وقف

1 وَقَفَ He was, or became, still, or stationary; (Msb;) [he stood still;] he continued standing: (K:) and [simply] he stood; contr. of جَلَسَ. (TA.) b2: وَقَفَ الدَّابَّةَ, inf. n. وَقْفٌ, He made the beast to be, or become, still, or motionless. (Msb.) b3: وَقَفَ عَلَيْهِ He stopped, or paused, upon coming to him, or it; he stopped, or paused, at it; or where he, or it, was. b4: وَقَفَ عَلَى شَىْءٍ He paused at, and paid attention to, a thing. b5: وَقَفَ عَلَيْهِ He comprehended it, namely, a meaning: he understood it. (TA. [Or, correctly, وُقِفَ, for it is there altered.]) b6: He met with it; namely, a word or the like, in reading: often occurring in this sense. b7: وُقِفَ عَلَيْهِ He saw it: and he was introduced into it, and knew what was in it. (TA.) He was made to know it surely. See Bd, vi. 27 and 30. b8: وَقَفْتُهُ على ذَنْبِهِ I made him acquainted with, or made him to know, his crime, sin, fault, or the like; (S, K:) and so عَلَيْهِ ↓ أَوْقَفَهُ, q. v. (Mgh.) b9: وَقَفَ, aor. وَقِفَ

, inf. n. وُقُوفٌ, He withstood, resisted: governing by عَنْ. b10: وَقَفَهُ and ↓ أَوْقَفَهُ and ↓ وَقَّفَهُ [He bequeathed it, or gave it, unalienably:] the first of these is the most chaste: the last is disapproved and rare. (TA, art. حبس.) See مُؤَبَّدٌ.2 وَقَّفَهُ عَلَى الأَمْرِ [He made him to pause, or wait, at the thing, or affair]. (K, TA, in art. ثبط.) See the quasi-pass. تَوَقَّفَ: and see ثَبَّطَهُ. b2: وَقَّفَهُ, inf. n. تَوْقِيفٌ He taught him the places of pausing, in reading. (Mgh.) And hence, He made him to know a thing. (Mgh.) b3: وَقَّفَهُ عَلَى الشَّىْءِ, meaning عَرَّفَهُ إِيَّاهُ, He made him acquainted with the thing; informed him of it; gave him notice of it; though often occurring, for وَقَفَهُ عَلَيْهِ, seems to be post-classical. It is used in this sense, or as meaning He (God) revealed to him the thing, in many places in the Mz, 1st نوع: as, for ex, in the following instance, cited from IF, وَقَّفَ اللّٰهُ آدَمَ عَلَى مَا شَآءَ

أَنْ يُعَلِّمَهُ إِيَّاهُ [God taught, or revealed to, Adam what He pleased to teach him]. b4: وَقَّفَ الحَدِيثَ, (JK,) inf. n. تَوْقِيفٌ, (K,) He explained the tradition; syn. بَيَّنَهُ. (JK, K. *) b5: تَوْقِيفٌ, as a legal term: see نَصَّ عَلَى شَىْءٍ مَّا. b6: See 1 3 وَاقَفَ He stood with another in a competition; was a partner in a match, &c.: see رَسِيلٌ.4 أَوْقَفَ see 1. b2: أَوْقَفَهُ عَلَى شَىْءٍ He acquainted him with a thing. b3: اوقفته عَلَى ذَنْبِهِ: see وَقَفْتُهُ, which is the expression commonly known.5 تَوَقَّفَ عَلَى الشَّىْءِ (tropical:) He paused, or waited, at the thing; syn. تَلَبَّثَ. (IDrd, K, TA.) (Accord. to some copies of the K, تَثَبَّتَ.] Yousay, تَوَقَّفْتُ عَلَى هٰذَا الأَمْرِ (tropical:) I paused, or waited, at this thing, or affair. (TA.) And تَوَقَّفَ عَلَى

جَوَابِ كَلَامِهِ (tropical:) [He paused, or waited, at the reply to his speech]. (TA.) And hence, تَوَقَّفَ عَلَى السَّمَاعِ He limited, or restricted, himself to what had been heard [from the Arabs, with respect to a construction, &c.]; did not transgress it, or overstep it. See مُتَوَقَّفٌ. b2: تَوَقَّفَ فِيهِ (assumed tropical:) He paused upon it; he hesitated, or deliberated, respecting it. Of very frequent occurrence. b3: تَوَقَّفَ عَنِ الأَمْرِ (assumed tropical:) He held, refrained, or abstained, from the thing, or affair. (Msb.) b4: تَوَقَّفَ عَلَى كَذَا It (for instance, an opinion or a judgment, and the truth of an evidence or a demonstration, and the result of an inquiry or investigation) rested, was founded or grounded, depended, or was dependent, upon such a thing. You say, of knowledge, يَتَوَقَّفُ حُصُولُهُ عَلَى كَذَا Its origination rests upon such a thing; as, for instance, speculation.

وَقْفٌ An entailed, or unalienable, legacy or gift; a mortmain. See أَرْقَبَ. b2: الوُقُوفُ بِعَرَفَات The halting of the pilgrims at Mount 'Arafát.

حَبِطَ مَوْقِفُ الفَرَسِ The horse's belly was inflated: see حَبِطَ.

مَوْقُوفُ عَلَى حَدِّ كُفْرٍ

Brought to the verge of infidelity: see حَدٌّ.

أَنَا مُتَوَقّفٌ فى هٰذَا [I am pausing, or hesitating, respecting this;] I do not form, or give, a decided opinion (لَا أُمْضِى رَأْيًا) respecting this. (TA.)

زود

1 زَادَ, aor. ـُ (L,) inf. n. زَوْدٌ, (L, K,) He laid in a stock of provisions for travelling or for a fixed residence; syn. أَسَّسَ زَادًا: (L, K:) or زَادَهُ is syn. with زَوَّدَهُ; q. v.; and this is what is meant in the K by تَأْسِيسُ الزَّادِ as the explanation of الزَّوْدُ. (MF.) 2 زوّدهُ, (S, Msb, K,) inf. n. تَزْوِيدٌ; (KL;) as also ↓ ازداهُ, (K,) inf. n. إِزْوَادٌ; (TA;) and ↓ زَادَهُ, inf. n. زَوْدٌ; (MF;) He furnished him with, or gave him, provisions (S, Msb, K, * KL) for travelling [or for a fixed residence]. (S, Msb.) [It is doubly trans.:] you say, زَوَّدَهُمْ مِلْءَ المَزَاوِدِ [He furnished them with what filled the provision-bags for travelling-provision]: (A:) and زوّدهُ الزَّيْتُ [He furnished him with olive-oil for travelling-provision]. (S in art. زيت.) and Aboo-Khirásh says, وَقَدْ يَأْتِيكَ بِالأَخْبَارِ مَنْ لَا

↓ تُجَهِّزُ بِالحِذَآءِ وَلَا تُزِيدُ [And sometimes, or often, he will bring thee tidings whom thou wilt not furnish with the sandal nor furnish with travelling-provisions]. (TA.) b2: [Hence,] زَوَّدْتُهُ كِتَابًا (tropical:) [I provided him with a letter]. (A, TA.) 4 أَزْوَدَ see 2, in two places.5 تزوّد [He became furnished, or he furnished himself, with provisions for travelling or for a fixed residence;] he took, or prepared, for himself provisions (S, * KL, TA) for travelling or for a fixed residence: (TA: [Golius makes it to be trans. by means of بِ as on the authority of the KL; in which the only explanation, as that of the inf. n., is توشه برگرفتن:]) and he chose a thing as زَاد [or provision] for himself. (Har p.

92.) You say, تَزَوَّدَ مِنَّا فُلَانٌ [Such a one was furnished, or such a one furnished himself, with provisions from us]. (A.) And تزوّد لِسَفَرِهِ [He was furnished, or he furnished himself, with provisions for his journey]. (Msb.) And see another ex. voce زَادٌ. You say also, تَزَوَّدَ مِنَ الدُّنْيَا لِلْآخِرَةِ (tropical:) [Take thou provisions from the present world, i. e. make thou provision in it, for the world to come]. (A, TA.) And تَزَوَّدَ مِنَ الأَمِيرِ كِتَابًا لِعَامِلِهِ (tropical:) [He provided himself with a letter from the commander, or governor, or prince, to his prefect]. (A, TA.) And تَزَوَّدَ مِنِّى طَعْنَةً بَيْنَ أُذُنَيْهِ (tropical:) [He got from me a stab, or spear-wound, or the like, between his ears]. (A, TA.) زَادٌ Provisions, or a stock of provisions, for travelling (S, L, Msb, TA) and for a fixed residence: (L, TA:) pl. أَزْوَادٌ (L, Msb) and أَزْوِدَةٌ; the latter anomalous. (L.) b2: And hence, as being likened thereto, (tropical:) Any deed, or acquirement, whether good or evil, whereby one becomes changed in state, or condition; (L;) [or rather, whereby one provides for a change of state, or condition, like as a traveller provides for a journey.] It is said in the Kur [ii. 193], فَإِنَّ خَيْرَ الزَّادِ ↓ وَتَزَوَّدُوا التَّقْوَى (L) meaning, [as is implied in the L, (tropical:) And make ye provision; but verily the best acquirement whereby to provide for a change of state, or condition, is fear of God, or piety: or the meaning is] and prepare ye provisions for your journey; and verily the best provision is that whereby one provides against begging from others, &c. (Jel.) b3: [It is also said to be used as meaning (assumed tropical:) Salutation and the returning of a greeting. (De Sacy's Chrest. Ar., ii. 415, q. v.)]

مَزَادٌ: see مَزَادَةٌ.

مِزْوَدٌ A bag, or other receptacle, (S, * Msb, K, TA,) for travelling-provisions, (S, K, TA,) or for dates, made of leather: (Msb:) pl. مَزَاوِدُ. (S, A, Msb, K.) b2: [Hence,] رِقَابُ المَزَاوِدِ [lit. The necks of provision-bags;] a nickname applied to the عَجَم [or Persians, or foreigners in general,] (S, K) by the Arabs. (S.) [See art. رقب.]

مَزَادَةٌ [A leathern water-bag, one of a pair which is borne by a camel or other beast;;] the half (شَطْر) of a رَاوِيَة: pl. مَزَائِدُ; [regularly مَزَاوِدُ; or the medial radical is ى and therefore the reg. pl. is مَزَايِدُ;] and sometimes they said ↓ مَزَادٌ, [a coll. gen. n.,] without ة: [accord. to some,] it is of the measure مَفْعَلَةٌ, [originally مَزْوَدَةٌ,] from الزَّادُ, because one furnishes himself with water in it for travelling-provision: (Msb:) [and therefore it is mentioned in this art.:] but this is a mistake. (TA in art. زيد, q. v.)

