روج

1 رَاجَ, (S, A, Msb, K,) aor. ـُ (S, A, Msb,) inf. n. رَوَاجٌ, (S, A, K,) or this is a simple subst., and the inf. n. is رَوْجٌ, (Msb,) It (a thing, S, or a commodity, Msb) had an easy, or a ready, sale; was, or became, saleable; easy, or ready, of sale; or in much demand. (S, * A, * Msb, K. *) b2: and رَاجَتِ الدَّرَاهِمُ, inf. n. رَوْجٌ, The dirhems, or money, passed, or had currency, among men, in buying and selling. (Msb, TA.) b3: And راج الأَمْرُ, inf. n. رَوْجٌ and رَوَاجٌ, accord. to IKoot, The thing, or affair, was, or became, quick, speedy, or expeditious: (L, Msb:) or came quickly. (MF.) b4: And راج It was, or became, present, or ready, and prepared: so in the saying, خُذْ مَا رَاجَ [Take thou what is present, or ready, and prepared]. (Har p. 116.) b5: See also 2. b6: راجت الرِّيحُ, (K,) or ↓ روّجت, (Msb, [app. a mistranscription, unless رُوِّجَت be meant,]) The wind was, or became, confused, (Msb, K,) not continuing from one direction, (Msb,) so that one knew not whence it came. (K.) 2 روّج, (S, A, Msb, K,) inf. n. تَرْوِيجٌ, (A, Msb, K,) He made a commodity to have an easy, or a ready, sale; to be saleable; easy, or ready, of sale; or in much demand. (S, A, K. *) b2: He made money to pass, or be current. (S, * A, * Msb.) b3: روّج الشَّىْءَ, and روّج بِهِ, He made the thing to be quick, speedy, or expeditious; or was quick with it. (L.) b4: رَوَّجْتُ is also syn. with

أَرَّجْتُ: so in the saying, ↓ رَوَّجْتُ الأَمْرَ فَرَاجَ, aor. of the latter يَرُوجُ, and inf. n. رَوْجٌ, [app. meaning I excited the affair, or event, and it became excited.] (TA.) b5: روّج كَلَامَهُ He embellished his speech, or language, and made it vague, so that one knew not its true meaning: (Msb, TA:) from رَاجَتِ الرِّيحُ, (TA,) or from روّجت الرِّيحُ. (Msb.) b6: For روّجت الريح see 1, last sentence. b7: روّج الغُبَارُ عَلَى رَأْسِ البَعِيرِ [perhaps رُوِّجَ] The dust continued, or went round, upon, or over, the head of the camel; syn. دَامَ. (TA.) 5 تروّج He [app. a camel] went round about the watering-trough, or tank, thirsting, and not getting to it. (K.) رَوْجَةٌ Haste, quickness, speed, or expedition. (IAar.) رَوَاجٌ [an inf. n., (see 1,) or] a subst., meaning The state, or quality, of having an easy, or a ready, sale; of being saleable; or in much demand. (Msb.) رَوَّاجٌ [app. applied to a camel] Going round about the watering-trough, or tank, thirsting, and not getting to it. (K.) أَمْرٌ مُرَوَّجٌ A confused thing or affair. (TA.) فُلَانٌ مُرَوِّجٌ Such a one is a person who makes commodities to have an easy, or a ready, sale; to be saleable; easy, or ready, of sale; or in much demand: or who makes money to pass, or be current. (S.)

سفه

1 سَفِهَ, (S, MA, Msb,) aor. ـَ (Msb;) and سَفُهَ, [aor. ـُ (S, Msb;) inf. n. سَفَهٌ and سَفَاهَةٌ (S, MA, Msb, K *) and سَفَاهٌ, (S, MA, K, *) [all mentioned in the MA as of the former verb, and so in the TA when that verb is trans., but properly] the first is of the former verb, and the second is of the latter verb, (S, Msb,) and so is the third; (S;) He (a man, S) was, or became, such as is termed سَفِيه; (S, TA;) [i. e.] he was, or became, unwise, witless, or destitute of wisdom or understanding, or [rather] lightwitted. (MA.) b2: The phrase سَفِهَ نَفْسَةُ, [of which an instance occurs in the Kur ii. 124, and] to which غَبِنَ رَأْيَهُ and بَطِرَ عَيْضْلَرRَهُ and أَلِمَ بَطْنَهُ and وَفِقَ أَمْرَهُ and رَضْلَرRِدَ أَمْرَهُ are similar, was originally سَفِهَتْ نَفْسُ زَيْدٍ [or rather سَفِهَتْ نَفْسُهُ i. e. Himself, or his mind, was, or became, lightwitted, &c.]; but when [the dependence of] the verb became transferred [from the نفس] to the man, what followed the verb was put in the accus. case by being its objective complement, for the phrase became identical in meaning with نَفْسَهُ ↓ سَفَّهَ [he made himself, or his mind, lightwitted, &c.]: so say the Basrees and Ks; and it is allowable with them to make this accus. to precede [the verb]; like as it is allowable to say, غُلَامَهُ ضَرَب زَيْدٌ: (S, TA:) accord. to the K, the verb thus used has three forms; (TA;) you say سَفِهَ نَفْسَهُ and رَأْيَهُ, (K, TA,) and حِلْمَهُ, (TA,) and سَفُهَ, and سَفَهَ, meaning حَمَلَهُ عَلَىالسَّفَهِ [which is virtually the same as سَفَّهَهُ i. e. he made himself, or his mind, lightwitted, or unwise, &c., and in like manner his judgment, or opinion, and he made his gravity, or forbearance, or the like, to become levity, or hastiness, &c.]: or he attributed سَفَه [i. e. lightwittedness, &c., to himself, or his mind, and to his judgment, or opinion]: or he destroyed it; (K, TA;) agreeably with the meaning assigned to سَفِهَ نَفْسَهُ by AO: (TA:) or this means he held himself in mean, or light, estimation; (MA, and Ksh and Bd in ii. 124;) and rendered himself low, base, or contemptible: (Bd ibid.:) but Lh says that سَفِهَ نَفْسَهُ, with kesr [to the ف], inf. n. سَفَهٌ and سَفَاهَةٌ and سَفَاهٌ, means حَمَلَهُ عَلَى

