Arabic-English Lexicon by Edward William Lane (d. 1876) المعجم العربي الإنجليزي لإدوارد وليام لين

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Entries related to the term طيب from Arabic dictionaries:

طيب

طيب

1 طَابَ, aor. ـِ (S, Msb, K, &c.,) inf. n. طِيبٌ (S [but there mentioned app. as a subst.], O, Mgh, Msb, K) and طِيبَةٌ (S, O, K) and طَابٌ (K) and طُوبَى [q. v. infrà] (Ksh and Bd in xiii. 28) and تَطْيَابٌ, (S, K,) [the last of which is of a measure denoting intensiveness, and is said in the TA to be with fet-h because it is unsound, whereas the inf. n. of a sound verb, if of the measure تفعال, is with kesr, but this is a strange mistake, (see 2 in art. بين,)] It was, or became, the contr. of خَبِيث, (S, Mgh,) in two senses: (Mgh:) [i. e.] it was, or became, [good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذَّ; (A, K;) or كَانَ لَذِيذًا; (Msb;) or it was esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, in taste, and in odour: (Mgh:) and it was, or became, pure, (Mgh, K,) or clean. (Mgh.) [See also طَيِّبٌ.] b2: [Hence,] طَابَتْ نَفْسُهُ (assumed tropical:) His mind [or he himself] was, or became, [cheerful, happy, pleased,] dilated, or free from straitness. (Msb.) And طِبْتُ بِهِ نَفْسًا i. q. طَابَتْ بِهِ نَفْسِى (assumed tropical:) [i. e. I, or my mind, was, or became, cheerful, happy, pleased, or dilated, by means of it; agreeably with what next precedes: or pleased, content, or willing, to grant, concede, give, or do, it]: (S, O, K:) [for]

طَابَتْ نَفْسُهُ بِالشَّىْءِ [often] signifies (tropical:) He granted, conceded, or gave, the thing, liberally, [willingly, or of his own good pleasure,] without constraint, and without anger. (TA.) And فَعَلْتُ ذٰلِكَ بِطِيبَةِ نَفْسٍ (assumed tropical:) I did that [of my own free will; willingly;] not being constrained by any one. (S, O.) And طَابَتْ نَفْسِى عَلَيْهِ (assumed tropical:) [My mind was agreeable to it]; said when a thing is agreeable, or suitable, to one's mind; and [in like manner]

طِبْتُ نَفْسًا عَلَيْهِ. (TA.) And طَابَتْ نَفْسُهُ لِلْعَمَلِ وَغَيْرِهِ [He was cheerful, happy, pleased, or willing, to do work &c.]. (K in art. نشط.) and طَابَتْ نَفْسِى عَنْ ذٰلِكَ تَرْكًا (assumed tropical:) [I was pleased, willing, or content, to leave, give up, relinquish, or be without, that]; and [in like manner] طِبْتُ نَفْسًا عَنْهُ: whence, in the Kur [iv. 3], فَإِنْ طِبْنَ لَكُمْ عَنْ شَىْءٍ مِنْهُ نَفْسًا (assumed tropical:) [But if they be pleased, or willing, or content, to give up, or relinquish, or remit, unto you somewhat thereof]. (TA.) b3: And طاب, (A, O, Msb, TA,) inf. n. طِيبٌ (Msb, K) and طِيبَةٌ, (K,) (tropical:) It was, or became, lawful, allowable, or free. (A, O, Msb, K, * TA.) [In the K, الطِّيبُ and الطِّيبَةُ are expl. as meaning الحِلُّ, which Golius has supposed to mean in this case “ quod licitum, legitimum; ” and which Freytag has in like manner expl. as meaning “ res licita,” and “ licitum: ” but it is here an inf. n., of حَلَّ; not syn. with the epithet الحَلَالُ, which is given as an explanation of الطَّيِّبُ.] You say, طَابَ لِى كَذَا (tropical:) Such a thing became, or has become, lawful, &c., to me. (A.) Hence the saying of Aboo-Hureyreh, اَلْآنَ طَابَ الضِّرَابُ, (TA,) or طَابَ امْضَرْبُ, (O, TA,) as some relate it, accord. to the dial. of Himyer, (TA,) meaning طَاب الضَّرْبُ, i. e. (assumed tropical:) Now fighting has become lawful. (O, TA.) فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَآءِ, in the Kur [iv. 3], means (assumed tropical:) [Then take ye in marriage] such as are lawful to you [of women]. (Mgh.) b4: And طَابَتِ الأَرْضُ, (K, TA,) inf. n. طِيبٌ, (TA,) (assumed tropical:) The land became abundant in herbage. (K, TA.) A2: See also 2, in two places: b2: and see 10.2 طيّبهُ, (S, M, A, MA, O, Msb, K,) inf. n. تَطْيِيبٌ; (KL;) and ↓ اطابهُ; (S, O, K;) and ↓ طَابَهُ; (IAar, M, K;) He, or it, made it, or rendered it, good, pleasant, delightful, delicious, sweet, or savoury: perfumed, or rendered fragrant, him, or it: (S, MA, O, * K, * KL:) [and made it or rendered it, pure, or clean: (see 1, first sentence:)] you say, طيّب جُلَسَآءَهُ He perfumed his companions with whom he was sitting: (A:) and طيّب الثَّوْبَ and ↓ طَابَهُ [He perfumed the garment]: (IAar, M, TA:) or طَيَّبْتُهُ I daubed, or smeared, him, or it, with perfume, or some odoriferous or fragrant substance: (Msb:) and طَيَّبَهُ بِالطِّيبِ [He perfumed him, or daubed him, or smeared him, with some odoriferous or fragrant substance]. (TA.) b2: [Hence,] طيّب بِنَفْسِهِ [and طيّب نَفْسَهُ, which latter is a phrase of frequent occurrence, (assumed tropical:) He placated, or soothed, his mind;] he spoke to him pleasantly, sweetly, or blandly. (TA.) And طَيَّبْتَ نَفْسِى عَنْكَ (assumed tropical:) [Thou hast made me to be pleased, or happy, or content, without thee]. (S in art. سلو.) b3: And طيّبهُ (assumed tropical:) He made it lawful, allowable, or free. (TA, from a trad.) [Hence,] طَيَّبَ لِغَرِيمِهِ نِصْفَ المَالِ (tropical:) He acquitted his debtor of the half of the property; gave up, resigned, or remitted, it to him. (A.) b4: See also 10.3 طايبهُ, (S, O, K,) inf. n. مُطَايَبَةٌ, (KL,) He jested, or joked, with him; (S, O, K;) indulged in pleasantry with him. (KL.) 4 أَطْيَبَ see 2: b2: and see also 10, in four places.

A2: اطاب signifies also He brought, brought forward, offered, or proffered, good, pleasant, delicious, or savoury, food. (O, K.) b2: (assumed tropical:) He spoke good, pleasant, or sweet, words. (O, K.) b3: (assumed tropical:) He begat good children. (K.) b4: And (assumed tropical:) He wedded lawfully. (O, K.) A3: مَا أَطْيَبَهُ, and مَا أَيْطَبَهُ, the latter formed by transposition, (S, TA,) or a dial. var. of the former, (TA in art. يطب,) and أَطْيِبْ بِهِ, and أَيْطِبْ بِهِ, are all allowable [as meaning How good, pleasant, delightful, delicious, or sweet, is he, or it! or how pure, or clean, &c.!]. (TA.) b2: And one says, مَا أَطْيَبَ نَفْسَهُ عَنْكَ [How pleased, or happy, or content is he to be without thee, or to give thee up, or to relinquish thee!]. (IAar, K in art. سفط.) 5 تطيّب [quasi-pass. of 2, as such signifying It became, or was made or rendered, good, pleasant, &c.: and] he perfumed himself, or made himself fragrant, (A, Msb, TA,) بِالطِّيبِ [with perfume], (Msb,) or بِالشِّىْءِ [with the thing]. (TA.) 10 استطابهُ, (S, K,) and اِسْتَطْيَبَهُ, (Sb, Msb, K,) and ↓ اطابهُ, (TA,) and ↓ أَطْيَبَهُ, and ↓ طيّبهُ, (K,) and ↓ طَابَهُ, (TA, [but this last I think doubtful,]) He found it, (S, K,) or saw it, (Msb,) to be طَيِّب [i. e. good, pleasant, &c.]. (S, Msb, K.) One says, استطاب فُلَانٌ الدِّيمَةَ [Such a one found, or saw, to be good, or pleasant, the lasting and still rain]. (A.) b2: And استطاب, (S, A, O, Msb, K,) or استطاب نَفْسَهُ, (TA,) and ↓ اطاب, (A, O, K,) or نَفْسَهُ ↓ اطاب, (TA,) i. q. اِسْتَنْجَى [i. e. He washed, or wiped with a stone, or a piece of dry clay, the place of exit of his excrement]. (S, A, O, Msb, K.) [This signification is said in the TA to be tropical; but it is not so accord. to the A.] b3: And استطاب He shaved his pubes. (O, K, TA.) b4: And He asked people for sweet water. (K.) Thus, accord. to IAar, the saying [of a poet]

فَلَمَّا اسْتَطَابُوا صُبَّ فِى الصَّحْنِ نِصْفُهُ means And when they asked for sweet water [the half of it was poured forth into the bowl]: but it is also expl. agreeably with what here follows. (TA.) b5: He (a man) drank طَابَة [i. e. wine]: so in the M. (TA.) طَابٌ is an inf. n. of طَابَ, (K,) and syn. with طِيبٌ and also with طَيِّبٌ, q. v.: a poet says, praising 'Omar Ibn-'Abd-El-'Azeez, مُقَابَلُ الإِعْرَاقِ فِى الطَّابِ الطَّابْ بَيْنَ أَبِى العَاصِى وَآلِ الخَطَّابْ [i. e. Rooted by the father's and the mother's side in unsullied goodness, or the like, between Abu-l- 'Ásee on the one side and the family of ElKhattáb on the other: for it is evidently cited as an ex. of الطاب used as a subst. and as an epithet; so that by فى الطاب الطاب is meant فى الطِّيبِ الطَّيِّبِ: otherwise it might be supposed that the literal repetition is meant to denote simply corroboration, as appears to be the case in an instance which will be mentioned in what follows:] the object of praise being the son of 'Abd-El-'Azeez the son of Marwán the son of El-Hakam the son of Abu-l-'Ás [or 'Ásee], and his mother being Umm-'Ásim the daughter of 'Ásim the son of 'Omar the son of El-Khattáb. (S, O.) b2: عَذْقُ ابْنِ طَابٍ is the name of A sort of palm-trees in El-Medeeneh [app. so called because of the sweetness of their fruit, or طاب may in this instance be for طَابَة, a name of ElMedeeneh]: (K:) or, as also رُطَبُ ابْنِ طَابٍ, a sort of dates of El-Medeeneh: (S, O:) or اِبْنُ طَابٍ is a name of a sort of fresh ripe dates: (K:) and عَذْقُ ابْنِ طَابٍ and عَذْقُ ابْنِ زَيْدٍ are two sorts of dates: (S:) accord. to IAth, رُطَبُ ابْنِ طَابٍ is the name of a sort of dates of El-Medeeneh so called in relation to Ibn-Táb, a man of its inhabitants. (TA.) b3: طاب طاب is [asserted to be] One of the names of the Prophet in the Gospel; [but where said to occur, I know not;] the interpretation of مأذ مأذ; [app. a mistranscription for مَاذ مَاذ, meaning “ very good in disposition,”

&c.;] the second word corroborating, and denoting intensiveness of signification. (TA.) طُوبٌ, mentioned in this art. in the S and K, [as though it were originally طُيْبٌ,] see in art. طوب.

طِيبٌ an inf. n. of طَابَ. (O, Mgh, * Msb, K.) [Used as a simple subst., Goodness, pleasantness, &c.] You say, مَا بِهِ مِنَ الطِّيبِ [There is not in him aught of goodness, &c.]: you should not say, من الطِّيبَةِ. (S, O.) [See also طَابٌ: and طُوبَى.]

b2: [Also] a word of well-known meaning; (K;) [A perfume; a fragrant, or an odoriferous, substance;] a substance with which one perfumes himself, (S, O, Msb,) of what is termed عِطْر. (Msb.) [The pl. accord. to Golius and Freytag is أَطْيَابٌ. Hence, جَوْزُ الطِّيبِ The nutmeg: see جوز.] b3: Also The most excellent of any sort of thing. (K.) [See also أَطْيَبُ: and طَيِّبَةٌ.]

طَابَةٌ Wine: (S, O, K:) as though meaning طَيِّبَةٌ; and originally طَيَبَةٌ: (AM, TA:) or i. q. عَصِيرٌ [i. e. expressed juice]. (TA, from an explanation of a trad.) A2: طَابَةُ: see what next follows.

طَيْبَةُ a name of The city of the Prophet; (S, O, Msb, K;) as also ↓ طَابَةُ, (O, Msb, K,) and ↓ الطَّيِّبَةُ, and ↓ المُطَيَّبَةُ, (K,) which last may be also written ↓ المُطَيِّبَةُ. (TA.) طِيبَةٌ an inf. n. of طَابَ. (S, O, K.) b2: Also The clearest of wine: (K:) and the choicest of herbage. (TA.) A2: طِيبَةُ is a name of The well Zemzem. (O, K.) سَبْىٌ طِيَبَةٌ (tropical:) Persons (As, TA) made captive lawfully, (As, S, * A, O, * K, * TA,) without perfidy and breach of covenant, (S, A, O, K,) not made so when a covenant is existing with them, (As, TA,) nor when there is any doubt respecting their state of slavery: (O:) طِيَبَةٌ, in the sense of طَيِّبٌ, is [said to be] the only instance among nouns, (TA,) or rather among epithets, (MF, TA,) of فِعَلَةٌ, with kesr and then fet-h, (TA,) i. e. with only fet-h to the ع. (MF, TA.) طُوبَى, of the measure فُعْلَى from الطِّيبُ, originally طُيْبَى, (Zj, S, O, Msb,) an inf. n. of طَابٌ, (Ksh and Bd in xiii. 28,) syn. with طِيبٌ: (Seer, K: [in my MS copy of the K طَيِّب, a manifest mistake:]) and fem. of أَطْيَبُ: (ISd, K:) and pl. of طَيِّبَةٌ, (K,) accord. to Kr, who says that there is no word like it except كُوسَى

pl. of كَيِّسَةٌ, and ضُوقَى pl. of ضَيِّقَةٌ; but ISd says that, in his opinion, طُوبَى and كُوسَى and ضُوقَى are fems. of أَطْيَبُ and أَكْيَسُ and أَضْيَقُ, because فُعْلَى is not a pl. measure: Kr also adds that they did not say ↓ طِيبَى, like as they said كِيسَى and ضِيقَى; (TA; [see ضُوقَى, in art. ضيق;]) [but Sgh says that] ↓ طِيبَى is a dial. var. of طُوبَى: (O:) Aboo-Hátim Sahl Ibn-Mohammad Es-Sijistánee relates that an Arab of the desert, reciting as a pupil to him, persisted in pronouncing طُيْبَى for طُوبَى: (TA:) it signifies حُسْنَى [as meaning A good final, or ultimate, state or condition]: and (some say, O, Msb) خَيْرٌ [meaning good, good fortune, and the like]: (O, Msb, K:) and خِيرَةٌ [meaning God's blessing or favour, &c.]; (K;) as some say: (TA:) or eternal life: (Zj, TA:) or a pleasant life: (Msb:) and (O, K) a certain tree in Paradise; (S, O, K;) thus the Prophet is related to have said; and MF says that it is a proper name thereof, not admitting the article ال, and the like is said in the M: (TA:) or it signifies Paradise in the Indian language; (O, K;) or, accord. to Sa'eed Ibn-Jubeyr, in the Abyssinian language: (O:) as also ↓ طِيبَى. (K.) These different significations are assigned by different persons to this word in the phrase in the Kur [xiii. 28] طُوبَى لَهُمْ [which seems to be best rendered as an announcement, meaning A good final state, &c., shall be to them, or be their lot]: (Msb, TA:) Sb holds that it is an invocation of good, or a prayer, [as though قُلْ i. e. “ say thou ” were understood before it,] and that طوبى is virtually in the nom. case, i. e. مَرْفُوع, as is shown by the words immediately following وَحُسْنُ مَآبٍ: but Th, who makes طوبى to be an inf. n. like رُجْعَى, says that one reading is طُوبَى لَهُمْ وَحُسْنَ مَآبٍ, like the phrase سَقْيًا لَهُ: MF, however, [supposing Th to have said طُوبًى, though I think it indubitable that he said طُوبَى, and only meant that it was used as virtually, not literally, with tenween,] observes that رُجْعًى, with tenween, is not known to have been transmitted from any one of the leading authorities on the Arabic language. (TA.) Katádeh says that طُوبَى لَهُمْ is a phrase of the Arabs; who say, طُوبَى لَكَ إِنْ فَعَلْتَ كَذَا وَكَذَا [A good final state &c., be to thee, or be thy lot, or shall be to thee, if thou do such and such things]: and it is said in a trad., طُوبَى لِلشَّأْمِ [May good, &c., betide Syria]; in which case, طوبى is of the measure فُعْلَى from الطِّيبُ, and does not mean “ Paradise,” nor “ the tree. ” (L, TA.) One says, طُوبَى لَكَ and طُوبَاكَ; (S, K;) but not طُوَبيْكَ: (Yaakoob, S, O: [in one of my copies of the S طُوبِيكَ:]) or طُوبَاكَ is a barbarism: (O, K:) it is disallowed by the T, and by most of the grammarians: but Akh says that it is used by some of the Arabs; and Ibn-El-Moatezz uses it in the following verse: مَرَّتْ بِنَا سَحَرًا طَيْرٌ فَقُلْتُ لَهَا طُوبَاكِ يَا لَيْتَنَا إِيَّاكِ طُوبَاكِ [A flock of birds passed by us a little before daybreak, and I said to them, Good betide you: would that we were you: good betide you]: Esh-Shiháb El-Khafájee says that ل is understood [before the ك] in طوباك; but MF has argued well against this assertion. (TA.) طِيبَى: see the next preceding paragraph, former half, in three places.

طِيَابٌ A sort of palm-trees of El-Basrah, (L, K, TA,) the dates of which, when the gathering has been delayed beyond the usual time, fall, one after another, from their stones, so that the raceme remains with nothing upon it but the stones hanging to the bases of the dates; though they are large; and if the fruit is gathered when fully ripe, the stone does not come off with it. (L, TA.) طَيِّبٌ (S, M, Mgh, O, Msb, K) and ↓ طَابٌ, (S, M, O, K,) the latter originally طَائِبٌ and deprived of its medial radical letter, or of the measure فَعَلٌ, (M, TA,) Contr. of خَبِيثٌ, (S, Mgh, O,) in two senses: (Mgh:) [i. e. good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذِيذٌ; (Msb, K; *) or esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, (مُسْتَلَذٌّ,) in taste, and in odour: (Mgh:) and pure, (Mgh, K,) or clean. (Mgh.) You say طَعَامٌ طَيِّبٌ Food [pleasant in taste; or] that descends easily [and agreeably] down the throat. (TA.) And مَآءٌ طَيِّبٌ Sweet water; (O, TA;) or pure water. (TA.) [And رَائِحَةٌ طَيِّبَةٌ A pleasant, sweet, or fragrant, odour.] And بَلَدٌ طَيِّبٌ A country that has no salsuginous places in it: (O, TA:) or a land of good and fertile soil. (Mgh.) And صَعِيدٌ طَيِّبٌ Pure ground. (Zj, Mgh, O.) And الكَلِمُ الطَّيِّبُ (assumed tropical:) [The good saying] i. e. لَا إِلٰهَ إِلَّا اللّٰهُ [There is no deity but God]. (TA.) And فُلَانٌ فِى بَيْتٍ طَيِّبٍ i. e. (tropical:) [Such a one is of a good house, or family; meaning,] of high, or noble, birth. (TA.) And فُلَانٌ طَيِّبُ الإِزَارِ (assumed tropical:) Such a one is continent, or chaste. (O.) and فُلَانٌ طَيِّبُ الأَخْلَاقِ (assumed tropical:) Such a one is [of good, or pleasant, dispositions;] easy in converse, conversable, or affable. (O, TA.) [And طَيِّبُ النَّفْسِ (assumed tropical:) Cheerful, happy, pleased, or dilated, in mind. (See طَابَتْ نَفْسُهُ.) And نَفْسٌ طَيِّبَةٌ بِشَىْءٍ (assumed tropical:) A mind cheerful, happy, pleased, or dilated, by means of a thing: or pleased, content, or willing, to grant, concede, give, or do, a thing: and طَيِّبَةٌ عَنْ شَىْءٍ (assumed tropical:) pleased, willing, or content, to leave, give up, relinquish, or be without, a thing. (See, again, 1.)] b2: Also (assumed tropical:) Lawful; allowable; allowable by, or agreeable to, law; legitimate; legal; or free. (Mgh, Msb, K.) لَا يَسْتَوِى

الْخَبِيثُ وَالطَّيِّبُ, in the Kur [v. 100], means (assumed tropical:) The unlawful and the lawful of property and the unrighteous and the righteous of deeds and the sound and the unsound of tenets or the like and the good and the bad of mankind [shall not be equal in your estimation]. (Mgh.) [See also the next paragraph.]

طَيِّبَةٌ [fem. of طَيِّبٌ: and also a subst., made so by the affix ة; meaning A good, pleasant, delightful, delicious, sweet or savoury, thing: and a pure, or clean, thing: pl. طَيِّبَاتٌ]. وَالطَّيِّبَاتِ مِنَ الرِّزقِ, in the Kur [vii. 30], means And what are esteemed [good,] pleasant, delicious, sweet, or savoury, of foods and beverages. (Mgh.) and أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ, in the same [ii. 269], Expend ye of the good things that ye have gained: (Mgh:) or (assumed tropical:) of your lawful gains. (Mgh, O.) And كُلُوا مِنَ الطَّيِّبَاتِ, in the same [xxiii. 53], (assumed tropical:) Eat ye of the things that are lawful; of any such lawful things as are esteemed good, or pleasant. (TA.) الطَّيِّبَاتُ مِنَ الكَلَامِ means (assumed tropical:) The most excellent of words, or speech; (Msb, TA;) the best thereof: (Msb:) and is meant by الطَّيِّبَاتُ in [the words of] the تَشَهُّد, [commencing with] التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ: [see تَحِيَّةٌ, in art. حى:] and likewise in the Kur [xxiv. 26], where it is said, الطَّيِّبَاتُ لِلطَّيِّبِينَ; by the طيّبين being meant the pure of men; accord. to Fr.: but these words of the Kur are otherwise expl., as meaning the good women are for the good men. (O.) b2: See also طَيْبَةُ.

طُيَّابٌ, with damm, means طَيِّبٌ جِدًّا [i. e. Very good, pleasant, delightful, delicious, sweet, or savoury]. (S, O, TA. [In the K it is implied that it is simply syn. with طَيِّبٌ; like as many other intensive epithets are confounded therein with those that are not intensive.]) A poet says, إِنَّا وَجَدْنَا مَآءَهَا طُيَّابَا [Verily we found its water to be very good, pleasant, or sweet]. (S, O.) أَطْيَبُ [Better, and best; more, and most, pleasant, delightful, delicious, sweet, or savoury]: its fem. is طُوبَى: (ISd, K:) and أَطَايِبُ is its pl.: (S:) and أَيْطَبُ is a dial. var. of أَطْيَبُ, or is formed from the latter by transposition. (TA in art. يطب.) b2: الأَطْيَبَانِ [The two best, or most pleasant, &c., of things,] means (assumed tropical:) Eating and coïtus: (IAar, S, A, O, K:) or sleep and coïtus: (ISk, O, TA:) or the mouth and the vulva of a woman: (Yaakoob, A, O, K:) or fat and youthfulness: (A, K:) or strength and appetence: or youthfulness and briskness or liveliness or sprightliness: (Har p. 88:) or fresh ripe dates and the خِربِز [or water-melon]: or milk and dates. (TA.) b3: And أَطَايِبُ signifies The best, or best parts, of a thing, (K, TA,) as of flesh-meat, &c.; (TA;) as also ↓ مَطَايِبُ, a pl. which has no sing., (K, TA,) of the same class as مَحَاسِنُ and مَلَامِحُ, (TA,) or its pl. is ↓ مَطْيَبٌ, (Ks, O, K,) or ↓ مَطَابٌ and ↓ مَطَابَةٌ: (M, K:) or you say, أَطْعَمَنَا مِنْ

أَطَايِبِ الجَزُورِ [He fed us from the best parts of the slaughtered camel], but not الجزور ↓ من مَطَايِبِ; (S, O;) or you say, مِنْ أَطَايِبِهَا and ↓ مَطَايِبِهَا; (As, A, O;) or the latter, but not the former; (Yaakoob, TA;) or you say أَطَايِبُ الجَزُورِ, and الرُّطَبِ ↓ مَطَايِبُ [the best of fresh ripe dates]; (IAar, K;) and AHn uses the phrase أَطَايِبُ الكَلَأِ [the best portions of the herbage]. (TA.) أَيْطَبَّةُ العَنْزِ and أَيْطَبَتُهَا [mentioned in this art. because held to be formed by transposition (in Freytag's Lex. with طُ in each case)] The she-goat's lusting for the male. (Az, O, K.) مَطَابٌ: see أَطْيَبُ.

مَطْيَبٌ: see أَطْيَبُ.

مُطِيبٌ [part. n. of 4: as such signifying] A lawful wedder: a woman said to her beloved, وَلَا زُرْتَنَا إِلَّا وَأَنْتَ مُطِيبُ [Nor didst thou visit us save when thou wast a lawful wedder]: because, in the estimation of excessive lovers, what is unlawful is more sweet. (TA.) مَطَابَةٌ: see أَطْيَبُ.

مَطْيَبَةٌ [A cause of pleasure or delight]. One says, هٰذَا شَرَابٌ مَطْيَبَةٌ لِلنَّفْسِ This is a beverage [which is a cause of pleasure to the soul, or] with which the soul is pleased when drinking it. (S, O.) And in like manner one says of food. (TA.) مُطَيَّبٌ pass. part. n. of 2. (TA.) Hence, (TA,) حِلْفُ المُطَيَّبِينَ [The covenant of the perfumed men]: (K, TA:) these were five tribes; Benoo-'Abd-Menáf and Benoo-Asad-Ibn-'AbdEl-'Ozzà and Benoo-Teym and Benoo-Zuhrah and Benu-l-Hárith and Benoo-Fihr: (TA:) and they were so called for the following reason: when Benoo-'Abd-Menáf desired to assume [the offices of] the حِجَابَة and the رِفَادَة and the لِوَآء and the سِقَايَة, [see arts. حجب &c.,] which belonged to Benoo-'Abd-ed-Dár, and these refused their consent, all of the above-mentioned, (K, TA,) having assembled in the house of Ibn-Jud'án, in the Time of Ignorance, (TA,) concluded a ratified covenant for the accomplishment of their affair, engaging not to fail in aiding one another: then they mixed some perfumes, and dipped their hands therein; after which they wiped their hands upon the Kaabeh in token of confirmation of the covenant: and Benoo-'Abded-Dár, also, and their confederates, (K, TA,) composing six tribes, Benoo-'Abd-ed-Dár and Jumah and Makhzoom and 'Adee and Kaab and Sahm, (TA,) concluded together another covenant, and were thence called الأَحْلَاف: (K, TA:) this is the account commonly known and received: another account is the following: there came a man of the Benoo-Zeyd to Mekkeh for the purpose of [the religious visit termed] the عُمْرَة, having with him merchandise, and a man of Sahm bought this of him, and refused to pay him for it; whereupon he called to them from the summit of Aboo-Kubeys, and they arose, and entered into a covenant together to do him justice: thus relates Eth-Tha'álibee: (TA:) Mohammad was one of the مُطَيَّبُون, (K, TA,) being then twenty-five years old; and so was Aboo-Bekr: and 'Omar was an أَحْلَفِىّ. (TA.) b2: المُطَيَّبَةُ: see طَيْبَةُ.

