1
عَذَرَهُ , aor.
عَذِرَ , inf. n.
عُذْرٌ (S, O, Msb, K) and
عُذُرٌ (S, O, K) and
عُذْرَى (O, K) and
مَعْذِرَةٌ and
مَعْذُرَةٌ (K) [all of which are also used as simple substs.]; and ↓
اعذرهُ ; (S, O, Msb, K;) He excused him; freed, cleared,
or exempted, him from blame; exculpated him: (Msb:) or he accepted his
excuse: properly,
عَذَرْتُ signifies I cancelled evil conduct. (TA.) [See also
عُذْرٌ below.] You say,
عَذَرْتُهُ
فِيمَا
صَنَعَ (S, O, Msb) I excused, or exculpated, him for what
he did. (Msb.) And in a trad. of El-Mikdád it is said,
اللّٰهُ
إِِلَيْكَ ↓
لَقَدْ
أَعْذَرَ i.e. Verily God hath excused thee, and exempted
thee from the obligation to fight against the unbelievers; for he had become
extremely fat, and unable to fight. (TA.) And you say [also],
عَذَرَهُ
عَنِ
الشَّىْءِ He excused him for, or from, the thing. (MA.)
[And accord. to Golius,عَذَرَهُ
عَلَى
الشَّىْءِ, as well as
فِى
الشَّىْءِ: but he has not mentioned his authority: see an explanation
of
عَذِيرٌ, from which the former phrase was perhaps derived by him.]
And
عَذَرْتُهُ
مِنْ
فُلَانٍ [I excused him, or held him excusable, for his
conduct to such a one]; meaning, I did not blame him, but I blamed such a
one. (S, * TA.) And
مَنْ
يَعْذِرُنِى
مِنْهُ Who will excuse me, or make my excuse, if I requite
him (Msb, TA) for his action, (Msb,) or for his evil action,
(TA,) and will not blame me (Msb, TA) for it? (Msb:) or who
will excuse me with respect to his case, and will not blame me for it? (Msb.)
[And a similar ex. is mentioned in the TA with
فِى in the place of
مِنْ.] ― -b2- [Hence,]
عَذَرَ, (Az, S, IKtt, O, Msb, K,) aor.
عَذِرَ ; (O, TA;) and ↓
اعذر , (S, IKtt, Msb, K,) inf. n.
إِِعْذَارٌ; (TA;) He was vitious, or faulty, and corrupt:
(Msb:) or he was guilty of many crimes, sins, faults, offences, or
acts of disobedience, (S, O, Msb, K,) so as to vender him excusable who
punished him. (TA.) It is said in a trad.,
لَنْ
يَهْلِكَ
النَّاسُ
حَتَّى
يَعْذِرُوا
مِنْ
أَنْفُسِهِمْ, (O, and so in some copies of the S and K,) or ↓
يُعْذِرُوا , (so in other copies of the S and K, ) both of which
readings are the same in meaning, (TA,) i. e. [Men will not perish, or
die,] until they are guilty of many crimes, or sins, &c.; (S,
O, Msb, K;) meaning, (accord. to A 'Obeyd, S, O,) until they deserve
punishment, so as to render excusable him who punishes them. (S, A, O, TA.)
And you say,
مِنْ
نَفْسِهِ ↓
اعذر , meaning He placed himself within the power of another.
(TA.) -A2- And
عَذَرْتُهُ I aided him, or assisted him, against an enemy.
(Msb.) -A3-
عَذَرَ, inf. n.
عَذْرٌ, He cut, or cut off. (TA: but only the inf. n.
of the verb in this sense is there mentioned.) ― -b2- And [hence, probably, as
is implied in a passage in the TA, (see
عُذْرَةٌ,)]
عَذَرَ, aor.
عَذِرَ , (S, O, * Msb, K) inf. n.
عَذْرٌ; (S, Msb;) and ↓
اعذر ; (S, O, Msb, K;) both as expl. by A 'Obeyd; (S;)
(tropical:) He circumcised a boy, (S, O, Msb, K,) and in like manner a
girl; (S, O, Msb;) but when a girl is the object,
خَفَضَ is more common. (S, O.) -A4-
عَذَرَ
الفَرَسَ
بِالعِذَارِ, aor.
عَذِرَ and
عَذُرَ ; and ↓
اعذرهُ ; He fastened, or bound, the horse's
عِذَار [q. v.]: (S, O, K:) and
الفَرَسَ ↓
اعذر he bridled the horse; syn.
أَلْجَمَهُ; (K, TA;) as also
عَذَرَهُ, and ↓
عذّرهُ : (TA:) or ↓
اعذرهُ , (K,) or ↓
عذّرهُ , (thus in the TA,) he put to him [or upon him]
an
عِذَار; (K, TA;) and so
عَذَرَهُ, aor.
عَذِرَ and
عَذُرَ , inf. n.
عَذْرٌ: (Msb:) and ↓
اعذر
اللِّجَامَ he put to the
لجام [i. e. bridle or bit] an
عِذَار. (TA.) ― -b2- And it is said in the Tahdheeb of IKtt that
عَذَرْتُ
الفَرَسَ, inf. n.
عَذْرٌ, signifies I cauterized the horse in the place of the
عِذَار: ― -b3- and also
حملت
على
عذاره [an explanation in which there seems to be a mistranscription
or an omission, or both; perhaps correctly
جَعَلْتُ
عَلَى
الفَرَسِ
عِذَارَهُ I put upon the horse his
عذار; a meaning given above]; and ↓
أَعْذَرْتُهُ is a dial. var. thereof. (TA.) ― -b4-
عُذِرَ said of a camel means He was branded with the mark called
عِذَار. (TA.) ― -b5- [Hence, app., the phrase
عَذَرَهُ
بِاللَّوْمِ (assumed tropical:) He branded him with blame;
like
خَطَمَهُ
باللوم, q.v.] -A5-
عَذَرَهُ, from
العُذْرَةُ, He (God, S) caused him (i. e. a child, TA)
to be affected with the pain, in the fauces, termed
عُذْرَة: and
عُذِرَ He was, or became, affected therewith: (S, K, *
TA:) inf. n.
عَذْرٌ and
عُذْرَةٌ. (IKtt, TA.) 2
عذّر , inf. n.
تَعْذِيرٌ, He was without excuse; (K, * TA;) as also ↓
عاذر , (K, TA,) inf. n.
مُعَاذَرَةٌ: (TA:) he affected to excuse himself, but had no
excuse: he excused himself, but did not adduce an excuse [that was valid].
