عَذَرَهُ, aor. ـِ {يَعْذِرُ}, inf. n. عُذْرٌ (Ṣ, O, Mṣb, Ḳ) and عُذُرٌ (Ṣ, O, Ḳ) and عُذْرَى (O, Ḳ) and مَعْذِرَةٌ and مَعْذُرَةٌ (Ḳ) [all of which are also used as simple substs.]; andاعذرهُ↓; (Ṣ, O, Mṣb, Ḳ;) He excused him; freed, cleared, or exempted, him from blame; exculpated him: (Mṣb:) or he accepted his excuse: properly, عَذَرْتُ signifies I cancelled evil conduct. (TA.) [See also عُذْرٌ below.] You say, عَذَرْتُهُ فِيمَا صَنَعَ (Ṣ, O, Mṣb) I excused, or exculpated, him for what he did. (Mṣb.) And in a trad. of El-Mikdád it is said,لَقَدْ أَعْذَرَ↓ ٱللّٰهُ إِلَيْكَ 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. (Ṣ,* TA.) And مَنْ يَعْذِرُنِى مِنْهُ Who will excuse me, or make my excuse, if I requite him (Mṣb, TA) for his action, (Mṣb,) or for his evil action, (TA,) and will not blame me (Mṣb, TA) for it? (Mṣb:) or who will excuse me with respect to his case, and will not blame me for it? (Mṣb.) [And a similar ex. is mentioned in the TA with فِى in the place of مِنْ.]

[Hence,] عَذَرَ, (Az, Ṣ, IḲṭṭ, O, Mṣb, Ḳ,) aor. ـِ {يَعْذِرُ}; (O, TA;) andاعذر↓, (Ṣ, IḲṭṭ, Mṣb, Ḳ,) inf. n. إِعْذَارٌ; (TA;) He was vitious, or faulty, and corrupt: (Mṣb:) or he was guilty of many crimes, sins, faults, offences, or acts of disobedience, (Ṣ, O, Mṣb, Ḳ,) 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 Ṣ and Ḳ,) orيُعْذِرُوا↓, (so in other copies of the Ṣ and Ḳ,) 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.; (Ṣ, O, Mṣb, Ḳ;) meaning, (accord. to AʼObeyd, Ṣ, O,) until they deserve punishment, so as to render excusable him who punishes them. (Ṣ, A, O, TA.) And you say,اعذر↓ مِنْ نَفْسِهِ, meaning He placed himself within the power of another. (TA.)

And عَذَرْتُهُ I aided him, or assisted him, against an enemy. (Mṣb.)

عَذَرَ, inf. n. عَذْرٌ, He cut, or cut off. (TA: but only the inf. n. of the verb in this sense is there mentioned.)

And [hence, probably, as is implied in a passage in the TA, (see عُذْرَةٌ,)] عَذَرَ, aor. ـِ {يَعْذِرُ}; (Ṣ, O,* Mṣb, Ḳ) inf. n. عَذْرٌ; (Ṣ, Mṣb;) andاعذر↓; (Ṣ, O, Mṣb, Ḳ;) both as expl. by AʼObeyd; (Ṣ;) ‡ He circumcised a boy, (Ṣ, O, Mṣb, Ḳ,) and in like manner a girl; (Ṣ, O, Mṣb;) but when a girl is the object, خَفَضَ is more common. (Ṣ, O.)

عَذَرَ الفَرَسَ بِالعِذَارِ, aor. ـِ {يَعْذِرُ} and ـُ {يَعْذُرُ}; andاعذرهُ↓; He fastened, or bound, the horse's عِذَار [q. v.]: (Ṣ, O, Ḳ:) andاعذر↓ الفَرَسَ he bridled the horse; syn. أَلْجَمَهُ; (Ḳ, TA;) as also عَذَرَهُ, andعذّرهُ↓: (TA:) orاعذرهُ↓, (Ḳ,) orعذّرهُ↓, (thus in the TA,) he put to him [or upon him] an عِذَار; (Ḳ, TA;) and so عَذَرَهُ, aor. ـِ {يَعْذِرُ} and ـُ {يَعْذُرُ}, inf. n. عَذْرٌ: (Mṣb:) andاعذر↓ اللِّجَامَ he put to the لجام [i. e. bridle or bit] an عِذَار. (TA.)

