(سنن) - في الحديث: "إنما أُنَسىَّ لِأَسُنّ"
: أي أُدفَعُ إلا النِّسيان لأَسوقَ النَّاسَ بالهِدايةِ إلا الطريقِ المستقيمِ.
وسنَنتُ الإبلَ: سُقتُها سَوقاً شديدا: أي لأُبَيِّن لهم ما يحتاجون إليه أن يَفعَلوُا إذا عَرَض لهمِ النِّسيان.
- في حديث عمر - رضي الله عنه -: "نَهَى عن السَّلَم في السِّنِّ"
يعني الرَّقيقَ والدَّوابَّ والحَيوانَ.
وقال أبو عمرو: السِّنّ: الثَّور خاصة، والأَولُ أَولَى؛ لأن السِّنّ لجميع الحيوان. - وفي حديث عمر أيضا: "رأَيتُ أباه يستَنُّ بسَيْفهِ كما يَسْتَنُّ الجَمَل".
: أي يَمرَحِ . ويقال: فلان يَستَنُّ الريحَ والسَّيلَ إذا كان على جِهَتِهِما وممَرِّهما، واستَنَّ على وَجْه واحدٍ: أي مَضىَ.
- وفي الحديث : "أنه كان يَسْتَنّ".
الاسْتِنان: الاسْتِياك، مأخوذ من السَّنَّ.
- وفي حديث الجُمُعة وسُنَّتِها: "وأن يَسْتَنَّ".
وهو من ذلك السّنّ بالسِّواك وإمرار المِسْواك عليها.
- في كتاب البخاري عن عائشة في حديث وفاة النّبي صلى الله عليه وسلم -: "فسَنَنْتُه بها" .
: أي أجريتُها على سِنِّه وجَعلتُها مِسواكاً له، كما يقال: رأَستُه وكَبدتُه.
- في الحديث: "فقام رجلٌ قَبِيحُ السُّنَّة" .
يعني سُنَّةَ الوَجْهِ، وهي صورته، وما أقبلَ عليك منه.
وقيل: الخَدّ. قال ذو الرّمّة:
تُريكَ سُنَّةَ وجهٍ غَيرَ مُقرفةٍ
مَلْساء ليس بها خَالٌ ولا نَدَبُ  يقال: هو أَشبَهُ به سُنَّةً ومُنَّةً وأُمَّةً: أي صورةً وقُوةَ عَقْل وقَامَةً. والمَسنُون: المصَوَّر.
- وفي الحديث: "أعْطُوا السِّنَّ حظَّها"
: أي ذوات السِّنّ وهو الرَّعْي، وقد سَنّ الإِبلَ: صَقَلها بالرَّعْىِ.
- وقول على :
* ... حَدِيثٌ سِنّىِ *
هو كما يقال: طلِع الشَّمس؛ لأَنَّ "حديث" اعْتَمد على "أَنَا" المَحْذُوف وليس بخبرٍ مُقَدَّم.
- في الحديث : "استَنَّت شَرَفاً".
: أي لَجَّت في عَدْوِها.
- في الحديث: "لا يُنْقَض عَهدُهم عن سُنَّةِ ما حلٍ"
: أي لا يُنْقَض عهدهم بسَعْى ساعٍ بالنَّمِيمَة والإفسَاد، كما يقال: لا أُفسِد ما بَيْنىِ وبَيْنك بمذاهب الأَشْرار. - في حديث ابن عباس - رضي الله عنهما -: "رَمَل رسول الله صلى الله عليه وسلم وليس بِسُنَّة".
: أي أنه أَمرٌ لم يَسُنَّ فِعلَه لكافَّة الأُمَّة على معنى القُربَة كالسُّنَن التي هي عبادات، ولكنه شيءٌ فَعلَه رسول الله - صلى الله عليه وسلم - لسبب خَاصٍّ؛ وهو أنه أراد أن يُرِىَ الكُفَّارَ قُوَّةَ أصحابِه وقد يَفعَل الشَّىءَ لِمعْنًى، فيَزُولُ ذلك المعنى، ويَبْقَى الفِعلُ على حاله كقَصْر الصلاة في السَّفَر للخوف، كما قال تبارك وتعالى: {فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ} . ثم زال الخَوفُ وبَقِىَ القَصْر ليس بسُنَّة لكافَّة الأُمَّة ابتداءً، ولكن سُنَّت للصَّحابة، رضي الله عنهم، ثم بَقِيت للأُمَّة.
ولهذا يُفعَل في طوافٍ واحدٍ دون سَائِر الطَّوْفاَتِ.
- في حديث بَرْوعَ : "وكان زَوجُها سُنَّ في بئر".
: أي تَغيَّر وأَنتَن من قوله تعالى: {مِنْ حَمَإٍ مَسْنُونٍ} .
وقيل: أراد بِسُنَّ أَسِنَ، وهو أن يَدُورَ رأسُه من رِيحٍ أصابَتْه. قال الفَراءُ: أَسِن أَسَناً: إذا غُشى عليه من رِيح البِئْرِ، ويحتمل أن تكون الروايةُ أَسِنَ، فسَقَطَت الأَلِف على بعضِ الرُّواةِ.

رنو

1 رَنَا إِلَيْهَا, (Lth, T,) or إِلَيْهِ, (S, M,) and [رَنَاهَا, or] رَنَاهُ, (M, TA,) aor. ـْ (Lth, T, S, Msb,) inf. n. رُنُوٌّ (Lth, T, S, M, Msb, K) and رَنًا, (Lth, T, M, K,) He gazed, i. e., looked continually, (Lth, T, S, M, K,) without any motion of the eyes, (M, K,) at her, (Lth, T,) or at him, or it: (S, M:) or رَنَا إِلَيْهِ signifies [simply] he looked at him, or it; as also رَنَأَ; but the former is said to be the original word. (TA in art. رنأ.) [See also 5.]

b2: رُنُوٌّ also signifies The being cheered, or delighted, and pleased, or being diverted, together with occupation of the heart and eyes, and with predominance of love and desire. (M, K.) Yousay, يَرْنُو إِلَى حَدِيثِهَا [He is cheered, or delighted, &c., with her discourse]. (M, K.) And رَنَوْتُ

إِلَى حَدِيثِهِ I was cheered, or delighted, and pleased, or was diverted, with his discourse. (T.) And رَنَا لِكَذَا and لَهُ ↓ استرنى He was cheered, &c., as above, by reason of such a thing: and so أَرَنَّ له. (T in art. رن.) And رَنَا, (K,) aor. as above, (TA,) is syn. with طَرِبَ [app. as meaning He was, or became, affected with a lively emotion of joy, moved with delight, mirthful, joyful, glad, or delighted]. (K.) [See رُنَآءٌ, below, which is perhaps an inf. n.]2 رنّاهُ: see 4. b2: Also, (TA,) inf. n. تَرْنِيَةٌ, (K,) i. q. طَرَّبَهُ [app. as meaning He, or it, affected him with a lively emotion of joy; moved him with delight; rendered him mirthful, joyful, glad, or delighted: see also 4]. (K, * TA.) A2: تَرْنِيَةٌ signifies also The act of singing. (K.) And i. q. حَنِينٌ [app. as meaning The uttering a plaintive sound, or plaintive sounds]. (K.) A woman's crying out loudly, or vehemently; and uttering a plaintive, or mournful, voice or sound or cry, in singing or in weeping; like تَرْنِينٌ. (M in art. رن.) 3 راناهُ, (K,) inf. n. مُرَانَاةٌ, (TA,) He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him: (K, TA:) he treated him in an easy and a gentle manner. (TA.) 4 ارناهُ; (S, M, Msb, K;) and ↓ رنّاهُ, (M, K,) inf. n. of the latter تَرْنِيَةٌ; (TA;) It (beauty, K, or beauty of aspect, M, or the beauty of a thing that he saw, S, Msb) made him to gaze, i. e., to look continually, (S, M, K,) without any motion of the eyes: (M, K:) or pleased him: (Msb:) or pleased him, and made him to gaze, &c. (TA.) And the former, It (a thing) cheered, or delighted, him, and pleased him; or diverted him. (T in art. رن.) [See also 2.] b2: ارناهُ إِلَى الطَّاعَةِ He (God, T) reduced him to obedience, so that he became still, and continued obedient: (T, TA:) from a trad. (T.) 5 ترنّى He continued looking at the thing that he loved. (IAar, T, K.) [See also 1.]6 تَرَانَوْتُ عَنْهُ I feigned myself unmindful of, or inadvertent to, him, or it. (A, TA.) [The primary meaning seems to be, I feigned myself looking steadily away from him, or it.]10 إِسْتَرْنَوَ see 1.

رَنًا A thing at which one looks (S, M, K) continually, [or gazes,] without any motion of the eyes, by reason of its beauty: (M, K:) an inf. n. used as a subst. properly so termed. (M.) رُنَةٌ, or ارُّنَةُ, a name of The month Jumádà-'l-Ákhireh: see الرُّنَّى in art. رن, and رُونَةٌ in art. رون.

رَنْوَةٌ A piece of flesh or flesh-meat: pl. رَنَوَاتٌ, (IAar, T, K, TA,) like as شَهَوَاتٌ is pl. of شَهْوَةٌ. (TA. [In the CK, the pl. is erroneously written رَنْواتٌ.]) رَنَآءٌ, with fet-h, (T,) like سَحَابٌ, (TA,) i. q. جَمَالٌ [Beauty, goodliness, comeliness, &c.]: (T, K:) so says Az. (T.) رُنَآءٌ, with damm, i. q. طَرَبٌ [app. as meaning A lively emotion of joy; mirth, joy, gladness, or delight]. (K. [See also رُنَّاءٌ, in art. رن: and see the last signification of 1 in the present art.]) b2: Also A sound, voice, or cry: (El-Umawee, T, K:) [like رَنَّةٌ as expl. in the S and K:) pl. أَرْنِيَةٌ. (T.) رَنُوٌّ in the following phrase is like عَدُوٌّ: (K:) you say, هُوَ رَنُوُّ فُلَانَةَ He is one who gazes, or looks continually, at such a woman or girl: (Lth, T, S: [see also رَنَّآءٌ:]) or he is one who is cheered, or delighted, or diverted, and pleased, with the discourse of such a woman or girl. (M, K. *) And فُلَانٌ رَنُوُّ الــأَمَانِــى Such a one is a person who expects things for which he wishes. (Lth, T, M. *) رَجُلٌ رَنَّآءٌ A man who gazes, or looks continually, at women. (S. [See also رَنُوٌّ.]) كَأْسٌ رَنَوْنَاةٌ [A cup of wine] lasting, or continuing, syn. دَائِمَةٌ, (IAar, T, S, M, Msb, K,) to the drinkers; (عَلَى الشَّرْبِ; IAar, T, K; الشرب being with fet-h to the ش, pl. [or rather quasipl. n.] of شَارِبٌ; TA; [in the CK, and in one copy of the T, erroneously, عليى الشُّرْبِ;]) still, or motionless; syn. سَاكِنَةٌ: (S, Msb:) [were it not for this addition, the meaning might be thought to be, a cup of wine circling to the drinkers:] or pleasing: (Msb:) pl. رَنَوْنَيَاتٌ: (IAar, T, K:) the word رنوناة is of the measure فَعَلْعَلَةٌ; (S;) [originally رَنَوْنَوَةٌ;] and it occurs in the poetry of Ibn-Ahmar, (T, S, M,) but (as some say, S) has not been heard except in that poetry. (S, M.) تُرْنَى A fornicatress, or an adulteress: (M, K:) [accord. to ISd,] of the measure تُفْعَلُ, from الرُّنُوُّ; i. e., that is gazed at, or looked at continually; because she is made an object of suspicion, or evil opinion: (M:) [whence,] اِبْنُ تُرْنَى

One that is base-born. (S.) [See more in art. ترن.]

مُرَنٍّ A singer. (AA, K.)

رب

1 رَبَّهُ, (M, K,) aor. ـُ inf. n. رَبٌّ, (M,) [He was, or became, its رَبّ, or lord, possessor, owner, &c.;] he possessed, or owned, it; had possession of it, and command, or authority, over it; (M, K;) namely, a thing; (K;) syn. مَلَكَهُ. (M, K.) [and in like manner, He was, or became, his رَبّ, or lord, &c.] You say, رَبَبْتُ القَوْمَ, [inf. n. as above and مَرَبَّةٌ and رِبَابَةٌ,] I ruled, or governed, the people; syn. سُسْتُهُمْ; i. e. I was, or became, over them [as their lord, master, or chief]. (S.) and طَالَتْ مَرَبَّتُهُمُ النَّاسَ and رِبَابَتُهُم Their ruling, or governing, the people continued long. (M, K. *) The saying of Safwán, (T, S,) on the day of Honeyn, (T,) لَأَنْ يَرُبَّنِى رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إِلَىَّ مِنْ أُنْ يَرُبَّنِى رَجُلٌ مِنْ هَوَازِنَ means [Assuredly that a man of Kureysh] should be over me (T, S) as رَبّ [or lord, &c.], and as master, or chief, having command, or authority, over me, (T,) [is more pleasing to me than that a man of Hawázin should be lord, &c., over me.] b2: Also, (S, M, Mgh, K,) aor. ـُ (S, M,) inf. n. رَبٌّ, (S, Mgh, M,) He reared, fostered, brought up, fed, or nourished, him; i. q. رَبَّاهُ; (S, M, Mgh, K;) namely, his child, (S,) or a child, (M, K,) either his own or another's; taking good care of him, and acting as his guardian, (M,) until he attained to puberty, or to the utmost term of youth: (M, K:) and so ↓ ربّبهُ, (Lh, S, M, Mgh, K,) or this has a more emphatic signification, (TA,) inf. n. تَربِيبٌ (Lh, M, Mgh, K) and تَرِبَّةٌ; (Lh, M, K;) and ↓ تربّبه; (S, M, K;) and ↓ ارتبّهُ: (M, K:) [in like manner, also,] ↓ رَبْرَبَ signifies he reared, fostered, or brought up, an orphan: (AA, T:) and accord. to IDrd, (M,) رَبِبْتُهُ is a dial. var. [of رَبَبْتُهُ]: (M, K:) he says also that the verb is used in like manner in relation to the young one of an animal other than man; and he used to cite this ex.: كَانَ لَنَا وَهْوَ فَلُوٌّ نِرْبِبُهْ [He belonged to us when he was a young weaned, or one-year-old, colt, we rearing him]; with the letter characteristic of the aor. meksoor, to show that the second letter of the preterite is meksoor, accord to the opinion of Sb in respect of a case of this kind; and this, he says, is peculiar to the dial. of Hudheyl in this species of verb. (M, TA.) رَبَّتِ المَرْأَةُ صَبِيَّهَا, used tropically, means (tropical:) The woman patted her child repeatedly on its side in order that it might sleep. (A, TA.) [See 2 in art. ربت.] [It is said that] the primary signification of الرَّبُّ is التَّرْبِيَةُ; i. e. The bringing a thing to a state of completion by degrees. (Bd in i. l.) A poet says, (S,) namely, Hassán Ibn-Thábit, (TA,) مِنْ دُرَّةٍ بَيْضَآءَ صَافِيَةٍ

