حضرThe bringing, arrival, and witnessed presence of a thing. (root hdr)

Al-ḥaḍar (الحضر) is the opposite of al-badw (nomadic life), and al-ḥāḍira (الحاضرة) is the opposite of al-bādiya (nomadic countryside), because the people of al-ḥāḍira reside in the towns and settlements. Al-bādiya seems to be derived from 'badā yabdū' (بدا يبدو), 'to appear, become visible,' but it became a name attached specifically to that place, excluding all else. [And al-ḥaḍra (الحضرة) is the proximity of a thing.] You say: 'kuntu bi-ḥaḍrati al-dār' (كنت بحضرة الدار) — 'I was in the vicinity of the house.' He said: "May his hands be paralyzed, the day he carries his head... to Nahshal, while the people are in Nahshal's presence." And 'ḍarabtuhu bi-ḥaḍrati fulān' (ضربته بحضرة فلان) — 'I struck him in so-and-so's presence' — 'bi-maḥḍarihi' (بمحضره) being better in this usage. Al-ḥāḍir (الحاضر) is the tribe when they reside at the place of their gathering, so al-ḥāḍir became a collective noun like al-ḥājj (الحاج) and al-sāmir (السامر) and the like. He said: "In a clamoring encampment, at night its night-talkers [gather], in it the neighing [horses], the banners, and the herds." Al-ḥaḍr (الحضر) and al-ḥiḍār (الحضار) pertain to the galloping of a mount; the verb is al-iḥḍār (الإحضار). A horse is muḥḍīr (محضير), meaning muḥḍār (محضار), except that it is said only with the yāʾ, being among the rare expressions of the Arabs; Imruʾ al-Qays said: "He pressed close upon the wild game, upon their bellies — a headlong, swift-galloping [horse], when the dust-cloud darkens." Al-ḥaḍīr (الحضير) is what collects of pus in a wound, and what collects of the fetal fluid (al-sakhd) in the afterbirth (al-salā) and the like. Al-muḥāḍara (المحاضرة) is that someone contests you for your right and takes it by overpowering and contending. Al-ḥiḍār (الحضار) is a collective name for white camels, like al-hijān (الهجان); the singular and plural are the same. You say 'ḥiḍāri' (حضار) meaning 'come!', like 'nazāli' (نزال) meaning 'descend!' You say 'ḥaḍarat al-ṣalāh' (حضرت الصلاة), the dialect of the people of Medina, meaning ḥaḍarat (حضرت), and all say taḥḍuru (تحضر). Ḥiḍār (حضار) is the name of a well-known star, always [treated] in the genitive form. And Ḥaḍramawt (حضرموت): two names made into one, then that land was named by it — its analogue being Aḥmar Jawn.

Ḥaḍrat al-rajul (حضرة الرجل): his proximity and his courtyard. Al-ḥaḍr (الحضر) is also a town facing a dwelling-place [i.e., a known city]. One says: 'kallamtuhu bi-ḥaḍrati fulān' (كلمته بحضرة فلان) and 'bi-maḥḍarin min fulān' (بمحضر من فلان), meaning 'in his presence/witnessing.' Yaʿqūb related: 'kallamtuhu bi-ḥaḍri fulān' (كلمته بحضر فلان), with fatḥa. Al-ḥaḍr also means the opposite of al-badw (nomadic life). Al-maḥḍar (المحضر) is the register (al-sijill). Al-maḥḍar is also the place of return to the waters. 'Fulānun ḥasan al-maḥḍar' (فلان حسن المحضر) — when he is one who speaks well of the absent. One says 'fulānun ḥasan al-ḥaḍra wa'l-ḥaḍra' (فلان حسن الحضرة والحضرة) [with two vowelings]. And 'kallamtuhu bi-ḥaḍrati fulān wa-ḥaḍratihi wa-ḥiḍratihi' (كلمته بحضرة فلان وحضرته وحضرته) [three variant forms]. Al-ḥaḍr (الحضر), with ḍamma, is galloping: one says 'aḥḍara al-faras iḥḍāran' (أحضر الفرس إحضارا) and 'iḥtaḍara' (احتضر), meaning 'it galloped.' 