زلف

1 زَلَفَ: see 2: A2: and see also 8, in three places.2 زلّفهُ, (O, TA,) inf. n. تَزْلِيفٌ, (O,) He did it previously, or beforehand; namely, a thing; (IAar, O, TA;) as, for instance, an evil action; (O, TA;) and so ↓ زَلَفَهُ; (IAar, TA;) syn. أَسْلَفَهُ, (O, TA,) and قَدَّمَهُ. (IAar, O, TA.) b2: زلّف النَّاسَ, inf. n. as above, He disquieted, or agitated, the people, step by step: (Ibn-'Abbád, Z, O, TA:) accord. to Z, said of a guide. (TA.) b3: زلّف فِى

حَدِيثِهِ, (inf. n. as above, K,) He added, or exaggerated, in his discourse, or narration; (IDrd, O, K;) as also ذرّف. (IDrd, O.) 4 ازلفهُ He made, brought, or drew, him, or it, (namely, a thing, TA,) near. (S, Mgh, Msb, TA.) Hence, in the Kur [xxvi. 90 and 1. 30], وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ And Paradise shall be brought near to the pious: meaning, accord. to Zj, that their entrance thereinto shall become near, and their view thereof. (TA.) [بِهِ ↓ ازدلف also signifies the same as ازلفه (agreeably with analogy); as is shown by what here follows:] it is said in a trad. of Mohammad El-Bákir, مَا لَكَ مِنْ عَيْشِكَ إِلَّا لَذَّةٌ تَزْدَلِفُ بِكَ إِلَى حِمَامِكَ [i. e. There is not remaining to thee, of thy life, save a pleasure that brings thee near to thy predestined term]. (O, TA.) And ↓ ازدلفهُ means He, or it, brought him near to destruction. (TA.) b2: Also He collected it together; (Msb, TA;) namely, a thing. (Msb.) Hence, in the Kur [xxvi. 64], وَأَزْلَفْنَا ثَمَّ الآخَرِينَ [And we collected there the others]. (TA.) 5 تَزَلَّفَ see the next paragraph.8 اِزْدَلَفَ, (Mgh, Msb,) originally اِزْتَلَفَ, (Msb,) or اِزْدَلَفُوا, and ↓ تزلّفوا, (S, O, L, K,) He, or they, approached, or drew near: (Mgh, O, L, Msb, TA: in the K, تَفَرَّقُوا is erroneously put for تَقَرَّبُوا: TA:) or (O, accord. to the K “ and ”) advanced; or went forward, or before: (S, O, K:) إِلَيْهِ [to him, or it], (Mgh, K,) and مِنْهُ [which means the same, as after دَنَا &c.]: (TA, and Har p. 452:) [and ↓ زَلَفَ and زَلَفُوا, inf. n. app. زَلْفٌ and زَلَفٌ, signify the same: for] you say also, إِلَيْهِ ↓ زَلَفَ He drew near to him, or it: and لَهُ ↓ زَلَفْنَا We advanced, or went forward, to him, or it: (TA:) and زَلْفٌ signifies the act of advancing, or going forward, (A'Obeyd, S, TA,) from place to place; as also زَلَفٌ. (TA.) One says, ازدلف السَّهْمُ إِلَى

كَذَا The arrow approached, or drew near, to such a thing. (Msb.) And it is said in a trad., فَإِذَا زَالَتِ الشَّمْسُ فَاْزْدَلِفْ إِلَى اللّٰهِ فِيهِ بِرَكْعَتَيْنِ, meaning تَقَرَّبْ [i. e., When the sun declines from the meridian, then seek thou to draw near unto God therein by means of the prayers of two rek'ahs]. (TA.) A2: See also 4, in two places.

زَلْفٌ: see زُلْفَةٌ.

زُلْفٌ: see its accus. case voce زُلْفَةٌ, near the end of the paragraph.

زِلْفٌ A meadow; syn. رَوْضَةٌ; (TS, K;) and so ↓ زَلَفَةٌ: (IB, TA:) thus the latter is expl. as occurring in a trad. relating to Ya-jooj and Ma-jooj, in which it is said, ثُمَّ يُرْسِلُ اللّٰهُ مَطَرًا فَيَغْسِلُ الأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ [Then God will send rain, and it will wash the earth so that it will leave it like the meadow]: but in this instance, several other meanings are assigned to it: see زَلَفَةٌ below. (TA.) زَلَفٌ: see زُلْفَةٌ, in two places: A2: and see also زَلَفَةٌ, in five places.

زُلُفٌ: see its accus. case voce زُلْفَةٌ, near the end of the paragraph.

زُلْفَةٌ i. q. قُرْبَةٌ [i. e. Nearness, with respect to rank, degree, or station]; (S, Mgh, O, Msb, K;) as also ↓ زُلْفَى, (S, Mgh, O, Msb,) and ↓ زَلَفٌ. (IDrd, O, K.) [It would seem that it means also Nearness with respect to place or situation: for SM immediately adds,] hence, in the Kur [lxvii. 27], فَلَمَّا رَأَوْهُ زُلْفَةً, [as though meaning But when they shall see it in a state of nearness: but] Zj says that the meaning is, but when they shall see it (i. e. the punishment) near (قَرِيبًا): and several authors say that زُلْفَةٌ is sometimes used in the sense of قَرِيبٌ, as is stated in the 'Ináyeh. (TA.) And Station, rank, grade, or degree; as also ↓ زُلْفَى, (S, O, K, TA,) and ↓ زَلْفٌ, (TS, K,) and ↓ زَلَفٌ: (K, TA:) pl. of the first زُلَفٌ: (S, * TA:) or (K) ↓ زُلْفَى is a quasi-inf. n.; (S, K;) and such it is in the saying in the Kur [xxxiv. 36], وَمَا

أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِنْدِنَا زُلْفَى, as though meaning ازْدِلَافًا [i. e. And neither your riches nor your children are what will bring you near to us in advancement: but here it may be well rendered, in station]: (S:) accord. to Ibn-'Arafeh, زُلْفَى signifies the bringing very near: (TA:) the saying of Ibn-El-Tilimsánee that it is pl. of زُلْفَةٌ is very strange, and unknown; the correct pl. of this last word being زُلَفٌ. (MF, TA.) b2: Also A portion (S, K) of the first part (S) of the night, (S, K,) whether small or large: so accord. to Th: or, accord. to Akh, of the night absolutely: (TA:) pl. زُلَفٌ and زُلَفَاتٌ (S, K) and زُلُفَاتٌ and زُلْفَاتٌ: or زُلَفٌ signifies the hours, or periods, (سَاعَات,) of the night, commencing from the daytime, and the hours, or periods, of the daytime, commencing from the night: (K:) and its sing. is زُلْفَةٌ. (TA.) وَزُلَفًا مِنَ اللَّيْلِ, in the Kur [xi. 116], means And at sunset and nightfall (the مَغْرِب and the عِشَآء): (Zj, TA:) some read ↓ زُلُفًا, with two dammehs; which may be a sing., like حُلُمٌ; or a pl. of زُلْفَةٌ, like as بُسُرٌ is of بُسُرَةٌ, with damm to the س in each: [but this is not a parallel instance; for بُسُرٌ is a coll. gen. n. of which بُسُرَةٌ is the n. un., and the latter is not of the same measure as زُلْفَةٌ:] and some read ↓ زُلْفًا, which is a pl. [or rather coll. gen. n.] of زُلْفَةٌ, like as دُرٌّ is of دُرَّةٌ; (K, TA;) or pl. of ↓ زَلِيفٌ, like as قُرْبٌ is of قَرِيبٌ, and غُرْبٌ of غَرِيبٌ: (TA:) and some read ↓ زُلْفَى, in which the alif [written ى] is a denotative of the fem. gender. (K, TA.) A2: See also the next paragraph.

زَلَفَةٌ A full [reservoir of water such as is called]

مَصْنَعَة: (S, K:) pl. [or rather coll. gen. n.]

↓ زَلَفٌ: (S:) so, accord. to Sh, in the trad. mentioned voce زِلْفٌ: (TA:) or ↓ زَلَفٌ signifies full watering-troughs, (K,) as pl. [or coll. gen. n.] of زَلَفَةٌ: (TA:) or a full watering-trough. (K.) Also A [bowl such as is called] صَحْفَة: (K;) and so ↓ زُلْفَةٌ; (Ibn-'Abbád, K;) of which the pl. is زُلَفٌ: (TA:) or a full صَحْفَة; and its pl. [or coll. gen. n.] is ↓ زَلَفٌ. (Lth, TA.) Also A green [vessel of the kind called] إِجَّانَة: (K:) so says AO: pl. [or coll. gen. n.] ↓ زَلَفٌ; and ↓ مَزَالِفُ likewise signifies green أَجَاجِين [app. as an anomalous pl. of زَلَفَةٌ or of زَلَفٌ, like as مَشَابِهُ is of شَبَهٌ]; both, also, mentioned on the authority of AO. (TA.) b2: Also A mother-of-pearl-'shell, or an oyster-shell; syn. صَدَفَةٌ: (K:) KT says that الزَّلَفَة in the trad. mentioned above voce زِلْفٌ has been expl. as meaning the مَحَارَة, i. e. the صَدَفَة; but he adds, I know not this explanation, unless a pool of water be called محارة because the water returns (يَحُورُ) to it and collects in it. (TA.) b3: Also A smooth rock: (K:) so, too, said to mean in the same trad.: and some read الزلقة. (TA.) And Rugged ground. (K.) And Swept ground. (K.) And An even part of a soft mountain. (K.) Pl. (K) [or rather coll. gen. n.] in all these senses (TA) ↓ زَلَفٌ. (K.) b4: See also زِلْفٌ. b5: Also A mirror: (O, K: [in the CK, المَرْأَةُ is put in the place of المِرْآةُ:]) [like زَلَقَةٌ:] mentioned by IB on the authority of Aboo-'Amr Ez-Záhid, and by Sgh on that of Ks: and so, too, it is said to mean in the trad. mentioned above; the earth being likened thereto because of its evenness and cleanness: (TA:) or the face thereof; (K;) as is said by IAar. (TA.) زُلْفَى: see زُلْفَةٌ, in four places.

عُقْبَةٌ زَلُوفٌ [A stage of a journey] far-extend- ing: (O, K:) so says IF. (O.) [In the CK, عَقَبَةٌ is erroneously put for عُقْبَةٌ.]

زَلِيفٌ Advancing; or going forward, or before. (O, K. [It is said in the TA that المُتَقَدِّمُ as the explanation of الزَّلِيفُ is erroneously put in the copies of the K for التَّقَدُّمُ: but this assertion is app. itself erroneous.]) See زُلْفَةٌ, near the end of the paragraph.

أَزْلَفُ expl. by Golius as on the authority of the KL, and by Freytag after him, as meaning Parvo naso præditus ejusque recto ac parvo mucrone, is a mistake for أَذْلَفُ, thus written in my copy of the KL.]

أَزْلَفَةٌ and أَزْلَفَى expl. by Freytag as meaning Copia parva, cœtus hominum parvus, as on the authority of El-Meydánee, are app. mistakes for أَزْفَلَةٌ and أَزْفَلَى.]

مَزْلَفَةٌ Any town (قَرْيَةٌ) that is between the desert and the cultivated land: pl. مَزَالِفُ: (S, * K:) the latter is syn. with بَرَاغِيلُ, signifying the towns (بِلَاد) that are between the cultivated land and the desert; (S;) or, between the desert and the بَحْر [i.e. sea or great river]; such as El-Ambár and El-Kádiseeyeh. (M, TA.) b2: [The pl.] مَزَالِفُ also signifies Places of ascent; or steps, or stairs, by which one ascends: (K:) because they bring one near to the place to which he ascends. (TA.) A2: For the pl. مَزَالِفُ, see also زَلَفَةٌ.

