خذل

1 خَذَلَهُ, (S, Msb, K,) and خَذَلَ عَنْهُ, (Msb, K,) aor. ـُ (JK, Msb,) inf. n. خِذْلَانٌ (JK, S, K) and خَذْلٌ, (JK, Msb, * K,) or ↓ خِذْلَانٌ is a simple subst.; (Msb;) and ↓ اخذلهُ; (TA;) He abstained from, or neglected, aiding him, or assisting him; (JK, * S, Msb, K;) and held back from him: (Msb:) and خَذَلَهُ he left, forsook, or deserted, him: (MA:) and, accord. to Az, خَذَلَ عَنْهُ, aor. ـُ inf. n. خُذُولٌ, he left him, and held back from going with him. (T in art. تلو.) And ↓ خِذْلَانٌ signifies God's failing to preserve a man; accord. to Az, from an evil action; so that he falls into it. (TA.) It is said in the Kur [iii. 154], وَ إِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِى يَنْصُرُكُمْ مِنْ بَعْدِهِ [But if He fail to aid you, or to preserve you, then who is he that will aid you after Him?]: here 'Obeyd Ibn-'Omeyr read ↓ يُخْدِلْكُمْ, with damm to the ى and kesr to the ذ. (TA.) b2: And خَذَلَ He (a gazelle) held back from going with the herd; or remained behind the herd. (As, S.) And خَذَلَتْ She (a gazelle, &c., K, as, for instance, a [wild] cow, TA) held back from going with her female companions, and remained alone: or held back, or remained behind, not overtaking [the others]: (K:) or you say, of a female gazelle, and of a [wild] cow, تَخْذُلُ صَوَاحِبَاتِهَا She holds back from going with her female companions, or remains behind them, with her young one, in the place of pasturage: or remains alone with him; as A'Obeyd says, on the authority of As. (T, TA.) And خَذَلَتْ She (a wild animal, S, O, or a gazelle, K) remained attending to her young one [when the rest of the herd had gone]; (S, O, K;) said by some to be inverted [as to the meaning], because she is [not the one that leaves, but] the one that is left; (S;) as also ↓ تخاذلت, (S, K,) and ↓ اخذلت. (K.) b3: A poet says, (namely, 'Adee Ibn-Zeyd, TA,) describing a horse, فَهْوَ كَالدَّلْوِ بِكَفِّ المُسْتَقِى

خَذَلَتْ عَنْهُ العَرَاقِى فَانْجَذَمْ meaning [And he is, or was, like the bucket in the hand of the drawer of water,] of which the cross pieces of wood have become separated from it [so that it has become severed from the wellrope]. (S.) 2 خذّلهُ, inf. n. تَخْذِيلٌ, He incited him, or induced him, to abstain from, or to neglect, aiding him, or assisting him; and hindered him, withheld him, or prevented him, from aiding his companion, or assisting him. (T, TA.) And خذّل عَنْهُ أَصْحَابَهُ, inf. n. as above, He incited, or induced, his companions to abstain from, or to neglect, aiding him, or assisting him. (S.) b2: He induced him to be cowardly and weak-hearted, and to abstain from fighting. (Msb.) 4 أَخْذَلَ see 1, in three places. b2: Also اخذل, (K,) or اخذل أُمَّهُ, (T, TA,) said of the young one of a wild animal, (K,) or of the young one of a gazelle or [wild] cow, (T,) means وَجَدَ أُمَّهُ تَخْذُلُهُ (K, TA) [which may be rendered He found his mother to hold back from him; or to leave him, and hold back from going with him: or it means] he found his mother to hold back from going with her female companions, or to remain behind them, with him; or to remain alone with him. (T.) 6 تخاذلوا They abstained from, or neglected, aiding, or assisting, one another: (S:) i. q. تدابروا [which has the foregoing signification accord. to the TA, but properly means they turned their backs, one upon another]: (K:) they left, forsook, or deserted, one another in trouble. (MA.) [And, accord. to Freytag's Lex., They fled from fight, or battle.] b2: تخاذلت رِجْلَاهُ (said of an old man, TA) His legs became weak (S, K, TA) in consequence of some evil affection. (TA.) b3: And تخاذل He was, or became, behind. (KL.) b4: See also 1.7 إِنْخَذَلَ [انخذلوا, accord. to Freytag's Lex., They were destitute of aid, or assistance: they fled.]

خُذَلَةٌ A man constantly abstaining from, or neglecting, the rendering of aid, or assistance. (IAar, S, K. * [In the K, this is not distinguished from خَاذِلٌ in the first of the senses assigned to this latter below. See also خَذُولٌ.]) خِذْلَانٌ: see 1, in two places.

خَذُولٌ One who often abstains from, or neglects, the rendering of aid, or assistance: so in the Kur xxv. 31, applied to the Devil; (TA;) because he forsakes the unbeliever, and declares himself to be clear of him, on the occasion of trial, or affliction. (Jel.) b2: See also خَاذِلٌ. b3: Also A mare that, when suffering from the pain of parturition, moves not from her place. (ISd, K.) b4: خَذُولُ الرِّجْلِ A man whose leg aids him not, in consequence of weakness, (S, * TA,) or of some evil affection, or of intoxication. (TA.) خَاذِلٌ Abstaining from, or neglecting, the rendering of aid, or assistance. (S, K.) b2: And Any one leaving, forsaking, or deserting. (TA.) b3: Also, and ↓ خَذُولٌ, (T, K,) A female gazelle, and a [wild] cow, holding back from going with her female companions, or remaining behind them, with her young one, in the place of pasturage: or remaining alone with him: (T:) or a female gazelle, &c., (K,) as, for instance, a [wild] cow, (TA,) holding back from going with her female companions, and remaining alone: or holding back, or remaining behind, not overtaking [the others]: (K:) or the latter signifies a female gazelle that has left, forsaken, or deserted, her young ones. (EM p. 60.) b4: And the former, A female gazelle remaining attending to her young one; as also ↓ مُخْذِلٌ. (K. [See 1.]) b5: Also Routed, defeated, or put to flight. (IAar, K.) مُخْذِلٌ: see the next preceding paragraph.

