لب

1 لَبڤ3َ [لَبَّ, originally لَبِبَ,] sec. per. لَبِبْتَ, (S, K,) the most common form of the verb, (TA,) and [لَبَّ, originally لَبُبَ, like حَبَّ, originally حَبُبَ, q. v.,] sec. Pers\. لَبُبْتَ, aor. ـَ (S, K,) in the dial. of El-Hijáz, deviating from rule as aor. of the latter form of the verb; (TA;) inf. n. لَبَابَةٌ (S, K) and لِبٌّ and لَبٌّ; (TA;) and لَبَّ, aor. ـِ in the dial. of Nejd; like فَرَّ, aor. ـِ (TA;) and [لَبَّ], sec. Pers\. لَبِبْتَ, aor. ـُ [contr. to analogy;] (Yz;) and [لَبَّ], sec. Pers\.

لَبُبْتَ, aor. ـُ [agreeably with analogy;] (Yoo;) He was, or became, possessed of لُبّ, i. e., understanding, intellect, or intelligence. See لُبٌّ. (S, K.) It has been said by some (as the authors of the T, the S, &c.) that لَبُبْتَ, aor. ـَ has not its like among the class of reduplicative verbs; i. e., in being of the measure فَعُلَ in the pret., and يَفْعَلُ in the aor. : but three similar verbs have been mentioned; namely, دَمُمْتَ, شَرُرْتَ, and عَزُزَتِ الشَّاةُ (meaning “ the ewe, or goat, became scant in her milk ”). (TA.) [This, however, is a mistake: the assertion relates to لَبُبْتَ having for its aor. (regularly) تَلُبُّ: see دَمَّ, aor. ـُ A2: لَبَّ, aor. ـِ and ↓ لَبْلَبَ; He (a goat, and sometimes ↓ لبلب is used in the same sense with reference to a buck-antelope,) uttered a cry, or sound, at rutting-time. (TA.) A3: لَبَّ اللَّوْزَ He broke the almond and took forth its kernel. (TA.) b2: لَبَّهُ, (K,) sec. Pers\. لَبَبْتُ, aor. ـُ inf. n. لَبٌّ, (S,) He struck him upon the part called the لَبَّة; (S, K;) i. e., the pit above the breast, between the collar-bones; the place where camels are stabbed. (TA.) A4: لَبَّ, aor. ـُ It (a house) faced, was opposite to, or stood over against, another house. (Kh, S, K.) A5: See 4.2 لبّب, inf. n. تَلْبِيبٌ, He (a man warning, or admonishing, a people, and crying out for aid,) put his quiver and his bow upon his neck, and then grasped his own clothes at the upper part of his bosom: ex.

إِنَّا إِذَا الدَّاعِى اعْتَرَى وَلَبَّبَا [Verily we, when a caller comes seeking a kind office, and puts his quiver &c.]: (Lth:) or لبّب here signifies تَرَدَّدَ: see above. (TA.) b2: He drew together his garments at his bosom and breast, in altercation, or contention, and then dragged him along. (S, K.) b3: Also, He put round his neck a rope, or a garment, and held him with it. (TA.) A2: See also 5, and تَلْبِيبٌ

A3: لبّب It (grain) got a لُبّ, or heart, (S, K,) an edible heart. (TA.) A4: لبّب, inf. n. تَلْبِيبٌ, He went backwards and forwards, or to and fro; went and came: syn. تَرَدَّدَ. (K.) ISd says, This is related, but I know not what it is. (TA.) See below.4 البّ بِالمَكَانِ, inf. n. إِلْبَابٌ; (ISk, S, K;) and ↓ لَبَّ بِهِ, [aor. ـُ inf. n. لَبٌّ; (Kh, S, K;) He remained, stayed, abode, or dwelt, in the place; (S, K;) kept to it. (S.) Hence, says Fr., the expression لَبَّيْكَ, q. v. infra. (S, K.) b2: البّ عَلَى الأَمْرِ He kept to the thing, or affair. (TA.) A2: البّ It (growing corn, &c.) had, bore, or produced, the edible substance in the grain: like احبّ. (S.) A3: البّ لَهُ الشَّىْءُ The thing appeared to him: syn. عَرَضَ. (K.) A4: أَلْبَبْتُ السَّرْجَ I made a لَبَب (or breast-leather) to the saddle. (TA.) b2: أَلْبَبْتُ الدَّابَّةَ I put a لَبَب (or breast-leather) on the beast of carriage; (S, K;) as also ↓ لَبَبْتُهَا, aor. ـُ (K.) 5 تلبّبت بِمِنْطَقَتِهَا [app. a mistake for بِمِنْطَقِهَا] She (a woman) put one end of her scarf over her left shoulder, and drew forth the middle of it from beneath her right arm, and covered with it her bosom, and put the other end also over her left shoulder. (TA.) b2: تلبّب He raised his clothes, or tucked them up: (K:) he girded himself, and raised, or tucked up, his clothes; (S;) a signification assigned in the A to ↓ لَبَّبَ: he girded himself with his garment about his bosom; or wrapped it round him at his bosom: he drew together his garments: he girded himself with a weapon &c.: he armed himself, and raised, or tucked up, his clothes for fight: (TA:) he bound his waist with a rope. (S, in art. حزم.) b3: تَلَبَّبَ الرَّجُلَانِ The two men seized each other at the part called لَبَّة. (TA.) A2: تلبّب الوَادِى (tropical:) He took his way through the valley: and, in like manner, ↓ لبّبوا and ↓ استلبّوا they took their way through it. (A.) 10 استلبّهُ He made trial of his understanding, or intelligence. See لُبٌّ.

A2: And see 5.

R. Q. 1 لَبْلَبَةٌ, [inf. n. of لَبْلَبَ,] The being tender, affectionate, kind, or compassionate, to offspring. (S, K.) b2: لَبْلَبَتْ عَلَى وَلَدِهَا, inf. n. as above, She (a ewe) was tender, or affectionate, to her young one, and licked it, when she brought it forth, (S, K,) making a sound like لِبْ لِبْ. (TA.) b3: See 1. b4: لَبْلَبَ عَلَيْهِ, inf. n. as above, He was kind, or compassionate, to him; i. e., to a man: he was kind, or affectionate, to him, and aided, or succoured, him. (TA.) A2: لَبْلَبَ It was separated, dispersed, or scattered. (AA, T, K.) (The inf. n., لبلبة, is explained by تَفَرُّقٌ: but I think it not improbable that this is a mistake for تَرَفُّقٌ; and that the meaning is, He was gentle, courteous, or kind.]

لَبٌّ inf. n. of لَبَّ “ he remained, &c. ” b2: لبَّيْكَ [At thy service! lit., Doubly at thy service!] (S, K, &c.) and لَبَّيْهِ [At his service: &c.]. (TA.) [See an ex. voce مَرْهُوبٌ. It is used in the present day like our phrase At thy service, and may well be thus rendered, or with the addition of time after time.] لبّيك is derived from أَلَبَّ [or rather from لَبَّ as syn. with البّ] “ he remained &c. ”; and means I wait intent upon thy service, or upon obedience to thee: (Fr, S, K;) waiting [at they service] after waiting; [i. e., time after time;] and answering [thy commands] after answering: (K:) it [i. e. the noun without the annexed pron.] is put in the acc. case as an inf. n. [used as an absolute complement of its own verb which is understood], as in حَمْدًا لِلّٰهِ وشُكْرًا; and the right way would be to say لَبًّا لَكَ; but it is put in the dual number for the sake of corroboration; meaning إِلْبَابًا بِكَ بَعْدَ إِلْبَابٍ, and إِقَامَةً بَعْدَ إِقَامَةٍ, [waiting at thy service, or in attendance upon thee, or in thy presence, after waiting, or time after time]. (Fr, S.) [See also the similar expression سَعْدَيْكَ.] Or لَبٌّ signifies the obeying, or serving; or obedience, or service; from the original signification of the “ remaining, staying, abiding, or dwelling,” [in a place]: the dual, in the nom. case, is لَبّانِ; and in the acc. and gen., لَبَّيْنِ; and the original meaning of لبيك is I have obeyed thee, or served thee, twice: [or I do obey thee, &c.:] the ن [of لبّين] being elided because of its being prefixed to the pron. (IAar.) Or لبّيك is from the saying دَارُ فُلَانٍ تَلُبُّ دَارِى “ the house of such a one faces my house ”; (Kh, S, K;) and the meaning is I present myself before thee, (or repair to thee, K,) doing what thou likest, answering thee [after answering, or time after time]: the ى is to form the dual number; and indicates that the noun is in the acc. case as an inf. n. [used as mentioned above]. (Kh, S.) Or it means My love [is given] to thee; from the expression اِمْرَأَةٌ لَبَّةٌ “ a woman loving (and affectionate, TA,) to her husband ”: so in the K: but the expression, as related on the authority of Kh, is أُمٌّ لَبَّةٌ; which is confirmed by a verse that he cites. (TA.) Or the meaning is إِخْلَاصِى لَكَ [My sincere service, or the like, (is given) to thee;] from the expression حَسَبٌ لُبَابٌ