'Istaḥḍartuhu' (استحضرته) — 'I made it gallop.' 'Hādhā farasun muḥḍīr' (هذا فرس محضير) — 'a horse of much galloping'; one does not say muḥḍār — it is among the rare forms. Al-ḥāḍir (الحاضر) is the opposite of al-bādī (nomad). Al-ḥāḍira (الحاضرة) is the opposite of al-bādiya (nomadic life): it is the cities, villages, and cultivated lands (al-rīf); al-bādiya is the opposite of that. One says: 'fulānun min ahl al-ḥāḍira wa-fulānun min ahl al-bādiya' (فلان من أهل الحاضرة وفلان من أهل البادية), and 'fulānun ḥaḍarī wa-fulānun badawī' (فلان حضري وفلان بدوي). Al-ḥāḍir is the great tribal encampment (al-ḥayy al-ʿaẓīm). One says 'ḥāḍiru Ṭayyiʾ' (حاضر طيئ). It is a collective noun, as one says al-sāmir (السامر) for the night-talkers (al-sumār) and al-ḥājj (الحاج) for the pilgrims (al-ḥujjāj). Ḥassān said: "We have a settled encampment, abundant, and nomads, as though it were God's dwelling-place, in might and honor." 'Fulānun ḥāḍirun bi-mawḍiʿi kadhā' (فلان حاضر بموضع كذا) — 'so-and-so resides at such a place.' One says 'ʿalā al-māʾi ḥāḍir' (على الماء حاضر). 'Hāʾulāʾi qawmun ḥiḍārun' (هؤلاء قوم حضار) — when present at the waters — and 'muḥāḍirūn' (محاضرون). Labīd said: "And at the waters are the encamped ones (maḥāḍir) and the tents." Ḥaḍra (حضرة) is [pluralized] like kāfir (كافر)/kafara (كفرة). Ḥiḍār (حضار), like Qaṭām (قطام), is a star. One says 'Ḥiḍār wa'l-Wazn muḥlifān' (حضار والوزن محلفان) — two stars that rise before Suhayl, so one swears they are Suhayl, from the resemblance. Al-ḥaḍīra (الحضيرة) is a band of four or five who go raiding. Salmā al-Juhaniyya said, lamenting her brother Asʿad: "They come to the waters in a small band and a scouting party, as the sandgrouse come when the shadow has shortened." Its plural is al-ḥaḍāʾir (الحضائر). Al-Hudhalī said: "Men of war who kindle [battle], and a ring around the abode which the raiding-bands do not overrun." Al-ḥaḍīra is also what collects of pus in a wound, and of the fetal fluid (al-sakhd) in the afterbirth (al-salā). One says: 'the ewe cast her ḥaḍīra' (ألقت الشاة حضيرتها) — what she casts after the young, of fetal fluid and filth. 'Ḥāḍartuhu' (حاضرته) — 'I knelt opposing him before the ruler,' being a form of contending and outdoing. 'Ḥāḍartuhu ḥiḍāran' (حاضرته حضارا) — 'I ran together with him.' Al-ḥiḍār is also, among camels, the pure white ones (al-hijān); singular and plural are the same. Abū Dhuʾayb said: "So it should not be bought except at the price of its captured stock, the young she-camels, its black ones and its white ones (ḥiḍāruhā)" — i.e., its black ones and its white ones. And it is narrated [entry continues]

