دعو

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

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

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

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

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

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

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

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

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

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

دِعَايَةٌ: see دَعْوَةٌ, in two places.

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

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

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

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

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

انق

1 أَنِقَ, aor. ـَ inf. n. أَنَقٌ, It excited admiration and approval by its beauty or goodliness; it pleased, or rejoiced. (Msb.) b2: Also, aor. and inf. n. as above, He rejoiced; was joyful, happy, or pleased. (S, K.) You say, أَنِقْتُ بِهِ, (Lth, JK, Msb, K,) aor. and inf. n. as above, (Lth, JK,) I was pleased with it, or by it; or was rejoiced by it. (Lth, JK, Msb, K. [In the CK اَعْجَبَ is erroneously put for أُعْجِبَ] It is said in a trad., مَا مِنْ عَاشِيَةٍ أَشَدُّ أَنَقًا وَلَا أَبْعَدُ شِبَعًا مِنْ طَالِبِ عِلْمٍ There is not any eater by night [i. e. any man] who hath more pleasure and approval and desire and love [in his pursuit, nor any who is further from satiation therein, than the student, or pursuer, of science]; meaning that the man of learning is excessively greedy and insatiable, persevering in vehement desire. (L.) b3: And أَنَقَ الشَّىْءَ, (Az, K,) inf. n. as above, (Az,) He loved the thing. (Az, K.) 2 أنّق, inf. n. تَأْنِيقٌ, He made, or caused, to wonder. (K, TA.) 4 آنَقَنِى, (S, Msb, K,) inf. n. إِيْنَاقٌ and نِيقٌ, (K,) [but the latter is properly a quasi-inf. n.,] It excited my admiration and approval; pleased me; or rejoiced me. (S, Msb, K.) b2: مَا آنَقَهُ فِى

كَذَا How vehemently does he seek, or pursue, or desire, such a thing! or how vehement is he in seeking, pursuit, or desire, with respect to such a thing! (JK, K.) 5 تأنّق He sought, pursued, or desired, the most pleasing of things; (TA;) [he affected nicety, or refinement; he was dainty, nice, exquisite, refined, or scrupulously nice and exact; or chose what was excellent, or best; and he exceeded the usual bounds; as also تَنَوَّقَ and تَنَيَّقَ, in all these senses;] فِى المَطْعَمِ, in respect of food, never eating anything but what was clean [and choice]; and فِى المَلْبَسِ, in respect of apparel, never dressing otherwise than well; and فِى الكَلَامِ, in respect of speech, never speaking otherwise than chastely; and فِى جَمِيعِ الأُمُورِ, in respect of all affairs. (TA in art. نطس.) تأنّق فِيهِ is like تَنَوَّقَ; (JK, S, K;) i. e. He did it, or performed it (namely, a thing, or an affair,) with نِيقَة [i. e. daintiness, nicety, exquisiteness, refinement, neatness, or scrupulous nicety and exactness; or in a manner exceeding what is usual]: (S:) or he chose what was excellent, or best, to be done in it, and did it admirably: (TA:) or he did it (namely, his work, Msb) firmly, solidly, soundly, or thoroughly, (Msb, K,) and skilfully. (K: [but in this last sense, 'Alee Ibn-Hamzeh allows only the latter of these two verbs. TA in art. نوق.]) Yousay also, تأنّق فُلَانٌ فِى الَّرَّوْضَةِ Such a one found himself in the meadow, or garden, (وَقَعَ فِيهَا,) pleased, or rejoiced, therewith: (S:) or he found it pleasant or delightful, delighted in it, or took pleasure or delight in it, and enjoyed its beauties: and he sought after its beauties, step by step, and was pleased, or rejoiced, therewith, and enjoyed it. (TA.) And تأنّق المَكَانَ He was pleased, or rejoiced, with the place, and attached to it, not quitting it: (L:) he loved the place. (Fr, K.) It is said in a trad. of Ibn-Mes'ood, إِذَا وَقَعْتُ فِى

آلِ حم وَقَعْتُ فِي رَوْضَاتٍ أَتَأَنَّقُهُنَّ, or, as in the T, أَتَأَنَّقُ فِيهِنَّ, meaning [When I find myself in the chapters of the Kur-án commencing with Há Meem,] I find myself in meadows, or gardens, the beauties of which I seek after step by step, and with which I am pleased, or rejoiced, and which I enjoy: i. e., I find pleasure, or delight, in reading them, or reciting them, and enjoy their beauties. (TA.) أَنَقٌ inf. n. of 1 [q. v.] (Lth, JK, &c.) b2: [Hence, A pleasing, or rejoicing, state, or condition.] You say, هُوَ فِى أَنَقٍ مِنْ عَيْشِهِ وَخِصْبٍ

[He is in a pleasing, or rejoicing, state, or condition, in respect of his life, and in a state of plenty]. (JK.) b3: Goodliness, or beauty, and pleasingness, of aspect, or outward appearance: or, as some say, a uniform and uninterrupted state of verdure before the eye; because it pleases, or rejoices, its beholder. (TA.) b4: Herbage, or pasturage, (K, TA,) that is goodly, or beautiful, and pleasing, or rejoicing: an inf. n. used as a subst. (TA.) أَنِقٌ: see أَنِيقٌ.

