةٌ. (TA.) قَوَارِيرَ قَوَارِيرَ مِنْ فِضَّةٍ, in the Kur, [lxxvi. 15 and 16,] is said by some learned men to mean Vessels, [vessels] white as silver and clear as قوارير.

[See also art. فض.] An ا is added by some to the final قوارير [of verse 15] in order that the ends of the verses may be similar. (M.) b2: A receptacle for fresh, or dried, dates; also called قَوْصَرَةٌ. (Msb.) b3: (tropical:) The black of the eye; the part, of the eye, that is surrounded by the white: (M, K:) as being likened to قارورة of glass, because of its clearness, and because the observer sees his image in it. (M, TA.) [See an ex. in a verse cited in the first paragraph of art. سلب.]

b4: (tropical:) A woman, or wife; as also قَوْصَرَّةٌ: (Az, Msb:) called by the former appellation because the child, or the seed, rests in her womb, as a thing rests in a vessel, and as being likened to a vessel of glass because of her weakness. (Msb.) Hence the words [of Mohammad] in a trad., رُوَيْدَكَ رِفْقًا بِالْقَوَارِيرِ [Go thou leisurely: act gently with the قَوَارير]: women being here likened to قوارير of glass because of their weakness of purpose, and their fickleness; for such vessels are soon broken and cannot be restored to soundness: meaning, that the man thus addressed, named أَنْجَشَة (Anjesheh), [a freedman of Mohammad,] should not raise his voice and sing in driving the camels, for fear of the women's having their desires excited by what they heard; or for fear that the camels, hearing the singing, should go quickly, and jolt and fatigue the riders. (TA.) مَقَرٌّ: see قَرَارٌ, in three places.

مُقِرٌّ A she-camel whose pregnancy is established: (TA:) or that has condensed and retained the seed of the stallion in her womb, (M, K,) and not ejected it: (M:) or that has conceived, or become pregnant. (IAar.) See 4.

مَقْرُورٌ Affected, or smitten, by the cold: (S, M, K:) from أَقَرَّهُ اللّٰهُ, contr. to rule; as though formed from قُرَّ. (S.) [It seems that J was not acquainted with the form قُرَّ, which is mentioned in the M and K, or that he did not allow it.] b2: See also قَرٌّ.

مُسْتَقَرٌّ: see قَرَارٌ; the former in several places: b2: and for the latter, see 10.

مُسْتَقِرٌّ: see قَرَارٌ; the former in several places: b2: and for the latter, see 10.

در

1 دَرَّ, (S, Msb, K, &c.,) aor. ـِ and دَرُّ, [the latter anomalous,] inf. n. دَرٌّ (Msb, K, TA) and دُرُورٌ, (TA,) It (milk) was, or became, copious, or abundant, (Msb, K, TA,) and flowed, or streamed; it flowed, or streamed, copiously, or abundantly; and so (assumed tropical:) the water of the eye, or tears, and the like, (TA,) &c.; (Msb;) as also ↓ استدرّ: (K, TA:) and, said of milk, it ran, or flowed: and it collected [or became excerned] in the udder from the ducts and other parts of the body. (TA.) b2: [Hence,] said of sweat, (assumed tropical:) It flowed (K) like as milk flows. (TA.) b3: And of the tax called خَرَاج, (assumed tropical:) Its produce became abundant. (K.) b4: And [in like manner] one says, لَاَدَرَّ دَرُّهُ: see دَرٌّ, below. b5: And [hence,] دَرَّ also signifies (assumed tropical:) It was, or became, consecutive. (K in art. دهدر.) And (assumed tropical:) It continued; as in the phrase, دَرَّ لَهُ الشَّىْءٌ (assumed tropical:) [The thing continued to him]. (Sh, TA in art. جرى.) b6: And, said of a horse, aor. ـِ inf. n. دَرِيرٌ (K) and دَرَّةٌ, (TA,) (assumed tropical:) He ran vehemently: or ran easily (K, TA) and without interruption. (TA.) b7: And of herbage, (K,) inf. n. دَرٌّ, (TA,) (assumed tropical:) It became tangled, or luxuriant, (K, * TA,) by reason of its abundance. (TA.) b8: One says also, of a she-camel, دَرَّتْ, (TA,) and دَرَّتْ بِلَبَنِهَا, (K,) aor. ـُ and دَرِّ, [the former anomalous,] inf. n. دُرُورٌ and دَرٌّ; (TA;) and ↓ ادرّت, alone, (S, K,) and ↓ ادرّت بِلَبَنِهَا; (K;) She yielded her milk, or made it to flow, copiously, or abundantly. (K, TA.) and دَرَّالضَّرْعُ بِاللَّبَنِ, aor. ـُ (S,) or ـِ (TA,) inf. n. دُرُورٌ, (S,) or دَرٌّ, (TA,) [The udder abounded with milk: or yielded milk copiously, or abundantly: and اللَّبَنَ ↓ ادرّ signifies the same; or it yielded, or emitted, the milk.] b9: And [hence,] دَرَّتْ حَلُوبَةُ المُسْلِمِينَ, (S, A,) and لِقْحَتُهُمْ, (TA,) [lit. The milch-camel of the Muslims yielded milk copiously,] meaning (tropical:) the tribute, or taxes, pertaining to the Muslims poured in abundantly. (S, * A, TA.) b10: And دَرَّتِ السَّمَآءُ بِالمَطَرِ, (K,) aor. ـُ (S,) inf. n. دَرٌّ and دُرُورٌ, (K,) (assumed tropical:) The sky poured down rain (K, TA) abundantly. (TA.) b11: and دَرَّبِمَا عِنْدَهُ (tropical:) He produced, or gave forth, what he had. (A.) b12: And دَرَّتِ الدُّنْيَا عَلَى أَهْلِهَا (tropical:) The world was bountiful to its inhabitants. (A.) b13: And دَرَّتِ السُّوقُ, (S in art. غر, and K,) inf. n. دِرَّةٌ, (S ubi suprà,) (tropical:) The market became brisk, its goods selling much; (S ubi suprà, K, TA;) contr. of غَارَّت. (S ubi suprà.) b14: And دَرَّتِ العُرُوقُ The ducts, or veins, became filled with milk, (TA,) or (tropical:) with blood. (A, TA.) b15: And دَرَّ العِرْقُ, inf. n. دُرُورٌ, (assumed tropical:) The vein pulsated uninterruptedly. (TA.) b16: And دَرًّ السَّهْمُ, (AHn, K,) aor. ـِ (TA,) inf. n. دُرُورٌ, (assumed tropical:) The arrow turned round well upon the nail (AHn, K *) of the left thumb, [app. so as to produce a sound, (see حَنَّانٌ,)] being turned with the thumb and fore finger of the right hand [for the purpose of testing its sonorific quality]: the arrow does not thus turn, nor does it produce the kind of sound termed حَنِين, unless in consequence of the hardness of its wood, and its goodly straightness, and its compact make. (AHn.) A2: دَرَّ also signifies It (a thing) was, or became, soft, tender, or supple. (IAar, K.) A3: And It (a lamp) gave light, shone, or shone brightly. (K.) b2: And, aor. ـَ which is extr., (K,) or, as some say, the pret. is originally دَرِرَ, [the sec. Pers\. being دَرِرْتَ,] and, if so, the aor. is not extr., (MF,) It (a man's face) became goodly after disease. (K.) 4 ادرّ [He made milk to flow, or to flow copiously, or abundantly:] he drew forth milk. (Msb.) See also 1, in three places. b2: [Hence,] أَدَرُّوا الخَرَاجَ (assumed tropical:) They (the collectors) made the produce of the tax called خراج to come in abundantly. (TA.) b3: [And ادرّ البَوْلَ (assumed tropical:) It (a medicine, &c.,) caused the urine to flow plentifully; acted as a diuretic; (see the act. part. n. below;) as also ↓ استدرهُ.] b4: ادرّ أُمَّهُ He (a young camel) sucked, or drew the milk of, his mother. (TA.) And ادرّها He stroked her (a camel's) dugs, to draw her milk: he milked her; (TA;) as also ↓ استدرها, referring to a ewe or she-goat: (Msb: and the latter, he stroked her dugs with his hand, causing the milk to flow, or to flow copiously: and the same verb, he sought, or desired, her milk, or the flowing of her milk. (TA.) b5: [Hence,] أَدِرُوا لِقْحَةَ المُسْلِمِينَ (tropical:) [Make ye. the tribute, or taxes, pertaining to the Muslims to pour in abundantly: lit., make ye the milchcamel of the Muslims to yield milk abundantly]: said by 'Omar to the collector of the taxes. (TA.) b6: [Hence, also,] one says to a man, when he seeks a thing, and begs for it importunately, أَدِرَّهَا وَ إِنْ أَبَتْ, meaning, [lit.,] Ply her, though she refuse, until she yield her milk abundantly. (TA.) b7: And أَدَرَّ اللّٰهُ لَهُ أَخْلَافَ الرِّزْقِ (tropical:) [God milked for him the dugs of sustenance; i. e. provided for him the means of subsistence]: and نِعْمَةَ اللّٰهِ بِالشُّكْرِ ↓ استدّر (tropical:) [He drew the favour, or blessing, of God, by thankfulness]. (A.) b8: الرِّيحُ تُدِرُّ السَّحَابَ, (S, L, K,) and ↓ تَسْتَدِرُّهُ, (S, L,) (assumed tropical:) The wind draws forth a shower of fine rain from the clouds: (S, L, K: in some copies of the last, we find, as the explanation of أَدَرَّتِ الرِّيحُ السَّحَابَ, instead of حَلَبَتْهُ, [agreeably with the above explanation,] جَلَبَتْهُ, with ج: the explanation in the [S and] L is تَسْتَحْلِبُهُ: TA:) and السَّحَابَ ↓ نَسْتَدِرُّ (assumed tropical:) [We desire, or look for, a shower of rain from the clouds]. (TA in art. حلب.) b9: And بَيْنَ عَيْنَيْهِ عِرْقٌ يُدِرُّهُ الغَضَبُ (said in a trad., TA) (tropical:) Between his eyes was a vein which anger caused to flow; (S; *) or to fill with blood; (A;) or to become thick and full: (TA:) or which anger put in motion: (S:) for (TA) أَدَرَّ الشَّىْءَ signifies he put the thing in motion. (K, TA.) b10: ادرّت المِغْزَلَ (tropical:) She twisted the spindle vehemently, (A, K,) so that it seemed to be still in consequence of its vehement twirling. (K, * TA.) b11: And ادرّ السَّهْمَ (assumed tropical:) He made the arrow to turn round well upon the nail (AHn, K *) of his left thumb, turning it with the thumb and fore finger of his right hand. (AHn. [See 1, latter part.]) b12: And أَدْرَرْتُ عَلَيْهِ الضَّرْبُ (tropical:) I inflicted upon him an uninterrupted beating. (A.) 10 إِسْتَدْرَ3َ see 1, first sentence: b2: and see دِرَّةٌ.

A2: See also 4, in five places. b2: استدرّت (assumed tropical:) She (a goat) desired the ram: (El-Umawee, S, K:) and one says also اِسْتَذْرَتْ. (El-Umawee, S. [See art. ذرو.]) b3: And استدرّ (assumed tropical:) He spoke, or talked, much. (TA in art. غلت.) R. Q. 1 دَرْدَرَ, (inf. n. دَرْدَرَةٌ, TK,) He (a child, S) chewed, or mumbled, an unripe date (S, K) with his toothless gums. (TA.) Hence the saying of a certain Arab, to whom El-Asma'ee had come, أَتَيْتَنِى وَ أَنَا أُدَرْدِرُ [Thou camest to me when I was a child mumbling with toothless gums: or it may mean thou hast come to me when I am old, mumbling &c.: see دُرْدُرٌ]. (TA.) b2: Also He (a man) lost his teeth, and their sockets became apparent. (TA.) R. Q. 2 تَدَرْدَرَ It (a thing) was, or became, in a state of motion or commotion, or it moved about. (T in art. دل.) And تَدَرْدَرَتِ اللَّحْمَةُ The piece of flesh quivered. (K.) [Hence,] one says of a woman, تَدَرْدَرُ, [for تَتَدَرْدَرُ,] meaning She quivers in her buttocks, by reason of their largeness, when she walks. (TA.) دَرٌّ an inf. n. used as a subst., (Msb,) Milk; (S, A, Msb, K;) as also ↓ دِرَّةٌ. (K.) Hence, ذَوَاتُ الدَّرِّ, and الدَّرُّ alone, Milch-animals. (TA.) And أُمَّهَاتُ الدَّرِّ The teats of a camel or clovenfooted animal. (TA.) b2: Hence also the saying, لِلّٰهِ دَرُّكَ (tropical:) To God be attributed the good that hath proceeded from thee! or thy good deed! (TA:) or thy deed: (A:) or thy gift! and what is received from thee! [and thy flow of eloquence! and the like: when said to an eloquent speaker or poet, it may be rendered divinely art thou gifted!] a man's gift [or the like] was originally thus likened to the milk of a camel; and then this phrase became so common as to be used as expressive of admiration of anything: (Aboo-Bekr, TA:) it was first said by a man who saw another milking camels, and wondered at the abundance of their milk: (ISd, TA:) the thing alluded to therein is attributed to God to indicate that none other could be its author. (TA.) You say also, لِلّٰهِ دَرُّهُ (tropical:) To God be attributed his deed! (S, K:) or his knowledge! or his good! or bounty! or beneficence! (Har p. 418:) [&c.:] meaning praise. (S.) Accord. to IAar, دَرٌّ signifies (tropical:) A deed, whether good or evil. (TA.) Ibn-Ahmar says, لِلّٰهِ دَرِّى [To God be attributed what hath brought me to this state!] wondering at himself. (TA.) One also says, لِلّٰهِ دَرُّكَ مِنْ رَجُلٍ, which is likewise an expression of praise, (S,) meaning (tropical:) To God be attributed the goodness, or good action, of thee, as a man! [i. e., of such a man as thou!] (TA.) And لِلّٰهِ دَرُّهُ فَارِسًا (tropical:) [To God be attributed his excellence as a horseman!]. (Msb.) And, in dispraise, (S,) دَرُّهُ ↓ لَا دَرَّ May his good, or wealth, not be, or become, much, or abundant! (S, A, TA:) or may his work not thrive! (K.) El-Mutanakhkhil says, لَا دَرَّ دَرِّىَ إِنْ أَطْعَمْتُ نَازِلَهُمْ قِرْفَ الحَتِّىِ وَعِنْدِى البُرُّ مَكْنُوزُ [May my wealth not become abundant, or may my work not thrive, if I feed him among them who is a guest with the rind of حَتِىّ (q. v.) when I have wheat stored up]: this verse is cited by Fr, who also mentions the phrase, دَرَّ دَرُّ فُلَانٍ

[May the wealth of such a one become abundant! or may his work thrive!]. (TA.) A2: Also The soul; syn. نَفْسٌ. (K.) One says رَجُلٌ سَرِىٌّ الدَّرِّ A man of generous and manly soul. (TK.) and دَفَعَ اللّٰهُ عَنْ دَرِّهِ May God defend his soul. (Lh.) دُرٌّ and دُرَرٌ (S, Msb, K) and دُرَّاتٌ (K) pls., (S, Msb, K,) or rather the first is a coll. gen. n., and the second and third are pls., (MF,) of ↓ دُرَّهٌ, (S, Msb, K,) which last signifies A pearl: (S:) or a large pearl. (Msb, K.) دَرَّةٌ: see دِرَّةٌ.