السَّفَهِ [or حَمَلَهَا], and is the approved form, and that some say سَفُهَ, which is rare: and accord. to J and others, (TA,) when they say سفه نَفْسَهُ, and رَأْيَهُ, they do not say it otherwise than with kesr [to the ف], because فَعُلَ is not trans.: (S, TA:) so that the three forms of the verb mentioned in the K require consideration: (TA:) accord. to Fr, when [the dependence of] the verb in the phrase سَفِهَ نَفْسَهُ became transferred from the نفس to the possessor thereof, what followed the verb became an explicative, to indicate that the سَفَه [or lightwittedness, &c.,] was therein; and by rule it should be سَفِهَ زَيْدٌ نَفْسًا, for the explicative should not be otherwise than indeterminate; but it was left in its state of a prefixed noun, and put in the accus. case in the manner of an indeterminate noun as being likened thereto; [the meaning, therefore, accord. to him, is he was, or became, lightwitted, &c., as to his mind;] it is not allowable, however, in his opinion, to make this accus. to precede [the verb], because the explicative may not precede; and similar to this is the phrase ضِقْتُ بِهِ ذَرْعًا, and طِبْتُ بِهِ نَفْسًا, meaning ضَاقَ ذَرْعِىبِهِ and طَابَتْ نَفْسِى بِهِ: (S, TA:) but this saying [of Fr] is disallowed by the grammarians; for they say that explicatives are indeterminate, and that determinate nouns may not be used as indeterminate: some of the grammarians say that إِلَّامَنْ سَفِهَ نَفْسَهُ in the Kur [ii. 124] means الّا من سَفِهَ فِىنَفْسِهِ [but he who is lightwitted, &c., in his mind], i. e., who becomes سَفِيه; [the prep.] فى being suppressed [and the noun therefore put in the accus. case agreeably with a general rule]: Zj holds that the approvable saying is, that it means إِلَّا مَنْ جَهِلَ نَفْسَهُ, i. e., but he who is [ignorant or silly or foolish or] unreflecting in his mind: and in like manner, سَفِهَ رَأْيَهُ means جَهِلَهُ [i. e. he was ignorant, &c., in his judgment, or opinion]; and his judgment, or opinion, was unsound, without rectitude: and سَفِهَ نَفْسَهُ signifies also he lost himself, or his own soul. (TA.) سَفِهَ الحَقَّ is likewise expl. as meaning الحَقَّ ↓ سَفَّهَ [He made the truth, or right, to be foolishness, or the like]; and Yoo held the one to be a dial. var. of the other, and the measure of the former verb to denote intensiveness; and accord. to this explanation one may say, سَفِهْتُ زَيْدًا meaning زَيْدًا ↓ سَفَّهْتُ [I pronounced Zeyd lightwitted, &c.]: or the meaning is جَهِلَ الحَقَّ [he ignored the truth, or right], and he did not see it to be the truth, or right: (TA:) or he regarded the truth, or right, as foolishness, or ignorance. (S and TA in art. غمط.) See also 2. b3: سَفِهَ عَلَيْهِ signifies جَهِلَ [i. e., when thus trans. by means of عَلَى, He feigned ignorance to him]; as also سَفُهَ, (K, TA,) and ↓ تسافه. (K.) b4: and سَفِهْتُ نَصِيبِى [and it is implied in the K that one says سَفَهْتُ نصيبى also, but only the former is authorized by the TA,] I forgot my share, or portion. (Th, K, TA.) b5: And سَفَهَ صَاحِبَهُ, aor. ـُ He overcame his companion in what is termed مُسَافَهَة [inf. n. of 3, q. v.]. (K.) You say, ↓ سَافَهَهُ فَسَفَهَهُ. (TA.) b6: سَفِهَتِ الطَّعْنَةُ, (JK, K, TA,) inf. n. سَفَهٌ, (TA,) (tropical:) The spear-wound, or the like, emitted blood which came from it quickly (JK, K, TA) and dried up (وَجَفَّ [in the TK وِخف]): (K, TA:) so in the A. (TA.) b7: سَفِهَ الضْلَرRَّرَابَ, (S, K,) inf. n. سَفَهٌ, (TA,) He drank much of the beverage, or wine, without having his thirst satisfied thereby. (S, K, TA.) See also 3. and سَفِهَ المَآءَ (tropical:) He drank the water immoderately. (TA.) b8: And سَفِهْتُ and سَفَهْتُ signify ضْلَرRُغِلْتُ, (so in the CK,) in [some of] the copies of the K ضْلَرRَغَلْتُ, but the right reading is ضْلَرRُغِلْتُ [i. e. I was occupied, or busied, or diverted from a thing]: or, accord. to the copies of the K, تَضْلَرRَغَّلْتُ; but correctly, or ضْلَرRَغَلْتُ [i. e. I occupied, or busied, or diverted from a thing]. (TA.) 2 سَفَّهَ see 5. b2: [Hence,] سِفِهِهُ, inf. n. تَسْفِيهٌ, (S, Msb, K,) signifies جَعَلَهُ سَفِيهًا [i. e. He, or it, made him to be, or he pronounced him to be, lightwitted, &c.]; as also ↓ سَفِهَهُ; (K, TA;) on the authority of Akh and Yoo: (TA:) or he attributed to him what is termed سَفَه [i. e. lightwittedness, &c.]: (S, Msb:) or he said to him that he was such as is termed سَفِيه. Msb.) and سفّه الجَهْلُ حِلْمَهُ Ignorance made him light, inconstant, unsteady, irresolute, or fickle; syn. أَطَاضْلَرRَهُ and أَخَفَّهُ. (TA.) See also 1, in three places.3 سافههُ, (S, MA, K,) inf. n. مُسَافَهَةٌ, (S, KL,) He acted [in a lightwitted manner,] foolishly, or ignorantly, with him; (MA, KL;) showed lightness, levity, weakness of mind, and lack of حِلْم [or gravity, &c.], with him. (KL.) You say, سَافَهَهُ فَسَفَهَهُ: see 1, near the end of the paragraph. [سافهه in this instance may mean as above, or may have the meaning here next following.] b2: He reviled him; or he reviled him, being reviled by him; syn. ضْلَرRَاتَمَهُ: whence the prov., سَفِيهٌ لَمْ

