الصِّينُ:
بالكسر، وآخره نون: بلاد في بحر المشرق مائلة إلى الجنوب وشماليها الترك، قال ابن الكلبي عن الشرقي: سميت الصين بصين، وصين وبغرابنا بغبر بن كماد بن يافث، ومنه المثل: ما يدري شغر من بغر، وهما بالمشرق وأهلهما بين الترك والهند، قال أبو القاسم الزّجاجي: سميت بذلك لأن صين بن بغبر بن كماد أوّل من حلّها وسكنها، وسنذكر خبرهم ههنا، والصين في الإقليم الأوّل، طولها من المغرب مائة وأربع وستون درجة وثلاثون دقيقة، قال الحازمي:
كان سعد الخير الأندلسي يكتب لنفسه الصيني لأنّه سافر إلى الصين، وقال العمراني: الصين موضع بالكوفة وموضع أيضا قريب من الإسكندرية، قال المفجّع في كتاب المنقذ، وهو كتاب وضعه على مثال الملاحن لابن دريد: الصين بالكسر موضعان الصين الأعلى والصين الأسفل، وتحت واسط بليدة مشهورة يقال لها الصينية ويقال لها أيضا صينية الحوانيت، ينسب إليها صينيّ، منها الحسن بن أحمد ابن ماهان أبو عليّ الصيني، حدث عن أحمد بن عبيد الواسطي، يروي عنه أبو بكر الخطيب وقال: كان قاضي بلدته وخطيبها، وأمّا إبراهيم بن إسحاق الصيني فهو كوفيّ كان يتّجر إلى الصين فنسب إليها، وقال أبو سعد: وممن نسب إلى الصين أبو الحسن سعد الخير ابن محمد بن سهل بن سعد الأنصاري الأندلسي، كان يكتب لنفسه الصيني لأنّه كان قد سافر من المغرب إلى الصين، وكان فقيها صالحا كثير المال، سمع الحديث من أبي الخطّاب بن بطر القاري وأبي عبد الله الحسين بن محمد بن طلحة النّعّال وغيرهما، وذكره أبو سعد في شيوخه، ومات سنة 541، ولهم صينيّ آخر لا يدرى إلى أيّ شيء هو منسوب، وهو حميد ابن محمد بن علي أبو عمرو الشيباني يعرف بحميد الصيني، سمع السريّ بن خزيمة وأقرانه، روى عنه أبو سعيد بن أبي بكر بن أبي عثمان وغيره، وهذا شيء من أخبار الصين الأقصى ذكرته كما وجدته لا أضمن صحته فإن كان صحيحا فقد ظفرت بالغرض وإن كان كذبا فتعرف ما تقوّله الناس، فإن هذه بلاد شاسعة ما رأينا من مضى إليها فأوغل فيها وإنما يقصد التجار أطرافها، وهي بلاد تعرف بالجاوة على سواحل البحر شبيهة ببلاد الهند يجلب منها العود والكافور والسنبل والقرنفل والبسباسة والعقاقير والغضائر الصينيّة، فأمّا بلاد الملك فلم نر أحدا رآها، وقرأت في كتاب عتيق ما صورته: كتب إلينا أبو دلف مسعر بن مهلهل في ذكر ما شاهده
ورآه في بلاد الترك والصين والهند قال: إنّي لما رأيتكما يا سيّديّ، أطال الله بقاءكما، لهجين بالتصنيف مولعين بالتأليف أحببت أن لا أخلي دستوركما وقانون حكمتكما من فائدة وقعت إليّ مشاهدتها وأعجوبة رمت بي الأيّام إليها ليروق معنى ما تتعلّمانه السمع ويصبو إلى استيفاء قراءته القلب، وبدأت بعد حمد الله والثناء على أنبيائه بذكر المسالك المشرقية واختلاف السياسة فيها وتباين ملكها وافتراق أحوالها وبيوت عبادتها وكبرياء ملوكها وحكوم قوّامها ومراتب أولي الأمر والنهي لديها لأن معرفة ذلك زيادة في البصيرة واجبة في السيرة قد حضّ الله تعالى عليها أولي التيقظ والاعتبار وكلّفه أهل العقول والأبصار فقال، جلّ اسمه: أَفَلَمْ يَسِيرُوا في الْأَرْضِ 12: 109، فرأيت معاونتكما لما وشج بيننا من الإخاء وتوكّد من المودّة والصفاء، ولما نبا بي وطني ووصل بي السير إلى خراسان ضاربا في الأرض أبصرت ملكها والموسوم بإمارتها نصر بن أحمد الساماني، عظيم الشأن كبير السلطان يستصغر في جنبه أهل الطّول وتخفّ عنده موازين ذوي القدرة والحول، ووجدت عنده رسل قالين بن الشخير ملك الصين راغبين في مصاهرته طامعين في مخالطته يخطبون إليه ابنته فأبى ذلك واستنكره لحظر الشريعة له، فلمّا أبى ذلك راضوه على أن يزوّج بعض ولده ابنة ملك الصين فأجاب إلى ذلك فاغتنمت قصد الصين معهم فسلكنا بلد الأتراك فأوّل قبيلة وصلنا إليها بعد أن جاوزنا خراسان وما وراء النهر من مدن الإسلام قبيلة في بلد يعرف بالخركاه فقطعناها في شهر نتغذّى بالبرّ والشعير، ثمّ خرجنا إلى قبيلة تعرف بالطخطاخ تغذّينا فيها بالشعير والدخن وأصناف من اللحوم والبقول الصحراويّة فسبرنا فيها عشرين يوما في أمن ودعة يسمع أهلها لملك الصين ويطيعونه ويؤدّون الإتاوة إلى الخركاه لقربهم إلى الإسلام ودخولهم فيه وهم يتّفقون معهم في أكثر الأوقات على غزو من بعد عنهم من المشركين، ثمّ وصلنا إلى قبيلة تعرف بالبجا فتغذّينا فيهم بالدخن والحمص والعدس وسرنا بينهم شهرا في أمن ودعة، وهم مشركون ويؤدّون الإتاوة إلى الطخطاخ ويسجدون لملكهم ويعظمون البقر ولا تكون عندهم ولا يملكونها تعظيما لها، وهو بلد كثير التين والعنب والزعرور الأسود وفيه ضرب من الشجر لا تأكله النار، ولهم أصنام من ذلك الخشب، ثمّ خرجنا إلى قبيلة تعرف بالبجناك طوال اللحى أولو أسبلة همج يغير بعضهم على بعض ويفترش الواحد المرأة على ظهر الطريق، يأكلون الدخن فقط، فسرنا فيهم اثني عشر يوما وأخبرنا أن بلدهم عظيم مما يلي الشمال وبلد الصقالبة ولا يؤدّون الخراج إلى أحد، ثم سرنا إلى قبيلة تعرف بالجكل يأكلون الشعير والجلبان ولحوم الغنم فقط ولا يذبحون الإبل ولا يقتنون البقر ولا تكون في بلدهم، ولباسهم الصوف والفراء لا يلبسون غيرهما، وفيهم نصارى قليل، وهم صباح الوجوه يتزوّج الرجل منهم بابنته وأخته وسائر محارمه، وليسوا مجوسا ولكن هذا مذهبهم في النكاح، يعبدون سهيلا وزحل والجوزاء وبنات نعش والجدي ويسمون الشعرى اليمانية ربّ الأرباب، وفيهم دعة ولا يرون الشّرّ، وجميع من حولهم من قبائل الترك يتخطفهم ويطمع فيهم، وعندهم نبات يعرف بالكلكان طيب الطعام يطبخ مع اللحم، وعندهم معادن البازهر وحياة الحبق، وهي بقر هناك، ويعملون من الدم والذاذي البرّي نبيذا يسكر سكرا شديدا، وبيوتهم من الخشب والعظام، ولا ملك لهم، فقطعنا بلدهم في أربعين يوما في أمن وخفض ودعة، ثم خرجنا إلى قبيلة
تعرف بالبغراج لهم أسبلة بغير لحى يعملون بالسلاح عملا حسنا فرسانا ورجّالة، ولهم ملك عظيم الشأن يذكر أنّه علويّ وأنّه من ولد يحيى بن زيد وعنده مصحف مذهّب على ظهره أبيات شعر رثي بها زيد، وهم يعبدون ذلك المصحف، وزيد عندهم ملك العرب وعلي بن أبي طالب، رضي الله عنه، عندهم إله العرب لا يملّكون عليهم أحدا إلّا من ولد ذلك العلوي، وإذا استقبلوا السماء فتحوا أفواههم وشخصوا أبصارهم إليها، يقولون: إن إله العرب ينزل منها ويصعد إليها، ومعجزة هؤلاء الذين يملّكونهم عليهم من ولد زيد أنّهم ذوو لحى وأنهم قيام الأنوف عيونهم واسعة وغذاؤهم الدخن ولحوم الذكران من الضأن، وليس في بلدهم بقر ولا معز، ولباسهم اللبود لا يلبسون غيرها، فسرنا بينهم شهرا على خوف ووجل، أدّينا إليهم العشر من كل شيء كان معنا، ثمّ سرنا إلى قبيلة تعرف بتبّت فسرنا فيهم أربعين يوما في أمن وسعة، يتغذّون بالبرّ والشعير والباقلّى وسائر اللحوم والسموك والبقول والأعناب والفواكه ويلبسون جميع اللباس، ولهم مدينة من القصب كبيرة فيها بيت عبادة من جلود البقر المدهونة، فيه أصنام من قرون غزلان المسك، وبها قوم من المسلمين واليهود والنصارى والمجوس والهند ويؤدون الإتاوة إلى العلوي البغراجي ولا يملكهم أحد إلّا بالقرعة، ولهم محبس جرائم وجنايات، وصلاتهم إلى قبلتنا، ثمّ سرنا إلى قبيلة تعرف بالكيماك، بيوتهم من جلود، يأكلون الحمص والباقلّى ولحوم ذكران الضأن والمعز ولا يرون ذبح الإناث منها، وعندهم عنب نصف الحبة أبيض ونصفها أسود، وعندهم حجارة هي مغناطيس المطر يستمطرون بها متى شاءوا، ولهم معادن ذهب في سهل من الأرض يجدونه قطعا، وعندهم ماس يكشف عنه السيل ونبات حلو الطعم ينوّم ويخدّر، ولهم قلم يكتبون به، وليس لهم ملك ولا بيت عبادة، ومن تجاوز منهم ثمانين سنة عبدوه إلّا أن يكون به عاهة أو عيب ظاهر، فكان مسيرنا فيهم خمسة وثلاثين يوما ثم انتهينا إلى قبيلة يقال لهم الغزّ، لهم مدينة من الحجارة والخشب والقصب ولهم بيت عبادة وليس فيه أصنام، ولهم ملك عظيم الشأن يستأدي منهم الخراج، ولهم تجارات إلى الهند وإلى الصين ويأكلون البرّ فقط وليس لهم بقول، ويأكلون لحوم الضأن والمعز الذكران والإناث ويلبسون الكتّان والفراء ولا يلبسون الصوف، وعندهم حجارة بيض تنفع من القولنج وحجارة خضر إذا مرّت على السيف لم يقطع شيئا، وكان مسيرنا بينهم شهرا في أمن وسلامة ودعة، ثمّ انتهينا إلى قبيلة يقال لهم التغزغز، يأكلون المذكّى وغير المذكّى ويلبسون القطن واللبود، وليس لهم بيت عبادة، وهم يعظمون الخيل ويحسنون القيام عليها، وعندهم حجارة تقطع الدم إذا علّقت على صاحب الرعاف أو النزف، ولهم عند ظهور قوس قزح عيد، وصلاتهم إلى مغرب الشمس، وأعلامهم سود، فسرنا فيهم عشرين يوما في خوف شديد ثمّ انتهينا إلى قبيلة يقال لهم الخرخيز، يأكلون الدخن والأرز ولحوم البقر والضأن والمعز وسائر اللحوم إلّا الجمال، ولهم بيت عبادة وقلم يكتبون به، ولهم رأي ونظر، ولا يطفئون سرجهم حتى تطفأ موادّها، ولهم كلام موزون يتكلمون به في أوقات صلاتهم، وعندهم مسك، ولهم أعياد في السنة، وأعلامهم خضر، يصلّون إلى الجنوب ويعظمون زحل والزهرة ويتطيرون من المريخ، والسباع في بلدهم كثيرة، ولهم حجارة تسرج بالليل يستغنون بها عن المصباح ولا تعمل في غير بلادهم، ولهم ملك مطاع
لا يجلس بين يديه أحد منهم الّا إذا جاوز أربعين سنة، فسرنا فيهم شهرا في أمن ودعة ثمّ انتهينا الى قبيلة يقال لها الخرلخ، يأكلون الحمص والعدس ويعملون الشراب من الدخن ولا يأكلون اللحم إلّا مغموسا بالملح، ويلبسون الصوف، ولهم بيت عبادة في حيطانه صورة متقدّمي ملوكهم، والبيت من خشب لا تأكله النار، وهذا الخشب كثير في بلادهم، والبغي والجور بينهم ظاهر ويغير بعضهم على بعض، والزنا بينهم كثير غير محظور، وهم أصحاب قمار، يقامر أحدهم غيره بزوجته وابنه وابنته وأمه فما دام في مجلس الــقمار فللمقمور أن يفادى ويفكّ فإذا انصرف القامر فقد حصل له ما قمر به يبيعه من التجار كما يريد، والجمال والفساد في نسائهم ظاهر، وهم قليلو الغيرة، فتجيء ابنة الرئيس فمن دونه أو امرأته أو أخته الى القوافل إذا وافت البلد فتعرض للوجوه فإن أعجبها إنسان أخذته إلى منزلها وأنزلته عندها وأحسنت إليه وتصرّف زوجها وأخاها وولدها في حوائجه ولم يقربها زوجها ما دام من تريده عندها إلا لحاجة يقضيها ثم تتصرّف هي ومن تختاره في أكل وشرب وغير ذلك بعين زوجها لا يغيره ولا ينكره، ولهم عيد يلبسون الديباج ومن لا يمكنه رقّع ثوبه برقعة منه، ولهم معدن فضّة تستخرج بالزيبق، وعندهم شجر يقوم مقام الإهليلج قائم الساق وإذا طلي عصارته على الأورام الحارّة أبرأها لوقتها، ولهم حجر عظيم يعظمونه ويحتكمون عنده ويذبحون له الذبائح، والحجر أخضر سلقيّ، فسرنا بينهم خمسة وعشرين يوما في أمن ودعة ثم انتهينا إلى قبيلة يقال لهم الخطلخ، فسرنا بين أهلها عشرة أيّام، وهم يأكلون البرّ وحده ويأكلون سائر اللحوم غير مذكاة، ولم أر في جميع قبائل الترك أشدّ شوكة منهم، يتخطّفون من حولهم ويتزوّجون الأخوات، ولا تتزوّج المرأة أكثر من زوج واحد، فإذا مات لم تتزوّج بعده، ولهم رأي وتدبير، ومن زنى في بلدهم أحرق هو والتي يزني بها، وليس لهم طلاق، والمهر جميع ما ملك الرجل، وخدمة الولي سنة، وللقتل بينهم قصاص وللجراح غرم، فإن تلف المجروح بعد أن يأخذ الغرم بطل دمه، وملكهم ينكر الشرّ ولا يتزوّج فإن تزوّج قتل، ثم انتهينا إلى قبيلة يقال لها الختيان، يأكلون الشعير والجلبان ولا يأكلون اللحم إلا مذكى، ويزوّجون تزويجا صحيحا وأحكامهم أحكام عقلية تقوم بها السياسة، وليس لهم ملك، وكلّ عشرة يرجعون إلى شيخ له عقل ورأي فيتحاكمون إليه، وليس لهم جور على من يجتاز بهم، ولا اغتيال، ولهم بيت عبادة يعتكفون فيه الشهر والأقلّ والأكثر، ولا يلبسون شيئا مصبوغا، وعندهم مسك جيّد ما دام في بلدهم فإذا حمل منه تغير واستحال، ولهم بقول كثيرة في أكثرها منافع، وعندهم حيّات تقتل من ينظر إليها إلّا أنّها في جبل لا تخرج عنه بوجه ولا سبب، ولهم حجارة تسكّن الحمّى ولا تعمل في غير بلدهم، وعندهم بازهر جيّد شمعيّ فيه عروق خضر، وكان مسيرنا فيهم عشرين يوما، ثمّ انتهينا إلى بلد بهيّ فيه نخل كثير وبقول كثيرة وأعناب ولهم مدينة وقرى وملك له سياسة يلقّب بهي، وفي مدينتهم قوم مسلمون ويهود ونصارى ومجوس وعبدة أصنام، ولهم أعياد، وعندهم حجارة خضر تنفع من الرمد وحجارة حمر تنفع من الطحال، وعندهم النيل الجيّد القانئ المرتفع الطافي الذي إذا طرح في الماء لم يرسب، فسرنا فيهم أربعين يوما في أمن وخوف ثمّ انتهينا إلى موضع يقال له القليب فيه بوادي عرب ممّن تخلف عن تبّع لما غزا بلاد الصين، لهم مصايف ومشات في مياه ورمال،
يتكلمون بالعربيّة القديمة لا يعرفون غيرها ويكتبون بالحميرية ولا يعرفون قلمنا، يعبدون الأصنام، وملكهم من أهل بيت منهم لا يخرجون الملك من أهل ذلك البيت، ولهم أحكام، وحظر الزنا والفسق، ولهم شراب جيّد من التمر، وملكهم يهادي ملك الصين، فسرنا فيهم شهرا في خوف وتغرير، ثم انتهينا إلى مقام الباب، وهو بلد في الرمل تكون فيه حجبة الملك، وهو ملك الصين، ومنه يستأذن لمن يريد دخول بلد الصين من قبائل الترك وغيرهم، فسرنا فيه ثلاثة أيام في ضيافة الملك يغيّر لنا عند رأس كل فرسخ مركوب، ثم انتهينا إلى وادي المقام فاستؤذن لنا منه وتقدّمنا الرّسل فأذن لنا بعد أن أقمنا بهذا الوادي، وهو أنزه بلاد الله وأحسنها، ثلاثة أيام في ضيافة الملك، ثمّ عبرنا الوادي وسرنا يوما تامّا فأشرفنا على مدينة سندابل، وهي قصبة الصين وبها دار المملكة، فبتنا على مرحلة منها، ثم سرنا من الغد طول نهارنا حتى وصلنا إليها عند المغرب، وهي مدينة عظيمة تكون مسيرة يوم ولها ستون شارعا ينفذ كل شارع منها إلى دار الملك، ثم سرنا إلى باب من أبوابها فوجدنا ارتفاع سورها تسعين ذراعا وعرضه تسعين ذراعا وعلى رأس السور نهر عظيم يتفرّق على ستّين جزءا كلّ جزء منها ينزل على باب من الأبواب تتلقاه رحى تصبّه إلى ما دونها ثم إلى غيرها حتى يصبّ في الأرض ثمّ يخرج نصفه تحت السور فيسقي البساتين ويرجع نصفه إلى المدينة فيسقي أهل ذلك الشارع إلى دار الملك ثمّ يخرج في الشارع الآخر إلى خارج البلد فكل شارع فيه نهران وكلّ خلاء فيه مجريان كل واحد يخالف صاحبه، فالداخل يسقيهم والخارج يخرج بفضلاتهم، ولهم بيت عبادة عظيم، ولهم سياسة عظيمة وأحكام متقنة، وبيت عبادتهم يقال إنّه أعظم من مسجد بيت المقدس وفيه تماثيل وتصاوير وأصنام وبدّ عظيم، وأهل البلد لا يذبحون ولا يأكلون اللحوم أصلا، ومن قتل منهم شيئا من الحيوان قتل، وهي دار مملكة الهند والترك معا، ودخلت على ملكهم فوجدته فائقا في فنه كاملا في رأيه فخاطبه الرسل بما جاءوا به من تزويجه ابنته من نوح بن نصر فأجابهم إلى ذلك وأحسن إليّ وإلى الرسل وأقمنا في ضيافته حتى نجزت أمور المرأة وتمّ ما جهّزها به ثمّ سلمها إلى مائتي خادم وثلاثمائة جارية من خواص خدمه وجواريه وحملت إلى خراسان إلى نوح بن نصر فتزوّج بها، قال: وبلغنا أن نصرا عمل قبره قبل وفاته بعشرين سنة، وذلك أنّه حدّ له في مولده مبلغ عمره ومدة انقضاء أجله وأن موته يكون بالسّلّ وعرّف اليوم الذي يموت فيه، فخرج يوم موته إلى خارج بخارى وقد أعلم الناس أنّه ميّت في يومه ذلك وأمرهم أن يتجهزوا له بجهاز التعزية والمصيبة ليتصوّرهم بعد موته بالحال التي يراهم بها، فسار بين يديه ألوف من الغلمان الأتراك المرد وقد ظاهروا اللباس بالسواد وشقوا عن صدورهم وجعلوا التراب على رؤوسهم ثمّ تبعهم نحو ألفي جارية من أصناف الرقيق مختلفي الأجناس واللغات على تلك الهيئة ثمّ جاء على آثارهم عامة الجيش والأولياء يجنبون دوابّهم ويقودون قودهم وقد خالفوا في نصب سروجها عليها وسوّدوا نواصيها وجباهها حاثين التراب على رؤوسهم واتصلت بهم الرعية والتجار في غمّ وحزن وبكاء شديد وضجيج يقدمهم أولادهم ونساؤهم ثم اتصلت بهم الشاكرية والمكارون والحمالون على فرق منهم قد غيّروا زيّهم، وشهر نفسه بضرب من اللباس، ثم جاء أولاده يمشون بين يديه حفاة حاسرين والتراب على رؤوسهم وبين أيديهم وجوه كتّابه وجلّة خدمه ورؤساؤه وقواده، ثمّ أقبل القضاة والمعدلون والعلماء
يسايرونه في غمّ وكآبة وحزن، وأحضر سجلّا كبيرا ملفوفا فأمر القضاة والفقهاء والكتّاب بختمه فأمر نوحا ابنه أن يعمل بما فيه واستدعى شيئا من حسا في زبدية من الصيني الأصفر فتناول منه شيئا يسيرا ثمّ تغرغرت عيناه بالدموع وحمد الله تعالى وتشهّد وقال:
هذا آخر زاد نصر من دنياكم، وسار إلى قبره ودخله وقرأ عشرا فيه واستقرّ به مجلسه ومات، رحمه الله، وتولى الأمر نوح ابنه، قلت: ونحن نشك في صحة هذا الخبر لأن محدثنا به ربما كان ذكر شيئا فسأل الله أن لا يؤاخذه بما قال، ونرجع إلى كلام رسول نصر، قال: وأقمت بسندابل مدينة الصين مدة ألقى ملكها في الأحايين فيفاوضني في أشياء ويسألني عن أمور من أمور بلاد الإسلام، ثم استأذنته في الانصراف فأذن لي بعد أن أحسن إليّ ولم يبق غاية في أمري، فخرجت إلى الساحل أريد كله، وهي أوّل الهند وآخر منتهى مسير المراكب لا يتهيأ لها أن تتجاوزها وإلّا غرقت، قال: فلمّا وصلت إلى كله رأيتها وهي عظيمة عالية السور كثيرة البساتين غزيرة الماء ووجدت بها معدنا للرصاص القلعي لا يكون إلّا في قلعتها في سائر الدنيا، وفي هذه القلعة تضرب السيوف القلعية وهي الهندية العتيقة، وأهل هذه القلعة يمتنعون على ملكهم إذا أرادوا ويطيعونه إن أحبوا، ورسمهم رسم الصين في ترك الذباحة، وليس في جميع الدنيا معدن للرصاص القلعي إلّا في هذه القلعة، وبينها وبين مدينة الصين ثلاثمائة فرسخ، وحولها مدن ورساتيق وقرى، ولهم أحكام حبوس جنايات، وأكلهم البرّ والتمور، وبقولهم كلّها تباع وزنا وأرغفة خبزهم تباع عددا، وليس عندهم حمامات بل عندهم عين جارية يغتسلون بها، ودرهمهم يزن ثلثي درهم ويعرف بالقاهري، ولهم فلوس يتعاملون بها، ويلبسون كأهل الصين الإفرند الصيني المثمن، وملكهم دون ملك الصين ويخطب لملك الصين، وقبلته إليه، وبيت عبادته له، وخرجت منها إلى بلد الفلفل فشاهدت نباته، وهو شجر عاديّ لا يزول الماء من تحته فإذا هبت الريح تساقط حمله فمن ذلك تشنجه وإنما يجتمع من فوق الماء، وعليه ضريبة للملك، وهو شجر حرّ لا مالك له وحمله أبدا فيه لا يزول شتاء ولا صيفا، وهو عناقيد فإذا حميت الشمس عليه انطبق على العنقود عدة من ورقه لئلّا يحترق بالشمس، فإذا زالت الشمس زالت تلك الأوراق، وانتهيت منه إلى لحف الكافور، وهو جبل عظيم فيه مدن تشرف على البحر منها قامرون التي ينسب إليها العود الرطب المعروف بالمندل القامروني، ومنها مدينة يقال لها قماريان، وإليها ينسب العود الــقماري، وفيه مدينة يقال لها الصنف، ينسب إليها العود الصنفي، وفي اللحف الآخر من ذلك الجبل مما يلي الشمال مدينة يقال لها الصّيمور، لأهلها حظّ من الجمال وذلك لأن أهلها متولدون من الترك والصين فجمالهم لذلك، وإليها تخرج تجارات الترك، وإليها ينسب العود الصيموري وليس هو منها إنّما هو يحمل إليها، ولهم بيت عبادة على رأس عقبة عظيمة وله سدنة وفيه أصنام من الفيروزج والبيجاذق، ولهم ملوك صغار، ولباسهم لباس أهل الصين، ولهم بيع وكنائس ومساجد وبيوت نار، لا يذبحون ولا يأكلون ما مات حتف أنفه، وخرجت إلى مدينة يقال لها جاجلّى على رأس جبل مشرف نصفها على البحر ونصفها على البرّ ولها ملك مثل ملك كله يأكلون البرّ والبيض ولا يأكلون السمك ولا يذبحون، ولهم بيت عبادة كبير معظّم، لم يمتنع على الإسكندر في بلدان الهند غيرها، وإليها يحمل الدارصيني ومنها يحمل إلى سائر الآفاق، وشجر
الدارصيني حرّ لا مالك له، ولباسهم لباس كله إلّا أنهم يتزيّنون في أعيادهم بالحبر اليمانية، ويعظمون من النجوم قلب الأسد، ولهم بيت رصد وحساب محكم ومعرفة بالنجوم كاملة، وتعمل الأوهام في طباعهم، ومنها خرجت إلى مدينة يقال لها قشمير وهي كبيرة عظيمة لها سور وخندق محكمان تكون مثل نصف سندابل مدينة الصين وملكها أكبر من ملك مدينة كله وأتم طاعة، ولهم أعياد في رؤوس الأهلّة وفي نزول النيرين شرفهما، ولهم رصد كبير في بيت معمول من الحديد الصيني لا يعمل فيه الزمان، ويعظمون الثّريّا، وأكلهم البرّ ويأكلون المليح من السمك ولا يأكلون البيض ولا يذبحون، وسرت منها إلى كابل فسرت شهرا حتى وصلت إلى قصبتها المعروفة بطابان، وهي مدينة في جوف جبل قد استدار عليها كالحلقة دوره ثلاثون فرسخا لا يقدر أحد على دخوله إلّا بجواز لأن له مضيقا قد غلّق عليه باب ووكل به قوم يحفظونه فما يدخله أحد إلّا بإذن، والإهليلج بها كثير جدّا، وجميع مياه الرساتيق والقرى التي داخل المدينة تخرج من المدينة، وهم يخالفون ملّة الصين في الذباحة ويأكلون السمك والبيض ويقتل بعضهم بعضا، ولهم بيت عبادة، وخرجت من كابل إلى سواحل البحر الهندي متياسرا فسرت إلى بلد يعرف بمندورقين منابت غياض القنا وشجر الصندل ومنه يحمل الطباشير، وذلك أن القنا إذا جفّ وهبّت عليه الريح احتك بعضه ببعض واشتدت فيه الحرارة للحركة فانقدحت منه نار فربما أحرقت منها مسافة خمسين فرسخا أو أكثر من ذلك فالطباشير الذي يحمل إلى سائر الدنيا من ذلك القنا، فأما الطباشير الجيد الذي يساوي مثقاله مائة مثقال أو أكثر فهو شيء يخرج من جوف القنا إذا هزّ، وهو عزيز جدّا، وما يفجر من منابت الطباشير حمل إلى سائر البلاد وبيع على أنّه توتيا الهند، وليس كذلك لان التوتيا الهندي هو دخان الرصاص القلعي، ومقدار ما يرتفع منه كلّ سنة ثلاثة أمنان أو أربعة أمنان ولا يتجاوز الخمسة، ويباع المنّ منه بخمسة آلاف درهم إلى ألف دينار، وخرجت منها إلى مدينة يقال لها كولم لأهلها بيت عبادة وليس فيه صنم وفيها منابت الساج والبقّم، وهو صنفان وهذا دون والآمرون هو الغاية، وشجر الساج مفرط العظم والطول ربّما جاوز مائة ذراع وأكثر، والخيزران والقنا بها كثير جدّا، وبها شيء من السّندروس قليل غير جيّد والجيّد منه ما بالصين، وهو من عرعر ينبت على باب مدينتها الشرقي، والسندروس شبه الكهربائيّة وأحلّها وفيها مغناطيس يجذب كل شيء إذا أحمي بالدّلك، وعندهم الحجارة التي تعرف بالسندانية يعمل بها السقوف، وأساطين بيوتهم من خرز أصلاب السمك الميت ولا يأكلونه، ولا يذبحون، وأكثرهم يأكل الميتة، وأهلها يختارون للصين ملكا إذا مات ملكهم، وليس في الهند طبّ إلّا في هذه المدينة، وبها تعمل غضائر تباع في بلداننا على أنّه صينيّ وليس هو صينيّ لأن طين الصين أصلب منه وأصبر على النار وطين هذه المدينة الذي يعمل منه الغضائر المشبه بالصيني يخمر ثلاثة أيام لا يحتمل أكثر منها وطين الصين يخمر عشرة أيام ويحتمل أكثر منها، وخزف غضائرها أدكن اللون وما كان من الصين أبيض وغيره من الألوان شفّافا وغير شفاف فهو معمول في بلاد فارس من الحصى والكلس القلعيّ والزجاج يعجن على البوائن وينفخ ويعمل بالماسك كما ينفخ الزجاج مثل الجامات وغيرها من الأواني، ومن هذه المدينة يركب إلى عمان، وبها راوند ضعيف العمل والصيني أجود منه، والراوند
قرع يكون هناك وورقه السادج الهندي، وإليها تنسب أصناف العود والكافور واللبان والقتار، وأصل العود نبت في جزائر وراء خطّ الاستواء، وما وصل إلى منابته أحد ولم يعلم أحد كيف نباته وكيف شجره ولا يصف إنسان شكل ورق العود وإنما يأتي به الماء إلى جانب الشمال، فما انقلع وجاء إلى الساحل فأخذ رطبا بكله وبقامرون أو في بلد الفلفل أو بالصنف أو بــقماريان أو بغيرها من السواحل بقي إذا أصابته الريح الشمال رطبا أبدا لا يتحرّك عن رطبه، وهو المعروف بالقامروني المندلي، وما جف في البحر ورمي يابسا فهو الهندي المصمت الثقيل ومحنته أن ينال منه بالمبرد ويلقى على الماء فإن لم ترسب برادته فليس بمختار وإن رسبت فهو الخالص الذي ما بعده غاية، وما جفّ منه في مواضعه ونخر في البحر فهو الــقماري، وما نخر في مواضعه وحمله البحر نخرا فهو الصنفي، وملوك هذه المرافئ يأخذون ممن يجمع العود من السواحل ومن البحر العشر، وأمّا الكافور فهو في لحف جبل بين هذه المدينة وبين مندورقين مطلّ على البحر وهو لبّ شجر يشقّ فيوجد الكافور كامنا فيه فربما وجد مائعا وربما كان جامدا لأنّه صمغ يكون في لبّ هذا الشجر، وبها شيء من الإهليلج قليل والكابلي أجود منه لأن كابل بعيدة من البحر، وجميع أصناف الإهليلج بها وكل شجر مما نثرته الريح فجّا غير نضيج فهو الأصفر، وهو حامض بارد، وما بلغ وقطف في أوان إدراكه فهو الكابلي، وهو حلو حارّ، وما ترك في شجره في أيام الشتاء حتى يسود فهو الأسود مرّ حارّ، وبها معدن كبريت أصفر ومعدن نحاس يخرج من دخانه توتيا جيد، وجميع أصناف التوتيا كلها من دخان النحاس إلّا الهندي فإنّه كما ذكرنا يخرج من دخان الرصاص القلعي، وماء هذه المدينة وماء مندورقين من الصهاريج المختزن فيها من مياه الأمطار، ولا زرع فيها إلّا القرع الذي فيه الراوند فإنّه يزرع بين الشوك، وكذلك أيضا بطيخهم عزيز جدّا، وبها قنبيل يقع من السماء ويجمع بأخثاء البقر، والعربي أجود منه، وسرت من مدن السواحل إلى الملتان، وهي آخر مدن الهند ممّا يلي الصين وأوّلها ممّا يلينا وتلي أرض السند، وهي مدينة عظيمة جليلة القدر عند أهل الهند والصين لأنّها بيت حجهم ودار عبادتهم مثل مكّة عند المسلمين وبيت المقدس عند اليهود والنصارى، وبها القبة العظمى والبدّ الأكبر، وهذه القبة سمكها في السماء ثلاثمائة ذراع وطول الصنم في جوفها مائة ذراع، وبين رأسه وبين القبة مائة ذراع، وبين رجليه وبين الأرض مائة ذراع، وهو معلّق من جوفها لا بقائمة من أسفله يدعم عليها ولا بعلاقة من أعلاه تمسكه، قلت:
هذا هو الكذب الصراح لأن هذا الصنم ذكره المدائني في فتوح الهند والسند وذكر أن طوله عشرون ذراعا، قال أبو دلف: البلد في يد يحيى بن محمد الأموي هو صاحب المنصورة أيضا والسند كلّه في يده، والدولة بالملتان للمسلمين وملّاك عقرها ولد عمر بن علي بن أبي طالب، والمسجد الجامع مصاقب لهذه القبة، والإسلام بها ظاهر والأمر بالمعروف والنهي عن المنكر بها شامل، وخرجت منها إلى المنصورة، وهي قصبة السند، والخليفة الأموي مقيم بها يخطب لنفسه ويقيم الحدود ويملك السند كلّه بره وبحره، ومنها إلى البحر خمسون فرسخا، وبساحلها مدينة الدّيبل، وخرجت من المنصورة إلى بغانين، وهو بلد واسع يؤدي أهله الخراج إلى الأموي وإلى صاحب بيت الذهب، وهو بيت من ذهب في صحراء تكون أربعة فراسخ ولا يقع عليها الثلج ويثلج ما حولها،
وفي هذا البيت رصد الكواكب، وهو بيت تعظمه الهند والمجوس، وهذه الصحراء تعرف بصحراء زردشت صاحب المجوس، ويقول أهل هذه البلدان:
إن هذه الصحراء متى خرج منها إنسان يطلب دولة لم يغلب ولم يهزم له عسكر حيثما توجه، ومنها إلى شهر داور ومنها إلى بغنين ومنها إلى غزنين وبها تتفرّق الطرق فطريق يأخذ يمنة إلى باميان وختلان وخراسان، وطريق يأخذ تلقاء القبلة إلى بست ثمّ إلى سجستان، وكان صاحب سجستان في وقت موافاتي إياها أبا جعفر محمد بن أحمد بن الليث وأمه بانويه أخت يعقوب بن الليث، وهو رجل فيلسوف سمح كريم فاضل، له في بلده طراز تعمل فيه ثياب، ويخلع في كل يوم خلعة على واحد من زوّاره ويقوّم عليه من طرازها بخمسة آلاف درهم ومعها دابّة النوبة ووليّ الحمام والمسند والمطرح ومسورتان ومخدّتان، وبذلك يعمل ثبت ويسلّم إلى الزائر فيستوفيه من الخازن، هذا آخر الرسالة.