حَائِرُ البَحْرِ ↓ مِمَّا تَرَبَّبَ [Than a white, clear, pearl, of those which the depth of the sea has brought to maturity]; meaning a pearl which the shell has reared, or brought to maturity in the bottom of the water. (S, TA.) And the phrase لَكَ نِعْمَةٌ تَرُبُّهَا occurs in a trad., meaning [Thou hast wealth] which thou preservest, and of which thou takest care, and which thou fosterest like as the man fosters his child. (TA.) b3: [Hence,] المَطَرُ يَرُبُّ النَّبَاتَ وَالثَّرَى The rain causes the plants, or herbage, and the moisture [of the earth] to increase. (M.) and السَّحَابُ يَرُبُّ المَطَرَ The clouds collect and increase the rain. (M.) And رَبَّ, (T, S, M, K, TA,) aor. ـُ inf. n. رَبٌّ and رِبَابٌ and رِبَابَةٌ; (Lh, M, TA;) and ↓ ربّب; (M, TA;) (tropical:) He increased, (M, K, TA,) or rightly disposed, and completed, (T, S,) a benefit, or benefaction. (T, S, M, TA.) b4: رَبَّ الأَمْرَ, (M, Msb, K,) aor. ـُ , inf. n. رَبٌّ (M, Msb) and رِبَابَةٌ, (M,) (tropical:) He put the affair into a right, or proper, state; adjusted it, arranged it, ordered it, or rightly disposed it; (M, K;) and established it firmly: (M:) or he managed, conducted, or regulated, the affair: (Msb:) [perhaps from رَبَّ signifying “ he reared,”

&c.; but more probably, I think, from what next follows.] b5: رَبَّ, (T, S, M, K,) aor. ـُ (T, M,) inf. n. رَبُّ (T, M, K) and رُبٌّ; (K) and ↓ ربّب; (M;) He seasoned a skin (T, S, K) for clarified butter (T, S) with رُبّ [i. e. rob, or inspissated juice], (T, S, K,) of dates, (TA,) which imparts a good odour to it, (S, TA,) and prevents the flavour and odour of the butter from being spoiled: (TA:) or he seasoned a skin with رُبّ, and a jar with tar or pitch: or, as some say, رَبَبْتُهُ signifies I smeared it over, and prepared it properly. (M.) ↓ رَبَّ and ↓ ربّب, (K,) or the latter, but the former also is allowable, (M,) (tropical:) He made oil, or ointment, good, and sweet, or fragrant, or he perfumed it, (M, K, * TA,) accord. to Lh, by infusing in it jasmine or some other sweet-smelling plant. (M, TA.) See also مُرَبَّبٌ, below. b6: رَبَّ also signifies He collected, or congregated, (K, TA,) people: (TA:) [and so, probably, ↓ ربّب: see رَبَبٌ.] You say, فُلَانٌ يَرُبُّ النَّاسَ Such a one collects, or congregates, to him the people. (T, S, M.) A2: رَبَّ, aor. ـِ see 4 A3: رَبَّتْ, (Lh, M, K,) aor. ـُ (so in the M,) or ـِ (MF, TA,) inf. n. رَبٌّ, (M, TA,) or رِبَابٌ, (S, K, [in each of which this is mentioned as the inf. n. whence the epithet رُبَّى,]) said of a ewe or she-goat, She brought forth: (Lh, M, K:) or, as some say, she conceived: or, accord. to some, there is no verb to the epithet رُبَّى: (M:) Az says that it has no verb: (Msb:) [but] ↓ رِبَابٌ is an inf. n. used in relation to a ewe or she-goat as meaning her being in the state of such as is termed رُبَّى

[q. v.]: (S, M, * Msb, * K: *) and in relation to a she-camel, as in the ex. cited by Munteji' Ibn-Nebhán to As, حَنِينَ أُمِّ البَوِّفِى رِبَابِهَا [The yearning cry of the mother of the young camel in the time of her having recently brought forth]: (S:) and used also in relation to a woman as meaning her having recently brought forth: or her state within two months after having brought forth: or within twenty days: whence the phrase, in a trad., حَمْلُهَا رِبَابٌ, meaning She becomes pregnant soon after having brought forth. (TA.) 2 ربّب: see 1, in five places. b2: [Also He preserved with رُبّ, i. e., rob, or inspissated juice: see مُرَبَّبٌ.]4 اربّ بِالمَكَانِ, (T, M, A, K, *) inf. n. إِرْبَابٌ; (T;) and ↓ رَبَّ, (M, K,) aor. ـِ (MF, TA;) He remained, stayed, dwelt, or abode, in the place, (T, M, A, K, *) not quitting it; (T;) like

أَلَبَّ: (T, A:) and the former, [or each,] he kept, or clave, to the place. (M.) And اربّتِ الإِبِلُ بِالمَوْضِعِ (T,) or بِمَكَانِ كَذَا, (S,) The camels kept, or clave, (T, S,) to the place, (T,) or to such a place, and remained in it. (S.) and اربّت النَّاقَةُ, (S,) or اربّت النَاقة بِالفَحْلِ, and بِوَلَدِهَا, (M,) The she-camel kept to the stallion, (S, M,) and to her young one, (M,) and affected it. (TA.) And اربّت السَّحَابَةُ (S, M, A) بِأَرْضِهِمْ (A) (tropical:) The cloud continued raining [in their land]. (S, * M.) And اربّت الجَنُوبُ (assumed tropical:) The south, or southerly, wind continued. (T, S.) b2: الإِرْبَابُ also signifies The drawing near, or approaching, (S, M, K,) a thing, (S, M,) of any kind. (M.) 5 تربّب الأَرْضَ, (M, A, K,) and الرَّجُلَ, (M, K,) He asserted himself to be the ربّ [or lord, &c.,] of the land, (M, A, K,) and of the man. (M, K.) b2: See also 1, in two places, in the former half of the paragraph.

A2: تربّبوا They collected themselves together, or congregated; or they became collected or congregated. (S.) 6 ترابّوا They united in a confederacy, league, or covenant. (M, TA.) [App. from the fact of some confederates dipping their hands into رُبّ: see رِبَابٌ.]8 ارتبّهُ: see 1. b2: تَرْتَبُّ الشَّعَرَ [She adjusts, or arranges, and composes, or collects together, the hair], said of a woman, is from [الرَّبُّ signifying]

الإِصْلَاحُ and الجَمْعُ. (M.) b3: اُرْتُبَّ العِنَبُ The grapes were cooked so as to become رُبّ [or rob], used to give a relish to bread. (AHn, M.) R. Q. 1 رَبْرَبَ: see 1.

رَبْ: see رَأَبَ, of which it is an imperative.

رُبَ and رَبَ and رُبُ and رُبْ and رَبْ; and رُبَمَا and رَبَمَا &c.: see رُبَّ.

رَبٌ: see the next paragraph, last sentence but one.

رَبٌّ A lord, a possessor, an owner, or a proprietor, syn. مَالِكٌ, (T, IAmb, S, M, A, Msb, K,) of a thing, (T,) of anything, (S, M, A, K,) or of an irrational thing; (Msb;) a person who has a right, or just title or claim, to the possession of anything; or its صَاحِب [which is syn. with مَالِك]; (M, A, K;) رَبٌّ and مَالِكٌ and صَاحِبٌ all signifying in Pers\. خُدَاوَنْد: (KL:) and a lord, master, or chief; (Msb, TA;) or a lord, master, or chief, to whom obedience is paid: (IAmb, TA:) and a lord, ruler, governor, regulator, or disposer; (TA;) an orderer, a rectifier, or a reformer: (IAmb, TA:) a rearer, fosterer, bringer-up, feeder, or nourisher: and a completer, or an accomplisher: (TA:) it is an epithet, like نَمٌّ from نَمَّ: or an inf. n. used as an intensive epithet; like عَدْلٌ; (Ksh and Bd * in i. l;) originally signifying the “ bringing (a thing) to a state of completion by degrees;” (Bd, ibid.;) then used in the sense of مَالِكٌ: (Ksh and Bd ibid.:) the pl. [of pauc.] is أَرْبَابٌ and [of mult.]

رُبُوبٌ, (M, K,) and accord. to Sh, رِبَابٌ also, (TA,) signifying أَصْحَابٌ, (K,) and ↓ رَبُوبٌ is app. a quasi-pl. n.: (M:) the fem. is ↓ رَبَّةٌ; of which the pl. is رَبَّاتٌ. (T.) Whoever possesses a thing is its رَبّ: you say, هُوَ رَبُّ الدَّابَّةِ [He is the possessor, or owner, or master, of the beast], and الدَّارِ [of the house], (T,) and المَالِ [of the property, or cattle]; (Msb;) and البَيْتِ ↓ هِىَ رَبَّةُ [She is the owner, or mistress, of the house or tent]. (T.) With the article ال, it is [properly] applied only to God: (T, S, M, A, Msb, K:) He is رَبُّ الأَرْبَابِ [The Lord of lords]. (T. [Thus the pl. with the article ال is applied to created beings.]) To any other being it is not [properly] applied but as a prefixed noun governing another noun as its complement in the gen. case [or in a similar manner]. (S.) The pagan Arabs, however, sometimes applied it to A king, (S,) or to a lord as meaning a master or chief: (Msb:) El-Hárith says, (S, Msb,) i. e. Ibn-Hillizeh, (S,) وَهُوَ الرَّبُّ وَالشَّهِيدُ عَلَى يُوْ مِ الحِيَارَيْنِ وَالبَلَآءُ بَلَآءُ (S, Msb,) i. e. And he (meaning El-Mundhir Ibn-Má-es-Semà, or, as some say, 'Amr Ibn-Hind,) was the king [or lord] and witness of our fighting on the day of El-Hiyárán (the name of a place), and the trial was a hard trial. (EM, p. 285: [in which الحَيَارَيْنِ is erroneously put for الحِيَارَيْنِ.]) Some forbid that a man should be called the رَبّ of his slave: (Msb:) it is said in a trad. that the slave shall not say to his master, رَبّى, because it is like attributing a partner to God: (TA:) but رَبّ is sometimes used in the sense of lord as meaning master or chief prefixed to a noun signifying a rational being governed by it in the gen. case: thus in the saying of the Prophet, حَتَّى تَلِدَ الأَمَةُ رَبَّهَا [So that the female slave shall bring forth him who will become her master], or ↓ رَبَّتَهَا [her mistress], accord. to different transmitters; (Msb;) relating to the signs of the hour of resurrection: i. e., the female slave shall bring forth to her master a child that shall be as a master [or mistress] to her because like his [or her] father in rank: meaning that captives and concubines shall be numerous. (TA.) As to the phrase in the Kur [xii. 42], اُذْكُرْنِى عِنْدَ رَبِّكَ [Mention thou me in the presence of thy lord], Joseph thus addressed his fellow-prisoner agreeably with the acceptation in which he [the latter] understood the words. (TA.) A similar instance also occurs in the same chapter, in the verse immediately preceding. (Msb.) In another verse, [23 of the same ch.,] إِنَّهُ رَبِّى

[Verily he is my lord] may refer to Joseph's master or to God. (M, TA.) The words of the Kur [lxxxix. 28 and 29], اِرْجِعِى إِلَى رَبِّكِ رَاضِيَةً

مَرْضِيَّةً فَادْخُلِى فِى عَبْدىِ, as some read, [instead of عِبَادِى,] may mean Return to thine owner, [approving, approved,] and enter into my servant. (M, TA.) b2: Without the article ال, as some say, (L, TA,) it is sometimes written and pronounced ↓ رَبٌ, without teshdeed; (L, K;) as in the following verse, cited by El-Mufaddal, وَقَدْ عَلِمَ الأَقْوَامُ أَنْ لَيْسَ فَوْقَهُ رَبٌ غَيْرُ مَنْ يَعْطِى الحُظُوظَ وَيَرْزُقُ [And the peoples have known that there is not above him a lord beside Him who gives the portions of mankind and of others and grants the means of subsistence]. (L.) And Ahmad Ibn-Yahyà [i. e. Th] mentions the phrase لَا وَرَبِيكَ لَا