↓ يَجِدْ مُسَافِهًا [A lightwitted person found not a reviler, or mutual reviler]; (K, TA;) mentioned in the S. (TA.) [See also 5.] b3: سافه الدَّنَّ, (S, K,) or الوَطْبَ, (S,) (assumed tropical:) He sat with (قَاعَدَ) the دنّ [or wine-jar], (S, K,) or the وطب [or milk-skin], (S,) and drank from it while after while. (S, K.) And سافه الضْلَرRَّرَابَ (tropical:) He exceeded the due bounds in respect of the beverage, or wine, drinking it without measure; (K, TA;) as also ↓ سَفِهَهُ. (K.) And سَافَهْتُ المَآءَ (tropical:) I drank the water immoderately, (Lh, TA,) or without measure. (A, TA.) [See also 1, near the end of the paragraph.] b4: And سَافَهَتِ النَّاقَةُ الطَّرِيقَ (tropical:) The she-camel kept to the road, or way, (A, K, TA,) or took to it, (A, TA,) with a vehement pace: (A, K, TA:) or was light, or agile, in her pace, or going. (TA.) 4 أَسْفَهْتُهُ I found him to be سَفِيه [i. e. lightwitted, &c.]. (TA. [There said to be tropical; but I see not why.]) b2: أَسْفَهَكَ اللّٰه الضْلَرRَّرَابَ (assumed tropical:) May God make thee to drink of the beverage, or wine, without having thy thirst satisfied thereby: or أَسْفَهَهُ اللّٰهُ God made him, or may God make him, to drink without having his thirst satisfied: (S, accord. to different copies:) or اسفه اللّٰهُ فُلَانَّا المَآءَ God made, or may God make, such a one to drink much water. (TA.) 5 تسفّهت الرِّيَاحُ The winds became in a state of commotion. (TA.) b2: تسفّهت الرِّيحُ الضْلَرRَّجَرَ, (S,) or الغُصُونَ, (K, TA,) and الرِّيحُ ↓ سَفَّهَتِ الغُصُونَ, (Ham p. 359,) The wind made the trees, (S,) or the branches, (K,) to bend, or incline: (S, K:) and put the branches in motion: (K, and Ham ubi suprà:) or ruffled, and put in motion, the branches. (TA. [There said to be tropical: but see what is said of the primary signification of سَفَهٌ, below.]) b3: [Hence,] it is said in a prov., فُرَارَةٌ تَسَفَّهَتْ قَرَارَةً A lamb, or kid, made a sheep, or goat, to incline [to silly behaviour]: applied to the old whom the young incites to lightwittedness (السَّفَه) and levity. (Meyd. [See also a similar prov. in Freytag's Arab. Prov., ii. 253.]) b4: تسفّههُ عَنْ مَالِهِ He deluded him, or beguiled him, of his property. (S, K.) b5: تسفّه عَلَيْهِ He acted with سَفَاهَة [i. e. lightwittedness, &c.], or foolishly, towards him. (MA.) b6: And تَسَفَّهْتُ عَلَيْهِ signifies أَسْمَعْتُهُ [as meaning I reviled him]. (S.) [See also 3.]6 تسافه عَلَيْهِ: see 1, in the last quarter of the paragraph. b2: [And تسافهوا They behaved in a lightwitted, foolish, or ignorant, manner, one with another. See also 3, which has a similar meaning. b3: And They reviled one another: as seems to be indicated in the TA. See also Har p. 522: and see, again, 3.] b4: تَسَافَهُ أَضْلَرRْدَاقُهَا, in a verse of Khalaf Ibn-Is-hák El-Bahránee, [describing swift camels,] means Their sides of the mouth casting forth their foam, one at another: like the saying of El-Jarmee, تَسَافَهُ أَضْلَرRْدَاقُهَا بِاللُّغَامِ [Their sides of the mouth casting forth the foam, one at another]. (TA. [تسافه, there written without any syll. signs, is app. thus, (for تَتَسَافَهُ,) not تُسَافِهُ.]) سَفَهٌ, (S, TA,) as also ↓ سَفَاهَةٌ and ↓ سَفَاهٌ, (TA,) [all mentioned as inf. ns. in the first paragraph of this art.,] primarily signifies خِفَّةٌ [in its proper sense of Lightness], and motion, commotion, or agitation. (S, TA.) b2: And hence (S, TA) the first, (S, K, TA,) like each of the others, (K, TA,) signifies [generally Lightwittedness, or the like;] the contr. of حِلْمٌ; (S, K, TA;) [i. e.] خِفَّةٌ [as meaning lightness or levity, inconstancy, unsteadiness, irresoluteness; or lightness or levity, &c., and hastiness; for, as is said in the TA in art. رجح, the contr. of حِلْمٌ is described by the terms خِفَّةٌ and عَجَلٌ, like as حِلْمٌ is described by the term ثِقَلٌ]; and slenderness, shallowness, or weakness, of judgment; qualities which deficiency of intellect, or understanding, necessarily involves: (Bd in ii. 12, in explanation of سَفَهٌ:) or خِفَّةُ حِلْمٍ

