سجد

1 سَجَدَ, (S, A, Msb, K, &c.,) [aor. ـُ inf. n. سُجُودٌ, (Msb,) He was, or became, lowly, humble, or submissive; syn. خَضَعَ, (S, A, K, TA,) or تَطَامَنَ, and ذَلَّ: (Msb:) or he bent him-self down towards the ground: (Aboo-Bekr, TA: [and such is often meant by خَضَعَ and by تَطَامَنَ:]) [or it has both of these significations combined; i. e. he was, or became, lowly, humble, or submissive, bending himself down; for] the primary signification of السُّجُودُ is تَذَلُّلً together with تَطَأْمُنٌ [or تَطَامُنٌ]. (Bd in ii. 32.) And ↓ اسجد He lowered his head, and bent himself; (AA, S, Mgh, K;) said of a man; (AA, S, Mgh;) and put his forehead on the ground: (Mgh:) and likewise said of a camel; (S, A;) in the latter case tropical; (A;) as also سَجَدَ; (A, Mgh, Msb;) meaning (tropical:) he lowered his head, (S, A, Mgh, Msb,) to be ridden, (S, Mgh,) or to his rider, (A,) or on the occasion of his being ridden, or mounted. (Msb.) b2: The سُجُود of prayer is from سَجَدَ in the first of the senses expl. above; (S;) and means The [prostrating oneself;] putting the forehead on the ground: (S, Mgh:) سَجَدَ, (ISd, Msb, TA,) aor. and inf. n. as above, (ISd, TA,) signifies he put his forehead on the ground: (ISd, Msb, TA:) but سُجُود to God denotes a particular manner [of doing this; i. e. the prostrating oneself in prayer by dropping gently upon the knees, placing the palms of the hands on the ground, a little before the place of the knees, and then putting the nose and forehead on the ground, the former first, between the two hands]. (Msb.) b3: It is said of Kisrà, in a trad., كَانَ يَسْجُدْ لِلطَّالِع, i. e. He used to lower himself, or bend himself down, to the arrow passing beyond the butt, going over it; which they used to reckon like that which hit the butt; meaning that he used to concede to the shooter thereof: or, accord. to Az, it means that he used to lower his head when his arrow was elevated [too high] above the object shot at, in order that the arrow might be rightly directed, and might hit the circle. (TA.) b4: And [as salutation is often accompanied with a bending of the body,] سُجُودٌ also signifies (assumed tropical:) The act of saluting. (L, TA.) [You say, سَجَدَ لَهُ (assumed tropical:) He saluted him. And also (assumed tropical:) He paid respect, or honour, to him; or magnified him; see Ham p. 294.] b5: You say also, سَجَدَتِ النَّخْلَةُ (tropical:) The palm-tree bent, or inclined, (AHn, Mgh, TA,) by reason of the abundance of its fruit. (Mgh.) And السَّفِينَةُ تَسْجُدُ لِلرِّيحِ (tropical:) The ship bends, or inclines, by the influence of the wind. (A, TA.) b6: وَ النَّجْمُ وَ الشَّجَرُ يَسْجُدَانِ, in the Kur [lv. 5], means, accord. to Fr, (assumed tropical:) [and the herbs and the trees] turn towards the sun and incline with it until the afternoon-shade becomes broken: (TA:) or the herbs and the trees humbly submit to his will. (Bd, Jel.) The سُجُود of inanimate things to God we understand, in the Kur, as denoting obedience to that whereto they are made subservient, and as a fact to be believed without inquiry into the manner thereof. (I'Ab, L.) A2: Also He stood erect: (Lth, Msb, K:) so in the dial. of Teiyi. (Msb.) It is said in the K, immediately after the mention of the first signification and this last, that thus the verb has two contr. meanings: but it may be said that there is no [necessary, or absolute,] contrariety between الخُضُوع and الاِنْتِصَاب. (MF.) A3: سَجِدَتْ رِجْلُهُ, aor. ـَ (tropical:) His leg became inflated, or swollen. (K, TA.) 4 اسجد: see 1, second sentence. b2: Also, (K,) inf. n. إِسْجَاد, (S,) (tropical:) He looked continuedly and tranquilly: (TA:) or he looked continuedly, (S, K,) and lowered the eyelids in a languid, or languishing, manner, (S, [the inf. n. being there expl. by إِدَامَةُ النَّظَرِ وَ إِمْرَاضُ الأَجْفَانِ,]) or lowering the eyelids [&c.], (K, * TK,) with a look indicative of [amorousness, and feigned coyness or opposition, or] confidence in one's love, and consequent presumptuousness: (TA:) or he had a languid, or languishing, eye. (L.) b3: And اسجدت عَيْنَهَا (tropical:) She lowered her eye. (A, TA.) سَجْدَةٌ A single act of سُجُود [as meaning prostrating oneself in prayer or the like: pl. سَجَدَاتٌ]: so in the phrase سَجَدْتُ سَجْدَةً [I performed a prostration of myself]: (Msb:) and قَرَأْتُ سُورَةَ السَّجْدَةِ [I recited, or read, the chapter of the prostration; which is the thirty-second chapter of the Kur-án]. (S, * Msb.) سِجْدَةٌ a subst. from سَجَدَ; (S;) A species, or sort, [or kind,] of سُجُود [as meaning prostration of oneself in prayer or the like]: so in the phrase سَجَدْتُ سِجْدَةً طَوِيلَةً [I performed a long kind of prostration of myself]. (Msb.) رَجُلٌ سَجَّادٌ [A man who prostrates himself much, or frequently, in prayer or the like]. (A, TA.) سَجَّادَةٌ A [small mat, such as is termed] خُمْرَة, (S, Mgh, L, TA,) [of an oblong shape, and a small oblong carpet,] upon which one prostrates himself [and stands and sits in prayer]; (L, TA;) also called ↓ سُجَّادَةٌ, (A, TA,) and ↓ مِسْجَدَةٌ. (A, L, TA.) You say, بَسَطَ سَجَّادَتَهُ &c. [He spread his prayer-mat, or prayer-carpet]. (A.) b2: And The mark of سُجُود [or prostration in prayer] upon the forehead [when dust adheres to it]. (S, A, Mgh.) سُجَّادَةٌ: see the next preceding paragraph.

سَاجِدٌ act. part. n. of سَجَدَ: (L:) [Being lowly, humble, or submissive: bending himself down towards the ground: &c.: and hence, prostrating himself in prayer; putting his forehead on the ground: &c.:] pl. سُجَّدٌ (S, A, L) and سُجُودٌ. (L.) b2: وَ ادْخُلُوا الْبَابَ سُجَّدًا, in the Kur [ii. 55 and vii. 161], means And enter ye the gate bending down your heads: (I'Ab, K:) it was a narrow [or low] gate. (I'Ab.) b3: And سُجَّدًا لِلّٰهِ, in the Kur xvi. 50, means (tropical:) Humbling themselves to God, with subserviency. (TA.) b4: You say also شَجَرَةٌ سَاجِدَةٌ, and شَجَرٌ سَاجِدٌ and سَوَاجِدُ, [this last word being pl. of سَاجِدَةٌ,] (tropical:) A tree, and trees, bending, or inclining: (A:) and نَخْلٌ سَوَاجِدُ (assumed tropical:) palm-trees bending, or inclining: (AHn:) and نَجْلَةٌ سَاجِدَةٌ (assumed tropical:) a palm-tree bent by its fruit. (K.) [But it is said that] عُلْبٌ سَوَاجِدُ, occurring in a verse of Lebeed, means (assumed tropical:) Firmly-rooted [tall] palm-trees. (IAar.) b5: And فُلَانٌ سَاجِدُ المَنْخِرِ (tropical:) Such a one is object, low, humble, or submissive. (A, TA.) b6: And عَيْنٌ سَاجِدَةٌ (tropical:) A languid, or languishing, eye. (A, K.) أَسْجَدُ (tropical:) Having his leg inflated, or swollen: (K, TA:) applied to a man. (TA.) دَرَاهِم الأَسْجَاد, (O, K,) or الإِسْجَاد, (S, O, K,) thus some relate it, with kesr to the ء, (O, K,) in the saying of El-Aswad Ibn-Yaafur.

