حصرgathering, confining, and preventing, per Ibn Fāris (root hsr)

Ḥaṣira ḥaṣran (حصر حصرا): meaning he was unable to speak, could not manage speech. Ḥaṣira ṣadru al-mar'i (حصر صدر المرء): meaning it grew constricted regarding a matter — ḥaṣran. Al-ḥaṣr (الحصر): retention of the bowels; one says ḥuṣira (حصر), wa bihi ḥaṣrun (وبه حصر) [he suffers from it], and huwa maḥṣūrun (محصور). Al-ḥiṣār (الحصار): a place where a man is confined; ḥaṣarūhu ḥaṣran (حصروه حصرا) and ḥāṣarūhu (حاصروه) [they besieged him]. Ru'ba said: 'A eulogy of one confined (maḥṣūr), complaining of confinement (al-ḥaṣr), / drunk (dajrān) there, though he had drunk no wine.' Dajrān means drunk. Al-iḥṣār (الإحصار): the pilgrim being prevented from reaching the rites by illness or an enemy. Al-ḥaṣūr (الحصور): one who has no desire for women. Al-ḥaṣūr is also like al-hayūb (الهيوب), one who hesitates and holds back from something, as al-Akhṭal said: 'not al-ḥaṣūr, nor disgraced by wine (siwār) in it.' Al-ḥaṣīr (الحصير): a woven mat made of papyrus-reed (bardī) or the like. Ḥaṣīr al-arḍ (حصير الأرض): its surface; plural ḥuṣur (حصر), and the [numeral] plural aḥṣira (أحصرة). Al-ḥaṣīr: the watered pattern (firind) of a sword. Al-ḥaṣīr: the flank (al-janb). God, Exalted is He, said: 'and We have made Hell a ḥaṣīr for the disbelievers,' meaning they are confined (yuḥṣarūna) therein.

Ḥaṣarahu yaḥṣuruhu ḥaṣran (حصره يحصره حصرا): he constrained him and surrounded him. Al-ḥaṣīr (الحصير): the stingy, miserly one. Al-ḥaṣīr: the woven mat (al-bāriya). Al-ḥaṣīr: the flank (al-janb) — al-Aṣma'ī said it is what lies between the vein that shows crosswise on the flank of the camel or horse, up to the end of the flank. Al-ḥaṣīr: the king, because he is screened off (maḥjūb) [from view]. Labīd said: 'and standing men of thick necks, as though they were / jinn at the door of al-ḥaṣīr (الحصير), standing.' It is also transmitted as 'wa maqāmata ghulbi l-riqābi' with ghulb as a substitute for maqāma, as if he said 'and many a thick-necked one.' Someone other than Abū 'Ubayda transmitted it as 'lada ṭarafi l-ḥaṣīri qiyāmun' — i.e. at the edge of the carpet — referring to al-Nu'mān ibn al-Mundhir. Al-ḥaṣīr: the place of confinement (al-maḥbis). God, Exalted is He, said: 'and We have made Hell a ḥaṣīr for the disbelievers.' Al-ḥaṣīra (الحصيرة): the place for dates, i.e. the threshing floor (al-jarīn). Al-ḥiṣār (الحصار): a cushion put on the camel with its rear raised and made like the back of the saddle, its front stuffed and made like the front of the saddle. One says from it: iḥtaṣartu al-ba'īr (احتصرت البعير). Al-ḥaṣr: inability to speak. One says ḥaṣira al-rajulu yaḥṣaru ḥaṣran (حصر الرجل يحصر حصرا), like ta'iba ta'aban. Al-ḥaṣr also: tightness of the chest — one says ḥaṣirat ṣudūruhum (حصرت صدورهم), meaning they grew constricted. Labīd said: 'It rose smooth and stood erect like the trunk of a towering [palm], / bare, whose plucking (jarrāmuhā) is constrained short of it (yaḥṣuru).' meaning their chests grow constricted at the thought of this tall palm's height. As for His saying, Exalted is He: 'or come to you, their chests constrained (ḥaṣirat ṣudūruhum)' — al-Akhfash and the Kufans allowed the past-tense verb to serve as a ḥāl-clause, but Sībawayh did not allow this except with qad; he took 'ḥaṣirat ṣudūruhum' as an imprecation against them. Ḥaṣira also means: he was stingy. Abū 'Amr said: one says 'the people drank, and so-and-so was stingy (ḥaṣara) toward them,' meaning he withheld. Anyone prevented from something and unable to manage it is said to be ḥaṣir regarding it — hence one says 'ḥaṣira in recitation' and 'ḥaṣira from his family' [cut off from them]. Al-ḥaṣr: one who keeps a secret (al-katūm). Jarīr said: 'The slanderers indeed tried to catch me out, but found / one who guarded your secret jealously (ḥaṣiran bi-sirrika), O Umaym.' Al-ḥaṣūr (الحصور): the she-camel with a narrow urethral opening; one says ḥaṣirat al-nāqa (fatḥa) and aḥṣarat. Al-ḥaṣūr: one who does not approach women. Al-ḥaṣūr: the stingy, miserly one, like al-ḥaṣīr. Al-Akhṭal said: 'and a generous companion who shared the cup with me, / neither the miserly withholder (al-ḥaṣūr) nor one disgraced by wine (siwār) in it.' Al-ḥaṣr, with ḍamma: retention of the bowels. One says ḥuṣira al-rajulu (حصر الرجل) and uḥṣira (أحصر), in the passive form. Ibn al-Sikkīt said: aḥṣarahu al-maraḍ (أحصره المرض), meaning it prevented him... [entry continues]