And it is said in the Tahdheeb of IḲṭṭ that عَذَرْتُ الفَرَسَ, inf. n. عَذْرٌ, signifies I cauterized the horse in the place of the عِذَار:

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]; andأَعْذَرْتُهُ↓ is a dial. var. thereof. (TA.)

عُذِرَ said of a camel means He was branded with the mark called عِذَار. (TA.)

[Hence, app., the phrase عَذَرَهُ بِاللَّوْمِ † He branded him with blame; like خَطَمَهُ باللوم, q.v.]

عَذَرَهُ, from العُذْرَةُ, He (God, Ṣ) 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: (Ṣ, Ḳ,* TA:) inf. n. عَذْرٌ and عُذْرَةٌ. (IḲṭṭ, TA.)

عذّر, inf. n. تَعْذِيرٌ, He was without excuse; (Ḳ,* TA;) as alsoعاذر↓, (Ḳ, 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.]

And He was remiss, wanting, deficient, or defective, (Ṣ, O, Mṣb, TA,) in an affair, (Ṣ, Mṣb,) setting up an excuse [for being so]; (O;) fell short, or did less than was incumbent on him, (Ṣ, O, Mṣb, TA,) in it; (Ṣ, Mṣb;) did not exert himself, or act vigorously, in it; (Mṣb, TA;) causing it to be imagined that he had an excuse when he had none. (Bḍ 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.]

Also ‡ He made, or prepared, a feast, (O, Ḳ,) such as is termed إِعْذَار [q. v.] (O) or عِذَار: (Ḳ:) and he invited to a feast such as is thus termed. (Ḳ. [Accord. to the TA, these are two distinct significations of the verb. See, again, 4.])

عذّر الفَرَسَ: see 1, latter half, in two places.

عَذِّرْ عَنِّى بَعِيرَكَ, (Ṣ, O,) andأَعْذِرْهُ↓ عَنِّى, (O,) Brand thy camel with a brand different from that of mine, in order that our camels may be known, one from the other. (Ṣ, O.)

عذّر الغُلَامُ The hair of the boy's عِذَار (Ḳ, TA) i. e. of his cheek (TA) grew. (Ḳ, TA.)

عذّر الدَّارَ (inf. n. as above, TA) He effaced the traces of the house, or dwelling. (Ḳ, TA.)

عذّرهُ, (Ṣ, O, Ḳ,) inf. n. as above, (Ṣ, O,) He defiled, or besmeared, it (a thing, Ḳ) with عَذِرَة [or human dung]. (Ṣ, O, Ḳ.)

see 2, first sentence. [And see also the last clause of the last paragraph of this art.]

اعذر: see 1, in five places from the commencement.

Also He had an excuse; [or he was, or became, excusable;] (Ṣ, O, Ḳ;) and soاعتذر↓. (Ṣ, O, Ḳ.) It is said in a prov., أَعْذَرَ مَنْ أَنْذَرَ [He has an excuse, or is excusable, who warns]. (Ṣ. [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, (Ṣ, O, TA,) addressing his two daughters, (O, TA,) and telling them to wail and weep a year for him after his death, (TA,)

* إِلَى الحَوْلِ ثُمَّ ٱسْمُ السَّلَامِ عَلَيْكُمَا *

*وَمَنْ يَبْكِ حَوْلًا كَامِلًا فَقَدْ ٱعْتَذَرْ↓ *

[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]. (Ṣ, O.) You say also, أَعْذَرْتُ عِنْدَ السُّلْطَانِ I got excuse of the Sultán [or ruling power]. (TA.)

And He manifested an excuse: (Ḳ, TA:) in which sense, عُذْرٌ is said to be its inf. n., as well as إِعْذَارٌ; but the former is correctly a simple subst. (TA.) And He pleaded that by which he should be excused. (TA.) [See also 8.]

He did that by which he should be excused. (TA.)

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. (Ṣ, O: but in the latter, وَتَمْنَعُكُمْ.)

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 ٱللّٰهُ إِلَى 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 إِلَى, 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.”])

[Hence,] He exerted himself, acted vigorously, took extraordinary pains, or exceeded the usual bounds, [so as to render himself excused,] (Ṣ, O, Mṣb, Ḳ, TA,) فِى الأَمْرِ in the affair; (Ṣ, O, Mṣb;) 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 إِلَيْكَ I took extraordinary pains, or exceeded the usual bounds, in exhortation and precept to thee. (TA.)

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. (Ḳ.) [See also 2.]