“ pure nobility, or the like. ” (K.) Accord. to Yoo, لبّيك is a noun in the sing. number with the pron. annexed to it: this noun is originally لَبَّبٌ, of the measure فَعْلَلٌ: (not of the measure فَعَّلٌ, because this is rare in the language:) the the last ب is changed into ى to avoid the reduplication; and thus it becomes لَبَّىٌ: then the ى, being movent, and immediately preceded by fet-hah, is changed into ا; and it becomes لَبَّا [or لَبَّى, for the ى in this case is called ا]: then, being conjoined with ك in لبّيك, and with ه in لبّيه, its ا is changed into ى; after the same manner as you say إِلَيْكَ and عَلَيْكَ and لَدَيْكَ. (TA.) [But see what here follows.] b3: لَبَّىْ يَدَيْكَ is a phrase exactly similar to لبّيك, meaning At the service (or, lit. doubly at the service) of thy hands! and this is said, in the S, art. لبى to be at variance with the opinion of Yoo, given above; for, if لبّى were similar to إِلَى &c., being prefixed to a noun, not a pron., it would be لَبَّى يَدَيْكَ, not لَبَّىْ.] Accord. to El-Khattá- bee, لبّى يديك signifies May thy hands be safe and sound! the desinential syntax being disregarded in the saying يديك, which rightly should be يَدَاكَ, in order that يديك may match in sound with لبّيك: but Z says, that the meaning is, I will obey thee, and be at thy free disposal, as a thing which thou shalt dispose of with thy hands in whatever manner thou shalt please. (TA.) b4: In like manner you say لَبَّىْ زَيْدٍ [At the service (or doubly at the service) of Zeyd]. (Msb.) See art. لبى. b5: لَبِّ, with kesreh for its termination, like أَمْس and غَاقِ, is also related as having been used: (Sb:) [and it is still used in some parts, as signifying At thy service!].

A2: لَبٌّ keeping, or adhering, [to a thing]: remaining, or staying. (K.) b2: A camel-driver who keeps constantly to the work of driving the camels, not leaving them. (TA.) b3: رَجُلٌ لَبٌّ A man who keeps to a thing, or affair, or business; as also ↓ لَبِيبٌ; (S, K;) a man who keeps to his art, or craft, or trade, not ceasing from it. (TA.) b4: رجلٌ لَبٌّ طَبٌّ A man who keeps to business, [and is skilful, expert, clever, or intelligent]. (S, TA.) A3: لَب One who renders himself near to people by affection and friendship [or is friendly and affectionate to them]: courteous, polite, or affable: fem. لَبَّةٌ: pl. لِبَابٌ. (TA.) b2: اِمْرَأَةٌ لَبَّةٌ A woman who renders herself near by affection and friendship [or is friendly and affectionate], to people; (S;) courteous, polite, or affable: (S, K:) a woman loving to her husband; (K;) affectionate to him: or, accord. to Kh, the expression is أُمٌّ لَبَّةٌ: see لَبٌّ, above. (TA.) لُبٌّ (S, K) and ↓ لُبَابٌ (Msb) of a nut, an almond, and the like, What is in the inside; (S;) the heart, or kernel: (K:) of a palm-tree, the heart, or pith, called قَلْبٌ or قُلْبٌ. (S, K.) Pl. of the former لُبُوبٌ. (S.) b2: لُبٌّ (S, K) and ↓ لُبَابٌ (TA) What is pure, or the choice, or best, part, of anything: (S, K:) pl. of the former أَلْبَابٌ. (A'Obeyd.) b3: لُبُّ الحِنْطَةِ [The purest substance of wheat: see فَالُوذٌ:] (T, L, art. فلذ &c:) [also called البُرِّ ↓ لُبَابُ, acc. to Sprenger, “Life of Mohammad,” (Allahabad, 1851,) p. 24, note 1.] b4: [Hence,] لُبٌّ of a man, (TA,) (tropical:) Understanding; intellect; intelligence; or mind; syn. عَقْلٌ: (S, K:) the understanding, &c., that is put into the heart of a man: so called because it is the choicest or best part of him: or it is not so called unless it is pure from cupidity, or lust, and foul imaginations; and therefore has a more special sense than عقل: so in the Keshf el-Keshsháf: (TA:) pl. أَلْبَابٌ, and sometimes أَلُبٌّ; (S, K;) like as أَبْؤُسٌ is pl. of بُؤْسٌ, and أَنْعُمٌ of نُعْمٌ; (S;) and أَلْبُبٌ; (S, K;) the last being used, without incorporating the second ب into the first, in case of necessity in poetry. (S.) b5: بَنَاتُ أَلْبُبٍ Certain veins in the heart; the sources of tenderness, affection, kindness, or compassion. (S, K.) b6: تَأْبَى لَهُ ذٰلِكَ بَنَاتُ أَلْبُبِى

