مَدينَةُ النّحَاسِ:
ويقال لها مدينة الصّفر، ولها قصة بعيدة من الصحة لمفارقتها العادة، وأنا بريء من عهدتها إنما أكتب ما وجدته في الكتب المشهورة التي دوّنها العقلاء ومع ذلك فهي مدينة مشهورة الذكر فلذلك ذكرتها، قال ابن الفقيه: ومن عجائب الأندلس أمر مدينة الصّفر التي يزعم قوم من العلماء أن ذا القرنين بناها وأودعها كنوزه وعلومه وطلسم بابها فلا يقف عليها أحد وبنى داخلها بحجر البهتة وهو مغناطيس الناس وذلك أن الإنسان إذا نظر إليها لم يتمالك أن يضحك ويلقي نفسه عليها فلا يزايلها أبدا حتى يموت، وهي في بعض مفاوز الأندلس، ولما بلغ عبد الملك بن مروان خبرها وخبر ما فيها من الكنوز والعلوم وأن إلى جانبها أيضا بحيرة بها كنوز عظيمة كتب إلى موسى بن نصير عامله على المغرب يأمره بالمسير إليها والحرص على دخولها وأن يعرّفه ما فيها ودفع الكتاب إلى طالب بن مدرك فحمله وسار حتى انتهى إلى موسى بن نصير وكان بالقيروان، فلما أوصله إليه تجهز وسار في ألف فارس نحوها، فلما رجع كتب إلى عبد الملك بن مروان: بسم الله الرحمن الرحيم، أصلح الله أمير المؤمنين صلاحا يبلغ به خير الدنيا والآخرة، أخبرك يا أمير المؤمنين أني تجهزت لأربعة أشهر وسرت نحو مفاوز الأندلس ومعي ألف فارس من أصحابي حتى أوغلت في طرق قد انطمست ومناهل قد اندرست وعفت فيها الآثار وانقطعت عنها الأخبار أحاول بناء مدينة لم ير الراؤون مثلها ولم يسمع السامعون بنظيرها، فسرت ثلاثة وأربعين يوما ثم لاح لنا بريق شرفها من مسيرة خمسة أيام فأفزعنا منظرها الهائل وامتلأت قلوبنا رعبا من عظمها وبعد أقطارها، فلما قربنا منها إذ أمرها عجيب ومنظرها هائل كأن المخلوقين ما صنعوها، فنزلت عند ركنها الشرقيّ وصلّيت العشاء الأخيرة بأصحابي وبتنا بأرعب ليلة بات بها المسلمون، فلما أصبحنا كبّرنا استئناسا بالصبح وسرورا به، ثم وجّهت رجلا من أصحابي في مائة فارس وأمرته أن يدور مع سورها ليعرف بابها فغاب عنها يومين ثم وافى صبيحة اليوم الثالث فأخبرني أنه ما وجد لها بابا ولا رأى مسلكا إليها، فجمعت أمتعة أصحابي إلى جانب سورها وجعلت بعضها على بعض لينظر من يصعد إليها فيأتيني بخبر ما فيها، فلم تبلغ أمتعتنا ربع الحائط لارتفاعه وعلوه، فأمرت عند ذلك باتخاذ السلالم فاتخذت ووصلت بعضها إلى بعض بالحبال ونصبتها
على الحائط وجعلت لمن يصعد إليها ويأتيني بخبرها عشرة آلاف درهم، فانتدب لذلك رجل من أصحابي ثم تسنّم السلّم وهو يتعوّذ ويقرأ، فلما صار على سورها وأشرف على ما فيها قهقه ضاحكا ثم نزل إليها فناديناه: أخبرنا بما عندك وبما رأيته، فلم يجبنا، فجعلت أيضا لمن يصعد إليها ويأتيني بخبرها وخبر الرجل ألف دينار، فانتدب رجل من حمير فأخذ الدنانير فجعلها في رحله ثم صعد فلما استوى على السور قهقه ضاحكا ثم نزل إليها فناديناه: أخبرنا بما وراءك وما الذي ترى، فلم يجبنا، ثم صعد ثالث فكانت حاله مثل حال اللذين تقدماه فامتنع أصحابي بعد ذلك من الصعود وأشفقوا على أنفسهم، فلما أيست ممن يصعد ولم أطمع في خبرها رحلت نحو البحيرة وسرت مع سور المدينة فانتهيت إلى مكان من السور فيه كتابة بالحميرية فأمرت بانتساخها فكانت هذه:
ليعلم المرء ذو العز المنيع ومن ... يرجو الخلود وما حيّ بمخلود
لو أن حيّا ينال الخلد في مهل ... لنال ذاك سليمان بن داود
سالت له العين عين القطر فائضة ... فيه عطاء جليل غير مصرود
وقال للجنّ: أنشوا فيه لي أثرا ... يبقى إلى الحشر لا يبلى ولا يودي
فصيّروه صفاحا ثم ميل به ... إلى البناء بإحكام وتجويد
وأفرغوا القطر فوق السور منحدرا ... فصار صلبا شديدا مثل صيخود
وصبّ فيه كنوز الأرض قاطبة، ... وسوف تظهر يوما غير محدود
لم يبق من بعدها في الأرض سابغة ... حتى تضمّن رمسا بطن أخدود
وصار في قعر بطن الأرض مضطجعا ... مضمنّا بطوابيق الجلاميد
هذا ليعلم أن الملك منقطع ... إلا من الله ذي التقوى وذي الجود
ثم سرت حتى وافيت البحيرة عند غروب الشمس فإذا هي مقدار ميل في ميل وهي كثيرة الأمواج وإذا رجل قائم فوق الماء فناديناه: من أنت؟ فقال: أنا رجل من الجن كان سليمان بن داود حبس ولدي في هذه البحيرة فأتيته لأنظر ما حاله، قلنا له: فما بالك قائما على وجه الماء؟ قال: سمعت صوتا فظننته صوت رجل يأتي هذه البحيرة في كل عام مرة فهذا أوان مجيئه فيصلي على شاطئها أياما ويهلل الله ويمجده، قلنا: فمن تظنه؟ قال: أظنه الخضر، عليه السلام، ثم غاب عنّا فلم ندر أين أخذ فبتنا تلك الليلة على شاطئ البحيرة وقد كنت أخرجت معي عدة من الغواصين فغاضوا في البحيرة فأخرجوا منها حبّا من صفر مطبقا رأسه مختوما برصاص فأمرت به ففتح فخرج منه رجل من صفر على فرس من صفر بيده مطرد من صفر فطار في الهواء وهو يقول: يا نبي الله لا أعود، ثم غاصوا ثانية وثالثة فأخرجوا مثل ذلك فضجّ أصحابي وخافوا أن ينقطع بهم الزاد فأمرت بالرحيل وسلكت الطريق التي كنت أخذت فيها وأقبلت حتى نزلت القيروان، والحمد لله الذي حفظ لأمير المؤمنين أموره وسلّم له جنوده! فلما قرأ عبد الملك هذا الكتاب كان عنده الزهري فقال له: ما تظن بأولئك الذين صعدوا السور كيف استطيروا من السور وكيف كان حالهم؟ قال الزهري:
خبّلوا يا أمير المؤمنين فاستطيروا لأن بتلك المدينة جنّا قد وكلّوا بها، قال: فمن أولئك الذين كانوا يخرجون من تلك الحباب ويطيرون؟ قال: أولئك الجنّ الذين حبسهم سليمان بن داود، عليه السّلام، في البحار.

فيج

1 فَاجَتْ بِرِجْلِهَا, aor. ـِ She (a camel) kicked with her hind legs, backwards. (TA.) 4 افاج, mentioned in the O and L and Msb in this art.: see art. فوج.

فَيْجٌ A foot-messenger; a courier who journeys on foot: (S:) or a Sultán's foot-messenger: (L, Msb:) or one who journeys with letters: (L:) or a quick courier who carries tidings, or communications, from one town, or country, to another: (Nh, TA:) originally Pers\., (S, O,) arabicized, (S, O, K,) from پَيْك: (O, K:) pl. فُيُوجٌ. (S, TA.) It is also expl. as meaning One going, or journeying, alone: thus in a verse of 'Adee Ibn-Zeyd, in which it is opposed to زَرَافَةٌ meaning “ a company [of men]. ” (TA.) And [the pl.] فُيُوجٌ, (O, K,) as used in a verse of 'Adee Ibn-Zeyd, (O,) meansMen who enter the prison and go forth from it, keeping guard. (O, L, K: in some copies of the K, and keep guard.) b2: And A company [of men]; (Msb;) syn. with فَوْجٌ: (O and K in art. فوج:) and sometimes applied to a single person: pl. [of pauc.] أَفْيَاجٌ and [of mult.] فُيُوجٌ. (Msb.) A2: Also A low, or depressed, place, such as is termed وَهْد, of the earth, or ground. (AA, O, K.) A3: And A state of dispersion; as also ↓ فِيجٌ. (TA. [See 4 in art. فوج.]) فِيجٌ: see what next precedes.

فَيَّاجَةٌ A she-camel that kicks with her hind legs [much or often], backwards. (TA. [See 1.]) فَائِجٌ A wide [expanded and even tract such as is termed] بَسَاط, of land. (AA, O in art. فوج.) فَائِجَةٌ A wide tract between two elevated portions, (S, O, K, all in art. فوج,) of rugged ground, or of sand: (S, O:) or what has the form of a valley between two mountains, or between two rugged tracts containing stones and sand and earth, like a خَلِيف [q. v.], but wider: thus expl. by ISh: pl. فَوَائِجُ. (TA in art. فوج.)