المُطَيِّبَةُ: see طَيْبَةُ.

مَطْيُوبٌ pass. part. n. of طَابَهُ [as syn. with طَيَّبَهُ]; like مَخْيُوطٌ [from خَاطَهُ]. (TA.) مَطَايِبُ: see أَطْيَبُ, in four places.
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Entries related to the term طير from Arabic dictionaries:

طير

طير

1 طَارَ, aor. ـِ (S, Msb,) inf. n. طَيَرَانٌ (S, A, Msb, K) and طَيْرُورَةٌ (Lh, S, K, &c.) and طَيْرٌ, (K,) He (a winged creature) moved in the air by means of his wings; flew; (A, K;) moved in the air as a beast does upon the ground. (Msb.) b2: It is also said of other things than those which have wings; as in the saying of El-'Amberee (Kureyt Ibn-Uneyf, Ham p. 3): طَارُوا إِلَيْهِ زَرَافَاتٍ وَوُحْدَانَا [They fly to it in companies and one by one]; (TA;) i. e. they hasten to it: for طِرْتُ إِلَى كَذَا means (assumed tropical:) I hastened to such a thing: and طِرْتُ بِكَذَا (assumed tropical:) I outstripped, or became foremost, with such a thing. (Ham p. 6.) And طار عَلَى مَتْنِ فَرَسِهِ (tropical:) He fled upon the back of his horse. (TA, from a trad.) And طار القَوْمُ (assumed tropical:) The people took fright and ran away quickly. (Msb.) And طَارُوا سِرَاعًا (assumed tropical:) They went away quickly. (TA.) b3: [One says also, طار عُقْلُهُ (assumed tropical:) His reason fled. And طار فُؤَادُهُ (tropical:) His courage (lit. his heart) fled away: see also 10: and see شَعَاعٌ. (Both are phrases of frequent occurrence.)] b4: And طار طَائرُهُ: see طَائِرٌ. b5: [And see an ex. voce شِقَّةٌ.] b6: طار قَلْبِى مَطَارَهُ means (assumed tropical:) My heart inclined towards that which it loved, and clung to it. (TA, from a trad.) And طِيرِى بِهِ, addressed to a woman, is expl. by IAar as meaning (assumed tropical:) Love thou, or become attached, to him. (TA.) b7: طارت عَيْنُهُ (S and K in art. خلج) (assumed tropical:) His eye throbbed. (PS and TK in that art.) b8: طار لَهُ صِيتٌ فِى النَّاسِ (tropical:) [He became famous among the people; lit. means fame among the people became, or came to be, (صَارَ,) his]. (A.) [And in like manner one says,] طار لَهُ مِنْ نَصِيبِهِ كَذَا (tropical:) Such a thing became his, or came to him, of his lot, or portion; syn. صَارَ, and حَصَلَ. (Mgh.) And طار لَنَا (tropical:) It came to our lot, or portion. (TA.) And طار لِكُلٍّ مِنْهُمْ سَهْمُهُ (tropical:) The share of each came to him. (TA.) b9: See also 6, in two places.

A2: طَارَ بِهِ is also syn. with طَيَّرَهُ, q. v. (TA.) b2: [Hence the metaphorical phrase طَارَتْ بِهَا العَرَبُ expl. voce عَرَبَةٌ.] b3: طارت الإِبِلُ بِآذَانِهَا, (TA,) or بِأَذْنَابِهَا, (O, TA,) thus [correctly] in the TS, (TA,) [like شَالَتْ بِأَذْنَابِهَا,] means (assumed tropical:) The she-camels conceived. (O, TA.) 2 طيّرهُ, (S, A, Msb, K,) and طيّر بِهِ, (K,) and ↓ اطارهُ, (S, A, Msb, K,) and ↓ طايرهُ, (S, K,) and طَارَ ↓ بِهِ CCC , (TA,) He made him to fly. (A, Msb, K.) [See also 10.] b2: طَيَّرَ العَصَافِيرَ عَنِ الزَّرْعِ He made the sparrows to fly away, [scared them, or dispersed them,] from the seedproduce. (A.) b3: هُمْ فِى شَىْءٍ لَا يُطَيَّرُ غُرَابُهُ [They are in that whereof the crow is not made to fly away, because of its abundance]: a prov. alluding to a state of plenty. (S, TA.) [See also غُرَابٌ.] One says also أُطِيرَ الغُرَابُ [The crow was made to fly away]. (S.) [See مُطَارٌ.] b4: طيّر فُؤَادَهُ (tropical:) [He, or it, made his courage (lit. his heart) to fly away]. (S in art. فز, &c.) b5: طيّر المَالَ بَيْنَ القَوْمِ, and ↓ اطارهُ, He divided the property into lots, or shares, among the people: (O, K, * TA:) أَطَرْتُ, signifying I divided into lots, or shares, occurs in a trad.; but some say that the أ is a radical letter. (IAth, TA.) b6: طيّر الفَحْلُ الإِبِلَ means (assumed tropical:) The stallion made all the she-camels to conceive: (K, TA:) or, to conceive quickly. (TA.) And طَيَّرَتْ هِىَ [or طُيِّرَتْ?] They conceived quickly. (TA.) 3 طَاْيَرَ see 2, first sentence.4 أَطْيَرَ see 2, in two places.

A2: اطارت أَرْضُنَا Our land abounded, or became abundant, in birds. (TA.) 5 تطيّر مِنْهُ, (S, A, Msb, K,) and بِهِ, (S, K,) sometimes changed to اِطَّيَّرَ, (S, A, Msb,) as in the Kur xxvii. 48, the ت being incorporated into the ط, and this requiring a conjunctive ا that the word may begin with it [and not with a quiescent letter], (S,) inf. n. [or rather quasi-inf. n.]

طِيَرَةٌ, the only instance of the kind except خِيَرَةٌ, which is the same in relation to تَخَيَّرَ, (IAth,) He augured evil from it; regarded it as an evil omen. (S, Msb, K.) The Arabs, when they desired to set about an affair, passed by the places where birds lay upon the ground, and roused them, in order to learn thence whether they should proceed or refrain: but the law forbade this. (Msb.) They augured evil from the croaking of the crow, and from the birds' going towards the left; and in like manner, from the motions of gazelles. (TA.) تَفَآءَلَ signifies the contr. of تطيّر. (TA.) 6 تطاير (assumed tropical:) It became scattered, or dispersed; (S, K, TA;) flew away or about; went away; became reduced to fragments; (TA;) as also ↓ استطار, (K, TA,) and ↓ طَارَ. (TA.) b2: (tropical:) It became long, or tall; (S, K;) as also ↓ طَارَ, (Sgh, K,) which is said of hair, (TA,) as is also the former, (S, TA,) and of a camel's hump. (Sgh, TA.) It is said in a trad., خُذْ مَا تَطَايَرَ مِنْ شَعَرِكَ (S, TA) [Clip thou] what has become long and dishevelled [of thy hair]. (TA.) b3: تطاير السَّحَابُ فِى السَّمَآءِ (assumed tropical:) The clouds became spread throughout the sky. (K, TA.) [See also 10.]7 انطار It became split, slit, or cracked. (K, TA.) [See also 10, latter part.]10 استطار [He made a thing to fly. See also 2. b2: Hence,] (assumed tropical:) He drew forth a sword quickly from its scabbard. (K, * TA.) b3: اُسْتُطِيرَ (assumed tropical:) It (for ex., dust, S) was made to fly. (S, K.) You say, كَادَ يُسْتَطَارُ مِنْ شِدَّةِ عَدْوِهِ (tropical:) [He was almost made to fly by reason of the vehemence of his running]. (A.) And اُسْتُطِيرَ فُؤَادُهُ مِنَ الفَزَعِ (tropical:) [His courage (lit. his heart) was made to fly away by reason of fright]. (A.) b4: (assumed tropical:) He was taken away quickly, as though the birds carried him away. (TA.) b5: (assumed tropical:) He hastened, or was quick, in running; (K;) he ran quickly; (O, L;) said of a horse. (O, L, K.) [A signification of the pass. form; as though meaning he was made to fly.] b6: (assumed tropical:) He was [flurried, or] frightened. (O, K.) [As though meaning originally he was made to fly by reason of fright.]

A2: استطار (tropical:) It (the dawn) spread; (S, A, Msb, K;) its light spread in the horizon: (TA:) [see مُسْتَطِيرٌ:] and the verb is used in the same sense in relation to other things: (S:) said of lightning, it spread in the horizon: and of dust, it spread in the air: and of evil, it spread. (TA.) See also 6. b2: (tropical:) It (a crack in a wall) appeared and spread. (A.) [See also استطال.]) It (a slit, or crack, for السُّوقُ in the K is a mistake for الشَّقُّ, or, accord. to the L, a crack in a wall, TA) rose, (K,) and appeared. (TA.) (assumed tropical:) It (a crack in a glass vessel, and wear in a garment,) became apparent in the parts thereof. (TA.) b3: (tropical:) It (a wall) cracked (K, TA) from the beginning thereof to the end. (TA.) (assumed tropical:) It (a glass vessel) showed a crack in it from beginning to end. (TA.) [See also 7.]

A3: استطارت said of a bitch, She desired the male. (O, K.) طَيْرٌ: see طَائِرٌ, in seven places: b2: and see also طَيْرَةٌ, in two places.

A2: طَيْرُ طَيْرُ, (O,) or طَيْرِ طَيْرِ, (TA,) is a cry by which a sheep or goat is called. (O, TA.) طَيْرَةٌ and ↓ طَيْرُورَةٌ (S, K) and ↓ طَيْرٌ (S) (tropical:) Levity; inconstancy. (S, K, TA.) You say, فِى فُلَانٍ طَيْرَةٌ and ↓ طَيْرُورَةٌ, (tropical:) In such a one is levity, or inconstancy. (S.) And ↓ اُزْجُرْ أَحْنَآءَ طَيْرِكَ (tropical:) [alluding to the original signification of طَيْرٌ, namely, “birds,”] means جَوَانِبَ خِفَّتِكَ وَطَيْشِكَ [agreeing with an explanation of the same saying voce حِنْوٌ, q. v.]. (S.) b2: Also طَيْرَةٌ (assumed tropical:) A slip; a stumble: hence the trad., إِيَّاكَ وَطَيْرَاتِ الشَّبَابِ (assumed tropical:) Beware thou of the slips and stumbles of youth. (TA.) طِيْرَةٌ and طِيَرَةٌ and طِوَرَةٌ; see طَائِرٌ; the second, in four places.

طَيْرُورَةٌ: see طَيْرَةٌ, in two places.

طَيَّارٌ (tropical:) A sharp, spirited, vigorous, horse, (K, TA,) that is almost made to fly by reason of the vehemence of his running; (TA;) as also ↓ مُطَارٌ. (K, TA. [The latter word in the CK written مَطار; but said in the TA to be with damm, and so written in a copy of the A.]) [See also طَيُّورٌ.] b2: See also مُسْتَطِيرٌ.

A2: Also A company of men. (O.) A3: As applied to A balance, it is not of the language of the Arabs: (O:) [i. e., it is post-classical:] it means an assay-balance (مِيزَانٌ and مَعْيَارٌ) for gold; so called because of the form of a bird, or because of its lightness: or the balance for dirhems [or moneys] that is known among them [who use it] by the appellation of the قارسطون [meaning the χαριστίων of Archimedes, (as is observed in a note in p. 178 of vol. ii. of the sec. ed. of Har,) i. e. the hydrostatic balance]: or, accord. to El-Fenjedeehee, the tongue (لِسَات) of the balance. (Har pp. 549-50.) هُوَ طَيُّورٌ فَيُّورٌ (assumed tropical:) He is sharp, and quick in returning [to a good state], or recovering [from his anger]. (K.) [See also طَيَّارٌ.]

طَائِرٌ A flying thing [whether bird or insect]: (Msb, * TA:) pl. ↓ طَيْرٌ, (S, Msb, K,) like as صَحْبٌ is pl. of صَاحِبٌ: (S, Msb:) or طَيْرٌ is originally an inf. n. of طَارَ: or an epithet contracted from طَيِّرٌ: (TA:) or a quasi-pl. n.; (Mgh, TA;) and this is the most correct opinion: (TA:) [but see, below, a reason for considering it originally an inf. n.:] and طَائِرٌ may also be quasi-pl. n., like جَامِلٌ and بَاقِرٌ: (TA:) ↓ طَيْرٌ is also sometimes used as a sing.; (Ktr, AO, S, Mgh, Msb, K;) as in the Kur iii. 43 [and v. 110], accord. to one reading: (S:) but ISd says, I know not how this is, unless it be meant to be [originally] an inf. n.: (TA:) [for an inf. n. used as an epithet is employed as sing. and pl.:] or طَائِرٌ, only, is used as a sing., (Th, IAmb, Msb,) by general consent; and AO once said so in common with others: (Th:) but ↓ طَيْرٌ has a collective, or pl., signification: (IAmb, Msb:) and is fem.: (Mgh:) or is more frequently fem. than masc.: (IAmb, Msb:) the pl. of طَيْرٌ is طُيُورٌ [a pl. of mult.] and أَطْيَارٌ [a pl. of pauc.]: (S, Msb, K:) or طُيُورٌ may be pl. of طَائِرٌ, like as سُجُودٌ is pl. of سَاجِدٌ: (TA:) طَائِرَةٌ is seldom applied to the female. (IAmb, Msb.) b2: [الطَّائِر is a name of (assumed tropical:) The constellation Cygnus; also called الدَّجَاجَةُ.] b3: هُوَ سَاكِنُ الطَّائِرِ means (tropical:) He is grave, staid, sedate, (K,) or motionless; so that if a bird alighted upon him, it would be still; for if a bird alight upon a man, and he move in the least, the bird flies away. (TA.) Of the same kind also is the saying, رُزِقَ فُلَانٌ سُكُونَ الطَّائِرِ وَخَفْضَ الجِنَاحِ (tropical:) [Such a one was endowed, or has been endowed, with gravity and gentleness]. (TA.) And طُيُورُهُمْ سَوَاكِنُ (tropical:) They are remaining fixed, settled, or at rest: and شَالَتْ نَعَامَتُهُمْ signifies the contrary. (A, TA.) And ↓ كَأَنَّ عَلَى رُؤُسِهِمُ الطَّيْرَ (tropical:) [As though birds were on their heads] is said of a people, meaning them to be motionless by reason of reverence: (S, K:) it was said of the Companions of Mohammad, describing them as quiet and grave [in his presence], without levity: and the origin of the saying is this: that birds alight only upon a thing that is still and inanimate: (TA:) or that the crow alights upon the head of the camel, and picks from it the ticks, (S, K,) and the young ones thereof, (S,) and the camel does not move (S, K) his head, (S,) lest the crow should take fright and fly away. (S, K.) In like manner, وَقَعَ طَائِرُهُ means (tropical:) He became grave, or sedate. (Meyd.) And طَارَ↓ طَائِرُهُ (tropical:) He became light, or inconstant: (Meyd:) and he became angry; (O, K, TA;) like ثَارَ ثَائِرُهُ and فَارَ فَائِرُهُ: (TA:) or he hastened, and was light, or active, or agile. (Har p. 561.) b4: And it is said in a trad., الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعَبَّرْ (O, TA) (assumed tropical:) A dream is unsettled as to its result, or final sequel, while it is not interpreted. (TA.) [The Arabs hold that the result of a dream is affected by its interpretation: wherefore it is added in this tradition, and said in others also, that the dreamer should not relate his dream, unless to a friend or to a person of understanding.] b5: ↓ عَيَّثَتْ طَيْرُهُ see expl. in art. عيث. b6: طَائِرٌ also signifies A thing from which one augurs either good or evil; an omen, a bodement, of good or of evil: (K:) and ↓ طِيَرَةٌ (S, K) and ↓ طِيرَةٌ (K) and ↓ طِوَرَةٌ (IDrd, Sgh, K, TA [in the CK, in this art., erroneously, طُورَةٌ, but in art. طور it is طِوَرَة,]) a thing from which one augurs evil; an evil omen or bodement; (S, K, &c.;) contr. of فَأْلٌ: (TA:) and طَائِرٌ signifies fortune, (A'Obeyd, K, TA,) whether good or evil: (TA:) and especially evil fortune; ill luck; as also ↓ طَيْرٌ and ↓ طِيَرَةٌ: for the Arabs used to augur evil from the croaking of the crow, and from birds going towards the left: [see 5:] (TA:) and ↓ طِيَرَةٌ is an inf. n. [or rather a quasi-inf. n.] of تَطَيَّرَ, [q. v.,] (IAth,) and signifies auguration of evil. (Msb.) The Arabs used to say, to a man or other thing from which they augured evil, (TA,) طَائِرُ اللّٰهِ لَا طَائِرُكَ, (ISk, S, IAmb,) and طائرَ اللّٰه لا طائرَك, meaning What God doth and decreeth, not what thou dost and causest to be feared: (IAmb:) accord. to ISk, one should not say اللّٰهِ ↓ طَيْرُ: (S:) but the Arabs are related to have said, also, لَا طَيْرَ إِلَّا طَيْرُ اللّٰهِ [There is no evil fortune but that which is of God]; like as one says, لَا أَمْرَ إِلَّا أَمْرُ اللّٰهِ. (As, S.) They also used to say, جَرَى لَهُ الطَّائِرُ بِأَمْرِ كَذَا [Fortune brought to him such an event]: and hence fortune, whether good or evil, is called طائر. (TA.) And it is said in the Kur [vii. 128], إِنَّمَا طَائِرُهُمْ عِنْدَ اللّٰهِ, meaning Their evil fortune, which will overtake them, is only that which is threatened to befall them in the latter state, [with God,] and not that which befalls them in the present state of existence: (TA:) or the cause of their good and evil is only with God; i. e., it is his decree and will: or the cause of their evil fortune is only with God; i. e., it is their works, which are registered with Him. (Bd.) It is said in a trad., that Mohammad liked what is termed فَأْل, and disliked what is termed ↓ طِيَرَة: (S:) and in another, that he denied there being any such thing as the latter. (TA.) A2: Also The means of subsistence; syn. رِزْقٌ. (K:) or misery: or happiness: every one of these three significations has been assigned to it in the Kur xvii. 14: in which, accord. to AM, it is meant that God has decreed to every man happiness or misery, according as He foresaw that he would be obedient or disobedient. (TA.) [See also what immediately follows.]

A3: Also The actions of a man which are [as it were] attached as a necklace to his neck. (S, Msb, K.) And this is [also said by some to be] its signification in the Kur xvii. 14. (Jel.) [The actions of a man are the cause of his happiness or misery.]

A4: الطَّائِرُ signifies also The brain. (AAF, L, K.) أَطْيَرُ مِنْ عُقَابٍ [More swift of flight than an eagle] is a prov. said of an عقاب because it may be in the morning in El-' Irák and in the evening in El- Yemen. (Meyd.) مَطَارٌ [A place to or from which a bird or other thing flies: in the phrase طَارَ قَلْبِى مَطَارَهُ, (see 1,) it lit. signifies a place to which one would fly:] a place of flying. (TA.) b2: أَرْضٌ مَطَارَةٌ [and ↓ مُطِيرَةٌ (see 4)] A land abounding with birds. (S, K.) A2: حَفْرٌ مَطَارٌ, (O,) and بِئْرٌ مَطَارَةٌ, (O, K,) [A pit, or cavity, and a well,] wide in the mouth. (O, K.) مُطَارٌ Made to fly away: En-Nábighah says, وَلِرَهْطِ حَرَّابٍ وَقَدٍّ سُورَةٌ فِى المَجْدِ لَيْسَ غُرَابُهُ بِمُطَارِ [And to the family of Harráb and Kadd belongs an eminence in glory of which they fear not any diminution: lit., of which the crow is not made to fly away; the greatness of their glory being likened to abundant seed-produce, as has been shown above: see 2]: (S:) A 'Obeyd says that Harráb and Kadd were two men of the BenooAsad. (TA in art. قد.) b2: See also طَيَّارٌ.

مُطِيرَةٌ: see مَطَارٌ.

مُطَيَّرٌ A sort of [garment of the kind called]

بُرْد (O, K) having upon it the forms of birds. (O.) A2: And Aloes-wood: (K:) or a certain preparation thereof: (AHn, TA:) or such as is مُطَرًّى [i. e. mixed with some other odoriferous substance]; formed by transposition from the latter word; (O, K;) but this pleased not ISd: (TA:) or aloes-wood split and broken in pieces. (O, K. *) مُسْتَطَارٌ [Made to fly.] b2: And hence,] (assumed tropical:) A horse that hastens, or is quick, in running: (K:) that runs quickly. (TS, L.) It is contracted by the poet 'Adee into مُسْطَار, or مُصْطَار. (TA.) And مُسْطَارٌ for مُسْتَطَارٌ is applied as an epithet to wine. (TA. [No ex. is there given to indicate the meaning.]) مُسْتَطِيرٌ (tropical:) Spreading; applied to dust; as also ↓ طَيَّارٌ; (TA;) and to hoariness; and to evil: (L:) rising and spreading; (K;) whereof the light spreads in the horizon; applied to the true dawn, which renders it unlawful to the faster to eat or drink or indulge in other carnal pleasure, and on the appearance of which the prayer of daybreak may be performed, and which is termed الخِيْطُ الأَبْيَضُ: that to which the epithet مُسْتَطِيل is applied is [the false dawn,] that which is likened to the tail of the wolf (ذَنَبُ السِّرْحَانِ), and is termed الخِيْطُ الأَسْوَدُ; and this does not render anything unlawful to the faster. (TA.) b2: Also A dog excited by lust; (Lth, O, K;) and so a camel; (K;) or the epithet applied in this sense to the latter is هَائِجٌ. (Lth, O, TA.)
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Entries related to the term حدب from Arabic dictionaries:

حدب

حدب

1 حَدِبَ, aor. ـَ inf. n. حَدَبٌ; (S, * A, Mgh, * Msb, K;) and ↓ احدبّ, and ↓ تحادب, (K,) and ↓ احدودب; (S, K;) He (a man, Msb) was, or became, humpbaked; (Mgh, Msb;) he had a prominent, or protuberant, back, and a hollow, or receding, chest (A, * K) and belly: (K:) [accord. to the Msb, from حَدَبٌ signifying “ elevated ground; ” but the reverse is indicated in the A:] and it (the back) was, or became, humped, or protuberant; (S, A; *) as also ↓ انحدب. (KL.) b2: And the first, (assumed tropical:) It (a thing) rose, or grew up or out, high: (KL:) [it was, or became, gibbous, or convex; as also ↓ احدودب.] b3: حَدِبَ عَليْهِ, (S, A, K,) inf. n. as above; (KL, TA;) and ↓ تحدّب; (S, A, K;) (tropical:) He was, or became, affectionate, favourable, or kind, to him. (S, A, * K, KL, TA.) And حَدِبَتْ عَلَى وَلَدِهَا, (K, * TA,) inf. n. as above; (TA;) and ↓ تحدّبت; (K;) (tropical:) She (a woman) applied herself constantly to the care of her child, or children, after the loss of her husband, not marrying again. (K, TA.) A2: حَدَبَ عَنْهُ, aor. ـِ inf. n. حَدْبٌ, He repelled from him, and defended him. (MF, TA.) 2 تَحْدِيبٌ [inf. n. of حدّب] The act of elevating, or raising high, the back. (KL.) b2: [And, accord. to Golius, as on the authority of the KL, The making a thing gibbous, or convex: but this meaning which the word has in the present day, I do not find in my copy of the KL.]4 احدبهُ He (God) rendered him humpbacked. (S.) b2: (assumed tropical:) He, or it, rendered him affectionate, favourable, or kind. (KL.) 5 تَحَدَّبَ see 1, in two places. b2: تحدّب بِهِ He, or it, clung, or clave, to it. (K, TA.) 6 تَحَاْدَبَ see 1.7 إِنْحَدَبَ see 1.9 إِحْدَبَّ see 1.12 إِحْدَوْدَبَ see 1, in two places. b2: Also (assumed tropical:) It (sand) was, or became, curved, or winding; or curved, or winding, and long. (K.) حَدَبٌ (tropical:) High, or elevated, ground; so in the Kur xxi. 96; (S, A, Msb;) as also ↓ حَدَبَةٌ; and so حَدَبٌ مِنَ الأَرْضِ: (A:) or rugged and high ground: (T, K:) pl. حِدَابٌ (S) [and app., accord. to the TA, أَحْدَابٌ also, a pl. of pauc.]. and حَدَبُ الرَّمْلِ (tropical:) Sand brought by the wind, [or blown together,] and elevated. (A, TA.) and hence, as being likened to such sand, (IAar, TA,) حَدَبُ البُهْمَى (tropical:) What is scattered, and heaped up, of [the species of barley-grass called] بهمى. (IAar, K, TA.) And حَدَبُ المَآءِ (assumed tropical:) The elevated waves of water: (T, TA:) or the rolling over of water, volume over volume: (K, TA:) or the rolling of water in waves. (TA.) And حَدَبُ الغَدِيرِ (assumed tropical:) The motion and waves of the pool of water left by a torrent. (IAar, TA.) And حَدَبُ السَّيْل (tropical:) The rise, or swell, and abundance, of the torrent. (A, TA.) b2: (assumed tropical:) A slope in a declivity; expl. by حَدُورٌ فِى صَبَبٍ, as in the correct copies of the K, and in the L; in some copies of the K حدوب; (TA;) [in the CK حُدُورٌ;] as the حَدَب of waves (in some copies of the K, of the wind, TA, [an evident mistranscription, الريح for الموج,]) and of sand. (K.) b3: (assumed tropical:) A mark left upon the skin; (As, K;) such as the [weal or] swelling and thickness produced by beating. (As, TA.) b4: (tropical:) The intenseness of the cold of winter. (A, K.) A2: A certain plant: or the [plant called] نَصِىّ. (K.) حَدِبٌ: see أَحْدَبُ. b2: Also (tropical:) Affectionate, favourable, or kind. (A, TA.) You say, هُوَ حَدِبٌ عَلَى أَخِيهِ (tropical:) He is affectionate, &c., to his brother. (A.) A2: أَرْضٌ حَدِبَةٌ A land abounding with the plant called حَدَب. (K.) حَذَبَةٌ A hump on the back. (Az, S, A, Mgh.) b2: See also حَدَبٌ.

حَدَابِ, like قَطَامِ, (K,) indecl., (TA,) (assumed tropical:) A year of drought, barrenness, or dearth: (K:) or a year of severe drought. (TA.) حُدَيْبَآءُ: see what next follows.