[i. e. slightness of gravity or staidness or sedateness or calmness &c.]: or جَهْلٌ [i. e. ignorance, or silliness or foolishness]: (K, TA:) all of which explanations are nearly alike: (TA:) or سَفَهٌ is a deficiency in intellect or understanding: (Msb:) or a lightness, or levity, accidental to a man, arising from joy or anger, inducing him to act unreasonably and unlawfully. (KT.) سَفَاهٌ: see the next preceding paragraph.

سَفيِهٌ [Having the quality termed سَفَهٌ; i. e., accord. to the explanation of the primary signification of the latter, above, Light; and in a state of motion, commotion, or agitation:] applied to a camel's nose-rein, (S, K,) light: (S:) or quivering; (K, TA;) because of the she-camel's shaking it, and contending in pulling it. (TA: but there said to be, when thus applied, tropical.) Dhu-rRummeh says, عَلَى ظَهْرِ مِقْلَاتٍ سَفِيهٍ جَدِيلُهَا i. e. [Upon the back of a she-camel that had brought forth but once and not conceived after,] whose nose-rein was light. (S. In the TA, زِمَامُهَا is here put in the place of جَدِيلُهَا.) and one says also نَاقَةٌ سَفِيهَةُ الزِمَامِ, (K, TA,) meaning [A she-camel whose nose-rein is light, or quivering: or] light, or agile, in pace or going. (TA: in which this, also, is said to be tropical.) b2: Also Lightwitted; light of intellect or understanding; (TA;) deficient in intellect or understanding; (Msb;) ignorant; (Mujáhid, K, TA;) weak; foolish, stupid, unsound in intellect or understanding, dull therein, or having little, or no, intellect, or understanding; (Mujáhid, TA;) and ↓ سَافِهٌ, also, [which is syn. with سَفِيهٌ in all the senses mentioned above,] is expl. by IAar as having this last meaning of foolish, stupid, &c.: (TA:) the fem. is سَفِيهَةٌ: (Msb, K:) and the pl. of the masc., (K,) or of the masc. and fem., (Msb, TA,) is سُفَهَآءُ, (Msb, K, TA,) and of both, سِفَاهٌ, and of the fem., سَفِيهَاتٌ also and سَفَائِهُ and سُفَّهٌ. (K, TA.) In the Kur ii. 282, سَفِيهًا means, accord. to Ibn-'Arafeh, Ignorant of the ordinances, or statutes; one who does not dictate well, and knows not what dictation is; for he who is ignorant in all his circumstances may not deal with another upon credit: accord. to ISd, ignorant or صَغِير [meaning under the age of puberty]; not ignorant of dictating, as Lh asserts it to mean, because it is added, “or not able to dictate, himself: ” this, says Er-Rághib, denotes سَفَه in respect of worldly matters: in the Kur lxxii. 4, سَفِيهُنَا denotes سَفَه in religion. (TA.) In the Kur iv. 4, the pl. السُّفَهَآء is said to mean Women, and young children; because they are ignorant of the proper object of expense: and I'Ab is related to have said that women are termed السُّفَّهُ and السُّفَهَآءُ: (Lh, TA:) Az, also, says that a woman is termed سَفِيهَةٌ because of the weakness of her intellect, and because she does not manage well her property; and in like manner are termed children as long as they are not known to be characterized by maturity of intellect, and rectitude of actions, and good management of affairs. (TA.) b3: ثَوْبٌ سَفِيهٌ (tropical:) A garment, or piece of cloth, badly woven; thin, flimsy, unsubstantial, or scanty in the yarn. (K, * TA.) سَفَاهَةٌ: see سَفَهٌ.