Also I. q. أَنْصَفَ: (O, Ḳ:) 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 ʼÁïsheh, أَعْذِرْنِى مِنْهَا إِنْ 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.)

As signifying He circumcised: see 1, latter half. It is said in a trad., كُنَّا إِعْذَارَ يَوْمٍ وَاحِدٍ, meaning We were circumcised in one day. (TA.)

Also ‡ He made a feast on the occasion of a circumcision, (AZ, Mṣb, Ḳ, TA,) لِلْقَوْمِ for the people, or party: (Ḳ:) he prepared such a feast: from the same verb signifying “he circumcised.” (TA.) [See also 2: and see إِعْذَارٌ as a subst.]

اعذر الفَرَسَ and اللِّجَامَ: see 1, latter half, in five places.

And أَعْذِرْ عَنِّى بَعِيرَكَ: see 2, near the end.

أَعْذِرْ عَلَى نَصِيبِكَ Make a mark upon thy share. (O.)

اعذر فِى ظَهْرِهِ He beat him (O, Ḳ) with whips (O) so as to make a mark, or marks, upon his back. (O, Ḳ.) 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, (Ṣ, O, Ḳ,) in the Tahdheed of IḲṭṭ فَأَعْذَرَ, (TA,) He (a man) was beaten so that he was at the point of death. (Ṣ, O, Ḳ, 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.)

And أَعْذَرْتُ الدَّارَ and فِى الدَّارِ I made a mark, or marks, in, or upon, the house, or dwelling. (O.)

اعذر also signifies He (a man, TA) voided his ordure. (O, Ḳ.)

And اعذرت الدَّارُ The house, or dwelling, had in it much عَذِرَة [or human ordure]. (Ṣ, O.)

تعذّر: see 8, in three places.

Also He went backwards; drew back; remained behind; or held back: (Ḳ:) or he held back, or withheld himself, for a cause rendering him excused. (TA voce تَغَدَّرَ, q. v.)

And He fled. (Ḳ.) You say, تعذّروا عَلَيْهِ They fled from him, and abstained from aiding, or assisting, him, or held back from him. (O.)

And He resisted, and was difficult: it is said in a trad., [respecting Moḥammad,] كَانَ يَتَعَذَّرُ فِى مَرَضِهِ He used to resist, and be difficult, in his malady. (TA.)

And تعذّر الأَمْرُ (O, Ḳ, TA) The affair was not direct in its tendency; (Ḳ, TA;) i. e. (TA) it was, or became, difficult: one says, تعذّر عَلَيْهِ الأَمْرُ The affair was, or became, difficult to him. (O, Mṣb, TA.) [And The affair was, or became, impracticable, or impossible.]

تعذّر الرَّسْمُ The رسم [i. e. trace, or relic, of an abode, or of a place of sojourning,, &c.,] became effaced; (Ṣ, O, Ḳ;) as alsoاعتذر↓: (Ṣ,*, O,* Ḳ:) or became altered and effaced: andاعتذرت↓ المَنَازِلُ the places of alighting, or abode, had their traces, or remains, effaced. (TA.)

And تعذّر (from العَذِرَةُ, Ṣ, O) He, or it, became defiled, or besmeared, (Ṣ, O, Ḳ) with عَذِرَة [or human ordure]. (Ḳ.)

اعتذر, (Ṣ, O, Mṣb, &c.,) inf. n. اِعْتِذَارٌ, (Ṣ, O, TA,) and [quasi-inf. ns.] عِذْرَةٌ↓ andمَعْذِرَةٌ↓; (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 اِعِذَّرَ, and then to اِعِذِّرَ;] He excused himself; he adduced, or urged, an excuse, or a plea, for himself; (Fr, Ṣ,* O,* TA;) as alsoتعذّر↓. (Ṣ, O, Ḳ.) [See عُذْرٌ.] You say, اعتذر إِلَىَّ [He excused himself to me;] he begged me to accept his excuse; (Mṣb;) 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, تَعَذَّرْتُ↓ إِلَى الرَّجُلِ in the sense of اِعْتَذَرْتُ [i. e. I excused myself to the man]. (TA.) And اعتذر مِنْ ذَنْبِهِ (Ṣ,* O,* TA) andتعذّر↓ (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. (Mṣb.) [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.]

See also 4, in two places, near the beginning.

Also He did not adduce an excuse. (Fr, TA.) [Thus it has two contr. significations. See also 2.]