دُرَّةٌ: see دُرٌّ.

دِرَّةٌ: see دَرٌّ, first sentence. b2: Also Copious, or abundant, flowing milk; milk flowing copiously, or abundantly: (TA:) and a flow, or stream, or a flowing or streaming, of milk; (S, K;) and its abundance or abounding: (S, Msb, K:) as also ↓ دَرَّةٌ: (L:) or this latter signifies a single flow, or stream, of milk. (Msb.) Hence the prov., لَا آتِيكَ مَااخْتَلَفَتِ الدِّرَّةُ وَالجِرَّةُ I will not come to thee as long as the flow of milk and the cud go [the former] downwards and [the latter] upwards. (TA. [See also جِرَّةُ.]) b3: [Hence also the phrase,] لِلسَّحَابِ دِرَّةٌ (assumed tropical:) The clouds have a pouring forth: pl. دِرَرٌ. (S.) En-Nemir Ibn-Towlab says, وَرَحْمَتُهُ وَسَمَآءٌ دِرَرْ سَلَامُ الإِلَاهِ وَرَيْحَانُهُ meaning ذَاتُ دِرَرٍ [i. e. The peace, or security, &c., of God, and his bounty, and his mercy, and a sky pouring forth showers]. (S.) Some say that دِرَرٌ signifies ↓ دَارٌّ [flowing, or streaming; or flowing, or streaming, copiously, or abundantly]; like as قِيَمًا in the Kur vi. 162 signifies قَائِمًا. (TA.) In like manner one says also دِيَمٌ دِرَرٌ [Lasting and still rains pouring down]. (TA.) b4: and لِلسُّوقِ دِرَّةٌ (assumed tropical:) The market has a brisk traffic going on in it, its goods selling much. (Az, S.) b5: and لِلسَّاقِ دِرَّةٌ (assumed tropical:) The thigh, or shank, [of the horse or the like] has a continuous movement for running; syn. لِلْجَرْىِ ↓ اِسْتِدْرَارٌ. (Az, S.) You say also, مَرَّ الفَرَسُ عَلَى دِرَّتِهِ, meaning (assumed tropical:) The horse passed along without being turned aside by anything. (TA. [See also مُسْتَدِرٌّ.]) b6: دِرَّةٌ also signifies (tropical:) Blood [as being likened to milk]. (K.) A poet cited by Th likens war and the blood thereof to a [raging] she-camel and her دِرَّة. (TA.) b7: and (assumed tropical:) The means of subsistence [as being likened to milk]. (TA in art. غر. [See an ex. voce غِرَّةٌ.]) b8: And A mode, or manner, of flowing, or streaming, of milk. (Msb.) A2: Also A certain thing with which one beats, or flogs; (Kr, S, A, K, TA;) i. e. the دِرَّة of the Sultán: (TA:) a whip: (Msb:) [app. a whip for flogging criminals; as seems to be implied in the TA: I have not found any Arab who can describe it in the present day: it seems to have been a kind of whip, or scourge, of twisted cords or thongs, used for punishment and in sport, such as is now called فِرْقِلَّة: or a whip made of a strip, or broad strip, (see 1 in art. خفق,) of thick and tough hide, or the like: it is described by Golius and Freytag (by the latter as from the S and K, in neither of which is any such explanation found,) as “ strophium ex fune aliave re contortum, aut nervus taurinus, similisve res, quibus percuti solet: ”] an Arabic word, well known: (TA:) [or an arabicized word, from the Pers\. دُرَّهْ:] pl. دِرَرٌ. (A, Msb.) دَرَرٌ The right course or direction of a road: (S, K:) its beaten track: its hard and elevated part. (TA.) You say, نَحْنُ عَلَى دَرَرِ الطَّرِيقِ We are upon the right course [&c.] of the road. (S.) And هُمَا عَلَى دَرَرٍ وَاحِدٍ They two are following one direct course. (S.) b2: دَرَرُ بَيْتٍ The direction, point, place, or tract, which is in front of, or opposite to, a house. (K.) You say, دَارِى

بِدَرَرِ دَارِكَ My house is in front of, or opposite to, thy house. (TA.) b3: دَرَرُ الرِّيحِ The direction, or point, from which the wind blows. (S, K.) دَرُورٌ: see دَارٌّ, in two places.

دَرِيرٌ A horse (S, K) or similar beast (K, TA) that is swift: (S, K:) or swift in running, and compact in make: (TA:) or compact and firm in make. (K, TA.) [See also دَرِّىٌّ and مُسْتَدِرٌّ.]

A2: See also دَارٌّ.

دَرَّآءُ: see دَارٌّ.

فَرَسٌ دَرِّىٌّ (TA) or دَرِّيَّةٌ (A) A horse, or mare, that runs much. (A, TA.) [See also دَرِيرٌ and مُسْتَدِرٌّ.]

A2: كَوْكَبٌ دَرِّىٌّ: see the next paragraph.

A3: الفَارِسِيَّةٌ الدَّرِّيَّةُ The chaste dialect of Persian: (Mgh:) or the most chaste dialect thereof: (TA:) so called in relation to دَرْ, (Mgh, TA,) as the name of a district of Sheeráz, (TA,) or as meaning “ a door ” or “ gate. ” (Mgh, TA.) كَوْكَبٌ دُرِّىٌّ and ↓ دِرِّىٌّ (S, A, K) and ↓ دَرِّىٌّ (K, TA) A shining, or brightly-shining, star: (K:) or a star that shines, glistens, or gleams, very brightly: (S, A:) called دُرِّىٌّ in relation to دُرّ [i. e. pearls, or large pearls], (Fr, Zj, S, A,) because of its whiteness (Zj, S, A) and clearness, and beauty: (Zj:) pl. دَرَارِىُّ. (A.) It is also termed دُرِّىْءٌ and دِرِّىْءٌ and دَرِّىْءٌ. (TA. [See art. درأ.]) b2: دُرِّىٌّ also signifies The glistening, or shining, of a sword: (K:) a rel. n. from دُرٌّ; because of its clearness: or likened to the star so termed: it occurs in poetry; but some read ذَرِّىٌّ, with ذ [and fet-h]. (TA.) دِرِّىٌّ: see the next preceding paragraph.

دُهْ دُرَّيْنِ, (S,) or دُهْدُرَّيْنِ: (K:) see art. دهدر.

دَرَّارَةٌ A spindle (K, TA) with which the pastor spins wool, or with which a woman spins cotton or wool; as also ↓ مِدَرَّةٌ. (TA.) دُرْدُرٌ The part of the gums where the teeth grow: (TA:) or the part where the teeth grow of a child: (S, K, TA:) or the part where the teeth grow both before they grow and after they have fallen out: (K, TA:) pl. دَرَادِرُ. (S.) Hence the prov., أَعْيَيْتِنِى بِأُشُرٍ فَكَيْفَ بِدُرْدُرٍ, (S, K,) or فَكَيْفَ أَرْجُوكَ بِدُرْدُرٍ, (TA,) i. e. Thou [weariedst me, and] didst not accept good advice when thou wast a young woman and when thy teeth were serrated and sharp in their extremities; then how should I hope for any good in thee now when thou hast grown old, and the places of the growth of thy teeth have become apparent by reason of age? (K, * TA.) In the K we read لَمْ تَقْبِلَ النُّصْحَ شَابًّا: but it should be لَمْ تَقْبَلِى النُّصْحَ شَابَّةً. (TA.) دُرْدُرٌ is also said to signify The extremity, or tip, of the tongue: or, as some say, its root: but the signification commonly known is that first given above. (TA.) دَرْدَرَةٌ inf. n. of R. Q. 1. (TK.) b2: Also an onomatopœia meaning The sound of water rushing along in the beds of valleys. (TA.) دَرْدَارٌ A certain kind of tree, (T, S, K,) well known; (T;) also called شَجَرَةُ البَقِّ: [both of these names are now applied to the elm-tree; and so both are applied by Golius:] there come forth from it various أَقْمَاع [app. excrescences of the nature of gall-nuts], like pomegranates, in which is a humour that becomes بَقّ [i. e. bugs or gnats, for both are signified by this word]; and when they burst open, the بقّ come forth: its leaves are eaten, in their fresh state, like herbs, or leguminous plants: so in the “ Minháj edDukkán. ” (TA.) A2: Also The sound of the drum. (K.) دُرْدُورٌ A whirlpool, in which shipwreck is feared; (S;) a place in the midst of the sea, where the water is in a state of violent commotion, (T, K,) and from which a ship scarcely ever escapes. (T, TA.) دَارٌّ: see دِرَّةٌ. b2: Also, (S, Msb, K,) and ↓ دَرُورٌ (S, A, Msb, K) and ↓ دَرَّآءُ (A) and ↓ مُدِرٌّ, (S,) A she-camel, (S, A, K,) or ewe, or she-goat, (Msb,) abounding with milk; having much milk: (S, A, Msb, K:) pl. (of the first, S, Msb) دُرَّآرٌ; (S, Msb, K;) and one says also إِبِلٌ دُرُرٌ (a pl. of دَرُورٌ [in the CK and in my MS. copy of the K ابل دَرُورٌ]) and إِبِلٌ دُرَّرٌ (also a pl. of دَرُورٌ [in the CK and in my MS. copy of the K ابل دَرَرٌ]): (K, accord. to the TA:) and ↓ دَرورٌ applied to an udder signifies the same: (TA:) [and ↓ مِدْرَارٌ also app. signifies the same; for you say] b3: ↓ سَمَآءٌ مِدْرَارٌ (tropical:) A sky pouring down abundance of rain: (S, K:) and ↓ سَحَابَةٌ مِدْرَارٌ a cloud pouring down much rain. (A, TA.) b4: رِزْقٌ دَارٌّ (tropical:) Continual, uninterrupted, sustenance, or means of subsistence. (TA.) A2: دَارٌّ and ↓ دَرِيرٌ A lamp giving light, shining, or shining brightly. (K.) تَدِرَّةٌ A copious flowing, or streaming, of milk. (K.) مُدِرٌّ: see دَارٌّ. b2: مُدِرٌّ لِلْبَوْلِ [and لَهُ ↓ مُسْتَدِرٌّ, and simply مُدِرٌّ and ↓ مُسْتَدِرٌّ, A diuretic medicine &c.]. (TA in art. جزر, &c.) And مُدِّرٌ لِلطِّمْثِ [Emmenagogue]. (K in art. اشن, &c.) b3: مُدِرَّةٌ and مُدِرٌّ A woman twirling her spindle vehemently, so that it seems to be still in consequence of its vehement twirling. (K, * TA.) مِدَرَّةٌ: see دَرَّارَةٌ.

مِدْرَارٌ: see دَارٌّ, in three places.

مُسْتَدِرٌّ: see مُدِرٌّ, in two places. b2: Also (tropical:) A number of arrows in their flight resembling the streaming of milk, by reason of the vehemence with which they are impelled; occurring in a verse of Aboo-Dhu-eyb. (TA.) b3: فَرَسٌ مُسْتَدِرٌّ فِى عَدْوِهِ (tropical:) [A horse that runs far without being turned aside by anything]. (A.) [See دِرَّةٌ, and see also دَرِّىٌّ and دَرِيرٌ.]

ظل

1 ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ: see 4.

A2: ظَلَّ, (T, M, Msb, K,) first Pers\. ظَلِلْتُ, (T, S, M, O, Msb, K,) [and accord. to SM ظَلَلْتُ also, for he says that] the verb is of the class of مَنَعَ as well as of the class of تَعِبَ, (TA,) and ظَلْتُ, (T, S, * M, O, K,) likened to لَسْتُ, (M, K, *) formed by rejecting the former ل in ظَلِلْتُ, (T, O,) and ظِلْتُ, which is [also] originally ظَلِلْتُ, (Sb, T, M, O, K,) formed by transferring to the ظ the vowel of the rejected ل, (Sb, T, M, O,) anomalously, (Sb, M,) the latter of the dial. of the people of El-Hijáz; (T;) aor. ـَ (S, * M, O, * Msb, K;) imperative اِظْلَلْ and ظَلْ (T) [and it is implied in the M voce قَرَّ that one says also اِظْلِلْ and ظِلْ, which indicates that the aor. is also يَظِلُّ, but this requires confirmation, which I have not anywhere found]; inf. n. ظُلُولٌ (T, S, M, O, Msb, K) and ظَلٌّ (M, K) and ظِلٌّ; (thus also in a copy of the M; [but this I think doubtful;]) accord. to Lth, (T,) or Kh, (Msb,) [i. e. accord. to the author of the 'Eyn,] is said only of a thing that is done in the day, or daytimes; (T, S, M, O, Msb;) like as بَاتَ, aor. ـِ is said only of a thing that is done in the night: (T:) it is an incomplete [i. e. a non-attributive] verb, relating to a time in which is a shade from the sun, from morning to evening, or from sunrise to sunset: (Esh-Shiháb, TA:) one says, ظَلَّ فُلَانٌ نَهَارَهُ صَائِمًا [Such a one was during his day fasting; or he passed his day fasting]: (Lth, T:) and ظَلَّ نَهَارَهُ يَفْعَلُ كَذَا [He was in, or during, his day doing such a thing; or he passed his day doing such a thing]: (M, K:) and ظَلِلْتُ أَعْمَلُ كَذَا [I was in the day or daytime, or I passed the day, doing such a thing; or] I did such a thing in the day or daytime. (S, O, Msb. *) In the saying of 'Antarah, وَلَقَدْ أَبِيتُ عَلَى الطَّوَى وَأَظَلُّهُ حَتَّى أَنَالَ بِهِ كَرِيمَ المَأْكَلِ [app. meaning And verily I pass the night in hunger, and I pass the day in it, that I may attain thereby plentiful eating], أَظَلُّهُ is for أَظَلُّ عَلَيْهِ. (S, O.) And accord. to some, (TA,) ظَلَّ لَيْلَهُ occurs in poetry; (M, K, TA;) so that one says, ظَلَّ لَيْلَهُ يَفْعَلُ كَذَا [He was in, or during, his night, or he passed his night, doing such a thing]: but it is said that in this case the verb has the meaning next following. (TA.) b2: and it signifies also He, or it, became; syn. صَارَ: (Er-Rághib, TA:) being in this sense likewise an incomplete [i. e. a non-attributive] verb, divested of that meaning of time which it radically denotes; as in the phrase in the Kur [xvi. 60 and xliii. 16], ظَلَّ وَجْهُهُ مُسْوَدًّا [His face becomes black]: so says Ibn-Málik: (TA:) or this may mean his face continues all the day black: (Bd in xvi. 60:) and one says also, ظَلَّ يَفْعَلُ كَذَا meaning He continued doing such a thing: this too is mentioned by Ibn-Málik, and is of the dial. of the people of Syria. (TA.) b3: It is also a complete [i. e. an attributive] verb as meaning He, or it, continued; as is said in the Expos. of the “ Shifè,” and by Ibn-Málik; and, as Ibn-Málik likewise says, it was, or became, long. (TA.) 2 ظللّٰهُ عَلَيْهِ [He made it to give shade over him, or it,] (M,) inf. n. تَظْلِيلٌ. (O.) It is said in the Kur [vii. 160, and the like is said in ii. 54], وَظَلَّلْنَا عَلَيْهِمُ الغَمَامَ And we made the clouds to give shade over them. (M.) b2: [And ظللّٰهُ signifies He shaded him, or it. See an ex. in a verse of Jereer in art. ردف, conj. 3.] لٰكِنْ عَلَى الأَثَلَاتِ لَحْمٌ لَا يُظَلَّلُ [But at the tamarisk-trees is flesh that will not be shaded, or, accord. to the reading given by Meyd, بِالأَثَلَاتِ,] is a prov., said by Beyhes, in allusion to the flesh of his slain brothers, on the occasion of persons saying, ظَلِّلُوا لَحْمَ جَزُورِكُمْ [Shade ye the flesh of your slaughtered camel]. (S, O.) A2: See also 4.