ظ

أر1 ظَأَرَهَا, (S, Mgh, K,) or ظَأَرَهَا عَلَى وَلَدِ غَيْرِهَا, (M,) aor. ـَ (M, K,) inf. n. ظَأْرٌ (S, M, K) and ظِئْارٌ, (M, K,) He made her (a camel, S, Mgh) to incline to, or to affect, a young one not her own, (S, M, Mgh, K,) and to suckle it; (M, K;) as also ↓ أَظْأَرَهَا, and ↓ ظَآءَرَهَا: (K:) and [it is also said that] ظِئَارٌ signifies the making a she-camel to incline to, or to affect, and suckle, the young one of another, by the application of a غِمَامَة in her nose, (S, * K, * TA,) i. e. by stopping her nose, and also her eyes, (TA,) and by the insertion of a دُرْجَة [q. v.] composed of rags into her vulva, (رَحِم, T, TA, or حَيَآء, S), and closing its [i. e. the vulva's] edges by means of two pointed pieces of wood stuck through, and putting upon her a غِمَامَة covering her head, and leaving her in this state until it distresses her, (T, TA,) and she imagines herself to be in labour; (TA;) when the درجة is pulled out from her vulva (حَيَآء), and the young one of another is brought near to her, having its head and skin bedaubed with what has come forth with the درجة from the lower part of the vulva; (T, * TA;) then they open her nose and her eyes; (TA;) and when she sees and smells the young one, she imagines that she has brought it forth, and yields it milk: moreover, when the درجة is inserted, the space between the two edges of her vulva is closed by a thong [passed round the extremities of the two pointed pieces of wood]. (T, TA.) It is said in a trad., of 'Omar, (T,) or Ibn-'Omar, (S, TA,) that he purchased a she-camel, and, seeing in her the laceration on the occasion of ظِئْار, returned her. (T, S, * TA.) b2: [Hence,] ظَأَرَهُ عَلَى أَمْرِ كَذَا, and ↓ أَظَأَرَهُ, and ↓ ظَآءَرَهُ, (tropical:) He made him to incline to such a thing: (Lth, T, TA:) and ظَأَرَنِى عَلَى الأَمْرِ, (so in the CK,) or ↓ ظَآءَرَنِى

عَلَيْهِ, (M, TA, and so in some copies of the K,) inf. n. مُظَآءَرَةٌ, (TA,) he endeavoured to turn me, or to entice me, to do the thing; (M, K, TA;) it not being in my mind: (TA:) or he compelled me to do the thing, against my will; (K, TA;) I having refused to do it. (TA.) It is said in a prov., الطَّعْنُ يَظْأَرُ, meaning, Thrusting, or piercing, with the spear inclines [one's enemies] to peace: (As, T, A, K:) J says يَظْأَرُهُ, as also IKtt, which F disapproves; but others approve it: or the reading of the S is ↓ يُظْئِرُهُ. (TA.) The Arabs also said, الطَّعْنُ ظِئَارُ قَوْمٍ (M, K) Thrusting, or piercing, with the spear is a means of inclining a people to peace; (K;) meaning, make people to fear, that they may love thee. (M, K.) It is also said, in a trad. of 'Alee, أَظْأَرُكُمْ إِلَى الحَقِّ وَأَنْتُمْ تَفِرُّونَ مِنْهُ, [perhaps a mistake for على الحقّ,] I incline you [or I endeavour to turn you] to the truth, and ye flee from it. (TA.) A2: ظَأَرَتْ, (S, K,) [of which ظُؤُورَةٌ, q. v., appears to be an inf. n.; or you say ظَأَرَتْ عَلَى وَلَدِ غَيْرِهَا, and عَلَى بَوٍّ;] and ↓ اِظَّأَرَتْ; (T, M, K; in one copy of the K اِظْآرَّتْ;) She (a camel, T, S, M) inclined to, or affected, a young one not her own, (T, M, K,) and suckled it: (K:) or inclined to, or affected, the stuffed skin of a young camel. (S.) b2: [Hence,] ظَأَرَ عَلَى عَدُوِّهِ (tropical:) He returned against his enemy. (A, TA.) A3: And ظَأَرَ, aor. ـَ (Msb;) or ـَ inf. n. مُظَآءَرَةٌ. (Az, S;) He took to himself a ظِئْر [or nurse]. (Az, S, Msb.) [See also 8.]3 ظَاَّ^َ see 1, in four places. b2: One says also, ظَآءَرَتْ, (inf. n. مُظَآءَرَةٌ, T, A,) She took to herself a child to suckle. (T, M, A, K.) b3: And بَيْنَهُمَا مُظَآءَرَةٌ There is between them two that relation which consists in each one's being the ظِئْر [or rather the fosterer of the child] of the other. (M, K.) A2: ظَاوِرْ occurs in a trad. for ظَائِرْ. (TA.) [But in what sense is not explained.]4 أَظْاَ^َ see 1, in three places.8 إِظْتَاَ^َ see 1, near the end. b2: اِظَّأَرَ لِوَلَدِهِ ظِئْرًا, (S, and so in some copies of the K,) or اِظْطَأَرَ, (M, and so in some copies of the K,) the former being similar to اِظَّلَمَ, (S,) means He took a nurse for his child. (S, M, K.) 10 استظأرت She (a bitch) desired the male: (K:) mentioned by AM; but he says, “I hesitate respecting it. ” (TA.) [I think it is probably a mistake for استطارت, mentioned in art. طير.

See also ظُؤْرَى.]

ظَأْرٌ Anything accompanied by the like thereof: thus applied to a run (عَدْوٌ): (As, T, TA:) in the K, and in the Tekmileh, عَدُوٌّ is erroneously put for عَدْوٌ: (TA:) and عَدْوٌ ظَأْرٌ is used by the poet El-Arkat, in describing [wild] asses, as meaning a run not unsparingly performed. (T, TA.) ظِئْرٌ One that inclines to, or affects, the young one of another, and suckles [or fosters] it; applied to a human being, (M, A, K,) and to a camel, (M,) or other [animal]; (A, K;) to a female and to a male: (M, A, K:) or a she-camel that inclines to, or affects, the young one of another; (Msb;) as also ↓ ظَؤُورٌ: (S:) and hence applied also to a strange woman that nurses, or fosters, the child of another: and likewise to a man who fosters the child of another: and also pronounced ظِيرٌ, with the ء suppressed: (Msb:) and the epithet ظِئْرَةٌ is also applied to a female: (A:) the pl. [of pauc.] is أَظْؤُرٌ (M, K) and أَظْآرٌ, (S, M, A, Msb, K,) [which latter is also used as a pl. of mult., accord. to an ex. given in the A;] and [the proper pls. of mult. are] ظُؤُورٌ and ↓ ظُؤَارٌ, (S, M, K,) which last is an extr. form, (M,) and ↓ ظُؤْرَةٌ, (M, K,) or, accord. to Sb, this is a quasipl. n., (M,) and ظُؤُورَةٌ, (M, K,) like فُحُولَةٌ and بُعُولَةٌ: (M:) or the pl., applied to camels, is ↓ ظُؤَارٌ; and to women, ظُؤُورَةٌ: (M:) or to women, ظِئَارٌ and ↓ ظُؤَارٌ: (Msb:) ↓ ظُؤُورَةٌ also signifies a nurse: (IAar:) and ↓ ظَؤُورٌ signifies the same as ظِئْرٌ: (TA:) or a she-camel made to incline to, or affect, the young one of another; (M;) as also ↓ مَظْؤُورَةٌ: (S:) or that keeps close to the young one, or to the stuffed skin of a young one. (M.) b2: [The pl.] ↓ ظُؤَارٌ is also applied (by a poet, M, TA) to (tropical:) The three stones upon which the cooking-pot is placed: (S, M, K, TA:) likened to camels; (M, TA;) because of their inclining (S, M, TA) towards, (S,) or around, (M, TA,) the ashes. (S, M, TA.) b3: And ظِئْرٌ signifies also (tropical:) An angle, or a corner, of a قَصْر [or pavilion, &c.]. (K.) b4: And (assumed tropical:) A buttress built against a wall; (K, * TA;) likewise called ↓ ظِئْرَةٌ. (TA.) ظُؤْرَةٌ: see the next preceding paragraph.

ظِئِرَةٌ: see the next preceding paragraph.

ظُؤْرَى A cow desiring the male: (K:) mentioned by Az, on the authority of AHát; and said to have no verb. (TA. [But see 10, above.]) ظُؤَارٌ: see ظِئْرٌ, in four places.

ظِئَارٌ A غِمَامَة [q. v.] that is put into the nose of a she-camel to make her to incline to, or affect, the young one of another, in order that she may not perceive the smell of her young one. (A.) [See also 1.]

ظَؤُورٌ: see ظِئْرٌ, in two places.

ظُؤُورَةٌ Inclination to, or affection for, the young one of another: (M, K:) it may be an inf. n., as well as a pl. [of ظِئْرٌ]. (M.) b2: Also [The relation in which one stands by being a ظِئْر, or nurse:] like عُمُومَةٌ and خُؤُولَةٌ &c. (TA.) b3: See also ظِئْرٌ, latter half.

مَظْؤُورَةٌ: see ظِئْرٌ, latter half.

هُوَ مُظَائِرٌ لَهَا He is the father of the child which she is nursing. (T, TA. *)

ظرف

1 ظَرُفَ, (T, S, M, &c.,) inf. n. ظَرَافَةٌ, (S, Msb,) or ظَرْفٌ and ظَرَافَةٌ, (T, M, Mgh, * O, K,) but the latter is rare, (K,) allowable in poetry, (T, M,) or, as some say, is of frequent occurrence, and confirmed by analogy, (MF, TA,) said of a man, (S, O,) [or only of a young man, and ظَرُفَت of a young woman,] He possessed the quality, or qualities, termed ظَرْف meaning as expl. below [i. e. excellence, or elegance, in mind, manners, and address or speech; and in person, countenance, or garb, guise, or external appearance; or all of these qualities combined: he was, or became, clever, ingenious, intelligent, or acute in intellect; well-mannered, well-bred, accomplished, or polite; beautiful in person or countenance; elegant, or graceful; or elegant in garb, guise, or external appearance]. (T, S, O, Msb, K.) A2: See also what here follows.3 ظَاْرَفَ ↓ ظَارَفَنِى فَظَرَفْتُهُ [He vied, or contended, with me in ظَرْف] and I was more ظَرِيف (كُنْتُ