Also He complained, (O, Mṣb, Ḳ,) مِنْهُ of him, or it. (Mṣb.)

And اعتذرت المِيَاهُ The waters stopped, ceased, or became cut off. (O, Ḳ.)

See also 5, last sentence but one, in two places.

And اعتذر العِمَامَةَ He made the turban to have two portions [its two ends] hanging down behind. (O, Ḳ.)

And الاِعْتِذَارُ signifies also The act of devirginating. (Ṣ, O, [See عُذْرَةٌ.])

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 ʼÁïsheh if I discipline her, or chastise her. (O,* TA.)

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,) وَٱللّٰهِ مَا ٱسْتَعْذَرْتَ إِلَىَّ وَلَا ٱسْتَنْذَرْتَ By God, thou didst not offer to me excuse, nor didst thou offer warning. (A, O, TA.)

عُذْرٌ (Mṣb, Ḳ) andعُذُرٌ↓ (Mṣb) andعِذْرَةٌ↓ (Ṣ, O, Ḳ) andعُذْرَى↓ (Ṣ, Mṣb) andمَعْذِرَةٌ↓ (Ṣ, O, Mṣb, Ḳ) andمَعْذُرَةٌ↓ andمَعْذَرَةٌ↓ (Ḳ) [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; (Mṣb, Ḳ;) and that ofعِذْرَةٌ↓ is عِذَرٌ; (O;) and that ofمعذرة↓ is [مَعَاذِرُ, and, irregularly,] مَعَاذِيرُ: (TA:) andعَذِيرٌ↓, of which عُذْرٌ, (Ksh,) orعُذُرٌ↓, (Bḍ,) may be pl., is syn. with [عُذْرٌ and] معذرة; (Ksh and Bḍ in lxxvii. 6;) andمِعْذَارٌ↓ is [likewise] syn. with عُذْرٌ. (Bḍ in lxxv. 15.) It is said in a prov.,المَعَاذِرُ↓ مَكَاذِبُ [Excuses are lies]. (TA.) And it was said by Ibráheem En-Nakha'ee,إِنَّ المَعَاذِيرَ↓ يَشُوبُهَا الكَذِبُ [Verily excuses, lying mixes therewith]. (Ṣ, O.)

عُذْرًا أَوْ نُذْرًا, in the Ḳur [lxxvii. 6], orعُذُرًا↓ أَوْ نُذُرًا, (Bḍ,) 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 إِنْذَارٌ: or such as excuse and such as warn; the two ns. being pls. of عَاذِرٌ↓ and مُنْذِرٌ: (Ksh, Bḍ:) or, accord. to Th, both mean the same. (TA.) [See also نُذْرٌ.]

And the Arabs say,عُذْرَاكَ↓ لَا نُذْرَاكَ 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.)

عُذْرٌ also signifies Success; or the attainment, or accomplishment, of one's wants, or of a thing: (IAạr, O, Ḳ:) and victory, or success in a contest. (O, Ḳ.) One says, with respect to a war or a battle, لِمَنَ العُذْرُ Whose is the success, or victory? (O.)

See also عُذْرَةٌ, in five places: and see عِذَارٌ, last quarter.

عَذِرٌ [an epithet of which I find only the fem., with ة {عَذِرَةٌ}, mentioned]. دَارٌ عَذِرَةٌ means A house, or dwelling, of which there are many traces, or relics. (O.)

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.)

عُذْرَةٌ The virginity, maidenhead, or hymen; syn. بَكَارَةٌ, (Ṣ, Mgh, Mṣb, Ḳ,) or قِضَّةٌ; so called from عَذْرٌ signifying the “act of cutting,” because a girl's hymen (خَاتَمُ عُذْرَتِهَا) is rent when she is devirginated; (Lḥ, Az, TA;) العُذْرَةُ being that whereby a girl is a virgin: (Lḥ, TA:) [andعُذْرٌ↓ perhaps signifies the same: (see an ex. voce أَرِيمٌ; and see also the next sentence here following:)] pl. عُذَرٌ. (Mṣb.)