A3: One says also ظلّل بِالسَّوْطِ, meaning He made a sign with the whip for the purpose of frightening. (Ibn-'Abbád, O, K.) 4 اظلّ, said of a day, It was, (S, O,) or became, (M, K,) shady, or a day having shade: (S, M, O, K:) or it was a day having clouds, or other [causes of shade]: (T:) or it was continually shady; as also ↓ ظَلَّ, aor. ـِ inf. n. ظِلَالَةٌ. (Msb.) b2: And, said of a thing, [It extended its shade; or] its shade extended; as also ↓ ظلّل. (Msb.) A2: أَظَلَّتْنِى الشَّجَرَةُ [The tree shaded me, or afforded me shade]: and in like manner one says of other things than trees. (S, O.) أَظَلَّكَ said of a building, or of a mountain, or of a cloud, means It protected thee, and cast its shade upon thee. (Mgh.) b2: [Hence,] اظلّهُ (assumed tropical:) He took him into his shelter, or protection: (TA:) or he guarded, or protected, him, and placed him within the scope of his might, or power of resistance or defence. (Er-Rághib, TA.) b3: And أَظَلَّنِى (assumed tropical:) It (a thing) covered me: (M, K:) or it approached me, or drew near to me, so as to cast its shade upon me: (K:) or it has both of these meanings: (M:) or أَظَلَّكَ means he, (T, S,) or it, (O,) approached thee, or drew near to thee, as though he, or it, cast his, or its, shade upon thee. (T, S, O.) And hence one says, أَظَلَّكَ أَمْرٌ (assumed tropical:) An event approached thee, or drew near to thee: (S, O:) and in like manner one says of a month. (T, S, O.) And اظلّ [alone] (assumed tropical:) It (a thing) advanced: or approached, or drew near. (Msb.) And i. q. أَشْرَفَ [app. as meaning (assumed tropical:) He, or it, became within sight, or view]. (Msb.) 5 تَظَلَّّ see the next paragraph. It is also pronounced تَظَلَّى: (IAar, T:) and signifies He kept to shady places, and to ease, or repose: (IAar, T and K in art. ظلى:) it is like تَظَنَّيْتُ from الظَّنُّ. (T in that art.) 10 استظلّ, (T,) or استظلّ بِالِظِّلِّ, (Msb, TA,) He (a man, T) sheltered, or protected, himself by means of the shade: (T, TA:) or the latter means he inclined to the shade and sat in it. (M, K.) And استظلّ مِنَ الشَّىْءِ and بِهِ means↓ تَظَلَّلَ [i. e. he shaded himself (تظلّل being quasi-pass. of ظَلَّلَهُ) from the thing and by means of it]. (M, K.) You say, استظلّ بِهِ مِنَ الشَّمْسِ [He shaded himself with it, or by means of it, from the sun]. (T.) And استظلّ بِالشَّجَرَةِ He shaded and sheltered himself by means of the tree. (Ibn-'Abbád, S, O.) b2: استظلّ الدَّمُ The blood was in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O, K, TA. [In the CK, من الجَوْفِ is put for فِى الجَوْفِ.]) b3: استظلّت العَيْنُ, (T, Ibn-'Abbád, O,) or العُيُونُ, (K,) The eye, (T, Ibn-'Abbád, O,) meaning that of a she-camel, (Ibn-'Abbád, O,) or the eyes, (K,) sank, or became depressed, in the head. (T, Ibn-'Abbád, O, K.) b4: And استظلّ الكَرْمُ The grape-vine became luxuriant, or abundant and dense, in its branches whereon were the bunches. (M, K.) ظِلٌّ properly signifies Shade; i. e. the light of the sun without the rays: when there is no light, it is ظُلْمَةٌ, not ظِلٌّ: (S, O:) contr. of ضِحٌّ: (M, K:) or i. q. فَىْءٌ: (K:) so some say: (M:) or so the [common] people say: (IKt, Msb:) or the former is [shade] in the morning; and the latter is in the evening: (M, K:) or, accord. to IKt, the former is in the morning and in the evening; but the latter is only after the declining of the sun from the meridian: ISk says that the former is from the rising of the sun to its declining; and the latter, from the declining to the setting: Th says that the ظِلّ of a tree &c. is in the morning; and the فَىْء, in the evening: (Msb:) Ru-beh says, (M, Msb,) any place, (M,) or any thing, (Msb,) upon which the sun has been and which it has quitted is termed ظِلٌّ and فَىْءٌ; (M, Msb;) but a thing [or place] upon which the sun has not been is termed ظِلٌّ [only]; and hence it is said that the sun annuls, or supersedes, the ظِلّ, and the فَىْء annuls, or supersedes, the sun: (Msb:) AHeyth says, the ظِلّ is anything upon which the sun has not come; and the term فَىْء is applied only after the declining of the sun; the فَىْء being eastwards and the ظِلّ being westwards; and the ظِلّ being termed ظِلّ from the beginning of the day to the declining of the sun; after which it is termed فَىْء until the night: (T, TA:) one says the ظِلّ of Paradise, but not its فَىْء, because the sun will never replace its ظِلّ; but En-Nábighah El-Jaadee has assigned to Paradise فَىْء having ظِلَال: (M, TA:) in a verse of Aboo-Sakhr ElHudhalee, ظِلٌّ is made fem. as meaning مَنِيَّة [i. e. death]: (Ham p. 161:) the pl. [of mult.] is ظِلَالٌ (S, M, O, K) and ظُلُولٌ and [of pauc.] أَظْلَالٌ. (M, O, K.) The saying of a rájiz, كَأَنَّمَا وَجْهُكَ ظِلٌّ مِنْ حَجَرْ [As though thy face were a shade of a stone] is said to mean hardness of face, and shamelessness: or the being black in the face: (T, TA:) for the Arabs say that there is nothing more dense in shade than a stone. (TA.) قَدْ ضَحَا ظِلُّهُ [His shade, or shadow, has become sun] is said of the dead. (TA.) مَرَّ بِنَا كَأَنَّهُ ظِلُّ ذِئْبٍ [He passed by us as though he were the shadow of a wolf] means swiftly, as does a wolf. (M.) اِنْتَعَلَتْ ظِلَالَهَا (assumed tropical:) [They made their shadows to be as though they were sandals to them] is said of camels or other beasts when it is midday in summer and they have no shadow [but such as is beneath them]: a rájiz says, قَدْ وَرَدَتْ تَمْشِى عَلَى ظِلَالِهَا وَذَابَتِ الشَّمْسُ عَلَى قِلَالِهَا [They came to the water walking upon their shadows, and the sun was intensely hot upon the tops of their heads and humps]. (T.) And one says, هُوَ يَتْبَعُ ظِلَّ نَفْسِهِ (tropical:) [He follows the shadow of himself; i. e. a thing that he will not overtake; for], as a poet says, the shadow that goes with thee thou wilt not overtake by following: and هُوَ يُبَارِى ظِلَّ نَفْسِهِ (tropical:) [He strives to outstrip the shadow of himself], meaning that he walks with a proud and self-conceited gait: so in the A. (TA.) And اِنْتَقَلْتُ عَنْ ظِلِّى (tropical:) I left my state, or condition. (TA.) And تَرَكَ الظَّبْىُ ظِلَّهُ: so in the T and S and O: (TA:) but [said to be] correctly, أَتْرُكُهُ تَرْكَ الظَّبْىِ ظِلَّهُ, (K,) or لَأَتْرُكَنَّهُ, (M, TA,) i. e. [I will forsake him, or I will assuredly forsake him, as the gazelle forsakes] the place of its shade: (O, TA:) [each, however, is app. right; and the former is the more agreeable with the following explanations:] a prov., (M,) applied to the man who is wont to take fright and flee; for the gazelle, when it takes fright and flees from a thing, never returns to it: (S, O, K:) by the ظِلّ is here meant the covert in which it shades and shelters itself in the vehemence of the heat; then the hunter comes to it and rouses it, and it will not return thither; and one says, تَرَكَ الظَّبْىُ ظِلَّهُ, meaning the place of its shade: it is applied to him who takes fright and flees from a thing, and forsakes it so as not to return to it; and to the case of a man's forsaking his companion. (Meyd.) [ثَقِيلُ الظِّلِّ as applied to a man, see expl. in art. ثقل: see also Har p. 250, where it is indicated that it may be rendered One whose shadow, even, is oppressive, and therefore much more so is his person.] In the phrase وَلَا الظِّلُّ وَلَا الْحَرُورُ, (M, K) in the Kur [xxxv. 20], Th says, accord. to some, (M,) الظِّلُّ means Paradise; (M, K;) and الحَرُورُ, the fire [of Hell]: but he adds, I say that الظِّلُّ is the ظِلّ itself [i. e. shade], and الحَرُورُ is the حَرّ itself [i. e. heat]: (M: [see also حَرُورٌ:]) and Er-Rághib says that ظِلٌّ is sometimes assigned to anything; whether it be approved, as in the phrase above mentioned; or disapproved, as in وَظِلٍّ مِنْ يَحْمُومٍ

in the Kur [lvi. 42, meaning And shade of smoke, or black smoke]. (TA.) And الظِّلَالُ meansظِلَالُ الجَنَّةِ [The shades of Paradise]: (Fr, T, O, K, TA:) in some copies of the K, وَالظِّلَالُ الجَنَّةُ, which is a mistake: (TA:) [but this requires consideration; for] El-'Abbás Ibn-'Abd-El-Muttalib says, مِنْ قَبْلِهَا طِبْتَ فِى الظِّلَالِ وَفِى مُسْتَوْدَعٍ حَيْثُ يُخْصَفُ الوَرَقُ [Before it t?? wast good in, or in the shades of, Paradise, and in a depositary in the part where leaves are sewed together to conceal the pudenda]; (T, O, TA;) i. e. before thy descent to the earth (to which the pronoun in قبلها relates), thou wast good in the loins of Adam when he was in Paradise. (TA.) الجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ [Paradise is beneath the shades of the swords] is a trad., meaning that fighting against unbelievers is a way of attaining to Paradise. (Marg. note in a copy of the “ Jámi' es-Sagheer.) مُلَاعِبُ ظِلِّهِ is an appellation of A certain bird; [see art. لعب;] and one says مُلَاعِبَا ظِلِّهِمَا; and مُلَاعِبَاتُ ظِلِّهِنَّ: but when you make them indeterminate, you say مُلَاعِبَاتُ أَظْلَالِهِنَّ. (T, O, K. [But in the TA in art. لعب, it is said that one dualizes and pluralizes both nouns, because the appellation becomes determinate.]) b2: ظِلُّ اللَّيْلِ means (tropical:) The blackness of the night: (T, S, O, Msb;) metaphorically thus termed; (S;) as in the saying, أَتَانَا فِى ظِلِّ اللَّيْلِ [He came to us in the blackness of the night]: (S, O:) or it signifies جُنْحُ اللَّيْلِ [app. as meaning the darkness, and confusedness, of the night; see جُنْحٌ]; (M, TA;) or so الظِّلُّ: (K:) or this means the night, (M, K, TA,) itself; (M, TA;) so the astronomers say: (TA:) all the night is ظِلٌّ: and so is all the period from the shining of the dawn to the rising of the sun. (T.) b3: ظِلُّ النَّهَارِ is The colour of the day when the sun predominates over it [app. meaning when the light of the sun predominates over that of the early dawn]. (K.) b4: ظِلُّ السَّحَابِ means Such, of the clouds, as conceal the sun: or the blackness of the clouds. (M, K.) b5: And ظِلَالُ البَحْرِ means The waves of the sea; (O, K, TA;) because they are raised so as to shade the ship and those that are in it. (TA.) b6: ظِلٌّ also signifies A خَيَال (M, O, K) that is seen, (M, K,) [i. e. an apparition, a phantom, or a thing that one sees like a shadow, i. e. what we term a shade,] of the jinn, or genii, and of others: (M, O, K:) or the like of a خَيَال of the jinn. (T.) b7: Also Anything that shades one. (TA.) b8: And it is the subst. from أَظَلَّنِى الشَّىْءُ meaning “ the thing covered me; ” (M, K;) [i. e. it means A covering;] in which sense Th explains it in the phrase إِلَى ظِلٍّ ذِى ثَلَاثِ شُعَبٍ [in the Kur lxxvii. 30, Unto a covering having three parts, or divisions]; saying, the meaning is that the fire will have covered them; not that its ظِلّ will be like that of the present world. (M. [See شُعْبَةٌ.]) And ظِلُّ الشَّىْءِ means (assumed tropical:) That which serves for the veiling, covering, or protecting, of the thing; syn. كِنُّهُ. (M.) [Hence] one says, فُلَانٌ يَعِيشُ فِى ظِلِّ فُلَانٍ i. e. (assumed tropical:) [Such a one lives] in the shelter, or protection, of such a one. (T, * S, O, Msb, * K. *) And السُّلْطَانُ ظِلُّ اللّٰهِ فِى الأَرْضِ, (O, TA,) a saying of the Prophet, (O,) [meaning (assumed tropical:) The sovereign, or ruling, power is God's means of defence in the earth,] because he wards off harm from the people like as the ظِلّ [properly so called] wards off the harm of the heat of the sun: (TA:) or the meaning is, (assumed tropical:) God's means of protection: or God's خَاصَّة [or special servant]. (O, TA.) b9: Also (assumed tropical:) Might; or power of resistance or defence: (M, K, TA:) whence [as some say] its usage in the Kur xiii. 35, and the usage of [the pl.] ظِلَال in xxxvi. 56 and in lxxvii. 41: [but the primary signification is more appropriate in these instances:] and so in the saying, جَعَلَنِى فِى ظِلِّهِ [i. e. (assumed tropical:) He placed me within the scope of his might, or power of resistance or defence]: so says Er-Rághib. (TA.) b10: And (assumed tropical:) A state of life ample in its means or circumstances, unstraitened, or plentiful, and easy, pleasant, soft, or delicate. (TA.) b11: Also (assumed tropical:) The beginning of winter. (T, O. [Accord. to the copies of the K, of youthfulness: but I think that الشَّبَاب in this instance, in the K, is evidently a mistranscription for الشِّتَآء.]) And (assumed tropical:) The vehemence (T, O, K) of the heat (T, O) of summer. (T, O, K.) b12: Also (assumed tropical:) The شَخْص [as meaning person of a human being, and as meaning the bodily or corporeal form or figure or substance which one sees from a distance, or the material substance,] of anything; (M, K, TA; [in the second and third of which is added, “or its كِنّ,” a signification which I have mentioned above on the authority of the M;]) because of its [apparent] blackness [or darkness, resembling that of a shade or shadow]: (M, TA:) whence the saying, لَا يُفَارِقُ ظِلِّى ظِلَّكَ (assumed tropical:) [My person will not quit thy person]; like the saying, لَا يُفَارِقُ سَوَادِى سَوَادَكَ: and the following exs. have been cited as instances of ظِلّ in the sense of شَخْص: the saying of a poet, لَمَّا نَزَلْنَا رَفَعْنَا ظِلَّ أَخْبِيَةٍ