Ḥā', ṣād, and rā' [together] are one root, meaning gathering, confinement, and prevention. Abū 'Amr said: al-ḥaṣīr (الحصير) is the flank (al-janb). Al-Aṣma'ī said: al-ḥaṣīr is what lies between the vein that shows crosswise on the flank of the camel or horse, and everything above it up to the end of the flank — that is al-ḥaṣīr. Whichever it is, it belongs to the sense of 'gathering' we mentioned, because it is the place where the ribs converge (majma' al-aḍlā'). Al-ḥaṣr (الحصر) is inability to speak (al-'iyy), as though speech were confined and prevented from the speaker. Al-ḥaṣr is also tightness of the chest. From this chapter too is al-ḥaṣr, meaning retention/constipation of the bowels (i'tiqāl al-baṭn); one says ḥuṣira (حصر) and uḥṣira (أحصر) from it. The she-camel called al-ḥaṣūr (الحصور) is one with a narrow urethral opening — the same analogy applies. As for al-iḥṣār (الإحصار), it is when the pilgrim is prevented from [reaching] the House by illness or the like; some people say 'al-maraḍu ḥaṣarahu' (illness confined him) and 'al-'aduwwu aḥṣarahu' (the enemy prevented him). Abū 'Ubayd reported from Abū 'Amr: 'ḥaṣaranī al-shay'' (حصرني الشيء) and 'aḥṣaranī' (أحصرني), meaning 'it detained/confined me,' and he cited the verse of Ibn Mayyāda: 'And Layla's estrangement was not because she grew distant / from you, nor because preoccupations detained you (aḥṣaratka shughūlu).' The matter of ḥaṣarahu versus aḥṣarahu is, in my view, thoroughly confused, for some combine the two usages while others distinguish them; yet neither the one who distinguishes nor the one who combines contradicts the analogy (qiyās) we have given — rather, the whole matter points to confinement (al-ḥabs). From this chapter too is al-ḥaṣūr (الحصور), one who does not approach women. Some said it is [the pattern] fa'ūl in the sense of maf'ūl, as though he were ḥaṣir, i.e. restrained; others said it is one who himself refuses women, as though he held back from them, just as one says 'rajulun ḥaṣūrun' of one who withholds his contribution [at a gathering] and does not give out what the drinking-companions give. Al-Akhṭal said: 'And a generous companion who shared the cup with me, / neither the miserly withholder (al-ḥaṣūr) nor one disgraced by wine (siwār) in it.' From this chapter too is al-ḥaṣir bi-l-sirr (الحصر بالسر), meaning one who keeps secrets (al-katūm); Jarīr said: 'The slanderers indeed tried to catch me out, but found / one who guarded your secret jealously (ḥaṣiran bi-sirrika), O Umaym.' And al-ḥaṣīr in His saying, Exalted is He: 'and We have made Hell a confinement (ḥaṣīran) for the disbelievers' (al-Isrā' 8) means the place of confinement (al-maḥbis). And al-ḥaṣīr in the verse of Labīd: 'By the door of al-ḥaṣīr (الحصير), standing' means the king (al-malik). Al-ḥiṣār (الحصار) is a cushion that is stuffed and placed at the front part of the [camel-]saddle; one says 'iḥtaṣartu al-ba'īr iḥtiṣāran' (احتصرت البعير احتصارا) [I fitted the camel with such a cushion].

