حرض

1 حَرِضَ, (S, Msb, K,) aor. ـَ (Msb, K,) inf. n. حَرَضٌ, (Msb,) His stomach became in a corrupt, or disordered, state: (K:) or he (a man) became in a corrupt, or disordered, state, and sick, or diseased, so as to defile himself in his clothes: [see حَرَضٌ, below:] or he became emaciated (lit. dissolved) by grief, or by excessive love: (S:) or he became at the point of death: (Msb:) and he suffered protracted disquietude of mind, and disease; as also حَرُضَ, aor. ـُ (K:) and حَرَضَ, aor. ـُ and حَرِضَ, inf. n. حُرُوضٌ (K) and حَرْضٌ, (TA,) he became heavily oppressed by disease; or constantly affected thereby so as to be at the point of death: (K:) or this last form of the verb signifies he died, or perished. (TA.) b2: [Hence, app.,] حَرُضَ, and حَرَضَ, aor. ـُ inf. n. حُرُوضٌ, as in the L; not حَرِضَ, as in the K (assumed tropical:) He was, or became, low, base, mean, or sordid; unable to rise from, or quit, his place; a signification given in the K to حَرِضَ: or low, base, mean, or sordid; possessing no good: (TA:) [but of the correctness of one of the two forms here mentioned on the authority of the L, the author of the TA expresses a bout: app. with respect to the latter of them; for it is said,] حَرُضَ, inf. n. حَرَاضَةٌ and حُرُوضَةٌ and حُرُوضٌ, also signifies he (a man, TA) was, or became, low, base, mean, or sordid, and bad, corrupt, or vicious, and neglected, or forsaken; (K, TA;) as also حَرِضَ. (K: but only the former, حَرُضَ, is given in this sense in the TA.) A2: حَرَضَ as a trans. v.: see 4, in two places.

A3: حَرِضَ, aor. ـَ also signifies He picked up from the ground إِحْرِيض [or safflower]. (O, K.) 2 حرّضهُ: see 4.

A2: Also, inf. n. تَحْرِيضٌ, He rendered him free from, or rid him of, حَرَض [q. v.]; like as قَذَّيْتُهُ signifies “ I rid him of what is termed قَذًى. ” (TA.) [Thus it bears two contr. significations.] b2: And, [hence, perhaps,] (ISd, A, &c.,) inf. n. as above, (S, ISd, A, &c.,) He excited, incited, urged, or instigated, him, (Zj, S, ISd, K,) and roused him to ardour, (S,) عَلَى

القِتَالِ to fight, (Zj, S,) or عَلَى الشَّىْءِ to do the thing, (A, * Msb,) in order that he might be known to be such as is termed حَارِض if he held back from it: (Zj:) so in the Kur [iv. 86 and] viii. 66: (Zj:) or he excited, incited, urged, or instigated, him to apply himself constantly, or perseveringly, to fight: (TA:) [see 3:] and عَلَى الشَّىْءِ ↓ أَحْرَضَهُ, inf. n. إِحْرَاضٌ, signifies the same as حرّضهُ. (TS.) A3: حرّض, inf. n. as above, He had a حُرْضَة, i. e., a person entrusted with the office of turning about, or shuffling, the gamingarrows of the players. (TS.) A4: He employed the portion of his property set apart for traffic in حُرْض [q. v.], (IAar, K,) i. e. أُشْنَان. (TA.) A5: He dyed a garment, or piece of cloth, with إِحْرِيض [q. v.]. (IAar, K.) 3 حارض, (Ibn-'Abbád,) inf. n. مُحَارَضَةٌ, (Ibn-'Abbád, K,) He contended with another in shuffling, or playing with, gaming-arrows. (Ibn-'Abbád, K.) [See حُرْضَةٌ.]

A2: حارض عَلَى العَمَلِ, (Lh,) inf. n. as above, (Lh, K,) He applied himself constantly, or perseveringly, to work: (Lh, K:) and على القِتَالِ to fight. (Lh.) 4 احرضهُ It (disease, A, TA) pressed heavily upon him; or clave to him constantly: it caused him to be at the point of death; as also ↓ حَرَضَهُ: it corrupted, or disordered, his body, so that he became on the brink of death. (TA: [in which this last signification is said to be tropical: but accord. to the A, it is evidently not so.]) It (food) caused him to be sick, or diseased. (A.) It (love, AO, S) corrupted, or disordered, him. (AO, S, K.) b2: (tropical:) He corrupted, vitiated, marred, or destroyed, it; namely, a thing; as also ↓ حرّضهُ: (A:) and he annulled it; rendered it null, or void. (TA.) You say also, نَفَْسَهُ ↓ حَرَضَ, aor. ـِ (K,) inf. n. حَرْضٌ, (TA,) (tropical:) He corrupted, or vitiated, or destroyed, himself, or his own soul: (K, * TA:) and احرض نَفْسَهُ (assumed tropical:) he destroyed himself, or his own soul, by telling a lie. (TA.) And سُوْءُ حَمْلِ الفَاقَةِ يُحْرِضُ الحَسَبَ, occurring in a saying of Aktham Ibn-Seyfee, means (assumed tropical:) The ill-bearing of poverty annuls the grounds of pretension to respect. (TA.) A2: احرضهُ عَلَى الشَّىْءِ: see 2.

A3: احرض (assumed tropical:) He (a man) begat evil offspring. (S, K.) حَرْضٌ: see حَرَضٌ, last sentence: A2: and see also what here follows.

حُرْضٌ, (Mgh,) or ↓ حُرُضٌ, (Msb,) or both, (S, K,) the former mentioned by Sb, but in some of the copies of his book written with fet-h (↓ حَرْضٌ), i. q. شَجَرُ الأُشْنَانِ [The trees, or plants, from which potash is obtained; the kind of plants called kali, or glasswort, &c.]; which are of the kind called نَجِيل: (Az, TA:) Aboo-Ziyád says that what is termed حُرْض is slender in the extremities (دُقَاقُ الأَطْرَافِ), but its tree is large, being sometimes used for shade, and affords firewood, and it is that with which people wash clothes; and he adds, we have not seen any حُرْض purer or whiter than some which grows in ElYemámeh, in a valley thereof called جَوُّ الخَضَارِمِ: (TA:) i. q. أُشْنَانٌ [q. v.]; (S, A, Mgh, Msb, K;) with which the hands are washed after food. (TA. [But see حَرَّاضٌ.]) So in the Kur [xii. 85], accord. to one reading, (K,) the reading of El-Hasan El-Basree, (Sgh,) ↓ حَتَّى تَكُونَ حُرُضًا, (Bd,) meaning Until thou be like اشنان in dryness; as explained in the K, except that نُحُولًا is there erroneously put for قُحُولًا: (TA:) but EsSuddee disapproved of this reading. (Sgh.) A2: Also حُرْضٌ, [and app. حُرُضٌ also,] i. q. جِصٌّ [or Gypsum]. (TA.) حَرَضٌ Corruptness in the body, and in the intellect, (Ibn-'Arafeh, A, K,) and (assumed tropical:) in one's course of conduct, or tenets. (Ibn-'Arafeh, K.) [See 1.]

A2: A man in a corrupt, or disordered, state, and sick, or diseased, (S, K,) so that he defiles himself (يُحْدِثُ [but in some copies of the S this word is omitted]) in his clothes; (S;) as also ↓ حَارِضَةٌ and ↓ حَارِضٌ and ↓ حَرِضٌ; (K;) ↓ which last also signifies a man having his stomach in a corrupt, or disordered, state; and suffering protracted disquietude of mind, and disease: (TA:) also the first, (حَرَضٌ,) weary, or fatigued: (K:) and at the point of death; (Msb, K;) as also ↓ حَاِرضٌ; (K;) which last also signifies one near to dying, or to perishing; and having his body corrupted, or disordered, by disease, so as to be at the point of death, and so ↓ حَرِضٌ; (TA;) and [in like manner] ↓ مُحْرَضٌ signifies dying, or perishing, from disease, being neither living so as to be an object of hope, nor dead so as to be an object of despair: (T, TA:) حَرَضٌ also signifies emaciated (lit. dissolved) by grief, or by excessive love; (AA accord. to the S, or AO accord. to the TA, and K;) as also ↓ مُحْرَضٌ, (S,) or ↓ مُحَرَّضٌ: (K:) and heavily oppressed by disease; or constantly affected thereby so as to be at the point of death: so in the Kur xii. 85: (K:) [in the CK, حَرَضًا is her erroneously put for مَرَضًا:] or it there signifies heavily pressed upon by disease; or affected by constant disease: (Az:) or extremely aged; or old and weak: (Katádeh:) and anything withering: (TA:) [the following observation, which is inserted in the S after the first of the significations here given of حَرَضٌ used as an epithet, and in the K after a later signification which is said to be tropical, applies to it, when so used, in all its senses:] it is employed alike as sing. as pl. (Fr, S, K) and masc. (Fr) and fem.; (Fr, K;) being originally an inf. n.: (Fr, Msb:) or, like every inf. n. used as an epithet, it is for ذُو followed by the inf. n., and therefore has no dual nor pl. form: (Zj:) but some of the Arabs use ↓ حَارِضٌ as an epithet applied to a male, and ↓ حَارِضَةٌ as applied to a female; and these have duals and pls.: (Fr:) and sometimes حَرَضٌ has pls.; namely

أَحْرَاضٌ; (K;) which is also pl. of حَرِضٌ and of حَارِضٌ; or, accord. to the L, it is allowable as a pl. of حَرِضٌ, in the place of the more common pl. حَرِضُونَ; (TA;) and ↓ حُرْضَانِ; (K;) which is more approved; (TA;) and حَرِضَةٌ. (K: [this last being expressly said in the TA to be thus written, but in the CK it is written حَرَضَة.]) b2: Also, applied to a man, (A,) (tropical:) Possessing no good; (A, K;) like ↓ حَارِضَةٌ, (TA,) which latter is explained by As as signifying a man in whom is no good: (T, TA:) or the former, one whose good is not hoped for, nor his evil feared: (K:) and a bad man: (K:) and low, base, mean, or sordid; unable to rise from, or quit, his place; as also ↓ حَرِيضٌ and ↓ حَرِضٌ and ↓ مُحَرَّضٌ, (K, [this last, in the CK, written مُحَرِّض,]) or ↓ مُحْرَضٌ, (TA,) and ↓ إِحْرِيضٌ: (K:) or low, base, mean, or sordid; in whom is no good: (TA:) and [in like manner] ↓ حَارِضٌ signifies bad, corrupt, or vitious, and neglected, or forsaken; (K;) and so ↓ مَحْرُوضٌ, (TA,) and ↓ حِرْضَةٌ, of which the pl. is حِرَضٌ; (TA;) ↓ مَحْرُوضٌ also signifying made, or asserted, to be low, base, mean, or sordid; (K, TA;) and so ↓ حَارِضٌ, and ↓ حِرْضَةٌ; and this last signifying also having in him no good: (TA:) and حَرَضٌ likewise signifies one who does not take to himself arms, nor fight: (Lth, K:) its pl. is أَحْرَاضٌ (A, TA) and ↓ حُرْضَانٌ: (TA:) both these pls. signify weak men, who will not fight: (S:) and the former of them is explained as signifying the lowest, basest, or meanest, sort of mankind: and men corrupt in their course of conduct, or tenets: also the latter of them as signifying men who know not the place of their chief: and ↓ حَارِضٌ, of which the fem. is with ة, signifies a stupid man. (TA.) b3: Also, applied to a she-camel, Lean, or emaciated: (K, TA:) and ↓ حُرْضَانٌ, so applied, vile: and perishing, or dying; in which sense it is likewise applied to a male camel. (TA.) b4: Also, applied to language, or speech, (assumed tropical:) Bad; (K;) and so, by poetic license, ↓ حَرْضٌ; or this, accord. to Sgh, is a dial. var.: (L, TA:) and perishing: pl. أَحْرَاضٌ. (TA.) حَرِضٌ: see حَرَضٌ, in three places, near the beginning: b2: and again in the latter half of the paragraph.

حُرُضٌ: see حُرْضٌ, in two places.

حُرْضَةٌ The person called أَمِينُ مُقَامِرِينَ; (O, K;) [i. e.] the man who turns round about, or shuffles, the arrows [in the رِبَابَة], or who deals them forth, (الَّذِى يَضْرِبُ بِالقِدَاحِ, S, or يُفِيضُ القِدَاحَ, A,) for the players in the game called المَيْسِر, (S, A,) in order that he may eat of their meat [without having contributed to pay for the slaughtered camel]: (A:) like him who is termed بَرَمٌ, (S, A,) always a low, or mean, person, (S,) an object of dispraise: (A:) called thus because of his lowness, or meanness. (L.) b2: Also One who does not purchase flesh-meat, nor eat it unless he find it in the possession of another person. (A Heyth, Az.) حِرْضَةٌ: see حَرَضٌ, latter half, in two places.

حُرْضَانٌ: see حَرَضٌ, (of which it is a syn. and a pl.,) latter half, in three places.

حَرِيضٌ: see حَرَضٌ, in the latter half of the paragraph.

حَرَّاضٌ One who burns حُرْض [kali, or glasswort, &c.] for قِلْى [or potash]; (K; [in the CK, لِلْقَلْى is erroneously put for لِلْقِلْىِ;]) one who makes a fire upon حُرْض for the purpose of procuring from it قِلْى; (S;) i. e. for the dyers; and ↓ إِحْرِيضٌ also signifies one who makes a fire upon أُشْنَان [or حُرْض]: it is said that [plants of the kind called] حَمْض are burned, in their fresh state, and then water is sprinkled upon their ashes, which in consequence are compacted, and become قِلْى [q. v.]. (TA.) b2: Also One who makes a fire upon masses of hard stone for the purpose of preparing thence نُورَة [or quick lime], or جِصّ [which is gypsum]. (S, K.) حَرَّاضَةٌ A place in which أُشْنَان [or حُرْض] is burned [for making potash]. (TA.) b2: Also A place for the preparing, by fire, of [quick lime, (see حَرَّاضٌ,) or] gypsum. (TA.) حَارِضٌ and حَارِضَهٌ: see حَرَضٌ, from near the beginning to near the end.

إِحْرِيضٌ: see حَرَضٌ, latter half: A2: and see also حَرَّاضٌ.

A3: Also Safflower; syn. عُصْفُرٌ; (S, A, K;) a general name thereof: or عُصْفُر that is put into cooked flesh-meat: or the grain thereof. (TA.) مُحْرَضٌ: see حَرَضٌ, in three places.

مِحْرَضَةٌ, with kesr, A vessel for حُرْض; (S, K;) made of wood, or of brass, and the like; (TA;) i. q. أُشْنَانَةٌ: (A:) pl. مَحَارِضٌ. (A, TA.) مُحَرَّضٌ: see حَرَضٌ; for each in two places.

مَحْرُوضٌ: see حَرَضٌ; for each in two places.