حرّ: حرَّر: (في معجم ألكالا Previlegiar مُحَرِّر Excosador Cosa مُحَرَّر) أعفاه من الرسوم العامة، وأنعم عليه وتستعمل غالبا في الكلام عن الضرائب يقال حرَّر الشخص وحرَّر المكان من المغارم. وفي كلامه عن مدينة (4: 52) مُحَرَّرة من المغارم والوظائف (4: 359). والفعل حرَّر وحده يستعمل أيضاً بمعنى إعفاء من كل ضريبة. ففي رحلة ابن بطوطة (2: 410): حرَّر له ذلك الموضع (3: 75 المقري 2: 537، 704 كرتاس ص122، 124، ابن عبد الملك ص133) وفي كلامه عن علي بن يوسف بن تاشفين: فأجازه عليها (القصيدة) بتَنْوية كريم وكَتْب صك بتحرير أملاكه كما ابتغى. وفي شهادة في كتاب ابن الخطيب (ص107ق): وان يحمل على الجري (التحرير) في جميع أملاكي (أملاكه) بالكور -المذكورة- لا يلزمها وظيف يوجِّه ولا يكلف منها كلفة على كلِّ حال.
وفيه (ص126 ق) قالت حفصة هذا الشعر تخاطب به الخليفة (انظر المقري 2: 539):
امنن عليَّ بصكِّ ... يكون للدهر عدَّهْ
تخط يمناك فيه ... الحمد لله وَحْدَهْ
قال فَمَنَّ عليها وحرز (وحرَّر) لها ما كان لها من ملْك.
ويقال أيضاً حررَّه من العمل أي أعفاه (ألكالا وانظر فكتور) ففيهما مُحَرَّر أي معفو من العمل.
وفي الديانة الكاثوليكية: عام التحرير (ألكالا) وهو عيد السنة الخمسين من السماح العام أو الغفران الشامل الكمل الاحتفالي. وغفران كامل للخطايا يمنحه البابا في عدد من المناسبات فيكون باعثا لإقامة الأعياد.
وحرَّر: صحَّح. وإذا كانت خطأ في الكتاب كتبوا فَلْيُحرَّر أي فليصحح هذا الخطأ (المقري 1: 855) وقد تكرَّر ذكر ذلك على هامش الطبعات التي طبعت في المشرق.
حرَّر مكتوبا: كتب رسالة: حرَّر الوكة.
وحرَّر الكتاب: ابرم عقدا، وحرَّر اسمه: وقع الكتاب أمضى الرسالة (بوشر).
محرَّر القضايا: كاتب أحكام القضاء (رولاند).
وفي محيط المحيط: والعمة تستعمل التحرير بمعنى الكتابة.
وحرَّر: أصلح الخط وجوده (هميرت ص15).
وحرَّر على: أمعن في الفحص، نقب عنه دقَّق عليه، نقَّر عنه، فتش عن الأخطاء بعناية (بوشر).
وحرَّر على: سدَّد على، وجَّه، صوّب، بوشر (في ألف ليلة) (2: 113): ضرب الأكرة بالصولجان وحرَّرها على وجه الخليفة. وفي ألف ليلة (1: 62) طبعة بولاق: حرَّر المدفع على القلعة. أي صوَّب المدفع على القلعة.
أَحَرَّ، أحَرَّه: جعله حارا دفأه وسخنه (ابن العوام 1: 176).
تحرَّر: صار حُرَّا (فوك، ألكالا).
وتحرَّر: كُتِب. فعند دي ساسي ديب (10: 45): تحرَّرتْ هذه الفصول المذكورة يوم الأحد الخ (أماري ص 342).
استحر: ذكرها فوك في مادة ( Estuare) . وقال في مادة ( Calefucere) : الإنسان يستحر به. ويقال استحرت كبده: يبست من عطش أو حزن (معجم مسلم).
حَرّ: يستعمل بمعنى حارّ (انظر لين في مادة حارّ) يقال اليوم حرّ أي اليوم حار واليوم الشمس حر أي الشمس حارة اليوم (بوشر).
الأرض الحَرَّة: بمعنى الحَرَّة (انظر الحرَّة في معجم لين) (تاريخ البربر 1: 437) والصواب فيه السوداء بدل السود كما في مخطوطة 1351 (2: 84).
حِرّ: فرج المرأة، ويجمع على حرّات في معجم فوك.
حُرّ: كريم، شريف، وكذلك ابن حُرّة (بوشر) وفي الأندلس: ذو امتياز وفي أفريقية: الأبيض (فلوجل، مصطلح 67 ص6) والأحرار: البيض مقابل المولدين (دوماس صحاري 78، 280، 287، 323).
الأولاد الأحرار في مراكش هم خدم بلاط السلطان. وهم يحملون القسي ويمنعون الناس من التقرُّب من السلطان حين جلوسه ويمكن اعتبارهم حريا خاصا للسلطان (فلوجل مصطلح 69 ص5) والأحرار من الحيوان: الاصائل يقال الأحرار أي كرام الإبل (برتون 2: 16) والبزاة الأحرار (المقري 2: 711).
وطير الحُرّ هو اليوم في بلاد البربر الباز (دومب ص61) (همبرت ص68 بربرية) بوشر، بربرية دوماس صحاري ص258 غير أني أرى أنه الطير الحر.
والمؤنث حُرَّة: فرس كريم أصيل (كرتاس ص159).
واختيار حُرّ وإرادة حرة: اختيار مطلق وإرادة مطلقة. (فوك).
وحرّ: اسم حيوان يسكن الصحراء الأفريقية يشبه الغزال بعض الشبه ظهره ورأسه بلون أحمر باهت وبطنه أبيض ناصع (جاكسون ص32 تمبكتو ص512) وأصل الكلمة الذي يذكرها الرحالة ( Bezoard) لا يمكن قبوله.
والمؤنث حُرَّة التي ذكرها كل من فوك والكالا تجمع على أَحرار وهي المرأة العفيفة الشريفة.
وفي معجم بوشر: امرأة حرَّة وهي المرأة العفيفة المحصَّنة وفي معجم فوك: هي السيدة الشريفة وتجمع فيه على أحرار وحرائر.
وامرأة حرة: أميرة، بنت الملك أو امرأة الملك أو الأمير، ملكة، سلطانة (معجم الأسبانية) وفي الحلل (ص80 و): وكانت أمه حرة عبد الوادية.
وفي شواهد قبور أميرات أسرة بني زيان طبعها بروسلاو (مذكرات عن القبور وغيرها ص26، 28، 42، 70، 90، 119 الخ). كان يطلق على الأميرات اسم حرة دائما. حُرّ: نوع من التمر ليس بجيد (مجلة الشرق والجزائر 5: 210، 13: 155 ديسكايراك 2 ميشيل ص272 دونانت ص89 باجني ص149).
حرّ المال (عبد الواحد ص153) يظهر أنه يراد به الدراهم والنقود التي اكتسبت بوسيلة شريفة.
حُرّ الوَجْه: الوجنة: وهو القسم المرتفع من الخد (بوشر) وانظر لين، ويستعمل بمعنى الخد (بيان 1، التعليقات ص118).
أَسنان الأحرار: الأسنان الأمامية (دومب) وأرى أن الصواب أن يقال الأسنان.
القَليب الحر: حراثة الأرض جيدا تقليبها للزراعة ثلاث مرات أو أكثر. (ابن العوام 2: 10، 11، 37، 38).
شكاة حُرّ مرض التهابي (رسالة إلى فليشر ص182).
حُرّ: حرارة في معدة الأطفال يتصل بها أثر في الفم يشبه القلاع (محيط المحيط). وفي الأسبانية ( Alhorre) وهي الحُرّ بالعربية تعني: قشرة اللبن وهو مرض يصيب الأطفال الحديثي الولادة.
والحر في مذاكير الفرس: نوع من الغدد، أو غدة مكتنزة في احليل الفرس. (ابن العوام 2: 624).
وفي البرتغالية: ( alforra) وهي الحَرّ أيضاً تعني يرقان سوس الحبوب.
وكنت أرى حتى الآن أن الكلمة الحَرّ (معجم الأسبانية ص116 ورسالة إلى فلير) وفقا لأصلها الغوي الحَرّ أي الحرارة غير أنها ما ذكره صاحب محيط المحيط وما جاء في الأسبانية والبرتغالية يدل على إبدال الفتحة بالضمة.
حَرَّة قارن تفسير لين بما يقوله برتون (1: 403): (وهو الاسم الجنسي للحمم البركانية والحجر الناري ذي المسامات والحجر الأخضر وحجر الصفائح وأنواع أخرى من الحجارة تفترض إنها من أصل بركاني وتطلق أيضاً على التل أو الهضبة ذات الحجارة البركانية.
حُرَّة: انظر حُرّ.
حُرِّيّ: حُرّ بلاد حرية: بلاد حرَّة بلاد مستقلة غير متعبدة (بوشر).
حُرِّيَّة: استقلال، وبحرية: بلا تكلف بلا احتراس.
وحرية الأديان: خيار المعتقد.
وضلال الحرية: فساد السيرة. وفي المثل: البريِّة حرِّية أي أن الإنسان يتصرَّف كما يشاء في البرية فلا يتكلف ولا يراعي قواعد السلوك. (بوشر).
وحرَّية: براءة، نزاهة، (ألكالا) وعفَّة: حصانة (ألكالا). وحريَّة: فضل، سمو الكمال، منزلة رفيعة، ففي بسام (3: 5ق): على أن إليه كانت هجرة أولى البقية وذوي الحرية من هذه الطبقة الأدبية القرطبية.
حرير: حار، وتجمع على حِرار، ويقال دموع حرار أي حارة (هو جنلايت ص105).
وحرير: ثوب من ابريسم (بارت 4: 449، 466) وانظر تَوْب.
حَرَارَة: فرط حرارة الدم. (همبرت ص35)، والتهاب في أعضاء البدن، ورم (بوشر، معجم بدرون، ابن خلكان 1: 353)، (عبد الطيف ص8 طبعة توبنج).
وحَرارة: قرحة آكلة (دوماس حياة العرب ص424).
بيت الحرارة: الحجرة الداخلية الرئيسة في الحمامات (لين عادات 2: 47).
وحرارة: أشر، نشاط، حدّة (بوشر).
وحرارة: لقانة، حدة الخيال (رسالة إلى فليشر ص100، 101).
حرارات: أغذية وأدوية مسخَّنة ومقوية ومنشطة (معجم هابشيت في الجزء الرابع، ألف ليلة برسل 7: 331 ماكن 2: 67).
حَرِيرَة: قطعة من الحرير (ابن العوام: 2: 570).
والحرائر: تجارة الحرير، ومعامل الحرير، ونسائج الحرير (بوشر)، (محيط المحيط).
حريرة: ضرب من الحساء تشبه بعض الشبه الطعام المتّخذ من الحليب والبيض والسكر عند الأوربيين. (رحلة إلى عوادة ص406، وانظر رحلة ابن بطوطة 3: 131).
حَروري: يقال: خمر حرورية قوية ورد ذكرها في ديوان مسلم بن الوليد (ص32 القصيدة 15). وحروري: قوي، شديد، سري إشارة إلى شجاعة الحرورية من الخوارج ونجدتهم.
حَرِيرِيّ. التربة الحريرية أو الأرض الحريرية؟ انظرها في جَزِيري.
حرَّار: حائك الحرير (ألكالا، هلو، كرتاس ص41) وفي العقد الصقلي: كاريري: حائك (تنبيه السيد أماري).
حارّ: جمعها حَرَّار في معجم فوك - التهبي (بوشر) - ويقال مرض حار.
حار: مرض التهابي (رسالة إلى فليشر ص100، 101).
وحارّ: حادّ، حامز الفؤاد (بوشر).
زَيْت حارّ (المجلة الآسيوية 1849، 2: 319 رقم 1) يعني الزيت الذي يستخرج من الكتان، كما فسره كاترمير في المجلة الآسيوية 1850، 1: 262 - 263).
الفول الحار: (ألف ليلة 2: 186) ويراد به، حسب ما يقول لين في ترجمته (2: 405) الفول ينقع في الماء الحار فترة من الزمن ثم يغلى.
حارَّة: رشاد بري (سنج، شيرب) وحارَّة: خردل بري (دوماس حياة العرب ص383).
وحارَّة: ترجمها فريتاج بما معناه محلَّة في المدينة. وهي حارَة من حور (وعند فريتاج من حير). ومع ذلك فإنا نجد الجمع حرائر بهذا المعنى عند كرتاسلا (ص277).
تَحْرير: ويجمع على تحريرات: إعفاء من الضرائب. يقول أبو حمو (ص164): يا بُنَيَّ عليك بإكرام العلماء والصالحين والتحريرات للمرابطين.
وتحرير ويجمع على تحارير: رسالة ألوكة (بوشر، محيط المحيط، هلو).
وتحرير: خط الرمي، وهو خط تسدد بمقتضاه المدافع (بوشر).
تحرير المحلّ: من مصطلح البحرية، وهو أن يحدد على الخريطة المكان الذي توجد فيه السفينة (بوشر).
تحرير عجلة: خط صنع بعجلة كتابة سريعة (بوشر).
مال التحرير أو فردة التحرير: ضريبة تفرض لتحل محل الضرائب الجائرة خلافا للوجه الشرعي (صفة مصر 11: 495، 12: 61).
مُحَرَّر: ناعم كالحرير (ألكالا) ففي ابن البيطار (1: 273): وفي أعلا القضيب زهر اسمانجوني محرر من ناحية. وعند المقري (1: 123): نسيج مُلَبَّد، ولابد أنه نوع اللبود، ويعد من ثياب اللباس المحررة. وفي (2: 711) منه: أحارم الصوف المحررة. وتجد فيه أيضا: الكسية المحررة والبرانس المحررة (المقري 2: 711) ومن المؤكد أن الأكسية والبرانس كانت تصنع عادة من الصوف. ولذلك يجوز أن يستنتج من كل هذا أن محررا يعني أنه مصنوع من الحرير. أو يعني أنه رقيق ناعم الملمس مثل الحرير، وقد أصبحت كلمة محرر تذل اليوم على معنى آخر، لئن يرجون يذكر في (ص372) خطابي محرر ويريد بذلك تفته موردة.
وتستعمل كلمة محرر اسما لنوع من الثياب ففي المقري (2: 88، 3: 138): كان قد بعث إليَّ بمحرر لأبعث به إلى من يعرضه للبيع ويجمع محرر على محررات (المقري 2: 711) وربما كان نسيجا من الصوف أو اللباد رقيقا ناعم الملمس مثل الحرير. ولعله كان فيه شيء من الحرير.
وفي بيت ذكره المقري (1: 280) وحاكمتهم للسيف حكما محررا لم تتضحِّ لي معنى الكلمة الأخيرة.
مَحْرور: من كان حار المزاج، وهو ضد مبرود من كان بارد المزاج. ففي ابن البيطار (1: 7): ولا يسقاه المحرورات من النساء ولا الضعيفات الاسافل. وفيه (1: 12): حماض الاترج يشَّهي الطعام للمحرورين. غير انه في محيط المحيط: وعند الأطباء من غلبت على مزاجه حرارة غريبة فأخرجته عن الاعتدال.