حر

حَرَّ, see. Pers\. حَرِرْتَ, aor. ـَ (S, A, Msb, K;) and حَرَّ, sec. Pers\. حَرَرْتَ, aor. ـِ and حَرُّ; inf. n. حَرٌّ and حُرُورٌ (S, Msb, K) and حَرَارَةٌ, (S, K,) or this is a simple subst., (Msb,) and حِرَّةٌ; (TA;) and ↓ احرّ, (S, K,) a dial. var. heard by Ks, (S,) and mentioned by Zj and IKtt; (TA;) It (a day, S, A, Msb, K, and food, Msb) was, or became, hot; (A, Msb, K;) or very hot. (TA.) and حَرَّتِ النَّارُ, sec. Pers\. حَرِرْتِ, aor. ـَ The fire burned up, and became fierce or hot. (Msb.) b2: See also 10. b3: حَرَّ, sec. Pers\. حَرِرْتَ, aor. ـَ inf. n. حَرَّةٌ, He (a man, S) thirsted; was, or became, thirsty. (S, K.) Lh mentions حَرِرْتَ يَا رَجُلُ, aor. ـَ inf. n. حِرَّةٌ [perhaps a mistake for حَرَّةٌ] and حَرَارَةٌ: [app. in the same sense:] ISd says, I think he means [from] الحَرُّ, not الحُرِّيَّةُ. (TA.) And حَرَرٌ [an inf. n. of the same verb] signifies The liver's becoming dry from thirst or grief. (TA.) A2: حَرَّ, sec. Pers\. حَرِرْتَ, aor. ـَ (S, A, * Mgh, Msb, K,) inf. n. حَرَارٌ, (S, Mgh, Msb, K,) He (a slave, S) became free: (S, A, Mgh, Msb, K:) and ↓ تحرّر in the same sense is agreeable with analogy. (Mgh.) b2: And حَرَّ, sec. Pers\. and aor. as above, inf. n. حُرِّيَّةٌ, He (a man) was freeborn, or of free origin. (S.) A3: حَرَّ, [sec. Pers\.

حَرَرْتَ,] aor. ـُ inf. n. حَرٌّ, He heated water (A, * K) &c. (A.) A4: حَرَّ, aor. ـِ He cooked [what is termed] حَرِيرَة: (K:) and حَرَّتْ she made حريرة. (A.) Hence, in a trad., ذُرِّى وَأَنَا أَحِرُّ لَكِ Sprinkle thou the flour, and I will make of it حريرة for thee. (TA.) 2 حرّر, inf. n. تَحْرِيرٌ, He freed, liberated, or emancipated, a slave. (A, Mgh, Msb.) and حرّر رَقَبَةً He freed a neck [i. e. a slave]. (S, K.) b2: Also He set apart a child for the worship of God and the service of the mosque or oratory: (S, TA:) or he devoted him to the service of the church as long as he should live, so that he could not relinquish it while he retained his religion. (TA.) b3: Also, inf. n. as above, (tropical:) He made a writing &c. accurate, or exact; (S, K;) he made a writing beautiful, or elegant, and free from defects, by forming its characters rightly, and rectifying its faults: (A:) he wrote a writing well, or elegantly, and accurately, or exactly; (TK;) he wrote well, or elegantly: (KL:) and he made an account, or a reckoning, accurate, without mistake, and without omission, and without erasure. (TA.) [And simply (tropical:) He wrote a letter &c.]4 احرّ: see 1. b2: Also His (a man's) camels became thirsty. (S, K.) A2: Also He (God) made a man's liver to become dry by reason of thirst or grief. (TA.) And He made a man's bosom thirsty; as in the saying, used by the Arabs in cursing a man, مَا لَهُ أَحَرَّ اللّٰهُ صَدْرَهُ [What aileth him? May God make his bosom thirsty]: or the meaning is هَامَتَهُ [app. here used as signifying the bird called هَامَة, in the form of which the soul was believed to issue from a slain man, and to call incessantly for drink until the slaughter of the slayer]. (TA.) 5 تَحَرَّّ see 1.10 استحرّ (S, K) and ↓ حَرَّ (S, TA) (tropical:) It (slaughter) was, or became, vehement, (S, K,) and great in extent; (TA;) and the same is said of death. (TA.) A2: استحرّها He asked, or desired, of her [that she should make what is termed] حَرِيرَة. (A.) [See 1, last signification.]

حِرٌ: see حِرٌّ, below; and see also art. حرح.

حِرِىٌّ: see art. حرح.

حَرٌّ Heat; contr. of بَرْدٌ; (S, A, Mgh, Msb, K;) as also ↓ حَرَارَةٌ, (S, * Msb, * K,) contr. of بُرُودَةٌ; (S;) and ↓ حُرُورٌ (S, * Msb, * K) and ↓ حِرَّةٌ: (TA:) [see 1, first sentence:] pl. [of the first]

حُرُورٌ and ↓ أَحَارِرُ; (K;) the latter anomalous, both as to its measure and in the non-incorporation of the first ر into the second: it is mentioned on the authority of Az and others; but IDrd doubts its correctness; and the author of the Wá'ee mentions أَحَارُّ as a pl. form, but apparently to avoid contrariety to rule: the pl. of ↓ حَرَارَةٌ as a simple subst., or as an inf. n., but more probably as the former, is حَرَارَاتٌ. (TA.) b2: (assumed tropical:) A burning of the heart, from pain and wrath and distress or affliction or trouble or fatigue. (TA.) [See also حَرَارَةٌ.] b3: (assumed tropical:) Difficulty, or severity, of work. (TA.) A2: See also حَارٌّ: A3: and حَرَّةٌ: A4: and سَاقُ حُرٍّ, voce حُرٌّ.