Ḥāʾ, ḍād, and rāʾ: bringing a thing forth, its arrival, and witnessing it. Sometimes meanings occur that seem far removed from this, even though the root is one. Al-ḥaḍar (الحضر) is the opposite of al-badw (nomadic life), and residing in al-ḥaḍar (سكون الحضر) is called al-ḥaḍāra (الحضارة). He [the poet] said: "Whoever is pleased by settled life (al-ḥaḍāra) — what sort of bedouin men do you see us to be?" Abū Zayd pronounced it [ḥaḍāra] with kasra; al-Aṣmaʿī said it is al-ḥaḍāra with fatḥa. As for al-ḥaḍr (الحضر) meaning 'galloping,' it too belongs to this root, because the horse and other animals gallop with what capacity they have for it; one says aḥḍara al-faras (أحضر الفرس), and such a horse is muḥḍīr (محضير), swift in galloping, or muḥḍār (محضار). One says ḥāḍartu al-rajul (حاضرت الرجل) — 'I ran together with him.' The Arabs' saying 'al-laban maḥḍūr' (اللبن محضور) means 'abundant in blemish/affliction.' They say 'the jinn frequents him' (تحضره), and 'the privy is frequented' (الكنف محضورة). Some have interpreted His saying, Exalted is He: "and I seek refuge in You, my Lord, lest they be present with me" (Believers 23:98) — meaning: lest they bring evil upon me. The whole root is one [meaning], in that they [the devils] visit him with evil. Al-ḥāḍir (الحاضر) is said of a great tribal encampment; Ḥassān said: "We have a settled encampment (ḥāḍir), abundant, and nomads (bādin), as though it were God's dwelling-place, in might and honor." Some transmit it as: "...as though it were the peaks of Raḍwā, in might and honor," but Quraysh denied this, saying: what might and honor do the peaks of Raḍwā have? Al-ḥaḍīra (الحضيرة) is a group, not a large one; he said: "They come to the waters in a small band and a scouting party, as the sandgrouse come when the shadow has shortened." Al-muḥāḍara (المحاضرة) is said to mean overcoming/outdoing (al-mughālaba). Ḥāḍartu al-rajul means 'I knelt opposing him before a ruler or judge [in litigation].' It is said: 'the ewe cast her ḥaḍīra (حضيرتها)' — that which she casts after the young, of the afterbirth and the like. This is a sound analogy, since these things are called al-shuhūd (الشهود, 'witnesses'), mentioned in its own place. Ḥaḍrat al-rajul (حضرة الرجل) is a man's courtyard. Al-ḥaḍīra (الحضيرة) is what collects of pus in a wound. One says ḥaḍarat al-ṣalāh (حضرت الصلاة); the dialect of the people of Medina is ḥaḍarat (حضرت), and all say taḥḍuru (تحضر) — this is among the rare occurrences of a verb of the pattern faʿala-yafʿulu, of which only one sound (non-weak) word has come, mentioned in its place. One says rajulun ḥaḍir (رجل حضر) when he is unfit for travel, just as one says rajulun nahir (رجل نهر) when fit for daytime work but not night-work. He said: "I am not a night-man, but I am a day-man." They say al-ḥaḍar (الحضر) is a fat-lump in the flank and above it. Among what is anomalous in this root is al-Ḥaḍr (الحضر), a fortress, in ʿAdī's saying: "And the brother of al-Ḥaḍr, when he built it, and when Daḥla and al-Khābūr paid tribute to him." Also anomalous — though it may be linked to what precedes — is Ḥiḍār (حضار), a star; the Arabs say Ḥiḍār and al-Wazn are 'two that provoke an oath' (محلفان), because people swear by them that they are Suhayl, due to their resemblance to it; and al-muḥlif (المحلف) is a thing that necessitates swearing an oath. He said: "A bay horse, not one sworn over, but like the color of wars-dye with which the hide is steeped." Ḥiḍār al-ibil (حضار الإبل) are the white camels; al-Hudhalī said: "their black ones and their white ones (ḥiḍāruhā)."