شجع

1 شَجُعَ, aor. ـُ (S, Msb, K,) inf. n. شَجَاعَةٌ, (S, Msb,) He (a man, S) was, or became, courageous, brave, valiant, bold, daring, or stronghearted (S, Msb, K) on the occasion of war, or fight, (S, K,) making light of wars, by reason of his boldness. (Msb.) Az says that سَجَاعَةٌ sometimes denotes a comparative quality in relation to him who is weaker than the person to whom it is ascribed. (Msb.) A2: شَجَعَهُ, aor. ـَ [which in this case is contr. to the general rule, notwithstanding the guttural letter, for by rule it should be شَجُعَ,] He overcame him, or surpassed him, in شَجَاعَة [or courage, &c.]. (K.) [See 3.]

A3: شَجِعَ, aor. ـَ (Msb,) inf. n. شَجَعٌ, (IDrd, Msb, K,) He was, or became, tall. (IDrd, Msb, K.) 2 شجّعهُ, (S, K,) inf. n. تَشْجِيعٌ, (K,) He encouraged him; or strengthened his heart; (S, K;) and emboldened him: (K:) or he said to him, Thou art شُجَاع [or courageous, &c.]. (Sb, S, K.) 3 شَاجَعْتُهُ فَشَجَعْتُهُ [I strove to overcome or surpass him, or contended with him for superiority, in شَجَاعَة (or courage, &c.), and] I overcame him, or surpassed him, therein. (TA.) 4 مَا أَشْجَعَهُ [How courageous, brave, valiant, bold, daring, or strong-hearted, is he, on the occasion of war, or fight!]. (TA in art بسل.) 5 تشجّع He affected (تَكَلَّفَ) courage, bravery, valour, boldness, daringness, or strength of heart on the occasion of war, or fight; (S, K;) [he encouraged himself; made himself, or constrained himself to be, courageous:] and he feigned, or pretended to have, courage, &c., on the occasion of war, or fight, not having it in him. (TA.) شَجَعٌ Penetrating energy; boldness. (As.) b2: Quickness of the shifting of the legs, in camels, (S, K,) or, accord. to IB, in horses. (TA.) شَجِعٌ; fem. with ة: see شُجَاعٌ, in three places. b2: شَجِعُ القَوَائِمِ Quick in the shifting of the legs, applied to a he-camel; and so شَجِعَةٌ and ↓ شَجْعَآءُ, applied to a she-camel. (S, K.) And قَوَائِمُ شَجِعَاتٌ Quick, and light, active, or nimble, legs. (TA.) b3: Mad, applied to a camel. (Ibn-'Abbád, K.) شِجَعٌ: see شُجَاعٌ.

شَجْعَةٌ: see شُجَاعٌ: A2: see also شُجْعَةٌ: b2: also Tall, and uncompact in frame: b3: and crippled by disease; or having a protracted disease: [whence] it is said in a prov., أَعْمَى يَقُودُ شَجْعَةً

[A blind man leading one crippled by disease, or having a protracted disease: but in Freytag's Arab. Prov. ii. 119, the last word is written شَجَعَة, and said to be pl. of ↓ شَاجِعٌ, and to signify, app., suffering paralysis]. (TA.) شُجْعَةٌ: see شُجَاعٌ.

A2: Also Cowardly, weak, (Ibn-'Abbád,) lacking strength or power or ability, lean, or emaciated, and small in body, having no heart; (Ibn-'Abbád, K;) as also ↓ شَجْعَةٌ: (Lh, K:) the former seems to have the meaning of a pass. part. n., [i. e. of مَشْجُوعٌ, q. v.,] like سُخْرَةٌ and other words. (Ibn-'Abbád.) شِجَعَةٌ: see شُجَاعٌ.

شَجَعَآءُ [or شِجَعَآءُ or شَجْعَآءُ]: see شُجَاعٌ.

شَجْعَمٌ A bulky serpent: or a malignant and audacious serpent: regarded by Sb as a quadriliteral-radical word. (TA.) [See also شُجَاعٌ.]

شَجَاعٌ: see what next follows.

شُجَاعٌ and ↓ شِجَاعٌ (Lh, ISk, S, Msb, K) and ↓ شَجَاعٌ, (Msb, K,) which is of the dial, of Benoo-'Okeyl, being made by them to accord with its contr., which is جَبَانٌ, (Msb,) and ↓ شَجِيعٌ (Lh, S, Msb, K) and ↓ أَشْجَعُ (S, K) and ↓ شَجِعٌ (K) and ↓ شِجَعٌ, (as in some copies of the K,) or ↓ شِجَعَةٌ, (as in other copies of the K and in the TA,) [of all which forms the first is the most common,] Courageous, brave, valiant, bold, daring, or strong-hearted (S, Msb, K) on the occasion of war, or fight, (S, K,) making light of wars, by reason of boldness: (Msb:) fem. [of the 1st and 2nd and 3rd respectively] شُجَاعَةٌ and شِجَاعَةٌ (S, * Msb, * K) and شَجَاعَةٌ (Msb, * K) and شجاع also [without ة] (Msb) and [of the 4th]

↓ شَجِيعَةٌ (Msb, K) and [of the 5th] ↓ شَجْعَآءُ and [of the 6th] ↓ شَجِعَةٌ: (K:) pl. masc. (of the 1st, S, Msb) شِجْعَةٌ [a pl. of pauc.] (AO, S, Msb, K) and [of the first three, and perhaps of the 4th also,] شَجَعَةٌ (S, K) and (of the 1st, S) شِجْعَانٌ (Lh, S, K) and (of the 4th, S) شُجْعَانٌ (Lh, ISk, S, K) [or, accord. to IDrd, شجعان is a mistake, as is said in the TA, but the word is there written without any syll. signs,] and (of the 4th, S, Msb) ↓ شُجَعَآءُ (S, Msb, K) and [of the 4th, and perhaps of others also,] شِجَاعٌ, (K,) and also, (but these are quasi-pl. ns., TA,) ↓ شَجْعَةٌ (AO, S, K) and ↓ شُجْعَةٌ (K) and ↓ شَجَعَآءُ [app. a mistake for شِجَعَآءُ or شَجْعَآءُ]: (TA:) pl. fem. [all of شَجِيعَةٌ, or the last of شَجْعَآءُ or of شَجِعَةٌ,] شَجَائِعُ and شِجَاعٌ and شُجُعٌ: (Lh, K:) or شُجَاعٌ is [an epithet] peculiar to men: (K, * TA:) Az says, “ I have heard the Kilábees say, رَجُلٌ شُجَاعٌ, but they do not apply this epithet to a woman: ” (S:) ↓ شَجِعَةٌ and ↓ شَجِيعَةٌ, however, are applied to a woman, and signify bold, (Ibn-'Abbád, K,) longtongued, and vehemently clamorous, towards men; (Ibn-'Abbád, TA;) audacious in her speech, (Ibn-'Abbád, K, [but these two epithets as applied to a woman and signifying “ bold ” &c. are omitted in the CK,]) and in her length of tongue, and vehement clamorousness. (Ibn-'Abbád, TA.) b2: شُجَاعٌ (S, Msb, K) and ↓ شِجَاعٌ (K) also signify (assumed tropical:) The serpent; (K;) and so does ↓ أَشْجَعُ: (TA:) or (tropical:) the male serpent: (Mgh, K:) or a certain species of serpent, (Sh, S, Msb, K,) as also ↓ أَشْجَعُ, (S,) small, (K,) or slender, and asserted to be the boldest of the serpent-kind: (Sh:) pl. شِجْعَانٌ (Lh, IDrd, K) and شُجْعَانٌ, (IDrd, K,) the former of which is the more common: (IDrd:) the pl. of أَشْجَعُ is أَشَاجِعُ; or, as some say, this is pl. of أَشْجِعَةٌ, which is pl. [of pauc.] of شجاع, signifying the serpent. (TA.) [See also شَجْعَمٌ, above.]

b3: Also (tropical:) The serpent called صَفَرٌ, that presents itself in the belly (S, K, * TA) of a man, as the Arabs assert, when he has been long hungry: (S, TA:) but As says that شُجَاعُ البَطْنِ signifies (assumed tropical:) vehemence of hunger. (Az, TA.) شِجَاعٌ: see شُجَاعٌ, in two places.

شَجِيعٌ; fem. with ة: see شُجَاعٌ, in three places.

شَاجِعٌ: see شَجْعَةٌ.

أَشْجَعُ; fem. شَجْعَآءُ: see شُجَاعٌ, in four places. You say also, لَبُؤَةٌ شَجْعَآءُ A bold lioness. (TA.) b2: Applied to a man, accord. to some, it signifies, (S,) or it signifies also, (K,) In whom is lightness, or unsteadiness, like what is termed هَوَجٌ, (S, K,) by reason of his strength. (S.) See also شَجِعٌ. b3: Mad; or possessed by a devil: (TA:) Lth says that, applied to a man, it signifies one who is as though there were in him madness, or diabolical possession; but Az says that this is a mistake; for, were this its meaning, the poets would not have used it in praise. (TA, in another part of the art.) b4: Tall: (IDrd, Msb, K:) and so the fem. applied to a woman. (IDrd, Msb.) b5: Bulky; big-bodied; or stout: or, as some say, youthful; or in a state of youthful vigour. (TA.) b6: The lion. (Lth, S, K.) b7: It is said in the K that الأَشْجَعُ also signifies الدَّهْرُ [i. e. Time; or fortune; &c.]; and J says that this is what the poet means by the expression, أَشْجَعُ أَخَّاذٌ: but this cannot be the correct meaning, for the poet, namely El-Aashà, says, بِأَشْجَعَ أَخَّاذٍ عَلَى الدَّهْرِ حُكْمُهُ by الاشجع meaning himself, or some other thing. (TA.) A2: Also, (S, K,) and إِشْجَعٌ, (K,) or the latter accord. to some, but this was not known to Abu-l-Ghowth, (S,) sing. of أَشَاجِعُ, [in some copies of the S written أَشَاجِيعُ, but the former, which, as is mentioned in the TA, is found in the handwriting of J, is that which is commonly known,] which signifies [The knuckles nearest to the wrist; this being what is meant by] the bases (أُصُول) of the fingers, which are connected with the tendons of the outer side of the hand: (S, K:) in the T, we find the heads (رُؤُوس) of the fingers, instead of اصول: (TA:) or اشجع in the hand and foot [but see what follows] signifies the tendons extended above the سُلَامَى [here meaning the metacarpal and metatarsal bones] from the wrist to the bases (أُصُول) of the fingers or toes, which are called أَطْنَابُ الأَصَابِعِ, above the outer side of the hand: or the bone which connects the finger with the wrist; [i. e. the metacarpal bone;] every finger having to it a bone thus called: he who says that the أَشَاجِع [so here instead of اشجع as above] are the tendons calls those bones the أُسْنَاع. (TA.) Aboo-Bekr is described as عَارِى الأَشَاجِعِ عَنْ مَفَاصِلِ الأَصَابِعِ, meaning Having little flesh upon what are thus termed: or having their tendons apparent. (TA.) [See also رَاجِبَةٌ and بُرْجُمَةٌ.]