مِنْ خَيْرِ ذِى نَطَفٍ أَغَنَّ مُنَطَّقٍ

وَافَى بِهَا لِدَرَاهِمِ الإِأَسْجَادِ [Of the wine of one with earrings, having a nasal twang, girded with a waist-belt, i. e., of a foreigner: he brought it for what are termed دراهم الاسجاد], (S, * O, K, but in the copies of the K كَدَرَاهِم, [which I think a mistranscription,]) means dirhems whereon were effigies to which people performed the act of سُجُود: (S, O, K:) it is said that upon them was the effigy of Kisrà, and he who beheld them lowered his head to them and showed humility [as the Persians in the present day do to the picture of their King]: (IAmb, TA:) or الأَسْجَاد means the tax called جِزْيَة: (O, K:) so says AO, (O,) or A 'Obeyd: (TA:) or the Jews and the Christians: (O, K:) some say the former and some say the latter: (O:) and it is read with kesr to the ء, and expl. as meaning the Jews, (O, K,) by IAar. (O.) [Whatever be the signification of the last word, the verse plainly means, “of wine of a foreigner, sold by him for foreign money. ”]

مَسْجَدٌ The forehead, (S, K,) where is the mark made by the سُجُوَد [or prostration in prayer]. (S.) [Said in the TA to be tropical; but not so accord. to the A.] And sing. of مَسَاجِدُ which signifies The parts of a man that are the places of سُجُود; (Lth, Mgh, Msb, L;) المَسَاجِدُ meaning the forehead, the nose, the hands, the knees, and the feet: (Mgh, L:) or the forehead, the hands, and the knees: (Mgh:) or the seven آرَاب; (S, K;) namely, the forehead, the hands, the knees, and the feet: (TA in art. ارب:) such, accord. to some, is its meaning in the Kur lxxii. 18. (L.) b2: See also the next paragraph, in two places.

مَسْجِدٌ [Any place in which one performs the act of سُجُود, or acts of worship or devotion; and particularly a mosque; a Muslim temple; an oratory;] a house in which one performs the act of سُجُود; (IB;) a house of prayer; (Mgh, Msb;) any place in which one performs acts of worship or devotion: (Zj:) a word of well-known meaning; (K;) sing. of مَسَاجِدُ; (S, Mgh, K;) and also pronounced ↓ مَسْجَدٌ: (S, K:) this latter word signifies, accord. to IAar, the مِحْرَاب [here meaning oratory, or place of private prayer,] of a house; and the place of prayer of the congregations; (TA;) or it signifies any of the parts of the ground, as well as of the body, that are the places of سُجُود: (Lth, L:) or the place of the forehead [on the ground in the act of prostration in prayer]. (IB.) Fr says, (S,) the مَفْعل of every verb of the class of فَعَلَ having its aor. of the measure يَفْعُلُ is with fet-h to the medial radical letter, whether it be a subst, or an inf. n., (S, K,) without any difference, so that you say, دَخَلَ مَدْخَلًا, and هٰذَا مَدْخَلُهُ; (S;) except some words (S, K) among substs., (S,) as مَسْجِدٌ and مَطْلِعٌ (S, K) and مَغْرِبٌ (S) and مَشْرِقٌ and مَسْقِطٌ and مَفْرِقٌ and مَجْزِرٌ and مَسْكِنٌ and مَرْفِقٌ (S, K) from رَفَقَ, aor. ـْ (S,) and مَنْبِتٌ and مَنْسِكٌ (S, K) from نَسَكَ, aor. ـْ (S;) these being with kesr (S, K) to the medial radical letter (K) as a sign of their being substs.; but sometimes some of the Arabs pronounce it with fet-h in the subst.: مَسْكِنٌ and مَسْكَنٌ have been transmitted; and we have heard المَسْجِدُ and ↓ المَسْجَدُ, and المَطْلِعُ and المَطْلَعُ: and he further says, (S,) fet-h is allowable, (S, K,) in all of these, (S,) even if we have not heard it: but when the verb is of the class of فَعَلَ having its aor. of the measure يَفْعِلُ, the n. of place [or time] is with kesr, and the inf. n. is with fet-h, to distinguish the one from the other; so that you say, نَزَلَ مَنْزَلًا, meaning نُزُولًا, and هٰذَا مَنْزِلُةُ, meaning دَارُهُ. (S, K. *) b2: [Hence مَسْجِدٌ جَامِعٌ A congregational mosque; i. e. a mosque in which a congregation assembles to perform the Friday-prayers.] المَسْجِدُ الحَرَامُ [The sacred mosque of Mekkeh]. (Msb in art. حرم.) المَسْجِدُ الأَقْصَى The furthest mosque [which is in Jerusalem]. (Msb in art. قصو.) مَسْجِدُ الخَيْفِ The mosque of the خَيْف [q. v.] in Minè. (S &c. in art. خيف.) And المَسْجِدَانِ The two mosques; that of Mekkeh and that of El-Medeeneh: (S, Mgh:) so in a verse cited in the first paragraph of art. ثرو. (S.) مِسْجَدَةٌ: see سَجَّادَةٌ.

بهت

1 بُهِتَ, (S, Msb, K, &c.,) the most chaste form of the verb in the sense here following, (S, TA,) and that which most commonly obtains, and the only form allowed by Th and IKt; (TA;) and بَهِتَ, (S, L, Msb, K,) aor. ـَ (Msb, K;) and بَهُتَ, (S, L, Msb, K,) in which the dammeh is said to give intensiveness to the signification, as in قَضُوَ الرَّجُلُ, (TA,) aor. ـُ (Msb, K;) and بَهَتَ, aor. ـُ (K) and بَهَتَ; (TA;) inf. n. بَهْتٌ; (JK, K;) He was, or became, confounded, perplexed, or amazed, and unable to see his right course; (JK, S, Msb, K;) not knowing what to prefer nor what to postpone: (TA in art. اشر:) he looked at a thing that he saw with a look of wonder: (A, TA:) he was, or became, affected with wonder: (JK:) he was, or became, cut short, (انْقَطَعَ, K, TA,) and was silent, being confounded, or perplexed, and unable to see his right course: (TA:) he (an adversary in a dispute or litigation) was overcome by an argument, an allegation, or a plea. (L.) All these forms occur in different readings of the saying in the Kur [ii. 260], فَبُهِتَ الَّذِى كَفَرَ and فَبَهِتَ &c., (IJ, TA,) explained in the Wá'ee as meaning, And he who disbelieved remained in confusion, or perplexity, not seeing his right course, looking as one in wonder: (Lb, TA:) but accord. to him who reads فَبَهَتَ, the word الذى may hold the place of a noun in the accus. case [as will be seen from what follows]. (IJ, TA.) A2: بَهَتَهُ, aor. ـَ (S, Msb,) inf. n. بَهْتٌ, (S, K,) He, or it, caused him to become confounded, perplexed, or amazed, not seeing his right course: (Zj, Msb: [Golius, on the authority of Ibn-Maaroof, assigns this meaning to ↓ بهّتهُ:]) or took him unawares, or by surprise, or unexpectedly, or suddenly. (S, K.) Zj cites as an ex. of the former meaning the saying in the Kur [xxi. 41], تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ, i. e., It shall come upon them suddenly, or unawares, and cause them to become confounded, &c.: (TA: and so Bd and Jel explain it:) or, and shall overcome them: (Bd:) J cites the same as an ex. of the latter of the two meanings in the preceding sentence; but his doing so requires consideration; for the meaning which he gives is taken from the word بغتة; not from البَهْتُ. (MF, TA.) [But it is said also that] مُبَاهَتَةٌ [inf. n. of ↓ باهتهُ] signifies The taking, or coming upon, [one] unawares, by surprise, or unexpectedly. (JK.) b2: بَهَتَهُ, aor. ـَ (S, A, K, &c.,) inf. n. بَهْتٌ and بَهَتٌ and بُهْتَانٌ, (S, K,) or the last is a simple subst., (Msb,) He calumniated him; slandered him; accused him falsely; said against him that which he had not done: (S, A, K:) [or he did so in such a manner as to make one to be confounded, or perplexed, or amazed, at the falsity of the charge, and not to see his right course: (see بُهْتَانٌ, below:)] he lied against him; forged a lie, or lies, against him; and i. q. قَابَلَهُ بِالكَذِبِ [he accused him to his face falsely, or with falsehood]; (TA;) البَهْتُ signifies اِسْتِقْبَالُكَ أَخَاكَ بِمَا لَيْسَ فِيهِ [thy accusing thy brother, or fellow, to his face, of that which is not in him]: (JK:) and بَهَتَهَا, aor. ـَ inf. n. بَهْتٌ, he accused her falsely of adultery; and forged a lie against her. (Msb.) [See also اِغْتَابَهُ.] In the saying of Abu-n-Nejm, سُبِّى الحَمَاةَ وَابْهَتِى عَلَيْهَا [Revile thou the mother-in-law, and calumniate her, or forge lies against her], على is [said by J to be] redundant, or pleonastic; for one does not say, بَعَتَ عَلَيْهِ, but only بَهَتَهُ. (S.) Upon this, F says, in the K, that فَابْهَتِى عليها [thus in the K] is a mistake; that J is in error, and that the right reading is فَانْهَتِى عليها, with ن: but this assertion made by F depends upon the authority of relaters of the verse in which the word in question occurs. (MF.) IB says that ابهتى may be here rendered trans. by means of على because it is syn. with اِفْتَرِى, which is so rendered trans., in like manner as is done in other instances, of which he gives an ex. from the Kur [xxiv. 63], يُخَالِفُونَ عَنْ أَمْرِهِ, meaning يَخْرُجُونَ عن امره: he adds that, accord. to J, عن in this ex. should be considered redundant; but that عن and على are not used redundantly like ب. (TA.) b3: بَهَتَ الفَحْلَ عَنِ النَّاقَةِ He removed the stallion from the she-camel in order that a stallion of more generous race might cover her. (TA.) 2 بَهَّتَ see 1.3 باهتهُ, inf. n. مُبَاهَتَةٌ: see 1. b2: [Also He engaged with him in mutual calumny, slander, or false accusation: a meaning indicated, but not expressed, in the A.] You say, بَيْنَهُمَا مُبَاهَتَةٌ [Between them two is mutual calumniation, &c.]: and عَادَتُهُ أَنْ يُبَاحِثَ وَيُبَاهِتَ [His custom is to engage with another in mutual scrutiny of secrets, or faults, or the like, and in mutual calumniation, &c.]: and وَلَا تَمَاقَتُوا ↓ لَا تَبَاهَتُوا [Calumniate ye not one another, &c., nor hate ye one another on account of any foul, or evil, affair]. (A.) b3: And He confounded, perplexed, or amazed, him (namely, his hearer,) by what he forged against him. (TA.) 6 تَبَاْهَتَ see 3.