مَخْذُولٌ Having no aider, or assister. (Jel in xvii. 23.)

يبس

1 يَبِسَ, aor. ـْ (S, M, A, Msb, K) and يَابَسُ (K) and يَيْبِسُ, (S, M, Msb, K,) which latter is extr., (S, M, K,) so that it is like يَئِسَ, (TA,) inf. n. يُبْسٌ (S, M, Msb *) and يَبَسٌ (M, Msb, * TA) and يَبْسٌ (M) and يُبُوسَةٌ, (K [but not there said to be an inf. n., being only mentioned there in an explanation of the word يَبَسٌ, and accord. to general rule it would be an inf. n. of يَبُسَ, which is probably an obsolete form,]) It was, or became, dry; or it dried, or dried up; after having been moist, humid, succulent, or the like: (A, Msb, K:) or, [rather,] it was, or became, dry; or it dried, or dried up: and also, [but perhaps tropically,] it was, or became, stiff, rigid, tough, firm, resisting pressure, or hard: [contr. of رَطُبَ:] يُبْسٌ signifying the contr. of رُطُوبَةٌ: (M:) يُبُوسَةٌ is a quality which necessarily implies difficulty of assuming form and of becoming separated and of becoming united: (KT:) and ↓ اِتَّبَسَ, (S, M, K,) of the measure اِفْتَعَلَ, (S,) the ى being changed into ت, (M,) as well as [its original form]

اِيتَبَسَ, (TA [there written اتَبَسَ because it has the conjunction وَ prefixed to it]) aor. [of the former] يَتَّبِسُ and [of the latter] يَاتَبِسُ, (M,) signifies the same as يَبِسَ: (M, K:) or is quasipass. of ↓ يَبَّسَهُ [and therefore signifies it became dried, or dried up; &c.]; (Ibn-Es-Sarráj, S;) [as also ↓ تيبّس, occurring in the TA, art. عكس.] You say, يَبِسَ النَّبَاتُ [The plant, or herbage, became dry; &c.] (S, K.) And يَبِسَتِ الأَرْضُ The land lost its water and moisture; its water and moisture went away. (M.) b2: [Hence, يَبِسَتْ طَبِيعَتُهُ (assumed tropical:) He became costive. And] يَبِسَ مَا بَيْنَهُمَا (tropical:) [That friendship which was between them two became withered; (see 2, and see also ثَرًى;) i. e.,] they became disunited, each from the other; the bond of friendship that united them, each to the other, became severed; syn. تَقَاطَعَا. (A, TA.) b3: Hence also, (M,) ↓ اِيبَسْ, (so in a copy of the M [agreeably with an explanation of its part. n. يَابِسٌ, q. v., and in a copy of the A written ايْبَسْ,]) or أَيْبِسْ, [from أَيْبَسَ,] like أَكْرِمْ, (K,) (tropical:) Be thou silent; or cease thou from speaking: (M, A, K:) said to a man. (M.) 2 يبّسهُ, (S, A, K;) inf. n. تَيْبِيسٌ, (S,) He dried it; made it dry; [&c.; see 1;] (S, A, K;) as also ↓ أَيْبَسَهُ. (M, A, K.) b2: [Hence the saying,] أُعِيذُكَ بِاللّٰهِ أَنْ تُيَبِّسَ رَحِمًا مَبْلُولَةً (tropical:) [I pray that thou mayest be preserved by God from thy withering a freshened tie of relationship]. (A, TA.) And لَا تُوبِسِ الثَّرَى بَيْنِى وَبَيْنَكَ (tropical:) [Wither not the fresh and vigorous friendship, between me and thee; i. e., sever not thou the firm bond of friendship that unites me and thee: see يَبِسَ مَا بَيْنَهُمَا; and see also ثَرًى]. (A, TA.) 3 يابسهُ (assumed tropical:) He treated him with dryness and hardness, or niggardliness; syn. قَاسَحَهُ; (L, K, art. قسح;) i. e. عامله باليبس والشدّه. (TK, in that art.) [See يَابِسٌ.]4 ايبست الأَرْضُ The land had its plants or herbage, (A,) or its leguminous plants, (Yaakoob, S, K,) drying up, or dried up: (Yaakoob, S, A, K:) or became abundant in its dry plants or herbage. (M.) b2: ايبست النَّاقَةُ The she-camel became milkless. (TA, voce وَجَّبَتْ.) b3: ايبس القَوْمُ The people journeyed in the land: (K:) or in the dry land; (TA;) like as you say أَجْرَزُوا from الأَرْضُ الجُرُزُ. (S, TA.) b4: أَيْبِسْ: see 1, last signification.

A2: ايبسهُ: see 2, in two places.5 تَيَبَّسَ see 1.8 اِتَّبَسَ and اِيتَبَسَ, aor. ـّ and يَاتَبِسُ: see 1.

يَبْسٌ: see 1: A2: and see يَابِسٌ, throughout.