حُرٌّ Free, ingenuous, or free-born; contr. of عَبْدٌ: (S, A, Mgh, Msb, K:) fem. حُرَّةٌ: (S, Mgh, Msb, K:) pl. masc. أَحْرَارٌ (Msb, K) and حِرَارٌ; (IJ, K;) not حَرَارٌ, as some say; nor is حِرَارٌ an inf. n. as well as a pl., as others say: (MF:) pl. fem. حَرَائِرُ, (Msb, K,) contr. to analogy, and, as Suh says, the only instance of the kind except شَجَرٌ مَرَائِرُ as pl. of شَجَرَةٌ مُرَّةٌ; for the [regular] pl. of فُعْلَةٌ is فْعَلٌ; but حُرَّةٌ has this form of pl. because it is syn. with كَرِيمَةٌ and عَقِيلَةٌ [as will be seen in what follows]; and مُرَّةٌ, because it means خَبِيثَةُ الطَّعْمِ. (Msb.) Omar said to the women who used to go forth to the mosque, لَأَرُدَّنَّكْنَّ حَرَائِرَ [lit. I will assuredly make you to become free women]; meaning I will assuredly make you to keep to the houses: for the curtain is lowered before free women; not before slavewomen. (TA.) [See also حُرِّيَّةٌ.] b2: (tropical:) Generous, noble, or well-born; like as عَبْدٌ is used to signify “ ignoble,” or “ base-born: ” (Mgh:) and so the fem. حُرَّةٌ; (S, Mgh, K;) applied to a woman; (TA;) and to a she-camel: (S:) and so the masc. applied to a horse. (K, TA.) [Hence,] بَاتَتْ بِلَيْلَةِ حُرَّةٍ (tropical:) [She passed a virgin's night] is said of her whose husband has not been able to devirginate her (S, A, K) in the night when she has been first brought to him: (TA:) because the حُرَّة is modest and repugnant: (Har p. 418:) in the contr. case one says, بِلَيْلَةِ شَيْبَآءَ: (S, L:) and one says also بِلَيْلَةٍ حُرَّةٍ; and بِلَيْلَةٍ شَيْبَآءَ. (TA.) [And hence,] لَيْلَةُ حُرَّة and لَيْلَةٌ حُرَّةٌ signify also (assumed tropical:) The first night of the [lunar] month: (K:) its last night is called لَيْلَةُ شَيْبَآءَ and لَيْلَةٌ شَيْبَآءُ. (TA.) You say also وَجْهٌ حُرٌّ (tropical:) [app. meaning An ingenuous countenance]. (A.) b3: (tropical:) Generous, or ingenuous, in conduct: as in the saying of Imra-el-Keys, لَعَمْرُكَ مَا قَلْبِى إِلَى أَهْلِهِ بِحْرْ [By thy life, my heart is not generous in conduct to its, or his, companion]; meaning that it is averse therefrom, and inclines to another. (Az, TA.) [Hence,] سَحَابَةٌ حُرَّةٌ (tropical:) A cloud bountiful with rain; (A;) or abounding with rain. (S, K.) b4: (tropical:) A good deed or action. (K, TA.) Yousay, مَاهٰذَا مِنْكَ بِحُرٍّ (tropical:) This is not good, or well, of thee. (S, A.) b5: (assumed tropical:) Anything good, or excel-lent; as poetry, &c. (TA.) You say كَلَامٌ حُرٌّ (tropical:) [app. meaning good, or excellent, speech or language]. (A.) b6: (tropical:) Good earth, or clay, and sand: (K, TA:) or earth, or clay, in which is no sand: (S, A:) and sand in which is no earth or clay: (S:) or sand that has good herbage: (A:) you say رَمْلَةٌ حُرَّةٌ; (S, A;) and the pl. is حَرَائِرُ: (S:) or sand in which is no mixture of any other thing: (Msb: [accord. to which, this is the primary meaning of the word, whence the meaning of “ free,” i. e. the “ contr. of عَبْدٌ: ” but accord. to the A and TA, it is tropical:]) and أَرْضٌ حُرَّةٌ (tropical:) land in which is no salt earth: (A:) or in which is no sand: as applied to that upon which no tithe is levied, it is post-classical. (Mgh.) b7: (tropical:) The middle, (S, A, K,) and best part, (TA,) of sand, (S, K, TA,) and of a house. (S, A, TA.) b8: (assumed tropical:) The best of anything; (K, TA;) as, for instance, of fruit. (TA.) b9: Also sing. of أَحْرَار in the term أَحْرَارُ البُقُولِ, (TA,) which means (tropical:) Herbs, or leguminous plants, that are eaten without being cooked; (S, A;) as also البُقُولِ ↓ حُرِّيَّةُ: (A:) or such as are slender and succulent; and ذُكُورُ البُقُولِ means “ such as are thick and rough: ” (AHeyth:) or the former are such as are slender and soft; and the latter, “such as are hard and thick: ” (TA in art. عشب:) or the former are such as are slender and sweet; and the latter, “ such as are thick, and inclining to bitterness: ” (TA in art. ذكر:) or the former are such as are rough; and these are three, namely, النَّفَلُ and الحُرْبُثُ and القَفْعَآءُ: or الحُرُّ is applied to a plant of the kind called النَّجِيل, growing in salt grounds. (TA.) b10: حُرُّ الوَجْهِ (tropical:) What appears of the face: (K, TA:) or what appears of the elevated part of the cheek; (S;) [i. e.] the ball, or most prominent place, of the cheek; (W p. 28;) and ↓ الحُرَّةُ signifies [the same, or] the elevated part of the cheek: (TA:) or the former is what fronts one, of the face: or the four tracks of the tears, from each corner of each eye. (TA.) One says, لَطَمَهُ عَلَى حُرِّ وَجْهِهِ (tropical:) [He slapped him on the ball of his cheek]. (S, TA. *) A2: The young one of a gazelle. (S, K.) b2: The young one of a serpent: (S, K:) or of a slender serpent: or it is a slender serpent, like the جَانّ, of a white colour: or a white serpent: or a serpent, absolutely. (TA.) b3: The young one of a pigeon: (S, K:) or the male thereof. (TA.) b4: سَاقُ حُرٍّ [is said to signify] The male of the قَمَارِــىّ [or kind of collared turtle-doves of which the female is called قُمْرِيَّة (see قُمْرِىٌّ)]: (S, Msb, K:) Homeyd Ibn-Thowr says, وَمَا هَاجَ هٰذَا الشَّوْقَ إِلَّا حَمَامَةٌ دَعَتْ سَاقَ حُرٍّ تَرْحَةً وَتَرَنُّمَا [And nothing excited this desire but a pigeon (see حَمَامٌ) that called ساق حرّ, sorrowing and warbling]: or, accord. to IJ, the right reading is دَعَتْ سَاقَ حُرٍّ فِى حَمَامٍ تَرَنُّمَا [that called ساق حرّ among other pigeons, warbling]: but some say that الساق is the pigeon; and حرّ, its young one: or ساق حرّ is the cry of the قمارىّ, and is an onomatopœia: accord. to Aboo-'Adnán, it is ↓ ساق حَرّ, and means the warbling of the pigeon: and Sakhr El-Gheí makes it a compound, and indecl.; using the phrase, تُنَادِى

سَاقَ حُرَّ [she calls ساق حرّ]: on which IJ observes, As says, ساق حرّ is thought to mean the young one of the bird; but it is her cry: and he (IJ) adds, the fact that the poet [Sakhr] does not make it decl. is an evidence of the correctness of the assertion of As; for, were it decl., he would have said سَاقَ حُرٍّ if it consisted of two nouns whereof the former was prefixed to the other so as to govern it in the gen. case, or ساق حُرًّا if it were a compound; as it is indeterminate: and its being made decl. by Homeyd does not show it to be not significant of a sound; for sometimes an expression significant of a sound consists of two nouns whereof the former is prefixed to the latter so as to govern it in the gen. case, like خَازُ بَازٍ. (M, MF, TA.) حِرٌّ (Msb, K) and ↓ حِرٌ (S, Mgh, Msb, and K, in art. حرح) The vulva, or pudendum, of a woman: (Msb, K:) the former a dial. var. of the latter; (K;) originally حِرْحٌ [q. v.]. (Msb.) حَرَّةٌ A stony tract, of which the stones are black (S, Mgh, Msb, K) and worn and crumbling, (S, K,) as though burned with fire: (S:) or a hard and rugged tract of ground, strewn with black and worn and crumbling stones, as though they were rained down: (TA:) or a level tract abounding with stones, over which it is difficult to walk, and hard: (IAar:) or one [whereof the stones are] black above and white beneath: accord. to AA, of a round form: such as is oblong, not wide, is termed كُرَاع: (TA:) pl. ↓ حَرٌّ, (K,) or rather this is a coll. gen. n., (MF,) and حِرَارٌ (S, A, Mgh, Msb, K) and حَرَّاتٌ and حَرُّونَ, (S, K,) with و and ن like أَرَضُونَ, (Yoo, S,) to which it is made like because it is fem., as أَرْضٌ is, (Yoo,) and ↓ أَحَرُّونَ, (S, K,) as though the sing. were أَحَرَّةٌ, (Yoo, Sb, S,) though this sing. is not used; (Yoo;) or as though its sing. were أَحَرُّ, accord. to Th, who app. means that this place is hotter than others. (TA.) الحُرَّةُ: see حُرٌّ. b2: حُرَّةُ الذِّفْرَى (tropical:) The part of the protuberance behind the ear where the earring swings about: (S, K: *) or it is an epithet, signifying beautiful and smooth and long in the protuberance behind the ear; applied to a woman and to a she-camel. (TA.) b3: الحُرَّتَانِ is also said to signify The two ears. (TA.) One says, حَفِظَ اللّٰهُ كَرِيمَتَيْكَ وَحُرَّتَيْكَ (A, TA) i. e. (tropical:) [May God preserve thy two eyes and] thy two ears. (TA.) A2: Chamomile, or chamomile-flowers; syn. البَابُونَجُ. (TA.) حِرَّةٌ: see حَرٌّ. b2: Also A heat, or burning, in the throat: when it increases, it is termed حَرْوَةٌ. (TA.) [See also حَرَارَةٌ.] b3: Thirst: (S, A:) or the heat and burning of thirst: (IDrd:) it may be said that it is with kesr [instead of fet-h (see 1)] for the purpose of its being assimilated in form to قِرَّةٌ, with which it occurs. (S, K.) One says, رَمَاهُ اللّٰهُ بِالحِرَّةِ تَحْتَ القِرَّةِ (A, K) May God afflict him by thirst with cold: and بِالحِرَّةِ وَالقِرَّةِ by thirst and cold. (TA.) And أَشَدُّ العَطَشِ حِرَّةٌ عَلَى قِرَّةٍ The most severe of thirst is thirst in a cold day. (S.) And حِرَّةٌ تَحْتَ قِرَّةٍ Thirst in a cold day: (ISd:) a prov., applied to him who makes a show of the contrary of that which he conceals; (TA;) or who makes a show of friendship while he conceals hatred. (Meyd.) حَرَارٌ: see حُرِّيَّةٌ.

حَرُورٌ, of the fem. gender, (Msb,) A hot wind, (Msb,) in the night or in the day; (AA, Fr, Msb;) as also سَمُومٌ: (AA, Msb:) or the former is a hot wind in the night, and sometimes in the day; (AO, S, K;) and the latter, a hot wind in the day, and sometimes in the night: (AO, S:) or the former, a hot wind in the night; like the latter in the day: (S:) or the former, in the day; the latter being in the night; accord. to Ru-beh, as said to AO: (Msb:) pl. حَرَائِرُ. (A.) b2: The heat of the sun: (K:) or heat [absolutely]: (ISd:) constant heat: (K:) the fire of Hell: (Th, K:) pl. as above. (TA.) In the Kur [xxxv. 20], وَلَا الظِّلُّ وَلَا الحَرُورُ means Nor shade nor heat: (ISd:) or nor Paradise nor Hell: (Th:) or nor the people of truth, who are in the shade of truth, nor the people of falsehood, who are in constant heat, night and day. (Zj.) حُرُورٌ: see حَرٌّ.

حَرِيرٌ Heated by wrath &c.; as also ↓ مَحْرُورٌ: (S, K:) fem. of each with ة; the former being with ة because it is syn. with حَزِينَةٌ [afflicted with grief or sorrow]: or حَرِيرَةٌ signifies affected with grief or sorrow, and having the liver burned [thereby]: (TA:) or heated in the bosom: (Az, TA:) and its pl. is حَرِيرَاتٌ. (Az, S, TA.) A2: Silk; syn. إِبْرِيسَمٌ: (Msb:) or dressed silk; syn. ابريسم مَطْبُوخٌ: (Mgh, Msb:) and a garment, or stuff, made thereof: (Mgh:) or stuff wholly composed of silk: or of which the woof is silk: (Mgh, from the Jema et-Tefáreek:) n. un. with ة; (Msb;) meaning one of the garments, or pieces of stuff, called حَرِيرٌ. (S, K.) حَرَارَةٌ: see حَرٌّ, in two places. b2: Also I. q.

حَرْوَةٌ as used in the saying, إِنِّى لَأَجِدُ لِهٰذَا الطَّعَامِ حَرْوَةً فِى فَمِى, (S, TA,) meaning Verily I find that this food has a burning effect, or a pungency, in my mouth. (TA.) It signifies A burning in the mouth, from the taste of a thing: and in the heart, from pain: and hence one says, وَجَدَ حَرَارَةَ السَّيْفِ, and الضَّرْبِ, and المَوْتِ, and الفِرَاقِ, [He felt the burning effect of the sword, and of beating, and of death, and of separation.] (IDrst, TA.) [See also حِرَّةٌ.]

A2: See also حُرِّيَّةٌ.

حُرُورَةٌ: see حُرِّيَّةٌ.

حَرِيرَةٌ n. un. of حَرِيرٌ [q. v.]. (Msb.) A2: Also A kind of soup of flour and grease or gravy: (TA:) or flour cooked with milk, (S, K,) or with grease or gravy: (K:) it is of flour, and خَزِيرَةٌ is of bran: (Sh:) [when a mess of this kind is thickest,] it is عَصِيدَة; then, نَجِيرَة; then, حَرِيرَة; then, حَسْوٌ. (IAar.) [See also نَفِيتَةٌ.]

حَرُورِىٌّ: see the next paragraph.

حَرُورِيَّةٌ and حُرُورِيَّةٌ: see حُرِّيَّةٌ.

A2: الحَرُورِيَّةُ A sect of the heretics, or schismatics; (خَوَارِج [q. v.];) so called in relation to Haroorà (حَرُورَآءُ), a certain town (Az, S, A, Mgh, Msb) of ElKoofeh, (Az, Mgh, Msb,) from which it is distant two miles; (TA;) because they first assembled there (Az, S, Mgh, Msb) and professed the doctrine that government belongs only to God: (Az, S, Mgh:) they dived so deeply into matters of religion that they became heretics; and hence the appellation is applied also to any who do thus: (Mgh, Msb:) they consisted of Nejdeh and his companions, (K,) and those holding their tenets: (TA:) they were also called المُبَيِّضَةُ, because their ensigns in war were white: (T voce المُحَمِّرَةُ:) a man of this sect is called ↓ حَرُورِىٌّ; (S, K;) and a woman, as well as the sect collectively, حَرُورِيَّةٌ: (Mgh, Msb:) which also signifies the quality of belonging to this sect. (S, * K, * TA.) حَرِّىٌّ A camel that pastures in a stony tract such as is termed حَرَّةٌ. (S, K.) حُرِّيَّةٌ The state, or condition, of freedom; contr. of slavery; as also ↓ حُرُورِيَّةٌ (S, A, Msb, K) and ↓ حَرُورِيَّةٌ, (S, Msb, K,) of which two the latter is the chaste form, (Mgh,) or it is more chaste than the former, which is the regular form, (MF,) and ↓ حَرَارٌ, (S, A, Msb, K,) not حِرَارٌ, (TA,) and ↓ حُرُورَةٌ (K, TA [in the CK حَرُورَةٌ]) and ↓ حَرَارَةٌ. (TA.) b2: Free persons, collectively. (Mgh.) [See حُرٌّ.] b3: (tropical:) The eminent, elevated, or noble persons of the Arabs, (K, TA,) and of the foreigners. (TA.) You say, هُوَ مِنْ حُرِّيَّةِ قَوْمِهِ He is of the noble ones of his people: (A:) or of the choicest, best, or most excellent, of his people. (TA.) b4: (assumed tropical:) Sandy, soft earth, (K, TA,) good, and fit to produce plants or herbage. (TA.) b5: حُرِّيَّةُ البُقُولِ: see حُرٌّ.

حَرَّانُ Thirsty: (S, A, K:) or it has an intensive signification, as will be shown by what follows: (TA:) fem. حَرَّى: pl. (masc. and fem., TA) حِرَارٌ (S TA) and حَرَارَى and حُرَارَى. (TA.) One says حَرَّانُ يَرَّانُ جَرَّانُ. (TA.) It is said in a trad., فِى كُلِّ كَبِدِ حَرَّى أَجْرٌ, meaning For the giving of drink to any liver that is dried up by thirst from intense heat, there shall be a recompense: and in another, ↓ فِى كُلِّ كَبِدٍ حَارَّةٍ

أَجْرٌ. (IAth, TA.) b2: [See also a tropical use of this word in a verse cited in art. حسب, conj. 2.]

حَارٌّ Hot: (Msb:) a very hot day, and food. (A.) IAar says, I do not say ↓ يَوْمٌ حَرٌّ. (TA in art. قر.) [This seems to imply that some allow it; and it is common in the present day. See جَرْمٌ.] b2: See an ex. of its fem., حَارَّة, in the next preceding paragraph. b3: (assumed tropical:) Difficult, troublesome, distressing, fatiguing, or severe work. (K, TA.) El-Hasan, when [his father] 'Alee ordered him to flog El-Weleed the son of 'Okbeh for drinking wine, in the days of 'Othmán, said, وَلِّ حَارَّهَا مَنْ تَوَلَّى قَارَّهَا (assumed tropical:) Set thou over what is evil thereof him who has superintended what is good thereof: (Mgh:) or set thou over what is difficult of the affair him who has superintended what is profitable thereof: (Msb:) meaning that only he should undertake the infliction of the flogging who superintends the profitable affairs of government. (Mgh.) b4: جَآءَ فُلَانٌ حَارًّا مُخُّهُ, and حَارَّ العِظَامِ, (tropical:) Such a one came in a plump, or fat, state; contr. of بَارِدًا مُخُّهُ, and بَارِدَ العِظَامِ. (A and TA in art. برد.) أَحَرُّ [Hotter: and hottest]. b2: أَحَرُّونَ: see حَرَّةٌ. b3: هُوَ أَحَرُّ حُسْنًا مِنْهُ (assumed tropical:) He is more delicate [or more free from defects] in goodliness, or beauty, than he. (K, TA.) أَحَارِرُ: see حَرٌّ, first sentence.

مُحِرٌّ A man whose camels are thirsty. (S.) مُحَرَّرٌ Freed from slavery; emancipated. (TA.) b2: A child devoted by the parent to the service of a church. (TA.) [See also 2.]

مَحْرُورٌ: see حَرِيرٌ.