[as though meaning When we alighted, we raised the material fabric of tents], for it is said that they do not set up the ظِلّ which is the فَىْء, but they only set up the tents; and the saying of another, تَتَبَّعَ أَفْيَآءَ الظِّلَالِ عَشِيَّةً

[as though meaning He followed the shadows of the material objects in the evening]: but Er-Rághib says that the former means, we raised the tents, and so raised the ظِلّ thereof; and in the other ex., الظلال is a general term, and الفَىْء [or افيآء] is a special term, so that it is an instance of the إِضَافَة of a thing to its kind [i. e. of prefixing a noun to one significant of its kind]. (TA.) [See also ظَلَالَةٌ.] b13: And accord. to Ibn-'Abbád, (O,) it signifies also The nap, or villous substance, upon the surface of a garment, or piece of cloth; syn. زِئْبِرٌ. (O, K.) ظَلَّةٌ i. q. إِقَامَةٌ [Continuance, residence, abode, &c.]. (K.) b2: And i. q. صِحَّةٌ: thus accord. to the copies of the K; but this may be a mistranscription; for Az and others mention, among the significations of ظلّة, [in a copy of the T, written in this case, as in others, ↓ ظُلَّة,] that of صَيْحَةٌ [q. v.]. (TA.) ظُلَّةٌ A thing that covers, or protects, [or shades,] one, overhead: accord. to Lth, i. q. ↓ مَظَلَّةٌ or مِظَلَّةٌ meaning a thing that shades one from the sun: (T:) see an ex. voce مِظَلَّةٌ: a covering: and i. q. بُرْطُلَّةٌ: (M, K:) this latter word correctly signifies a مِظَلَّة for the summer: (TA in art. برطل:) and a thing by which one is protected from the cold and the heat: (M:) anything that protects and shades one, as a building or a mountain or a cloud: (Mgh:) the first portion that shades (Az, S, K) of a cloud (Az, S) or of clouds; (K;) accord. to Er-Rághib, mostly said of that which is deemed unwholesome, and which is disliked; whence the use of the word in the Kur 7:171: (TA:) and what shades one, of trees: (K:) or anything that forms a covering over one, (T, TA,) or shades one: (T:) and [particularly] a thing like the صُفَّة [q. v.], (S, M, O, K,) by which one protects himself from the heat and the cold: (K:) or, accord. to the lawyers, ظُلَّةُ الدَّارِ means the سُدَّة [or projecting roof] over the door of the house: or that of which the beams have one end upon the house and the other end upon the wall of the opposite neighbour: (Mgh:) pl. ظُلَلٌ (S, M, O, K) and ظِلَالٌ. (M, K.) [See also ظَلَالٌ.] One says also, دَامَتْ ظُلَّةُ الظِّلِّ and الظِّلِّ ↓ ظِلَالَةُ, meaning That whereby one shades himself, (K, TA,) of trees, or of stones, or of other things, (TA,) [continued.] عَذَابُ يَوْمِ الظُّلَّةِ, in the Kur. [26:189], is said to mean [The punishment of the day of] clouds beneath which was a hot wind (سَمُوم): (S, O, K:) or an overshadowing cloud, beneath which they collected themselves together, seeking protection thereby from the heat that came upon them, whereupon it covered them, (T, * K, TA,) and they perished beneath it: (T, TA:) or, accord. to some, i. q. عَذَابُ يَوْمِ الصُّفَّةِ. (T: see art. صف.) and لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ, in the Kur [36:16], means To them shall be above them coverings of fire, and beneath them coverings to those below them; Hell consisting of stages, one beneath another. (T, TA.) Seditions, or conflicts and factions, are mentioned in a trad. as being like ظُلَل, by which are meant Mountains, and clouds: and El-Kumeyt likens waves of the sea to ظُلَل. (TA.) And [the pl.]

ظُلَلٌ is used as meaning The chambers of a prison. (M, TA.) A2: See also ظَلَّةٌ.

ظِلَّةٌ i. q. ظِلَالٌ; (T, K, TA;) app. a pl. of ظَلِيلٌ, like as طِلَّةٌ is of طَلِيلٌ. (TA.) ظَلَلٌ Water that is beneath a tree, (O,) or beneath trees, (K,) upon which the sun does not come. (O, K.) [See also ضَلَلٌ.]

ظَلَالٌ, like سَحَابٌ, [so accord. to the K, but in my copies of the S, ↓ ظِلَال,] A thing that shades one, (IAar, S, O, K, TA,) such as a cloud, (IAar, S, TA,) and the like. (IAar, TA.) [See also ظُلَّةٌ.]

ظِلَالٌ pl. of ظِلٌّ: (S, M, O, K:) b2: and of ظُلَّةٌ. (M, K.) b3: [Also, app., pl. of ظَلِيلٌ: see ظِلَّةٌ. b4: Freytag has app. understood it to be expl. in the K as syn. with مَظَلَّةٌ; though it certainly is not.] b5: See also ظَلَالٌ.

مَكَانٌ ظَلِيلٌ A place having shade: (M, K:) or having constant shade. (T, S, M, O, K.) and hence ظِلٌّ ظَلِيلٌ (M, K) Constant shade: (S:) or extensive shade: (O:) or in this case the latter word denotes intensiveness [meaning dense]; (M, K, TA;) being like شَاعِرٌ in the phrase شِعْرٌ شَاعِرٌ. (TA.) ظِلًّا ظَلِيلًا in the Kur iv. 60 is said by Er-Rághib to be an allusion to ease and pleasantness of life. (TA.) One says also أَيْكَةٌ ظَلِيلَةٌ A collection of trees tangled, or luxuriant, or abundant and dense. (TA.) In the saying of Uheyhah Ibn-El-Juláh, describing palm-trees, هِىَ الظِّلُّ فِى الحَرِّ حَقَّ الظَّلِ?? ??لِ وَالمَنْظَرُ الأَحْسَنُ الأَجْمَلُ [ISd says] in my opinion, he means الشَّىْءُ الظَّلِيلُ حَقَّ الظَّلِيلِ; [so that the verse should be rendered They are the shade in the heat, the shady thing, the extremely shady, and the most goodly, the most beautiful, thing at which one looks; (see the phrase هٰذَا العَالِمُ حَقَّ العَالِمِ, voce حَقٌّ;)] the inf. n. being put in the place of the subst. (M.) لَا ظَلِيلٍ in the Kur [lxxvii. 31] means Not profitable as the shade in protecting from the heat. (TA.) ظَلَالَةٌ, (M, TA,) with fet-h, (TA,) the subst. from the verb in the phrase ظَلَّلْنَا عَلَيْهِمُ الغَمَامَ [expl. above, see 2; as such app. meaning either The making to give shade, like the inf. n. تَظْلِيلٌ, or a thing that gives shade, like ظِلَالَةٌ]. (M, TA.) b2: And i. q. شَخْصٌ [expl. above, see ظِلٌّ, last quarter]: (O, K:) and so طَلَالَةٌ, with ط. (O.) ظِلَالَةٌ: see ظُلَّةٌ. b2: Also A cloud that one sees by itself, and of which one sees the shadow upon the earth. (K.) b3: And one says, رَأَيْتُ ظِلَالَةً مِنَ الطَّيْرِ i. e. غَيَابَةً [app. meaning I saw a covert, or place of concealment, of birds]. (TA.) ظَلِيلَةٌ A place in which a little water collects and stagnates in a water-course and the like: (Lth, T:) or a place in which water collects and stagnates in the lower part of the torrent of a valley: (M, K:) or the like of an excavated hollow in the interior of a water-course, such that the water stops, and remains therein: (AA, O:) pl. ظَلَائِلُ. (Lth, AA, T, O.) And A meadow (رَوْضَة) abounding with collections of trees, or of dense and tangled trees: (AA, T, O, K:) pl. as above. (K.) ظُلَّيْلَةٌ A thing which a man makes for himself, of trees, or of a garment, or piece of cloth, by which to protect himself from the heat of the sun: a vulgar word. (TA.) ظُلْظُلٌ i. q. سُعْنٌ, i. e. A ↓ مِظَلَّة [q. v.; or as expl. in the L, in art. سعن, a ظُلَّة (q. v.), or a thing like the ظُلَّة, which is made upon the flat house-tops, for the purpose of guarding against the dew that comes from the direction of the sea in the time of the greatest heat]; on the authority of IAar. (T. [Accord. to the O and K, i. q. سُفُنٌ, which is evidently a mistranscription.]) أَظَلُّ [More, and most, dense in shade]. The Arabs say, لَيْسَ شَىْءٌ أَظَلَّ مِنْ حَجَرٍ [There is not anything more dense in shade than a stone]. (TA.) b2: And أَظَلّ, [as a subst., i. e. أَظَلٌّ accord. to a general rule, or, if regarded as originally an epithet, it may be أَظَلُّ,] by poetic license أَظْلَل, (S, M, O, K,) signifies The under part, (S, O,) or the concealed part, (M, AHei, K,) of the مَنْسِم, (S, M, O, K,) or of the خُفّ, (AHei, TA,) [the former app. here used, as it is said be in other cases, in the same sense as the latter, meaning the foot,] of the camel; (S, M, O, AHei, K;) so called because of its being concealed: (AHei, TA:) and, (M, K,) in a human being, (M,) الأَظَلُّ signifies بَطْنُ الإِصْبَعِ; (M, K;) and [ISd says] this is in my opinion the right explanation; but it is said that أَظَلُّ الإِنْسَانِ signifies بُطُونُ أَصَابِعِهِ, which means the portion, of what is next to the fore part [of the bottom] of the foot, from the root of the great toe to the root of the little toe, of the human being: (M:) the pl. is ظُلٌّ, which is anomalous, (M, K,) or formed after the manner of the pl. of an epithet: (M:) or الظُّلُّ فِى الإِنْسَانِ means the roots, or bases, (أُصُول) of what are termed بُطُونُ الأَصَابِعِ, next to the fore part [of the bottom] of the foot. (Ibn-'Abbád, O.) Hence the prov., إِنْ يَدْمَ أَظَلُّكَ فَقَدْ نَقِبَ خُفِّى [If the fore part of the sole of thy foot be bleeding, the sole of my foot has become worn through, in holes: see نَقِبَ]: said to the complainer to him who is in a worse condition than he. (AHei, TA.) مظلّ [app. مَظِلٌّ, being from ظَلَّ of which the aor. is يَظِلُّ; A place of shade, or of continual shade]. One says, هٰذَا مُنَاخِى وَمَحَلِّى وَبَيْتِى وَمظلِّى

[This is my nightly resting-place for the camels, and my place of abode, and my tent, and my place of shade, or of continual shade]. (TA.) مُظِلٌّ A thing having shade; by means of which one shades himself; as also ↓ مُظَلِّلٌ. (Msb.) And [A cloudy day;] a day having clouds: or having continual shade. (TA.) مِظَلَّةٌ (T, S, M, Msb, K) and مَظَلَّةٌ, (T, M, Msb, K,) the former with kesr to the م as an instrumental noun, (Msb,) [and the latter with fet-h as a noun of place,] A large tent of [goats'] hair; (S, O, Msb;) more ample than the خِبَآء; so says El-Fárábee: (Msb:) one of the kinds of tents of the Arabs of the desert, the largest of the tents of [goats'] hair; next after which is the وَسُوط; and then, the خِبَآء, which is the smallest of the tents of [goats'] hair; so says Az: but Aboo-Málik says that the مظلّة and the خبآء are small and large: IAar says that the خَيْمَة is of poles roofed with [the panic grass called] ثَمَام, and is not of cloths; but the مظلّة is of cloths: (T:) or it is of the tents called أَخْبِيَة; (M;) such as is large, of the أَخْبِيَة; (K;) and it is said to be only of cloths; and it is large, having a رِوَاق [q. v.]; but sometimes it is of one oblong piece of cloth (شُقَّة), and of two such pieces, and of three; and sometimes it has a كِفَآء, which is its hinder part: or, accord. to Th, it is peculiarly of [goats'] hair: (M:) see also ظُلَّةٌ, and ظُلْظُلٌ: the pl. is مَظَالُّ; (M, Msb;) and مَظَالِ or مَظَالِى

occurs at the end of a verse of Umeiyeh Ibn-Abee-'Áïdh El-Hudhalee, for مَظَالِّ; the [latter]

ل being either elided, or changed into ى. (M.) عِلَّةٌ مَا عِلَّةُ أَوْتَادٍ وَأَخِلَّةٍ وَعَمَدِ المِظَلَّةِ اُبْرُزُوا لِصِهْرِكُمْ

↓ ظُلَّةٌ [A pretext: what is the pretext of tentpegs, and of pins for fastening together the edges of the pieces of the tent-cloth, and of the poles of the large tent? go ye forth: he who has married among you has a tent for shade from the sun:] is a prov., and was said by a girl who had been married to a man, and whose family delayed to conduct her to her husband, urging in excuse that they had not the apparatus of the tent: she said this to urge them, and to put a stop to their excuse: (Meyd, TA: *) and the prov. is applied in attributing untruth to pretexts. (Meyd.) b2: Hence, as being likened thereto, (assumed tropical:) A booth, or shed, made of palm-sticks, and covered with [the panic grass called] ثُمَام. (Msb.) b3: And The thing [i. e. umbrella] by means of which kings are shaded on the occasion of their riding; called in Pers\. چَتْر. (TA.) عَرْشٌ مُظَلَّلٌ [A booth, or shed, shaded over] is from الظِّلُّ. (S.) مُظَلِّلٌ: see مُظِلٌّ.