[My tenderness forbids the doing so to him]: said by an Arab woman of the desert, on the occasion of her reproving her son, to one who asked her why she did not curse him. (S.) b7: أَلْقَى عَلَيْهِ بَنَاتَ أَلْبُبِهِ He loved it. (L, art. شر.) b8: The following words of the poet, قَدْ عَلِمَتْ ذَاكَ بَنَاتُ أَلْبُبِهْ signify, accord. to the M, My intellect knew that. (TA.) El-Mubarrad read أَلْبَبِهْ in the above words of the poet: (TA:) the meaning of these words, accord. to him, is, The daughters of the most intelligent of his tribe knew this. (S, TA.) b9: If you form a pl. from [the pl.] أَلْبُبٌ, it is أَلَابِبُ; and the dim. n. is أُلَيْبِبٌ. (S.) b10: ذُو لُبٍّ Possessing, having, or a person of, understanding, or intelligence: pl. أُولُوا الْأَلْبَابِ [persons of understandings]. (TA.) See also لَبِيبٌ and مَلْبُوبٌ. b11: لُبٌّ (assumed tropical:) The self, substance, or essence, of anything. (TA.) A2: Poison: (K:) the poison of the serpent is sometimes thus called. (Abu-l-Hasan, L.) A3: لُبٌّ, in the dial. of El-Andalus and El-'Adweh, A certain beast of prey, resembling the wolf, said by AHei not to exist in other countries. (TA.) لَبَبٌ: see لَبَّةٌ. b2: The breast-girth, or thing that is bound over the breast of a beast, (or a she-camel, S,) to prevent the saddle from slipping back: (S, K:) it is an appertenance to the camel's saddle and to the horse's: (ISd, and others:) pl. أَلْبَابٌ: (S, K:) its only pl. (Sb.) b3: فُلَانٌ فِى لَبَبٍ رَخِىٍّ (tropical:) Such a one is in ample circumstances (S,) in the enjoyment of abundance and security. (TA.) b4: رَخِىُّ اللَّبَبِ Having a dilated bosom, or heart: syn. وَاسِعُ الصَّدْرِ. (TA.) A2: A thin tract, or portion, of sand, (S, K,) that has descended from the main heap, and is between the hard and even, and the rugged, parts of the earth: (TA:) or such as is near to an oblong tract of sand: (T:) or لَبَبُ كَثِيبٍ signifies the fore part of a sand-hill. (TA.) El-Ahmar says, The largest quantity of sand is called عَقَنْقَلٌ; what is less than this, كَثِيبٌ; what is still less, عَوْكَلٌ; what is still less, سِقْطٌ; what is still less, عَدَابٌ; and what is still less, لَبَبٌ. (S.) لَبَّةٌ and ↓ لَبَبٌ The stabbing-place in an animal; (S, L, K;) the middle of the breast: (L:) the pit above the breast, between the collar-bones; the place where camels are stabbed: (see لَبَّهُ:) or the bones [probably a mistake for the part next above the bones] that are above the breast, and below the throat, between the collar-bones, where camels are stabbed: he who says that it is the pit in the throat errs: (IKt:) [for it is just beneath the throat:] pl. of the former لَبَّاتٌ (S) and لِبَابٌ; and of the latter أَلْبَابٌ. (TA.) Also, both words, (the latter ↓ accord. to the S and K, and the former accord. to the TA,) and ↓ مُتَلَبَّبٌ, (TA,) The place of the breast where the necklace or collar lies, or hangs, (S, K,) in anything; (S;) [i. e., in a human being or a beast:] or the pit above it: (TA:) pl. of لَبَبٌ, أَلْبَابٌ. (S.) Lh mentions the phrase إِنَّهَا لَحَسَنَهُ اللَّبَّاتِ [Verily she is beautiful in the upper part of the breast]: as though the sing. were applied to each portion of it, and the pl. formed to denote the whole. (TA.) لَبَابٌ (as in the K) or ↓ لَبَابَةٌ (as in the L) A little of pasture, or herbage; (K;) what is not extensive thereof. (AHn.) A2: لَبَابِ لَبَابِ, said by the Arabs to a man on the occasion of becoming favourably disposed towards him, (Yoo,) No harm, No harm. Syn. لَا بَأْسَ. (K.) ISd thinks it to be from a preceding meaning; [that of “ keeping, or adhering ”;] observing that when one dispels evil from another, he [the latter] loves to adhere to him: [so that it seems to be an imp. verbal n., like نَزَالِ &c., meaning keep with me, and fear not]. (TA.) هُوَ لُبَابُ قَوْمِهِ [He is the choice one, or best, of his people]: and in like manner, هُمْ لُبَابُ قَوْمِهِمْ: and هِىَ لُبَابُ قَوْمِهَا. (IJ.) b2: لُبَابُ الإِبِلِ (tropical:) The best of the camels. (A.) b3: لُبَابُ الدَّقِيقِ The best and purest of flour; which is white flour. (TA, voce حُوَّارَى.) b4: لُبَابٌ Finely-ground flour, or meal. (TA.) b5: See لُبٌّ. b6: حَسَبٌ لُبَابٌ Pure nobility, or the like. (S, K.) لَبِيبٌ (tropical:) A person of understanding, or intelligence: pl. أَلِبَّاءُ. (S, K.) No other broken pl. is formed from it. (Sb.) Fem. with ة. (TA.) See لُبٌّ, and مَلْبُوبٌ.

A2: In the following verse of El-Mudarrib Ibn-Kaab, فَقُلْتُ لَهَا فِيئِى إِلَيْكِ فَإِنَّنِى

حَرَامٌ وَإِنِّى بَعْدَ ذَاكِ لَبِيبُ by بعد ذاك is meant مع ذاك; and by لبيب, مُقِيم, (remaining, or staying,) or, accord. to some, مُلَبٍّ, from التَّلْبِيَة: see art. لبى. (S.) لَبَابَةٌ: see لَبَابٌ.

لِبَابَةٌ What is worn by the مُتَلَبِّب [app. meaning him who girds himself, and raises or tucks up his clothes, and arms himself, for fight]: (TA:) [A garment which he who prepares himself for fight puts on over other garments. (Freytag.) App., A piece of drapery thrown over the upper part of the bosom, and over the shoulders. See 5.]

لَبِيبَةٌ A certain garment, like the بَقِيرَة, q. v. (S, K.) لَبْلَبٌ and لُبْلُبٌ Kind, and beneficent, to his family and his neighbours. (K.) هُوَ مُحِبٌّ لَهُ بِلَبَالِبِ قَلْبِهِ (tropical:) [He loves him with the tenderest affections of his heart]. (TA.) A2: لَبَالِبُ (tropical:) The confused noise, and cries, of sheep or goats. (S, K.) لَبْلَبَةٌ a word imitative of The sound which a he-goat makes at rutting-time. (K.) لَبْلَابٌ A certain herb: syn. حَشِيشَةٌ. (TA.) A certain plant, (K,) that twines about trees: (S:) [a species of dolichos, the dolichos lablab of Linn.: accord. to Golius, as from the S, convolvulus, a herb which as it rises embraces a tree: and he adds, pecul., the helxine: (Diosc. iv., 39, Beith:) either as if لفلاف, from لف; or from the love with which it seems to embrace the tree; whence it is also called عشقة [q. v.], and is a symbol of love which endures after death.] A well-known herb, or leguminous plant, (بقلة, q. v.,) used medicinally. (TA.) See عُصْرٌ.

لَوْلَبٌ A large quantity of water, which, when the aperture (مَفْتَح, as in the T; or فَتْح, as in MS. copies of the K; in the CK فُتُح;) [mean-ing the aperture of the tank or the like] carries off thereof what it can, and the hole by which it runs out (صُنْبُورُهُ, meaning the مَثْعَب of the water, TA,) is too narrow to admit it freely on account of its abundance, whirls round, and becomes like the spout of a vessel. (T, K.) AM says, I know not whether it be an Arabic word or arabicized; but the people of El-'Irák are fond of using it. (TA.) [It appears to be from the Persian لُولَهْ, as Golius thinks; and is used in modern Arabic in several other senses; namely, A tube through which water flows: the spout of a ewer, of an alembic, and the like: a cock, or tap: a turning pin, or peg; a screw: and the like. Its more appropriate place, I think, would be in an art. composed of the letters للب (accord. to what is said of مُلَوْلَبٌ in the S, K); or rather, (accord. to its derivation from the Pers\.,) لولب.] Pl. لَوَالِبُ. (TA.) أُلْبُوبٌ [and also, accord. to Golius, أَلْبُوبٌ,] The kernel of the stone of the نَبِق [or fruit of the lote-tree]. (K.) It is sometimes eaten: (TA:) and is also called صَلّامٌ. (TA in art. صلم.) مُلَبٌّ: see next paragraph.

مُلْبَبٌ and ↓ مُلَبٌّ (K: the former on the authority of ISk; but Ibn-Keysán says that it is wrong; and that the latter is the right: S:) and ↓ مَلْبُوبٌ (IAar, K) A beast of carriage furnished with a لَبَب, or breast-leather. (S, K.) مَلْبُوبٌ (tropical:) Characterized by understanding, or intelligence. (K.) b2: See preceding paragraph.

تَلْبِيبٌ The portion of the clothes that is at the part called لَبَب: a subst., like تَمْتِينٌ: (K:) pl. تَلَابِيبُ. (TA.) b2: أَخَذَ بِتَلْبِيبِهِ He drew together his clothes at the bosom, and seized him, dragging him along: (T:) he took him by the لَبَّة: you also say اخذ بِتَلَابِيبِهِ. (TA.) See also 2 and 5.