↓ أَظْرَفَ) than he. (IKtt, TA.) 4 اظرف He (a man) had many [ظُرُوف, or] receptacles [of any kind]. (TA.) b2: And He begat, (S, Mgh, O, K,) or had born to him, (M,) children that were ظُرَفَآء (S, M, O, K) or ظِرَاف [pls. of ظَرِيف, q. v.]. Mgh.) b3: اظرف بِالرَّجُلِ He mentioned the man as possessing ظَرْف. (M, TA.) b4: And اظرف فِى العِبَارَةِ is explainable [as meaning He was elegant, or eloquent, in the expression, or phrase, or speech], if the saying be received from those who are trustworthy: if not, it is correctly أَطْرَفَ, with the unpointed ط; meaning “ he said what was novel and pleasing. ” (Mgh.) A2: اظرف المَتَاعَ, (O,) in the K, erroneously, فُلَانًا, (TA,) He put, or assigned, or made, a ظَرْف [or receptacle] for the goods. (O, TA.) 5 تظرّف He affected ظَرْف; (S, O, K;) as also ↓ تظارف. (TA.) One says, فُلَانٌ يَتَظَرَّفُ وَلَيْسَ بِظَرِيفٍ [Such a one affects ظَرْف and he is not ظَرِيف]. (TA.) 6 تَظَاْرَفَ see the next preceding paragraph.10 استظرفهُ He found him [or held him] to be ظَرِيف. (O, * TA.) ظَرْفٌ A receptacle (Lth, T, S, M, Mgh, O, Msb, K) of anything; (Lth, T, M;) [a vessel, or vase;] an إِبْرِيق is thus termed as being a ظرف for what is in it: (Lth, T, TA:) and AHn applies it to a seed-vessel, or pericarp, or a cell of a pericarp: (M, TA:) [and it is also applied to a case, or cover, for a book or the like:] the pl. is ظُرُوفٌ: (T, S, * M, Mgh, O, Msb, K:) أَظْرَافٌ is a mistake. (Mgh.) [Applying it to a vessel of silver,] Har uses it as meaning “ silver. ” (P.614 [referring to a phrase in p. 213].) One says, أَخَذْتُ المَتَاعَ بِظَرْفِهِ [I took the goods with the receptacle thereof]. (A, TA.) And hence, (A, TA,) رَأَيْتُهُ بِظَرْفِهِ (tropical:) I saw him himself. (A, O, K, TA.) And هُوَ نَقِىُّ الظَّرْفِ (tropical:) He is faithful, (O, K, TA,) not treacherous. (M, O, K, TA.) b2: And hence (assumed tropical:) [An adverbial noun of place or of time, implying the meaning of the preposition فى; and also by some applied to a noun of place or of time together with that preposition; i. e.] what are termed ظَرْفُ المَكَانِ and الزَّمَانِ, (O,) pl. ظُرُوفُ الزَّمَانِ and المَكَانِ: (S, M: *) the descriptive terms that denote the places [or times] of things are called ظُرُوفٌ: (Lth, T:) they are thus termed by Kh; and by Ks, مَحَالُّ; and by Fr, صِفَاتٌ. (T.) b3: Also [Excellence, or elegance, in mind, manners, and address or speech; and in person, countenance, or garb, guise, or external appearance; or all of these qualities combined:] a term denoting a condition that combines the generality of mental and bodily and extrinsic excellences; likened [by reason of its comprehensiveness] to the receptacle thus called: (Er-Rághib, TA:) or cleverness, ingeniousness, intelligence, or acuteness in intellect; syn. كِيَاسَةٌ, (S, O, K,) or كَيْسٌ, (Mgh, Msb,) and ذَكَآءٌ: (Mgh:) or i. q. بَرَاعَةٌ, and ذَكَآءُ قَلْبٍ; [the former meaning excellence in knowledge, or other qualities; or accomplishment, or perfection, in every excellence, and in goodliness;] ('Eyn, M, O, Msb, K; *) thus accord. to most of the copies of the K [as well as the 'Eyn and M and O and Msb], but correctly بَزَاعَة, with the letter زاى: (TA:) [if so, these two explanations (بَزَاعَةٌ and ذَكَآءُ قَلْبٍ) add nothing to others here given:] or skilfulness (M, K, TA) in a thing (M, TA) is thus termed by the people of El-Yemen: (TA:) or it is in the tongue, (IAar, T, K,) only; (K;) meaning beauty of expression, (M, L, TA,) and eloquence; (L, TA;) and حَلَاوَةٌ is in the eyes, and مَلَاحَةٌ is in the mouth, and جَمَالٌ is in the nose: (IAar, T:) or beauty of garb, guise, or external appearance: (M:) or beauty of face, and of garb, guise, or external appearance: (O, K:) or it is in the face and in the tongue: (Ks, O, K:) or goodliness, or beauty; and أَدَب [as having the meaning first assigned to ظَرْفٌ in this sentence, i. e. excellence, or elegance, in mind, manners, or address or speech; or as meaning good breeding, good manners, politeness, or polite accomplishments]: (Msb:) or, as an inf. n., the being elegant, graceful, or beautiful: and the being intelligent, sagacious, or acute in intellect: (KL:) accord. to the author of the 'Eyn, (O,) it is only an attribute of young men and young women (M, O, Msb, * K) that are acute in intellect, clever, or skilful; (M, O, K;) not of elders, nor of lords, or chiefs: (M, K:) but as meaning كِيْسٌ, it is common to young persons and elders: (Msb:) some of those who affect distinctness of speech by twisting the sides of the mouth say that the word is ↓ ظُرْفٌ, with damm, to distinguish it from ظَرْفٌ meaning “ a receptacle; ” but this is a sheer mistake. (MF, TA.) ظُرْفٌ: see what immediately precedes.

ظَرْفِيَّةٌ, a term of grammar, The quality of denoting place, or time, adverbially, by a noun implying the meaning of the preposition فِى; and also, accord. to some, by a noun together with that preposition. One says مَنْصُوبٌ عَلَى الظَّرْفِيَّةِ, meaning Put in the accusative case as denoting place, or time, adverbially.]

ظُرَافٌ: see ظَرِيفٌ, near the beginning and near the end.

ظَرُوفٌ perhaps signifies Possessing the quality, or qualities, termed ظَرْف, in a great, or an extraordinary degree: used alike as masc. and fem.: for I find it stated that] one says قَيْنَةٌ ظَرُوفٌ [A female slave, or slave-songstress, that is very intelligent or skilful or elegant &c.]. (TA. [But I think it most probable that this is a mistranscripfor قِتْيَةٌ ظُرُوفٌ, a phrase which I find in the T, and there expl. as meaning ظُرَفَآءُ.]) ظَرِيفٌ Possessing the quality, or qualities, termed ظَرْف; (T, S, M, O, Msb, K;) as also ↓ ظُرَافٌ, (Lh, M, O, K,) the two being like طَوِيلٌ and طُوَالٌ, (O,) [or the latter has an intensive signification, (see طُوَالٌ, and see also the “ Durrat el-Ghowwás,” in De Sacy's Anthol. Gramm. Arabe, p. 48 of the Ar. text,)] and ↓ ظُرَّافٌ, (M, K,) or this last, which is like طُوَّالٌ, denotes more than ظُرَافٌ without teshdeed: (O:) accord. to Mbr, it is derived from ظَرْف signifying “ a receptacle,” as though meaning a receptacle for excellence, or elegance, in mind, manners, or address or speech: (TA:) [it may be rendered, agreeably with explanations of ظَرْفٌ, excellent, or elegant, in mind, manners, and address or speech; and in person, countenance or garb, guise, or external appearance: or clever, ingenious, intelligent, or acute in intellect; well-mannered, well-bred, accomplished, or polite; beautiful in person or countenance; elegant, or graceful; &c.:] and is expl. as meaning eloquent; thus by As and IAar: and possessing knowledge and courage: and goodly, or beautiful, in clothing, and in outer apparel: (TA:) and is used by the people of El-Yemen as meaning skilful: (O:) and, as Ks says, it is applied as an epithet to a tongue, and to a face: (TA:) the pl. of ظَرِيفٌ is ظِرَافٌ (S, M, O, Msb, K) and ظُرَفَآءُ (T, S, O, Msb, K) and ظَرِيفُونَ (O, K) and ظُرُفٌ, (S, M, IB, K,) a form sometimes used, (IB, TA,) and ظُرُوفٌ, (T, S, M, O, K,) also a form sometimes used, (S, O,) approvable in poetry, (T,) as though formed from ظَرْفٌ, or [anomalous] like مَذَاكِيرُ (S, O, K) accord. to Kh (S, O) and Sb: (TA:) the pl. of ↓ ظُرَافٌ is ظُرَفَآءُ: (Lh, M, K:) and the pl. of ↓ ظُرَّافٌ is ظُرَّافُونَ: (M, K:) the fem. of ظَرِيفٌ is ظَرِيفَةٌ; and the pl. of this is ظِرَافٌ, (Sb, T, M, Msb, TA,) like a pl. of the masc., (Sb, M, TA,) and ظَرَائِفُ. (T, M, TA.) It is said in a trad. of 'Omar, mentioned by IAar, (Mgh, O, TA,) and by As, (TA,) إِذَا كَانَ اللِّصُّ ظَرِيفًا لَا يُقْطَعُ, (Mgh,) or لَمْ يُقْطَعْ, (O, TA,) meaning When the thief is eloquent (Mgh, O, TA) and intelligent, (Mgh,) he averts from himself the prescribed punishment by his pleading [so that he will not be, or is not, mutilated by amputation of the hand]. (Mgh, O, TA.) ظَرِيفَةٌ, as a subst., A thing, and a saying, that is ظَرِيف, meaning elegant, &c.: pl. ظَرَائِفُ.]

ظُرَّافٌ: see ظَرِيفٌ, near the beginning and near the end.

ظَارِفٌ [is distinguished from ظَرِيفٌ like as شَارِفٌ is from شَرِيفٌ, q. v.]. Lh mentions the saying اُظْرُفْ إِنْ كُنْتَ ظَارِفًا [Possess thou ظَرْف if thou be one who will possess it]: in meaning the actual state, they said إِنَّهُ لَظَرِيفٌ [Verily he is one who possesses ظَرْف]. (M.) أَظْرَفُ: see 3. Ks allows the saying, interrogatively, مَا أَظْرَفُ زَيْدٍ أَلِسَانُهُ أَظْرَفُ أَمٌ وَجْهُهُ [What is the part that is the more excellent in ظَرْف (or elegance, &c.), of Zeyd? is his tongue the more so, or his face?]. (TA.) يَا مَظْرَفَانُ is an expression similar to يَا مَلْكَعَانُ [and مَكْذَبَانُ &c.; meaning O thou who possessest the quality, or qualities, of ظَرْف in a great, or an extraordinary degree]. (A, TA.)