يُبْسٌ: see 1: A2: and see يَابِسٌ, in two places.

يَبَسٌ: see 1: A2: and see يَابِسٌ, throughout.

يَبِسٌ: see يَابِسٌ.

يَبَاسٌ: see يَابِسٌ.

A2: يَبَاسِ, like قِطَامِ, [as a proper name,] The pudendum; syn. السَّوْءَةُ: or the anus; syn. الفُنْدُورَةُ; (K, TA [in one copy of the K, القُنْدُورَةُ; and in the CK, القِنْدَءْوَةُ;]) i. e., الاِسْتُ: on the authority of IAar. (TA.) يَبُوسٌ: see يَابِسٌ; for the latter, throughout.

يَبِيسٌ: see يَابِسٌ; for the latter, throughout.

يَابِسٌ Dry, or dried up, after having been moist, humid, succulent, or the like: (A, Msb, K:) or, [rather,] dry, or dried up, or exsiccated: and also, [but perhaps tropically,] stiff, rigid, tough, firm, resisting pressure, or hard: [see 1:] (M:) pl. يُبَّسٌ (M) and ↓ يَبْسٌ, which latter is like رَكْبٌ as pl. of راكِبٌ: (ISk, S, Msb:) and ↓ يُبْسٌ is a dial. form. of يَبْسٌ: (A'Obeyd, S:) or يَبْسٌ is [rather] a quasi-pl. of يَابِسٌ, as is also ↓ يَبَسٌ: (M:) or this last is used by poetic license for يَبْسٌ: (TA:) also, (S, M,) ↓ يَبْسٌ signifies the same as يَابِسٌ, (S, M, Msb, K,) as also ↓ يَبَسٌ, (M,) and ↓ يَبِسٌ, (M, K,) and ↓ يَبِيسٌ, (K,) and ↓ يَبْوسٌ, (M,) and ↓ يَبَاسٌ, (TA,) and ↓ أَيْبَسُ: (K:) or ↓ يَبَسٌ signifies dry from its origin, not having been known moist: (K:) but ↓ يَبْسٌ is applied to a thing dry after having been known to be moist: (TA:) and as to the path of Moses, [to which the former of the last two epithets is applied in the Kur. xx. 79,] it had never been known as a path either moist or dry, for God only showed it to them created such; but the epithet is also read with sukoon to the ب, because, though it had not been a path, it was a place wherein had been water and which had dried up: (K, TA:) the latter reading is that of El-Hasan El-Basree: and El-Aamash read the word with kesr to the ب: (TA:) Th [however] says, (S,) you say ↓ حَطَبٌ يَبْسٌ, dry fire-wood, as though it were so naturally: (S, Msb:) [and J says,] ↓ يَبَسٌ signifies a place dry after having been moist; and so in the instance in the Kur. mentioned above: (S:) [and Fei says,] it signifies a place that has had in it water which has gone away; or, as Az says, a path in which is no moisture: (Msb:) [and ISd says,] ↓ يَبْسٌ and ↓ يَبَس signify a place that is dry: and in like manner, applied to land (أَرْض), of which the water and pasturage have dried up: and the latter, so applied, (assumed tropical:) hard; (M;) as also يَابِسٌ (tropical:) applied to a stone: (A:) ↓ يَبيسٌ is [generally] applied to a plant, or herbage, as signifying dry, or dried up; (S, M, A, Msb, K;) as also [sometimes] يَابِسٌ; (M, K;) the former being of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: (Msb:) or it is so applied to herbs, or leguminous plants, of the sort termed أَحْرَار [that are eaten without being cooked, or that are slender and succulent, &c.], (As, K,) and of the sort termed ذُكُور [that are hard and thick, or thick and rough, &c.]; (As, TA;) and [so As, in the TA; and so in some copies of the K; but in the CK, or] those herbs and leguminous plants that become scattered when they dry up; (As, K;) as also ↓ يُبْسٌ and ↓ يَبْسٌ; (TA;) but not to what is dry of the حَلِىّ and صِلِّيَان and حَلَمَة. (As, TA.) b2: [Hence,] المَفْلُوجُ اليَابِسُ الشِّقِّ (assumed tropical:) The palsied of whom the half is without sensation and without motion. (Mgh.) And رَجُلٌ يَابِسٌ مِنَ السُّكْرِ (AHn) app. meaning (assumed tropical:) A man as though he were dead and dried up in consequence of much intoxication. (M.) [and ياَبِسُ الطَّبِيعَةِ (assumed tropical:) Costive.] And سَكْرَانُ يَابِسٌ (assumed tropical:) Intoxicated so much as not to speak; as though the wine had dried him up by its heat. (M.) and ↓ أَتَانٌ يَبْسَةٌ (IAar, M) and ↓ يَبَسَةٌ (Th, M) (assumed tropical:) A she-ass dry and lean. (M.) And ↓ شَاةٌ يَبْسٌ and ↓ يَبَسٌ (AO, S, M, K) (assumed tropical:) A ewe, or she-goat, without milk: (AO, S, M, K:) or whose milk has stopped, and her udder become dry. (M.) And ↓ إِمْرَأَةٌ يَبَسَةٌ (assumed tropical:) A woman who has no milk: pl. يَبَسَاتٌ and أَيْبَاسٌ and [quasi-pl. n.]