مُسْتَظِلٌّ Blood that is in the جَوْف [or belly, or interior of the belly, or the chest]. (T, O.) b2: And [Az says,] I heard a man of the tribe of Teiyi apply the term المُسْتَظِلَّاتُ [so accord. to a copy of the T, but in the TA المُسْتَظِلُّ,] to Certain thin flesh, adhering to the interior of the two fetlock-joints of the camel, than which there is in the flesh of the camel none thinner, nor any softer, but there is in it no grease. (T.)

ام

1 أَمَّهُ, (T, S, M, &c.,) aor. ـُ (T, M, Msb,) inf. n. أَمٌّ, (T, S, M, Msb,) He tended, repaired, betook himself, or directed his course, to, or towards, him, or it; aimed at, sought, endeavoured after, pursued, or endeavoured to reach or attain or obtain, him, or it; intended it, or purposed it; syn. قَصَدَهُ, (Lth, T, S, M, Mgh, Msb, K,) and تَوَخَّاهُ, (T,) and تَعَمَّدَهُ, (Mgh,) and تَوَجَّهَ إِلَيْهِ; (TA;) as also ↓ أَمَّمَهُ, and ↓ تأمّمهُ, (T, S, M, Mgh, Msb, K,) and ↓ ائتمّهُ, (M, K,) and ↓ يَمَّمّهُ, (T, M, K,) and ↓ تَيَمَّمَهُ; (T, M, Mgh, K;) the last two being formed by substitution [of ى for أ]. (M.) Hence, يَااَللّٰهُ أُمَّنَا بِخَيْرٍ [O God, bring us good]. (JK in art. اله, and Bd in iii. 25.) and لَأَمَّ مَا هُوَ, occurring in a trad., meaning He has indeed betaken himself to, or pursued, the right way: or it is used in a pass. sense, as meaning he is in the way which ought to be pursued. (TA.) And رَسُولَ اللّٰهِ ↓ انْطَلَقْتُ أَتَأَمَّمُ, in another trad., I went away, betaking myself to the Apostle of God. (TA.) Hence, also, تَيَمَّمَ ↓ الصَّعِيدَ لِلصَّلَاهِ [He betook himself to dust, or pure dust, to wipe his face and his hands and arms therewith, for prayer]: (T, * M, * Mgh, TA:) as in the Kur iv. 46 and v. 9: (ISk, M, TA:) whence الَّتَّيَمُّمُ as meaning the wiping the face and the hands and arms with dust; (ISk, T, * M, * Mgh, TA;) i. e. the performing the act termed تَوَضُّؤٌ with dust: formed by substitution [of ى for آ]: (M, K:) originally التَّأَمُّمُ. (K.) b2: See also 8.

A2: أَمَّهُ, (S, M, Mgh, &c.,) aor. ـُ (M, Mgh,) inf. n. أَمٌّ, (M, Mgh, K,) He broke his head, so as to cleave the skin, (S, Msb,) inflicting a wound such as is termed آمَّة [q. v.]; (S;) [i. e.] he struck, (M, Mgh, K,) or wounded, (M, K,) the أُمّ [q. v.] of his head, (M, Mgh, K,) with a staff, or stick. (Mgh.) A3: أَمَّهُمْ (S, M, K) and أَمَّ بِهِمْ, (M, K,) [aor. ـُ inf. n. إِمَامَةٌ, (S, [but in the M and K it seems to be indicated that this is a simple subst.,]) He preceded them; went before them; took precedence of them; or led them, so as to serve as an example, or object of imitation; syn. تَقَدَّمَهُمْ; (M, K;) [and particularly] فِى الصَّلَاةِ [in prayer]. (S.) And أَمَّهُ and بِهِ أَمَّ He prayed as إِمَام [q. v.] with him. (Msb.) And أَمَّ الصُّفُوفَ He became [or acted as] إِمَام to the people composing the ranks [in a mosque &c.]. (Har p. 680.) You say also, لَا يَؤُمُّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ [A man shall not take precedence of a man in his authority]; meaning, in his house, and where he has predominance, or superior power, or authority; nor shall he sit upon his cushion; for in doing so he would show him contempt. (Mgh in art. سلط.) A2: أَمَّتٌ, (S, M, K,) [first Pers\. أَمُمْتُ,] aor. ـُ (M,) inf. n. أُمُومَةٌ, (M, K,) She (a woman, S) became a mother; (S, M, K;) [as also أَمَّتٌ having for its first Pers\. أَمِمْتُ, aor. ـَ for] you say, مَا كُنْتِ أُمَّا وَلَقَدْ أَمِمْتِ [Thou wast not a mother, and thou hast become a mother], (S, M, K, [in the last فَأَمِمْتِ,]) with kesr, (K,) inf. n. أُمُومَةٌ. (S, M, K.) b2: أَمَمْتُهُ I was to him a mother. (A in art. ربض.) IAar, speaking of a woman, said, كَانَتْ لَهَا عَمَّةٌ تَؤُمُّهَا, meaning [She had, lit. there was to her, a paternal aunt] who was to her like the mother. (M.) 2 أَمَّمَهُ and يَمَّمَهُ: see 1, first sentence, in two places.3 آمّهُ It agreed with it, neither exceeding nor falling short. (M.) b2: [See also the part. n. مُؤَامٌّ, voce أَمَمٌ; whence it seems that there are other senses in which آمَّ may be used, intransitively.]5 تَأَمَّمَ and تَيَمَّمَ: see 1, former part, in four places.

A2: تأمّم بِهِ: see 8.

A3: تَمَّمْتُ I took for myself, or adopted, a mother. (S.) And تَأَمَّمَهَا He took her for himself, or adopted her, as a mother; (S, * M, K;) as also ↓ استآمّها, (M, K,) and تَأَمَّهَهَا. (M.) 8 ائتمّهُ [written with the disjunctive alif اِيتَمَّهُ]: see 1, first sentence.

A2: ائتمّ بِهِ He followed his example; he imitated him; he did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation; (S, Mgh, Msb;) as also ↓ أَمَّهُ: (Bd in xvi. 121:) the object of the verb is termed إِمَامٌ; (S, M, Mgh, Msb, K;) applied to a learned man, (Msb,) or a head, chief, or leader, or some other person. (M, K.) He made it an أُمَّة or إِمَّة [i. e. a way, course, or rule, of life or conduct; as explained immediately before in the work whence this is taken]; as also به ↓ تأمّم. (M.) You say, ائتمّ بِالشَّيْءِ and ائْتَمَى به, by substitution [of ى for م], (M, K,) disapproving of the doubling [of the م]. (M.) 10 إِسْتَاْمَ3َ see 5.

أَمْ is a conjunction, (S, M, K,) connected with what precedes it (Msb, Mughnee) so that neither what precedes it nor what follows it is independent, the one of the other. (Mughnee.) It denotes interrogation; (M, K;) or is used in a case of interrogation, (S, Msb,) corresponding to the interrogative أَ, and meaning أَىّ, (S,) or, as Z says, أَىُّ الأَمْرَيْنِ كَائِنٌ; [for an explanation of which, see what follows;] (Mughnee;) or, [in other words,] corresponding to the interrogative أَ, whereby, and by أَمْ, one seeks, or desires, particularization: (Mughnee:) it is as though it were an interrogative after an interrogative. (Lth, T.) Thus you say, أَزَيُدٌ فِى الدَّارِ أَمْ عَمْرٌو [Is Zeyd in the house, or 'Amr?]; (S, Mughnee;) i. e. which of them two (أَيُّهُمَا) is in the house? (S;) therefore what follows ام and what precedes it compose one sentence; and it is not used in commanding nor in forbidding; and what follows it must correspond to what precedes it in the quality of noun and of verb; so that you say, أَزَيْدٌ قَائِمٌ أَمع قَاعِدٌ [Is Zeyd standing, or sitting?] and أَقَامَ زَيْدٌ أَمْ قَعَدَ [Did Zeyd stand, or sit?]. (Msb.) It is not to be coupled with أَ after it: you may not say, أَعِنْدَكَ زَيْدٌ أَمْ أَعِنْدَكَ عَمْرٌو. (S.) b2: As connected in like manner with what goes before, it is preceded by أَ denoting equality [by occurring after سَوَآءٌ &c.], and corresponds thereto, as in [the Kur lxiii. 6,] سَوَآءُ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمٌ لَمٌ تَسْتَغُفِرْ لَهُمٌ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them]. (Mughnee.) b3: It is also unconnected with what precedes it, (S, Msb, Mughnee,) implying always digression, (Mughnee,) preceded by an enunciative, or an interrogative, (S, Msb, Mughnee,) other than أَ, (Mughnee,) or by أَ not meant [really] as an interrogative but to denote disapproval, (Mughnee,) and signifies بَلْ, (Lth, Zj, T, S, M, Mughnee, K,) or بَلْ and أَ together, (Msb,) and this is its meaning always accord. to all the Basrees, but the Koofees deny this. (Mughnee.) Thus, using it after an enunciative, you say, إِنَّهَا لَإِبِلٌ أَمْ شَآءٌ [Verily they are camels: nay, or nay but, they are sheep, or goats: or nay, are they sheep, or goats?]: (S Msb, Mughnee:) this being said when one looks at a bodily form, and imagines it to be a number of camels, and says what first occurs to him; then the opinion that it is a number of sheep or goats suggests itself to him, and he turns from the first idea, and says, أَمْ شَآءٌ, meaning بَلْ, because it is a digression from what precedes it; though what follows بل is [properly] a thing known certainly, and what follows ام is opined. (S, TA.) And using it after an interrogative in this case, you say, هَلْ زيْدٌ مُنْطَلِقٌ أَمْ عَمْرٌو [Is Zeyd going away? Nay rather, or, or rather, is 'Amr?]: you digress from the question respecting Zeyd's going away, and make the question to relate to 'Amr; so that ام implies indecisive opinion, and interrogation, and digression. (S.) And thus using it, you say, هَلْ زَيْدٌ قَامَ أَمْ عَمْرٌو [Did Zeyd stand? Nay rather, or or rather, did 'Amr?]. (Msb.) And an ex. of the same is the saying [in the Kur xiii. 17], هَلْ يَسْتَوِى الْأَعْمَى وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِى الظُّلُمَاتُ وَالنُّورُ [Are the blind and the seeing equal? Or rather are darkness and light equal?]. (Mughnee.) And an ex. of it preceded by أَ used to denote disapproval is the saying [in the Kur vii. 194], أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا [Have they feet, to walk therewith? Or have they hands to assault therewith?]: for أَ is here equivalent to a negation. (Mughnee.) [It has been shown above that] أَمْ is sometimes introduced immediately before هَلْ: (S, K:) but IB says that this is when هل occurs in a phrase next before it; [as in the ex. from the Kur xiii. 17, cited above;] and in this case, the interrogative meaning of ام is annulled; it being introduced only to denote a digression. (TA.) b4: It is also used as a simple interrogative; accord. to the assertion of AO; in the sense of هَلْ; (Mughnee;) or in the sense of the interrogative أَ; (Lth, T, K) as in the saying, أَمْ عِنْدَكَ غَدَآءِ حَاضِرٌ, meaning Hast thou a morning-meal ready? a good form of speech used by the Arabs; (Lth, T;) and allowable when preceded by another phrase. (T.) b5: And sometimes it is redundant; (Az, T, S, Mughnee, K) in the dial. of the people of El-Yemen; (T;) as in the saying, يَا دَهْنَ أَمْ مَا كَانَ مَشْيِى رقَصَا بَلْ قَدْ تَكُونُ مِشْيَتِى تَوَقُّصَا (T, S, * [in the latter, يا هِنْدُ, and only the former hemistich is given,]) meaning O Dahnà, (the curtailed form دَهْنَ being used for دَهْنَآء,) my walking was not, as now in my age, [a feeble movement like] dancing: but in my youth, my manner of walking used to be a bounding: (T:) this is accord. to the opinion of Az: but accord. to another opinion, ام is here [virtually] conjoined with a preceding clause which is suppressed; as though the speaker had said, يَا دَهْنَ أَكَانَ مَشْيِى رَقَصَّا أَمْ مَا كَانَ كَذلِكَ. (A 'Hát, TA.) A2: It is also used (T, Mughnee) in the dial. of the people of El-Yemen, (T,) or of Teiyi and Himyer, (Mughnee,) in the sense of ال, (T,) to render a noun determinate. (Mughnee.) So in the trad., لَيْسَ مِنَ امْبِرّ امْصِيامُ فِى امْسَفَرِ, (T, Mughnee,) i. e. الَيْسَ مِنَ البِرِّ الصِّيَامُ فِى السَّفَرِ [Fasting in journeying is not an act of obedience to God]. (T, and M in art. بر.) So too in the trad., اَلْآنَ طَابَ امْضَرْبُ Now fighting has become lawful; as related accord. to the dial. of Himyer, for الضَّرْبُ. (TA in art. طيب.) It has been said that this form ام is only used in those cases in which the ل of the article does not become incorporated into the first letter of the noun to which it is prefixed; as in the phrase, خُذِ الرُّمْحَ وَارْكَبِ امْفَرَسَ [Take thou the spear, and mount the mare, or horse], related as heard in El-Yemen; but this usage may be peculiar to some of the people of that country; not common to all of them; as appears from what we have cited above. (Mughnee.) A3: أَمَ for أَمَا, before an oath: see art. اما.

A4: And أَمَ اللّٰهِ and أَمُ اللّٰهِ &c.: see أَيْمُنُ اللّٰهِ, in art. يمن.