(TA.) [See also 8.] ― -b2- And He was remiss, wanting, deficient, or
defective, (S, O, Msb, TA,) in an affair, (S, Msb,) setting up an excuse
[for being so]; (O;) fell short, or did less than was incumbent
on him, (S, O, Msb, TA,) in it; (S, Msb;) did not exert himself, or
act vigorously, in it; (Msb, TA;) causing it to be imagined that he
had an excuse when he had none. (Bd in ix. 91.) You say,
قَامَ
فُلَانٌ
قِيَامَ
تَعْذِيرٍ Such a one acted remissly, falling short, or
doing less than was incumbent on him. (TA.) And it is said in a story of the
Children of Israel,
نَهَاهُمْ
أَحْبَارُهُمْ
تَعْذِيرًا Their learned men forbade them remissly: the inf.
n. being here put in the place of the act. part. n. as a denotative of state; as
it is in
جَآءَ
مَشْيًا. (O, TA.) [See also 4.] -A2- Also (tropical:) He made,
or prepared, a feast, (O, K,) such as is termed
إِِعْذَار [q. v.] (O) or
عِذَار: (K:) and he invited to a feast such as is thus termed.
(K. [Accord. to the TA, these are two distinct significations of the verb. See,
again, 4.]) -A3-
عذّر
الفَرَسَ: see 1, latter half, in two places. ― -b2-
عَذِّرْ
عَنِّى
بَعِيرَكَ, (S, O,) and
عَنِّى ↓
أَعْذِرْهُ , (O,) Brand thy camel with a brand different from
that of mine, in order that our camels may be known, one from the other. (S,
O.) ― -b3-
عذّر
الغُلَامُ The hair of the boy's
عِذَار (K, TA) i. e. of his cheek (TA) grew. (K, TA.)
-A4-
عذّر
الدَّارَ (inf. n. as above, TA) He effaced the traces of the
house, or dwelling. (K, TA.) -A5-
عذّرهُ, (S, O, K,) inf. n. as above, (S, O,) He defiled, or
besmeared, it (a thing, K) with
عَذِرَة [or human dung]. (S, O, K.) 3
عَاْذَرَ see 2, first sentence. [And see also the last clause of
the last paragraph of this art.] 4
اعذر
ذ : see 1, in five places from the commencement. ― -b2- Also
He had an excuse; [or he was, or became, excusable;] (S, O,
K;) and so ↓
اعتذر . (S, O, K.) It is said in a prov.,
أَعْذَرَ
مَنْ
أَنْذَرَ [He has an excuse, or is excusable, who warns].
(S. [See also below: and see art.
نذر. It is held by some in the present day that the
ا in
اعذر, in this phrase, has a privative effect, and that the meaning
is, He deprives of excuse who warns: but for this I have not found any
authority.]) And Lebeed says, (S, O, TA,) addressing his two daughters, (O, TA,)
and telling them to wail and weep a year for him after his death, (TA,) “
إِِلَى
الحَوْلِ
ثُمَّ
اسْمُ
السَّلَامِ
عَلَيْكُمَا
↓
وَمَنْ
يَبْكِ
حَوْلًا
كَامِلًا
فَقَدْ
اعْتَذَرْ
” [Until the end of the year: then the name of peace be an you both:
for such as weeps a whole year has become excusable]. (S, O.) You say
also,
أَعْذَرْتُ
عِنْدَ
السُّلْطَانِ I got excuse of the Sultán [or ruling power].
(TA.) ― -b3- And He manifested an excuse: (K, TA:) in which sense,
عُذْرٌ is said to be its inf. n., as well as
إِِعْذَارٌ; but the former is correctly a simple subst. (TA.) And
He pleaded that by which he should be excused. (TA.) [See also 8.] ― -b4-
He did that by which he should be excused. (TA.) ― -b5- He did that in
which he should be excused: hence the saying of Zuheyr, *سَتَمْنَعُكُمْ
أَرْمَاحُنَا
أَوْ
سَنُعْذِرُ [Our spears shall prevent you, or shall defend
you,] or we will do that in which we shall be excused. (S, O: but in
the latter,
وَتَمْنَعُكُمْ.) ― -b6- And He exceeded the usual bounds, (A,
Mgh, O,) or went to the utmost point, (TA,) in excuse, (A, Mgh, O,
TA,) i. e. in being excused. (A.) So in the saying
أَعْذَرَ
مَنْ
أَنْذَرَ [He exceeds the usual bounds in rendering himself excused
who warns]. (A, Mgh, O. [See also above, third sentence.]) And it is said in
a trad.,
لَقَدْ
أَعْذَرَ
ا@للّٰهُ
إِِلَى
مَنْ
بَلَغَ
مِنَ
العُمُرِ
سِتِّينَ
سَنَةً [app. meaning Verily God hath freed himself from the
imputation of injustice to an extraordinary degree, or to the utmost
point, to him who hath attained sixty years of age:] i. e. He hath left him
no plea for excuse [for his sins], since He hath granted him respite for all
this length of time and he hath not excused himself. (TA. [As
اعذر is here followed by
إِِلَى, I do not think that this explanation is meant to show that
the
ا has a privative effect, and that the verb signifies “ he deprived
of excuse. ”]) ― -b7- [Hence,] He exerted himself, acted vigorously, took
extraordinary pains, or exceeded the usual bounds, [so as to
render himself excused,] (S, O, Msb, K, TA,)
فِى
الأَمْرِ in the affair; (S, O, Msb;) as, for instance, in
eating, in relation to which it occurs in a trad., wherein one is enjoined to do
so when eating with others, [app. meaning with guests and with a host,] such
having been the custom of the Prophet; for, when he ate with others, he was the
last in eating. (TA.) [Hence also,]
أَعْذَرْتُ
إِِلَيْكَ I took extraordinary pains, or exceeded the usual
bounds, in exhortation and precept to thee. (TA.) ― -b8- And He was
remiss, wanting, deficient, or defective; he fell short, or did
less than was incumbent on him; feigning (يُرِى
[in the CK, erroneously,
يُرىٰ]) that he was doing the contrary: as though the verb
bore two contrary significations. (K.) [See also 2.] -A2- Also I. q.
أَنْصَفَ: (O, K:) you say,
أَعْذِرْنِى
مِنْ
هٰذَا i. e.