يَابِسٌ [like جَامِلٌ and بَاقِرٌ]. (TA, from the Moheet.) And ↓ عِرْقٌ يَبِيسٌ (assumed tropical:) [A dry duct], meaning, penis. (Lh, M.) And شَعَرٌ يَابِسٌ (tropical:) Hair upon which no effect is produced by moistening with water nor with oil; (A, TA *;) which is the worst sort thereof. (TA.) and ↓ يَبِيسُ المَآءِ (tropical:) Dry sweat: (M, A:) or [simply] sweat. (AA, S, K.) And رَجُلٌ يَابِسٌ and ↓ يَبِيسٌ (tropical:) A man having little good: (A:) and اِمْرْأَةٌ يَابِسَةٌ and ↓ يَبِيسٌ (A, TA) and ↓ يَبَسٌ (S, K, TA) (tropical:) a woman having little good: (A:) or in whom is no good: (K, TA:) or who does not cause one to obtain any good. (S.) And ↓ بَيْنَهُمَا ثَرًى أَيْبَسُ (tropical:) Between them two is disunion. (A, TA.) أَيْبَسُ [comp. and superl. of يَابِسٌ]. b2: [Hence the saying,] أَيْبَسُ مِنَ الصَّخْرِ (tropical:) Harder than rock. (A.) A2: See also يَابِسٌ, near the beginning and at the end.

A3: الأَيْبَسُ, as a subst., not an epithet, (AHeyth,) The part of the shin-bone, in the middle of the shank, which, when pressed, pains one, (AHeyth, K,) and when it is broken, the leg is lost: (AHeyth:) or الأَيْبَسَانِ signifies the parts of the two shanks upon which is no flesh: (S:) or the parts of the two shanks of a horse upon which the flesh is dry, or tough: (AO:) or the shank-bones (M, TA) of the fore leg and hind leg: (TA:) or what appears of these: (M, TA:) or the parts above the كَعْباَنِ and زَنْدَانِ [app. here meaning the two ankles and wrists]: (A:) pl. أَيَابِسُ: (S, K:) which is also applied to such parts as are like the hock, or hough, and the shank. (TA.) b2: Also, the pl., Hard things upon which swords are tried. (K.) أَرْضٌ مُوبِسَةٌ [originally مُيْبِسَةٌ] Land of which the plants, or herbage, are drying up, or dried up. (A.) رِيجٌ مِيبَاسٌ [A very drying wind]. (TA, voce نَكْبَآءُ.)

خو

ى1 خَوَتِ الدَّارُ, (JK, S, Msb, K,) aor. ـْ (Msb,) inf. n. خَوَآءٌ (S, Msb, TA) and خُوِىٌّ, (Msb,) The house became empty, vacant, or un occupied: (S:) in [some of the copies of] the S with teshdeed, [i. e. خَوَّت,] which is incorrect: (TA:) or became devoid, or destitute, of its occu pants; as also خَوِيَت, aor. ـْ inf. n. خَوَآءٌ: (Msb:) or its occupants perished: (JK:) and it fell down: (S:) or it became demolished: and خَوَت and خَوِيَت, inf. n. خَىٌّ and خُوِىٌّ and خَوَآءٌ and خَوَايَةٌ, it became devoid, or destitute, of its occupants, (K, TA,) standing, without inhabitant. (TA.) And خَوَى المَكَانُ, aor. ـْ inf. n. خَىٌّ, The place became empty, vacant, or unoccupied. (Mgh.) And خَوِىَ البَطْنُ, aor. ـْ inf. n. خَوًى, The belly became empty of food. (Mgh.) b2: [Hence,] خَوِىَ, aor. ـْ inf. n. خَوًى [and خَوَآءٌ], He was, or became, hungry; (JK;) as also ↓ اخوى: (K:) or his belly became empty of food: (Har p. 167:) or خَوَى, like رَمَى, [aor. ـْ inf. n. خَوًى and خَوَآءٌ, he was affected with un interrupted hunger. (K.) And خَوَتْ, said of a woman, She became empty in her belly on the occasion of childbirth; as also خَوِيَتْ: (S, K:) in [some of] the copies of the K, خَوَّتْ is here erroneously put for خَوِيَتْ. (TA.) And She abstained from food on the occasion of childbirth; (JK, K;) as also خَوِيَتْ. (JK, TA.) b3: خَوَتِ النُّجُومُ The stars inclined to setting: (so in two copies of the S:) or so ↓ خَوَّت, inf. n. تَخْوِيَةٌ. (JK, Msb, and so in some copies of the S.) and the former, (JK, S, Msb, K,) aor. ـْ (JK, S,) inf. n. خَىٌّ, (JK, S, K,) The stars set; as also ↓ اخوت: and the stars brought no rain: (JK:) or the stars set aurorally and brought no rain; (S, Msb, * K; *) as also ↓ اخوت (A 'Obeyd, S, Msb, K) and ↓ خوّت. (K.) b4: خَوَى الزَّنْدُ, (K,) inf. n. خَوًى (TA) [or خَىٌّ], The زند [q. v.] failed to produce fire; as also ↓ اخوى. (K.) A2: خَوِىَ, aor. ـْ He called, or cried, out. (JK.) A3: خَوَى, (TA,) inf. n. خَىٌّ, (K, TA,) i. q. قَصَدَ [He, or it, pursued a right, or direct, course; &c.: if trans., it may mean he aimed at, intended, or purposed, a thing]. (K, * TA.) A4: خَوَاهُ, inf. n. خَوًى and خَوَايَهُ, He seized it; took it, or carried it off, by force; or snatched it away; (K;) and so ↓ اختواهُ. (IAar, TA.) 2 خوّت الإِبِلُ, inf. n. تَخْوِيَةٌ, The camels became empty (JK, M, Msb) and drawn up (M) in their bellies. (JK, M, Msb.) b2: See also 4. b3: and خوّى, inf. n. as above, said of a camel, (JK, S, TA,) He lay down upon his breast, and then set firmly upon the ground his [callous protuberances called the] ثَفِنَات: (JK:) or he made his belly to be separated by some interval from the ground, in lying upon his breast, (S, TA, *) and set firmly [upon the ground] his ثَفِنَات. (TA.) And in like manner, (S,) خوّى فِى سُجُودِهِ, (S, Mgh, Msb, K,) said of a man, (S, Mgh, Msb,) He raised his belly from the ground in his prostration: (S, * Msb:) or he put, or set, his upper arms apart, or remote, from his sides therein: (Mgh, Msb:) or he drew up his body, and made a space between his upper arms and his sides, in his prostration: (K:) thus a man is directed to do in prostrating himself in prayer. (Mgh, TA.) b4: Said of a man, it signifies also He lowered his eyes, or looked towards the ground, desiring to be silent. (JK.) b5: Said of a bird, It hung down its wings: (S:) or it spread its wings, (JK, TA,) and stretched out its legs, (TA,) desiring to alight. (JK, TA.) b6: خَوَّتِ النُّجُومُ: see 1, in two places.