Al-ḥaḍr (الحضر) is the opposite of al-badw (nomadism). Al-ḥaḍāra (الحضارة) and al-ḥaḍāra (الحضارة) [two vocalizations] mean 'settling in the town' (al-sukūn bi'l-ḥaḍar), like al-badāwa (البداوة) and al-badāwa; this was then made a name for the presence/witnessing of a place, a person, or other, so He, Exalted, said: "It is decreed for you that when death presents itself (ḥaḍara) to one of you..." (al-Baqara 2:180), similar to "until when death comes to one of you" (al-Anʿām 6:61); "and when the division [of inheritance] is attended (ḥaḍara)" (al-Nisāʾ 4:8); and He said, Exalted: "and greed was made present (uḥḍirat) to souls" (al-Nisāʾ 4:128); "every soul will know what it has brought forth (aḥḍarat)" (al-Takwīr 81:14); and He said: "and I seek refuge in You, my Lord, lest they be present (yaḥḍurūn) with me" (al-Muʾminūn 23:98) — this is a form of euphemism (kināya), meaning: lest the jinn come to be present around me; and one euphemistically calls the insane person al-muḥtaḍar (المحتضر), as also the one to whom death has come, because of what is indicated by His saying, Mighty and Exalted: "and We are nearer to him than his jugular vein" (Qāf 50:16), and His saying: "the Day when some of the signs of your Lord come" (al-Anʿām 6:158). And He said, Exalted: "what it has done of good, made present (muḥḍaran)" (Āl ʿImrān 3:30), meaning: witnessed, seen directly, as though present before it; and His saying, Mighty and Exalted: "and ask them about the town that was by (ḥāḍirata) the sea" (al-Aʿrāf 7:163), meaning: near it; and His saying: "trade present (ḥāḍira)" (al-Baqara 2:282), meaning: immediate/cash; and He said, Exalted: "and indeed all, all together, are to be brought present (muḥḍarūn) before Us" (Yāsīn 36:32); "and in the punishment they will be brought present (muḥḍarūn)" (Sabaʾ 34:38); "a drink [each] is attended (muḥtaḍar)" (al-Qamar 54:28), meaning: each is attended by its companions [in turn]. Al-ḥaḍr (الحضر) is specialized for what a horse does when its galloping is sought: one says 'aḥḍara al-faras' (أحضر الفرس); 'istaḥḍartuhu' (استحضرته) — I sought what galloping it had. 'Ḥāḍartuhu muḥāḍaratan wa-ḥiḍāran' (حاضرته محاضرة وحضارا) — when you dispute/argue with him — from al-ḥuḍūr (presence), as though each presents his argument, or from al-ḥaḍr (galloping), as in your saying 'jārayituhu' ('I raced/competed with him'). Al-ḥaḍīra (الحضيرة) is a group of people with whom raiding is undertaken, and it is used to express presence at water. Al-maḥḍar (المحضر) may be the verbal noun of 'ḥaḍartu,' and [also] the place of presence.

