شمع

1 شَمَعَ, aor. ـَ inf. n. شَمْعٌ and شُمُوعٌ and مَشْمَعَةٌ, He played, sported, gamed, jested, or joked: (S, O, K:) or he was mirthful, and laughed: and شَمَعَتٌ, aor. as above, inf. n. شَمْعٌ and شُمُوعٌ, She cheered by her discourse. (TA.) It is said in a trad., مَنْ يَتَّبِعِ المَشْمَعَةَ يَشْمَعِ اللّٰهُ بِهِ (S, * O) He who follows the practice of play, or sport, or unprofitable play or sport, with men, (S, O,) and derision and laughter and enjoyment with them, God will requite him for that, (O,) or God will cause him to be in a state in which the like shall be done with him. (S, O.) b2: and شَمَعَ, inf. n. شُمُوعٌ, It was, or became, scattered, or dispersed. (Ibn-'Abbád, O, K.) 2 شمّعهُ, (K,) inf. n. تَشْمِيعٌ, (O, K,) He, or it, made him to play, sport, game, jest, or joke. (O, * K.) A2: شمّع الثَّوْبَ He dipped the garment, or piece of cloth, in liquified شَمَْع [i. e. wax]. (O, K.) 4 اشمع السِّرَاجُ The lamp, or lighted wick, diffused its light. (S, K.) شَمْعٌ and شَمَعٌ, both chaste accord. to ISd: (TA:) accord. to Fr, (S, O, Msb, TA,) the former is post-classical; (S, O, Msb, K, TA;) but ISd says that this is a mistake: (TA:) accord. to ISk one should say the latter, and not the former: (TA:) or accord. to him, the word is with fet-h to the م, and some of the Arabs make the م quiescent: accord. to Th, it is with fet-h to the م; and if you will, you may make it quiescent: accord. to IF, the م is sometimes with fet-h; so that he gives one to understand that it is more frequently made quiescent: (Msb:) A kind of thing with which one lights himself: (S, O, Msb, K:) or i. q. مُومٌ [which, or rather مُومْ, in Pers\., signifies both wax and the wax-candle; both of which or rather the former and wax-candles, are meant by شَمْعٌ and شَمَعٌ]: (ISk, TA:) or the مُوم of honey [i. e. bees' wax]: (Lth, K:) the n. un., (CK,) or what denotes a piece, or portion, thereof, (so in copies of the K and in the TA,) is with ة, (K, TA,) شَمْعَةٌ and شَمَعَةٌ, (TA,) [i. e.] شمعة has a more particular signification. (S, O.) شَمْعِىٌّ or شَمَعِىٌّ (K [as there mentioned app. meaning A dealer in wax or wax-candles, like ↓ شَمَّاعٌ in the present day,]) a rel. n. from شَمْعٌ or شَمَعٌ. (TA. [The latter said in the K to be the correct form.]) شِمَاعٌ Mirth and laughter and jesting or joking; as also ↓ شِمَاعَةٌ. (TA. [Not mentioned there as inf. ns.]) شَمُوعٌ, applied to a woman, (S, K,) That jests, or jokes, much; (K, TA;) pleasant in discourse; that kisses one, and will not comply with one's desire otherwise than by doing thus: (TA:) [or] playful, sportful, or gamesome, and wont to laugh; (S, K, TA;) and in this sense applied also to a man: or, applied to a woman, that cheers by her discourse. (TA.) شِمَاعَةٌ: see شِمَاعٌ.

شَمَّاعٌ A manufacturer of شمع [meaning waxcandles]: (TA:) or a melter of شمع [meaning wax]. (KL.) See also شَمْعِىٌّ.

مِشْمَعَةٌ A candlestick: pl. مَشَامِعُ. (MA.) مُشَمَّعٌ A garment, or cloth, dipped in liquified شَمَْع [i. e. wax]. (TA.) مِسْكٌ مَشْمُوعٌ Musk mixed with ambergris. (O, K.)

شرم

1 شَرَمَهُ, (S, K,) aor. ـِ (K,) inf. n. شَرْمٌ, i. q. شَقَّهُ [meaning He slit it; or rent it; and perhaps also he clave it, split it, &c.]. (S, K.) b2: It is also said in the K that الشَّرْمُ signifies قَطْعُ مَا بَيْنَ الأَرْنَبَةِ: but ما بين should be struck out: and the passage, moreover, is defective: it should be, as in the M, الشَّرْمُ and ↓ التَّشْرِيمُ signify The cutting (قَطْع [or rather شَقّ i. e. slitting or rending]) of the end, or tip, of the nose, and of the ثَفْر [here meaning the vulva, or the orifice of the vagina,] of a she-camel: specially said of these two things. (TA. [See also 2; and see شَرِيمٌ.]) b3: شَرَمَ الثَّرِيدَةَ, aor. and inf. n. as above, and the latter, by poetic license, شَرَمٌ, He ate of the sides, or of the edge, of the ثريدة [or mess of crumbled bread moistened with broth]. (TA.) b4: شَرَمَ لَهُ مِنْ مَالِهِ, (S, K,) aor. as above, (K,) and so the inf. n., (TA,) He gave him little of his مال (i. e. property, or cattle]. (S, K.) A2: شَرِمَ, aor. ـَ is quasi-pass. of شَرَمَهُ; [i. e. it signifies It was, or became, slit, or rent;] (TA;) as also ↓ انشرم. (S, TA. [In the former it is implied that the meaning of the latter verb is اِنْشَقَّ.]) b2: Also, aor. as above, (Msb,) inf. n. شَرَمٌ, (S, * Msb, K, *) He (a man) had his nose slit: (Msb:) or he had the end, or tip, of his nose cut. (S, * Msb, K. *) 2 تَشْرِيمٌ i. q. تَشْقِيقٌ [meaning The slitting, or rending, and perhaps also cleaving, splitting, &c., much, or in several places]: (S, K, TA: [see 2 in art. خرم:]) one says, شرّمهُ [he slit it &c.], in relation to the ear &c.: (TA:) [it is used in relation to the end, or tip, of the nose; and to the orifice of the vagina of a she-camel; as shown above:] see 1, second sentence. تَشْرِيمُ الظِّئَارِ is [The scarifying of the vulva, or of the orifice of the vagina, for the purpose of] the making a she-camel to affect and suckle a young one not her own [by causing her to imagine, from the pain thus occasioned, that she has recently brought forth that young one]; (TA;) تشريم in this phrase signifying تَشْقِيق. (T in art. ظأر.) It is said in a trad. of Ibn-'Omar, that he purchased a she-camel, and, seeing in her what is thus termed, returned her: (S:) in this instance, تشريم الظئار means The laceration of the two edges of the vulva on the occasion of ظئار. (T and TA in art. ظأر: see 1 in that art.) b2: تَشْرِيمُ الصَّيْدِ is The wounding of the skin of the animal of the chase without piercing into the belly, or inside, (L in art. حق, [see 8 in that art.,]) so that the animal escapes wounded. (S, K. *) 5 تشرّم, (S, K,) said of the skin, (TA,) or of a thing, (S,) It was, or became, rent, or slit, in several places; (S, K, TA;) quasi-pass. of شَرَّمَهُ. (TA.) It is said in a trad. of Kaab, أَتَى عُمَرَ بِكِتَابٍ قَدْ تَشَرَّمَتْ نَوَاحِيهِ i. e. تَشَقَّقَتْ [meaning He brought to 'Omar a book of which the sides were slit, or rent, in several places]. (TA.) 7 إِنْشَرَمَ see 1, near the end.

شَرْمٌ A canal, or cut, (خَلِيج,) from a بَحْر [i. e. sea, or large river]: (S, K:) [now applied to a creek of a sea:] or the لُجَّة [i. e. main body, or fathomless deep,] of the بَحْر [or sea]: (K:) or the deepest part thereof: (TA:) or a غَمْرَة [or submerging deep] thereof: pl. شُرُومٌ. (IB, TA.) b2: And Any fissure in a mountain or rock, not passing through. (TA.) A2: Also A certain kind of tree. (K.) b2: Also, (K,) or عُشْبٌ شَرْمٌ, (S, [in one of my copies of the S شَرِمٌ,]) Abundant herbs or herbage, of which the upper parts are eaten, the middle parts not being required, (S, K,) nor the lower parts. (S.) شَرُومٌ: see what next follows.

شَرِيمٌ A woman having her vagina and rectum united by the rending of the separation between them; syn. مُفْضَاةٌ; (S, Mgh, K;) as also ↓ شَرُومٌ, (S, K,) and ↓ شَرْمَآءُ; (K;) or the last of these in this sense has not been heard, though mentioned in the sense here following. (Mgh.) b2: Also A she-camel having her ثَفْر [here meaning the vulva, or the orifice of the vagina,] cut [or rather slit or rent]; and so ↓ شَرْمَآءُ, and ↓ مَشْرُومَةٌ: (M, TA:) or ↓ شَرْمَآءُ applied to a she-camel and to a she-ass, accord. to the Tekmileh, means having the vulva slit, or rent: therefore the first-mentioned meaning of this epithet, applied to a woman, if correct, may be tropical. (Mgh.) b3: Also The فَرْج [or vulva]; (K;) because of its being cleft. (TA.) شَارِمٌ An arrow that slits, or rends, (يَشْرِمُ,) the side of the target. (S, K, TA.) أَشْرَمُ, applied to a man, (IAar, S, Msb, K,) i. q. الأَنْفِ ↓ مَشْرُومُ; (S, K,) [i. e.] Having the nose slit; (IAar, Msb, TA;) like أَخْرَمُ: (IAar, TA:) or having the end, or tip, of the nose cut: (Msb:) and having the lower lip slit; like أَفْلَحُ: and having the upper lip slit; like أَعْلَمُ: and having the ear slit; like أَخْرَبُ: and having the eyelid slit; like أَشْتَرُ: it has all these meanings: (IAar, TA:) fem. شَرْمَآءُ, applied to a woman. (Msb.) b2: For the fem., see also شَرِيمٌ, in three places. b3: The fem. is also applied to an ear (أُذُنٌ), meaning Having a small portion cut from the upper part; and so ↓ مُشَرَّمَةٌ. (TA.) مُشَرَّمٌ Slit, or rent, in several places: so in a trad., where it is said, فَجَآءَهُ بِمُصْحَفٍ مُشَرَّمِ الأَطْرَافِ [And he brought him a copy of the Kur-án having the extremities slit, &c.]. (TA.) b2: See also أَشْرَمُ, last sentence.

مَشْرُومٌ: see أَشْرَمُ: b2: and see also شَرِيمٌ.

تيم

1 تَامَ, [aor. ـِ inf. n. تَيْمٌ,] He loved excessively: (T:) [or he became enslaved, or brought into subjection, by love; (see 2;) and so ↓ تتيّم, as explained in Kull p. 165: (see حُبُّ:) or his reason departed, and became disordered, in consequence of love and desire; for] تَيْمٌ signifies the departing of reason, and its becoming disordered, (T, TA,) in consequence of love and desire. (TA.) b2: He became alone, apart from others. (T, TA.) A2: تَامَتْهُ, (T, S, M, K,) aor. ـِ (T,) inf. n. تَيْمٌ; (T, M, K;) and ↓ تَيَّمَتْهُ, (T, M, K,) [which is the more common,] inf. n. تَتْيِيمٌ; (K;) She (a woman) enslaved him (S, M, K) by love of her, (M,) and brought him into subjection: (S, K:) and she enslaved it, and brought it into subjection; namely, his heart: (S:) or she deprived him of his reason; disordered his reason. (T.) and تَامَهُ, (K,) inf. n. as above; (M, K;) and ↓ تيّمهُ; (S, K;) It (love, S, K, or love and desire, M, and excessive love, K) enslaved him, (S, M, K,) and brought him into subjection. (S, K.) 2 تَيَّمَ see 1, in two places.5 تَتَيَّمَ see 1.8 اِتَّامَ, (T, S,) inf. n. اِتِّيَامٌ, (T, S, M,) He (a man) slaughtered his تِيمَة [q. v.]: (T, S, M:) and in like manner, اِتَّامَتْ, said of a woman: (T:) or اتّيام signifies the slaughtering camels, and sheep or goats, for no cause. (IAar, T.) تَيْمٌ i. q. عَبْدٌ [as meaning A slave, and a servant or worshipper or God or of a false god]: whence the names تَيْمُ اللّٰهِ [The servant of God] and تَيْمُ اللَّاتِ [The servant of El-Lát]: (S, M, K:) pl. تُيُومٌ: it is originally an inf. n., from تَامُهُ: or an epithet like its syn. عَبْدٌ: J says that it is from تَيَّمَهُ الحُبُّ. (TA.) نِيمةٌ (as also تِئْمَةٌ, with hemz, K) A ewe, or she-goat, which her owner milks for himself, (A'Obeyd, T, S, M, K,) in his abode, (S, M, K,) of those which he has reared, (A'Obeyd, T,) not left to pasture where she pleases; (A'Obeyd, T, S, M, K;) but sometimes slaughtered, when her owner is in want of flesh-meat: (A'Obeyd, T:) or one that is slaughtered in a time of famine: (Az, T, M, K:) or one beyond forty, until the number attains to the next amount that requires one to be given for the poor rate: (M, K:) or one that is slaughtered gratuitously, not for a compensation, when persons desire flesh-meat. (AHeyth, T.) A2: Also A [kind of amulet, such as is called] تَمِيمَة, that is hung upon a child: (K:) app. a contraction of تميمة. (TA.) أَرْضٌ تَيْمَآءُ A [desert] land such as is termed قَفْرَة, that causes one to lose his way and to perish: or a wide tract of land: (M, K:) or a land in which is no water: (T:) and تَيْمَآءُ alone a [desert such as is termed] فَلَاة; (T, S, K;) because one loses his way therein: (T:) and a wide فَلَاة. (T.) A2: التَّيْمَآءُ The stars of الجَوْزَآء [app. meaning Gemini, also called التَّوْءَمَانِ]. (K.) أَتْيَمُ [More, and most, enslaved by love]. Hence

أَتْيَمُ مِنَ المُرَقِّشِ [More enslaved by love than ElMurakkish: a prov.: see Freytag's Arab. Prov. i. 255]. (TA.) مَتِيمٌ: see what follows.

مُتَيَّمٌ Enslaved, and brought into subjection, by love: (S:) having the heart enslaved, and brought into subjection, and affected with vehement love so as to be deprived of his reason: (Abu-l-'Abbás El-Ahwal, TA:) or deprived of his reason; disordered therein; by women; as also ↓ مَتِيمٌ: and led astray. (T.)

ثلب

1 ثَلَبَهُ, (S, M, A, Msb, K,) aor. ـِ (M, Msb, K,) inf. n. ثَلْبٌ (T, S, M, A, Msb) and مَثْلَبٌ, (T,) He blamed him; reprehended him; found fault with him; imputed to him, or charged him with, a fault, vice, or the like: (M, A, Msb, K:) or he charged him plainly, or openly, with a fault, vice, or the like; (S;) spoke against him; (TA;) censured him, reproached him, detracted from his reputation, or impugned his character: (S, Msb:) or he blamed him severely; and assailed him with his tongue; as is done in punishings and the like. (Lth, T.) b2: ثَلَبَهُ, (M, K,) inf. n. ثَلْبٌ, (M,) also signifies He drove him (a man, M) away; expelled him; or put him at a distance, away, or far away. (M, Msb, K.) b3: And He turned it (a thing, M) upside down, or over, or inside out; or changed its manner of being, or state. (M, K.) b4: And I. q. ثَلَمَهُ: (M, K:) formed from the latter by substitution of ب for م. (M.) A2: ثَلِبَ, (M,) inf. n. ثَلَبٌ, (M, K,) It (one's skin, M, or a garment, TK) was, or became, dirty, or filthy: (M, K:) and it (a thing, TK) was, or became, contracted. (K, TK.) b2: Also It was, or became, broken in the edge or middle, [like ثَلِمَ,] and split, or cracked. (KL.) 2 ثلّب, (As, S, M,) inf. n. تَثْلِيبٌ, (S,) He (a camel) became such as is termed ثِلْب. (As, S, M.) ثِلْبٌ Blamed; reprehended; found fault with; charged with a fault, vice, or the like; as also ↓ ثَلِبٌ; applied to a man. (M, K.) b2: Also A camel extremely old, or old and weak, (M, A,) and having his teeth much broken: (M:) or a camel whose canine teeth are broken (S, K) much (K) by reason of extreme old age, or age and weakness, and the hair of whose tail has fallen off by degrees: (S, K:) fem. with ة; (S, M, K;) but some disallow this, and say that the female is termed نَابٌ: (M:) pl. [of pauc.]