نجو
أصل النَّجَاء: الانفصالُ من الشيء، ومنه: نَجَا فلان من فلان وأَنْجَيْتُهُ ونَجَّيْتُهُ. قال تعالى:
وَأَنْجَيْنَا الَّذِينَ آمَنُوا
[النمل/ 53] وقال:
إِنَّا مُنَجُّوكَ وَأَهْلَكَ
[العنكبوت/ 33] ، وَإِذْ نَجَّيْناكُمْ مِنْ آلِ فِرْعَوْنَ
[البقرة/ 49] ، فَلَمَّا أَنْجاهُمْ إِذا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِ
[يونس/ 23] ، فَأَنْجَيْناهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ
[الأعراف/ 83] ، فَأَنْجَيْناهُ وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِنَّا [الأعراف/ 72] ، وَنَجَّيْناهُما وَقَوْمَهُما
[الصافات/ 115] ، نَجَّيْناهُمْ بِسَحَرٍ نِعْمَةً [القمر/ 34- 35] ، وَنَجَّيْنَا الَّذِينَ آمَنُوا [فصلت/ 18] ، وَنَجَّيْناهُمْ مِنْ عَذابٍ غَلِيظٍ [هود/ 58] ، ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا
[مريم/ 72] ، ثُمَّ نُنَجِّي رُسُلَنا [يونس/ 103] والنَّجْوَةُ والنَّجَاةُ: المكان المُرتفِع المنفصل بارتفاعه عمّا حوله، وقيل: سمّي لكونه نَاجِياً من السَّيْل، وَنَجَّيْتُهُ: تركته بنَجْوة، وعلى هذا: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ
[يونس/ 92] ونَجَوْتُ قِشْرَ الشجرةِ، وجِلْدَ الشاةِ، ولاشتراكهما في ذلك قال الشاعر:
فقلت انْجُوَا عنها نَجا الجلد إنه سيرضيكما منها سنام وغاربه
ونَاجَيْتُهُ. أي: سارَرْتُه، وأصله أن تخلو به في نَجْوة من الأرض. وقيل: أصله من النّجاة، وهو أن تعاونه على ما فيه خلاصه. أو أن تَنْجُوَ بسرِّك من أن يطلع عليك، وتَنَاجَى القومُ، قال: يا أَيُّهَا الَّذِينَ آمَنُوا إِذا تَناجَيْتُمْ فَلا تَتَناجَوْا بِالْإِثْمِ وَالْعُدْوانِ وَمَعْصِيَةِ الرَّسُولِ وَتَناجَوْا بِالْبِرِّ وَالتَّقْوى
[المجادلة/ 9] ، إِذا ناجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْواكُمْ صَدَقَةً
[المجادلة/ 12] والنَّجْوَى أصله المصدر، قال:
إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ [المجادلة/ 10] وقال: أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوى [المجادلة/ 8] ، وقوله: وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا [الأنبياء/ 3] تنبيها أنهم لم يظهروا بوجه، لأنّ النّجوى ربّما تظهر بعد. وقال: ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ [المجادلة/ 7] وقد يوصف بالنّجوى، فيقال: هو نَجْوَى، وهم نَجْوَى. قال تعالى: وَإِذْ هُمْ نَجْوى [الإسراء/ 47] والنَّجِيُّ: المُنَاجِي، ويقال للواحد والجمع. قال تعالى: وَقَرَّبْناهُ نَجِيًّا
[مريم/ 52] ، وقال: فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا [يوسف/ 80] وانْتَجَيْتُ فلانا: استخلصته لسرِّي، وأَنْجَى فُلانٌ: أتى نَجْوَةً، وهم في أرض نَجَاةٍ: أي: في أرض يُسْتَنْجَى من شَجَرِها العِصِيُّ والقِسِيُّ. أي: يتّخذ ويستخلص، والنَّجا: عِيدانٌ قد قُشِرَتْ، قال بعضهم: يقال: نجوْتُ فلانا: استنكهته ، واحتجَّ بقول الشاعر:
نَجَوْتُ مجالدا فوجدت منه كريح الكلب مات حديث عهد
فإن يكن حمل نجوت على هذا المعنى من أجل هذا البيت فليس في البيت حجّة له، وإنما أراد أنّي سارَرْتُهُ، فَوَجَدْتُ من بَخَره ريحَ الكلب الميِّت. وكُنِّي عمّا يخرج من الإنسان بِالنَّجْوِ، وقيل: شرب دواءً فما أَنْجَاهُ. أي: ما أقامه، والاسْتِنْجَاءُ: تحرِّي إزالةِ النَّجْوِ، أو طلب نَجْوَةٍ لإلقاء الأَذَى. كقولهم: تَغَوَّطَ: إذا طلب غائطاً من الأرض، أو طلب نجوةً. أي: قِطْعَةَ مَدَرٍ لإزالة الأذى. كقولهم: اسْتَجْمَرَ إذا طلب جِمَاراً. أي: حجرا، والنّجأة بالهمز: الإصابة بالعين. وفي الحديث: «ادْفَعُوا نَجْأَةَ السَّائِلِ بِاللُّقْمَة» .

جس

1 جَسَّهُ, (A, Mgh, K,*) or جَسَّهُ بِيَدِهِ, (S Msb,) aor. ـُ (Mgh, Msb,) inf.n. جَسٌّ, (A, Mgh, Msb, K,) He felt it with his hand (S, A, Mgh, K) for the purpose of testing it, that he might form a judgment of it; (Mgh, Msb;) as also ↓اجتسّهُ. (S, Msb, K.) You say, جَسَّهُ الطَّبِيبُ, (Mgh,) and جَسَّ يَدَهُ, (A,) The physician felt him, (Mgh,) and felt his arm, or hand, (A,) to know if he were hot or cold. (Mgh.) And جَسَّ الشَّاةَ He felt the sheep, or goat, to know if it were fat or lean. (A, Mgh.) b2: جَسٌّ is also, sometimes, with the eye. (IDrd, S, Msb. *) You say, جَسَّهُ بِعَيْنِهِ (IDrd, S, A, K) (tropical:) He looked sharply, or intently, or attentively, at him, or it, for the purpose of investigation and clear perception. (K, TA.) IDrd cites as an ex. a verse (of 'Obeyd, or 'Abeed, [ for I find it written without any syll. signs,] the son of Eiyoob El-'Amberee, TA,) in which occurs the expression جَسُّوهُ بِأَعْيُنِهِمْ: (S:) but Sgh says that the right reading is حَسُّوهُ. (TA.) b3: جَسَّ الأَرْضَ (assumed tropical:) He traversed the land. (Aboo-Sa'eed El-Yeshkuree, TA.) b4: جَسَّ الأَخْبَارَ, (S, Msb, K,) and ↓ تَجَسَّسَهَا, (S, A, Msb, K,) (tropical:) He searched, or sought, for, or after, news or tidings; inquired, or sought for information, respecting news or tidings; searched or inquired or spied into, investigated, scrutinized, or examined, news or tidings: (S, K:) he searched, or sought, repeatedly, or leisurely and by degrees, for news or tidings. (Msb.) You say also, فُلَانًا ↓ تجسّس, and مِنْ فُلَانٍ (tropical:) He inquired, or sought for information, respecting such a one; as also تحسّس, which latter verb occurs in an extr. reading of verse 87 of ch. xii. of the Kur: or the former signifies he sought after him for another; and the latter, "he sought after him for himself:" or ↓تجسّس signifies [he acted as a spy;] he inquired respecting, or searched or inquired or spied into, things which others veiled or concealed by reason of disdainful pride or of shame or pudency; and تحسّس, "he listened:" (TA:) in the last of the senses here assigned to it, the former verb is used in the Kur, xlix. 12, where it is said, ↓وَلَا تَجَسَّسُوا, for تَتَجَسَّسُوا; (Mujáhid, Bd, K;) ↓ or the meaning here is, and do not ye inquire respecting, or search or inquire or spy into, private circumstances: or take ye what appeareth, and leave ye what God hath concealed. (Mujáhid, K.) You also say, لَهُمْ أَمْرِ القَوْمِ ↓ اجتسّ He examined or spied into, and sought out, for them, the circumstances of the people. (Mgh.) 5 تَجَسَّّ see 1, in five places.8 إِجْتَسَ3َ see 1, first and last sentences. b2: اجتّست الإِبِلُ البَارِضُ, (A,) or الكَلَأَ, (K,) (tropical:) The camels sought out the first sprouts of the herbage with their mouths: (A:) or cropped the herbage with their مَجَاسّ, (K,) i. e., their mouths. (TA.) جَسِيسٌ: see جَاسُوسٌ جَسَّاسٌ: see جَاسُوسٌ b2: (tropical:) The lion that marks his prey with his claws: (K, TA:) or one that traverses a land. (Aboo-Sa'eed El-Yeshkuree, TA.) b3: الجَسَّاسَةٌ A certain beast, that will be in the islands, that will search after news, or tidings, and bring them to Ed-Dejjál [or Antichrist]. (Lth, L, K.) جَاسَّةٌ a dial. var. of حَاسَّةٌ, (Msb,) and sing. of جَوَاسٌّ, (Msb, TA,) which is syn. with حَوَاسٌّ, (Kh, S, A, K,) signifying The five senses. (TA.) See حَاسَّةٌ.