أَنْصِفْنِى
مِنْهُ [Give thou me, or obtain for me, my right, or
due, from this person]: and hence the saying of the Prophet to Aboo-Bekr,
respecting 'Áïsheh,
أَعْذِرْنِى
مِنْهَا
إِِنْ
أَدَّبْتُهَا [Obtain thou for me my right, or due, from her
if I discipline her, or chastise her]: (O:) or this means
undertake thou to excuse me [for my conduct to her &c.]: (TA:) and
the Arabs say,
أَعْذَرَ
فُلَانٌ
مِنْ
نَفْسِهِ [Such a one became bound to render an excuse for his
conduct to himself; (see
عَذِيرٌ;)] meaning such a one was destroyed by himself. (Yoo,
TA.) -A3- As signifying He circumcised: see 1, latter half. It is said in
a trad.,
كُنَّا
إِِعْذَارَ
يَوْمٍ
وَاحِدٍ, meaning We were circumcised in one day. (TA.) ― -b2-
Also (tropical:) He made a feast on the occasion of a circumcision, (AZ,
Msb, K, TA,)
لِلْقَوْمِ for the people, or party: (K:) he
prepared such a feast: from the same verb signifying “ he circumcised. ”
(TA.) [See also 2: and see
إِِعْذَارٌ as a subst.] -A4-
اعذر
الفَرَسَ and
اللِّجَامَ: see 1, latter half, in five places. ― -b2- And
أَعْذِرْ
عَنِّى
بَعِيرَكَ: see 2, near the end. ― -b3-
أَعْذِرْ
عَلَى
نَصِيبِكَ Make a mark upon thy share. (O.) ― -b4-
اعذر
فِى
ظَهْرِهِ He beat him (O, K) with whips (O) so as to make a
mark, or marks, upon his back. (O, K.) And
ضَرَبَهُ
حَتَّى
أَعْذَرَ
مَتْنَهُ He beat him so that he made the beating heavy upon his
back and obtained from him relief from his anger. (TA.) And
ضُرِبَ
فَأُعْذِرَ, (S, O, K,) in the Tahdheed of IKtt
فَأَعْذَرَ, (TA,) He (a man) was beaten so that he was at
the point of death. (S, O, K, TA.) And
أُعْذِرَ
مِنْهُ He had wounds inflicted upon him so that fear was excited
for him in consequence thereof. (O.) And
أَعْذَرَ
بِهِ He, or it, left a scar upon him. (O, * TA.) ― -b5-
And
أَعْذَرْتُ
الدَّارَ and
فِى
الدَّارِ I made a mark, or marks, in, or upon, the
house, or dwelling. (O.) -A5-
اعذر also signifies He (a man, TA) voided his ordure.
(O, K.) ― -b2- And
اعذرت
الدَّارُ The house, or dwelling, had in it much
عَذِرَة [or human ordure]. (S, O.) 5
تعذّر : see 8, in three places. ― -b2- Also He went backwards;
drew back; remained behind; or held back: (K:) or he held back,
or withheld himself, for a cause rendering him excused. (TA voce
تَغَدَّرَ, q. v.) ― -b3- And He fled. (K.) You say,
تعذّروا
عَلَيْهِ They fled from him, and abstained from aiding, or
assisting, him, or held back from him. (O.) ― -b4- And He
resisted, and was difficult: it is said in a trad., [respecting
Mohammad,]
كَانَ
يَتَعَذَّرُ
فِى
مَرَضِهِ He used to resist, and be difficult, in his
malady. (TA.) ― -b5- And
تعذّر
الأَمْرُ (O, K, TA) The affair was not direct in its tendency;
(K, TA;) i. e. (TA) it was, or became, difficult: one says,
تعذّر
عَلَيْهِ
الأَمْرُ The affair was, or became, difficult to him.
(O, Msb, TA.) [And The affair was, or became, impracticable, or
impossible.] -A2-
تعذّر
الرَّسْمُ The
رسم [i. e. trace, or relic, of an abode, or of a
place of sojourning, &c.,] became effaced; (S, O, K;) as also ↓
اعتذر : (S, *, O, * K:) or became altered and effaced: and
المَنَازِلُ ↓
اعتذرت the places of alighting, or abode, had their
traces, or remains, effaced. (TA.) -A3- And
تعذّر (from
العَذِرَةُ, S, O) He, or it, became defiled, or
besmeared, (S, O, K) with
عَذِرَة [or human ordure]. (K.) 8
اعتذر
ذ , (S, O, Msb, &c.,) inf. n.
اِعْتِذَارٌ, (S, O, TA,) and [quasi-inf. ns.] ↓
عِذْرَةٌ and ↓
مَعْذِرَةٌ ; (TA;) and for
اعتذر one says also
اِعَذَّرَ, aor.
يَعَذِّرُ, inf. n.
اِعِذَّارٌ; and it is allowable to say
اِعِذِّرَ, aor.
يَعِذِّرُ; but the former of these two variations is the more
approved; (AHeyth, TA;) [in the former case, the original being changed to
اِعَتْذَرَ, then to
اِعَذْذَرَ, then to
اِعَذَّرَ; and in the latter case, to
اِعْتْذَرَ, then to
اِعِتْذَرَ, then to
اِعِذْذَرَ, then to
اِعِذْرَ, and then to
اِعِذِّرَ;] He excused himself; he adduced, or urged, an
excuse, or a plea, for himself; (Fr, S, * O, * TA;) as also ↓
تعذّر . (S, O, K.) [See
عُذْرٌ.] You say,
اعتذر
إِِلَىَّ [He excused himself to me;] he begged me to accept
his excuse; (Msb;) and AZ says, I have heard two Arabs of the desert, one of
the tribe of Temeem and one of the tribe of Keys, say,
إِِلَى ↓
تَعَذَّرْتُ
الرَّجُلِ in the sense of
اِعْتَذَرْتُ [i. e. I excused myself to the man]. (TA.) And
اعتذر
مِنْ
ذَنْبِهِ (S, * O, * TA) and ↓
تعذّر (TA) [He excused himself, or urged an excuse, for
his crime, sin, or misdeed: or] he asserted himself to be clear of
his crime, sin, or misdeed. (TA.) And
اعتذر
عَنْ
فِعْلِهِ [or
مِنْ
فعله] He showed, or manifested, his excuse for his deed.
(Msb.) [It is said that] the primary meaning of
الاِعْتِذَارُ is The cutting a man off from the object of his
want, and from that to which he clings in his heart. (TA.) [Hence, perhaps,
one says
اعتذر meaning He excused himself for not complying with a claim,
or request.] ― -b2- See also 4, in two places, near the beginning. ― -b3-
Also He did not adduce an excuse. (Fr, TA.) [Thus it has two contr.
significations. See also 2.] -A2- Also He complained, (O, Msb, K,)
مِنْهُ of him, or it. (Msb.) -A3- And
اعتذرت
المِيَاهُ The waters stopped, ceased, or became cut off.
(O, K.) ― -b2- See also 5, last sentence but one, in two places. -A4- And
اعتذر
العِمَامَةَ He made the turban to have two portions [its
two ends] hanging down behind. (O, K.) -A5- And
الاِعْتِذَارُ signifies also The act of devirginating. (S, O,
[See
عُذْرَةٌ.]) 10
استعذر
مِنْ
فُلَانٍ He asked, or desired, to be excused if he should lay
violent hands upon such a one [or requite him for an evil action];
he said,
مَنْ
عَذِيرِى
مِنْ
فُلَانٍ. (A, TA.) It is said in a trad. of the Prophet,
اِسْتَعْذَرَ
أَبَا
بَكْرٍ
مِنْ
عَائِشَةَ i. e. He said to Aboo-Bekr, Undertake thou to excuse me
for my conduct to 'Áïsheh if I discipline her, or chastise her. (O, * TA.) ―
-b2- And one says to him who has neglected the giving information of a thing,
(A, TA,) or to him who reproves thee for a thing before giving thee any command,
or order, or injunction, respecting it, (O, TA,)
وَاللّٰهِ
مَا
اسْتَعْذَرْتَ
إِِلَىَّ
وَلَا
اسْتَنْذَرْتَ
By God, thou didst not offer to me excuse, nor didst thou offer warning.