أَثْلَابٌ (M, K) and [of mult.] ثِلَبَةٌ. (S, K.) b3: Hence, (A,) (tropical:) A man extremely old, or old and weak, (A, TA,) whose teeth are much broken: (TA:) or an aged man; a man advanced in years: (IAar, M, K:) [said to be] of the dial. of Hudheyl; but IAar mentions it without assigning it to the dial. of any particular tribe of the Arabs. (M.) b4: Also A camel that does not impregnate. (M, K. *) b5: See also what next follows.

ثَلِبٌ: see ثِلْبٌ. b2: Also, applied to a spear, (S, M, A, K, but in a copy of the A written ↓ ثِلْبٌ,) Much notched, or broken in the edges [of the head]: (S, M, K:) or weak, or weak and soft. (A.) You say ثِلْبٌ عَلَى ثِلْبٍ وَبِيَدِهِ ثَلِبٌ [An extremely old, or old and weak, man, whose teeth are much broken, upon a camel in the like condition, and having in his hand a spear that is much notched, or weak, or weak and soft]. (A, TA.) ثَالِبَةٌ الشَّوَى A woman having cracked, or chapped, feet: (S, K:) from ثَلبٌ as an epithet applied to a spear. (S.) أَثْلَبٌ and إِثْلِبٌ, (Fr, T, S, M, K,) the former of which is the more common, (Fr, T,) Dust, or earth; and stones: (Fr, T, M, K:) or small fragments, or particles, of stones, (S, K,) and of dust or earth: (S:) or stone (A' Obeyd, Sh, T) in the dial. of El-Hijáz: and dust, or earth, in the dial. of Temeem: (T:) and El-Hejeree says, الأَثْلَمُ is like الأَثْلَبُ; but [ISd says,] whether it be formed by substitution or be a dial. var., I know not. (M, TA.) One says, بِفِيهِ الأَثْلَبُ and الإِثْلِبُ In his mouth are, or be, dust, or earth, and stones; (Fr, T;) or, particles of stones and of dust or earth. (S.) Lh mentions the phrase الأَثْلَبَ لَكَ or الإِثْلِبَ [Dust, or earth, and stones, be thy lot]; and التُّرَابَ: and he says that the noun is thus put in the accus. case, as though the phrase were an imprecation [of the ordinary kind]: he means, as though the noun were an inf. n. used in an imprecation; though it is a simple subst. (M.) لِلْعَاهِرِ الإِثْلِبُ or الأَثْلَبُ, occurring in a trad., means For the adulterer, or fornicator, stone (الحَجَرُ [but see this word, and see also art. عهر]): or dust, or earth: or small stones. (TA.) مِثْلَبٌ Accustomed to blame, reprehend, or find fault. (A, TA.) مَثْلَبَةٌ (S, M, Msb, K) and مَثْلُبَةٌ (M, K) A fault, vice, or the like: (S, M, * K: *) or [properly] a cause of [blame or] reviling: (Msb:) pl. مَثَالِبُ. (S, A, Msb.) You say, مَا عَرَفْتُ فِى

فُلَانٍ مَثْلَبَةً [I have not known in such a one a fault, or vice, or cause of blame, &c.]. (A, TA.)

ثغر

1 ثَغَرَهُ, (T, A, K,) aor. ـَ (K,) inf. n. ثَغْرٌ, (T,) He broke it; (T, A;) namely, a part of a wall; (A;) he demolished it: this is [said to be] the primary signification: he demolished it, or pulled it down; namely, a wall: (T:) and he broke it (namely, anything, [as a wall and a vessel, &c.,] A) so as to make a gap in it, or a hollow in its edge. (A, K.) b2: Also, (IAar, S, Msb, K,) aor. as above, (Msb, K,) He broke his ثَغْر [or front teeth], (S, Msb, K,) or his teeth. (IAar, and TA as from the K.) And ثُغِرَ, in the pass. form, inf. n. ثُغُورٌ, He (a boy) had his ثَغْر [or front teeth] broken. (Msb.) b3: ثَغَرْتُ سِنَّهُ I pulled out his tooth. (El-Hujeymee, TA.) and ثُغِرَ He (a man) had a tooth, or teeth, pulled out. (As, TA.) b4: Also ثُغِرَ, (Az, S, Mgh, Msb, K,) inf. n. ثَغْرٌ, (Az, Msb,) He (a boy) shed his central milk-teeth, (Az, S, Mgh, K,) or his ثَغْر [or front teeth]: (Az, Msb:) or ↓ أَثْغَرَ has this latter meaning, (A, K,) or ↓ اِتَّغَرَ; (As, TA;) and ثَغِرَ, (K,) or ↓ اِتَّغَرَ, (Sh, TA,) or ↓ اِتَّغَرَ, (Msb,) signifies he shed his teeth: (Sh, Msb, K:) ثُغِرَ is said to have this last signification in the Kifáyet el-Mutahaffidh; and ↓ اثّغر and ↓ اتّغر are there said to have the contr. signification, explained below [see 8]. (Msb.) b5: ثُغِرَ also signifies He had his mouth bruised; and so ↓ أُثْغِرَ. (K.) A2: ثَغَرَ الثُّلْمَةَ, aor. ـَ He stopped up, or obstructed, the gap, or breach: thus the verb bears two contr. significations. (K.) And ثَغَرْنَاهُمْ We stopped up, or obstructed, against them the gaps, or passes of the mountain; (S, TA;) we stopped up, or obstructed, against them the place of exit, so that they knew not what way to take. (A.) 4 أَثْغَرَ see 1, in two places: b2: and 8 also, in two places.8 اِتَّغَرَ (Az, Sh, S, Mgh, Msb, K) and اِثَّغَرَ (Az, Mgh, Msb) and اِدَّغَرَ, (K,) originally اِثْتَغَرَ, (Az, S, K,) He (a boy) bred his central milkteeth, (S,) or his ثَغْر [or front teeth]; (Sh, * Msb, K;) as also ↓ أَثْغَرَ: (K:) or he bred his teeth after the former ones had fallen out: (Az, Mgh:) and ↓ أَثْغَرَ, inf. n. إِثْغَارٌ, of the measure of أَكْرَمَ, inf. n. إِكْرَامٌ, he grew his ثَغْر [or front teeth] after the former ones had fallen out: by some, اثّغر and اتّغر are used specially in relation to a beast: the Benoo-Kiláb thus used the former; not in relation to a boy. (Msb.) b2: See also 1, in five places.

ثَغْرٌ The front teeth; (S, A, K;) syn. مَبْسِمٌ; (Msb;) described by a poet as eight in number, four upper and four lower: (TA:) afterwards applied to the central incisors: (Msb:) or all the teeth (TA) while they remain in their places of growth, (K, TA,) before they fall out: (TA:) or the teeth, (K, TA,) all of them, whether in their places of growth or not: (TA:) or the mouth: (K:) pl. ثُغُورٌ. (TA.) [Hence, ضَحِكَ ثَغْرُهُ He laughed so as to show his front teeth, or his teeth.]

b2: Any gap, opening, interstice, or open intervening space, (M, K,) in a mountain, or in the bottom of a valley, or in a road along which people pass; (TA;) as also ↓ ثُغْرَةٌ: (A, * TA:) or the latter signifies a gap, or breach, in a wall &c.; the hollow of the broken edge of a vessel &c.; and its pl. is ثُغَرٌ. (S.) You say, هٰذِهِ مَدِينَةٌ

↓ فِيهِا ثُغَرٌ This is a city in which are gaps, or breaches. (S.) b3: (assumed tropical:) A frontier-way of access to a country, [in the CK, قُرُوح is erroneously put for فُرُوج, the word occurring in its place in MSS. of the K and in the S,] such as is a place of fear; (S, K;) as also ↓ ثُغْرُورٌ: (K:) the part of a country from which the invasion of the enemy is feared; so that it is like a gap in a wall, from which one fears the invasion of the robber: (Msb:) a place from, or through, which one fears the enemy's coming, in a mountain or fortress: (T, TA:) the frontier of a hostile country: (K:) a place that is a boundary between the countries of the Muslims and the unbelievers: (IAth, TA:) pl. ثُغُورٌ. (Msb.) You say, فُلَانٌ يَسُدُّ الثَّغْرَ (tropical:) [Such a one stops up, or obstructs, the frontieraccess of the country by his bravery]. (A.) b4: See also ثُغْرَةٌ, in two places. b5: أَمْسُوا ثُغُورًا (tropical:) They became dispersed, or scattered, (JK, A, K,) and lost, or in a state of perdition: (A, K:) sing. ثَغْرٌ. (JK, K.) ثُغْرَةٌ; pl. ثُغَرٌ: see ثَغْرٌ, in two places. b2: Also The pit of the uppermost part of the breast, or chest, between the two collar-bones; (S, M, K;) the pit in the middle of the نَحْر: pl. as above: (Msb:) in a camel, the pit which is the stabbingplace: and in a horse, [the part] above the جُؤْجُؤ, (K,) which is the prominent portion of the نَحْر, between the upper parts of the فَهْدَــتَان [or two portions of flesh on the right and left of the breast]. (TA.) b3: A tract, or quarter, of the earth, or of land; (JK, K;) as also ↓ ثَغْرٌ. (TA.) You say, مَا بِتِلْكَ الثُّغْرَةِ مِثْلُهُ There is not, in that tract, or quarter, of the earth, his, or its, like. (TA.) b4: A plain, level, or even, road; (K;) as also ↓ ثَغْرٌ: (TA:) or any road that people tread, or pass along, with ease; because they furrow its surface: (T, TA:) pl. as above. (A.) [Hence,] ثُغَرُ المَسْجِدِ The ways leading to the mosque: or ثُغْرَةُ المَسْجِدِ means the upper part of the mosque [app. next to the kibleh]. (TA.) And هُوَيَخْتَرِقُ ثُغَرَ المَجْدِ (tropical:) [He travels] the ways of glory. (A.) ثُغْرُورٌ: see ثَغْرٌ.

ثَاغِرَةٌ The root, or lower part, of a tooth: pl. ثَوَاغِرُ. (JK.) مَثْغَرٌ The place through which a tooth passes, in the head [or gum]. (TA.) مُثْغَرٌ: see what follows.

مَثْغُورٌ Having his ثَغْر [or front teeth], (A,) or his teeth, (IAar, TA,) broken. (IAar, A, TA.) b2: Having his mouth bruised; as also ↓ مُثْغَرٌ. (TA.) b3: A boy (Az, S) shedding his central milk-teeth, (Az, S, K,) or his ثَغْر [or front teeth]. (Az, A, Msb.)

وجد

1 وَجَدَهُ, aor. ـِ and يَجُدُ, (S, L, Msb, K,) the latter of the dial. of the tribe of 'Ámir (S, L, Msb) Ibn-Saasa'ah, (MF,) and without a parallel (S, L, Msb, K) in verbs of this class, (S, L, Msb,) the و in it being dropped because it falls out in the original form of the aor. , (Msb,) both of which forms are said by several authors to apply to the verb in all its significations, though F seems to restrict the latter to two significations, (TA,) inf. n. وُجُودٌ (S, L, Msb, K) and وِجْدَان (L, Msb, K,) and إِجْدَانٌ, (IAar, L, K,) in which the و is changed into ء, (L,) and وَجْدٌ and وُجْدٌ and جِدَةٌ; (L, K;) and وَجِدَهُ, aor. ـِ (K;) but this form of the verb is not found in the lexicons, [the K only accepted,] (MF,) in the sense here assigned to it; (TA;) He found it; lighted on it; attained it; obtained it by searching or seeking; discovered it; perceived it; saw it; experienced it, or became sensible of it; (F, in the K and in the Basáïr, on the authority of Abu-l-Kásim El-Isbahánee;) namely, a thing sought, sought for or after, or desired; (S, L, K;) and simply a thing. (L.) وُجُود is of several kinds. It is The finding, &c., by means of any one of the five senses: as when one says وَجَدْتُ زَيْدًا [I found, &c., Zeyd]: and وَجَدَتُ طَعْمَهُ, and رَائِحَتَهُ, and صَوْتَهُ, and خُشُونَتَهُ, [I found, or perceived, &c., its taste, and its odour, and its sound, and its roughness]. Also, The finding, &c., by means of the faculty of appetite, [or rather of sensation, which is the cause of appetite:] as when one says وَجَدْتُ الشِّبَعَ [I found, experienced, or became sensible of, satiety]. Also, The finding, &c., by the intellect, or by means of the intellect: of which kind is one's knowing God: and here it should be observed, that وجود attributed to God is simple knowledge: (Abu-l-Kásim El-Isbahánee, cited in the Basáïr:) وَجَدَ اللّٰهُ, wherever it occurs, means God knew. (Er-Rághib, Z, &c.) i. e., in the Kur-án. (TA.) b2: وَجَدَ [He found, in the sense of] he knew [by experience]. (A, TA, &c.) [In this sense, it is a verb of the kind called أَفْعَالُ القُلُوبِ; having two objective complements; the first of which is called its noun, and the second its predicate.] Ex. وَجَدْتُ زَيْدًا ذَا الحِفَاظِ I [found, or] knew Zeyd to possess the quality of defending those things which should be sacred, or inviolable. (A.) Used in this sense, as doubly trans., its inf. n. is وَجْدَانٌ (Akh) and وُجُودٌ. (Seer.) It is also used as singly trans., as syn. with عَلِمَ. (TA.) b3: When وَجَدَ signifies he found, or lighted on, a thing after it had gone away, its inf. n. is وِجْدَانٌ. (IKtt.) b4: وَجَدَ الضَّالَّةَ, (S, A, Msb,) aor. ـِ (Msb) and يَجُدُ, (MF,) inf. n. وَجْدَانٌ (S, Msb) and لَمْ أَجِدْ مِنْ ذٰلِكَ بُدًّا (Msb) [He found the stray beast]. b5: لَمْ أَجِدْ مِنْ ذٰلِكَ بُدًّا, for which one also says لَمْ اجدِ, I found no means of avoiding, or escaping, that. (Kz, TA.) b6: وَجَدَ, (L,) and وَجَدَ فِى المَالِ, (Fs, T, S, L, Msb,) and وَجَدَ المَالَ وَغَيَرَهُ, (Lh, M, K,) aor. ـِ (Lh, M, L, K,) inf. n. وُجْد and وِجد and وَجْدٌ- and جِدَهٌ (Lh, T, S, M, K) and وِجْدَانٌ (T, L) an[id وُجُودٌ, (Yz,) He became possessed of wealth, or property: (T:) or he was, or became, rich; possessed of competence, or sufficiency; in no need; without wants, or with few wants; (S, M, L, K;) so as not to be poor afterwards: (L:) and he gained, acquired, or earned wealth. (Exps. of the Fs.) Hence the saying of the Arabs, وِجْدَانُ الرَّقِينِ يُغَطِّى أَفَنَ الأَفِينِ [The possession of money hides the weakness of judgment of the weak in judgment]. (T, L.) A2: وَجَدَ عَلَيْهِ, (S, L, K, &c.) aor. ـِ (Fs, M, L, K) and يَجُدُ; (M, L, K;) and وَجِدَ, as heard by Fr from certain of the Arabs; (Kzz;) inf. n. مَوْجِدَةٌ, (Fs, S, A, L, Msb, K,) by some pronounced مَوْجَدَةٌ, (Fr,) and وَجْدٌ and جِدَةٌ (L, K) and وِجْدَانٌ (Lh, S, M, L) and وُجُودٌ (Fr, Kzz) He was angry with him: (Fs, S, A, L, Msb, K) or he was angry with him with the anger that proceeds from a friend. (TA, voce عَتْبٌ.) A3: وَجَدَ بِهِ, (aor. ـِ L,) inf. n. وَجْدٌ, He loved him. (L, K.) وَجَدَ بِهَا, (A, L,) and ↓ توّجد, (A,) He loved her; (A, L;) he loved her passionately or fondly. (L.) لَهُ بِهَا وَجْدٌ He has a love [or passionate or fond love] for her. (A.) A4: وَجَدَ, [aor. ـِ ('Eyn, Fs, S, L, Msb, &c.,) and وَجِدَ, [aor. ـْ (El-Hejeree, M, K,) the latter the only form mentioned in the K, but the former is the only form generally known, (MF, TA,) and وَجُدَ, (Lh, M, L,) inf. n. وَجْدٌ, (S, L, Msb, K, &c.,) He grieved; mourned; sorrowed. (S, L, Msb, K, &c.) You say, وَجَدْتُ بِهِ, (Msb,) and لَهُ ↓ توجّدت, (S, L,) I grieved, mourned, or sorrowed, for such a one. (S, L, Msb.) Ibn-Hishám El-Lakhmee says, that in this sense وجد is not transitive: (MF:) [i. e., without a prep.].