حم

1 حَمَّ, (S, K,) see. Pers\. حَمِمْتَ, aor. ـَ inf. n. حَمٌّ, (TA,) [or perhaps this should be حَمَمٌ,] It (water) became hot. (S, K, TA.) b2: حَمِمْتُ, aor. ـَ (K,) inf. n. حَمَمٌ, (S, K,) I was, or became, أَحَمّ, signifying black; (S, K; [accord. to the latter of which, and accord. to El-Hejeree, this epithet also signifies white; but it appears from the TA that the former only is here meant; and the verb seems primarily to signify I became rendered black by heat;]) as also ↓ اِحْمَوْمَيْتُ [originally اِحْمَوْمَمْتُ, or from حَمَى, q. v.], and ↓ تحمّمت, (K, [omitted in the TA,]) and ↓ تَحَمْحَمْتُ. (K, TA: the last, in the CK, written تَحْمَمْتُ.) b3: حَمَّ الجَمْرُ, see. Pers\. حَمِمْتَ, aor. ـَ inf. n. حَمَمٌ, The live coals became black, after their flaming had ceased, or after they had become extinguished: (Msb:) or حَمَّتِ الجَمْرَةُ, (S, K,) sec. Pers\. as above, (TA,) aor. ـَ the live coal became a piece of charcoal, (S, K,) or of ashes. (S.) A2: , حَمَّهُ (S, K,) aor. ـُ (S,) inf. n. حَمٌّ, (TA,) He heated it, namely, water, (S, K, TA,) with fire; (TA;) as also ↓ احمّهُ, (S, K,) and ↓ حمّمهُ. (K.) You say, لَنَا المَآءَ ↓ أَحِمُّوا, (TA,) or مِنَ المَآءِ (S,) Heat ye for us the water, or some of the water. (S, TA.) b2: He heated it; kindled fire in it; filled it with firewood, to heat it; or heated it fully with fuel; namely, an oven. (K, * TA.) b3: حَمَّ الأَلْيَةَ, (S,) or الشَّحْمَةَ, (K,) aor. ـُ (S,) inf. n. حَمٌّ, (TA,) He melted [the fat of a sheep's tail, or the piece of fat]. (S, K.) b4: حَمَّ نَفْسَهُ: see 4 b5: حُمَّ He (a man, S) was, or became, fevered, or affected with fever; or he had, or was sick of, a fever: (S, Mgh, Msb, K:) or one says [of himself], حُمِمْتُ حُمَّى, (K, TA, [in the CK, erroneously, حَمَمْتُ,]) حُمَّى

being held by ISd to be an inf. n. like بُشْرَى and رُجْعَى; (TA;) and the simple subst. [also] is حُمَّى: (K:) [or the inf. n. is حَمٌّ; for] you say, حُمِمْتُ حَمًّا; and the simple subst. is حُمَّى. (L.) And حُمَّ عَلَى طَعَامٍ He had a fever from eating [certain] food. (K, * TA.) And حمّ, [app. حُمَّ,] inf. n. حُمَامٌ said of a camel, He had a fever. (TA. [See حُمَامٌ, below.]) b6: حَمَّهُ said of an affair, an event, or a case: see 4. b7: حَمَّ ارْتِحَالَ, البَعِيرِ, (Fr, S, K,) aor. ـُ (S,) He hastened the going, or departure, of the camel. (Fr, S, K.) A3: حَمَّ لَهُ كَذَا, and ↓ احمّ, He (God) decreed, or appointed, to him, or for him, such a thing. (K, TA.) And حُمَّ, (S, K,) inf. n. حَمٌّ, (K,) or حُمُومٌ, (Har p. 347,) It (a thing, S, or an event, K) was decreed, or appointed; (Sudot;, K;) as also ↓ أُحِمٌ. (S.) And حُمَّ لَهُ ذٰلِكَ That was decreed, or appointed, to him, or for him. (K.) A4: حَمَّ حَمَّهُ, (S, K,) aor. ـُ (S,) i. q. قَصَدَ قَصْدَهُ [like أَبَّ أَبَّهُ, q. v.; حَمَّ in this sense being a dial. var. of أَمَّ, as also أَبَّ]. (S, K.) b2: See also 4 as an in trans. v.2 حمّمهُ: see 1. b2: Also, (S, Msb, K, *) inf. n. تَحْمِيمٌ, (Msb,) He blackened (S Msb, K) his (a man's, S) face, (S, K,) or it, one's face, (Msb,) with charcoal. (Sudot;, Msb, K.) [Hence,] حُمِّمَ وَجْهُ الزَّانِى The face of the fornicator, or adulterer, was blackened [with charcoal]. (Mgh. [See 2 in art. جبه.]) b3: [Using the verb intransitively,] you say also, حَمَّمَ رَأْسُهُ His head became black after shaving: (S, Mgh, TA:) [i. e.] the hair of his head grew [again] after it had been shaven. (K.) And hence, حمّم بِالمَآءِ, said of the hair, It was rendered black by the water: because the hair, when shaggy, or dishevelled, in consequence of its being seldom dressed or anointed, becomes dusty; and when it is washed with water, its blackness appears. (TA.) And حمّم الغُلَامُ The boy's, or young man's, beard appeared. (K.) And حمّم الفَرْخُ The young bird's plumage came forth: (S, K:) or its down. (TA.) And حَمَّمَتِ الأَرْضُ The herbage of the land appeared, of a green hue inclining to black. (K.) A2: حمّم امْرَأَتَهُ, (S, K,) inf. n. تَحْمِيمٌ (Mgh, TA) [and تَحِمَّةٌ], He gave a present to his wife after divorce: (S, M, K: *) the explanation in the K, مَتَّعَهَا بِالطَّلَاقِ, should be, as in the [S and] M, متّعها بِشَىْءٍ بَعْدَ الطَّلَاقِ. (TA.) The verb is doubly trans., as meaning أَعْطَى: so in the phrase, حَمَّمَهَاخَادِمًا سَوْدَآءَ He gave her, after divorce, a black female slave: or this may be for حَمَّمَهَابِهَا. (TA.) [Hence,] ثِيَابُ التَّحِمَّة The clothing with which a man attires his wife when he gives her a gift after divorce. (K, TA.) 3 حامّهُ, inf. n. مُحَامَّةٌ, i. q. قَارَبَهُ [app. as meaning He approached, or drew near to, him, or it]. (K.) And حَامَمْتُهُ, (inf. n. as above, K,) I desired, or sought, to obtain from him, or I demanded of him, something. (El-Umawee, S, K.) 4 احمّهُ as syn. with حَمَّهُ and حَمَّمَهُ: see 1, in two places. b2: Also He washed him (namely, another man,) with حَمِيم [i.e. hot water]. (S.) And احمّ نَفْسَهُ He washed himself with cold water, (K,) accord. to IAar: but accord. to others, with hot water; as also نَفْسَهُ ↓ حَمَّ: and حُمُومٌ [is an inf. n. of حَمَّ, and] signifies the washing oneself; but is of a vulgar dialect. (TA. [See also 10.]) b3: He (God) caused him to have, or be sick of, a fever. (S, Msb, K.) b4: It (an affair, an event, or a case,) rendered him anxious, disquieted him, or grieved him; syn. أَهَمَّهُ; (S, K;) as also ↓ حَمَّهُ. (K.) And أُحِمَّ He (a man) was affected with confusion, perplexity, fear, impatience, disquietude, or agitation, and anxiety, or grief. (TA.) A2: He (God) rendered him, or caused him to be, أَحَمّ, (S, K,) i. e. black. (S.) A3: He caused it to draw near, or approach. (Msb.) A4: أَحَيَّتِ الأَرْضُ The land had fever in it: (S, K:) or had much fever in it. (TA.) A5: احمّ It drew near, or approached; (S, Msb, K;) as also ↓ حَمَّ, [in the Ham p. 350, written حُمَّ,] aor. ـِ inf. n. حَمٌّ: (Msb:) it was, or became, present: (K:) its time drew near, or came; as also اجمّ: so says Ks; and thus this last verb is explained by As; but he knew not احمّ in this sense. (S, TA.) You say, أَحَمَّتِ الحَاجَةُ and اجمّت The object of want became near; (ISk, TA;) and both are mentioned by Fr. (S.) And احمّ قُدُومُهُمْ and اجمّ Their coming drew near. (Fr, TA.) The Kilábeeyeh says, احمّ رَحِيلُنَا فَنَحْنُ سَائِرُونَ غَدًا [Our departure has drawn near, and we are going tomorrow]: and اجمّ رحيلنا فنحن سائرون اليَوْمَ [Our departure is determined upon, and we are going to-day]; meaning we have determined upon our going to-day. (TA.) A6: أَحَمَّ لَهُ كَذَا; and أُحِمَّ: see 1, near the end of the paragraph.5 تَحَمَّّ see 1: A2: and see also 10.8 احتمّ He was, or became, anxious, disquieted, or grieved, syn. اهتمّ, (S, TA,) لَهث for him; as though for one near and dear to him: (TA: [see حَمِيمٌ:]) or he was, or became, anxious, disquieted, or grieved, and sleepless: (Ham p. 90:) or he was, or became, anxious, disquieted, or grieved, by night: (K, and Ham ibid.:) اِهْتِمَام differing from اِحْتَمَام in being [often] by day: (Ham p. 433:) and he slept not by reason of anxiety, disquietude, or grief. (K.) And احْتَمَّتِ العَيْنُ The eye was, or became, sleepless, without pain. (K.) Also احتمّ لِفُلَانٍ He was, or became, sharp, hasty, or irascible, towards such a one. (TA.) 10 استحمّ He washed himself with hot water: (S, Msb, K: or accord. to some copies of the K, استحمّ بِالحَمِيمِ has this meaning:) this is the primary signification: (S:) then applied, (S, Msb,) by reason of frequency of usage, (Msb,) to mean he washed himself with any water. (S, Msb. [See also 4.]) b2: He entered the حَمَّام [or hot bath]: (Mgh, TA:) ↓ تحمّم [in this sense] is not of established authority. (Mgh.) b3: He sweated: (S, K:) said of a man, (TA,) and of a horse (S, TA) or similar beast. (TA.) 12 إِحْمَوْمَ3َ see 1, second sentence. R. Q. 1 حَمْحَمَ, [inf. n. حَمْحَمَةٌ,] He (a horse) uttered his cry, [or neighed,] when desiring fodder; as also ↓ تَحَمْحَمَ: (S:) accord. to Az, حَمْحَمَةٌ is app. a word imitative of the cry of the horse when he desires fodder; or when he sees his master to whom he has been accustomed, and behaves familiarly towards him: (TA:) or it signifies a horse's uttering a cry with a kind of yearning sound, in order that his master may feel tenderness for him; as also ↓ تَحَمْحُمٌ: (EM p. 250:) or, of a بِرْذَوْن [or hack, or the like,] the uttering of a cry [or neighing] such as is not loud; and of a horse [of good breed], the uttering of a cry not so loud as the صَهِيل [or usual neighing]: (Lth, TA:) or, of the برذون, the uttering of a cry when desiring the barley: (K, * TA:) and the عِرّ, or عِزّ, [accord. to different copies of the K, but each is app. a mistranscription, for عِىّ as meaning faltering of the voice or cry.] of the horse, when falling, or stopping, short in neighing, and seeking self-help [to finish it]; as also ↓ تَحَمْحُمٌ: (K:) and the bull's uttering a cry with the desire of leaping the cow. (Az, K.) R. Q. 2 تَحَمْحَمَ: see 1, second sentence: A2: and see also R. Q. 1, in three places.

حٰم: see حَامِيم, throughout.

حَمٌ: see art. حمو.

حَمٌّ, [in the CK, erroneously, حُمّ,] The vehemence, or intenseness, of the heat of the ظَهِيرَة [or midday in summer]. (K, TA.) You say, أَتيْتُهُ حَمَّ الظَّهِيرَةِ [I came to him during the vehemence of the heat of the midday in summer]. (TA.) b2: The main, or chief, part of a thing; (K;) and so ↓ حُمَّةٌ in the phrase حُمَّةُ الحَرِّ [the main, or chief, part of the heat]. (S, TA.) b3: See also حَمِيمَةٌ. b4: The remains of the أَلْيَة [or tail of a sheep] after the melting [of the fat]: n. un. with ة: and what is melted thereof: (S:) or the part of the الية of which one has melted the grease, (As, T, K,) when no grease remains in it; (As, T, TA;) and of fat: n. un. with ة: or what remains of melted fat: (K:) accord. to Az, the correct explanation is that of As: but he adds, I have heard the Arabs call thus what is melted of the hump of a camel: and they called the hump الشَّحْمُ. (TA.) b5: Property, or cattle and the like; and goods, commodities, or householdfurniture and utensils. (Sh, TA.) A2: مَا لَهُ سَمٌّ وَلَا حَمٌّ غَيْرُكَ, (S,) or ماله حَمٌّ ولا سَمٌّ, (K,) and ↓ ولا حُمٌّ, (S,) or حُمٌّ ولا سُمٌّ, (K,) and حَمٌّ ولا رَمٌّ, and ولا رُمٌّ ↓ حُمٌّ, (TA,) He has no object in his mind except thee; syn. هَمٌّ: (S, K, * TA: [see also art. سمّ:]) or ما له حمّ ولا سمّ, (K,) or حمّ ولا رمّ, (TA,) means he has neither little nor much. (K, TA.) b2: And مَالِى مِنْهُ حَمٌّ, (S,) or عَنْهُ, (K,) and ↓ حُمٌّ, (S, K,) and رَمٌّ, and رُمٌّ, (TA,) I have not any means, or way, of separating myself from it, or of avoiding it. (S, K, * TA.) حُمٌّ: see حَمٌّ, in three places.

حَمَّةٌ A hot spring, (IDrd, S, Mgh, K,) by means of which the diseased seek to cure themselves. (IDrd, S, K.) In a trad., (S, TA,) the learned man (العَالِم) is said to be like the حَمَّة, (S, Mgh, TA,) to which the distant resort, and which the near neglect. (TA.) حُمُّةٌ: see حُمُّى: b2: and see also حَمٌّ. b3: Also The vehemence, and main force, of the movements of two armies meeting each other. (TA from a trad.) b4: The sharpness of a spear-head. (TA.) b5: The venom, or poison, of the scorpion: (TA:) a dial. var. of حُمَةٌ, (K,) accord. to IAar; but others allow not the teshdeed, [and among them J,] and assert the word to be originally حُمَوٌ. (TA.) b6: A decreed, or predestined, case of separation: (S, K:) and of death; (TA;) as also ↓ حِمَامٌ: (S, K:) you say حِمَامُ المَوْتِ, and الحِمَامُ alone as in a verse cited voce عَتَبَ [q. v.]: (TA:) the pl. of حُمَّةٌ is حُمَمٌ and حِمَامٌ. (K.) A2: Blackness; (S, TA;) the colour denoted by the epithet أَحَمُّ [q. v.]: (S, K:) a colour between دُهْمَة [or blackness] and كمْتَة [or a blackish red], inferior [in depth, or brightness,] to what is termed حُوَّة [app. as meaning redness inclining to blackness]. (M, K.) b2: The black sediment of clarified butter, and the like, in the bottom of the skin. (TA.) A3: Also i. q. حُبَّةٌ: so in the phrases فُلَانٌ حُمَّة نَفْسِى [Such a one is the beloved of my soul] (Az, TA) and هُوَ مِنْ حُمَّةِ نَفْسِى [He is of the beloved of my soul]: and the م is said to be a substitute for ب. (TA.) [See also أَحَمُّ, which is used as syn. with أَحَبُّ.]

حِمَّةٌ: see حَمِيمٌ, in two places.

A2: Also Death; or the decreed term of life: (K:) pl. حِمَمٌ. (TA.) حُمَمٌ Charcoal: (S, Mgh, K:) or cold charcoal: (TA:) or burnt wood and the like: (Msb:) or charcoal that does not hold together: (Msb in explanation of the n. un. in art. قبس:) and ashes: and anything burnt by fire: (S, TA:) n. un. with ة: (S, Msb, K:) which is tropically applied to (tropical:) live coals [or a live coal]. (Msb.) [Hence] the n. un. is also used as meaning (assumed tropical:) Blackness of complexion. (TA from a trad. of Lukmán Ibn-'Ád.) And جَارِيَةٌ حُمَمَةٌ means (assumed tropical:) A black girl or female slave. (TA. [See also أَحَمُّ.]) حَمَامٌ [The pigeon, both wild and domestic, but more properly the former; and sometimes not strictly confined to denote the pigeon-kind:] a certain wild bird, that does not keep to the houses; well-known: (ISd, K:) or any collared, or ringed, bird; (S, Msb, K;) so with the Arabs; such as the فَوَاخِت and the قَمَارِــىّ and سَاقُ حُرّ and the قَطَا and the وَرَاشِين and the like, (S, Msb,) and the domestic [pigeons] (الدَّوَاجِن), also, (El-Umawee, S, Msb,) that are taken into houses for the purpose of producing their young ones; (El-Umawee, S;) to which last alone the term is applied by the vulgar: accord. to Ks, it is the wild [species]; and the يَمَام is that which keeps to the houses: accord. to As, the latter is the حَمَام وَحْشِىّ [or wild pigeon]; a species of the birds of the desert: (S, Msb:) or, accord. to Esh-Sháfi'ee, حَمَامٌ signifies any kind of bird that drinks in the manner denoted by the verb عَبَّ, [i. e. continuously,] and cooes; including the قَمَارِــىّ and وَرَاشِين and فَوَاخِت; whether it be, or be not, collared, or ringed; domestic or wild: (Az, TA:) the flesh thereof strengthens the venereal faculty, and increases the seminal fluid and the blood; the putting it, cut open while alive, upon the place stung by a scorpion, is a proved cure; and the blood stops bleeding from the nose: (K:) the n. un. is with ة; (S, Msb;) which is applied to the male and the female: (S Msb, K:) and in like manner, حَمَامٌ, because the ة is added to restrict to unity, not to make fem.: (S:) but to distinguish the masc., you may say, رَأَيْتُ حَمَامًا عَلَى حَمَامَةٍ, i. e. I saw a male [pigeon] upon a female [pigeon]: (Zj, Msb:) accord. to ISd and the K, however, حَمَامٌ should not be applied to the [single] male: (TA:) in a verse of Homeyd Ibn-Thowr, cited voce حُرٌّ, by the n. un. is meant a قُمْرِيَّة: the pl. of حمامة is حَمَامٌ, (S,) [or rather this is the coll. gen. n.,] and حَمَائِمُ (S, K) and حَمَامَاتٌ: (S:) and sometimes حَمَامٌ is used as a sing.: [so in an ex. above: and] Jirán-el-'Owd says, وَذَكَّرَنِى الصِّبَا بَعْدَ التَّنَائِى

حَمَامَةُ أَيْكَةٍ تَدْعُو حَمَامَا [And a female pigeon of a thicket, calling a male pigeon, reminded me of youth, after estrangement]: a poet also says, حَمَامَا قَقْرَةٍ وَقَعَا فَطَارَا [Two pigeons of a desert tract alighted and flew away]: and El-Umawee cites, as an ex. of حَمَام applied to the domestic [pigeons], قَوَاطِنًا مَكَّةَ مِنْ وُرْقِ الحَمَى

[Inhabiting Mekkeh, of the pigeons of a white colour inclining to black]; by الحمى [or rather it should be written الحَمَا] meaning الحَمَام. (S.) حُمَامٌ The fever (حُمَّى) of camels; (S;) as also ↓ حُمَّآءُ: (TA:) or of all beasts, (K, TA,) including camels: (TA:) accord. to ISh, when camels eat date-stones, [which are often given to them as food,] they are [sometimes] affected with حُمَام and قُمَاح; the former of which is a heat affecting the skin, until the body is smeared with mud, or clay, in consequence of which they forsake the abundant herbage, and their fat goes away; and it continues in them a month, and then passes away. (Az, TA.) b2: حُمَامُ قُرٍّ The disease termed مُوم, which affects men. (TA.) b3: See also حَمِيمٌ.

A2: A noble chief, or lord: (K:) thought by Az to be originally هُمَامٌ. (TA.) حِمَامٌ: see its syn. حُمَّةٌ; of which it is also a pl. (K.) حَمِيمٌ The قَيْظ [or summer: or the most vehement heat of summer, from the auroral rising of the Pleiades (at the epoch of the Flight about the 13th of May O. S.) to the auroral rising of Canopus (at the same period about the 4th of August O. S.): or vehemence of heat]: (S, K:) or a period of about twenty nights, commencing at the [auroral] rising of الدَّبَرَان [at the epoch of the Flight about the 26th of May O. S.]. (Az, T voce نَوْءٌ.) b2: Live coals with which one fumigates. (IAar, Sh.) b3: Hot water; (T, S, ISd, Mgh, Msb, K;) as also ↓ حَمِيمَةٌ: (S, ISd, K:) or so مَآءٌ حَمِيمٌ: (Msb:) pl. حَمَائِمُ; (K;) i. e. pl. of حَمِيمٌ, accord. to IAar; but accord. to ISd, of حَمِيمَةٌ. (TA.) b4: And Cold water: (K:) or cold, applied to water: so, accord. to IAar, in the saying of a poet, وَسَاغَ لِىَ الشَّرَابُ وَكُنْتُ قِدْمًا

أَكَادُ أَغَصُّ بِالمَآءِ الحَمِيمِ [And wine has become easy to swallow to me, whereas I used, in old time, nearly to be choked with cold water]: (Az, TA:) thus bearing two contr. significations. (Az, K.) b5: The rain that comes in the time of vehement heat; (S;) or after the heat has become vehement, (M, K,) because it is hot; (M;) or in the صَيْف [or summer], when the ground is hot. (TA.) b6: (tropical:) Sweat; (Az, S, A, K;) as also ↓ حِمَّةٌ: (Az, A, K:) and ↓ حُمَامٌ is said to signify the sweat of horses. (Ham p. 92.) One says, (to a person who has been in the bath, A, TA,) طَابَ حَمِيمُكَ and ↓ طَابَتْ حِمَّتُكَ, meaning May thy sweat be good, or pleasant; (Az, A, K;) and consequently, may God make thy body sound, or healthy: (A, TA:) or the former may mean as above, or may thy bathing be good, or pleasant: (IB:) one should not say, ↓ طَابَ حَمَّامُكَ, (K, TA,) though MF defends it. (TA.) A2: A relation, (Lth, S, K,) for whose case one is anxious or solicitous, (S,) or whom one loves and by whom one is beloved: (Lth, K:) or an affectionate, or a compassionate, relation, who is sharp, or hasty, to protect his kinsfolk: or an object of love; a person beloved: (TA:) or a man's brother; his friend, or true friend; because anxious, or solicitous, for him: (Ham p. 90:) and ↓ مُحِمٌّ signifies the same: the pl. [of حميم] is أَحِمَّآءُ: and sometimes حَمِيمٌ is used as a pl., and as fem.; (K;) as well as sing. and masc. (TA.) b2: الحَمِيمُ بِالحَاجَةِ He who devotes himself to obtain the object of want; who is solicitous for it. (TA.) A poet says, وَلَا يُدْرِكُ الحَاجَاتِ إِلَّا حَمِيمُهَا [And none will attain the objects of want but he who devotes himself to obtain them; who is solicitous for them]. (IAar, TA.) حَمَامَةٌ n. un. of حَمَامٌ [q. v.]. (S, Msb.) b2: [Hence, app.,] (assumed tropical:) A woman: or a beautiful woman. (K, TA. [In the CK, only the latter.]) A2: The middle of the breast or chest. (K, TA.) The قَصّ [or breast, or head of the breast, or pit at the head of the breast, or middle of the breast, or the sternum,] of a horse. (K.) The callous protuberance upon the breast of a camel. (K.) b2: The sheave of the pulley of a bucket. (K.) b3: The ring of a door. (K.) b4: The clean court of a قَصْر [or palace, &c.]. (K.) A3: See also the next paragraph.