And Devirgination of a girl [or woman]: (Lḥ, Ḳ:) [andعُذْرٌ↓ is used in the same sense:] one says, فُلَانٌ أَبُو عُذْرِهَا (Ṣ, A, O, Ḳ) and ابو عُذْرَتِهَا (TA) ‡ [lit. Such a one is the father, i. e. the author, of her devirgination]; meaning such a one is he who devirginated her. (Ṣ, A, O, Ḳ, TA.) And [hence] one says also,هُوَ أَبُو عَذْرِ↓ هٰذَا الكَلَامِ ‡ [He was the first utterer of this speech]. (A.) Andمَا أَنْتَ بِذِى عُذْرِ↓ هٰذَا الكَلَامِ ‡ Thou art not the first utterer of this speech. (Ṣ, O, TA. [But see an assertion of Sb cited voce شِعْرٌ.])

And The [part in the external organs of generation of a girl or woman termed] بَظْر [q. v.]; (Ḳ;) the place of a girl where the operation of circumcision is performed: so called from عَذْرٌ signifying the “act of cutting.” (Lḥ, Az, TA.) [See also العَاذُورُ.]

And The prepuce of a boy: (O, Ḳ:) so accord. to Lḥ, 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.)

And Circumcision; syn. خِتَانٌ. (Ḳ.) One says, دَنَا وَقْتُ عُذْرَةِ الصَّبِىِّ The time of the circumcision of the boy drew near. (TḲ.)

And A sign, or mark; syn. عَلَامَةٌ; (O, Ḳ, TA;) as alsoعُذْرٌ↓. (TA.) See also عِذَارٌ, last quarter.

And The hair upon the withers of a horse: (Ṣ, O, Ḳ:) and, (Ḳ,) accord. to Aṣ, (Ṣ, O,) a lock, or small quantity, of hair: (Ṣ, O, Ḳ:) and the نَاصِيَة [or forelock of a horse]; (Ḳ;) the hair of the نَاصِيَة of a horse: (A:) or, accord. to some, the mane of a horse: (TA:) pl. عُذَرٌ: (Ṣ, 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. (Ḥam p. 795.)

And العُذْرَةُ is the appellation of Five stars at the extremity of the Milky Way: (Ṣ, O, Ḳ:) 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, Ḳ, TA,) as some say, (O, TA,) العُذْرَةُ is a star at the time of the [auroral] rising of which the heat becomes intense; (O, Ḳ, 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. Ṣ.,] after Sirius and before Canopus, and is accompanied with intense heat, without wind, taking away the breath. (O, TA.)

Also (i. e. العُذْرَةُ) Pain in the fauces, (Mgh, Ḳ,) [arising] from the blood; (Mgh;) as alsoالعَاذُورُ↓, (Ḳ, accord. to the TA,) orالعَادُورَآءُ↓; (thus in some copies of the Ḳ, and thus accord. to the CK;) or pain of the fauces, (Ṣ, O, Ḳ,) in a part near the uvula, (Ṣ, O,) [arising] from the blood: (Ṣ, O, Ḳ:) 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.])

It also signifies The place of the pain above mentioned, (Ṣ, O, Ḳ,) which is near the uvula. (Ṣ, 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; (Ṣ,* O,* Mṣb, Ḳ, TA;) as alsoعَاذِرٌ↓ (IAạr, IDrd, O, L, Ḳ, TA) andعَاذِرَةٌ↓: (O, Ḳ:) pl. of the first [which is the most common] عَذِرَاتٌ, (Mṣb,) and of↓ the second عُذَرٌ. (IAạr, TA.)

And hence, (Ṣ, O, Mṣb,) ‡ The court, or yard, (فِنَآء,) of a house: (Ṣ, O, Mṣb, Ḳ, TA:) so called because the human ordure (العَذِرَة) used to be cast in it: (Ṣ, O, Mṣb:) or, accord. to Aṣ, 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;” (Ḥar p. 403;) [and] thus says AʼObeyd: 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]. (Ḥam p. 677, q. v.) It is related of ʼAlee that he reproved some persons, and said, مَا لَكُمْ لَا تُنَظِّفُونَ عَذِرَاتِكُمْ (A,* O, TA) i. e. ‡ [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 ٱللّٰهِ عَذِرَةً, (A, O, TA,) which may mean ‡ [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., إِنَّهُ لَبَرِىْءُ العَذِرَةِ, a phrase like بَرِىْءُ السَّاحَةِ ‡ [lit. Verily he is clear in respect of the court, or yard, of the house; app. meaning, clear of disgrace]. (TA.)

Also † A place where people sit (Ḳ, TA) in the court, or yard, of the house. (TA.)

And † The worst of what come forth from wheat or corn (طَعَام), (Lḥ, O, Ḳ, TA,) and is thrown away, (Lḥ, TA,) when it is cleared; (O;) as also عَذِبَةٌ. (Lḥ, TA.)