A5: وُجِدَ, (inf. n. وُجُودٌ, A, Msb,) It existed; it became existent (A, Msb) from a state of nonexistence. (S, L, K.) 4 اوجدهُ إِيَّاهُ He (God, S, A, L) made him to find, attain, or obtain, it; (Lh, S, A, L, K;) namely, the thing that he sought, sought for or after, or desired; (S, L, K;) or a stray beast. (A.) b2: اوجدهُ He (God, S, &c.) enriched him; made him to be possessed of wealth or property; to be possessed of competence or sufficiency; to be in no need, or without wants, or with few wants. (S, A, L, K.) Ex. الحَمْدُ لِلّٰهِ الِّذِى

أَوْجَدَنِى بَعْدَ فَقْرٍ وَآجَدَنِى بَعْدَ ضَعْفٍ Praise be to God who enriched me after poverty and strengthened me after weakness. (S, L.) b3: He strengthened him after weakness; like آجَدَهُ. (K.) [But see what immediately precedes.]

A2: اوجدهُ, (inf. n. إِيجَادٌ, TA,) He (God) made it; meaning, created it; originated it; caused it to be or exist, or to come to pass; brought it into existence (S, L, Msb, K) from a state of nonexistence, (Msb,) not after the similitude of anything preëxisting. (TA.) وَجَدَهُ in this sense is not allowable. (S, L, K.) 5 توجّدهُ He complained of it; namely, sleeplessness by night, (L, K,) &c., (K,) or a particular affair. (L.) A2: See 1, in two places.6 تواجد He feigned, or made a show of, love [or passionate love]. (A.) وَجْدٌ and جِدَةٌ: see وُجْدٌ; and see 1.

وُجْدٌ and ↓ وِجْدٌ and ↓ وَجْدٌ [and ↓ جِدَةٌ &c., see 1,] (the first of which is the most chaste, IKh, MF) Richness, or competence, or sufficiency; state of being in no need, or of having no wants, or few wants: (M, L, K:) ability; capacity; power. (M, L.) b2: هٰذَا مِنْ وُجْدِى This is a result of my power, or ability. (L.) وَاجِدٌ, act. part. n of 1, Finding; or a finder; &c. (L.) b2: Rich; possessing competence, or sufficiency; in no need; without wants, or with few wants; (L;) solvent; one who finds that wherewith to pay what he owes. (A 'Obeyd, L.) Ex. لَىُّ الوَاجِدِ يُحِلُّ عُقُوبَتَهُ The solvent man's putting off the payment of his debt with promises repeated time after time makes his punishment allowable. (L, from a trad. See Mgh art. لوى.) الوَاجِدُ, as an epithet applied to God, He who has no wants. (IAth, L.) A2: هُوَ وَاجِدٌ عَلَى صَاحِبِهِ He is angry with his companion. (A.) A3: أَنَا وَاجِدٌ لِلشَّىْءِ I am able to do the thing. (Msb.) A4: هُوَ وَاجِدٌ بِفُلَانَةَ, and عَلَيْهَا, and ↓ مُتَوَجِّدٌ, He is in love [or passionately in love] with such a female. (A.) b2: وُجُدٌ is mentioned in the Towsheeh as a pl. of وَاجِدٌ; but this is strange. (TA.) مَوْجُودٌ, part. n. of وُجِدَ, Being, or existing; come to pass: (S, L, K:) or, as an irreg. pass. part. n. of أَوْجَدَهُ, caused to be, or exist; or to come to pass; brought into existence: (MF:) pl. مَوْجُودَاتٌ: which is a term applied to three kinds of things: namely, that which exists and has neither beginning nor end; and such is only God: that which exists and has a beginning and an end; as the substances of the present world: and that which exists and has a beginning but no end; as men in the world to come. (TA.) b2: [Present.] b3: مَوْجُودٌ A thing within one's power; over which one has power. (Msb.) مُتَوَجِّدٌ: see وَاجِدٌ.

وجد:
لو وجدَ: لو استطاع ذلك (البربرية 519:2): دسَّ له إن أهل الدولة مضطربون على سلطانهم ومستبدلون به لو وجدوا (المقري 248:2): وقد كان يغوص في الأرض لو وجد لشدّة ما حل به عما سمع ورأى بحذف بلاغي تقديره لو وجد إلى ذلك سبيلاً.
وجد: عانى، قاسى (شراً)، وعلى سبيل المثال وجد غماً (بقطر) وجد ألماً (الكامل 13:218، النويري أسبانيا 459: وجد في نفسه غماً شديداً (دي ساسي كرست 139:1)
ليت هنداً أنجزتنا ما تعد ... وشفت أنفسنا مما نجد
(بدرون 9:291): وجد حرارة ففصد بمبضع مسموم فمات. وفي (الحُلل 7): فشكوا إليه ما يجدونه من ذلك (كليلة ودمنة 3:254): فلما سمع الملك ذلك سرّى عنه ما كان يجده في الغم. وكذلك في (10:252): وكلميه بما تعلمين أنه تطيب به نفسه ويُذُهب الذي يجده، أي يزول ما يعانيه من غم وهي عبارة لم يفهمها (فريتاج). وعليه ينبغي أن تحذف ما ورد في عدد 6.
وجِد حاله: وجد نفسه، شعر أو أحس أنه في وضع معين (بقطر).
كيف تجدّك: كيف حالك؟ (معجم البلاذري).
وجد في: تكمن من، تألف، اشتمل على، ارتكز consisteren ( همبرت 93).
يجد تصحيف يوجد: عند (المقدسي في معجم الجغرافيا).
وجّد: حضر، هيأ (همبرت 2 - الجزائر - هلو).
أوجد: ابتكر (بقطر) inventer.
تواجد: زاح (ابن بطوطة 158:3) se
Lamenter ( كان يعظ المؤمنين في أيام الجمع وكان جمع غفير منهم يطلب الغفران أمامه حالقين رؤوسهم وهو يتواجدون). وفي (ابن طفيل 4:181): فشرع أسأل (اسم شخص) في الصلاة والقراءة والدعاء والبكاء والتضرع والتواجد.
تواجد: ندم على ذنوبه، تاب إلى الله، انسحق قلبه se repentir ( الترجمة العربية لأسفار موسى الخمسة السامرية 6:6 سِفْر التكوين): وتواجد الله لما صنع الناس في الأرض (7).
تواجد: كان في نشوة الافتتان والذهول
(ديوان ابن الفارض) (جي. جي شولتز): وإذا استمع وتواجد وغلب عليه الحال يزداد وجهه جمالاً ونوراً.
أنوجد: التقي، وجد نفسه setrouver، وجد نفسه في ذلك المكان أو كان فيه (بقطر).
وجْد: نشوة العشق الإلهي في أعلى حالات تدفق مشاعر الحب. ذكر (بربروجر 278) هذه الكلمة وجمعها على مواجد. ووردت أيضاً عند (دي سلان المقدمة 84:1، ملاحظات ومقتطفات 366:12، 377، المقدمة 6:171 و 164:2). هنا جمعت على مواجيد (المقري 571:1).
وجد على والجمع مواجد: إن هذا الجمع يستعمل، أيضاً، في حالات الغضب (مع حرف الجر على) (البربرية 2:555:2): وقد ذهب مواجد السلطان بالأندلس عليهم وصار إلى جميل رأيه فيهم إذ هكذا ينبغي أن تقرأ هذه الجملة (مع طبعة بولاق) بدلاً من مواجة!. حطّ وجده في: زاد النيران اشتعالاً، شرع، في القضية، بحرارة، اهتم بفلان جداً (بقطر).
وحدة: أنظر وحدة بالحاء عند (بقطر).
وحدات: ميكال للحنطة يستخدم في مدينة وحدة في أفريقيا (البكري 5:87): ومدُ وجدة يسمى بالوجدات.
وجدان: في (محيط المحيط): (مصدر وعند الصوفية مصادفة الحق تعالى). وفي (المقدمة 177:1 و185:12 و70:111): نشوة، ذهول، شطح، إعجاب شديد.
وجدان: في (محيط المحيط): (وفي اصطلاح غيرهم فالمشهور انه النفس وقواها الباطنية). أنظر (المقدمة 9:370:2): إناء نشهد في أنفسنا بالوجدان الصحيح وجود ثلاثة عوالم. وقد ترجمها (دي سلان ب: اعتقاد conviction) .
وجود: الوجود خلاف العدم (عبد الواحد 8:212).
وجود: الذي هو موجود (الملابس 4:282).
وجود: طبيعة الأشياء (البربرية 8:1 و 14:1).
وجود: إجراء، إنجاز realization ( دي ساسي دبلوماسية 486:9): المصالح التي يعم نفعها ويحسن في الوجود وقعها.
وجود: أنظر (المقري 571:1 لمعرفة معنى كلمة وجود عند الصوفية في التعريفات).
في (فوك) ورد ذكر أُنيّة = esse اللاتينية (أنظرها في الجزء الأول من ترجمة هذا المعجم في كلمة إنْ).
وجود: غاب عن الوجود: أنظر كلمة غيب في الجزء السابع من ترجمة هذا المعجم.
خطر في وجودي السفر: عنّ لي أو عرض لي أن أبادر إلى السفر (ألف ليلة. برسل 6:4).
وجود: ثروة، غنى، يُسر opulence ( رياض النفوس 78) (أعتقد انه كان قادراً على إطعام القديس لأنه كان له وجود).
استاد الوجود: مدرس جليل القدير وهو وصف يصف به الأتراك مَنْ كان بهذه المرتبة ويقولون صاحب وجود أيضاً (مرسفيج 1:6 و17، عدد 39)، أي شخص له مقام عال.
وجادة: في (محيط المحيط): (والوجادة عند المحدثين أن نجد أحاديث بخط يعرف كاتبه. يقال هذا حين يقرأ أحد الناس مجموعة من الأحاديث كتبها طبيب. إلا أن محتواها لم
ينقل شفاهاً ولا (بالإجازة) ( ijâza) . في هذه الحالة ينبغي أن لا يقال أخبرنا بل وجدتُ أو قرأتُ. (إضافات على المقري 2:834:1) (لوحظ أن حرف العلة في الكلمة الأولى، أي وجادة، قد وردت بالفتح في -محيط المحيط- خلافاً لسبرنجر). إن هذه الكلمة ترد أيضاً في أمر آخر غير الأحاديث؛ وبناءً على ذلك فأن معنى أنشد من وجادة يتعلق، بالشعر، الغزلي خاصة، في مواضع مرت على الرواة في أوقات متفرقة لا يتذكرون زمنها أو مواضعها أو عناوينها أو في مجاميع لم تعد في حوزتهم (المقري 281:3 و7:322).
واحد. أنا للشيء واحد أي قادر عليه (محيط المحيط).
واجد: في الحديث عن الخالق تعالى يقال: عالمٌ علماً مجرداً (القاموس التركي).
واجد: مستعدّ (بقطر باربييه) (هلو).
أوجد: أكثر تواتراً، أكثر تردداً (ابن العوام 3:45:1).
أوجد: غنيٌّ جداً (ابن جبير 2:228، البربرية: 289:2).
إيجاد والجمع إيجادات: اكتشافات، مبتكرات (بقطر).
موجدة: occasion فرصة، باعث، دافع.
موجود: نستعمل في مواضع شبيهة بقولنا وكان الحرّ موجوداً أي كان الجو حاراً (ابن إياس 343) فإن الغلاء كان موجوداً أي كان هناك ارتفاع في الأسعار (أنظر 385).
موجود: متناول اليد، كان تحت اليد، كان قريب المأخذ (فريتاج كرست 8:64): واعلمي يا بنيّة إن الكحل هو الحسن الموجود، والماء هو أطيب الطيب المفقود.
موجود: نعت للخالق (ألف ليلة 14:67:2): الكائن الدائم.
موجودات الله: الكائنات التي خلقها (ابن الخطيب 32): وفي موجودات الله تُعلى عِبَرّ وأغربها عالم الإنسان لما جُبلوا عليه من الأهواء المختلفة .. الخ.
مَوجودهُ: ما يملكه، أمواله (أماري 7:347، البربرية 10:545:1) (مملوك 8:44:1:1): (موجودات المفلس: عند التجار ما بقي له من العقار والنقود والذمم) (م. المحيط).
مواجِد ومواجيد: أنظر وجدّ.