حَمِيمَةٌ: see حَمِيمٌ. b2: Also Heated milk. (K.) A2: Also, (S, K,) as well as ↓ حَمٌّ, (K, TA, [in the CK, erroneously, حُمّ,]) sing. of حَمَائِمُ signifying (tropical:) Such as are held in high estimation, precious, or excellent, or the choice, or best, (S, K, TA,) of cattle or other property, (S,) or of camels: (K:) and accord. to Kr, the sing. is used as a pl. in this sense: (ISd, TA:) ↓ حَمَامَةٌ, likewise, signifies the choice, or best, of cattle or other property; and so ↓ حَامَّةٌ, of camels: (K:) or you say إِبِلٌ حَامَّةٌ, meaning excellent, or choice, camels. (S.) حُمَيْمَةٌ; accord. to the K, حُمَيْمَاتٌ, but this is the pl.; (TA;) A live coal; syn. جَمْرَةٌ: (K, TA:) or redness; syn. حُمْرَةٌ: (CK, and so in a MS. copy of the K:) [in Freytag's Lex., the pl. is explained as meaning redness of the skin; and so ↓ حُمَامَى.]

حُمَامَى: see what next precedes.

حَمَامِىٌّ One who flies pigeons (حَمَام), and sends them [as carriers of letters] to various towns or countries. (TA.) حُمّى, (S, K, &c.,) a subst. from حُمّ, (Lh, L, K,) imperfectly decl., because of the fem. alif [which terminates it], (Msb,) A fever; a disease by which the body becomes hot: from الحَمِيمُ: said to be so called because of the excessive heat; whence the trad., الحُمَّى مِنْ فَيْحِ جَهَنَّمَ [Fever is from the exhalation of Hell]: or because of the sweat that occurs in it: or because it is of the signs of الحِمَام [i. e. the decreed, or predestined, case of death]; for they say, الحُمَّى رَائِدُ المَوْتِ [Fever is the messenger that precedes death], or بَرِيدُ المَوْتِ [the messenger of death], or بَابُ المَوْتِ [the gate of death]: (TA:) and ↓ حُمَّةٌ signifies the same: (K, TA:) pl. of the former حُمَّيَاتٌ. (Msb.) حُمَّآءُ: see حُمَامٌ.

حَمَّامٌ [A hot bath;] a certain structure, (S,) well known; (Msb;) so called because it occasions sweating, or because of the hot water that is in it; accord. to ISd, derived from الحَمِيمُ; (TA;) i. q. دَيْمَاسٌ: (K:) of the masc. gender, (Mgh, K,) and fem. also, (Mgh,) generally the latter; (Msb;) but some say that it is a mistake to make it fem., (MF, TA,) though IB cites a verse in which a fem. pronoun is asserted to refer to a حمّام: (TA:) pl. حَمَّامَاتٌ; (S, Mgh, K;) accord. to Sb, [not because the sing. is fem., but] because, though masc., it has no broken pl. (TA.) See also حَمِيمٌ.

حَمَّامِىٌّ The owner [or keeper] of a حَمَّام [or hot bath]. (Mgh.) حُمْحُمٌ: see أَحَمُّ.

حِمْحِمٌ: see أَحَمُّ, in two places.

حَامَّةٌ The خَاصَّة [or particular, or special, friends, or familiars], (S, K,) consisting of the family and children (K) and relations, (TA,) of a man. (K.) You say, كَيْفَ الحَامَّةُ وَالعَامَّةُ [How are the particular, or special, friends, &c., and the common people?]. (S.) And هٰؤُلَآءِ حَامَّةُ الرَّجُلِ These are the relations of the man. (Lth, S.) [See حُمَّةٌ, and أَحمُّ.] b2: See also حَمِيمَةٌ. b3: Also i. q. عَامَّةٌ. (K.) [It would seem that this signification might have been assigned to it in consequence of a misunderstanding of the words in the S, وَالحَامَّةُ الخَاصَّةُ يُقَالُ كَيْفَ الحَامَّةُ وَالعَامَّةُ: but accord. to the TK, one says, جَاؤُوا حَامَّةً, meaning عَامَّةً, i. e. They came generally, or universally.]

آلُ حَامِيمَ and ذَوَاتُ حَامِيمَ, (K,) or ↓ آلُ حٰم and ذَوَاتُ حٰم, (S,) آل being prefixed in this case in like manner as in آلُ فُلَانٍ, (Fr, S,) Certain chapters of the Kur-án (S, K) commencing with حاميم [or حٰم], (K,) [namely, the fortieth and six following chapters,] called by Ibn-Mes'ood دِيبَاجُ القُرْآنِ: (S:) one should not say حَوَامِيم: (K:) this is vulgar: (S:) but it occurs in poetry. (S, K.) b2: Also, (K,) accord. to I'Ab, ↓ حٰم is One of the names of God; (Mgh;) or it is the most great name of God; (K;) occurring in a trad., in which it is said, إِنْ بُيِّتُّمْ فَقُولُوا حٰم لَا يَنْصَرُونَ, meaning If ye be attacked by night, say ye حٰم; and when ye say this, they shall not be made victorious: (Mgh:) or the meaning is, [say ye] O God, they shall not be made victorious; not being an imprecation; for were it so, it would be لَا يُنْصَرُوا: (IAth, TA:) or it is an oath; (Mgh, K;) and the meaning of the trad. is, [say ye] By God, they shall not be made victorious: but حٰم is not among the numbered names of God: it has therefore been deemed preferable to understand it as here meaning the seven chapters of the Kur-án commencing therewith: (Mgh:) or it is an abbreviation of الرَّحْمٰنُ, wanting the letters الرن to complete it: (Zj, K:) or, as some say, it means [حُمَّ مَا هُوَ كَائِنٌ, i. e.] قُضِىَ مَاهُوَ كَائِنٌ [What is taking place has been decreed]. (Az, TA.) It is imperfectly decl. because determinate and of the fem. gender; or because it is of a foreign measure, like قَابِيلُ and هَابِيلُ, (Ksh, Bd,) and determinate. (Ksh.) أَحَمُّ Black; (S, K;) applied to anything; as also ↓ يَحْمُومٌ, (K,) and ↓ حمِحِمٌ, (As, K,) or this signifies intensely black, (S,) and ↓ حُمْحُمٌ, (K,) which IB explains as a black hue of dye: (TA:) [the fem. of the first is حَمَّآءُ: and the pl. حُمٌّ: and] the pl. of ↓ the second is يَحَامِيمُ, and by poetic license يَحَامِمُ. (Sb, TA.) You say, رَجُلٌ أَحَمُّ A black man. (S.) And رَجُلٌ أَحَمُّ المُقْلَتَيْنِ A man having black eyes. (TA.) And كُمَيْتٌ أَحَمُّ [A blackish bay horse]: pl. كُمْتٌ حُمٌّ; which are the strongest of horses in skin and hoofs. (S.) And ↓ شَاةٌ حِمْحِمٌ A black sheep or goat. (TA.) And لَيْلٌ أَحَمُّ Black night. (TA.) b2: [Hence,] الحَمَّآءُ The anus (سَافِلَة, S, or اِسْت, K) of a human being: (S:) pl. حُمٌّ. (S, K.) b3: and أَحَمُّ An arrow before it has been furnished with feathers and a head; syn. قِدْحٌ. (K.) b4: حَمَّآءُ applied to a lip (شَفَةٌ) and to a gum (لِثَةٌ) meansOf a colour between دُهْمَةٌ and كُمْتَةٌ. (M, TA. [See حُمَّةٌ.]) b5: Accord. to some, (TA,) أَحَمُّ also signifies White: thus having two contr. meanings. (K, TA.) A2: Also A more, or most, particular, or special, and beloved, friend or the like. (Az, TA. [See حُمَّةٌ, and حَمِيمٌ, and حَامَّةٌ.]) مُحِمٌّ: see مَحَمَّةٌ: A2: and see also حَمِيمٌ.

مِحَمٌّ i. q. قُمْقُمَةٌ: (Mgh, Msb;) i. e. A vessel of copper [or brass], in which water is heated, (KL, and Msb in art. قم,) having a long and narrow neck: (KL:) or a small قُمْقُم [here meaning the same as قُمْقُمَة], in which water is heated. (S.) مَحَمَّةٌ, applied to food [&c.], (TA,) Any cause of fever; or a thing from the eating of which one is affected with fever: (K, * TA:) such, for instance, the eating of fresh ripe dates is said to be. (TA.) And أَرْضٌ مَحَمَّةٌ (S, M, K) and ↓ مُحِمَّةٌ, (M, K,) mentioned by AAF, but not known by the lexicologists except as agreeable with analogy, [see its verb, 4,] (M, TA,) A land in which is fever: (S, K:) or in which is much fever. (K.) مَحْمُومٌ Fevered, or affected with fever, or sick of a fever. (S, Mgh, Msb, K.) A2: Applied to water, like مَثْمُودٌ [q. v.]. (Az, TA.) A3: Decreed, or appointed. (S, TA.) مُحَامٌّ Keeping constantly, firmly, steadily, steadfastly, or fixedly, عَلَى أَمْرٍ to an affair. (Az, K. *) مُسْتَحَمٌّ, (TA,) or مُسْتَحَمَّةٌ, (Mgh,) A place in which one washes with hot water. (Mgh, * TA.) يَحْمُومٌ: see أَحَمُّ, in two places. b2: Also Smoke: (S, M, K:) or black smoke: (Bd in lvi. 42:) or intensely black smoke. (Jel ibid. and TA.) b3: A black mountain: (K:) or a certain black mountain in Hell. (TA.) b4: The canopy, or awning, that is extended over the people of Hell: so, as some say, in the Kur lvi. 42. (TA.) b5: A certain bird: (K:) so called because of the blackness of its wings. (TA.) b6: نَبْتٌ يَحْمُومٌ A plant, or herbage, green, full of moisture, and black. (TA.)

حطَّ: حَطَّ: صار يدل على معنى وَضَع ويتعمل استعمالات مختلفة تجدها في معجم بوشر. وأهمها: حط إبزيماً أي وضع عروة معدنية في طرفها لسان في رأس المنطقة.
وحطَّ بهاراً: وضع التوابل والأبازير.
وحط تحت النبوت: وضعه تحت العصا، ضربه بالعصا.
حط رأسمال: وضع رأسمال اللعب.
حط رأسمال في اللعب: وضع جعلاً في الــقمار. وهو من اصطلاح لعب الــقمار.
حط ريشا وضع ريشاً، زينة بالريش وضع السلاح، نزع السلاح، كف عن الحرب.
حط السيف فيهم: وضع فيهم السيف، قتلهم بالسيف.
حط شريطاً: وضع شريطاً، أي شارة الرتبة العسكرية.
حط الصواري: وع الصواري، جهز المركب بالصواري.
حط الطاق طاقين: وضع الطاق طاقين، ضاعفه.
حط العدد: وضع العدد، رقم.
حط علاما (علامة) على: وضع علامة على، جعل على الشيء ما يدل عليه ويميزه عن عيره.
حط عينه على شيء: رغب في الحصول عليه حط عينه على غير شيء: وضع عينه على شيء آخر: غيَّر مقصده.
حط عنواناً على: وضع عنواناً على، عنون.
حط قزازاً: وضع زجاجاً، ركب الزجاج.
حط القيمة على: وضع السعر على. سعره، ثمنه، قوَّمه.
حط كتفاً: وضع كتفاً، ساعد، عال، أتاه باللوازم للمعاش.
حط وجده فيه: عُنِي به، اهتم به.
حط يداً: وضع يداً، جعل له مقبضاً.
حط الشيء بالمزاد: وضعه بالمزاد، وضعه بالمزايدة. حط في رأسه: وضع في رأسه، أصر على، اقتنع به.
حط في ظهر: وضع على ظهر، اتهم، قرف ب، وكذلك حط الرحل بمعنى غير الذي ذكره لين. وبإضمار: على الظهر وليس: عن الظهر، أي وضع الرحل على ظهر البعير (معجم البلاذري).
حط الخيمة: وضعها على الأرض بنزع الأوتاد التي تدعمها وتسندها (معجم الادريسي).
حط في الكلام عن المركب بحذف المفعول وهو القلاع: خفض القلاع، أنزل الاشرعة، وهو ضد أقلع بمعنى نشر القلوع وسافر في البحر وقولهم: إقلاع وحط في الكلام عن المراكب معناه ذهاب وإياب.
ويقال أيضا: حط المركب عليهم (معجم الادريسي، أماري ص393) حيث يجب إهمال ما يدعيه فليشر من تصحيح.
حط البنديرة: وضع الراية وأنزلها. (بوشر).
حط بمعنى أعطى خصمه قطعة من قطع الشطرنج في لعب الشطرنج التي أشار إليها فريتاج توجد في كتاب حياة تيمور ففي (2: 872) منه: وكان يحط له بيدقا ويغلبه وفيه: فرساً.
حط: انتقص شيئاً يقال مثلاً حط أعطياتهم أي انتقص شيئا من رواتبهم (معجم البلاذري).
حطَّ في مصطلح الحساب: حوَّل الكسر إلى أبسطه (محيط المحيط) حط: دفع، أدَّى (انظر لين)، (ألف ليلة 2: 82).
حط المال: أدَّى الضريبة (بوشر).
حط كل واحد منهم على قدر ما يملك، فرض كل واحد على نفسه، دفع حصته (بوشر).
حط قدره: وضع منه، حقره، قلل قيمته.
حط قيمة الشيء: ازدراه، ثلبه، عابه.
حط (وحدها): احتقر، استخف به، ازدرى، عاب، ذم (بوشر، ابن العوام 1: 47) وفي هذا الأخير: محطوط مرادف مذموم.
حط عن المقام: خلعه من منصبه، عزله، أنزله عن رتبته (بوشر).
حط: تخلى عن، تنزل عن، ترك، ارتخى، خسف، خضع، اذعن، سلم له، تخلى عن آماله (بوشر).
حط على فلان: وضع عليه ضريبة. (معجم المتفرقات، أبو الوليد ص291).
حط (بإضمار الأقداح): وضع الأقداح امامه، جعله يشرب (ألف ليلة برسل 3: 309).
حط: بهت، ثلب، قدح فيه، افترى عليه، طعن فيه، فضح، اغتاب، هتك ستره (مملوك 2، 2: 247، المقري 1: 586، 613، 829).
حط عنه مع ذكر المفعول: وضع عنه الضريبة التي كان عليه أن يدفعها. ويقال أيضا حط عنهم بدون ذكر المفعول بمعنى خفض عنهم الضريبة التي كان عليهم أن يدفعوها (معجم البلاذري).
وهناك مثلان يؤيدان أن هذا الفعل يستعمل بهذا المعنى أيضاً وهو أمر غريب بعض الغرابة ففي البلاذري (ص67): وأحضره كتاب عثمان بما حطَّهم من الحُلَل. وعند ابن الأبار (ص252): حظه (حطَّه) جملة من خراج ضياعه.
حط نفسه في: أدخل نفسه في. تدخل فيما لا يعنيه. تعرض لما ليس من شأنه (وشر).
حط لفلان: خضع له وأذعن له.
حط له وفيه: خضع له ورأى نفسه أدنى منه وغلب على امره، وقهر وهزم (بوشر).
انحط: نزل وانحدر (ابن جبير ص299).
انحط: نقص وقلَّ نوعا وقيمة (بوشر). وقد ذكر فيه المصدر انحطاط بمعنى نقصان.
انحطاط القوى: خَوَر. فقد القوى (بوشر) انحط: أقصر وكف عن الإعجاب بنفسه (الكالا).
انحط له وإليه: خضع لرأيه (المقري 1: 474) وفي حيان- بسام (3 ص3 ق) لدماثة خلقه وانحطاطه لصاحبه في سائر أمره.
احتط: نقص قدراً. ففي كتاب محمد بن الحارث (ص239): احْتطتَ لَدَيَّ: قلت منزلتك عندي.
حَطَّ: وضع، تركيب، العمل لتركيب بعض المصنوعات وقيمة ذلك (بوشر).
حطَّة: رهان، رهن في الــقمار، وقصة الشريك في رأس مال الشركة، رأس مال في اللعب وفي الشركة (بوشر).
وحطّة: توقف وقفة (بوشر).
وحطة: محطَّة: توقف قصير في مكان ما (بوشر).
وحطَّة: حقارة، ضعة، ذلة، هوان (بوشر).
حِطاط: تخييم العسكر ونزوله في معسكر (روجرز ص179).
حَطِيطَة: الحطيطة: ما يحط الدائن أي ينقصه من دين المدين إذا كان هذا يماطل في دفع دينه فينزل له عن جزء من الدين (فاندنبرج ص114).
والحطيطة في مصر: الدخل من النقود أو من الغلات من الضياع والعقارات. وهذه الضياع والعقارات لا تدفع خراجا ولا ضريبة (صفة مصر 11: 491).
حاطِط: واضع (ألف ليلة برسل 4: 32).
حاطط ابنه في مدرسة: واضع ابنه في مدرسة (بوشر).
حاطط: متفرق في المنازل، في المعسكرات (بوشر) قوَّس حاططاً: صوب، أطلق اطلاقات متفرقة (بوشر).
مَحَطَّ: موضع توضع فيه بعض الأشياء. انظر بوشر في مادة ( Bobeche) أي قرص الشمعدان لتلقي الشمع الذائب.
مَحَطَّ العسكر: معسكر، محل نزول الجند (بوشر).
والجمع مَحاطّ (روتجرز ص165) يعني فيما أرى: مراكز الجنود. والمنازل التي وضع القادة جنودهم، والجند الذين وضعوا أو خصصوا لأن يوضعوا في مركز. ولا يعني آلات الحرب كما يرى الناشر.
ومحط: إيقاع، وزن، ونهاية جملة ذات نغم أو إيقاع (بوشر).
ومحطّ: مقطع البيت في الشعر (بوشر).
مَحَطَّة: منزلة: محل توقف المسافرين (بوشر، برتون 2: 66). ومحطَّ: المكان الذي ينزل به الجيش أو الكتيبة (بوشر) ومحطَّ: موضع، محل، مركز في المدينة الخ (بوشر).
مُسْتَحَط: في مستحطه: في محله في وقته (بوشر).