ظلم

1 ظَلَمَ, aor. ـِ has for its inf. n. ظَلْمٌ, (M, Msb, K, and so in some copies of the S,) or ↓ ظُلْمٌ, (so in other copies of the S,) or both, (T,) or the latter is a simple subst., (T, M, Msb, TA,) which is put in the place of the inf. n., (TA, [and the same is indicated in the T and K by the saying that the proper inf. n. is with fet-h,]) and ↓ مَظْلِمَةٌ, (S, TA,) or this is likewise a simple subst., (Msb,) and ↓ مَظْلَمَةٌ, [or this also is a simple subst.,] and ↓ ظِلَامٌ also is said to be an inf. n. like ظُلْمٌ, these two being like لِبَاسٌ and لُبْسٌ, [or it is a simple subst. like as ظُلْمٌ is said to be, or it is an inf. n. of 3, as such occurring in the middle of this paragraph,] or, accord. to Kr, it is pl. of ظُلْمٌ [like as رِمَاحٌ is pl. of رُمْحٌ]: (TA:) [ظَلَمَ when intrans. generally means He did wrong; or acted wrongfully, unjustly, injuriously, or tyrannically: and when trans., he wronged; or treated, or used, wrongfully, unjustly, injuriously, or tyrannically; or he misused:] accord. to most of the lexicologists, (Er-Rághib, TA,) primarily, (As, T, S, Msb,) ↓ الظُّلْمُ signifies the putting a thing in a place not its own; putting it in a wrong place; misplacing it: (As, T, S, M, Er-Rághib, Msb, K:) and it is by exceeding or by falling short, or by deviating from the proper time and place: (Er-Rághib, TA:) or the acting in whatsoever way one pleases in the disposal of the property of another: and the transgressing the proper limit: (El-Munáwee, TA:) [i. e.] the transgressing the proper limit much or little: (Er-Rághib, TA:) or, accord. to some, it primarily signifies النَّقْص [as meaning the making to suffer loss, or detriment]: (MF, TA:) and it is said to be of three kinds, between man and God, and between man and man, and between a man and himself; every one of which three is really لِلنَّفْسِ [i. e. a wrongdoing to oneself]: (Er-Rághib, TA:) [when it is used as a simple subst.,] the pl. of ظُلْمٌ, accord. to Kr. is ظِلَامٌ, as mentioned above, and ↓ ظُلَامٌ, with damm, is said to be syn. with ظُلْمٌ, or a pl. thereof, [of an extr. form, commonly regarded as that of a quasi-pl. n.,] like رُخَالٌ. (TA.) One says, مَنِ اسْتَرْعَى الذِّئْبَ فَقَدْ ظَلَمَ [He who asks, or desires, the wolf to keep guard surely does wrong, or puts a thing in a wrong place]: a prov. (S, Msb.) And مَنْ أَشْبَهَ أَبَاهُ فَمَا ظَلَمَ, (As, T, S,) a prov., meaning [Whoso resembles his father in a quality, or an attribute,] he has not put the likeness in a wrong place. (As, T. [See art. شبه.]) وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا, in the Kur [xviii. 31], means وَلَمْ تَنْقُصْ [i. e. And made not aught thereof to suffer loss, or detriment]: (M, K:) and in like manner Fr explains the saying in the Kur [ii. 54 and vii. 160], وَمَا ظَلَمُونَا وَلٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ And they made not us to suffer loss, or detriment, by that which they did, but themselves they made to suffer loss, or detriment: (T, TA:) in which sense it seems to be indicated in the A that the verb is tropical. (TA.) b2: It is also trans. by means of بِ; as in the phrase in the Kur [vii. 101 and xvii. 61] فَظَلَمُوا بِهَا, because the meaning is كَفَرُوا [i. e. And they disbelieved in them], referring to the آيَات [or signs]; (M, TA; *) the verb having this meaning tropically or by implication; or being thus made trans. because implying the meaning of التَّكْذِيب: or [the meaning is, and they wronged themselves, or the people, because of them; for], as some say, the ب is causative, and the objective complement, i. e. أَنْفُسَهُمْ, or النَّاسَ, is suppressed. (TA.) b3: and it is doubly trans. by itself: (TA:) one says, ظَلَمَهُ حَقَّهُ [He made him to suffer loss, or detriment, of his right, or due; or defrauded, or despoiled, or deprived, him of it]; and حَقَّهُ ↓ تظلّمهُ: (M, K:) [and] you say, فُلَانٌ ↓ تَظَلَّمَنِى, [as well as تظلّمنى مَالِى, occurring in a verse cited in the M,] meaning ظَلَمَنِى مَالِى [i. e. Such a one caused me to suffer loss, &c., of my property]. (S.) It is said in the Kur [iv. 44], إِنَّ اللّٰهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ, for لَا يَظْلِمُهُمْ مِثْقَالَ ذَرَّةِ, and the verb is made doubly trans. because the meaning is لَا يَسْلُبُهُمْ [i. e. Verily God will not despoil them, or deprive them, of the weight of one of the smallest of ants, or a grub of an ant, &c.]: or مِثْقَالَ ذَرَّةٍ, may be put in the place of the inf. n., for ظَلْمًا حَقِيرًا كَمِثْقَالِ ذَرَّةٍ [i. e. with a paltry spoliation or deprivation, such as the weight of one of the smallest of ants, &c.]. (M.) b4: One says also, أَرَادَ ظِلَامَهُ and مُظَالَمَتَهُ, [these two nouns being inf. ns. of ↓ ظَالَمَهُ, or the former, as mentioned above, is, accord. to some, an inf. n. of ظَلَمَ,] meaning ظُلْمَهُ or ظَلْمَهُ [i. e. He desired the wronging, &c., of him]. (M, K.) b5: ظَلَمَهُ, inf. n. ظُلْمٌ [or ظَلْمٌ?], also means He imposed upon him a thing that was above his power, or ability. (TA.) And يُظْلَمُ He is asked for a thing that is above his power, or ability. (S.) b6: And one says, ظَلَمَ البَعِيرَ (tropical:) He slaughtered the camel without disease. (S, K, TA.) And ظُلِمَتِ النَّاقَةُ (assumed tropical:) The she-camel was slaughtered without disease: or was covered without her desiring the stallion. (M.) And ظَلَمَ الحِمَارُ الأَتَانَ (tropical:) The he-ass leaped the she-ass (K, TA) before her time: (TA:) or when she was pregnant: (K, TA:) so in the A. (TA.) b7: And ظَلَمَ الوَطْبَ, (S, K,) inf. n. ظُلْمٌ [or ظَلْمٌ?], (S,) (tropical:) He gave to drink of the milk of his skin before its becoming thick (S, K, TA) and its butter's coming forth. (TA. [And the like is said in the T and M.]) And ظَلَمَ القَوْمَ (assumed tropical:) He gave to drink to the people, or party, (T, M, K,) milk before it had attained to maturity, (T, K,) as related on the authority of A 'Obeyd, (T,) or [milk such as is termed] ظَلِيمَة: (M:) but this is a mistake: it is related on the authority of Ahmad Ibn-Yahyà [i. e. Th] and AHeyth that one says, ظَلَمْتُ السِّقَآءَ, and اللَّبَنَ, meaning I drank, or gave to drink, what was in the skin, and the milk, before its attaining to maturity and the extracting of its butter: accord. to ISk, one says, ظَلَمْتُ وَطْبِىَ القَوْمَ, [but I think that it is correctly ظَلَمْتُ وَطْبِى لِلْقَومِ, agreeably with a verse cited in the T and M,] meaning I gave to drink [to the people, or party,] the contents of my milk-skin before the thickening thereof. (T.) And ظَلَمْتُهُ is said of anything as meaning (assumed tropical:) I did it hastily, or hurriedly, before its proper time, or season. (M, TA.) b8: ظَلَمْتُ الحَوْضَ means (assumed tropical:) I made the watering-trough in a place in which watering-troughs should not be made. (ISk, T.) And ظَلَمَ الأَرْضَ means (tropical:) He dug the ground in what was not the place of digging: (M, K, TA:) or when it had not been dug before. (M.) And, said of a torrent, (assumed tropical:) It furrowed the earth in a place that was not furrowed. (T.) And ظَلَمَ البِطَاحَ, said of a torrent, (tropical:) It reached the بطاح [or wide water-courses containing fine, or broken, pebbles, &c.], not having reached them before. (A, TA.) And ظَلَمَ الوَادِى (tropical:) The water of the valley reached a place that it had not reached before. (Fr, T, S, K, TA.) b9: When men have added upon the grave other than its own earth, لَا تَظْلِمُوا (tropical:) [Transgress not ye the proper limit] is said to them. (TA.) b10: And one says, لَا تَظْلِمْ وَضَحَ الطَّرِيقِ (assumed tropical:) Turn not thou from the main part, or the beaten track, of the road. (M.) And لَا تَظْلِمْ عَنْهُ شَيْئَا (assumed tropical:) Turn not thou from it at all. (T.) And لَزِمَ الطَّرِيقَ فَلَمْ يَظْلِمْهُ (assumed tropical:) [He kept to the road, and] did not turn from it to the right and left. (TA.) b11: And مَا ظَلَمَكَ

أَنْ تَفْعَلَ (T, K, TA) (tropical:) What has prevented thy doing (K, TA) such a thing? (TA.) A man complained to Abu-l-Jarráh of his suffering indigestion from food that he had eaten, and he said to him, مَا ظَلَمَكَ أَنْ تَقِىْءَ (assumed tropical:) [What has prevented thy vomiting?]. (Fr, T.) And one says, مَا ظَلَمَكَ عَنْ كَذَا (assumed tropical:) What has prevented thee from such a thing? (T.) Respecting the saying قَالَ بَلَى يَا مَىَّ وَاليَوْمُ ظَلَمْ [addressed by a man to a woman who had invited him to visit her], Fr says, they say that the meaning is حَقًّا [Truly, or in truth; i. e. He said, Yes, O Meiya, truly, or in truth, I will visit thee]; and it is a prov.; (T;) or اليَوْمُ ظَلَمَ, or بَلَى وَاليَوْمُ ظَلَمَ, is a prov.; (Meyd;) and thus it was expl. by IAar, as used in the manner of an oath: but Fr says, in my opinion the meaning is, and a day in which is a cause of prevention shall not prevent me: [so that the words of the hemistich above may be rendered, he said, Yes, O Meiya, though the day present an obstacle, for I will overcome every obstacle]: (T:) accord. to Kr, قَدِمَ فُلَانٌ وَاليَوْمُ ظَلَمَ means Such a one came truly, or in truth: [or it may be rendered such a one came though the day presented an obstacle:] but in the saying إِنَّ الفِرَاقَ اليَوْمَ وَاليَوْمُ ظَلَمْ the meaning is said by some to be وَاليَوْمُ ظَلَمَنَا [i. e. Verily separation is to-day, and the day has wronged (us)]: or, as some say, ظلم here means, has put the thing in a wrong place: (M:) accord. to ISk, the phrase وَاليَوْمُ ظَلَم means[And, or but, or though,] the day has put the affair in a wrong place. (T.) [See also Freytag's Arab. Prov. ii. 911.]

A2: ظَلِمَ, said of the night: see 4.2 ظلّمهُ, inf. n. تَظْلِيمٌ, (T, S, &c.,) He told him that he was ظَالِم [i. e. doing wrong or acting wrongfully &c., or a wrongdoer]: (T:) or he attributed, or imputed, to him ظُلْم [i. e. wrongdoing, &c.]. (S, M, Msb, K.) b2: And He (a judge) exacted justice for him from his wronger, and aided him against him. (T.) 3 ظَاْلَمَ see 1, in the middle of the paragraph.4 اظلم, said of the night, (Fr, T, S, M, Msb, K,) and ↓ ظَلِمَ, (Fr, T, S, K,) the latter with kesr, (S,) like سَمِعَ, (K,) [erroneously written in the TT as from the M ظَلَمَ,] It became dark; (S, K;) or it became black; (M;) or it came with its darkness. (Msb.) It is said in the Kur [ii. 19], وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا [And when it becomes dark to them they stand still]; the verb being intrans.: or, accord. to the Ksh, and Bd follows it, it may be trans. [so that the meaning is, and when He makes their place dark &c.]; as is shown by another reading, which is أُظْلِمُوا: accord. to AHei, it is known by transmission as only intrans.; but Z makes it to be trans. by itself; Ibn-Es-Saláh affirms it to be trans. and intrans.: and Az [so in the TA, but correctly ISd, in the M,] mentions the saying, تَكَلَّمَ فَأَظْلَمَ عَلَيْنَا البَيعتَ (assumed tropical:) [He spoke, and made dark to us the house, or chamber, or tent], meaning he made us to hear what we disliked, or hated, the verb being trans. (TA.) b2: And أَظْلَمُوا They entered upon the ظَلَام [or darkness, or beginning of night]: (S, M, Msb, K:) or, as in the Mufradát [of Er-Rághib], they became in darkness. (TA.) b3: And they said, مَا أَظْلَمَهُ and ما أَضْوَأَهُ [How dark is it! and How light, or bright, is it!]; which is anomalous. (S, TA.) A2: And اظلم الثَّغْرُ The front teeth glistened. (T, K.) Hence the saying [of a poet], إِذَا مَا اجْتَلَى الرَّائِى إِلَيْهَا بِطَرْفِهِ غُرُوبَ ثَنَايَاهَا أَضَآءَ وَأَظْلَمَا [as though meaning, When the beholder of her with his eye looks at the fineness, or sharpness, (but غُرُوب is variously explained,) of her central teeth, it shines brightly, and glistens: but Az plainly indicates another meaning; i. e., he sees (lit. lights on, or finds,) brightness and lustre; for he immediately adds, without the intervention of وَ or أَوْ, evidently in relation to this verse,] أَضَآءَ