وزر

1 وَزَرَ, (A, Mgh, K,) aor. ـِ inf. n. وِزْرٌ, with kesr, (K,) He bore, or carried, a heavy load, or burden. (A, Mgh, K.) It is said in the Kur, [vi. 164, &c.,] وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

Nor shall any [soul] bearing [a heavy burden] bear the [heavy] burden of another soul; (S;) i. e., its burden of sin: (Mgh, Msb:) meaning, that no one shall be punished for the sin of another; nor shall any sinning soul bear the heavy burden of another soul; every one shall be requited for his [own] deeds: (TA:) or nor shall any sinning [soul] sin by the sin of another. (Akh, S, TA.) b2: Hence, (Akh, S,) وَزَرَ, (Akh, S, A, Msb, K,) aor. ـِ and وَزِرَ, aor. ـْ (Akh, S, A, Msb, K;) and وُزِرَ (the same and A,) aor. ـز (Akh, S, K;) inf. n. وِزْرٌ and وَزْرٌ and زِرَةٌ, (K,) or وِزْرَةٌ, accord. to Zj, as I have seen it [says IM] pointed and well written; (L;) (tropical:) He sinned: (Akh, S, A, K:) or he bore [a burden of] sin-(Msb.) See also 8. b3: وُزِرَ also signifies (tropical:) He was charged with, or accused of, a sin. (K, * TA.) b4: وَزَرَ لِلْأَمِيرِ, (A,) and لِلْسُّلْطَانِ, (Msb, [this I believe to be the right reading; but in the only copy of the Msb, that I have, I find it written السلطان;]) aor. ـِ (A, Msb;) inf. n. وَزَارَةٌ; (A;) and لِلْأَمِيرِ ↓ توزّر, (S.) or لَلْمَلِكِ; (K;) and ↓ وَازرهُ; (S, K;) (tropical:) He was, or became, وَزِير [or vicegerent] (S, A, Msb, K) to the governor, (S, A,) or sultán, (Msb,) or king. (K.) 3 وَاْزَرَ [وَازرهُ He bore a burden with him. b2: [Hence,] وازر المَلِكَ أَعْبَآءَ المُلْكِ (tropical:) He bore with the king (حَامَلَهُ) the burden of the regal office. (A.) See also 1, last signification. b3: وازرهُ عَلَى

الأَمْرِ, (TA,) inf. n. مُوَازَرَةٌ, (A, TA,) He aided, assisted, or helped, him, and strengthened him, to do the thing: originally آزَرَهُ: (A, * TA:) the former of these, وازره, is the more chaste. (TA.) 4 اوزرهُ He appointed him a وَزَر, (K, TA,) i. e., a place of refuge to which to betake himself. (TA.) 5 تَوَزَّرَ see 1, last signification.8 إِتَّزَرَ, of the measure إِفْتَعَلَ, (S, Msb,) [originally إِوْتَزَرَ,] (tropical:) He committed a وِزْر, (S, K,) i. e., a sin. (Msb, TA.) 10 إِستوزرهُ (tropical:) He took him, or chose him, as a وَزِير [or vicegerent]. (K.) You say, أُسْتُوزِرَ فُلَانٌ (tropical:) Such a one was taken, or chosen, as a وزير. (S, A. *) وِزْرٌ A heavy load or burden, (A, Mgh, K,) a bundle, (S,) or great bundle, (K,) that is carried on the back: (S, K:) a weight; syn. ثقل: (S, [in which the syn. is written ثِقْل: so in two copies; and so app. accord. to A 'Obeyd, who makes its pl. أَثْقَال:] and Msb [in which, in my copy, the syn. is written without syll. signs:] and K [in which it is written ثِقَل:]) pl. أَوْزَارٌ. (Msb, K.) b2: (tropical:) A weapon; an instrument of war: or weapons; arms: syn. سِلَاحٌ: (S, Mgh, Msb, K:) because heavy upon the wearer: (Mgh, Msb:) or أَوْزَارٌ signifies the burdens and instruments of war, &c.; and the sing. is وِزْرٌ; (A 'Obeyd, TA;) or it has no sing., accord. to some. (TA.) A poet says, (S,) namely El-Aashà, (Mgh, TA.) وَأَعْدَدْتُ لِلْحَرْبِ أَوْزَارَهَا رِمَاحًا طِوَالًا وَخَيْلًا ذُكُورَا [And I prepared for the war its weapons and other apparatus; long lances and male horses]. (S, Mgh, TA.) And it is said in the Kur, [xlvii. 5,] حَيَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا, meaning, (tropical:) Until the war terminates: (Mgh, Msb:) because then the people thereof lay down their arms: (Mgh:) properly, until the people of the war lay down their burdens: (Msb:) their weapons and burdens: or, as some say, their sins. (Bd.) b3: (tropical:) A sin: (S, Bd, ubi supra, and Msb, K:) and [especially] polytheism: (Fr, Bd, TA:) pl. as above. (Bd, Msb, &c.) This is the sense in which it is most frequently used in the traditions. (IAth.) وَزَرٌ A mountain: this is the primary signification: (S:) or a mountain difficult of access, or strong: (K, TK:) or a mountain to which one betakes himself for refuge: this is the primary signification. (Aboo-Is-hák.) b2: A place of refuge: (S, Msb, K:) any such place. (Aboo-Is-hák, K.) So in the Kur, lxxv. 11. (TA.) b3: See also وَزِيرٌ.

وَزِيرٌ i. q. مُوَازِرٌ [One who bears a burden or burdens with another: or one who aids, assists or helps, and strengthens, another: see 3:] (S, A, K:) like as أَكِيلٌ signifies i. q. مُؤَاكِلٌ, (S,) and جَلِيسٌ i. q. مُجَالِسٌ. (A.) b2: (tropical:) [A vicegerent of a king or the like: or a confidential minister of state: in English commonly written vizier, in imitation of the Turkish pronunciation; but properly, wezeer:] the familiar of the king, who bears his master's burden, and aids him by his counsel: (K:) or the وزير of the king is the person who bears with him (يُوَازِرُهُ, i. e. يُحَامِلُهُ,) the burdens of the regal office: not from مُوَازَرَةٌ, signifying the “ act of aiding or the like,” because the و in this latter word is substituted for ء, and the derivative from it of the measure فَعِيلٌ is أَزِيرٌ: (A:) ISd says, some hold that the و in وزير is substituted for ء; but Abu-l-'Abbás says, that this is not agreeable with analogy; for the substitution of ء for و in a word of this measure is rare, and that of و for ء is more strange: (TA:) the وزير is so called because he bears for the king the burden of administration: (S, * Msb:) or it is from ↓ وَزَرٌ, signifying “ a mountain to which one has recourse to save himself from destruction: ” so the وزير of the khaleefeh is one upon whose counsel the khaleefeh relies in his affairs, and to whom he betakes himself for refuge or safety: (Aboo-Is-hák, TA:) pl. وُزَرَآءُ (A, Msb, K) and أَوْزَارٌ; (A, K;) the latter like أَشْرَافٌ and أَيْتَامٌ, (A, TA,) pls. of شَرِيفٌ and يَتِيمٌ. (TA.) وِزَارَةٌ and وَزَارَةٌ The condition, or office, of a وَزِير: (S, Msb, K:) the former word is the more approved. (ISk, Msb.) وَازِرٌ Bearing, or carrying, a heavy load, or burden. (A.) b2: [Hence,] also, (A,) and ↓ مَوْزُورٌ, (S, A, Msb, K,) (tropical:) Sinning: (S, A, K:) or bearing [a burden of] sin. (Msb.) مَأْزُورَاتٍ occurs in a trad., for مَوْزُورَاتٍ, the regular form, because it is there coupled with مَأْجُورَاتٍ, to which it is opposed. (S, Mgh, Msb, K.) مَوْزُورٌ: see وَازِرٌ.

ظهر: ظَهَر. بما يَظْهَر لهم: بما يبدو لهم (أماري ديب ص3) وقد أخطأ الناشر فظن أن الفعل يُظْهر مضارع أظهر.
ظهر إلى فلان: أظهر نفسه أرى نفسه: يقال مثلاً: ظهر إلى الناس أي برز إلى الناس (مملوك 1، 1:10): ظهر على. يقال: ظهر العدو على إذا بدا أمام سور المدينة (عبد الواحد ص99).
ظهر: اشتهر وعُرف ففي النويري (الأندلس ص451) في كلامه عن الحكم الأول: فاستعان بعمروس بن يوسف المعروف بالموَّلد وكان قد ظهر في هذا الوقت بالثغر الأعلى واظهر طاعة الحكم ودعا إليه. وفي الحلل السندسية (ص6 و) قوي أمر جدالة وزاد ظهورهم.
ظهر: بمعنى خَرَج وهذا الفعل قد استعمله غَريب بهذا المعنى فيما يقول العبدري (ص37 ق) وقد لاحظ هذا الرحالة أن بدو برقة لا يزالون يستعملونه بهذا المعنى.
ظهر: علا علي وظهر على (لين) اقل استعمالاً من ظهر فقط الذي نجده في المقري (1: 135).
ظهر على: اطلع على، أحاط به علماً (لين 1926).
وفي رياض النفوس (ص64 و) وقيل انه لم يبق عند سحنون كتاب إلا وقد ظهر عليه يونس.
ظهر له: عاونه وظهر عليه: غلبهُ (بوشر).
ظهَّر (بالتشديد): أظهر، أبدى، ابان، كشف (هلو) ظَهَّر فلان السفنجة كتب على ظهرها ما يعلن وصول قيمتها، وهو من اصطلاح التجار (محيط المحيط).
ظاهَر: ظاهر فلاناً: تراءى له، اظهر نفسه له (عباد 1: 57، 131 رقم 344) ظاهرَ: تذرّع ب تعلل ب، اتخذه حجة وذريعة وعذراً (عباد 2: 104) والصواب فيه يُظاهر كما قلت في (3: 206) منه.
ظاهَر: يعني في الحقيقية استظهر (انظر لين في مادة استظهر) أي استعان به وطلب مساعدته ففي كتاب ابن القوطية (ص38 و) ولما لم يجرأ على الظهور أمام والده أتى عمَّه مظاهراً وفيه (ص39 و) أتيت عَمّي مظاهراً.
ظاهر: لبس ثوباً فوق أخر ففي حيان- بسام (3: 4و) كان يُظاهر الوشي على الخز.
أظهْر: اصدر قانوناً (الكالا) وأصدر كتاباً (بوشر، همبرت ص96).
أظهر دعوة فلان: اعترف بسلطته وسيادته.
ففي رحلة ابن بطوطة (1: 363): وكان الحاج سعيد قد سمع من ملك الهند أنه يريد إظهار الدعوة العباسية ببلده، وفي مخطوطة جاينجوس الدولة.
أظهْر: عرض شيئاً، أبدى شيئاً (عباد 1: 424) أظهر على أحد: عرض عليه شيئاً وأبداه له.
(عباد 1: 237 رقم 65 المقري 2: 69).
أظهر برهن على، أقام الدليل، أثبت (ألكالا، هلو).
أظهر فلاناً: جعله ذائع الصيت مشهوراً ففي الحلل السندسية (ص6 ق) أراد أن يظهرهم ويملكهم بلاد المغرب.
أظهْر: أبدى، أرى، (معجم جوليوس، معجم لين، فوك، كليلة ودمنة ص242، 281).
أظْهر: هذا الفعل عند الصرفيين والقراء ضد ادغم. ومعنى ادغم ادخل حرفاً في حرف يقال مثلا: اِدَّغم بدل اِدْتَغَم. والفعل أظهر معناه لم يدخل حرفاً حرف كأن يقول اِدْتَّغم بدل اِدَّغم (محيط المحيط، البيضاوي 2: 47، المقري 1: 489) وانظره في تضعيف.
تَظَهرَ: ظهر، بدا، انكشف (فوك).
تظاهَر: عرض، بين، وظهر أمام الجمهور، وانفق بسخاء للمباهاة (بوشر). ونجد كلمة تظاهر بمعنى تفاخر وتباه في عبارة العبدري التي ذكرتها رسالتي إلى السيد فليشر (ص80).
تظاهر ب: عمل شيئاً علانية وجهاراً. ففي كتاب الخطيب (ص36 و) وكان غير متظاهر بقول الشعر إلا أن أصحابه يسمعون منه ويروون عنه.
تظاهر ب: تكلّف، تخّلق ب (تاريخ البربر 1: 53) تظاهر بفلان: تحالف معه، واستعان به.
(انظر في مادة تضافر).
تظاهر لفلان ب: تعاون، تآزر، استعان ففي المقري (1: 848): على الرجل العاقل أن يتظاهر لِكُل بما يرفقه.
استظهر: احتاط (لين) ويقال: استظهر ب (أبحاث 2 ملحق ص47) وفيها: وتحت درع يوسف درعُ حصينة كان قد استظهر بلباسها خلل ثيابه. واستظهر على: احتاط ضد واحتاط لِ. ففي رحلة ابن جبير (ص188) كُلّ ذلك من قوة الاستعداد وشدَّة الاستظهار على الأسفار (ابن جبير ص208) وانظر ابن حيان (ص55 و) ففيه: فخافوه على أنفسهم- فاستظهروا على إتيانه بان لبسوا دروعهم وكفروا عليها.
وفي عبارة الفخري (ص375) قبض على الخليفة ونُقل إلى دار في دار الخلافة فأقام بها تحت الاستظهار على حالة الإكرام والمراعاة إلى أن مات تحت الاستظهار في سنة 617.
والمصدر استظهار يعني فيما يظهر اتخاذ احتياطات لكيلا يهرب السجين. ومن هذا كان معناه حراسة. استظهر: أيدّ رأياً (الملابس ص6 رقم 3) ترافع أمام القاضي ودافع عن الخصم علناً.
ففي المقري (1: 594): فوكل ابا طالب في التكلم عنه والاستظهار بين يديه (أي أمام الحبر الأعظم البابا).
استظهر: ظاهر بين ثوبين أي لبس أحدهما فوق الآخر. ففي المقري (2: 88) رأى ان يلبسوا الخ- ويستظهروا من تحتها إذا احتاجوا صنوف الفراء.
استظهر: درس علماً، أكب على الدرس.
ففي تاريخ البربر (1: 528): استظهر عِلْم الطبّ وهو الفعل الذي يدل على حفظ.
استظهر فلاناً ل: رجا حضوره المجلس ففي كتاب الخطيب (ص100 ق): ولحين وصوله عقد مجلسَ مذاكرة استظهر له نُبهاء الطَلَبة.
استظهر: وجدت في تعليقه لهماكر (الواقدي ص85) أن جيكيجز يقول أن هذا الفعل معناه تبختر، وهذا صحيح فكلمة استظهار موجودة في المقري (2: 335) بمعنى: تباهى، تفاخر، فخفخة، خيلاء، زهو، وقد أشرت في مادة تظاهر أن كلمة تظاهُر تدل على نفس هذا المعنى.
استظهر ب: استعد للمقاومة ب (عبد الواحد ص66، ابن بطوطة 1: 260، 177) (وقد أسيئت ترجمتها) 3: 112، 430، أماري ديب ص22، 100، 125) وفي حيان (ص53 و): فغضبت العرب- واستظهرته بالبعد عن الحاضرة فخرج بنو حجاج عنها إلى باديتهم بالسند الخ.
ورد هذا الفعل بهذا المعنى أيضاً في أول عبارة نقلتها في (عباد 1: 233 رقم 47) وقد أسأت تصحيحها لأن، على ذلك فيها، تعني (في نفس الوقت)، وصواب العبارة: استظهر بجّر الأذيال.
استظهر على فلان: غلبه وتفوق عليه. (بوشر، فريتاج) ولم يذكرها لين. وفي محيط المحيط: علا وغلبه (عبد الواحد ص7) وفي النويري (الأندلس ص458) فقاتلوه فلم تستظهر إحدى الطائفتين على الأخرى.
استظهر على فلاناً: عامله بعجرفة وتكبر. ففي تاريخ البربر (2: 437): وكان صاحب ديوان العطاء يحيى الفرقاجي وكان مستظهراً على العُمَّال.
استظهر على: استولى على (عباد 1: 223 رقم 47) وانظر: استظهر ب لمعرفة معنى الفقرة الأولى التي نقلتها منه. وفي حيان- بسام (1: 10و): ورَجَوْا استظهاره على الأمر.
استظهر على: استطاع عمل شيء ففي حيان- بسام (1: 46و): وحكم هذا السلطان وتصريفه للأمور قد أفاد رعيته واستظهروا به على العمارة. وهذا المعنى يوافق كل الموافقة عبارة الواقدي (ص39) التي أربكت هماكر وهي: أني قد استظهرت على مخاطبة ملوك الروم.
استظهر على: استعد له كل الاستعداد (فريتاج) وعبارة الطرائف لسلفستر دي ستسي التي ينقلها من الطبعة الأولى موجودة في (1: 154) من الطبعة الثانية.
ظَهْر وتجمع على أظْهِرَة (قصة عنتر ص45) الظَهر في الظهر: ظهراً لظهر (بوشر).
ويقول عبد الواحد (ص244) إشارة إلى مهمة الصلب في نتاج النسل: انتشر من ظهر عمر هذا بشر كثير وكان له عدة من الولد.
ظَهْرَك! حَذَارِ! (كويان ص176، ما نتجازا ص89، بوشر، زيشر 11: 480).
شَدَّ ظَهْره: ساعده وآزره بكل قوته واعتنق حزبه، ويقال: ظهره مشدود، ومشدود الظهر، وله الظهر أي له من يستده ويؤيده (بوشر).
اشدٌّ ظهري: أرى أني قويّ. اشتد ظهري: أشعر بأني قوي (معجم الطرائف).
قطع ظهرَه: ملأه غماً وأحزنه وأشجاه ويقال أيضاً: علاه ظهراً، كما يقال: قُطع ظهره بالبناء للمجهول، أو انقطع ظهره (معجم الطرائف). أو تقطع ظهره (قصة عنتر ص48).
ظهره مقطوع أو مقطوع الظهر: مهمل، ليس له سند، ليس له من يؤيده (بوشر).
كسر الظهر: أضنى، أتعب (بوشر).
ظَهْر: مسند، جزء من الكرسي أو المقعد وغيرهما يسند إليه الظهر (بوشر).
ظَهْر: سطح سفينة (ابن بطوطة 4: 93).
ظهر الأرض: ظاهر الأرض سطح الأرض ويقال اختصاراً: على ظهرها أي على سطح الأرض.
وهذا موجود في القرآن الكريم ويقال كثيراً: على الظهر أي على الأرض بدل على ظهر الأرض.
على ظهر البحر: يقال أيضاً بمعنى على سطح البحر. وقد يقال بمعنى على شاطئ البحر ايضاً، وعلى ضفة البحر (معجم الطرائف) وانظر (معجم مسلم).
ظَهْر (الاصطخري ص9) والى ظهر وبظهر (الأغاني ص32، ابن جبير ص212، المقري 1: 486).
وعلى ظهر، وفي ظهر (ابن جبير ص13 ف، كرتاس ص131) كل هذا يعني: خلف، وراء (معجم الطرائف) وفي حيان - بسام (1: 47ق): خرج من باب بظهر القصر أي خلف القصر.
ظَهْر: مساعدة، عون، حماية (بوشر) ظَهْر: حامٍ، ظهير، مدافع (بوشر).
ظَهْر: جنود احتياط، رديف، وسفينة في المؤخرة (بوشر).
ظَهْر: قمَّة، ذروة، قنّة (همبرت ص 169).
على ظَهْر (الشيء) فوقه (الادريسي ص182، 187 وهذا هو الصواب في المخطوطات الأخرى. (كرتاس ص34).
حفظ على ظَهْر، وقرأ على ظَهْر. أي حفظ الشيء وقرأ من حفظه وفي فوك: حفظ ظَهَرْ، وقرأ ظَهَر.
ظَهْر: ورقة الغلاف (ابن خلكان 11: 123).
وقد تحرفت هذه العبارة في طبعة وستنفيلد وفي طبعة بولاق وفيها: ونقل من نسخة لكتاب إصلاح المنطق. والصواب: نُقل من ظَهْرَ نُسخة لكتاب إصلاح المنطق (من غير واو قيل نقل) والمعنى نقل ما تقدم من ورقة الغلاف لكتاب إصلاح المنطق.
ظُهَرَة: من يظهر سرّه ويبوح به ولا يكتمه (الكامل ص424) ظَهْريّ: نسبة إلى الظَهْر، صُلبي، فقاريّ (بوشر).
ظُهري: نسبة إلى الظُهر وهو نصف النهار وساعة زوال الشمس (فوك) والظهريات. جهاراً، في وضح النهار (بوشر).
ظَهْريَّة: مسند، قسم الكرسي وغيره من المقاعد الذي يسند إليه المظَهْر (بوشر).
ظُهْريَّة= ظهيرة أي وقت الظُهْر (باين سميث 1435).
ظَهرَوى: من الشمال (دوماس صحارى ص104، 240).
ظهور: فجر (فوك).
الظهور الإلهي: التجلي الالهي، الوحي الإلهي.
الكشف الإلهي (زيشر 3: 303).
عيد الظهور: عند النصارى عيد التجلي عيد الدنح أو الغطاس (همبرت ص153 محيط المحيط) ظَهير، وجمعها ظَهائر: شهادة، براءة مرسومة، وثيقة رسمية منح امتياز، منح هبة (عباد 2: 164 رقم 59 فوك) وفي كتاب ابن القوطية (ص6 و): وزعم عبد الرحمن بن عبد الله أن ولاية جَدَّهم عبد الرحمن الأندلسي كانت من قبل يزيد بن عبد الملك لا من قبل عامل أفريقية وبايديهم بذلك ظهير. وفي مخطوطة كوبنهاجن المجهولة الهوية (ص95): ولما دنا الرشيد إلى مدينة مراكش كتب لاهلها ظهيرا بتامين كافتهم- ووجه بهذا الظهير الفقيه القاضي الخ (ابن بطوطة 1: 35، 2: 34 كرتاس ص41، 45، تاريخ البربر 1: 252، دي ساسي ديب 9: 486 وصواب الكلمة فيه ظهير بدل طهير).
ظهير: مرسوم وثيقة رسمية كتبها يوسف الثاني امير الموحدين لرهبان دير بوبلات وقد نشرت في مذكرات تاريخ الأندلس (6: 115).
وتبدأ بما يلي: هذا ظهير كريم أمر به أمير المؤمنين- لرهبان بوبلات. وفي تاريخ تونس (ص101): ولما تقلد منصب الباشا صار يكتب في ظهائره إبراهيم الشريف باي داي باشا.
ظِهَارَة، وتجمع على ظَهائِر: جلباب أو قميص يلبس فوق الثياب من قماش أبيض (المعجم اللاتيني العربي) وفيه ( camisa ملحفة وقميص وظهاره) ورداء طويل أبيض (فوك، المقري1: 230،2: 88) ويذكر عريب (البيان 1: 157) انه رداء يرتدي شعاراً للحزن في عهد الامويين. وفي المقري (1: 251): عليهم الظهائر البيض شِعارُ الحزن.
ظُهَارة الدابة: ما يجعل على ظهرها وقاية لها، وهو من كلام المولدين (محيط المحيط).
ظاهر. هذا ليس على ظاهره: هذا ليس بالمحتمل هذا ليس قريباً من الحق (المقدمة ب: 13).
ظاهِر: عالٍ، مرتفع. يقال مثلاً بلد ظاهر (معجم البلاذري) ويظهر أن اسم المقري الظاهرة وهو اسم قرى نغزاوة في مقاطعة قسطلة يعني القرى المرتفعة (تاريخ البربر 1: 146، 2:639).
ظاهِرِ: رَبْوة، جبل (البكري ص109، 114، أماري ص118) وانظر تعليقات نقدية.
ظاهِر: فاخر، رائع، بديع، جميل، نفيس.
ويقال: لباس ظاهِر (دي ساسي طرائف 1: 2، المعجم اللاتيني العربي. وهذه الكلمة التي ذكرها فريتاج وقال إنها صفة تستعمل أيضاً اسماً للباس الرائع البديع الجميل).
ظاهر: سطح السفينة (فريتاج طرائف ص134).
ظاهر وجمعها ظَواهِر مرسوم، براءة، امتياز، شهادة وثيقة، رسمية، مثل ظهير (الكالا).
الظاهر في خراسان نقيب العلويين. وانظر في مادة طاهر بالطاء المهملة.
ظاهِر الباب: الباب الرئيسي للبناية (بوشر).
ظاهِرة: يتكهنون بالمستقبل حسب ظواهر مأثورة وتأويلات محتملة (المقدمة 2: 171).
ولا ادري ما تعنيه الكلمة الأولى. وقد ترجمها دي ساسي (طرائف 2: 299) إلى الفرنسية بما معناه: حوادث حقيقية نقلتها الروايات المأثورة. وترجمها دي سلان بما معناه: حادثة كبيرة احتفظ بذكرها.
ظاهِر: تستعمل بدل ظَهْر ففي أماري (ص400) وبقي الأسطول على ظاهر البحر لا يمكنه الدخول إلى البلاد بسبب الريح أو بدل. ظهر البحر والمترجم لكتاب الاصطخري بغير أحياناً كلمة ظهر الواردة في النص بكلمة ظاهر (معجم الطرائف).
ظاهري: سطحي (بوشر).
أَظْهَر: هذا اظهر من الشمس: هذا أوضح من النهار، هذا أمر جلي، هذا بين صريح (بوشر).
تظهير: براءة، مرسوم، شهادة، وثيقة رسمية، ظهير (شيرب، مارتن ص90).
مَظْهّر: مَسْرَح. مشهد، جزء من فصول مسرحية، ومجازاً موقع يجتذب الانظار، ومنطقة ومجازاً. مكان يستطيع المرء أن ينمي مواهبه وخصاله الحسنة فيه (بوشر).
مَظْهَر: شيء محسوس؛ مادة، جسم وموضوع أو مادة حيث يقع فعل أو عمل- وبسبب العواطف والأعمال يقال مثلاً: مظهر الألطاف الملوكية، أي موضعها (بوشر).
مظاهر: تجليّات خارجية (المقدمة 3: 68).
حيث يلاحظ السيد دي سلان أن بعض الصوفية يرون أن المظاهر هي كل ما يتكون منه العالم المحسوس.