مَا لَهُ فِى الشَّىْءِ أَنِقَةٌ He has no pleasure, or pride, in the thing. (JK.) أَنُوقٌ A certain bird; (S;) i. e. the رَخَمَة [or female of the vultur percnopterus]; (IAar, S;) called by Kumeyt ذَاتُ اسْمَيْنِ [possessor of two names] because having these two appellations: (S:) or the eagle: and also the former bird: (K:) ISk cites 'Omárah as saying that it is in his opinion the eagle; but that people say it is the رخمة; and he adds, [alluding to a prov., which see below,] that the eggs of the رخمة are found in ruins, and in plain country: (TA:) or the male of the رَخَم: (JK, TA:) or a certain black bird, having what resembles the عُرْف [or comb of the cock], (AA, K,) that deposits its eggs in remote places: (AA:) or a certain black bird, (AA, K,) like a great hen, (AA,) bald in the fore part of the head, (AA, K,) having a yellow bill, (K,) or having a long bill: (AA:) she guards her eggs, and defends her young one, and keeps with her offspring, and submits not herself to any but her mate, and migrates among the first of the migrating birds, and returns among the first of the returning birds, and will not fly while moulting, and will not be deceived by her small feathers but waits until they become quills and then flies, and will not remain constantly in the nests, and will not alight upon the quiver (K) knowing it to contain arrows: (TA:) the word is sing. and pl.: (TA:) or its pl. is أُنُقٌ. (JK.) Hence the prov., (JK, S,) أَعَزُّ مِنْ بَيْضِ الأَنُوقِ [More rare than the eggs of the anook]: (JK, S, K:) because this bird guards its eggs, so that they are hardly ever, or never, found; for its nests are on the tops of mountains, and in difficult and distant places; (S, K;) notwithstanding which, it is said to be stupid: (S:) ISd says that the female bird called رخمة may be meant thereby; or the male, because the eggs of the male exist not; or the eggs of the latter may be meant because he often guards them, like as does the male ostrich. (TA.) أَنِيقٌ Goodly, or beautiful; (S, K;) pleasing, or rejoicing; (JK, S, Msb, K;) as also ↓ أَنَقٌ: (JK, TA:) and loved. (TA.) You say, رَوْضَةٌ أَنِيقٌ A meadow, or garden, that is loved: and رَوْضَةٌ

أَنِيقَةٌ a meadow, or garden, that is pleasing, or rejoicing. (TA.) لَهُ إِنَاقَةٌ and أَنَاقَةٌ (K, and so in some copies of the S,) He has goodliness, or beauty, and pleasingness: but in the L, [and in some copies of the S,] لَهُ إِنَاقَةٌ وَلَبَاقةٌ; and what precedes it indicates that the meaning is he has a faculty of doing well or excellently [and of nice or refined skilfulness]. (TA.) آنَقُ [originally أأْنَقُ] More, or most, pleasing or rejoicing. (TA.) مُتَأَنِّقٌ [part. n. of 5; Seeking, pursuing, or desiring, the most pleasing of things; affecting nicety, or refinement; dainty, nice, exquisite, refined, &c.; in respect of food, apparel, speech, &c.:] one who is in a pleasing condition (فِى أَنَقٍ) in respect of his life, and in a state of plenty. (JK.) It is said in a prov., لَيْسَ المُتَعَلِّقُ كَالمُتَأَنِّقِ, (JK, TA,) i. e. He who is content with what is little, (S, K, in art. علق,) or what is barely sufficient, of sustenance, (TA in the present art.,) is not like him who seeks, pursues, or desires, the most pleasing of things, or who is dainty, &c., (مَنْ يَتَأَنَّقُ,) and eats what he pleases, (S, K, in art. علق,) or him who is not content save with the most pleasing of things. (TA in the present art.)

