عرض

Written الخَبَرَ in one place in the TA, and الخبر in a copy of the Msb. In one place in the TA عُرُوضٌ, referring there to الخَبَرُ, which is apparently a mistranscription. اعرض is used in the same sense.

Said to urge someone to shoot at it or cast at it: it has put its side in your power by turning it towards you.

Or اعرض لَكَ, said of an animal of the chase or of anything else, means it has put in your power, or exposed to you, its breadth, or width; or اعرض لَهُ means it (a thing) became within his power, or easy for him; literally, it showed its side to him.

[In the TA I find أَعْرَضَ فِى الشَّىْءِ explained as He had the width of the thing in his power; but فى here seems to be a mistake for لَهُ.]

A poet, addressing a woman, says this, meaning أَمْكِنِى.

and عَرِضَ, in the same sense.

Said of an event, or of a disease and the like — such as disquietude of mind, or a state of distraction of the mind or attention — and also of doubt and the like. [So too is اعترض.]

Said of a disease, as for instance the mange, or scab.

and عَرِضَ له, in the same sense; and so اعترض له.

Also اعترض: he opposed himself to him as strongly as possible. See also 5, second sentence.

One should not say عرّضتُ لَهُ, with teshdeed, in the sense of اِعْتَرَضْتُ.

Literally, an intervening thing intervened; a preventing thing prevented.

Also اعترض, from which come the اِعْتِرَاضَات [or objections] of the lawyers, because they prevent one from laying hold upon the evidence.

Also اعترض. [And: the thing lay, or extended, breadthwise, or across; like اعترض.]

Synonym حَالَ.

and ما عَرِضْتُ. These mean ما تَعَرَّضْتُ: see 5. Or, as some say, I did not become exposed to his reviling, or evil speaking, by reviling him or speaking evil of him. [See also عَرَضَ عِرْضَهُ below.]

In art. نحو. Also عَرَضَ عَرْضَهُ and عُرْضَهُ, that is, نَحَا نَحْوَهُ; and so اعترض عرضه.

In the saying of El-Kumeyt:

— he means [And convey to Yezeed,] if you pass by him, [and to Mundhir; or perhaps, if you go to him; or if you present yourself to him.]

. Or he ran inclining his breast and head; and he ran inclining his head and neck (the K mentions only the maṣdar of the verb in this last sense). This is approved in horses but disapproved in camels. [See also 3, and 5.]

that is, of the أَعْرَاض.

Said of a she-camel. Also عَرِضَتْ, but the former is the more approved; and عَرَضَ لَهَا: a disease, or a fracture, befell her.

Also said of a sheep or goat: it died of disease.

. Said of an animal, or of a man, though the TA says there is no reason for this restriction.

عَرَضَ بِسِلْعَتِهِ means the same as عَارَضَ بِهَا. See 3, in two places. [And under the same, see a similar phrase.]

That is, to العَرُوض.

[And the presenting, or addressing, of a petition and the like, with عَلَى or لِ before the word for the person to whom it is presented or addressed.]

Or مَا يَعْرُضَكَ, with fet-h to the ى and damm to the ر, the verb being of the same class as نَصَرَ. Yaakoob disallows saying مَا يُعَرِّضُكَ لِفُلَانٍ, with teshdeed. [But the latter verb has a meaning closely allied to the one given here for the former, and exactly matching one mentioned before. See 2.]

Also عَرَضَ الجُنْدَ عَرْضَ العَيْنِ, or عَرْضَ عَيْنٍ; in the A and B we find الجَيْشَ instead of الجند.. Or he made them pass before him in review, that he might know who was absent and who present; or he brought them out and examined them, that he might know them.

Also اعترضهُ عَلَى عَيْنِهِ. [See also عَرْضٌ.]

. In the S it is left unexplained, but immediately followed by عَرَضْتُ الجُنْدَ عَرْضَ العَيْنِ. Or: I recited it from memory.

and probably عَرُضَ also. Also عرّضهُ, maṣdar تَعْرِيضٌ. The opposite of سَدَّدَهُ. (S, in art. سد, for the former verb; and L, in the same article, for the latter.)

.

The saying of Aboo-Kebeer El-Hudhalee, cited but not explained by Th:

— ISd thinks it means And I made its (the sword's) breadth become concealed in the thigh of the fattest of them.