A2: خَوَّيْتُهَا, inf. n. as above, I dug (K, TA) for her, namely, a woman, (TA,) a hole, or hollow, in the ground, and kindled [fire] in it, and then seated her in it, or upon it, (فِيهَا [i. e. فِى الحَفِيرَةِ],) on account of a disease that she had. (K, TA.) One says of a woman for whom this is done, خُوِّيَتْ. (As, TA.) A3: And خوّى لَهَا, (JK, Kr, S, K,) and خَوَّاهَا, (K,) inf. n. as above, He made for her (namely, a woman,) the food called خَوِيَّة, (JK, Kr, S, K,) that she might eat it. (S.) 4 أَخْوَىَ see 1, in four places. b2: اخوى المَالُ The cattle, or camels &c., attained the utmost degree of fatness; as also ↓ خوّى, inf. n. تَخْوِيَةٌ. (Fr, K.) A2: See also 8.8 اختوى He abstained from food: and it may mean he became void of everything but anger. (Ham p. 219.) b2: He lost his reason, or intellect. (K.) A2: See also 1, last sentence. b2: Also He took away a thing. (JK.) He took altogether, or entirely, what another possessed; as also ↓ اخوى. (JK, K.) b3: He (a beast of prey) stole and ate the young one of a cow. (IAar, K.) b4: He cut off for himself (اِقْتَطَعَ) a land, or district; (IAar, K;) as also اختات and تخوّت. (IAar, TA.) b5: He thrust at a horse in his خَوَآء; i. e., the space between his fore legs and his hind legs. (JK, K.) خَوًى Emptiness of the belly; (JK, K;) i. e. its emptiness of food; as also ↓ خَوَآءٌ; (K;) [both inf. ns.;] the former of higher authority than the latter. (TA.) And Hunger; (JK, Msb;) as also ↓ خَوَآءٌ, (TA,) i. q. خَوٌّ. (K, TA. [In the CK, والخُوُّ بالضَّمِّ العَسَلُ is erroneously put for والخَوُّ وَبِالضَّمِّ العَسَلُ. The word خَوٌّ belongs to art. خو, q. v.]) b2: See also خَوَآءٌ. b3: Also, [الخَوِىٌّ in the CK being a mistake for الخَوَى,] A low, or depressed, tract between two moun tains: and a soft tract of land: (K, TA:) or a low, or depressed, tract, in plain, or soft, and in rugged and hard, ground, sinking into the earth, larger than the [tract termed] سُهْب, producing much herbage: (AHn, TA:) or any wide valley in a soft, or plain, [low ground such as is termed]

جَوّ; (Az, TA;) as also خَوٌّ: (Az, TA in art. خو:) or a soft, far-extending, valley. (As, TA.) A2: Also i. q. ثَابِتٌ [Continuing, subsisting, lasting, &c.]: (K:) of the dial. of Teiyi. (TA.) A3: and A flow of blood from the nose; or blood flowing from the nose. (K. [In this instance the word is correctly given in the CK.]) خَوَاةٌ The space between the udder and the vulva in the she-camel and other cattle; (K, * TA; [accord. to the CK and JK, ↓ خَوِيَّةٌ; but this is app. a mistake;]) also with medd [i. e.

↓ خَوَايَةٌ, for خَوَاةٌ is originally خَوَيَةٌ]. (K.) A2: Also A sound: (A 'Obeyd, S, TA:) and the confused and continued sound (حَفِيف) of pouring of rain: (IAar, TA:) and ↓ خَوَايَةٌ signifies the confused and continued sound (حَفِيف [in the CK, erroneously, خَفِيف,]) of the running of horses: (K, TA:) and a sound like what one fancies. (Aboo-Málik, TA.) خَوَآءٌ: see خَوًى, in two places. b2: Also An intervening space between two things. (JK, Mgh, * TA.) The space between the fore legs and the kind legs of a horse; (JK, K;) as also ↓ خَوًى. (JK.) A vacant space between two things; (K;) such between the heaven and the earth; (TA;) like هَوَآءٌ. (K, TA.) b3: A wide, or spacious, open tract of the earth, containing no herbage nor trees nor habitations. (TA.) خُوَآءٌ (like غُرَابٌ [in measure], TA) Honey. (Ez-Zejjájee, K, TA. [By a mistake in the CK, mentioned above, voce خَوًى, the word thus explained is there made to be خُوٌّ.]) خَوِىٌّ, of the measure فَعِيلٌ, A low, or de pressed, soft, or plain, tract of land. (S, TA.) خَوَايَةٌ: see خَوَاةٌ, first sentence. b2: Also The part that a horse closes with his tail, of the space between his hind legs. (TA.) b3: The part of a spear-head into which the shaft enters. (K, * TA.) b4: And The wide part of the interior of a رَحْل [or camel's saddle]. (K, TA. [In the CK, من الرَّجُلِ is erroneously put for من الرَّحْلِ.]) A2: See also خَوَاةٌ, second sentence.