بعد

1 بَعُدَ, aor. ـُ inf. n. بُعْدٌ; (S, L, Msb, K;) and بَعِدَ, aor. ـَ inf. n. بَعَدٌ; (L, K;) and ↓ ابعد, inf. n. إِبْعَادٌ, which is also trans.; (Msb;) and ↓ تباعد; (S, Msb, K;) and ↓ استبعد; (S, K, &c.;) He, or it, was, or became, distant, remote, far off, or aloof: he went, or removed, or retired, or withdrew himself, to a distance, or far away, or far off: he alienated, or estranged, himself: he stood, or kept, aloof: contr. of قَرُبَ: (S, L:) [but بَعُدَ generally has the first of these significations; and ↓ ابعد, the others, as also ↓ تباعد and ↓ استبعد:] it is the general opinion of the leading lexicologists that بَعِدَ, as well as بَعُدَ, is thus used; but some deny this; and some assert that they may be employed alike, but that بَعُدَ is more chaste than بَعِدَ thus used. (TA.) [You say also, of a desert, and a tract of country, and the like, بَعُدَ, meaning It extended far.] and زَيْدٌ عَنِ المَنْزِلِ ↓ ابعد, meaning ↓ تباعد [i. e. Zeyd went, or removed, to a distance, or far, from the place of alighting or abode]. (IKt, Msb.) and مِنِّى ↓ تباعد, and ↓ ابتعد, and ↓ تبعّد, [He went, or removed, to a distance, or far, from me; he alienated, or estranged, himself from me; he shunned, or avoided, me;] (A;) and عَنِّى ↓ تباعد [and بَعُدَ عنّى signify the same]. (Msb in art. كشح.) And ↓ إِذَا أَرَاذَ أَحَدُكُمْ الحَاجَةِ أَبْعَدَ, (L, Msb,) a trad., (Msb,) meaning When one of you desires to accomplish that which is needful, (i. e. to ease nature,) he goes far, or to a great distance. (L.) And فِى المَذْهَبِ ↓ أَبْعَدْتُ, meaning ↓ تَبَاعَدْتُ, (Msb,) I went far, or to a great distance, to the place of ease, i. e., to ease nature. (L.) b2: [بَعُدَ referring to a saying or the like, and an event, means It was far from being probable or correct; it was improbable, extraordinary, or strange: (see بَعِيدٌ, and see also 10:) often occurring in these senses.] And فِى نَوْعِهِ ↓ ابعد It reached the utmost point, or degree, in its kind, or species. (IAth.) And ابعد فِى السَّوْمِ He exceeded the due bounds in offering a thing for sale and demanding a price for it, or in bargaining for a thing. (A.) b3: أَخَذَهُ مَا قَرُبَ وَ مَا بَعُدَ Recent and old griefs took hold upon him: a saying similar to أَخَذَهُ مَا قَدُمَ وَ مَا حَدُثَ. (Mgh in art. قدم.) b4: [بَعُدَ is often used, agreeably with a general rule, in the manner of a verb of praise or dispraise; and in this case is commonly contracted into بُعْدَ, like حُسْنَ; as in the phrase, in a verse of Imrael-Keys, بُعْدَ مَا مُتَأَمَّلى (in which ما is redundant) Distant, or far distant, was the object of my contemplation! or (as explained in the EM p. 52) how distant, &c.!] b5: بَعِدَ, aor. ـَ inf. n. بَعَدٌ; (S, L, Msb, K;) and بَعْدَ, aor. ـُ inf. n. بُعْدٌ; (L, K;) also signify He, or it, perished: (S L, Msb:) he died: (K:) it is the general opinion of the leading lexicologists that both these verbs are used as signifying “he perished,” and both occur in different readings of v. 98 of ch. xi. of the Kur: the former is said to be used in this sense by some of the Arabs; and the latter, by others; but some disallow the latter in this sense; and some say that the former is more chaste than the latter thus used: (TA:) or both signify he became far distant from his home or native country; became a stranger, or estranged, therefrom: (L, TA:) or the Arabs say, بَعِدَ الرَّجُلُ and بَعُدَ in the sense of تباعد, when not reviling; but when reviling, they say, بَعِدَ, only. (Yoo, TA.) You say, لَا تَبْعَدٌ وَ إِنْ بَعُدْتَ عَنَّى [Mayest thou not perish though thou be distant from me!] (A.) [And as an imprecation against a man, you say, بَعِدْتَ, meaning Mayest thou perish! (See the printed edition of the Ham, pp. 89 and 90, where بَعِدْتَاىَ هلكت is an evident mistake for َعِدْتَ أَى هَلَكْتَ.)] and بُعْدًا لَهُ May God alienate him, or estrange him, from good, or prosperity! or, curse him! (A, * K, TA;) i. e. may he not be pitied with respect to that which has befallen him! like سُحْقًا لَهُ: the most approved way being to put بعد thus in the accus. case as an inf. n.; where it tribe of Temeem say, لَهُ ↓ بُعْدٌ, and سُحْقٌ, like غُلَامٌ لَهُ. (TA.) A2: بَعُدَ is made trans. by means of [the preposition] ب: see 4. (Msb.) 2 بَعَّدَ see 4, in four places. b2: [You say also, بعّدهُ عَنِ السُّوْءِ He declared him, or pronounced him, to be far removed from evil.]3 باعدهُ He was, or became, [distant, remote, far off, or aloof, from him; or] in a part, quarter, or tract, different from that in which he (the other) was. (TA in art. جنب.) b2: See also 4, in seven places.4 ابعد, inf. n. إِبْعَادٌ: see 1, in seven places.

A2: ابعدهُ; (S, Msb, K;) and ↓ باعدهُ, (S, K,) inf. n. مُبَاعَدَةٌ and بِعَادٌ; (K;) and ↓ بعّدهُ, (S, K,) inf. n. تَبْعِيدٌ; (S;) and بِهِ ↓ بَعُدَ; (Msb;) He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof; or to go, remove, retire, or withdraw himself, to a distance, far away, or far off; he placed, or put, at a distance, or he put, or sent, away, or far away, or far off, or he removed far away, alienated, or estranged, him, or it. (S, Msb.) You say, نَفْسَكَ عَنْ زَيْدٍ ↓ بَاعِدْ [Remove thyself far from; or avoid thou, Zeyd]: and زَيْدًا عَنْكَ ↓ بَاعِدْ [Remove thou Zeyd far from thee]. (TA, voce إِيَّا.) And بَيْنَهُمَا ↓ بَعَّدْتُ, inf. n. تَبْعِيدٌ, [I made a wide separation between them two]; as also ↓ بَاعَدْتُ, inf. n. مُبَاعَدَةٌ. (Msb.) And اللّٰهُ ↓ بَاعَدَ مَا بَيْنَهُمَا [May God make the space between them two far extending! may He make a wide separation between them two!]; as also ↓ بَعَّدَ. (TA.) And بَيْنَ أَسْفَارِنَا ↓ رَبَّنَا بَاعِدْ, or ↓ بَعِّدْ, [O our Lord, make to be far-extending the spaces between our journeys! or, put wide distances between our journeys!] accord. to different readings [in the Kur xxxiv. 18]: the former of these is the common reading: Yaakoob El-Hadramee read ↓ رَبُّنَا بَاعَدَ الخ [Our Lord, He hath made to be far extending &c.]. (TA.) b2: أَبْعَدَهُ اللّٰهُ means May God alienate him, or estrange him, from good, or prosperity! or, curse him! (K;) i. e., may he not be pitied with respect to that which has befallen him! (TA.) [You say also, أَبْعَدَ اللّٰهُ الأَخِرَ: see أَخِرٌ.] b3: See also 10.

A3: مَا أَبْعَدَهُ مِنَ الصَّوَابِ [How far is it (namely the saying) from what is right, or correct!]. (A.) 5 تَبَعَّدَ see 1.6 تباعد: see 1, in six places. b2: [It also signifies He became alienated, or estranged, from his family or friends. b3: And تباعدوا They became distant, or remote, one from another; they went, removed, retired, or withdrew themselves, to a distance, far away, or far off, one from another; they removed themselves far, or kept aloof, one from another.] You say, كَانُوا مُتَقَارِبِينَ فَتَبَاعَدُوا [They were near, one to another, and they became distant, or remote, one from another]. (A.) 8 إِبْتَعَدَ see 1.10 استبعدهُ He reckoned it, or esteemed it, (namely, a thing, K, or a saying, A,) بَعِيد [i. e. distant, or remote; or if a saying or the like, far from being probable or correct, improbable, extraordinary, or strange]; (S, A, K;) as also ↓ ابعدهُ. (A.) A2: See also 1, first sentence, in two places.

بَعْدُ an adv. n. of time, signifying After, or afterwards: and allowable also, accord. to some of the grammarians, as an adv. n. of place, signifying after, or behind: (TA:) contr. of قَبْلُ: (S, A, K:) it is a vague adv. n., of which the meaning is not understood without its being prefixed to another noun [expressed or implied]; denoting after-time. (Msb.) When it occurs without any complement, (S, K,) a noun or the like which should be its complement being intended to be understood as to the meaning thereof but not as to the letter, (S, * TA,) it is indecl., (S, K,) because it resembles a particle, (TA,) and has damm for its termination to show that it is indecl., since it cannot have damm by any rule of desinential syntax because it cannot occur as an agent nor as an inchoative or enunciative. (S.) Sb, however, mentions [as exceptions to this rule] the phrases مِنْ بَعْدٍ [Afterwards] and أَفْعَلُ هٰذَا بَعْدًا [I will do this afterwards], as having been used by the Arabs. (K, * TA.) [The latter of these phrases is common in the present day. Another exception to the rule above-mentioned will be found in what follows.] Accord. to the primary rule, it is used as a prefixed n. governing its complement in the gen. case; (S;) [i. e., it is used in the manner of a preposition;] and when thus used, it is decl., (K,) because it does not in this case [always] resemble a particle. (TA.) You say, جَآءَ زَيْدٌ بَعْدَ عَمْرٍو Zeyd came after 'Amr. (Msb.) And رَأَيْتُهُ بَعْدَكَ and مِنْ بَعْدِكَ [I saw him after thee]. (L.) The words of the Kur [xxx. 3], اللّٰهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ, meaning To God belonged the command before that the Greeks were overcome and after that they had been overcome, [thus read when the complements of قبل and بعد are intended to be understood as to the meaning thereof but not as to the letter,] are also read مِنْ قَبْلِ وَ مِنْ بَعْدِ, when each complement is intended to be understood as to the meaning and the letter, and also مِنْ قَبْلٍ وَ مِنْ بَعْدٍ, meaning To God belongeth the command first and last, [when neither complement is intended to be understood either as to the letter or as to the meaning,] but the first of these readings is the best. (L.) [You say also, بَعْدَ ذٰلِكَ and مِنْ بَعْدِ ذٰلِكَ After that: and بَعْدَ أَنْ فَعَلْتُ and مِنْ بَعْدِ أَنْ فَعَلْتُ and بَعْدَ مَا فَعَلْتُ and مِنْ بَعْدِ مَا فَعَلْتُ After I did, or after my doing, such a thing: &c.] Also جِئْتُ بَعْدَيْكُمَا, meaning بَعْدَ كُمَا, I came after you two. (K.) And هٰذَا مِمَّا لَيْسَ بَعْدَهُ غَايَةٌ فِى الجَوْدَةِ, and فِى الرَّدَآءَة, This is of the things after, or beyond, which there is not any extreme degree in respect of goodness, and in respect of badness: and, by way of abridgement, لَيْسَ بَعْدَهُ [with nothing following this]: and hence, app., the saying of Mohammad, وَإِنْ كَانَ لَيْسَ بِالَّذِى لَا بَعْدَ لَهُ, meaning [And though] it be not in the utmost degree in respect of goodness: بعد being thus used as a decl. noun. (Mgh.) بَعْدِى and the like are also frequently used as meaning بَعْدَ عَهْدِى and the like; as in the phrase, قَدْ تَغَيَّرْتَ بَعْدى Thou hast become altered since I knew thee, or saw thee, or met thee, or was with thee. And similar to this are many phrases in the Kur; as, for instance, in ii. 48,] ثُمَّ اتَّخَذْتُمُ العِجْلَ مِنْ بَعْدِهِ Then ye took to yourselves the calf as a god, or an object of worship, after him, namely Moses, i. e., after his having gone away. (Bd.) أَمَّا بَعْدُ (S, K, &c.) is [an expression denoting transition;] an expression by which an address or a discourse is divided; (S;) used without any complement to بعد, which in this case signifies the contr. of قَبْلُ: (TA:) you say, أَمَّا بَعْدُ فَقَدْ كَانَ كَذَا, meaning [Now, after these preliminary words, (Abu-l- 'Abbás in TA voce خِطَابٌ,) I proceed to say, that such a thing has happened: or] after my prayer for thee: (K:) or after praising God: (TA:) the first who used this formula was David; (K;) or Jacob; (TA;) or Kaab Ibn-Lu-eí; (K;) or Kuss Ibn-Sá'ideh; or Yaarub Ibn-Kahtán. (TA.) b2: You also use the dim. form, saying ↓ بُعَيْدَهُ [A little after him, or it], when you mean by it to denote a time near to the preceding time. (Msb.) You say also, بَيْنٍ ↓ رَأَيْتُهُ بُعَيْدَاتِ, (S, K,) and ↓ بَعِيدَاتِهِ, (K, TA, [in the CK بُعَيْدَاتِه,]) I saw him a little after a separation: (S, K:) or, after intervals of separation: (S, L:) or, after a while. (A'Obeyd, A.) And إِنَّهَا لَتَضْحَكُ بَيْنٍ ↓ بُعَيْذَاتِ Verily she laughs after intervals. (L.) [See also art. بين.] ↓ بُعَيْدَات is used only as an adv. n. of time. (S, L.) b3: بَعْدُ also sometimes means Now; yet; as yet. (TA.) [It is used in this sense mostly in negative phrases; as, for instance, in لَمْ يَمُتْ بَعْدُ He has not died yet. The following is one of the instances of its having this meaning in affirmative phrases: سُمِّيَ الحَوْلِىُّ مِنْ أَوْلَادِ البَقَرِ تَبِيعًا لِأَنَّهُ يَنْبَعُ أُمَّهُ بَعْدُ The yearling of the offspring of cows is called تبيع because he yet follows his mother: occurring in the Mgh &c., in art. تبع.] b4: It occurs also in the sense of مَعَ; as in the words of the Kur [ii. 174 and v. 95], فَمَنِ اعْتَدَى بَعْدَ ذٰلِكَ, i. e., (as some say, MF,) مَعَ ذلك [And whoso transgresseth notwithstanding that; lit., with that]. (Msb.) b5: It has been said that it also means Before, in time; thus bearing two contr. significations: that it has this meaning in two instances; in the Kur [lxxix. 30], where it is said, وَ الْأَرْضَ بَعْدَ ذٰلِكَ دَحَاهَا [as though signifying And the earth, before that, He spread it forth]; and [xxi. 105] where it is said, وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ [as though meaning And verily we wrote in the Psalms before the Kur-án]: (MF, TA:) but Az says that this is a mistake; that God created the earth not spread forth; then created the heaven; and then spread forth the earth: (L, TA:) and الذكر in the latter of these instances means the Book of the Law revealed to Moses: (Bd:) or الزبور means the revealed Scriptures; (Bd, Jel;) and الذكر, the Preserved Tablet, (Bd,) [i. e.] the Original of the Scriptures, which is with God. (Jel.) بُعْدٌ [as an inf. n. used in the manner of a subst. signifies] Distance, or remoteness; (S, A, L, K; *) and so ↓ بَعَدٌ, (L, K,) accord. to most of the leading lexicologists, (TA, [see بَعْدَ,]) [and ↓ بُعْدَةٌ, for] you say, بَيْنَنَا بُعْدَةٌ, meaning [Between us two is a distance] of land or country, or of relationship. (S, K.) b2: [Remoteness from probability or correctness; improbability, or strangeness: see بَعُدَ. Hence the phrase, هٰذَا مِنَ البُعْدِ بِمَكَانٍ This is improbable, or extraordinary, or strange: often occurring in the TA &c.] b3: Also i. q. ↓ بُعْدٌ: (L, K:) this latter (S, L, Msb, K) and بُعْدٌ, (L, K,) accord. to most of the leading lexicologists, as, for instance, in the Kur xi. 98, (TA, [see بَعِدَ,]) signifying Perdition; (S, L, Msb;) or death. (K.) b4: Judgment and prudence; as also ↓ بُعْدَةٌ: so in the phrase, إِنَّهُ لَذُو بُعْدٍ, and بُعْدَةٍ, Verily he is possessed of judgment and prudence: (K:) or penetrating, or effective, judgment; depth, or profundity; far-reaching judgment. (TA.) [See also أَبْعَدُ.] ↓ ذُو البُعْدَةِ also signifies A man who goes to a great length, or far, in hostility. (L.) b5: A cursing; execration; malediction; as also ↓ بِعَادٌ. (K.) Yousay, بُعْدٌ لَهُ, as well as بُعْدًا لَهُ: see 1, last sentence but one. (TA.) بَعَدٌ: see بُعْدٌ, in two places: A2: and بَعِيدٌ, in five places.