بَهْتٌ: see بُهْتَانٌ.

A2: A certain well-known kind of stone. (K.) بُهْتٌ: see بُهْتَانٌ, in two places.

A2: A certain sidereal computation, or calculation; being [that of] the direct course of stars in a day: [in Persian, a planet's motion in any given time: (Johnson's Pers\. Arab. and Engl. Dict.:)] thought by Az to be not Arabic. (TA.) بُهْتَانٌ and ↓ بَهِيتَةٌ signify the same [when the former is used as a subst.; i. e. A calumny, slander, or false accusation]: (S, A, Msb: [see 1:]) or both signify, the former as explained by Aboo-Is-hák, and the latter as explained in the K, a falsehood by reason of which one is confounded, or perplexed, and unable to see his right course; (TA; [in which it seems to be indicated that ↓ بُهْتٌ signifies the same;]) from البَهْتُ as meaning “ the being confounded ” &c.: (Aboo-Is-hák, TA:) the former is a subst. signifying [also] a false accusation of adultery against a woman; and a forgery of a lie against her: (Msb:) and ↓ the latter, [and the former also, simply,] a lying, or lie, or falsehood; (K;) and so ↓ بُهْتٌ (K) and ↓ بَهْتٌ. (TA.) بُهْتَانًا وَإِثْمًا مُبِينًا, in the Kur iv. 24, is said to mean Falsely accusing of adultery, and acting in a manifestly sinful or criminal manner: (Bd:) or it means acting wrongfully &c. (Bd, Jel.) You say, ↓ رَمَاهُ بِالبَهِيتَةِ [He accused him with, or of, calumny, &c.]. (A.) And ↓ يَا للْبَهِيتَةِ, with kesr to the [prep.] ل, [i. e., O, come to my aid, or succour, on account of the calumny! &c.; for it is] a phrase used in calling for aid, or succour. (S.) [And if you would express wonder, you say, ↓ يَا َللْبَهِيتَةِ, with fet-h to the prep. ل, i. e. O the calumny! &c.]

بَهُوتٌ [A great, or frequent, calumniator, slanderer, or false-accuser; as also ↓ بَهَّاتٌ, mentioned in the S only as an epithet applied to him who calumniates, slanders, or accusely falsely;] an intensive epithet from البَهْتُ; (IAth;) [i. e.] an intensive form of the act. part. n. from البُهْتَان [inf. n. of بَهَتَهُ]: (Mgh:) or i. q. ↓ مُبَاهِتٌ; (K;) i. e., one who confounds, or perplexes, or amazes, the hearer, by what he forges against him: (TA:) and one who falsely accuses a woman of adultery, and forges a lie against her: (Msb:) pl. بُهُتٌ (IAth, Mgh, Msb, K) and بُهْتٌ, and, accord. to the K, also بُهُوتٌ; but ISd and MF hold it to be pl. of بَاهِتٌ, not of بَهُوتٌ; the former observing, that a word of the measure فَاعِلٌ is one of those which have a pl. of the measure فُعُولٌ, but not so one of the measure فَعُولٌ; and that, as to the saying of A'Obeyd, that عُذُوبٌ is pl. of عَذُوبٌ, it is a mistake; for it is only pl. of عَاذِبٌ, and the pl. of عَذُوبٌ is عُذُبٌ. (TA. [But see art. عذب.]) بَهِيتٌ, see مَبْهُوتٌ, in two places.

بَهِيتَةٌ: see بُهْتَانٌ, in five places.

بَهَّاتٌ: see بَهُوتٌ: A2: and see مَبْهُوتٌ.

بَاهِتٌ: see مَبْهُوتٌ, in two places.

A2: Also act. part. n. [of بَهَتَهُ; signifying Causing to become confounded, &c.: and calumniating, &c.:] from البُهْتَانُ: (Mgh:) بُهُوتٌ, as mentioned above, is held by ISd and MF to be a pl. of this word; not of بَهُوتٌ, q. v. (TA.) مَبْهُوتٌ Confounded, perplexed, or amazed, and unable to see his right course: (S, K:) [other (similar) meanings may be seen from explanations of بُهِتَ:] accord. to Ks and the S and Sgh and the K, one should not say ↓ بَاهِتٌ nor ↓ بَهِيتٌ; but there is no reason in analogy why he who says بَهَتَ, like نَصَرَ and مَنَعَ, should not say thus: (TA:) Lb says, in the Expos. of the Fs, that they said ↓ بَاهِتٌ and ↓ بَهَّاتٌ [which latter is an intensive form] and ↓ بَهِيتٌ, which [last] may be considered as having the meaning of the measure مَفْعُولٌ, like مَبْهُوتٌ, or that of the measure فَاعِلٌ, like بَاهِتٌ; but the former is the more agreeable with analogy, and the more probable. (MF, TA) b2: Also Calumniated, slandered, or falsely accused. (S.) مُبَاهِتٌ: see بَهُوتٌ.

حرث

1 حَرَثَ, aor. ـُ (S, Msb, K) and حَرِبَ, (K,) inf. n. حَرْثٌ, (S, A, Msb, K,) He gained, acquired, or earned, (S, A, K,) wealth; (S;) as also ↓ احترث: (Az, TA:) he collected wealth. (S, A, Msb, K.) b2: He sought, sought after, or sought to gain, sustenance; and laboured diligently; لِعِيَالِهِ for his family; as also ↓ احترث: (TA:) he worked, or laboured, for the goods of the present world, (Az, TA,) and (tropical:) for those of the world to come. (Az, A, TA.) You say, اُحْرُثْ لِآخِرَتِكَ (tropical:) Labour for thy good in the world to come. (A, TA.) And it is said in a trad., اُحْرُثْ لِدُنْيَاكَ كَأَنَّكَ تَعِيشُ أَبَدًا (S, TA) Labour for thy good in the present world as though thou wert to live for ever: and, in continuation, وَاعْمَلْ لِآخِرَتِكَ كَأَنَّكَ تَمُوتُ غَدًا (tropical:) and work for thy good in the world to come as though thou wert to die to-morrow. (TA.) b3: Also حَرَثَ, (T, S, Mgh, Msb, K,) aor. ـُ and حَرَبَ, (K,) inf. n. حَرْثٌ (T, Mgh, Msb, K) and حِرَاثَةٌ; (TA;) and ↓ احترث; (T, S;) He sowed; (T, S, K;) he cast seed upon the ground: (T, TA:) [accord. to Bd (xlii. 19), this is the primary signification: see حَرْثٌ, below:] and the former verb, he tilled, or cultivated, land, either by sowing or by planting: (TA:) or he ploughed up land for sowing: (Mgh, Msb:) or he ploughed land; because the doing so is a means of gain. (Ham p. 70.) And the former verb, He ploughed up the ground by much walking upon it; as also ↓ احرث. (TA.) b4: Also, the former verb, (L, K,) aor. ـُ and حَرِبَ, (K,) inf. n. حَرْثٌ, (A, L, K,) He took, or had, four wives together. (A, L, K.) b5: Immoderatè inivit: (A, K:) multùm inivit. (IAar, L.) And حَرَثَ امْرَأَتَهُ Multùm inivit mulierem suam. (IAar, L.) b6: (tropical:) He emaciated, or rendered lean, (IAar, S, A, K,) a beast, (K,) or a camel, (IAar, TA,) or a she-camel, (IAar, S, A,) and a horse, (IAar, TA,) by journeying (IAar, S, A, K) thereon; (IAar, S, K;) as also ↓ احرث, (so in the A and L and TA, and in some copies of the S, in this art., and so in the S and L and K in art. لهد,) or ↓ احترث. (So in some copies of the S in the present art.) b7: (tropical:) He stirred a fire, (S, A, K,) and made it to burn up, (TA,) with the مِحْرَاث. (A, TA.) b8: (tropical:) He examined, looked into, scrutinized, or investigated: (K, TA:) app. in an absolute sense: but accord. to some of the leading lexicologists, he examined, looked into, scrutinized, or investigated, and studied, the book, or the Kur-án: (TA:) he studied the Kur-án: (S:) or he studied the Kur-án long, and meditated upon it. (A, TA.) b9: (assumed tropical:) He called to mind a thing, or an affair, and became excited thereby: [for ex.,] Ru-beh says, وَالقَوْلُ مَنْسِىٌّ إِذَا لَمْ يُحْرَثِ [And the saying is forgotten if it be not called to mind so as to produce excitement]. (TA.) b10: (assumed tropical:) He applied himself to the study of الفِقْه [i. e. the law]; or he learned the science so called. (K.) 4 أَحْرَبَ see 1, in two places.8 إِحْتَرَبَ see 1, in four places.