أَفْعَلُ, for لَا وَرَبِّكَ [i. e. No, by thy Lord, I will not do such a thing]; the [latter] ب being changed into ى because of the reduplication. (M, K: * in the CK رَبْيِكَ.) رُبَّ is a word of which there are seventy dial. vars., all mentioned by Zekereeyà El-Ansáree in his great Expos. of the “ Munferijeh,” but only eighteen of which are mentioned in the K, including some that are formed with the affix ت, some with the affix مَا, and some with both these affixes together; as follows: (TA:) رُبَّ (T, S, M, Msb, Mughnee, K, &c.) and رَبَّ (T, M, Mughnee, K) and رُبُّ, (Mughnee,) and ↓ رُبَ (T, S, M, Mughnee, K) and رَبَ (T, M, Mughnee, K) and رُبُ and رُبْ (Mughnee, K) and رَبْ; (Mughnee;) and ↓ رُبَّتَ (T, S, M, Msb, Mughnee, K) and رَبَّتَ (M, Mughnee, K) and رُبُّتَ and رُبَّتُ and رَبَّتُ and رُبُّتُ and رُبَّتِ and رَبَّتِ and رُبُّتِ and رَبُّت (TA) and رُبَّتْ and رَبَّتْ (Mughnee) and رُبُّتْ, (TA,) and ↓ رُبَتَ (T, Mughnee, K) and رَبَتَ (Mughnee, K) and رُبُتَ and رُبْتَ and رَبْتَ and رُبَتُ and رَبَتُ and رُبُتُ and رُبْتُ and رَبْتُ and رُبَتِ and رَبَتِ and رُبُتِ and رَبُتِ and رُبْتِ and رَبْتِ (TA) and رُبَتْ and رَبَتْ (Mughnee) and رُبُتْ; (TA;) and رُبَّمَا (T, S, M, K) and رَبَّمَا (M, K) and رُبُّمَا, (TA,) and ↓ رُبَمَا (T, K) and رَبَمَا (K) and رُبُمَا and رُبْمَا and رَبْمَا; (TA;) and ↓ رُبَّتَمَا (T, S, M, K) and رَبَّتَمَا (M, K) and رُبُّتَمَا and رُبَّتُمَا and رَبَّتُمَا and رُبُّتُمَا and رُبَّتْمَا and رَبَّتْمَا and رُبُّتْمَا, (TA,) and ↓ رُبَتَمَا and رَبَتَمَا (M, K) and رُبُتَمَا and رُبْتَمَا and رَبْتَمَا and رُبَتُمَا and رَبَتُمَا and رُبُتُمَا and رُبْتُمَا and رَبْتُمَا and رُبَتْمَا and رَبَتْمَا and رُبُتْمَا: (TA:) [of all these, the most common are رُبَّ and رُبَّمَا: and] ↓ رُبَّتَ is the most common of the forms that have the affix ت: (Mughnee and K on the letter ت:) and the forms with teshdeed are more common than the [corresponding] forms without teshdeed. (M.) It is a word, (M,) or particle, (T, S, Mughnee, K,) governing the gen. case: (S, M, Mughnee, K:) or a noun, (K, TA,) [i. e. an indecl. noun,] in the opinion of the Koofees and some others; but this opinion is rejected by Ibn-Málik in the Tesheel and its Expos., and by AHei, and by IHsh in the Mughnee. (TA.) Accord. to some, (K, TA,) it is used to denote a small number, (T, M, Msb, K, TA,) always, (TA,) or mostly: (Msb, TA:) [thus it may be rendered Few if we render the noun following it as a pl.; and scarce any if we render the noun following as a sing. or a pl.:] it is the contr. of كَمْ when this latter is not used interrogatively: (T:) [and with مَا affixed, restricting it from government, it may be rendered Few times, or seldom:] or it is used to denote a large number; (K, TA;) i. e. always: so says IDrst: (TA:) [thus used, but such is not always the case, it may be rendered Many, whether we render the noun following it as a sing. or as a pl.: and with مَا affixed, Many times, many a time, oftentimes, ofttimes, often, or frequently:] or it is used to denote a small and a large number; (Mughnee, K;) often the latter, and seldom the former: (Mughnee:) or it is used in a case of boasting, or glorying, (K, TA,) exclusively of other cases, (TA,) to denote a large number: (K, TA:) or it does not denote by itself either a small number or a large number; but one or the other of these meanings is inferred from the context: (K:) [but sometimes neither of these meanings can be clearly inferred from the context: in these cases, it may be rendered Some: and with مَا affixed, Sometimes:] accord. to Er-Radee, its primary meaning is to denote a small number, but it has been so much used to denote a large number as to be in this latter sense as though it were proper, and in the former sense as though it were tropical, requiring context [to explain it]. (Marginal note in my copy of the Mughnee.) [Without the affix ما,] it governs an indeterminate noun (T, * S, Msb, Mughnee, K) only, (T, S, K,) and a pronoun. (S, M, Mughnee.) You say, رُبَّ يَوْمٍ بَكَّرْتُ فِيهِ [Few, or many, days have I gone forth early therein]: (T:) and رُبَّ رَجُلٍ قَائِمٌ [Few, or many, men are standing]: (M:) and رُبَّ رَجُلٍ قَامَ [Few, or many, men stood]: (Msb:) and in like manner, رُبَّتَ ↓ رَجُلٍ ; (Msb;) for the ت in this case is not a denotative of the fem. gender. (Msb.) The pronoun affixed to it is of the third Pers\., (S, M,) and is [generally] sing. and masc., (S, Mughnee,) though it may be followed by a fem. and by a dual and by a pl.: (S:) notwithstanding its being determinate in the utmost degree, its use in this manner is allowable because it resembles an indeterminate noun in its being used without the previous mention of the noun to which it relates; and hence it requires a noun to explain it: (IJ, M:) it annuls the government of رُبَّ; (TA;) and the indeterminate noun that follows it is put in the accus. case as a specificative: (S, Mughnee:) thus you say, رُبَّهُ رَجُلًا قَدْ ضَرَبْتُ [Few, or many, men I have beaten]: (S, M: *) but accord. to the Koofees, you say رُبَّهُ رَجُلًا, (S,) and رُبَّهَا امْرَأَةً, (M,) and رُبَّهُمَا رَجُلَيْنش, and رُبَّهُمْ رِجَالًا, and رُبَّهُنَّ نِسَآءً: he who puts the pronoun in the sing. [in all cases] holds it to be allusive to something unknown; and he who does not put it in the sing. [when it is not followed by a sing. noun] holds it to be used in reply to a question, as though it were said to a man, “Hast thou not any young women? ” and he answered, رُبَّهُنَّ جَوَارٍ قَدْ مَلَكْتُ [Few, or many, young women have I possessed]: Ibn-Es-Sarráj says that the grammarians are as though they were of one consent in holding رُبَّ to be a replicative [app. meaning in a case of this kind, with an affixed pronoun]: (S:) [but it is not always a replicative in a case of this kind; though perhaps it was originally:] AHeyth cites as an ex.

وَرُبَّهُ عَطِبًا أَنْقَذْتُ مِ العَطَبِ [And many a perishing man have I saved from perdition]. (TA. [But the reading commonly found in grammars is مِنْ عَطَبِهْ from his state of perdition.]) The following is an ex. of the use of رُبَّ to denote a small number, [or rather to denote singleness,] أَلَا رُبَّ مَوْلُودٍ وَلَيْسَ لَهُ أَبٌ وَذِى وَلَدٍ لَمْ يَلْدِهِ أَبَوَانِ [Now surely scarce an instance is there of anyone born not having a father, and of anyone having offspring whom two parents have not procreated]; meaning [our Lord] Jesus and Adam: (Mughnee: [but I have substituted يَلْدِهِ for يَلْدَهُ, the reading in my copy of that work: لَمْ يَلْدِهِ is for لَمْ يَلِدْهُ, for the sake of the metre; like as لِمْ أَجْدِ is for لَمْ أَجِدْ:]) and among the many exs. of its use to denote a large number, is the saying, in a trad., يَا رُبَّ كاَسِيَةٍ فِى الدُّنْيَا عَارِيَةٌ يَوْمَ القِيٰمَةِ [O, many a female having clothing in the present state of existence will be naked on the day of resurrection!]; and the saying of an Arab of the desert, after the ending of Ramadán, يَا رُبَّ صَائِمِهِ لَنْ يَعصُومَهُ وَيَا رُبَّ قَائِمِهِ لَنْ يَقُومَهُ [O, many a keeper of its fast shall not keep its fast again! and O, many a passer of its nights in prayer, or per-former of its تَرَاوِيح, shall not pass its nights in prayer, or perform its تراويح, again!]. (Mughnee.) [But in this last ex., and in others, it relates to few in comparison with others, though many abstractedly.] b2: مَا is affixed to رُبَّ &c. in order that a verb may follow it; (S, Mughnee;) and the verb that follows it is generally a preterite, (T, Mughnee,) as to the letter and the meaning: (Mughnee:) you say, رُبَّمَا جَآءَنِى فُلَانٌ [Seldom, or often, such a one came to me, or has come to me]: (T:) sometimes the verb is a future; (T, Mughnee;) but only when it expresses an event of which one is certain: (T:) so in the saying in the Kur [xv. 2], رُبَّمَا يَوَدُّ الَّذينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ, (T, S, M, Mughnee), meaning Often [will those who have disbelieved wish that they had been Muslims]; (Mughnee, Jel;) or seldom, (Zj, T, M, Jel,) because terrors will bereave them of their reason so that they will but seldom recover reason to wish this; (Jel;) for God's threat is true, as though it had come to pass, and therefore the verb here is equivalent to a preterite [which is often used in the Kur and elsewhere in this manner]. (T.) مَا is also sometimes affixed when a noun follows, (T, Mughnee,) or a nominal proposition, and generally restricts رُبَّ

&c. from governing: thus, Aboo-Duwád says, رُبَّمَا الجَامِلُ المُؤَبَّلُ فِيهِمْ وَعَنَا جِيجُ بَيْنَهُنَّ المِهَارُ

[Sometimes, or often, the numerous herd of camels is among them, and there are swift horses, among which are the colts]: another says, making رُبَّ, with مَا affixed, to govern, رُبَّمَا ضَرْبَةٍ بِسَيْفٍ صَقِيلٍ

قَيْنِ بُصْرَى وَطَعْنَةٍ نَجْلَآءَ [Many a stroke with a polished sword of the forging of Busrà, (the Bozrah of the Bible, a city famous for its sword-blades,) and many a wide spear-wound; or, perhaps, few strokes &c.]: (Mughnee: [but I have substituted قَيْنِ for بَيْنَ, which is the reading in my copy of the Mughnee, an evident mistranscription:]) and another, cited by IAar, says, غَارَةٍ ↓ مَاوِىَّ يَا رُبَّتَمَا شَعْوَآءَ كَاللَّذْعَةِ بِالْمِيسَمِ [Máweeyeh, (مَاوِىَّ being an apocopated proper name of a woman, originally مَاوِيَّةُ,) O, many a raid spreading widely and dispersedly, like the burn with the branding-iron]. (T. [In the TT, as from the T, I find, here, بَلْ in the place of يا, which I find in a copy of the T, and which is the reading commonly known.]) رُبٌّ Rob, or inspissated juice, (دِبْس,) of any fruit; i. e., (M, TA,) the first, or clear, juice of the thick residuum of any fruit after it has been pressed (M, K, TA) and cooked: (M, TA:) thick طِلَآء [or expressed juice; such as the inspissated juice of dates, with which a skin for clarified butter is seasoned; see 1, in the latter half of the paragraph]: (S:) or what flows from fresh ripe dates, like honey, when it has been cooked [and so rendered thick]; before which it is called صَقْرٌ: (Msb in the present art. and in art. صقر:) what is prepared by coction from, or of, dates: (TA:) expressed juice of grapes, and of apples, &c., cooked and [so] thickened: (KL:) and dregs, (K,) or black dregs, (IDrd, M,) of clarified butter, (IDrd, M, K,) and of olive-oil: (IDrd, M:) pl. رُبُوبٌ and رِبَابٌ (S) [and pl. pl. (i. e. pl. of رُبُوبٌ) رُبُوبَاتٌ, which means sorts, or species, of رُبّ]

A2: See also رُبَّى.

رَبَّةٌ: see رَبٌّ, in three places. b2: الرَّبَّةُ was also the name of A Kaabeh [or square temple], (M, K,) in Nejrán, (M,) belonging to [the tribe of] Medh-hij (M, K) and Benu-l-Hárith-Ibn-Kaab, who held it in honour. (M.) In a trad. of 'Orweh (K, TA) Ibn-Mes'ood Eth-Thakafee, (TA,) it is applied to El-Lát (اللَّاتُ), (K, TA,) the rock which [the tribe of] Thakeef worshipped, at Et-Táïf. (TA.) And in another trad., it is said to be the name of A temple of [the tribe of] Thakeef, which, when they became Muslims, was demolished by El-Mugheereh. (TA.) b3: and رَبَّةٌ, (K,) or دَارٌ رَبَّةٌ, (M,) signifies A large house or mansion. (M, K.) A2: See also رُبَّى.

رُبَّةٌ A party, division, sect, or distinct body or class, of men: (M:) or a large assembly or company: (K:) or a myriad; i. e. ten thousand: (M, K:) or thereabout: (M:) and ↓ رِبّةٌ signifies the same: (M, K:) or this signifies a company [of men]: (T:) the pl. of the former is رِبَابٌ: (S, M:) and that of the latter is أَرِبَّةٌ: (T, K:) by Th [and in the K], the former pl. is said to be a pl. of رِبَّةٌ; but this is a mistake. (M.) b2: [Hence, the pl.] رِبَابٌ signifies Companions. (K.) b3: And hence [also], i. e., as pl. of الرُّبَةُ, (S, M,) الرِّبَابُ is an appellation of The [confederate] tribes of Dabbeh; (M, K, TA;) or Teym and 'Adee and 'Okl; (T, TA;) or Teym and 'Adee and 'Owf and Thowr and Ashyab; (TA; [but for the orthography of the last of these names I have found no authority; it is written in the TA اشيب, without any syll. signs;]) and Dabbeh was their paternal uncle; (TA;) or five tribes which united in a confederacy, consisting of Dabbeh and Thowr and 'Okl and Teym and 'Adee: (S:) they were thus called because of their division into distinct bodies; (M;) or because they collected themselves (As, Th, S, TA) in distinct bodies: (Th, M, TA:) or because they united in a confederacy against Temeem Ibn-Murr: (AO, M, TA:) or because they dipped their hands in some رُبّ, and formed a confederacy over it: (As, T, M, K:) or, as some say, because they congregated, and became like the رِبَاب [or bundle] of arrows [used in the game called المَيْسِر]: (TA:) the rel. n. is ↓ رُبِّىٌّ, formed from the sing., (Sb, S, M,) accord. to a rule generally observed except when a [single] man has a pl. word for his name, as كِلَابٌ &c. (S, TA.) b4: The sing. (رُبَّةٌ) also signifies Plenty, or abundance, of the means of subsistence: (K:) and constant, or inseparable, prosperity. (Khálid Ibn-Jembeh, TA.) A2: See also رُبَّى.