جَاسُوسٌ (tropical:) A spy, who searches for, and brings, information, news, or tidings: (S, * Msb, * TA:) or one who is acquainted with private affairs of an evil nature: as also ↓ جَسِيسٌ (K) [and ↓ جَسَّاسٌ:] and نَامُوسٌ signifies one who is acquainted with private affairs of a good nature: (TA:) pl. جَوَاسِيسُ. (A.) مَجَسٌّ (A, TA) and ↓مَجَسَّةٌ (S, A, Mgh, Msb, K) The place which one feels with his hand, (A,* Mgh, K, TA,) for the purpose of testing it, that he may form a judgment of it: (Mgh:) and ↓ the latter, the place which the physician feels [to know if a patient be hot or cold]: (S, Msb:) pl. مَجَاسُّ. (S, A, Msb, K.) You say, ↓مَجَسَّتُهُ حَارَّةٌ [The place in which one feels him is hot]. (A, TA.) And كَيْفَ تَرَى مَجَسَّهَا [How dost thou find the place in which one feels her?]; referring to a sheep or goat; to which one answers, "Indicative of fatness." (A.) b2: [Hence, (assumed tropical:) Anything external which indicates the internal condition.] It is said in a prov., (S, A, Msb, K,) relating to camels, (Msb,) أَفْوَاهُهَا مَجَاسُّهَا, (S, A, K,) or مَجَاسُّهَا أَفْوَاهُهَا, (Msb,) or أَحْنَاكُهَا مَجَاسُّهَا, (A, K,) (assumed tropical:) [Their mouths, or their palates, are the things which indicate their internal condition:] for if they eat well, he who looks at them sufficiently knows their fatness, (S, Msb, K,) without feeling them: (S, K:) if one see them eat well, it is as though he felt them: (A, TA:) or, accord. to Az, they feel the herbage, to test it, with their heads [or mouths] and their palates: so that, accord. to his explanation, the term مجاسّ is tropically applied to these parts. (TA.) The prov. relates to external evidences of things explaining their internal qualities. (K) [and hence,] رَعَتِ الإِبِلُ الكَلَأَ بِمَجَاسِّهَا, (K) (tropical:) The camels cropped the herbage with their mouths. (TA.)b3: You say also, فُلَانٌ وَاسِعُ المَجَسِّ, like as you say رَحْبُ الذِّرَاعِ (tropical:) [app. meaning Such a one is liberal, munificent, or generous]: and in the contrary case, ضَيِّقُ المَجَسِّ, (A,) or ↓ المَجَسَّةِ, (K,) or both, (TA,) signifying غَيْرُ رَحْبِ الصَّدْرِ (tropical:) [app., not liberal]; (K, TA;) and not وَاسِعُ السَّرْبِ [which is explained as meaning of ample bosom, and judgment, and love; and of ample way, or course of proceeding: but I rather incline to think that the right reading is وَاسِعُ السِّرْبِ, and the meaning, of ample, or large, mind, or heart]. (TA.) You also say, لَضِيقًا ↓ إِنَّ فِى مَجَسَّتِكَ (A) or مَجَسِّكَ (TA) (tropical:) [app,. Verily in thy bosom, or mind, or heart, is narrowness; or in thee is illiberality.]

مَجَسَّهُ: see, مَجَسٌّ, throughout. b2: It may also be used as an inf. n. of جَسَّهُ in the first of the senses assigned to it above. (Mgh.)

دعو

1 دَعَوْتُ and دَعَيْتُ signify the same: (Fr, K and TA in art. دعى:) the aor. of the former is أَدْعُو, (TA in that art.,) sec. Pers\. fem. sing.