(A, O, TA.)
عُذْرٌ
ذ (Msb, K) and ↓
عُذُرٌ (Msb) and ↓
عِذْرَةٌ (S, O, K) and ↓
عُذْرَى (S, Msb) and ↓
مَعْذِرَةٌ (S, O, Msb, K) and ↓
مَعْذُرَةٌ and ↓
مَعْذَرَةٌ (K) [all as simple substs., but all except the third
and the last mentioned also as inf. ns.,] An excuse; an apology; a plea
whereby one excuses himself [or another]: accord. to the B,
عُذْرٌ [as a subst. from
اِعْتَذَرَ or from
أَعْذَرَ] is of three kinds; the saying “ I did it not; ” and the
saying “ I did it for such a cause, ” mentioning what might exempt him from
being culpable; and the saying “ I did it, but will not do it again, ” or the
like; which third kind is the same as
تَوْبَةٌ: (TA:) the pl. of
عُذْرٌ is
أَعْذَارٌ; (Msb, K;) and that of ↓
عِذْرَةٌ is
عِذَرٌ; (O;) and that of ↓
معذرة is [مَعَاذِرُ,
and, irregularly,]
مَعَاذِيرُ: (TA:) and ↓
عَذِيرٌ , of which
عُذْرٌ, (Ksh,) or ↓
عُذُرٌ , (Bd,) may be pl., is syn. with [عُذْرٌ
and]
معذرة; (Ksh and Bd in lxxvii. 6;) and ↓
مِعْذَارٌ is [likewise] syn. with
عُذْرٌ. (Bd in lxxv. 15.) It is said in a prov.,
مَكَاذِبُ ↓
المَعَاذِرُ [Excuses are lies]. (TA.) And it was said by
Ibráheem En-Nakha'ee,
يَشُوبُهَا ↓
إِِنَّ
المَعَاذِيرَ
الكَذِبُ [Verily excuses, lying mixes therewith]. (S, O.) ―
-b2-
عُذْرًا
أَوْ
نُذْرًا, in the Kur [lxxvii. 6], or
أَوْ
نُذُرًا, ↓
عُذُرًا , (Bd,) means For excusing or terrifying;
the two ns. being inf. ns.: or for excuses or warnings; the two
ns. being pls., of ↓
عَذِيرٌ in the sense of
معذرة and of
نَذِيرٌ in the sense
إِِنْذَارٌ: or such as excuse and such as warn; the two ns.
being pls. of ↓
عَاذِرٌ and
مُنْذِرٌ: (Ksh, Bd:) or, accord. to Th, both mean the same. (TA.)
[See also
نُذْرٌ.] ― -b3- And the Arabs say,
لَا
نُذْرَاكَ ↓
عُذْرَاكَ i. e.
أَعْذِرْ
وَلَا
تُنْذِرْ [app. meaning Do that for which thou wilt be excused,
by inflicting punishment when it is deserved, and do not merely warn,
and put in fear]. (TA in art.
نذر.) -A2-
عُذْرٌ also signifies Success; or the attainment, or
accomplishment, of one's wants, or of a thing: (IAar, O, K:) and
victory, or success in a contest. (O, K.) One says, with respect to a
war or a battle,
لِمَنَ
العُذْرُ Whose is the success, or victory? (O.) -A3-
See also
عُذْرَةٌ, in five places: and see
عِذَارٌ, last quarter.
عَذِرٌ [an epithet of which I find only the fem., with
ة, mentioned].
دَارٌ
عَذِرَةٌ means A house, or dwelling, of which there are
many traces, or relics. (O.) ― -b2- And
أَرْضٌ
عَذِرَةٌ Land that does not yield herbage freely, and if it give
growth to anything, this soon becomes blighted. (O and TA in art.
عثر.)
عُذُرٌ : see
عُذْرٌ, in three places. -A2- Also pl. of
عِذَارٌ [q. v.]. (S, O, Msb, K.)
عُذْرَةٌ
ذ The virginity, maidenhead, or hymen; syn.
بَكَارَةٌ, (S, Mgh, Msb, K,) or
قِضَّةٌ; so called from
عَذْرٌ signifying the “ act of cutting, ” because a girl's hymen (خَاتَمُ
عُذْرَتِهَا) is rent when she is devirginated; (Lh, Az, TA;)
العُذْرَةُ being that whereby a girl is a virgin: (Lh, TA:)
[and ↓
عُذْرٌ perhaps signifies the same: (see an ex. voce
أَرِيمٌ; and see also the next sentence here following:)] pl.
عُذَرٌ. (Msb.) ― -b2- And Devirgination of a girl [or woman]:
(Lh, K:) [and ↓
عُذْرٌ is used in the same sense:] one says,
فُلَانٌ
أَبُو
عُذْرِهَا (S, A, O, K) and
ابو
عُذْرَتِهَا (TA) (tropical:) [lit. Such a one is the father, i.
e. the author, of her devirgination]; meaning such a one is he who
devirginated her. (S, A, O, K, TA.) And [hence] one says also,
هٰذَا
الكَلَامِ ↓
هُوَ
أَبُو
عَذْرِ (tropical:) [He was the first utterer of this speech].
(A.) And
مَا
هٰذَا
الكَلَامِ ↓
أَنْتَ
بِذِى
عُذْرِ (tropical:) Thou art not the first utterer of this
speech. (S, O, TA. [But see an assertion of Sb cited voce
شِعْرٌ.]) ― -b3- And The [part in the external organs of
generation of a girl or woman termed]
بَظْر [q. v.]; (K;) the place of a girl where the operation
of circumcision is performed: so called from
عَذْرٌ signifying the “ act of cutting. ” (Lh, Az, TA.) [See also
العَاذُورُ.] ― -b4- And The prepuce of a boy: (O, K:) so
accord. to Lh, who does not say whether it be so called before or after it has
been cut off: said by others to be the portion of skin which the circumciser
cuts off. (TA.) ― -b5- And Circumcision; syn.
خِتَانٌ. (K.) One says,
دَنَا
وَقْتُ
عُذْرَةِ
الصَّبِىِّ The time of the circumcision of the boy drew near.
(TK.) ― -b6- And A sign, or mark; syn.
عَلَامَةٌ; (O, K, TA;) as also ↓
عُذْرٌ . (TA.) See also
عِذَارٌ, last quarter. ― -b7- And The hair upon the withers of
a horse: (S, O, K:) and, (K,) accord. to As, (S, O,) a lock, or small
quantity, of hair: (S, O, K:) and the
نَاصِيَة [or forelock of a horse]; (K;) the hair of the
نَاصِيَة of a horse: (A:) or, accord. to some, the mane of a
horse: (TA:) pl.