زهو

1 زَهَا, said of seed-produce, It increased, or augmented; received increase and blessing from God; or throve by the blessing of God: (JK, TA:) [or,] said of herbage, aor. ـْ inf. n. زَهْوٌ, it attained its full growth: (Msb:) or it put forth its fruit: or it became tall: (TA:) and, said of palm-trees, (نَخْلٌ, S, Msb, K, TA,) and likewise of plants, (TA,) aor. as above, (Msb, TA,) and so the inf. n., (S, Msb, TA,) they became tall; (K, TA;) became tall and fullgrown; or became of their full height, and blossomed; (TA;) and ↓ ازهى signifies the same: (K:) or both signify they (i. e. palm-trees) showed redness, and yellowness, in their fruit; (S, Msb;) the latter verb mentioned by Az, but [it is said that] As did not know it: (S: [see, however, what follows:]) or, as some say, the former signifies they put forth their fruit; and ↓ the latter, as expl. next before: (Msb:) accord. to Abu-lKhattáb and Lth, one says of palm-trees (نَخْل) only يُزْهِى; not يَزْهُو: and As [is related to have] said, [contr. to what has been asserted of him above,] that when redness appears in [the fruit of] palm-trees, one says ازهى. (TA.) And زَهَا التَّمْرُ, (JK,) or البُسْرُ; and ↓ ازهى; (Mgh, K;) and ↓ زهّى, (K,) inf. n. تَزْهِيَةٌ; (TA;) [The dates, or dates beginning to ripen,] showed their goodness by redness, and yellowness: (JK:) became red, and yellow: (Mgh:) became coloured. (K.) Hence the trad., نَهَى عَنْ بَيْعِ ثَمَرِ النَّخْلِ حَتَّى يَزْهُوَ, or ↓ يُزْهِىَ, [He forbade the selling of the fruit of the palm-trees until its becoming red or yellow], thus differently related. (Mgh.) b2: You say also, زَهَا الغُلَامُ, (K,) aor. and inf. n. as above, (TA,) The boy grew up; or attained to youthful vigour, or the prime of manhood. (K.) b3: And زَهَتِ الشَّاةُ, (JK, S, K,) aor. as above, (S,) and so the inf. n., (JK, S,) The ewe, or she-goat, became large in her udder: (JK:) or secreted milk in her udder, and was near to bringing forth. (Az, S, K. *) b4: And زَهَتِ الرِّيحُ The wind rose, blew, or became in a state of commotion. (S.) b5: and زَهَتِ الإِبِلُ, (JK, S, M, K,) aor. as above, (JK, M,) and so the inf. n., (S, M,) The camels journeyed, after coming to water, (JK, S, M, K,) a night or more, (JK, S, M,) so says A'Obeyd, (S,) or a night or two nights. (K.) And The camels passed along, (مَرَّت,) so in the copies of the K, but correctly مَدَّت [i. e. made much advance in journeying], as in the M, (TA,) in search of pasturage, after they had drunk, (K, TA,) not pasturing around the water. (TA.) The verb used in relation to camels is also trans., as will be shown below. (S, &c.) A2: زَهْوٌ [as inf. n. of the trans. v. زَهَا, aor. ـْ primarily signifies The act of raising, or elevating: and the act of shaking; or putting in motion, or into a state of commotion: whence زَهَاهُ السَّرَابُ and زَهَتِ الرِّيحُ النَّبَاتَ [both expl. in what follows]. (Har p. 171.) You say, زَهَتِ الأَمْوَاجُ السَّفِينَةَ The waves raised the ship. (TA.) And زَهَا السَّرَابُ الشَّىْءَ, aor. ـْ The mirage raised, or elevated, [to the eye,] the thing [seen in it or beyond it; or rather, made it to appear tall, and as though quivering, vibrating, or playing up and down; as is perhaps meant to be indicated by the citation above from Har]; syn. رَفَعَهُ; written only [thus] with ا [in the pret. and in the aor. ]: (S:) and السَّرَابُ يَزْهَى القُبُورَ وَالحُمُولَ The mirage is as though it raised the tombs and the women's camel-vehicles; or elevated them; expl. by the words كَأَنَّهُ يَرْفَعُهَا. (TA.) b2: And زَهَا المِرْوَحَةَ, said of a person fanning, He put in motion the fan; or put it into a state of commotion; as also ↓ زَهَّاهَا. (TA.) And زَهَتِ الرِيحُ الشَّجَرَ, (S,) or النَّبَاتَ, (K, * TA,) aor. ـْ (S, TA,) inf. n. زَهْوٌ, (K, TA,) The wind shook, or put in motion or into a state of commotion, (S, K, * TA,) the trees, (S,) or the plants, or herbage, after the dew or rain (غِبَّ النَّدَى). (K, TA.) b3: And زَهَاهُ, (S, TA,) inf. n. زَهْوٌ; (K, TA;) and ↓ ازدهاهُ, (S, TA,) inf. n. اِزْدِهَآءٌ; (K, TA;) [not ازهاهُ, as in the TK, followed by Freytag;] i. q. اِسْتَخَفَّهُ: (S, K, * TA:) and تَهَاوَنَ بِهِ: (S:) [the former of these two explanations as meaning He, or it, incited him, or excited him, to briskness, liveliness, or sprightliness; or to lightness, levity, or unsteadiness: and the latter of them, or both of them, for the former is often syn. with the latter, as meaning he held him, or it, in little, or light, estimation or account, or in contempt; he contemned, or despised, him, or it: but of this latter meaning I do not remember to have met with any ex.:] and بِهِ ↓ ازدهى signifies the same as ازدهاه (TA) meaning تَهَاوَنَ بِهِ. (JK.) Yousay, زَهَاهُ الشَّىْءُ and ↓ ازدهاهُ, meaning [agreeably with the former of the two explanations in the sentence immediately preceding] اِسْتَخَفَّهُ طَرَبًا: (Har p. 359:) and ↓ يَزْدَهِينِى as meaning [agreeably with the same explanation] يَسْتَفِزُّنِى and يَسْتَخِفُّنِى: (Id. p. 131:) and القَوْمَ ↓ ازدهى as meaning [in like manner] اِسْتَخَفَّهُمْ مِنَ الطَّرَبِ; and also as meaning He pleased the people, or party: (Id. p. 427:) and ↓ اِزْدَهَاهُ also as meaning حَمَلَهُ عَلَى الزَّهْوِ [He incited him, or excited him, to pride, or conceit, or the like]: (Id. p. 131:) and زَهَاهُ الكِبْرُ (K) Pride rendered him self-conceited. (TK.) 'Omar Ibn-'Abee-Rabeea says, وَلَمَّا تَقَاوَضْنَا الحَدِيثَ وَأَسْفَرَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا meaning And when we discoursed together, and faces shone, beauty excited the possessors of them to levity (اِسْتَخَفَّ أَرْبَابَهَا) and prevented their veiling them with the قِنَاع [or head-covering], by reason of self-admiration: or, as some say, the ها in زهاها refers to a woman mentioned before, not to وجوه; and the meaning is, beauty excited her &c.: and thus the women of the Arabs used to do when they were beautiful: or you may consider the complement of لَمَّا as suppressed; as though he said, when we did all that, we behaved with mutual familiarity, or the like; for the complements of لَوْ and لَمَّا and حِينَ may be suppressed, and their vagueness by reason of their suppression is more forcible in respect of the meaning: أَنْ تَتَقَنَّعَا means مِنْ أَنْ تَتَقَنَّعَا; for they often suppress the preposition with أَنْ: (Ham pp. 552-3:) [J gives two readings of this verse, accord to one of my copies of the S: one is with تَنَازَعَا in the place of تَقَاوَضْنَا, and أَشْرَقَتْ in the place of أَسْفَرَتْ; which make no difference in the meaning: but this is omitted in my other copy: the other is as follows:] فَلَمَّا تَوَافَقْنَا سَلَّمْتُ أَقْبَلَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا [And when we agreed together, and I saluted, faces advanced, which beauty excited &c, or the possessors of which beauty excited &c.]. (S.) And hence their saying, بِخَدِيعَةٍ ↓ فُلَانٌ لَا يُزْدَهَى