أُمٌّ A mother (T, S, M, Msb, K, &c.) [of a human being and] of any animal; (IAar, T;) as also ↓إِمٌّ, (Sb, M, Msb, K) and ↓إُمَّةٌ, (T, M, Msb, K,) and ↓أُمَّهَةٌ, (S, M, Msb, K,) which last is the original form (S, Msb) accord. to some, (Msb,) or the ه in this is augmentative (M, Msb) accord. to others: (Msb:) the pl. is أُمَّهَاتٌ (Lth, T, S, M, Msb, K) and أُمَّاتٌ; (S, M, Msb, K;) or the former is applied to human beings, and the latter to beasts; (T, S;) or the former to rational beings, and the latter to irrational; (M, K;) or the former is much applied to human beings, and the latter to others, for the sake of distinction; (Msb;) but the reverse is sometimes the case: (IB:) IDrst and others hold the latter to be of weak authority: (TA:) the dim. of أُمٌّ is ↓ أُمَيْمَةٌ (T, S, K) accord. to some of the Arabs; but correctly, [accord. to those who hold the original form of أُمٌّ to be أُمَّهَةٌ,] it is ↓ أُمَيْمِهَةٌ. (Lth, T, TA. [In a copy of the T, I find this latter form of the dim. written اميهة.]) b2: أُمَّ لَكَ denotes dispraise; (S;) being used by the Arabs as meaning Thou hast no free, or ingenuous, mother; because the sons of female slaves are objects of dispraise with the Arabs; and is only said in anger and reviling: (A Heyth, T:) or, as some say, it means thou art one who has been picked up as a foundling, having no Known mother: (TA:) [or] it is also sometimes used in praise; (A 'Obeyd, T, S, K;) and is used as an imprecation without the desire of its being fulfilled upon the person addressed, being said in vehemence of love; [lit. meaning mayest thou have no mother!], like ثَكِلَتْكَ أُمُّكَ, and لَا أَبَا لَكَ, [and قَاتَلَكَ اللّٰهُ,] &c. (Har p. 165.) b3: Some elide the ا of أُمّ; as in the saying of 'Adee Ibn-Zeyd.

أَيُّهَا العَائِبُ عِنْدِمَّ زَيْدٍ

[O thou who art blaming in my presence the mother of Zeyd]; meaning, عِنْدِى أُمَّ زَيْدٍ; the ى of عندى being also elided on account of the occurrence of two quiescent letters [after the elision of the ا of أُمّ]: (Lth, T, S:) and as in the phrase وَيْلُمِّهِ, (S,) which means وَيْلٌ لِأُمِّهِ. (S, and K in art. ويل, q. v.) b4: هُمَا أُمَّاكّ means They two are thy two parents: or thy mother and thy maternal aunt. (K.) [But] فَدَّاهُ بِأُمَّيْهِ is said to mean [He expressed a wish that he (another) might be ransomed with] his mother and his grandmother. (TA.) b5: One says also, لَا تَفْعَلِى ↓ يَا أُمَّتِ [O my mother, do not thou such a thing], and [in like manner] يَا أَبَتِ افْعَلْ; making the sign of the fem. gender a substitute for the [pronominal] affix ى; and in a case of pause, you say يَا أُمَّهْ. (S.) b6: And one says, مَا أُمِّى وَأُمُّهُ, and مَا شَكْلِى وَشَكْلُهُ, meaning [What relationship have I to him, or it? or what concern have I with him, or it? or] what is my case and [what is] his or its, case? because of his, or its, remoteness from me: whence, (T,) وَمَا أُمِّى وَأُمُّ الوَحْشِ لَمَّا تَفَرَّعَ فِى مَفَارِقِىَ الْمَشِيبُ [And what concern have I with the wild animals when hoariness hath spread in the places where my hair parts?]; (T, S;) i. e. مَا أَنَاوَــطَلَبُ الوَحْشِ بَعْدَ مَا كَبِرْتُ [i. e. مَا أمْرِي وَــطَلَبُ الوَحْشِ: in one copy of the S, وَــطَلَبَ, i. e. with وَ as a prep. denoting concomitance, and therefore governing the accus. case: both readings virtually meaning what concern have I with the pursuing of the wild animals after I have grown old?]: he means, the girls: and the mention of أُمّ in the verse is superfluous. (S.) b7: أُمٌّ also relates to inanimate things that have growth; as in أُمُّ الشَّجَرَةِ [The mother of the tree]; and أُمُّ النَّخْلَةِ [the mother of the palm-tree]; and أُمُّ المَوْزِةَ [the mother of the banana-tree; of which see an ex. in art. موز]; and the like. (M, TA.) b8: and it signifies also The source, origin, foundation, or basis, (S, M, Msb, K,) of a thing, (S, Msb, [in the former of which, this is the first of the meanings assigned to the word,]) or of anything; (M, K) its stay, support, or efficient cause of subsistence. (M, K.) b9: Anything to which other things are collected together, or adjoined: (IDrd, M, K:) anything to which the other things that are next thereto are collected together, or adjoined: (Lth, T:) the main, or chief, part of a thing; the main body thereof: and that which is a compriser, or comprehender, of [other] things: (Ham p. 44:) the place of collection, comprisal, or comprehension, of a thing; the place of combination thereof. (En-Nadr, T.) b10: And hence, (IDrd, M,) The head, or chief, of a people, or company of men; (IDrd, S, M, K;) because others collect themselves together to him: (IDrd, TA:) so in the phrase أُمُّ عِيَالٍ [lit. the mother of a household], in a poem of Esh-Shenfarà: (IDrd, M:) or in this instance, it has the signification next following, accord. to Esh-Sháfi'ee. (T.) b11: A man who has the charge of the food and service of a people, or company of men; accord. to EshSháfi'ee: (T:) or their servant. (K.) b12: A man's aged wife. (IAar, T, K.) b13: A place of habitation or abode. (K.) So in the Kur [ci. 6], فَأُمُّهُ هَاوِيَةٌ His place of habitation or abode [shall be] the fire [of Hell]: (Bd, Jel, TA:) or, as some say, the meaning is أُمُّ رَأْسِهِ هَاوِيَةٌ فِيهَا [his brain shall fall into it, namely, the fire of Hell]. (TA.) b14: The ensign, or standard, which an army follows. (S.) [See أُمُّ الرُّمْحِ, below.] b15: It is said in a trad., respecting the prophets, أُمَّهَا تُهُمْ شَتَّى, meaning that, though their religion is one, their laws, or ordinances, or statutes, are various, or different: or the meaning is, their times are various, or different. (TA in art. شت.) b16: See also أُمَّةٌ, in two places. b17: أُمّ is also prefixed to nouns significant of many things. (M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, with the meanings assigned to them in lexicons in the present art., and arranged in distinct classes.] b18: أُمُّ الرَّجُلِ The man's wife; and the person who manages the affairs of his house or tent. (TA.) And أُمُّ مَثْوَى الرَّجُلِ The man's wife, to whom he betakes himself for lodging, or abode: (T:) the mistress of the man's place of abode. (S, M.) b19: أُمُّ عَامِرٍ The hyena, or female hyena; as also أُمُّ عَمْرٍو; (TA;) and أُمُّ الطَّرِيقِ. (S, TA. [See also other significations of the first and last below.]) أُمُّ حِلْسٍ [or أُمُّ الحِلْسِ (as in the S and K in art. حلَس)] The she-ass. (TA.) أُمُّ البَيْضِ The female ostrich. (S, K.) b20: أُمُّ الرَّأُسِ The brain: (T, M, K:) or the thin skin that is upon it: (IDrd, M, K:) or the bag in which is the brain: (T:) or the skin that comprises the brain; [the meninx, or dura mater and pia mater;] (S, Mgh;) which is called أُمُّ الدِّمَاغِ (S, Msb) likewise. (S.) b21: أُمُّ النُّجُومِ The Milky way; (S, M, K) because it is the place where the stars are collected together [in great multitude]: (M:) or, as some say, the sun; which is the greatest of the stars. (Ham pp. 43 and 44.) Because of the multitude of the stars in the Milky way, one says, مَا أَشْبَهَ مَجْلِسَكَ بِأُمِّ النُّجُومِ (assumed tropical:) [How like is thine assembly to the Milky way!]. (TA.) b22: أُمُّ القُرَى [The mother of the towns; the metropolis: particularly] Mekkeh; (T, S, M, K) because asserted to be in the middle of the earth; (M, K;) or because it is the Kibleh of all men, and thither they repair; (M, K; *) or because it is the greatest of towns in dignity: (M, K:) and every city is the أُمّ of the towns around it. (T.) أُمُّ التَّنَائِفِ The most difficult of deserts or of waterless deserts: (T:) or a desert, or waterless desert, (S, K,) far extending. (S.) أُمُّ الطَّرِيقِ (T, S, M) and أُمَّةٌ ↓ الطَّرِيقِ (M, K) The main part [or track] of the road: (T, S, M, K:) when it is a great road or track, with small roads or tracks around it [or on either side], the greatest is so called. (T. [The former has also another signification, mentioned above.]) أُمُّ عَامِرٍ The cemetery, or place of graves. (T. [This, also, has another signification, mentioned before.]) أُمُّ الرُّمْحِ The ensign, or standard; (M, K;) also called أُمُّ الحَرْبِ; (TA;) [and simply الأُمُّ, as shown above;] and the piece of cloth which is wound upon the spear. (T, M. *) أُمُّ جَابِرٍ Bread: and also the ear of corn. (T.) أُمُّ الخَبَائِثِ [The mother of evil qualities or dispositions; i. e.] wine. (T.) أُمُّ الكِتَابِ [in the Kur iii. 5 and xiii. 39] (S, M, &c.) The original of the book or scripture [i. e. of the Kur-án]: (Zj, M, K:) or the Preserved Tablet, اللَّوْحُ المَحْفُوظُ: (M, Msb, K:) or it signifies, (M, K,) or signifies also, (Msb,) the opening chapter of the Kur-án; the فَاتِحَة; (M, Msb, K;) because every prayer begins therewith; (M;) as also أُمُّ القُرْآنِ: (Msb, K:) or the former, the whole of the Kur-án, (I'Ab, K,) from its beginning to its end: (TA:) and the latter, every plain, or explicit, verse of the Kur-án, of those which relate to laws and statutes and obligatory ordinances. (T, K.) أُمُّ الشَّرِّ Every evil upon the face of the earth: and أُمُّ الخَيْرِ every good upon the face of the earth. (T.) إِمُّ: see أُمٌّ, first sentence.

أَمَّةٌ: see آمَّةٌ.

أُمَّةٌ A way, course, mode, or manner, of acting, or conduct, or the like; (Az, S;) as also ↓ إِمَّةٌ: (Az, S, K:) Fr assigns this meaning to the latter, and that next following to the former: (T:) a way, course, or rule, of life, or conduct; (Fr, T, M, K;) as also ↓ إِمَّةٌ. (M, K.) b2: Religion; as also ↓ إِمَّةٌ: (Az, S, M, K: [one of the words by which this meaning is expressed in the M and K is شِرْعَة; for which Golius found in the K سرعة:]) one course, which people follow, in religion. (T.) You say, فُلَانٌ لَا أُمَّةَ لَهُ Such a one has no religion; no religious persuasion. (S.) And a poet says, وَهَلْ يَسْتَوِى ذُو أُمَّةٍ وَكَفُورُ [And are one who has religion and one who is an infidel equal?]. (S.) b3: Obedience [app. to God]. (T, M, K.) A2: The people of a [particular] religion: (Akh, S:) a people to whom an apostle is sent, (M, K,) unbelievers and believers; such being called his أُمَّة: (M:) any people called after a prophet are said to be his أُمَّة: (Lth, T:) the followers of the prophet: pl. أُمَمٌ. (T, Msb.) It is said in the Kur [ii. 209], كَانَ النَّاسُ أُمَّةٍ واحِدَةً, meaning Mankind was [a people] of one religion. (Zj, T, TA.) b2: A nation; a people; a race; a tribe, distinct body, or family; (Lth, T, M, K;) of mankind; (Lth, T;) or of any living beings; as also ↓ أُمٌّ: (M, K:) a collective body [of men or other living beings]; (T, S;) a sing. word with a pl. meaning: (Akh, S:) a kind, genus, or generical class, (T, S, M, K,) by itself, (T,) of any animals, or living beings, (T, S, M, TA,) others than the sons of Adam, (T,) as of dogs, (T, S, M,) and of other beasts, and of birds; (T, M, * TA;) as also ↓ أُمٌّ; (M, K;) pl. of the former أُمَمٌ; (S, M;) which occurs in a trad. as relating to dogs; (S;) and in the Kur vi. 38, as relating to beasts and birds. (T, M, * TA.) b3: A man's people, community, tribe, kinsfolk, or party; (M, K, TA;) his company. (TA.) b4: A generation of men; or people of one time: pl. أُمَمٌ: as in the saying, قَدْ مَضَتْ أُمَمٌ Generations of men have passed away. (T.) b5: The creatures of God. (M, K.) You say, مَا رَأَيْتُ مِنْ أُمَّةِ اللّٰهِ أَحْسَنَ مِنْهُ [I have not seen, of the creatures of God, one more beautiful than he]. (M.) A3: I. q. إِمَامٌ; (T, M, K;) accord. to A 'Obeyd, applied in this sense to Abraham, in the Kur xvi. 121. (T.) b2: A righteous man who is an object of imitation. (T.) b3: One who follows the true religion, holding, or doing, what is different from, or contrary to, all other religions: (M, K:) [said to be] thus applied to Abraham, ubi suprà. (M.) b4: One who is known for goodness: (Fr, T:) and so explained by Ibn-Mes'ood as applied to Abraham: (TA:) or, so applied, it has the signification next following: (TA:) a man combining all kinds of good qualities: (T, M, K:) or, as some say, repaired to: or imitated. (Bd:) b5: A learned man: (T, M, K:) one who has no equal: (T:) the learned man of his age, or time, who is singular in his learning: (Msb:) and one who is alone in respect of religion. (T.) A4: See also إُمٌّ, first sentence. Hence, يَاأُمَّتِ which see in the same paragraph.