بُعْدٌ: see أَبْعَدُ, in two places.

بُعْدَةٌ: see بُعْدٌ, in three places.

بُعَادٌ: see بَعِيدٌ: b2: and see also بَاعِدٌ.

بِعَادٌ: see بُعْدٌ.

بَعِيدٌ Distant; remote; far; far off; (S, L, K; *) as also ↓ بُعَادٌ, and ↓ بَاعِدٌ: (L, K:) pl. (of the first, S, L) بُعْدَانٌ (S, L, K) and (of the first also, L, TA) بُعُدٌ (L, K) and بِعَادٌ (TA) and (of the first and second, L) بُعَدَآءُ (L, K) and of the third, ↓ بَعَدٌ, [but this (which is also used as a sing. epithet, as will be shown in what follows,) is properly a quasi-pl. n.,] like as خَدَمٌ is of خَادِمٌ. (S.) As signifying Distant with respect to place, it is correctly used alike as masc. and fem. and sing. and dual and pl.; (L, and TA in this art. and in art. قرب, in which latter see the authorities;) but not necessarily; like its contr. قَرِيبٌ: (L:) you say, هِىَ بَعِيدٌ مِنْكَ [She is distant from thee; or it is] as though you said, مَكَانُهَا بَعِيدٌ: (L:) also مَا أَنْتَ مِنَّا بِبَعِيدٍ [Thou art not distant from us ], and مَا أَنْتُمْ مِنَّا بِبَعِيدٍ [Ye are not distant from us]: and in like manner, مَا أَنْتَ

↓ مِنَّا بِبَعَدٍ, and ↓ مَا أَنْتُمُ مِنَّا بِبَعَدٍ. (S, TA.) [But it receives, sometimes, the fem. form when used in this sense; for] جَلَسْتُ بَعِيدًا مِنْكَ and بَعِيدَةٌ مِنْكَ are phrases mentioned as signifying I sat distant, or remote in place, or at a distance, or aloof, from thee; مَكَانًا [and نَاحِيَةً or the like] being understood. (L.) You say also, ↓ مَنْزِلٌ بَعَدٌ A distant, or remote, place of alighting or abode. (K.) And تَنَحَّ غَيْرَ بَعِيدٍ (S, K) and ↓ غَيْرَ بَاعِدٍ and ↓ غَيْرَ بَعَدٍ (K) [Retire thou not far;] meaning be thou near: (S, K:) [or] the second and third of these phrases mean retire thou not in an abject, or a mean, or contemptible, or despicable, state. (S, A.) And ↓ اِنْطَلِقْ يَا فُلَانُ غَيْرَ بَاعِدٍ

[Depart thou, O such a one, not far;] meaning mayest thou not go away! (L.) [And رَأَيْتُهُ مِنْ بَعِيدٍ I saw him, or it, from afar: and جَآءَ مِنْ بَعِيدٍ He came from afar: and the like. and بَعِيدٌ as applied to a desert and the like, meaning Far extending.] And ↓ بُعْدٌ بَاعِدٌ A far distance. (K.) [And نِيَّةٌ بَعِيدَةٌ A distant, far-reaching, or far-aiming, intention, purpose, or design.] and فُلَانٌ بَعِيدُ الهِمَّةِ [Such a one is far-aiming, or faraspiring, in purpose, desire, or ambition]. (A.) And هِىَ بَعِيدَةُ العَهْدِ [She was known, or seen, or met, a long time ago]: in this case, the fem. form, with ة, must be used. (L.) And قَوْلٌ بَعِيدٌ [A saying far from being probable or correct; improbable; far-fetched; extraordinary, or strange]. (A.) And أَمْرٌ بَعِيدٌ An extraordinary thing or affair or case, of which the like does not happen or occur. (L.) b2: Also Distant with respect to kindred or relationship: in which sense, the word receives the fem. form, [as well as the dual form, and pl. forms, like its contr. قَرِيبٌ,] by universal consent. (TA.) [Its pl.] بُعَدَآءُ signifies Strangers, that are not relations. (IAth.) You say also, فُلَانٌ مِنْ بُعْدَانِ الأَمِيرِ [meaning Such a one is of the distant dependents, or subjects, of the governor, or prince]. (S.) And إِذَا لَمْ تَكُنْ مِنْ قُرْبَانِ الأَمِيرِ فَكُنْ مِنْ بُعْدَانِهِ [If thou be not of the particular companions, or familiars, of the governor, or prince, then be of his distant dependents, or subjects]; i. e., be distant from him, that his evil may not affect thee. (Az, A.) b3: رَأَيْتُهُ بَعِيدَاتِ بَيْنٍ: see بَعْدٌ in the latter half of the paragraph. b4: See also بَاعِدٌ.

بُعَيْد and بُعَيْدَات: see بَعْدُ in four places.

بَاعِدُ: see بَعِيدٌ in four places. b2: Also Perishing: (S, L: [in the K it is implied that it signifies dying; and so ↓ بَعِيدٌ and ↓ بُعَادٌ:]) or far distant from his home, or native country; in a state of estrangement therefrom. (L.) أَبْعَدُ More, and most, distant or remote; further, and furthest: by poetic licence written أَبْعَدُّ: (L:) [pl. أَبَاعِدُ; as in the saying,] فُلَانٌ يَسْتَجِرُّ الحَدِيثَ مِنْ أَبَاعِدِ أَطْرَافِهِ [Such a one draws forth talk, or discourse, or news, or the like, from its most remote sources]. (A.) b2: More, and most, extreme, excessive, egregious, or extraordinary, in its kind. (IAth.) [Hence, perhaps,] إِنَّهُ لَغَيْرُ

أَبْعَدَ [in the CK أَبْعَدٍ] and ↓ بُعَدٍ Verily there is no good in him: (K:) or, no depth in him in anything: (IAar:) [or, he is not extraordinary in his kind: see also بُعْدٌ:] said in dispraising one. (TA.) And مَا عِنْدَهُ أَبْعَدُ and ↓ بُعَدٌ [He has not what is extraordinary in its kind: or] he possesses not excellence, or power, or riches: or he possesses not anything profitable: (L, K:) said only in dispraising one: (Az:) or it may mean he possesses not anything which one would go far to seek; or, anything of value: or what he possesses, of things or qualities that are desirable, is more extraordinary than what others possess. (MF.) b3: Remote from good: [which is the meaning generally intended in the present day when it is used absolutely as an epithet applied to a man; but meaning also remote from him or those in whose presence this epithet is used, both as to place and as to moral condition:] and, from continence: (L:) and stupid; foolish; or having little, or no, intellect or understanding; syn. حَائِنٌ: (so in a copy of the S and in the L and TA:) or treacherous, or unfaithful; syn. خَائِنٌ (So in two copies of the S and in a copy of the A.) It is used as an allusion to the name of a person whom one would mention with dispraise; as when one says, هَلَكَ الأَبْعَدُ [May such a one, the remote from good, &c., perish!]: with respect to a woman, one says, هَلَكَتِ البُعْدَى. (En-Nadr, Az.) One says also, كَبَّ اللّٰهُ الأَبْعَدَ لِفِيهِ, meaning [May God cast down prostrate such a one, the remote from good, &c., upon his mouth! or,] cast him down upon his face! (S.) [It is a rule observed in decent society, by the Arabs, to avoid, as much as possible, the mention of opprobrious epithets, lest any person present should imagine an epithet of this kind to be slily applied to himself: therefore, when any malediction or vituperation is uttered, it is usual to allude to the object by the term الأَبْعَد, or البَعِيد, as meaning the remote from good, &c., and also the remote from the person or persons present. See also الأَخِرُ, which is used in a similar manner.] b4: A more distant, or most distant, or very distant, relation; (Lth;) contr. of أَقْرَبُ: (Msb:) pl. أَبَاعِدُ (Lth, S, A, Msb, K) and أَبْعَدُونَ; (Lth;) contr. of أَقَارِبُ (Lth, S, K) and أَقْرَبُونَ. (Lth.) مِبْعَدٌ A man who makes far journeys. (K.)

بذر

1 بَذَرَ, (T, S, A, Msb,) aor. ـُ (Msb,) inf. n. بَذْرٌ, (T, Msb, K,) He sowed seed; (S, TA;) he cast grain upon the ground to sow it; (Msb;) he cast grain upon the ground, scattering it; (A;) he scattered seed (T, MF) upon the ground; as also ↓ بذّر, [but app. in an intensive sense,] (MF,) inf. n. تَبْذِيرٌ (T, MF) and تَبْذِرَةٌ: (T:) this is the primary signification. (MF.) b2: Also, (M,) inf. n. as above, (M, K,) He sowed land; (M, L, K;) and so ↓ بذّر, (M, L,) inf. n. تَبْذِيرٌ. (L, K.) b3: Also, (M,) inf. n. as above, (M, K,) He scattered, or dispersed, (M, K,) a thing; (M;) and so ↓ بذّر, [or rather he scattered, or dispersed, much,] inf. n. تَبْذِيرٌ. (K.) b4: بَذَرَ اللّٰهُ الخَلْقِ, (M, A,) inf. n. as above, (M,) God scattered, or dispersed, mankind (M, A) in the earth. (A.) b5: بَذَرَ الكَلَامَ (tropical:) He disseminated, scattered, or diffused, talk, or speech, (Msb, TA,) بَيْنَ النَّاسِ among the people, or mankind, like as seed is scattered: (TA:) and ↓ بذّرهُ he did so much. (Msb.) b6: بَذَرَتِ الأَرْضُ, (M, A,) aor. as above, (M,) and so the inf. n., (M, K,) (tropical:) The land put forth its plants, or herbage, (As, M, A, K,) in a scattered state: (As, M, A:) or put forth its بَذْر. (M.) A2: بَذُرَ, aor. ـُ inf. n. بَذَارَةٌ, (tropical:) He divulged what was secret; he revealed what he had heard. (T, L.) A3: بَذِرَ, [aor. ـَ inf. n. بَذَرٌ, He talked much; was loquacious. (M.) 2 بَذَّرَ see 1, in four places. b2: بذّر, inf. n. تَبْذِيرٌ, also signifies He was extravagant in expenditure; and so ↓ باذر, inf. n. مُبَاذَرَةٌ: (TA:) or the former, he dissipated, or squandered, (his wealth, or property, S, M, and any other thing, M, TA,) by extravagant expenditure, (S, M, K, TA,) and destroyed, consumed, wasted, or ruined, it: (M, K, TA: [in the CK, جَرَّبَهُ is here put for خَرَّبَهُ: in the M it is أَفْسَدَهُ:]) or he expended his wealth, or property, so largely as not to leave of it that whereby he might subsist: or he expended it in acts of disobedience: (TA:) or he dissipated, or squandered, his wealth, or property, in a way that was not right: (Msb:) or in a way that did not behoove: it includes the meaning of أَسْرَفَ in common, or conventional, acceptation, and is used in the proper sense of this latter verb: or, as some say, تَبْذِيرٌ denotes excess in respect of the right objects of expenditure, which is ignorance of the [right] manner, and of things that should prevent it; and إِسْرَافٌ denotes excess with respect to quantity, and is ignorance of the values of the right objects. (MF.) [See also بَذَارَّةٌ.]3 بَاْذَرَ see 2.5 تبذّر It became scattered or dispersed; or much scattered or dispersed. (A.) b2: (tropical:) It (talk, or speech,) became much disseminated or scattered or diffused. (Msb.) بَذْرٌ (S, M, Msb, K, &c.) and ↓ بُذْرٌ, (M,) the former either an inf. n. used as a proper subst. or of the measure فَعْلٌ in the sense of the measure مَفْعُولٌ, (Msb,) Grain that is set apart for sowing; (Lth, M, K;) any seed, or grain that is sown; as also بِزْرٌ or بَزْرٌ: (Kh, Msb:) or grain such as wheat, that is sown; distinguished from بزر, which is applied to the seed of sweet-smelling plants and of leguminous herbs: and this distinction commonly obtains: (Msb:) or [so accord. to the M, but in the K “and,”] the first that comes forth, of seed-produce and of leguminous and other plants, (M, K, *) as long as it has but two leaves: (M:) or بَذْرٌ signifies any plant, or herbage, when just come forth from the earth: (M:) or such as has assumed a colour, (M, K,) or shown its kind or species: (M:) pl. بُذُورٌ and بِذَارٌ. (M, K.) b2: [Hence,] بَذْرٌ signifies also (tropical:) Progeny; (T, M, K;) and so ↓ بُذَارَةٌ. (M, K.) One says, أِنَّ هٰؤُلَآءِ لَبَذْرُ سَوْءٍ (tropical:) Verily these are a progeny of evil, or an evil progeny. (T, A. *) بُذْرٌ: see بَذْرٌ.

تَفَرَّقُوا شَذَرَ بَذَرَ and ↓ شِذَرَ بِذَرَ They dispersed, or became dispersed, in every direction: (S, M, K:) [namely, men: and] the like is said of a man's camels: (S:) بذر is an imitative sequent to شذر: (S:) some say that the ب in the former is a substitute for م [in مَذَرَ or مِذَرَ]; but others hold that in each case the word is an original. (TA.) بَذِرٌ: see تِبْذَارَةٌ. b2: Also, (M, K,) and ↓ بَيْذَارٌ and ↓ بَيْذَارَة and ↓ تِبْذَارٌ and ↓ بَيْذَارَانِيٌّ, (K,) (tropical:) A man who talks much; loquacious; (M, K;) and so ↓ هُذَرَةٌ بُذَرَةٌ (IDrd, M) and ↓ هَيْذَارَةٌ بَيْذَارَةٌ: (M:) irrationally, or vainly, or frivolously, loquacious; a great babbler. (TA.) b3: See also بَذُورٌ. b4: طَعَامٌ بَذِرٌ [Wheat, or food,] in which is بُذَارَة, i. e. increase, redundance, exuberance, plenty, or abundance. (T, * M, L, K. *) شِذَرَ بِذَرَ: see شَذَرَ بَذَرَ, above.

هُذَرَةٌ بُذَرَةٌ: see بَذِرٌ.

البُذُرَّى What is false, vain, or ineffectual; syn. البَاطِلُ: (Seer, M, L, K:) [like الحُذُرَّى:] the radical idea denoted by it is that of dispersion. (M, L.) بَذُورٌ (S, M, A, K) and ↓ بَذِيرٌ (M, K) (tropical:) A man who divulges secrets; (S, M, A;) as also ↓ بَذِرٌ, of which the fem. is with ة: (L:) or one who cannot keep his secret: (T, K:) pl. of the first بُذُرٌ. (T, S, M.) b2: Also, both the first and second, (tropical:) A calumniator; a slanderer: (K, TA:) pl. of the former as above. (TA.) بَذِيرٌ is [said to be] an imitative sequent to كَثِيرٌ; (M, K;) like بَثِيرٌ, of which it is [held to be] a dial. var., or a corruption occasioned by mispronunciation. (Fr, S.) [But I think it is more probably syn. with ↓ مَبْذُورٌ, as signifying Scattered, or dispersed, like نَثِيرٌ in the sense of مَنْثُورٌ, &c.; and that for this reason it is used as a corroborative of كثير.]

A2: See also بَذُورٌ.

بَذَارَةٌ: see بَذَارَّةٌ.

بُذَارَةٌ Increase, redundance, exuberance, plenty, or abundance, in wheat, or food. (Lh, * T, * M, L, K. *) You say, طَعَامٌ كَثِيرُ البُذَارَةِ Wheat, or food, in which is much increase, &c. (T, TA.) b2: See also بَذْرٌ.

بَذَارَّةٌ, and sometimes ↓ بَذَارَةٌ, (Lh, M, K,) and ↓ يَبْذَرَةٌ, (AA,) and ↓ نَبْذَرَةٌ, with ن, (T, K,) i. q. تَبْذِيرٌ, (M, K,) The dissipating, or squandering, of wealth, or property, in a way that is not right. (T, TA.) بَيْذَرَةٌ: see what next precedes.

بَيْذَرَانِىٌّ: see بَذِرٌ.

بَيذَارٌ: see بَذِرٌ.