[Such a one will not be incited, or excited, to briskness, &c., by means of deceit, or guile]. (S.) And الفَرَحُ ↓ ازدهاهُ, meaning اِسْتَخَفَّهُ [Joy incited him, &c.]. (MA.) [And hence, perhaps, may be derived most of the following significations.]

b4: زَهَا الطَّلُّ النَوْرَ The طلّ [or fine drizzling rain] made the flowers, or blossoms, to increase in beauty of aspect. (TA.) b5: زَهَا السِّرَاجَ, (K,) aor. ـو [perhaps a mistranscription for يَزْهَاهُ], inf. n. زَهْوٌ, (TA,) He made the سراج [or lamp, or lighted wick,] to give a bright light. (K.) b6: زَهَوْتُ الإِبِلَ I made the camels to journey, after coming to water, (A 'Obeyd, JK, S, K,) a night or more, (A 'Obeyd, JK, S,) or a night or two nights. (K.) Thus the verb in relation to camels is trans. as well as intrans. (S.) b7: زَهَا بِالسَّيْفُ He made a sign with the sword by waving it, or brandishing it. (K, TA.) b8: زَهَا بِالعَصَا He struck with the staff, or stick. (K.) b9: زَهَا بِمِائَةِ رِطْلٍ He computed, or computed by conjecture, [to be of the weight of] a hundred pounds. (K.) You say, زَهَاهُ بِمِائَةِ رِطْلٍ meaning خرزه [a mistake for حَزَرَهُ i. e. He computed it, &c., to be of the weight of a hundred pounds]. (TK. In the TA, زها فلان بمائة رطل, [الشَّىْءَ or the like being omitted by an oversight,] aor. ـْ [which indicates an omission after فلان].) And زَهَوْتُ القَوْمَ I computed, or computed by conjecture, the number of the people, or party. (JK.) A3: زُهِىَ, (JK, S, K,) like عُنِىَ; (S, K;) and زَهَا, (IDrd, S, K,) like دَعَا, but this is rare, (K,) and was dissallowed by As in the sense of زُهِىَ, (TA in art. نخو,) aor. ـْ inf. n. زَهْوٌ; (IDrd, S;) and ↓ أَزْهَى; (K;) said of a man, (JK, S,) He behaved proudly, haughtily, or insolently; (S, K, * TA;) he was proud, vain, and boastful; (K;) or was pleased with himself, or self-conceited: (JK:) ازدهى [i. e. ↓ اُزْدُهِىَ], in like manner, means تَكَبَّرَ: (Har p. 264: [but this more properly signifies, as shown above by an explanation of اِزْدَهَاهُ, he was incited, or excited, to lightness, levity, or unsteadiness:]) the first of these verbs [may be originally pass. of زَهَا in the phrase زَهَاهُ الكِبْرُ, mentioned before, but, as J says,] is one of a class of verbs used in the pass. form though having the sense of the act. form: in using it imperatively, you say, لِتُزْهَ يَا رَجُلُ [Behave thou proudly, &c., O man; see art. ت]; and like this is the aor. [used as an imperative] of every verb of which the agent is not named; for when it is reduced to its essential import, you thereby command something, other than the person whom you address, to affect, or befall, that person; and the third person of the [aor. used as an] imperative is never without ل, as when you say, لِيَقُمْ زَيْدٌ: (S, TA:) J also says, (TA,) I said to an Arab of the desert, of [the tribe of] Benoo-Suleym, What is the meaning of زُهِىَ الرَّجُلُ? and he answered, The man was pleased with himself, or self-conceited: I said, Dost thou say, زَهَا as meaning اِفْتَخَرَ [He gloried, or boasted, &c.]? and he answered, As for us, we do not say it. (S, TA.) One says also, زُهِىَ فُلَانٌ بِكَذَا i. e. نُخِىَ [Such a one gloried, or boasted, and magnified himself, or behaved proudly, by reason of such a thing]; as though meaning زَهَاهُ الــإِعْجَابُ بِنَفْسِهِ [i. e. self-conceit elevated him by reason of such a thing]. (Har p. 171.) b2: and one says, زُهِىَ الشَّىْءُ بِعَيْنَيْكَ or لِعَيْنَيْكَ The thing was beautiful in aspect in, or to, thine eyes. (S, accord. to different copies. [The meaning is there shown by what immediately precedes. In three copies of the S, I find the verb in this phrase thus written, زُهِىَ; and only in the PS, زها, for زَهَا, which is the form given by Golius: Freytag writes the phrase زَهَى الشى بعينك.]) 2 زَهَّوَ see 1, in two places, in the former half of the paragraph.4 أَزْهَوَ see 1, in four places, in the first three sentences: b2: and again, in one place, in the last quarter of the same paragraph.