ظهر
الظَّهْرُ: خِلافُ البَطْنِ، ورَجُلٌ مُظَهَّرٌ: شَديدُ الظَّهْرِ. وشَيْخٌ ظَهِيْرٌ: يَشْتكي ظَهْرَه. والظَّهْرُ من الأرْضِ: ما غَلُظَ وارْتَفَعَ، والظّاهِرَهُ مِثْلُه، والرِّكَابُ التي تَحْمِل الأثْقالَ. وفي بَني فلانٍ ظَهِيْرَةٌ وظَهْرٌ: أي إبِلٌ جِيَادُ الظُّهُور. والبَعِيرُ الظِّهْرِيُّ: العُدَّةُ، للحاجَةِ إليه، ويُجْمَعُ ظَهَارِيَّ وظِهَارى. وطَرِيقُ الظَّهْرِ: طَرِيقُ البَرِّ. وقَلَبْتُ الأمْرَ ظَهْراً لبَطْنٍ: أي دَبَّرْتَه.
والظُّهْرُ: ساعَةُ الزَّوال، والظَّهِيْرَةُ: حَدُّ انْتِصافِ النَّهار. وبَعِيرٌ مُظْهِرٌ: هَجَمَتْه الظَّهِيْرةُ، وظَهَّرْتُ تَظْهِيْراً وأظْهَرْتُ: من الظَّهِيْرَة.
والظَّهِيْرُ: البَعِيرُ القَوِيُّ الظَّهْرِ الصَّحِيْحُه، والفِعْلُ: ظَهَرَ ظَهَارَةً، ويَظْهَرُه: أي يَتْبَعُه. والظَّهِيْرُ: العَوْنُ يُظَاهِرُكَ، وهما يَتَظَاهَرانِ، والظَّهْرَةُ: ظَهْرُ الرَّجُلِ وأنصارُه، وليستْ له ظَهَرَةٌ: أي مَنَعَةٌ، وفلانٌ ظِهْرِيُّ فلانٍ: أي مُعِيْنُه. والظُّهُوْرُ: بُدُوُّ الشَّيْءِ الخَفيِّ إذا ظَهَرَ. والظُّهُوْرُ: الظَّفَرُ بالشَّيْءِ والإطِّلاعُ عليه. وظَهْرُ الغَيْبِ: ما غابَ عنكَ. والاسْتِظْهارُ: أنْ تَقْرَأ الشَّيْءَ ظاهِراً. وظَهَرْتُ على القُرآن وأظْهَرْتُه: بمعنىً.
والظاهِرَةُ: العَيْنُ الجاحِظَةُ وهي خِلافُ الغائرة. والظاهِرَةُ: الظِّهَارُ من الفُرشِ والأقْبِيَةِ، له ظاهِرَةٌ وباطنَةٌ، وظِهَاةٌ وبِطَانَةٌ. وظَهَّرْتُه تَظْهِيراً: جَعَلْتَ له ظِهَارَةً. والمُظاهَرَةُ والظِّهَارُ: أنْ يقولَ الرَّجُلُ لامْرَأتِه: أنتِ عَلَيَّ كَظَهْرِ أُمِّي، وتَظَهَّرَ فلانٌ من امرأتِه.
والظُّهَارُ من الرِّيشِ: الذي يَظْهَرُ من رِيْشِ الطائر، والجميع الظُّهْرَانُ. والظُّهَارُ: الجَمَاعَةُ، الواحِدُ ظَهْرٌ. والظِّهْرِيُّ: الشَّيْءُ تَنْسَاه وتَغْفُل عنه وفي القُرآن: " واتَّخَذْتُموه وراءكُم ظِهْرِيّاً ".
وأظْهَرْتُ الشَّيْءَ: جَعَلْتُه وَرَاءَ ظَهْري، وظَهَرْتُ به وأظْهَرْتُ به: بمعنىً. وإذا نَسَبْتَ رَجُلاً إلى ظَهْر الكُوفة قُلْتَ: ظَهْرِيٌّ. وهو بَيْنَ ظَهْرَانَيْهِم وظَهْرَيْهِم. وأتانا بَيْنَ الظَّهْرَانَيْنِ: أي مُنْذُ شَهْرٍ أو نحوِه، ولَقِيْتُه بَيْنَ الظَّهْرَانَيْنِ: أي في اليَوْمَيْنِ، وأتانا ظاهِراً: أي كلَّ يومٍ. وشَرَبَ الفَرَسُ ظاهِرَةً: أي كلَّ يومٍ نِصْفَ النَّهار، وكذلك الإبلُ. ويقولون: لأَضرِبَنَّكَ غِبَّ الحِمارِ وظاهِرَةَ الفَرَس. ويُقال لِمَتَاع البَيْتِ: ظَهَرَةٌ وأهَرَةٌ. وقيل: هي مُؤخَّرُ البَيْتِ الذي يكون عليه الأنْضَادُ، وكذلك هَيْئةُ الرَّجُل، وخِيَارُ الشَّيْءِ وكَثْرَتُه، وكذلك: الظَّهَرُ من الناس خِيَارُهم.
وقِدْرٌ ظَهْرٌ وقُدُْورٌ ظُهُوْرٌ: أي قَدِيْمَةٌ. وهو ابنُ عمِّه ظَهْراً: أي دِنْياً. وأصَبْتُ من فلانٍ مَطَرَ ظَهْرٍ: أي خَيْراً كثيراً. وسالَ الوادي ظَهْراً: أي من قُرْبٍ. ولِصٌّ عادِيْ ظَهْرٍ: أي عَدا في ظَهْرٍ فَسَرَقَه. وأقْرَانُ الظَّهْرِ: الذين يَجِيْئونَ من ورائكَ ويُعِيْنُونَكَ، وأقْرانُ الظُّهُورِ أيضاً.
والظُّهَارِيَّةُ من أُخَذِ الصِّرَاع: أنْ تَصْرَعَه على الظَّهْرِ. وهو ضَرْبٌ من البُضْع أيضاً. والظُّهْرَةُ: السُّلَحْفَاةُ. ويقولون: ظَهَرَ عنه العارُ: أي زالَ وذَهَبَ، وعلى ذا فُسِّرَ:
وتِلْكَ شَكاةٌ ظاهِرٌ عنكَ عارُها
ويقولون: ذلك على ظَهْرِ العُسِّ: أي أنَّه ظاهرٌ واضح، كقولهم: على رأْسِ الثُّمَام.