Also القِرْبَةَ.

See also 1, near the end, in three places.

The opposite of تَصْرِيحٌ; as when you ask a man, “Have you seen such a one?” and he, having seen him and not wanting to lie, answers, “Such a one is seen.” Or it is the making of a phrase, or the like, to convey an allusion, or an indication not expressly mentioned in it; as when you say, “How foul is niggardliness!”, alluding to such a one's being a niggard.

It differs from كِنَايَةٌ, which is the mentioning of the consequence and the meaning of that of which it is the consequence; as when you say, “Such a one has a long suspensory cord to his sword, and has many ashes of the cooking-pot,” meaning that he is tall of stature and entertains many guests. [But many hold these two words to be identical in meaning.]

Also بِفُلَانٍ. [See also an example under كَلَّآءٌ.]

'Omar explained it by the instance of a man saying to another, “My father is not an adulterer, nor is my mother an adulteress.”

Or, according to the early authorities, عرّض means he used a phrase open to different meanings, or an equivocal phrase, by which the hearer understood a meaning other than the one he intended; or, according to the later authorities, such as Et-Teftezánee, he mentioned a thing by a proper or figurative or metonymic expression, to signify some other thing which he did not mention; as when one says, “I heard the man you hate praying for you, and speaking well of you,” meaning in his praying for the Muslims in general. (El-Munáwee, in explaining the tradition إِنَّ فِى المَعَارِيضِ الخ, for which see below, under مِعْرَاضٌ.)

That is, in the period of her عِدَّة, during which she may not contract a new marriage; as saying to her, “You are beautiful,” or “There is a desire for you,” or “Women are among the things that I need.” تعريض is sometimes made by quoting proverbs, and by bringing enigmas into one's speech.

[When followed by عَلَى it means the making of an indirect objection against a person, or a saying, and the like.]

The maṣdar is as above.

Also the giving of a thing in exchange for, as an equivalent for, or in the place of, another thing.

And the act of bartering, or of selling a commodity for a like commodity. See 3, in two places.

The giving of what is called an عُرَاضَة, and the feeding with it; or the giving of food of it. [See also 1, near the end.] The first phrase is from a tradition about a company of travelling merchants making presents to Mohammad and Aboo-Bekr.

Your عُرَاضَة: the wheat, or corn, you have brought.

.

He vied, competed, or contended for superiority with him; he emulated, rivalled, or imitated him; he did as the other did.

Or بِمِثْلِ صَنِيعِهِ. From this comes المُعَارَضَة, used of trafficking, as will be seen below; as though the breadth of the one's action were like the breadth of the other's.

Also عَرْضٌ; and in the same way تَعْرِيضٌ, the act of bartering, or of selling a commodity for a like commodity.

Also عَرَضَ بِهَا; muḍāriʿ عَرِضَ.

Also بَاعَهُ مُعَارَضَةً.

Said when people demand blood of others and those others do not retaliate for them; and the former then accept the bloodwit.

And in the same way عارضهُ بِالفَخْرِ. See 6.

Or عارضهُ فِى المَسِيرِ, or فى السَّيْرِ.

Also used as a synonym of اعرض عَنْهُ. See 4.

. [See 3 in arts. خزم and زم.]

El-Ba'eeth says:

— cited in the S under رَيِّق, but with رَيْقَ in the place of رَوْقَ, and there ascribed to Lebeed. According to ISk it means: [We praised to her the first part of youth, and then] she took to the side of الصبا [youthful foolishness and amorous dalliance]; or, as another says, she entered with us into it, not openly, but making it appear to us that she was entering with us. جناب الصبا means جَنْبَهُ.

That is, intermediately. Said of Mohammad, in a tradition about the funeral of Aboo-Tálib.

.

Also مُعَارَضَةٍ; or, a child whose father was unknown.

The same as سَفِيحٌ.

. That is, it is not direct in the arrangement of its stars, particularly the three conspicuous stars of the belt, with respect to its course in the sky. [See also 5.]

Said of a camel: he did not face the wind nor turn his back to it.

Said of a she-camel. [See again 5, latter half.]

the second book is introduced by بِكِتَابٍ آخَرَ.

The same as المُدَارَسَةُ, probably in this sense.

See also 8, near the end.