أَحْدَبُ Humpbacked; (S, Mgh, Msb;) having a prominent, or protuberant, back, and a hollow, or receding, chest and belly; (K;) and ↓ حَدِبٌ signifies the same: (Sb, S, K:) fem. of the former حَدْبَآءُ: (Msb:) and pl. حُدْبٌ. (Msb, TA.) اِبْنَةٌ

↓ حُدَيْبَآءُ (dim. of حَدْبَآءُ), meaning A little humpbacked daughter, occurs in a trad. (TA.) b2: Hence, آلَةٌ حَدْبَآءُ, (see a verse of Kaab Ibn-Zuheyr, voce آلَةٌ, in art. اول,) (assumed tropical:) A gibbous bier: (A, * TA:) or (as used in that verse) it means a distressing state, or condition: or an elevated apparatus. (TA.) And رَمْلَةٌ حَدْبَآءُ (assumed tropical:) [A gibbous tract of sand]. (ISh, K in art. دبح, &c.) And نَاقَةٌ حَدْبَآءُ, (S, A,) or دَابَّةٌ حدبَآءُ, (K,) (tropical:) A she-camel, (S, A,) or a beast, (K,) the prominent parts of whose hips, (S, A, K,) and the bone of whose back, (TA,) appear, (S, A, K,) by reason of her leanness. (A, TA.) And حَدْبَآءُ حِدْبِيرٌ and حِدْبَارٌ are expressions used in the same sense: (L, TA:) pl. حُدْبٌ حَدَابِيرُ. (S, L, TA.) b3: الأَحْدَبُ is the name of A vein (عِرْق) penetrating into, or lying within, the bone (عَظْمَ [app. a mistranscription for عَظَمَة the upper portion]) of the fore-arm. (K.) b4: أَمْرٌ أَحْدَبُ (A) and خُطَّةٌ حَدْبَآءُ (A, TA) (tropical:) A difficult affair: (A, TA:) and أُمُورٌ حُدْبٌ (A, TA) and حُدْبُ الأُمُورِ (K) (tropical:) difficult affairs; (A, K, TA;) sing. حَدْبَآءُ [for خُطَّةٌ حَدْبَآءُ or the like]. (K.) And سَنَةٌ حَدْبَآءُ (tropical:) A severe, cold year. (A, TA.) [Hence,] وَسِيقٌ أَحْدَبُ (assumed tropical:) A quick driving. (TA.) b5: [Hence, also,] الأَحْدَبُ [used as a subst.] (assumed tropical:) Vehemence, severity, difficulty, or distress; syn. الشِّدَّةُ. (K.) A2: [Also (assumed tropical:) More, and most, affectionate, favourable, or kind.] أَحْدَبُهُمْ عَلَى

المُسْلِمِينَ, said of Aboo-Bekr, in a trad. of 'Alee, means (assumed tropical:) The most affectionate, favourable, or kind, of them, to the Muslims. (TA.)
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Entries related to the term حلق from Arabic dictionaries:

حلق

حلق

1 حَلَقَ رَأْسَهُ, (S, K,) and شَعَرَهُ, (S, M, Msb,) aor. ـِ (S, Msb, K,) inf. n. حَلْقٌ (S, * M, Msb, K) and حِلَاقٌ (S, * Msb, K *) and تَحْلَاقٌ, (S, * K,) He removed the hair of his head [with a razor, or shaved his head], (K,) [and he shaved off his hair;] as also ↓ احتلقهُ; (S, K;) and ↓ حلّقهُ, (K,) inf. n. تَحْلِيقٌ: (TA:) or the latter verb has an intensive signification, (O, Msb,) and applies to many objects, (S, Msb,) as in the phrase, حَلَّقُوا رُؤُوسَهُمْ [they shaved their heads]: (S:) and you say also, حَلَقَ مَعْزَهُ [he shore his goats]; but not جَزَّ save in the case of sheep: (S:) [for] الحَلْقُ with respect to the hair of human beings and of goats is like الجَزُّ with respect to wool. (M, TA.) [Hence,] إِنَّ رَأْسَهُ لَجَيِّدُ الحِلَاقِ [Verily his head is well shaven]. (S, K. *) And يَوْمُ تَحْلَاق اللَّمَمِ [The day of the shaving off of the locks termed لمم]; which was a day fought by Teghlib (S, K) against Bekr Ibn-Wáïl; (S;) because their [i. e. Teghlib's] distinctive sign was shaving (الحَلْق), (S, K,) on that day. (S.) b2: عَقْرًا حَلْقًا, or ↓ عَقْرَى حَلْقَى, (S, K, *) is an expression occurring in a trad.: (S:) the latter is rare; or is an incorrect variation of the relaters of traditions: (K:) A 'Obeyd says, it is عَقْرًا حَلْقًا, for which the relaters of traditions say ↓ عَقْرَى حَلْقَى; and the original form and meaning is عَقَرَهَا اللّٰهُ وَحَلَقَهَا, (S,) or عَقَرَهَا اللّٰهُ عَقْرًا وَحَلَقَهَا حَلْقًا, (TA,) i. e., [accord. to A 'Obeyd,] May God wound her body, and afflict her with pain in her حَلْق [or fauces]: (S, K: *) but this explanation is not valid: accord. to the T, it is a form of imprecation uttered against a woman, [not in earnest, though denoting a degree of displeasure,] meaning may she be bereft of her husband, or became a widow, so that she shall shave off her hair: and Az says that عَقْرَى ↓ حَلْقَى means she is unlucky [to others] and annoying: ISd says, it is said to mean she is unlucky [to others]; but I am not sure of it. (TA.) Accord. to Aboo-Nasr (S, TA) Ahmad Ibn-Hátim, (S,) one says on the occasion of an event at which one wonders, خَمْشَى

↓ عَقْرَى حَلْقَى, as though [meaning May she who has occasioned this, scratch and wound her face, and shave off her hair:] from الحَلْقُ [the act of shaving] and العَقْرُ [the act of wounding] and الخَمْشُ syn. with الخَدْشُ [the act of scratching]: (S, TA: *) and he cites this verse: ↓ أَلَا قَوْمِى أُولُو عَقْرَى وَحَلْقَى

لِمَا لَا قَتْ سَلَامَانُ بْنُ غَنْمِ (TA, and so in some copies of the S,) meaning [Now surely] my people have women who have wounded and scratched their faces and shaven off their hair [on account of what the tribe of Selámán Ibn-Ghanm has experienced]: so, says IB, IKtt relates this verse, and so Hr in the Ghareebeyn: but ISk, thus: أَلَا قَوْمِى إِلَى عَقْرَى وَحَلْقَى

[and so I find it in one copy of the S:] and IJ explains it by saying that عقرى وحلقى originally denotes the case of a woman who, when some one honourable in her estimation has been smitten, or wounded, takes a pair of sandals, and beats with them her head, and wounds or scratches it, and shaves off her hair; and the poet means, my people have come to the condition of wounded, or scratched, and shaven, women. (TA.) [Fei says,] حَلْقًا لَهُ وَعَقْرًا is a form of imprecation, meaning May God afflict him with pain in his حَلْق [or fauces], and wound his body: but the relaters of traditions say عَقْرَى ↓ حَلْقَى, with the fem. alif, making them act. part. ns.; [the former meaning, accord. to one of the explanations given above, an unlucky woman to others, though this is doubtful; and] the latter meaning a woman annoying her people: (Msb:) or both these words are inf. ns., like دَعْوَى. (TA in art. عقر.

[See more in that art]) b3: They said also, بَيْنَهُمُ احْلِقِى وَقُومِى [Among them is heard the saying, Shave, O woman, and arise]; i. e. among them is trial, or trouble, and distress, affliction, calamity, or adversity: and يُوْمُ احْلِقِى وَقُومِى [A day of the saying Shave, &c.; i. e., of trial, &c.]. (TA.) b4: Also حَلَقَ الشَّىْءَ. aor. ـِ inf. n. حلْقٌ, He peeled the thing; or stripped off, or otherwise removed, its superficial part: or he peeled, stripped, pared, scraped, or rubbed, off the thing: syn. قَشَرَهُ. (TA.) b5: And حَلَقَ (assumed tropical:) He, or it, destroyed; and cut off entirely, like as the razor does hair. (TA.) b6: And, aor. as above, (assumed tropical:) He (a man) pained, or caused to suffer pain. (IAar, TA.) A2: حَلَقَهُ, (S, K,) aor. ـُ (K) and حَلِقَ, (TA,) He hit, or hurt, his حَلْق [or fauces]; (S, K;) a verb similar to رَأَسَهُ, and عَضَدَهُ and صَدَرَهُ, meaning “ he struck his head ” and “ his upper arm ” and “ his breast: ” and He (God) afflicted him with pain in his حَلْق; as explained in a phrase mentioned above. (S.) b2: And (tropical:) He filled it, namely, a watering-trough or tank, (K, TA,) up to its حَلْق [q. v.]; (TA;) as also ↓ احلقهُ. (Sgh, K.) A3: حَلَقَ الشَّىْءَ i. q. قَدَّرَهُ [He made the thing according to a measure; &c.]; (K;) like خَلَقَهُ [q. v.], with the pointed خ. (TA.) A4: حَلَقَ الضَّرْعُ, aor. ـَ [so in the TA, app. a mistranscription for حَلُقَ, since neither the medial nor final radical letter is faucial,] inf. n. حُلُوقٌ, (assumed tropical:) The udder rose to the belly, and became contracted: b2: and also (assumed tropical:) The udder contained much milk: (Kr, ISd, TA:) thus it has two contr. meanings. (TA.) [See the part. n. حَالِقٌ.]

A5: حَلِقَ, aor. ـَ He (a man) suffered pain: or had a complaint of his حَلْق [or fauces]. (IAar, TA.) 2 حلّق, inf. n. تَحْلِيقٌ: see 1, first sentence.

A2: حلّقهُ حَلْقَةً He clad him with a حلقة [or coat of mail, &c.]. (TA.) b2: حلٌّق حَلْقَةً He turned [or drew] a circle. (TA.) b3: [Hence, perhaps,] حلّق عَلَى اسْمِ فُلَانٍ [if, as I suppose, originally meaning He drew a line round the name of such a one;] (tropical:) he cancelled the stipend, or pay, or allowance, of such a one. (TA.) b4: [حلّق الإِبِلَ He branded the camels with a mark in the form of a ring: see the pass. part. n.] b5: حلَق بِإِصْبعِهِ He bent his finger round like a حَلْقَة [or ring]. (TA.) b6: حلّق said of the moon, It had a halo around it; (K, * TA;) as also ↓ تحلّق. (K.) b7: Said of a bird, inf. n. as above, (tropical:) It soared in its flight, (S, K, TA,) and circled in the air. (TA.) b8: Said of the نَجْم, (K,) meaning the Pleiades (الثُّرَيَّا), (T in art. فغر,) (assumed tropical:) It was, or became, high: (K:) or it became overhead. (T ubi suprà: see فَغَرَ.) It is said that تَحْلِيقُ الشَّمْسِ, in the former part of the day, means (assumed tropical:) The sun's rising high from the east: and in the latter part of the day, the sun's going down: but Sh says, I know not التحليق except as meaning the being, or becoming, high. (TA.) b9: حلّق بِبَصَرِهِ إِلَى السَّمآءِ (assumed tropical:) He raised his eyes towards the sky. (TA.) b10: حلّق ضَرْعُ النَّاقَةِ, inf. n. as above, (assumed tropical:) The she-camel's milk became drawn up [and consequently her udder also] (IDrd, K) to her belly (IDrd, TA.) And accord. to ISd, حلّق اللَّبَنُ (assumed tropical:) The milk [became drawn up, or withdrawn, i. e.,] went away. (TA.) And حلّق is said of the water in a drinking-trough, meaning (assumed tropical:) It became little in quantity; and went away. (TA.) b11: حَلَّقَتْ عُيُونُ الإِبِلِ (tropical:) The eyes of the camels sank, or became depressed, in their heads. (AA, K, TA.) b12: حلّق البُسْرُ, inf. n. as above, (assumed tropical:) The ripening dates became ripe [as far as the حَلْق, i. e.,] to the extent of two thirds: (AHn, K:) and ↓ حَلْقَنَ signifies the same; or they began to be ripe (K in art. حلقن) next the base; (TA in that art.;) as also ↓ حَلْقَمَ. (TA in art. حلقم.) b13: حلّق بِهِ (tropical:) It (a draught of [milk and water such as is termed] صُوَاح) caused his belly to become inflated. (Ibn-' Abbád, K, TA.) b14: حلّق بِالشَّىْءَ إِلَيْهِ He threw the thing to him. (K.) 4 أَحْلَقَ see 1, near the end.5 تحلّقوا They sat in rings, or circles. (S, K.) The doing thus before prayers [in the mosque] is forbidden. (TA.) b2: See also 2.7 انحلق شَعَرُهُ [His hair came off; as though it were shaven]. (K voce مُتَقَوِّبٌ.) 8 إِحْتَلَقَ see 1, first sentence. Q. Q. 1 حَلْقَمَهُ He cut, or severed, his حُلْقُوم [q. v. voce حَلْقٌ]. (Msb, See also art. حلقم.) A2: حَلْقَمَ and حَلْقَنَ: see 2.

A3: حَوْلَقَ, (TA,) inf. n. حَوْلَقَةٌ, (S,) He said لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ: [see art. حول:] so says ISk: (S:) others say حَوْقَلَ. (IAth, TA.) حَلْقٌ [The fauces: and hence, by a synecdoche, the throat, or gullet, i. e. the œsophagus:] the place of the غَلْصَمَة [or epiglottis]; and the place of slaughter in an animal: (Az, TA:) or the fore part of the neck: (Zj in his “ Khalk el-Insán: ”) or the passage of, or place by which pass, the food and drink, into the مَرِىْء [or œsophagus]: (TA:) or i. q. ↓ حُلْقُومٌ: (S, Msb, K:) [but] the latter is the windpipe; the passage of the breath; (Zj ubi suprà, Az, Msb;) which has branches branching from it into the lungs, [namely, the bronchi, consisting of two main branches, which divide into smaller and smaller,] called the قَصَب: (Zj ubi suprà, and Msb:) [this word (حلقوم), however, as well as the former, is sometimes applied to the throat, or gullet: but the former (حلق) generally signifies the fauces; and the latter (حلقوم), the windpipe: (see another explanation of the latter word in art. حلقم, from the M:) a morsel of food, or the like, is commonly said to stick in the حلق, but not in the حلقوم:] حَلْقٌ is of the masc. gender: (Msb:) and its pl. is حُلُوقٌ, (S, Msb,) and sometimes حُلُقٌ; (Msb;) or حِلَقٌ, which is extr.; and pl. of pauc. أَحْلَاقٌ; (TA;) and أَحْلُقٌ is allowable [as a pl. of pauc.] on the ground of analogy; but it has not been heard from the Arabs: (Msb:) ↓ حُلْقُومٌ is of the measure فُعْلُومٌ, (TA,) the م being augmentative, (Msb,) accord. to Kh; but of the measure فُعْلُولٌ accord. to others: (TA:) and its pl. is حَلَاقِيمُ, and, by contraction, حَلَاقِمُ. (Msb.) b2: (tropical:) The part through which the water runs of a watering-trough or tank, and of a vessel: pl. حُلُوقٌ. (TA.) b3: and [the pl.] حُلُوقٌ signifies (tropical:) The water-courses, and valleys, of a land; and the narrow, or strait, places, of a land, (K, TA,) and of roads. (TA.) b4: حَلْقُ الجَوِّ [app. (assumed tropical:) The upper region of the air: see 2, as said of a bird, &c.]. (Z, TA.) b5: The حَلْق of a date is (assumed tropical:) The part at the extremity of two thirds thereof: or a part near to the base thereof. (TA.) A2: Unluckiness [to others]. (IAar, K.) Hence, [accord. to some,] عَقْرًا حَلْقًا [explained above: see 1]. (TA.) حُلْقٌ The state of being bereft of a child by death; syn. ثُكْلٌ [in the CK, erroneously, شُكْل]. (K, TA.) So in the prov., لِأُمِّكَ الحُلْقُ [May bereavement of her child befall thy mother]: or, accord. to the A, it means shaving of the head [on account of such, or a similar, bereavement]. (TA.) حِلْقٌ (tropical:) Numerous cattle: (S, K:) because the herbage is cropped by them like as hair is shaven or shorn. (K.) You say, جَآءَ فُلَانٌ بِالحِلْقِ وَالإِحْرَافِ (S) Such a one came with, or brought, much cattle. (Az, S in art. حرف.) A2: The sealring (IAar, S, K) that is on the hand [or finger], or in the hand, (IAar, TA,) of a king: (IAar, S, K:) or a seal-ring of silver, without a فَصّ [or gem set in it]. (ISd, K.) [Hence,] أُعْطِىَ فُلَانٌ الحِلْقَ Such a one was made prince, or governor, or commander. (TA.) حَلَقٌ: see حَلْقَةٌ. b2: Also Camels branded with the mark termed حَلْقَةٌ; (K;) and so ↓ مُحَلَّقَةٌ. (S, K.) حَلْقَةٌ [A single act of shaving]. One says to a beloved child, when he belches, حَلْقَةً وَكَبْرَةً

وَشَحْمَةً فِى السُّرَّةِ, i. e. May thy head be shaven time after time, (Ibn-'Abbád, K, *) so that thou mayest grow old, (Ibn-'Abbád, TA,) [and acquire fat at the navel:] or mayest thou be preserved so as to have thy head shaven, and to grow old. (A, TA.) A2: As meaning A ring; i. e. anything circular; as a حلقة of iron, and of silver, and of gold; (TA;) a حلقة of a coat of mail, &c.; (Mgh;) the حلقة of a door; and a حلقة of people; (S, K;) in this last instance meaning a ring of people; (Msb, TA;) it is also with fet-h to the ل; i. e. ↓ حَلَقَةٌ; (S, Mgh, Msb, K;) mentioned by Yoo, on the authority of Aboo-'Amr Ibn-El-'Alà, (S, Msb,) and with kesr; (K;) i. e. ↓ حَلِقَةٌ; mentioned by Fr and El-Umawee, as of the dial. of Belhárith Ibn-Kaab; accord. to the O; or ↓ حِلْقَةٌ, accord. to the L: (TA:) or there is no such word as ↓ حَلَقَةٌ, (S, K,) in chaste speech, (TA,) except as pl. of حَالِقٌ; (S, K;) accord. to Aboo-'Amr Esh-Sheybánee; (S;) or it is a dial. var. of weak authority; (K;) accord. to Th, allowed by all, though of weak authority; (S;) or it is used by poetic license; (Mgh:) Lh says that the حلقة of a door is حَلْقَةٌ and ↓ حَلَقَةٌ; Kr says the same of the حلقة of a company of men; Lth says that it is the former in this case, but that some say the latter; A 'Obeyd prefers the latter in the case of a حلقة of iron, but allows the former; and prefers the former in the case of a حلقة of people, but allows the latter; and Abu-l-'Abbás prefers the former in both cases, but allows the latter: (L:) the pl. is ↓ حَلَقٌ, (S, Msb, K,) which is anomalous in relation to حَلْقَةٌ, (S, Msb,) or [rather] a quasipl. n., (TA,) but regular in relation to حَلَقَةٌ, (Msb, TA,) [as a coll. gen. n.,] like قَصَبٌ in relation to قَصَبَةٌ; (Msb;) and, (K,) accord. to As, (S,) حِلَقٌ, (S, K,) as pl. of حَلْقَةٌ meaning a حلقة of men and of iron, (TA,) like بِدَرٌ (S, K) pl. of بَدْرَةٌ, and قِصَعٌ pl. of قَصْعَةٌ; (S;) or this is a regular pl. of حِلْقَةٌ; (TA;) and حَلَقَاتٌ, (AA, Yoo, S, K,) which is pl. of حَلَقَةٌ; (TA;) and حِلَقَاتٌ, (K,) which is pl. of حِلْقَةٌ; (TA;) and حِلَاقٌ in relation to a company of men. (TA.) You say, اِنْتَزَعْتُ حَلْقَتَهُ [lit. I pulled off his ring], meaning, (app., Ibn-'Abbád,) (assumed tropical:) I outwent him, or preceded him. (Ibn-'Abbád, K.) and كَالحَلْقَةِ المُفْرَغَةِ [Like the solid and continuous ring]: a prov., applied to a company of men united in words and action. (TA.) And ضَرَبُوا بُيُوتَهُمْ حِلَاقًا They pitched their tents in one series, (K, TA,) so as to form a ring [or rings]: the last word being a pl. of حَلْقَةٌ or of حلقَةٌ. (TA.) And it is said in a trad., نُهِىَ عَنِ الحِلَقِ قَبْلَ الصَّلَاةِ, i. e. Rings of men [sitting in the mosque before prayer are forbidden]. (TA.) b2: [Hence,] حَلْقَتَا الرَّحِمِ (tropical:) [The two rings of the womb]: one of these is the mouth of the vulva, at its extremity; [the meatus of the vagina:] and the other is that which closes upon the مَآء [or seminal fluid] and opens for the menstrual discharge; [the os uteri:] (K:) or, as some say, the other is that whence the urine is emitted; [the meatus urinarius: but the former is the right explanation: and hence] one says, مَآء

النُّطْفَةُ فِى حَلْقَةِ الرَّحِمِ (tropical:) The seminal fluid fell into the entrance of the womb. (TA.) [Hence also,] حَلْقَةُ الدُّبُرِ (assumed tropical:) The anus; syn. حِتَارُهُ and شَرَجُهُ. (Mgh in art. شرج.) [See also خَاتَمٌ, last sentence but two.] b3: حَلْقَةٌ also signifies A brand upon camels, (K, TA,) of a round form, like the حلقة [or ring] of a door. (TA.) b4: And A coat of mail: [because made of rings:] (K:) or coats of mail: (S, Mgh:) or arms, or weapons, in general, (M, Mgh, Msb,) and coats of mail, and the like. (M, TA.) It is said in a trad., إِنَّكُمْ

أَهْلُ الحَلْقَةِ والحُصُونِ [Verily ye are people of the coat of mail, &c., and of fortresses]. (TA.) b5: And A rope. (K, TA.) b6: And, of a vessel, (Az, K,) and of a watering-trough, (Az,) (tropical:) The portion that remains vacant after one has put in it somewhat (Az, K) of food or beverage, up to the half; the portion that is above the half being thus called: (Az:) [or] of a wateringtrough, (tropical:) the fulness; or less than that. (Aboo-Málik, K.) One says, وَفَّيْتُ حَلْقَةَ الحَوْضِ and الإِنَآءَ (tropical:) [I filled up the حلقة of the watering-trough and of the vessel]. (Az, TA.) حِلْقَةٌ: see حَلْقَةٌ.

حَلَقَةٌ: see حَلْقَةٌ, in three places.

حَلِقَةٌ: see حَلْقَةٌ.

حَلْقَى: see 1, in six places.

حَلْقِىٌّ [Of, or relating to, the حَلْق; faucial; guttural]. الحُرُوفُ الحَلْقِيَّةُ [The faucial, or guttural, letters] are six; namely, ء and ه, to which are appropriated the furthest part of the حَلْق; and ع and ح, to which are appropriated the middle thereof; and غ and خ, to which are appropriated the nearest part thereof. (TA.) بُسْرٌ حُلْقَانُ (assumed tropical:) Ripening dates that have become ripe as far as the حَلْق; which is said by some to be near the base: (TA:) or that have begun to be ripe (K in art. حلقن) next the base; (TA in that art.;) and so ↓ رُطَبٌ مُحَلْقِمٌ; and a single date in that state is termed ↓ رُطَبَةٌ حُلْقَامَةٌ: (K in art. حلقم:) or ripening dates that have become ripe to the extent of two thirds; as also ↓ مُحَلْقِنٌ, (S, K,) and ↓ مُحَلِّقٌ, (K, TA,) like مُحَدِّثٌ: (TA:) [in the CK مُحَلَّق, like مُعَظَّم:]) and the last signifies, (K,) accord. to Ibn-'Abbád, (TA,) dates partly ripe (K, TA) and partly unripe: (TA:) n. un. with ة: (S, K:) such dates are also termed ↓ حَوَالِيقُ, held by ISd to be a kind of rel. n., [as though pl. of حَالِقَةٌ,] though the reason of the insertion of the ى in this word, he says, was unknown to him: (TA:) and ↓ رُطَبٌ حُلْقَانِىٌّ: (TA from a trad.:) the pl. of مُحَلِّقٌ is مَحَالِيقُ. (TA.) حُلْقُومٌ: see حَلْقٌ, in two places.

رُطَبَةٌ حُلْقَامَةٌ: see حُلْقَانٌ.

رُطَبٌ حُلْقَانِىٌّ: see حُلْقَانٌ.

حَلَاقِ, (S, K,) indecl., with kesr for its termination, because changed from its original form, which is حَالِقَةٌ, of the fem. gender, and an epithet in which the quality of a subst. is predominant; (S;) (tropical:) Death (S, K, TA) that peels [people] off; (TA;) as also حَلَاقٌ, (K,) allowed by Ibn-'Abbád; and, accord. to the Tekmileh, ↓ حِلَاقٌ also. (TA.) One says, سُقُوا بِكَأْسِ حَلَاقِ (tropical:) [They were given to drink the cup of death]. (ISd, TA.) [See also جَعَارِ.]

حُلَاقٌ Pain in the حَلْق [or fauces]. (S, K.) حِلَاقٌ: see حَلَاقِ.

رَأْسٌ حَلِيقٌ i. q. ↓ مَحْلُوقٌ [A shaven head]: (ISd, TA:) and شَعَرٌ حَلِيقٌ [hair shaven off]: (Az, S:) and لِحْيَةٌ حَلِيقٌ [a beard shaven off]; not حَلِيقَةٌ: (Az, S, K:) and ↓ عَنْزٌ مَحْلُوقَةٌ [a shorn she-goat]. (Az, S.) The pl. of حَلِيقٌ is [حَلْقِى and] حِلَاقٌ. (TA.) حُلَاقَةٌ Shorn hair of a goat. (S, K.) حَلَّاقٌ: see what next follows.

حَالِقٌ [Shaving: and] a shaver; (S, TA;) and a shearer of goats: (T, TA:) pl. حَلَقَةٌ: (T, S, K:) and ↓ حَلَّاقٌ is syn. with حَالِقٌ; (TA;) [or has an intensive signification, or denotes frequency of the action.] The saying لَا تَفْعَلْ ذَاكَ أُمُّكَ حَالِقٌ means [Do not thou that:] may God cause thy mother to be bereft of her child so that she shall shave off her hair. (S.) And حَالِقَةٌ occurs in a trad. as an epithet applied to a woman cursed by Mohammad; (TA;) meaning One who shaves off her hair in the case of an affliction: (K, TA:) or who shares her face for the sake of embellishment. (TA.) It is also applied to a wound on the head (شَجَّةٌ) That scrapes off the skin from the flesh. (TA in art. دمغ.) b2: (tropical:) Sharp; applied to a knife: (TA:) and so ↓ حَالُوقَةٌ; applied to a sword; and also to a man. (Ibn-'Abbád, K.) [Hence, perhaps,] فُلَانٌ حَالِقٌ إِلَىَّ بِعَيْنِهِ (assumed tropical:) Such a one is looking at me intently, or sharply; as also ↓ مُحَلِّقٌ. (T, TA in art. زنر.) b3: (assumed tropical:) Quick, or swift; and light, active, or agile. (TA.) b4: (assumed tropical:) Lean, or light of flesh; slender, and lean; or lean, and lank in the belly. (TA.) b5: Accord. to A'Obeyd and the K, it means An udder: and accord. to the K, it means also full: (TA:) but it is an epithet applied to an udder; and thus applied, it has this latter meaning, i. e. (tropical:) full; (T, S, TA;) so ISd thinks; (TA;) as though the milk in it reached to its حَلْق: (S, TA:) or big, so that it rubs off the hair of the thighs by reason of its bigness: (TA:) and it has also the contr. meaning; (T, TA;) raised (IAar, T, Kr, ISd, TA) towards the belly, (Kr, ISd, TA,) and contracted, (T, Kr, ISd, TA,) so that its milk has become scanty, (IAar, T, TA,) or has gone away: (Kr, ISd, TA:) pl. حُلَّقٌ and حَوَالِقُ (S, TA) and حَلَقَةٌ. (TA. [The last is mentioned as pl. of حالق in the latter sense.]) Accord. to As, أَصْبَحَتْ ضَرَّةُ النَّاقَةِ حَالِقًا means (assumed tropical:) The she-camel's udder became nearly full. (TA.) And one says نَاقَةٌ حَالقٌ meaning A she-camel having much milk: (TA:) or having great abundance of milk, and a large udder: and ↓ إبِلٌ مُحَلِّقَةٌ camels having much milk: (En-Nadr, TA:) and the pl. of حالق is حَوَالِقُ and حُلَّقٌ. (TA.) b6: (tropical:) A high mountain, (S, K, TA,) rising above what surrounds it, and without vegetable produce: or, as some say, a mountain having no vegetable produce; as though it were shaven, or shorn; of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ: but Z says that it is from حَلَّقَ, said of a bird: (TA:) and a high, or an overtopping or overlooking, place. (S.) One says also, هَوَى مِنْ حَالِقٍ, meaning (assumed tropical:) He fell from a high to a low place. (Har p. 37.) And its pl. حُلُقٌ signifies (assumed tropical:) The vacant spaces between heaven and earth. (TA.) A2: (tropical:) Unlucky (K, TA) to a people; as though peeling them; and so ↓ حَالِقَةٌ, accord. to the copies of the K; but correctly ↓ حَالُوقَةٌ, as in the O and Tekmileh. (TA.) A3: A tendril, or twining portion, of a grape-vine, (S, K, TA,) and of a colocynth and the like, (TA,) hanging to the shoots: (S, K, TA:) because it has a circular form, like a حَلْقَة [or ring]. (T, TA.) حَالِقَةٌ [an epithet (being fem. of حَالِقٌ q. v.) in which the quality of a subst. predominates] (tropical:) A year of drought, barrenness, or dearth: so in the saying, وَقَعَتْ فِيهِمْ حَالِقَةٌ لَا تَدَعُ شَيْئًا إِلَّا أَهْلَكَتْهُ (tropical:) [A year of drought, &c., happened among them, not leaving anything without its destroying it]. (TA.) b2: And الحَالِقَةُ (tropical:) The cutting, or abandoning, or forsaking, of kindred, or relations; syn. قَطِيعَةُ الرَّحِمِ; (Khálid Ibn-Jenebeh, K, TA;) and mutual wronging, and evil-speaking: (Khálid Ibn-Jenebeh, TA:) or that which destroys, and utterly cuts off, religion; like as the razor utterly cuts off hair: occurring in a trad., in which البَغْضَآءُ [i. e. vehement hatred] and الحَالِقَةُ are termed the disease of the nations (دَآءُ الأُمَمِ). (TA.) b3: See also حَالِقٌ, last sentence but one.