A3: أَشْجَعُ مِنْ دِيكٍ [More courageous than a cock] is one of the proverbs of the Arabs. (Mgh.) مُشْجَعٌ, like مُجْمَلٌ, (K, TA,) i. e. having the form of a pass. part. n., (TA,) [in the CK مَشْجَع, like مَحْمَل,] In the utmost state of madness, or diabolical possession: (K:) so says Ibn-Abbád; and hence, accord. to him, شُجَاعٌ [but in what sense he does not say]. (TA.) مَشْجُوعٌ Overcome, or surpassed, in شَجَاعَة [or courage, &c.]. (K, TA.)

زن

1 زَنڤ3َ see 4, in five places.

A2: زَنَّ عَصَبُهُ, [aor., accord. to rule, زَنِّ, or the sec. Pers\. may be زَنِنْتَ, and the aor. ـَ and the inf. n., in this case, رَنَنٌ, which see below, but the TK makes its aor. to be زَنُّ, and the inf. n. زَنٌّ,] His sinews dried up. (K.) b2: زَنَّ فَذَنَّ means حقن فقطر [which may be rendered He kept in, or retained, his urine, and then dribbled it, or his urine was kept in, or retained, and then dribbled]. (TA. [See زِنِّينٌ.]) 4 أَزْنَنْتُهُ I thought him to possess good or evil; as also ↓ زَنَنْتُهُ, aor. ـُ inf. n. زَنٌّ: or both mean I imputed, or attributed, to him good or evil: (Msb:) or فُلَانًا بِخَيْرٍ ↓ زَنَّ or بِشَرٍّ he thought such a one to possess good or evil; like أَزَنَّهُ; syn. ظَنَّهُ بِهِ: (K:) or, accord. to Lh, one says, أَزْنَنْتُهُ بِمَالٍ and بِخَيْرٍ I thought him to possess [property and (as appears from what is said below on his authority) wealth]: but ↓ زَنَنْتُهُ is what the vulgar say, and is wrong. (TA.) And أَزْنَنْتُهُ بِشَىْءٍ, (S,) or بِكَذَا, (K,) and also بكذا ↓ زَنَنْتُهُ, (Har p. 112,) [and accord. to Golius ↓ اِزْتَنَنْتُهُ, mentioned by him as from the S, but not found therein by Freytag, nor by me in either of my copies,] I suspected him of a thing, or of such a thing: (S, K, and Har ubi suprà:) [but] Lh says, لَا يَكُونُ الإِزْنَانُ فِى الخَيْرِ [app. meaning that أَزَنَّ is not said in relation to that which is good: see what is cited on his authority above]. (TA.) And ازنّهُ بِالأَمْرِ He suspected him of the thing, or affair; like

أَظَنَّهُ. (S.) And هُوَ يُزَنُّ بِكَذَا [He is suspected of such a thing]. (S.) Hassán says, حَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ

i. e. [Chaste, staid,] she is not suspected of evil: [in which تُزَنُّ may be from ↓ زُنَّتْ or from أُزِنَّتْ:] but some restrict themselves to the quadriliteral verb [ازنّ]. (Msb.) 8 إِزْتَنَ3َ see 4.

زَنَّةٌ A suspicion: whence the saying, ↓ أَبُو زَنَّةٍ

شَرٌّ مِنْهُ أَخُو زَنَّةٍ The ape, or baboon, or monkey, (القِرْدُ,) worse than he is the person who has conceived a suspicion: (A, TA:) [for] b2: أَبُو زَنَّةٍ, (so in three copies of the S and in my MS. copy of the K,) or ↓ ابو زِنَّةٍ, (thus in the CK and TK and JM, [in the second and third of which it is expressly said to be “ with kesr,” which, however, the author of the K should have added, accord. to his usual practice, if he meant it to be thus,]) signifies القِرْدُ. (S, K.) أَبُو زِنَّةٍ: see what next precedes, in two places.

مَآءٌ زَنَنٌ, and مِيَاهٌ زَنَنٌ, [which suggests that زَنَنٌ is an inf. n. used as an epithet,] A water, and waters, small in quantity, and narrow: (K:) [for] زَنَنٌ signifies strait, or narrow; like زَنَآءٌ and زَنِىٌّ [which do not belong to this art.]: (TA:) or مَآءٌ زَنَنٌ means [a place of water] of which one knows not whether there be in it water or not. (K.) ظِلٌّ زَنَانٌ Short [or contracted] shade; like زَنَآءٌ [mentioned in art. زنأ]. (K.) زُنَانَى A fluid like mucus, that falls from the noses of camels: (K:) but the more approved word is ذُنَانَى. (TA.) زَنَانِىٌّ A man who suffices for himself, without any other. (K.) زَنَّانٌ One who opines, or conjectures, much; i. q. ظَنَّانٌ. (TA.) زِنِّينٌ One suppressing his urine and his ordure: occurring in a trad.: or, as some say, it is زِبِّينٌ, [q. v.,] with ب. (TA. [But see 1, and see also what here follows.]) أَزَنُّ One suppressing his urine [or his ordure]; syn. حَاقِنٌ: such is one of the persons forbidden, in a trad., to act as إِمَام to others. (TA in art. نصر: mentioned also, but not expl., in the present art. in the TA.) [See also the next preceding paragraph.]

سوى: سَوى: ساوى، له ثمن. وقد ذكر سَوي الفعل الماضي في بيت ذكر في ألف ليلة (1: 50) انظر لين في مادة ساوى.
سَوِي: أثمر، أغّل، حصل على دخل (ألكالا).
سَوِي: ساوى أكثر، له ثمن أكثر (ألكالا).
سَوي: يسوى أي يصلح (محيط المحيط).
سَوًّى (بالتشديد). سوّى الرَقّ: صقله وجعله أملس لامعاً من كثرة دلكه كما يفعل المشارقة. (عباد 1: 154).
سَوَّى: عدّل، جعله مستوياً (بوشر).
سَوَّى: ضبط ودوزن الآلة الموسيقية (ألكالا) والمصدر منه تسوية. وفي حيان - بسام (3: 50 ف): فأخذت العود وقعدت تسوّيه.
سَوَّى: رتب، نظّم، هيّأ (البكري ص71). وفي رياض النفوس (ص35 و): وكانت المرأة سوَّت البيت وبخرته وأوقدت المصباح (ألف ليلة: 1: 80).
سَوَّى: طبخ الطعام. (لين، ألف ليلة 4: 20) سَوَّى: صنع، فعل (بوشر) وفي محيط المحيط: سوَّيت الشيء أي صنعته، وكيف أُسَوِي أي كيف أفعل.
ساوى الآلة الموسيقية: ضبطها ووزنها (ألكالا).
ساوى بينهم: اصلح (بوشر).
ساوى: وفق بين الآراء (ألكالا).
ساوى: أعزّ، وقّر، أكرم، اعتبر (ألكالا).
ساوى: ما قل وعادل. وساوى به وله: لحق به، وسادى بينهما: جعلهما يتماثلان ويتعادلان (معجم مسلم).
استوى قولهم استوى جالساً لم يفسره لين تفسيراً حسناً. ويستعمل حين يكون المرء مضطجعاً أو متكئاً فيستقيم ويعتدل في جلسته. ففي مختارات من تاريخ العرب (ص274) فلما دخل عليه وجده في صدر متكئاً فلم يقم له ولا استوى جالساً.
ويقال أيضاً: استوى قائماً أي قام مستقيماً معتدلاً (بوشر، كليلة ودمنة ص13).
استوى فلان لي خَصْماً: أي صار لي خصماً وتعين. (محيط المحيط).
استوى مع فلان: اصطلح معه (بوشر بربرية) استوى: نضج (محيط المحيط، همبرت ص51) برجون، هلو (وفيه اشتوى بالشين بدل السين). ألف ليلة: 3: 620 وفيها كان ناضجاً).
استوى: انظر المصدر والمفعول به فيما يلي.
سِيّ. سِيّما: تستعمل من غير لا قبلها وهو خطأ وقع فيه مؤلفون قدماء. تجده مثلاً في الزراعة النبطية لابن العوام (1: 115) وفي كتاب محمد بن الحارث (ص305): كان مبرَّاً من ذلك منزَّهاً سِيّما إنه لم يزل الغم يسري في قلبه الخ. وتجده عنده البيضاوي (1: 11). وهذا الاستعمال كثير عند الكتاب المتأخرين في مصر والمغرب، ففي النويري (الأندلس ص456): كان قد بلغه عن عامل اسمه ربيع إنه ظلم سيما أهل الذمّة. (ميرسنج ص26، المقدمة 1: 9، 70، 217، 2: 86).
سواة. على سواة: في محاذاة، في صف، يقال: بيته في سواة الجامع.
سواتَيْن: سيّان، سواء، لا يعبأ ولا يكترث بفعله، ليس بالجيد ولا بالرديء (بوشر).
سواة: بعد كل حساب، مع ذلك.
سواة: تساويا في سوء المعاملة عند الجدال (بوشر).
سَوَاء: بغية، مراد، مرام (فوك).
سَوَاء: جميعاً، سويّة، مُشاع، صحبة، رفقة، معاً، في نفس الوقت (بوشر) ويقال أيضاً: سوا بسوا (قصة عنتر ص36).
سَوَاء: استقامة، باستقامة، قبالة، تلقاء، تجاه، حذاء (بوشر).
سَوَاء: تماماً، بالضبط، بدقة (معجم الادريسي، دي يونج، تاريخ البربر 2: 3، 14.
شَرْعَ أنْ سَوَا: شَرْعاً سواء، جميعاً (فوك) عدّ ما بقى في كيسه ما اجاسوا أو ما طلع سوا. أي عدّ ما بقي في كيسع من الدراهم فلم يجد ما ينتفع به (بوشر).
سويّ: مستوي الخلق لا داء به ولا عيب، وهو مرادف صحيح (ابن بطوطة 4: 201، 291) وقد أسيئت ترجمتها.
وفي رياض النفوس (ص97 د): يا كذّاب هذا أنا صحيح سوي (ألف ليلة برسل 12: 352).
سَوِيّ: صفة نوع من التمر (زيشر 18: 550).
سَوِيّة: تثمين، تسعير، تقدير (ألكالا).
تَسَاو: مصالحة، طريقة للاتفاق، تسوية الخلاف (بوشر).
مُساويَة: مصالحة، توفيق، إصلاح، اتفاق لحل الخلاف في أمر من الأمور (بوشر).
اسْتِواء: مطابقة، موافقة، ملاءمة (بوشر).
استواء: اتفاق، تراض (هلو).
استواء: توافق الأصوات في الموسيقى (ألكالا).
استواء: نضج. يقال: استواء بلاغ الأثمار، بلوغ أو ثمار وقت نضجها (بوشر).
على غير استواء: منحرف المزاج، مريض (ألف ليلة 1: 588، 605).
مُسُتَوٍ ومُسْتَوي: سهل، مهاد، وكذلك مُسْتَواة (معجم الطرائف).
مُسْتوٍ: ناضج. ورجل مستو: عاقل، حكم (بوشر).

سو

ى1 سَوِىَ, aor. ـْ see 3, in two places.