خَوِيَّةٌ Food prepared for a woman on the oc casion of childbirth. (S, K.) A2: See also خَوَاةٌ.

خَاوٍ part. n. of 1.] فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً, in the Kur [xxvii. 53], means [And those are their houses,] empty; or, as some say, fallen down: like the phrase in the same [ii. 261 and xxii. 44], خَاوِيَةٌ عَلَى عُرُوشِهَا having fallen down upon its roofs: (S:) or this means empty; its walls having fallen upon its roofs. (Bd in ii. 261.

[See also عَرْشٌ.]) You say also أَرْضٌ خَاوِيَةٌ A land devoid of its inhabitants: (K:) and some times it means, of rain. (TA.) كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ, in the Kur [lxix. 7], means [As though they were trunks of palm-trees] torn up: (TA:) or eaten within: (Bd:) or fallen down and empty. (Jel.) خَاوِيَةٌ [fem. of خَاوٍ: and hence, as a subst.,] A calamity, or misfortune. (Kr, TA.) خَاوِىٌّ: see خَائِىٌّ, in art. خوأ.

مُخَوًّى The place of a camel's lying down in the manner described above voce خَوَّى: [and so app. مُخَوَّاةٌ; for] the pl. is مُخَوَّيَاتٌ. (JK.)