تَدْعِينَ and تَدْعُوِينَ and تَدٌعُيْنَ, the last with an inclination to the sound of a dammeh in the vowel of the ع [so that it is between a kesreh and a dammeh], and sec. Pers\. masc. and fem. pl. تَدْعُونَ: (S, TA:) aor. of the latter verb أَدْعِى: inf. n. دُعَآءٌ. (TA in art. دعى.) دُعَآءٌ [generally] signifies [or implies] The act of seeking, desiring, asking, or demanding. (KT.) b2: You say, دَعَا اللّٰهَ, (K,) first Pers\. دَعَوْتُ, aor. ـْ (Msb,) inf. n. دُعَآءٌ (Msb, K) and دَعْوَى, (K,) in which latter the alif [written ى] is to denote the fem. gender, [and therefore the word is without tenween,] (TA,) He prayed to God, supplicated Him, or petitioned Him humbly, (Msb, K, TA,) desiring to obtain some good that He had to bestow. (Msb, TA.) And دَعَوْتُ اللّٰهَ لَهُ [I prayed to God for him]; and عَلَيْهِ [against him]; inf. n. دُعَآءٌ: (S:) [and دَعَوْتُ لَهُ I prayed for him, or blessed him; and دَعَوْتُ عَلَيْهِ I prayed against him, or cursed him:] and دَعَوْتُ لَهُ بِخَيْرٍ [I supplicated for him good]; and دَعَوْتُ عَلَيْهِ بِشَرٍّ [I imprecated upon him evil]. (TA.) b3: دَعَا بِالكِتَابِ He desired, or required, or requested, that the writing, or book, should be brought. (TA.) And دَعَا أَنْفُهُ الطِّيبَ His nose, perceiving its odour, desired the perfume. (TA.) b4: [Hence,] دَعَا بِهِ, said of anything in the earth, means It needed it; or required it: [and so دَعَا إِلَيْهِ: one says of a wall, دَعَا إِلَى إِصْلَاحِهِ It needed, or required, its being repaired: (see 10 in art. رم:) and] one says to him whose clothes have become old and worn out, قَدْ دَعَتْ ثِيَابُكَ [Thy clothes have become such as to need thy putting on others; or] thou hast become in need of putting on other clothes. (Aboo-'Adnán, TA.) [See also 10.] b5: دَعَوْتُهُ, (S, MA, Mgh, Msb,) and دَعَوْتُ بِهِ, (MA, [and of frequent occurrence,]) inf. n. [دُعَآءٌ and] دَعْوٌ, (TA, [but the former is more common,]) also signify I called him, called out to him, or summoned him, (S, MA, Mgh, Msb,) syn. نَادَيْتُهُ, (Mgh, Msb,) or الدُّعَآءُ is to the near and النِّدَآءُ is to the distant, (Kull p. 184,) and desired him to come, to come forward, or to advance; (Msb;) and ↓ اِسْتَدْعَيْتُهُ signifies the same, (S, MA,) [i. e.] I called him to myself. (MA.) One says, دَعَا المُؤَذِّنُ النَّاسَ إِلَى الصَّلَاةِ [The مؤذّن called the people to prayer]. (Msb.) And the saying of En-Nahdee كُنَّا نَدْعُو وَنَدَعُ means We used to call, or invite, them to ElIslám at one time, and to leave doing so at another time. (Mgh.) And دَعَوْتُ النَّاسَ, (Msb,) inf. n. دُعَآءٌ and دَعْوَةٌ, (S,) or the latter is a simple subst., (Msb,) and مَدْعَاةٌ, (S, [app. there mentioned as an inf. n., agreeably with many other instances,]) means also I invited people to eat with me, or at my abode. (Msb.) b6: [Hence,] مَا دَعَاكَ إِلَى هٰذَا الأَمْرِ What drew, led, induced, or caused, and constrained, or drove, thee to do this thing? (TA.) And دَعَانَا غَيْثٌ وَقَعَ بِبَلَدٍ قَدْ أَمْرَعَ, i. e. [Rain that fell in a region which had become abundant in herbage invited us thither, or] was the cause of our seeking its herbage. (TA.) And يَدْعُومَا بَعْدَهُ, (S, Mgh, K, *) or يَدْعُومَا وَرَآءَهُ مِنَ اللَّبَنِ, (Nh, TA,) [It draws, or attracts, what is to come after it, of the milk,] said of some milk left in the udder. (S, Nh, Mgh, K, TA.) And دَعَاهُ إِلَى الأَمِيرِ He drove him, or urged him to go, [but more commonly meaning he summoned him,] to the prince, or commander. (K, * TA. [In the TK, الى الأَمْرِ to the thing, or affair.]) b7: [Hence likewise,] الدُّعَآءُ signifies also The calling to one's aid: thus, [in the Kur ii. 21,] وَادْعُوا شُهَدَآءَكُمْ meansAnd call ye to your aid [your helpers]. (TA.) b8: And دَعَا المَيِّتَ He called upon the dead, praising him, and saying, Alas for such a one! or he wailed for, wept for, or deplored the loss of, the dead, and enumerated his good qualities and actions; as though he called him. (TA. [See also 5.]) b9: And دَعَوْتُهُ زَيْدًا and بِزَيْدٍ (tropical:) I called him, i. e. named him, Zeyd. (Msb, K, TA.) And دَعَوْتُهُ بِابْنِ زَيْدٍ (assumed tropical:) I called him, i. e. asserted him to be, the son of Zeyd. (Msb.) b10: دَعَاهُ اللّٰهُ (assumed tropical:) God destroyed him: [as though He called him away:] whence تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى, in the Kur lxx. 17, [describing the fire of Hell,] (assumed tropical:) It shall destroy him who shall have gone back from the truth and turned away from obedience: or this means (tropical:) it shall draw, and bring, &c.: or it refers to the زَبَانِيَة of Hell [i. e. the tormentors of the damned]: (Bd:) or it means (assumed tropical:) it will do to them hateful deeds. (TA.) [Also] God punished him, or tormented him. (TA.) and دَعَاهُ اللّٰهُ بِمَكْرُوهٍ (tropical:) God caused an evil, or abominable, event to befall him. (ISd, Z, K.) b11: دَعَا فِى الضَّرْعِ (tropical:) He left some milk, such as is termed دَاعِيَة, in the udder. (M, K, TA.) Accord. to IAth, دَاعِيَةٌ is an inf. n., like عَاقِبَةٌ and عَافِيَةٌ. (TA.) 3 مُدَاعَاةٌ signifies (tropical:) The proposing an enigma or enigmas to a person; or the contending with another in doing so; syn. مُحَاجَاةٌ. (S, K, TA.) You say, دَاعَيْتُهُ (tropical:) I proposed to him an enigma or enigmas; &c. (TA.) A poet says, أُدَاعِيكَ مَا مُسْتَصْحَبَاتٌ مَعَ السُّرَى حِسَانٌ وَمَا آثَارُهَا بِحِسَانِ [(assumed tropical:) I propose to thee an enigma: What are things that are taken as companions in night-journeying, good, and the effects whereof are not good?]: meaning swords. (S.) b2: And The asking a thing of one much, so as to weary; as also مُحَاجَاةٌ. (K.) b3: دَاعَيْنَا الحَائِطَ عَلَيْهِمْ (tropical:) We pulled down, or demolished, the wall upon them, from the sides [or foundations] thereof. (K, * TA.) b4: [Golius assigns other significations to دَاعَى, for which I find no authority: namely, “Convocavit ad Deum propheta, præco sacer,” followed by an accus.: and “ Contendit contra alium: Provocavit: pecul. rem vindicans sibi vel arrogans. ”]4 أَدْعَاهُ [so in some copies of the K; in other copies ↓ اِدَّعَاهُ; the former of which I regard as the right reading;] He made him to assert his relationship as a son [for يُدْعَى, in my copies of the K, I read ↓ يَدَّعِى, syn. with يَعْتَزِى,] to one who was not his father. (K.) [SM, who appears to have read ↓ اِدَّعَاهُ, says that it is like اِسْتَلْحَقَهُ and اِسْتَلَاطَهُ.]5 التَّدَعِّى [inf. n. of تَدَعَّتْ] signifies The تَطْرِيب [or singing, or quavering or trilling and prolonging of the voice, or prolonging and modulating of the voice,] of a woman wailing for the dead. (TA. [See دَعَا المَيِّتَ, above.]) 6 التَّدَاعِى signifies The calling, summoning, or convoking, one another. (Mgh.) You say, تَدَاعَوْ لِلْحَرْبِ [They called, summoned, or convoked, one another for war: and hence,] (assumed tropical:) they prepared themselves for war. (TA.) And تَدَاعَوْا عَلَيْهِ, (Msb, K,) or عَلَى بَنِى فُلَانٍ, (T, M,) They collected themselves together, (K,) or called one another so that they assembled together, (M,) or leagued together, and called one another to mutual aid, (T, Msb, *) against him, (Msb, K,) or against the sons of such a one. (T, M.) and تَدَاعَى عَلَيْهِ العَدُوُّ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The enemy advanced against him from every side. (K, * TA.) b2: [Hence,] تَدَاعَتِ السَّحَابَةُ بِالبَرْقِ وَالرَّعْدِ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The cloud lightened and thundered from every quarter. (TA.) And تَدَاعَى البُنْيَانُ, (Mgh, Msb,) or البِنَآءُ, (TA,) (tropical:) The building cracked in its sides, (Msb,) or became much broken, (TA,) and gave notice of falling to ruin: (Msb, TA:) or cracked in several places, without falling; and in like manner, تَدَاعَتِ الحِيطَانُ, (Mgh,) the walls cracked in several places, without falling: (Mgh, K: *) and تَدَاعَتِ الحِيطَانُ لِلْخَرَابِ the walls fell to ruin by degrees; syn. تَهَادَمَت: (S:) [but Mtr says,] تَدَاعَتْ إِلَى الخَرَابِ is a vulgar phrase; not [genuine] Arabic. (Mgh.) And تداعى said of a sand-hill, (assumed tropical:) It, being put in notion, or shaken in its lower part, poured down. (Msb.) And [hence,] تَدَاعَتْ إِبِلُ بَنِى فُلَانٍ (tropical:) (tropical:) The camels of such a one became broken by emaciation. (TA.) b3: تَدَاعَوْ بِالأَلْقَابِ They called one another by surnames, or nicknames. (Msb.) b4: التَّدَاعِى also signifies (assumed tropical:) The trying one another with an enigma or enigmas; or contending, one with another, in proposing an enigma or enigmas; syn. التَّحَاجِى. (TA in art. حجو.) You say, بَيْنَهُمْ أُدْعِيَّةٌ يَتَدَاعُوْنَ بِهَا (assumed tropical:) [Between them is an enigma with which they try one another; or by proposing which they contend, one with another]. (S, K. *) b5: يَتَدَاعَوْنَ فَصْلَ الخِطَابِ (assumed tropical:) They compete, one with another, [as though each one challenged the others,] in discoursing of the science of chasteness of speech, and eloquence. (Har p. 446.) b6: See also 8, in two places.