A2: مَا أَزْهَاهُ [meaning How proud, vain, boastful, or selfconceited, is he!] is from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs, because the verb of wonder is not formed from a verb of which the agent is not named. (S.) 8 اِزْدَهَى [originally اِزْتَهَى]: see 1, as a trans. verb, in eight places. And اُزْدُهِىَ: see 1, in the last quarter of the paragraph.

زَهْوٌ [is the inf. n. of زَهَا (q. v.): and also has the significations here following. b2: ] Pride [as implying self-elevation]: (JK, S, K:) vanity, or vain behaviour: (K:) boasting, or glorying: (S, K:) and wrongdoing, injustice, injuriousness, or tyranny. (TA.) b3: A false, or vain, saying; syn. بَاطِلٌ; (S, K, and Ham p. 24;) a lie, or falsehood; (JK, S, K, and Ham * ubi suprà;) or an exaggeration in speech. (Ham ubi suprà.) You say, قَالَ زَهْوًا [He said a false, or vain, saying, &c.]. (Ham ubi suprà.) b4: A beautiful aspect. (S, K.) b5: The blossoms, or flowers, of a plant. (Lth, K.) b6: The brightness of a plant (K, TA) by its becoming red or yellow; (TA;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, (TA,) [in the CK كالزَّهْوِ is here put in the place of كَالزُّهُوِّ,] and ↓ زَهَآءٌ, (K, TA,) like سَحَابٌ, as the unrestricted mention of it requires, but in some of the copies of the K with damm [i. e. زُهَآءٌ]. (TA.) b7: Also, [or نَبَاتٌ زَهْوٌ, as in the TK,] A plant beautiful and bright, (K,) or fresh. (TA.) b8: And Dates beginning to ripen (بُسْرٌ) that are becoming coloured (مُلَوِّنٌ), (so in some copies of the S and K, and in the Mgh, or مُتَلَوِّنٌ [which signifies the same], Har p. 416), or that have become coloured (مُلَوَّنٌ); (so in other copies of the S and K;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, thus in the handwriting of Az in the T: (TA:) [here, again, in the CK we find كالزَّهْوِ put in the place of كَالزُّهُوِّ: or perhaps it should be ↓ كَالزُّهْوِ; as appears from what follows in the next sentence:] in this sense, زَهْوٌ is an inf. n. used as a subst. (Mgh.) One says, when redness and yellowness appear in palm-trees, قَدْ ظَهَرَ فِيهِ الزَّهْوُ [Dates becoming, or become, red, or yellow, have appeared in them; i. e. فِى النَّخْلِ]: and the people of El-Hijáz say, ↓ الزُّهْوُ, with damm: (S:) [Fei says,] the subst. from زَهَا النَّخْلُ meaning “ the palm-trees showed redness and yellowness in their fruit ” is الزهو [i. e. ↓ الزُّهْوُ], with damm; and AHát says that this term is used only when the colour of the date has become free from admixture in redness or yellowness. (Msb.) b9: Yousay also ثَوْبٌ زَهْوٌ A red and beautiful garment or piece of cloth: and ثِيَابٌ زَهْوَةٌ and ↓ زَاهِيَةٌ [red and beautiful garments &c.]. (JK.) زُهْوٌ: see the next preceding paragraph, latter half, in three places.

زُهَا الدُّنْيَا The ornature, finery, show, pomp, or gaiety, of the present life or world. (K, TA.) The former noun [when indeterminate] is [with tenween, زُهًا,] like هُدًى. (K.) زَهْوَةٌ A shining, glistening, or brilliancy; whatever be the colour. (TA.) زَهَآءٌ: see زَهْوٌ, in the former half of the paragraph.

زُهَآءٌ Number, or amount. (JK, Msb.) Yousay, كَمْ زُهَاؤُهُمْ How many is their number? or how much is their amount? (Msb, TA:) or, the computation of them? (TA.) And هُمْ زُهَآءُ مِائَةٍ

[They are as many as a hundred;] they are the number, or amount, of a hundred; (El-Fárábee, S, Mgh, Msb, K; *) or their number, or amount, is a hundred: (Mgh:) and مِائَةٍ ↓ زِهَآءُ, also, with kesr: (El-Fárábee, Msb:) but the saying of the [common] people هُمْ زُهَآء عَلَى مِائَة is not [correct] Arabic. (Msb.) b2: Also A large number: whence in a trad. respecting the time of the resurrection, إِذَا سَمِعْتُمْ بِنَاسٍ مِنْ قِبَلِ المَشْرِقِ

أُولِى زُهَآءٍ i. e. [When ye hear of men coming from the direction of the east,] having a large number. (TA.) b3: And زُهَآءُ الشَّىْءِ signifies The شَخْص [i. e. corporeal form or figure or substance, which one sees from a distance,] of the thing. (TA.) زِهَآءُ مِائَةٍ: see the next preceding paragraph.