عر

1 عَرَّتِ الإِبِلُ, aor. ـِ (S, O, K) and عَرُّ, (K,) inf. n. عَرٌّ; (S;) The camels were, or became, mangy, or scabby, or affected with the mange or scab; (S, O, K; *) as also ↓ تَعَرْعَرَت; (O, K; *) and عُرَّت: (K: *) or this last verb signifies they (the camels) had purulent pustules, like the [cutaneous eruption called] قُوَبَآء [q. v.], coming forth dispersedly in their lips (S, O) and their legs, (S,) and discharging a fluid resembling yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady: (S, O:) or the same verb signifies, (IKtt, K, * TA,) and so the first, and ↓ the second, (K, *) said of young, or unweaned, camels, they had purulent pustules in their necks: (IKtt, K, * TA:) and all the three verbs, said of camels, signify they had a disease which caused their fur to fall off, (K, TA,) so that the skin appeared and shone. (TA.) b2: عَرَّ البَدَنَ, said of the mange, or scab, signifies اِعْتَرَضَهُ [app. meaning It attacked the body]. (B, TA.) A2: عَرَّ, aor. ـُ inf. n. عُرَّةٌ, said of a bird, It muted, or dunged. (S, O.) b2: عَرَّ, (S, Mgh, TA,) aor. ـُ (S, TA,) inf. n. عَرٌّ; (O;) and ↓ عرّر, inf. n. تَعْرِيرٌ; (S, O;) He manured land: he dunged it: (Mgh, TA:) he manured it with human ordure. (TA.) b3: And [hence] عَرَّهُ, (Mgh, Msb,) aor. ـُ (Msb,) He defiled, or besmeared, him, or it, (Mgh, Msb,) with عُرَّة, i. e. dung such as is called سِرْقِين, (Mgh,) or with a thing. (Msb.) b4: And عَرَّهُ بِشَرٍّ (assumed tropical:) He sullied, or bespattered, him with evil, by charging him therewith; aspersed him; or charged, or upbraided, him with evil: (S, O, K, TA:) from عَرَّ signifying “ he dunged ” land; or, accord. to A'Obeyd, it may be from عَرٌّ signifying

“ mange,” or “ scab: ” and (assumed tropical:) he wronged him, or treated him unjustly or injuriously; and reviled him; and took his property. (TA.) b5: And [in like manner] هُوَ يَعُرُّ قَوْمَهُ (assumed tropical:) He brings against his people, or party, an abominable, or evil, charge, (يُدْخِلُ عَلَيْهِمْ مَكْرُوهًا,) aspersing them with it. (S, O.) (assumed tropical:) He disgraces, or dishonours, his people, or party. (TA.) b6: And عَرَّهُ, aor. ـُ (assumed tropical:) He applied to him a surname, or nickname, that disgraced him, or dishonoured him: and عُرَّ (assumed tropical:) He received, or became called by, such a surname or nickname. (TA.) b7: And عَرَّهُ, (S, O, K,) aor. ـُ (TA,) inf. n. عَرٌّ, (K,) (assumed tropical:) He did to him an abominable, or evil, thing: (K:) he displeased him; grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (S, O, K.) b8: And عَرَّهُ also signifies It (a thing that he disliked, or hated, and that distressed him,) befell him; syn. عَرَاهُ, meaning دَهَاهُ. (Ksh in xlviii. 25. [In Bd, اغراه; app. a mistranscription for عَرَاهُ.]) b9: Also, (O, Msb, K,) aor. ـُ (O, TA,) inf. n. عَرٌّ; (O, K;) and ↓ اعترّهُ, (Msb, K,) and اعترّ بِهِ; (K;) and عَرَاهُ and اعتراهُ likewise; (Msb, TA; [see art. عرو;]) He addressed, or applied, himself to obtain favour, or bounty, of him, without asking; (Msb, K;) he came to him, and sought his favour, or bounty; or seeking his favour, or bounty: (O, TA:) or he went round about him, seeking to obtain what he had, whether asking him or not asking him. (TA, as implied in an explanation of مُعْتَرٌّ.) b10: And عَرَّهُ He alighted at his abode as a visiter and guest. (IKtt, TA.) A3: See also 3.2 عَرَّّ see the preceding paragraph, former half.3 عارّ, (S, O, K,) aor. ـَ (S,) inf. n. عِرَارٌ (S, O, K) and مُعَارَّةٌ; (K;) and, (S, O, K,) as some say, (S, O,) ↓ عَرَّ, aor. ـِ (S, O, K,) or ـُ (thus in the L,) inf. n. عِرَارٌ, (S, O, K,) with kesr; (K; [in one of my copies of the S عَرَارٌ; but عُرَارق, which would be agreeable with analogy, I do not find;]) He (an ostrich [said of the male only]) cried; uttered a cry or cries: (S, O, K:) like as they say of a female ostrich زَمَرَتْ: (S, O: *) IKtt cites an assertion that it is عَارَ, aor. ـُ (TA.) 4 اعرّت الدَّارُ The house had in it عُرَّة [i. e. dung, or human ordure], (S, * O, K, *) or much thereof; like أَعْذَرَت. (TA.) 6 تعارّ He awoke from his sleep, (S, A, O,) in the night, with a sound, or cry, (S, O,) or speaking, or talking: (A:) he was sleepless, and turned over upon the bed, by night, speaking, or talking, (A, K,) and with a sound, or cry, and, as some say, stretching. (TA.) A'Obeyd says that some derive it [as Z does] from عِرَارٌ, signifying the “ crying ” of a male ostrich; but that he knows not whether it be so or not. (TA.) 8 إِعْتَرَ3َ see 1, near the end of the paragraph.10 اِسْتَعَرَّهُمُ الجَرَبُ The mange, or scab, appeared and spread among them. (S, O, * K.) [See also 8 in art. سعر.] R. Q. 2 تَعَرْعَرَت: see 1, first quarter, in two places.

عَرٌّ The mange, or scab; (S, A, Mgh, O, K;) as also ↓ عُرٌّ (K) and ↓ عُرَّةٌ (IF, Msb, K) and ↓ عَرَّةٌ: (IF, Msb, and so in a copy of the A:) see also عَرَرٌ: or عَرٌّ has this signification; but ↓ عُرٌّ, with damm, signifies purulent pustules in the necks of young, or unweaned, camels: and a certain disease, in consequence of which the fur of the camel falls off, (K, TA,) so that the skin appears and shines; as some say: (TA:) or purulent pustules, like the [cutaneous eruption called] قُوَبَآء

[q. v.], which comes forth in camels, dispersedly, in their lips (S, O) and their legs, (S,) discharging a fluid which resembles yellow water; in consequence of which the healthy camels are cauterized, in order that the diseased may not communicate to them the malady. (S, O.) En-Nábighah says, (addressing En-Noamán Ibn-El-Mundhir, O,) فَحَمَّلْتَنِى ذَنْبَ امْرِئٍ وَتَرَكْتَهُ يُكْوَى غَيْرُهُ وَهْوَ رَاتِعُ ↓ كَذِى العُرِّ [And thou hast charged me with the crime, or offence, of a man other than myself, and left him like that which has the disease called عُرّ, another than which is cauterized while he is pasturing at pleasure]: he who says العَرّ, in relating this verse, errs; for cauterization is not practised as a preservative from the mange, or scab. (IDrd, S, O.) b2: [Hence, app.,] (assumed tropical:) A vice, or fault, or the like. (Har p. 366.) [See also عُرَّة.] b3: And (assumed tropical:) Evil, or mischief. (Har ibid.) One says, لَقِيتُ مِنْهُ شَرًّا وَعَرًّا (assumed tropical:) [I experienced from him, or it, evil and mischief: the two nouns being synonymous: and the latter of them also an inf. n. of عَرَّهُ, q. v.]. (TA: but written without any syll. signs.) [See also an instance of the use of the phrase شَرٌّ وَعَرٌّ voce دَفِينٌ.] b4: See also عَارٌّ.

عُرٌّ: see عَرٌّ, in three places: b2: and see عُرَّةٌ.

عَرَّةٌ: see عَرٌّ.

عُرَّةٌ: see عَرٌّ. b2: Also Madness, or such as is caused by diabolical possession, affecting a man: You say, بِهِ عُرَّةٌ In him is madness, &c. (S, O.) b3: Dung, such as is called بَعَر, and سِرْجِين, (S, O,) or سِرْقِين, (Mgh,) [i. e. dung of horses or other solid-hoofed animals, and of camels, sheep and goats, wild oxen, and the like,] and that of birds; (S, O, K;) as also ↓ عُرٌّ: (O, K:) and human ordure. (O, K.) It is said in a trad., لَعَنَ اللّٰهُ بَائِعَ العُرَّةِ وَمُشْتَرِيَهَا i. e. [God has cursed, or may God curse, the seller of] سرقين [or perhaps the meaning may be human ordure, and the buyer thereof], (Mgh.) b4: Dirt, or filth. (Msb.) b5: (assumed tropical:) Filthiness in the natural dispositions. (O.) b6: (tropical:) A thing that exposes its author to disgrace; a vice, or fault, or the like. (O, Msb, TA.) See also مَعَرَّةٌ. [And see عُرٌّ, voce عَرٌّ. Hence,] عُرَّةُ النِّسَآءِ (tropical:) That which disgraces women; their evil conversation or behaviour, with others. (TA.) b7: As an epithet applied to a man, (S, O, Msb,) (assumed tropical:) Dirty, or filthy; as also ↓ عَارُورٌ and ↓ عَارُورَةٌ: (S, O:) [or] having an intensive signification [as though meaning “ dirt,” or “ filth,” itself]: (Msb:) (assumed tropical:) a man who is the disgrace of the people [to whom he belongs]: (K:) a man sullied, or bespattered, with evil. (IDrd, O.) And one says, فُلَانٌ عُرَّةُ أَهْلِهِ meaning (assumed tropical:) Such a one is the worst of his family. (TA.) b8: Also (assumed tropical:) The act of doing an abominable, or evil, thing, to another. (K.) عَرَرٌ and ↓ عُرُورٌ Manginess, or scabbiness: (K:) or, accord. to some, mange, or scab, itself; like ↓ عَرٌّ. (TA.) عَرَارٌ A certain plant, of sweet odour, (S, O,) intensely yellow and wide in the blossom; (O;) i. q. بَهَارُ البَرِّ [q. v., i. e. buphthalmum, or ox-eye; which is called by both of these names in the present day]: (S, O, K:) accord. to IB, the wild narcissus (النَّرْجِسُ البَرِّىُّ): (TA:) and said by some to be a sort of tree [or plant] to which the complexion of a woman is likened: (Ham p. 548:) n. un. with ة: (S, O, K:) IAar says that the عَرَارَة is like the بَهَار; having wood, [or arborescent, app. meaning that it is the buphthalmum arborescens, the flower of which is intensely yellow, agreeably with what is said of it in the O,] having a sweet odour, and growing only in plain land. (O.) A2: Also, i. e. like سَحَابٌ [in measure], Retaliation of slaughter or of wounding or of mutilation; syn. قَوَدٌ: and anything that is slain in retaliation for another (كُلُّ شَىْءٍ بَآءَ بِشَىْءٍ): (K, TA:) of any such thing one says, هُوَ لَهُ عَرَارٌ [It is one slain in retaliation for it]. (TA.) [This latter meaning is app. taken from the prov.

بَآءَتْ عَرَارِ بِكَحْلٍ, relating to two cows; mentioned in art. بوأ.]

عُرُورٌ: see عَرَرٌ.

عَرِيرٌ A stranger (Az, S, Z, O, K) among a people: (O, K:) occurring, in the accus. case, in a trad., in which some read غَرِيرًا, with the pointed غ; and some say that the right reading is غَرِيًّا, i. e. مُلْصَقًا [here meaning “ an adherent ”]: but Hr and IAth agree with Az [and the S] and Z and the [O and] K. (TA.) عَرْعَرٌ The tree called سَرْو [which is the common, or evergreen, cypress; but the former name is generally applied in the present day to the juniper-tree]; (S, O, K;) a Pers\. word: (K:) it is a kind of great tree, of the trees of the mountains: (O:) some say that it is the [tree called] سَاسَم, and also [said to be] called شِيزَى: others, that it is a great kind of mountain-tree, evergreen, called by the Persians سَرْو: (TA:) AHn says that he had been informed by an Arab of the desert, of the people of the Saráh (السَّرَاة), who are possessors of the عَرْعَر, that it is the أَبْهَل [q. v., a name now applied to the juniper-tree, like عَرْعَر; and particularly to the species thereof called the savin]; and he adds that he knew it in his own country, and afterwards saw it in the province of Kazween, cut for firewood from the mountains thereof, in the borders of Ed-Deylem; whence he knew that his informant was well acquainted with it, for those mountains are places of growth of the ابهل: (O:) he says that it has a fruit like the نَبِق [or fruit of the lote-tree called سِدْر], first green, then becoming white, then becoming black until it is like حُمَم [or charcoal, &c.], and sweet, when it is eaten: (TA:) n. un. with ة. (O, TA.) عَرْعَارٌ: see عَرْعَارٌ, in art. رع.

عَارٌّ A camel having the mange, or scab; as also ↓ أَعَرُّ; (A'Obeyd, S, O;) which latter [in some of the copies of the K written ↓ عَرٌّ] is applied in this sense to a man; and ↓ مَعْرُورٌ to a camel: (K:) or this last signifies having, or affected with, the disease called عُرّ. (S, O, K.) b2: See also مُعْتَرٌّ.

عَارُورٌ and عَارُورَةٌ: see عُرَّةٌ.

أَعَرُّ: see عَارٌّ. b2: One says also, أَنْتَ شَرٌّ مِنْهُ وَأَعَرُّ [meaning (assumed tropical:) Thou art worse than he, and more evil: the two nouns being synonymous, like شَرٌّ and عَرٌّ]. (TA.) مَعَرَّةٌ A place of عَرّ, i. e. mange, or scab: this is the primary signification. (TA.) b2: Hence, المَعَرَّةُ The region of the sky that is beyond the Milky Way (المَجَرَّة) in the direction of the North Pole; so called because of the multitude of the stars therein; (O, * TA;) like as the sky is called الجَرْبَآءُ because of its numerous stars; these being compared to scabs on the body of a man: (TA:) and to this and the مَجَرَّة a man alluded, when, being asked respecting the place where he alighted and abode, he informed the inquirer that he alighted and abode between two tribes, (O, TA,) great and numerous; (O;) saying, نَزَلْتُ بَيْنَ المَعَرَّةِ وَالمَجَرَّةِ [I have alighted between the مَعَرَّة and the مَجَرَّة]: (O, TA:) or, as some say, (O,) المَعَرَّةُ is the name of a certain star, or asterism, [which is] below the مَجَرَّة [or Milky Way, app. meaning when the latter, as viewed from Arabia, is seen stretching across the sky above the North Pole]. (O, K.) b3: [Hence likewise, app.,] مَعَرَّةٌ signifies also (assumed tropical:) A cause of reviling, or of being reviled; syn. مَسَبَّةٌ: (TA:) a crime, or sin; syn. إِثْمٌ; (S, O, Msb, K;) and جِنَايَةٌ; (TS, L, TA; in the copies of the K خِيَانَة; [and thus in the O;] but this is a mistake; TA;) and جُرْمٌ; (TA;) as also ↓ عُرَّةٌ: (K:) or a crime, or sin, [that is noxious] like the mange, or scab: (L, TA:) a foul, or an abominable, thing: (O, TA:) a cause of grief or vexation: (Mgh, Msb:) annoyance, or hurt; or a thing by which one is annoyed or hurt; syn. أَذًى; (Sh, Mgh, K;) or أَذِيَّةٌ: (O:) displeasing, grieving, or vexing, conduct: (Mgh, Msb:) and i. q. شِدَّةٌ [app. as meaning violence, or the like]. (O: there mentioned between the significations of إِثْمٌ and أَذِيَّةٌ.) Also (assumed tropical:) The slaying unexpectedly, (S,) or the fighting, (O, K,) of an army, without the permission of the commander: (S, O, K: [omitted in one of my copies of the S:]) or the alighting of an army among a people, and eating of the produce of their fields without knowledge (Sh, O, TA) of the commander: (O:) or an army's oppressing, or assaulting, those by whom they pass, whether Muslims, or unbelievers with whom terms of peace have been made, and afflicting them in respect of their women under covert and their possessions by conduct not permitted to them. (TA.) b4: And (assumed tropical:) A debt, fine, or mulct, which one is obliged to pay: and a fine for homicide: (K, TA:) thus expl. by Mohammad Ibn-Is-hák Ibn-Yesár: (TA:) or a thing that one dislikes, or hates, relating to fines for homicide; of the measure مَفْعَلَةٌ from عَرٌّ signifying “ mange,” or “ scab. ” (Th, TA.) b5: And (assumed tropical:) The changing of the face in colour by reason of anger: (O, K, TA:) Az says that it is thus mentioned by Abu-l-'Abbás with teshdeed to the ر: but if it be from تَمَعَّرَ وَجْهُهُ, not from العَرُّ, it is without teshdeed. (O, TA.) مَعْرُورٌ: see عَارٌّ. b2: Also, with ة, applied to a palm-tree (نَخْلَةٌ), [and to land (أَرْضٌ),] Dunged with عُرَّة [q. v.]. (TA.) b3: And, without ة, (assumed tropical:) A man sullied, or bespattered, with evil; or aspersed: (S, Msb:) and wronged, or treated unjustly or injuriously; and reviled; and deprived of his property. (TA.) مُعْتَرٌّ One who addresses, or applies, himself to obtain favour, or bounty, without asking; (I'Ab, S, O, * Msb, K;) one who comes to another, and seeks his favour, or bounty; or seeking his favour, or bounty; as also ↓ عَارٌّ: or one who goes round about another, seeking to obtain what the latter has, whether asking him or not asking. (TA.) And A guest visiting. (Msb.) And A poor man. (K, TA.) It occurs in the Kur xxii. 37: accord. to some, having the last of these meanings: accord. to others, the first thereof. (TA.)

حل حَلَّ يَحُلُّ حُلُوْلاً: نَقِيْضُ الارْتِحالِ. والمَحَلُّ: نَقيضُ المُرْتَحَلِ. وحَلَلْتُ رَحْلي وَأَحْلَلْتُ. وا
لحِلَّةُ: قَوْمٌ نُزُوْلٌ. والمَحَلَّةُ: المَكانُ يَنْزِلُونَ فيه. والمَحَلُّ: مَصدَرٌ كالحُلُوْلِ والحَلِّ. وفي المَثَلِ: يا حامِلُ اذْكُرْ حَلاً. ورَوْضَةٌ مِحْلاَلٌ: أكْثَرَ القَوْمُ الحُلُوْلَ بها. والحُلُوْلُ والحِلاَلُ والحُلاّلُ والحُلَّلُ: جَمَاعَةُ الحالِّ. وهو في حِلَّةِ صِدْقٍ ومَحَلَّةِ صِدْقٍ. وحَلَلْتُ العُقْدةَ فَا
نْحَلَّتْ. ومَنْ قَرَأ: " يَحْلُلْ عليه غَضَبي " يقول: يَنْزل. ومَنْ قَرأ: يَحْلِلْ يقول: يَجِب. وحَلَّ الدَّينُ عليه مَحِلاًّ: وَجَبَ. ويَحِلُّ الهَدْيُ يَوْمَ النَّحْرِ بمِنّى. وحَلَّتِ العُقُوْبَةُ تَحِلُّ. والحَلاّلُ والحَلِيْلُ والحِلُّ: الحَلاَلُ بعَيْنِه. والحِلُّ - أيضاً -: ما جَاوَزَ الحَرَمَ. والرَّجُلُ الحَلاّلُ: الذي خَرَجَ من إحْرَامِه أوْ لم يُحْرِمْ، أحَلَّ يُحِلُّ إحْلالاً. والمُحِلُّ: الذي ليس له عَهْدٌ ولا حُرْمَةٌ. وحَلَّلْتُ اليَمِيْنَ تّحْلِيْلاً وَتَحِلَّةً. وضَرَبْتَهُ ضَرْبَاً تحْليلاً: شِبْهُ التَّعْزِيْرِ. وأعْطِه حُلاَنَ يَمِيْنِه: أي ما يُحَلِّلُ يَمِيْنَه. والحِلاَالُ: مَرْكَبٌ من مَراكِبِ النِّسَاء. والحَلَّةُ: مَوْضِعُ حَزْنٍ وصُخُوْرٍ بِبِلادِ بَني ضَبَّةَ. والحَلِيْلُ والحَلِيْلَةُ: الزَّوْجُ والمَرْأةُ والجَميعُ: الحَلائلُ والأحِلاّءُ والأحِلَّةُ. وحَلْحَلْتُ بالإِبل: قُلْتَ لها: حَلْ - بالتَّخْفِيفِ - زَجْرٌ. وحَلْحَلْتُ بالقَوْمِ: أزَلْتُهم عن مواضِعِهم. والحُلاَحِلُ: السَّيِّدُ الشُّجاعُ. والحُلَّةُ: ازارٌ ورِداءٌ. والمُحَلَّلُ: الشَّيْءُ اليَسِيْرُ. والإحْلِيْلُ: مَخْرَجُ البَوْلِ من الذَّكَرِ، واللَّبَنِ من طُبْيِ الفَرَسِ وخِلْفِ النّاقَةِ. والمَحَالُّ: الغَنَمُ الذي يَنْزِلُ اللَّبَنُ في ضَرْعِها من غَيْرِ نِتَاجٍ، الواحِدَةُ مُحِلٌّ. وبَعِيْرٌ أحَلُّ: في عُرْقُوْبَيْه حَلَلٌ: أي ضَعْفٌ. والحِلَّةُ: شَجَرَةٌ شَاكَّةٌ أَصْغَرُ من القَتَاد. والمُحِلاتُ: آلاتُ السَّفَرِ. والمُحِلُّ من النُّوْقِ: التي تُنْزِلُ دِرَّتها من غَيْر فَحْلٍ، أحَلَّت إحْلالاً. والحَلَّةُ: القِطْعَةُ من الحَرَّةِ السَّوْداء. والحُلانُ: الجَدْيُ، وقيل: الحَمَلُ، والجَميعُ: الحَلاَلِيْنُ. وقَتِيْلٌ حُلاّنٌ وحُلاّمٌ أي باطِلٌ دَمُه. والخُلاَّنُ: أنْ لا تَقْدِرَ على ذَبْحِ الشّاةِ وغيرِها فَتَطْعَنَها من حيثُ تُدرِكُها. وقيل: هو البَقِيْرُ الذي يَحِلُّ لَحْمُه بِذَبْحِ أُمِّه. والحَلِيْلُ: مِثْلُ الحَلاَل. والفَرَسُ الذي يُدْخَلُ بين فَرَسَيْنِ في الرِّهان: المُحَلِّلُ. وابْنُ المُحِلِّ: هو ابنُ قُدَامَةَ بنِ الأسْوَدِ في شِعْرِ ابن فَسْوَةَ، وله حَدِيْثٌ. واحْلِيْلاَءُ: اسْمُ مَوْضِعٍ. وحَلَّتِ المَرْأَةُ: خَرَجَتْ من العِدَّةِ.