A2: [It is also used transitively:] you say, تَدَاعَوُا القَوْمَ They [together] called the people. (Mgh in art. نقض. [See 6 in that art.]) 7 اندعى i. q. أَجَابَ. (K.) Akh heard one or more of the Arabs say, لَوْدَعَوْنَا لَانْدَعَيْنَا, meaning لَأَجُبْنَا [i. e. Had they called us, &c., we had certainly answered, or replied, or assented, or consented]. (S.) 8 اِدَّعَى He asserted a thing to be his, or to belong to him, or to be due to him, either truly or falsely: (K, * TA:) he claimed a thing; laid claim to it; or demanded it for himself: and he desired a thing; or wished for it. (Msb.) and اِدَّعَوُا الشَّىْءَ and الشىء ↓ تَدَاعَوُا signify the same [i. e. They claimed the thing, every one of them for himself]. (Mgh.) You say, اِدَّعَيْتُ عَلَى فُلَانٍ كَذَا [I asserted myself to have a claim upon such a one for such a thing; preferred a claim against such a one for such a thing; or claimed of such a one such a thing]. (S.) And اِدَّعَى زَيْدٌ عَلَى عَمْرو مَالًا [Zeyd asserted himself to have a claim upon 'Amr for property; or preferred a claim against 'Amr &c.]. (Mgh.) And اِدَّعَيْتَ عَلَىَّ مَا لَمْ أَفْعَلْ [Thou hast asserted against me, or charged against me, or accused me of, that which I have not done]. (S and K in art. شرب, and S in art. اكل.) هٰذَا الَّذِى كُنْتُمْ بِهِ تَدَّعُونَ, in the Kur [lxvii. 27], means This is that on account of which ye used to assert vain and false things: or which ye used to deny, or disbelieve: or, accord. to Fr, the latter verb may here be used in the sense of تَدْعُونَ; and the meaning may be, this is that which ye desired to hasten, and for which ye prayed to God in the words of the Kur [viii. 32], “O God, if this be the truth from Thee, then rain Thou upon us stones from Heaven, or bring upon us some [other] painful punishment: ” it may be from الدُّعَآءُ: and it may be from الدَّعْوَى: (TA:) [i. e.] it means this is that which ye used to demand, and desire to hasten; from الدُّعَآءُ: or that which ye used to assert, [namely,] that there will be no raising to life; from الدَّعْوَى. (Bd.) And وَلَهُمْ مَا يَدَّعُونَ, in the Kur [xxxvi. 57], is explained as meaning and they shall have what they desire, or wish for; which is referrible to the meaning of الدُّعَآءُ. (TA.) b2: You say also, اِدَّعَى غَيْرَ أَبِيهِ [He asserted the relationship of father to him of one who was not his father; or claimed as his father one who was not his father]. (T, Mgh, Msb.) And يَدَّعِى إِلَى غَيْرِ أَبِيهِ [He asserts his relationship as a son, or claims the relationship of a son, to one who is not his father]. (T, Msb. See 4, in three places.) And يَدَّعِيهِ غَيْرُ أَبِيهِ [One who is not his father asserts him to be his son; or claims him as his son]. (T, Msb.) الاِدِّعَآءُ in war signifies The asserting one's relationship; syn. الاِعْتِزَآءُ; (S, TA;) as also ↓ التَّدَاعِى; (TA;) i. e. the saying “ I am such a one the son of such a one. ” (S.) And [hence] sometimes it includes the meaning of Informing, or telling; and therefore بِ may be prefixed to its objective complement; so that one says, فُلَانٌ يَدَّعِى بِكَرَمِ فِعَالِهِ, i. e. Such a one informs of the generosity of his deeds. (Msb.) 10 إِسْتَدْعَوَ see 1, near the middle of the paragraph. b2: [Hence, استدعى signifies also It called for, demanded, required, or invited, a thing. See also دَعَابِهِ.]

دَعْوَةٌ [as an inf. n. of un.] signifies A single time or act (S, Msb) [of prayer and of imprecation, as is indicated in the S, and also, though less plainly, in the TA]. See دُعَآءٌ. b2: [Also, as such, A call.] You say, هُوَمِنِّى دَعْوَةُ الرَّجُلَ (K, TA) and الكَلْبِ, and دَعْوَةَ الرَّجُلِ and الكَلْبِ, in the former case دعوة being used as a simple subst., and in the latter case as an adv. n., (TA,) meaning قَدْرُ مَا بَيْنِى وَبَيْنَهُ ذَاكَ [i. e. He, or it, is distant from me the space of the call of the man and of the dog]. (K, TA.) And لَهُمُ الدَّعْوَةُ عَلَى

غَيْرِهِمْ The call is to them before the others of them: (K, TA: [يَبْدَأُ in the CK is a mistake for يُبْدَأُ:]) accord. to the T and the Nh, in the case of gifts, or pay, or salary. (TA.) b3: The call to prayer: whence, in a trad., الدَّعُوَةُ فِى الحَبَشَةِ [meaning The office of calling to prayer rests among the Abyssinians]; (JM, TA;) said by the Prophet in preference of his مُؤَذِّن Bilál. (JM.) b4: A call, or an invitation, to El-Islám. (Mgh.) Yousay, أَدْعُوكَ بِدَعْوَةِ الإِسْلَامِ and السلام ↓ دِعَايَةِ and الاسلام ↓ دَاعِيَةِ, meaning I call thee, or invite thee, by the declaration of the faith whereby the people of false religions are called: دَاعِيَةٌ being an inf. n. syn. with دَعْوَةٌ, like عَافِيَةٌ and عَاقِبَةٌ: (JM:) دَعْوَةُ الإِسْلَامِ and ↓ دَعايَتُهُ and ↓ دَاعِيَتُهُ signify the same: and دَعْوَةُ الحَقِّ [in like manner] means the declaration that there is no deity but God. (TA.) b5: An invitation to food, (S, M, Msb, K, TA,) and to beverage; or, accord. to Lh, specially a repast, feast, or banquet, on the occasion of a wedding or the like: (TA:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دِعْوَةٌ: (A 'Obeyd, S, M, Msb:) it is an inf. n. in this sense, (S,) or a simple subst.: (Msb:) and ↓ دُعْوَةٌ signifies the same; (K;) or, as some say, this, which is given as on the authority of Ktr, is a mistake: (TA:) and so does ↓ مَدْعَاةٌ [app. an inf. n.]. (S, Msb, K.) You say, كُنَّافِى

دَعْوَةِ فُلَانٍ and ↓ مَدْعَاتِهِ, meaning [We were included in] the invitation (دُعَآء [see 1]) of such a one to food: (S, Msb: [but in the latter, نَحْنُ, in the place of كُنَّا:]) [or we were at the repast, or feast, or banquet, of such a one; for] you say [also] دَعَاهُ إِلَى الدَّعْوَةِ and ↓ الى المَدْعَاةِ [He invited him to the repast, or feast, or banquet: and in this sense دَعْوَة is commonly used in the present day]. (MA.) b6: See also دِعْوَةٌ: b7: and دَعْوَى. b8: Also i. q. حَلِفٌ or حَلْفٌ (accord. to different copies of the K) [both in the sense of Confederation to aid or assist]: (K, TA:) [whence] one says, دَعْوَةٌ فُلَانٍ فِى بَنِى فُلَانٍ

[meaning The confederation of such a one is with the sons of such a one]. (TA.) دُعْوَةٌ: see the next preceding paragraph.

دِعْوَةٌ respects relationship, (S, Msb,) like ↓ دَعْوَى or دَعْوَى فِى النَّسَبِ; (S;) meaning A claim in respect of relationship; (K;) [i. e.] one's claiming as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one's claiming the relationship of a son to a person who is not his father: or one's being claimed as a son by a person who is not his father: (Az, Msb:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دَعْوَةٌ. (S, Msb.) See also دَعْوَى. b2: Also Kindred, or relationship, and brotherhood: so in the saying, لِى فِىالقَوْمِ دِعْوَةٌ [I have in, or among, the people, or company of men, kindred, or relationship, and brotherhood]. (Ks, Msb.) b3: See also دَعْوَةٌ.