ظهر

1 ظَهَرَ, (S, Msb, K, &c.,) aor. ـَ (Msb,) inf. n. ظُهُورٌ, (S, Mgh, Msb, K, &c.,) [It was, or became, outward, exterior, external, extrinsic, or exoteric: and hence,] it appeared; became apparent, overt, open, perceptible or perceived, manifest, plain, or evident; (S, Mgh, Msb, K, TA;) after having been concealed, or latent: (Msb, TA:) and ↓ تظاهر signifies the same. (Har p. 85.) Hence the phrase ظَهَرَ لِى رَأْىٌ (assumed tropical:) [An idea, or opinion, occurred to me], said when one knows what he did not know before. (Msb.) [And هٰذَا مَا يَظْهَرُ لِى (assumed tropical:) This is what appears to me to be the case, or to be the right way or course; or this is my opinion.] ظَهَرَ الحَمْلُ, inf. n. as above, means Pregnancy became apparent, or manifest: it is said that this is not the case in less than three months. (Msb.) and it is said in a trad. of 'Áïsheh, كَانَ يُصَلِّى العَصْرَ فِى حُجْرَتِى قَبْلَ أَنْ تَظْهَرَ i. e. [He used to perform the prayer of the afternoon in my chamber] before it (meaning the sun) became high and apparent: (TA:) or وَالشَّمْسُ فِى حُجْرَتِى لَمْ تَظْهَرْ بَعْدُ i. e. [when the sun was in my chamber,] it not having risen high so as to be on the flat roof [thereof]: referring to the Prophet. (O. [But العَصْرَ must be a mistranscription for الفَجْرَ, i. e. the prayer of the dawn.]) The saying in the Kur [xxiv. 31], وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا [which is app. best rendered And that they discover not their ornature except what is external thereof] has been expl. in seven different ways, most correctly as meaning the clothes: (O, TA:) accord. to 'Áïsheh, it means the bracelet (القُلْب) and the ring (الفَتَخَة): and accord. to I'Ab, the hand and the signet-ring and the face. (TA.) b2: Also He went forth, or out, (Mgh, TA,) to the outside of a place. (O, TA.) b3: And He (a bird) migrated, or went down, from one country or region to another: used in this sense by AHn in relation to the vulture, migrating to Nejd. (L.) b4: ظَهَرَ عَنْهُ, said of a vice, or fault, (O, TA,) or a disgrace, (JK, A, O,) (tropical:) It did not cleave to him; (A, O, TA;) it was remote from him; (TA;) it quitted him, or departed from him. (JK.) b5: ظَهَرْتُ بِهِ, (O, TA,) inf. n. ظَهْرٌ, (K,) (assumed tropical:) I gloried, or boasted, by reason of it. (O, K * TA.) [Respecting a meaning assigned to ظَهَرَ بِفُلَانٍ in the K, see 4.] b6: أَكَلَ الرَّجُلُ أُكْلَةً

ظَهَرَ مِنْهَا ظَهْرَةً means (assumed tropical:) [The man ate some food] in consequence of which] he became fat. (TA.) A2: ظَهَرَهُ He mounted it; went, or got, upon it, or upon the top of it; (S, A, * Mgh, O, Msb, K;) as also ظَهَرَ عَلَيْهِ; (O;) namely, a house, (S,) or a house-top, (A, Mgh, O,) and a mountain, (A,) and a wall; (O, Msb;) properly, he became upon its back: (Mgh:) and [in like manner] one says, فُلَانٌ نَجْدًا ↓ ظَهَّرَ, inf. n. تَظْهِيرٌ, Such a one mounted, or went up, upon the high region (ظَهْر) of Nejd. (O.) b2: Hence, (Mgh, Msb,) ظَهَرَ عَلَيْهِ (S, Mgh, O, Msb, K) and بِهِ, (K,) inf. n. ظُهُورٌ (Bd in xxiv. 31) and ظَهْرٌ also, (Ham p. 301,) He overcame, conquered, subdued, overpowered, or mastered, him; gained the mastery or victory, or prevailed, over him; (S, Mgh, O, Msb, K;) namely, his enemy; (Msb;) and in like manner, [he conquered, won, achieved, or attained, it, i. e.] a thing. (O, TA.) [The saying فُلَانٌ لَا يَظْهَرُ عَلَيْهِ أَحَدٌ is expl. in the L and TA by the words اى لا يَسْلَم, and said to be tropical: but Ibr D thinks that the correct reading is لا يُسَلِّمُ, from التَّسْلِيمُ; and that it is said of one who will not give up, or resign, what is in his hand; so that the meaning is, (tropical:) Such a one is a person whom no one will overcome in respect of that which he holds in his possession.] b3: And [hence also] ظَهَرَ عَلَيْهِ, (Msb, TA,) inf. n. ظُهُورٌ, (TA,) He knew, became acquainted with, or got knowledge of, him, or it. (Msb, TA.) So in the Kur xxiv. 31, وَالطِّفْلُ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَآءِ [And the young children] who have not attained knowledge of the عورات, (Bd, Jel,) meaning [pudenda, or] parts between the navel and the knee, (Jel,) of women, by reason of their want of discrimination: (Bd:) or (tropical:) who have not attained to the generative faculty; (O, Bd, * TA;) from الظُّهُورُ in the sense of الغَلَبَةُ. (Bd.) So too in the Kur [xviii. 19], إِنْ يَظْهَرُوا عَلَيْكُمْ If they get knowledge of you. (O, TA.) b4: And [hence] ظَهَرَ عَلَيْهِ, (Fr, A, O, TA,) and ↓ استظهرهُ, (S, A, O, K,) (tropical:) He knew it, or learned it, by heart; namely, the Kur-án; (A, O, TA;) and he recited it by heart: (A, * TA; and so in the S and O in explanation of the latter:) or [simply] he recited it by heart; namely, the Kur-án; as also ↓ اظهرهُ: (O, K, TA:) in the copies of the K we find أَظْهَرْتُ عَلَى القُرْآنِ and أَظْهَرْتُهُ; but the former is a mistake for ظَهَرْتُ, aor. ـَ (TA.) A3: For another signification of ظَهَرَ عَلَيْهِ, see 3.

A4: ظَهَرَ بِحَاجَتِى, (S, A, K,) aor. ـَ (TA,) inf. n. ظَهْرٌ; (TK;) and ↓ ظهّرها, (K, TA,) in some copies of the K ظَهَرَهَا; (TA;) and ↓ اظهرها, (K,) inf. n. إِظْهَارٌ; (TA;) and ↓ اِظَّهَرَهَا, (K,) of the measure اِفْتَعَلَ; (TA;) (tropical:) He held the object of my want in little, or light, estimation, or in contempt; (S, A;) [lit.] he put it behind [his] back; (S, K;) as though he put it away, [out of his sight,] and paid no regard to it. (S, TA.) One says also, يَظْهَرُونَ بِهِمْ وَلَا يَلْتَفِتُونَ

إِلَى أَرْحَامِهِمْ [They hold them in contempt, and do not pay any regard to their ties of relationship]. (S.) b2: See also 10, in three places.

A5: ظَهَرَهُ, (O, K,) aor. ـَ inf. n. ظَهْرٌ, (K,) He struck, or smote, (TA,) or hit, or hurt, (O, K,) his back. (O, K, TA.) A6: ظَهِرَ, (S, O, K,) aor. ـَ (K,) inf. n. ظَهَرٌ, (O, K,) He (a man, S, O) had a complaint of his back. (S, O, K.) A7: ظَهُرَ, (JK, O, L,) or ظَهَرَ, (K, [but this is app. a mistranscription,]) inf. n. ظَهَارَةٌ, (S, O, L, K,) said of a camel, (JK, S, O,) He was, or became, strong (JK, S, O, L, K) in the back. (L, K.) 2 ظَهَّرَ see 1, near the middle: b2: and again, in the last quarter: b3: and see also 3. b4: ظهّر الثَّوْبَ [and ↓ اظهرهُ, contr. of بطّنهُ and ابطنهُ,] He faced the garment, or piece of cloth; put a facing, or an outer covering, (ظِهَارَة,) to it. (TA.) A2: See also 4, last sentence.3 ظاهرهُ, (A,) inf. n. مُظَاهَرَةٌ, (S, O, Msb,) He aided, or assisted, him; (S, A, O, Msb;) as also عَلَيْهِ ↓ ظَهَرَ. (Th, K.) And ظاهر عَلَيْهِ He aided, or assisted, against him. (TA.) b2: ظاهر بِهِ: see 10. b3: ظاهر بَيْنَهُمَا, (K,) i. e. (TA) بَيْنَ ثَوْبَيْنِ, (S, A, Mgh, TA,) and دِرْعَيْنِ, (A, Mgh, TA,) and نَعْلَيْنِ, (TA,) i. q. طَارَقَ بَيْنَهُمَا, (S, TA,) or طَابَقَ, (A, K, TA,) i. e. (TA) He put them on, or attired himself with them, [namely, two garments, and two coats of mail, and two sandals or soles, or rather, when relating to two soles, he sewed them together,] one over, or outside, the other: (Mgh, TA:) app. from تَظَاهُرٌ in the sense of “ mutual aiding or assisting. ” (IAth.) The phrase ظاهر بِدِرْعَيْنِ requires consideration; and the ب in it should be regarded as meant to denote conjunction; not as a part of the necessary complement of the verb. (Mgh.) ظاهر الدِّرْعَ is said to signify لَأَمَ بَعْضَهَا عَلَى بَعْضٍ [app. meaning He folded over and fastened one part of the coat of mail upon another]. (TA.) And ظاهر عَلَيْهِ جِلَالًا means He threw upon him (i. e. a horse) housings or coverings [one over another]. (TA in art. حنذ.) A2: ظاهر مِنِ امْرَأَتِهِ, (S, Mgh, O, Msb, K,) inf. n. ظِهَارٌ (S, Mgh, Msb, K) and مُظَاهَرَةٌ; (JK, TA;) and مِنْهَا ↓ تظاهر, (A, Mgh, O, TA,) and ↓ اِظَّاهَرَ; (Mgh;) and منها ↓ تظهّر, (S, Msb, K,) and ↓ اِظَّهَّرَ; (O, TA;) and منها ↓ ظهّر, (S, O, K,) inf. n. تَظْهِيرٌ; (S;) signify the same; (O;) He said to his wife أَنْتِ عَلَىَّ كَظَهْرِ أُمِّى

[Thou art to me like the back of my mother]; (S, Mgh, Msb, K;) [as though he said رُكُوبُكِ حَرَامٌ عَلَىَّ;] meaning رُكُوبُكِ لِلنِّكَاحِ حَرَامٌ عَلَىَّ كَرُكُوبِ أُمِّى لِلنِّكَاحِ; the back being specified in preference to the بَطْن or فَخِذ or فَرْج because the woman is likened to a beast that is ridden, and the act of نِكَاح to that of رُكُوب: the phrase being a form of divorce used by the Arabs in the Time of Ignorance. (Msb, * TA.) In the Kur lviii. 2 [and 4], some read ↓ يَظَّهَّرُونَ; some

↓ يَظَّاهَرُونَ; and 'Ásim read يُظَاهِرُونَ. (Bd.) The verb is made trans. by means of مِن because the man who uttered this sentence estranged himself from his wife. (IAth.) 4 اظهرهُ He made it apparent, overt, open, perceptible or perceived, manifest, plain, or evident; he showed, exhibited, manifested, displayed, discovered, revealed, or evinced, it; or put it forth: (S, O, K:) [it is also used in relation to a saying, and an action, and the like, as meaning it showed, &c., as above, or it bespoke, it:] and Mtr relates his having heard from one worthy of reliance of the people of Baghdád, that they say ↓ تظاهرتُ بِهِ in the place of أَظْهَرْتُهُ, and scarcely ever employ اظهر in its usual sense. (Har p. 85.) [Hence, اظهر التَّضْعِيفَ He made the doubling of a letter distinct; as in لَحِحَتْ; which, accord. to a general rule, should be لَحَّتْ: opposed to أَدْغَمَ. And اظهر لَهُ كَذَا He showed, &c., to him such a thing: and he made a show of, professed, pretended, or feigned, to him such a thing: as, for instance, love.] b2: أَظْهَرْتُ بِفُلَانٍ means أَعْلَيْتُ بِهِ [a phrase which I have not found except in this instance, app. I elevated, or exalted, such a one: like أَعْلَيْتُهُ, which has this meaning]: (S, IKtt, L, TA:) or أَعْلَنْتُ بِهِ [app. meaning I made such a one to be, or become, publicly known]: (So in the O:) [but the former explanation seems to be regarded by SM as the right; for he remarks that,] accord. to all the copies of the K, the explanation is أَعْلَنَ بِهِ, and refers to ظَهَرَ بِفُلَانٍ

[instead of أَظْهَرَ]; so that what its author says in this case differs in two points of view from what is found in the “ Kitáb el-Abniyeh ” of IKtt, in which the ى in أَعْلَيْتُ has been marked as correct, and in the L [as well as in the S]. (TA.) A2: اظهرهُ اللّٰهُ عَلَى عَدُوِّهِ means God made him to overcome, conquer, subdue, overpower, master, gain the victory over, or prevail over, his enemy. (S, A, O, TA.) b2: And [hence] اظهرهُ عَلَيْهِ He (God) made him to know it, or become acquainted with it: you say, أَظْهَرَنِى اللّٰهُ عَلَى مَا سُرِقَ مِنِّى God made me to know [or discover] what had been stolen from me. (TA.) A3: See also 1, last quarter, in two places.

A4: And see 2.

A5: اظهر signifies also He entered upon the time called the ظَهِيرَة: (A, Msb, K:) or the time called the ظُهْر. (Msb.) And He went, or journeyed, in the time called the ظَهِيرَة; as also ↓ ظهّر, (K,) inf. n. تَظْهِيرٌ: (TA:) or the time called the ظُهْر. (S, O.) 5 تظهّر and اِظَّهَّرَ: see 3, latter half, in three places.6 تَظَاْهَرَ see 1, first sentence: b2: and see also 4, first sentence. b3: تظاهروا They aided, or assisted, one another. (S, O, * K.) And تظاهروا عَلَى فُلَانٍ

They leagued together, and aided one another, against such a one. (Ibn-Buzurj, TA in art. ضفر.) b4: Also They regarded, or treated, one another with enmity, or hostility; or severed themselves, one from another: (S, Msb, K:) as though they turned their backs, one upon another: (S:) or, because they who do so turn their backs, one upon another. (Msb.) Thus the verb has two contr. meanings. (K.) b5: تظاهر مِنِ امْرَأَتِهِ and اِظَّاهَرَ: see 3, latter half, in three places.8 اِظَّهَرَ: see 1, last quarter.10 استظهر بِهِ He sought aid, or assistance, in, or by means of, him, or it, (S, O, Msb, K, TA,) عَلَيْهِ [against him, or it]; as also استظهرهُ. (TA.) [In the CK, after the explanation of استظهر به, is an omission, to be supplied by the insertion of وَقَرَأَهُ.] One says, استظهر بِالْغِنَى عَلَى النَّوَائِبِ [He sought aid in wealth against calamities, or afflictions]. (Msb.) And بِهِ ↓ ظاهر signifies the same as استظهر [in this sense or in another of the senses expl. in what follows]. (TA.) b2: and استظهرتُ بِالشَّىْءِ, and بِهِ ↓ ظَهَرْتُ, and ↓ ظَهَرْتُهُ, I put the thing behind my back for protection, or security. (Har p. 265.) b3: And استظهر He prepared for himself a camel, or two camels, or more, for future need: (T:) and استظهرهُ, and بِهِ ↓ ظَهَرَ, He prepared him, namely, a camel, for future need: (K:) and استظهر بِبَعِيرَيْنِ ظِهْرِيَّيْنِ He prepared for himself two camels for future need. (T. [See ظِهْرِىٌّ.]) b4: Hence, (T,) استظهر signifies also He used precaution (T, Msb) with respect to anything: (T:) he secured himself, (اِسْتَوْثَقَ,) by using precaution; as, for instance, a woman does by remaining three days, before she performs the ablution termed غُسْل, and prays, after the usual period of the menses. (T, L.) One says, يُسْتَحَبُّ الاِسْتِظْهَارُ بِغَسْلَةٍ ثَانِيَةٍ

وَثَالِثَةٍ The using precaution by a second and a third washing, to make sure of being pure, is approved. (Er-Ráfi'ee, Msb.) And استظهرتُ فِى طَلَبِ الشَّىْءِ I adopted the most fit, or proper, way, and used precaution, in seeking to attain the thing. (Msb.) b5: See also 1, in the middle of the latter half.