أَىْ أَصَابَ ضَوْءًا وَأَظْلَمَ أَصَابَ ظَلْمًا: (T:) [and ISd cites the verse above with the substitution of بِعَينِهِ for بِطَرْفِهِ and of أَنَارَ for أَضَآءَ immediately after saying that] أَظْلَمَ signifies he looked at the teeth and saw lustre (الظَّلْمَ). (M.) [In the K, next after the explanation of اظلم الثَّغْرُ given above, it is added that اظلم said of a man signifies أَصَابَ ظَلْمًا: thus, with fet-h, to the ظ, accord. to the TA: in my MS. copy of the K and in the CK, ظُلْمًا, which is doubtless a mistranscription.]5 تظلّم مِنْهُ CCC (T, S, M, K, [but in some copies of the S, منه is omitted,]) He complained of his ظُلْم [or wrongdoing, &c.], (S, M, K,) إِلَى الحَاكِمِ [to the judge]: (T:) in some copies of the S, تُظُلِّمَ. (TA.) b2: And تظلّم signifies also He transferred the responsibility for the ظُلْم [or wrongdoing, &c.,] upon himself, (M, K,) accord. to IAar, who has cited as an ex., كَانَتْ إِذَا غَضِبَتْ عَلَىَّ تَظَلَّمَتْ [as though meaning She used, when she was angry with me, to transfer the responsibility for the wrongdoing upon herself; which may mean that she finally confessed the wrongdoing to be hers]; but [ISd says] I know not how that is: the تَظَلُّم in this case is only the complaining of الظُّلْم; for when she was angry with him, it was not allowable [to say] that she attributed the ظُلْم to herself. (M.) b3: See also 1, former half, in two places.6 تظالم القَوْمُ (S, M, Msb) The people, or company of men, treated, or used, one another wrongfully, unjustly, injuriously, or tyrannically (ظَلَمَ بَعْضُهُمْ بَعْضًا). (M, Msb.) b2: And [hence]

تَظَالَمَتِ المِعْزَى (tropical:) The goats smote one another with their horns by reason of their being fat and having abundance of herbage. (IAar, M, TA.) One says, وَجَدْنَا أَرْضًا تَظَالَمَ مِعْزَاهَا (tropical:) We found a land whereof the goats smote one another with their horns by reason of satiety and liveliness. (T, TA.) 7 إِنْظَلَمَ see the next paragraph.8 اِظَّلَمَ (T, S, M, K) and اِظْطَلَمَ and اِطَّلَمَ, (S, M,) which last is [said to be] the most usual, (S,) [but I have mostly found the first to be used,] of the measure اِفْتَعَلَ, (S, M,) He took upon himself [the bearing of] ظُلْم [or wrong, &c.,] in spite of difficulty, trouble, or inconvenience: (S, TA:) or he bore الظُّلْم [or wrong, &c.,] (T, M, K, TA,) willingly, being able to resist; (T, TA;) and ↓ اِنْظَلَمَ signifies [thus likewise, or] he bore الظُّلْم. (S, M, K.) ظَلْمٌ The lustre, and brightness, of gold. (Z, TA.) b2: And hence, (Z, TA,) The lustre (lit. running water) upon the teeth; (Lth, T, Z, TA;) the lustre (مَآء, S, M, K, and بَرِيق, S, K) of the teeth, (Lth, T, S, M, Z, K, TA,) from the clearness of the colour, not from the saliva, (Lth, * T, * M,) like blackness within the bone thereof, by reason of the intense whiteness, (S, K,) resembling the فِرِنْد [q. v.] of the sword, (S, K,) or appearing like the فِرِنْد [of the sword], so that one imagines that there is in it a blackness, by reason of the intense lustre and clearness: (M:) or, accord. to Sh, whiteness of the teeth, as though there were upon it [somewhat of] a blackness: or, as Abu-l-'Abbás ElAhwal says, in the Expos. of the “ Kaabeeyeh,”

lustre (lit. running water) of the teeth, such that one sees upon it, by reason of its intense clearness [app. meaning transparency], what resembles dustcolour and blackness: or, accord. to another explanation, fineness, or thinness, and intense whiteness, of the teeth: (TA:) pl. ظُلُومٌ. (S, M.) b3: Also Snow: (M, K:) it is said to have this meaning: and the phrase مُشْرَبَةِ الثَّنَايَا بِمَآءِ الظَّلْمِ, used by a poet, may mean [Having the central teeth suffused with the lustre termed ظَلْم, as is indicated in the T and S, or] with the water of snow. (Lth, T.) ظُلْمٌ [as a simple subst. generally means Wrong, wrongdoing, injustice, injuriousness, or tyranny]: see 1, first sentence, in two places. b2: [ظُلْمُ الارضِ in the CK is a mistranscription for ظَلَمَ الأَرْضَ. b3: And الظُلْمُ in one place in the CK, as syn. with الظَّلْمَآءُ, is a mistake for الظُّلْمَةُ.]

لَقِيتُهُ أَدْنَى ظَلَمٍ, (S, M, K,) or أَدْنَى ذِى ظَلَمٍ, (K, TA, [in the CK اَوَّلَ ذِى ظَلَمٍ,]) means (tropical:) I met him the first of everything: (S, K, TA:) or the first thing: (M:) or when the darkness was becoming confused: (M, K:) or أَدْنَى ظَلَمٍ meansnear; (El-Umawee, S, M, K;) or nearness: (M, K:) and one says, هُوَ مِنْكَ أَدْنَى ذِى ظَلَمٍ

[app. He is near thee], and رَأَيْتُهُ أَدْنَى ذِى ظَلَمٍ

[app. I saw him near]: (M:) and ظَلَمٌ is also syn. with شَخْصٌ [as meaning an object seen from a distance, or a person]; (K;) or, as some say, it has this meaning in the phrase أَدْنَى ظَلَمٍ [so that لَقِيتُهُ أَدْنَى ظَلَمٍ may mean I met him the nearest object seen from a distance, or the nearest person]: (M:) and accord. to Kh, one says, ↓ لَقِيتُهُ أَدْنَى ظُلْمَةٍ, or أَوَّلَ ذِى ظُلْمَةٍ, (as in different copies of the S,) meaning I met him the first thing that obstructed my sight. (S.) b2: ظَلَمٌ signifies also A mountain: and the pl. is ظُلُومٌ. (M, K.) ظُلَمٌ an appellation of Three nights (T, S, K) of the lunar month (T, S) next after the three called دُرَعٌ; (T, S, * K; *) so says A'Obeyd: (T:) thus called because of their darkness: (S:) the sing. is ↓ ظَلْمَآءُ; (T, S;) so that it is anomalous; for by rule it should be ظُلْمٌ; (S;) and the sing. of دُرَعٌ is دَرْعَآءُ: so says A'Obeyd: but accord. to AHeyth and Mbr, the sings. are ↓ ظُلْمَةٌ and دُرْعَةٌ, agreeably with rule; and this is the correct assertion. (T. [See more in art. درع, voce أَدْرَعُ.]) ظِلَمٌ: see ظِلَّامٌ.

ظُلْمَةٌ (T, S, M, Msb, K) and ↓ ظُلُمَةٌ (S, M, K) [accord. to the CK ظُلْمٌ and ظُلُمٌ, both of which are wrong,] and ↓ ظَلْمَآءُ (S, M, Msb, K) Darkness; contr. of نُورٌ: (S, Msb:) or nonexistence of نُور [or light]: or an accidental state that precludes the coëxistence therewith of نُور: (Er-Rághib, TA:) or the departure of light; as also ↓ ظَلَامٌ; (M, K;) which last has no pl.; (T, TA;) or this last signifies the beginning, or first part, of night, (S, M, Msb,) even though it be one in which the moon shines; and is said by Sb to be used only adverbially; one says, أَتَيْتُهُ ظَلَامًا, meaning I came to him at night, and مَعَ الظَّلَامِ i. e. at the time of the night: (M, TA:) the pl. of ظُلْمَةٌ is ظُلَمٌ and ظُلُمَاتٌ and ظُلَمَاتٌ (T, S, Msb) and ظُلْمَاتٌ, (S, Msb,) or, accord. to IB, the first of these pls. is of ظُلْمَةٌ and the second is of ظُلُمَةٌ. (TA.) One says, ↓ هُوَ يَخْبِطُ الظَّلَامَ [or فِى الظَّلَامِ, expl. in art. خبط], and الظُّلْمَةَ [which means the same] and ↓ الظَّلْمَآءَ [which is also expl. in art. خبط]. (TA.) b2: ظُلْمَةٌ is also [tropically] used as a term for (assumed tropical:) Ignorance: and (assumed tropical:) belief in a plurality of gods: and (assumed tropical:) transgression, or unrighteousness: like as نُورٌ is used as a term for their contraries: (Er-Rághib, TA:) and it is said in the A that الظُّلْمُ is ظُلْمَةٌ, like as العَدْلُ is نُورٌ. (TA.) ظُلُمَاتُ البَحْرِ means (assumed tropical:) The troubles, afflictions, calamities, or hardships, of the sea. (M.) A2: And one says لَيْلَةٌ ظُلْمَةٌ, [using the latter word as an epithet, (in the CK, erroneously, ظَلِمَةٌ,)] and ↓ لَيْلَةٌ ظَلْمَآءُ, both meaning A night intensely dark; (M, K;) or the latter means مُظْلِمَةٌ [i. e. dark, or black]: (S:) and ↓ لَيْلٌ ظَلْمَآءُ also, (M, K,) which is anomalous, (K,) mentioned by IAar, but [ISd says] this is strange, and in my opinion he has put لَيْلٌ in the place of لَيْلَةٌ, as in his mentioning لَيْلٌ قَمْرَآءُ [q. v.]. (M.) b2: See also ظُلَمٌ: b3: and see the paragraph next preceding it.

ظِلْمَةٌ sing. of ظِلَمٌ: see ظِلَّامٌ.

ظُلُمَةٌ: see ظُلْمَةٌ.

ظَلْمَآءُ: see ظُلْمَةٌ, in four places: and see also ظُلَمٌ.

ظَلَامٌ: see ظُلْمَةٌ, in two places.

ظُلَامٌ: see 1, in the first quarter of the paragraph.

ظِلَامٌ: see 1, near the beginning: A2: see also ظِلَّامٌ.