. Literally, he took a side other than the side it was in; or he turned his back upon it.

Literally, he became aside with respect to him.

Explained by the words وَلَدَتْهُمْ عِرَاضًا, [not meaning عَنْ عِرَاضٍ (see 3), as Freytag, differing from Golius, understood it; unless SM is in error, for he says that the last word in this explanation is the plural of عَرِيضٌ.]

اعرض النَّاقَةَ عَلَى الحَوْضِ: see عَرَضَ, latter half.

اعرض العِرْضَانَ: he put the عرضان [plural of عَرِيضٌ, which see] up for sale.

And he castrated the عرضان.

[And apparently He circumcised a boy; or so عرّض: see مُعَرِّضٌ.]

Said of a man, and of a beast of prey, or a noxious reptile, and the like; also عَرَضَ and اعترض. This meaning too occurs often.

He addressed, applied, or directed, himself, or his regard, or attention, or mind, to him, or it, as though he set himself over against the object; synonym تَصَدَّى.

Also مَعْرُوفَهُمْ.

Also المَعْرُوفَ; and so اعترض للمعروف.

Occurring in a tradition.

That is, تصدّى.

The verb is also synonymous with تصدّى here.

مَا عَرَضْتُ and مَا عَرِضْتُ are said to mean the same. [See 1.]

Also يَتَضَرَّعُ.

The presents are what are called عُرَاضَات [plural of عُرَاضَةٌ, which see].

[تعرّض لِكَذَا also means He exposed himself, or became exposed, to such a thing.] See 2, latter portion.

From عُرْضٌ; synonym تَعَوَّجَ. And زَاغَ: his, or its, course, or march, was, or became, indirect, or oblique.

The routes are فِى المَدَارِجِ; المَدَارِجَ is in the accusative case because فى is understood, not because the verb is transitive. [See a verse cited under تَصَدَّفَ and its explanation.]

Dhu-l-Bijádeyn, being guide to the Apostle, said, addressing his she-camel:

Go along routes to the right and left, avoiding the rugged slopes, [and continue your course, or, as explained in the TA, art. سوم, pass along quickly,] as الجوزاء [Orion] passes along in the sky obliquely in the arrangement of its stars [with respect to the other stars: (see 3, towards the end:) this is Abu-l-Kásim; therefore go straight].

تعرّض الفَرَسُ فِى رَسَنِهِ means the same as اعترض, which see.

Said of a camel. So in the K, and in one copy of the S; in another copy of the S, يَتَعَرَّضُ. [See also 3, last quarter.]

Said also of love, as though it turned from the right course — a meaning mentioned above; so it is explained in the S, as occurring in the phrase تعرّض وَصْلُهُ in the Mo'allakah of Lebeed; or, so used, it means a person's attachment to another became altered, so as to cease.

They fought, or combated, each other.

They did each as the other did; they imitated each other; they vied, competed, or contended, each with the other; they emulated, or rivalled, each other. Synonym تَبَارَيَا.

Synonym اِمْتَنَعَ. [See 1 in art. شنف, in two places.]

See also 5, second sentence.

And see from عَرَضَ لَهُ, as meaning “it happened to him,” as far as the end of the sentence explaining اعترض الشَّىْءُ دُونَ الشَّىْءِ.

Or it intervened in any manner, as shown in the part last referred to above; or rather it has both of these meanings. In the former sense it is used in the TA, art. حر, in describing the direction of an asterism, opposed to اِنْتَصَبَ.

In other words, it (a thing) became an obstacle, like a piece of wood lying across, or obliquely, in a channel of running water, or in a road and the like, keeping people from passing along it. It is said also [of a collection of clouds appearing, or extending sideways, or stretching along in the horizon like a mountain; see عَارِضٌ and] of a building, or other thing, such as the trunk of a palm-tree, or a mountain, lying in a road; and since this keeps travellers from passing along the road, the verb is used to mean he, or it, prevented, or hindered. It is quasi-passive of عَرَضَهُ.

Not اِعْتَرَضَ, as the K seems to indicate. Occurring in a tradition.

Forbidden in a tradition about horse-racing. [See also عَارَضَ الجِنَازَةَ.]

Also تعرّض. [See مُعْتَرِضٌ.]

Said of a man.

اعترض عَرْضَهُ and عُرْضَهُ have nearly, if not exactly, the same meaning: see عَرَضَ.