سَافِهٌ: see سَفيهٌ. b2: Also, applied to a man, (assumed tropical:) Vehemently thirsty: and so سَاهِفٌ. (Az, TA.) وَادٍ مُسْفَهٌ (tropical:) A valley filled [with water]: (K, TA:) as though it exceeded the due bounds, and became such as is termed سَفِيه: imagined to be from أسْفَهْتُهُ signifying “ I found him to be سَفِيه. ” (TA.) طَعَامٌ مَسْفَهَةٌ, (K, TA, in the CK [erroneously]

مُسْفِهٌ,) as also مَسْهَفَةٌ, (TA,) (assumed tropical:) Food that incites [in the CK يُتْعِبُ is erroneously put for يَبْعَتُ] to the drinking of much water. (IAar, * K, TA.) مُسَافِهٌ act. part. n. of 3, q. v.

وفّق:
وفَق: تزين (الحصان) (لامية الأفعال 14:1:3).
وفّق: ل أو مع: ناسب، طابق (بقطر).
فوَّفق لي نور الدين: أي فسعدت بلقيا نور الدين (ابن بطوطة 316:4).
وفّق: لاءم، صالحَ، وفّق بين مجموعة من الأشخاص، أو لاءم بين عدة أشياء متناقضة (بقطر، فوك ( Placare) ، ( الكالا) (محيط المحيط): وفق بين القوم أصلح.
وفّق: توافق، اتفق convener ( الكالا)؛ وكذلك وافق (الكالا).
وفّق: أكّد واقعة، تحقق منها واتضحت له (الكالا).
وافق: طابق، ثبت شيئاً على شيء آخر يناسبه ويطابقه ومجازاً: وصل في الوقت نفسه. وكذلك وردت الكلمة في (معجم البلاذري - دي يونج): تطابق concorder؛ وافق حال الزمان يطابقه (بقطر).
وفق الأمل: تطابق معه (بقطر).
وافق: رافق الأغنية (بقطر).
وافق: حاكى se regler sur ( بقطر).
وافق: يسّر، عاون (بقطر): favoriser.
توافق مع: اتفق مع (فوك).
اتفق: في (دي ساسي كرست:95:1 5) ورد ل حكيم أمر أن يدعى له ما يتفق من الدعاء فقط لا غير. وقد لاحظ الناشر (ص191): (لست متأكداً تماماً من معنى هذه الكلمات؛ إن معناها الحرف يبدو إنهم لا يرددون سوى الصيغ العادية المفهومة التي ترد على الخاطر عفواً، على سبيل الاسترسال، لأنها تحمل معاني عادية مستعملة دائماً وأنهم بذلك يتجنبون الصيغ النادرة غير الطبيعية).
أعتقد أن لا غبار على هذا الكلام وان هناك حذفاً بلاغياً وإن المقصود ما يتفق عليه من الدعاء أو الصيغ المعهودة في الدعاء التي تم إقرارها واعتمادها عامة.
ما يتفق بينها وبينه: (زيتشر 510:20).
اتفقوا في: اجتمعوا في ( ils s'assemblerent) محل ما (معجم الجغرافيا).
اتفقوا: كان عندهم اتفاق؛ الاتفاق أو الاتفاق بينهما معناهما واحد (روجرز 159، 6، 7، 8، 9 و10 الخ).
اتفقوا: بلغ الأمر حد القتال ils en venire aux mains ( معجم أبي الفداء).
وَفْق: وَفَق أو على وفق متبوعاً بالمضاف إليه أي على اتفاق في (دي ساسي كرست 10:1:1، عبد الواحد 1:273).
وفق: اتفاق، تآلف الأرواح أو العقول، اتحاد (بقطر). وفق والجمع أوفاق: المربع السحري (بقطر) وهو مربع مكون من عيون عدة (خانات أو نصوص) توضع فيها الأعداد (وفق حرفي) فتتطابق الأحرف مع الأعداد مهما كان المعنى (فهرست المخطوطات العربية في ميونيخ، ص384، المقدمة 1:196:2 و7:135:3 و139:11 والجريدة الأسيوية 3822:1865): تصرَّفه في الأوفاق والزايرجة (أنظر أيضاً مسدّس ومسبّع).
وفق: في (محيط المحيط): (والوفق عند المحاسبين سيذكر في الكلام على الموافقة عندهم): القاسم المشترك الأعظم للعددين.
وفق العدد: لوغاريتم (بقطر).
وُفق ك رغبة، مشيئة (فوك) توفّق: عمليهُ تدخّل وسيط (الكالا).
توفيق: التوفيق عند (المعتزلة) الدعوة إلى الطاعة (محيط المحيط) وفيه (عند أكثر الأشاعرة خلق القدرة على الطاعة وعند البديعيين التناسب) (انظر مهرن بلاغة 100).
توافق. توافق على شيء أو تقديم شيء: التزم بشراء شيء أو تقديم شيء أو دفع مبلغ أو تجهيز شيء (بقطر).
توافق: انظر موافقة.
موافقة: اعتدال (السعر) (معجم الإدريسي).
موافق: متبادل réciproque ( هلو).
موافقة: عقدُ، ميثاق والجمع موافقات أي الجزية أو الضريبة التي تدفع بالاتفاق أي التي يتم الاتفاق على مقدارها. (معجم الجغرافيا).
موافقة: التوافق والتشارك. وفي (محيط المحيط): (الموافقة عند المحدثين هي كون العددين المختلفين، بحيث لا يعدُّ اقلهما أكثر ولكن يعدّهما عدد ثالث وغير الواحد ويمسى بالتوافق والتشارك والكسر الذي يلي ذلك العدد الثالث مخرج له يسمى بالوفق ويسمى كل واحد من جزئي العددين جزء الوفق وجزء الاشتراك كالثمانية مع العشرين فأنه يعدّهما أربعة وهو العدد الثالث الذي يشترك في العدّ والكسر الذي هذه الأربعة مخرج له اعني الرُبع وهو الوفق فهما متوافقان ومتشاركان في الرُبع وجزء وفق الثمانية اثنان وجزء وفق العشرين خمسة.).
اتفاقي: بالاتفاق (بقطر).
متفق عليه: الحديث المتفق عليه من (البخاري ومسلم) (دي سلان، المقدمة 484:2).
متّفِق: المتفق هو الدخيل في القافية الموجود بين الروي والتأسيس مثل حرف الراء في ضارب بين الباء (كروي) والألف كتأسيس (فريتاج عرب، فيركونت 3:312)؛ ولكن في (محيط المحيط): (المتفق اسم فاعل وعند أهل القوافي هو الدخيل الذي التزم الشاعر بإعادته بعينه).
متفق: في (محيط المحيط): (المتفق والمفترق عند المحدّثين هو الذي يتفق اسمه واسم راوٍ آخر خطاً أو نطقاً).
مستوفق: في (محيط المحيط): (ويقال انه لمستوفق له بالحجة إذا أصاب فيها).