حَرْثٌ Gain, acquisition, or earning; (Jel in xlii. 19;) as also ↓ حَرِيثَةٌ; of which the pl. is حَرَائِثُ: (K:) and recompense, or reward. (Bd and Jel in xlii. 19, and TA. [Accord. to Bd, in the place here referred to, this is from the same word as meaning “ seed-produce: but the reverse seems to be the case accord. to the generality of the lexicologists.]) مَنْ كَانَ يُرِيدُ حَرْثَ الآخِرَةِ, in the Kur xlii. 19, means (assumed tropical:) Whoso desireth the reward, or recompense, (Bd,) or the gain, i. e. reward, or recompense, (Jel,) [of the world to come.] b2: A lot, share, or portion. (TA.) b3: Worldly goods. (TA.) b4: (assumed tropical:) Seed-produce: (S, * K, * TA:) (tropical:) what is grown, or raised, by means of seed, and by means of date-stones, and by means of planting: (Mgh:) an inf. n. used as a proper subst.: (Mgh, Msb:) pl. حُرُوثٌ. (Msb.) b5: (assumed tropical:) A place ploughed for sowing; (Mgh, Msb;) as also ↓ مَحْرَثٌ, (Msb,) pl. مَحَارِثُ: (Mgh, Msb:) or land prepared for sowing: (Jel in ii. 66:) and it is said to signify also a plain, or soft, place; perhaps because one ploughs in it. (Ham p. 70.) [Being originally an inf. n., it is also used in a pl. sense.] It is said in the Kur ii. 223, نِسَآؤُكُمْ حَرْثٌ لَكُمْ (Mgh, Msb) (tropical:) Your wives, or women, are unto you things wherein ye sow your offspring: (Bd, Jel:) they are thus likened to places that are ploughed for sowing. (Mgh, Msb.) b6: [And hence,] (tropical:) A wife; as in the saying, كَيْفَ حَرْثُكَ (tropical:) [How is thy wife?]. (A, TA.) b7: A road, or beaten track, or the middle of a road, that is much trodden [as though ploughed] by the hoofs of horses or the like. (K, * TA.) b8: [A ploughshare: so in Richardson's Pers\. Ar. and Engl. Dict., ed. by Johnson; and so, app., in the Munjid of Kr, voce عُقَابٌ.]

حَرِيثَةٌ: see حَرْثٌ.

A2: The pl., حَرَائِثُ, also signifies (assumed tropical:) Camels emaciated by travel: (El-Khattá- bee, K:) originally applied to horses: of camels you [generally] say, أَحْرَفْنَاهَا [“ we rendered them lean ”], with ف; and نَاقَةٌ حَرْفٌ means “ a lean she-camel. ” (El-Khattábee, TA.) حَرَّاثٌ A sower, plougher, tiller, or cultivator, of land; (S, TA;) as also ↓ حَارِثٌ [pl. حُرَّاثٌ]: (KL:) a plougher of land for sowing. (Msb.) b2: One who eats much; a great eater. (IAar, TA.) حَارِثٌ A collector of property. (Msb.) b2: الحَارِثُ, (K, [also written الحٰرِثُ, in the CK, erroneously, الحَرَثُ,]) as a generic proper name, (MF,) and أَبُو الحَارِثِ, (S, K,) the latter the better known, (TA,) The lion: (S, K:) because he is the prince of beasts of prey, and the strongest to acquire. (Har p. 662.) b3: See also حَرَّاثٌ.

مَحْرَثٌ: see حَرْثٌ.

أَرْضُ مُحْرَثَةٌ: see مَحْرُوثَةٌ.

مِحْرَثٌ: see what next follows.

مِحْرَاثٌ The thing (i. e. the piece of wood, or the wooden thing, TA) with which the fire is stirred (S, A, K) in the [kind of oven called]

تَنُّور; (S;) as also ↓ مِحْرَثٌ: (K:) and مِحْرَاثُ النَّارِ the shovel (مِسْحَاة) with which the fire is stirred. (TA.) [Hence,] مِحْرَاثُ الحَرْبِ (assumed tropical:) That which [or he who] stirs up, or excites, war. (TA.) b2: [In the present day, it signifies A plough: and (like حَرْثٌ) a ploughshare.]

أَرْضٌ مَحْرُوثَةٌ and ↓ مُحْرَثَةٌ Ground ploughed up by people's treading much upon it. (T, TA.)