حل

1 حَلَّ, (S, Mgh, Msb, K,) aor. ـُ inf. n. حَلٌّ, (S, Mgh, Msb,) He untied, or undid, (K, TA,) or opened, (S,) a knot: (S, Mgh, Msb, K:) this is the primary signification. (Er-Rághib, TA.) Hence, يَا عَاقِدُ اذْكُرْ حَلًّا [O tyer of a knot, bear in mind the time of untying: or حَابِلُ O binder, or tyer, of the rope: (see art. حبل:)] (S, TA:) or, as IAar relates it, يا حَامِلُ [O loader]: a prov., applied to the consideration of results; because a man may tie a load too tightly; and when he desires to untie it, may injure himself and his camel. (TA. [See also a similar saying below, in the second paragraph.]) And الشُّفْعَةُ كَحَلِّ العِقَالِ [The right of preemption is like the untying of the cord with which a camel's fore shank and arm are bound together]: meaning that it is accomplished as quickly and easily as the عقال is untied: the explanation that it passes away quickly, like the camel when his عقال is untied, is improbable. (Mgh, Msb. *) And hence the saying [in the Kur xx. 28], وَ احْلُلْ عُقْدَةً مِنْ لِسَانِى (assumed tropical:) [And loose Thou an impediment of, or from, my tongue]. (Er-Rághib, TA.) The pass. is pronounced by some حُلَّ, and by others حِلَّ: thus in the saying of El-Farezdak, فَمَا حِلَّ مِنْ جَهْلٍ حُبَى حُلَمَائِنَا وَ لَا قَابِلُ المَعْرُوفِ فِينَا يُعَنَّفُ

[And the garments of our forbearing men by which they support themselves in sitting by binding them, or making them tight, round the shanks and back are not loosed through ignorance, nor is the accepter of the benefit, among us, reproached]; the kesreh of the first ل [in the original form حُلِلَ] being transferred to the ح: but Akh heard it pronounced in this instance حُلَّ; and some, he says, in this word, and in others like it, as رُدَّ and شُدَّ, only impart to the dammeh somewhat of the sound of kesreh, by the pronunciation termed إِشْمَام. (S.) b2: [He, or it, dissolved, melted, or liquefied, a thing; as also ↓ حلّل, inf. n. تَحْلِيلٌ, often said of a medicine as meaning it acted as a dissolvent.]

حُلَّ, (M, K,) inf. n. as above, (TA,) meaning It was dissolved, melted, or liquefied, is said of anything congealed, frozen, or solid. (M, K.) b3: [(assumed tropical:) He solved a problem, or riddle, &c. b4: (assumed tropical:) He analyzed a thing; as also ↓ حلّل, inf. n. as above.]

b5: حَلَّ اليَمِينَ: see 2. b6: From حَلُّ الأَحْمَالِ عِنْدَ النُّزُولِ [The untying, unbinding, or loosing, of the loads on the occasion of alighting], حَلَّ, inf. n. حُلُولٌ, came to be used alone as meaning نَزَلَ [i. e. He alighted; or descended and stopped or sojourned or abode or lodged or settled; and simply he took up his abode; or he abode, lodged, or settled; in a place]. (Er-Rághib, TA.) You say, حَلَّ بِالْمَكَانِ (S, K) or بِالْبَلَدِ, (Msb,) and حَلَّ المَكَانَ (S, Mgh, * K) or البَلَدَ, (Msb,) aor. ـُ (S, Msb, K) and حَلِّ, (K,) both of which forms of the aor. are mentioned by Ibn-Málik, (TA,) inf. n. حُلُولٌ (S, Mgh, Msb, K) and حَلٌّ (S, K) and حَلَلٌ, which is extr., (K,) and مَحَلٌّ (S, TA) and مَحِلٌّ; (TA;) and بِهِ ↓ احتلّ (S, * K) and ↓ احتلّهُ; (K;) meaning نَزَلَ بِهِ [He alighted, or descended and stopped &c. (as above), in the place or the country or town &c.]. (Msb, K, TA.) And in like manner, حَلَّ بِالقَوْمِ and حَلَّ القَوْمَ (S, ISd, TA) and بِهِمْ ↓ احتلّ and ↓ احتلّهُمْ (ISd, TA) [He alighted, or descended and stopped &c., at, or in, the abode of the people or party]; and حَلَّ إِلَى

القَوْم signifies the same. (TA.) And حُلَّ المَكَانُ The place was alighted in, or taken as an abode; (TA;) was inhabited. (K.) [Hence, in philosophy, حُلُولٌ signifies (assumed tropical:) Temporary or separable, and permanent or inseparable, indwelling or inbeing: and حَلَّ بِهِ or فِيهِ (assumed tropical:) It had, or became in the condition of having, such indwelling or inbeing in it. And حَلَّ بِهِ or فِيهِ is often said of joy and grief and the like, meaning (assumed tropical:) It took up its abode in him. And كَذَا ↓ حَلَّ مَحَلَّ (assumed tropical:) It took, or occupied, the place of such a thing.] b7: And hence, (TA,) حَلَّ الهَدْىُ, (S, Msb, K,) aor. ـِ (S, Msb,) inf. n. حِلَّةٌ and حُلُولٌ, (S, K,) (tropical:) The beasts for sacrifice arrived at the place where it was lawful for them to be sacrificed, (S, K, TA,) or at the place in which they should be sacrificed. (Msb.) b8: حَلَّ said of a punishment has for its aor. ـُ and حَلِّ, and the inf. n. is حُلُولٌ: (Msb:) [but it is said that] حَلَّ العَذَابُ, aor. ـُ means (assumed tropical:) The punishment alighted, or descended: and حَلَّ, aor. ـِ (assumed tropical:) it was, or became, due, or necessitated by the requirements of justice to take effect: it is said in the Kur [xx. 83], فَيَحُلَّ عَلَيْكُمْ غَضَبِى (assumed tropical:) [test my anger alight upon you, or befall you]; or فَيَحِلَّ عليكم (assumed tropical:) [test it become due to you]; accord. to different readings: (S, O:) or when you say, حَلَّ بِهِمْ العَذَابُ, [you mean (assumed tropical:) The punishment alighted upon them, or befell them; and] the aor. is حَلُ3َ only: and when you say, حَلَّ عَلَىَّ, or لَكَ, [you mean (assumed tropical:) It became due to me, or to thee; and] the aor. is حَلَّ: أَنْ يَحُلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ [in the Kur xx. 89,] means (assumed tropical:) that anger should alight upon you, or befall you, from your Lord [accord. to those who read thus instead of يَحِلَّ; but the latter is the common reading]. (TA.) You say also, حَلَّ أَمْرُ اللّٰهِ عَلَيْهِ, aor. ـِ inf. n. حُلُولٌ, meaning (assumed tropical:) [The threatened punishment of God] was, or became, due to him, or necessitated by the requirements of justice to take effect upon him. (K.) And حَلَّ حَقِّى عَلَيْهِ, (Msb, * K,) aor. ـِ (Msb, K,) inf. n. حُلُولٌ, (Msb,) or مَحِلٌّ, (K,) (tropical:) My right, or due, was, or became, a thing the rendering of which was obligatory, or incumbent, on him. (Msb, * K, TA.) And حَلَّ الدَّيْنُ, (S, Msb, K,) aor. ـِ inf. n. حُلُولٌ, (S Msb,) (assumed tropical:) The debt was, or became, or fell, due; (K, * TA;) its appointed term, or period, ended, (Msb, TA,) so that the payment of it became due. (TA.) and حَلَّ عَلَيْهِ الدَّيْنُ (assumed tropical:) The payment of the debt became obligatory on him. (Mgh.) b9: حَلَّ, aor. ـِ inf. n. حِلٌّ (S, Mgh, Msb, K) and حَلَالٌ, (S,) (tropical:) It (a thing, S, Mgh, Msb) was, or became, lawful, allowable, or free; (S, TA;) لَكَ to thee: (S:) contr. of حَرُمَ: (Msb, K:) a metaphorical signification, from حَلُّ العُقْدَةِ [“ the untying of the knot ”]. (TA.) Hence the saying, الزَّوْجُ أَحَقُّ بِرَجْعَتِهَا مَا لَمْ تَحِلَّ لَهَا الصَلَاةُ (assumed tropical:) [The husband is entitled to taking her back to the marriage-state as long as prayer is not lawful to her]. (Mgh.) And the saying, in a trad., لَمَّا رَأَى الشَّمْسَ قَدْ وَقَبَتْ قَالَ هٰذَا حِينُ حِلِّهَا, i. e. [When he saw that the sun had set, he said,] This is the time of its becoming lawful; meaning the prayer of sunset. (TA.) b10: [حَلَّ, aor. ـِ inf. n. حِلٌّ, (assumed tropical:) He was, or became, free from, or quit of, an obligation, or responsibility.] You say, جَعَلَهُ فِى حِلٍّ مِنْ قِبَلِهِ (assumed tropical:) [He made him, or pronounced him, free from, or quit of, obligation, or responsibility, with respect to him.]. (TA.) [And أَنْتَ فِى حِلٍّ مِنْ كَذَا (assumed tropical:) Thou art free from, or quit of, obligation, or responsibility, with respect to such a thing.] and حَلَّ said of the مُحْرِم, (S, Msb,) or حَلَّ مِنْ إِحْرَامِهِ, (K,) inf. n. حَلَالٌ, (S,) or حِلٌّ, (Msb, K,) or both; (TA;) and ↓ احلّ, (S, Msb, K,) and ↓ تحلّل; (Bd and Jel in ii. 192;) (tropical:) He quitted his state of إِحْرَام: (Msb, K:) this, also, is a metaphorical signification, from حَلُّ العُقْدَةِ. (TA.) [Hence,] فَعَلَهُ فِى حِلِّهِ وَ حِرْمِهِ, and وحُرْمِهِ ↓ فى حُلِّهِ, (assumed tropical:) He did it when he was free from إِحْرَام and when he was in the state of احرام. (K.) And شُهُورُ الحِلِّ, (S,) or أَشْهُرُ الحِلِّ: (K:) see حِلٌّ, below, and حَلَّتِ المَرْأَةُ, (S, K,) [aor. ـِ inf. n. حِلٌّ and حُلُولٌ, (TA,) (tropical:) The woman quitted her [period termed] عِدَّة: (S, K:) this, too, is a metaphorical signification, from حَلُّ العُقْدَةِ: (TA:) or حَلَّتْ لِلزَّوَاجِ (assumed tropical:) she became free from any obstacle to marriage, as, for instance, by having accomplished the عِدَّة. (Msb.) [And (assumed tropical:) The woman became free from the marriage tie, by the death of her husband, or by divorce.] You say, أَنْتِ فِى حِلٍّ مِنِّى (assumed tropical:) Thou art divorced from me. (TA.) And حَلَّتِ اليَمِينُ (assumed tropical:) The oath [became discharged; and thus,] proved true. (Msb.) b11: حَلَّ, aor. ـِ inf. n. حَلٌّ, (assumed tropical:) He ran. (TA.) A2: حَلَّ بِهِ: see 4.

A3: حَلَّ, sec. Pers\. حَلِلْتَ, aor. ـَ inf. n. حَلَلٌ, He (a man) had a pain in his hips and [in the CK “ or ”] his knees. (K.) [See also حَلَلٌ, below.]2 حللّٰهُ: see 1, in two places: b2: and see also 4, in four places. b3: حلّل اليَمِينَ, (S, Mgh, Msb, K,) inf. n. تَحُلِيلٌ (Mgh, K) and ↓ تَحِلَّةٌ, (S, * Mgh, K,) and ↓ تَحِلٌّ, which is anomalous, (K,) or ↓ تَحِلَّةٌ is a simple subst., (Msb,) [and] so is ↓ حِلٌّ, (K, TA,) (assumed tropical:) He expiated the oath: (K:) or (assumed tropical:) he freed the oath from obligation by making an exception, or saying إِنْ شَآءَ اللّٰهُ, or by expiation: (Mgh, Msb:) or (assumed tropical:) he did that whereby he became free from violating, or failing of keeping, the oath; [generally meaning he made an exception in the oath, or he expiated it;] as also ↓ حَلَّهَا: (Msb:) and فِى يَمينه ↓ تحلّل (assumed tropical:) he made an exception, or said إِنْ شَآءَ اللّٰهُ, in his oath, (S, Mgh, K,) immediately: (TA:) and مِنْهَا ↓ تحلّل (assumed tropical:) he became quit of it by expiation, (Mgh, TA,) or by a violation of it requiring expiation, or by making an exception, or saying ان شاء اللّٰه, in it. (TA.) One says to him who goes to a great length in threatening, or him who exceeds the due bounds in what he says, أَبَا فُلَانٍ ↓ حِلًّا, meaning (assumed tropical:) Make thou an exception, or say ان شاء اللّٰه, O father of such a one, in thine oath; regarding him as a swearer: and in like manner one says, ↓ يَا حَالِفُ اذْكُرْ حِلًّا (assumed tropical:) [O swearer, bear in mind the making an exception, or saying ان شاء اللّٰه]. (S, * TA. [See a similar saying in the second sentence of this art.]) In the saying لَأَفْعَلَنَّ كَذَا ذٰلِكَ أَنْ أَفْعَلَ كَذَا ↓ إِلَّا حِلَّ, [the particle] الّا is syn. with لٰكِنَّ; and the meaning is said to be, (assumed tropical:) [I will assuredly do such a thing: but] the annulling of the obligation, or the expiation, of [that] my asseveration (قَسَمِى ↓ تَحِلَّةَ, or تَحْلِيلَهُ,) shall be my doing such a thing. (TA.) One says also, القَسَمِ ↓ فَعَلْتُهُ تَحِلَّةَ, meaning (assumed tropical:) I did it only enough to annul the obligation of, or to expiate, the oath; not exceeding therein the ordinary bounds. (S, Msb.) It is said in a trad., لَا يَمُوتُ القَسَمِ ↓ لِلْمُؤْمِنِ ثَلَاثَةُ أَوْلَادٍ فَتَمَسَّهُ النَّارُ إِلَّا تَحِلَّةَ, meaning (assumed tropical:) [Three children of the believer shall not die and the fire of Hell touch him]. save enough to annul the obligation of, or to expiate, the oath that is implied in the saying in the Kur [xix. 72], “There is not any of you that shall not come to it. ” (A' Obeyd, S, TA.) Hence تَحْلِيلٌ came to be applied to anything in which the ordinary bounds were not exceeded. (S, Msb.) One says, ضَرَبْتُهُ تَحْلِيلًا, (S, TA,) or ضَرْبًا تَحْلِيلًا, (K,) meaning (assumed tropical:) I beat him moderately; not exceeding the ordinary bounds. (K, * TA.) And Kaab Ibn-Zuheyr says, speaking of the feet of a she-camel, وَقْعُهُنَّ الأَرْضَ تَحْلِيلُ, meaning Their falling on the ground is without vehemence. (S.) [In like manner, also,] القَسَمِ ↓ تَحِلَّةَ is descriptive, by way of comparison, of littleness; as is اليَمِينِ ↓ تَحِلَّةَ: (Mgh:) or of anything occupying little time: (TA:) and القَسَمِ ↓ إِلَّا تَحِلَّةَ, in the trad. cited above, means (assumed tropical:) [slightly, or] with a slight touch. (Mgh.) A poet says, أَرَى إِبِلِى جَدُودَ فَلَمْ تَذُقْ مُقْسَمِ ↓ بِهَا قَطْرَةً إِلَّا تَحِلَّةَ (assumed tropical:) [I see my camels loathed the water of Jadood, so that they did not taste in it a drop save sparingly]. (S.) b4: حلّل مَا بِهِ مِنَ الدَّآءِ, inf. n. تَحْلِيلٌ, (assumed tropical:) He, or it, removed what was in him, of disease. (Har p. 231.) A2: حللّٰهُ الحُلَّةَ He clad him with the حُلَّة. (TA.) 3 حالّهُ He alighted, or descended and stopped or sojourned or abode or lodged or settled, with him; and simply he took up his abode, lodged, or settled, with him; syn. حَلَّ مَعَهُ. (K.) Yousay, يُحَالُّهُ فِى دَارٍ وَاحِدَةٍ [He takes up his abode, lodges, or settles, with him in one house]. (S.) And, of a woman, تُحَالُّ زَوْجَهَا فِى فِرَاشٍ [She takes her place with her husband in a bed]. (Mgh.) 4. احلّهُ He made him to alight, or descend and stop or sojourn or abide or lodge or settle; and simply he made him to take up his abode, to lodge, or to settle; syn. أَنْزَلَهُ; (S, K;) as also ↓ حللّٰهُ, and بِهِ ↓ حَلَّ: (K:) said also of a place [as though meaning it invited him to alight, &c.]. (ISd, TA.) So in the phrases احلّهُ المَكَانَ and بِالْمَكَانِ, and المَكَانَ ↓ حللّٰهُ, He made him to alight, or descend and stop &c., in the place. (K.) b2: احلّ بِنَفْسِهِ (assumed tropical:) [He caused punishment (العُقُوبَةَ being understood) to alight, or descend, upon himself; or] he did what necessitated, or he deserved, punishment. (S, K.) b3: احلّهُ اللّٰهُ عَلَيْهِ (assumed tropical:) God necessitated it, as suitable to the requirements of justice, to take effect upon him; namely, his threatened punishment (أَمْرَهُ). (K, * TA.) b4: And احلّهُ (tropical:) He (God, Msb and K, and a man, S, Msb) made it lawful, allowable, or free; as also ↓ حللّٰهُ, (S, Mgh, Msb, K, TA,) inf. n. تَحْلِيلٌ and ↓ تَحِلَّةٌ. (S.) Hence, [in the Kur ii. 276,] أَحَلَّ اللّٰهُ البَيْعَ (assumed tropical:) God has made selling to be lawful, or allowable, giving the choice to practise it or abstain from it. (Msb.) And hence also, أَحْلَلْتُ لَهُ الشَّىْءَ (assumed tropical:) I made, or have made, lawful, allowable, or free, to him, the thing. (S.) and أَحْلَلْتُ المَرْأَةَ لِزَوْجِهَا (assumed tropical:) I made, or have made, the woman lawful to her husband. (S.) b5: and أَحْلَلْتُهُ and ↓ حَلَّلْتُهُ (assumed tropical:) I made him, or pronounced him, free from, or quit of, obligation, or responsibility, with respect to what was between me and him. (Ham p. 446.) And ↓ تحللّٰهُ (assumed tropical:) He made him, or pronounced him, free from, or quit of, obligation, or responsibility, with respect to himself. (TA.) b6: أَحِلُّوا اللّٰهَ يَغْفِرْ لَكُمْ, or أَجِلُّوا, with ج, accord. to different readings of a trad.: see 4 in art. جل.