رنم

1 رَنِمَ: see 5, with which it is syn., in two places.2 رَنَّمَ see the next paragraph, in four places.5 ترنّم; and ↓ رَنِمَ, (S, Msb,) aor. ـَ (Msb,) inf. n. [رَنَمٌ and] رَنِيمٌ; (TK;) i. q. رَجَّعَ صَوْتَهُ (S, Msb) i. e. [He trilled, or quavered; or] he reiterated his voice in his throat, or fauces, (S and K and TA in art. رجع,) like [as is done in] chanting, (S in that art.,) or in reading or reciting, or singing, or piping, or other performances, of such as are accompanied with quavering, or trilling: (TA in that art.:) both said of a singer: (Msb:) and the former said of a bird, in its هَدِير [or cooing]; (S, Msb;) and of a bow, when it is twanged: (S:) and تَرْنِيمٌ [inf. n. of ↓ رنّم] signifies the like: (S:) or التَّرْنِيمُ signifies تَطْرِيبُ الصَّوْتِ [i. e. the trilling, or quavering, and prolonging the voice; or prolonging the voice, and modulating it sweetly, or warbling]; (T, * M, K;) and so رَنِيمٌ [mentioned above as inf. n. of ↓ رَنِمَ]; (Lth, T, M, K;) whence التَّرَنُّمُ [which signifies the same, as is shown by what follows]: (Lth, T:) ↓ رنّم is said of the pigeon, (M, K,) and of the [bird called] مُكَّاء, (M,) and of the [locust, or species of locust, called] جُنْدَب [meaning it chirped], and of the bow [meaning it emitted a musical ringing sound, or a plaintive sound (see تَرْنَمُوتٌ, below,) when twanged], (M, K,) and [in like manner] of the lute, (M,) and of a thing (M, K:) of any kind (M) of which the sound is esteemed pleasant, or delightful; and تَرَنَّمَ likewise: (M, K:) or you say, الحَمَامَةُ تَتَرَنَّمُ [The pigeon trills, or quavers, or cooes]: and of the مُكَّآء you say, ↓ فِى صَوْتِهِ تَرْنِيمٌ [In its voice, or cry, is a trilling, or quavering]: and of the bow, and the lute, and a thing [of any kind] of which the sound is esteemed pleasant, or delightful, ↓ لَهُ تَرْنِيمٌ [It has a musical ringing sound, or a plaintive sound]. (Lth, T.) It is said in a trad., مَا أَذِنَ اللّٰهُ لِشَىْءٍ أَذَنَهُ لِنَبِىٍّ حَسَنِ التَّرَنُّمِ بِالقُرْآنِ [God has not listened to anything as He listens to a prophet having a good manner of trilling, or quavering, or prolonging and modulating sweetly his voice, in reciting the Kur-án]: or, as some relate it, حَسَنِ الصَّوْتِ يَتَرَنَّمُ بِالقُرْآنِ [good in respect of the voice, trilling, &c., in reciting the Kur-án]. (TA.) رَنَمٌ i. q. صَوْتٌ [as meaning A voice, or sound; or, more probably, the uttering thereof: see رَنِمَ, of which it is an inf. n., in the next preceding paragraph]. (S, K.) رُنُمٌ [a pl. of which the sing. is not mentioned; app. pl. of ↓ رَانِمَةٌ; like as رُمُمٌ is supposed to be of رَامَّةٌ, originally رَامِمَةٌ;] Good, or excellent, female singers. (IAar, T, K.) رَنْمَةٌ, (M, and so in copies of the K.) thus it seems to be accord. to [a rule observed in] the K, but accord. to Z it seems to be ↓ رَنَمَةٌ, (TA, and thus it is written in the CK,) and ↓ تَرْنَمُوتَةٌ, (M, and so in the K accord. to the TA,) or ↓ تَرْنَمُوتٌ, (S, [and so in my MS. copy of the K,]) or this last also, (M,) or ↓ تَرْنُومَةٌ or تُرْنُومَةٌ, (accord. to other copies of the K,) i. q. تَرَنُّمٌ [i. e. A trilling, or quavering, &c.: see 5]. (S, M, K.) Thus in the phrases, سَمِعَ رَنْمَةً حَسَنَةً and ↓ تَرْنَمُوتَةً [He heard a good, or pleasing, trilling, &c.]: (M:) and لَهُ رَنْمَةٌ حَسَنَةٌ or ↓ رَنَمَةٌ and ↓ تَرْنَمُوتَةٌ &c. (accord. to different copies of the K) [i. e. He, or it, has a good, or pleasing, trilling, &c.].