سمو: سما: يتصرف مثل مرادفه علا (معجم مسلم) سما على فلان: فاقه وتغلب عليه (كرتاس ص18) سَمَّى (بالتشديد): اسمى، جعل له اسماً يقال: سماه وسمّى له، ففي كتاب عبد الواحد (ص172) رسالة سَمَّى لها رسالة حي بن يقظان.
سمَّى: قال بسم الله (انظر لين) وأضف إلى ما قال: إن امرأة قالت وقد عرضت ابنها: سمّوا أي قولوا بسم الله، لأنهم يعتقدون أن بسم الله تمنع الحسد والعين.
ويقال أيضاً في هذا المعنى سمّى بالله، وسمَّى بالرحيم وسمَّى على فلان (الجريدة الآسيوية 1869، 2: 190، 191).
تسمَّى: لم يشرح لين بوضوح قولهم تسمى بكذا التي وردت في تاج العروس واللغويون العرب يفسرون مثل قولهم تسمى بالخلافة (النويري الأندلس ص488، 489) تلقب بلقب الخليقة.
تسامى. تسامى بفلان مثل سمابه أي رفعه وأعلاه (ويجرز ص55) ولم يعرف الناشر هذا المعنى (ص196 رقم 358) فأخطأ في تغييره الكلمة التي وردت في المخطوطة وهي أيضاً في مخطوطة ا.
استسمى: يؤيد ما ذكره لين ما جاء في محيط المحيط وفيه استسمى فلاناً طلب معرفة اسمه (مولدة) وما جاء في معجم بوشر وفيه استسمى أحداً أي طلب منه معرفة اسمه سُمَي، واحدته سُميَّة: سُماني (الكالا) وهي تصحيف سُميّن.
سُمْيَّة: من مصطلح البحرية عّوامة، طوّافة، أداة لإنقاذ الغْرقى (أبو الوليد ص207) سُمْيَّة: سَمِيّة، الجهة الشمالية (محيط المحيط) سَمَاوة: في السعدية سماوا أي صحراء (النشيد 68، 78، 106، 107) سَمّاوِي: لازوردي، سمنجوني، ما كان بلون السماء (بوشر، همبرت ص80، المقري 1: 236) وفي ابن البيطار (2: 575) في كلامه عن نبات: الذي زهره سماوي.
سَمَاوي: ياقوت ازرق أو سمنجوني أو لازوردي مجلو الشرق والجزائر 13: 81).
فص سَماوي: حجر يمان، ياقوت، ياقوت زعفراني، صفير حجر كريم برتقالي محمر (المعجم اللاتيني - العربي) الصباغ السماوي: مادة ملونة تستخرج من العِظلم، الوسمة، وهو نبات عشبي زراعي للصباغ (تقويم ص84) وانظر مادة سمائي.
سَماوي: في الشام ريح الشمال (بوشر) وفي المغرب ريح الشمال - الشرقي (الكالا - دومب ص54، بوشر بربرية) ومع ذلك فان دوماس (حياة العرب ص435) يذكر هذه الكلمة بمعنى شمال.
وسماوي: ريح الشمال (هلو) والشمال الغربي (باربيبه، ولابورت ص34).
سمائي: لازوردي بلون السماء (ابن العوام 2: 266).
سماني: عظلم، وسمة، واسمه العلمي: isatis Tinctoria ( ابن البيطار 2: 465 ابن العوام 2: 103، 128، 307 وعليك ان تقرأ فيه سمائي) والصبغ السمائي: المادة الملونة التي تستخرج من العظلم (المقري 1: 91). سام. الامر السامي (محيط المحيط) والحضرة السامية: سمْو وهو لقب تشريف (بوشر).
سامِيَة: الحرير النباتي في السودان الذي يستخرج من شجرة كبيرة يسمى سامية مؤنث سام أي عال مرتفع (براكس ص18).
سَامية: القميص الثاني الذي يلبسه الطوارق وهم يرتدون ثلاثة قمصان، وهو قميص مخطط بخطوط عريضة لونها ازرق فاتح ومطرز بحرير من نفس اللون (مجلة الشرق والجزائر السلسلة الجديدة 10: 583، كاريت جغرافية ص109، جاكو ص207).
اِسْم. على اسمك: لك خاصة فيما يظهر. ففي الفخري (ص361): يقول: لأجل من السواد أن زوجتي قد خبزت لك هذا الخبز على اسمك.
اِسْم، طلع له اسم: اكتسب صيتاً وشهرة (بوشر).
اسم. الجمع أسماء تعني كلمات سحرية. ففي ألف ليلة (2: 116): وعليها أسماء وطلاسم كدبيب النمل (2: 23ب، 3: 216، 453، 573) والمعنى الحقيقي: أسماء الله (3: 560) محفورة على خاتم سليمان (ص545، 2: 551، 634) ويقول نيبور (في بلاد العرب ص115): اسم الله (والصواب أسماء الله) علم سحري والذين يتقنونه يعرفون بواسطة الجن الذين في خدمتهم ما يجري في البلاد النائية، ولهم قدرة على الزمان والرياح، ويشفون المرضى بطريقة عجيبة إلى غير ذلك.
أسماء الله الحَسَنة: أسماء الله الحسنى مثل القادر والقدير والرحمن والرحيم وغير ذلك (بوشر).
اسم مِبْني: ظرف الزمان أو المكان، واسم غير قابل للتصرف (بوشر).
اسم الصَّليب عند النصارى: يا رب يا ربي العظيم (بوشر) اسم ضمير الملك: ضمير التملك مثل كتابي وكتابك (بوشر).
اسم علم: اسم خاص (بوشر).
اسم عيرة: اسم يستعمل في الحرب ويتلقب به (بوشر).
اسم منعوت أو موصوف: اسم (بوشر).
اسم يَسوع عند النصارى: يا رب! يا ربي العظيم! (بوشر).
بسم الله: أجل، نعم، بطيب خاطر، على الرأس والعين، سمعاً وطاعة (بوشر).
موصول اسمي: حرف العطف، عاطف، حرف العطف (بوشر).
اِسْمية: صيت، شهرة (الكالا).
أسْماوى: سماوي، لازوردي (دومب ص107، هلو).
مُسْمى: شهير، ذو صيت (الكالا).
مسمى عليه: شيء قرئ عليه بسم الله الرحمن الرحيم لحمايته من الجان (لين عادات 1: 340) مُسَمىَّ: اسم ففي تاريخ البربر (2: 152) كان مسمَّى الحجابة عندهم قهرمة الدار والنظر في الدخل والخرج (قهرمة في مخطوطة 1350) وفي كتاب الخطيب (ص102 ق) في كلامه عن مدينة أقسَمَ أن يُذهب اسمها ومسمَّاها.

سمو

1 سَمَا, (S, M, Msb, K,) first Pers\. سَمَوْتُ, like عَلَوْتُ, (S,) aor. ـْ (Msb, TA,) inf. n. سُمُوٌّ; (S, M, K;) and سَمِىَ, first Pers\. سَمِيتُ, (Th, S, TA,) like عَلِيتُ; (S;) He, (a man, Th, S,) or it, (a thing, M,) was, or became, high, lofty, raised, upraised, uplifted, upreared, exalted, or elevated; it rose, or rose high: (S, M, Msb, K:) and ↓ تسامى signifies the same. (MA. [See also 5.]) b2: سَمَالِىَ الشَّىْءُ The thing became raised from afar so that I plainly distinguished it: (K:) or, as in the S, سَمَا لِىَ الشَّخْصُ the form, or figure, seen from a distance, rose, or became raised, to me [i. e. to my view] so that I plainly distinguished it. (TA.) b3: سَمَا الهِلَالُ The moon near the change rose مُرْتَفِعًا [app. meaning upreared, not decumbent: see أَدْفَقُ]. (TA.) b4: [سَمَا لَهُ or نَحْوَهُ He rose, and betook himself, to, or towards, him, or it. Hence,] مَاسَمَوْتُ لَكُمْ I will not [or (unless the phrase be an apodosis) I did not] rise and hasten to fight you. (TA.) b5: سَمَا بَصَرَهُ His sight, or eye, rose, or became raised. (S, TA.) [And سَمَاطَرْفُهُ lit. signifies the same; but means (assumed tropical:) His look was lofty; or he was proud: see سَامٍ, below.] b6: سَمَا is also said of him who is termed حَسِيبٌ and شَرِيفٌ [i. e. it signifies He was, or became, noble; or high, or exalted, in rank]. (TA.) b7: سَمَتة هِمَّتُهُ إِلَى مَعَالِى الأُمْورِ [His ambition soared, or aspired, to high things, or the means of attaining eminence;] he sought glory, or might, and eminence. (Msb, TA.) b8: سَمَابِى شَوْقَ بَعْدَ أَنْ كَانَ أَقْصَرَ [A yearning, or longing, of the soul arose in me after it had ceased]. (TA.) b9: هُمْ يَسْمُونَ عَلَى المِائَةِ They exceed [or are above] the number of a hundred. (TA.) b10: سَمَوْا, (S, K, TA,) and ↓ استموا, (S,) They went forth to pursue the animals of the chase (S, K, TA) in their deserts: (TA:) [or] one says of the hunter, or sportsman, يَسْمُو الوَحْشَ, and ↓ يَسْتَمِيهَا, meaning he sees, or looks to see, (يَتَعَيَّنُ,) the coming forth of the wild animals, and pursues them. (M. [See also 8 below.]) b11: سَمَا الفَحْلُ, inf. n. سَمَاوَةٌ, The stallion sprang, or rushed, upon, (S,) or he overbore, (S, * M, K,) his she-camels that had passed seven or eight months since the period of their bringing forth. (S, M, K.) A2: سَمَابِهِ: see 4.

A3: See also 2.2 سمّاهُ فُلَانًا and بِفُلَانٍ, (S, M, Msb, K,) accord. to Sb originally with ب, but Lh says that the former is that which is usual, (M,) [inf. n. تَسْمِيَةٌ,] and in like manner ↓ اسماهُ, (S,) i. e. اسماهُ فُلَانًا and بِفُلَانٍ, (M, K,) and accord. to Th, فُلَانًا ↓ سَمَاهُ and بِفُلَانٍ, (K, [in the correct copies of which the form of the verb first mentioned is without teshdeed, while in the CK the first and last are both alike with teshdeed, or, as is said in the M, Th has mentioned سَمَوْتُهُ, but none other has mentioned it,]) He named him, or called him, Such a one; (S, M, Msb, K;) as Zeyd; i. e., he made Zeyd to be his name, his proper name. (Msb.) b2: [One says also, سمّى اللّٰهَ عَلَى شَىْءٍ, or simply سمّى عَلَيْهِ, which is the more common, meaning He pronounced the name of God, saying بِسْمِ اللّٰهِ (In the name of God), upon, or over, a thing; such as food, and an animal about to be slaughtered.] The Prophet said, سَمُّوا وَسَمِّتُوا وَدَنُّوا, [cited, with some variations, and expl., in arts.