زُهُوٌّ: see زَهْوٌ, in two places. b2: Also The redness of colour, and beauty, of garments or cloths. (JK.) زَاهٍ [act. part. n. of زَهَا]. b2: إِبِلٌ زَاهِيَةٌ Camels that will not pasture upon the [plants, or trees, termed] حَمْضِ: (ISk, S:) pl. زَوَاهٍ. (TA.) b3: زَاهِى اللَّوْن Bright in respect of colour. (TA.) ثِيَابٌ زَاهِيَةٌ: see زَهْوٌ, last sentence.

أَزْهَى [meaning More, and most, proud, vain, boastful, or self-conceited, is, like مَا أَزْهَاهُ (q. v.), from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs]. You say أَزْهَى مِنْ غُرَابٍ [More proud, &c., than a crow]; (S, Meyd;) because the crow, in walking, ceases not to go with a proud, or self-conceited, gait, and to look at itself: and مِنْ وَعِلٍ [than a mountain-goat]: and من طَاؤُوسٍ [than a peacock]: and دِيكٍ and ذُبَابٍ and ثَوْرٍ and ثَعْلَبٍ [a cock and a fly and a bull and a fox]: all these are provs. (Meyd.) إِنْزَهْوٌ, in which each of the first two letters is augmentative, and which is said to be the only word of its kind except إِنْقَحْلٌ from قَحَلَ, (MF, TA,) applied to a man, Proud, haughty, or insolent; (Lh, K;) as also ↓ مُزْدَهًى [which more properly means incited, or excited, to lightness, levity, or unsteadiness]; (Har p. 264:) pl. of the former إِنْزَهْوُونَ. (Lh, TA.) [See also what next follows.]

مَزْهُوٌّ, from زُهِى, applied to a man, Proud, haughty, or insolent; (S, TA;) [vain, and boast-ful;] pleased with himself, or self-conceited. (TA.) [See also what next precedes.]

مُزْدَهًى: see إِنْزَهْوٌ, above.

درى: درى: انظر في مادة ذرى الكلمات التي لا توجد في هذه المادة.
درّى (بالتشديد) وكذلك أدرى: أعلم (فوك).
ودرى المركب: سار، عام (رولاند).
دارى. ذكر لبن العبارة: داراه عن الأمر وفسرها. ونجد لدى كرتاس (ص155): وحين علم الملك النصراني أن السلطان استولى على اشبيلية (أدركه الخوف فبادر إلى المداراة عن نفسه وبلاده) أي بادر إلى الملاطفة والملاينة ليدفع الخطر عن نفسه وبلاده.
دارى خاطره: لاطفه (بوشر).
داري الناس: جاملهم وراعى جانبهم (بوشر).
وداراه: حاول التصالح معه (بوشر).
دارى الولد، ودارى الطفل: رعاه، وعنى به وتعهده (بوشر، معجم اللطائف وفيه مثلاً: أني أداري أمري وسأبلغ ما فيه الصلاح) وتستعمل دارى وحدها في نفس المعنى (بوشر، معجم اللطائف).
ودارى عن ودارى على: اخفى، ستر (بوشر وفيه عن، زيشر 11: 679 وفيه: على) وفي ألف ليلة (1: 134) داريت بطرف إزاري عن الناس أي داريت وجهي: خبأته.
دارى الباطل: داجي، داهن، أظهر ما ليس في ضميره (بوشر) وستر، أخفى (المعجم اللاتيني العربي).
ودارى، من مصطلح التحصينات: بني على جانب الشيء تحصيناً له، جنحه به. دعم جناح الحصن (بوشر).
أدري. وما أدراك: تعبير فيه إيجاز الحذف مقتبس من القرآن: ما أعلمك؟ ماذا تعلم؟ أي إنك لا تعلم شيئاً، لأن الشيء من الأهمية والخطورة والفظاعة أو من الروعة والغرابة بحيث لا يمكن إدراكه والعلم به. ففي المقري مثلاً (1: 130): حتى أنهم دخلوا مدينة حلب وما أدراك وفعلوا فيها ما فعلوا (انظر الإضافات. وفي ملر (ص10): جنة السيد وما أدراك به في كلامه عن رجل جدير بالــإعجاب (المقري 1: 744، 866).
ونجد أيضاً: ما يدريكم بمعنى ماذا تعلمون عنه (المقدمة 2: 181).
تدرّى: ذكرت في معجم فوك في مادة docere.
تدارى: بمعنى دارى (معجم اللطائف) هذا إذا كانت كتابة الكلمة صحيحة.
درا: ملجأ، ملاذ، حمى (بوشر).
درى: سقيفة، حظيرة، عنبر، مرآب (بوشر) ولعلها تصحيف ذرى.
درايا: تفتة (بوشر) - ودُريّة نسيج من الحرير يتخذ منه الفلاحون العمائم (صفة مصر 18 قسم2 ص382، 411).
دراية: علم، معرفة، قصور الشيء (بوشر، محيط المحيط).
علم الدراية: علم الفقه وأصول الفقه (محيط المحيط).
دراية: تنبؤ، تكهن، أخبار بالمستقبل، تنجيم. (معجم البيان).
مدْرى: تصحيف مِرْدَى (انظر لين في كلمة مِردي). أو مُرْديّ (معجم البلاذري). غير أن المواد التي ذكرها ألكالا والتي نقلها عنه دي جويه لا صلة لها بهذه الكلمة بل تتصل بكلمة مذرى أي مردى الملاحين (صفة مصر 14: 240 وفيها مدره).
وأرى ما يراه لين أن هذه الكلمة تدل أيضاً على نفس هذا المعنى في ألف ليلة (2: 116) وليس على معنى صارٍ خارجي الذي ينسبه إليه دي جويه.
مدار. مدارى شوية: ملطف، مخفف، مسكن، مهدئ (بوشر).
مُداراة ومداراة الخاطر: مراعاة (بوشر) وله عقل ومداراة (معجم اللطائف) تعنى مداراة حسن معاملة الرجال بمراعاة ولطف ورفق وعدم الإساءة إليهم وتكدريهم.
ومُداراة: تدبير، ادارة، اقتصاد في النفقات (بوشر).