↓ تَرْنَمُوتٌ is formed by the addition of و and ت, like as is مَلَكُوتٌ: (S:) it is said to be the only instance in which ت is added at the beginning and end of a word: (MF:) and it is used in relation to a bow [as meaning A musical ringing sound on the occasion of twanging]. (S, M.) [↓ رَنِيمٌ, also, said in the TK to be an inf. n. of رَنِمَ, and in the M and K to be syn. with تَرْنِيمٌ, is used in a similar manner:] you say, سَمِعْتُ لَهُ رَنِيمًا [I heard him to have a trilling, or quavering, sound proceeding from him; or I heard it to have a musical ringing sound proceeding from it]; taken from the تَرَنُّم of the bird in its cooing. (Msb.) رَنَمَةٌ A certain slender plant, (T, K,) well known; (T;) said by As to be one of the plants growing in plain, or soft, ground: (A'Obeyd, T:) IAar is related to have said that the رَنَمَة, with ن, is a certain species of tree: Sh knew not this word, and supposed it to be a mistranscription for رَتَمَة; but the رَتَم are [comparatively] large trees, [or rather shrubs, of the broom-kind,] having trunks; whereas the رنمة is of the slender kind of plants [as is said above]. (T.) A2: See also the next preceding paragraph, in two places.

رَنِيمٌ: see رَنْمَةٌ.

رَانِمَةٌ: see رُنُمٌ.

تَرْنَمُوتٌ: see رَنْمَةٌ, in two places. b2: Also an epithet applied to a bow, meaning Having a plaintive sound (حِسٌّ, so in a copy of the M, or حَنِينٌ, K, TA) on the occasion of shooting. (M, K.) تَرْنَمُوتَةٌ: see رَنْمَةٌ, in three places.

تَرْنُومَةٌ or تُرْنُومَةٌ: see رَنْمَةٌ.