ظَهْرٌ The back; contr. of بَطْنٌ: (S, A, O, Msb, K:) in a man, from the hinder part of the كَاهِل [or base of the neck] to the nearest part of the buttocks, where it terminates: (TA:) in a camel, the part containing six vertebræ on the right and left of which are [two portions of flesh and sinew called the] مَتْنَانِ: (AHeyth, T, O:) of the masc. gender: (Lh, A, K:) pl. [of pauc.] أَظْهُرٌ, and [of mult.] ظُهُورٌ and ظُهْرَانٌ. (Msb, K.) b2: رَجُلٌ خَفِيفُ الظَّهْرِ (tropical:) A man having a small household to maintain: and ثَقِيلُ الظَّهْرِ (tropical:) having a large household to maintain. (K, * TA.) b3: أَنْت عَلَىَّ كَظَهْرِ

أُمِّى Thou art to me like the back of my mother: said by a man to his wife. (S, Mgh, Msb, K.) [This has been expl. above: see 3.] b4: عَدَا فِى

ظَهْرِهِ (tropical:) He stole what was behind him: (A:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. means (tropical:) A thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O, K.) b5: أَقْرَانُ الظَّهْرِ (S, O, K) and الظُّهُورِ (O, TA) Adversaries who come to one from behind his back, in war, or fight. (S, O, K, * TA.) In the copies of the K, يُحِبُّونَكَ is erroneously put for يَجِيؤُونَكَ. (TA.) You say also, فُلَانٌ قِرْنُ الظَّهْرِ Such a one is an adversary who comes to one from behind, unknown. (IAar, As.) b6: قَتَلَهُ ظَهْرًا He slew him unexpectedly; he assassinated him; syn. غِيلَةٌ. (IAar, TA.) b7: جَعَلَنِى بِظَهْرٍ (tropical:) He cast me off. (TA.) And جَعَلتُ حَاجَتَهُ بِظَهْرٍ (tropical:) I cast his want behind my back: (AO, K:) and ↓ جَعَلَهَا ظِهْرِيَّةً signifies the same: (S:) and ↓ اِتَّخَذَهَا ظِهْرِيًّا, (K,) and ↓ ظِهْرِيَّةً: (TA:) or the former of the last two phrases signifies he held it in contempt; as though ظهريّا were an irreg. rel. n. from ظَهْرٌ: (TA:) or ↓ اِتَّخَذَهُ ظِهْرِيًّا signifies he neglected, or forgot, (S, O, * Msb,) him, as in the Kur xi. 94, (S, O,) or it, namely, what was said. (Msb.) And لَا تَجْعَلْ حَاجَتِى

بِظَهْرٍ (tropical:) Forget not thou, or neglect not, my want: (S:) and ↓ جَعَلَهُ ظِهْرِيًّا signifies he forgot it; as well as جعله بِظَهْرٍ. (A.) And جَعَلْتُ هٰذَا الأَمْرَ بِظَهْرٍ, and رَمَيْتُهُ بِظَهْرٍ, (tropical:) I cared not for this thing. (Th, O.) b8: فُلَانٌ مِنْ وَلَدِ الظَّهْرِ (assumed tropical:) Such a one is of those who do not belong to us: or of those to whom no regard is paid: (TA:) or of those who are held in contempt, and to whose ties of relationship no regard is paid. (S, TA.) b9: هُوَ ابْنُ عَمِّهِ ظَهْرًا (tropical:) [He is his cousin on the father's side,] distantly related: contr. of دِنْيًا [and لَحًّا]. (As, A, O, TA.) b10: رَجَعَ عَلَى ظَهْرِهِ [He receded, retired, or retreated]. (K in art. ثبجر.) b11: هُوَ نَازِلٌ بَيْنَ ظَهْرَيْهِمْ, and ↓ بين ظَهْرَانَيْهِمْ, (S, A, O, Msb, K, *) in which latter the ا and ن are said by some to be added for corroboration, (Msb,) and for which one should not say ظَهْرَانِيهِمْ, (IF, S, O, Msb, K,) and بين أَظْهُرِهِمْ, (Msb, K,) (tropical:) He is making his abode in the midst of them; in the main body of them: (K, TA:) originally meaning he is making his abode among them for the purpose of seeking aid of them and staying himself upon them: as though it meant that the back of one of them was before him, and that of another behind him, so that he was defended in either direction: afterwards, by reason of frequency of usage, it came to be employed to signify abiding among a people absolutely. (IAth, Msb.) You say also هُوَ بَيْنَ ظَهْرَيْهِ, and ↓ بَيْنَ ظَهْرَانَيْهِ, meaning It (anything) is in the midst, or main part, of it, namely, another thing. (TA.) b12: لَقِيتُهُ بَيْنَ الظَّهْرَيْنِ, and ↓ بَيْنَ الظَّهْرَانَيْنِ, (S, O, Msb, K,) (tropical:) I met him during the day, (Msb,) or during the two days, (S, O, K,) or during the three days, (K,) or the days: (S, O, Msb:) from the next preceding phrase. (TA.) And أَتَيْتُهُ مَرَّةً بَيْنَ الظَّهَرْينِ (tropical:) I came to him one day: or, accord. to Aboo-Fak'as, on a day between two years. (Fr.) And اللَّيْلِ ↓ رَأَيْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) I saw him between nightfall and daybreak. (TA.) and النَّهَارِ ↓ جِئْتُهُ بَيْنَ ظَهْرَانَىِ (tropical:) [I came to him between the beginning and end of the day]. (A.) b13: تَقَلَّبَ ظَهْرًا لِبَطْنٍ (assumed tropical:) It turned over and over, or upside down, (lit. back for belly,) as a serpent does upon ground heated by the sun. (S and TA in art. قلب.) [Hence,] قَلَبْتُ الأَرْضَ ظَهْرًا لِبَطْنٍ (tropical:) [I turned the earth over, upside-down]. (A.) And [hence,] قَلَّبَ أَمْرَهُ ظَهْرًا لِبَطْنٍ, (O, * TA,) and ظَهْرَهُ لِبَطْنٍ, and ظَهْرَهُ لِبَطْنِهِ, and ظَهْرَهُ لِلْبَطْنِ, which last form is preferred by El-Farezdak to the second, because [as in the third form] the second of the two words is determinate like the first word, (tropical:) He meditated, or managed, the affair with forecast, and well. (O, * TA.) b14: The Arabs used to say, هٰذَا ظَهْرُ السَّمَآءِ and هذا بَطْنُ السَّمَآءِ, both meaning (tropical:) This is the apparent, visible, part of the sky. (Fr, Az.) And the like is said of the side of a wall, which is its بَطْن to a person on the same side, and its ظَهْر to one on the other side. (Az.) b15: مَا نَزَلَ مِنَ القُرْآنِ آيَةٌ إِلَّا لَهَا ظَهْرٌ وَبَطْنٌ, [part of] a saying of Mohammad, [of which see the rest voce مُطَّلَعٌ,] means (assumed tropical:) Not a verse of the Kur-án has come down but it has a verbal expression and an interpretation: (K, * TA:) or a verbal expression and a meaning: or that which has an apparent and a known [or an exoteric] interpretation and that which has an intrinsic [or esoteric] interpretation: (TA:) or narration (K, TA) and admonition: (TA:) or [it is to be read and to be understood and taught; for] by the ظهر is meant the reading; and by the بطن, the understanding and teaching. (TA.) [See also بَطْنٌ.] b16: ظَهْرٌ signifies also (tropical:) Camels on which people ride, and which carry goods; (S, * A, * O, K, * TA;) camels that carry burdens upon their backs in journeying: (TA:) [or] a beast: or a camel for riding: (Mgh:) pl. ظُهْرَانٌ. (TA.) It is said in a trad. of 'Arfajeh, فَتَنَاوَلَ السَّيْفَ مِنَ الظَّهْرِ And he reached, or took in his hand, the sword from the camels for carrying burdens and for riding: and in another, أَتَأْذَنُ لَنَا فِى نَحْرِ ظَهْرِنَا Dost thou permit us to slaughter our camels which we ride? (TA.) And one says also, هُوَ عَلَى ظَهْرٍ (tropical:) He is determined upon travel: (K:) as though he had already mounted a beast for that purpose. (TA.) b17: [Hence, app.,] (assumed tropical:) Property consisting of camels and sheep or goats: (TA:) or much property. (K, TA.) b18: (assumed tropical:) The short side [or lateral half] of a feather: (S, O, K:) pl. ظُهْرَانٌ: (S, M, K, TA, &c.:) opposed to بَطْنٌ, sing. of بُطْنَانٌ, (TA,) which latter signifies the “ long sides: ” (S, TA:) and ↓ ظُهَارٌ signifies the same as ظَهْرٌ, (K,) or the same as ظُهْرَانٌ, being an irregular pl.; and this is meant by the saying الظُّهَارُ بِالضَّمِ الجَمَاعَةُ, mentioned in a later place in the K [in such a manner as to have led to the supposition that ظُهَارٌ is also syn. with جَمَاعَةٌ]: (TA:) AO says that among the feathers of arrows are the ظُهَار, which are those that are put [upon an arrow] of the ظَهْر [or outer side] of the عَسِيب [app. here meaning the shaft] of the feather; (S, TA;) i. e., the shorter side, which is the best kind of feather; as also ظُهْرَان: sing. ظَهْرٌ: (TA:) ISd says that the ظُهْرَان are those parts of the feathers of the wing that are exposed to the sun and rain: (TA:) Lth says that the ظُهَار are those parts of the feathers of the wing that are apparent. (O, TA.) One says, رِشْ سَهْمَكَ بِظُهْرَانٍ وَلَا تَرِشْهُ بِبُطْنَانٍ

[Feather thine arrow with short sides of feathers, and feather it not with long sides of feathers]. (S, TA.) [De Sacy supposes that ظُهُورٌ and بُطُونٌ are also pls. of ظَهْرٌ and بَطْنٌ thus used: (see his “ Chrest. Arabe,” sec. ed., tome ii., p.

374:) but his reasons do not appear to me to be conclusive.] ↓ ظُهَارٌ and ظُهْرَانٌ are also used as epithets: you say, رِيشٌ ظُهَارٌ and رِيشٌ ظُهْرَانٌ. (TA.) b19: [ظَهْرُ الكَفِّ and ↓ ظَاهِرُهَا mean (assumed tropical:) The back of the hand. And in like manner, ظَهْرُ القَدَمِ and ↓ ظَاهِرُهَا mean (assumed tropical:) The upper, or convex, side, or back, of the human foot, corresponding to the back of the hand, including the instep: opposed to بَطْن and بَاطِن. And ظَهْرُ اللِّسَانِ means (assumed tropical:) The upper surface of the tongue.] b20: And ظَهْرٌ also signifies (tropical:) A way by land. (S, M, O, Msb, K.) This expression is used when there is a way by land and a way by sea. (M.) You say, سَارُوا فِى طَرِيقِ الظَّهْرِ (tropical:) They journeyed by land. (A.) b21: And (assumed tropical:) An elevated tract of land or ground; as also ↓ ظَاهِرةٌ: (A:) or rugged and elevated land or ground; (JK, K;) as also ↓ ظَاهِرَةٌ: (JK:) opposed to بَطْنٌ, which signifies “ soft and plain and fine and low land or ground: ” (TA:) and ↓ ظَوَاهِرُ [pl. of. ظَاهِرَةٌ] signifies (assumed tropical:) elevated tracts of land or ground: (S, K:) you say, هَاجَتْ ظَوَاهِرُ الأَرْضِ, meaning, (assumed tropical:) the herbs, or leguminous plants, of the elevated tracts of land, or ground, dried up: (As, S, L:) and ↓ ظَاهِرٌ signifies (assumed tropical:) the higher, or highest, part of a mountain; (ISh, L, TA;) whether its exterior be plain or not: (TA:) and ↓ ظَاهِرَةٌ, the same, of anything: (L:) when you have ascended upon the ظَهْر of a mountain, you are upon its ظَاهِرَة. (TA.) b22: سَالَ وَادِيهِمْ ظَهْرًا means (assumed tropical:) Their valley flowed with the rain of their own land: opposed to دُرْءًا, meaning, “from other rain: ” (IAar, O, K: *) or the former signifies their valley flowed with its own rain: and the latter, “with other than its own rain: ” (TA:) and some say ↓ ظُهْرًا, which Az thinks the better form. (O, TA.) b23: [Hence, probably,] أَصَبْتُ مِنْهُ مَطَرَ ظَهْرٍ (assumed tropical:) I obtained from him, or it, much good. (Sgh, O, K.) b24: And another signification of ظَهْرٌ is What is absent, or hidden, or concealed, from one. (O, K.) b25: It is sometimes prefixed to another noun to give plainness and force to the expression; as in ظَهْرُ الغَيْبِ and ظَهْرُ القَلْبِ, meaning نَفْسُ الغَيْبِ and نَفْسُ القَلْبِ: (Msb:) or it is redundant in these instances. (Mgh.) Lebeed says, describing a [wild] cow going about after a beast of prey that had eaten her young one, وَتَسَمَّعَتْ رِزَّ الأَنِيسِ فَرَاعَهَا عَنْ ظَهْرِ غَيْبٍ وَالأَنِيسُ سَقَامُهَا [And she heard the sound of man, and it frightened her, from a place that concealed what was in it; for man is her malady; i. e., a cause of pain and trouble and death to her]: (TA:) meaning, she heard the sound of the hunters, &c. (TA in art. غيب.) And you say, تَنَاوَلَهُ بِظَهْرِ الغَيْبِ بِمَا يَسُوؤُهُ He carped at him behind the back, or in absence, by saying what would grieve him. (TA in art. غيب.) And تَكَلَّمْتُ بِهِ عَنْ ظَهْرِ الغَيْبِ (A, O) or عن ظَهْرِ غَيْبٍ (TA) [app., (tropical:) I spoke it by memory; in the absence of a book or the like; as one says in modern Arabic, عَلَى الغَائِب. See also غَيْبٌ.] And قَرَأَهُ عَنْ ظَهْرِ القَلْبِ (tropical:) He recited it by heart, or memory; without book: (L, K: [in the latter, مِنْ is put in the place of عَنْ; but the right reading is that in the L: and in the CK is an omission here, to be supplied by the insertion of وَقَرَأَهُ:]) and ↓ قرأه ظَاهِرًا and قرأه عَلَى

ظَهْرِ لِسَانِهِ [signify the same]. (K.) And حَمَلَ القُرْآنَ عَلَى ظَهْرِ لِسَانِهِ like حَفِظَهُ عَلَى ظَهْرِ قَلْبِهِ (tropical:) [He knew the Kur-án by heart]. (A, * O, TA.) b26: One says also, فُلَانٌ يَأْكُلُ عَلَى ظَهْرِ يَدِ فُلَانٍ (tropical:) Such a one eats at the expense of such a one. (A, O, K. *) And in like manner, الفُقَرَآءُ يَأْكُلُونَ عَلَى ظَهْرِ أَيْدِى النَّاسِ (tropical:) The poor eat at the expense of the people. (A, TA.) And أَعْطَاهُ عَنْ ظَهْرِ يَدٍ (tropical:) He gave him originally; without compensation. (O, * K; but in some copies of the K we find مِنْ in the place of عَنْ.) It is said [in a trad.], أَفْضَلُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى (tropical:) The most excellent of alms is that which is [derived] from competence; ظهر: (Msb:) or simply عَنْ غِنًى, the word ظهر being here redundant: (Mgh:) or from manifest competence upon which one relies, and in which he seeks aid against calamities, or afflictions: or from what remains after fight: (Msb:) or from superfluous property. (TA.) A2: See also ظَهِيرٌ

A3: قِدْرُ ظَهْرٍ means (assumed tropical:) An old cooking-pot: (O, K: *) pl. قُدُورُ ظُهُورٍ: (O:) as though, because of its oldness, it were thrown behind the back. (TA.) ظُهْرٌ Midday, or noon: (IAth, TA:) or the time when the sun declines from the meridian: (Msb, * K, * O, * TA:) or [the time immediately] after the declining of the sun: (S, Mgh:) masc. and fem.; unless when the word صَلَاة is prefixed to it, in which case it is fem. only: (Msb:) [pl. أَظْهَارٌ. See also ظَهِيرَةٌ.] صَلَاةُ الظُّهْرِ means The prayer [i. e. the divinely-ordained prayer] of midday, or noon: (IAth, TA:) or of the time after the declining of the sun. (S, O.) In the phrases أَبْرِدُوا بِالظُّهْرِ [Defer ye the prayer of midday until the cooler time of day] and صَلَّى الظُّهْرَ [He performed the prayer of midday], the prefixed noun (صَلَاة) is suppressed. (Mgh.) A2: سَالَ وَادِيهِمْ ظُهْرًا: see ظَهْرٌ, last quarter.