عُذَرٌ: (S, O, TA:) which is said by some to mean hairs [extending]
from the back of the head to the middle of the neck: (TA:) and, as pl. of
عُذْرَةٌ, a sign, mark, or token, that is tied to the
forelock of a horse that outstrips, [as a preservative] from the
[evil] eye. (Ham p. 795.) ― -b8- And
العُذْرَةُ is the appellation of Five stars at the extremity of
the Milky Way: (S, O, K:) or, as some say, below Sirius, and also called
↓
العَذَارَى , [app. the star e of Canis Major (which is
called by our astronomers “ adara, ” often written “ adard, ”) with four
other neighbouring stars,] which rise [aurorally] in the
midst of the heat: (TA:) and, (O, K, TA,) as some say, (O, TA,)
العُذْرَةُ is a star at the time of the [auroral]
rising of which the heat becomes intense; (O, K, TA;) [app. the star h of
Canis Major (which is called by our astronomers “ aludra ”);] it rises
[aurorally, in Central Arabia, in the latter part of July O. S.,]
after Sirius and before Canopus, and is accompanied with intense heat, without
wind, taking away the breath. (O, TA.) ― -b9- Also (i. e.
العُذْرَةُ) Pain in the fauces, (Mgh, K,) [arising]
from the blood; (Mgh;) as also ↓
العَاذُورُ , (K, accord. to the TA,) or ↓
العَادُورَآءُ ; (thus in some copies of the K, and thus accord.
to the CK;) or pain of the fauces, (S, O, K,) in a part near the
uvula, (S, O,) [arising] from the blood: (S, O, K:) it is said
to be a small swelling, or pustule, that comes forth in the
خَرْم [app. meaning the uvula, as being a projection
from the soft palate,] which is between the fauces and the nose: it is
incident to children, at the time of the [auroral] rising of
العُذْرَة, i. e. the star that rises after Sirius, mentioned
above; and on the occasion thereof, a woman has recourse to a piece of rag,
which she twists tightly, and inserts into the nose so as to pierce that place,
whereupon there issues from it black blood, and sometimes it becomes ulcerated;
and this piercing is called
الدَّغْرُ: then they suspended to the child some such thing as the
[amulet termed]
عُوذَة. (TA. [See 1 in art.
دغر.]) ― -b10- It also signifies The place of the pain above
mentioned, (S, O, K,) which is near the uvula. (S, O.)
عِذْرَةٌ : see
عُذْرٌ, in two places: and see also 8. [Accord. to analogy, it
signifies A mode, or manner, of excusing.]
عَذِرَةٌ Human dung or ordure; (S, * O, * Msb, K, TA;) as
also ↓
عَاذِرٌ (IAar, IDrd, O, L, K, TA) and ↓
عَاذِرَةٌ : (O, K:) pl. of the first [which is the most common]
عَذِرَاتٌ, (Msb,) and of ↓ the second
عُذَرٌ. (IAar, TA.) ― -b2- And hence, (S, O, Msb,) (tropical:) The
court, or yard, (فِنَآء,)
of a house: (S, O, Msb, K, TA:) so called because the human ordure (العَذِرَة)
used to be cast in it: (S, O, Msb:) or, accord. to As, this is the primary
signification; what is before mentioned being so termed because cast in the
فناء; like as it is termed
غَائِط because cast in the
عائط, which means “ a depressed piece of ground; ” (Har p. 403;)
[and] thus says A 'Obeyd: pl. as above: (O, TA:) and
مَعَاذِرُ [pl. of ↓
مَعْذَرٌ which lit. signifies a place of human dung or
ordure] is syn. with
عَذِرَاتٌ as meaning
أَفْنِيَةٌ [pl. of
فِنَآءٌ]. (Ham p. 677, q. v.) It is related of 'Alee that he reproved
some persons, and said,
مَا
لَكُمْ
لَا
تُنَظِّفُونَ
عَذِرَاتِكُمْ (A, * O, TA) i. e. (tropical:) [What aileth you that
ye will not cleanse] the courts, or yards, of your houses?
(TA.) And in a trad. (O, TA) of the Prophet (O) it is said,
اليَهُودُ
أَنْتَنُ
خَلْقِ
ا@للّٰهِ
عَذِرَةً, (A, O, TA,) which may mean (tropical:) [The Jews are the
most stinking of God's creatures] in respect of the court, or
yard, of the house: or in respect of ordure. (TA.) And it is said in
a prov.,
إِِنَّهُ
لَبَرِىْءُ
العَذِرَةِ, a phrase like
بَرِىْءُ
السَّاحَةِ (tropical:) [lit. Verily he is clear in respect of the
court, or yard, of the house; app. meaning, clear of disgrace].
(TA.) ― -b3- Also (assumed tropical:) A place where people sit (K, TA)
in the court, or yard, of the house. (TA.) ― -b4- And (assumed
tropical:) The worst of what come forth from wheat or corn (طَعَام),
(Lh, O, K, TA,) and is thrown away, (Lh, TA,) when it is cleared;
(O;) as also
عَذِبَةٌ. (Lh, TA.)
عُذْرَى : see
عُذْرٌ, in two places.
عَذْرَآءُ A virgin: (S, O, K:) used as an epithet: you say
جَارِيَةٌ
عَذْرَآءُ a virgin girl: (TA:) and
اِمْرَأَةٌ
عَذْرَآءُ, meaning
ذَاتُ
عَذْرَةٍ: (Msb:) accord. to IAar alone, so called
لِضِيقِهَا, from
تَعَذَّرَ
عَلَيْهِ
الأَمْرُ: (TA:) pl.
عَذَارَى and
عَذَارٍ [with the art.
العَذَارِى, and thus written in the S and O and K] (S, O, K, TA) and
عَذْرَاوَاتٌ, (S, O, K,) like
صَحَارَى [&c.]. (S, O.) ― -b2- [Hence,]
العَذْرَآءُ (assumed tropical:) [The sign Virgo;] the sign
السُّنْبُلَةُ: or
الجَوْزَآءُ [which is an evident mistake]. (K.) ― -b3- And
العَذَارَى (assumed tropical:) Certain stars, described above:
see
عُذْرَةٌ, latter half. ― -b4- And
أَصَابِعُ
العَذَارَى (assumed tropical:) A sort of grapes, black and long,
like acorns; likened to the dyed fingers of virgins. (TA.) ― -b5- And
دُرَّةٌ
عَذْرَآءُ (tropical:) A pearl not bored. (A, O, K, *
TA.) ― -b6- And
رَمْلَةٌ
عَذْرَآءُ (tropical:) A sand upon which one has not trodden
(A, O, K, * TA) nor ridden, because of its height. (TA.) ― -b7- And
العَذْرَآءُ (assumed tropical:) A kind of collar by means of which
the hands, or arms, are confined together with the neck: (T, O, TA:)
or such as is put upon the throat of a man and has not been put upon the neck
of any one before: (TA:) or a thing of iron by means of which a man is
tortured in order to make him confess an affair, or the like; (K,
TA;) as, for instance, for the purpose of extorting property &c.: pl.