دَعْوَى: see دُعَآءٌ, in five places. b2: Also a subst. from 8; (S, M, Mgh, Msb, TA;) omitted in the K, though better known than the sun; (TA;) and so ↓ دَعَاوَةٌ (M, Msb, K) and ↓ دِعَاوَةٌ and ↓ دِعْوَةٌ, (M, K,) accord. to the general pronunciation, (M, TA,) and ↓ دَعْوَةٌ, (M, K,) accord. to the pronunciation of 'Adee of Er-Rabáb, (M, TA,) and ↓ دَاعِيَةٌ; (TA, there said to be syn. with دَعْوَى;) [meaning An assertion that a thing belongs to one, or is due to one; a claim; as is indicated in the S and Mgh and K &c.;] a demand; a suit; (Yz, Az, Msb;) whether true or false: (Mgh, K, TA:) the pl. of دَعْوَى is دَعَاوٍ and دَعَاوَى; the former of which is preferable accord. to some, being, as IJ says, the original form; but some say that the latter is preferable: (Msb:) [the latter only is mentioned in the Mgh:] the alif in the sing. [written ى] is a sign of the fem. gender; and therefore the word is without tenween. (Mgh.) Yz mentions the sayings, لِى فِى هٰذَا الأَمْرِ دَعْوَى I have, in respect of this thing, [a claim or] a demand, and دَعَاوَى or دَعَاوٍ [claims or] demands, as written in different copies. (Az, Msb.) And لَوْ أُعْطِىَ النَّاسُ بِدَعَاوِيهِمْ [If men were given according to their claims, or demands,] occurs in a trad. (Msb.) b3: See also دِعْوَةٌ.

دُعْوِىٌّ is a word used only in negative sentences: (S:) you say, مَا بِالدَّارِ دُعْوِىٌّ There is not in the house any one: (S, K: *) Ks says that it is from دَعَوْتُ, and [properly] means لَيْسَ فِيهَا مَنْ يَدْعُو [there is not in it one who calls, &c.]. (S.) دُعَآءٌ is an inf. n. of 1; (Msb, K;) as also ↓ دَعْوَى: (K:) the former is originally دُعَاوٌ: (S:) [both, used as simple substs., signify A prayer, or supplication, to God:] and the pl. of the former is أَدْعِيَةٌ. (S.) IF says that some of the Arabs, for ↓ دَعْوَةٌ, say ↓ دَعْوَى, with the fem. alif [written ى]. (Msb, TA.) One says, اَللّٰهُمَّ المُسْلِمِينَ ↓ أَشْرِكْنَا فِى دَعْوَى, meaning [O God, make us to share] in the prayer (دُعَآء) of the Muslims. (TA.) And hence, in the Kur [x. 10], فِيهَا سُبْحَانَك اللّٰهُمَّ ↓ دَعْوَاهُمْ [Their prayer in it shall be سبحانك اللّٰهمّ]. (TA.) [دُعَآءٌ followed by لِ signifies An invocation of good, a blessing, or a benediction: followed by عَلَى, an imprecation of evil, a curse, or a malediction.] سُورَهُ الدُّعَآءِ is a title of The first chapter of the Kur-án. (Bd.) b2: [Hence,] دُعَآءٌ signifies also Adoration, worship, or religious service. (TA.) b3: And i. q. إِيمَانٌ [i. e. Belief; particularly in God, and in his word and apostles &c.: faith: &c.]: a meaning mentioned by the Expositors of El-Bukháree. (TA.) b4: [Also A call, or cry; and so ↓ دَعْوَى, as in the Kur vii. 4 (where the latter is explained by Bd as syn. with the former) and xxi. 15.] b5: And [particularly] A calling, or crying, for aid or succour. (TA.) دَعِىٌّ One invited to a repast: pl. دُعَوَآءُ; as in the saying عِنْدَهُ دُعَوَآءُ [With him, or at his abode, are guests invited to a repast]. (TA.) b2: One who makes a claim in respect of relationship; (S;) [i. e.] one who claims as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one who claims the relationship of a son to a person who is not his father: or one who is claimed as a son by a person who is not his father; (Az, Msb;) an adopted son: (S, K:) pl. أَدْئِيَآءُ, (S,) which is anomalous; (Bd in xxxiii. 4;) occurring in the Kur [in the verse just referred to], where it is said, وَمَاجَعَلَ أَدْئِيَاءَكُمْ أَبْنَآءَكُمْ (S) Nor hath He made your adopted sons to be your sons in reality. (Jel.) b3: And One whose origin, or lineage, or parentage, is suspected; (K, TA;) as also ↓ مَدْعِىٌّ: pl. of the former as in the next preceding sentence. (TA.) دَعَاوَةٌ and دِعَاوَةٌ: see دَعْوَى.

دِعَايَةٌ: see دَعْوَةٌ, in two places.

دَعَّآءٌ One who prays, or supplicates God, or who calls, &c., much, or often. (TA.) الدَّعَّآءَةُ [an epithet in which the quality of a subst. predominates;] The سَبَّابَة [or fore finger]; (K;) i. e. the finger with which one calls [or beckons]. [TA.) دَاعٍ [Praying, or supplicating God:] calling, or summoning: (Mgh:) [inviting:] and particularly, [as an epithet in which the quality of a subst. predominates,] one who calls, or summons, or invites, to obey a right or a wrong religion: (TA:) pl. دُعَاةٌ (Mgh, Msb, TA) and دَاعُونَ. (Msb, TA.) [Hence,] دَاعِى اللّٰهِ [God's summoner, or inviter; i. e.] the prophet: (K:) and also, (Msb, K,) or simply الدَّاعِى, (TA,) The مُؤَذِّن [or summoner to prayer]. (Msb, K, TA.) [Hence also, دَاعِى المَنَايَا The summoner of death, lit. of deaths; like طَارِقُ المَنَايَا] b2: See also the next paragraph, in two places. b3: Also A punisher. (TA.) دَاعِيَةٌ: see دَعْوَةٌ, in two places: b2: and see also دَعْوَى. b3: دَاعِيَّةٌ اللَّبَنِ The remainder of the milk, (K,) or what is left, of the milk, in the udder, (S, Mgh,) that draws, or attracts, (K,) or in order that it may draw, or attract, (S, Mgh,) what is to come after it; (S, Mgh, K; *) as also اللَّبَنِ ↓ دَاعِى, occurring in a trad., where it is said, دَعْ دَاعِىَ اللَّبَنِ [Leave thou the remainder of the milk, in the udder, that is to draw, or attract, what is to come after it]; (S, Mgh;) i. e. do not exhaust it entirely. (Mgh.) b4: Hence, دَاعِيَةٌ is metaphorically applied to signify (tropical:) A mean, or means; a cause; or a motive; (Har p. 306;) [as also ↓ دَاعٍ, often used in these senses in the present day;] and so, in an intensive sense, ↓ مَدْعَاةٌ [properly signifying a cause of drawing, attracting, or inducing, &c., originally مَدْعَوَةٌ, being a noun of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ]: (Idem p. 86:) [the pl. of the first is دَوَاعٍ.] b5: Also (assumed tropical:) The cry of horsemen in battle; (K;) as being a call to him who will aid, or succour. (TA.) b6: دَوَاعِى الصَّدْرِ (assumed tropical:) The anxiety [or rather anxieties] of the bosom. (Ham p. 509.) b7: دَوَاعِى الدَّهْرِ (tropical:) The vicissitudes of fortune: (K, TA:) sing. دَاعِيَةٌ. (TA.) أُدْعُوَّةٌ: see what next follows.

أُدْعِيَّةٌ (S, K) and ↓ أُدْعُوَّةٌ (K) An enigma; a riddle; (S, K; *) like أُحْجِيَّةٌ [and أُحْجُوَّةٌ]; and including such as is in verse, like that quoted above, in the second paragraph of this article. (S.) مَدْعَاةٌ: see دَعْوَةٌ, latter part, in three places: b2: and see also دَاعِيَةٌ: [pl. مَدَاعٍ. b3: Hence the saying,] لَهُ مَسَاعٍ وَمَدَاعٍ, i. e. (tropical:) [He possesses means of attaining honour and elevation, and] causes of glorying, or memorable and generous qualities, especially in war. (TA.) مَدْعُوٌّ pass. part. n. of 1; as also ↓ مَدْعِىٌّ.]

مَدْعِىٌّ: see what next precedes: b2: and see also دَعِىٌّ, last sentence.

مُدَّعًى Claimed property [&c.]: مُدَّعًى بِهِ is nought. (Mgh.) b2: مُدَّعًى عَلَيْهِ One upon whom a claim is made for property [&c.]. (Mgh.) [A defendant in a law-suit.]

مُدَّعٍ Claiming property [&c.]; a claimant. (Mgh.) [A plaintiff in a law-suit.]