بَيْذَارَةٌ: see تِبْذَارَةٌ: b2: and see also بَذِرٌ, in two places.

تِبْذَارٌ: see بَذِرٌ.

تِبْذَارَةٌ A man who dissipates, or squanders, his wealth, or property, by extravagant expenditure, and consumes, destroys, wastes, or ruins, it; (Az, S, M, K;) as also ↓ مُبَذِّرٌ and ↓ مُبَاذِرٌ and ↓ بذِرٌ and ↓ بَيْذَارَةٌ. (TA.) مُبَذِّرٌ: see what next precedes.

أَرْضٌ مِبْذَارٌ النَّبَاتِ [or more probably مِبْذَارٌ لِلنَّبَاتِ] (tropical:) Land that yields increase. (A.) مَبْذُورٌ: see بَذِيرٌ. b2: (tropical:) Many; much; abundant: (K, TA:) water that is abundant; or blessed with abundance, plenty, or increase. (A.) مُبَاذِرٌ: see تِبْذارَةٌ.

نَبْذَرَةٌ: see بَذَارَّةٌ.

بعض

1 بَعَضَهُ البَعُوضُ, [aor. ـَ inf. n. بَعْضٌ, The بَعُوض [or gnats, or musquitoes,] bit him; and annoyed, or molested, him. (TA.) And بُعِضُوا They were bitten by the بَعُوض: (A:) or were annoyed, or molested, thereby. (K.) بَعَضَهُ is not used in relation to anything but بَعُوض. (TA.) A poet says, praising a man who passed the night within a كِلَّة [or thin curtain used for protection from gnats, or musquitoes], which is also called أَبُو دِثَارٍ, لَنِعْمَ البَيْتُ بَيْتُ أَبِى دِثَارٍ

إِذَا مَا خَافَ بَعْضُ القَوْمِ بَعْضَا [Excellent indeed is the tent, the tent of Aboo-Dithár, when some of the people fear biting, and annoyance, or molestation, from gnats, or musquitoes]: by بعضا meaning عَضًّا. (TA.) 2 بعضهُ, inf. n. تَبْعِيضٌ, He divided it into parts, or portions, (S, A, Msb, K,) distinct, or separate, one from another. (Msb) You say, أَخَذُوا مَالَهُ فَبَعَّضُوهُ They took his property and divided it into parts, or portions. (A, TA.) And عَضَّى الشَّاةَ وَ بَعَّضَهَا [He limbed, or dismembered, the sheep, or goat, and divided it into parts, or portions]. (A, TA.) [Hence,] مِنْ in certain cases, and بِ in the like cases, as in the saying شَرِبْتُ بِمَآءِ كَذَا [“ I drank of,” i. e. “ some of, such water ”], are said to be لِلتَّبْعِيضِ [For the purpose of dividing into parts, or portions]. (Msb.) 4 ابعضوا They had بَعُوض [or gnats, or musquitoes], (K,) or abundance thereof, (A,) in their land. (A, K.) 5 تبعّض It was, or became, divided into parts, or portions. (S, K.) بَعْضٌ Some, or somewhat or some one, (lit. a thing,) of things, or of a thing: Th says that it signifies thus accord. to all the grammarians; (Msb, TA;) except Hishám, as will be seen hereafter: (TA:) or a part, or portion, (A, Msb, K,) of a thing, (Msb,) or of anything; (A, K;) whether little or much: (TA:) accord. to both these explanations, it may denote the greater part; as eight of ten: (Msb:) [thus it signifies some one or more; and it relates to persons and to other things:] pl. أَبْعَاضٌ; (S, IJ, K;) but ISd doubts whether IJ had an authority for this. (TA.) You say, بَعْضُ الشَّرِّ أَهْوَنُ مِنْ بَعْضٍ [Some kinds of evil are easier to be borne than some]. (A.) And جَارِيَةٌ حُسَّانَةٌ يُشْبِهُ بَعْضُهَا بَعْضًا [A very beautiful girl, parts of whom resemble other parts]. (A.) [And ضَرَبَ بَعْضُهُمْ بَعْضًا Some of them beat some; i. e. they beat one another.] And لَبِثْنَا يَوْمًا

أَوْ بَعْضَ يَوْمٍ [We have tarried a day or part of a day]. (Kur xviii. 18.) And one says to a man of a company of men, “Who did this? ” and he answers, أَحَدُنَا or بَعْضُنَا [Some one of us]; meaning himself. (A.) The article ال should not be prefixed to it, (K, * TA,) because it is originally a prefixed n., and as such determinate either literally or virtually, so that it does not admit another cause of being determinate; (TA;) contr. to what is said by IDrst (K, TA) and Ez-Zejjájee; for they said البَعْضُ and الكُلُّ; which, properly, as ISd says, is not allowable; and it is said in the O that IDrst, in this matter, was at variance with all the people of his age: (TA:) AHát says that the Arabs did not say الكُلُّ nor البَعْضُ, but that people used these expressions, even Sb and Akh in their two books, by reason of their little knowledge in this way: (K, * TA:) a remark, says MF, which is extr., and needs no comment: (TA:) [for who surpassed Sb and Akh in knowledge respecting matters of this kind?] AHát also relates his having told As that he had seen in the book of [that celebrated and chaste author] Ibn-ElMukaffa', العِلْمُ الكَثِيرٌ وَ لٰكِنَّ أَخْذَ البَعْضِ خَيْرٌ مِنْ تَرْكِ الكُلِّ [Science is large; but the acquiring of part is better than the neglecting of the whole]; and that As disapproved of it most strongly, saying that the article ال is not prefixed to بَعْضٌ and كُلٌّ because they are determinate without it: (TA:) Az, however, says that the grammarians allow its being prefixed to these two words, (Msb, TA,) though As disallows it, (TA,) because they are meant to be understood as prefixed ns.; (Msb;) or because the article is meant to be a substitute for the noun to which they should be prefixed; or, in the case of بَعْضٌ, because this word is equivalent to جُزْءٌ, which receives the article ال. (MF.) It is related of AO, that he assigned also to بَعْضٌ the contr. meaning of All; or the whole: adducing as a proof thereof the words of the Kur [xl. 29], يُصِبْكُمْ بَعْضُ الَّذِى

يَعِدُكُمْ as meaning All of that with which he threateneth you will befall you: and the saying of Lebeed.

أَوْ يَعْتَلِقْ بَعْضَ النُّفُوسِ حِمَامُهَا [as meaning Or their death shall cling to all living creatures: or, accord. to another relation, او يَرْتَبِطْ, which means the same as او يعتلق]: thus also AHeyth explains the above-cited verse of the Kur; and thus Hishám explains the saying of Lebeed, erroneously asserting that بعض is here a pl.: (TA:) but with respect to the former instance, the Prophet had threatened them with two things, the punishment of the present world and that of the world to come; so he says, “This punishment will befall you in the present world; ”

which is part (بعض] of the two threats; without denying the punishment of the world to come: or, as Aboo-Is-hák says, he mentions the part to indicate the necessary consequence of the whole: and as to the saying of Lebeed, by بعض النفوس he means himself. (TA [app. from ISd].) أَرْضٌ بَعِضَةٌ A land abounding with بَعُوض [or gnats, or musquitoes]; (K;) as also ↓ مَبْعَضَةٌ, like as you say مَبَقَّةٌ. (TA.) And لَيْلَةٌ بَعِضَةٌ A night in which are many بَعُوض; as also ↓ مَبْعُوضَةٌ (A, K.) بَعُوضٌ [Gnats, or musquitoes;] i. q. بَقَّ [which signifies both gnats, or musquitoes, (called in Egypt نَامُوس,) and also bugs]: n. un. with ة: (S:) or pl. of بَعُوضَةٌ, (K,) which signifies i. q. بَقَّةٌ. (A, K.) A poet speaks of the humming of the بعوض of the water. (TA.) The author of the K says, in the B, that the word is taken from بَعْضٌ, because of the smallness of the body of the بعوضة in comparison with other living things. (TA.) You say, كَلَّفَنِى مُخَّ البَعُوضِ (tropical:) He imposed upon me a difficult thing: (A:) or an impossible thing. (TS, K.) أَرْضٌ مَبْعَضَةٌ: see بَعِضَةٌ لَيْلَةٌ مَبْعُوضَةٌ: see بَعِضَةٌ

بدل

1 بَدَلَ, inf. n. بَدَالٌ: see 2, in three places.2 تَبْدِيلٌ properly signifies [The changing, or altering, a thing; or] the changing, or altering, the form, or fashion, or semblance, or the quality, or condition, [of a thing,] to another form, &c., while the substance remains the same; (Th, T, TA;) or the changing a thing from its state, or condition; (Ibn-'Arafeh, TA;) or the changing a thing without substitution: (S:) but the Arabs have used it also in the sense of ↓ إِبْدَالٌ, (Mbr, T, TA,) which signifies [the changing a thing by substitution; exchanging it; replacing it with another thing; or] the removing, or displacing, the substance [of a thing], and introducing anew another substance. (Th, T, TA.) You say, بَدَّلْتُهُ, inf. n. تَبْدِيلٌ, (M, * Msb, K,) meaning I changed it, or altered it; (M, K) or I changed, or altered, the form, or fashion, or semblance, or the quality, or condition, of it; (Msb;) as in the phrase, بَدَّلْتُ الخَاتَمَ بِالحَلْقَةِ [I changed, or altered, the signet-ring into the simple ring], said when one has melted the former and made of it a simple ring; (Fr, T, TA;) and بَدَّلَ اللّٰهُ السَّيِئَّاتِ حَسَنَاتٍ [God changed the evil deeds into good deeds]; the verb being doubly trans. by itself because it has the meaning of جَعَلَ and صَيَّرَ. (Msb. [But see what follows.]) ↓ أَبْدَلْتُهُ بِكَذَا, [in the S, أَبْدَلْتُ الشَّىْءَ بِغَيْرِهِ, without explanation,] inf. n. إِبْدَالٌ, [I changed it by substituting for it such a thing, or exchanged it for such a thing, or replaced it with such a thing,] is said when one has removed the first, and put the second in its place; (Msb;) as in the phrase, أَبْدَلْتُ الخَاتَمَ بِالحَلْقَةِ [I changed the signet-ring by substituting for it the simple ring; exchanged the signet-ring for the simple ring; or replaced the signet-ring with the simple ring]; said when one removes the one, and puts the other in its place: (Fr, T, TA:) and this verb is also made doubly trans. by itself, like بَدَّلْتُ, (Msb,) which is used in the sense of أَبْدَلْتُ [as shown above]; (Mbr, T, TA;) for instance, where it is said, [in the Kur lxvi. 5,] عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ

أَزْوَجًا خَيْرًا مِنْكُنَّ [May-be, his Lord, if he divorce you, will give him in exchange wives better than you]; accord to one reading, يُبَدِّلَهُ (Msb.) An ex. of the latter of these two verbs in the sense of the former is the saying in the Kur [xxv. 70], يُبَدِّلُ اللّٰهُ سَيِّآتِهِمْ حَسَنَاتٍ [God will change their evil deeds by substituting for them good deeds]; i. e. will cancel the evil deeds and put in their place good deeds: but in the saying in the Kur [iv. 59], كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا [Whenever their skins are thoroughly burned, we will change the condition thereof to them into the condition of other skins], the meaning is, that the first condition of their skins shall be restored; so that the substance is one, but the condition is different. (Mbr, T, TA.) You say also, بَدَّلَهُ اللّٰهُ مَنَ الخَوْفِ أَمْنًا [God gave him in exchange for fear, or in lieu of fear, security]. (S.) [and بَدَّلَهُ بِهِ كَذَا He gave him in exchange for it, or in lieu of it, such a thing: see Kur xxxiv. 15.

And بدّل مَكَانَهُ كَذَا He gave in exchange for it, or in lieu of it, such a thing: see Kur vii. 93 and xvi. 103.] بَدَّلَ حُسْنًا بَعْدَ سُوْءٍ, in the Kur [xxvii. 11], means He hath done good [by way of exchange after evil]; i. e., repented; (Jel;) or بَدَّلَ ذَنْبُهُ بِالتَوْبَةِ [hath exchanged his sin for repentance]. (Bd.) تَبْدِيلٌ and ↓ إِبْدَالٌ both signify The act of exchanging [a thing for another thing]; or making [a thing] to be a substitute [for another thing]; (KL, PS;) and so does ↓ بَدَالٌ. (KL.) You say, بدّل الشَّىْءَ مِنَ الشَىْءِ, (M, K, *) and مِنْهُ ↓ ابدلهُ, i. e. اِتَّخَذَهُ مِنْهُ بَدلًا [here meaning He exchanged the thing for the thing; or, more literally, he made the thing a substitute for the thing]. (M, K. [In the text of the former of these, as given in the TT, instead of اِتَّخَذَهُ, I find تَخِذَ (a dial. var. of اِتَّخَذَ) without the affixed pronoun, which is meant to be understood or is omitted inadvertently by the transcriber: and here it should be observed, that the explanation which I have rendered as above admits of another meaning, namely, أَخَذَهُ مِنْهُ بَدَلًا

“he took it as a substitute for it:” in the M, immediately before, أَخَذَهُ مِنْهُ بَدَلًا is given as the explanation of the phrases تبدّل الشَّىْءَ and بِالشَّىْءِ, and استبدلهُ and بِهِ: see 10.]) You say also, الثَّوْبَ بِغَيْرِهِ ↓ بَدَلْتُ, aor. ـُ [inf. n. بَدَالٌ, mentioned and explained above, I exchanged the garment, or piece of cloth, for another; or made it to be a substitute for another;] and ↓ اِسْتَبْدَلْتُهُ بِغَيْرِهِ signifies the same. (Msb. [But the latter phrase has more frequently another meaning, explained below: see 10.]) [↓ ابدلهُ in the phrases ابدلهُ كَذَا as meaning He changed it into, or substituted for it, such a thing, and ابدلهُ مِنْ كَذَا as meaning he changed it from, or substituted it for, such a thing, is more common than بدّله, which is used in the same sense; as ↓ بَدَلَهُ is also; for] AO applies the term ↓ مَبْدُولٌ [in lieu of the more common term ↓ مُبْدَلٌ] to a letter that is changed from another letter, as in مَدَهْتُهُ for مَدَحْتُهُ; and this shows that بَدَلْتُ is trans. [and signifies I changed, &c.]. (Az, TA.) 3 مُبَادَلَةٌ and ↓ تَبَادَلٌ signify the same, (S,) namely, The act of exchanging with another or others. (PS.) You say, بادلهُ, inf. n. مُبَادَلَةٌ and بِدَالٌ [in the CK erroneously written with fet-h to the ب], He exchanged, or made an exchange, with him; or] he gave him the like of that which he took, or received, from him; (IDrd, * M, K;) for instance, a garment, or piece of cloth, in the place of another; (Lth, T, Msb, * in explanation of the former inf. n.;) and a brother in the place of a brother. (Lth, T.) And ↓ تَبَادَلَا They exchanged, or made an exchange, each with the other; or each gave to the other the like of that which he took, or received, from him. (TA.) نُبَادِلُهْ, ending a verse of El-Kulákh, means for whom we would take a substitute: El-Marzookee says, it is for نُبَادِلُ بِهِ النَّاسَ [for whom we would make an exchange with the people]; the preposition being suppressed. (Ham p. 465.) 4 ابدلهُ, inf. n. إِبْدَالٌ: see 2, in five places.5 تبدّل It (a thing, M) became changed, or altered. (M, K.) b2: In the saying of the rájiz, فَبُدِّلَتْ وَالدَّهْرُ ذُو تَبَدُّلِ the meaning is, ذو تَبْدِيل [i. e. the meaning of the whole is, And, or but, she was changed, or altered; for time has the property of changing, or altering]. (M.) A2: See also 10, in three places.6 تَبَاْدَلَ see 3, in two places.10 استبدل الشَّىْءَ and بِالشَّىْءِ, and ↓ تبدّلهُ and بِهِ, (M, K, *) He took a substitute, or a thing in exchange, for the thing. (M.) You say, استبدل الشَّىْءَ بِغَيْرِهِ, and بِهِ ↓ تبدّلهُ, He took the thing [as a substitute, or in exchange, for another; or] in the place of another. (S.) And استبدل ثَوْبًا مَكَانَ ثَوْبٍ [He took a garment, or piece of cloth, in the place, or in lieu, of a garment, &c.]; and أَخًا مَكَانَ أَخٍ [a brother in the place, or in lieu, of a brother]. (Lth, T.) It is said in the Kur [ii. 58], أَتَسْتَبْدِلُونَ الَّذِى هُوَ أَدْنَى بِالَّذِى هُوَ خَيْرٌ Will ye take in exchange that which is worse for that which is better? (Jel. [See also other exs. in the Kur ix. 39 and xlvii. last verse.]) and الكُفْرَ بِالْإِيمَانِ ↓ مَنْ يَتَبَدَّلِ [Whoso adopteth infidelity in lieu of faith]. (Kur ii. 102. [See also other exs. in the Kur iv. 2 and xxxiii. 52.]) b2: See also 2, last sentence but one.