رِبَّةٌ: see the next preceding paragraph, first sentence. b2: [Hence its pl.] أَرِبَّةٌ signifies Confederates; (S, IB, K;) [or] it is for ذَوُو أَرِبَّةٍ

having covenants; أَرِبَّةٌ being said by AAF to be pl. of رِبَابٌ in the sense of عَهْدٌ. (IB, TA.) A2: Also A species of plant, (S, M, Msb, K,) of the [season called] صَيْف, (M,) remaining in the end of the صَيْف: (Msb:) or the name of a number of plants which do not dry up in the صَيْف, remaining green in the winter and the صيف [or summer]; among which are the حُلَّب and the رُخَامَى and the مَكْر and the عَلْقَى or عَلْقًى: [see رَبْلٌ:] or a certain soft, or tender, herb, or leguminous plant: (TA:) or any plant that is green in the hot season: or certain species of trees, or of plants, undefined: (M:) pl. رِبَبٌ. (S, Msb.) [In the dial. of Egypt, Alexandrian trefoil (بِرْسِيم, q. v.,) of the second and third crops.] b2: Also A certain tree: as some say, the tree of the خَرُّوب [an appellation generally applied to the carob, or locust-tree]. (M, K.) رَبَبٌ, (S, M, K,) or مَآءٌ رَبَبٌ, (S, TA,) Much water, (S, M, K,) collected together: (M:) or sweet-water: (S, K:) accord. to Th, it means مَا رَبَّبَهُ الطِينُ [app. such (water) as the clay has collected; for تَرَبَّبَ signifying تَجَمَّعَ is probably quasi-pass. of رَبَّبَ, so that this last seems to signify جَمَّعَ]. (M.) رُبَتَ and رَبَتَ &c.; and رُبَتَمَا and رَبَتَمَا &c.: see رُبَّ.

رَبَابٌ Clouds: (M:) or white clouds: (S, K:) or clouds that one sees beneath other clouds, (S,) or clouds suspended beneath other clouds, (M,) sometimes white and sometimes black: (S, M:) this latter is said by IB to be the signification commonly known: (TA:) or clouds consisting of an accumulation of parts: (A 'Obeyd, T:) n. un. with ة. (A 'Obeyd, S, K.) Hence الرَّبَابُ as a proper name of a woman. (A 'Obeyd, T, S.) A2: Also A certain instrument of diversion, [meaning, of music,] (K,) having strings, (TA,) with which one plays [lit. beats]. (K.) [The رباب in common use among the Arabs in the present day is a kind of viol. A specimen of it is figured and described in my work on the Modern Egyptians. Being an instrument of remarkable simplicity, it is probably similar to the ancient رباب.] Memdood Ibn-'Abd-Allah El-Wásitee Er-Rabábee became proverbial for his musical skill with the رباب. (K.) A3: See also رُبَّانٌ.

رُبَابٌ: see رُبَّى, of which it is an anomalous pl.: A2: and see also رُبَّانٌ.

رِبَابٌ: see رِبَابَةٌ, in two places. b2: Also (tropical:) Tithes, or tenths; syn. عُشُورٌ: (S, M, K:) from the same word signifying “ a covenant. ” (S.) b3: In the phrase يُعْطِيهَا الــأَمَانَ رِبَابُهَا, ending a verse of Aboo-Dhu-eyb, describing some asses, رِبَاب is said to signify An oath, or a promise, which the owner of the asses takes of a people to permit those asses to water: or the poet means that the person giving those asses permission to water gives to their owner an arrow, of those used in the game called المَيْسِر, [as a token,] to show that they have received permission to water, and that no one may offer them any opposition: (TA:) some say that رِبَابُهَا here means their owners: (M:) [holding this last opinion,] Sh says that رِبَاب in this verse is a pl. of رَبٌّ. (TA.) A2: It is also a pl. of رُبَّةٌ; (S, M;) not of رِبَّةٌ, as it is said to be by Th [and in the K]. (M.) A3: See also 1, last sentence.

A4: And see رُبَّانٌ.

رَبُوبٌ: see رَبِيبٌ.

A2: See also رَبٌّ, of which it is said in the M to be app. a quasi-pl. n.

رَبِيبٌ Reared, fostered, brought up, fed, or nourished; [and taken good care of, until the age of puberty; (see 1;)] as also ↓ مَرْبُوبٌ; (S, M, K;) both applied to a boy: (S, M:) and in like manner applied to a horse: (M:) or the latter epithet, applied to a horse, (tropical:) tended well, or taken good care of: (A:) the former is also applied to a gazelle; (IAar, K in art. دخل;) [as meaning (assumed tropical:) brought up in, or near, the house or tent, and there fed;] like أَهْلِىٌّ: (TA in that art.:) and [its fem.] رَبِيبَةٌ is applied to a ewe or she-goat, (شَاةٌ, K,) meaning (assumed tropical:) brought up in the tent, or house, for the sake of her milk; (S, K; [see also رُبَّى;]) pl. رَبَائِبُ; (S;) this last being applied to sheep or goats that are tied near to the tents, or houses, and there fed, and that do not go forth to pasture; (M, TA;) of which it is said that none are to be taken for the poor-rate. (TA.) b2: [Hence, A step-son,] a man's wife's son (T, S, M, A, Msb, K) by another husband; (T, S, M, A, K;) as also ↓ رَبُوبٌ: (T, K:) pl. أَرِبَّآءُ. (Msb.) And رَبِيبَةٌ [A step-daughter;] a woman's husband's daughter by another wife: (S:) or a man's wife's daughter (T, M, A, Mgh, Msb, K) by another husband; (T, M, A;) because he rears her: (Mgh:) pl. رَبَائِبُ (A, Mgh, Msb) and sometimes رَبِيبَاتٌ. (Msb.) b3: Also, and ↓ رَابٌّ, (T, M, K,) both syn., like شَهِيدٌ and شَاهِدٌ, and خَبِيرٌ and خَابِرٌ, (TA,) or the latter, (T, S,) mentioned by IAar, is the correct term, (T,) [A step-father;] the husband of a mother (T, S, M, K) who has a child by another husband. (T.) And رَبِيبَةٌ and ↓ رَابَّةٌ, (T,) or the latter [only], (S, K,) [A stepmother;] the wife of a father (T, S, K) who has a child by another wife. (T.) رَبِيبَةٌ also signifies [A foster-mother;] a woman who has the charge of a child, who carries him, and takes care of him, and rears, or fosters, him; (Th, S, M, Msb, K;) like ↓ رَابَّةٌ; the former being of the measure فَعِلَيةٌ in the sense of فَاعِلَةٌ. (Msb.) أَربَّآءُ النَّبِىّ [meaning The foster-fathers of the Prophet] is an appellation given to the people [of the tribe of Saad] among whom Mohammad was suckled; as though اربّآء were pl. of رَبِيبٌ [as it is said to be in one of the senses mentioned above]. (TA.) b4: And رَبِيبٌ signifies also A confederate; a person with whom one unites in a confederacy, league, or covenant. (M, K.) b5: And A king. (M, K.) رِبَابَةٌ: see رُبُوبِيَّةٌ.

A2: Also A covenant, compact, confederacy, or league; (S, M, K;) as also ↓ رِبَابٌ, (M, K,) of which latter, in this sense, the pl. is أَرِبَّةٌ. (AAF, IB, TA.) [See رِبَّةٌ, second sentence.]) A3: And A thing [or case] resembling a quiver (كِنَانَة), in which the arrows of the game called المَيْسِر are enclosed together: (S:) or a piece of skin, (T,) or a piece of thin skin, (Lh, M, TA,) in which the arrows are enclosed, (Lh, T, M, TA,) resembling a quiver (كنانة): (TA:) or a piece of rag, (M, K, TA,) or of skin, (TA,) in which the arrows are enclosed (M, K, TA) or bound: (TA:) or a piece of thin skin which is bound upon the hand of the man who takes forth the arrows (K, TA) of that game, (TA,) lest he should know the feel of an arrow for the owner of which he has an affection: (K, TA:) or a small cord with which the arrows are bound [together]: or the arrows [themselves] collectively: (M, K:) sometimes it is used in this last sense: (S:) and ↓ رِبَابٌ also seems to be used in like manner; as meaning the رِبَابَة of the arrows of the game of الميسر. (TA.) [See an ex. in a verse cited voce أَفَاضَ in art. فيض.]

رُبُوبَةٌ: see رُبُوبِيَّةٌ.

رَبَابىٌّ A player on the رَبَاب [q. v.]. (MA, K.) رَبُوبِىٌّ, (M, K,) with fet-h [to the ر], (K,) a rel. n. from الرَّبُّ, deviating from rule: so in the phrase عِلْمٌ رَبُوبِىٌّ [Knowledge, science, or doctrine, relating to the Lord, i. e., to God]. (M, K.) رُبُوبِيَّةٌ [Lordship; or the state, or quality, of such as is termed رَبٌّ i. e. a lord, a possessor, an owner, or a proprietor; &c.: and, with the article ال particularly godship, godhead, or deity:] a subst. from الرَّبُّ; (T, * S, * M, K;) as also ↓ رِبَابَةٌ [which seems to be properly an inf. n. of 1 in the sense first explained]. (M, K.) A2: Also, (M, K,) or ↓ رُبُوبَةٌ, (so in a copy of the K,) The state, or condition, of a مَمْلُوك [or slave]. (M, K.) رُبَّتَ and رَبَّتَ &c.; and رُبَّتَمَا and رَبَّتَمَا &c.: see رُبَّ, in five places.

رُبَّى, applied to a ewe or she-goat (شَاةٌ), (S, M, &c.,) That has brought forth: (M, Msb, K:) and so if her young one has died: (M, K:) or that has recently brought forth: (Lh, S, M, Mgh, Msb, K:) or that has brought forth twenty days before: (M:) or that has brought forth two months before: (El-Umawee, S, M:) or that is followed, (M,) or accompanied, (As, Mgh,) by her young one: (As, M, Mgh:) or that is confined in the tent, or house, for the sake of her milk: (Msb: [see also رَبِيبَةٌ, voce رَبِيبٌ:]) accord. to Az, (S, Msb,) it is applied to a she-goat, (S, M, Msb,) and رَغُوثٌ is applied to a ewe: (M:) accord. to others, the former is applied to a she-goat and a ewe, and sometimes to a she-camel: (S, Msb:) the pl. is ↓ رُبَابٌ, (As, T, S, M, Mgh, Msb, K,) which is extr. [in form]: (M, K:) Lh mentions the phrase غَنَمٌ رُبَابٌ, or رِبَابٌ, which, he says, is rare. (M.) b2: See also رُبَّانٌ, in two places.

A2: A benefit, favour, boon, or good. (AA, T, K.) [See an ex. in the first paragraph of art. جشأ.] b2: A want; (AA, T, K;) as in the saying, لِى عِنْدَ فُلَانٍ رُبَّى [I have a want for such a one to supply, or accomplish]. (AA, T.) A3: A child's nurse; syn. دَايَةٌ. (AA, T. In one copy of the T بابه; and in the TA راية. [Perhaps the right reading is رَابَّةٌ, meaning a foster-mother.]) A4: A firm knot: (AA, T, K:) [and so, app., ↓ رُبَّانٌ, if correctly written thus, in the instance here following.] You say, إِنْ كُنْتَ

إِزْرِكَ ↓ بِى تَشهدُّ ظَهْرَكَ فَأَرْخِ بِرُبَّانِ, (TA,) or بِرُبَّا

إِزْرِكَ (so in the TT, as from the M, [as though for بِرُبَّى,]) and مِنع رُبَّى إِزْرِكَ, (T, TA,) a prov., meaning (assumed tropical:) If thou place thy reliance upon me, then let me weary myself, and enjoy thou relaxation and rest: (T, TA:) here رُبَّى [properly] signifies a firm knot. (T.) [See also a similar prov. in Freytag's Arab. Prov. i. 24.]) A5: Also a name of Jumádà-l-Oolà [the fifth month of the Arabian calendar]; and so ↓ رُبٌّ: (M, K:) and likewise, (K,) or accord. to Kr, (M,) a name of Jumádà-l-Ákhireh [the sixth month]; and so ↓ رُبَّةُ: (M, K:) and this last likewise, (K, there expressly said to be with damm,) or ↓ رَبَّةُ, (so accord. to the M as transcribed in the TT,) a name of Dhu-l-Kaadeh [the eleventh month]: (M, K:) thus these months were called in the Time of Ignorance. (M. [See also شَهْرٌ: and see رُنَّى or الرُّنَّى, in art. رن.]) رَبِّىٌّ: see رَبَّانِىٌّ. b2: And for its pl., رَبِّيُّونَ, see رِبِّىٌّ, in two places.

رُبِّىٌّ rel. n. of رُبَّةٌ, q. v. (Sb, S, M.) b2: See also its pl., رُبِّيُّونَ, in the next paragraph, in two places.

رِبِّىٌّ sing. of رِبِّيُّونَ (T, S, K,) which signifies Thousands (Fr, Th, T, S, K) of men: (S, K:) accord. to Akh, it is from الرَّبُّ; and if so, it is ↓ رَبِّيُّونَ, with fet-h to the ر: but accord. to Fr, it is from رِبَّةٌ, meaning “ a company: ” (Th, T:) Zj says that it is رِبِّيُّونَ and ↓ رُبِّيُّونَ, with kesr to the ر and also with damm to the ر, and signifies a numerous company: he adds that رِبَّةٌ is said by some to signify “ ten thousand; ” and that ربّيُون is said to signify learned, pious, patient men; and that each of these sayings is good: accord. to Aboo-Tálib, it signifies numerous companies: (T:) [in the Kur iii. 140,] El-Hasan read ↓ رُبِّيُّونَ; and Ibn-' Abbas, ↓ رَبِّيُّونَ; the former with damm, and the latter with fet-h, to the ر. (L, TA.) b2: See also رَبَّانِىٌّ.

رَبَّانٌ: see the next paragraph, in four places.