A2: [Accord. to Golius, سَوَى, inf. n. سِوًى, signifies He intended, or proposed to himself: this he says as on the authority of the KL, in which only the inf. n. is mentioned with the explanation قصد وآهنگ كردن: and to this, Freytag adds the authority of Meyd; and also that the verb governs the thing which is its objective complement in the accus. case. In the S and other lexicons of good repute, I find the meaning of قَصَدَ assigned to اِسْتَوَى followed by إِلَى; but in none to سَوَى.]2 سوّاهُ, (S, M, &c.,) inf. n. تَسْوِيَةٌ, (K,) He made it equal, equable, uniform, even, level, flat, plane or plain; (S, * M, MA, Msb, K;) or equal in respect of elevation or of depression; (Er-Rághib, TA;) [and straight, right, direct, or rightly directed; (see its quasi-pass. 8;)] and ↓ اسواهُ signifies the same; (M, K;) namely, a place, (Msb, K,) or a thing, (S, M, Er-Rághib, TA,) or an uneven, or a crooked, thing. (Mgh.) It is said in a trad., فَأَمَرَ بِالخِرَبِ فَسُوِّيَتْ [And he gave orders respecting the ruins, and they were levelled]. (TA in art. خرب.) And in another trad., سَوَّيْنَا عَلَى رُقَيَّةَ, meaning We buried Ru-keiyeh, and made the earth of the grave even, or level, over her. (Mgh.) [Hence also,] سُوِّيتْ عَلَيْهِ الأَرْضُ: see 8. And hence the saying in the Kur [iv. 45], لُوْ تُسَوَّى بِهِمُ الْأَرْضُ, (TA,) i. e. That they were buried, and that the ground were made level over them; (S, * Bd;) بِ being here syn. with عَلَى: (TA in art. ب:) or the meaning is, that they became like the dust of the earth; (M, Jel;) thus expl. by Th; (M;) or that they had not been created, and that they and the earth were alike. (Bd.) [Hence also,] بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّىَ بَنَانَهُ, in the same [lxxv. 4], is said to mean [Yea: we are able] to make his hand like the foot of the camel, without fingers: or to make his fingers uniform, of one measure or size: (TA:) or the meaning is, we are able to put together the bones of his fingers [consistently] as they were. (Bd, Jel.) And بَيْنَ ↓ حَتَّى إِذَا سَاوَى

الصَّدَفَيْنِ, in the Kur [xviii. 95], means سَوَّى

بَيْنَهُمَا [i. e. Until, when he had made the space between the two sides of the mountains even, or level, by filling it up]. (TA.) b2: [Also He made it uniform, equal, or consimilar, with another thing.] One says, سَوَّيْتُهُ بِهِ, (M, K,) inf. n. as above; (K;) and به ↓ سَاوَيْتُهُ, (M, * TA, TK,) and به ↓ أَسْوَيْتُهُ; I made it uniform, or equal, with it; or like it: (M, K, TA:) and ↓ سَاوَيْتُ هٰذَا بِذَاكَ I raised this so as to make it equal in measure, or quantity, or amount, with that. (TA.) And سَوَّيْتُ بَيْنَهُمَا, and ↓ سَاوَيْتُ, (S, M, K,) I made them uniform, or equal, each with the other; or like each other. (M, K, TA.) b3: [and He made it symmetrical or symmetrically, by, or with, a just adaptation of its component parts; made it congruous or consistent in its several parts, or with congruity or consistency in its several parts: he made it, formed it, or fashioned it, in a suitable manner: he made it to be adapted, or so as to be adapted, to the exigencies, or requirements, of its case, or of wisdom: he made it complete, or in a complete manner; completed it, or completed its make: he made it right or good, or in a right or good manner; rectified it; adjusted it; or put it into a right, or good, state.] In the Kur xxxii. 8, it means He made him symmetrical [or symmetrically], by the fit, or suitable, formation of his members. (Bd,) And سَوَّيْتُهُ in the same, xv. 29 and xxxviii. 72, I made his creation symmetrical: (Bd:) or I completed him, or made him complete. (Jel.) And سَوَّى in the same, lxxxvii. 2, He made what He created congruous or consistent in the several parts. (Jel.) And الَّذِى خَلَقَكَ فَسَوَّاكَ, in the same [lxxxii. 7], means [Who created thee,] and made thy creation to be adapted to the exigencies, or requirements, of wisdom. (TA.) وَنَفْسٍ وَمَا سَوَّاهَا, in the same, [xci. 7, means By a soul and what made it to be adapted to its exigencies, i. e., to the performance of its functions, for it] is indicative of the faculties of the soul: this explanation is more proper than that which makes ما to mean [Him who, i. e.] God. (TA.) And رَفَعَ سَمْكَهَا فَسَوَّاهَا, in the same, lxxix. 28, means He hath raised high [its canopy, or] the measure of its elevation from the earth, or its thickness upwards, and made it symmetrical, or even, (Bd,) or completed it by adorning it with the stars, (Bd, TA, *) agreeably with what is said in the Kur xxxvii. 6, (TA,) and by means of the revolvings [thereof], &c.: from the saying next following. (Bd.) سوّى

فُلَانٌ أَمْرَهُ Such a one rectified, or adjusted, his affair; or put it into a right, or good, state. (Bd in lxxix. 28.) [Hence,] one says, سَوِّ وَلَا تُسَوِّئْ Rectify thou, and do not corrupt, or mar. (A and TA in art. سوأ.) [One says also, سوّى

الطَّعَامَ He cooked the food thoroughly: see 8 as its quasi-pass.] And سوّى فُلَانٌ مَنْصُوبَةً [Such a one framed a stratagem, or plot]. (TA in art. نصب.) A2: سَوَّى [as an intrans. verb, if not a mistranscription for سُوِّىَ], inf. n. as above: see 8.

A3: And سُوِّىَ, [app. for سُوِّئَ,] inf. n. as above, signifies It was, or became, altered [for the worse]; syn. غُيِّرَ. (TA.) 3 ساواهُ, (S, * M, * Msb,) inf. n. مُسَاوَاةٌ (M, Er-Rághib, Msb, TA) and سِوآءٌ, (M,) It was, or became, equal to it, (S, Er-Rághib, Msb, TA,) and like it, in measure, extent, size, bulk, quantity, or amount, and in value, (Msb, TA,) or in linear measure, and in weight, and in the measure of capacity, [as well as in value:] one says هٰذَا لِذٰلِكَ الثَّوْبِ ↓ الثَّوْبُ مُسَاوٍ [This garment, or piece of cloth, is equal in length and breadth to that garment, or piece of cloth]; and هٰذَا الثَّوْبُ لِذٰلِكَ الدِّرْهَمِ ↓ مُسَاوٍ [This garment, or piece of cloth, is equivalent to that dirhem]: and sometimes it means in mode, or manner of being: one says, لِذٰلِكَ السَّوَادِ ↓ هٰذَا السَّوَادُ [This blackness is equal in quality to this blackness]. Er-Rághib, TA.) It is said in a trad., سَاوَى الظِّلُّ التِّلَالَ The shade, or shadow, was like, in its extent, to the mounds, in their height. (TA.) [and ساوى الشَّىْءُ رَأْسَهُ means The thing equalled in height his head: see an ex. of the verb tropically used in this sense voce سِىٌّ.] One says also, هٰذَا يُسَاوِى دِرْهَمًا This is worth, or equal in its value to, a dirhem: and in a rare dial., one says, دِرْهَمًا ↓ سَوِىَ, aor. ـْ (Msb, TA;) which Az disallows, saying, one says ساواه, but not يَسْوَاهُ. (Msb.) And هٰذَا الشَّىْءُ لَا يُسَاوِى كَذَا This thing is not equivalent to [or is not worth] such a thing: (Fr, S:) or لَايُسَاوِى شَيْئًا [It (a garment, or some other thing, M) is not worth anything]: (M, K:) ↓ لا يَسْوَى is of a rare dial., (K,) unknown to Fr, (S,) disallowed by A'Obeyd, but mentioned by others: (M:) Az says that it is not of the language of the Arabs [of pure speech], (Msb, TA,) but is post-classical; and in like manner ↓ لا يُسْوِى is not correct Arabic: this last is with damm to the [first] ى: MF says that the generality of authorities disallow it, and the Fs expressly disallows it, but the expositors thereof say that it is correct and chaste, of the dial. of the people of El-Hijáz, though an instance of a verb of which the aor. only is used. (TA.) One says likewise, ساوى الرَّجُلُ قِرْنَهُ The man equalled his opponent, or competitor, in knowledge, or in courage. (TA.) b2: See also 6.

A2: And see 2, in four places, in the former half of the paragraph.4 اسوى as a trans. verb: see 2, in two places, in the former half of the paragraph. b2: لَايُسْوِى

in the sense of لَايُسَاوِى is not correct Arabic: see 3, in the latter part of the paragraph.

A2: As an intrans. verb: see 8. b2: Also He was like his son, or offspring, [in some copies of the K his father, which, as is said in the TA, is a mistake,] in make, (M, K,) or in symmetry, or justness of proportion; (Fr, TA;) or simply he was like his son, or offspring. (M.) [In this instance, and in all the senses here following that are mentioned in the K, the verb is erroneously written in the CK استوى.] b3: اسوى فِى المَرْأَةِ i. q. أَوْعَبَ, (M, K, TA,) i. e. He inserted the whole of his ذَكَر into the فَرْج [of the woman]. (TA.) A3: Also, [as though originally أَسْوَأَ,] He was, or became, base, abased, object, vile, despicable, or ignominious; syn. خَزِىَ; (M, K;) from السَّوْأَةُ. (TA.) b2: and He voided his ordure; syn. أَحْدَثَ; (Az, M, K;) [likewise] from السَّوْأَةُ, as meaning “ the anus. ” (Az, TA.) b3: And hence, in the opinion of Az, and thought by J to be originally أَسْوَأَ [as he says in the S], (TA,) [though trans.,] He dropped, left out, omitted, or neglected, (S, M, K,) and did so through inadvertence, (S, K,) a thing, (S,) or a letter, or word, of the Kur-án, (M, K,) or a verse thereof: (M:) mentioned by A'Obeyd: (S:) and in like manner, accord. to IAth, in reckoning, and in shooting, or casting: and Hr says that أَشْوَى, with ش, is allowable, as meaning أَسْقَطَ. (TA.) b4: Also He was, or became, affected with بَرَص [or leprosy, which is sometimes termed السُّوْءُ; so that the verb in this sense also seems to be originally أَسْوَأَ]. (TA.) b5: And He was, or became, restored to health, [or free from سُوْءٌ as meaning an evil affection, (as though the verb were in this sense likewise originally أَسْوَأَ, the incipient أ being privative, as it is in many other instances, like the Greek privative

α,)] after a disease, or malady. (TA.) A4: أَسْوَيْتُهُ بِهِ: see Q. Q. 1 in art. اسو.5 تَسَوَّىَ see 8.6 تَسَاوَيَا They two were, or became, equal, like each other, or alike; as also ↓ اِسْتَوَيَا. (M, K.) ↓ استوى has two and more agents assigned to it: one says, استوى زَيْدٌ وُعَمْرُو وَخَالِدٌ فِى هٰذَا [Zeyd and 'Amr and Khálid were equal, or alike, in this]; i. e. تَسَاوَوْا: whence the saying in the Kur [ix. 19], عِنْدَ اللّٰهِ ↓ لَا يَسْتَوُونَ [They will not be equal, or alike, in the sight of God]. (TA.) and one says, تَسَاوَوْا فِى المَالِ They were, or became, equal in respect of the property, none of them exceeding another; as also فِيهِ ↓ اِسْتَوَوْا. (Msb.) It is said in a trad., as some relate it, ↓ مَنْ سَاوَى