ظَهِرٌ, (S,) or ↓ ظَهِيرٌ, (K,) [the former agreeable with analogy, being derived from ظَهِرَ,] A man (S,) having a complaint of the back: (S, K:) or having a pain in the back: as also ↓ مَظْهُورٌ. (O, TA.) ظُهْرَةٌ: see ظَهِيرٌ, in three places.

A2: Also The tortoise. (O, K.) ظِهْرَةٌ: see ظَهِيرٌ, in six places.

ظَهَرَةٌ The goods, or furniture and utensils, of a house or tent; (IAar, S, O, K, TA;) as also أَهَرَةٌ: (IAar, TA:) or the former signifies the exterior of a house, or tent; and the latter, the “ interior thereof. ” (Th, TA.) b2: And Abundance of مَال [i. e. property, or cattle]. (TA.) A2: See also ظَهِيرٌ.

ظِهْرِىٌّ A camel prepared for future need; (T, S, O, K;) taken, by way of precaution, to bear the burden of any camel that may happen to fail in a journey: sometimes two or more unladen camels are taken for this purpose: some say that such a camel is thus called because its owner puts it behind his back, not riding it nor putting any burden upon it: (T, TA:) the word appears to be an irreg. rel. n. from ظَهْرٌ: (ISd, TA:) pl. ظَهَارِىٌّ, imperfectly decl., because the rel. ى

retains its place in the sing. [inseparably; there being no such word as ظِهْر: but if it be a rel. n., this pl. is irreg., like مَهَارِىٌّ]. (S, O, K.) b2: See ظَهْرٌ, first quarter, in five places, for examples of ظِهْرِىٌّ and ظِهْرِيَّةٌ used tropically.

ظُهْرَان [app. ظُهْرَانٌ (which is also a pl. of ظَهْرٌ used in several senses), or, perhaps ظُهْرَانِ, as having a dual meaning,] The upper, thick, pair of wings of the locust. (AHn, TA.) b2: [See also ظَهْرٌ.]

بَيْنَ ظَهْرَانَيْهِمْ, and ظَهْرَانَيْهِ, and الظَّهْرَانَيْنِ, &c.: see ظَهْرٌ, former half, in five places.

ظَهَارٌ The exterior (K, TA) and elevated (TA) part of a [stony tract such as is called] حَرَّة. (K, TA.) ظُهَارٌ Pain in the back. (Az, O, TA.) A2: See also ظَهْرٌ, third quarter, in two places.

ظَهِيرٌ: see ظَاهِرٌ.

A2: Also An aider, or assistant; (S, A, O, Msb, K;) and so ↓ ظِهْرَةٌ (S, K) and ↓ ظُهْرَةٌ: (K:) [in one place, in the K, ظِهْرَةٌ is expl. by عَوْن; but by this is meant, as will be seen below, the same as is meant by مُعِين, by which all the three words are expl. in another place in the K, as well as in the S &c.:] and aiders, or assistants; (S, Msb;) as also ↓ ظِهْرَةٌ and ↓ ظُهْرَةٌ and ↓ ظَهْرٌ: (TA:) the pl. of ظَهِيرٌ is ظُهَرَآءُ. (O.) It is said in the Kur [xxv. 57], وَكَانَ الكَافِرُ عَلَى رَبِّهِ ظَهِيرًا And the unbeliever is an aider of the enemies of God [against his Lord]. (Ibn-'Arafeh.) You say also, فُلَانٌ عَلَى فُلَانٍ ↓ ظِهْرَتِى Such a one is my aider (عَوْن) against such a one: and عَلَى هٰذَا ↓ أَنَا ظِهْرَتُكَ الأَمْرِ I am thine aider against this thing, or affair. (S, O.) And it is also said in the Kur [lxvi. 4], وَالْمَلَائِكَةُ بَعْدَ ذٰلِكَ ظَهِيرٌ [And the angels after that will be his aiders]: and instance of ظهير in a pl. sense: (S, O, Msb:) for words of the measures فَعُولٌ and فَعِيلٌ are sometimes masc. and fem. [and sing.] and pl. (S.) You also say, ↓ جَآءَ فُلَانٌ فِى ظِهْرَتِهِ, (S, A, K,) and ↓ ظُهْرَتِهِ, (A, K,) and ↓ ظَهَرَتِهِ, and ↓ ظَاهِرَتِهِ, (K,) Such a one came among his people, (S,) or kinsfolk, (K,) and those who performed his affairs for him, (S, A,) i. e., his aiders, or assistants. (A.) And وَاحِدَةٍ ↓ هُمْ فِى ظِهْرَةٍ They aid one another against the enemies. (TA.) b2: Also Strong in the back; (K;) sound therein: (Lth:) and so ↓ مُظَهَّرٌ: (S, O, K:) applied to a man: (S:) or hard and strong; whether in the back or any other part is not said: (TA:) in this sense, (TA,) or as signifying strong, (S, O,) applied to a camel: fem. with ة. (S, O, TA.) b3: Also A camel whose back is not used, on account of galls, or sores, upon it: or unsound in the back by reason of galls, or sores, or from some other cause. (Th.) Thus it has two contr. significations. (TA.) A3: See also ظَهِرٌ.

ظِهَارَةٌ [The facing, or outer covering, or] what is uppermost, (TA,) what is apparent (Msb, TA) to the eye, (Msb,) not next the body, of a garment; (TA;) and in like manner, what is uppermost and apparent, not next the ground, of a carpet; (TA;) as also ↓ ظَاهِرَةٌ: (JK:) contr. of بِطَانَةٌ: (S, O, Msb, K:) pl. ظَهَائِرُ. (TA.) ظَهِيرَةٌ The point of midday: (M, A, K:) or only in summer: (M, K:) or i. q. هَاجِرَةٌ [i. e. midday in summer or when the heat is vehement: or the period from a little before, to a little after, midday in summer: or midday, when the sun declines from the meridian, at the ظُهْر: or from its declining until the عَصْر]: (S, O, TA:) or the هَاجِرَة, which is when the sun declines from the meridian: (Msb:) or the vehement heat of midday: (IAth, TA:) or i. q. ظُهْرٌ [q. v.]: (Az, TA:) pl. ظَهَائِرُ. (TA.) You say, أَتْيْتُهُ حَدَّ الظَّهِيرَةِ [I came to him at the point of midday in summer; &c.]: and حِينَ قَامَ قَائِمُ الظَّهِيرَةِ [when the sun had become high, and the shade had almost disappeared: so expl. in art. قوم]. (S, O.) and أَبْرِدْ عَنْكَ مِنَ الظَّهِيرَةِ Stay thou until the middayheat shall have become assuaged, and the air be cool. (L in art. فيح.) And hence, in a trad. of 'Omar, when a man came to him complaining of gout in the feet, he said, كَذَبَتْكَ الظَّهَائِرُ, meaning Take thou to walking during the heat of the middays in summer. (TA.) ظُهَارِيَّةٌ One of the modes of seizing [and throwing down] in wrestling: or i. q. شَغْزَبِيَّةٌ: (K:) the twisting one's leg with the leg of another in the manner that is termed شَغْزَبِيَّة, and so throwing him down: one says, أَخَذَهُ الظُّهَارِيَّةَ and الشَّغْزَبِيَّةَ [He seized him and threw him down by the trick above described]: both signify the same: (ISh, O:) or ظُهَارِيَّةٌ signifies the throwing one down upon the back. (Ibn-'Abbád, O, K.) b2: And (hence, as being likened thereto, TA) (tropical:) A certain mode, or manner, of compressing, or coïtus. (O, K, TA.) b3: And أَوْثَقَهُ الظُّهَارِيَّةَ He bound his hands behind his back. (Ibn-Buzurj, O, K, TA.) ظَاهِرٌ [Outward, exterior, external, extrinsic, or exoteric: and hence, appearing, apparent, overt, open, perceptible or perceived, manifest, conspicuous, ostensible, plain, or evident: in all these senses] contr. of بَاطِنٌ: (S, K, TA:) and so ↓ ظَهِيرٌ. (TA.) [Hence, ظَاهِرًا Outwardly, &c.: and apparently; &c.: and فِى الظَّاهِرِ in appearance. And الظَّاهِرُ أَنَّهُ كَذَا It appears, or it seems, or what seems to be the case is, that it is so, or thus. And ظَاهِرُ كَذَا for ظَاهِرٌ فِيهِ كَذَا, meaning A person, or thing, in whom, or in which, such a quality is apparent, or manifest, &c.: see an ex. in a verse cited in the first paragraph of art. طعن.] See also مُظْهَرٌ. b2: [Hence also,] عَيْنٌ ظَاهِرَةٌ A prominent eye; (S, O, K, TA;) that fills its cavity. (TA.) b3: And هٰذَا

أَمْرٌ ظَاهِرٌ عَنْكَ عَارُهُ (tropical:) This is a thing, or an affair, of which the disgrace is remote from thee: (S, TA:) or does not cleave to thee. (TA.) and هٰذَا عَيْبٌ ظَاهِرٌ عَنْكَ (tropical:) This is a vice, or fault, that does not cleave to thee. (A.) A poet says, (namely, Kutheiyir, accord. to a copy of the S, or Aboo-Dhu-eyb, TA,) وَعَيَّرَهَا الوَاشُونَ أَنِّى أُحِبُّهَا وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا (tropical:) [And the slanderers taunted her with the fact of my loving her; but that is a fault of which the disgrace is remote from thee]. (S, TA.) b4: [الظَّاهِرُ also signifies The outside, or exterior, of a thing. You say, نَزَلَ ظَاهِرَ المَدِينَةِ He alighted, or took up his abode, outside the city: comp. ظَاهِرَةٌ. Hence,] ظَاهِرُ الكَفِّ and ظَاهِرُ القَدَمِ; and another signification of ظَاهِرٌ: for all of which see ظَهْرٌ, third quarter. b5: [Also The external, outward, or extrinsic, state, condition, or circumstances, of a man: and the outward, or apparent, character, or disposition of the mind: opposed to البَاطِنُ.] b6: One says also, فُلَانٌ ظَاهِرٌ عَلَى فُلَانٍ Such a one has the ascendancy, or mastery, over such a one; is conqueror of him, or victorious over him. (TA.) And هٰذَا أَمْرٌ ظَاهِرٌ بِكَ This is a thing, or an affair, that overcomes, or overpowers, thee. (TA.) And هٰذَا أَمْرٌ

أَنْتَ بِهِ ظَاهِرٌ This is an affair which thou hast power to do. (TA.) [And هُوَ ظَاهِرٌ عَلَى كَذَا He is a conqueror, a winner, an achiever, or an attainer, of such a thing: see an ex. voce غَرَبٌ, near the end.] And الظَّاهِرُ is one of the names of God, meaning The Ascendant, or Predominant, over all things: or, as some say, He who is known -by inference of the mind from what appears to mankind of the effects of his actions and his attributes. (IAth, TA.) b7: حَاجَتُهُ عِنْدَكَ ظَاهِرَةٌ means (tropical:) His want is in thine estimation [an object of contempt, or neglect, as though] cast behind the back. (O, * TA.) b8: قَرَأَهُ ظَاهِرًا: see ظَهْرٌ, towards the end of the paragraph.

A2: شَآءٌ ظَوَاهِرُ Sheep, or goats, that come to the water every day at noon. (TA.) ظَاهِرَةٌ as a subst.; and its pl. ظَوَاهِرُ: see ظَهْرٌ, in four places, in the third quarter of the paragraph. [Hence,] قُرَيْشُ الظَّوَاهِرِ Those, of Kureysh, that dwell in the exterior of Mekkeh, (O,) upon the mountains thereof, (K, * TA,) or upon the higher parts of Mekkeh: (TA:) those who dwell in the lower parts are called قُرَيْشُ البِطَاحِ; (O, * TA;) and these are the more honourable, (O, TA, *) because they are neighbours of the House of God. (O.) b2: See also ظِهَارَةٌ.

A2: And see ظَهِيرٌ.

A3: Also The coming of camels, (S, O, K, TA,) and of sheep or goats, (TA,) to the water every day, at noon. (S, O, K, TA.) One says, of camels, [and of sheep or goats,] تَرِدُ الظَّاهِرَةَ [They come to the water every day, at noon]: and Sh says that they return from the water at the عَصْر. (TA.) And شَرِبَ الفَرَسُ ظَاهِرَةً The horse drank every day, at noon. (TA.) ظَاهِرَةُ الغِبِّ [The coming to the water at noon on alternate days] is for sheep or goats; scarcely ever, or never, for camels; and is a little shorter [in the interval] than what is called [simply] الغِبُّ. (O, TA.) مَظْهَرٌ i. q. مَصْعَدٌ [i. e. A place of ascent, or a place to which one ascends]; (O, K; in some copies of the latter of which, both words are erroneously written with damm to the م; TA;) and دَرَجَةٌ [as meaning a degree, grade, rank, condition, or station, or an exalted, or a high, grade, &c.]: (O:) used by En-Nábighah ElJaadee as meaning Paradise. (O, TA.) مُظْهَرٌ Made apparent, &c. b2: And hence, as also ↓ ظَاهِرٌ, but the former more commonly, applied to a noun, Explicit; and, elliptically, an explicit noun; opposed to مُضْمَرٌ and ضَمِيرٌ (a concealed noun, i. e. a pronoun); and to مُبْهَمٌ (a noun of vague signification).]

مُظْهِرٌ Possessing camels for riding or for carrying goods: pl. مُظْهِرُونَ. (S, * K, * TA.) A2: and A camel made to sweat by the ظَهِيرَة [or vehement heat of midday in summer]. (Sgh, K, TA.) and accord. to As, one says, ↓ أَتَانَا فُلَانٌ مُظَهِّرًا, meaning Such a one came to us in the time of the ظَهِيرَة [or midday in summer, &c.]: but accord. to A 'Obeyd, others say مُظْهِرًا, without teshdeed; and this is the proper form: (S) or both mean, in the time of the ظُهْر. (O.) مُظَهَّرٌ: see ظَهِيرٌ, near the end of the paragraph.

مُظَهِّرٌ: see مُظْهِرٌ.

مُظْهُورٌ pass. part. n. of ظَهَرَ [q. v.]. b2: See also ظَهِرٌ. Quasi ظور 3 ظَاوِرْ, occurring in a trad. for ظَائِرْ: see 3 in art. ظأر.