A5: The stature of a man; tallness, and beauty of stature; or justness of stature; syn. قَامَةٌ; (T, S, M, Msb, K;) and شَطَاطً: (M, TA: [in the K, the signification of نَشَاطٌ is assigned to it; but this is evidently a mistake for شَطَاطٍ; for the next three significations before the former of these words in the K are the same as the next three before the latter of them in the M; and the next five after the former word in the K are the same as the next five after the latter in the M, with only this difference, that one of these five is the first of them in the M and the third of them in the K:]) pl. أُمَمٌ. (T, S, M. *) You say, إِنَّهُ لَحَسَنُ الأُمَّةِ, i. e. الشَّطَاطِ [Verily he is beautiful in justness of stature]. (M.) And El-Aashà says, حِسَانُ الوُجُوهِ طِوَالُ الأُمَمْ [Beautiful in respect of the faces,] tall in respect of the statures. (T, S, M. * [In the last, بيضُ الوُجُوهِ.]) b2: The face. (T, M, K.) b3: أُمَّةُ الآوَجْهِ The form of the face: (Az, T:) or the principal part thereof; (M, K;) the part thereof in which beauty is usually known to lie. (M) You say, إِنَّهُ لَحَسَنُ أُمَّةِ الآوَجْهِ Verily he is beautiful in the form of the face: and إِنَّهُ لآَقَبِيحُ أُمَّةِ الآوَجْهِ verily he is ugly in the form of the face. (Az, T.) b4: أُمَّةُ الطَّرِيقِ: see أُمٌّ.

A6: A time; a period of time; a while. (T, S, M, K.) So in the Kur [xii. 45], وَادَّكَرَ بَعْدَ أُمَّةٍ [And he remembered, or became reminded, after a time]: (S, M:) or, after a long period of time: but some read ↓ إِمَّةٍ, i. e., after favour had been shown him, in his escape: and some read أَمَةٍ, i. e., forgetting. (Bd.) and so in the same [xi. 11], وَلَئِنْ أخَّرْنَا عَنْهُمُ العَذَابَ

إِلآَى أُمَّةٍ مَعْدُودَة [And verily, if we kept back from them the punishment] until a short period of time. (S * Bd.) إِمَّةٌ: see أُمَّةٌ, in three places; first and second sentences. b2: I. q. ↓ إِمَامَةٌ (K) [i. e. The office of إِمَام, q. v. : or] the acting as, or performing the office of, إِمَام: (T in explanation of إِمَّةٌ, and M and Msb in explanation of إِمَامَةٌ:) and the mode, or manner, of performing that office. (T.) b3: I. q. هَيْئَةٌ (Lh, M, K) and شَأْنٌ (M, K) and حَالٌ (M) and حَالَةٌ (M, K) [all as meaning State, condition, or case: or by the first may be here meant external state or condition; form, or appearance; or state with respect to apparel and the like]. b4: An easy and ample state of life; (T;) easiness, or pleasantness of life; ampleness of the conveniences of life, or of the means of subsistence; ease and enjoyment; plenty; prosperity; welfare. (IAar, M, K. *) You say of an old man when he has strength remaining, فُلَانٌ بِإِمَّةٍ, meaning Such a one is returning to a state of well-being and ease and enjoyment. (TA.) b5: Dominion; mastership; authority. (Fr, T, IKtt.) b6: A blessing, or what God bestows upon one; a benefit, benefaction, favour, or boon; a cause of happiness; (T, S, M, Msb, K;) as being that which men aim at, pursue, or endeavour to obtain, (T.) See أُمَّةٌ, last sentence but one.

A2: Accord. to IKtt, it signifies also i. q. أَمَمٌ [but in what sense is not said]. (TA.) أَمَمٌ Nearness. (S, M, K.) b2: [Near; nigh.] You say, أَخَذْتُ ذلِكَ مِنْ أَمَمٍ I took that from near; from nigh. (S, TA.) And دَارُكُمْ أَمَمٌ Your house is near, or nigh. (M, TA.) and هُوَ أَمَمٌ مِنْكَ He, or it, is near to thee: and in like manner you say of two: (M, TA:) and of a pl. number. (S, M, TA.) And دَارِى أَمَمَ دَارِهِ My house is opposite to, facing, or in front of, his house. (S.) b3: Easy: (S, M, K:) near at hand; near to be reached, or laid hold of. (T, TA.) b4: Between near and distant. (ISk, T, S.) b5: Conforming, or conformable, to the just mean: (M, K: *) and ↓ مُؤَامٌّ, (AA, T, S, M, K,) [in form] like مُضَارٌّ, (S,) originally مُؤَامِمٌ, (TA,) the same; (T;) of a middle, or middling, kind or sort; neither exceeding, nor falling short of, what is right; (AA, T, S, M;) applied to an affair, or a case, (T, S,) and a thing [of any kind]; (S;) as also ↓ مُؤَمٌّ; (TA;) and convenient, or suitable: (M, K:) and أَمَمٌ and ↓ مُؤَامٌّ both signify an affair, or a case, that is manifest, clear, or plain, (M, K,) not exceeding the due bounds or limits. (M.) الأَمَامُ The location that is before; (M, Msb, * K;) contr. of الوَرَآءُ. (M, K.) It is used [absolutely] as a noun, and adverbially, (M, Msb, * K,) necessarily prefixed to another noun: (Mgh:) and is fem., (Ks, M,) and sometimes mase.: (M, K:) or it is mase., and sometimes fem. as meaning the جِهَة: or, as Zj says, they differ as to making it masc. and making it fem. (Msb.) You say, كُنْتُ أَمَامَهُ I was before him, in respect of place. (S.) In the saying of Mohammad, to Usámeh, الصلَاةُ أَمَامَكَ, the meaning is The time of prayer [is before thee], or the place thereof; and by the prayer is meant the prayer of sunset. (Mgh.) You also say, أَمَامَكَ [i. c. Look before thee; meaning beware thou; or take thou note;] when you caution another, (M, K,) or notify him, of a thing. (M.) إِمَامٌ A person, (S, Mgh,) or learned man, (Msb,) whose example is followed, or who is imitated; (S, Mgh, Msb;) any exemplar, or object of imitation, (T, M, K,) to a people, or company of men, (T,) such as a head, chief, or leader, or some other person, (M, K,) whether they be following the right way or be erring therefrom: (T:) applied alike to a male and to a female: (Mgh, Msb:) applied to a female, it occurs in a phrase in which it is written by some with ة: (Mgh:) but this is said to be a mistake: (Msb:) it is correctly without ة, because it is a subst., not an epithet: (Mgh, Msb:) or it is allowable with ة, because it implies the meaning of an epithet: (Msb:) and ↓ أُمَّةٌ signifies the same: (T, M, K:) the pl. of the former is أَيِمَّةْ, (T, S, M, K, [but omitted in the CK,]) originally أَأْمِمَةٌ, (T, S,) of the measure أَفعِلَةٌ, like أَمْثِلَةٌ, pl. of مِثَالٌ, (T,) but as two meems come together, the former is incorporated into the latter, and its vowel is transferred to the hemzeh before it, which hemzeh, being thus pronounced with kesr, is changed into ى; (T, S; *) or it is thus changed because difficult to pronounce; (M;) or, as Akh says, because it is with kesr and is preceded by another hemzeh with fet-h: (S:) but some pronounce it أَئِمَّةٌ, (Akh, T, S, M, K,) namely, those who hold that two hemzehs may occur together; (Akh, S;) the Koofees reading it thus in the Kur ix. 12; (M;) but this is anomalous: (M, K:) it is mentioned as on the authority of Aboo-Is-hák, and [Az says,] I do not say that it is not allowable, but the former is the preferable: (T:) or the pl. is أَئِمَّةٌ, originally أَأْمِمَةٌ like أَمْثِلَةٌ: one of the two meems being incorporated into the other after the transfer of its vowel to the hemzeh [next before it]; some of the readers of the Kur pronouncing the [said] hemzeh with its true sound; some softening it, agreeably with analogy, in the manner termed بَيْنَ بَيْنَ; and some of the grammarians changing it into ى; but some of them reckon this incorrect, saying that there is no analogical reason for it: (Msb:) and accord. to some, (M,) its pl. is also إِمَامُ, (M, K,) like the sing., (K,) occurring in the Kur xxv. 74; (M;) not of the same category as عَدْلٌ (M, K) and رِضَّى, (M,) because they sometimes said إِمَامَانِ, but a broken pl.: (M, K: *) or, accord. to A 'Obeyd, it is in this instance a sing. denoting a pl.: (M, S: *) or it is pl. of آمٌّ, [which is originally آمِمْ,] like as صِحَابٌ is pl. of صَاحِبٌ: (M:) the dim. of أَيِمَّةٌ is ↓ أُوَيْمَّةْ; or, as El-Mázinee says, ↓ أُيَيْمَّةٌ. (S.) b2: الإمَامُ also signifies The Prophet: (K:) he is called إِمَامُ [the exemplar, object of imitation, leader, or head, of his nation, or people]; (T;) or إِمَامُ الأمَّةِ [the exemplar, &c., of the nation, or people]; (M;) it being incumbent on all to imitate his rule of life or conduct. (T.) b3: The Khaleefeh: (Msb, K:) he is called إمَامُ الرَّعِيَّةِ [the exemplar, &c., of the people, or subjects]. (M.) The title of الإمَامُ is still applied to the Kings of El-Yemen: Aboo-Bekr says, you say, فُلَانٌ إِمَامُ القَوْمِ, meaning such a one is the first in authority over the people, or company of men: and إِمَامُ المَسْلِمِينَ means the head, chief, or leader, of the Muslims. (TA.) b4: The person whose example is followed, or who is imitated, [i. e. the leader,] in prayer. (Msb.) b5: [The leading authority, or head, of a persuasion, or sect. The four أيِمَّة or أَئِمَّة are the heads of the four principal persuasions, or sects, of the Sunnees; namely, the Hanafees, Sháfi'ees, Málikees, and Hambelees. And the Hanafees call the two chief doctors of their persuasion, after Aboo-Haneefeh, namely, Aboo-Yoosuf and Mohammad, الإِمَامَانِ The two Imáms.] b6: The leader of an army. (M, K.) b7: The guide: (K:) he is called إِمَامُ الإِبِلِ [the leader of the travellers]. (M.) b8: The conductor, or driver, of camels (M, K) is called إِمَامُ الإِبِلِ, though he be behind them, because he guides them. (M.) b9: The manager, or conductor, and right disposer, orderer, or rectifier, of anything. (M, K. *) b10: The Kur-án (M, K) is called إِمَامُ المُسْلِمينَ [the guide of the Muslims]; (M;) because it is an exemplar. (TA.) [The model-copy, or standard-copy, of the Kur-án, namely the copy of the Khaleefeh 'Othmán, is particularly called الإِمَامُ.] b11: [The scripture of any people: and, without the article, a book, or written record.] It is said in the Kur [xvii. 73], يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإمَامِهِمْ The day when we shall call every one of mankind with their scripture: or, as some say, with their prophet and their law: or, as some say, with their book in which their deeds are recorded. (T.) It is also said in the Kur [xxxvi. 11], كُلَّ شَيْءٍ أَحْصَيْنَاهُ فِى إِمَامٍ مُبِينٍ, meaning, says El-Hasan, [And everything have we recorded] in a perspicuous book, or writing; (S, Jel;) i. e., on the Preserved Tablet. (Bd, Jel.) b12: The lesson of a boy, that is learned each day (T, M, K) in the school: (T:) also called السَّبَقُ. (TA.) b13: The model, or pattern, of a semblance, or shape. (M, K.) b14: The builder's wooden instrument [or rule] whereby he makes the building even. (S, K. *) b15: The cord which the builder extends to make even, thereby, the row of stones or bricks of the building; also called التُّرُّ and المِطْهَرُ; (T;) the string which is extended upon, or against, a building, and according to which one builds. (M, K. *) b16: إِمَامٌ signifies also A road, or way: (S, [but omitted in some copies,] M, K:) or a manifest road, or way. (TA.) It is said in the Kur [xv. 79], وَ إِنَّهُمَا لَبِإمَامٍ مُبِينٍ (S, M) And they were both, indeed, in a way pursued and manifest: (M:) or in a way which they travelled in their journeys. (Fr.) b17: The direction (تَلْقَآء) of the Kibleh. (M, K. *) b18: A tract, quarter, or region, of land, or of the earth. (S.) b19: A string [of a bow or lute &c.]; syn. وَتَرٌ. (Sgh, K.) أَمِيمٌ Beautiful in stature; (K;) applied to a man. (TA.) A2: I. q. ↓ مَأْمُومٌ; (S, M, Msb, K;) i. e. one who raves, or is delirious, (يَهْذِى, [in two copies of the S يَهْدِى, but the former appears, from a remark made voce آمَّةٌ, to be the right reading,]) from [a wound in] what is termed أُمُّ رَأْسِهِ [see أُمٌّ]: (S:) or wounded in what is so termed; (M, K;) having a wound such as is termed آمَّة, q. v. (Msb.) It is also used, metaphorically, in relation to other parts than that named above; as in the saying, وَ حَشَاىَ مِنْ حَرِّ الفِرَاقِ أَمِيمُ (tropical:) [And my bowels are wounded by reason of the burning pain of separation]. (M.) A3: A stone with which the head is broken: (S, O:) but in the M and K ↓ أمَيْمَةٌ, [in a copy of the M, however, I find it without any syll. signs, so that it would seem to be ↓ أَمِيمَةٌ,] explained as signifying stones with which heads are broken: (TA:) pl. أَمَائِمُ. (S, TA.) أُمَائِمُ Three hundred camels: (M, K:) so explained by Abu-l-'Alà. (M.) إِمَامَةٌ: see إِمَّةٌ.

أَمِيمَةٌ: see أَمِيمٌ b2: Also, (Sgh,) or ↓ أُمَيْمَةٌ, (K,) A blacksmith's hammer. (Sgh, K.) أُمَيْمَةٌ dim. of أُمٌّ, q. v. (T, S, K.) A2: See also أَمِيمٌ: b2: and أمَيمَةٌ.

الإِمِامِيَّةُ One of the exorbitant sects of the Shee'ah, (TA,) who asserted that 'Alee was expressly appointed by Mohammad to be his successor. (Esh-Shahrastánee p. 122, and KT.) أُمَيْمِهةٌ [dim. of أُمَّهةٌ] : see أُمٌّ, first sentence.