دنو and سمت,] meaning سَمُّوا اللّٰهَ [Pronounce ye the name of God, &c.]; i. e. whenever ye eat, [before ye begin to do so, accord. to the general custom, or] between two mouthfuls. (M.) 3 ساماهُ, (S, M, K, TA,) inf. n. مُسَامَاةٌ, (TA,) He vied, competed, or contended for superiority, in highness, loftiness, or eminence, or in glory, or excellence, [or in an absolute sense,] with him; syn. عَالَاهُ, (M,) or فَاخَرَهُ, and بَارَاهُ. (K.) It is said in the trad. respecting the lie [against 'Áïsheh], لَمْ تَكُنِ امْرَأَةٌ تُسَامِيهَا غَيْرُ زَيْنَبَ, meaning There was not any woman that vied with her in eminence (تُفَاخِرُهَا and تُعَالِيهَا) except Zeyneb; المُسَامَاةُ meaning المُطَاوَلَةُ فِى الحُِظْوَةِ. (TA.) and one says, فُلَانٌ لَا يُسَامَى وَقَدْ عَلَا مَنْ سَامَاهُ [Such a one will not be vied with in highness, &c.: and he has overcome him who vied with him, &c.]. (S.) And إِنَّ أَمَامِى مَا لَا أُسَامِى, said when one fears an affair, or event, before him; on the authority of IAar; meaning [Verily before me is an affair, or event,] with which I cannot vie. (M.) A poet cited by Th says, بَاتَ ابْنُ أَدْمَآءَ يُسَامِى الأَنْدَرَا سَامَى طَعَامَ الحَىِّ حَتَّى نَوَّرَا and he says that سَامَى means اِرْتَفَعَ, and صَعِدَ; but [it seems that the verse should be rendered, Ibn-Admà passed the night aspiring to reach the heap of reaped wheat: he aspired to attain the wheat of the tribe until it attained to maturity: for ISd says,] in my opinion he means, as the seed-produce rose by growth, he rose to it, until it attained to maturity, when he reaped it and stole it: and he cites also the saying, فَارْفَعْ يَدَيْكَ ثُمَّ سَامِ الحَنْجَرَا [And raise thy hands, then endeavour to reach the windpipe]; explaining سَامِ الحَنْجَرَ as meaning raise thy hands to his حَلْق [or throat, properly, fauces]. (M.) 4 اسماهُ He raised, upraised, uplifted, upreared, exalted, or elevated, him, or it; as also بِهِ ↓ سَمَا [lit. he rose, &c., with him, or it]. (M, K.) b2: أَسْمَيْتُهُ مِنْ بَلَدٍ I made him to go up, or away, from a town, or country. (TA.) b3: اسمانا, (TA,) or ↓ اِسْتَمَانَا, (M,) He, or it, incited us to hunt, or chase: so says Th. (M, TA.) A2: Also He looked at, or towards, his, or its سَمَاوَة [expl. immediately before the mention of this phrase in the M as meaning the form, or figure, seen from a distance, and the aspect, of anything]. (M, TA.) A3: And اسمى He (a man) took the direction of, (S,) or came to, (M,) Es-Semáweh (السَّمَاوَة, S, M) a certain water in the desert (البَادِيَة, M) or a place between El-Koofeh and Syria, (K,) a well-known desert. (TA.) A4: See also 2.5 تسمّى [expl. by Golius, first, as meaning Altus fuit, eminuit; like سَمَا; but for this he names no authority, and I find none for it.

A2: ] He named himself. (KL.) b2: تسمّى بِزَيْدٍ He was named Zeyd: (S, * M, * Msb, K: *) تسمّى

بِكَذَا means Such a thing became his name: it is quasi-pass. of سَمَّاهُ and أَسْمَاهُ. (TA.) b3: and تسمّى بِبَنِى فُلَانٍ, (M,) or بِالقَوْمِ, (K,) and إِلَيْهِمْ, (M, K,) He asserted his relationship to the sons of such a one [by the assumption of a name of relationship to them], or to the people. (M, K.) 6 تَسَاْمَوَ see 1, first sentence. b2: تَسَامَوْا عَلَى الخَيْلِ They mounted upon the horses. (TA.) b3: and تساموا They vied, competed, or contended for superiority, [in highness, loftiness, or eminence, or in glory, or excellence, or in an absolute sense, (see 3,)] one with another. (S, K.) A2: and تساموا signifies also They called one another by their names. (TA.) 8 استمى He (a hunter, or sportsman, [الصّاعِدُ in the CK being a mistranscription for الصَّائِدُ,]) attired himself with the socks, or stockings, called مِسْمَاة, (M, K, TA,) to protect himself from the heat of the burning ground, (TA,) for the hunting of gazelles, in the time of heat. (M.) and (M, in the K “ or ”) استماهُ He asked of him the loan of the socks, or stockings, above named, for that purpose, (M, K, *) i. e. for the hunting of gazelles at midday. (TA.) And استمى, (M, CK,) or استمى الظِّبَآءَ, (so in some copies of the K and in the TA,) He sought, or pursued, the gazelles in their caves, or hiding-places, (فَى غِيرَانِهَا, M, and so in copies of the K, by the غِيرَان being meant the كُنُس, M,) or in what was not their time, or season, (فِى غَيْرِ انِهَا, thus in some copies of the K,) at the auroral rising of Canopus (سُهَيْل [which rose aurorally, in Central Arabia, about the commencement of the era of the Flight, on the 4th of August, O. S.]): (M, K:) so says IAar. (M.) [Freytag says, on the authority of scholia to the Deewán of Jereer, as follows: In the time of the greatest heat, they drive out a wild animal repeatedly from its hiding-place, permitting it to return thither at night, when, thus disturbed, it does not issue from its place; in order that they may be able to strike it.] b2: And He hunted, or chased, wild animals. (M.) b3: See also 1, latter part, in two places. b4: and see 4.

A2: اِسْتَمَيْتُهُ also signifies I made him the object of a visit: or I perceived in him good, or goodness, by a right opinion formed from its outward signs. (K.) b2: And استماهُ He chose it, took it in preference, or selected it. (IAar, L voce اِقْتَرَحَ.) b3: And IAar mentions the saying, البَكْرَةُ مِنَ الإِبِلِ تُسْتَمَى بَعْدَ أَرْبَعَ عَشْرَةَ لَيْلَةً أَوْبَعْدَ إِحْدَى وَعِشْرِينَ, as meaning [The youthful she-camel] is tested for the purpose of discovering whether or not she be pregnant [after fourteen nights or after one and twenty]: but Th disallows this, and says that the word is تُسْتَمْنَى, from المُنْيَةُ, which means “ the period by the end of which one knows whether or not the she-camel is pregnant. ” (M.) 10 استسمى [or استسمى فُلَانًا, the word فلانا having app. been inadvertently omitted by a copyist,] He asked, or demanded, his [or such a one's] name. (TA.) سِمٌ and سُمٌ and سَمٌ: see اِسْمٌ, in three places, near the beginning of the paragraph; and in four places near the end of the same.

سَمًا: see سَمَآءٌ: A2: and see also اِسْمٌ, near the beginning of the paragraph.

سُمًا and سِمًا: see اِسْمٌ, in two places, near the beginning of the paragraph; and in the last sentence but one of the same.

سَمَآءٌ The higher, or upper, or highest, or uppermost, part of anything: [in this sense] masc. (M.) b2: [In its predominant acceptation,] a word of well-known meaning; (K, TA;) i. e. (TA) [The sky, or heaven;] the canopy of the earth: (M, Msb, TA:) in this sense (M, Msb) masc. and fem.; (IAmb, S, M, Msb, K; *) sometimes fem.; (M;) rarely so, and thus as having the next but one of the significations here following: (Fr, Msb:) Az says that it is fem. because it is pl. [or coll. gen. n.] of سَمَآءَةٌ: (TA:) or it is as though it were pl. of ↓ سَمَاوَةٌ, [or rather its coll. gen. n.,] like as سَحَابٌ is of سَحَابَةٌ: (Msb, TA:) Er-Rághib says that the سَمَآء as opposed to the أَرْض is fem., and sometimes masc.; and is used as a sing. and as a pl.; as the latter in the Kur ii. 27 [where it is shown to apply to seven heavens]; and that it is like نَخْلٌ and شَجَرٌ and other [coll.] gen. ns.: (TA:) in this sense (M) the pl. is أَسْمِيَةٌ [a pl. of pauc.] (S, M, K) and سُمِىٌّ, (M, K,) the latter [originally سُمُوىٌ] of the measure فُعُولٌ, and both [also] pls. of سَمَآءٌ in another sense, mentioned in what follows, (TA,) and سَمَاوَاتٌ or سَمٰوَاتٌ, (S, M, Msb, K,) and accord. to the K, [in which all of these are mentioned as though pls. of سَمَآءٌ in all its senses,] ↓ سَمًا, [in the CK سُمًا,] but in the M سَمَآءٌ [like the sing., as mentioned above], where it is said that it must be a pl. in the Kur ii. 27 for the reason already stated, as though pl. of سَمَآءَةٌ or سَمَاوَةٌ; (TA;) and a poet assigns to سَمَآءٌ the anomalous pl. سَمَآءٍ, by his saying, سَمَآءُ الْإِلٰهِ فَوْقَ سَبْعِ سَمَآئِيَا [The heaven of God, above seven heavens]: (S, M:) the dim. is ↓ سُمّيَّةٌ. (Ham p. 452.) b3: and Any canopy, or covering over-head, of a person. (S, Msb, * TA.) b4: And hence, (S, TA,) The ceiling, or roof, (S, Msb, K, TA,) of a house, or chamber, or tent, (S, K, TA,) and of anything; (K, TA;) in this sense masc.; (Msb, TA;) and ↓ سَمَاوَةٌ also has this meaning. (S.) b5: And The رِوَاق, (M, K,) i. e. the شُقَّة [or oblong piece of cloth] that is beneath the upper, or uppermost, شُقَّةٌ, (M,) of a بَيْت [or tent]; (M, K;) in which sense it is fem., and sometimes masc.; (M;) as also ↓ سَمَاوَةٌ; (M, K;) [and so, app., ↓ سِمَايَةٌ; for] one says, أَصْلَحَ سِمَايَتَهُ, with kesr, [He repaired his سماية,] meaning, his سَمَاوَة. (TA.) b6: And The clouds; (Zj, K;) because of their height: (Zj, TA:) or a cloud. (Msb.) b7: and Rain; (S, M, Msb, K;) because it comes forth from the سَمَآء [i. e. sky or clouds]: (TA:) or a good rain (مَطْرَةٌ جَيِّدَةٌ): (K, TA:) or a new rain (مَطْرَةٌ جَدِيدَةٌ): (T, TA:) or, as some say, rain that has not fallen upon the earth; so called in consideration of what has been said above [of its meaning the “ clouds ” &c.]: (Er-Rághib, TA:) [but] one says, مَا زِلْنَا نَطَأُ السَّمَآءَ حَتَّى