حَالُوقَةٌ: see حَالِقٌ, fifth sentence, and last sentence but one.

حَوَالِيقُ: see حُلْقَانٌ مِحْلَقٌ A razor; (K;) the instrument of shaving. (TA.) b2: [Hence,] كِسَآءٌ مِحْلَقٌ (S, K) (assumed tropical:) A very rough [garment of the kind called] كساء; (K, TA;) as though it shaved off the hair, (S, K,) by reason of its roughness: pl. مَحَالِقُ. (S.) المُحَلَّقُ The place of the shaving of the head, in [the valley of] Minè. (Lth, K.) A2: مُحَلَّقَةٌ, applied to camels: see حَلَقٌ.

مُحَلِّقٌ: see حُلْقَانٌ: b2: and حَالِقٌ, in two places. b3: Also A vessel less than full. (K.) b4: (assumed tropical:) Lean, or emaciated; applied to sheep or goats. (Ib-'Abbád, K.) b5: فَلَاةٌ مُحَلِّقٌ (assumed tropical:) A desert in which is no water. (TA.) مَحْلُوقٌ: see حَلِيقٌ, in two places.

مُحَلْقِمٌ: see حُلْقَانٌ.

مُحَلْقِنٌ: see حُلْقَانٌ.
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Entries related to the term حسك from Arabic dictionaries:

حسك

حسك

1 حَسِكَ عَلَىَّ, (S, K,) aor. ـَ (K,) inf. n. حَسَكٌ, (S,) (tropical:) He bore rancour, malevolence, malice, or spite, against me; and enmity: (S:) or he was angry with me. (K, TA.) 2 حسّك, inf. n. تَحْسِيكٌ, (assumed tropical:) He was, or became, niggardly, tenacious, or avaricious. (Sh, IAth.) 4 أَحْسَكَتِ النَّفَلَةُ The plant of the species termed نَفَل [q. v.] put forth a حَسَكَة, i. e. a prickle. (TA.) حَسَكٌ [is applied, app. in the classical language, as it is in the present day, to Various species of thistle, and other prickly plants: also to the heads of thistles and the like: and particularly to the caltrop, or tribulus: and hence the explanations here following:] the حَسَك [or prickly heads] of the [plant called] سَعْدَان: (S:) or a certain herb, (Aboo-Ziyád, Mgh, TA,) inclining to yellowness, (Aboo-Ziyád, TA,) having [a head of] prickles of rounded form: (Aboo-Ziyád, Mgh, TA:) seldom, or never, does any one walk upon it, when it has dried up, without putting upon his feet boots or sandals: and the ants transport its produce [or heads] to their nests: (Aboo-Ziyád, TA:) a certain plant, the produce [or head] whereof (which is rough [or prickly], TA) clings to the wool of sheep, (K,) and to the fur of camels, in their places of pasturing: (TA:) its leaves are like those of purslane (الرِّجْلَة), or narrower, and at its leaves are compact and hard prickles, having three forks: [hence it seems to be a species of three-horned caltrop: or for “ three,” we should perhaps read four: (see another application of the word in what follows:)] the drinking [of an infusion] thereof has the effect of crumbling the stone of the kidneys and bladder; and the drinking of the expressed juice of its leaves is good for the venereal faculty, and for difficulty in the discharge of urine, and for the bite of vipers; and the sprinkling it in the dwelling kills fleas: (K:) also, accord. to Aboo-Nasr, the produce of the [plant called] نَفَل: (TA:) and sharp. hard prickles or thorns: (TA in art. مسك:) n. un. with ة: (S, Mgh:) which some hold to apply to any fruit, or produce, of a plant, that is of the kind termed عُقْدَةٌ [i. e. forming a compact and roundish head]; and hence, to the pod of the cotton-plant: and it also signifies a prickle, or thorn. (TA.) [Hence,] ↓ إِنَّهُ لَحَسَكَةٌ (tropical:) Verily he is rough. (A, TA.) and إِنَّهُمْ لَحَسَكٌ أَمْرَاسٌ (assumed tropical:) Verily they are strong: and of one person you say مَرِسٌ ↓ حَسَكَةٌ. (TA.) and مَسَكَةٌ ↓ هُوَ حَسَكَةٌ (tropical:) He is courageous: (K and TA in art. مسك:) and of a number of persons you say حَسَكٌ مَسَكٌ. (TA in that art., q. v.) [See also حَسِكٌ.] b2: See also حَسِيكَةٌ b3: Also [(assumed tropical:) Caltrops, as meaning] a kind of instrument used in war, (S, K,) made like the حَسَك mentioned in the first sentence of this paragraph, (S,) or like the prickles of the حَسَك, (K,) of iron, (S, K,) or of canes, (K,) and sometimes of wood, (TA,) and cast, (K,) or set up, (TA,) around the army, (K, TA,) in the ways of the horses. (TA.) b4: And (tropical:) Rancour, malevolence, malice, or spite; and enmity; (K, TA;) as also ↓ حَسَكَةٌ, (K,) and ↓ حَسِيكَةٌ and ↓ حُسَاكَةٌ. (S, K. [The last in the CK written حَساكَة; but expressly said in the TA to be with damm, and so written in copies of the S and K.]) You say, ↓ فِى صَدْرِهِ عَلَىَّ حَسِيكَةٌ and ↓ حُسَاكَةٌ [In his bosom is rancour, &c., against me]. (S.) حَسِكٌ (assumed tropical:) Affected with rancour, malevolence, malice, or spite; and enmity: (TA:) or angry. (K.) You say, إِنَّهُ لَحَسِكُ الصَّدْرِ عَلَى فُلَانٍ (assumed tropical:) Verily he is affected with rancour, &c., of the bosom against such a one. (TA.) b2: حَسِكٌ مَرِسٌ (assumed tropical:) Courageous [and strong]; not to be attempted [in fight]. (A, TA.) [See also حَسَكٌ.]

حَسَكَةٌ: see حَسَكٌ, (of which it is properly the n. un.,) in four places.

حِسْكِكٌ: see حَسِيكَةٌ.

حُسَاكَةٌ: see حَسَكٌ, last two significations.

حُسِيكَةٌ: see حَسَكٌ, last two significations. b2: Also, (S, IF, K,) and ↓ حِسْكِكٌ, (K,) so accord. to Az, on the authority of Lth, but in the 'Eyn, and also in the Moheet, as Sgh says, ↓ حَسَكٌ, which (SM says) is probably a mistranscription, (TA,) The hedge-hog: ('Eyn, S, K:) or a large hedge-hog. (TA.)
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Entries related to the term حرم from Arabic dictionaries:

حرم

حرم

1 حَرُمَ, (S, Msb, K,) aor. ـُ (K,) inf. n. حُرْمٌ (Msb, K) and حُرُمٌ (Msb) and حُرْمَةٌ (IKoot, S, Msb) and حِرْمَةٌ (IKoot, Msb) and حَرَامٌ, (Msb, K,) It (a thing, S, Msb) was, or became, forbidden, prohibited, or unlawful, (Msb,) عَلَيْهِ to him. (S, K.) And حَرُمَتِ الصَّلَاةُ, (S, Msb, K,) inf. n. حُرْمٌ (S, K) and حُرُمٌ (K,) and حُرُومٌ; (Az, TA;) and حَرِمَت, (S, Msb, K,) aor. ـَ inf. n. حَرَمٌ [in the CK حَرْم] and حَرَامٌ; (Msb, K, TA;) Prayer was, or became, forbidden, prohibited, or unlawful, (Msb,) عَلَيْهَا to her; (T, S, K;) namely, a woman (T, S, K) menstruating. (S.) and حَرُمَ السَّحُورُ عَلَى الصَّائِمِ [The meal before daybreak was, or became, forbidden to the faster]. (K.) And حَرُمَتِ المَرْأَةُ عَلَى زَوْجِهَا, aor. ـُ inf. n. حُرْمٌ and حَرَامٌ, [The woman was, or became, forbidden to her husband.] (Az, TA.) b2: [Also It (a place, a possession, a right, an office or a function, a quality, a command or an ordinance, &c.,) and he, (a person,) was, or became, sacred, or inviolable, or entitled to reverence, respect, or honour; whence several applications of its part. n. حَرِيمٌ, q. v.]

A2: حَرَمَهُ الشَّىْءَ, aor. ـِ (S, Msb, K;) and حَرِمَهُ الشئ, aor. ـَ (K;) inf. n. حَرِمٌ (S, Msb, K) and حِرْمٌ and حَرِمَةٌ (K) and حِرْمَةٌ and حِرْمَانٌ (S, Msb, K) and حَرِيمَةٌ (S, K) and حَرِيمٌ (K) and مَحْرَمَةٌ; (Har p. 69;) and ↓ احرمهُ الشئ, (S, Msb, K,) but this last is of weak authority; (K;) He denied him, or refused him, the thing; (S, K;) he refused to give him the thing: (TA:) he rendered him hopeless of the thing: (PS:) accord. to the T, حِرْمٌ signifies the act of denying or refusing [a thing]; and حِرْمَةٌ is the same as حِرْمَانٌ; (TA;) which signifies [also the denying, or refusing, a thing; or] the rendering unprosperous, or unfortunate; (KL;) [and frequently, as inf. n. of the pass. v. حُرِمَ, the being denied prosperity; privation of prosperity; ill-fatedness: see its syn. حُرْفٌ.]

A3: حَرِمَتْ, aor. ـَ inf. n. حِرَامٌ; (K;) and ↓ استحرمت; (S, K;) said of a female cloven-hoofed animal, She desired the male: (S, K:) accord. to El-Umawee, (S,) likewise said of a she-wolf and of a bitch: (S, K:) and sometimes also said of a she-camel: but mostly of a ewe or she-goat. (TA.) A4: حَرِمَ, aor. ـَ (S, K,) inf. n. حَرَمٌ, (S,) accord. to Az and Ks, (S,) He was overcome in contending for stakes, or wagers, in a game of hazard, (S, K,) not having himself overcome therein. (K.) A5: Also حَرِمَ, aor. ـَ (K,) inf. n. حَرَمٌ, (TA,) He persisted; or persisted obstinately; or persisted in contention, litigation, or wrangling; or he contended, litigated, or wrangled. (K.) 2 حرّمهُ, inf. n. تَحْرِيمٌ, (S, Msb, K,) said of God, (K,) and of a man, (S, Msb,) He forbade it, prohibited it, or made it unlawful, (S, Msb, K, *) عَلَيْهِ to him; (S;) as also ↓ احرمهُ, (S, * Msb, K,) inf. n. إِحْرَامٌ. (S.) The saying اَللّٰهُ أَكْبَرُ at the commencement of prayer is termed تَكْبِيرَةُ التَّحْرِيمِ [The تكبيرة of prohibition], because it prohibits the person praying from saying and doing anything extraneous to prayer: and it is also termed ↓ تكبيرةُ الإِحْرَامِ, meaning the تكبيرة of entering upon a state of prohibition by prayer. (TA.) It is said in a trad., of Ibn-'Abbás, إِذَا حَرَّمَ الرَّجُلُ امْرَأَتَهُ فَهِىَ يَمِينٌ يُكَفِّرُهَا [When the man declares his wife to be forbidden to him, it is an oath, which he must expiate]: for the تَحْرِيم of a wife and of a female slave may be without the intention of divorce. (TA.) and حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِى, occurring in another trad., [lit. I have forbidden myself wrongdoing, said by Mohammad,] means I am far above wrongdoing. (TA.) تَحْرِيمٌ [as the inf. n. of حُرِّمٌ] means The being refractory, or untractable; [as though forbidden to the rider;] whence مُحَرَّمٌ [q. v.] applied to a camel. (TA.) b2: [Also He made, or pronounced, it, or him, sacred, or inviolable, or entitled to reverence or respect or honour; whence المُحَرَّمُ applied to the حَرَم of Mekkeh, &c:] he, or it, made him, or it, to be reverenced, respected, or honoured. (KL.) A2: He bound it hard; namely, a whip. (KL.) b2: He tanned it incompletely [so that it became, or remained, hard]; namely, a hide. (KL.) A3: See also 4, in two places.4 احرام, [inf. n. إِحْرَامٌ,] He entered upon a thing [or state or time] that caused what was before allowable, or lawful, to him to be forbidden, or unlawful. (S, * Msb. [See also 5.]) And hence, (S, Msb,) He purposed entering upon the performance of the حَجّ or the عُمْرَة: (Msb:) or he (the performer of the حَجّ or the عُمْرَة) entered upon acts whereby what was allowable, or lawful, to him became forbidden, or unlawful; (K, TA;) as venereal intercourse, and the anointing of oneself, and wearing sewed garments, and hunting and the like: (TA:) you say, احرام بِالحَجِّ and بِالعُمْرَةِ, because what was allowable to the person became forbidden; as the killing of objects of the chase, and [venereal intercourse with] women. (S.) And He entered into the حَرَم, i. e. Mekkeh or El-Medeeneh, (K, TA,) or the sacred territory of cither of those cities: (TA:) or he entered into a sacred, or an inviolable, state; or into a state of security or safety, (S, K, TA,) being assured by a compact, or bond, that he should not be attacked [&c.]: (TA:) or it signifies, (K,) or signifies also, (S,) he entered upon a sacred month; (S, Msb, K;) and so ↓ حرّم, (K, TA, [in the CK حَرَمَ,]) inf. n. تَحْرِيمٌ. (TA.) And He entered [as a subject] into the covenanted state of security of the government of the Khaleefeh. (TA.) 'Omar said, الصِّيَامُ إِحْرَامٌ [Fasting is a state of prohibition], because the faster is prohibited from doing that which would break his fast. (Sh, TA.) And الرَّجُلُ يُحْرِمُ فِى

الغَضَبِ, a saying of El-Hasan, means The man swears in anger, because he becomes prohibited thereby (بِهِ ↓ لِتَحَرُّمِهِ) [from doing, or refraining from, a thing]. (TA.) See also 2, second sentence. b2: احرام عَنْهُ He refrained from it [as though he were prohibited from doing it]. (ElMufaddal, TA.) A2: احرمهُ: see 2, first sentence. b2: See also 1.

A3: Also He overcame him in contending for stakes, or wagers, in a game of hazard; (Az, Ks, S, K;) and so ↓ حرّمهُ, (K,) inf. n. تَحْرِيمٌ. (TA.) 5 تحرّم [He became in a state of prohibition]: see 4. [Thus it is similar to 4 in the first of the senses assigned to this latter above. Like as you say, احرم بِالحَجِّ and بِالعُمْرَةِ, so] you say, تحرّم بِالصَّلَاةِ [He became in a state of prohibition by prayer; i. e.] he pronounced the تَكْبِير [or تَكْبِيرَةُ التَّحْرِيمِ, also termed تَكْبِيرَةُ الإِحْرَامِ, (see 2,)] for prayer; he entered upon prayer. (MA.) b2: [Also He protected, or defended, himself.] Yousay, تحرّم مِنْهُ بِحُرْمَةٍ, meaning تمنّع and تحمّى

[He protected, or defended, himself] بِذِمَّةٍ [by a compact, or covenant, whereby he became in a state of security or safety, or by a promise, or an assurance, of security or safety]; (K;) or بِصُحْبَةٍ

[by companionship]; or بِحَقٍّ [by a right, or due]. (TA.) And تحرّم بِصُحْبَتِهِ [He protected, or defended, himself by his companionship: or, as explained in the PS, he sought protection, or security, by his companionship]. (S.) b3: Also [He was, or became, entitled to reverence, respect, or honour; or] he possessed what entitled him to reverence, respect, or honour. (KL.) 8 احترمهُ He held him in reverence, respect, or honour; he reverenced, respected, or honoured, him. (MA.) [See حُرْمَةٌ. Golius and Freytag explain اِحْتَرَمَ as meaning “ Dignitate et præsidio venerabilis fuit: ” but it is the pass., اُحْتُرِمَ, that has this meaning; or rather, he was held in reverence, &c.; was reverenced, &c.]10 استحرم [He deemed himself in a state of prohibition]. It is said in a trad., of Adam, اِسْتَحْرَمَ بَعْدَ مَوْتِ ابْنِهِ مِائَةَ سَنَةٍ لَمْ يَضْحَكْ [He deemed himself in a state of prohibition, after the death of his son, a hundred years, not laughing]: from أَحْرَمَ signifying “ he entered into a sacred, or an inviolable, state. ” (TA.) A2: استحرمت, said of a female cloven-hoofed animal, &c.: see 1.

حَرْمٌ: see حِرْمٌ.

حُرْمٌ The state of إِحْرَام (Az, S, K) on account of the performance of the حَجّ or the عُمْرَة; (Az, TA;) as also ↓ حِرْمٌ. (K in art. حل. [See 4 in the present art.]) Hence the saying, فَعَلَهُ فِى حُلِّهِ وَحُرْمِهِ, and ↓ فِى حِلِّهِ وَ حِرْمِهِ, He did it when he was free from احرام and when he was in the state of احرام. (K in art. حل.) And hence the saying of 'Áïsheh, respecting Mohammad, كُنْتُ أُطَيِّبُهُ لِحُلِّهِ وَحُرْمِهِ, i. e. [I used to perfume him when he was free from احرام and] when he was in the state of احرام: (S, Msb: *) or when he became free from احرام and when he performed the ablution and desired to enter upon the state of احرام for the حَجّ or the عُمْرَة. (Az, TA.) [حُرْمُكَ in copies of the K, explained as meaning نِسَاؤُكَ وَ مَا تَحْمِى, is a mistranscription for حُرَمُكَ: see حُرْمَةٌ.]

حِرْمٌ: see حُرْمٌ, in two places.

A2: See also حَرَامٌ, in two places. b2: وَ حِرْمٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ, (S, * K, * TA,) in the Kur [xxi. 95], (TA,) thus read by some, (S, TA,) means وَاجِبٌ [i. e. It is a necessary lot of the people of a town that we have destroyed that they shall not return] (S, K, TA) to their present state of existence: (TA:) so explained by Ks, (S, TA,) and by I'Ab and Fr and Zj: (TA:) some read ↓ حَرْمٌ: (Bd:) the people of El-Medeeneh read ↓ حَرَامٌ; meaning forbidden; and accord. to this reading and meaning, لا is redundant: (TA:) [or حَرَامٌ in this instance is syn. with وَاجِبٌ, like حِرْمٌ; for it is said that] the explanation of Ks is confirmed by the saying of 'Abd-er-Rahmán Ibn-Jumáneh [in the TA حمانة, app. for جُمَانَة,] ElMuháribee, a Jáhilee, لَا أَرَى الدَّهْرَ بَاكِيًا ↓ فَإِنَّ حَرَامًا عَلَى شَجْوِهِ إِلَّا بَكِيتُ عَلَى عَمْرٍو [For it is a necessary thing that I should not ever see one weeping for his sorrow but I should weep for 'Amr]. (TA.) حَرَمٌ: see حَرَامٌ, with which it is sometimes syn., like as زَمَنٌ is with زَمَانٌ. (S, Msb, TA.) b2: [Hence,] الحَرَمُ The حَرَم [or sacred territory] of Mekkeh, (Lth, Az, Msb, * K,) upon the limits of which were set up ancient boundary-marks [said to have been] built by Abraham; (Az, TA;) also called حَرَمُ اللّٰهِ and حَرَمُ رَسُوِلِ اللّٰهِ (K) and ↓ المُحَرَّمُ: (Lth, K:) also the حَرَم of El-Medeeneh: (Msb:) [and Mekkeh itself: and El-Medeeneh itself:] and الحَرَمَانِ [the sacred territory of Mekkeh and that of El-Medeeneh: and] Mekkeh [itself] and El-Medeeneh [itself]: pl. أَحْرَامٌ: (K:) and حَرَمُ اللّٰهِ is also applied to Mekkeh [itself]. (S.) b3: See also حَرِيمٌ, in two places.

حَرِمٌ: see حَرَامٌ, with which it is syn. (TA.) Zuheyr says, وَ إِنْ خَلِيلٌ يَوْمَ مَسْأَلَةٍ

يَقُولُ لَا غَائِبٌ مَالِى وَ لَا حَرِمُ [And if a friend come to him, on a day of solicitation, he says, My cattle are not, or my property is not, absent, nor forbidden, or refused]: (S, IB, TA:) [in the S, this is cited as an ex. of حَرِمٌ as syn. with حِرْمَانٌ, which is an inf. n. of حَرَمَهُ, q. v.: but] IB says that حَرِم means مَمْنُوع: (TA:) يقول in this verse is marfooa though commencing an apodosis, because meant to be understood as put before [in the protasis], accord. to Sb; as though the poet said, يَقُولُ إِنْ أَتَاهُ خَلِيلٌ: accord. to the Koofees, it is so by reason of فَ understood. (S, TA.) حُرْمَةٌ The state of being forbidden, prohibited, or unlawful: (KL:) [and of being sacred, or inviolable; sacredness, or inviolability: (see حَرُمَ, of which it is an inf. n.:)] and the state of being revered, respected, or honoured. (KL.) See also مَحْرَمٌ. b2: Also, (Az, Mgh, Msb, K,) and ↓ حُرُمَةٌ, (Mgh, K,) and ↓ حُرَمَةٌ, (K,) Reverence, respect, or honour; (Az, K, TK;) a subst. from اِحْتِرَامٌ, (Mgh, Msb,) like فُرْقَةٌ from اِفْتِرَاقٌ; (Msb;) and ↓ مَحْرَمٌ signifies the same; but properly, a place of حُرْمَة: (Mgh:) pl. of the first حُرَمَاتٌ and حُرُمَاتٌ and حُرْمَاتٌ, like غرفات pl. of غُرْفَةٌ. (Msb) When a man has relationship [to us], and we regard him with bashfulness, we say, لَهُ حُرْمَةٌ [Reverence, &c., is due to him; or is rendered to him]. (Az, TA.) And we say, لِلْمُسْلِمِ عَلَى

المُسْلِمِ حُرْمَةٌ [Reverence, &c., to the Muslim is incumbent on the Muslim]. (Az, TA.) b3: Also A thing that should be sacred, or inviolable; (S, Msb, K;) and so ↓ مَحْرَمَةٌ and ↓ مَحْرُمَةٌ (S, Msb) and ↓ مَحْرَمٌ: (Msb:) as, for instance, a man's honour, or reputation: (TK:) a thing which one is under an obligation to reverence, respect, or honour [and defend]: (Jel in ii. 190:) a thing of which one is under an obligation to be mindful, observant, or regardful: (Bd ibid.:) [everything that is entitled to reverence, respect, honour, or defence, in the character and appertenances of a person: a thing that one is bound to do, or from which one is bound to refrain, from a motive of reverence, respect, or honour: (see the next sentence:) and any attribute that renders the subject thereof entitled to reverence, respect, or honour:] the pl. of حُرْمَةٌ is حُرُمَاتٌ (Bd and Jel ubi suprà, and TA) [and حُرَمَاتٌ and حُرْمَاتٌ, as above,] and حُرَمٌ; (Msb;) and that of ↓ مَحْرَمٌ [and ↓ مَحْرَمَةٌ and ↓ مَحْرُمَةٌ] is مَحَارِمُ; (Msb;) and مَحْرَمَاتٌ and مَحْرُمَاتٌ [also] are pls. of ↓ مَحْرَمَةٌ and ↓ مَحْرُمَةٌ. (As, S.) حُرُمَاتُ اللّٰهِ means [The inviolable ordinances and prohibitions of God: or] the ordinances of God, and other inviolable things: (Bd and Jel * in xxii. 31:) or what it is incumbent on one to perform, and unlawful to neglect: (Zj, K:) or all the requisitions of God relating to the rites and ceremonies of the pilgrimage and to other things: (Ksh in xxii. 31:) or the حَرَم [or sacred territory] and the requisitions relating to the pilgrimage: (Bd ubi suprà:) or the requisitions relating to the pilgrimage in particular: (Ksh ubi suprà:) or the Kaabeh and the sacred mosque and the sacred territory and the sacred month and the person who is in the state of إِحْرَام: (Ksh and Bd ibid.:) or the inviolability (حُرْمَة) of the sacred territory and of the state of إِحْرَام and of the sacred month: (TA:) or Mekkeh and the pilgrimage and the عُمْرَة, and all the acts of disobedience to God which He has forbidden: (Mujáhid, TA:) or [simply] the acts of disobedience to God. ('Atà, TA.) b4: and [hence, because it should be regarded as sacred, or inviolable,] i. q. ذِمَّةٌ [A compact, a covenant, or an obligation; and particularly such as renders one responsible for the safety, or safe-keeping, of a person or thing, or for the restoration of a thing, or for the payment of a sum of money, &c.; or by which one becomes in a state of security or safety: and simply responsibility, or suretiship: and security, or safety; security of life and property; protection, or safeguard; a promise, or an assurance, of security, safety, protection, or safeguard; indemnity; or quarter: or an obligation, a duty, or a right, or due, that should be regarded as sacred, or inviolable, or the nonobservance of which is blameable]. (K.) b5: and [hence also] A man's حُرَم [i. e. his wives, or women under covert,] and his family: (S:) and [in like manner the pl.] حُرَمٌ, accord. to the K حُرْمٌ, but correctly like زُفَرٌ, (TA,) a man's wives, or women [under covert], (K, TA,) and his household, or family, (TA,) and what he protects, or defends; as also مَحَارِمُ, of which the sing. is ↓ مَحْرُمَةٌ and ↓ مَحْرَمَةٌ: (K, TA:) and hence حُرْمَةٌ is applied by the vulgar to signify a wife. (TA.) [In Har, p. 377, a man's حُرْمَة is said to mean his حَرَم and his family: and in p. 489, a man's حَرَم is said to mean his family and his wives and those whom he protects, or defends. See also حَرِيمٌ.] b6: Also A share, portion, or lot; syn. نَصِيبٌ. (K.) حِرْمَةٌ (K) and ↓ حَرَمَةٌ (Lh, S, K) The desire of a female cloven-hoofed animal, (K,) or of a ewe, or she-goat, (S,) and of a she-wolf and of a bitch, (K,) for the male: (S, K:) حَرَمَةٌ in ewes, or she-goats, is like ضَبَعَةٌ in she-camels, and حِنَآءٌ in ewes. (S.) It is also used, in a trad., in relation to male human beings. (K.) It is said in a trad., respecting those whom the hour [of the resurrection] shall overtake, تُبْعَثُ عَلَيْهِمُ الحِرْمَةُ وَ يُسْلَبُونَ الحَيَآءَ, i. e. Venereal desire [shall be made to befall them, and they shall be bereft of shame]. (S.) حَرَمَةٌ: see what next precedes.