أُمِّىٌّ (T, M, Mgh, Msb, K) and ↓ أُمَّانٌ (K) [the former a rel. n. from أُمَّةٌ, and thus properly meaning Gentile: whence, in a secondary, or tropical, sense,(assumed tropical:) a heathen;] (assumed tropical:) one not having a revealed scripture; (Bd in iii. 19 and 69;) so applied by those having a revealed scripture: (Bd in iii.69:) [and particularly] an Arab: (Jel in iii. 69, and Bd and Jel in lxii. 2:) [or] in the proper language [of the Arabs], of, or belonging to, or relating to, the nation (أُمَّة) of the Arabs, who did not write nor read: and therefore metaphorically applied to (tropical:) any one not knowing the art of writing nor that of reading: (Mgh:) or (assumed tropical:) one who does not write; (T, M, K;) because the art of writing is acquired; as though he were thus called in relation to the condition in which his mother (أُمَّهُ) brought him forth: (T:) or (assumed tropical:) one who is in the natural condition of the nation (الأُمَّة) to which he belongs, (Zj, * T, M, * K, *) in respect of not writing, (T,) or not having learned writing; thus remaining in his natural state: (M, K:) or (assumed tropical:) one who does not write well; said to be a rel. n. from أمٌّ; because the art of writing is acquired, and such a person is as his mother brought him forth, in respect of ignorance of that art; or, as some say, from أُمَّةُ العَرَبِ; because most of the Arabs were of this description: (Msb:) the art of writing was known among the Arabs [in the time of Mohammad] by the people of Et-Táïf, who learned it from a man of the people of El-Heereh, and these had it from the people of El-Ambár. (T.) أُمِّيُّون لَا يَعْلَمُونَ, الكِتَابَ, in the Kur ii. 73, means Vulgar persons, [or heathen,] who know not the Book of the Law revealed to Moses: (Jel:) or ignorant persons, who know not writing, so that they may read that book; or, who know not the Book of the Law revealed to Moses. (Bd.) Mohammad was termed أُمِّىّ [meaning A Gentile, as distinguished from an Israelite: or, accord. to most of his followers, meaning illiterate;] because the nation (أُمَّة) of the Arabs did not write, nor read writing; and [they say that] God sent him as an apostle when he did not write, nor read from a book; and this natural condition of his was one of his miraculous signs, to which reference is made in the Kur [xxix. 47], where it is said, “thou didst not read, before it, from a book, nor didst thou write it with thy right hand:” (T, TA:) but accord. to the more correct opinion, he was not well acquainted with written characters nor with poetry, but he discriminated between good and bad poetry: or, as some assert, he became acquainted with writing after he had been unacquainted therewith, on account of the expression “ before it ”

in the verse of the Kur mentioned above: or, as some say, this may mean that he wrote though ignorant of the art of writing, like as some of the kings, being أُمِّيُّون, write their signs, or marks: (TA:) or, accord. to Jaafar Es-Sádik, he used to read from the book, or scripture, if he did not write. (Kull p. 73.) [Some judicious observations on this word are comprised in Dr. Sprenger's Life of Mohammad (pp. 101-2); a work which, in the portion already published (Part I.), contains much very valuable information.] b2: Also, (K,) or [only] أُمِّىٌّ, (Az, T, M,) applied to a man, (Az, T,) Impotent in speech, (عَيِىّ, in the K incorrectly written غَبِىّ, TA,) of few words, and rude, churlish, uncivil, or surly. (Az, T, M, K.) أُمِّيَّةٌ The quality denoted by the epithet أُمِّىٌّ: (TA:) [gentilism: (assumed tropical:) heathenism: &c.:] (assumed tropical:) the quality of being [in the natural condition of the nation to which one belongs, or] as brought forth by one's mother, in respect of not having learned the art of writing nor the reading thereof. (Kull p. 73.) أُمَّانٌ: see أُمِّىٌّ; and see also art. امن

أُمَّهَدٌ: see أُمٌّ.

آمٌّ [act. part. n. of 1;] i. q. قَاصِدٌ: [see 1, first sentence:] (TA:) pl. إِمَامٌ, like as صِحَابٌّ is pl. of صَاحِبٌ, (M, K,) accord. to some, but others say that this is pl. of إِمَامٌ [q. v.; the sing. and pl. being alike]; (M;) and آمُّونَ. (TA.) Hence, in the Kur [v. 2], وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ [Nor those repairing to the Sacred House]. (TA.) آمَّةٌ (S, Msb) and ↓ مَأْمُومَةٌ, as some of the Arabs say, (IB, Msb,) because it implies the meaning of a pass. part. n., originally; (Msb;) but 'Alee Ibn-Hamzeh says that this is a mistake; for the latter word is an epithet applied to the part called أُمُّ الدِّمَاغِ when it is broken; (IB;) or شَجَّةٌ آمَّةٌ and ↓ مَأْمُومَةٌ; (M, Mgh, K;) A wound by which the head is broken, (S, M, Msb, K,) reaching to the part called أُمُّ الدِّمَاغِ, (S, Msb,) or, [which means the same,] أُمُّ الرَّأْسِ, (M, K,) so that there remains between it and the brain [only] a thin skin: (S:) it is the most severe of شِجَاج [except that which reaches the brain (see شَجَّةٌ)]: ISk says that the person suffering from it roars, or bellows, (يَصْعَقُ,) like thunder, and like the braying of camels, and is unable to go forth into the sun: (Msb:) the mulct for it is one third of the whole price of blood: (TA:) IAar assigns the meaning of [this kind of] شَجَّة to ↓ أَمَّةٌ; which seems, therefore, to be either a dial. var. or a contraction of آمَّةٌ: (Msb:) the pl. of آمَّةٌ is أَوَامُّ (Mgh, Msb) and ↓ مآئِمُ; or this latter has no proper sing.: (M, TA:) the pl. of ↓ مأْمُومَةٌ is مَأْمُومَاتٌ. (Mgh, Msb.) أَوَمُّ and أَيَمُّ Better in the performance of the office termed إِمَامَةٌ; followed by مِنْ: (Zj, T, M, K:) originally أَأَمُّ: the second hemzeh being changed by some into و and by some into ى. (Zj, T, M.) أُيَيْمَّةٌ, or أُيَيْمَّةٌ, dim. of أَيِمَّةٌ, pl. of إِمَامٌ, q. v. (S.) مُؤمٌّ: see أَمَمٌ.

مِئَمٌّ A camel that leads and guides: (M:) or a guide that shows the right way: and a camel that goes before the other camels: (K:) fem. with ة; (M, K;) applied to a she-camel (M, TA) that goes before the other she-camels, and is followed by them. (TA.) مأْمُومٌ: see أَمِيمٌ. b2: Also A camel having his hump bruised internally by his being much ridden, or having his hump swollen in consequence of the galling of the saddle and the cloth beneath it, and bruised, and having his hump corroded: (S:) or whose fur has gone from his back in consequence of beating, or of galls, or sores, produced by the saddle or the like. (M, K.) b3: مأْمُومَةٌ: see آمَّةٌ, in three places.

مُؤَامٌّ: see أَمَمٌ, in two places.

مؤْتَمٌّ act. part. n. of ائْتَمَّ بِهِ; Following as an example; imitating; taking as an example, an exemplar, a pattern, or an object of imitation. (Msb.) b4: مُؤْتَمٌّ بِهِ pass. part. n. of the same; Followed as an example; imitated; &c.: thus distinguished from the former by the preposition with the object of its government. (Msb.) مَآئِمُ: see آمَّةٌ.

عرقب

Q. 1 عَرْقَبَ الدَّابَّةَ He hocked, houghed, hamstrung, or cut the hock-tendon of, the beast. (S, A, O, K, *) b2: And عَرْقَبَهُ He raised his hocks, (namely, a camel's, O,) in order that he might stand up: (O, K:) he assisted him (i. e. a camel) to stand up, by raising [his hocks]. (TA.) Thus the verb has two contr. meanings. (K.) b3: and عَرْقَبَ (assumed tropical:) He practised artifice, craft, or cunning. (O, K.) One says, إِذَا أَعْيَاكَ غَرِيمُكَ فَعَرْقِبْ (assumed tropical:) [When thy debtor wearies thee,] practise artifice, &c. (AA, O, TA.) Q. 2 تَعَرْقَبَ He mounted a beast from behind. (O, TA.) b2: And (assumed tropical:) He took his course along the narrow roads, or ways, of the mountain, which are called عَرَاقِيب. (S, O, K.) b3: And تعرقب لِخَصْمِهِ (assumed tropical:) He pursued a way hidden from his adversary: said when one adopts another and easier course of speech. (TA.) b4: And تعرقب عَنِ الأَمْرِ (assumed tropical:) He turned away, or declined, from the affair. (K.) b5: إِذَا مَطَلَ تَعَقْرَبَ وَإِذَا وَعَدَ تَعَرْقَبَ (assumed tropical:) [When he puts off the fulfilment of his promise, he acts like 'Akrab (a man notorious for putting off the fulfilment of his promises); and when he promises, he acts like 'Orkoob] (A, TA) is a prov. (TA. [See the following paragraph, last sentence but one.]) عُرْقُوبٌ [The tendo Achillis, or heel-tendon;] a certain tense, (T, A, Mgh, Msb,) or thick, (K,) or thick and tense, (S, O,) tendon, (T, S, A, Mgh, O, Msb, K,) behind the two ankle-bones, (T, A, Mgh, Msb,) above the heel; (S, O, K;) the thing that conjoins the shank and the foot; (As, TA;) in a human being: (S, O, K:) pl. عَرَاقِيبُ. (TA, &c.) The saying of the Prophet, وَيْلٌ لِلْعَرَاقِيبِ مِنَ النَّارِ [Woe to the heel-tendons from the fire of Hell] means, to him who neglects the washing of them (Mgh, Msb) in the [ablution termed] وُضُوْء. (Msb.) b2: [In a beast, it is in some instances applied to The hock, or hough; i. e.] the عُرْقُوب of a beast is that which, in its hind leg, corresponds to the رَكْبَة [or knee] in its fore leg: (S, O, K:) [in other instances, it is applied to the tendon of the hock, or hough; i. e., to the hamstring; for, as] As says, in every quadruped, the عُرْقُوبَانِ are in the hind legs, and the رُكْبَتَانِ in the fore legs; (S, O, TA;) and the عُرْقُوب of the horse is the tendon that conjoins the part wherein meet the وَظِيف [here meaning the metatarsus] and the سَاق [here meaning the tibia]: (TA: [he says “ of the horse,” instead of using a more comprehensive term, app. because he is describing that animal:]) it is, in a quadruped, the tendon that [corresponds to that which in a human being] is behind the two ankle-bones, between the joint of the foot and the shank: in a human being it is a little above the heel. (TA, from an explanation of a trad. [This last explanation evidently employs terms according to their applications in the comparative anatomy of quadrupeds and human beings, and therefore requires the words which I have supplied. That عُرْقُوبٌ, in relation to a beast, signifies the hocktendon is well known: and that it also signifies the hock itself is shown by a usage of the verb عَرْقَبَ (for it is by raising the hocks that a man assists a camel to stand up), and by an explanation voce رُكْبَةٌ.]) شَرٌّ مَا أَجَآءَكَ إِلَى مُخَّةِ عُرْقُوبٍ [It is an evil thing that has compelled thee to have recourse to the marrow of a hock] (K, TA) is a prov. (TA) applied to him who seeks to obtain a thing from a mean, or sordid, person; (K, TA;) for the عرقوب has no marrow. (TA.) And one says, فُلَانٌ يَضْرِبُ العَرَاقِيبَ ويَقْرَعُ الظَّنَابِيبَ [Such a one smites the hock-tendons of camels to slaughter them, and strikes the shins of camels to make them lie down that he may mount them in haste]; meaning that he entertains guests and gives aid, or succour. (A.) b3: عُرْقُوبُ الأَسَدِ is a name of The Thirteenth Mansion of the Moon. (Kzw: see العَوَّآءُ, in art. عو.) b4: طَيْرُ عُرْقُوبٍ is an appellation given to Any bird from which one augurs evil to camels, because it wounds them in the hocks or hock-tendons (يُعَرْقِبُهَا). (Meyd, TA.) The Arabs say that when the bird called أَخْيَل [q. v.] lights upon a camel, its hocks, or hock-tendons, will assuredly be laid bare: and accord. to the [O and] K, طَيْرُ العَرَاقِيبِ is an appellation of The [bird called] شِقِرَّاق [which is said in the S &c. to be the same as the أَخْيَل]; and [Sgh and SM add that] they regard it as of evil omen. (TA.) b5: عُرْقُوبُ القَطَا means The سَاق [or shank] of the قطا [or sand-grouse]. (S, O, K.) To this a thing is hyperbolically likened to denote its shortness: one says يَوْمٌ أَقْصَرُ مِنْ عُرْقُوبِ القَطَا [A day shorter than the shank of the katà]: (L, TA:) and a poet says, (S, &c.,) namely, El-Find Ez-Zimmánee, (O, L, TA,) or, accord. to Seer, Imra-el- Keys Ibn-'Ábis, (IB, L, TA,) وَنَبْلِى وَفُقَاهَا كَعَرَاقِيبِ قَطًا طُحْلِ [And my arrows, with their notches, like the shanks of ash-coloured sand-grouse]. (S, O, L, TA.) b6: عُرْقُوبٌ also signifies (assumed tropical:) A turning, or bending, part of a valley: (K:) or a part of a valley in which is a great turning or bending. (S, O.) And A road in a mountain: (K:) or a narrow road in a mountain: or a road in a deep valley, in which only one can walk. (TA.) And [the pl.] عَرَاقِيبُ, (tropical:) The prominences, or projecting parts, of mountains: (O, K, TA:) and the most distant, or far-extending, roads, or ways, thereof: (Aboo-Kheyreh, O, TA:) for [in travelling mountains,] you follow the most easy way, wherever it be: (Aboo-Kheyreh, TA:) or the narrow roads or ways, in the hard and elevated parts, of moun-tains. (S, O, K.) And [hence, app.,] عَرَاقِيبُ الأُمُورِ (assumed tropical:) Great and difficult affairs: (S, O, K:) as also عَرَاقِيلُهَا. (S, O.) b7: And A mountain always crowned with clouds, not rained upon. (TA.) b8: Also (assumed tropical:) Artifice, craft, or cunning; or a stratagem, or trick. (O, K. [See Q. 1, last signification.]) b9: And (assumed tropical:) Knowledge (عِرْفَان) of an argument, a plea, an allegation, or a proof. (O, K.) A2: Also the name of a certain man of the Amalekites, (S, O, K, TA,) or, (so says Ibn-El-Kelbee, O,) of the Benoo-Abd-Shems-Ibn-Saad, (JM, O, TA,) but this is said to be of no authority, (O,) or of El-Ows, (JM, TA,) the greatest liar of his time, (K,) proverbial for breach of promises: (S, O:) El-Ashja'ee (whose name was Jubeyhà, O, K) says, وَعَدْتَ وَكَانَ الخُلْفُ مِنْكَ سَجِيَّةً

مَوَاعِيدَ عُرْقُوبٍ أَخَاهُ بِيَتْرَبِ (S, O, K, TA) i. e. (tropical:) Thou promisedst, but breach of promise was an inherent quality of thee, like the promises of 'Orkoob to his brother in Yetreb; which is in El-Yemámeh; or, as some relate it, بِيَثْرِب, i. e. El-Medeeneh, or, as some say, the land of the Benoo-Saad; but the former is the more correct. (TA. [See also Har p. 160.]) And one says, هُوَ أَكْذَبُ مِنْ عُرْقُوبِ يَتْرَبَ (tropical:) [He is more mendacious than 'Orkoob of Yetreb]. (A, TA.)