Al-ḥaṣr (الحصر): confinement/restriction (al-taḍyīq). He, Exalted is He, said: 'wa uḥṣurūhum' (واحصروهم) [al-Tawba 5], meaning: confine them. And He, Exalted is He, said: 'wa ja'alnā jahannama li-l-kāfirīna ḥaṣīran' (وجعلنا جهنم للكافرين حصيرا) [al-Isrā' 8], meaning: a confinement (ḥābisan). Al-Ḥasan said its meaning is a resting-place/bed (mihādan), as though He made it the spread-out woven mat (al-ḥaṣīr al-marmūl), similar to His saying 'lahum min jahannama mihādun' (لهم من جهنم مهاد) [al-A'rāf 41]. So ḥaṣīr in the first instance means the confiner (al-ḥāṣir), and in the second the confined (al-maḥṣūr); for al-ḥaṣīr [the mat] is so named because some of its layers/strands are confined/interwoven upon others. And the saying of Labīd: [entry continues]

Al-ḥaṣr (الحصر): a kind of inability to speak (al-'iyy). Ḥaṣira al-rajulu ḥaṣran (حصر الرجل حصرا), like ta'iba ta'aban, fa-huwa ḥaṣir (فهو حصر): he was inarticulate in his speech; it is also said ḥaṣir means he was unable to speak. Ḥaṣira ṣadruhu (حصر صدره): it became constricted. Al-ḥaṣr: tightness of the chest. When a person becomes constrained regarding a matter one says 'ḥaṣira ṣadru l-mar'i 'an ahlihi yaḥṣuru ḥaṣran' (حصر صدر المرء عن أهله يحصر حصرا). God, Exalted is He, said: 'illā alladhīna yaṣilūna ilā qawmin baynakum wa baynahum mīthāqun aw jā'ūkum ḥaṣirat ṣudūruhum an yuqātilūkum' — meaning their chests became constricted from fighting you and fighting their own people. Ibn Sīda said: it is also held that its implication is 'wa qad ḥaṣirat ṣudūruhum' (and their chests had become constricted); and it is also held that its implication is 'aw jā'ūkum rijālan aw qawman fa-ḥaṣirat ṣudūruhum' — the verb standing in the accusative position because it is a descriptive [clause] taking the place of an accusative described noun, with some artifice involved in making the description stand for the described noun — and this is among things ... for which the position of poetic necessity is more fitting than that of prose or free choice. Anyone straitened by something, or whose chest is constrained by a matter, is described as ḥaṣir; and from this is the saying of Labīd, describing a tall palm-tree, whose would-be harvester's chest becomes constricted when he looks up at its top, his chest narrowing at the thought of climbing up because of its height: 'It rose and stood erect like the trunk of a towering [palm], / smooth, whose plucking (ṣirāmuhā) is constrained short of it (yaḥṣuru dūnahā).' meaning their chests grow narrow at the thought of this tall palm's height. Al-Farrā' said regarding His saying 'aw jā'ūkum ḥaṣirat ṣudūruhum': the Arabs say 'atānī fulānun dhahaba 'aqluhu' meaning 'his mind had already gone.' He said al-Kisā'ī heard a man say 'fa-aṣbaḥtu naẓartu ilā dhāti l-tanānīr.' Al-Zajjāj said: al-Farrā' made 'ḥaṣirat' a ḥāl-clause, though it cannot be a ḥāl except with qad; he said some held 'ḥaṣirat ṣudūruhum' to be a second predicate after a [first] predicate, as though he said 'aw jā'ūkum' and then informed afterward, saying 'ḥaṣirat ṣudūruhum an yuqātilūkum.' Aḥmad ibn Yaḥyā said: when an implicit qad is supplied, [the clause] approaches the ḥāl and becomes like a noun [participle], and accordingly some read it 'ḥaṣirata ṣudūruhum.' Abū Zayd said: 'jā'anī l-qawmu ḍāqat ṣudūruhum' can only occur joined by wāw or by qad, as though you said 'jā'anī l-qawmu wa ḍāqat ṣudūruhum' or 'qad ḍāqat ṣudūruhum.' Al-Jawharī said: as for His saying 'aw jā'ūkum ḥaṣirat ṣudūruhum,' al-Akhfash and the Kufans allowed the past-tense verb to be a ḥāl, though Sībawayh did not allow this except with qad, taking 'ḥaṣirat ṣudūruhum' as an imprecation against them. In the hadith of Fāṭima's marriage, may God be pleased with her: 'When she saw 'Alī sitting beside the Prophet, peace be upon him, ḥaṣirat and wept' — meaning she felt overcome with shyness and fell silent, as though the matter had constrained her the way confinement constrains the confined. Al-ḥaṣūr (الحصور) among camels: one with narrow urethral openings; one says ḥaṣirat (fatḥa) and aḥṣarat. It is said of a she-camel: 'innahā la-ḥaṣiratu l-shakhbi, nashabatu l-darri' (her milk-stream is scant, her yield meager). Al-ḥaṣr: [entry continues]