أَتَيْنَاكُمْ [We ceased not to tread upon the rain until we came to you]: (S, TA:) applied to rain, it is masc., and fem. also because of its connexion with the سَمَآء that canopies the earth; (M;) or it is fem., as meaning سَحَابَةٌ: (Msb:) the pl. [of mult.] is سُمِىٌّ (S, M, Msb, TA) and [of pauc.]

أَسْمِيَةٌ. (S, TA.) بَنُو مَآءِ السَّمَآءِ is an appellation of The Arabs; [signifying the sons of the water of the heaven;] because of their keeping much to the deserts which are the places of the falling of rain [by means of which they subsist]: or by مَآء السمآء is meant Zemzem, which God made to well forth for the Arabs, who are therefore like the sons thereof. (TA.) b8: [Hence, app., as being likened to rain by reason of the swiftness of his running,] a certain horse, (M, K,) belonging to Sakhr the brother of El-Khansà, (M,) was named السَّمَآءُ. (M, K.) b9: [Hence, likewise, as being likened to rain, (assumed tropical:) Bounty.] One says, أَصَابَنِى بِرَشْحَةٍ مِنْ سَمَائِهِ (assumed tropical:) [He gave me a gift from his store of bounty]. (A in art. رشح.) b10: Also (assumed tropical:) Herbage; because produced by the rain, which is thus called. (TA.) b11: And The back of a horse; (S, Msb, K;) because of its height: coupled with [its opposite] أَرْضٌ [q. v.]. (S, TA.) b12: And of a sandal, [in like manner opposed to أَرْضٌ,] The upper part [of the sole, i. e. the upper surface thereof], upon which the foot is placed. (M.) A2: See also سَمَاوَةٌ.

سَمَاوٌ: see سَمَاوَةٌ.

سَمِىٌّ: see سَامٍ, in two places. b2: [Also] A competitor, or contender for superiority, in highness, loftiness, or eminence, or in glory, or excel-lence; i. q. ↓ مُسَامٍ, (S, TA,) and مُطَاوِلٌ: (TA:) thus the word, in the accus. case, is said to signify in the Kur xix. 66: (S, TA:) or it there has the meaning here next following. (S, M, TA.) b3: A like, or an equal: (S, M, K TA:) and this meaning the word, in the accus. case, is said by some to have in the Kur xix. 8: or in this instance it has the meaning here following. (M, TA.) b4: A namesake of another. (S, M, K, TA.) b5: The fem. is سَمِيَّةٌ. (M, TA.) سُمَىٌّ dim. of اِسْمٌ, q. v.

سُمَيَّةٌ dim. of سَمَآءٌ, q. v.

سِمَوِىٌّ and سُمَوِىٌّ: see اِسْمِىُّ.

سَمَاوَةٌ: see سَمَآءٌ, in three places. b2: Also The form, or figure, seen from a distance, (S, M, K, TA,) [or] such as is high, or elevated, (TA,) of anything; (S, M, K, TA;) and the aspect thereof: pl. [or rather coll. gen. n.] ↓ سَمَآءٌ and ↓ سَمَاوٌ; the latter mentioned by Ks. (M, TA.) El-'Ajjáj says, سَمَآوَةُ الهِلَالِ حَتَّى احْقَوْقَفَا [The form, &c., of the moon when near the change, until it became curved]. (S.) سِمَايَةٌ: see سَمَآءٌ, in the middle of the paragraph.

سَمَآئِىٌّ and سَمَاوِىٌّ [Of, or relating to, the sky or heaven; heavenly; celestial;] rel. ns. from سَمَآءٌ. (Msb, TA.) سَامٍ [High, or lofty; as also ↓ سَمِىٌّ: pl. of the former سَوَامٍ; applied to women as pl. of سَامِيَةٌ, whence the phrase سَوَامِى الطَّرْفِ in a verse cited voce بُضْعٌ; and to irrational animals, as in an instance here following]. One says القُرُومُ السَّوَامِى

The stallions [meaning the stallion-camels high in their heads, or] raising their heads high. (S, TA.) And سَامِيَاتٌ, [pl. of سَامِيَةٌ,] applied to camels, That raise, or raise high, their eyes and their heads. (Ham p. 791.) And رَدَدْتُ مِنْ سَامِى