عَذْرَآءُ A virgin: (Ṣ, O, Ḳ:) used as an epithet: you say جَارِيَةٌ عَذْرَآءُ a virgin girl: (TA:) and اِمْرَأَةٌ عَذْرَآءُ, meaning ذَاتُ عَذْرَةٍ: (Mṣb:) accord. to IAạr alone, so called لِضِيقِهَا, from تَعَذَّرَ عَلَيْهِ الأَمْرُ: (TA:) pl. عَذَارَى and عَذَارٍ [with the art. العَذَارِى, and thus written in the Ṣ and O and Ḳ] (Ṣ, O, Ḳ, TA) and عَذْرَاوَاتٌ, (Ṣ, O, Ḳ,) like صَحَارَى [&c.]. (Ṣ, O.)

[Hence,] العَذْرَآءُ † [The sign Virgo;] the sign السُّنْبُلَةُ: or الجَوْزَآءُ [which is an evident mistake]. (Ḳ.)

And العَذَارَى † Certain stars, described above: see عُذْرَةٌ, latter half.

And أَصَابِعُ العَذَارَى † A sort of grapes, black and long, like acorns; likened to the dyed fingers of virgins. (TA.)

And دُرَّةٌ عَذْرَآءُ ‡ A pearl not bored. (A, O, Ḳ,* TA.)

And رَمْلَةٌ عَذْرَآءُ ‡ A sand upon which one has not trodden (A, O, Ḳ,* TA) nor ridden, because of its height. (TA.)

And العَذْرَآءُ † 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; (Ḳ, TA;) as, for instance, for the purpose of extorting property, &c.: pl. عَذَارَى. (TA.) [Compare the term “maiden” applied to an instrument for beheading.]

Also a name of [El-Medeeneh,] the City of the Prophet: (Ḳ, TA:) because of its not having been abased. (TA.)

عِذَارٌ A certain appertenance of a horse or the like; (Ṣ, O;) i. e. the part, (T, M, Mgh,) or strap, (Mṣb,) of the bridle, (T, M, Mgh, Mṣb,) that lies, (T,) or extends down, (M, Ḳ,) upon the cheek, (M, Mgh, Mṣb, Ḳ,) or two cheeks, (T,) of the horse (T, M, Mgh, Mṣb, Ḳ) or the like: (T, Mgh, Mṣb:) 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, (Ṣ, O, Mṣb, Ḳ, [in the CK عُذْرٌ,]) like as كُتُبٌ is pl. of كِتَابٌ. (Mṣb, 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 (Ḳ, TA) and of the she-camel. (TA.) And A halter; syn. رَسَنٌ: (Mṣb:) andمُعَذَّرٌ↓ signifies a halter (رَسَن) having a double عِذَار (ذُو عِذَارَيْنِ). (TA.) One says, فُلَانٌ شَدِيدُ العِذَارِ † Such a one is strong in respect of determination. (A, TA.) And فُلَانٌ خَلِيعُ العِذَارِ † 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 † [He threw off restraint; or] he persisted in error: (Ṣ, 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 alsoخلع مُعَذَّرَهُ↓: (A:) or the latter means he did not obey a director in the right course: (Aṣ, TA:) or, in the former phrase, (TA,) عِذَار means † shame; (Ḳ, 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 † He disobeyed him. (A, TA.)

Also † The two sides of the beard: (Ḳ:) 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: (Ṣ:) or the hair, of the beard, that descends upon the two jaws: (Mṣb:) 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: (Ḥar 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. (Ḥar p. 495.)

And † The cheek; as alsoمُعَذَّرٌ↓: (Ḳ:) which latter [properly] signifies the place of the عِذَار, (A, TA,) or the place of the عِذَارَانِ. (Ṣ, O.) You say,فُلَانٌ طَوِيلُ المُعَذَّرِ↓ † Such a one is long in the place of the عِذَار. (A, TA.)

And † A mark made [on a camel (see مَعْذُورٌ)] with a hot iron in the place of the عِذَار; (Ṣ, O, Ḳ;) as alsoعُذْرَةٌ↓: (Ḳ:) or on the back of the neck, extending to the temples: so in the Tedhkireh of Aboo-ʼAlee; but the former explanation is the better known: El-Aḥmar mentions عُذْرٌ↓ as meaning one kind of the marks made with a hot iron. (TA.)