Like تعرّض له; see its synonyms اِنْبَرَى and تَبَرَّى.

See also 5, second sentence.

اعترض لِلْمَعْرُوفِ: see 5.

يَعْتَرِضُ فِى سَيْرِهِ: see 5, near the end.

Quasi-passive of عَرَضَ الجُنْدَ, which means the same as the phrase next following.

اعترض الجُنْدَ and المَتَاعَ وَنَحْوَهُ and اعترضهُ عَلَى عَيْنِهِ: see عَرَضَ, last quarter.

Apparently from what precedes.

Like the phrase قُذِفَتْ بِاللَّحْمِ.

[استعرضهُ, and likewise اعترضهُ, also mean he went to him, or it, or took him, or it, or acted with respect to him, or it, without any direct aim, at random, or indiscriminately; and hence the phrases that follow.]

Also اِعْتَرَضُوهُمْ.

Said of land in which there is herbage. Also يَعْتَرِضُهَا.

[In geography, the latitude of a place.]

The middle, or midst, of a thing; or عَرْضُ الشَّىْءِ means the thing itself. See also عُرْضً, former half, and in three places towards the end.

Likened to the clouds that block the horizon; and so عِرْضٌ. Plural of the former, عُرُوضٌ. عَارِضٌ also means a multitude of locusts, and of bees.

So says Aboo-Nasr Ahmad Ibn-Hátim.

[يَوْمُ العَرْضِ is a name of the day of the last judgment.]

A commodity; or commodities, or goods; the same as مَتَاعٌ, and so عَرَضٌ according to Kz, which is the opposite of عَيْنٌ. The first means anything except silver and gold money, or dirhems and deenárs, which are termed عَيْنٌ; or any worldly goods or commodities except silver and gold money.

But عَرَضٌ, which see below, is wider in meaning: everything termed عَرْضٌ is included in عَرَضٌ, whereas everything termed عَرَضٌ is not عَرْضٌ. The plural of عَرْضٌ is عُرُوضٌ, which A'Obeyd explains as the goods of which none are measured out nor weighed, which are not animals, and which do not consist in عَقَار [immoveable property].

See also عَرْضٌ as meaning the lowest part, or base, of a mountain, and the side of a mountain. [And see شَفَقٌ, last sentence but one.]

The middle, or midst, of a river or rivulet or the like, of the sea, of men or people, and of a story or tradition; and عَرْضٌ means the same, of men or people and the like. Also the main part of men or people, and so does the latter word; and the main part of a story or tradition, and so do عِرَاضٌ and عُرَاضٌ.

Some of the Arabs say رَأَيْتُهُ فِى عَرْضِ النَّاسِ, meaning فِى عُرْضٍ; or meaning I saw him in the midst of the people; or, as also فِى عُرُضِ النَّاسِ, in the middle portions of the people; or, as some say, in the surrounding portions of the people.

Without asking about the one who made it, whether it is of the making of the people of the Scriptures or of the making of the Magians.

See also عُرُضٌ.

Also the side of a valley, and of a بَلَد [a country or the like, or a town or the like]. (In the CK بلد is in the nominative case, which I think a mistake.) Or, as some say, a part, region, quarter, or tract, and the low ground or land, of either of these. Plural أَعْرَاضٌ.

A valley in which there are towns, or villages, and waters; or in which there are palm-trees; or a valley containing many palms and other trees; or any valley in which there are trees. [See also عَرْضٌ explained as applied to a valley.] Plural as above, and عُرْضَانٌ.

Or these, or the أَعْرَاض, are certain towns, or villages, with their territories — certain provinces or districts — between El-Hijáz and El-Yemen. Some say that أَعْرَاضُ المَدِينَةِ is applied to the towns, or villages, that are in the valleys of El-Medeeneh, or to the low lands of its towns and villages, where there are seed-produce and palm-trees, as Sh says. The singular is عِرْضٌ.

And عِرْضٌ, or أَعْرَاضٌ, which is its plural, means the trees called أَرَاك and أَثْل and حَمْض.

And meaning numerous locusts.

The body; the same as جَسَدٌ, or بَدَنٌ; plural أَعْرَاضٌ. So in the description of the people of Paradise, in a tradition.