رُبَّانٌ The first, or beginning, or commencement, or the first and fresh state, of anything; (As, A 'Obeyd, T;) [and so ↓ رَبَّانٌ &c., as appears from what follows.] You say, أَتَيْتُهُ فِى رُبَّانِ شَبَابِهِ, (T,) and شبابه ↓ رَبَّانِ, or شبابه ↓ رِبَّانِ, (accord. to different copies of the T,) and شبابه ↓ رُبَابِ, (T,) and شبابه ↓ رَبَابِ, or شبابه ↓ رِبَابِ, (accord. to different copies of the T,) and شبابه ↓ رُبَّى, all meaning [I came to him] in the beginning, or first and fresh state, of his youth. (T.) and اِفْعَلْ ذٰلِكَ الأَمْرَ بِرُبَّانِهِ Do thou that thing in its first and fresh state: so accord. to ISk: and hence, he says, ↓ شَاةٌ رُبَّى [explained above]. (S.) And أَخَذْتُ الشَّىْءَ بِرُبَّانِهِ, (As, S, K, *) and ↓ بِرَبَّانِهِ, with damm and with fet-h, (K,) i. e. [I took the thing] in its first state: (K:) or altogether, (As, S, K,) not leaving of it aught. (As, S.) They said also, ذَرْهُ بِرُبَّانٍ [app. meaning Leave thou him early, before he acquire more power]: and Th cites the following [as an ex.]: فَذَرْهُمْ بِرُبَّانٍ وَإِلَّا تَذَرْهُمُ يُذِيقُوكَ مَا فِيهِمْ وَإِنْ كَانَ أَكْثَرَا [which seems to mean Then leave thou them early, before they acquire more power; for if thou do not, or wilt not, leave them, they will make thee to taste what is in them, though it be more]. (M.) b2: Also, accord. to A 'Obeyd, The chief, or main, part or portion of a constellation: or, accord. to As, the aggregate thereof: or, accord. to AO, ↓ رَبَّانٌ, with fet-h, has this meaning: (T:) or both signify a company or an assembly, or an aggregate or assemblage. (K, TA.) A2: Also A captain of sailors (Sh, K) in the sea; (Sh;) and so ↓ رُبَّانِىٌّ: (Sh, K:) one skilled in navigation: pl. [or rather coll. n. of the latter]

رُبَّانِيَّةٌ. (TA voce رَهْنَامَجٌ.) A3: See also رُبَّى, in two places.

رِبَّانٌ: see the next preceding paragraph, second sentence.

رَبَّانِىٌّ (T, S, M, A, K) and ↓ رِبِّىٌّ (M,) or ↓ رِبِّىٌّ, (A, KL,) One who devotes himself to religious services or exercises, or applies himself to acts of devotion; (S, A, K;) who possesses a knowledge of God: (T, S, K, KL:) or a learned man: (T:) or the first signifies, (M,) or signifies also, (K,) and so the second, (M,) i. q. حَبْرٌ [i. e. a learned man, or particularly of the Jews, &c.; or a good, or righteous, man]; (M, K;) and a lord, or master, of knowledge or science: or a worshipper of the Lord (الرَّبّ): (M:) or a learned man, a teacher of others, who nourishes people with the small matters of knowledge, or science, before the great: (IAar, T:) or a learned man firmly grounded in knowledge, or science, and religion: or a learned man who practices what he knows and instructs others: or one of high rank in knowledge, or science: or learned with respect to what is lawful and what is unlawful, and what is commanded and what is forbidden: (TA:) رَبَّانِىٌّ is a rel. n. from رَبَّانٌ; or from الرَّبُّ meaning “ God: ” (TA, and some copies of the K:) the ا and ن being added to give intensiveness to the signification; (M;) or, as Sb says, to denote a special reference to the knowledge of the Lord, as though the word signified one possessing a knowledge of the Lord exclusively of other branches of knowledge; (T;) so that it is like لِحْيَانِىٌّ, (T, M, and so in some copies of the K,) meaning “ long-bearded,” (T,) or “ largebearded,” (M,) and رَقَبَانِىٌّ, “thick-necked,” and شَعْرَانِىٌّ, “having much hair: ” (T:) or it is a Syriac word; (TA, and some copies of the K;) or Hebrew; and was unknown to the [pagan] Arabs, and known only to the men of law and science: (TA:) the pl. is رَبَّانِيُّونَ, (T, S,) occurring in the Kur iii. 73 (S) [and v. 48 and 68].

رُبَّانِىٌّ: see رُبَّانٌ, last sentence but one.

رَبَّانِيَّةٌ The quality denoted by the epithet رَبَّانِىٌّ [q. v.]. (A.) رَبْرَبٌ A herd (T, S, M, K) of oxen, (T,) [i. e.] of wild oxen (بَقَر الوَحْش): (S, M, K:) or, as some say, of gazelles: or, accord. to Kr, a number of [wild] oxen together, less than ten: it has no sing., or n. un. (M.) رَابٌّ; and its fem., with ة: see رَبِيبٌ in three places.

أَرِبَّةٌsaid in the T and K to be pl. of رِبَّةٌ [q. v.]: and said by AAF to be pl. of رِبَابٌ.

مَرَبٌّ A place of collecting (T, S, M, A) of people: (M, A:) a place of alighting: (M, K:) a place of abiding, or dwelling, and congregating. (M.) [Hence,] مَرَبُّ الإِبِلِ The place where the camels keep, or remain. (T, S.) b2: [Hence also,] فُلَانٌ مَرَبٌّ (assumed tropical:) Such a one is a person who collects, or congregates, people. (T, S, M, K. *) [and hence,] فُلَانٌ مَرَبٌّ لِبَنِى فُلَانٍ (assumed tropical:) Such a one is an object of resort for his counsel and authority to the sons of such a one. (TA in art. جمع.) A2: Also, and ↓ مِرْبَابٌ, (M, K,) Land abounding with plants, or herbage; (K;) or with رِبَّة [q. v.]: (TA:) or land in which there ceases not to be moisture; and so ↓ مَرَبَّةٌ: or ↓ مرْبَابٌ signifies land abounding with plants, or herbage, and with people. (M.) مُرِبٌّ Anything keeping, or cleaving, to a thing. (M. [See its verb, 4]) You say نَاقَةٌ مُرِبٌّ A she-camel keeping to, and affecting, her young one, and the stallion. (Az, TA.) And إِبِلٌ مَرَابُّ [originally مَرَابِبُ, pl. of مُرِبٌّ,] Camels keeping in a place; remaining in it. (T, S.) and فَقْرٌ مُرِبٌّ (assumed tropical:) Constant, inseparable, poverty: occurring in a trad.: or the epithet there is مُلِبٌّ. (IAth.) مَرَبَّةٌ: see مَرَبٌّ.

مُرَبَّبٌ Made [or preserved] with رُبّ [or inspissated juice]; (S, K;) like as مُعَسَّلٌ signifies “ made [or preserved] with عَسَل [or honey]: ” (S:) you say زَنْجَبِيلٌ مُرَبَّبٌ and مُرَبًّى [ginger so preserved]: and ↓ مُرَبَّبَاتٌ signifies Preserves, or confections, made with رُبّ; (S, K;) and in like manner مُرَبَّيَاتٌ, except that this is from التَّرْبِيَةُ [inf. n. of رَبَّى]. (S.) b2: Also Oil of which the grain (حَبّ [perhaps a mistranscription for حُبّ i. e. jar]) whence it has been prepared, or taken, has been perfumed (↓ رُبِّبَ): (T, TA:) or oil perfumed with sweet-smelling plants; as also ↓ مَرْبُوبٌ and مُرَبًّى. (A.) مُرَبَّبَاتٌ: see the next preceding paragraph.

مِرْبَابٌ: see مَرَبٌّ, in two places.

مَرْبُوبٌ: see رَبِيبٌ. b2: Also A slave; a bondman; syn. مَمْلُوكٌ [lit. possessed, and now particularly applied to a male white slave]. (M, K.) العِبَادُ مَرْبُوبُونَ لِلّٰهِ means [Mankind (lit. the servants of God) are] bondmen (مَمْلُوكُونَ) [to God]. (M.) b3: A skin for clarified butter &c. seasoned with رُبّ [or inspissated juice]. (T, S.) [And A jar smeared with tar or pitch: see 1.] b4: See also مُرَبَّبٌ.

مُرْتَبٌّ One who confers a benefit, or benefits. (K.) b2: And One on whom a benefit is conferred, or on whom benefits are conferred. (K.)

ذم

1 ذَمَّهُ, (T, S, M, &c.,) aor. ـُ (T, M, Msb,) inf. n. ذَمٌّ (T, S, M, Mgh, Msb, K) and مَذَمَّةٌ, (M, K,) He blamed, dispraised, discommended, found fault with, censured, or reprehended, him, in respect of evil conduct; الذَّمُّ signifying اللَّوْمُ (T, Mgh) فِى الإِسَآءَةِ; (T;) contr. of المَدْحُ, (S, M, Mgh, Msb, K,) or of الحَمْدُ: (Mgh:) and ↓ ذمّمهُ, (MA,) inf. n. تَذْمِيمٌ, (KL,) signifies the same: (MA, KL:) [or this has an intensive meaning: see its pass. part. n., below.] Hence the saying, اِفْعَلْ كَذَا وخَلَاكَ ذَمٌّ, (T, S, K,) i. e. خَلَا مِنْكَ ذَمٌّ, meaning [Do thou such a thing, and] thou wilt not be blamed; (ISk, S, K;) or thou wilt have an excuse; [lit.] blame will full from thee: (S in art. خلو:) one should not say خَلَاكَ ذَنْبٌ. (ISk, S in the present art.) ذُمَّ, also, signifies He was satirized, particularly in verse. (IAar, T.) And He was made to suffer loss or diminution [app. in respect of his reputation]. (IAar, T.) b2: ذَمَّ المَكَانُ (tropical:) The place was, or became, affected with drought, or barrenness, and its good things [or produce] became scanty. (TA.) [But perhaps ذَمَّ is here a mistranscription for ذُمَّ; for] you say of a land, ذَمَّ مَرْعَاهَا [He dispraised, or discommended, its pasture, when its pasture is scanty]. (S and M and K in art. بذأ.) A2: ذَمَّ, [aor. ـِ said of the nose, (S, K,) It flowed [with ذَمِيم, i. e. mucus]; (K;) like ذَنَّ. (S, K.) And [the aor. ـَ is said of ذَمِيم; (S, K;) like يَذِنُّ; (S, TA;) meaning It flows. (TA.) 2 ذَمَّّ see 1, first sentence.3 فُلَانٌ يُذَامُّ عَيْشَهُ (assumed tropical:) Such a one passes his life contended with scantiness. (TA.) 4 اذمّ He (a man) did [or said] that for which he should be blamed, dispraised, discommended, found fault with, censured, or reprehended; (S;) contr. of أَحْمَدَ. (A in art. حمد.) and إِلَيْهِ ↓ استذمّ, (M, K,) or إِلَى النَّاسِ, (S,) He did to him, or to the people, that for which he should be blamed, &c. (S, M, K.) b2: [Hence,] أَذَمَّتْ رَاحِلَتُهُ (tropical:) His riding-camel ceased going on; as though she made the people to blame her. (TA.) And أَذَمَّتْ رِكَابُهُمْ (tropical:) Their camels upon which they were riding became jaded, and lagged behind, (S, M, K, TA,) not keeping up with the main body of camels; (S, TA;) [as though they made their riders to blame them; or] as though [the idea of] their strength in journeying were derived from ذَمَّةٌ meaning “ a well having little water. ” (TA.) And اذمّ بِهَ بَعِيرُهُ (tropical:) [His camel became jaded, and lagged behind with him]. (S, TA.) And أَذَمَّتْ بِالرَّكْبِ, said of a she-ass, (tropical:) She kept back the company of riders upon camels by her weakness and her ceasing to go on. (TA from a trad.) A2: اذمّهُ He found him, or it, to be such as is blamed, dispraised, &c.; (S, M, K, TA;) contr. of أَحْمَدَهُ. (TA.) One says, أَتَيْتُ مَوْضِعَ كَذَا فَأَذْمَمْتُهُ, i. e. [I came to such a place, and] I found it to be such as is discommended. (S) b2: اذّم بِهِ, (S,) or بِهِمْ, (M, K,) He held him, or them, in little, or light, or mean, estimation, or in contempt: (S, K:) or he left [him or] them blamed, dispraised, &c., among the people. (IAar, M, K.) A3: Also, اذمّهُ, He protected him; granted him protection, or refuge. (S, K.) b2: And اذمّ لَهُ عَلَيْهِ He took, or obtained, a promise, or an assurance, of security or safety, and a compact, or covenant, for him, or in his favour, of, or against, him [i. e. another person, making the latter responsible for his (the former's) security, or safety, &c.]. (M, * K, * TA.) A4: See also the next paragraph.5 تذمّم He shunned, or avoided, (T, * Mgh,) or he preserved, or guarded, himself from, (MA,) blame, dispraise, &c.: (T, * MA, Mgh:) this is the proper meaning; and hence, (Mgh,) he felt disdain, or scorn, and shame. (S, MA, Mgh, K, KL.) One says, لَوْ لَمْ أَتْرُكِ الكَذِبَ تَأَثُّمًا لَتَرَكْتُهُ تَذَمُّمَا [If I did not refrain from lying for the purpose of abstaining from sin, I would refrain from it from a feeling of disdain, or scorn, or shame]. (S, K.) And تذمّم مِنْهُ [He abstained, or refrained, from it to avoid blame, or through disdain, or scorn, or shame; disdained, or scorned, it; or was ashamed of it]. (K in art. حشم.) And Aboo-'Amr Ibn-El-'Alà mentions his having heard an Arab of the desert use the expression لا يذمّون [app. ↓ لَا يُذِمُّونَ, for the ا in the measure أَفْعَلَ sometimes has a privative property,] meaning They do not shun, or avoid, blame; (لَا يَتَذَمَّمُونَ;) and are not affected with shame. (TA.) It is said in a trad., مِنْ خِلَالِ المَكَارِمِ التَّذَمُّمُ لِلصَّاحِبِ, meaning [Of the properties of generous, or honourable, practices, is] the being regardful of everything that is entitled to reverence, respect, honour, or defence, in the character and appertenances of the companion, or friend, and dispelling from oneself the blame that he would incur from men if he were not regardful thereof. (TA.) And one says, لِلْجَارِ عِنْدَكَ تَذَمُّمٌ and ↓ مُسْتَذَمٌّ [To the neighbour, with thee, is shown regard of everything that is entitled to reverence, respect, honour, or defence, in his character and appertenances: مُسْتَذَمٌّ being app. an inf. n. of ↓ استذمّ, and this being syn. with تذمّم]. (TA.) 6 تذامّوا They blamed, dispraised, discommended, found fault with, censured, or reprehended, one another. (M, K.) 10 استذمّ [He required blame, &c.; as though he called for it; or] he was blamed, or dispraised, &c. (KL.) See also 4, second sentence. b2: and see 5, last sentence. b3: [استذمّ بِذِمَامِهِ is used by post-classical writers, and is perhaps a classical phrase, meaning He begged, or implored, his protection. See an instance in “ Abulfedæ Annales,”

vol. iii. p. 170.] R. Q. 1 ذَمْذَمَ He made his gift small, or scanty. (IAar, T, K.) ذَمٌّ inf. n. of ذَمَّهُ. (T, S, M, &c.) [As a simple subst., Blame, dispraise, or censure.] b2: and [the pl.] ذُمُومٌ signifies Vices, faults, defects, or the like. (M, K. [See ذَامٌّ.]) A2: See also ذَمِيمٌ.