وفى:
وفى: مضارعها بالعامية يوفى (بقطر) وفي: لا يقال وفى بوعده، حسب بل يقال أيضاً وعدَه أي حافظ عليه (بقطر)؛ ويلاحظ هنا الحذف البلاغي في قولنا وفي لفلان (النويري أسبانيا 440): فأمنه ووفى له.
وفي: أتم، أنهى، أنجز، حقق؛ وفي ب: قضى وطراً accomplir un dessien ( عبد الواحد 3:274): وإن يكن غير ذلك فما أنا بأول مَنْ اجتهد فحرم الإصابة ولم يقع على المراد ولا وفي بالمقصود.
وفي القانون: أنهى عقوبته (بقطر).
وفي ديناً: سدده، وفى ما عليه سدد الذي عليه من التزامات، وفى جانباً سدد جزءاً من دينه؛ وفى عن أحد أي سدد ديناً عن الأخر، أي ما بذمة شخص ثالث؛ وفي ما عليه أو وفى حق الطبيعة: دفع دين الإنسانية أي بالوفاة (بقطر).
وفي ب: وازى، ففي (بدرون 2:257): رفض المال الذي أعطاه له الخليفة إلا انه قال سأقبل ما يفي بهذا المال ويزيد قال ما هو قال كتاب يوجد بالعراق .. الخ وفي (دي ساسي كرست 3:1 و2): لم أجسر على مفاتحة أيَّ من التجار لكي يعيرني هذا المبلغ وإن كان معي رهن يفي بالقيمة (ويجرز 9:43) (أنظر ما يأتي).
وفى: يباع بكذا، قيمته كذا couter ( همبرت 105).
وفي ب: عادل، وازى، كان كافياً ل ... (محيط المحيط، أبو الفداء): إن خراج مصر لا يفي بهدمهما (ياقوت 4:96:2).
وفى: انقطع، كف عن الاستمرار (هلو؟). وفى: توفى عند (فريتاج). ينبغي ملاحظة إن العبارة التي وردت في (ألف ليلة) التي استشهد بها -أي فريتاج- ينبغي إبدال كلمة فيفي فبقى وفقاً لنص المخطوطة والطبعات الأخرى ووفقاً للملاحظة التي بينها (فليشر) في (ص47 من معجمه) مضيفاً إن وفى لا تعني أتى. مع ذلك فان الفعل يعني هذا المعنى في (القليوبي. المطبوع 11:33 ليز): فاجتمع رأيهما أن يذهبا إلى مالك بن دينار فقصداه فوفياه في سواد البصرة قد جلس للعامة يعظهم وإن (ويجرز 88، رقم 84) يقول إن هذا المعنى كثيراً ما يتكرر في الأشعار التي نقلها (ابن حبيب)؛ وأخيراً ينبغي في شطر بيت من أبيات (ابن زيدون) التي استشهد بها ونشرها (في 9:43): يفي بنسيم العنبر الورد ريحها: أن نفسر بقي بالفعل يعادل أو يساوي equivaloir: يوازيه ولا يقصر عنه.
وفّى جهده: بذل كل ما في استطاعته (دي سلان المقدمة 24:1).
وفّى: دفع أو ساعد أحداً في عمل يزيد من مدخولاته أو رهونه ... الخ (الكالا).
وفّى رسماً: أيد التصرف بوضع العنوان على مغلف الرسالة (دي ساسي دبلوماسية
10:468:9).
وفّى: أضاف (فوك) = زاد؛ كفّيت ووفيت أي لم أعد بحاجة إلى المزيد، لقد أخذتُ كل ما يلزمني، لم أعد بحاجة إلى شيء (بقطر).
وفّى: أتى: مثل وافى (أنظر شطر بيت ابن زيدون المار ذكره): venire ( ويجرز 2:24، المقري 63:2، وبيان 289:2 الذي ذكر بيت ابن زيدون مختلفاً قليلاً وجعله بمعنى وافى أيضاً).
وافى ب: أتى ب: (ويجرز 1:25 في المخطوطتين المذكورتين في الملاحظة C ورد ذكر وافى التي وجدتها أيضاً في مخطوطة A في -القلائد- وفي ابن بسّام 94:1).
وفّى: أنظر اسم المفعول في ما سيأتي.
وافى: أتى ولا يتعدى فعل بوافاه فقط بل بالجر أيضاً فيقال وافى إلى فلان (معجم أبي الفداء).
وافى: وجد، لقي (كليلة ودمنة 1:211): يهمني انك تأتي منزلي فلا توافى أمري كما أحب لان زوجتي مريضة أرى أن (وافى) هنا معناها أتى، لقي.
أوفى: وصل تماماً .. (دي ساسي كرست 6:59:1): تقص ماء النيل ولم يوف ستة عشر ذراعاً.
أوفى: يضمّ إلى (فوك، الكالا): = زاد، ضاعفَ redoubler.
أوفى فرساناً: وضع قطعاتٍ في الحامية (الكالا).
أوفى: حين يتعدى هذا الفعل بحرف الجر ب يفيد معنى اشرف (ترجمة ابن خلدون بقلمه -اوتوت- 231): ثم طرقني مرض أوفي بي على المنية (البربرية 165:2): أوفوا به على رتب الاصطناع والتنويه (4:350).
توفَّي: مات، وتقال أيضاً على سبيل الفكاهة للتعبير عن أفكار تجريدية abstraites وعلى سبيل المثال ما ورد في (22:1).
خرجت أطلب رزقي ... وجدت رزقي تُوُفّي
تَوفّي: تصحيف، تُوفِيَ وفي (محيط المحيط): (توفاه الله قبض روحه وتوفّي فلان على المجهول قبضت روحه ومات. فالله المتوفّى والعبد المتوفى. ومن أقبح أغلاط العوام قولهم توفَّى فلان بصيغة المعلوم. أي مات. فهو متوفٍ قيل مر بعضهم جنازة فسأل من المتوفى يريد الميت فقيل له الله تعالى. يريد به القابض الروح). وقد وقع هذا الخطأ في بلاد الأندلس أيضاً لأن (فوك) جعل mori مرادفاً لتَوَفَّى.
استوفى: تقال عن كل ما وقع، أو حكي، أو وصف، أو عُدد أو لوحظ بصورة تامة (معجم الماردي، معجم أبي الفداء، معجم الجغرافيا، دي ساسي كرست 2:37:1): وليس هذا الموضع موضع استيفاء الكلام في هذا. وفي (مولر 5:8): حتى إذا استوفينا أعيانهم تمييزاً وعرضاً. وفي (المقدمة 5:48:2): القيام على ذلك والنظر في استيفاء حاجاته وشروطه؛ وفي (فوك): complere.
استوفى الميدان: عدا (الحصان) في الميدان كله وجال فيه بكامله ومجازاً قضى أجله أو أنهى حياته fournir la carriére ( عبّاد: 51:1).
استوفى ما كان عنده: درس وتعلم كل ما قاله وعرفه (ابن الخطيب 30): وتفقه بأبيه الإمام أبي الحسن وأكثر الرواية عنه واستوفى ما كان عنده.
استوفى فلاناً: أنصفه تماماً، قّدر تماماً صفاته الجيدة (محمد بن الحارث 306): سمعت محمد بن عمر بن لبابة يذكر موسى بن محمد فكان لا يستوفيه ولا يحسن الثناء عليه غير أنه كان يصفه بالحلم.