Also ‡ The two sharp sides or edges, (Ḳ,) 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.]. (Ḳ, TA.)

And ‡ Either side of a road, (A,) and of a valley, (A, TA,) and of a wall. (TA.)

And ‡ A row of trees, (TA,) or of palm-trees. (A.)

And ‡ An elongated tract of sand. (A.) The dual as used in a verse of Dhu-r-Rummeh means † Two elongated tracts (حَبْلَانِ [in the CK جَبَلانِ]) of sand: (Ṣ, O, Ḳ, TA:) or the two sides thereof: (TA:) or two roads (طَرِيقَانِ). (Ṣ, O, Ḳ, TA.)

And ‡ A rugged tract of ground, (O, Ḳ, TA,) and [a tract] of sand, (TA,) lying across in a wide plain: (O, Ḳ, TA:) pl. عُذُرٌ. (TA.)

See also إِعْذَارٌ.

It also signifies Resistance, or refusal; from التَعَذُّر. (TA.)

عَذِيرٌ: see عُذْرٌ, in two places.

Also i. q.عَاذِرٌ↓ [act. part. n. of 1, Excusing; an excuser;, &c.]. (Ḳ.) You say, مَنْ عَذِيرِى مِنْ فُلَانٍ Who will excuse me, or make my excuse, or be my excuser, if I requite such a one (Mṣb, TA) for his action, (Mṣb,) or for his evil action, (TA,) and will not blame me (Mṣb, TA) for it? or who will excuse me with respect to the case of such a one, and not blame me for it? (Mṣb: [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? (Mṣb;) 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. (Mṣb, Ḳ, TA.) The Prophet said thus with respect to ʼAbd-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]; (Ṣ, O, TA;) i. e. bring him who will blame him and will not blame thee. (Ṣ, O.) And عَذيرَكَ إِيَّاىَ 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 *

(Ṣ,* 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 فَٱجْتَنِبُوا ٱلرِّجْسَ مِنَ ٱلْأَوْثَانِ, in the Ḳur 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.)

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): (Ṣ, O, Ḳ, TA:) [and in one of my copies of the Ṣ is added, إِذَا فَعَلَهَا, as though by حال were here meant an action:] pl. عُذُرٌ, sometimes, in poetry, contracted into عُذْرٌ. (Ṣ, O.) El-ʼAjjáj said, (Ṣ, 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 وَإِشْفَاقِى عَلَى بَعِيرِى *

(Ṣ, 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]. (Ṣ, O. [In the TA, البَعِيرِ is put for بَعِيرِى.])

See also عَاذِرٌ:

and إِعْذَارٌ.

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.]

See also عَاذِرٌ:

and إِعْذَارٌ.

Also I. q. عَدِيرَةٌ [app. as syn. with رَغِيدَةٌ]. (O, TA.)

عَذَوَّرٌ ‡ Evil in disposition; (Ṣ, O, Ḳ, TA, and Ḥam p. 417;) as though needing to excuse himself for his evildoing; (Ḥam ibid.;) vehement in commanding and forbidding, (Ḥam p. 469,) and in spirit. (Ḳ.) [Clamorous. (Freytag, from the Deewán of Jereer.)]

Applied to an ass, Wide in the جَوْف [i. e. belly, or chest], (Ṣ, O, Ḳ,) and فَحَّاش [app. meaning very lewd]. (Ḳ.)

And, applied to dominion, (مُلْك, O, TA, in the copies of the Ḳ 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, (Ḳ, TA,) and wide, or ample. (TA.)

[Also, accord. to Golius, from the Destoor el-Loghah, An agile animal.]

[And Freytag adds, from the Deewán of Jereer, عَذَوَّرَةٌ as signifying Brisk (“alacris”).]

عَاذِرٌ: see عَذِيرٌ; and عُذْرٌ, latter half.

عَاذِرَةٌ, [fem. of عَاذِرٌ,] as an epithet applied to a woman: see the fem. of مَعْذُورٌ.

Also A scar, or mark of a wound; (Ṣ, O, Ḳ;) and soعَذِيرَةٌ↓, (O, and thus in copies of the Ṣ,) orعَذِيرٌ↓. (TA, and so in a copy of the Ṣ.) 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.)

See also عَذِرَةٌ, in two places.