حُرَمَةٌ: see حُرْمَةٌ.

حُرُمَةٌ: see حُرْمَةٌ.

حَرْمَى, applied to a female cloven-hoofed animal, (K,) or to a ewe, or she-goat, (S,) and to a she-wolf and to a bitch, (K,) Desiring the male: pl. حِرَامٌ and حَرَامَى, (S, K,) like عِجَالٌ and عَجَالَى, (S,) or the latter pl. is حُرَامَى; (so accord. to some copies of the K [like عُجَالَى];) as though its masc., if it had a masc., were حَرْمَانُ. (S.) A2: حَرْمَى وَ اللّٰهِ means the same as أَمَا وَ اللّٰهِ [Verily, or now surely, by God]; (K;) as also حَزْمَى وَ اللّٰهِ. (K in art. حزم.) حِرْمِىٌّ, applied to a man, Of, or belonging to, the حَرَم: fem. حِرْمِيَّةٌ. (S, Msb, TA.) [In the TA it is said that Mbr mentions two forms of the epithet حرميّة as applied to a woman: it does not specify what these are; but one seems to be حُرْمِيَّةٌ, for he says that it is from the phrase وَ حُرْمَةِ البَيْتِ

“ by the sacredness of the House ” of God.] Az says, on the authority of Lth, that when they applied the rel. n. from الحَرَمُ to anything not a human being, [as, for instance, to a garment, or piece of cloth,] they said ↓ ثَوْبٌ حَرَمِىٌّ: (Msb:) [but] they also said حِرْمِيَّةٌ, (S,) or سِهَامٌ حِرْمِيَّةٌ, (Msb,) meaning Arrows of the حَرَم: (S, Msb:) and حِرْمِيَّةٌ [also, or قَوْسٌ حِرْمِيَّةٌ,] meaning A bow made of a tree of the حَرَم. (Ham p. 284.) b2: Also A man of the حَرَم whose food was eaten by a pilgrim, and in whose clothes this pilgrim performed his circuiting round the Kaábeh: and a pilgrim who ate the food of a man of the حَرَم, and performed his circuiting round the Kaábeh in this man's clothes: each of these was called the حِرْمِىّ of the other: every one of the chiefs of the Arabs who imposed upon himself hardship, or strictness, in his religious practices had a حرمىّ of the tribe of Kureysh; and when he performed the pilgrimage, would not eat any food but that of this man, nor perform his circuiting round the Kaabeh except in this man's clothes. (TA.) حَرَمِىٌّ: see the next preceding paragraph.

حَرَامٌ Forbidden, prohibited, or unlawful: and sacred, or inviolable; as in the phrases البَيْتُ الحَرَامُ [the Sacred House of God (i. e. the Kaabeh)] and المَسْجِدُ الحَرَامُ [the Sacred Mosque of Mekkeh] and البَلَدُ الحَرَامُ [the Sacred Town or Territory]: (Msb:) contr. of حَلَالٌ; (S;) as also ↓ حَرَمٌ (S, Msb) and ↓ حِرْمٌ (S, Msb, K) and ↓ حَرِمٌ [q. v.] (TA) [and in its primary sense ↓ حَرِيمٌ] and ↓ مَحْرَمٌ: (S, Mgh, Msb:) the pl. [of حَرَامٌ, agreeably with analogy,] is حُرُمٌ; (K;) and ↓ مَحَارِمُ also is a pl. of حَرَامٌ, contr. to rule, (TA,) and signifies things forbidden by God. (K.) See also حِرْمٌ. b2: حَرَامَ اللّٰهِ لَا أَفْعَلُ, (as in some copies of the S,) or حَرَامُ اللّٰه لا افعل, (as in other copies of the S and in the K,) is a saying like يَمِينَ اللّٰهِ لَا أَفْعَلُ, or يَمِينُ اللّٰه لا افعل: (S, K:) it may mean a declaration that the wife or the female slave shall be forbidden [to him who utters it], without the intention of divorcing [thereby the former, or of emancipating the latter; so that it may be rendered, according to the two different readings, I imprecate upon myself, or that which I imprecate upon myself is, what is forbidden of God, if I do it: I will not do such a thing: in like manner, عَلَىَّ الحَرَامُ is often said in the present day]. (TA. [See 2.]) b3: [اِبْنُ حَرَامٍ An illegitimate son: and a disingenuous, or dishonest, person.]

b4: شَهْرٌ حَرَامٌ [A sacred month]: (Msb:) pl. حُرُمٌ. (S, Msb, K.) الأَشْهُرُ الحُرُمُ [The sacred months] (S, * Msb, K) were four; namely, ذُو القَعْدَةِ and ذُو الحِجَّةِ and المُحَرَّمُ and رَجَبٌ; (S, Msb, K;) three consecutive, and one separate: (S, Msb:) in these the Arabs held fight to be unlawful; except two tribes, Khath'am and Teiyi; unless with those who held these months as profane. (S, TA.) b5: حَرَامٌ applied to a man signifies Entering into the حَرَم [or sacred territory of Mekkeh or of El-Medeeneh, or Mekkeh or El-Medeeneh itself]; and is applied also to a woman; and to a pl. number: (TA:) or i. q. ↓ مُحْرِمٌ (S, Msb) as meaning [in, or entering upon, the state of إِحْرَام: i. e. entering upon the performance of those acts of the حَجّ, or of the عُمْرَة, whereby certain things before allowable, or lawful, to him became forbidden, or unlawful; (see 4;) or] purposing to enter upon the performance of the حَجّ or the عُمْرَة: (Msb:) as also ↓ حِرْمٌ: you say, أَنْتَ حِلٌّ and انت حِرْمٌ [Thou art one who has quitted his state of إِحْرَام and thou art in, or entering upon, the state of احرام]: (TA:) the pl. of حَرَامٌ thus applied is حُرُمٌ: (S, Msb:) the fem. of ↓ مُحْرِمٌ is with ة; and the pl. masc.

مُحْرِمُونَ; and the pl. fem. مُحْرِمَاتٌ. (Msb.) b6: See another meaning voce حِرْمٌ.

حِرَامٌ: see حَرِيمٌ.

حَرُومٌ A she-camel that does not conceive when covered. (AA, K. [In the CK, مُغْتاطَة is erro neously put for مُعْتَاطَة.]) حَرِيمٌ: see حَرَامٌ. b2: [Hence,] The appertenances, or conveniences, (حُقُوق and مَرَافِق S, Msb, K,) that are in the immediate environs, (S, Msb,) of a thing, (Msb,) or of a well &c., (S,) or that are adjuncts [or within the precincts] of a house; (K;) because it is forbidden to any but the owner to appropriate to himself the use thereof: (Msb:) or, of a well, the place where is thrown the earth that has been dug out, (K, TA,) and the walking place on either side; in the case of a well dug in a waste land that has no owner, said in a trad. to be forty cubits: (TA: [but see بَدِىْءٌ:]) and of a river, or rivulet, or canal, the place where the mud is thrown out, and the walking-place on each side: (TA:) and of a house, the interior part upon which the door is closed: (Ibn-Wásil ElKilábee, TA:) or the interior part, or middle, (قَصَبَة,) thereof: (T, TA:) [and particularly the women's apartments, and the portion that is for bidden to men who are not related to the women within the prohibited degrees of marriage:] and the court of a mosque: (T, TA:) [and in general,] a place which it is incumbent on one to defend [from intrusion]: (Ham p. 492:) a thing that one protects, and in defence of which one fights; [and particularly, like حُرْمَةٌ as used by the vulgar, a man's wife; and also his female slave; or any woman under covert; and, like حُرَمٌ, pl. of حُرْمَةٌ, as used in the classical language, his wives, or women under covert, and household;] as also ↓ حَرَمٌ: pl. حُرُمٌ, (K,) the pl. of حَرِيمٌ; (TA;) and أَحْرَامٌ, (K,) which is the pl. of ↓ حَرَمٌ. (TA.) b3: A partner, copartner, or sharer. (K.) b4: A friend: so in the saying, فُلَانٌ حَرِيمٌ صَرِيحٌ Such a one is a genuine, or sincere, friend. (TA.) b5: The garment of the مُحْرِم (S, K,) [which he wears during the performance of the حَجّ or the عُمْرَة;] called by the vulgar ↓ إِحْرَامٌ and ↓ حِرَامٌ (TA.) b6: The clothes which the مُحْرِمُون used to cast off, (S, * K, TA,) when, in the time of paganism, they performed the pilgrimage to the House [of God, at Mekkeh], namely, those that were upon them when they entered the حَرَم [or sacred terri tory,] (TA,) and which they did not wear (K, TA) as long as they remained in the حَرَم: (TA:) for the Arabs used to perform their circuiting round the House naked, with their clothes thrown down before them during the circuiting; (T, S, TA;) they saying, “We will not perform the circuiting round the House in clothes in which we have committed sins, or crimes: ” and the woman, also, used to perform the circuiting naked, except that she wore a رَهْط of thongs. (TA.) A poet says, كَفَى حَزَنًا مَرِّى عَلَيْهِ كَأَنَّهُ لَقًى بَيْنَ أَيْدِى الطَّائِفِينَ حَرِيمُ [Sufficiently grievous is my passing by him as though he were a thing thrown away, a cast-off garment of a مُحْرِم, before those performing the circuiting round the Kaabeh]. (S.

حَرِيمَةٌ Anything eagerly desired, or coveted, that escapes one, so that he cannot attain it. (S.) And حَرِيمَةُ الرَّبِّ That which the Lord denies to whomsoever He will. (K.) حَارِمٌ Denying, refusing, or refusing to give. (TA.) b2: هُوَ بِحَارِمِ عَقْلٍ, (so in the copies of the K,) or مَا هُوَ بِحَارِمِ عَقْلٍ, (so in the TA,) means He has intellect, or intelligence: (K:) a phrase mentioned, and thus explained, by Az: and so بِعَارِمِ عَقْلٍ. (TA.) [The right reading is evidently that given in the TA.]

إِحْرَامٌ inf. n. of 4.

A2: See also حَرِيمٌ.

مَحْرَمٌ: see حَرَامٌ, with which it is syn. (S, Mgh, Msb.) [And see an ex. voce حَدٌّ.] b2: See also حُرْمَةٌ, in three places. b3: Also A female relation whom it is unlawful to marry: (T, Msb:) [and such a male relation likewise:] and رَحِمْ مَحْرَمٌ relationship that renders it unlawful to marry. (K.) You say, هِىَ لَهُ مَحْرَمٌ [She is a relation to him such as it is unlawful for him to marry]: and هُوَ لَهَا مَحْرَمٌ and هُوَ مَحْرَمُ مِنْهَا (Mgh) and هُوَ ذُو مَحْرَمٍ مِنْهَا he is one whom it is unlawful for her to marry, (S,) and ذُو رَحِمٍ

مَحْرَمٍ and ذُو رَحِمٍ مَحْرَمٌ, applying محرم as an epithet to رحم and to ذو; (Mgh, Msb;) and ذُو فِى القَرَابَةِ ↓ حُرْمَةٍ: (Ham p. 669:) and in the case of a woman, ذَاتُ رَحِمٍ مَحْرَمٍ. (Msb.) b4: مَحَارِمُ اللَّيْلِ (tropical:) The fearful places of the night, (IAar, S, K, TA,) which the coward is forbidden to traverse. (IAar, S, TA.) [See also مَخَارِمُ, pl. of مَخْرَمٌ.]

مُحْرِمٌ: see حَرَامٌ, in two places: Contr. of مُحِلٌّ: and as such signifying [also] one with whom it is unlawful to fight: (S:) or, as such, whom it is unlawful to slay: (TA in art. حل:) and, as such also, one who has a claim, or covenanted right, to protection, or safeguard. (S in art. حل.) Er-Rá'ee says, قَتَلُوا ابْنِ عَفَّانَ الخَلِيفَةَ مُحْرِمًا (S,) meaning [They slew ('Othmán) Ibn-' Affán, the Khaleefeh,] while entitled to the respect due to the office of Imám and to the [sacred] city and to the [sacred] month: for he was slain [in ElMedeeneh and] in [the month of] Dhu-l-Hijjeh. (Ham p. 310.) And one says, إِنَّهُ لَمُحْرِمُ عَنْكَ Verily he is one whom it is unlawful for thee to harm: (K:) or for whom it is unlawful to harm thee: (IAar, Th:) or whom it is unlawful for thee to harm and for whom it is unlawful to harm thee. (Az, TA.) And مُسْلِمٌ مُحْرِمٌ A Muslim is secure, as to himself and his property, by the respect that is due to El-Islám: or a Muslim refrains from the property of a Muslim, and his honour, or reputation, and his blood. (TA.) b2: One who is at peace with another. (IAar, K.) b3: One who is in the حَرِيم of another. (K.) You say, هُوَ مُحْرِمٌ بِنَا He is in our حَرِيم. (TA.) b4: Fasting, or a faster: because the faster is prohibited from doing that which would break his fast. (TA.) b5: And, for a like reason, Swear ing, or a swearer. (TA.) مَحْرَمَةٌ and مَحْرُمَةٌ pl. مَحَارِمُ (K) and مَحْرَمَاتٌ and مَحْرُمَاتٌ: (As, S:) see each voce حُرْمَةٌ, in four places.

مُحَرَّمٌ [Forbidden, prohibited, or made un lawful: and made, or pronounced, sacred, or in violable, or entitled to reverence or respect or honour]. It is said in a trad., أَمَا عَلِمْتَ أَنَّ الصُّورَةَ مُحَرَّمَةُ, i. e. [Knowest thou not that the face is] forbidden to be beaten? or that it has a title to reverence or respect or honour? (TA.) b2: المُحَرَّمُ The first of the months (S, Msb, K, * TA) of the year (Msb) of the Arabs [since the age of pagan ism]; (TA;) the article ال being prefixed because it is originally an epithet; but accord. to some, it is not prefixed to the name of any other month; or, accord. to some, it may be prefixed to صفر and شوّال: (Msb:) and [in the age of paganism, the seventh month, also called] شَهْرُ اللّٰهِ الأَصَبُّ (K, TA.) [الاصبّ being app. a dial. var. of الأَصَمُّ,] i. e. رَجَبٌ; [for] Az says, the Arabs used to call the month of رَجَب in the age of paganism, الأَصَمُّ and المُحَرَّمُ; and he cites the saying of a poet, أَقَمْنَا بِهَا شَهْرَىْ رَبِيعٍ كِلَاهُمَا وَشَهْرَىْ جُمَادَى وَاسْتَحَلُّوا المُحَرَّمَا [We stayed in it during the two months of Rabeea, both of them, and the two months of Jumádà; and they made El-Moharram to be profane; app. by postponing it, as the pagan Arabs often did]: the Arabs called it thus because they did not allow fighting in it [unless they had postponed it]: (TA:) the pl. is مُحَرَّمَاتٌ (Msb, K) and مَحَارِمُ and مَحَارِيمُ. (K.) b3: See also حَرَمٌ — مُحَرَّمٌ applied to a camel means Refractory, or untractable: (TA:) [or,] thus applied, [like عَرُوضٌ, q. v.,] submissive in the middle part, [but] difficult to be turned about, [i. e. stubborn in the head,] when turned about: (K: [in the CK, الذَّلُولُ الوَسَطُ is erroneously put for الذَّلُولُ الوَسَطِ: in my MS. copy of the K, الذَّلُولُ الوَسط:]) and with ة a she-camel not broken, or not trained: (TA:) or not yet completely broken or trained: (S, TA:) and مُحَرَّمَةُ الظَّهْرِ a she-camel that is refractory, or untractable; not broken, or not trained: in this sense heard by Az from the Arabs. (TA.) b4: (tropical:) A skin not tanned: (K:) or not completely tanned: (S:) or tanned, but not made soft, and not thoroughly done. (TA.) b5: (tropical:) A new whip: (K:) or a whip not yet made soft. (S, A, TA.) b6: (tropical:) An Arab of the desert rude in nature or disposition, chaste in speech, that has not mixed with people of the towns or villages. (TA.) b7: (assumed tropical:) The part of the nose that is soft in the hand. (K.) مَحْرُومٌ Denied, or refused, a gift: (Msb, * TA:) or denied, or refused, good, or prosperity: (Az, K:) in the Kur lxx. 25, (I' Ab, S,) [it has this latter, or a similar, meaning;] i. q. مُحَارَفٌ [q. v.]; (I' Ab, S, K;) who hardly, or never, earns, or gains, anything: (K:) or who does not beg, and is therefore thought to be in no need, and is denied: (Bd:) and who has no increase of his cattle or other property: (K:) opposed to مَزْرُوقٌ: (Az, TA:) accord. to some, who has not the faculty of speech, like the dog and the cat &c. (Har p. 378.) b2: Held in reverence, respect, or honour; reverenced, respected, or honoured; and so ↓ مُحْتَرَمٌ. (KL. [But the latter only is commonly known in this sense.]) مَحَارِمُ an anomalous pl. of حَرَامٌ, q. v.: (TA:) b2: and pl. of مَحْرَمَةٌ and مَحْرُمَةٌ: (K:) b3: and also of المُحَرَّمُ. (K.) مَحَارِيمُ a pl. of المُحَرَّمُ. (K.) مُحْتَرَمٌ [erroneously written in the Lexicons of Golius and Freytag مُحْتَرِمٌ]: see مَحْرُومٌ.
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Entries related to the term برك from Arabic dictionaries:

برك

برك

1 بَرَكَ, (S, Msb, K,) aor. ـُ (S, TA,) inf. n. بُرُوكٌ (S, Mgh, Msb, K) and تَبْرَاكٌ, (K,) said of a camel, (S, Mgh, Msb,) i. q. اِسْتَنَاخَ [i. e. He lay down, or kneeled and lay down, upon his breast, with his legs folded]; (S, K;) he made his breast to cleave to the ground; (Mgh;) he fell upon his بَرْك, i. e. breast; (Msb;) he threw his برك, i. e. breast, upon the ground; (TA;) and in like manner, ↓ برّك, (TA, and so in some copies of the K,) inf. n. تَبْرِيكٌ. (TA.) and بَرَكَتِ النَّعَامَةُ The ostrich lay upon its breast. (TA.) And بَرَكَ is also said of a lion, and of a man. (K voce ربض.) [Of the latter, one also says, بَرَكَ عَلَى رُكْبَتَيْهِ He fell, or set himself, upon his knees; he kneeled.] The بُرُوك of a man praying, which is forbidden, is The putting down the hands before the knees, after the manner of the camel [when he lies down; for the latter falls first upon his knees, and then upon his stiflejoints]. (Mgh.) b2: Hence, i. e., from the verb said of a camel, inf. n. بُرُوكٌ, (TA,) He, or it, (i. e. anything, S,) was, or became, firm, steady, steadfast, or fixed; continued, remained, or stayed; (S, K;) in a place: (TK:) [and so, app., with بَرِكَ for its aor. ; for] you say, بَرَكَ لِلْقِتَالِ, aor. ـِ [He was, or became, firm, &c., for the purpose of fighting,] and in like manner بَرِكَ, aor. ـَ (TA. [See also a similar signification of 8.]) b3: (assumed tropical:) It (the night) was, or became, long, or protracted; as though it did not quit its place. (A and TA in art. قعس.) b4: See also 8, in two places.2 بَرَّكَ see 1.

A2: تَبْرِيكٌ also signifies The praying for بَرَكَة, (S, K, TA,) for a man, &c. (TA.) You say, بَرَّكْتُ عَلَيْهِ, inf. n. تَبْرِيكٌ, I said to him, بَارَكَ اللّٰهَ عَلَيْكَ [or فِيكَ &c., God bless thee!

&c.]. (TA.) And برّك علي الطَّعَامِ He prayed for, or invoked, a blessing on the food. (TK.) 3 بارك عَلَيْهِ He kept, or applied himself, constantly, or perseveringly, to it; (Lh, K;) namely, an affair, (TA in art. حفظ,) or commerce, or traffic, &c. (Lh, TA.) A2: بارك اللّٰهُ فِيكَ, (Fr, S, Msb, K,) and لَكَ, and عَلَيْكَ, (S, K,) and بَارَكَكَ, (Fr, S, K,) inf. n. مُبَارَكَةٌ, (TK,) [God bless, beatify, felicitate, or prosper, thee;] God put in thee, (TA,) give thee, make thee to possess, (T, K,) بَرَكَة [i. e. a blessing, good of any kind, prosperity or good fortune, increase, &c.]. (TA, TK.) بَارِكْ عَلَى مُحَمِّدٍ وَ عَلَى آلِ مُحَمَّدٍ (in a trad., TA,) means Continue Thou, or perpetuate Thou, (O God,) to Mohammad and to the family of Mohammad the eminence and honour which Thou hast given them: (K, TA:) [or still bless or beatify, or continue to bless or beatify, Mohammad &c.: though it may well be rendered simply bless or beatify &c.:] Az says that it is from بَرَكَ said of a camel, meaning “he lay down upon his breast in a place and clave thereto.” (TA.) And اَللّٰهُمَ بَارِكْ لَنَا فِى المَوْتِ, in another trad., means [O God, bless us] in the state to which death will bring us. (TA.) The Arabs say to the beggar, بُورِكَ فِيكَ [Mayest thou be blest; and, in the present day, اَللّٰه يُبَارِك فِيك God bless thee]; meaning thereby to repel him; not to pray for him: and by reason of frequency of usage of this phrase, they have made ↓ بُورِك a noun: a poet [in Har شريش العدوى (app. Sherees, not Shereesh, El-'Adawee), in the TA Aboo-Fir'own,] says, تَظُنُّ أَنَّ بُورِكًا يَكْفِينِى

إِذَا خَرَجْتُ بَاسِطًا يَمِينِى

[She imagines that the saying “Mayest thou be blest” will suffice me when I go forth stretching out my right hand for an alms]. (Har p. 378.

[This verse is differently cited in the TA; for there, instead of تظنّ and خرجت, we find تُحِبُّ and غَدَوْتُ.]) b2: [You also say of a man, بارك فِيهِ, and لَهُ, &c., meaning He blessed him; i. e. he prayed God to bless him.] b3: See also 6.4 ابركهُ He made him (namely, a camel,) to lie down [or kneel and lie down] upon his breast. (S, K.) You say, أَبْرَكْتُهُ فَبَرَكَ I made him to lie down upon his breast, and he lay down upon his breast: but this is rare: the more common phrase is أَنْخَتُهُ فَاسْتَنّاخَ. (S.) A2: See also 8.

A3: مَا أَبْرَكَهُ [How blessed is he, or it!] is an instance of a verb of wonder with a passive meaning [and irregularly derived]. (TA.) 5 تبرّك بِهِ i. q. تَيَمَّنَ بِهِ [He had a blessing; and he was, or became, blest; by means of him, or it: so accord. to explanations of تَبَرُّكْ in the KL: but very often signifying he looked for a blessing by means of him, or it; he regarded him, or it, as a means of obtaining a blessing; he augured good from him, or it; تيمّن به being opposed to تَشَأَّمَ به; as in the K in art. طير, and in Bd in xvii. 14, &c.]: (S, K:) and ↓ تبارك بِالشَّيْءِ He augured good from the thing. (Lth, K.) One says so of a man. (K in art. مسح.) And one says, تبرّك بِاسْمِ اللّٰهِ [He looked for a blessing by means of uttering the name of God, or saying بِسْمِ اللّٰهِ]. (Ksh, on the بسملة; &c.) 6 تبارك, accord. to Zj, is an instance of تَفَاعَلَ [as quasi-pass. of فَاعَلَ, i. e., of بَارَكَ, like as تَبَاعَدَ is of بَاعَدَ,] from البَرَكَةُ; and so say the lexicologists [in general]. (TA.) [Hence,] تبارك اللّٰهُ means [Blessed is, or be, God; or] hallowed is, or be, God; or far removed is, or be, He from every impurity or imperfection, or from everything derogatory from his glory; (K) or highly to be exalted, or extolled, is God; or highly exalted, or extolled, be He; (Abu-l-'Abbás, TA;) greatly to be magnified is God; or greatly magnified be He: (TA:) or i. q. ↓ بَارَكَ, like قَاتَلَ and تَقاَتَلَ, except that فَاعَلَ is trans. and تَفَاَعَلَ is intrans.: (S:) accord. to IAmb, it means [that] one looks for a blessing by means of [uttering] his name (يُتَبَرَّكُ بِاسْمِهِ) in every affair, or case: accord. to Lth, it is a phrase of glorification and magnification: (TA:) or تبارك signifies He is abundant in good; from البَرَكَةُ, which is “abundance of good:” or He exceeds everything, and is exalted above it, in his attributes and his operations; because البَرَكَةُ implies the meaning of increase, accession, or redundance: or He is everlasting; syn. دَامَ; from بُرُوكُ الطَّيْرِ عَلَى المَآءِ [“the continuing of the birds at the water”]; whence البِرْكَةُ, because of the continuance of the water therein: the verb is invariable [when thus used, being considered as divested of all signification of time, or used in an optative sense]; and is not employed [in any of the senses above] otherwise than in relation to God: (Bd in xxv. 1:) it is an attributive peculiar to God. (K.) b2: تبارك بِالشَّىْءِ: see 5.8 ابترك He (a man) threw his بَرْك [i. e. breast upon the ground (as the camel does in lying down), or upon some other thing]. (S.) b2: He (a sword-polisher) leaned upon the polishing-instrument, (K,) on one side. (TA.) And He (a horse) inclined on one side in his running. (TA: [accord. to which, this is from what next follows.]) b3: He hastened, or sped, and strove, laboured, or exerted himself, in running: (S, K:) and ↓ بَرَكَ, inf. n. بُرُوكٌ, (K,) or, as some say, this is a subst. from the former verb, (TA,) He strove, laboured, or exerted himself. (K.) b4: (assumed tropical:) It (a cloud) rained continually, or incessantly: (TA:) and ابتركت السَّمَآءُ (assumed tropical:) the sky rained continually; as also ↓ بَرَكَت, (K,) and ↓ ابركت; but Sgh says that the first of these three is the most correct. (TA.) And ابتركت السَّحَابَةُ (tropical:) The cloud rained vehemently. (K, TA.) b5: ابترك فِى عِرْضِهِ, and عَلَيْهِ, (tropical:) He detracted from his reputation, censured him, or impugned his character, and reviled him, (K, TA,) and laboured in vituperating him. (TA.) ابتركوا فِى الحَرْبِ (tropical:) They fell upon their knees in battle, and so fought one another. (K, TA. [See بَرَكَآءُ, below.]) A2: اِبْتَرَكْتُهُ I prostrated him, or threw him down prostrate, and put him beneath my بَرْك [i. e. breast]. (S.) بَرْكٌ Many camels: (S, K:) or a herd of camels lying down upon their breasts: (K:) or any camels, males and females, lying down upon their breasts by the water or in the desert by reason of the heat of the sun or by reason of satiety: (TA:) or all the camels of the people of an encampment, that return to them from pasture in the evening, or afternoon, to whatever number they may amount, even if they be thousands: (K:) one thereof is termed ↓ بَارِكٌ; (K;) the two words being like تَجْرٌ and تَاجِرٌ; (TA;) fem. ↓ بَارِكَةٌ: (K:) pl. بُرُوكٌ, (S, K,) i. e., pl. of بَرْكٌ. (S.) A2: Also, (S, Msb, K,) and ↓ بِرْكَةٌ, which is with kesr, (S, K,) The breast (S, Msb, K) of a camel: (Msb, TA:) this is the primary signification: (TA:) as some say, the former signifies the breast of the camel with which he crushes a thing beneath it: (TA:) and (K) accord. to Lth, (TA,) the latter is the part next to the ground of the skin of the breast of the camel; (or, as in the 'Eyn, of the skin of the belly of the camel and of the portion of the breast next to it; TA;) as also the former: (K:) or, as some say, the former is the middle of the breast, where [the two prominences of flesh called] the فَهْدَتَانِ conjoin at their upper parts: (Ham p. 66:) or the latter is pl. of the former, like as حِلْيَةٌ is of حَلْىٌ: or the former is of man; and the latter, of others: or the former is the interior of the breast; (or, as Yaakoob says, the middle of the breast; TA;) and the latter, the exterior thereof: (K:) or the former is the breast, primarily of the camel, because camels lie down (تَبْرُكُ) upon the breast; and metaphorically of others. (Ham p. 145.) b2: Hence, بَرْك الشِّتَآءِ (tropical:) The first part of winter; (L, TA; *) and the main part thereof. (L.) b3: And hence, (TA,) البُرُوكُ is an appellation applied to (tropical:) The stars composing the constellation of the Scorpion, of which are الزُّبَانَى and الإِكْلِيلُ and القَلْبُ and الشَّوْلَةُ [the 16th and 17th and 18th and 19th of the Mansions of the Moon], which rise [aurorally] in the time of intense cold; as is also الجُثُومُ: (L, TA: *) or, accord. to IF, to a نَوْء of the أَنْوَآء of الجَوْزَآء; because the انواء thereof do not set [aurorally] without there being during their period a day and a night in which the camels lie upon their breasts (تَبْرُكُ) by reason of the vehemence of the cold and rain. (TA.) بُرْكٌ: see بُرَكٌ.