بِدْلٌ: see the next paragraph, in four places.

بَدَلٌ and ↓ بِدْلٌ, (Fr, T, S, M, Msb, K,) like مَثَلٌ and مِثْلٌ, and شَبَهٌ and شِبْهٌ, (Fr, T, S,) and نَكَلٌ and نِكَلٌ, the only other instances of the kind, i. e. of words of both these measures, that have been heard, accord. to AO, (S, TA, [but in one copy of the S, I find A'Obeyd,]) and ↓ بَدِيلٌ (S, M, Mgh, Msb, K,) all signify the same; (S, M, Msb, K;) namely, A substitute; a thing given, or received, or put, or done, instead of, in place of, in lieu of, or in exchange for, another thing; a compensation; syn. خَلَفٌ, (M, K,) and عِوَضٌ: (Kull:) بَدَلُ الشَّىْءِ [and البَدَلُ مِنَ الشَّىْءِ] and ↓ بِدْلُهُ ↓ بَدِيلُهُ meaning الخَلَفُ مِنْهُ [the substitute for the thing; &c.]; (M, K;) i. e., another thing: (S:) pl. أَبْدَالٌ, (IDrd, Msb, K,) which, as pl. of ↓ بَدِيلٌ, has few parallels. (IDrd, TA.) Sb says, [making a distinction between بَدَلٌ and ↓ بَدِيلٌ,] you say, إِنَّ بَدَلَكَ زَيْدٌ, i. e. Verily Zeyd is in thy place: but if you put بَدَل in the place of بَدِيلِ, you say, إِنَّ بَدَلَكَ زَيْدٌ, i. e. ↓ إِنَّ بِدَيلَكَ زَيْدٌ [Verily thy substitute is Zeyd]: and a man says to another, Go thou with such a one; and he replies, مَعِىَ رَجُلٌ بَدَلُهُ, i. e. With me is a man who stands in his stead, and is in his place, or who will stand &c. (M.) You say also, بَلَ كَذَا [and بَدَلًا مِنْ كَذَا], meaning Instead of, in the place of, in lieu of, or in exchange for, such a thing. (Kull.) [And بَدَلَ أَنْ تَفْعَلَ كَذَا Instead of thy doing thus.] b2: الأَبْدَالُ (IDrd, S, M, K, &c.) and البُدَلَآءُ (TA) [The Substitutes, or Lieutenants;] certain righteous persons, of whom the world is never destitute; when one dies, God substituting another in his place: (S:) certain persons by means of whom God rules the earth; (M, K;) consisting of seventy men, (IDrd, M, K,) according to their assertion, of whom the earth is never destitute; (IDrd, TA;) forty of whom are in Syria, and thirty in the other countries; (IDrd, M, K;) none of them dying without another's supplying his place, (M, K,) from the rest of mankind; (K;) and therefore they are named ابدال: (M:) accord. to Abu-lBakà, as stated by El-Munáwee, it seems that they meant [by this appellation] the substitutes and successors of the prophets; and accord. to some, they were seven, neither more nor fewer, by means of whom God takes care of the seven climates; one being successor of Abraham (ElKhaleel), and to him pertains the first climate; the second, of Moses (El-Keleem); the third, of Aaron; the fourth, of Idrees; the fifth, of Joseph; the sixth, of Jesus; and the seventh, of Adam: (TA: [in which is also mentioned a treatise denying their existence, and disapproving of the assertion that by means of them God takes care of the earth:]) the sing. is بَدَلٌ and ↓ بِدْلٌ, (T,) or ↓ بَدِيلٌ. (IDrd, S.) b3: حُرُوفُ البَدَلِ (M, K) The letters of substitution; those which are substituted for other letters; not those which are substituted in consequence of idghám. (M.) [The letters included under this appellation differ accord. to different authors: see De Sacy's Gram. Ar.

2nd ed. i. 33.] b4: ↓ بِدْلٌ (Kr, M, K) and بَدَلٌ (M, K,) applied to a man, also signify Generous, and noble: (Kr, * M, K:) and used in these senses, [says ISd,] they are, in my opinion, not devoid of implication of the meaning of a substitute: (M:) the pl. is أَبْدَالٌ (M, K.) بَدِيلٌ: see بَدَلٌ, in six places بَدَّالٌ A seller of eatables (A Heyth, T, K) of every kind: thus he is called by the Arabs; (A Heyth, T;) because he changes one sale for another; selling one thing to-day and another to-morrow: (AHát, TA:) the vulgar say, بَقَّالٌ. (A Heyth, T, K.) b2: Also One who has no more property than is sufficient for his purchasing one thing, and who, when he sells this, buys another thing in exchange for it. (TA in art. جدل.) [Hence,] هٰذَا رَأْىُ الجَدَّالِينَ وَالبَدَّالِينَ is a phrase used as meaning This is flimsy opinion. (TA in the present art. and in art. جدل, [but in the latter without the و,] on the authority of AHeyth.) مُبْدَلٌ: see 2.

مَبْدَلٌ: see 2.

بون

1 بَانَهُ, aor. ـُ (S in art. بين, Msb, K,) inf. n. بَوْنٌ, (Msb, TA,) i. q. بَانَهُ aor. ـِ (S ubi suprà K,) inf. n. بَيْنٌ, (TA,) meaning He excelled him; (S* ubi suprà, Msb;) he surpassed him in excellence and in manly virtue: so in the Iktitáf. (TA.) بَانٌ [a coll. gen. n., The ben-tree; a species of moringa; so in the present day;] a kind of tree, (S, Mgh, Msb, K,) well known: (Msb:) n. un. with ة: (S, Mgh, Msb:) its seed, or grain, [called حَبُّ البَانِ and جَوْزُ البَانِ and فُسْتُقُ البَانِ, the glans unguentaria, or nux unguentaria, or ben-nut,] has a good, or pleasant, [fragrant] oil, (K,) called دُهْنُ البَانِ [oil of ben], (S, Mgh, Msb,) and simply بَانٌ, the prefixed noun being suppressed: (Mgh:) [Az says,] it is the pl. of بَانَةٌ. which is a certain tree having a fruit, or produce, which is perfumed with aromatics, after which its oil is expressed, of a good [or fragrant] quality: (T in art. بنى: its seed, or grain, is good for [removing] the [affections of the skin termed] بَرَش and نَمَش and كَلَف and حَصَف and بَهَق and سَعَفَة and the mange, or scab, and for the peeling of the skin, applied in the form of a liniment with vinegar; and for hardness of the liver and the spleen, made into a beverage with vinegar; and a مِثْقَال thereof, drunk, is an emetic, which loosens crude phlegm: (K:) AHn says, (TA,) it is a kind of tree that grows tall, in a straight, or an erect, manner, like as grows the [species of tamarisk called]

أَثْل, and its leaves are [of the kind termed] هَدَب, like those of the اثل, but its wood has no hardness: the n. un. is with پ: Aboo-Ziyád says, it is of the [trees called] عِضَاه, and has long هدب, intensely green; it grows upon [hills, or what are termed]

هَضْب; and its fruit resembles the pods of the [species of kidney-bean called] لُوبِيَآء, except that its greenness is intense; and in it is a seed, or grain, from which is extracted the oil of the بان: on account of the straightness of its growth and of the growth of its braches, and their length and tenderness, the poets liken thereto the tender girl of tall and beautiful, or just, stature; saying كَأَنَّهَا بَانَةٌ [As though she were a ben-tree], and كَأَنَّهَا غُصْنُ بَانٍ [As though she were a branch of the ben-tree], &c.: thus does Keys Ibn-El-Kha- teem: (M in art. بين:) and so does Imra-el- Keys. (TA.) [See an ex. voce بَرَهْرَهَةٌ.] b2: [It is also applied in the present day to A species of willow, the salix Aegyptia of Linnæus, properly called in Arabic خِلَاف: and this is said to be meant by modern Arab poets when they liken an elegant girl to a twig of the بان; but probably from their erroneously supposing this tree to be meant in the same case by the older poets.]

بَوْنٌ Excellence: an excellent quality; (S in art. بين, Msb;) as also ↓ بَوْنَةٌ: (IAar; T:) or the distance, space, or interval, between tow things; as also darr; بُونٌ. (M, K.) You say, بَيْنَهُمَا بَوْنٌ بَعِيدٌ (T, S, Msb*) and بَيْنٌ بَعِيدٌ (T, S) [Between them two (meaning two men) is a wide distance]; i. e. between their tow degrees of rank or dignity, or between the estimations in which they are commonly held: (Msb:) the former phrase is the more chaste: (S:) when corporeal distance is meant, one says, بَيْنَهُمَا بَيْنٌ, with ى; (Msb;) or in the case of [literal] distance, one says, إِنَّ بَيْنَهُمَا لَبَيْنًا; not otherwise. (S.) بُونٌ: see بَوْنٌ.

بَوْنَةٌ: see بَوْنٌ b2: Also Mutual separation. (IAar, T.)

درك

1 دَرَكَ, from which should be derived دَرَاكِ and دَرَّاكٌ, is unused, though its noun درك [i. e. دَرْكٌ or دَرَكٌ, which latter (the more common of the two) see below,] is used. (IB.) [دَرَكَ in Golius's Lex. is evidently a mistranscription for دَارَكَ.]2 تَدْرِيكٌ The dropping of rain with close consecutiveness, (IAar, K, TA,) as though one portion thereof overtook another. (IAar, TA.) You say, درّك المَطَرُ The rain dropped with close consecutiveness. (TK.) b2: Also The hanging a rope upon the neck of a person in coupling him with another. (AA.) 3 دِرَاكٌ The making one part, or portion, of a thing, (K, TA,) whatever it be, (TA,) to follow another uninterruptedly; (K, TA;) as also مُدَارَكَةٌ: (TA:) both [are inf. ns. of دارك, and] signify the same [i. e. the continuing, or carrying on, a thing uninterruptedly]: (S:) مُدَارَكَةٌ is when there are no intervals between things following one another; like مُوَاصَلَةٌ: otherwise it is مُوَاتَرَةٌ. (S and K in art. وتر.) You say, of a man, دارك صَوْتَهُ He continued his voice uninterruptedly. (S, TA.) b2: Also A horse's overtaking, or coming up with, wild animals (K, TA) &c. (TA.) You say, of a horse, دارك الوَحْشَ, inf. n. دِرَاكٌ, He overtook, or come up with, the wild animals. (TK.) [Thus it is syn. with ادرك.]

b3: In the saying, لَا بَارَكَ اللّٰهُ فِيهِ وَلَا دَارَكَ, (S, K, * TA,) it is an imitative sequent: (K, TA:) all these verbs have one and the same meaning. (S, TA. [See تَارَكَ.]) 4 ادركهُ, (S Msb, K, &c.,) inf. n. إِدْرَاكٌ (S, Msb) and مُدْرَكٌ, (Msb,) He, or it, attained, reached, overtook, or came up with, him, or it: (S, K, TA:) or sought, or pursued, and attained, reached, &c., him, or it: (Msb:) [داركهُ, also, signifies the same, as shown above:] and ↓ تداركهُ, likewise, [of which اِدَّراَكَهُ is a variation,] is syn. with ادركهُ; (Jel in lxviii. 49, and KL, * and TA; *) and so is ↓ اِدَّرَكَهُ. (TA.) You say, أَدْرَكْتُ الرَّجُلَ and ↓ اِدَّرَكْتُهُ [I attained, reached, overtook, or came up with, the man]. (IJ, TA.) And مَشَيْتُ حَتَّى أَدْرَكْتُهُ I walked, or went on foot, until I overtook him, or came up with him. (S, TA.) And عِشْتُ حَتَّى أَدْرَكْتُ زَمَانَهُ I lived until I attained, or reached, his time. (S, TA.) And أَدْرَكْتُ الفَائِتَ [I attained, &c., that which was passing away]. (Mgh.) and ادركهُ بِمَكْرُوهٍ [He overtook him, or visited him, with some displeasing, or abominable, or evil, action]. (M and K in art. وتر. See also 6, in the latter half of the paragraph, in two places: and see 10, first sentence.) And أَدْرَكَنِى الجَهْدُ [Difficulty, or distress, &c., overtook me, ensued to me, or came upon me]; a phrase similar to بَلَغَنِى