عزّ: عِزّ: مثل تعزّز، واعتزّ واستعزّ، يقال: عزّ بفلان، وتعزّز به، واعتزَ به، واستعز به: صار قوياً مبجلاً وموقراً بحمايته. (معجم البلاذري).
عزَّ على فلان: لا تعني كما نقرأ في معجم لين:" تفوّق عليه بالسخاء والكرم" بل تعني كما يقول فريتاج كرم عليه وصار عزيزاً أثيراً لديه. وتجد أمثلة على ذلك في ديوان المتنبي (ص123 طبعة كلكتة) وفي رحلة ابن بطوطة (3: 188، 4، 186) وفي قصة عنتر (ص73). وانظر: اعتزّ وعزيز. غير إنه لا ينبغي أن يقول فريتاج أن مضارع عزّ هو يعَزّ بفتح العين لأن مضارع عزَّ بهذا المعنى إنما هو يعِزّ بكسر العين (ويجرز في فالتيون ص110).
عَزّ فلانا: أعزّه وأحبه، وبجَّلَه ووقَّره، واحترمه. (هلو) وفي أغنية في صفة مصر (14: 139) اسأل على اللي يعزّوك، أي اسأل عمن يحبك ويحترمك. (دي ساسي).
عَزّ ومضارعه يَعِزُّ: منعه عنه، ورده خائباً. يقال مثلا: لو كان عندي ما كنت اعزّه عنكم. أي لو كان عندي لما منعته عنكم ولما رددتكم خائبين (بوشر).
أعزّ: حامي، ساعد، عاضد، عاون، أعان، ناصر، أزر، أيدّ. (الكالا).
اعزَّ: وقرّ، بجَّل. (ألكالا).
أعزّ: عرف قدر الشيء وثمَّنه وعرف قيمته. (فان دن برج ص90 رقم 1).
تعزَّز بفلان، انظرها في عَزّ.
تعزَّز: سلك سلوك المتكبرين الجفاة (لين عن تاج العروس) وفي حيّان- بسّام (1: 171ق) ففي كلامه عن مقابلة زهير وباديس: وخلط التحرير (التعزُّز) بالدالة والجفاء بالملاطفة.
تعزَّز على فلان: امتنع عليه وضادَّه (ملاحظات ص179 رقم 5).
تعزَّز: لم يستجب بسهولة. ارتضى الأمر مكرها، امتنع عن الامر مدة طويلة، تمنَّع. (بوشر). انعزَّ: صار عزيزاً كريماً. (فوك).
اعتزّ بفلان: انظرها في عزّ.
المعتزُّون به: مواليه وأتباعه ومن يحيون في حمايته. (معجم البلاذري، معجم الطرائف).
اعتزّ على فلان: كان كريماً عنده وذا حظوة لديه. ففي رحلة ابن بطوطة (4: 158): وإنما كان اعتزازي عليهم بسبب سلطان الهند لأنهم تحقَّقوا مكانتي عنده.
استعز بفلان: أنظرها في عزَّ.
عَزّ: هي في الأصل مصدر. (وهو بالأحرى عِزَّ. غير أنها في محيط المحيط عَزّ بالفتح) وهو وصف بالمصدر، يقال: رجل عَزّ، وشجاع. عَزّ (= قويّ) وسيل عزّ (معجم الطرائف) عزّ. عزّ الإنسان: سنْ الإدراك والرجولة والكهولة. (بوشر).
عز الضيقة: أشد الضيق. وأسوأ حال يكون فيه الإنسان. (بوشر).
عِزَّة. عزة النفس: شرف النفس وكرامتها (بوشر).
يعطونها عن عزة: ضريبة يعطونها منقادين مطاوعين (دي سلان) تاريخ البربر 1، 180، 273، 2، 404).
عزيز، وجمعها عُزَزَاءِ، وهذا ما يأباه الفصحاء (لين عين تاج العروس) وهو مستعمل عند العامة (أكالا، بوشر).
الأعِزّة في الهند= الغرباء، فقد كان سلطان الهند أبو المجاهد محمد شاه يحب الغرباء حباً جماً فأمر أن يطلق عليهم هذا الاسم.
(ابن بطوطة 3: 98، 222، 243).
عزيز: الأخ البكر، أكبر الأخوة. (دومب ص75) وهو فيما يقول همبرت (ص98) لقب احترام.
عزيز في اصطلاح المحدثين: حديث يرويه اثنان من صحابة الرسول (دي سلان المقدمة 2: 484).
عزيز كتاب الله: السورة الثانية من القرآن وهي أطول السور وأبلغ السور فيما يقولون. (ويحرز ص31 رقم 1، 102 رقم 138).
عزيز الوجود: نادر الوجود، قليل الوجود، ما يصعب الحصول عليه. (ابن بطوطة 3: 128).
عزيز: حبيب، نفيس، ثمين، غالي. (بوشر، هلو). ويقال: عزيز على فلان أي حظي، يب، ذو حظوة، معتبر. وفي جفلايت ص101).
عزيز على العليا، أي أشرف الناس وأكثرهم اعتباراً عندهم. (انظر ملاحظاتي على معنى هذا البيت في مباحث 1: 360 الطبعة الأولى ومباحث 2، ملحق 20: 3 الطبعة الثانية، وابن بطوطة 4: 96، تاريخ البربر 4: 96، 2، 467) وفي معجم بوشر: عزيز عند.
أعزّ الجميع: أغلى حبيب. (بوشر) لم ير شيئاً أعزّ له من الاستبداد باهل الشام.
أي رأى من الأولى والأفضل له أن يدعو أهل الشام إلى نجدته (أخبار ص38): أعزّ البلاد عليك: البلاد التي تختارها وتفضلها آثر البلاد عندك وأفضلها. (كرتاس ص145).
عَزَّاء (المؤنث): أمر شديد، مكرب، (ديوان الهذليين ص156، الكامل ص751، 754).
مَعَزّةَ: اعتبار، تقدير، حظوة، مكانة، احترام، (بوشر) ففي ألف ليلة (1: 339:) معزته عند فلان يقال أيضاً: معزته على فلان.
معزة النفس: عزة النفس، شرف النفس وكرامتها (بوشر).
معزة الوطن: حب الوطن. (بوشر).