A3: And see ذَمَّةٌ.

ذِمٌّ: see ذَمِيمٌ. b2: Also Excessively lean or emaciated; and perishing: (K:) or like him who is perishing. (T, TA.) b3: See also ذِمَّةٌ.

ذَمَّةٌ [as a subst.]; (T, Mgh;) and بِئْرٌ ذَمَّةٌ, (T, S, M, Mgh, K,) in which the latter word is an epithet, (Mgh,) and ↓ ذِمَّةٌ also, with kesr, (so in one of my copies of the S,) and ↓ ذَمِيمٌ, and ذَمِيمَةٌ; (M, K;) A well containing little water; (T, S, M, Mgh, K;) because discommended: (M, Mgh:) and, (M, K,) as some say, (M,) containing much water: thus having two contr. significations: (M, K:) pl. ذِمَامٌ (T, S, M, K) and ↓ ذَمٌّ, (T, TA,) [or rather the latter is a coll. gen. n., of which ذَمَّةٌ is the n. un.] A poet says, (S,) namely, Dhu-r-Rummeh, describing camels whose eyes were sunk in their sockets by reason of fatigue, (T,) عَلَى حِمْيَرِيَّاتٍ كَأَنَّ عُيُونَهَا ذِمَامُ الرَّكَايَا أَنْكَزَتْهَا المَوَاتِحُ [Upon camels of Himyer that were as though their eyes were wells containing little water which the camels employed to draw it had exhausted]. (T, S.) ذِمَّةٌ A compact, a covenant, a contract, a league, a treaty, an engagement, a bond, or an obligation; (T, S, M, Mgh, Msb, K;) because the breaking thereof necessitates blame: (Mgh:) and a right, or due, (حَقٌّ,) for the neglect of which one is to be blamed: (Bd in ix. 8:) [an inviolable right or due:] and ↓ ذِمَامٌ and ↓ مَذِمَّةٌ and ↓ مَذَمَّةٌ signify in like manner a compact, a covenant, &c. as above, for the neglect, or nonobservance, of which a man is to be blamed: (Msb:) or these three words [in the CK the first and last only] signify a right, or due; syn. حَقٌّ: (M, K:) or so the first of them: (T, * S:) and each of them, (M, K,) or the first of them, i. e. ذِمَامٌ, (T, S, Mgh,) i. q. حُرْمَةٌ [which includes all the significations of ذِمَّةٌ likewise, those above and those which follow, but appears here to be used as meaning especially a thing that should be sacred, or inviolable; or which one is under an obligation to reverence, respect, or honour, and defend; everything that is entitled to reverence, respect, honour, or defence. in the character and appertenances of a person]; (S, M, Mgh, K;) every حُرْمَة for the neglect, or non-observance, of which one is to be blamed: (T:) ↓ ذَمَامَةٌ, also, and ↓ ذِمَامَةٌ, are syn. with حَقٌّ and حُرْمَةٌ: (TA:) and ذِمَّةٌ signifies also i. q. أَمَانٌ [as meaning security, or safety; security of life and property; protection, or safeguard; a promise, or an assurance, of security, safety, protection, or safeguard; indemnity; or quarter]; (S, Mgh, Msb, KL, TA;) and so ↓ ذِمَامٌ: (MA, KL: [explained in both by the Pers\. زِنْهَارْ; and in the latter by حُرْمَةٌ and حَقٌّ also:]) and responsibility [for the fulfilment of an obligation, for the payment of a sum of money, for the restitution of a thing, or for the safety, or safe-keeping, of a thing or person]; suretiship; (M, Mgh, Msb, K;) as also ↓ ذَمَامَةٌ and ↓ ذِمَامَةٌ; (M, K; [in the former of which, these two words are said to be syn. with ذِمَّةٌ, app. meaning, in all the senses mentioned above;]) and ↓ ذِمٌّ: (M, K: [said in the M to be syn. with ذِمَّةٌ in the first only of the senses mentioned above in this paragraph: in the CK, والذِّمُّ is erroneously put for وَ الذِّمِّ:]) the pl. of ذِمَّةٌ is ذِمَمٌ (T, Msb) and ذِمَامٌ: (T:) and the pl. of ↓ ذِمَامٌ as [a sing.] syn. with [ذِمَّةٌ and] مَذَمَّةٌ and مَذِمَّةٌ is أَذِمَّةٌ. (M, K.) Hence, i. e. from ذِمَّةٌ in the first of the senses explained above, أَهلُ الذِّمَّةِ, (S, Mgh, TA.) and الذِّمِّةُ, (T, M, * Mgh, K, TA,) with the prefixed noun اهل suppressed, (TA,) The people with whom a compact, or covenant, &c., has been made; (T, S, M, K, TA;) [and particularly] those, of the believers in a plurality of Gods, [by which are here meant the Christians, Jews, and Sabians, but no others,] who pay the [tax called] جِزْيَة; (T, TA;) [i. e. the free non-Muslim subjects of a Muslim government, who pay a poll-tax for which the Muslims are responsible for their security and freedom and toleration: see أَهْلٌ:] the appellation ↓ ذِمِّىٌّ, (Mgh, Msb,) a rel. n. from الذِّمَّةُ, (Msb;) is applied to a person of this class; (Mgh, Msb;) because he is rendered secure, or free from fear, for his property and his blood, by means of the جِزْيَة. (Mgh.) جَعَلَ عُمَرُ أَهْلَ السَّوَادِ ذِمَّةً means'Omar treated [lit. made] the people of the Sawád as those who are termed أَهْلُ الذِّمَّةِ. (Mgh.) and أَقْبِلْنَا بِذِمَّةٍ [or أَقْلِبْنَا?], in the prayer of the traveller, means Restore us to our family in safety. (TA.) It is related in a trad. of 'Alee, that he said, ذِمَّتِى بِمَا

أَقُولُ رَهِينَةٌ وَ أَنَا بِهِ زَعِيمٌ, meaning My responsibility is pledged for [the truth of] what I say, and I am answerable for it; (Mgh, TA; *) i. e. this my saying is true, and I am responsible for it. (Mgh.) And it is said in another trad., فَقَدْ بَرِئَتْ مِنْهُ الذِّمَّة [Then the responsibility of God is clear, or quit, of him]; i. e. there is given to every one, by God, a covenant whereby He binds Himself to preserve and protect him; and when he throws himself into destruction, or does that which is unlawful for him to do, or acts at variance with that which he is commanded to do, the covenant of God fails to aid him. (TA.) فِى ذِمَّتِى كَذَا means فى ضَمَانِى [virtually I am responsible for such a thing; i. e. for paying it, or restoring it, &c.; but lit. in my responsibility is such a thing; or on my responsibility rests, or lies, or be, such a thing; for فى may be here used, as it is in many other instances, in the sense of عَلَى]: (Msb:) [or,] in the saying ثَبَتَ فِى ذِمَّتِى كَذَا, [which means Such a thing became, or has become, binding, obligatory, or incumbent, on me,] the term ذِمَّة is applied to designate [the moral sense considered as] the seat [of the sense] of obligation to fulfil what is [properly] termed ذِمَّة [i. e. a compact, or covenant, or the like]. (Mgh.) الرَّضَاعِ ↓ مَا يُذْهِبُ عَنِّى مَذِمَّةَ (T, S, Mgh, *) or الرَّضَاعِ ↓ مَذَمَّةَ, (T, Mgh,) meaning [What will put away from me the obligation of] the right, or due, of the woman who has suckled for the sucking? is a question occurring in a trad., (T, S, Mgh, *) as put by a man to the Prophet: (T:) and the answer was, “A slave, male or female: ” (T, S, Mgh:) En-Nakha'ee says, (S,) they liked, on the occasion of the weaning of a child, to give the woman who had suckled it something beside the hire: (S, Mgh:) ↓ مَذَمَّةٌ in this case is a dial. var. of ↓ مَذِمَّةٌ: (Mgh:) or, as IAth says, the former is from الذَّمُّ; and the latter, from الذِّمَّهُ. (TA.) Yousay also, الرَّضَاعِ بِشَّىْءٍ تُعْطِيهِ ↓ أَذْهِبْ عَنْكَ مَذَمَّ الظِّئْرَ and الرَّضَاعِ ↓ مَذِمَّ, meaning [Put away from thee the obligation of] the right, or due, that is incumbent on thee to render her for the sucking of thy child [by something that thou shalt give to her who has suckled]. (T.) And أَذْهِبْ عَنْكَ بِشَىْءٍ ↓ مَذِمَّتَهُمْ and ↓ مَذَمَّتَهُمْ, (T, and so accord. to different copies of the S and K, in which عنك is omitted,) مَذَمَّة being a dial. var., (T,) i. e. [Put away from thee the obligation of their right, or due, by something; meaning] feed them with something, (T,) or give to them something, (S, K,) for they have a right, or due. (T, S, K.) and ↓ قَضَى مَذِمَّتَهُ and ↓ مَذَمَّتَهُ [He paid his right, or due;] meaning he did good to him, or conferred upon him a benefit or benefits, in order that he might not be blamed. (M, K.) And رَجُلٌ

↓ ذُو مَذِمَّةٍ and ↓ مَذَمَّةٍ [in the CK the latter only, A man who has a right, or due,] meaning كَلٌّ عَلَى النَّاسِ (tropical:) [a man who is a burden upon people, to be maintained, or supported, by them]. (M, K, TA.) A2: Also (i. e. ذِمَّةٌ) A repast, or banquet, to which guests are invited, [simply] for food, or for a wedding. (K.) A3: See also ذَمَّةٌ.

ذِمَامٌ: see ذِمَّةٌ, in three places. It is also a pl. of ذِمَّةٌ [as well as syn. therewith]. (T.) ذَمِيمٌ Blamed, dispraised, discommended, found fault with, censured, or reprehended; (S, M, Mgh, Msb, K;) i. q. ↓ مَذْمُومٌ; (T, M, Msb, K;) as also ↓ ذِمٌّ (T, K, TA) and ↓ ذَمٌّ, (M, K, TA,) which last is an inf. n. used as an epithet, and, like [its contr.] حَمْدٌ, is applied to a man and to a place of alighting or sojourning or abiding. (TA.) [See مُذِمٌّ] b2: See also ذَمَّةٌ. b3: Also, applied to water, Disliked, or disapproved. (S, K. *) A2: [As a subst.,] Urine and mucus, (K,) so in the copies of the K, but correctly, (TA,) mucus, and urine (S, TA) that flows from the penis of the goat: (S, K, TA:) or a fluid that flows from the nose. (IAar, T.) b2: And in like manner, Milk [that flows] from the teats of sheep or goats; (K;) or, as in some copies of the S, form the teats of the she-camel; (TA;) or from the teats of the sheep or goat: (so in one of my copies of the S: in the other of those copies omitted:) or milk that becomes sprinkled upon the udders: (Th, M:) or milk that flows upon the thighs and udders of camels and sheep or goats. (M.) b3: Also Dew, (M, K,) absolutely; (TA;) accord. to IDrd: (M:) or dew that falls in the night upon the trees, and upon which dust lights, so that it becomes like bits of clay or mud. (M, K.) b4: And A thing [meaning the sebaceous matter] that comes forth from the pores of the soft part of the nose, like the eggs of ants: (S:) or pimples, or small pustules, (بَثْرٌ, T, K,) or a thing resembling بَثْر, black, or red, (M,) like the eggs of ants, (T, M,) coming forth upon the nose, (T,) or arising upon the faces (M, K) and the noses, (M,) from heat (T, M, K) or from the scab: (M, K:) or the dirty matter that comes forth upon the nose: n. un. with ة. (TA.) b5: And Whiteness upon the nose of a kid. (Kr, M, K.) ذَمَامَةٌ: see ذِمَّةٌ, in two places. b2: Also Shame, and fear of blame: whence the saying, أَخَذَتْهُ مِنْ صَاحِبِهِ ذَمَامَةٌ [Shame, and fear of blame, with respect to his companion, seized him]: and أَصَابَتْهُ مِنْهُ ذَمَامَةٌ, i. e. Shame and disgrace affected him on account of him, or it. (TA.) One says also, ↓ أَخَذَتْنِى مِنْهُ مَذَمَّةٌ and ↓ مَذِمَّةٌ, meaning Shame and disgrace by reason of the neglect of that which should be sacred or inviolable, or of that which was entitled to reverence, respect, honour, or defence, or of the obligation or duty, or the right or due, that should be regarded as sacred or inviolable, (مِنْ تَرْكِ الحُرْمَةِ,) [seized me on account of him, or it.] (S, K.) ذُمَامَةٌ (assumed tropical:) A remain, remainder, remaining portion, remnant, or relic. (K.) [See also ذَمَّآء, below.]

ذِمَامَةٌ: see ذِمَّةٌ, in two places.

بِهِ ذَمِيمَةٌ In him is a crippleness, or a chronic disease, (K, [in the CK ذَمانَةٌ is erroneously put for زَمَانَةٌ,]) or an infirmity arising therefrom or from some evil affection, (M,) that prevents him from going forth. (M, K.) أَبْقَى ذَمَّآءَ الصُّبِّ (tropical:) [He left] the last remains [of what was poured out, or forth, at once]: so in the A. (TA. [But the last word is there written without any syll. signs.]) [See also ذُمَامَةٌ.]

ذِمِّىٌّ: see ذِمَّةٌ, in the former half of the paragraph.

ذَمَّامٌ One who blames, dispraises, discommends, &c., much, or often. (TA.) ذَامٌّ and ذَامٌ, with and without teshdeed, [the latter belonging to art. ذيم,] A vice, fault, defect, or the like. (As, T.) [See also ذَمٌّ.]