The skin. (Ibráheem El-Harbee)

Any place of the body that sweats: so in the tradition cited above; or any part of the body such as the arm-pit and the groin and the like.

The odour of the body, and of other things, whether sweet or foul.

And سِقَآءٌ خَبِيثُ العِرْضِ, a stinking water-skin, or milk-skin; from A'Obeyd.

A man's honour, or reputation, which he keeps from being impaired and from blame, both as it concerns himself and as it concerns his حَسَب [grounds of pretension to respect on account of the honourable deeds or qualities of his ancestors and the like]; or whether it concerns himself, or his ancestors, or those whose affairs he is bound to manage.

Or a subject of praise, or of blame, in a man, (Abu-l-'Abbás) whether it be in himself, or in his ancestors, or in those whose affairs he is bound to manage; or those things by the mention of which, with praise or dispraise, a man rises or falls, which may be things belonging to him apart from his ancestors, or his ancestors may be mentioned in such a way that imperfection attaches to him through the blaming of them. On this there is no disagreement among the lexicologists except IKt, whose objection is given below. (Abu-l-'Abbás)

Or grounds of pretension to respect on account of the honourable deeds or qualities of one's ancestors and the like, and eminence, or nobility, in which one glories.

That is, of حَسَب.

That is, of حَسَب and of شَرَف.

Sometimes ancestors are meant by it.

IKt disallows this meaning, holding that عِرْضٌ has no meaning other than a man's نَفْس and his بَدَن; but I Amb says that this is an error, as is shown by the saying of Aboo-Miskeen Ed-Dárimee:

in which عِرْض cannot be synonymous with بَدَن and جِسْم, for if it were, it would involve a contradiction; the meaning being only that many a person meagre in body is noble, or great, in respect of his ancestry, and many a one fat in body is meagre in respect of the grounds of pretension to honour that come from his ancestors' deeds and qualities. It is shown also by Mohammad's using the expression دَمُهُ وَعِرْضُهُ; for if عِرْض were synonymous with نَفْس, it would have been enough to say دمه without عرضه.

Also a natural disposition that is commended.

And a good action.

A thing's befalling, or hitting, unexpectedly. (I follow the reading of the O, which is that of the K as given in the TA and in my manuscript copy of the K, أَنْ يُصِيبَ الشَّىْءُ عَلَى غِرَّةٍ, in preference to that in the CK, أَنْ تُصِيبَ الشَّىْءَ عَلَى غِرَّةٍ.)

You say أَصَابَهُ سَهْمُ عَرَضٍ and سَهْمٌ عَرَضٌ and حَجَرُ عَرَضٍ and حَجَرٌ عَرَضٌ: a random arrow, and a random stone — or an arrow, and a stone, aimed at another — hit him. What hits, or falls upon, a man without anyone's shooting it or casting it is not so termed.

[See an example in a verse of Antarah, cited in the first paragraph of art. زعم, and another in a verse of El-Aashà, cited in the first paragraph of art. علق.]

A thing that is not permanent: so in the conventional language of the Muslim theologians; opposed to جَوْهَرٌ. Hence they applied it figuratively to a thing that has no permanence except in, or by, the substance — in the language of old logicians, an accident; an essential, and an accidental (that is, non-essential), property or quality; what modern logicians call a mode, whether an essential mode or an accidental mode, only the latter being termed by them “an accident” — such as colour, and taste.

Or, in the conventional language of the Muslim theologians (المُتَكَلِّمُون, explained in the TA as the philosophers, from whom, however, they are generally distinguished), a thing that subsists in, or by, another thing; as colours, tastes, smells, sounds, powers, and wills.

Or, in philosophy, a thing that exists in its subject, or substance, and ceases from it without the substance becoming impaired or annihilated; and also such as does not cease from it: the former kind being such as tawniness caused by an altered state of the body, yellowness of complexion, and the motion of a moving thing; the latter kind such as the blackness of pitch, and of the beads called سَبَج, and of the crow.

Hence, an appertenance of any kind.

Hence also, the frail goods of the present world or state, and what a man acquires of them, so called as not being permanent; or worldly goods or commodities of whatever kind, with fet-h to the ر; and any property or wealth, little or much, is so called, or is called عَرَضُ الدُّنْيَا. See also عَرْضٌ, explained as meaning a commodity, or commodities, or goods.