در

ى1 دَرَى الشَّىْءَ He knew the thing; syn. عَلِمَهُ; (M;) [and so دَرَى بِالشَّىْءِ; for] you say, دَرَيْتُهُ (S, Msb, K) and دَرَيْتُ بِهِ, (S, K,) aor. ـْ (Msb, K,) inf. n. دَرْىٌ (S, M, Msb, K) and دِرْىٌ (Lh, M, K) and دِرْيَةٌ (S, M, Msb, K) and دَرْيَةٌ, (M, * K,) which last is said by Sb to be not used as an inf. n. of un., but as denoting a state, or condition, (M,) and, accord. to some copies of the S, دُرْيَةٌ, (TA, [so in one of my copies of the S,]) and دِرَايَةٌ (S, M, Msb, K) and دَرَيَانٌ and دِرْيَانٌ (M, K) and دُرِىٌّ, (TS, K,) I knew it; (S, Msb, K;) syn. عَلِمْتُهُ (Msb, K) or عَلِمْتُ بِهِ: (S:) or it has a more special meaning than عَلِمْتُهُ: it is said to signify I knew it after doubting: so says Aboo-'Alee: (TA:) or I knew it by a sort of artifice, or cunning, or skill; (K, TA;) or with painstaking, and artifice or cunning or skill; (Har p. 24;) and therefore دَرَى is not said of God: (TA:) a rájiz says, (S, * TA,) but this is an instance of the rude speech of the Arabs of the desert, (TA,) ↓ لَا هُمَّ لَا أَدْرِى وَأَنْتَ الدَّارِى

[O God, I know not, but Thou art the knowing]: (S, TA: [in Har, p. 24, it is cited as commencing with اَلّٰهُمَّ, and therefore as a prose-saying, ascribed to Mohammad, and as adduced by some to show that الدَّارِى is allowable as an epithet applied to God:]) or, as some relate it, لَا أَدْرِ, (S,) in which the ى is elided in consequence of the frequent usage of the phrase; (S, M;) like the phrases لَمْ أُبَلْ and لَمْ يَكُ; (S;) and like لَا يَأْلُ in the saying أَقْبَلَ بِضَرْبَهٍ لَا يَأْلُ [q. v. in art. الو]. (M.) [The saying لَا دَرَيْتُ وَلَا ائْتَليْتَ or أَلَيْتَ &c. is explained in the latter part of the first paragraph of art. الو.] One says, مَا أَدْرِى أَىُّ النَّاسِ هُوَ [I know not who of mankind he is]. (The Lexicons passim.) And IAar mentions the saying مَا تَدْرِى مَا دِرْيْتُهَا, (M,) or دُرَيْتُهَا, (TA,) as meaning Thou knowest not (مَا تَعْلَمُ [which may also be rendered she knows not]) what is her knowledge. (M, TA.) A2: دَرَى, (T, M, K,) aor. ـْ (T, S,) inf. n. دَرْىٌ, (T, M, K,) He deceived, deluded, beguiled, circumvented, or outwitted, (ISk, T, S, M, K,) a man, (ISk, T,) and an object of the chase; as also ↓ اِدَّرَى and ↓ تدرّى: (T, S, M, K: [ادْراهُ in the CK is a mistake for ادّراهُ:]) he hid, or concealed, himself, and deceived, deluded, &c. (S.) A rájiz says, ↓ كَيْفَ تَرَانِىأَذَّرِى وَأَدَّرِى

غِرَرِى ↓ غِرَّاتِ جُمْلٍ وَتَدَرَّى (T, S, M) i. e. How seest thou me winnowing the dust of the mine and deceiving Juml by looking at her while she is inadvertent, (T, S,) she also deceiving me [by looking at me while I am inadvertent]: تَدَرَّى being for تَتَدَرَّى. (S.) See also 3.