بِرْكٌ: see بِرْكَةٌ.

بُرَكٌ Remaining fixed (↓ بَارِكٌ) at, or by, a thing. (IAar, K.) So in the phrase بُرَكُ عَلَى جَنْب الإِنَآءِ [Remaining fixed at, or by, the side of the vessel], in a verse describing a [gluttonous] man, who swallows closely-consecutive mouthfuls. (IAar.) b2: (assumed tropical:) Incubus, or nightmare; as also ↓ بَارُوكٌ. (K.) b3: (tropical:) A coward; and so ↓ the latter word. (K, TA.) A2: Also, [and by contraction ↓ بُرْكٌ, as in a verse cited in the M and TA in art. وبص,] A name of the month ذُو الحِجَّة; (AA, K;) one of the ancient names of the months. (AA.) بُرْكَةٌ, (S, K,) or ↓ بُرَكَةٌ, (Msb,) A certain aquatic bird, white, (S, Msb, K,) and small: (K:) [the former applied in Barbary, in the present day, to a duck:] pl. بُرَكٌ (S, Msb, K) and بُرْكَانٌ and بِرْكَانٌ and [pl. of pauc.] أَبْرَاكٌ; (K;) or, in the opinion of ISd, ابراك and بركان are pls. of the pl. [بُرَكٌ]. (TA.) بِرْكَةٌ A mode, or manner, of بُرُوك [i. e. of a camel's kneeling and lying down upon the breast]; (S, * O, * K;) a noun like رِكْبَةٌ and جِلْسَةٌ. (S, O.) One says, مَا أَحْسَنَ بِرْكَةَ هٰذِهِ النَّاقَةِ [How good is this she-camel's manner of lying down on the breast!]. (S.) A2: See also بَرْكٌ.

A3: A حَوْض [i. e. watering-trough or tank]: (K:) or the like thereof, (S, TA,) dug in the ground, not having raised sides constructed for it above the surface of the ground; (TA;) and ↓ بِرْكٌ signifies the same: (Lth, K:) said to be so called because of the continuance of the water therein: (S:) pl. بِرَكٌ, (S, Msb, K,) which Az found to be applied by the Arabs to the tanks, or cisterns, that are constructed with baked bricks, and plastered with lime, in the road to Mekkeh, and at its wateringplaces; sing. بِرْكَةٌ; and sometimes a بركة is a thousand cubits [in length], and less, and more: but the watering-troughs, or tanks, that are made for the rain-water, and not cased with baked bricks, are called أَصْنَاعٌ, sing. صِنْعٌ: (TA:) [بِرْكَةٌ often signifies a basin; a pool; a pond; and a lake: and in the present day, also a bay of the sea: and a reach of a river:] also a place where water remains and collects, or collects and stagnates, or remains long and becomes altered. (ISd, K.) بَرَكَةٌ [A blessing; any good that is bestowed by God; and particularly such as continues and increases and abounds:] good, (Jel in xi. 50,) or prosperity, or good fortune, (Fr, K,) that proceeds from God: (Fr, in explanation of the pl. as used in the Kur xi. 76:) increase; accession; redundance; abundance, or plenty; (S, Msb, K, Kull;) whether sensible or intellectual: and the continuance of divinely-bestowed good, such as is perceived by the intellect, in, or upon, a thing: (Kull:) or firmness, stability, or continuance, coupled with increase: (Ham p. 587:) or increasing good: (Bd in xi. 50:) and abundance of good; implying the meaning of increase, accession, or redundance: (Bd in xxv. 1:) or abundant and continual good: (so in an Expos. of the Jámi' es-Sagheer, cited in the margin of a copy of the MS:) and, accord. to Az, God's superiority over everything. (TA.) بُرَكَةٌ: see بُرْكَةٌ.

بَرَاكِ بَرَاكِ, (S, K, *) like قَطَامِ, (K,) said in war, or battle, (S,) means أُبْرُكُوا [Be ye firm, steady, or steadfast: in the CK, erroneously, اَبْرِكُوا]. (S, K.) بَرُوكٌ A woman that marries having a big son (S, K) of the age of puberty. (S.) بُرُوكٌ A hasting, speeding, striving, labouring, or exerting oneself, in running; a subst. from ابترك: and inf. n. of بَرَكَ in a sense in which it is explained above with the former verb. (K: but see 8.) بَرِيكٌ: see مُبَارَكَ.

بَرَاكَآءُ (S, K) and بُرَاكَآءُ (TA) Firmness, steadiness, or steadfastness, in war, or battle; (IDrd, S;) and a striving, labouring, or exerting oneself [therein]; from البُرُوكُ [inf. n. of بَرَكَ]: (S:) or a falling upon the knees in battle, and so fighting; as also ↓ بَرُوكَآءُ. (K.) b2: Also The field of battle: or, accord. to Er-Rághib, برآكاءُ الحَرْبِ and ↓ بَرُوكَاؤُهَا signify the place to which the men of valour cleave. (TA.) بَرُوكَآءُ: see what next precedes, in two places.

برَّكَانٌ and بَرَّكَانِىٌّ (Fr, Mgh, Msb, K) and ↓ بَرْنَكَانٌ, (S, Mgh, Msb, K,) which is the form commonly obtaining, (Msb,) and mentioned by El-Ghooree as well as J, (Mgh,) but disallowed by Fr, (Mgh, TA,) and ↓ بَرْنَكَانِىٌّ, (K,) but this also is disallowed by Fr, (Mgh, TA,) or, accord. to IDrd, ↓ بَرْنَكَآءُ and ↓ كِسَآءٌ بَرْنَكانِىٌّ, but he says that it is not Arabic, (TA,) A kind of [garment such as is called] كِسَآء, (S, Mgh, Msb,) [similar to a بُرْدَة,] well-known; (Msb;) the black كسآء; (Fr, Mgh, K;) a woollen كسآء having two ornamental borders: (Fr, TA. in art. برنك:) [in Spanish barangane: (Golius:)] pl. [of all except the first two] بَرَانِكُ. (IDrd, K.) بَرَكَانٌ, without teshdeed, is not mentioned by any one. (Mgh.) بَرْنَكَآءُ and بَرْنَكَانٌ and برْنَكَانِىٌّ: see بَرَّكَانٌ, in four places.

بَارِكٌ, fem. with ة: see بَرْكٌ, in two places: b2: and see بُرَكٌ.

بُورَكٌ i. q. بُورَقٌ; (K;) that is put into flour, (TA,) or into dough. (JK and Mgh and TA in explanation of the latter word.) بُورِك, as a noun: see 3.

بَارُوكٌ: see بُرَكٌ, in two places.

مَبْرَكٌ A place where camels lie upon their breasts: pl. مَبَارِكٌ. (Msb.) You say, فُلَانٌ لَيْسَ لَهُ مِبْرَكٌ جَمَلٍ [Such a one has not a place in which a camel lies; meaning he does not possess a single camel]. (S.) مُبَارَكٌ is originally مُبَارَكٌ فِيهِ [or لَهُ or عَلَيْهِ, accord. to those who know not, or disallow, بَارَكَ as trans. without a preposition; and signifies Blessed, beatified, felicitated, or prospered; gifted with, or made to possess, بَرَكة, i. e. a blessing, any good that is bestowed by God, prosperity or good fortune, increase, &c.]; (Msb;) abounding in good; (Ksh and Bd in iii. 90;) abounding in advantage or utility: (Bd in vi. 92 and 156, and xxxviii. 28, and 1. 9:) the pl. applied to irrational things is مُبَارَكَاتٌ. (Msb.) You say also ↓ بَرِيكٌ as meaning مُبَارَكَ فِيهِ: (K:) or طَعَامٌ بَرِيكٌ is as though meaning مُبَارَكٌ [i. e. Blessed food; or food in which is a blessing, &c.]. (S.) مُبْتَرِكٌ, [in the CK مُتَبَرِّكٌ,] applied to a man, (tropical:) Leaning, or bearing, upon a thing; applying himself [thereto] perseveringly, assiduously, or constantly. (K, TA.) b2: Also, applied to a cloud, (tropical:) Bearing down [upon the earth], and paring off the surface of the ground [by its vehement rain: see 8]. (TA.) مُتَبَارِكٌ [app. applied to God (see its verb)] High, or exalted. (Th, TA.)
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Entries related to the term دبر from Arabic dictionaries:

دبر

دبر

1 دَبَرَهُ, aor. ـُ and دَبِرَ, inf. n. دُبُورٌ, He followed behind his back; he followed his back; (M, TA;)

he followed him, with respect to place, and also with respect to time, and also (assumed tropical:) with respect to rank or station. (TA.) You say, جَآءَ يَدْبُرُهُمْ He came following them. (M, TA.) And دَبَرَنِى

فُلَانٌ Such a one came after me, behind me, (T, A,) or following me nearly. (A.) And دَبَرَهُ, inf. n. دَبْرٌ, He succeeded him, and remained after him. (TA.) And قَبَحَ اللّٰهُ مَا قَبَلَ مِنْهُ وَ مَا دَبَرَ [May God curse the beginning of it and the end]. (S, A.)

b2: See also 4, in four places.

b3: دَبَرَ said of an arrow, (S, Msb,) or دَبَرَ الهَدَفَ, (M, A,) aor. ـُ (S, M, Msb,) inf. n. دُبُورٌ (S, M, Msb, K) and دَبْرٌ, (M, K,) It passed forth from the butt: (S, Msb:) or passed beyond the butt, (M, A, K,) and fell behind it. (M, A.)

b4: دَبَرَ بِهِ He, or it, went away with it; took it away; carried it off; or caused it to go away, pass away, or cease. (S, K.)

b5: دَبَرَ القَوْمُ, aor. ـُ (M, TA,) inf. n. دَبَارٌ, (As, S, M, K,) like دَمَارٌ, (As, S,) [and دَبَارَةٌ, like دَمَارَةٌ (q. v.), and app. ↓ دَبَرَى, (see الخَيْبَرَى,) or دَبرَى may be a simple subst.,] The people, or company of men, perished; (As, * S, * M, K * TA;) went away, turning the back, and did not return. (TA. [And ادبر (q. v.) has a similar, or the same, meaning.]) Hence, عَلَيْهِ الدَّبَارُ Perdition befall him; may he go away, turning the back, and not return. (M, TA.)

b6: And دَبَرَ (tropical:) He became an old man. (S, A, K.) Hence, as some say, the expression in the Kur [lxxiv. 36], وَاللَّيْلُ

إِذَا دَبَرَ (tropical:) [And the night when it groweth old]. (TA.

[See also 4.])

b7: دَبَرَتِ الرِّيحُ, (S, M, A, K,) aor. ـُ inf. n. دُبُورٌ, (M,) The wind blew in the direction of that wind which is termed دَبُور [i. e. west, &c., which is regarded as the hinder quarter]: (M, A:) or changed, and came in that direction. (S, K.) [Hence,] دَبَرَتْ لَهُ الرِّيحُ بَعْدَ مَا أَقْبَلَتْ [lit. The wind became west to him after it had been east: meaning (tropical:) his fortune became evil after it had been good]: and دَبَرَ بَعْدَ إِقْبَالٍ [(tropical:) which means the same: see دَبُورٌ; and see also 4 in this art., and in art. قبل]. (A.)

b8: And دُبِرَ, (S, K,) a verb of which the agent is not named, (S,) He, (K,) a man, (TA,) or it, a people, (S, M,) was smitten, or affected, by the wind called الدَّبُور. (S, M, K.)

A2: دَبَرَ الحَدِيثَ عَنْهُ: see 2.

A3: قَبَلْتُ الحَبْلَ وَدَبَرْتُهُ: see دَبِيرٌ.

A4: دَبَرَ, aor. ـُ inf. n. دَبْرٌ, signifies, accord. to Kr, He wrote a writing or letter or book: but none other says so; and the known word is ذَبَرَ. (M.) [The inf. n. is explained in the K as syn. with اِكْتِتَابٌ.]

A5: دَبِرَ, (S, M, Mgh, K,) aor. ـَ (K,) inf. n. دَبَرٌ, (M, Mgh,) He (a horse or the like, M, K, and a camel, S, M, Mgh) had galls, or sores, on his back, (M, Mgh, K, * TA,) produced by the saddle and the like; (Mgh;) as also ↓ ادبر. (K. [But the corresponding passage in the M shows that this is probably a mistake for أَدْبَرُ a syn. of دَبِرٌ.])

2 دبّر الأَمْرَ, (T, M, A,) or فِى الأَمْرِ (S,) inf. n. تَدْبِيرٌ, (T, S, K,) He considered, or forecast, the issues, or results, of the affair, or event, or case; (TA;) and so ↓ تدبّرهُ: (Mgh:) or its end, issue, or result; (T, M, K;) as also ↓ تدبّرهُ: (T, M, Msb, K:) or he looked to what would, or might, be its result: and فِيهِ ↓ تدبّر he thought, or meditated, upon it; (S;) [as also ↓ تدبّرهُ:] Aktham Ibn-Seyfee said to his sons, أَعْجَازَ ↓ يَابَنِىَّ لَا تَتَدَبَّرُوا

أُمُورٍ قَدْ وَلَّتْ صُدُورُهَا [O my sons, think not upon the ends of things whereof the beginnings have passed]: (T: [see عَجُزٌ:]) and in the Kur [iv. 84] it is said, القُرْآنَ ↓ أَفَلَا يَتَدَبَّرُونَ Will they, then, not consider the meanings of the Kur-án, and endeavour to obtain a clear knowledge of what is in it? (Bd:) and again, in the Kur [xxiii. 70], القَوْلَ ↓ أَفَلَمْ يَدَّبَّرُوا Have they, then, not thought upon, (TA,) and endeavoured to understand, (يَتَفَهَّمُوا, K,) what has been said to them in the Kur-án? for ↓ تَدَبُّرٌ signifies the thinking, or meditating, upon [a thing], and endeavouring to understand [it]; syn. تَفَكُّرٌ and تَفَهُّمٌ: (TA:) and ↓ تدبّرهُ he looked into it, considered it, examined it, or studied it, repeatedly, in order to know it, or until he knew it. (Msb in art. امل.)

دبّر أَمْرًا, inf. n. as above, signifies [also] He did, performed, or executed, a thing, or an affair, with thought, or consideration. (Msb.) [and He devised, planned, or plotted, a thing, عَلَى غَيْرِهِ

against another. And hence, He managed, conducted, ordered, or regulated, an affair; because the doing so requires consideration of the issues, or results, of the affair. You say, دبّر أُمُورَ البِلَادِ, and, elliptically, دبّر البِلَادَ, He managed, conducted, ordered, or regulated, the affairs of the provinces, or country: and in like manner, the affairs of a house. تَدْبِيرٌ is also attributed to irrational animals; as, for ex., to horses; meaning their conducting the affair of victory: and to inanimate things; as, for ex., to stars; meaning their regulating the alternations of seasons &c.: see Bd in lxxix. 5. And دبّر alone signifies He acted with consideration of the issues, or results, of affairs, or events, or cases; acted with, or exercised, forecast, or forethought; or acted with policy.]

b2: دبّر عَبْدَهُ, (M, Msb,) inf. n. as above, (T, S, Mgh, Msb, K,) He made his slave to be free after his own death, (S, M, Mgh, Msb, K,) saying to him, Thou art free after my death: (T, TA:) he made the emancipation of his slave to depend upon his own death. (TA.)

b3: دبّر

الحَدِيثَ, (inf. n. as above, K,) He related the tradition, narrative, or story, having received it, or heard it, from another person: (As, T, S, K: *) and هُوَ يُدَبِّرُ حَدِيثَ فُلَانٍ He relates the tradition, &c., of, or received from, or heard from, such a one: (As, S:) and دبّر الحَدِيثَ عَنْهُ; (M;) or عَنْهُ ↓ دَبَرَهُ, (S, K,) aor. ـُ (TA;) He related the tradition, &c., having received it, or heard it, from him, (S, M, K,) after his death: (S, K:) Sh says that دبّر الحَدِيثَ is unknown; but so the phrase is related on the authority of A'Obeyd: Ahmad Ibn-Yahyà [i. e. Th] disallows يُدَبِّرُهُ as meaning he relates it; and says that it is يَذْبُرُهُ, with ذ, meaning “he knows it, or learns it, well, soundly, or thoroughly;” syn. يُتْقِنُهُ. (T.)

3 دابرهُ, (S, A, *) inf. n. مُدَابَرَةٌ and دِبَارٌ, (K,) [He turned his back upon him: see 6.

b2: and hence,] (assumed tropical:) He severed himself from him, and avoided him, or shunned him; (TA;) became

at variance with him; (A;) regarded him, or treated him, with enmity, or hostility. (S, A, K.)

And دابر رَحِمَهُ (assumed tropical:) He cut, or severed, the ties, or bonds, of his relationship; disunited himself from his relations. (A.)

b3: دَابَرْتُهَا I made a slit such as is termed إِدْبَارَة in her (a ewe's or goat's or camel's) ear. (As, S, K.)

A2: See also 4.

4 ادبر, (M, K, and Bd in ix. 25,) inf. n. إِدْبَارٌ (S, M) and ↓ دُبْرٌ, accord. to Kr, but correctly the latter is a simple subst. [or quasi-inf. n.]; (M;) and ↓ دَبَرَ, (IAar, S, K,) inf. n. دَبْرٌ (TA) and دُبُورٌ; (TK;) He went, turning his back; turned back; went back; took a backward course; retreated; retired; retrograded; declined; syn. وَلَّىِ (S, M, K) and تَأَخَّرَ (IAar) and ذَهَبَ إِلَى خَلْفٍ; (Bd ubi suprà, and S and K in art. قبل;) contr. of أَقْبَلَ. (S, Bd.) And ادبر بِهِ [He went back, or backward, with it, or him; removed, or turned, it, or him, backward]. (S, K.) You say, يُدْبِرُ

بِالدَّلْوِ إِلَى الحَوْضِ [He goes back with the bucket to the watering-trough]: opposed to the phrase يُقْبِلُ بِهَا إِلَى بِئْرِ. (A.) See also دَبِيرٌ, first sentence. And ادبر عَنْهُ [He went back, &c., from it, or him]. (Msb.)

b2: [Hence,] (assumed tropical:) He feigned himself negligent of, or inattentive to, the want of his friend; (K;) as though he turned back from him. (TA.)

b3: [Hence also,] ادبر signifies (assumed tropical:) It

went backward, to a bad state; said of the affair, or case, of a people. (M, TA.) You say also, أَمْرٌ فُلَانٍ إِلَى إِقْبَالٍ and [in the contr. sense] الى

إِدْبَارٌ (assumed tropical:) [The affair, or case, of such a one is inclining to advance, and to go backward, to a bad state]. (A.) [إِدْبَارٌ often signifies The retiring, or declining, of good fortune; opposed to إِقْبَالٌ: see also 1, in the latter part of the paragraph.]

And ادبر القَوْمُ (assumed tropical:) The case of the people took a backward course, and there remained none of them. (TA.) And ادبر النَّهَارِ and ↓ دَبَرَ (inf. n. of the latter دُبُورٌ, A) signify the same; (Fr, T, S, M;) i. e. The day went, or departed; (M, A;) and so الصَّيْفُ

[the summer, or the spring]: and in like manner one says [in the contr. sense] أَقْبَلَ and قَبَلَ: so says Fr, and he adds, but you say of a man, اقبل الرَّاكِبُ and ادبر only, with ا, though [Az says] it seems to me that the two forms are applicable in the same manner to men as they are to times. (T.) Some read, in the Kur [lxxiv. 36], ↓ وَاللَّيْلِ إِذَا دَبَرَ, (T, S,) which, accord. to some, means And the night when it cometh after the day; (T;) or when it followeth the day: (S: [for another rendering, see 1:]) others, (T, S,) the greater number, (T,) read اذا أَدْبَرَ, (T, S,) meaning when it retreateth to depart. (T.)

[Hence,] ادبرت الصَّلَاةُ (assumed tropical:) The prayer ended. (Bd in l. 39.) And وَإِدْبَارَ السُّجُودِ: and وَإِدْبَارَ النُّجُومِ: see دُبُرٌ. And ادبر (assumed tropical:) He died; (K;) as also ↓ دابر. (Lh, M, K. [See also دَبَرَ القَوْمُ, in the first paragraph.])

b4: مَا أَقْبَلَ مِنَ الجَبَلِ وَمَا أَدْبَرَ and مَا قَبَلَ

↓ مِنْهُ وَمَا دَبَرَ signify the same [i. e. What is in front, of the mountain; and what is behind]. (JK.)

A2: ادبر also signifies He made a man to be behind him. (M.)

A3: And It, (the saddle, S, K, or a burden, M, TA,) and he, (a man, S, Mgh,) caused a camel, (S, M, Mgh,) or a horse or the like, (K,) to have galls, or sores, on the back; galled the back. (M, Mgh, K. *)

b2: and His camel became galled in the back. (S, K.)

b3: See also 1, last signification.

A4: It is also said [app., of a man, as meaning He slit the ear of a she-camel

in a particular manner, i. e.,] when (T) the فَتْلَة

[or twisted slip formed by slitting (see إِدْبَارَةٌ)] of the ear of a she-camel, (T, K,) it being slit, (T, [but for اذا نحرت in the TT and TA, from which this is taken, I read إِذَا بُحِرَتْ, an emendation evidently required,]) turns towards the back of the neck: (IAar, T, TT, K, * TA:) and أَقْبَلَ is said in like manner when this فتلة is turned towards the face. (IAar, T, TT, TA. [See also 3.])

A5: It signifies also عَرَفَ دَبِيرَهُ مِنْ قَبِيلِهِ, (IAar,) or عَرَفَ

قَبِيلَهُ مِنْ دَبِيرِهِ; (K;) said of a man. (IAar.

[See دَبِيرٌ.])

A6: Also He, (K,) a man, (TA,) or it, a company of men, (S, M,) entered upon [a time in which blew] the wind called الدَّبُور. (S, M, K.)

A7: And He journeyed on the day called دُبَار, i. e. Wednesday. (K, TA.)

A8: And He became possessed of much property or wealth, or of many camels or the like. (Msb, * K.)

5 تَدَبَّخَ see 2, in nine places.

b2: عَرَفَ الأَمْرَ تَدَبُّرًا means He knew the thing at the last, (M, Mgh,) after it had past. (Mgh.) Jereer says, (M,) وَلَا تَتَّقُونَ الشَّرَّ حَتَّىيُصِيبَكُمْ

وَلَا تَعْرِفُونَ الأَمْرَ إِلَّا تَدَبُّرَا

[And ye fear not evil until it befalleth you, and ye know not the thing save at the last, when it has past]. (M, Mgh. *) [See also 10.] And in like manner, تَدَبَّرَ الكَلَامَ [meaning He postponed the saying] is said of one who has sworn after doing a thing. (Mgh.)

6 تدابروا They turned their backs, one upon another. (A'Obeyd, T.)

b2: And hence, (A'Obeyd, T,) (assumed tropical:) They severed themselves, one from another, (A'Obeyd, T, S, M, K,) and avoided, or shunned, one another; (A'Obeyd, T;) became at variance, one with another; (A;) regarded, or treated, one another with enmity, or hostility: (M, A:) or it is only said of the sons of one father, or ancestor. (M.)

b3: (assumed tropical:) They spoke [evil], one of another, behind the other's back. (TA.)

b4: (assumed tropical:) They abstained from, or neglected, aiding, or assisting, one another. (TA in art. خذل.)

10 استدبرهُ contr. of استقبلهُ. (S, * Msb, K. *)

[As such it signifies He turned his back towards him, or it.] You say, استدبر القِبْلَةَ He turned his back towards the kibleh. (MA.)

b2: [As such also,] He came behind him. (TA.) You say, استدبرهُ فَرَمَاهُ (A, TA) He came behind him and cast, or shot, at him. (TA.)

b3: [As such also, He saw it behind him: he looked back to it: he saw it, or knew it, afterwards:] he saw, (M, K,) or knew, (TA,) at the end of it, namely, an affair, or a case, what he did not see, (M, K,) or know, (TA,) at the beginning of it: (M, K:) [or rather] he knew it at the end of an affair, or a case; namely, a thing that he did not know at the beginning of it. (T, A.) You say, اِسْتَدْبَرَ

مِنْ أَمْرِهِ مَالَمْ يَسْتَقْبِلْ He knew at the end of his affair, or case, what he did not know at the beginning of it. (A.) And إِنَّ فُلَانًا لَوِ اسْتَقْبَلَ مِنْ

أَمْرِهِ مَا اسْتَدْبَرَهُ لَهُدِىَ لِوِجْهَةِ أَمْرِهِ Verily such a one, had he known at the beginning of his affair, or case, what he knew at the end thereof, had been directed to the right way of executing his affair. (T.) [See also 5.]

b4: استدبرهُ عَلَى غَيْرِهِ He appropriated it to himself exclusively, in preference to others: (AO, K:) because he who does so turns his back upon others, and retires from them. (TA.) El-Aashà says, describing wine, عَلَى الشَّرْبِ أَوْ مُنْكِرٍ مَا عُلِمْ تَمَزَّرْتُهَاغَيْرَ مُسْتَدْبِرٍ

i. e. [I sipped it] not appropriating [it] to myself exclusively [in preference to the other drinkers, nor denying what was known]. (AO, TA.)

دَبْرٌ The location, or quarter, that is behind a thing. (K. [In the CK, for خَلْف is put خَلَف.])

Hence the saying, (TA,) جَعَلْتُ كَلَامَهُ دَبْرَ أُذُنِى (assumed tropical:) I turned away from his speech, and feigned myself deaf to it: (T, S:) I did not listen to his speech, nor care for it, or regard it. (M, K, * TA.) You say also, أُذُنِهِ ↓ جَعَلَهُ دَابِرَ (tropical:) He turned away from him, avoided him, or shunned him. (T, * A.)

b2: See also دَبَرِىٌّ.

b3: Also, [like إِدْبَارٌ, inf. n. of 4,] (assumed tropical:) Death. (K.)

b4: And (assumed tropical:) Constant sleep: (M, K:) it is like تَسْبِيخٌ. (M.)