That is, it has no permanence: a tradition related by Sheddád Ibn-Ows.

In another tradition related by the same.

Also العَرْضُ, but the former is the more approved. It is from عَرْضُ الجُنْدِ [see عَرَضَ], as one says قَبَضَ قَبْضًا and قَدْ أَلْقَاهُ فِى القَبَضِ, which seems to show that عَرَضٌ properly means مَعْرُوضٌ, as قَبَضٌ means مَقْبُوضٌ.

Booty; spoil. So in the Kur 9.42; or there it has the meaning that follows.

The same as مَطْلَبٌ, apparently meaning a thing sought, or desired; an object of desire, rather than a place where a thing is sought.

The same as طَمَعٌ, apparently meaning a thing that is eagerly desired, or coveted; and also eager desire, or covetousness. Some so explain it as occurring in the saying قَدْ فَاتَهُ العَرَضُ mentioned above.

The following verse is also cited as an example:

[Whoever hopes for continuance without ending, let not the eager desire of worldly goods be a cause of anxiety to him.]

A gift. See also عُرَاضَةٌ.

That is, عَلَى إِمْكَانِهِ; for على seems to be used here in the sense of فِى, as in some other instances. From أَعْرَضَ لَهُ, meaning “it became within his power,” and the like.

جَعَلَ الشَّىْءَ عَرَضًا لِلشَّىْءِ, or عَرْضًا, according to different copies of the K: see 2, in the latter half of the paragraph, in two places.

نَظَرَ إِلَيْهِ عَنْ عُرُضٍ

And رَأَيْتُهُ فِى عُرُضِ النَّاسِ: see عُرْضٌ.

A purpose; an intention; or an object of desire, or of endeavour, as though it were a butt; the same as هِمَّةٌ.

Hassán — that is, Ibn-Thábit — says:

[And God said, I have prepared an army: they are the Ansár, whose purpose, or the object of whose desire, is conflict with the unbelievers]. In one copy of the S, in the place of يَسَّرْتُ I find أَعْدَدْتُ, which means the same.

A pretext; an excuse.

Or عُرْضَةٌ لِذَاكَ.

And in the same way عُرْضَةٌ is applied to two things, and to more.

Or لِلنِّكَاحِ, for marriage.

And certain of the appertenances and chambers of the house: a word of the dialect of El-'Irák, unknown to the Arabs.

One who does not sit steadily, or firmly, upon the saddle, inclining now this way and now that.

And, apparently for ذُو عِرَضَّى, it also means brisk, lively, or sprightly. [See again عِرَضْنَةٌ.]

Also, apparently for ذَاتُ عِرَضْنَةٍ, a she-camel that goes along obliquely, out of briskness, liveliness, or sprightliness; plural عِرَضْنَاتٌ. (S, O. [See, again, عِرَضَّى.]) But A'Obeyd disallows the application of this adjective to a she-camel.

And a woman who has become broad through her fatness and plumpness.

Or, as in the O, he matched him, and equalled him, by saying the like of what he had said. [See also عَرُوضٌ.]

Also a certain brand; or, according to Yaakoob, a line upon the thigh of a camel, crosswise, or upon the neck, crosswise. (Ibn-Er-Rummánee)

And an iron with which the feet of a camel are marked so that his footprints may be known.

See also عَارِضٌ, in the sentence beginning with “The side of the cheek.”

Also a road in a mountain; or in the side, or lowest part, of a mountain; or, as some say, a part of it lying across, or obliquely, in a narrow place; and a road down a descent, or declivity; or simply a road. Plural عُرُضٌ and أَعَارِيضُ. (Ham ubi suprà.)

From a tradition of Aboo-Hureyreh.

The place that is over against one, or on the opposite side to one, as he goes along.

A camel that eats the thorns when herbage is out of his reach. (In the K, erroneously, a sheep or goat.)

And the same as عَتُودٌ [a yearling goat and the like]. [See also عَرِيضٌ.]