عَذَارَى. (TA.) [Compare the term “ maiden ” applied to an instrument
for beheading.] ― -b8- Also a name of [El-Medeeneh,] the City of the
Prophet: (K, TA:) because of its not having been abased. (TA.)
عِذَارٌ A certain appertenance of a horse or the like;
(S, O;) i. e. the part, (T, M, Mgh,) or strap, (Msb,) of the
bridle, (T, M, Mgh, Msb,) that lies, (T,) or extends down, (M,
K,) upon the cheek, (M, Mgh, Msb, K,) or two cheeks, (T,) of the
horse (T, M, Mgh, Msb, K) or the like: (T, Mgh, Msb:) the
عَذَارَانِ are the two straps upon the two cheeks of the
horse, on the right and left: (IDrd in his Book on the Saddle and
Bridle:) or, as some say, the
عِذَار is the two straps of the bridle that meet at the
back of the neck: (TA:) [thus it signifies either of the two
cheek-straps, or, accord. to some, the two cheek-straps together, that
compose the headstall:] some say that it is called by the name of its place;
but the converse is the case accord. to others: (TA:) [and
عِذَارُ
الرَّسَنِ signifies the appertance, of the halter, corresponding
to the cheek-strap, or cheek-straps, of the bridle or headstall:
(see a verse of Ibn-Mukbil cited voce
رَسَنٌ:)] pl.
عُذُرٌ, (S, O, Msb, K, [in the CK
عُذْرٌ,]) like as
كُتُبٌ is pl. of
كِتَابٌ. (Msb, TA.) It is said in a trad.,
لَلْفَقْرُ
أَزْيَنُ
لِلْمُؤْمِنِ
مِنْ
عِذَارٍ
حَسَنٍ
عَلَى
خَدِّ
فَرَسٍ [Verily poverty is more ornamental to the believer than a
beautiful cheek-strap, or headstall, upon the cheek of a horse].
(TA.)
فَرَسٌ
قَصِيرُ
العِذَارِ [A horse short in the cheek-strap, or headstall,]
implies commendation, as denoting width of the lip. (TA, voce
عِنَانٌ.) And
عِذَارٌ signifies also The thing that connects the leading-rope
(حَبْلَ
الخِطَامِ) to the head of the he-camel (K, TA) and of the
she-camel. (TA.) And A halter; syn.
رَسَنٌ: (Msb:) and ↓
مُعَذَّرٌ signifies a halter (رَسَن)
having a double
عِذَار (ذُو
عِذَارَيْنِ). (TA.) One says,
فُلَانٌ
شَدِيدُ
العِذَارِ (assumed tropical:) Such a one is strong in respect of
determination. (A, TA.) And
فُلَانٌ
خَلِيعُ
العِذَارِ (assumed tropical:) Such a one is weak in respect of
determination; [or is a person who has thrown off restraint;] like a
horse that has no bridle upon him, and that therefore falls upon his face. (TA.
[See also art.
خلع.]) And
خَلَعَ
عِذَارَهُ (assumed tropical:) [He threw off restraint; or]
he persisted in error: (S, O:) or he departed from obedience, and
persisted in error: (TA:) or he broke off from his family, or
disagreed with them, and wearied them by his wickedness; syn.
تَشَاطَرَ; as also ↓
خلع
مُعَذَّرَهُ : (A:) or the latter means he did not obey a
director in the right course: (As, TA:) or, in the former phrase, (TA,)
عِذَار means (assumed tropical:) shame; (K, TA;)
خَلَعَ
عِذَارَهُ meaning he divested himself of shame; like as a
horse casts off his
عذار, and becomes refractory, overcoming his rider and running away
with him. (TA. [See, again, art.
خلع.]) And
لَوَى
عَنْهُ
عِذَارَهُ (assumed tropical:) He disobeyed him. (A, TA.) ―
-b2- Also (assumed tropical:) The two sides of the beard: (K:) or
either side thereof; (Mgh, TA;) the two sides thereof being called
عِذَارَا
اللِّحْيَةِ, (Mgh,) or
العِذَارَانِ, (TA,) because they are in the place [corresponding to
that] of the
عذار of the horse or the like: (Mgh, * TA:) or the hair, of a
boy, that grows evenly in the place of the
عِذَار: (S:) or the hair, of the beard, that descends upon
the two jaws: (Msb:) or a man's hair that grows in the place of the
عِذَار: (O, TA:) the line of the beard: (TA:) or the hair,
of a man, that is in front of the ear, and between which and the ear is a
whiteness: (Har pp. 208-9:) and the part, of the face, upon which
grows the hair in a lengthened form in front of the lobula of the ear [extending]
to the base of the jaw. (Har p. 495.) ― -b3- And (assumed tropical:) The
cheek; as also ↓
مُعَذَّرٌ : (K:) which latter [properly] signifies the place
of the
عِذَار, (A, TA,) or the place of the
عِذَارَانِ. (S, O.) You say, ↓
فُلَانٌ
طَوِيلُ
المُعَذَّرِ (assumed tropical:) Such a one is long in the
place of the
عِذَار. (A, TA.) ― -b4- And (assumed tropical:) A mark made
[on a camel (see
مَعْذُورٌ)] with a hot iron in the place of the
عِذَار; (S, O, K;) as also ↓
عُذْرَةٌ : (K:) or on the back of the neck, extending to the
temples: so in the Tedhkireh of Aboo-'Alee; but the former explanation is
the better known: El-Ahmar mentions ↓
عُذْرٌ as meaning one kind of the marks made with a hot iron.
(TA.) ― -b5- Also (tropical:) The two sharp sides or edges, (K,)
or [rather] either of these, for both together are called the
عِذَارَانِ, (TA,) of a
نَصْل [i. e. of the iron head of an arrow or of a spear &c.]. (K,
TA.) ― -b6- And (tropical:) Either side of a road, (A,) and of a valley,
(A, TA,) and of a wall. (TA.) ― -b7- And (tropical:) A row of trees,
(TA,) or of palm-trees. (A.) ― -b8- And (tropical:) An elongated tract of
sand. (A.) The dual as used in a verse of Dhu-r-Rummeh means (assumed tropical:)
Two elongated tracts (حَبْلَانِ
[in the CK
جَبَلانِ]) of sand: (S, O, K, TA:) or the two sides
thereof: (TA:) or two roads (طَرِيقَانِ).