أَذَمُّ A horse fatigued, and standing still. (TA.) مَذَمٌّ and مَذِمٌّ: see ذِمَّةٌ, in the latter part of the paragraph.

مُذِّمٌّ A thing blamed, dispraised, &c.; [like ذَمِيمٌ;] or made, or caused, to be faulty, or defective, or to have a vice, fault, defect, or the like; (S. K;) as also ↓ مِذَمٌّ. (K.) b2: And A man (S) in whom is no motion. (S, K.) مِذَمٌّ: see the next preceding paragraph.

مَذَمَّةٌ, with fet-h only [to the ذ, A cause of blame, dispraise, discommendation, censure, or reprehension; a blamable, or discommendable, quality or action;] a thing for which one is, or is to be, blamed, dispraised, discommended, found fault with, censured, or reprehended: contr. of مَحْمَدَةٌ: (S:) [pl. مَذَامٌّ.] You say, البُخْلُ مَذَمَّةٌ, (S, K,) i. e. [Niggardliness is] one of the things for which one is, or is to be, blamed, &c. (S.) And إِيَّاكَ وَ المَذَامَّ [Beware thou of, or avoid thou, or remove thyself far from, causes of blame, &c.]. (TA.) b2: See also ذِمَّةٌ, in six places. b3: and see ذَمَامَةٌ.

مَذِمَّةٌ: see ذِمَّةٌ, in six places. b2: And see also ذَمَامَةٌ.

مُذَمَّمٌ A man blamed, dispraised, discommended, found fault with, censured, or reprehended, much. (S, K.) b2: And A place held in reverence, respect, or honour. (TA.) مَذْمُومٌ: see ذَمِيمٌ, first sentence.

مُسْتَذَمٌّ: see 5, last sentence.

عطو: أعطى: وهب، منح. يقال أعطاه وأعطى له أيضاً. (معجم الماوردي، بوشر، كوسج طرائف ص82).
أعطى: أسهم. (الكالا).
أعطى فلانا: زوّده، ومنحه مصروفه ونفقته (بوشر).
أعطى: شكر، حمد. أثنى. (ألكالا).
أعطى: أظهر، أبدى، أثبت. ففي المقدمة (2: 169): أعطى الوجود أن: أي أظهر الوجود وأثبت أن. (دي سلان).
أعطى الله عهداً: التزم أمام الله، تعهد تعهداً مقدساً. (بدرون ص290).
أعطى أمراً: سمح ب، أذن ب، أجاز. (ألكالا).
أعطى أمراً: سرّح الجندي وأذن له بترك الجندية. (ألكالا) في الكلام عن القائد.
أعطى حصانه الميدان: أطلق حصانه في الميدان، أطلق له العنان. (بوشر).
أعطى شغلاً: توظف، اشتغل، كرس وقته. (الكالا).
أعطى حقاً في أن: جعله أهلاً ل: خوّله الحق في. (بوشر).
أعطى دانه: أصغى، أنصت، أرهف السمع الى. (بوشر).
أعطى ذقنه بيد: انقاد إلى شخص، صار طوع أمره. (بوشر).
أعطى رَأْياً: نصح، أشار ب. (ألكالا).
أعطى شكاً: أوحى بالشك والقلق، أثار الشك والريبة. (بوشر).
أعطى ظَهْرَه: أدار له ظهره، أولاه ظهره وعامله باحتقار. (بوشر، مملوك 1، 1: 105) أعطى مثلاً: كان المثل الصالح، كان قدوة. (بوشر).
أعطاه وجه كجه: استقبله ببرودة، (بوشر سوريا).
أعطى اليد: استسلم، خضع. في الكلام عن مهزوم مكسور من الأعداء. (ألكالا).
تعاطى: فكر، خمن، زعم. ففي كتاب محمد بن الحارث (ص344): أين يتعاطى ابن بقي إنه أَعَلَم بالوثائق منى.
تعاطى: جبى، جمع المحصول، جنى الغلة والدخل وما أشبه ذلك. (بوشر).
تعاطى: باشر، شرع في عمل، (بوشر) تعاطى: التزم بعمل شيء ببعض الشروط (بوشر).
تعاطى: اهتم ب، اشتغل ب. (بوشر) ويقال مثلاً: تعاطى بيع الثياب أي كانت حرفته بيع الثياب. (المقريزي مخطوطة 2: 350).
تعاطى البضائع الممنوعة: اشتغل بتهريب البضائع. (بوشر).
تعاطى: كان قادراً على. ففي رحلة ابن بطوطة (1: 305): لا يتعاطى اللسان وصف بدائعه وفيها (4: 432): لا يتعاطى أحد النزع في قوسه. وفي بسام (3: 86و): وهن يتعاطين إعراب كل ما ينسخنه ويضبطنه فهماً لمعانيه.
تعاطى: عرف كيف يستخدم ويستعمل (بوشر).
تعاطى: اقتضى، تطلب، أوجب. فعند رينان ابن رشد (ص460): غَيْرَ ملتفتٍ إلى ما يتعاطى خِدْمةُ الملوك من التعظيم.
تعاطى: لقد فقد هذا الفعل معناه الأصلي، فإنا نستعمله بدل الفعل ملك وتملك. فيقال مثلاً: يتعاطون السرج، أي كانوا يملكون المسارج والمصابيح، كانت لديهم المسارج. ويتعاطون السيوف المسلولة. أي يملكون السيوف المسلولة. (رسالة إلى السيد فليشر ص18).
تعاطى: تكبّر، تجبر، ازدهى، اعتد بنفسه، تعجرف، تغطرس. ففي المعجم اللاتيني-العربي: Cenodoxia تَعَاطِى وتكَبّرو arrogans، تياه، متعاطى، متكبر وفي معجم فوك: تعاطى في: عنّف. وأرى أن الكلمة تصحيف تعاتي.
تعاطي: في المعجم اللاتيني العربي في مادة Contumacia تَجَبُر وتَعَاطِى. وفي مادة Contumax: عاضٍ (كذا). ويبدو لي أنها تصحيف تعاتي. إذ يذكر هو جفلايت (ص49): ولما تجبر وعتى.
تعاطى: حين ذكر فوك هذا الفعل بمعنى تكبر.
أضاف أيضاً في تعليقه أن معناه تجبر.
انعطى: غلب، قهر (فوك) وانعطى العدو: استسلم، خضع. (الكالا).
عَطَاء: سخاء، جود، كرم، أريحية. (ألكالا).
أَخْذ وعطا: صرافة، تبديل نقد بنقد. تبادل الرسائل بين التجار للتجارة والبيع والشراء.
واتصال، مخالطة، صلة، ألفة. (بوشر).
عاطٍ: مُعْطٍ، مانح. - ومقدم العطاء، مزايد والأفضل مُعْطٍ. (بوشر).
أَعْطى: اسم تفضيل أكثر عطاء (ابن العوام 1: 43) أعطياة: ذكرت في معجم فريتاج ولا بد من حذفها.
مُعْطٍ. المعطون: المكلفون بصرف رواتب الجند. (معجم البلاذري).
مُعْطَّى: تخلٍّ عن الملكية، تحويل الملكية (بوشر).

عطو

1 عَطَا, [aor. ـْ inf. n. عَطْوٌ: see 6, first quarter, in five places. b2: [Hence] one says طَوِيلٌ لَا تَعْطُوهُ الأَيَادِى [High, so that the hands will not reach it]. (TA.) b3: And عَطْوٌ signifies also The act of raising the head and the hands (K, TA) to take a thing. (TA.) See also an ex. in a verse cited voce أَنْ, p. 106, first col. [and see عَطْوٌ, and عَاطٍ.]

A2: تَعَاطَيْنَا فَعَطَوْتُهُ: see 6.2 هُوَ يُعَطِّينِى, (S, K, TA,) with teshdeed, (S, TA,) thus in the M, as well as the S, erroneously written in [some of] the copies of the K يُعْطِينِى, (TA,) He serves me, does service for me, or ministers to me; as also ↓ يُعَاطِينِى. (S, K, TA.) You say, مَنْ يُعَطِّيكَ i. e. Who has the office of serving thee? (TA.) A2: And عَطَّيْتُهُ I incited him, or made him, to hasten, or be quick. (Sgh, K.) 3 عَاْطَوَ see 4, in two places: b2: and see also 2. b3: عَاطَى الصَّبِىُّ أَهْلَهُ means The boy wrought for his family, and gave them, or handed to them, what they desired. (ISd, Z, K, TA.) b4: And المُعَاطَاةُ signifies A man's meeting, face to face, a man having with him a sword, and saying, “Bring near thy sword,” and he gives it, and thereupon each acts with the other awhile in a manner resembling the slaying with the edge of the sword (يَغُرُّهُ [see غَرَّ فُلَانٌ فُلَانًا]); they being in a marketplace or a mosque: the doing of which is forbidden. (TA.) b5: عَاطَيْتُ الأَرْطَالَ means [I joined in mutually, or reciprocally, giving, or presenting, the pints of wine; i. e.] أَعْطَيْتُ النَّدَامَى

وَأَعْطَوْنِى أَرْطَالَ الخَمْرِ [I gave, or presented to, the cup-companions, and they gave, or presented to, me, the pints of wine]. (Har p. 650.) 4 إِعْطَآءٌ, (K, MF, TA,) and ↓ مُعَاطَاةٌ (S, Msb, K) and عِطَآءٌ, (K,) The act of giving, presenting, or offering; or giving with the hand in the way of presenting or offering; syn. مُنَاوَلَةٌ (S, Msb, K, MF, TA) عَلَى جِهَةِ التَّقْرِيبِ; and إِعْطَآءٌ has been expl. as syn. with إِيتآءٌ; but several authors make a distinction between these two words, saying that the latter is sometimes obligatory and sometimes by way of favour, whereas the former is never but by way of sheer favour; as El-Fakhr Er-Rázee says; though most of the leading lexicologists know not this distinction. (MF, TA.) One says, أَعْطَاهُ الشَّىْءَ; and إِيَّاهُ ↓ عَاطَاهُ, inf. n. مُعَاطَاةٌ and عِطَآءٌ; He gave him, &c., the thing. (TA.) And اعطاهُ مَالًا [He gave him, &c., property]. (S.) And أَعْطَيْتُهُ دِرْهَمًا I gave him, &c., a dirhem. (Msb.) And as the signification of this verb does not depend upon the condition of taking, or receiving, but only upon giving, or delivering, one may say, أَعْطَيْتُهُ فَمَا أَخَذَ [I gave, or delivered, &c., to him, and he did not take, or receive]. (Msb.) [See also a verse cited in the first paragraph of art. رأم, in which this verb has a single objective complement with بِ redundantly prefixed to it.] b2: اعطى, (S,) inf. n. as above, (K,) signifies also (tropical:) He was, or became, tractable, manageable, or submissive; (S, K, TA;) said of a camel: (S:) and اعطى بِيَدِهِ [lit. he gave his hand, said of a man,] signifies the same: accord. to Er-Rághib, اعطى, said of a camel, primarily signifies he gave his head, and did not resist. (TA.) [Hence,] one says to a tractable camel, when his haltering becomes loosed (lit. opened) from his muzzle, أَعْطِ [meaning Give thy head]; whereupon he bends his head towards his rider, and he renews his haltering. (TA.) b3: مَا أَعْطَاهُ لِلْمَالِ [How large a giver is he of property!] is like the phrase مَا أَوْلَاهُ لِلْمَعْرُوفِ, and مَا أَكْرَمَهُ لِى; anomalous, because the verb of wonder is not formed from the measure أَفْعَلَ, and only what has been heard, of this kind, from the Arabs, is allowable. (S, TA.) 5 تعطّى: see 10.

A2: And see also 6, last quarter, in two places.

A3: Also He hastened, or made haste. (Sgh, K.) 6 تَعَاطٍ The act of taking [a thing that is given, presented, or offered, or that is as though it presented, or offered, itself], or taking with the hand; as also ↓ عَطْوٌ; syn. of both تَنَاوُلٌ. (K.) One says, تعاطاهُ He took it, or took it with his hand; syn. تَنَاوَلَهُ: (S:) and هُوَ يَتَعَاطَى كَذَا He takes, or takes with his hand, such a thing; [as, for instance, food, and beverage;] syn. يَتَنَاوَلُهُ: (TA:) and زَيْدٌ دِرْهَمًا ↓ عَطَا Zeyd took, or took with his hand, a dirhem; syn. تَنَاوَلَهُ: (Msb:) and الشَّىْءَ ↓ عَطَوْتُ I took the thing with the hand; syn. تَنَاوَلْتُهُ بِالْيَدِ: (S:) or الشَّىْءَ ↓ عَطَا, and إِلَيْهِ [i. e. إِلَى الشَّىْءِ], inf. n. عَطْوٌ, He took the thing, or took it with his hand; syn. تَنَاوَلَهُ: and بِيَدِهِ إِلَى الإِنَآءِ ↓ عَطَا He took the vessel, or took it with his hand, (تَنَاوَلَهُ,) before its being put upon the ground. (TA.) b2: And The taking with the hand (تَنَاوُل) what is not right, or just, or due. (K.) b3: And The contending in taking. (K.) One says, تَعَاطَوُا الشَّىْءَ They took the thing, or took it with the hand, one from another, and contended together in doing it. (TA.) b4: [And The contending in giving, presenting, or offering.] One says also, ↓ تَعَاطَيْنَا فَعَطَوْتُهُ, (S, K, TA,) aor. ـْ (TA,) i. e. [We contended in giving, and it may also mean in taking, and] I overcame, or surpassed, him [therein]. (S, K, TA.) b5: [and simply The giving, presenting, or offering, mutually, reciprocally, or by one to another. See an ex. voce شَبَرٌ. b6: And hence, The reciting, one with another, or the vying, one with another, in reciting, verses, or poetry.] One says تَعَاطَوُا الرَّجَزَ بَيْنَهُمْ (TA and TK in art. رجز) (assumed tropical:) They recited, one with another, [or they vied, one with another, in reciting,] verses, or poetry, of the metre termed رَجَز; as also تَنَازَعُوهُ. (TK in that art.) b7: And The standing upon the extremities of the toes, with raising the hands to a thing. (K.) And hence, (K, TA,) as some say, (TA,) فَتَعَاطَى

فَعَقَرَ, (K, TA,) in the Kur [liv. 29]: (TA:) for this is said to mean And he stood upon the extremities of his toes, then raised his hands, and smote her: (S, TA:) or this means and he took the sword, (Ksh, Bd, Jel,) or the she-camel, (Ksh,) and slew her: (Ksh, Bd, Jel:) or and he emboldened himself &c.: (Ksh, Bd:) [for] b8: تَعَاطٍ signifies also The being bold, daring, or courageous, so as to attempt, or venture upon, a thing without consideration or hesitation: (TA:) or, as also ↓ تَعَطٍّ, the venturing upon, or embarking in, or doing, (K, TA,) a thing, or an affair, (K,) or a bad, or foul, thing or affair: (TA:) or the former is used in relation to that which is noble, or honourable; and ↓ the latter, in relation to that which is bad, or foul. (K, TA.) and one says, فُلَانٌ يَتَعَاطَى كَذَا (S, Msb) i. e. Such a one enters into such a thing: (S:) or ventures boldly, daringly, or courageously, upon such a thing, and does it. (Msb.). [And Such a one takes, or applies himself, to such a thing; as wine, or the drinking thereof; and gaming: you say, تعاطى الخَمْرَ; and المَيْسِرَ: see Ksh and Bd and Jel in ii. 216.] And تَعَاطَى قَوْلَ الشِّعْرِ He affected to be a poet but was not. (TA in arr. شعر.) And تَعَاطَى البَلَاغَةَ وَلَيْسَ مِنْ أَهْلِهَا [He affected, or attempted, eloquence, not being of those endowed therewith]. (TA in art. بلغ.) 10 استعطى He asked for a gift; as also ↓ تعطّى. (S, K.) And استعطى النَّاسَ بِكَفِّهِ and فِى كَفِّهِ He sought, demanded, or asked, [a gift] of men or of the people [with his hand and in his hand]. (M, TA.) عَطًا: see عَطَآءٌ.