A3: It signifies also Little, or small, in quantity: or mean, contemptible, paltry, or of no weight or worth: b2: whence the saying, نَظَرَ إِلَىَّ ظِلَامًا, meaning شَزْرًا [i. e. He looked at me from the outer angle of the eye, with anger, or aversion]. (K.) ظَلُومٌ: see ظَلَّامٌ. b2: [Hence,] one says اِمْرَأَةٌ ظَلُومٌ لِلسِّقَآءِ (assumed tropical:) [A woman wont to give to drink the milk of the skin before its attaining to maturity and the extracting of its butter: see ظَلَمَ الوَطْبَ, and what follows it, in the first paragraph]. (M.) ظَلِيمٌ [as syn. with مَظْلُومٌ in the primary sense of the latter I have not found: but as an epithet in which the quality of a subst. predominates it signifies] (tropical:) Milk that is drunk before its becoming thick and its butter's coming forth or being extracted; (S, * M;) as also ↓ ظَلِيمَةٌ, (T, S, M,) and ↓ مَظْلُومٌ. (T, S.) b2: And (assumed tropical:) A place that is ↓ مَظْلُوم [i. e. dug where it should not be dug]: (M, TA:) used in this sense by a poet describing a person slain in a desert, for whom a grave was dug in a place not proper for digging [it]. (M.) b3: And (tropical:) The earth of land that is ↓ مَظْلُومَة (S, K, TA) i. e. dug, (TA,) or dug for the first time. (S.) And (assumed tropical:) The earth of the لَحْد [or lateral hollow] of a grave; which is put back, over it, after the burial of the dead therein. (T, TA.) A2: Also The male ostrich: (T, S, M, K:) said (by IDrd, TA) to be so called because he makes a place for the laying and hatching of the eggs (يُدَحِّى, inf. n. تَدْحِيَةٌ,) where the doing so is not proper: (M, TA:) or, accord. to Er-Rághib and others, because he is believed to be deaf: (TA:) pl. ظِلْمَانٌ (T, M, K) and ظُلْمَانٌ (M, K) and أَظْلِمَةٌ, (T, M,) which last is a pl. of pauc. (T.) b2: And الظَّلِيمَانِ is an appellation of Two stars; (M, K, * TA;) the two stars of القَوْس [or Sagittarius] that are on the northern curved end of the bow [i. e.

λ and μ, above the nine stars called النَّعَائِم, or “ the ostriches ”]. (Kzw in his descr. of Sagittarius.) And الظَّلِيمُ is the name of The bright star α] at the end of النَّهْر [i. e. Eridanus]: and A star upon the mouth of الحُوت [i. e. Piscis Australis] (Kzw in his descr. of Eridanus.) [It seems to be implied in the K that الظَّلِيمُ is the name of two stars; or it may be there meant that each of two stars is thus called. Freytag represents the sing. as “ a name of stars,” and the dual also as “ a name of stars; ” referring, in relation to the former, to Ideler's “ Untersuch,” pp. 201, 228, and 233; and in relation to the latter, to the same work, pp. 106 and 184.]

ظُلَامَةٌ: see مَظْلِمَةٌ.

ظَلِيمَةٌ: see مَظْلِمَةٌ: b2: and see also ظَلِيمٌ.

ظَلَّامٌ (TA) and ↓ ظِلِّيمٌ (S, TA) [and ↓ ظَلُومٌ, mentioned in the M and K with ظَالِمٌ, as though syn. therewith, but it is an intensive epithet,] One who acts wrongfully, unjustly, injuriously, or tyrannically, much, or often; i. q. كَثِيرُ الظُّلْمِ. (S, TA.) b2: ظَلَّامُونَ لِلْجُزُرِ occurs in a verse of Ibn-Mukbil [meaning (assumed tropical:) Men often slaughtering camels without disease]. (T, S.) A2: See also what next follows.

ظِلَّامٌ (AHn, T, M, K) and ↓ ظَلَّامٌ (T) and ↓ ظِلَامٌ (K) and ↓ ظَالِمٌ and ↓ ظِلَمٌ, (T, K,) the last mentioned by IAar, and its sing. is ↓ ظِلْمَةٌ, (T,) accord. to AHn, A certain herb, (M, K, TA,) which is depastured; (M, TA;) accord. to IAar, a strange kind of tree; (T, TA;) accord. to As, a kind of tree (T, TA *) having long [shoots such as are termed] عَسَالِيج [pl. of عُسْلُوجٌ q. v.], (T, K, TA,) which extend so that they exceed the limit of the أَصْل [i. e. either root or stem] thereof; for which reason the tree is called ظَلَّام. (T, TA.) ظِلِّيمٌ: see ظَلَّامٌ.

ظَالِمٌ [Acting wrongfully, unjustly, injuriously, or tyrannically: and wronging; or treating, or using, wrongfully, &c.:] part. n. of ظَلَمَ: (M, K:) and ↓ مُتَظَلِّمٌ signifies the same; as well as complaining of his wrongdoer: (T:) [the pl. of the former is ظَالِمُونَ and ظَلَمَةٌ:] and ظَلَمَةٌ signifies those who debar men from, or refuse to them, their rights, or dues. (IAar, T, TA.) A2: See also ظِلَّامٌ.

أَظْلَمُ [More, and most, wrongful, unjust, injurious, or tyrannical, in conduct]. El-Muärrij says, I heard an Arab of the desert say to his companion, أَظْلَمِى وَأَظْلَمُكَ فَفَعَلَ اللّٰهُ بِهِ, meaning The more wrongful in conduct of me and of thee [may God do to him what He will do; i. e. may God punish him]. (T.) [And] one says, لَعَنَ اللّٰهُ أَظْلَمِى وَأَظْلَمَكَ i. e. [May God curse] the more wrongful in conduct of us. (K. [But in the TA, a doubt is intimated as to the correctness of this latter saying.]) One says also, لَهُوَ أَظْلَمُ مِنْ حَيَّةٍ [i. e. Verily he is more wrongful in conduct than a serpent]: because it comes to a burrow which it has not excavated, and makes its abode in it: (Fr, T:) for it comes to the burrow of the [lizard called] ضَبّ, and eats its young one, and takes up its abode in its burrow. (TA voce حَيَّةٌ.) b2: And الأَظْلَمُ is an appellation of The ضَبّ; because it eats its young ones. (TA.) مُظْلِمٌ [Becoming dark, &c.: see its verb, 4]. b2: [Hence,] شَعَرٌ مُظْلِمٌ (tropical:) Hair intensely black. (M, K, TA.) And نَبْتٌ مُظْلِمٌ (tropical:) A plant intensely green, inclining to blackness by reason of its [deep] greenness. (M, K, TA.) And يَوْمٌ مُظْلِمٌ (tropical:) A day of much evil: (K, TA:) or a very evil day: and a day in which one finds hardship, or difficulty. (M.) And أَمْرٌ مُظْلِمٌ (tropical:) An affair such that one knows not how to enter upon it; (Az, M, K;) and so ↓ أَمْرٌ مِظْلَامٌ: (K:) [or,] accord. to Lh, one says ↓ يَوْمٌ مِظْلَامٌ, meaning (assumed tropical:) a day such that one knows not how to enter upon it. (M.) مَظْلِمَةٌ and مَظْلَمَةٌ: see 1, near the beginning. b2: Also the former, (T, S, M, Mgh, Msb, K,) and the latter likewise, mentioned by Ibn-Málik and ISd and IKtt, and مَظْلُمَةٌ, which is disallowed by several but mentioned on the authority of Fr, and all three are mentioned in the Towsheeh and in copies of the S, (MF, TA,) and ↓ ظُلَامَةٌ, (T, S, M, Mgh, Msb, K,) and ↓ ظَلِيمَةٌ, (S, TA,) A thing of which one has been defrauded; (M, K; [in the CK, تَظَلَّمَهُ is erroneously put for تُظُلِّمَهُ;]) a thing of which thou hast been defrauded, (اَلَّتِى

ظُلِمْتَهَا, T,) or a thing that thou demandest, (مَا تَطْلُبُهُ, S, Msb,) in the possession of the wrongdoer; (T, S, Msb;) a term for a thing that has been taken from thee; (S; [thus, as is said in the M, the first is expl. by Sb;]) a right, or due, that has been taken from one wrongfully: (A, Mgh:) the pl. of مظلمة is مَظَالِمُ. (Mgh, TA.) In the phrase يَوْمُ المَظَالِمِ, [meaning The day of the demand of things wrongfully taken, and particularly applied to the great day of judgment,] the prefixed noun [i. e. طَلَبِ] is suppressed. (Mgh.) [Respecting the office termed النَّظَرُ فِى المَظَالِمِ The examination into wrongful exactions, see De Sacy's Chrest. Ar., see. ed., i. 132.]

مُظَلَّمٌ (assumed tropical:) A house, or chamber, decorated with pictures; (M, TA;) as though the pictures were put therein where they should not be: it is related in a trad. that the Prophet, having been invited to a repast, saw the house, or chamber, to be مُظَلَّم, and turned away, not entering: (M:) or adorned with gilding and silvering; an explanation disapproved by Az, but pronounced by Z to be correct, from الظَّلْمُ signifying “ the lustre, and brightness, of gold. ” (TA.) b2: and (assumed tropical:) Herbage spreading (مُنْبَثٌّ [in the CK مُنْبَت]) upon the ground, not rained upon. (K, TA.) b3: Also, of birds, (assumed tropical:) The رَخَم [or vultur percnopterus], and crows, or ravens. (IAar, M, K. *) مِظْلَامٌ: see مُظْلِمٌ, in two places.

مَظْلُومٌ [Wronged; treated, or used, wrongfully, unjustly, injuriously, or tyrannically: b2: and hence used in other senses]: see ظَلِيمٌ, in three places.

أَرْضٌ مَظْلُومَةٌ is also expl. as meaning (tropical:) Land that is dug in a place not proper for digging: (TA:) or land in which a watering-trough has been dug, not being a proper place for digging it: (ISk, M:) or land in which a well, or a wateringtrough, has been dug, when there had not been any digging therein: (A, TA:) or hard land, when it is dug. (Ham p. 56.) Also (assumed tropical:) Land upon which rain has not fallen. (T.) And بَلَدٌ مَظْلُومٌ (assumed tropical:) A country upon which rain has not fallen, and wherein is no pasturage for the camels upon which people journey. (T.) مُتَظَلِّمٌ: see ظَالِمٌ. Quasi ظلى 5 تظلّى: see 5 in art. ظل.

فزع

1 فَزِعَ, (S, O, Msb, K,) and فَزَعَ, (K,) aor. ـَ of the former verb, (Msb, K,) and of the latter also, (K,) inf. n. فَزَعٌ, (S, O, Msb, K,) which is of the former verb, (S, * O, Msb, TA,) and [of the latter verb] فَزْعٌ [فَزَعًا in the CK being a mistake for فَزْعًا] and ?? (K, TA,) He feared; or was, or became, in fear, afraid, frightened, or terrified; (S, O, Msb, K, TA;) and so ↓ تفزّع: (TA in art. روع:) you say, فَزِعَ مِنْهُ he feared him, or it; or was, or became, in fear, &c., of him, or it: (MA, Msb, TA:) accord. to Er-Rághib, فَزَعٌ signifies a shrinking, and an aversion, that comes upon a man, from a thing causing fear or fright; and is a kind of جَزَع [q. v.]; and one should not say فَزِعْتُ مِنَ اللّٰهِ like as one says خِفْتُ مِنْهُ: or, as Mbr says, in the “ Kámil,” its primary signification is the fearing, or being in fear or afraid or frightened or terrified: then, by a metonymical application, it signifies a people's going forth quickly to repel an enemy, or the like, that has come upon them suddenly; and this meaning has become [conventionally regarded as] proper. (TA.) b2: فَزَعٌ signifies also The seeking, or demanding, aid, or succour: (Az, K, TA:) and the aiding, or succouring; (Az, S, O, K, TA;) this latter being likewise a signification of ↓ إِفْزَاعٌ: (S, O:) an ex. of the former word (S, O, TA) in the latter sense (O, TA) occurs in the saying of the Prophet to the Ansár, إِنَّكُمْ لَتَكْثُرُونَ عِنْدَ الفَزَعِ وَ تَقِلُّونَ عِنْدَ الطَّمَعِ [Verily ye are many on the occasion of aiding, or succouring, and ye are few on the occasion of coveting, or greed]; (S, O, TA;) or in this saying the implied meaning may be, on the occasion of men's betaking themselves to you in fear (عِنْدَ فَزَعِ النَّاسِ إِلَيْكُمْ) in order that ye may aid or succour them [which is virtually the same as their seeking your aid or succour]: (TA:) thus [it is said] فَزَعٌ has two contr. significations: (K:) and both of these significations are expressed by the verb فَزِعَ: (O:) you say فَزِعَ إِلَيْهِ and فَزِعَ مِنْهُ; (K in continuation of what has been last cited therefrom above, and TA; [app. meant to indicate that both of these phrases signify he sought, or demanded, aid, or succour, of him; and he aided, or succoured, him; or that the former phrase has the former signification; and the latter phrase, the latter signification; though accord. to the TK, both phrases have the former signification, and the former phrase has also the latter signification;]) but you should not say فَزَعَهُ, (K, TA,) i. e. like مَنَعَهُ: (TA:) [or] from الفَزَعُ as signifying “ fear,” or “ fright,” you say فَزِعْتُ