الكِبَرُ in the Kur [iii. 35]: and so أَدْرَكْتُ الجَهْدَ [I came to experience difficulty, &c.]; like بَلَغْتُ مِنَ الكِبَرِ عُتِيًا in the Kur [xix. 9]. (Er-Rághib, TA in art. بلغ.) b2: [Hence, He attained, obtained, or acquired, it; and so ↓ تداركهُ, as is shown in the KL; so too ادرك بِهِ, for one says,] ادرك بِدَمِهِ [He obtained revenge, or retaliation, for his blood]. (S in art. وتر.) b3: [Hence also, He perceived it; attained a knowledge of it by any of the senses.] You say, أَدْرَكْتُهُ بِبَصَرِى [I perceived it by my sight;] I saw it. (S, TA.) لَا تُدْرِكُهُ الأَبْصَارُ, in the Kur [vi. 103], means, accord. to some, The eyes [perceive him not]: accord. to others, the mental perception comprehendeth not [or attaineth not the knowledge of] the real nature of his hallowed essence. (TA.) You say also, ادرك عِلْمِى, meaning My knowledge comprehended that such a thing was a fact. (TA.) b4: [Hence likewise, as an intrans. v., or a trans. v. of which the objective complement is understood,] ادرك also signifies [He attained a knowledge of the uttermost of a thing; or] his knowledge attained the uttermost of a thing. (TA.) See also 6, in the former half of the paragraph, in two places. b5: Also It (a thing) attained its proper time: (Msb, K:) it attained its final time or state, or its utmost point or degree. (K.) [He (a boy, and a beast,) attained his perfect, ripe, or mature, state; and in like manner ادركت is said of a girl: or it is like ادرك as meaning] he (a boy) attained to puberty, (S, Msb,) or to the utmost term of youth. (TA.) It (fruit) attained to ripeness, or maturity; became ripe, or mature; (S Msb;) attained its time, and its utmost degree of ripeness or maturity. (T, TA.) And ادركت القِدْرُ The cooking-pot attained its proper time [for the cooking of its contents]. (TA.) And ادركت الخَمْرُ [The wine became mature]. (Msb and K in art. خمر.) and ادرك مَآءُ الرَّكِيَّةِ The water of the well reached its دَرَك, i. e. its bottom (Aboo-' Adnán, TA.) b6: Also It passed away and came to an end; came to nought; became exhausted; or failed entirely: (S, K:) said in this sense of flour, or meal: (S:) and thus it has been explained as used in the Kur [xxvii. 68], where it is said, [accord. to one reading,] بَلْ أَدْرَكَ عِلْمُهُمْ فِى الآخِرَةِ [Nay, their knowledge hath entirely failed respecting the world to come]. (TA. [See also 6.]) Sh mentions this signification as heard by him on no other authority than that of Lth; and Az asserts it to be incorrect: but it has been authorized by more than one of the leading lexicologists, and the language of the Arabs does not forbid it; for it is said of flour, or meal, and in this case can only mean it came to its end, and entirely failed, or became exhausted; and fruits, when they are ripe (إِذَا أَدْرَكْتْ) are exposed to coming to nought, and so is everything that has attained to its extreme term; so that the signification of “ coming to nought ” is one of the necessary adjuncts of the meaning of إِدْرَاكٌ. (TA.) [In like manner,] ↓ اِدَّرَكَ signifies It (a thing) continued uninterruptedly and then come to nought: (IJ, TA:) and agreeably with this signification is explained the saying in the Kur [xxvi. 61], إِنَّا لَمُدَّرِكُونَ [Verily we are coming to nought, by those who read thus instead of لَمُدْرَكُونَ being overtaken]. (TA.) b7: You say also, ادرك الثَّمَنُ المُشْتَرِىَ, meaning [The payment of] the price was, or became, obligatory on the purchaser: this is an ideal reaching, or overtaking. (Msb.) 6 تدّاركوا i. q. تلاحقوا (S) [i. e.] They attained, reached, overtook, or came up with, one another; as also اِدَّارَكُوا, and ↓ اِدَّرَكُوا; (Sh, TA;) [or] the last of them attained, reached, overtook, or came up with, the first of them. (S Msb, K, TA.) Hence, in the Kur [vii. 36], (S,) حَتَّى إِذَا ادَّارَكُوا فِيهَا جَمِيعًا [Until, when they have overtaken one another, or have successively arrived, therein, all together]: originally تَدَارَكُوا. (S, K. *) And تدارك الثَّرِيَانَ [The two moistures reached each other; (like اِلْتَقَى الثَّرَيَانِ;) meaning] the moisture of the rain reached the moisture of the earth. (S.) b2: And [hence] تدارك signifies [It continued, or was carried on, uninterruptedly; it was closely consecutive in its parts, or portions;] one part, or portion, of it, followed, or was made to follow, another uninterruptedly; said of anything. (TA.) You say, تدارك السَّيْرُ [The course, or pace, or journeying, continued uninterruptedly]. (S and TA in art. حفد, &c.) And تداركت الأَخْبَارُ The tidings followed one another closely. (TA.) b3: [Hence, when said of knowledge, meaning, accord. to Fr, It continued unbroken in its sequence or concatenation.] بَلِ ادَّرَاكَ عِلْمُهُمْ فِى الآخِرَةِ (K, TA,) in the Kur [xxvii. 68], (TA,) [virtually] meansNay, they have no knowledge respecting the world to come: (K, TA:) or, as IJ says, their knowledge is hasty, and slight, and not on a sure footing, &c.: Az says that AA read بَلْ أَدْرَكَ [of which an explanation has been given above (see 4)]: that I'Ab is related to have read ↓ بَلَىآأَدْرَكَ [&c., i. e. Yea, hath their knowledge reached its end &c.?], as interrogatory, and without tesh-deed: and that, accord. to the reading بل ادّراك Fr says that the proper meaning is, [Nay,] hath their knowledge continued unbroken so as to extend to the knowledge of the world to come, whether it will be or not be? wherefore is added, بَلْ هُمْ فِى شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ: he says also that Ubeí read, أَمْ تَدَارَكَ; and that the Arabs substitute بَلْ for أَمْ, and أَمْ for بَلْ, when a passage begins with an interrogation: but this explanation of Fr is not clear; the meaning is [said to be] their knowledge shall be unbroken and concurrent [respecting the world to come] when the resurrection shall have become a manifest event, and they shall have found themselves to be losers; and the truth of that wherewith they have been threatened shall appear to them when their knowledge thereof will not profit them: accord. to Aboo-Mo'ádh the Grammarian, the readings ↓ بَلْ أَدْرَكَ &c. and بَلِ ادَّارَكَ &c. mean the same; i. e. they shall know in the world to come; like the saying in the Kur [xix. 39], أَسْمِعْ بِهِمْ وَأَبْصِرْ, &c.: and Es-Suddee says of both these readings that the meaning is, their knowledge shall agree, or be in unison, in the world to come; i. e. they shall know in the world to come that that wherewith they have been threatened is true: or, accord. to Mujáhid, the meaning of بَلِ ادَّارَكَ عِلْمُهُمْ &c. is said to be, is their knowledge concurrent respecting the world to come? بل being here used in the sense of أَم: (TA:) or it may mean their knowledge hath gone on uninterruptedly until it hath become cut short; from the phrase تدارك بَنُو فُلَانٍ meaning The sons of such a one went on uninterruptedly into destruction. (Bd.) A2: تداركهُ: see 4, in two places. It is used in the [primary] sense of أَدْرَكَهُ in the saying in the Kur [lxviii. 49], لَوْ لَا أَنْ تَدارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَآءِ [Had not favour (meaning mercy, Jel) from his Lord reached him, or overtaken him, he had certainly been cast upon the bare land]. (Jel.) b2: [Hence, elliptically, He overtook him, or visited him, with good, or with evil.] El-Mutanebbee says, أَنَ فِى أُمَّةٍ تَدَارَكَهَا اللّٰ هُ غَرِيبٌ كَصَالِحٍ فِى ثَمُودِ [I am among a people (may God visit them with favour and save them from their meanness, or visit them with destruction so that I may be safe from them,) a stranger, like Sálih among Thamood]: تداركها اللّٰه is a prayer for the people, meaning ادركها ↓ اللّٰه ونجّاهم من لومهم [i. e.

لُؤْمِهِمْ]: or it may be an imprecation against them, i. e. اللّٰه بالاهلاك لِأَنْجُوَ منهم ↓ ادركهم: [each meaning as explained above:] and IJ says that because of this verse the poet was named المتنبّى. (W p. 35. [The verse there commences with أَنَا; but أَنَ is required by the metre, and is more approved in every case except the case of a pause.]) It is mostly used in relation to aid, or relief, and benefaction: [so that it signifies He aided, or relieved, him; he benefited him; he repaired his, or its, condition; he repaired, amended, corrected, or rectified, it:] whence the saying of a poet, تَدَارَكَنِى مِنْ عَثْرَةِ الدَّهْرِ قَاسِمٌ بِمَا شَآءَ مِنْ مَعْرُوفِهِ المُتَدارِكِ [Kásim relieved me, or has relieved me, from the slip of fortune with what he pleased of his relieving, or continuous, beneficence]. (TA.) [See also, in the first paragraph of art. دق, another example, in a verse of Zuheyr, which is cited in that art. and the present in the TA: and see the syn. تَلَافَاهُ. Hence,] تَدَارَكْتُ مَا فَاتَ i. q. استدركتهُ, q. v. (S, Msb, TA.) 8 اِدَّرَكَ: see 4, first and second sentences: b2: and near the end of the paragraph: b3: and see also 6, first sentence.10 استدرك الشَّىْءَ بِالشَّىءِ [properly] signifies بِهِ ↓ حَاوَلَ إِدْرَاكَهُ [i. e. He sought, or endeavoured, to follow up the thing with the thing]: (K:) as, for instance, الخَطَأَ بِالصَّوَابِ [the mistake with what was right]. (TK.) [Hence,] you say, اِسْتَدْرَكْتُ مَافَاتَ [I repaired, amended, corrected, or rectified, what had passed neglected by me, or by another; and I supplied what had so passed, or what had escaped me, or another, through inadvertence]; and ↓ تَدَارَكْتُهُ signifies the same [in relation to language and to other things; whereas the former verb is generally restricted to relation to language or to a writer or speaker]. (S, Msb.) You say also, استدرك عَلَيْهِ قَوْلَهُ He corrected, or rectified, what was wrong, or erroneous, in his saying: [but more commonly, he supplied what he had omitted in his saying; generally meaning, what he had omitted through inadvertence: and اِسْتَدْرَكْتُهُ عَلَيْه I subjoined it, or appended it, to what he had written, or said, by way of emendation; or, more commonly, as a supplement, i. e., to supply what had escaped him, or what he had neglected:] and hence, عَلَى البُخَارِىِّ ↓ المُسْتَدْرَكُ [The Supplement to ElBukháree; a work supplying omissions of ElBukháree;] by El-Hákim. (TA.) [Thus]

اِسْتِدْرَاكٌ signifies The annulling a presumption, or surmise, originating from what has been before said, [by correcting an error, or errors, or by supplying a defect, or defects,] in a manner resembling the making an exception. (Kull.) [Hence حَرْفُ اسْتِدْرَاكٍ, meaning A particle of emendation, applied to بَلْ, and to لٰكِنَّ or لٰكِنْ.]

دَرْكٌ: see the next paragraph, in eight places.

دَرَكٌ The act of attaining, reaching, or overtaking; syn. لَحَاقٌ; (K, TA; [in the CK, اللِّحاقُ is erroneously put for اللَّحَاقُ;]) [properly an inf. n. of the unused verb دَرَكَ (q. v.), but, having no used verb, said to be] a noun from الإِدْرَاكُ [with which it is syn.], (TA,) or a noun from أَدْرَكْتُ الشَّىْءَ; as also ↓ دَرْكٌ: and hence ضَمَانٌ الدَّرَكِ [which see in what follows]. (Msb.) [Hence,] لَا تَخَافُ دَرَكًا, in the Kur [xx. 80.], means Thou shalt not fear Pharaoh's overtaking thee. (TA.) One says also الطَّريدَةِ ↓ فَرَسٌ دَرْكُ, meaning A horse that overtakes what is hunted; like as they said فَرَسٌ قَيْدُ الأَوَابِدِ. (TA.) b2: b3: Also The attainment, or acquisition, of an object of want: and the seeking the attainment or acquisition thereof: as in the saying, بَكِّرْ فَفِيهِ دَرَكٌ [Be thou early; for therein is attainment, &c.]: and ↓ دَرْكٌ signifies the same. (Lth, TA.) [Hence, perhaps,] يَوْمُ الدَّرِكَ: this was [a day of contest] between El-Ows and El-Khazraj: (K:) thought to be so by IDrd. (TA.) b4: And i. q. تَبِعَةٌ [i. e. A consequence; generally meaning an evil consequence: and perhaps it also means here a claim which one seeks to obtain for an injury]: as also ↓ دَرْكٌ. (S, K.) One says, مَا لَحِقَكَ مِنْ دَرَكٍ فَعَلَىِّ خَلَاصُهُ (S, TA) and ↓ من دَرْكٍ [i. e. Whatever evil consequence ensue to thee, on me be the compensation thereof]: in the A, ما أَدْرَكَهُ من دَرَكٍ فعلىّ خلاصه i. e. مَا يَلْحَقُهُ مِنْ تَبِعَةٍ

[Whatever evil consequence ensue to it, &c.; relating to a thing sold]. (TA.) And hence ضَمَانُ الدَّرَكِ in the case of a claim for indemnification for a fault of a defect or an imperfection in a thing sold [meaning either Responsibility, or indemnification, (see ضَمَانٌ,) for evil consequence]: (TA in the present art:) or this means [indemnification for evil consequence in a sale; i. e., virtually,] the returning of the price to the purchaser on the occasion of requirement by the thing sold: the vulgar say incorrectly [ضَمَان دَرَك, and still more incorrectly] ضُمَان دَرَك [generally meaning thereby I sell this, or I purchase this, on the condition of responsibility, or indemnification, for any fault or defect or imperfection that may be found in it]: (TA in art. ضمن:) [and in this manner ضَمَانُ الدَّرَكِ may be correctly rendered; for] دَرَكٌ also signifies a fault or a defect or an imperfection [in a thing sold]; for instance, in a slave that is sold. (TA in art. عهد.) [In the KT, الدَّرَكُ is also explained as signifying The purchaser's taking from the seller a pledge for the price that he has given him, in fear that the thing sold may require it: but this seems to be an explanation of the case in which the word is used; not of the word itself.]

A2: Also A rope, (M, K,) or a piece of rope, (S,) that is tied upon the [lower] extremity of the main rope (S, M, K) of a well, to the cross pieces of wood of the bucket, (S,) so as to be that which is next the water, (S, M, K,) in order that the main rope may not rot (S, M) in the drawing of water: (M:) or a doubled rope that is tied to the cross pieces of wood of the bucket, and then to the main wellrope: (Az, TA:) and ↓ دَرْكٌ signifies the same. (K. [But only دَرَكٌ is authorized by the TA in this sense.]) [See also كَرَبٌ.] b2: Also, and ↓ دَرْكٌ, The bottom, or lowest depth, (Sh, T, S, M, K,) of a thing, (T, M, K,) as of the sea and the like, (T,) or of anything deep, as a well and the like: (Sh:) pl. أَدْرَاكٌ, (K,) a pl. of both, of a form frequent and analogous with respect to the former, but extr. with respect to the latter; and دَرَكَاتٌ also. (TA.) And A stage of Hell: (IAar:) a stage downwards: (MA:) or stages downwards; like دَرَكَاتٌ: (B:) opposed to دَرَجٌ (MA, B) and دَرَجَاتٌ, (B,) which are upwards: wherefore, (MA, B,) the abodes of Hell, or the stages thereof, are termed دَرَكَاتٌ; (AO, S, MA, K, B;) [Golius and Freytag give دَرَكَةٌ as its sing.; the former as from the S, and the latter as from the K, in neither of which it is found;] and those of Paradise, دَرَجَاتٌ. (S, MA, B.) It is said in the Kur [iv. 144], إِنَّ الْمُنَافِقِينَ فِىالدَّرَكِ الْأَسْفَلِ مِنَ النَّارِ [Verily the hypocrites shall be in the lowest stage of the fire of Hell]: here the Koofees, except two, read ↓ فى الدَّرْكِ. (TA.) b3: [Golius gives another signification, “Pars terræ,” as on the authority of the S and K, in neither of which it is found.]

دِرْكَةٌ The ring of the bow-string, (K, TA,) that falls into the notch of the bow. (TA.) b2: and A thong that is joined to the string of the bow, (K,) of the Arabian bow. (TA.) b3: And A piece that is joined to the girdle when it is too short, (Lh, K,) and in like manner, to a rope, or cord, when it is too short. (Lh, TA.) دَرَاكِ an imperative verbal noun, (S,) meaning أَدْرِكْ [Attain thou, reach thou, overtake thou, &c.]: (K:) form the unused verb دَرَكَ: (IB:) like تَرَاكِ [from تَرَكَ], meaning أُتْرُكْ. (TA.) دِرَاكٌ [an inf. n. of 3, used in the sense of the part. n. ↓ مُتَدَارِكٌ]. You say, طَعَنَهُ طَعْنًا دِرَاكًا He thrust him, or pierced him, with an uninterrupted thrusting or piercing: and شَرِبَ شُرْبًا دِرَاكًا He drank with an uninterrupted drinking: and ضَرْبٌ دِرَاكٌ An uninterrupted beating or striking. (TA.) دِرَاكَةٌ: see مَدْرَكٌ.