عَطْوٌ and عُطْوٌ and عِطْوٌ, applied to a gazelle, (K, TA,) and to a kid, accord. to Kr, who mentions only the first, as though an inf. n. used as an epithet, (ISd, TA,) Stretching itself up towards the trees, to take therefrom; as also ↓ عَطُوٌّ. (K.) [See also عَاطٍ.]

قَوْسٌ عَطْوَى (assumed tropical:) A bow that is easy (S, K) and yielding. (S.) [See also مُعْطٍ.]

أَلْقَى فُلَانٌ عَطَوِيًّا Such a one voided thin ordure [as an 'Atawee, meaning] much in quantity: originating from the fact that a man of the Benoo-'Ateeyeh voided thin excrement on his being flogged. (Z, TA.) b2: العَطَوِيَّةُ is the appellation of A sect of the خَوَارِج, so called in relation to.

'Ateeyeh Ibn-El-Aswad El-Yemámee El-Hanafee. (TA.) عَطَآءٌ and ↓ عَطًا A gift, as meaning an act of giving [in an absolute sense, or] of such as is liberal, bountiful, munificent, or generous: (K:) [as signifying the act of giving,] عَطَآءٌ is a subst. [i. e. a quasi-inf. n.] from أَعْطَى; (S, Msb;) and is originally عَطَاوٌ: and when they affixed to it ة, to denote unity, some said ↓ عَطَآءَةٌ, and some said ↓ عَطَاوَةٌ: and in forming the dual, they said عَطَاآنِ and عَطَاوَانِ: (S, TA:) it is used as a quasi-inf. n. in the saying, أَكُفْرًا بَعْدَ رَدِّ المَوْتِ عَنِّى

وَبَعْدَ عَطَائِكَ المَائَةَ الرِّتَاعَا [Shall I show ingratitude after the repelling of death from me and after thy giving as a bloodwit for me the hundred camels pasturing at large amid abundant herbage?], المائة being governed in the accus. case by عطائك: (I'Ak p. 211:) the dim. of عَطَآءٌ is ↓ عُطَىٌّ. (S, TA. [See مُحَيِّىٌ, in art. حى.]) b2: Also [i. e. عَطَآءٌ and عَطًا] A gift as meaning a thing that is given; (K;) or so عَطَآءٌ; (Mgh;) and (Mgh, K) so ↓ عَطِيَّةٌ: (S, Mgh, Msb, K:) or, as some say, عَطَآءٌ is a coll. n.; and when the sing. is meant, one says ↓ عَطِيَّةٌ: (TA:) the pl. of عَطَآءٌ is أَعْطِيَةٌ [a pl. of pauc.] and أَعْطِيَاتٌ (Mgh, K) which latter is a pl. pl.: (K:) and the pl. of ↓ عَطِيَّةٌ is عَطَايَا: (S, Mgh, Msb:) and عَطَآءٌ has also for a pl. ↓ مَعَاطِىُّ, anonymously. (TA.) عَطَآءٌ also signifies [A soldier's stipend, or pay; or his allowance; and so ↓ عَطِيَّةٌ:] what is given out to the soldier from the government-treasury once a year, or twice; and رِزْقٌ, what is given out to him every month: or the former, every year, or month; and the latter, day by day: or the former, and ↓ عَطِيَّةٌ, what is assigned to those who fight: and رِزْقٌ and ↓ عَطِيَّةٌ, what is assigned to the poor Muslims when they are not fighting. (Mgh. [See also رِزْقٌ.]) عَطُوٌّ: see عَطْوٌ.

عُطَىٌّ dim. of عَطَآءٌ, q. v. (S, TA.) عَطَآءَةٌ and عَطَاوَةٌ: see عَطَآءٌ, first sentence.

عَطِيَّةٌ: see عَطَآءٌ, latter half, in six places. b2: [Hence] أُمُّ عَطِيَّة The mill, or hand-mill; syn. الرَّحَا. (T in art. ام.) عَاطٍ A gazelle raising his head to take the leaves [of a tree]. (TA.) [See also عَطْوٌ.] Hence, (TA,) عَاطٍ بِغَيْرِ أَنْوَاطٍ (S, Meyd, TA) Taking [or reaching to take] without there being aught of things suspended, (Meyd,) a prov.; (S, Meyd, TA;) applied to him who arrogates to himself that which he does not possess; (Meyd;) or to him who arrogates to himself knowledge that does not regulate him; (TA;) or meaning, taking [or reaching to take] that which is not to be hoped for (S, TA) nor to be taken. (S. [See also art. نوط.]) [And عَاطِيَةٌ is applied to a mare as meaning Raising her head: see شَبَاةٌ (last sentence) in art. شبو.]

أَعْطَى [signifying More, and most, excellent in giving is anomalous, being formed from the augmented verb أَعْطَى]: see أَجْوَبُ.

مُعْطٍ [Giving, &c.]. When thou desirest Zeyd [i. e. any person] to give thee a thing, thou sayest, هَلْ أَنْتَ مُعْطِيَّهُ [lit. Art thou my giver of it?], with fet-h and teshdeed to the ى: and in like manner thou sayest to a pl. number, هَلْ أَنْتُمْ مُعْطِيَّهُ, because the ن [of the word مُعْطُونَ] falls out by reason of the word's becoming a prefixed noun, and the و is changed into ى and incorporated [into the pronominal ى], and the ى is pronounced with fet-h because [originally] preceded by a quiescent letter [i. e. the و which is changed into ى]: and to two persons thou sayest, هَلْ

أَنْتُمَا مُعْطِيَايَهُ, with fet-h to the ى: and thus you do in similar cases. (S, TA.) b2: [Hence,] قَوْسٌ مُعْطِيَةٌ (assumed tropical:) A pliable bow, not rigid nor resisting to him who pulls the string: or, as some say, that has been bent and not been broken. (TA.) [See also عَطْوَى.]

مِعْطَآءٌ A man, and a woman, who gives much, or often: pl. مَعَاطِىُّ and مَعَاطٍ. (Akh, S, K.) مَعَاطِىُّ [a pl. of مِعْطَآءٌ and] an anomalous pl. of عَطَآءٌ, q. v. (TA.)

صون

1 صَانَهُ, (M, K,) first Pers\. صُنْتُهُ, (S, Msb,) aor. ـُ (TA,) inf. n. صَوْنٌ and صِيَانٌ and صِيَانَةٌ, (S, M, Msb, K,) He preserved it, kept it, laid it up, took care of it, or reserved it, (Msb, K,) in its repository; (Msb;) and ↓ اضطانهُ signifies the same: (M, K:) but one should not say اصانهُ, as the vulgar say. (TA.) b2: and [hence] one says, (M, Msb,) by way of comparison, (M,) صان عِرْضهُ, (M, Msb,) inf. n. صِيَانَةٌ and صَوْنٌ, (M,) (assumed tropical:) [He preserved his honour, or reputation], عَنِ الدَّنَسِ [from pollution]. (Msb. [See also 6.]) And فُلَانٌ يَصُونُ دِيبَاجَتَيْهِ i. e. (tropical:) [Such a one preserves from disgrace] his cheeks; (A in art. دبج;) or دِيبَاجَتَهُ his face. (Har p. 15.) b3: And صان الفَرَسُ عَدْوَهُ (M, TA) and جَرْيَهُ, (TA,) inf. n. صَوْنٌ, (tropical:) The horse reserved somewhat of his running for the time of need. (M, TA.) And فَرَسٌ لَهُ صَوْنٌ وَبَذْلٌ; and ذُو صَوْنٍ

وَابْتِذَالٍ: see 1 in art. بذل. b4: And صان الفَرَسُ, aor. ـُ inf. n. صَوْنٌ, means صَفَّ بَيْنَ رِجْلَيْهِ [app. the same as صَفَّ رِجْلَيْهِ He set his hind legs evenly, side by side]: (M:) or he stood upon the extremity of his hoof, (S, M, K,) by reason of [attenuation, or abrasion, such as is termed]

وَجًى or حَفًا. (S, K.) b5: And صان, inf. n. صَوْنٌ, He (a horse) limped, or halted, much; (M;) or, as expl. by IB, slightly. (TA.) يَصُنَّ المَشْىَ occurs in a verse (S, M, TA) of En-Nábighah, (M, TA,) [referring to horses,] and J says that As knew it not, but that others expl. it as meaning Reserving somewhat of the rate of going, (TA,) or as meaning suffering pain in the hoofs from attenuation, or abrasion: (S:) accord. to IB, it means limping, or halting, and suffering pain in the hoofs, from fatigue. (TA.) 5 تَصَوَّنَ see the next paragraph.6 تَصَاوُنٌ is the contr. of اِبْتِذَالٌ, (Msb,) or of تَبَذُّلٌ: (S and Msb in art. بذل:) one says, of a man, تَصَاوَنَ and ↓ تَصَوَّنَ, the latter on the authority of IJ, (M, TA,) and mentioned also by Z, (TA,) (assumed tropical:) He preserved himself, or his honour, or reputation, (M, TA,) مِنَ المَعَايِبِ [from the things, or actions, for which he should be blamed], (TA. [See also 1, second sentence.]) 8 إِصْتَوَنَ see 1, first sentence.

صَوْنٌ an inf. n. of 1 [q. v.]. (S, M, &c.) See also صِينَةٌ, below. b2: And see مَصُونٌ.

صَوْنَةٌ [A receptacle for perfumes &c., such as is commonly called] an عَتِيدَة. (IAar, K.) صِينَةٌ [originally صَوْنَةٌ] i. q. ↓ صَوْنٌ: one says, هٰذِهِ ثِيَابُ الصِّينَةِ i. e. الصَّوْنِ [These are the garments of reservation for wear on extraordinary occasions]: (M, TA:) contr. of بِذْلَةٌ. (TA.) صِوَانٌ and صُوَانٌ (S, M, Msb, K) and صَوَانٌ (K) and صِيَانٌ (S, Msb, K) and صُيَانٌ and صَيَانٌ, (K,) but the third and the last two are extr., (TA,) A thing, (M, Msb, K,) or receptacle, (S,) [or chest or the like,] used as a repository (S, M, Msb, K) for a garment, (S, K,) as also ↓ مَصَانٌ, (Skr, cited by Reiske in Abulf. Ann. ii. 614,) [or for clothes,] or for a thing: (M, Msb:) pl. أصْونَةٌ: (MA:) or ↓ مَصَانٌ signifies any place in which one reposits a garment. (TA in art. ضرس.) صَوَانِىُّ pl. of صِينِىٌّ. (KL.) See art. صين.

صَوَّانٌ [Flint-stone; and flint-stones: thus in the present day:] a sort of stones, (S, Msb,) in which is hardness; (Msb;) hard stones, (M, K,) of a certain sort, (K,) with which fire is struck: or, as some say, certain black stones which are not hard: (M:) or a sort of hard stones, which, when fire smites it, crackles (يُفَقِّعُ) and cracks, and sometimes fire is struck with it, but it is not fit for [making] time, nor for heating for the purpose of roasting thereon: (Az, TA:) one thereof is called ↓ صَوَّانَةٌ. (S, M, Msb, K.) الصَّوَّانَةُ The دُبُر [meaning anus]: (K, TA:) so called because it keeps [from escape] much, or often, what would issue from it. (TA.) A2: See also صَوَّانٌ.

صَيِّنٌ [thus app., like سَيِّدٌ and جَيِّدٌ, written in my copy of the Msb صَين] One who preserves his honour, or reputation. (Msb.) مَصَانٌ: see صِوَانٌ, in two places.

مُصَانٌ: see مِصْوَانٌ.

مَصُونٌ and ↓ مَصْوُونٌ, (S, M, Msb, K,) like مَدُوفٌ and مَدْوُوفٌ, (S and Msb in art. دوف, q. v.,) the latter of the dial. of Temeem, (M,) Preserved, kept, laid up, taken care of, or reserved; (S, * M, * Msb, K;) applied to a garment [&c.]; (S, M;) as also ↓ صَوْنٌ, which is an inf. n. used. as an epithet: (M:) one should not say مُصَانٌ, (S, TA,) nor مُنْصَانٌ, as the vulgar say. (TA.) مِصْوَانٌ A bow-case; (K, TA;) as also ↓ مُصَانٌ. (TA.) مَصْوُونٌ: see مَصُونٌ.