And hence the middle portion, or foot, of a verse (Aboo-Is-hák); for the بَيْت of poetry is built on the pattern of the بَيْت in which the Arabs live, which is made of pieces of cloth; and as the عروض of the latter is its strongest part, so should that of the former be; and accordingly we see that a deficiency in the ضَرْب is more frequent than in the عروض. (Aboo-Is-hák)

It is the last foot of the first half, or hemistich, of a verse, whether perfect or altered. Some make it to be the طَرَائِق of poetry, and its عَمُود, likening it to these parts of the tents. It is feminine, or sometimes masculine. The plural is أَعَارِيضُ, contrary to rule, as though it were the plural of إِعْرِيضٌ; and one may use أَعَارِضُ as its plural.

Also the science of prosody, or versification: the science of the rules by which the sound measures of Arabic verse are known from the broken ones; the standard by which verse is measured, because it is compared with it, or because what is correct in measure is thereby distinguished from what is broken. (The K adds some other reasons, too weak, in my opinion, to deserve mention: I think it more likely that عروض is used by a synecdoche for شِعْرٌ, as being the most essential part of it, and then, with a word left out, for عِلْمُ العَرُوضِ, which is the more common term for the science.)

It is feminine, and has no plural, because it is a generic noun.

A collection of clouds appearing, or presenting itself, or extending sideways, in the horizon; overpeering. Or a collection of clouds seen in a side of the sky, like the one termed جُلْبٌ, except that this is white, whereas that inclines to blackness, and is narrower and more distant. Or a collection of clouds that comes over against one in the sky, unexpectedly. (El-Báhilee)

Or a collection of clouds that appears, or presents itself, or extends sideways, in the sky like a mountain, before it covers the sky, is called سَحَابٌ عَارِضٌ, and also حَبِىٌّ; plural عَوَارِضُ. [See also عَرْضٌ and عِرْضٌ.]

In the phrase عَارِضٌ مُمْطِرُنَا in the Kur 46.23, ممطرنا means مُمْطِرٌ لَنَا; for, being determinate, it cannot be an adjective qualifying عَارِضٌ, which is indeterminate; and the Arabs do the like of this only with nouns derived from verbs, so that you may not say هٰذَا رَجُلٌ غُلَامُنَا.

See also عَرْضٌ, in the sentence beginning with “A mountain,” in two places.

And again, shortly after.

A gift appearing from a person. [See an example under عَائِضٌ.]

Happening; befalling; occurring; an occurrence, such as a fever and the like. A bane, or cause of mischief, that occurs in a thing; and so عَرَضٌ, which see.

In the saying of 'Alee, يَقْدَحُ الشَّكُّ فِى قَلْبِهِ بِأَوَّلِ عَارِضَةٍ مِنْ شُبْهَةٍ, the word عارضة may perhaps be a maṣdar, or a quasi-maṣdar, like عَاقِبَةٌ and عَافِيَةٌ, so that the meaning may be: Doubt makes an impression upon his heart at the first occurrence of dubiousness.

Whatever faces one, of a thing (so in some copies of the K; in other copies this meaning is given to عَارِضَةٌ); or anything facing one.

Intervening; preventing: an intervening, or a preventing, thing; an obstacle; a thing that keeps one from going on, such as a mountain and the like. Its application to a cloud, and some other applications referred to above, may come from this meaning, or from the one just before it, or from the first.

The same as عُرْضٌ in the first of the meanings given to that word above; and so عَارِضَةٌ. (The former according to some copies of the K, the latter according to others, but both according to the TA.)

What appears, of the face, or of the mouth, according to the L, when one laughs. (In some copies of the K, and in the O, this meaning is given to عَارِضَةٌ.)

The side of the cheek of a man; and so عَارِضَةٌ; the two sides of the two cheeks of a man being called the عَارِضَانِ, or the عَارِضَتَانِ, the two sides of the face. Or the side of the face; and so عَرُوضٌ, the two together being called the عَارِضَانِ; or this last means the two sides of the mouth, or the two sides of the beard. Plural عَوَارِضُ.

خَفِيفُ العَارِضَيْنِ means light, or scanty, in the hair of the two sides of the cheeks and of the beard, a word being left out.

But in a certain tradition, in which a happy quality of a man is said to be خِفَّةُ عَارِضَيْهِ, the meaning is said to be his briskness in praising and glorifying God; that is, his never ceasing to move the sides of his cheeks in praising and glorifying God. (IAth, on the authority of El-Khattábee; and O.)

The side of the neck, the two sides of it being called the عَارِضَانِ; plural as above. [See also عُرْضٌ, near the beginning.]