دَرِيكَةٌ i. q. طَرِيدَةٌ [as meaning An animal that is hunted]. (S, K.) دَرَّاكٌ an epithet from أَدْرَكَ, (S, Kudot;,) applied to a man, (K,) and signifying كَثِيرُ الإِدْرَاكِ [i. e. One who attains, reaches, or overtakes, &c., much, or often: and also having much, or great, or strong, perception: as will be seen from what follows]: (S, TA:) and so ↓ مُدْرِكٌ [expressly said in the TA to signify كثير الادراك, though why it should have this signification as well as that (which it certainly has) of simply attaining &c., I cannot see,] and ↓ مُدْرِكَةٌ: (K, TA:) the last explained by Lh as signifying سَرِيعُ الإِدْرَاكِ [i. e. quick in attaining, &c.]. (TA.) Keys Ibn-Rifá'ah says, ↓ وَصَاحِبُ الوِتْرِ لَيْسَ الدَّهْرَ مُدْرِكَهُ عِنْدِى وَإِنِّى لَدَرَّاكٌ بِأَوْتَارِ [And he who has a claim for blood-revenge is not ever an attainer of it with (meaning from) me; but verily I am one who often attains bloodrevenges]. (IB.) Seldom does فَعَّالٌ come from أَفْعَلَ; but they sometimes said حَسَّاسٌ دَرَّاكٌ [i. e. Having much, or great, or strong, perception]; it being [in this instance] a dialectal syn. [of حسّاس], or thus for conformity: (S:) it is said to be the only instance of فَعَّالٌ from أَفْعَلَ except جَبَّارٌ and سَأّرٌ; [and some other instances might be added; but all of them require consideration:] accord. to IB, درّاك is from the unused verb دَرَكَ. (TA.) مَدْرَكٌ: see مُدْرَكٌ b2: لَهُ مَدْرَكٌ [if not a mistranscription for مُدْرِكٌ or مُدْرَكٌ] means He has a sense in excess; [app. a preternatural perception, or a second sight;] and so ↓ دِرَاكَةٌ. (TA.) مُدْرَكٌ A place, and a time, of إِدْرَاكٌ [i. e. attaining, reaching, overtaking, &c.]. (Msb.) Hence مَدَارِكُ الشَّرْعِ; (Mgh, Msb;) among which is included investigation of the law by means of reason and comparison; (Mgh;) i. e. The sources from which are sought the ordinances of the law; where one seeks for guidance by means of texts [of the Kur-án or the Sunneh] and by means of investigation by reason and comparison: (Msb:) the lawyers make the sing. to be ↓ مَدْرَكٌ; (Mgh, * Msb;) but there is no way of resolving this: (Msb:) correctly, by rule, it is مُدْرَكٌ; because the meaning intended is a place of إِدْرَاك. (Mgh.) b2: [Also pass. part. n. of 4. b3: And hence, Perceived by means of any of the senses; like مَحْسُوسٌ: and perceived by the intellect; thus opposed to مَحْسُوسٌ.]

مُدْرِكٌ: see دَرَّاكٌ, in two places. b2: [القُوَّةُ المُدْرِكَةُ, and simply المُدْرِكَةُ, as a subst., The perceptive faculty of the mind. See also what next follows.]

مُدْرِكَةٌ: see دَرَّاكٌ. b2: [See also مُدْرِكٌ.] b3: المُدْرِكَاتُ الخَمْسُ and المَدَارِكُ الخَمْسُ signify The five senses. (TA.) [See also مَدْرَكٌ.]

A2: Also The حَجْمَة [a word I do not find in any other instance, app. a mistranscription for مَحْجَمَة (which when written with the article differs very little from the former word) i. e. the place to which the cupping-vessel is applied, for this is often] between the two shoulder-blades: (K:) so says Ibn-'Abbád. (TA.) مُدَارِكَةٌ A woman (TA) that will not be satiated with coitus; (K, TA;) as though her fits of appetency were consecutive. (TA.) مُتَدَارِكٌ Uninterrupted; or closely consecutive in its parts, or portions: differing from مُتَوَاتِرٌ, which is applied to a thing in the case of which there are small intervals. (Lh.) See also دِرَاكٌ. b2: Applied to a rhyme, (Lth, M, K,) and to a word, (Lth, TA,) Having two movent letters followed by a quiescent letter; as فَعُوْ and the like: (Lth, TA:) or having two movent letters between two quiescent letters; as مُتَفَاعِلُنْ, (M, K,) and مُسْتَفْعِلُنْ, and مَفَاعِلُنْ, (M, TA,) and فَعُولُنْ فَعَلْ, (M, K,) i. e. as فَعَلْ when immemediately following a quiescent letter, (M, TA,) and فَعُولُ فُلْ, (M, K,) i. e. as فُلْ with a movent letter immediately followed by it: (M, TA:) as though the vowel-sounds overtook one another without an obstacle between the two movent letters. (M, K.) b3: [المُتَدَارِكُ is also the name of The sixteenth metre of verse; the measure of which consists of فَاعِلُنْ eight times.]

مُسْتَدْرَكٌ [A supplement]: see 10. b2: [In the TA and some other similar works, it is often used as signifying Superfluous, or redundant.]

ضبط

1 ضَبَطَهُ, (Lth, IDrd, S, Msb, K,) aor. ـِ (Msb, MS, PS,) or ـُ (TA, TK,) inf. n. ضَبْطٌ (IDrd, Msb, K) and ضَبَاطَةٌ, (K,) He kept it, preserved it, guarded it, maintained it, or took care of it, (Lth, S, Msb, K,) namely, a thing, (Lth, S,) with prudence, precaution, or good judgment, (Lth, S, K,) or effectually: (Msb:) and hence, (assumed tropical:) he managed its affairs (namely, the affairs of a country &c.,) thoroughly, soundly, not imperfectly: (Msb:) [he managed it; namely, an affair, and his soul or self, his disposition or temper, &c.:] he kept to it inseparably, or constantly; namely, anything: (Lth:) he took it, or held it, or retained it, strongly, vehemently, or firmly: (IDrd:) and ضَبَطَ عَلَيْهِ [has this last signification, likewise; or signifies simply he detained it, or withheld it, or restrained it, or the like;] i. q. حَبَسَهُ, namely a thing. (TA.) b2: فُلَانٌ لَا يَضْبُطُ عَمَلَهُ [or لا يَضْبِطُهُ] (tropical:) Such a one does not, or will not, act vigorously in his work, or employment, which is committed to him; syn. لَا يَقُومُ بِهِ. (TA.) And ضَبَطَ أَمْرَهُ [He managed his affair thoroughly, or well]. (A in art. بد, &c.) [And ضَبَطَ alone, He (a camel) was strong to work or labour: and he (a man and a camel) was strong, or powerful. (See the act. part. n.)] b3: هُوَ لَا يَضْبُطُ قِرَآءَتَهُ [or لا يَضْبِطُهَا] (tropical:) He does not, or will not, perform well [or accurately] his reading, or reciting. (TA.) b4: [ضَبَطَ لَفْظًا, or كَلِمَةً, (assumed tropical:) He fixed the pronunciation of a word; by adding the syllabical signs, which mode is termed ضَبْطٌ بِالشَّكْلِ, and بِالحَرَكَاتِ, and بِالقَلَمِ; or by stating it to be similar in form, or measure, to another word which is too well known to admit of doubt, which mode is termed ضَبْطٌ بِمِثَالٍ; or by adding the measure, which mode is termed ضَبْطٌ بِوَزْنٍ.] b5: ضَبَطَ also signifies (assumed tropical:) He registered, or recorded, [a name, or] a matter of science, [or any other thing,] in a book or the like; syn. قَيَّدَ; (L in art. قيد;) i. q. أَحْصَى; (Jel in xxxvi. 11, and Bd and Jel in lxxviii.

29;) and كَتَبَ. (Bd in lxxviii. 29.) b6: ضَبَطَهُ وَجَعٌ (tropical:) A pain seized him. (TA.) b7: ضُبِطَتِ الأَرْضُ (tropical:) The land was rained upon. (IAar, K, TA.) [See also مَضْبُوطٌ.]

A2: ضَبِطَ, aor. ـَ (S, Msb,) inf. n. ضَبَطٌ, (Msb,) He was, or became, ambidextrous; he worked with each of his hands. (S, Msb.) IDrd knew not this verb. (TA.) 5 تضبّطهُ He took it with detention and force. (K, TA.) b2: تضبّطت الضَّأْنُ The sheep obtained somewhat of herbage: or hastened, or were quick, in pasturing, and became strong (K, TA) and fat. (TA.) The Arabs say, إِذَا تَضَبِّطَتِ الضَّأْنُ شَبِعَتِ الإِبِلُ [When the sheep obtain somewhat of herbage, or hasten, &c., the camels become satiated with food]: for the former are called the smaller camels, because they eat more than goats; and when the former become satiated with food, men [and camels] live [in plenty], by reason of the abundance of the herbage. (IAar.) ضَبْطٌ inf. n. of 1. b2: [It is often used as signifying (assumed tropical:) Exactness; correctness; honesty; and faithfulness: and particularly in an author or a relater.]

الضَّبْطَةُ A certain game of the Arabs; (K, TA;) also called المَسَّةُ and الطَّرِيدَةُ. (TA. [See the last of these words.]) رَجُلٌ ضَبَّاطٌ لِلْأُمُورِ (assumed tropical:) A man having much care, prudence, or precaution, [or good judgment,] with respect to [the management of] affairs; (TA;) [a man who manages affairs with much care, &c.]

ضَبَنْطًى: see the next paragraph.

ضَابِطٌ [Keeping, preserving, guarding, maintaining, or taking care of, a thing, with prudence, precaution, or good judgment, or effectually: (see 1:) and hence,] (assumed tropical:) one who manages his affairs with prudence, precaution, or good judgment; or soundly, taking the sure course therein, and exercising caution, or care, that they may not become beyond his power of management: (S, TA:) [keeping to anything inseparably, or constantly: (see, again, 1:)] taking, holding, or retaining, a thing strongly, vehemently, or firmly; applied to a man; as also ↓ ضَبَنْطًى: (IDrd:) or the latter of these, (S,) which is like حَبَنْطًُى, (K, [in some copies of the K erroneously written without tenween,]) the ن being augmentative, to render the word quasi-coordinate to سَفَرْجَلٌ; (S;) or both; applied to a man and to a camel; (K;) strong, or powerful: (S, K:) or [a man] great in might, or valour, and power, and body: (T, TA:) and the former, a camel strong to work or labour: and in like manner, applied to a man, ضَابِطُ الأُمُورِ (tropical:) the strong [and resolute or firm-minded] in the performance or management of affairs. (TA.) See also أَضْبَطُ. b2: [It often signifies (assumed tropical:) Exact; correct; or accurate; (like مُحَقِّقٌ, with which it is said to be syn. in Har p. 254;) and honest; and faithful: and particularly as applied to an author or a relater.]

A2: As a conventional term, ضَابِطٌ, (Msb in art. قعد,) or ↓ ضَابِطَةٌ, pl. ضَوَابِطُ, (TA,) is syn. with قَاعِدَةٌ, (Msb, TA,) signifying (assumed tropical:) A universal, or general, rule, or canon: (Msb:) or a ضابط is one that comprises subdivisions of one class only; whereas a قاعدة comprises [sometimes] subdivisions of various classes. (Kull, p. 290.) ضَابِطَةٌ A place in land, or in the ground, to which the rain-water flows, and which retains it; syn. مَسَّاكَةٌ. (TA.) A2: See also ضَابِطٌ, last sentence.

أَضْبَطُ [More, and most, strong, or firm, of hold]. It is said in a prov., أَضْبَطُ مِنْ ذَرَّةٍ [More strong, or firm, of hold than a little ant]: because it drags along a thing several times larger than itself, and sometimes both fall from a high place, and the ant does not let go the thing. (K.) and أَضْبَطُ مِنْ عَائِشَةَ بْنِ عَثْمٍ; (K;) so accord. to Hamzeh and Abu-n-Nedà; but accord. to ElMundhiree, عَابِسَة; (Sgh;) [More strong, or firm, of hold than 'Áïsheh the son of 'Athm; or than 'Ábiseh;] because he laid hold of the tail of a young she-camel, and pulled her by it out of a well into which she had fallen. (K.) And أَضْبَطُ مِنَ الأَعْمَى [More strong, or firm, of hold than the blind]. (TA.) b2: Ambidextrous; who works with each of his hands; (S, Mgh, Msb;) i. q. أَعْسَرُ يَسَرٌ; (Mgh, Msb;) who works with his left hand like as he works with his right; an explanation given by the Prophet; as also that next following; (AO, TA;) who works with both his hands: (AO, K:) fem. ضَبْطَآءُ. (S.) b3: الأَضْبَطُ The lion; (K;) who makes use of his left paw like as he makes use of his right; but some say that he is so called because he seizes his prey vehemently, and it hardly, or never, escapes from him; (TA;) as also ↓ الضّابِطُ. (K.) ضَبْطَآءُ is also applied as an epithet to a lioness; and to a she-camel. (TA.) مَضْبُوطٌ [pass. part. n. of ضَبَطَ in all its senses. b2: In the present day often used as signifying Well-regulated; exact; correct; honest; and faithful.] Applied to a book, or writing, (tropical:) Having its defects, faults, or imperfections, rectified. (TA.) [Applied to a word, (assumed tropical:) Having its pronunciation fixed, by any of the means described above in one of the explanations of the verb.] b3: بَلَدٌ مَضْبُوطٌ بِالمَطَرِ (tropical:) A country covered by the rain: so in the A: in the O, أَرْضٌ مَضْبُوطَةٌ (tropical:) land rained upon in common, or throughout its whole extent. (TA.) [See also 1, near the end of the paragraph.]

ضلع

1 ضَلَعَ, aor. ـَ (S, O, Msb, K,) inf. n. ضَلْعٌ, (S, O, Msb,) It, or (assumed tropical:) he, inclined, or declined: (S, O, K:) it, or (assumed tropical:) he, declined, or deviated, from that which was right, or true: (S, O, Msb, K:) (assumed tropical:) he acted wrongfully, unjustly, injuriously, or tyrannically. (S, * O, * K.) You say, ضَلَعَ عَنْهُ (tropical:) He deviated, or turned away, from him, or it; or he did so, acting wrongfully, &c.: and ضَلَعَ عَلَيْهِ (assumed tropical:) he acted wrongfully, &c., against him. (TA.) And ضَلْعُكَ مَعَ فُلَانٍ (S, O, Msb, * K *) (assumed tropical:) Thy inclining, (S, O, Msb, K,) and thy love, or desire, (S, O,) is with such a one [i. e. in unison with that of such a one]. (S, O, Msb, * K: * in the Msb and K, مَعَهُ is put in the place of مَعَ فُلَانٍ.) And لَا تَنْقُشِ الشَّوْكَةَ بِالشَّوْكَةِ فَإِنَّ ضَلْعَهَا مَعَهَا, (S, O, K,) or بِمِثْلِهَا [in the place of بالشوكة], (Meyd,) [lit. Extract not thou the thorn by means of the thorn, or by means of the like of it, for its inclination is with it,] meaning, demand not aid, in the case of thy want, of him who is more benevolent to the person from whom the object of want is sought than he is to thee: (Meyd:) a prov.: (S, Meyd, O:) applied to the man who contends in an altercation with another, and says, “Appoint thou between me and thee such a one; ” pointing to a man who loves what he [i. e. the opponent of the speaker] loves: (S, O, K:) the author of the K adds, it is said that it should by rule be ضَلَعَكَ, for they say ضَلِعَ مَعَ فُلَانٍ, like فَرِحَ, [as though meaning he inclined with such a one,] but they have contracted it; which is wonderful, in consideration with his having mentioned shortly before, ضَلَعَ, like مَنَعَ, as signifying مَالَ. (TA.) One says also, خَاصَمْتُ فُلَانًا فَكَانَ ضَلْعُكَ عَلَىَّ i. e. (assumed tropical:) [I contended in an altercation with such a one and] thy inclining [was against me]. (S, O.) b2: ضَلِعَ, aor. ـَ (Mgh, Msb, K,) inf. n. ضَلَعٌ, (Mgh, Msb,) meansIt (a sword, K, or a thing, Msb) was, or became, crooked, or curved: (Mgh, Msb, K:) and ↓ تضلّع may mean the same: (Ham p. 80:) a poet says, (namely, Mohammad Ibn-'Abd-Allah El-Azdee, TA,) وَقَدْ يَحْمِلُ السَّيْفَ المُجَرَّبَ رَبُّهُ عَلَى ضَلَعٍ فِى مَتْنِهِ وَهْوَ قَاطِعُ [And verily, or sometimes, or often, its owner bears the tried sword, notwithstanding crookedness in its broad side, it being sharp]: (S, O:) and (K) ضَلَعٌ signifies the being crooked, or curved, by nature; (S, O, K;) as also ضَلْعٌ; whence the saying, لَأُقِيمَنَّ ضَلَعَكَ and ضَلْعَكَ [I will assuredly straighten thy natural crookedness]: (K:) thus in the copies of the K; but this is a mistake, occasioned by the author's seeing in the T and M لَأُقِيمَنَّ ضَلَعَكَ and صَلَعَكَ meaning عَوَجَكَ, and his imagining both these nouns to be with ض and to differ in the manner stated above: (TA:) you say, ضَلِعَ, aor. ـَ inf. n. ضَلَعٌ i. e. he, or it, was, or became, crooked, or curved, by nature: (S, O:) or ضَلَعٌ in the camel is like غَمْزٌ in horses or the like, [meaning the limping, or halting, or having a slight lameness, in the hind leg,] and the verb is ضَلِعَ; and the epithet [or part. n.] is ↓ ضَلِعٌ: (K:) or this is rather the explanation of ضَلْعٌ, with ظ; (TA;) [or as Mtr says,] ضَلْع as meaning what resembles عَرَجٌ [or natural lameness] is correctly ظَلْع: (Mgh:) but when it (i. e. the crookedness, TA) is not natural, one says, ضَلَعَ, like مَنَعَ, (K, TA,) [but this seems rather to relate to the meaning of “ limping,” agreeably with what I have cited above from the Mgh,] and the inf. n. is ضَلْعٌ: (TA:) and the epithet [or part. n.] is ↓ ضَالِعٌ. (K.) A2: ضَلُعَ, [aor. ـُ inf. n. ضَلَاعَةٌ, He (a man, S, O, Msb, [and app. also a horse and the like, see its part. n. ضَلِيعٌ,]) was, or became, strong, or powerful; (S, O, Msb, K;) and strong, hard, or firm, in the أَضْلَاع [or ribs]. (S, O, K. [The latter is said in Har p. 6 to be the primary meaning; and the former, metaphorical.]) A3: ضَلَعَ as syn. with تَضَلَّعَ: see the latter.