A2: احلّ as an intrans. verb: see 1, near the end of the paragraph. Also (assumed tropical:) He entered upon [any of] the profane months. (S, K.) And (assumed tropical:) He went forth to the حِلّ: (S, K:) or he became in the حِلّ; which means the region without the حَرَم [or sacred territory]: (Msb:) or he became free from, or quit of, an obligation [of any kind] that was upon him. (S, K.) b2: It is said in a trad., أَحِلَّ بِمَنْ أَحَلَّ بِكَ, meaning (assumed tropical:) Whoso quits the state of إِحْرَام, and makes it lawful to attack thee, and fights with thee, do thou so with him, though thou be in the state of احرام: or it means, if a man make lawful to him what is unlawful to him, as thy honour or reputation, and thy property, repel him from thyself in such a way as thou canst. (Sgh, TA.) b3: احلّت (assumed tropical:) She (a ewe or goat) secreted milk in her udder without bringing forth: (S, O:) or (assumed tropical:) she, (a ewe or goat, K, and a camel, TA,) after her milk had become scanty, or had dried up, yielded her milk abundantly in consequence of her having eaten the [herbage termed] رَبِيع: in which case she is said to be ↓ مُحِلٌّ. (K.) And احلّت عَلَى وَلَدِهَا (assumed tropical:) She (a camel) yielded her milk abundantly to her young one. (ISd, TA.) 5 تحلّل It passed away by becoming dissolved, melted, or liquefied. (KL.) [And تحلّل إِلَيْهِ (assumed tropical:) It became reduced by analysis to it: occurring in this sense in the TA, art. قطع, in two places.] b2: (assumed tropical:) It (a disease) went away by degrees. (Har p. 231.) b3: See also 1, near the end of the paragraph. [Hence,] (assumed tropical:) He became ↓ حَلَال, meaning he finished his prayer. (Har p. 348.) b4: تحلّل فِى يَمِينِهِ: and تحلّل مِنْهَا: see 2. b5: تحلّل السَّفَرُ بِالرَّجُلِ (assumed tropical:) [The journey caused the man to fall sick after it; or] the man fell sick after arriving from the journey. (ISd, K.) A2: تحلّلهُ: see 4.7 انحلّت العُقْدَةُ The knot became untied, or undone, (K, TA,) or opened. (S.) b2: [And انحلّ It became dissolved, melted, or liquefied. b3: (assumed tropical:) It (a problem, or riddle, &c.) became solved. b4: (assumed tropical:) It (a thing) became analyzed. b5: (assumed tropical:) He relaxed; or became free from self-restraint.] b6: انحلّت اليَمينُ (assumed tropical:) The oath became freed from obligation [by an exception made in it, or by expiation]. (Msb.) 8 احتلّ: see 1, in four places.10 استحلّهُ (assumed tropical:) He reckoned it, accounted it, esteemed it, or deemed it, lawful, allowable, or free: (S, O:) [and consequently, he profaned, desecrated, or violated, it; i. e., a thing that should be regarded as sacred, or inviolable:] or he took it as, or made it, lawful, allowable, or free: or he asked him to make it so to him. (K.) R. Q. 1 حَلْحَلَهُمْ He removed them, (S, K,) or unsettled them, from their place, (S,) or from their places, and put them in motion. (K.) b2: حَلْحَلْ بِالنَّاقَةِ, (S,) or بِالإِبِلِ, (K,) He said to the she-camel, (S,) or to the camels, (K,) حَلْ, (S, K,) or حَلٍ حَلٍ. (K.) R. Q. 2 تَحَلْحَلَ عَنْ مَكَانِهِ He removed from his place; or quitted it. (S.) And تَحَلْحَلُوا They removed from their places, and became in motion, (K, TA,) and went away. (TA.) حَلْ (S, K) and حَلٍ, the latter used in the case of connexion with a following word, (S,) or حَلٍ حَلٍ, (K,) A cry by which a she-camel is chidden, like as a male camel is by the cry حَوْب: (S:) or a cry by which camels are chidden; (K, * TA;) but only female camels; as also حَلِي. (TA.) حَلٌّ Oil of sesame, or sesamum. (S, K.) حُلٌّ: see 1, near the end of the paragraph.

حِلٌّ an inf. n. of 1 [q. v.], in several senses. (S, K &c.) b2: [Hence,] شُهُورُ الحِلِّ, (S,) or أَشْهُرُ الحِلِّ, (K,) [The profane months; i. e. all the months except those termed الأَشْهُرُ الحُرُمُ: see حَرَامٌ.]

A2: Also a simple subst. from حلّل اليَمِينَ: see 2, in four places.

A3: See also حَلَالٌ, in seven places. b2: [Hence,] الحِلُّ (assumed tropical:) The region that is without the حَرَم [or sacred territory]. (S, Msb, K.) A4: See also حَالٌّ.

A5: Also A butt; an object of aim, at which one shoots or throws. (K.) حّلَّةٌ: see مَحَلٌّ.

A2: A large basket, (K,) or a thing of the form of a large basket, (Sgh, TA,) of reeds, or canes, (Sgh, K, TA,) in which wheat is put: so in the conventional language of the people of Baghdád: (Sgh, TA:) but in that of Egypt, a copper cooking-pot: (TA:) [pl. حِلَلٌ.]

A3: The direction (جِهَة, and قَصْد,) of a thing; as also ↓ حِلَّةٌ: (K:) as when you say حلَّةَ الغَوْرِ in the direction of the Ghowr; syn. قَصْدَهُ. (Sb, TA.) A4: فِيهِ حَلَّةٌ In him is weakness, and languor; as also ↓ حِلَّةٌ. (M.) حُلَّةٌ [A dress consisting of] an إِزَار [i. e. a waist-wrapper] and a رِدَآء [or wrapper for the whole body], (S, M, Mgh, K,) or a بُرْد [which is another kind of wrapper for the whole body], or some other garment: (M, K:) only applied to a dress consisting of two garments (S, M, Nh, Msb, K) of one kind: (Nh, Msb:) or either of the two garments by itself: or a رِدَآء and a shirt, completed by a turban; or a good garment; but not so called when upon a man; for in this case it means two garments, or three: or any good new garment that is worn, thick or coarse, or fine or thin: (TA:) or a lined garment: (K:) but with the Arabs of the desert it means [a dress consisting of] three garments, i. e. a shirt and an إِزَار and a رِدَآء: (TA:) pl. حُلَلٌ (Msb) [and حِلَالٌ, as below]: accord. to A'Obeyd, حُلَلٌ means بُرُود of El-Yemen, (S, TA,) from various places; and a garment of this kind is asserted to be meant in a trad. in which it is said that the best kind of grave-clothing is the حُلَّة: it is also said that حُلَلٌ is applied to the وَشْى and حِبَر and خَزّ and قَزّ and قُوهِىّ and مَرْوِىّ and حَرِير. (TA.) b2: Also (assumed tropical:) A weapon, or weapons: (Sgh, K:) pl. حُلَلٌ and حِلَالٌ. (K.) You say, لَبِسَ حُلَّتَهُ, meaning (assumed tropical:) He wore, or put on, his weapon, or weapons. (Sgh, TA.) b3: Also [like إِزَارٌ] (tropical:) A wife. (TA.) حِلَّةٌ A mode, or manner, of حُلُول [i. e. alighting, taking up one's abode, lodging, or settling]. (K.) b2: See also حَالٌّ, in three places. b3: and see مَحَلٌّ, in two places. b4: Also (tropical:) A collection of بُيُوت [i. e. tents, or houses,] (Msb, K) of men; (K;) as also ↓ مَحَلَّةٌ: (Har p. 333:) or (K) a hundred thereof, (Msb, K,) and more: pl. حِلَالٌ. (Msb.) b5: (assumed tropical:) A sitting-place, or the people thereof; syn. مَجْلِسٌ: [or] (assumed tropical:) a place of assembly: pl. as above. (K.) A2: See also حَلَّةٌ, in two places.

حَلَلٌ A laxness in the legs of a beast: or in the tendons, or sinews, (K,) and weakness in the نَسَا [q. v.], (TA,) with laxness of the hock: or it is peculiar to camels: (K:) and signifies a weakness in the عُرْقُوب [i. e. hock, or hock-tendon,] of a camel; (Fr, S, O;) or in each عرقوب of a camel: (M, TA:) if in the knee, it is termed طَرَقٌ. (Fr, S.) b2: And Paucity of flesh in the posteriors and thighs; or smallness and closeness of the buttocks; or paucity of flesh in the thighs; syn. رَسَحٌ; (K;) in a woman. (TA.) b3: and Pain in the hips, or haunches, and the knees, in a man. (K.) حَلَالٌ (tropical:) Lawful, allowable, or free; contr. of حَرَامٌ; (S, Msb, K;) as also ↓ حِلَالٌ (K) and ↓ حِلٌّ (S, Mgh, Msb, K) and ↓ حَلِيلٌ: (K:) a metaphorical signification, from حَلُّ العُقْدَةِ [“ the untying of the knot ”] : according to some, meaning what is not forbidden; and therefore including what is disapproved and what is not disapproved: accord. to others, that for which one is not punishable. (TA.) [Hence, مَالٌ حَلَالٍ (assumed tropical:) Wealth lawfully acquired. And اِبْنُ حَلَالٍ (assumed tropical:) A legitimate son: and an ingenuous, or honest, person.] And الحُلْوُ الحَلَالُ (tropical:) Language in which is nothing that induces doubt, or suspicion: (K, TA:) and the man in whom is nothing that induces doubt, or suspicion. (TA in art. حلو.) And لَكَ ↓ هُوَ حِلٌّ (tropical:) It is lawful, allowable, or free, to thee. (TA.) And بِلٌّ ↓ هُوَ حِلٌّ, meaning the same; (S;) or وّبِلٌّ ↓ حِلٌّ; (K;) and هِيَ وَبِلٌّ ↓ لِشَارِبٍ حِلٌّ: (TA:) see art. بل. b2: (tropical:) A man who has quitted his state of إِحْرَام; (S, Msb, K;) as also ↓ مُحِلٌّ, (Msb,) and ↓ حِلٌّ, (S, Msb,) and مِنَ الإِحْرَامِ ↓ حِلٌّ; (S, TA;) or this last signifies one who has not become in that state: (TA:) by rule one should say حَالٌّ, which is not used in this sense. (K.) b3: (tropical:) A woman free from any obstacle to marriage, as, for instance, by having accomplished the عِدَّة. (Msb.) b4: See also 5.

حِلَالٌ: see حَلَالٌ.

حَلِيلٌ: see حَلَالٌ. b2: Also A fellow-lodger, or fellow-resident, of another, in one house: fem. with ة. (S.) b3: And hence, (TA,) A husband: (S, Msb, K:) and with ة a wife; (S, Mgh, Msb, K;) as also without ة: (K:) or they are so called because each occupies a place, in relation to the other, which none beside occupies: (Msb:) [but there may be two or more wives to one man:] accord. to some, they are so called because the husband is lawful to the wife, and the wife to the husband: but the word, [or rather each word,] thus applied, is ancient: not a law-term: the pl. is حَلَائِلُ. (TA.) b4: Also A neighbour: (Msb:) fem. with ة. (S.) b5: And A guest. (Msb.) حَلَّالٌ (assumed tropical:) One who solves astronomical problems. (TA.) حَلَّانٌ: see تَحِلَّةٌ. b2: دَمُهُ حُلَّانٌ (assumed tropical:) His blood goes for nothing; or is of no account. (K.) حَلْحَالٌ [The act of chiding a she-camel, or she-camels, by the cry حَلْ: a subst. from حَلْحَلَ; like زَلْزَالٌ from زَلْزَلَ: or] a subst. derived from حَلْ, or حَلٍ. (TA.) حُلَاحِلٌ A grave, staid, or sedate, chief: (S:) or one who is grave, staid, or sedate, in his sittingplace; a chief among his kinsfolk: (TA:) or a courageous chief: or a portly man, characterized by much manly virtue: or grave, staid, or sedate, with a forbearing, or clement, disposition: applied to a man: (K:) never to a woman: (TA:) and ↓ مُحَلْحَلٌ signifies the same: (K:) or the former, a chief with whom men often alight, or abide: (Har p. 69:) pl. حَلاحِلُ. (S.) حَالٌّ [Untying, undoing, or opening, a knot:] act. part. n. of حَلَّ in the phrase حَلَّ العُقْدَةَ. (Msb.) b2: [And hence, (see 1,)] Alighting, or descending and stopping or sojourning or abiding or lodging or settling; or simply taking up one's abode; or abiding, lodging, or settling; in a place; syn. نَازِلٌ; (K, TA;) as also ↓ حِلٌّ; occurring in the Kur xc. 2: (TA:) pl. of the former حُلُولٌ and حُلَّالٌ and حُلَّلٌ, (K,) and quasi-pl. n.

↓ حِلَّةٌ; (TA [in which it is in one place called a pl. (not a quasi-pl. n.) of حَالٌّ];) and the pl. of حِلَّةٌ is حِلَالٌ. (TA.) You say حَىٌّ حُلُولٌ A tribe that is [abiding] in one place. (Ham p. 171.) And ↓ قَوْمٌ حِلَّةٌ A people, or party, alighting, &c., (S, Msb, K,) and comprising a numerous company: and in like manner, ↓ حِىٌّ حِلَّةٌ, (S,) and حَىٌّ حِلَالٌ, (S, TA,) a numerous tribe [alighting, &c.]. (TA.) [See also نَظَرٌ.] b3: Hence, الحَالُّ المُرْتَحِلُ (assumed tropical:) He who completes the reading, or reciting, of the Kur-án, and then immediately recommences it; likened to him who travels much, and does not come to his family: or the warrior who does not return from his warring. (TA.) b4: دَيْنٌ حَالٌ (assumed tropical:) A debt of which the appointed term, or period, is ended; (Msb;) a debt falling due; (TA;) contr. of مُؤَجَّلٌ. (Mgh.) b5: See also مُحَلَّلٌ.

أَحَلُّ Having what is termed حَلَلٌ [q. v.]: fem.

حَلَّآءُ: and pl. حُلٌّ, applied to horses, (K, TA,) and to camels, and to wolves: (TA:) a camel having a weakness in the عُرْقُوب [i. e. hock, or hock-tendon]: (Fr, S:) and having a laxness in his legs: it is discommended in everything, except the wolf. (S.) b2: The fem., applied to a woman, signifies Having little flesh in the posteriors and thighs; or having small and close buttocks; or having little flesh in the thighs. (TA.) إِحْلِيلٌ (S, Msb, K) and ↓ تِحْلِيلٌ (K) The orifice through which the urine passes forth (S, Msb, K) from the penis of a man: (K:) and the orifice through which the milk passes forth from the breast (S, Msb, K) and from the udder. (S, Msb.) تَحِلٌّ: see 2, near the beginning.

تَحِلَّةٌ: see 2, in nine places: and see also 4. b2: Also (assumed tropical:) A thing with which an oath is expiated; (K;) [and so ↓ حُلَّانٌ; as in the saying,] أَعْطِهِ حُلَّانَ يَمِينِهِ (assumed tropical:) Give thou to him that with which he may expiate his oath. (ISd, K.) تِحْلِيلٌ: see إِحْلِيلٌ.

مَحَلٌّ A place where a person or party alights, or descends and stops or sojourns or abides or lodges or settles; a place of alighting, or descending and stopping &c.; or simply where one takes up his abode, abides, lodges, or settles; (S, Msb, TA;) as also ↓ مَحِلٌّ: (Msb:) and ↓ مَحَلَّةٌ (S, Msb, K) and ↓ حِلَّةٌ, (S,) or ↓ حَلَّةٌ, (K,) signify a [particular, or special,] place of alighting, or descending and stopping &c., (S, Msb, K,) of a people or party: (S, Msb:) the pl. of مَحَلٌّ is مَحَالُّ; and the pl. of مَحَلَّةٌ is مَحَلَّاتٌ. (TA.) You say, صِدْقٍ ↓ هُوَ فِى حِلَّةِ, i. e. صِدْقٍ ↓ فى مَحَلَّةِ [He is in a good, or an excellent, place of alighting, &c.]. (S.) b2: [Hence, (assumed tropical:) A place, in a general sense. Thus in the phrase, حَلَّ مَحَلَّ كَذَا: see 1. And in the phrases, used in grammar, مَحَلُّهُ الرَّفْعَ (assumed tropical:) Its place in construction is that of the nominative case; and مَرْفُوعٌ مَحَلًّا (assumed tropical:) Virtually in the nominative case by reason of the place which it occupies in construction; and the like.] b3: [Hence, also,] a term applied by Ks to (assumed tropical:) An adverbial noun of place or time. (T voce ظَرْفٌ.) b4: [Hence, also, (assumed tropical:) A person, considered as one in whom some quality has place.] You say, هُوَ مَحَلٌّ لِأَنْ يُقَالَ فِيهِ إِنَّهُ لَخَيْرٌ وَعَسَى أَنْ يَفْعَلَ خَيْرًا (assumed tropical:) [He is a person fit, or proper, for one's saying of him, Verily he is good, and may-be he will do good]. (A and TA in art. ان.) A2: It is also an inf. n. (S, TA. [See 1.]) مَحِلٌّ: see مَحَلٌّ. b2: Also The lawful place of slaughter of a beast for sacrifice; (S;) accord. to some, to the pilgrim on the general day of sacrifice, and to the performer of the عُمْرَة on the day of his entering Mekkeh; or, as others say, to him who is in the state of إِحْرَام. (TA.) b3: And The term, or period, of falling due of a debt. (S, TA.) A2: It is also an inf. n. (K, TA. [See 1.]) مُحَلٌّ: see مُحَلَّلٌ.

مُحلٌّ [Making one to alight, or descend and stop &c.]. [Hence,] المُحِلَّتَانِ (assumed tropical:) The cooking-pot and the hand-mill: and المُحِلَّاتُ the cooking-pot and the hand-mill and the bucket and the knife and the axe and the instrument for striking light (قَدَّاحَة, S, or زَنْد, K) and the water-skin (S, K) and the bowl: (K:) for he who has with him these things alights, or abides, wheresoever he will; but he who has not must be near to persons from whom he may borrow some one or more thereof. (S.) [Hence, also,] تَلْعَةٌ مُحِلَّةٌ (assumed tropical:) A تلعة [q. v.] comprising one بَيْت [or tent], or two. (O, K.) b2: (assumed tropical:) [Making a debt to fall due.] The Arabs used to say, when they saw the new moon, لَا مَرْحَبًا بِمُحِلِّ الدَّيْنِ وَ مُقَرِّبِ الآجَالِ (assumed tropical:) [No welcome be to that which makes the debt to fall due, and makes near the appointed periods!]. (TA.) b3: See also حَلَالٌ. b4: Also (assumed tropical:) One with whom it is lawful to fight: (S in art. حرم:) or whom it is lawful to slay: (TA:) contr. of مُحْرِمٌ, in the former sense, (S ubi suprà,) or in the latter sense. (TA.) b5: (assumed tropical:) One who has no claim, or covenanted right, to protection, or safeguard, or respect; (S, TA;) contr. of مُحْرِمٌ, in this sense also. (S.) b6: (assumed tropical:) A man who violates that which is sacred: or who does not hold that there is any sacredness pertaining to the sacred month. (K.) b7: See also 4, last sentence but one.

مَحَلَّةٌ: see مَحَلٌّ, in two places: b2: and see also حِلَّةٌ.

مُحَلَّلٌ: see مِحْلَالٌ. Also Any water at which camels have abode, and which they have consequently rendered turbid. (K.) A2: مُحَلَّلٌ لَهُ A man whose remarriage to his wife whom he has trebly divorced has been made lawful to him by her having been married to, and divorced by, another man; (Mgh, * TA;) as also لَهُ ↓ مُحَلٌّ (Mgh) and لُهُ ↓ مَحْلُولٌ (TA) and ↓ حَالٌّ, (ElKarkhee, Mgh,) or this last signifies [properly] one whose wife is lawful to him. (TA.) A3: مٌحًلَّلٌ also signifies A thing little in quantity. (K.) مُحَلِّلٌ (assumed tropical:) A man who marries a woman that has bee trebly divorced, (S, Msb, K, TA,) on the condition of his divorcing her after consummation of the marriage, (TA,) in order that she may become lawful to [be remarried to] the former husband. (S, Msb, K, TA.) b2: In a case of racing, (assumed tropical:) He that intervenes between two contending for a stake or stakes, (S,) or the third horse in a contest for a stake or stakes; (K;) if he outstrip, he takes [the stake or stakes]; and if he be outstripped, he is not fined: (S, K:) the case is this: two men lay two stakes; and then another comes, and starts his horse with the two others, without [laying] a stake; if one of the first two outstrip, he takes the two stakes, and this is lawful because of the third; but if the مُحَلِّل outstrip, he takes the two stakes; and if he be outstripped, there is no fine for him: he must be a horse of which one is sure that he may outstrip; otherwise it is termed قِمَارٌ: and he is also called دَخِيلٌ: (TA:) the مُحَلِّل in racing is so called because he makes lawful the contest for a stake or stakes, which had otherwise been unlawful. (Msb.) مِحْلَالٌ A place, (S,) or a meadow (رَوْضَةٌ), (K,) and a land (أَرْضٌ), (TA,) and a house (دَارٌ), (Mgh and Msb in art. اتى,) in which people alight, or descend and stop, or abide, much, or often; (S, K, TA, and Mgh and Msb ubi suprà;) as also ↓ مُحَلَّلٌ applied to a place: (S, TA:) or chosen as a place of alighting, &c.: or, accord. to ISd, that makes [or invites] people to alight, &c., in it much, or often; because a word of the measure مِفْعَالٌ has only the meaning of an act. part. n.: and, as some say, a meadow and a land are only thus called if abounding with herbage wholesome to the cattle. (TA.) مَحْلُولٌ: see مُحَلَّلٌ.

مُحَلْحَلٌ: see حُلَا حِلٌ.