A2: I. q. ↓ دِبَارٌ; these two words being pls. [or rather coll. gen. ns.] whereof the sings. [or ns.

un.] are ↓ دَبْرَةٌ and ↓ دِبَارَةٌ; which signify A مَشَارَة [explained in the TA as meaning a channel of water; but it seems to be here used as meaning a portion of ground separated from the adjacent parts, for sowing or planting, being surrounded by dams, or by ridges of earth, which retain the water for irrigation, as explained in art. شور, and as is indicated by its Persian equivalent here following,] in, (S,) or of, (K,) land

that is sown or for sowing; (S, K;) called in Persian كُرْد: (S:) and دِبَارٌ signifies small channels for irrigation between tracts of seedproduce; (K;) and its sing. is دَبْرَةٌ: (TA:) [Mtr says,] دَبْرَةٌ is syn. with مَشَارَةٌ; in Persian كَرْدَه [app. a mistranscription for كُرْد as above]; and the pl. is دَبْرٌ and دِبَارٌ: (Mgh:) [ISd says,] دَبْرَةٌ signifies a small channel for irrigation between tracts of land sown or for sowing: or, as some say, i. q. مَشَارَةٌ: and the pl. is دِبَارٌ: it is also said that دِبَارٌ signifies i. q. كُرْدَةٌ; and its n. un. is دِبَارَةٌ: and دِبَارَاتٌ signifies rivulets that flow through land of seed-produce; and its sing. is دَبْرَةٌ: but I know not how this is, unless دَبْرَةٌ

have دِبَارٌ for its pl., and this have ة added to it, as in فِحَالَةٌ, and so دبارات be a pl. pl., i. e. perfect

pl. of دِبَارَةٌ: AHn says that دَبْرَةٌ signifies a patch of ground that is sown; [as is also said in the K;] and the pl. is دِبَارٌ. (M.)

b2: Also A piece of rugged ground in a بَحْرٌ [i. e. sea or large river], like an island, which the water overflows [at times] and from which [at times] it recedes. (M, K.)

b3: And A mountain; (T, K;) in the Abyssinian language: (TA: [Az says, “I

know not whether it be Arabic or not:”]) whence the saying of the King of Abyssinia, (T, * K, * TA,) مَا أُحِبُّ أَنَّ لِى دَبْرًا ذَهَبًا وَأَنِّىآذَيْتُ رَجُلًا

مِنَ المُسْلِمِينَ [I would not that I had a mountain of gold and that I had harmed a man of the Muslims]: (T, K:) but [SM says that] this is a confounding of two readings; which are, دَبْرًا مِنْ ذَهَبٍ and أَنْ يَكُونَ دَبْرٌ لِى ذَهَبًا: (TA:) another reading is ذَبْرًا مِنْ ذَهَبٍ. (TA in art. ذبر.)

b4: See also دِبْرٌ.

b5: Also, (S, M, K, &c.,) and ↓ دِبْرٌ, (AHn, M, K,) A swarm of bees: and hornets, or large wasps; syn. زَنَابِيرُ: (S, M, K:) and the like thereof, having stings in their hinder parts: (B:) it has no sing., or n. un.: (As, M:) or the n. un. is ↓ دَبْرَةٌ or ↓ دِبْرَةٌ; of which the dim. ↓ دُبَيْرَةٌ occurs in a trad.: (TA:) pl. [of pauc.] أَدْبُرٌ (K) and [of mult.] دُبُورٌ: (As, S, K:) and ↓ دَبُورٌ, with fet-h to the first letter, signifies bees; and has no proper sing. (M.) 'Ásim Ibn-Thábit El-Ansáree was called حَمِىُّ الدَّبْرِ [The protected of hornets, or bees], because his corpse was protected from his enemies by large hornets, (S,) or by a swarm of bees. (M, Mgh * in art. حمى.)

b6: دَبْرٌ also signifies The young ones of locusts; (AHn, K;) and so ↓ دِبْرٌ. (AHn, M, K.)

دُبْرٌ: see دُبُرٌ: and دَبَرِىٌّ; the latter in two places.

A2: See also 4, first sentence.

دِبْرٌ: see دَبْرٌ, last sentence but two, and last sentence.

b2: Also, (S, M, K,) and ↓ دَبْرٌ, (M, K,) Much property or wealth; or many camels or the like; (S, M, K;) such as cannot be computed, or calculated: (M:) the sing. [and dual] and pl. are alike: you say [using it as an epithet]

مَالٌ دِبْرٌ and مَالَانِ دِبْرٌ and أَمْوَالٌ دِبْرٌ: (S, M:) this mode of usage is best known; but sometimes دُبُورٌ is used as its pl.: (M:) in like manner you say مَالٌ دَثْرٌ: and you say also رَجُلٌ ذُو

دِبْرٍ, (S, TA,) and رجل دبر, [unless this be a mistake for the phrase immediately preceding,] (Fr, TA,) meaning a man having large possessions in land or houses or other property. (Fr, S, TA.)

دَبَرٌ [app. signifies A tract of the western sky at sunset: for] the Arabs said, إِذَا رَأَيْتَ الثُّرَيَّا

بِدَبَرْ فَشَهْرٌ نِتَاجْ وَشَهْرٌ مَطَرْ وَإِذَا رَأَيْتَ الشِّعْرَى بِقَبَلْ

فَمَجْدُ فَتًى وَحِمْلُ جَمَلْ, meaning When thou seest the Pleiades near to setting with sunset, then [is a month which] is a time of breeding of camels, and [a month which is] a time of rain: and when thou seest Sirius [near to rising] with

sunset, [then is the glory of the generous man, and the time for the burden of the full-grown hecamel; for] then is the most intense degree of cold, when none but the generous and noble and ingenuous man will patiently persevere in the exercise of hospitality and beneficence, and when the heavy burden is not laid save upon the strong full-grown he-camel, because then the camels become lean and the pasturage is scanty. (M.)

A2: Also, and so is أَدْبَارٌ, a pl. [or rather the former is a coll. gen. n.] of ↓ دَبَرَةٌ, (S, M, K,) which signifies A gall, or sore, on the back (M, * Mgh, K, * TA) of a horse or the like (M, K, TA) and of a camel, (M, Mgh,) produced by the saddle and the like; (Mgh;) and also on the كِرْكِرَة

[or callous projection on the breast] of a camel. (S and K in art. سر.) They used to say, in the Time of Ignorance, إِذَا بَرَأَ الدَّبَرُ وَعَفَا الأَثَرُ, explained as meaning [When] the galls on the back of the beast or upon the foot of the camel [shall heal, and the footstep, or mark, become obliterated]. (TA from a trad.)

A3: Also inf. n. of دَبِرَ. (M, Mgh.)

دَبِرٌ (M, K) and ↓ أَدْبَرُ (M) A horse or the like, (M, K,) and a camel, (M,) having galls, or sores, (M, K,) on his back (TA) [produced by the saddle and the like; having his back galled: see دَبَرٌ]: fem. [of the former] دَبِرَةٌ and [of the latter]

↓ دَبْرَآءُ: and pl. [of either] دَبْرَى. (M, TA.)

[Hence the prov.,] هَانَ عَلَى الأَمْلَسِ مَا لَاقَى الدَّبِرُ

[What he that had galls on his back experienced was a light matter to him that had a sound back]: applied to one who has an ill concern for his companion. (K.)

b2: In the phrase رَجُلٌ

خَسِرٌ وَدَبِرٌ [app. meaning A man erring and perishing], Lh says that دَبِرٌ is an imitative sequent to خَسِرٌ: but [ISd says,] I think that خَسِرٌ is a verbal epithet, and that دَبِرٌ is a possessive epithet. (M in art. دمر.) You say also أَحْمَقٌ

دَامِرٌ ↓ خَاسِرٌ دَابِرٌ: (T in art. بت: [see art. خسر:]) and دَابِرٌ is said to be an imitative sequent to خَاسِرٌ. (TA.)

دُبُرٌ and ↓ دُبْرٌ, (the latter a contraction of the former, Msb, [and not so commonly used, like as إِبْلٌ is not so commonly used as إِبِلٌ,]) The back; syn. ظَهْرٌ: (S, A, B, K;) the first signification given in the [S and] A and B: pl. أَدْبَارٌ. (TA.)

You say, وَلَّى دُبُرَهُ [lit., He turned his back; and tropically,] (tropical:) he was put to flight. (A.)

And وَلَّاهُ دُبُرَهُ [lit., He turned his back to him; and tropically,] the same as the phrase immediately preceding. (Mgh, Msb.) It is said in the Kur [liv. 45], وَيُوَلُّونَ الدُّبُرَ [And they shall turn the back, in flight]: where الدبر is used in a collective sense, agreeably with another passage in the Kur [xiv. 44], لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ. (S, B.)

You also say, ↓ وَلَّوْا دَبْرَةً (tropical:) They turned back in flight, or being routed. (A, TA.)

b2: The back, or hinder part, contr. of قُبُلٌ, (S, A, Msb, K,) of anything: (Msb:) as, for instance, of a shirt. (Kur xii. 25, 27, and 28.) You say, وَقَعَ السَّهْمُ

بِدُبْرِ الهَدَفِ The arrow fell behind the butt. (TA in art. قبل.)

b3: The backside; posteriors; buttocks; rump; or podex: and the anus: syn. اِسْتٌ. (K.) [It has the former of these two significations in many instances; and the latter of them in many other instances: in the S and K in art. جعر, it is given as a syn. of مَجْعَرٌ, which has the latter signification in the present day. This latter signification may also be intended in the S, M, A, Msb, and K, by the explanation “ contr. of قُبُلٌ,” as well as the “ back, or hinder part,” of anything: for قُبُلٌ very often signifies the “ anterior pudendum ” of a man or woman, and is so explained. The anus is also called حَلْقَةُ الدُّبُرِ and حِتَارُ الدُّبُرِ and شَرَجُ الدُّبُرِ.] Its pl. أَدْبَارٌ is also applied to the part which comprises the اِسْت [or anus] and the حَيَآء [or vulva, i. e., external portion of the female organs of generation,] of a solid-hoofed animal, and of a cloven-hoofed

animal, and of that which has claws, or talons: or, as some say, of a camel, or an animal having feet like those of the camel: and the sing., to the حَيَآء [or vulva] alone, of any such animal. (M, TT.)

b4: (assumed tropical:) The latter, or last, part, (T, S, M, Msb, K,) of a thing, an affair, or an event, (T, S, Msb,) or of anything: (M, K:) pl. أَدْبَارٌ (M) [and دِبَارٌ: see دَبَرِىٌّ]. [See also دَابِرٌ.]

One says, جِئْتُكَ دُبُرِ الشَّهْرِ, and فِى دُبُرِهِ, and عَلَى

دُبُرِهِ, and أَدْبَارَ الشَّهْرِ, and فِى أَدْبَارِهِ, (tropical:) I came to thee in the latter, or last, part or parts, of the month. (M, K.) And أَدْعُو لَكَ فِى أَدْبَارِ الصَّلَوَاتِ (assumed tropical:) [I will petition for thee in the latter, or last, parts, or the conclusions, of the prayers]. (A.)

See also دَبَرِىٌّ. In the Kur [I. xxxix.], وَأَدْبَارَ

السُّجُودِ signifies (assumed tropical:) And in the latter parts, or the ends, of the prayers: and السُّجُودِ ↓ وَإِدْبَارَ [virtually] signifies the same [i. e. and in the ending of prostration], and is another reading of the text: Ks and Th adopt the former reading, because every single prostration has its latter part: or, accord. to the T, the meaning is, and in the two rek'ahs (الرَّكْعَتَانِ) after sunset; as is related on the authority of 'Alee the son of Aboo-Tálib. (TA.) The similar expression in the Kur [lii. last verse] وَأَدْبَارَ النُّجُومِ is explained by the lexicologists as signifying (assumed tropical:) And during the consecution of the stars, and their taking towards the west, to set: but [ISd says,] I know not how this is, since أَخْذٌ, by which they explain it, is an inf. n., and أَدْبَار is a pl. of a subst.: النُّجُومِ ↓ وَإِدْبَارَ, which is another reading of the text, signifies and during the setting of the stars: and Ks and Th adopt this latter reading: (M:) or, accord. to the T, both mean and in the two rek'ahs before daybreak. (TA.)

b5: Also The hinder part, (M,) and angle, (زَاوِيَة,) of a house or chamber or tent. (M, K.)

b6: عِتْقَ العَبْدِ عَنْ

دُبُرٍ (S, K) means The emancipation of the slave after the death of his owner. (S, Mgh, * Msb. * [See 2.])

b7: [See also دَبِيرٌ, of which, and of دِبَارٌ, دُبُرٌ is said in the TA in art. قبل to be a pl.].

دَبْرَةٌ: see دُبُرٌ.

b2: Also (assumed tropical:) A turn of evil fortune; an unfavourable turn of fortune: or a turn to be vanquished; contr. of دَوْلَةٌ: (As, M, K:) دَوْلَةٌ relates to good; and دَبْرَةٌ, to evil: one

says, جَعَلَ اللّٰهُ عَلَيْهِ الدَّبْرَةَ (assumed tropical:) [May God make the turn of evil fortune to be against him]: (As, T, M:) this [says ISd] is the best explanation that I have seen of دَبْرَةٌ: (M:) or (so accord. to the M, but in the K “ and ”) it signifies (assumed tropical:) the issue, or result, of a thing or an affair or a case; (M, K;) as in the saying of Aboo-Jahl to Ibn-Mes'ood, when he [the former] lay prostrate, wounded, لِمَنِ الدَّبْرَةُ (assumed tropical:) In whose favour is the issue, or result? and was answered, “In favour of God and his apostle, O enemy of God: ” (T, TA:) also (tropical:) defeat in fight; (S, A, Mgh, K;) a subst. from الإِدْبَارُ, as also ↓ دَبَرَةٌ, (S,) and ↓ دَابِرَةٌ: (IAar, A, K:) you say, كَانَتِ الدَّبْرَةُ لَهُ, meaning (tropical:) His adversary was defeated; and عَلَيْهِ

meaning (tropical:) He was himself defeated: (A:) and لِمَنِ الدَّبْرَةُ, meaning (assumed tropical:) Who is the defeater? and عَلَىمَنِ الدَّبْرَةُ (assumed tropical:) Who is the defeated? the pl. of دَبْرَةٌ in the last sense is دِبَارٌ: (TA:) which also signifies conflicts and defeats; (K;) as in the saying, أَوْقَعَ اللّٰهُ بِهِمُ الدِّبَارَ God caused, or may God cause, to befall them conflicts and defeats. (TA.)

A2: See also دَبْرٌ, in two places.

دِبْرَةٌ The direction, or point, towards which one turns his back; contr. of قِبْلَةٌ. (S, K.) One

says, مَا لَهُ قِبْلَةٌ وَلَا دِبْرَةٌ, meaning (tropical:) He has no way of applying himself rightly to his affair. (S, K, TA.) And لَيْسَ لِهٰذَا الأَمْرِ قِبْلَةٌ وَلَا دِبْرَةٌ (tropical:) The right way of executing this affair is not known. (S, A.)

b2: See also إِدْبَارَةٌ.

A2: And see دَبْرٌ, near the end.

دَبَرَةٌ: see دَبْرَةٌ: A2: and see also دَبَرٌ.

دَبَرَى: see 1.

دَبْرِىٌّ: see the next paragraph, in two places.

دَبَرِىٌّ [Backward: and hence, (tropical:) late]. Yousay, العِلْمُ قَبَلِىٌّوَلَيْسَ بِالدَّبَرِىِّ (assumed tropical:) [True learning is prompt, and is not backward]: i. e., the man of sound learning answers thee quickly; but the backward says, I must consider it. (Th, T.) and تَبِعْتُ صَاحِبِى دَبَرِيًّا (assumed tropical:) I followed my companion, fearing that he would escape me, after having been with him, and having fallen back from him. (M.) And شَرُّ الرَّأْىِ الدَّبَرِىُّ (T, S, A, K *) (tropical:) The worst opinion, or counsel, is that which occurs [to one] late, when the want [of it] is past; (T, S, K, * TA;) i. e., when the affair is past: or رَأْىٌ

دَبَرِىٌّ signifies an opinion, or a counsel, not deeply looked into; and in like manner, جَوَابٌ, an answer, or a reply. (M.) And فُلَانٌ لَا يُصَلِّى

الصَّلَاةَ إِلَّا دَبَرِيًّا (Az, S, M, A, K) and ↓ دَبْرِيًّا, (AHeyth, K,) and the relaters of traditions say ↓ دُبُرِيًّا, (S,) which is said in the K to be a corruption, but it may have been heard from a good authority, and with respect to the rules of the language is chaste, for, accord. to IAth, دَبَرِىٌّ is a rel. n. irregularly formed from دُبُرٌ, (TA,) (tropical:) Such a one performs not prayer save in the last part of its time. (Az, S, K *) It is said in a trad., لَا يَأْتِى الصَّلَاةِ إِلَّا دَبَرِيًّا; and in another, ↓ الّا دُبْرًا or ↓ دَبْرًا, accord. to different relations; (tropical:) He will not come to prayer save at the last, or late: and in another, ↓ أَتَى الصَّلَاةَ دِبَارًا (tropical:) He came to prayer at the latest of the times thereof; (IAar, TA;) or after the time had gone: (S:) ↓ دِبَارٌ being a pl. of ↓ دُبُرٌ and ↓ دُبْرٌ meaning the last of the times of prayer &c. (IAar, TA.)

One says also, ↓ جَآءَ فُلَانٌ دَبْرِيًّا (tropical:) Such a one came last, or latest. (A, * TA.) دبريًّا is in the accus.

case as an adv. n. of time [like دُبْرًا and دَبْرًا and دِبَارًا], or as a denotative of state with respect to the agent of the verb. (TA.) In the passage in the K [where it is said that دَبَرِىٌّ signifies Prayer in the last of its time, &c.], there is a looseness. (TA.)

دُبُرِىٌّ: see the next preceding paragraph.

الدَّبَرَانُ [The Hyades: or the five chief stars of the Hyades: or the brightest star among them, a of Taurus:] five stars of Taurus, said to be his hump; (S;) one of the Mansions of the Moon; [namely, the Fourth;] a certain star, or asterism, between الثُّرَيَّا [or the Pleiades] and الجَوْزَآءُ [or Orion], also called التَّابِعُ and التُّوَيْبِعُ; (T;) it follows الثريّا, (T, M,) and therefore is thus named. (T.) [See مَنَازِلُ القَمَرِ, in art. نزل: and see المِجْدَحُ, in art. جدح.]

دُبَارٌ, (S, M, K, [in the M, accord. to the TT, written دُبَارُ, and it occurs in poetry imperfectly decl., but there is no reason for its being so in prose,]) and ↓ دِبَارٌ, (K,) Wednesday; the fourth day of the week; (S, K;) an ancient name thereof: (S, M, * TA:) or, accord. to the 'Eyn, (K,) the night of [i. e. preceding the day of]

Wednesday: (M, K:) which latter explanation is preferred by some authorities. (TA.) Wednesday is a day of ill luck: Mujáhid, being asked respecting the day of ill luck, answered, “The

Wednesday that does not come round [again, i. e. the last Wednesday,] in the month. ” (TA.)

دِبَارٌ: see دَبَرِىٌّ, in two places.

b2: You say also, فُلَانٌ مَا يَدْرِى قِبَالَ الأَمْرِ مِنْ دِبَارِهِ Such a one does not know the first part of the affair from the last thereof. (TA.) And مَا يَعْرِفُ قِبَالًا: مِنْ دِبَارٍ: see دَبِيرٌ. And مَا أَنْتَ لَهُمْ فِى قِبَالٍ وَلَا

دِبَارٍ (assumed tropical:) Thou art not one for whom they care. (TA in art. قبل.)

A2: See also دَبْرٌ: A3: and دُبَارٌ.

دَبُورٌ, used as a subst. and as an epithet, [of the fem. gender,] so that one says either رِيحُ الدَّبُورِ or رِيحٌ دَبُورٌ and simply دَبُورٌ, but more commonly used as an epithet, (M,) [The west wind: or a westerly wind: the west being regarded as the hinder quarter:] the wind that is opposite to that called الصَّبَا (S, L, Msb, K) and القَبُولُ, (L,) blowing from the direction of the place of sunset: (L, Msb:) or the wind that comes from [the direction of] the back, or hinder part, of the Kaabeh, going towards the place of sunrise: (M:) but IAth rejects this explanation: (TA:) or the wind that comes from the quarter behind a person when he is standing at the kibleh: [but this is a most strange explanation:] or, accord. to IAar, the wind that blows from the tract extending from the place where En-Nesr et-Táïr [or Aquila] sets [i. e. about W. 10° N. in Central Arabia] to the place where Suheyl [or Canopus]

rises [about S. 29° E. in Central Arabia]: (M:) or that comes from the direction of the south (الجَنُوب), going towards the place of sunrise: (Msb:) it is the worst of winds: it is said that it does not fecundate trees, nor raise clouds: (Meyd, TA:) and in a trad. it is said that the tribe of 'Ád was destroyed by it: (T, TA:) it blows only in the hot season, and is very thirsty: (TA voce نَكْبَآءُ:) pl. دُبُرٌ and دَبَائِرُ. (M.) [Hence the saying,] عَصَفَتْ دَبُورُهُ وَسَقَطَتْ عَبُورُهُ [lit. His west wind, or westerly wind, blew violently, and his Sirius set: meaning (tropical:) his evil fortune prevailed, and his good fortune departed: for the دبور is the worst of winds, as observed above, and Sirius sets aurorally in the beginning of winter, when provisions become scarce]. (A.)

A2: See also دَبْرٌ, last sentence but two.

دَبِيرٌ A twist which a woman turns backward (بِهِ ↓ مَا أَدْبَرَتْ), in twisting it: (S, K:) or what one turns backward from his chest [in rolling it against the front of his body]: (Yaakoob, S, A, K:) and قَبِيلٌ signifies “ what one turns forward (مَا أَقْبَلَ بِهِ)

towards his chest: ” (Yaakoob, S, A:) or the former, what the twister turns backward towards his knee [in rolling it against his thigh; against

which, or against the front of the body, the spindle is commonly rolled, except when it is twirled only with the hand while hanging loosely]: and the latter, “what he turns forward towards his flank or waist: ” (As, T:) [whence the saying,] قَبَلْتُ

أُخْرَى ↓ الحَبْلُ مَرَّةً وَ دَبَرْتُهُ [I turned the rope, or cord, forward, or toward me, in twisting it, one time, and turned it backward, or from me, another time]: (TA in art. قبل:) or دَبِيرٌ signifies the twisting of flax and wool: and قَبِيلٌ, the “ twisting of cotton. ” (Lth, T.) One says, عَرَفَ

قَبِيلَهُ مِنْ دَبِيرِهِ, meaning (tropical:) He knew, or distinguished, his obedience from his disobedience; (K,) TA;) or دَبِيرَهُ مِنْ قَبِيلِهِ his disobedience from his obedience. (Aboo-' Amr Esh-Sheybánee, IAar, T.) And فُلَانٌ مَا يَعْرِفُ قَبِيلًا مِنْ دَبِيرٍ (S, A) or قَبِيلَهُ من دَبِيرِهِ (TA) (tropical:) [Such a one knows not &c.]: or مَا يَعْرِفُ قَبِيلًا مِنْ دَبِيرٍ and ↓ قِبَالًا مِنْ دِبَارٍ he knows not the ewe, or she-goat, that is termed مُقَابَلَة from that which is termed مُدَابَرَة: or him who advances towards him from him who goes back from him: or the parentage of his mother from that of his father: (K in art. قبل:) or that of his father from that of his mother: so says IDrd in explaining the former phrase: or a قُبُل from a دُبُر: or a thing when advancing from a thing when going back: and the pls. of each are قُبُلٌ and دُبُرٌ. (TA in that art.) Accord. to El-Mufaddal, دَبِيرٌ signifies An arrow's losing in a game of chance [such as المَيْسِر]; and قَبِيلٌ, its “ winning therein. ” (T, TA.) [See قَبِيلٌ, in art. قبل.]

b2: Also The upper [because it is the hinder]

part of the ear of a camel: the lower part is called the قَبِيل. (TA in art. قبل.)

دِبَارَةٌ: see دَبْرٌ.

دُبَيْرَةٌ: see دَبْرٌ.

دَابِرٌ act. part. n. of دَبَرَ, Following (S, K, TA)

behind the back; following the back; following, with respect to place, and also with respect to time, and also (assumed tropical:) with respect to rank or station. (TA.) [Hence,] دَابِرُ قَوْمٍ The last that remains of a people or party; he who comes at the end of a people or party; as also ↓ دَابِرَتُهُمْ; which likewise signifies those who remain after them: and ↓ دَابِرَةٌ [so in the TA, but accord. to the T دَابِرٌ, which I think the right reading,] signifies one who comes after; or follows, another. (TA.)

And الدَّلْوُ بَيْنَ قَابِلٍ وَدَابِرٍ The bucket is between one who advances with it to the well and one who goes back, or returns, with it to the wateringtrough. (A.) And جَعَلَهُ دَابِرَ أُذُنِهِ: see دَبْرٌ.

And أَمْسِ الدَّابِرُ and ↓ المُدْبِرُ Yesterday that is past: (S, M, K:) the epithet being here a corroborative. (S, * M.) You say, صَارُوا كَأَمْسِ الدَّابِرِ

[They became like yesterday that is past]. (A.)

And هَيْهَاتَ ذَهَبَ كَمَا ذَهَبَ أَمْسِ الدَّابِرُ [Far distant is he, or it! He, or it, hath gone like as hath gone yesterday that is past]. (S.)

b2: Also An arrow that passes forth from the butt, (S, Msb, K,) [or passes beyond it, (see 1,)] and falls behind it: (TA:) you say سَهْمٌ دَابِرٌ, and سِهَامٌ دَابِرَةٌ and دَوَابِرُ. (Msb.)

b3: An arrow that does not win [in the game called المَيْسِر]; (K, TA;) contr. of قَابِلٌ. (S, TA.)

b4: The last arrow remaining in the quiver. (A.)

b5: The last of anything; (Ibn-Buzurj, T, M, K;) and so ↓ دَابِرَةٌ: (M:) [see also دُبُرٌ:] and (accord. to As and others, TA) the root, stock, race, or the like; syn. أَصْلٌ. (K.) One says, قَطَعَ اللّٰهُ دَابِرَهُمْ May God cut off the last that remain of them. (S.) And قَطَعَ

اللّٰهُ دَابِرَهُ May God cut off the last of him, or it: (A:) or may God extirpate him. (As, T.) and in the Kur [vi. 45] it is said, فَقُطِعَ دَابِرُ القَوْمِ

And the last of the people were extirpated. (M, TA.) And in a trad., يُقْطَعُ بِهِ دَابِرُهُمْ All of them shall be cut off thereby, not one remaining. (TA.)

b6: See also دَبِرٌ, last sentence.

b7: As an epithet applied to a camel: see غُدَّةٌ.

دَابِرَةٌ: see the next preceding paragraph, in three places.

b2: Also (tropical:) The end of a tract of sand: (Esh-Sheybánee, S, A, * K:) pl. دَوَابِرُ. (A.)

b3: Of a solid hoof, The hinder part: (T, TA:) or the part that corresponds to the hinder part of the pastern: (S, K:) or the part that is next after the hinder part of the pastern: (M, TA:) pl. as above. (T, TA.)

b4: Of a bird, The back toe: it is with this that the hawk strikes: (M, TA:) or a thing like a toe, in the inner side of the foot, with which the bird strikes: (S:) that of a cook is beneath his صِيصِيَة [or spur]; and with it he treads: (M, TA:) pl. as above. (TA.)

b5: See also دَبْرَةٌ.

b6: Also A mode of شَغْزَبِيَّة [or throwing down by a trick] (S, K) in wrestling. (S.)

أَدْبَرُ; and its fem. دَبْرَآهُ: see دَبِرٌ.

إِدْبَارٌ [originally inf. n. of 4]: see the next paragraph, in two places.