A4: ضَلَعَ فُلَانًا He struck such a one upon his ضِلَع [or rib]. (K.) 2 ضَلَّعَ see 4, in two places. b2: تَضْلِيعُ الأَعْمَالِ is said by some to mean (assumed tropical:) The making deeds to deviate from the right, or direct, way or course: and by some to mean (assumed tropical:) the making them heavy, or burdensome. (Har p. 77.) b3: تَضْلِيعُ الثَّوْبِ signifies The figuring the garment, or piece of cloth, with the form of أَضْلَاع [or ribs]. (S, O, K.) [See also the pass. part. n., below.]4 اضلعهُ, (K,) inf. n. إِضْلَاعٌ, (S, O,) It, or he, made it, or (assumed tropical:) him, to incline, or decline; (S, O, K;) [and so ↓ ضلّعهُ; for] الإِضْلَاعُ and التَّضْلِيعُ signify الإِمَالَةُ. (Har p. 77.) b2: [and It, or he, made it, or him, to be crooked, or curved; and so ↓ ضلّعهُ; for] الإِضْلَاعُ and التَّضْلِيعُ signify also التَّعْوِيجُ. (Har ubi suprà.) b3: [Hence,] one says also, أَضْلَعَتْهُ الخُطُوبُ, meaning (assumed tropical:) [Affairs, or great or grievous affairs,] burdened him [as though making him to incline, or curving him]. (TA.) A2: See also 8.5 تضلّع: see 1, in the middle of the paragraph. b2: [Also,] (S, O, K,) and ↓ ضَلَعَ, like مَنَعَ, (K,) said of a man, (S, O,) He became filled, (S, O, K,) or what was between his أَضْلَاع [or ribs] became filled, (TA,) with food, (S, O, K,) or drink: (S, O:) or with drink so that the water reached his أَضْلَاع, (K, TA,) and they became swollen out in consequence thereof: (TA in explanation of the former verb:) and the former verb is also expl. as meaning he drank much, so that his side and his ribs became stretched. (TA.) And تضلّع مِنَ الطَّعَامِ He became filled with the food; as though it filled his ribs. (Msb.) 8 الاِضْطِلَاعُ is from الضَّلَاعَةُ [inf. n. of ضَلُعَ] meaning “ the being strong, or powerful; ” (ISk, S, O, and Har p. 391;) الاِضْطِلَاعُ بِالشَّىْءِ signifying The raising the thing upon one's back, and rising with it, and having strength, or power, sufficient for it. (Har ibid.) And you say, اضطلع بِحَمْلِهِ, meaning He had strength, or power, to bear it, or carry it. (Mgh, and Har p. 645.) [See also the part. n., below.] and بِالأَمْرِ ↓ أَضْلَعَ (assumed tropical:) He had strength, or power, sufficient for the affair; as though his ribs had strength to bear it. (Msb.) ضَلْعٌ: see ضِلَعٌ, first sentence.

ضِلْعٌ: see ضِلَعٌ, first and last sentences.

ضَلَعٌ The weight, or burden, of debt, that bends the bearer thereof. (IAth, O, K.) And Strength, or power; (As, S, O, Msb, K;) a subst. in this sense, from ضَلُعَ; (Msb;) and the bearing, or endurance of that which is heavy, or burdensome. (As, S, O, K.) b2: Also inf. n. of ضَلِعَ [q. v.]. (Mgh, Msb, K.) ضَلِعٌ Crooked, or curved, by nature. (S, O, TA.) And applied to a spear as meaning Crooked, or curved; not straightened: (TA:) or, so applied, inclining, or bending: (Ham p. 80:) and ↓ ضَلِيعٌ and ↓ ضَالِعٌ, so applied, [likewise] mean crooked, or curved. (TA.) b2: See also 1, in the last quarter of the paragraph.

ضِلَعٌ and ↓ ضِلْعٌ, (S, Mgh, O, Msb, K,) the former of the dial. of El-Hijáz and the latter of the dial. of Temeem, (Msb, TA,) and ↓ ضَلْعٌ, which is the only form, or almost the only one, that is used by the vulgar, is said by MF to be mentioned by some one or more of the commentators, but not known in the lexicons, (TA;) [A rib;] a certain appertenance of an animal, (Msb,) well known; (K;) the curved thing of the side; (TA;) a single bone of the bones of the side: (Mgh, Msb:) of the fem. gender, (Msb, K, TA,) accord. to common repute; or, as some say, masc.; or, accord. to some, whose opinion in this case is preferred by Ibn-Málik and others, of both genders: (TA:) pl. [of mult.] ضُلُوعٌ and [of pauc.] أَضْلَاعٌ (S, Mgh, O, Msb, K) and أَضْلُعٌ, (O, Msb, K,) and أَضَالِعُ also is a pl. of ضِلَعٌ, or, as some say, of [its pl.] أَضْلُعٌ. (TA.) ضِلَعُ الخَلْفِ [and الخِلْفِ] is [The rib] in the lowest part of the side [of a man, i. e. the lowest rib; and the hindmost rib in a beast]: (TA:) and signifies also A burn in the part behind what is thus termed. (O, K, TA.) b2: Also (assumed tropical:) A piece of stick or wood; syn. عُودٌ; [erroneously supposed by Golius and Freytag to mean here the musical instrument thus called;] (IAar, O, K;) so in a saying of the Prophet to a woman, respecting a blood-stain on a garment, حُتِّيهِ بِضِلَعٍ (assumed tropical:) [Scrape thou it off with a piece of stick]: (IAar, O:) or (assumed tropical:) such as is wide and curved; as being likened to the ضِلَع (O, K) of an animal. (K.) b3: And (tropical:) An oblong piece of a melon; (O, * K, TA;) as being likened to the ضِلَع [properly thus called]. (O, TA.) b4: And (tropical:) A trap for birds; because of its gibbous shape: so in the saying, نَصَبَ ضِلَعًا لِلطَّيْرِ [He set up a trap for the birds]. (A, TA.) b5: And The base, or lower part, of a raceme of a palm-tree. (TA in art. عهن.) b6: And (assumed tropical:) A line that is made on the ground, after which another line is made, and then the space between these two is sown. (TA.) b7: And (assumed tropical:) A small mountain apart from others: (S, O, K:) or a small mountain, such as is not long: (TA:) or a low and narrow mountain, (Aboo-Nasr, S, O, K, TA,) long and extended: or, accord. to As, a small mountain, extending lengthwise upon the earth, not high. (TA.) and [the pl.] ضُلُوعٌ signifies (tropical:) Curved tracts of ground: or tracks (طَرَائِق) of a [piece of stony ground such as is termed] حَرَّة. (O, K, TA.) b8: Also (assumed tropical:) An island in the sea; pl. أَضْلَاعٌ: or, as some say, it is the name of a particular island. (TA.) b9: [In geometry, (assumed tropical:) A side of a rectilinear triangle or square or polygon. b10: And (assumed tropical:) A square root; called in arithmetic جَذْرٌ: see شَىْءٌ, near the end of the paragraph.] b11: One says also, هُمْ عَلَىَّ ضِلَعٌ جَائِرَةٌ, (S, A, O, K, in the last of which, between هم and علىّ is inserted كَذَا,) and ↓ ضِلْعٌ is allowable, (S, TA,) meaning (tropical:) They are assembled against me with hostility: (A, TA:) the origin of which is the saying of Az, one says, هُمْ عَلَىٌّ إِلْبٌ وَاحِدٌ [or أَلْبٌ وَاحِدٌ] and صَدْعٌ وَاحِدٌ and ضِلَعٌ وَاحِدٌ, meaning as above. (TA.) ضِلَعَةٌ A certain small fish, green (خَضْرَآء), short in the bone. (Ibn-'Abbád, O, K.) ضَلِيعٌ: see ضَلِعٌ: b2: and see also مَضْلُوعٌ, in three places. b3: Also, applied to a man, (S, O, Msb,) Strong, or powerful; (S, O, Msb, K;) and strong, hard, or firm, in the أَضْلَاع [or ribs]: (S, O, K:) or, as some say, long in the أَضْلَاع, great in make, bulky; applied to any animal, even to a jinnee: (TA:) pl. ضُلْعٌ, (K,) or app., ضُلُعٌ [of which the former may be a contraction]. (TA.) And, applied to a horse, Complete, or perfect, in make or formation, large in the middle, thick in the [bones called] أَلْوَاح, having many sinews: (ISk, S, O, K:) or, so applied, thick in the أَلْوَاح; strong, hard, or firm, in the sinews: (Msb:) or, as some say, long in the ribs (الأَضْلَاع), wide in the sides, large in the breast. (TA.) And ضَلِيعُ الفَمِ A man large in the mouth: (KT, O, K:) or wide therein: (A 'Obeyd, O, K:) expl. in the former sense, and in the latter, as applied to the Prophet; (O, TA;) width of the mouth, (KT, O, K, TA,) and largeness thereof, (TA,) being commended by the Arabs, and smallness thereof being discommended by them; (KT, O, K, TA;) whereas the Persians, or foreigners, (العَجَم,) commend smallness thereof: (TA:) or having large teeth, closely and regularly set together; (Sh, O, K;) and thus also expl., by Sh, as applied to the Prophet: (O, TA:) and ضَلِيعُ الثًّنَايَا a man whose central incisors are thick. (TA.) ضَالِعٌ Inclining, or declining: (TA: [like ظِالِعٌ:]) declining, or deviating, from that which is right, or true: acting wrongfully, unjustly, injuriously, or tyrannically. (S, O, K, TA.) b2: See also ضَلِعٌ. b3: And see 1, in the last quarter of the paragraph.

ضَوْلَعٌ (tropical:) Inclining with love or desire. (IAar, O, K, TA.) أَضْلَعُ, applied to a man, [and accord. to the CK to a beast (دَابَّة) also,] Whose tooth is like the ضِلَع [or rib]; (Lth, O, K;) fem. ضَلْعَآءُ [perhaps applied to the tooth, but more probably, I think, to a woman]; (TA;) and pl. ضُلْعٌ. (K.) b2: Also, (O, [but accord. to the K “ or,”]) Strong, thick, (O, K, TA,) large in make. (TA.) b3: And Stronger, or more powerful. (O, * TA.) مُضْلِعٌ A load heavily burdening, or overburdening, (S, IAth, O, K, TA,) to the أَضْلَاع [or ribs]; (TA;) as though leaning, or bearing, upon the أَضْلَاع: (IAth, TA:) or a heavy load, which one is unable to bear; as also ↓ مُضَلِّعٌ. (Har p. 77.) [See also مُظْلِعٌ.] And, دَاهِيَةٌ مُضْلِعَةٌ (tropical:) A calamity that heavily burdens, or overburdens, and breaks, the أَضْلَاع [or ribs]. (TA.) b2: and دَابَّةٌ مُضْلِعٌ A beast whose أَضْلَاع [or ribs] have not strength sufficient for the load. (Ibn-'Abbád, O, L, K.) b3: See also مُضْطَلِعٌ.

مُضَلَّعٌ A garment, or piece of cloth, figured with stripes, like thongs, or straps, (O, K, TA,) these being of إِبْرِيسَم, or of قَزّ, [i. e. silk, or raw silk,] wide, like أَضْلَاع [or ribs]: (TA:) or [simply] figured: (Lh, TA:) or variously woven, and thin: (TA:) or partly woven and partly left unwoven. (ISh, Az, O, K, TA.) b2: and قُبَّةٌ مُضَلَّعَةٌ [A ribbed dome or cupola; i. e.] having the form of أَضْلَاع. (TA.) مُضَلِّعٌ: see مُضْلِعٌ.

مَضْلُوعٌ Having the ضِلَع [or rib] broken. (Ibn-'Abbád, O.) b2: And قَوْسٌ مَضْلُوعَةٌ A bow in the wood of which are a bending (عَطْفٌ) and an evenness (تَقَوُّمٌ, as in the O and K, or تَقْوِيمٌ, as in the L), [app. towards each extremity,] the rest of it (سَائِرُهَا) being similar to its كَبِد [which means its middle part, or part where it is grasped with the hand, or part against which the arrow goes, &c., for it is variously explained]; (O, K, TA;) so accord. to As, (O, TA,) and AHn; (TA;) as also ↓ ضَلِيعٌ, (O, K, TA,) and ↓ ضَلِيعَةٌ; for which last, مَضْلُوعَةٌ is erroneously repeated in the K; [app. from its author finding it said in the O that such a bow is termed ضَلِيعٌ and مَضْلُوعَةٌ; and in the TK, مُضَوْلَعَةٌ is substituted for it:] ↓ قَوْسٌ ضَلِيعَةٌ is also expl. as meaning a thick bow. (TA.) مُضْطَلِعٌ is from الضَّلَاعَةُ [inf. n. of ضَلُعَ]: so in the saying, فُلَانٌ مُضْطَلِعٌ بِهٰذَا الأَمْرِ i. e. Such a one is possessed of strength, or power, sufficient for this affair: so says ISk: and he adds that one should not say مُطَّلِعٌ: Aboo-Nasr Ahmad Ibn-Hátim says, one says هُوَ مُضْطَلِعٌ بِهٰذَا الأَمْرِ and مُطَّلِعٌ له [also]; الاِضْطِلَاعُ being from الضَّلَاعَةُ meaning القُوَّةُ; and الاِطِّلَاعُ being from العُلُوُّ, from the saying اِطَّلَعْتُ الثَّنِيَّةَ meaning عَلَوْتُهَا [I ascended upon the mountain, or mountain-road, termed ثَنِيَّة]; i. e. he is one who has ascendancy with respect to this affair, who is master of it: (S, O, TA:) Lth expressly allows مُطَّلِعٌ for مُضْطَلِعٌ by the incorporation of the ض into the [letter that is originally] ت, so that the two together become ط with teshdeed. (TA.) and لِهٰذَا الأَمْرِ ↓ هُوَ مُضْلِعٌ means the same as مُضْطَلِعٌ as first expl. above, i. e. He is possessed of strength, or power, sufficient for this affair. (O, K. [In both, in this instance, لِهٰذَا, not بِهٰذَا.]) In the phrase إِذَا كَانَ مُضْطَلِعًا عَلَى حَقِّهِ [If he be possessed of power, or ability, to obtain his right, or due], it seems that مضطلعا is made trans. by means of على because made to imply the meaning of قَادِرًا or مُقْتَدِرًا. (Mgh.) ↓ مُسْتَضْلِعٌ, likewise, signifies Having strength, or power. (TA.) مُسْتَضْلِعٌ: see what next precedes.