(S, O, K, TA.) ― -b9- And (tropical:) A rugged tract of ground, (O, K,
TA,) and [a tract] of sand, (TA,) lying across in a wide plain:
(O, K, TA:) pl.
عُذُرٌ. (TA.) -A2- See also
إِِعْذَارٌ. -A3- It also signifies Resistance, or refusal;
from
التَعَذُّر. (TA.)
عَذِيرٌ : see
عُذْرٌ, in two places. ― -b2- Also i. q. ↓
عَاذِرٌ [act. part. n. of 1, Excusing; an excuser; &c.].
(K.) You say,
مَنْ
عَذِيرِى
مِنْ
فُلَانٍ Who will excuse me, or make my excuse, or be
my excuser, if I requite such a one (Msb, TA) for his action, (Msb,)
or for his evil action, (TA,) and will not blame me (Msb, TA)
for it? or who will excuse me with respect to the case of such a one, and
not blame me for it? (Msb: [see
عَذَرْتُهُ
مِنْ
فُلَانٍ: and see also 10:]) or who will aid me, or assist
me, against such a one, or to defend myself from him? (Msb;) who
will be my aider, or assistant, against such a one? (TA:) for
عَذِيرٌ is also said to signify an aider, or assister,
against an enemy. (Msb, K, TA.) The Prophet said thus with respect to 'Abd-Allah
Ibn-Ubeí, demanding of the people that they should excuse him for laying violent
hands upon him. (TA.) [It is a phrase by which one asks for permission to
retaliate, or punish, &c.] And one says also,
عَذِيرَكَ
مِنْ
فُلَانٍ, meaning Bring him who will excuse thee [for what
thou hast done, or doest, or wilt do, to such a one]; (S, O,
TA;) i. e. bring him who will blame him and will not blame thee. (S, O.)
And
عَذيرَكَ
إِِيَّاىَ
مِنْهُ Bring thine excuse of me [for what I have done,
&c., to him]. (TA.) A poet (Dhu-l-Isba' El-'Adwánee, O, TA) says, “
عَذِيرَ
الحَىِّ
مِنْ
عَدْوَا
نَ
كَانُوا
حَيَّةَ
الأَرْضِ
بَغَى
بَعْضٌ
عَلَى
بَعْضٍ
فَلَمْ
يَرْعُوْا
عَلَى
بَعْضِ
فَقَدْ
أَضْحَوْا
أَحَادِيثَ
بِرَفْعِ
القَوْلِ
وَالخَفْضِ
” (S, * O, * L, TA) [Bring an excuse for the tribe, for what they have done
to 'Adwán, i. e., one to another; for the tribe of 'Adwán were rent by
intestine wars, in which Dhu-l-Isba' took a prominent part; (see the Essai sur
l' Histoire des Arabes by Caussin de Perceval, vol. ii. p. 262;) therefore we
may render the phrase, bring an excuse for the tribe, 'Adwán, regarding
مِنْ as redundant in this instance, like as it is in
فَا@جْتَنِبُوا
ا@لرِّجْسَ
مِنَ
ا@لْأَوْثَانِ,
in the Kur xxii. 31; and then proceed thus: they were the serpent of the
earth (meaning cunning, guileful, malignant, or mischievous, and
strong, not neglecting to take blood-revenge, as expl. in art.
حى in the TA): but some acted wrongfully against some, and were
not regardful of the rights of some: so they became subjects of talk
uttered by the raising of speech and the lowering thereof]: he means,
bring an excuse for what some of them have done to some by mutual hatred and
slaughter, some of them being not regardful of some; after their having been the
serpent of the earth, which every one fears. (L, TA.) ― -b3- Also A state,
or condition, (حال,)
which one desires, or seeks after, for which, or on account of
which, he is to be excused (يُعْذَرُ
عَلَيْهَا): (S, O, K, TA:) [and in one of my copies of the S is
added,
إِِذَا
فَعَلَهَا, as though by
حال were here meant an action:] pl.
عُذُرٌ, sometimes, in poetry, contracted into
عُذْرٌ. (S, O.) El-'Ajjáj said, (S, O, TA,) in reply to his wife,
who, seeing him repairing the saddle of his she-camel for a journey which he had
determined to make, asked him, “ What is this that thou repairest ? ” (TA,) “
جَارِىَ
لَا
تَسْتَنْكِرِى
عَذِيرِى
سَعْيِى
وَإِِشْفَاقِى
عَلَى
بَعِيرِى
” (S, O,) or, as some relate it,
سَيْرِى
واشفاقى, (O,) [i. e. O girl, inquire not as disapproving it
respecting my desired state for which I shall be excusable (or rather my
excusable purpose), my work (or my journeying), and my
benevolent care for my camel;] meaning
يَا
جَارِيَةُ, [and suppressing
يا] and apocopating [جارية].
(S, O. [In the TA,
البَعِيرِ is put for
بَعِيرِى.]) -A2- See also
عَاذِرٌ: -A3- and
إِِعْذَارٌ.
عَذِيرَةٌ [A disposition to excuse]. One says,
مَا
عِنْدَهُمْ
عَذِيرَةٌ, meaning [They have not a disposition to excuse; or]
they do not excuse. (O.) [See also
غَفِيرَةٌ.] -A2- See also
عَاذِرٌ: -A3- and
إِِعْذَارٌ. ― -b2- Also I. q.
عَدِيرَةٌ [app. as syn. with
رَغِيدَةٌ]. (O, TA.)
عَذَوَّرٌ (tropical:) Evil in disposition; (S, O, K, TA, and Ham
p. 417;) as though needing to excuse himself for his evildoing; (Ham ibid.;)
vehement in commanding and forbidding, (Ham p. 469,) and in spirit.
(K.) [Clamorous. (Freytag, from the Deewán of Jereer.)] ― -b2- Applied to
an ass, Wide in the
جَوْف [i. e. belly, or chest], (S, O, K,) and
فَحَّاش [app. meaning very lewd]. (K.) ― -b3- And, applied to
dominion, (مُلْك,
O, TA, in the copies of the K erroneously written
مَلِك, TA, [in which and in the O exs. are cited showing the former
to be right,]) Wide, or ample: (O:) or strong, (K, TA,)
and wide, or ample. (TA.) ― -b4- [Also, accord. to Golius, from the
Destoor el Loghah, An agile animal. ― -b5- And Freytag adds, from the
Deewán of Jereer,
عَذَوَّرَةٌ as signifying Brisk (“ alacris ”).]
عَاذِرٌ : see
عَذِيرٌ; and
عُذْرٌ, latter half. ― -b2-
عَاذِرَةٌ, [fem. of
عَاذِرٌ,] as an epithet applied to a woman: see the fem. of
مَعْذُورٌ. -A2- Also A scar, or mark of a wound; (S, O,
K;) and so ↓
عَذِيرَةٌ , (O, and thus in copies of the S,) or ↓
عَذِيرٌ . (TA, and so in a copy of the S.) One says,
تَرَكَ
بِهِ
عَاذِرًا He, or it, left upon him a scar, or mark of
a wound. (TA.) And the same is said of rain, meaning, It left upon him,
or it, a mark. (TA.) -A3- See also
عَذِرَةٌ, in two places. -A4- And
العَاذِرُ signifies The vein whence flows the blood of what is
termed
الاِسْتِحَاضَة: [see 10 in art.