يَوْمَاهُ فَهُوَ مَغْبُونٌ, in which the meaning is said to be تَسَاوَى [i. e. He whose two days are alike, neither being distinguished above the other by any good done by him, is weak-minded]. (TA.) And in another it is said, لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا تَفَاضَلُوا فَإِذَا تَسَاوَوْا هَلَكُوا, (S, * TA,) i. e. [Men will not cease to be in a good state while they vie in excellence,] but when they cease from vying in excellent qualities and are content with defect [and thus become alike, they perish]: or when they become equal in ignorance: or when they form themselves into parties and divisions, and every one is alone in his opinion, and they do not agree to acknowledge one exemplar or chief or leader [so that they are all alike]: or, accord. to Az, when they are alike in evil, there being none among them possessed of good. (TA.) 8 استوى [seems, accord. to Bd, to signify primarily He sought, or desired, what was equal, equable, uniform, even, or the like: for he says (in ii. 27) that the primary meaning of الاِسْتِوَآءُ is طلَبُ السَّوَآءِ; app. indicating the sense in which السوآء is here used by what follows. b2: And hence, accord. to him, but I would rather say primarily, as being quasi-pass. of سَوَّاهُ,] It was, or became, equal, equable, uniform, even, level, flat, plane or plain, [or equal in respect of elevation or of depression, (see 2, first sentence,)] straight, right, direct, or rightly directed; syn. اِعْتَدَلَ (S, M, Msb, K, TA, and Ksh and Bd in ii. 27) فِى ذَاتِهِ, (TA,) said of a place, (Msb,) and اِسْتَقَامَ, said of a stick, or piece of wood, &c. (Ksh ubi suprà.) And ↓ سَوَّى, [if not a mistranscription for سُوِّىَ,] inf. n. تَسْوِيَةٌ, signifies the same as استوى [app. meaning as above], accord. to IAar; and so does ↓ أَسْوَى, as also أَوْسَى, formed from it by transposition. (TA.) One says, اِسْتَوَتْ بِهِ الأَرْضُ [lit. The earth, or ground, became equable, uniform, even, &c., with him, he having been buried in it], meaning he perished in the earth; as also ↓ تَسَوَّتْ, and عَلَيْهِ ↓ سُوِّيَتْ. (M, K.) And استوت أَرْضُهُمْ Their land became [even in its surface, being] affected with drought, or barrenness. (M, * TA.) And استوى المَآءُ وَالخَشَبَةَ, meaning مَعَ الخَشَبَةِ [i. e. The water became even, or level, with the piece of wood]. (TA.) See also 6, in four places. One says also, استوى المُعَوَّجُ [or المُعْوجُّ (as in the MA) i. e. The crooked, or uneven, became straight, or even]: (Mgh:) and استوى مِنِ اعُوِجَاجٍ [It became even from a state of unevenness]. (S.) فَاسْتَوَى عَلَى سُوقِهِ, in the Kur xlviii. last verse, means And has stood straight, or erect, (Bd,) or become strong, and stood straight, or erect, (Jel,) upon its stems. (Bd, Jel. [Golius erroneously assigns a similar meaning to استسوى, a verb which I do not anywhere find.]) And فَاسْتَوَى in the same, liii. 6, And he stood straight, or erect, in his proper form in which God created him: or was endowed by his strength with power over the affair appointed to him: (Bd:) or became firm, or steady. (Jel.) استوى said of a stick &c. means It stood up or erect: and was, or became, even, or straight: hence one says, استوى إِلَيْهِ كَالسَّهْمِ المُرْسَلِ He, or it, went towards him, or it, with an undeviating, a direct, or a straight, course, like the arrow hot forth: and hence, ثُمَّ اسْتَوَى إِلَى السَّمَآءِ is metaphorically said of God, in the Kur ii. 27 [and xli.

10]; (Ksh;) meaning (tropical:) Then He directed himself by his will to the [heaven, or] elevated regions, (Ksh, Bd,) or upwards, (Ksh,) or to the heavenly bodies; (Bd;) syn. عَمَدَ, (Zj, M, K,) and قَصَدَ (Zj, S, M, K, and Ksh and Bd) بِإِرَادَتِةِ; (Ksh, Bd;) for when الاِسْتِوَآءُ is trans. by means of إِلَى

it imports the meaning of the directing of oneself, or, as in this case, of one's design: (TA;) you say of any one who has finished a work and has directed himself to another, قَدِ اسْتَوَى لَهُ and إِلَيْهِ: (Har p. 631:) or the meaning here is صَعِدَ, (Zj, M, K,) or صَعِدَ أَمْرُهُ [i. e. his command ascended]; (M;) and this is what is intended here by صَعِدَ: (TA:) or أَقْبَلَ عَلَيْهَا [i. e. He advanced to it, namely, the heaven]; (Fr, Th, M, K;) like as one says, كَانَ فُلَانٌ مُقْبِلًا عَلَى فُلَانٍ ثُمَّ اسْتَوَى عَلَىَّ يُشَاتِمُنِى and إِلَىّض also, meaning أَقْبَلَ [i. e. Such a one was advancing against such a one, then he advanced against me, and to me, reviling me, or contending with me in reviling]: (TA:) or it means اِسْتَوْلَى, (M, K,) as some say: (M:) J says, [in the S,] but not explaining thereby the verse above cited, that it signifies also اِسْتَوْلَى and ظَهَرَ [as meaning He had, or gained, the mastery, or victory]: and hence the saying of El-Akhtal, cited by him [in the S,] قَدِ اسْتَوَى بِشْرٌ عَلَى العِرَاقِ مِنْ غَيْرِ سَيْفٍ وَدَمٍ مُهْرَاقِ [Bishr has gained the mastery over El-'Irák without sword and without shed blood]: Er-Rághib says that when this verb is trans. by means of عَلَى, it imports the meaning of الاِسْتِيلَآء; as in the saying in the Kur [xx. 4], اَلرَّحْمٰنُ عَلَى

الْعَرْشِ اسْتَوَى [which may be rendered, The Compassionate hath ascendancy over the empyrean so as to have everything in the universe equally within his grasp; agreeably with what here follows]: he then adds, it is said to mean that everything is alike in relation to Him in such manner that no one thing is nearer to Him than another thing, since He is not like the bodies that abide in one place exclusively of another place. (TA.) The saying لَمَّا اسْتَوَتْ بِهِ رَاحِلَتُهُ عَلَى البَيْدَآءِ means [When his riding-camel] ascended with him upon the desert: or stood up with him straight upon its legs. (Mgh.) and one says, استوى عَلَى ظَهْرِ دَابَّتِهِ, (S, TA,) or عَلَى الفَرَسِ, (Msb,) He was, or became, firm, or steady, [or he settled himself, or became firmly seated, or sat firmly,] upon the back of his beast, or upon the horse: (S, Msb, TA:) and استوى جَالِسًا [He became firm, or steady, sitting; or he settled himself in his sitting place; or sat firmly]. (Msb.) [استوى as quasi-pass. of سَوَّاهُ also signifies It was made, or became, symmetrical; congruous, or consistent in its several parts: was made, formed, or fashioned, in a suitable manner: was made, or became, adapted to the exigencies, or requirements, of its case, or of wisdom: was made, or became, complete: was made, or became, right, or good; became rectified, adjusted, or put into a right or good state. And hence,] استوى

الرَّجُلُ i. q. بَلَغَ أَشُدَّهُ [q. v.]; (M, K;) [generally meaning] The man [became full-grown, of full vigour, or mature, in body, or in body and intellect; i. e.] attained the utmost limit of [the period termed] his شَبَاب; (S;) or attained the utmost limit of his شَبَاب, and the completion of his make and of his intellect, by the completion of from twenty-eight to thirty [years]: (T, TA:) or attained to forty (T, M, K) years. (K.) and استوى الطَّعَامُ The food became thoroughly cooked. (Msb.) [خَطُّ الاِسْتِوَآءِ means The equinoctial line.]

سَىٌّ, [app. a dial. var. of سِىٌّ]: see لَا سِيَّمَا, in the next paragraph.

سِىٌّ, originally سِوْىٌ; and its dual: see سَوَآءٌ, in ten places, all except one in the latter half of the paragraph. b2: [Hence,] of him who is, or has become, in a state of wealth, or welfare, [or rather, of abundant wealth or welfare,] one says, هُوَ فِى سِىِّ رَأْسِهِ and رَأْسِهِ ↓ سَوَآءِ, (Fr, S,) or وَقَعَ فِى سِىِّ رَأْسِهِ [in the CK (erroneously) سَىِّ] and رأسه ↓ سَوَآءِ (M, K) and رأسه ↓ سِوَآءِ, (K,) or وَقَعَ رأسه ↓ مِنَ النِّعْمَةِ فِى سِوَآءِ, (Ks, M,) i. e. (assumed tropical:) [He is in, or has lighted upon, or come upon,] what is in the predicament of his head (حُكْمِ رَأْسِهِ) [in point of eminence, of wealth, or welfare]: or what covers his head [thereof]: (M, K:) or what equals his head [in eminence] (يُسَاوِى رَأْسَهُ), of wealth, or welfare: (T, TA:) or what has equalled his head [in eminence], of wealth, or welfare; i. e. what has accumulated upon him, and filled [or satisfied] him: (M:) or [what equals] the number of the hairs of his head, of wealth, or good; (A'Obeyd, S, K;) as some explain it. (A'Obeyd, S.) See also سِنٌّ, last sentence but one. b3: [Hence likewise,] لَا سِيَّمَا, (S, M, Msb, K,) also pronounced لا سِيَمَا, without teshdeed, (Msb, Mughnee, K,) and ↓ لا سَيَّمَا is a dial. var. thereof, (Msb,) a compound of سِىّ and مَا, denoting exception: (S:) one says, لَا سِيَّمَا زَيْدٍ, i. e. لَا مِثْلَ زَيْدٍ [lit. There is not the like of Zeyd; virtually, and generally, meaning above all Zeyd, or especially Zeyd]; مَا being redundant: and لا سيّما زَيْدٌ also; like as one says, دَعْ مَا زَيْدٌ: (M, K:) [J says,] with respect to the case of the noun following ما, there are two ways: you may make مَا to be in the place of الَّذِى, and mean that an inchoative is to be understood, [namely, هو or the like,] and put the noun that you mention in the nom. case as the enunciative; thus you may say, جَآءَنِى القَوْمُ لَا سِيَّمَا أَخُوكَ, meaning لَا سِىَّ الَّذِى