The tooth that is in the side of the mouth (so in some copies of the K; in other copies this meaning is given to عَارِضَةٌ); plural as above. Or the side of the mouth; and so, as some say, عَوَارِضُ, meaning the teeth in the side of the mouth; for you say اِمْرَأَةٌ نَقِيَّةُ العَارِضِ and العَوَارِضِ, a woman clean in the side of the mouth.

Jereer describes a woman as polishing her عَارِضَانِ with a branch of a beshámeh, a tree whose twigs are used for cleaning the teeth; meaning, as Aboo-Nasr says, the teeth that come after the central incisors, these last not being of the عوارض. Or, according to ISk, عَارِضٌ means the canine tooth and the ضِرْس [or bicuspid] next to it; or, as some say, what are between the central incisor and the first ضرس [which is a bicuspid].

Some say that the عوارض are the central incisors, each being in the side of the mouth; others, that they are the teeth next to the sides of the mouth; others, that they are four teeth next to the canine teeth and followed by the أَضْرَاس; Lh says that they are of the اضراس; others, that they are the teeth between the central incisors and the اضراس; and others, that they are eight teeth in each side, four above and four below.

A reviewer of an army, or of a body of soldiers, who makes them pass by him and examines their state.

A want; an object of need; and in the same way عَرُوضٌ, a want, or an object of need, that has occurred to one. Plural of the former, عَوَارِضُ. عَرُوض has the meaning given above in the following saying.

(S, O. In the K, in the place of ركوض, we find رَبُوضٌ, which I think a mistake.)

[In Freytag's Arab. Prov. 1.555 we find رَكُوضٌ فِى كُلِّ عَرُوضٍ, explained as meaning Running swiftly in every region, and said to be applied to one who spreads evil, or mischief, among men.]

عَوَارِضُ, applied to camels, also means that eat the trees called عِضَاه wherever they find them.

The lintel, or piece of wood, which holds the عِضَادَتَانِ [or two side-posts] above, in a door, corresponding to the أُسْكُفَّة [or threshold]; the upper piece of wood in which the door turns. (O, K. In some copies of the latter this meaning is wrongly given to عَارِضٌ.)

The عَارِضَتَانِ of a door are also said to be the same as the عِضَادَتَانِ.

A rafter, or a single one of the عَوَارِض of a roof. (S, O, K; but in some copies of the last, and in the TA, this meaning is wrongly given to عَارِضٌ.)

The عوارض of a house are the pieces of wood of its roof, which are laid across; one of them is called عَارِضَةٌ. And عَارِضٌ [a mistranscription for عَوَارِضُ] also means the سَقَائِف [or pieces of wood which form the roof] of a vehicle of the kind called مَحْمِل.

أَعْرَاضٌ is the plural of عَرْضٌ, and of عُرْضٌ, and of عِرْضٌ, and of عَرَضٌ.

أَعْرَاضُ الشَّجَرِ means the upper parts of the trees [or shrubs].

Also a place for the sale of slaves or beasts.

Occurring in a saying of 'Omar; or, as some relate it, دَانَ مُعْرِضًا.

Or: addressing himself to anyone who came in his way; or turning away from those who said, You shall not buy on credit, or borrow; or avoiding payment; or from any quarter that was easy and practicable for him, without caring and without being perplexed; or he incurred the debt without caring about not paying it, or about what might follow; or he contracted a debt with everyone who presented himself to him.

Sh says that taking معرضا to mean مُمْكِنًا is improbable, because it is in the accusative case as a denotative of state with respect to the agent implied in the verb ادّان; and if you explain it as meaning he took it from the one who enabled him, then معرضا applies to the man he accosts, for he is the ممكن. He suggests also that the meaning may be he bought on credit, or borrowed, largely, adding that معرضا may be from أَعْرَضَ ثَوْبُ المَلْبَسِ, meaning اِتَّسَعَ and عَرُضَ.

أَرْضٌ مُعْرِضَةٌ, or مُعْرَضَةٌ (the former only in the CK), means land in which there is herbage that the camels, or the like, depasture, apparently at random, when passing through it.

[جُمْلَةٌ مُعْتَرِضَةٌ A parenthetic clause.]

Said of a man when everything of his affairs displeases you.

Unless it leaves the heart as quickly as it seized it.