حيض:] (S, * O, * Msb, K: *) a dial. var. of
العَاذِلُ, or an instance of mispronunciation: (S, O:) or it may be
so called because it serves as an excuse for the woman. (TA.)
عَاذِرَةٌ , as a subst.: see
عَذِرَةٌ.
عَاذُورٌ A brand, or mark made with a hot iron, like a line:
pl.
عَوَاذِيرُ. (S, O.) -A2- And
لَقِيتُ
مِنْهُ
عَاذُورًا is a saying mentioned by As, as meaning I experienced,
from him, or it, evil:
عَاذُورٌ being a dial. var. of
عَاثُورٌ, or an instance of mispronunciation. (S, O.) -A3-
العَاذُورُ also signifies What is cut off from the place of
circumcision of a girl [which place is termed her
عُذْرَة]. (O, TA.) -A4- See also
عُذْرَةٌ, last quarter.
عَاذُورَآءُ : see
عُذْرَةٌ, last quarter.
إِِعْذَارٌ , (AZ, S, A, O, Msb, K,) originally an inf. n., (S, O, Msb,)
and ↓
عَذِيرَةٌ (S, A, O, K) and ↓
عَذِيرٌ (A, K) and ↓
عِذَارٌ , (K,) A repast, or food, prepared on the
occasion of a circumcision; (AZ, S, A, O, Msb, K;) or on some joyful
occasion: (Msb:) and the last of these words likewise signifies a repast,
or food, prepared on the occasion [of the completion] of a
building: and also a repast, or food, which one prepares, and to
which he invites his brethren, on the occasion of the acquisition of something
new: (O, K:) and accord. to the K, all the other words mentioned above also
have, app., the former, or perhaps the latter, of these two meanings, as well as
the meaning first mentioned above, which is the most common. (TA.)
مَعْذَرٌ ; pl.
مَعَاذِرُ: see
عَذِرَةٌ, second sentence.
مُعْذِرٌ : see
مُعْتَذِرٌ, in two places.
مَعْذِرَةٌ and
مَعْذُرَةٌ and
مَعْذَرَةٌ; and the pl.
مَعَاذِرُ: see
عُذْرٌ, in five places: and for the first, see also 8.
مُعَذَّرٌ [properly signifying The place of the
عِذَار or of the
عِذَارَانِ]: see
عِذَارٌ, in four places.
مُعَذِّرٌ and
مُعِذِّرٌ and
مُعُذِّرٌ: see
مُعْتَذِرٌ, in six places.
مِعْذَارٌ sing. of
مَعَاذِيرُ, (O, K,) which signifies [Excuses, or apologies;]
pleas, allegations, or arguments: (K, TA: see
عُذْرٌ, in two places:) ― -b2- and also, (K, TA,) in the dial. of
El-Yemen, (TA,) Veils, curtains, or coverings. (O, K, TA.) The
saying in the Kur [lxxv. 14 and 15],
بَلِ
الْإِِنْسَانُ
عَلَى
نَفْسِهِ
بَصِيرَةٌ
وَلَوْ
أَلْقَى
مَعَاذِيرَهُ is expl. as meaning [Nay, the man shall be
witness against himself, though he throw] his veils or coverings
[over his offences]: (TA:) or (accord. to Mujá- hid, S, O), [though he offer
his excuses; or] though he dispute respecting it (S, O, TA) with
every plea by which he may excuse himself. (TA.)
مَعْذُورٌ Excused; freed, cleared, or exempted,
from blame; exculpated. (Msb.) ― -b2- And [hence, perhaps,]
مَعْذُورَةٌ applied to a woman signifies
مُسْتَحَاضَةٌ [q. v. in art.
حيض]: and sometimes one says ↓
عَاذِرَةٌ ; as meaning having an excuse: (Msb:) the latter
is said to be used in the sense of
مُسْتَحَاضَةٌ; but it requires consideration; (O, TA;) as though it
were of the measure
فَاعِلَةٌ in the sense of
مَفْعُولَةٌ, [i. e. in the sense of
مَعْذُورَةٌ as meaning excused,] from
إِِقَامَةُ
العُذْرِ. (TA.) ― -b3- [Golius assigns to
مَعْذُورٌ the meaning of “ Voti impos; ” as on the authority
of the KL; in which, however, I do not find it.] -A2- Also (tropical:)
Circumcised. (S, A, O, Msb.) -A3- And A camel branded with the mark
called
عِذَار. (TA.) -A4- And [A child] affected with the pain, of the
fauces, termed
عُذْرَة. (S, O, K.)
مُعَاذِرٌ : see its pl. in the last clause of the following paragraph.
مُعْتَذِرٌ One excusing himself, whether he have, or have not,
an excuse: (TA:) the person to whom this epithet is applied may be a speaker
of truth, and he may be not a speaker of truth: (Msb, TA:) and so ↓
مُعَذِّرٌ , which, as applied to a speaker of truth, signifies
having an excuse, like
مُعْتَذِرٌ, (S, O, K,) [of which it is a variation,] for the
ت is changed into
ذ, and this is incorporated [into the radical
ذ], and its vowel is transferred to the
ع, like as is the case in
يَخَصِّمُونَ; (S, O;) and ↓
مُعِذِّرٌ is also allowable, (S, O, TA,) and also ↓
مُعُذِّرٌ ; (S, O;) but [it is said that] ↓
مُعَذِّرٌ applied to him who does not speak truth, (S, O, K,)
being [originally] of the measure
مُفَعِّلٌ, [not a variation of
مُعْتَذِرٌ,] (S, O,) means falling short, or doing less
than is incumbent on him, (S, O, K,) excusing himself (S, O)
without having any [real or valid] excuse. (S, O, K.)
In the Kur ix. 91, I'Ab read ↓
المُعْذِرُونَ [instead of the more usual reading ↓
المُعَذِّرُونَ ], (S, O, K,) and so did Yaakoob El-Hadramee, (Az,
TA,) from
أَعْذَرَ; the former asserting that it was so revealed; app.
considering ↓
مُعَذِّرٌ , with teshdeed, to apply to one not speaking truth,
(S, O, K,) meaning pretending to excuse himself, without having any real
excuse; (S, O;) and ↓
مُعْذِرٌ to mean having an excuse: (S, O, K:)
Ibn-Abee-Leylà and Tá-oos read ↓
المُعَاذِرُونَ , as meaning those striving, or
labouring, in seeking excuse. (O.) Credit:
Lane
Lexicon