And العَاذِرُ signifies The vein whence flows the blood of what is termed الاِسْتِحَاضَة: [see 10 in art. حيض:] (Ṣ,* O,* Mṣb, Ḳ:*) a dial. var. of العَاذِلُ, or an instance of mispronunciation: (Ṣ, O:) or it may be so called because it serves as an excuse for the woman. (TA.)

عَاذُورٌ A brand, or mark made with a hot iron, like a line: pl. عَوَاذِيرُ. (Ṣ, O.)

And لَقِيتُ مِنْهُ عَاذُورًا is a saying mentioned by Aṣ, as meaning I experienced, from him, or it, evil: عَاذُورٌ being a dial. var. of عَاثُورٌ, or an instance of mispronunciation. (Ṣ, O.)

العَاذُورُ also signifies What is cut off from the place of circumcision of a girl [which place is termed her عُذْرَة]. (O, TA.)

See also عُذْرَةٌ, last quarter.

إِعْذَارٌ, (AZ, Ṣ, A, O, Mṣb, Ḳ,) originally an inf. n., (Ṣ, O, Mṣb,) andعَذِيرَةٌ↓ (Ṣ, A, O, Ḳ) andعَذِيرٌ↓ (A, Ḳ) andعِذَارٌ↓, (Ḳ,) A repast, or food, prepared on the occasion of a circumcision; (AZ, Ṣ, A, O, Mṣb, Ḳ;) or on some joyful occasion: (Mṣb:) 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, Ḳ:) and accord. to the Ḳ, 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.)

مُعَذَّرٌ [properly signifying The place of the عِذَار or of the عِذَارَانِ]: see عِذَارٌ, in four places.

مِعْذَارٌ sing. of مَعَاذِيرُ, (O, Ḳ,) which signifies [Excuses, or apologies;] pleas, allegations, or arguments: (Ḳ, TA: see عُذْرٌ, in two places:)

and also, (Ḳ, TA,) in the dial. of El-Yemen, (TA,) Veils, curtains, or coverings. (O, Ḳ, TA.) The saying in the Ḳur [lxxv. 14 and 15], بَلِ ٱلْإِنْسَانُ 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, Ṣ, O), [though he offer his excuses; or] though he dispute respecting it (Ṣ, O, TA) with every plea by which he may excuse himself. (TA.)

مَعْذُورٌ Excused; freed, cleared, or exempted, from blame; exculpated. (Mṣb.)

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: (Mṣb:) 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 إِقَامَةُ العُذْرِ. (TA.)

[Golius assigns to مَعْذُورٌ the meaning of “Voti impos;” as on the authority of the KL; in which, however, I do not find it.]

Also ‡ Circumcised. (Ṣ, A, O, Mṣb.)

And A camel branded with the mark called عِذَار. (TA.)

And [A child] affected with the pain, of the fauces, termed عُذْرَة. (Ṣ, O, Ḳ.)

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: (Mṣb, TA:) and soمُعَذِّرٌ↓, which, as applied to a speaker of truth, signifies having an excuse, like مُعْتَذِرٌ, (Ṣ, O, Ḳ,) [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; (Ṣ, O;) andمُعِذِّرٌ↓ is also allowable, (Ṣ, O, TA,) and alsoمُعُذِّرٌ↓; (Ṣ, O;) but [it is said that]مُعَذِّرٌ↓ applied to him who does not speak truth, (Ṣ, O, Ḳ,) being [originally] of the measure مُفَعِّلٌ, [not a variation of مُعْتَذِرٌ,] (Ṣ, O,) means falling short, or doing less than is incumbent on him, (Ṣ, O, Ḳ,) excusing himself (Ṣ, O) without having any [real or valid] excuse. (Ṣ, O, Ḳ.) In the Ḳur ix. 91, I’Ab readالمُعْذِرُونَ↓ [instead of the more usual readingالمُعَذِّرُونَ↓], (Ṣ, O, Ḳ,) and so did Yaạḳoob El-Hadramee, (Az, TA,) from أَعْذَرَ; the former asserting that it was so revealed; app. consideringمُعَذِّرٌ↓, with teshdeed, to apply to one not speaking truth, (Ṣ, O, Ḳ,) meaning pretending to excuse himself, without having any real excuse; (Ṣ, O;) andمُعْذِرٌ↓ to mean having an excuse: (Ṣ, O, Ḳ:) Ibn-Abee-Leylà and Tá-oos readالمُعَاذِرُونَ↓, as meaning those striving, or labouring, in seeking excuse. (O.)