هُوَ أَخُوكَ [i. e. The people, or party, came to me, and there was not the like of him who is thy brother; or above all, or especially, he who is thy brother]: (S, TA: [thus in a copy of the S: in other copies of the same, and in the TA, for سِىَّ, سِيَّمَا:]) but this rendering is invalidated in such a phrase as وَلَا سِيَّمَا زَيْدٌ by the supression of the correlative of the noun in the nom. case where there is no lengthiness, and by the applying ما to denote a rational being: (Mughnee:) or you may put the noun after it in the gen. case, making ما redundant, and making سِىّ to govern the noun in that case because the meaning of سِىّ is مِثْل: [and this is the preferable way:] (Mughnee:) in both of these ways is recited the saying of Imra-el-Keys, أَلَا رُبَّ يُوْمٍ لَكَ مِنْهُنَّ صَالِحٍ وَلَا سِيَّمَا يَوْمٌ بِدَارَةِ جُلْجُلِ [Verily many a good day was there to thee by reason of them; but there was not the like of a day, or above all a day, or especially a day, at Dárat Juljul, a certain pool, where Imra-el-Keys surprised his beloved, 'Oneyzeh, with others, her companions, bathing: see EM pp. 9 and 10]: you say also, أَضْرِبُ القَوْمَ وَلَا سِيَّمَا أَخِيكَ, meaning وَلَا مِثْلَ ضَرْبِ أَخِيكَ [i. e. I will beat the people, or party, but there shall not be the like of the beating of thy brother]: and if you say, وَلَا سِيَّمَا أَخُوكَ, the meaning is, وَلَا مِثْلَ الَّذِى هُوَ أَخُوكَ [and there shall not be the like of him who is thy brother]: in the saying إِنَّ فُلَانًا كَرِيمٌ وَلَا سِيَّمَا إِنْ أَتَيْتَهُ قَاعِدًا, accord. to Akh, ما is a substitute for the affixed pronoun هُ, which is suppressed; the meaning being, وَلَا مِثْلَهُ إِنْ أَتَيْتَهُ قَاعِدًا [i. e. Verily such a one is generous, and there is not the like of him if thou come to him sitting]: (S, TA:) it is said in the Msb, [after explaining that ما in سيّما may be redundant, and the noun after it governed in the gen. case as the complement of a prefixed noun; and that ما may be used in the sense of الّذى, and the noun following put in the nom. case as the enunciative of the inchoative هو which is suppressed;] that, accord. to some, the noun following may be in the accus. case, as being preceded by an exceptive; [or, as a specificative; (Mughnee;) in which case we must regard ما as a substitute for the affixed pronoun هُ;] but that this is not a good way; [and in this case, accord. to the generality of the authorities, it must be an indeterminate noun, not, like زَيْدٌ, determinate: (Mughnee:)] also that سيّما should not be used without لا preceding it: and that it denotes the predominance of what follows it over what precedes it: but it is added that لا is sometimes suppressed [as is said in the Mughnee] because known to be meant, though this is rare. (TA.) One says also, لَاسِىَّ لِمَا فُلَانٌ (Lh, M, K) i. e. There is not the like of such a one: (TA:) and لَا سِيَّكَ مَا فُلَانٌ (Lh, M, K) i. e. Such a one is not the like of thee. (TA.) [In both of these instances, ما is obviously redundant. Other (similar) usages of سِىّ are mentioned voce سَوَآءٌ, to which reference has been made above.] b4: سِىٌّ also signifies A [desert such as is termed]

مُفَازَة; (S, M, K) because of the evenness of its routes, and its uniformity. (TA.) [Hence السِّىُّ is the name of a particular tract, said in the M to be a certain smooth place in the بَادِيَة.] b5: See also art. سيو.

سِيَّة: see سَوَآء, near the end of the paragraph.

سُوًى: see سَوَآءٌ, in seven places: b2: and see also سِوًى, in two places.

سِوًى: see سَوَاءٌ, in seven places. b2: Also, and likewise ↓ سُوًى, (Akh, S, Msb, Mughnee, K,) and ↓ سَوَآءٌ, (Akh, S, M, Mughnee, K,) and ↓ سِوَآءٌ, (Mughnee,) i. q. مَكَانٌ, (Mughnee,) or غَيْرٌ, (Akh, S, M, Msb, Mughnee, K,) accord. to different authorities: each used as an epithet, and as denoting exception, like غَيْر; accord. to Ez-Zejjájee and Ibn-Málik, used in the same sense and manner as غَيْر: but accord. to Sb and the generality of authorities, an adv. n. of place, always in the accus. case, except in instances of necessity: (Mughnee:) one says, عِنْدِى رَجُلٌ سِوَى زَيْدٍ, meaning بَدَلَ زَيْدٍ and مَكَانَ زَيْدٍ [i. e. I have with me a man instead of Zeyd and in the place of Zeyd]: (Ham p. 570, and TA: *) [but] one says [also] مَرَرْتُ بِرَجُلٍ سِوَاكَ and ↓ سُوَاكَ and ↓ سَوَائِكَ, meaning غَيْرِكَ [i. e. I passed by a man other than thee]: (S:) and ↓ جَآءَنِى سَوَاؤُكَ [and سِوَاك &c. Other than thou came to me], using it as an agent; and ↓ رَأَيْتُ سَوَآءَكَ [and سِوَاكَ &c. I saw other than thee], using it as an objective complement: and ↓ مَا جَآءَنِى أَحَدٌ سَوَآءَكَ [and سِوَاكَ &c. None except thou came to me]: and مَا جَآءَنِى أَحَدٌ

↓ سَوَاؤُكَ [and سِوَاكَ &c. None other than thou came to me]: (Mughnee:) and قَصَدْتُ القَوْمَ سِوَى

زَيْدٍ, meaning غَيْرَ زَيْدٍ [i. e. I betook myself to, or towards, the people, or party, others than Zeyd, which is virtually the same as except Zeyd]: (Msb:) and لَئِنْ فَعَلْتَ ذَاكَ وَأَنَا سِوَاكَ لَيَأْتِيَنَّكَ مِنِّى

مَا تَكْرَهُ, meaning [If thou do that] when I am in a land other than thy land, [what thou dislikest, or hatest, shall assuredly come to thee from me.] (Ibn-Buzurj, TA.) b3: The Arabs also said, عَقْلُكَ سِوَاكَ, meaning Thine intellect has departed from thee. (IAar, M.) A2: The strangest of the meanings of سِوَى, in this sense with the short alif and with kesr, is قَصْدٌ. (Mughnee.) سِوَى الشَّىْءِ means قَصْدُهُ [i. e. The tendency, or direction, of the thing]. (M.) And one says, قَصَدْتُ سِوَى

فُلَانٍ, meaning قَصَدْتُ قَصْدَهُ [i. e. I tended, or betook myself, in the direction of, or towards, such a one]. (S, K. * [In the CK, and in my MS. copy of the K, سَوَاهُ is erroneously put for سِوَاهُ.]) And hence, (Mughnee,) a poet says, (namely, Keys Ibn-El-Khateem, TA,) وَلَأَصْرِفَنَّ سِوَى حُذَيْفَةَ مِدْحَتِى

[And I will surely turn towards Hodheyfeh my eulogy]. (S, Mughnee.) سَوَآءٌ [in some copies of the K erroneously written without ء] in its primary acceptation is an inf. n., [but without a proper verb, used as a simple subst.,] meaning Equality, equability, uniformity, or evenness; syn. اِسْتِوَآءٌ; (Mughnee;) as also ↓ سَوِيَّةٌ: (M, K:) or [rather] it is a subst., (S, and Ksh and Bd in ii. 5,) meaning اِسْتِوَآءٌ, (Ksh and Bd ibid.,) from اِسْتَوَى in the sense of اِعْتَدَلَ; (S;) and signifies [as above: and] equity, justice, or rectitude; syn. عَدْلٌ; (S, M, K;) as also ↓ سَوِيَّةً; (M;) and ↓ سِوًى and ↓ سُوًى, as well as سَوَآءٌ, accord. to Fr, are syn. with نَصَفٌ; and accord. to him, (TA,) and to Akh, (S, TA,) syn. with عَدْلٌ; (S, K, TA;) [but app., only syn. with عَدْلٌ and نَصَفٌ not as a subst. but as an epithet, like وَسَطٌ thus used, as will be shown by what follows, although] each said by Er-Rághib to be originally an inf. n. (TA.) One says, هُمَا مِنْ هٰذَا الأَمْرِ ↓ عَلَى سَوِيَّةً, meaning سَوَآءٍ [i. e. They two are on an equality, or on a par, in respect of this affair, or case]: (S, TA:) and ↓ هُمْ عَلَى سَوِيَّةٍ, meaning [likewise] اِسْتِوَآءٌ [i. e. They are on an equality, or on a par], (M, K,) فِى هٰذَا الأَمْرِ [in this affair, or case]. (M.) and ↓ قَسَمْتُ الشَّىْءَ بَيْنَهُمَا بِالسَّوِيَّةِ, (S,) meaning بِالعَدْلِ [i. e. I divided the thing between them two with equity, justice, or rectitude]. (TA.) And it is said in the Kur [viii. 60], فَانْبِذْ إِلَيْهِمْ عَلَى سَوَآءٍ, meaning عَدْلٍ [as expl. in art. نبذ, q. v.]. (S, * TA.) [Hence,] لَيْلَةُ السَّوَآءِ The night of the thirteenth [of the lunar month; the first being that on which the new moon is first seen]; (As, S, K, TA;) in which the moon becomes equable or uniform (يَسْتَوِى) [in illumination]: (TA:) or the night of the fourteenth. (M, K.) b2: and i. q. وَسَطٌ [as meaning The middle, or midst, of a thing]; (S, M, Mughnee, K;) as also ↓ سُوًى and ↓ سِوًى. (Lh, M, K.) Hence, سَوَآءُ الشَّىْءِ The middle, or midst, of the thing; (S, M;) as also ↓ سُوَاهُ and ↓ سِوَاهُ. (Lh, M.) It is said in the Kur [xxxvii. 53,] فَرَآهُ فِى سَوَآءِ الْجَحِيمِ [And he shall see him] in the middle or midst [of the fire of Hell]. (S, * Mughnee, TA.) In like manner also one says سَوَآءُ السَّبِيلِ [The middle of the road]: or, accord. to Fr, it means the right direction of the road or way. (TA.) And one says, اِنْقَطَعَ سَوَائِى, meaning My waist [broke], or my middle. (TA.) And سَوَآءُ النَّهَارِ means The middle of the day. (M, K. [In some copies of the K, مُتَّسَعُهُ is erroneously put for مُنْتَصَفُهُ.]) b3: [Hence, perhaps, as being generally the middle or nearly so,] The summit of a mountain. (M, K.) And An [eminence, or a hill, or the like, such as is termed]

أَكَمَة: or a [stony tract such as is termed] حَرَّة: or the head of a حَرَّة. (M.) A2: It is also used as an epithet; (Mughnee;) and signifies Equal, equable, uniform, or even; syn. ↓ مُسْتَوٍ; (M, Mughnee, K;) applied in this sense to a place; (Mughnee;) as also, thus applied, ↓ سَوِىٌّ, and ↓ سِىٌّ; (M, K;) or these two signify, thus applied, [like سَوَآءٌ as expl. hereafter,] equidistant in respect of its two extremities. (TA.) And as syn. with ↓ مُسْتَوٍ, it is applied [to a fem. noun as well as to a sing., and] to one and more than one, because it is originally an inf. n.; whence the phrase لَيْسُوا سَوَآءً [They are not equal; in the Kur iii. 109]. (Mughnee.) Using it in this sense, one says أَرْضٌ سَوَآءٌ [An even land]: and دَارٌ سَوَآءٌ A house uniform (↓ مُسْتَوِيَةٌ) in respect of the [appertenances termed] مَرَافِق: and ثَوْبٌ سَوَآءٌ A garment, or piece of cloth, equal, or uniform, (↓ مُسْتَوٍ,) in its breadth and its length and its two lateral edges: but one does not say جَمَلٌ سَوَآءٌ, nor حَمَارٌ سَوَآءٌ, nor رَجُلٌ سَوَآءٌ: (M, TA:) though one says رَجُلٌ سَوَآءُ البَطْنِ A man whose belly is even with the breast: and سَوَآءُ القَدَمِ having no hollow to the sole of his foot. (TA.) One says also الخَلْقِ ↓ رَجُلٌ سَوِىٌّ, (S, M,) meaning ↓ مُسْتَوٍ