إِلَيْكَ and فَزِعْتُ مِنْكَ; [app. meant to indicate that the former phrase signifies I betook myself to thee in fear, which is a meaning thereof well known, and nearly agreeing with an explanation of the verb followed by إِلَيْهِ which will be found below in this paragraph; and that the latter phrase signifies I feared thee, or I was, or became, in fear, &c., of thee, the only meaning, of this phrase, for which I find any explicit authority, and one for which I have given three authorities in the first sentence of this art.;] but you should not say فَزِعْتُكَ: (S: [thus in my copies, فَزِعْتُكَ, not فَزَعْتُكَ:]) or فَزِعَ إِلَيْهِمْ signifies he sought, or demanded, of them, aid, or succour; and فَزَعَهُمْ and فَزِعَهُمْ signify he aided, or succoured, them, syn. أَغَاثَهُمْ [in the CK اَعانَهُمْ] and نَصَرَهُمْ, like ↓ أَفْزَعَهُمْ: (K, TA:) accord. to IB, فَزِعْتُهُ meaning أَغَثْتُهُ is originally فَزِعْتُ له [primarily signifying I feared, or became in fear &c., for him]; then the ل was dropped; for one says فَزِعْتُهُ and فَزِعْتُ لَهُ: (TA:) or فَزِعَ, like فَرِحَ, signifies اِنْتَصَرَ: (K: [thus in the copies of the K, and hence in the TA, app. a mistranscription for اِسْتَنْصَرَ, he sought, or demanded, aid, or aid against an enemy:]) and فَزِعَ إِلَيْهِ he betook himself, or had recourse, to him, or it, for refuge, protection, or preservation, (S, O, Msb, K, TA,) by reason of fear, or fright, (S,) and sought, or demanded, aid, or succour, by him, or it; whence, in a trad. respecting the eclipse of the sun, فَافْزَعُواإِلَى الصَّلَاة i. e. Then betake yourselves, &c., to prayer, and seek, or demand, aid, or succour, by it. (TA.) b3: فَزِعَ مِنْ نَوْمِهِ means He became roused from his sleep; (O, K;) because he who is roused is not free from some fear, or fright: occurring in a trad. in this sense. (O.) And one says, فَزِعْتُ بِمَجِىْءِ فُلَانٍ, meaning I prepared [or roused] myself by reason of the coming of such a one, by a change of state, or condition, like as the sleeper passes from the state of sleeping to that of waking. (TA.) A2: فَزَعَهُ in the phrase فَفَزَعَهُ ↓ فَازَعَهُ means He exceeded him in fear, or fright. (TA.) A3: فُزِعَ عَنْ قُلُوبِهِمْ: see the next paragraph.2 فزّعهُ: see 4. b2: [It also app. signifies He made a fearful event, or fearful events, to befall him: see its pass. part. n. below.] b3: فَزَّعَ عَنْهُ He removed from him fear, or fright: (O, in two places:) it is implied by the context in the K that عنه ↓ افزع has this meaning; but in the O and other lexicons it is فَزَّعَ. (TA.) And فُزِّعَ عَنْهُ, (S, K,) inf. n. تَفْزِيعٌ, (K,) Fear, or fright, was removed from him. (S, K.) It is said in the Kur [xxxiv. 22], حَتَّى إِذَافُزِّعَ عَنْ قُلُوبِهِمْ, meaning Until, when fear, or fright, shall be removed from their hearts: (S, O:) this is the common reading: another reading is فَزَّعَ, i. e. فَزَّعَ اللّٰهُ: and El-Hasan reads ↓ فُزِعَ: and he says that in this reading and the first, the prep. with its noun are [regarded as supplying the place of the agent and therefore virtually] in the nom. case, as in the phrase سِيرَ عَنِ البَلَدِ: (TA:) some read فُرِّغَ [q. v.]: (O and TA in art. فرغ:) and 'Eesà Ibn-'Omar is related to have read إِذَا افْرَنْقَعَ. (TA in art. فرقع.) 3 فازعهُ فَفَزَعَهُ [He vied with him in fear, or fright,] and he exceeded him therein. (TA. See 1, last sentence but one.) 4 افزعهُ, (Msb, K,) inf. n. إِفْزَاعٌ, (S, O,) He made him to fear, or to be afraid; frightened him; or terrified him; (S, * O, * Msb, K;) as also ↓ فزّعهُ, (S, O, Msb, K,) inf. n. تَفْزِيعٌ. (S, O.) And you say, يُفْزَعُ مِنْهُ [One is made to fear, or be afraid of, or is frightened, or terrified, at, it, or him], (S, O, K,) and مِنْ أَجْلِهِ [on account of him, or for the sake of him], (O, K,) and بِهِ [by him, or by means of him]. (O.) b2: [Hence,] He housed him from his sleep. (K, TA. [See 1, last quarter.]) b3: Also He aided, or succoured, him. (S, K.) See 1, former half; and again, in the latter half. b4: See also 2.5 تَفَزَّعَ see 1, first sentence.

فَزَعٌ Fear, or fright: (S, O, K:) originally (S) an inf. n.; but notwithstanding this, (S, * O, K,) sometimes, (S, O,) having a pl., which is أَفْزَاعٌ. (S, O, K.) b2: [And, as seems to be indicated by an explanation of مُفَزَّعٌ (q. v.), A fearful event: pl. as above.]

فَزِعٌ Fearing; being afraid or frightened or terrified; (Er-Rághib, MA, Msb, TA;) thus in a verse cited voce ظُنْبُوبٌ; (Er-Rághib, TA;) and ↓ مُفَازِعٌ is syn. therewith: (O, K:) and one says also ↓ رَجُلٌ فَازِعٌ, pl. فَزَعَةٌ; and ↓ مَفْزُوعٌ; meaning a man put in fear; made afraid; frightened, or terrified. (TA.) And In a state of disquiet, disturbance, or agitation: whence an extraordinary reading, of four readers, in the Kur xxviii. 9, [i. e.

فَزِعًا] for فَارِغًا, relating to the heart of the mother of Moses, meaning in a state of disquiet, &c., almost quitting its pericardium. (TA.) It has no broken pl.; its only pl. being فَزِعُونَ. (TA.) b2: Also Seeking, or demanding, aid, or succour; and Sgh thus explains it [in the O] as used in the verse above mentioned; but Er-Rághib says that this is an explanation of the intended meaning, not of the literal signification: (TA:) and it has also the contr. meaning, aiding, or succouring; thus being trans., though of the measure فَعِلٌ; but it may be altered from ↓ فَازِعٌ, like as حَذِرٌ is [said to be] altered from حَاذِرٌ. (IB, TA,) فَزْعَةٌ: see فَزَعَةٌ.

فُزْعَةٌ A man whom one is made to fear, of whom one is made afraid, or at whom one is frightened: (O, K:) [like مَفْزَعَةٌ as expl. by Lth and others:] and by whom, or by means of whom, one is made afraid, or frightened. (O.) فَزَعَةٌ sing. of فَزَعَات in the phrase فَزَعَاتُ الرُّوعِ [app. meaning The fears, or frights, of the heart]. (TA. [The sing., as well as the pl., is there said to be thus, بِالتَّحْرِيك; but if the former be, as I think it is, an inf. n. un., it should by rule be ↓ فَزْعَةٌ.]) فُزَعَةٌ One who fears men, or is frightened at them: (K:) or one who fears, or is frightened, much, or often; (O;) [and] so ↓ فَزَّاعَةٌ. (TA. [But see what next follows.]) فَزَّاعَةٌ One who makes men to fear, or frightens them, much, or often. (O, K.) See also فُزَعَةٌ.

فَازِغٌ: see فَزِعٌ, in two places.

مَفْزَعٌ i. q. مَلْجَأْ [as meaning A refuge, i. e. a place to which, or a person to whom, one betakes himself, or has recourse, for refuge, protection, or preservation,] (S, O, Msb, K, TA,) on the occasion of the befalling of an affliction or a calamity; (TA;) applied to a sing. and a pl. (S, O, K) and a dual (S, O) and a masc. and a fem.; (S, O, K;) one says, فُلَانٌ مَفْزَعٌ لِلنَّاسِ Such a one is a refuge to men when an event comes upon them suddenly, and هُمَامَفْزَعٌ لِلنَّاسِ, and هُمْ مَفْزَعٌ, &c.; (S, O;) and ↓ مَفْزَعَةٌ is the same in signification and in its applications; (K;) expl. by IF as signifying a place to which one who is in fear, or frightened, betakes himself, or has recourse, for refuge, protection, or preservation: (TA:) or مَفْزَعٌ signifies one of whom aid, or succour, is sought, or demanded: (K:) and ↓ مَفْزَعَةٌ, [a cause of fear or fright; being a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ; i. e.] a thing that one is made to fear, or at which one is frightened; (S;) or a person whom one is made to fear, or at whom one is frightened; [like فُزْعَةٌ;] or on account of whom, or for the sake of whom, one is made to fear, or is frightened: (Lth, O, K:) you say, فُلَانٌ لَنَا مَفْزَعَةٌ [Such a one is to us a person whom we are made to fear, &c.], and in like manner you say of a female, and of a pl. number. (O.) مَفْزَعَةٌ: see the next preceding paragraph, in two places.

مُفَزَّعٌ Cowardly; (Fr, O, K;) as being made to fear, or to be frightened at, everything: (Fr, O:) and courageous; (Fr, O, K;) as being one the like of whom fearful events are made to befall (بِمِثْلِهِ تُنْزَلُ الأَفْزَاعُ). (Fr, O. [But what here follows suggests another reason, and I think a better, for the latter meaning.]) مُفَزَّعَةٌ applied by 'Amr Ibn-Maadee-Kerib as an epithet to his اِسْت, in replying to a threat of El-Ash-'ath, who had said to him, لَوْ دَنَوْتَ لَأُضَرِّطَنَّكَ, means Secure from being overcome by fear, or fright, and [therefore] not lax so as to break wind [in consequence of fear]; being from فَزَّعَ عَنْهُ meaning “ he removed fear, or fright, from him; ” or it may be for the same reason as that for which مُفَزَّعٌ is applied to a courageous man. (O.) مَفْزُوعٌ: see فَزِعٌ, first sentence.

مُفَازِعٌ: see فَزِعٌ, first sentence.