A3: دَرَى رَأْسَهُ, (K,) aor. ـْ inf. n. دَرْىٌ, (TA,) He scratched his head with the مِدْرَى: (K:) or رَأْسَهُ ↓ درّى he combed his head with the مِدْرَى: (M: [see Ham p. 159, line 11: and see also ذَرَّىَ:]) and ↓ تَدَرَّتْ she (a woman, S) loosed and let down, or loosed and separated, or combed, her hair (S, K, TA) with the مِدْرَاة. (TA.) 2 دَرَّىَ see above, last sentence. b2: دَرَّيْتُ تُرَابَ المَعْدِنِ, inf. n. تَدْرِيَةٌ, [I winnowed the dust of the mine to separate its gold: a dial. var. of ذَرَّيْتُ: or perhaps a mistake for the latter.] (Msb.) 3 داراهُ, (T, M, Msb,) inf. n. مُدَارَاةٌ, (T, S, Mgh, Msb,) He treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him: (S, * M, Msb:) or deceived, deluded, beguiled, circumvented, or outwitted, him; or strove, endeavoured, or desired, to do so: (T, Mgh:) مُدَارَاةُ النَّاسِ and مُدَارَأَةُ النَّاسِ both signify المُدَاجَاةُ and المُلَايَنَةُ: (S in the present art.:) and دَارَأْتُهُ and دَارَيْتُهُ both signify I was fearful, or cautious, of him; and treated him with gentleness or blandishment, or soothed him, coaxed him, wheedled him, or cajoled him: (S in art. درأ:) or دَارَأْتُهُ means “ I was fearful, or cautious, of him,” as says Az; or “ of his evil, or mischief: ” and دَارَيْتُ signifies I deceived, deluded, beguiled, circumvented, or outwitted; as also ↓ دَرَيْتُ: (T in art. درأ:) and مُدَارَاةٌ also signifies [the acting with] good nature or disposition; and the holding familiar intercourse with others. (T in the present art.) You say also, داراهُ عَنِ الأَمْرِ, and عَلَيْهِ, He endeavoured to turn him, or entice him, by blandishment, or by deceitful arts, from the thing, and to it; syn. رَاوَدَهُ. (L in art. رود.) b2: And دارى عَنْهُ He defended him; or spoke, or pleaded, or contended, in defence of him; like رَاجَمَ عَنْهُ. (TA in art. رجم.) 4 ادارهُ بِهِ He made him to know, or have knowledge of, it; acquainted him with it. (S, M, Msb, K.) The reading وَلَا أَدْرَأَكُمْ بِهِ, with ء, [in the Kur x. 17,] is incorrect: the proper reading is without ء. (S, M.) A2: ادرى دَرِيَّةً, and ↓ تدرّى, (M, TA,) He took for himself, or prepared, a دريّة. (TA.) [See also تَدَرَّأَ.]5 تَدَرَّىَ see 1, latter part, in two places, A2: and also in the last sentence: A3: and see also 4.

A4: جَيْشٌ يَتَدَرَّى [as though for يَتَدَرَّأُ] An army of which one part presses upon another; like يَتَجَعْبَى. (TA in art. جعب.) 7 اِنْدَرَى for اِنْدَرَأَ is vulgar. (TA in art. درأ.) 8 إِدْتَرَىَ see 1, latter part, in two places. b2: اِدَّرَوْ مَكَانًا means They directed their course to, or towards, a place, making an inroad, or incursion, upon an enemy, and going to fight and plunder: (M, TA:) or as though they did so. (S.) دُرْيَةٌ, accord. to some copies of the S, is an inf. n. of دَرَيْتُهُ meaning عَلِمْتُهُ, like دِرْيَةٌ &c. (TA.) b2: أَتَى هٰذَا الأَمْرُ مِنْ غَيْرِ دُرْيَةٍ means This thing, or event, came without any act, or deed. (T, TA.) دَرِيَّةٌ, without ء, A beast, (As, T, S,) or a camel, (ISk, T,) or a she-camel, or a cow, (M,) by means of which one conceals himself from the objects of the chase, or wild animals, (As, ISk, T, S, M,) so deceiving them, (ISk, T, M,) shooting, or casting, when he is able to do so: (As, ISk, T, S:) or, accord. to Az, it is with ء, [دَرِيْئَةٌ,] because the دريئة is driven (تُدْرَأُ, i. e. تُدْفَعُ,) towards the objects of the chase. (S, M.) b2: Also A wild animal, or wild animals, (وَحْش,) specially of such as are objects of the chase. (M, TA.) b3: And A thing, (K,) or ring, (Ham p. 75,) by aiming at which one learns to pierce or thrust [with the spear]. (Ham, K.) So in a verse cited voce دَرِيْئَةٌ, in art. درأ. (Ham ubi suprà.) الدَّارِى, as an epithet applied to God: see 1.

مِدْرًى and ↓ مِدْرَاةٌ (T, S, M, K) and ↓ مَدْرِيَةٌ, (T, M, K,) the last with fet-h to the م and with kesr to the ر, (TA, [in the CK, erroneously, مِدْرِيَة,]) An iron instrument with which the head is scratched, called [in Pers\.] سَرْ خَارَهْ; (T;) a thing like a large needle, with which the female hair-dresser adjusts, or puts in order, the locks of a woman's hair; (S;) a thing with which the head is scratched: (W p. 125, in explanation of the first:) or a wooden instrument which a woman puts into her hair: (TA voce مِشْقَأَةٌ, in explanation of the second:) and, (T, S,) as being likened to the iron instrument thus called, (T,) a horn (T, S, M, K) of a [wild] bull [and of a gazelle], (T, S,) with which the female hairdresser sometimes adjusts, or puts in order, the locks of a woman's hair, (S,) or with which one scratches his head: (K:) and, accord. to some copies of the K, a comb: (TA:) the pl. is مَدَارٍ and مَدَارَى, (M, K, TA,) in the latter of which, the alif [written ى] is a substitute for ى [properly so called]. (M, TA.) [Hence,] جَأْبٌ المِدْرَى, or جَابُ المدرى (accord. to different copies of the S, [or جَأْبَةُ المِدْرَى, or جَأْبَةُ المدرى, see arts.

جأب and جوب,]) A gazelle whose horn is thick; which shows it to be young. (S.) A2: [See also مِرْدًى (in art. ردى), last sentence.]

مِدْرَاةٌ: see the next preceding paragraph.

مَدْرِيَةٌ: see the next preceding paragraph.