Al-ḥuḍūr (الحضور) is the opposite of al-mughīb and al-ghayba (absence). 'Ḥaḍara yaḥḍuru ḥuḍūran wa-ḥaḍāratan' (حضر يحضر حضورا وحضارة); and it is made transitive, so one says 'ḥaḍarahu' (حضره) and 'ḥaḍirahu' (حضره) — 'yaḥḍuruhu' (يحضره), which is anomalous, with the same verbal noun. 'Aḥḍara al-shayʾ' (أحضر الشيء) and 'aḥḍarahu iyyāhu' (أحضره إياه). 'Kāna dhālika bi-ḥaḍrati fulān wa-ḥaḍratihi wa-ḥiḍratihi wa-ḥaḍrihi wa-maḥḍarihi' (كان ذلك بحضرة فلان...) [various equivalent forms meaning 'that occurred in so-and-so's presence']. 'Kallamtuhu bi-ḥaḍrati fulān wa-bi-maḥḍarin minhu' (كلمته بحضرة فلان وبمحضر منه) — meaning 'in his presence.' 'Kallamtuhu ayḍan bi-ḥaḍri fulān' (كلمته أيضا بحضر فلان), with fatḥa, and all say 'bi-ḥaḍri fulān,' with fatḥa. Al-Jawharī: ḥaḍrat al-rajul (حضرة الرجل) is his proximity and his courtyard. In the ḥadīth of ʿAmr ibn Salama al-Jarmī: 'kunnā bi-ḥaḍrati māʾin' (كنا بحضرة ماء) — 'we were near water.' 'Rajulun ḥāḍir' (رجل حاضر) and 'qawmun ḥuḍūr wa-ḥuḍūr' (قوم حضر وحضور). 'Innahu la-ḥasan al-ḥaḍra wa'l-ḥaḍra' (إنه لحسن الحضرة والحضرة) — when he is present with good. 'Fulānun ḥasan al-maḥḍar' (فلان حسن المحضر) — when he is one who speaks well of the absent. Abū Zayd: 'huwa rajulun ḥaḍir' (هو رجل حضر) — when present with good. One says: 'innahu la-yaʿrifu man bi-ḥaḍratihi wa-man bi-ʿuqwatihi' (إنه ليعرف من بحضرته ومن بعقوته). Al-Azharī: al-ḥaḍra (الحضرة) is the proximity of a thing; you say 'kuntu bi-ḥaḍrati al-dār' (كنت بحضرة الدار); al-Layth cited: "May his hands be paralyzed, the day he carries a banner... to Nahshal, while the people are in Nahshal's presence." And one says: 'ḍarabtu fulānan bi-ḥaḍrati fulān wa-bi-maḥḍarihi' (ضربت فلانا بحضرة فلان وبمحضره). Al-Layth: one says 'ḥaḍarat al-ṣalāh' (حضرت الصلاة), and the people of Medina say 'ḥaḍarat' (حضرت), and all say 'taḥḍuru' (تحضر); Shamir said: one says 'ḥaḍara al-qāḍī imraʾatan taḥḍuru' (حضر القاضي امرأة تحضر); he said the tāʾ was dropped only because al-qāḍī [masculine] intervened between the verb and al-marʾa [feminine object]; al-Azharī said the sound dialect is 'ḥaḍarat taḥḍuru,' and all say 'taḥḍuru,' with ḍamma; al-Jawharī said Abū Tharwān al-ʿUklī recited to us, from Jarīr, on the dialect 'ḥaḍarat': "None among those who spurned us, when our needs came (ḥaḍarat), is like him who shows us honor and kindness." Al-ḥaḍr (الحضر) is the opposite of al-badw. Al-ḥāḍir (الحاضر) is the opposite of al-bādī (nomad). In the ḥadīth: "Let not a town-dweller (ḥāḍir) sell for a nomad (bādin)" — al-ḥāḍir is one residing in towns and villages, and al-bādī is one residing in the desert; what is forbidden is that a bedouin comes to town with provisions wishing to sell them quickly at a low price, and the town-dweller says to him: 'Leave it with me so I may bargain a higher price for it' — this is forbidden because of the harm it does to others, though the sale, if concluded with the higher bargaining, remains valid; this applies when the commodity is something generally needed, like foodstuffs; but if not generally needed, or if provisions are abundant and there is no need for it, there is disagreement over the prohibition, resting in one view on the general apparent sense of the prohibition and the blocking of means to harm, and in the other on the criterion of necessity. It is related from Ibn ʿAbbās that, asked about 'Let not a town-dweller sell for a nomad,' he said: 'let him not act as broker (samsār) for him.' One says: 'fulānun min ahl al-ḥāḍira wa-fulānun min ahl al-bādiya' (فلان من أهل الحاضرة وفلان من أهل البادية), and 'fulānun ḥaḍarī wa-fulānun badawī' (فلان حضري وفلان بدوي). Al-ḥaḍāra (الحضارة) is residing in the town — from Abū Zayd. And al-Aṣmaʿī used to say: al-ḥaḍāra [entry continues]