طَرْفِهِ [app. an elliptical phrase, نَخْوَتَهُ (which is expressed in the explanation) or a similar word being understood; i. e. (assumed tropical:) I repelled the pride, or haughtiness, of him who was lofty in look;] meaning I contracted to him [or to the lofty in look] his soul, and annulled his pride, or haughtiness. (S, TA.) And الأَنْفِ ↓ سَمِىُّ [lit. Highnosed] means (assumed tropical:) disdainful, or scornful. (T and K in art. انف.) b2: [Also act. part. n. of 1 in all its senses. b3: And hence,] سُمَاةٌ, (S, M, K,) of which it is the sing., (M,) signifies Hunters (S, M, K) going forth to the chase: (K:) an epithet in which the quality of a subst. predominates: or, as some say, hunters in the day-time, peculiarly: or hunters wearing the socks, or stockings, called مِسْمَاة. (M.) اِسْمٌ, (S, M, Msb, K,) with the conjunctive ا, [i. e. written اسْمٌ,] but this is made disjunctive by poetic license [as well as when the word commences a sentence], (S,) usually with kesr [when the | is disjunctive], (Lh, M, TA,) and اُسْمٌ, (S, M, K,) of the dial. of Benoo-'Amr-Ibn-Temeem and of Kudá'ah, (M, TA,) mentioned by IAar, (TA,) and ↓ سِمٌ and ↓ سُمٌ (S, M, K) and ↓ سَمٌ, (K,) and ↓ سُمًا (M, K) and ↓ سِمًا and ↓ سَمًا, (K,) [The name of a thing; i. e.] a sign [such as may be uttered or written] conveying knowledge of a thing; syn. عَلَامَةٌ: and a word applied to denote a substance or an accident or attribute, for the purpose of distinction: (M, K:) [or a substantive in the proper sense of this term, i. e. a real substantive; and a substance in a tropical sense of this term, i. e. an ideal substantive:] as expl. by El-Munáwee, in the “ Towkeef,” the اسم is that which denotes a meaning in itself unconnected with any of the three times [past and present and future]: if denoting what subsists by itself, it is termed اِسْمُ عَيْنٍ; and if denoting what does not subsist by itself, [i. e. an accident or attribute,] whether existent, as العِلْمُ [i. e. knowledge], or non-existent, as الجَهْلُ [i. e. ignorance], it is termed اِسْمُ مَعْنًى: (TA:) the pl. is أَسْمَآءٌ [a pl. of pauc.] and أَسْمَاوَاتٌ, (S, M, K,) the latter said by Lh to be a pl. of اِسْمٌ, but it is rather a pl. of أَسْمَآءٌ, for otherwise there is no way of accounting for it, (M,) and أَسَامٍ (S, M, K) and أَسَامِىُّ (M, K) are [likewise] pls. of أَسْمَآءٌ: (K, * TA:) the word اسْمٌ [i. e. اِسْمٌ or اُسْمٌ] is derived from سَمَوْتُ, (S, TA,) or from السُّمُوُّ, (Msb, Er-Rághib, TA,) because the اسم is a means of raising into notice the thing denoted thereby, and making it known: (S, * Er-Rághib, TA:) it is of the measure اِفْعٌ [or اُفْعٌ, accord. to different dialects], the last radical, و, being wanting in it, (S, Msb, TA,) and the hemzeh [or rather |] being prefixed by way of compensation for it, accord to a general rule; (Msb, TA;) for it is originally سِمْوٌ (S, Msb, Er-Rághib, TA) or سُمْوٌ, (S, Msb, TA,) its pl. being أَسْمَآءٌ, and its dim. being ↓ سُمَىٌّ [originally سَمَيْوٌ]: (S, Msb, Er-Rághib, * TA:) some of the Koofees hold that it is from الوَسْمُ, meaning العَلَامَةُ, the و, which is the primal radical, being rejected, and the hemzeh [or |] being substituted for it, so that its measure is اِعْلٌ [or اُعْلٌ]; but this is a weak opinion, for, were it so, the dim. would be وَسَيْمٌ and the pl. would be أَوْسَامٌ. (Msb, TA.) One says, اِسْمُ هٰذَا كَذَا [The name of this is thus, or such a word]; and if you will you may say, اُسْمُ هٰذا كذا; and in like manner, ↓ سِمُهُ and ↓ سُمُهُ: Lh says that اِسْمُهُ فُلَانٌ [His name is Such a one] is the [common] phrase of the Arabs; and he mentions اُسْمُهُ فُلَانٌ as heard from [the tribe of] Benoo-'Amr-Ibn-Temeem: and Ks cites, as heard from some of [the tribe of] Benoo-Kudá'ah, the saying, ↓ بِاسْمِ الَّذِى فِى كُلِّ سُورَةٍ سُمُهْ [In the name of Him whose name is in every chapter of the Kur-án], and ↓ سِمُهْ as heard from others, not of Kudá'ah. (M.) سِرْ عَلَى اسْمِ اللّٰهِ is an elliptical phrase [for سِرْ مُعْتَمِدًا عَلَى ذِكْرِ اسْمِ اللّٰهِ Journey thou relying upon the mention of the name of God]. (IJ, M in art. دل: see دَلِيلٌ.) b2: [Hence,] اسْمٌ signifies also (assumed tropical:) Fame, renown, report, or reputation, of a person: (TA:) and so ↓ سُمًا, in relation to good, (K, TA,) not to evil; mentioned by Az. (TA.) One says, ذَهَبَ اسْمُهُ فِى النَّاسِ, i. e. His fame &c. [went, or spread, among mankind, or the people]. (TA.) اِسْمِىٌّ [Of, or relating to, a name or noun or substantive;] rel. n. from اِسْمٌ; as also ↓ سِمَوِىٌّ and ↓ سُمَوِىٌّ. (S, TA.) [Hence, جُمْلَةٌ اسْمِيَّةٌ A nominal proposition or phrase; as distinguished from فِعْليَّةٌ, or verbal.]

اِسْمِيَّةٌ The quality of a name or noun or substantive.]

مِسْمَاةٌ The socks, or stockings, worn by a hunter, (M, K, TA,) to protect him from the heat of the burning ground. (TA.) مُسَمًّى [Named]. b2: [Hence,] one says, هُوَ مِنْ مُسَمَّى قَوْمِهِ and مُسَمَّاتِهِمْ, meaning (assumed tropical:) He is of the best of his people or party. (TA.) مُسَامٍ: see سَمِىٌّ.

{لَا تَرْجُونَ لِلَّهِ وَقَارًا}

وسأل ابن الأزرق عن معنى قوله - عز وجل -: {لَا تَرْجُونَ لِلَّهِ وَقَارًا}

فقال ابن عباس: لا يخافون لله عظمة. واستشهد بقول أبي ذؤيب:

إذا لسعتْه النحلٌ لم يرْجُ لَسعهَا. . . وحالفها في بيت نُوبٍ عوامل

(ظ في الروايتين) وفي (تق، ك، ط)

قال: لا تخاشون لله عظمة.

والكلمة من آية نوح 13، خطاباً لقومه:

{مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا (13) وَقَدْ خَلَقَكُمْ أَطْوَارًا}

الرجاء في (الأضداد: للأصمعي، وأبي حاتم السجستاني،) وابن الأنباري، وابن السكيت) بمعنى الطمع وبمعنى الخوف.

وأورده ابن قتيبة في باب المقلوب من تأويل المشكل: رجوت بمعنى خفت، قال الله سبحانه {مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا}

وقيل هي لغة حجازية، وفي لغة كنانة وخزاعة ونصر وهذيل، بمعنى المبالاة (السجستاني وابن الأنباري) وحكاه الأزهري والزمخشري والقرطبي: عن أهل اللغة.

والجمهرة من أهل التأويل على أن معناها في آية نوح: لا تخافون لله عظمة، أو: لا تخشون، ولا تبالون. سوى الزمخشري فإنه ذهب إلى أنها بمعنى الأمل. وعلق الوقار بالمخاطبين، والمعنى: ما لكم لا تكونون على حال تأملون فيها تعظيم الله إياكم في دار الثواب. ووجه هذا التأويل عنده تقدُّم لفظ الجلالة {لِلَّهِ وَقَارًا} فهو بيان له، ولو تأخر - أي: وقارا لله - لكان صلة للوقار (الكشاف) وفيه بُعد من تكلف الصنعة.

والفعل من الرجاء يأتي في القرآن الكريم على الوجهين، قال الراغب: {لَا تَرْجُونَ} : لا تخافون - وأنشد بيت أبي ذؤيب - وبالضد قال تعالى: {وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ} {وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ} - المفردات.

قال الفراء في الــآية: وقد قال بعض المفسرين أن معناه: تخافون، ولم نجد معنى الخوف يكون رجاء إلا ومعه جحد، والعرب لا تذهب بالرجاء مذهب الخوف إلا مع الجحد. وحكاه عنه الأزهري في تهذيب اللغة.

وقال السجستاني: والرجاء يكون طمعاً ويكون خوفاً، وفي القرآن في معنى الطمع {وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ} {وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ} {ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا} قال كعب (بن زهير) :

أرجو وآمُل أن تدنو مودتها. . . وما إخال لدينا منك تنويلُ

والرجاء في القرآن بمعنى الخوف كثير: {فَمَنْ كَانَ يَرْجُو لِقَاءَ} {وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا} {ارْجُوا الْيَوْمَ الْآخِرَ} وقال أبو ذؤيب:

إذا لسعته النحل لم يرج لسعها. . . وخالفها في بيت نُوبٍ عواملِ

(الأضداد، ف 8 / 110) .

فهل من ضابط لهذه الضدية، في البيان القرآني؟

قد يشهد لقول الفراء إنها لا تجئ في معنى الخوف إلا جحداً، الاستقراء للكلمة في القرآن الكريم وتدبر سياقها:

جاءت وفي مثل سياق آية نوح مع الجحد، في قوله تعالى:

{لَا يَرْجُونَ لِقَاءَنَا} يونس 7، 11، 15، والفرقان 21.

{لَا يَرْجُونَ أَيَّامَ اللَّهِ} الجاثية 14.
{لَا يَرْجُونَ نُشُورًا} الفرقان 40. {إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا} النبأ 27 ومعها آية النور 60 {وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا يَرْجُونَ نِكَاحًا}
وأما في غير الجحد، فأكثر ما تجئ بمعنى الطمع والأمل:
القصص 86: {وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ}
الإسراء 28: {ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا}
البقرة 218: {أُولَئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ}
الإسراء 57: {يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ. . .}
فاطر 29: {يَرْجُونَ تِجَارَةً لَنْ تَبُورَ}
الزمر 9: {يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ}
هود 62: {قَالُوا يَا صَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا} لكنها أقرب إلى معنى الخوف، في آيات.
العنكبوت 5: {مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ}
الأحزاب 21: {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ} ومعها الممتحنة 6.
الكهف 110: {فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا. . .}
العنكبوت 36: {فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ}
فلعل الوجه في تأويل الرجاء بالخوف أن الراجي غير مستيقن من تحقق رجائه، فالراجي يخاف فوت المرجو وإخلافه "فالرجاء والخوف متلازمان لأن من يرجو الشيء يخاف ألا يكون" كما قال الراغب. والله أعلم.