إِدْبَارَةٌ A slit in the ear [of a ewe or she-goat or she-camel], which being made, that thing [thus made, meaning the pendulous strip,] is twisted, and turned backward: if turned forward, it is termed إِقْبَالَةٌ: and the hanging piece of skin of the ear is termed إِدْبَارَةٌ [in the former case] and إِقْبَالَةٌ [in the latter case]; as though it were a زَنَمَة [q. v.]; (As, S, M, * K;) and, respectively, ↓ إِدْبَارٌ and إِقْبَالٌ, and ↓ دِبْرَةْ and قِبْلَةٌ. (TA in art. قبل.) The ewe or she-goat [to which this has been done] is termed ↓ مُدَابَرَةٌ [in the former case] and مُقَابَلَةٌ [in the latter]: and you say of yourself [when you have performed the operation, in these two cases respectively], دَابَرْتُهَا and قَابَلْتُهَا: and the she-camel is termed ذَاتُ إِدْبَارَة and ذَاتُ

إِقْبَالَةٌ; (As, S, K;) and so is the ewe or she-goat; (As, T;) and the she-camel, ↓ ذَاتُ إِدْبَارٍ and ذَاتٌ إِقْبَالٍ. (TA in art. قبل.)

أُدَابِرٌ A man who cuts, or severs, the ties, or bonds, of his relationship; who disunites himself from his relations; (S, K;) like أُبَاتِرٌ: (S:) one

who does not accept what any one says, (AO, [who mentions أُبَاتِرٌ therewith as having the former signification,] T, S, M, K,) nor regard anything: (AO, T, S, M:) one who will not receive admonition. (IKtt.) [See أُخَايِلٌ.]

مُدْبِرٌ [Going, turning his back; turning back; &c.: see its verb, 4]. You say, مَا لَهُمْ مِنْ مُقْبِلٍ

وَلَا مُدْبِرٍ They have not one that goes forward nor one that goes back. (A.) In the phrase in the Kur [ix. 25], ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ [Then ye turned back retreating], the last word is a corroborative denotative of state; for with every تَوْلِيَة is إِدْبَار. (M.) See also دَابِرٌ.

b2: نَابٌ مُدْبِرٌ is said to signify (assumed tropical:) An aged she-camel whose goodness has gone. (TA.)

b3: أَرْضٌ مدبرةٌ [app. مُدْبِرَةٌ] (assumed tropical:) A land upon which rain has fallen partially, not generally, or not universally. (TA in art. قبل.

[This explanation is there given as though applying also to ارض مقبلة, app. مُقْبِلَةٌ; but I think that there is an omission, and that the latter phrase has the contr. meaning.])

مَدْبَرَةٌ i. q. إِدْبَارٌ [inf. n. of 4, q. v.]. (M.)

مُدَبَّرٌ A slave made to be free after his owner's

death; (S;) to whom his owner has said, “Thou

art free after my death; ” whose emancipation has been made to depend upon his owner's death. (TA.)

مُدَبِّرٌ [is extensively and variously applied as meaning One who manages, conducts, orders, or regulates, affairs of any kind, but generally affairs of importance]. فَالْمَدَبِّرَاتِ أَمْرًا, in the Kur [lxxix. 5], signifies [accord. to most of the Expositors] And those angels who are charged with the managing, conducting, ordering, or regulating, of affairs. (TA. [See also Bd.])

مَدْبُورٌ, (TA,) and مَدْبُورُونَ, (S,) A man, (TA,) and people, (S,) smitten, or affected, by the [westerly] wind called الدَّبُور. (S, TA.)

A2: Also, the former, Wounded: (K:) or galled in the back. (TA.)

A3: And Possessing much property or wealth, or many camels or the like. (K.)

مُدَابَرٌ applied to a place of abode, Contr. of مُقَابَلٌ. (M.) You say, هٰذَا جَارِى مُقَابَلِى and مُدَابَرِى [This is my neighbour in front of me and in rear of me]. (TA in art. قبل.)

b2: مُدَابَرَةٌ

applied to a ewe or she-goat: see إِدْبَارَةٌ: so applied, Having a portion of the hinder part of her ear cut, and left hanging down, not separated: and also when it is separated: and مُقَابَلَةٌ is applied in like manner to one having a portion of the extremity [or fore part] of the ear so cut: (As, T:) and the former, applied to a she-camel, having her ear slit in the part next the back of the neck: or having a piece cut off from that part of her ear: and in like manner applied to a ewe or she-goat: also an ear cut, or slit, in the hinder part. (M.) [It seems that a she-camel

had her ear thus cut if of generous race. and hence,] نَاقَةٌ مُقَابَلَةٌ مُدَابَرَةٌ (tropical:) A she-camel of generous race by sire and dam. (T, TA.) And فُلَانٌ

مُقَابَلٌ وَ مُدَابَرٌ (tropical:) Such a one is of pure race, (S, K,) or of generous, or noble, race, (A,) by both parents: (S, A, K:) accord. to As, (S,) from

الإِقْبَالَةُ and الإِدْبَارَةُ. (S, K.)

مُدَابِرٌ [act. part. n. of 3, q. v.:] (assumed tropical:) One who turns back, or away, from his companion; who

avoids, or shuns, him. (As.)

b2: Also A man whose arrow does not win [in the game called المَيْسِر]: (S, K:) or one who is overcome in the game called الميسر: or one who has been overcome [therein] time after time, and returns in order that he may overcome: or, accord. to A'Obeyd, he who turns about, or shuffles, the arrows in the رِبَابَة in that game. (TA.) [See an ex. in a verse cited in art. خض.]

فُلَانٌ مُسْتَدْبِرٌ المَجْدِ مُسْتَقْبِلُهُ (tropical:) Such a one is [as though he had behind him and before him honour or dignity or nobility; meaning that he is] generous, or noble, in respect of his first and his last acquisition of honour or dignity. (TA.

[But it is there without any syll. signs; and with مستقبل in the place of مُسْتَقْبِلُهُ.])
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Entries related to the term عطن from Arabic dictionaries:

عطن

عطن

1 عَطَنَتِ الإِبِلُ (S, Msb, K) or عَطَنَتِ الإِبِلُ عَلَى المَآءِ, (TA,) aor. ـِ and عَطُنَ, inf. n. عُطُونٌ, (S, Msb, K,) The camels lay down [at the water] after having satisfied their thirst; (S, Msb, * K;) as also ↓ عَطَّنَت: (K:) and العُطُونُ, (K, TA,) it is said, (TA,) signifies the resting, or the driving back to the nightly resting-place, a she-camel after her drinking: (K, TA:) or the bringing her back to the عَطَن [q. v.], waiting in expectation with her, because she did not drink the first time, (so in the K accord. to the TA, but in the CK, agreeably with the S, this last meaning is made to relate to 4, q. v.,) then offering her the water a second time: (K, TA:) or it signifies [agreeably with the first explanation above] her satisfying her thirst, then lying down: (K, * TA:) in which explanation, in [some of the copies of] the K, ثم تنرك is erroneously put for ثُمَّ تَبْرُك. (TA.) قَدْ عَطَنُوا مَوَاشِيَهُمْ occurs in a trad. as meaning They had rested, or had driven back to the nightly resting-place, their cattle. (TA.) A2: عَطَنَ الجِلْدَ, aor. ـِ (S, K) and عَطُنَ, (K,) inf. n. عَطْنٌ, (S,) He took عَلْقَــى, which is a certain plant, (S,) so says J, but, as 'Alee Ibn-Hamzeh says, it is the غَلْقَة, a well-known plant, not the عَلْقَــى, that is used for this purpose, (IB, TA,) [or perhaps عَلْقَــى is a mistranscription for غَلْقَى, which is said in the K in art. غلق to be a syn. of غَلْقَةٌ,] or فَرْث [i. e. the feces thus termed], or salt, and threw the skin into it, and covered it over, in order that its wool might become dissundered and loose; after which it is thrown into the tan: (S:) or, as also ↓ عطّنهُ, he put the skin into the tan, and left it so that it became corrupt and stinking: (K:) or he sprinkled water upon it, (K, TA,) and folded it, (TA,) and buried it (K, TA) for a day and a night, (TA,) so that its hair (K, TA) or its wool, (TA,) became loose; in order that it might be plucked off; (K, TA;) and that it [the skin] might be then thrown into the tan, it being then stinking in the utmost degree: (TA:) or العَتْنُ signifies the putting [a skin] into the tan. (Az, TA.) A3: عَطِنَ, aor. ـَ (S, K,) inf. n. عَطَنٌ, (S,) said of a hide, It became stinking, and its wool fell off, in the process termed عَطْن [expl. above]: (Az, S, TA:) or it was put into the tan, and left so that it became corrupt and stinking: (K:) or water was sprinkled upon it, (K, TA,) and it was folded, (TA,) and buried (K, TA) for a day and a night, (TA,) so that its hair (K, TA) or its wool (TA) became loose; in order that it might be plucked off; (K, TA;) and that it [the skin] might be then thrown into the tan, it being then stinking in the utmost degree: (TA:) and ↓ انعطن signifies the same: (S, K:) or this signifies it (a skin) became loose in its wool without becoming corrupt. (AHn, TA.) 2 عطّن, inf. n. تَعْطِينٌ, He made for himself an عَطَن [q. v.]: (K, TA:) like as one says of a bird عشّش, meaning “ he made for himself an عُشّ ” [i. e. “ a nest ”]. (TA.) b2: عطّنت الإِبِلُ: see 1, first sentence.

A2: عطّن الجِلْدَ: see 1, near the middle.4 اعطن القَوْمُ means عَطَنَتْ إِبِلُهُمْ [The people, or party, had their camels lying down at the water after having satisfied their thirst: see 1, first sentence]. (S, K.) A2: اعطن الإِبِلَ He watered the camels and then made them to lie down [at the water]: (S, TA:) or he confined the camels at the water, and they lay down, after having come to it [and drunk], (K, TA,) in order that they might drink again: (TA:) this the Arabs do only in the intense heats of summer; not when the season becomes cool: (Msb:) or they do this only when the asterism of the Pleiades (الثُّرَيَّا) rises [auro-rally, i. e. about the middle of May, O. S.], and men return from the seeking after herbage to the places of waters, or of constant sources of water: they do so only on the day of the camels' coming to the water; and they cease not to do thus [when necessary] until the time of the [auroral] rising of Canopus (سُهَيْل [i. e. early in August, O. S.]), in the خَرِيف, [app. here meaning the period of the rain so called, (see the latter of the two tables in page 1254,)] after which they do it not, but the camels come to the water and drink their draught and return from the water: (Az, TA:) or اعطن الإِبِلَ signifies he brought back the camels to the عَطَن [q. v.], waiting in expectation with them, because they did not drink the first time. (So in the CK [agreeably with what here follows; but see 1, first sentence].) And one says, اعطن الرَّجُلُ بَعِيرَهُ The man brought back his camel to the عَطَن, waiting in expectation with him, he not having drunk. (S.) 7 إِنْعَطَنَ see 1, last sentence.

عَطَنٌ and ↓ مَعْطِنٌ (ISk, S, Mgh, Msb, K) or مَعْطَنٌ (TA [but this I find not elsewhere]) The usual abiding-place of camels: (K:) and also, (K, TA,) by predominance of usage, (TA,) or only, (Az, Msb, TA,) the place of camels, where they lie down, (Az, S, Mgh, Msb, TA,) at the water, (Az, S, TA,) or around the water, (Mgh, Msb,) or around the watering-trough, (K, TA,) in order that they may drink a second time, after the first draught, and then be sent back to the places of pasture to remain there during the intervals between the waterings; (S;) and likewise the places of sheep or goats, where they lie down around the water: (ISk, S, Msb, K, TA:) pl. of the former أَعْطَانٌ; and of the latter ↓ مَعَاطِنُ; (Az, S, Mgh, Msb, K;) which latter pl. is used by the lawyers as meaning [generally] the places of lying down of camels. (Msb.) The [space called] حَرِيم [q. v.] of the well of the عَطَن is said to be forty cubits. (Mgh.) Prayer in the أَعْطَان of camels is forbidden, because the person praying is not secure from being hurt by them, and diverted from his prayer, and defiled by the sprinkling of their urine. (IAth, TA.) ضَرَبَتِ الإِبِلُ بِعَطَنٍ [in which الأَرْضَ is understood after الابل] means The camels lay down [in a place by the water]: (S:) or satisfied themselves with drinking and then lay down around the water or by the watering-troughs, to be brought again to drink another time. (IAth, TA.) And one says, ضَرَبَتِ النَّاقَةُ بِعَطَنٍ The she-camel lay down [&c.]. (TA.) And ضَرَبَ النَّاسُ بِعَطَنٍ (assumed tropical:) The people's camels satisfied themselves with drinking until they lay down and remained in their place [at the water]; occurring in a trad.: (TA in art. ضرب:) or the people satisfied their thirst and then abode at the water. (K and TA in the present art.) b2: [Hence] one says, فُلَانٌ وَاسِعُ العَطَنِ وَالبَلَدِ, (S,) or رَحْبُ العَطَنِ, (K, TA,) (tropical:) Such a one is a person possessing much wealth; having an ample dwelling or place of abode; (K, TA;) endowed with extensive power or strength or might; or liberal, munificent, or generous. (S, K, TA.) A2: And العَطَنُ signifies العِرْضُ [app. as meaning Odour, from the same word as inf. n. of عَطِنَ said of a hide]: so in the saying of 'Adee Ibn-Zeyd, cited by Sh, طَاهِرُ الأَثْوَابِ يَحْمِى عِرْضَهُ مِنْ حَنَا الذِّمَّةِ أَوْ طَمْثِ العَطَنْ [Pure in conduct, or actions; he guards his honour, or reputation, from unseemliness in respect of that which should be held sacred, or inviolable, or filthiness of odour]. (TA) عَطِنٌ part. n. of عَطِنَ [q. v.] said of a hide. (S, TA.) [Hence,] أُهُبٌ عَطِنَةٌ Stinking hides. (TA.) عَطَنَةٌ a subst. from أَعْطَنَ الإِبِلَ [q. v., as such signifying The watering of camels and then making them to lie down at the water: or the confining of camels at the water, where they lie down, after having come to it and drunk]. (K.) A2: Also The place of [the operation termed]

العَطْن [inf. n. of عَطَنَ in the phrase عَطَنَ الجِلْدَ, q. v.]. (Az, TA.) عِطَانٌ Feces such as are termed فَرْث, or salt, which one puts in, or upon, a hide, [in preparing it for tanning,] in order that it may not stink. (K.) عَطِينٌ i. q. مَعْطُونٌ, q. v., applied to a skin. (K.) b2: And (hence, TA), as also ↓ عَطِينَةٌ, applied to a man, Stinking (K, TA) in the exterior of the skin: or the latter, blamed in respect of some foul affair. (TA.) عَطِينَةٌ: see what next precedes.

عَاطِنَةٌ, (S, K,) applied to a she-camel, (K,) or to camels, (S, Msb,) as also [the pls.] عَوَاطِنُ (S, Msb, K) and عُطُونٌ, (K,) but not عُطَّانٌ thus applied, (TA,) Lying down [at the water] after having satisfied her, or their, thirst. (S, Msb, * K.) b2: And عُطَّانٌ and عُطُونٌ and عَطَنَةٌ (K, TA) and عَاطِنُونَ (TA) [all pls. of عَاطِنٌ] Men who have alighted, or descended and abode, in مَعَاطِن [pl. of مَعْطِنٌ]. (K, TA.) مَعْطِنٌ; and its pl. مَعَاطِنُ: see عَطَنٌ.

مَعْطُونٌ A skin prepared for tanning in the manner signified by the phrase عَطَنَ الجِلْدَ, expl. above; (S, K;) as also ↓ عَطِينٌ. (K.)
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Entries related to the term نوط from Arabic dictionaries:

نوط

نوط



النَّوْطَةُ The crop of a bird: see الجِرِّيْئَةُ.

نوّاطة The same as نُوَّاعَةٌ. See رُجَّاحَةٌ.

نوط

1 نَاطَهُ, aor. ـُ inf. n. نَوْطٌ, He suspended it; hung it. (S, Msb, K.) You say, نُطْتُ القِرْبَةَ بِنِيَاطِهَا [I suspended the water-skin by its نياط, q. v]. (TA.) And نِيطَ عَلَيْهِ الشَّىْءُ The thing was suspended to him, or it: and نُوطَ عليه: (TA:) or عَلَيْهِ ↓ نُوِّطَ, (S; accord. to two copies: the pronoun relating to a camel when loaded.) and نِيطَ بِهِ الشَّىْءُ The thing was attached to, or connected with, him, or it. (TA.) It is said in a trad, مَا أَخَذْنَاهُ إِلَّا عَفْوًا بِلَا سَوْطٍ وَلَا نَوْطٍ i. e. [We took him not save with case;] with neither beating, [lit. with neither whip,] nor hanging [or clinging]. (TA.) And in a proverb, كُلُّ شَاهٍ بِرِجْلِهَا سَتُنَاطُ [Every sheep, or goat, shall be hung by its hind leg]: i. e. every one who commits a crime shall be punished for it: or, accord to As, one ought not to punish for a crime, or an offence, any but the committer thereof. (TA.) And Hassán Ibn-Thábit says, وَأَنْتَ دَعِىٌّ نِيطَ فِى آلِ هَاشِمٍ

كَمَا نِيطَ خَلْفَ الرَّاكِبِ القَدَحُ الفَرْدُ [And thou art an adopted person, who is connected with the family of Háshim, like as the single drinking-cup is connected behind the rider]. (TA.) See also شَاقَ, in art. شوق.2 نَوَّطَ see 1.8 انتاط It was, or became, suspended, or hung; it hung; (K, TA;) بِهِ to him, or it. (TA.) b2: [And hence,] (tropical:) It was, or became, distant, or remote, or far-extending. (S, TA.) You say, انتاطت المَفَازَةُ, and, by transposition, إِنْتَطَت, (tropical:) The desert extended far; [as though it were connected with a desert like it; (see نِيَاطٌ;)] it was far-extending. (TA.) And انتاطت المَغَازِى (tropical:) The places of war were distant, or far-extending: from نِيَاطُ المَفَازَةِ, meaning “ the far extent of the desert: ” or from النَوْطُ. (TA.) And انتاطت الدَّارُ (tropical:) The house, or place of abode, &c., was distant. (IAar, K, TA.) نَوْطٌ A thing, (S, K,) whatever it be, (S,) that is suspended, or hung, from another thing; (S, K;) an inf. n. used as a subst.: (K:) and particularly a thing that is put, or hung, upon a camel, (عِلَاوَةٌ,) between two halves of a load, بين عِدْلَيْنِ, (K,) or, as A 'Obeyd says, بَيْنَ العُودَيْنِ [which, if not a mistranscription, app. meansbetween the two staves of the saddle]; (TA:) the علاوة being thus called because it is suspended (تُنَاطُ) to the load: (Z, TA:) and a small [receptacle of palm-leaves, of the kind called] جُلَّة, (Az, S, K,) containing dates (S, K) and the like, (K,) which is suspended from a camel, (S,) being hung, by its handles, from the saddle of the camel of burden: (Az, TA;) such, says Az, I have heard thus called by the people of El-Bahreyn: (TA:) pl. [of pauc.] أَنْوَاطٌ (S. K) and [of mult.] نِيَاطٌ (Az, K;) the former is pl. of نَوْطٌ in the general sense first mentioned above: and also signifies what is suspended (نُوِّطَ, as in two copies of the S, or نُوطَ, as in the TA) upon the camel when he is loaded: (S, TA:) and i. q. مَعَالِيقُ [things suspended to a beast of burden; such as the قُمْقُمَة and the قِرْبَة and the مِطْهَرَة]. (S, K.) It is said in a proverb عَاطٍ بَغَيْرِ أَنْوَاطٍ Taking [or reaching to take] without there being there anything suspended; which is like the saying “ Driving by singing without having a camel ” (S, L, See also art عطو.]) And in another proverb. إِنْ أَعْيَا البَعِيرُ فَزِدْهُ نَوْطًا [If the camel be fatigued, add thou to him an appendage to his full load] meaning, if he be slow and inobsequious in his pace, do not thou lighten his burden: (K:) accord. to As, إِنْ أَعْيَا فَزِدْهُ نَوْطًا is a proverb relating to the pressing a niggardly man. (TA.) b2: ذَاتُ أَنْوَاطٍ the name of A particular tree, (S, TA,) of great size, (S,) which was worshipped in the time of ignorance, said by IAth to be the name of a particular gum-acacia-free (سَمُرَة) to which the believers in a plurality of gods used to suspend their weapons, and around which they used to circuit. (TA.) b3: النَّوْطُ المُذَبْذِبُ occurs in a trad. as meaning The leg of a rider, from fatigue or some other cause, ever dangling, or moving to and fro. (TA.) نَيْطٌ: see نِيَاطٌ, in two places. and see art نيط.

نِيَاطٌ The loop-shaped handle (عُرْوَة) of a قِرْبَة [or water-skin]: (Msb:) the [appendage called]

مُــعَلَّق [q. v.] of a bow; (S, K;) by which it is suspended: (K, voce خَطَمَ:) and of a قِرْبَة: [by which it is suspended; (see 1, second sentence;) and of anything. (K.) b2: See also شِيَاقٌ. b3: Also (S, Msb [in the K, “or,” which is evidently a mistake,]) النِّيَاطُ [i. e. نِيَاطُ القَلْبِ The suspensory of the heart;] a vein, (S, Msb,) or a thick vein, (K,) [app. the ascending aor. a,] by which the heart is suspended (S, Msb, K) from, (مِنْ, S, Msb [or possibly this may mean forming a part of,]) or to, (إِلَى, K,) the وَتِين, [which seems here to signify the descending aor. a, or, accord. to the second rendering of من, suggested above, the aor. a altogether,] (S, Msb, K,) the cutting, or severing, of which causes death; (S, Msb;) as also ↓ نَيْط: (S:) pl. [of pauc.] أَنْوِطَةٌ and [of mult.] نُوطٌ, with damm, (Az, K,) because the ى in نِيَاطٌ is originally و: the latter is allowable when the number is not meant [to be limited to a few]: or, accord. to some, there are two things thus called: the upper being that of the heart: and the lower, the فَرْج. (Az, L.) [Hence,] المُقَطَّعَةُ النِّيَاطِ (K, and so in a copy of the S, excepting that the former word is there without the article,) is applied to (tropical:) The أَرْنَب [or female hare], (S, K,) like مُقَطَّعَةُ الأَسْحَارِ, (S,) as an appellation of good omen, i. e. as meaning that her نياط will be severed: or, as some say, المُقَطِّعَةُ النِّيَاطِ, (K, and so in some copies of the S, excepting that the former word is there without the article,) as meaning that, by reason of her swiftness, her نياط, or [as in the A,] the نياط of [every one of] the dogs [that pursue her], will be severed. (K.) Hence also the saying, ↓ رَمَاهُ اللّٰهُ بِالنَّيْطِ, meaning [God smote him, or may God smite him,] with death. (S.) [See also art. نيط.] [Hence likewise,] النِّيَاطُ is applied to (tropical:) Two stars [app. s and t of Scorpio] between which is قَلْبُ العَقْرَبِ [which is the star and of that constellation]. (Sgh, K, TA.) b4: Also, i. q. الفُؤَادُ [which generally means The heart; but is probably here used in one of its other senses, namely, the appendages of the œsophagus, consisting of the liver and lungs and heart]. (K.) b5: Also, A certain vein lying within the صُلْب [i. e. backbone, or back], beneath the [portion of flesh and sinew called the] مَتْن; and so ↓ النَّائِطُ: (K:) or the latter is a vein extending in, or along, the صُلْب, [in some copies of the K, قَلْب, which, as is said in the TA, is a mistake,] by the cutting of which the مَصْفُور [or person in whose belly is yellow water, as explained in the TA,] is treated for the purpose of cure. (S, K.) b6: نِيَاطُ المَفَازَةِ (tropical:) The far extent of the desert: (TA:) or of the way thereof; as though it were connected with another desert, (S, K,) hardly coming to an end. (S, TA.) [Thus,] البَعِيدُ نِيَاطُهُ, applied to the Hijáz, means البَعِيدُ مُــعَلَّقُــهُ (assumed tropical:) [i. e. Whereof every connected part, or appendant tract, is far-extending]. (Ham, p. XXX). The Rájiz, El-'Ajjáj, says, وَبَلْدَةٍ بَعِيدَةِ النِّيَاطِ مَجْهُولَةٍ تَغْتَالُ خَطْوَ الخَاطِى (assumed tropical:) [Many a region far extending, unknown, rendering unapparent the trace of the stepping of the stepper]. (S and O in the present art. and in art. غول.) النَّائطُ: see نِيَاطٌ.

تَنَوُّطٌ, (S, K,) like تَكَرُّمٌ, (K,) and تُنَوِّطٌ, (S, K,) with damm to the ت (K) and fet-h to the ن (TA) and kesr to the و, (K,) or تَنَوِّطٌ, (as in some copies of the S,) and تُنُوِّطٌ, (TA, voce تُبُشِّرٌ,) A certain bird, that lets down strings from a tree, (As, S, K,) and weaves its nest like an oilflask, suspended to those strings, (K,) then produces her young therein; and hence its appellation: (As, S:) a certain bird, like the قَارِيَة in blackness, [or rather in dinginess,] that constructs its nest between two twigs, or branches, or upon one twig, or branch, making its nest long, so that a man cannot reach its eggs until he introduces his arm to the shoulder-joint: or, accord. to Aboo-'Alee, a certain bird, that suspends pieces of the bark of trees [formed into strings], and makes its nest at their extremities, to protect itself from serpents and men and ذَرّ [or young ants, or small red ants]: (TA [see also صَافِرٌ:]) called in Persian كِيپُوْ: (Kzw:) n. un. with ة. (S, K.) [See De Sacy's Chrest. Arabe, 2nd ed., vol. iii., p. 499.] Hence the proverb, أَصْنَعُ مِنْ تَنَوُّطٍ [More skilled in fabricating than a تنوّط]. (Meyd.) تَنْوُاطٌ What is hung (S, K) from, (S,) or upon, (K,) the [kind of vehicle called] هَوْدَجٌ, for ornament: (S, K:) or the implements, or apparatus, &c., that are hung upon a horse. (Ham, p. 165) b2: And hence, (tropical:) Adventives; or persons who introduce themselves among a people, and live among them, not being of their race; and persons whose fathers are free men, or Arabs, and whose mothers are slaves, and who have become conjoined with the genuine and pure Arabs, not being of them: for ذُو التَّنْوَاطِ; [or ذَوُو التَّنْوَاطِ;] the latter of these two words being originally an inf. n.: or it may be an inf. n. used as an epithet. (Ham, ibid.) [See also مَنُوطٌ.]

مَنَاطٌ A place of suspension, or hanging. (Msb.) b2: [Hence the saying,] فُلَانٌ مِنِّى مَنَاطَ الثُّرَيَّا (tropical:) [Such a one is with respect to me as though he were in the place of suspension of the Pleiades]; i. e., in distance: (Sb, S, K * [in the K, هذا is put for فُلَانٌ; and in the CK, مَناطُ is erroneously put for مناطَ]:) or the meaning is, in such a station: the prep. being understood, as in ذَهَبْتُ الشَأْمَ and دَخَلْتُ البَيْتَ: Z says, هُمْ مِنِّى مَنَاطَ الثُّرَيَّا (tropical:) [they are &c.] by reason of their elevated state. (TA.) مَنُوطٌ Suspended; hung. (K.) You say, هٰذَا مَنُوطٌ بِهِ This is suspended, or hung, to him, or it. (K.) b2: [Hence the saying,] هٰذَا رَجُلٌ مَنُوطٌ بِالقَوْمِ (assumed tropical:) This is a man adventive to the people; one who has introduced himself among them, and lives among them, not being of their race: (K, * TA:) or i. q. دَعِىٌّ [one whose origin, or lineage, is suspected; &c.]: (K:) and مَنُوطٌ مُذَبْذِبٌ is also applied to a person of this latter description who betakes himself to a people; the latter epithet being added to denote that he knows not to whom to assert himself related, like the wind wavering to the right and left. (TA.) See also تَنْوَاطٌ.]

مُنْتَاطٌ (tropical:) Distant, or remote; and far extending. (TA.) You say, مُنْتَاطُ المَحَلِّ (tropical:) Whose place of abode is distant. (TA.) And غَايَةٌ مُنْتَاطَةٌ (tropical:) A distant goal, or scope; or a far-extending space. (TA.)
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