[i. e. A man uniform in make, or symmetrical; or full-grown, of full vigour, or mature in body, or in body and intellect: see 8]: (S:) and رَجُلٌ ↓ سَوِىٌّ A man equally free from excess and deficiency in his dispositions and his make: (Er-Rághib, TA:) or sound in limbs: (TA voce مِرَّةٌ, q. v.:) and ↓ غُلَامٌ سَوِىٌّ A boy, or young man, uniform in make, or symmetrical, (الخَلْقِ ↓ مُسْتَوِى,) without disease, and without fault, or defect: (Mgh:) and the fem. is سَوِيَّةٌ. (M.) Accord. to Er-Rághib, ↓ السَّوِىُّ signifies That which is preserved from excess and deficiency: and hence ↓ الصِّرَاطِ السَّوِىِّ [in Kur xx. last verse, as though meaning The road, or way that neither exceeds, nor falls short of, that which is right]; (Er-Rághib, TA;) the right, or direct, road: (Bd, Jel:) and some read السَّوَآءِ, meaning the middle, good, road: and السَّوْءِ (Ksh, Bd) i. e. the evil, or bad, road: (Bd:) and السُّوْءَى [i. e. most evil, or worst; fem. of أَسْوَأُ; for الصِّرَاطُ is fem. as well as masc.]: (Ksh, Bd:) [and] ↓ السُّوَىَ, of the measure فُعْلَى from السَّوَآءُ, [with which it is syn.,] or originally السُّوْءَى [mentioned above]: (K:) and ↓ السُّوَىِّ, (Ksh, Bd,) which is dim. of السَّوَآء, (Lth, TA,) [or] as dim. of السَّوْء [in which case it is for السُّوَىْءِ]. (Ksh, Bd.) b2: [Hence,] it signifies also Complete: (Mughnee:) you say, هٰذَا دِرْهَمٌ سَوَآءٌ (M, Mughnee) This is a complete dirhem; (Mughnee;) using the last word as an epithet: and سَوَآءً also, using it as an inf. n., as though you said اِسْتِوَآءً: and in like manner in the Kur xli. 9, some road سَوَآءً; and others, سَوَآءٍ. (M.) b3: And Equitable, just, or right; syn. عَدْلٌ: used in this sense in the saying in the Kur [iii. 57], تَعَالَوْا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ [Come ye to an equitable, or a just, or right, sentence, or proposition, between us and you]. (Az, TA.) b4: And Equidistant, or midway, (عَدْلٌ, and وَسَطٌ, S, or نَصَفٌ, Mughnee,) between two parties, (S,) or between two places; (Mughnee;) applied as an epithet to a place; as also ↓ سِوًى and ↓ سُوًى; (S, Mughnee;) of which three words the second (سِوًى) is the most chaste; (Mughnee;) or the last two signify equal (مُسْتَوٍ) in respect of its two extremities; and are used as epithets and as adv. ns.; originally, inf. ns. (Er-Rághib, TA.) ↓ مَكَانًا سِوًى and ↓ سُوًى, (M, K,) in the Kur xx. 60, accord. to different readings, means A place equidistant, or midway, (Ksh, Bd, Jel,) between us and thee, (Ksh, Bd,) or to the comer from each of the two extremities: (Jel:) or مَكَانٌ سِوًى and سُوًى means مُعْلَمٌ [i. e. a place marked], (so in a copy of the M and in one of the K,) or مَعْلَمٌ, (so in other copies of the K and in the TA,) which is for ذُو مَعْلَمٍ, meaning having a mark, or sign, by which one is guided, or directed, thereto. (MF, TA.) b5: [Also Equal, or alike, in any respect.] One says, مَرَرْتُ بِرَجُلٍ سَوَآءٍ وَالعَدَمُ, (M, Mughnee, K,) and وَالعَدَمُ ↓ سِوَآءٍ, (K,) and وَالعَدَمُ ↓ سِوًى, and وَالعَدَمُ ↓ سُوًى, (M, K,) meaning وُجُودُهُ وَعَدَمُهُ سَوَآءٌ [i. e. I passed by a man whose existence and whose non-existence are equal, or alike, to me, or in my opinion]: (M, K: *) and Sb mentions the phrase, سَوَآءٌ هُوَ وَالعَدَمُ [as meaning His existence and his nonexistence are equal, or alike, to me]. (M.) and سَوَآءٌ عَلَىَّ قُمْتَ أَوْ قَعَدْتَ [It is equal, or alike, to me, that thou stand or that thou sit, or whether thou stand or sit; or that thou stand or that thou sit is equal, or alike, to me: see Kur ii. 5, and the expositions thereof]. (S.) [And ↓ سِوًى is used as an adv. n., or as an inf. n. adverbially, meaning Alike: see an ex. in a verse cited voce سَبْتٌ.] b6: Also A like; a similar person or thing; (S, M, K;) and so ↓ سِىٌّ: [each used as masc. and fem.; and the former as sing. and dual and pl., though having proper dual and pl. forms:] the pl. of the former is أَسْوَآءٌ, (S, M, K,) and also, (S, * K,) but anomalous, (S,) or [rather] quasi-pl. ns., all anomalous, (M,) ↓ سَوَاسِيَةٌ (S, M, K) and ↓ سَوَاسٍ and ↓ سَوَاسِوَةٌ: (M, K:) and أَسْوَآءٌ is also pl. of ↓ سِىٌّ: (TA:) as to ↓ سَوَاسِيَةٌ, Akh says, سَوَآءٌ is of the measure فَعَالٌ, and سِيَةٌ may be of the measure فِعَةٌ or فِلَةٌ, the former of which is the more agreeable with analogy, the و being changed into ى in سِيَةٌ because of the kesreh before it, for it is originally سِوْيَةٌ; and it is from أَسْوَيْتُ الشَّىْءَ meaning “ I neglected the thing: ” [see 4:] (S:) accord. to Aboo-'Alee, the ى in سَوَاسِيَةٌ is changed from the و in سَوَاسِوَةٌ, in which latter some preserve it to show that it is the final radical: (M:) accord. to Fr, سَوَاسِيَةٌ has no sing., and relates only to equality in evil: (T, TA:) so in the saying, سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ [Equals like the teeth of the ass]. (TA.) It requires two [or more nouns for its subjects]: you say, سَوَآءٌ زَيْدٌ وَعَمْرٌو, meaning ذَوَا سَوَآءٍ [i. e., lit., Two possessors of equality, or likeness, are Zeyd and 'Amr], (M, K,) because it is [originally] an inf. n.: (M:) and هُمَا فِى هٰذَا الأَمْرِ سَوَآءٌ [They two are in this affair, or case, likes]: (S:) and هُمَا سَوَاآنِ (S, M, K) and ↓ سِيَّانِ i. e. They two are likes: (S, M, Mgh, Msb, K:) and هُمْ سَوَآءٌ and أَسْوَآءٌ and ↓ سَوَاسِيَةٌ i. e. They are likes; (S; [the first and last of these three are mentioned in the Mgh as identical in meaning;]) or, accord. to Fr, the last means they are equals in evil, not in good: (T, TA:) and ↓ مَاهُوَ لَكَ بِسِىٍّ He is not a person like to thee: and مَاهُمْ لَكَ بِأَسْوَآءٍ [They are not persons like to thee]: (Lh, M:) and ↓ مَاهِىَ لَكَ بِسِىٍّ (Lh, M, K *) i. e. She is not a person like to thee: (TA:) and مَاهُنَّ لَكَ بِأَسْوَآءٍ [They (females) are not persons like to thee]: and لِمَنْ فَعَلَ ذَاكَ ↓ لَا سِىَّ [There is not a like to him who did that]: and إِذَا فَعَلْتَ ذَاكَ ↓ لَا سِيَّكَ [There is not the like of thee when thou doest that]: (Lh, M, K:) and فُلَانٍ ↓ لَا سِيَّةَ (K) [There is not the like of such a one: in the CK, فُلَانٌ: perhaps the right reading is فُلَانٌ ↓ لَا سِيَّكَ Such a one is not the like of thee]. سَوَآءٌ and ↓ سِيَّانِ should not be used with أَوْ in the place of وَ except by poetic license: one of the exceptions to this rule is the saying of Aboo-Dhu-eyb, وَكَانَ سِيَّانِ أَلَّا يَسْرَحُوا نَعَمًا أَوْ يَسْرَحُوهُ بِهَا وَاغْبَرَّتِ السُّوحُ [And they were two like cases that they should not send forth cattle to pasture or send him forth with them when the tracts were very dusty by reason of drought]. (M.) For two other exs. of سَوَآء, [as well as of its syn. سِىّ, and for لَا سِيَّمَا also,] see سِىٌّ. b7: See also سِوًى in six places.

سِوَآءٌ: see سِىٌّ, second sentence, in two places: and سَوَآءٌ also, in the latter half of the paragraph: b2: and see سِوًى. b3: بَعَثُوا بِالسِّوَآءِ وَاللِّوَآءِ means (assumed tropical:) They sent seeking, or demanding, aid, or succour. (K in art. لوى. [The proper signification of السِّوَآء in this instance I do not find explained.]) سَوِىٌّ: see سَوَآءٌ, in the former half of the paragraph, in six places.

سُوَىٌّ: see سَوَآءٌ, in the middle of the paragraph.

سَوِيَّةٌ: see سَوَآءٌ, in five places. b2: [Also fem. of سَوِىٌّ. b3: And hence, as a subst.,] A kind of vehicle of female slaves and of necessitous persons: (K:) or a [garment of the kind called] كِسَآء, stuffed with panic grass (ثُمَام), (S, M, K, and L in art. كرب,) or palm-fibres (لِيف), (M,) or the like, (S, M, and L ubi suprà,) resembling the بَرْذَعَة [q. v.], (S, and L ubi suprà,) which is put on the back of the camel, (M,) or on the back of the ass &c., (L ubi suprà,) and which is one of the vehicles of female slaves and of necessitous persons: (M:) and likewise such as is put upon the back of the camel, but in the form of a ring because of the hump, and [also] called حَوِيَّةٌ [q. v.]: pl. سَوَايَا. (S.) سَوَاسٍ and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see سَوَآءٌ, in the latter half of the paragraph; the last of them in three places.

سَوَّآءٌ لَوَّآءٌ, each of the measure فَعَّالٌ, irregularly derived from اِسْتَوَى and اِلْتَوَى; a prov., applied to women, meaning Straight and bending, and collecting together and separating; not remaining in one state, or condition. (Meyd.) b2: and أَرْضٌ سَوَّآءٌ Land of which the earth, or dust, is like sand. (IAth, TA.) سَايَةٌ is [held by some to be] of the measure فَعْلَةُ from التَّسْوِيَةُ [inf. n. of سوّى]; (K;) mentioned by Az on the authority of Fr; but in copies of the T, فَعْلَةٌ from السَّوِيَّةُ. (TA.) One says, ضَرَبَ لِى سَايَةً, meaning He prepared for me a speech: (K:) or an evil speech, which he framed (سَوَّاهَا) against me to deceive me: mentioned by Az on the authority of Fr. (TA.) [See the same word in art. سوأ.]

أَسْوَى [More, and most, equal, equable, uniform, or even: and more, or most, equitable, &c.]. One says, هٰذَا المَكَانُ أَسْوَى هٰذِهِ الأَمْكِنَةِ i. e. [This place is] the most even [of these places]. (M.) تَسْوَآءٌ An even place; occurring in a trad.: the ت is augmentative. (TA.) مُسْوٍ [act. part. n. of 4]. One says in answer to him who asks, “How have ye entered upon the morning? ” (S,) or “ How have ye entered upon the evening? ” (M, TA,) مُسْوُونَ صَالِحُونَ [as enunciatives of نَحْنُ understood], (S, M,) or صَالِحِينَ ↓ مُسْتَوِينَ [as enunciatives of أَصْبَحْنَا or أَمْسَيْنَا understood, but I think that مُسْتَوِينَ is a mistranscription for مُسْوِينَ], meaning In a good, right, state, with respect to our children and our cattle. (S, M, TA.) مُسَاوٍ: see 3, in three places.

مُسْتَوٍ: see سَوَآءٌ, in the former half of the paragraph, in six places: and see also مُسْوٍ. [هِلَالٌ مُسْتَوٍ: see أَدْفَقُ.]