استوفى فلاناً: كفاه، كان كافياً لفلان (البربرية 148:1): وقد كان بقى جانب منهم لم تستوفه الأقطاعات.
استوفى القصاص: خوّل تطبيق قانون الثأر (ابن خلكان 1:7:1): أجل وجب عليه القتل فرماه المستوفى القصاص بسهم فأصاب كبده فقتله. كل إنسان يستوفى ما كتب عليه (أو على جبينه) أي يخضع لقدره (بقطر).
استوفى: أخذ (الشيء) وافياً تاماً، أضاف، زاد، الحق، ضم ajouter ( الكالا).
استوفى في: تجاوز. وفي (فوك): excedere.
استوفى على: أتى على، وانظر الكلمة في (فوك) في مادة venire.
استوفى: راقب أو تحقق (انظر استيفاء ومستوفى) (ابن خلكان 92:11): وكان يقف بين يديه ويخدم، ويستوفى الأعمال والحسابات ويدخل يده في كل شيء. وفي (فخري 4:283): وله معرفة بالحساب والاستيفاء.
استوفى القوس: شدّه (أبو الوليد 376، رقم 50).
وفّى والجمع أوفياء: الكثير الوفاء (بقطر، محيط المحيط، كوسجارتن كرست 11:100، عبّاد 48:1).
وفّاء: في (محيط المحيط): ( .. ومنه يقال مات فلان وأنت بوفاء أي بطول عمر). وهذا هو معناها وليس ما ذكره وترجمه (فريتاج) ترجمة رديئة مع إن المقصود (مات فلان، أطال الله بقاءك!).
وفاء الحق: تعويض عن إهانة أو سبَّ أو خطأ؛ وفاء إعطاء الحق ترضية (بقطر).
وفاء: ثبات في الصداقة (بقطر).
وفاء: دخلْ، ريع (الكالا). أنظر (نبريجا وفيكتور).
وفاء النيل: فيضان (وصف مصر 506:13) وذلك حين يصل مقياس النيل إلى ستة عشرة ذراعاً (لين طبائع 287:2).
وفاء: في (محيط المحيط): (يقال المكاتب مات عن وفاء، أي عن مال يفي بما كان عليه.) بيع بالوفاء: هو الذي يحفظ البائع به الحق في استرداد المبيع ولكن حين يقدم، في الحقيقة رهناً (فان دربرج 84، رقم 2).
واف: زيادة في النقد أي إن الموزون فوق النقد والوّافي هو المخلص الأمين أيضاً fidéle ( زيتشر 833:1): كيل واف: قِسط (بقطر)؛ وفي (محيط المحيط): (الوافي عند الشعراء البيت الذي أجزاؤه تامة).
أوفى: زيادة في الكمال، أتمّ، أكثر غزارة (هوجفلايت 2:48، عبد الواحد 7:71، البربرية 1:81:2).
موَفٍّ: يقال موّفٍ للتعبير عن اليوم العشرين أو الثلاثين من الشهر أو العشرين أو الثلاثين من فصول الكتاب فيقال الموفّي عشرين أو الموَفّي ثلاثين. كتبها (بوسويه): موفّى. (وهذا خطأ): للتعبير عن العدد المتمم؛ إلا انه قد جانب الدقة، فالواقع إن الموفى لا يُستعمل إلا قبل العشرين ومضاعفاتها وذكر أيضاً الموفى 20 من ويقصد به اليوم الذي يتم به العشرون من الشهر. (أنظر ابن جبير في معجمه؛ في الأمثلة التي جاءت في المخطوطة التي
وضعت عليها الحركات على حروف العلّة على (وفّى) أضف ما جاء عند (العبدري 3:1:74 (أي الكلمة المشدد)). وهناك أمثلة أخرى: (عبّاد 8:306:1): يوم الأحد الموفى عشرين من رجب (ابن بطوطة 4:4:1): وفي الموفى عشرين لذي الحجة (هنا أساء كتابة الكلمة فقد كتبها: الموَّفى وأساء ترجمتها) (قرطاس 15:43): مات في الموفى عشرين لشهر صفر. وفي (12:81): في الموفى عشرين لصفر. وفي (13:231): في اليوم الموفى عشرين من صفر. وفي (المخطوطة لمجهول كوبنهاجي 21): يوم الاثنين الموفى عشرين من ذي القعدة. وفي (51:22): يوم الخميس الموفى عشرين من جمادى الآخرة. وفي (تاريخ أسبانيا 116:6): كتب في الموفى عشرين من شهر صفر. (المقري 201:1): ليلة الجمعة الموفية عشرين من ذي الحجة. وفي (17:272): في الحديث عن كتاب أطلق على كل فصل منه اسم زهرة: في الموفية ثلاثين ما نصَّه؛ وأخيراً هناك أمثلة من نوع آخر، يتعلق بما هو مذكور في رأس كل فصل من فصول ألف ليلة وفي بعض الشبه بالترقيم الذي ذكرته في بداية هذا الكلام ومثاله: فلما كانت الليلة الموفية للمائة. إن كل من لفظ كلمة المُوَفَّى بفتح الفاء المشددة كان على خطأ والصحيح الموفِىَّ بكسر الفاء وتشديدها (وكان فوك على حق في ذلك بدلالة إن مؤنث الكلمة هو الموفية)، لأننا قد شاهدنا أيضاً في (أماري دبلوماسية 1:117): كتب ليلة الأربعاء الموفا ثلاثين شهر رمضان؛ حتى إن الموفى نفسها ليست صحيحة إذ ينبغي أن تكون الموفية.
ميفىَّ أو ميفاه: تل، مرتفَع والجمع موافٍ (المقري 2:567:2) مع ملاحظةٍ (لفليشر برشت 99).
استيفاء: الخدمات، الرتب Les functions. وظيفة المستوفى.
المستوفي: مراقب ومنظم حسابات الدولة ويشمل هذا الإيرادات والمصروفات (مملوك 202:1:1 وما بعده حيث يرد ذكر مستوفي الصحبة ومستوفى الجيش ومستوفى إقطاعات الديار المصرية .. الخ.
المستوفي: المستلم، وظيفة المتسلم، الجابي، المحصل (بقطر).

وحى
أصل الوحي: الإشارة السّريعة، ولتضمّن السّرعة قيل: أمر وَحْيٌ، وذلك يكون بالكلام على سبيل الرّمز والتّعريض، وقد يكون بصوت مجرّد عن التّركيب، وبإشارة ببعض الجوارح، وبالكتابة، وقد حمل على ذلك قوله تعالى عن زكريّا: فَخَرَجَ عَلى قَوْمِهِ مِنَ الْمِحْرابِ فَأَوْحى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَعَشِيًّا
[مريم/ 11] فقد قيل: رمز. وقيل: أشار، وقيل: كتب، وعلى هذه الوجوه قوله: وَكَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
[الأنعام/ 112] ، وقوله: وَإِنَّ الشَّياطِينَ لَيُوحُونَ إِلى أَوْلِيائِهِمْ
[الأنعام/ 121] فذلك بالوسواس المشار إليه بقوله: مِنْ شَرِّ الْوَسْواسِ الْخَنَّاسِ [الناس/ 4] ، وبقوله عليه الصلاة والسلام: «وإنّ للشّيطان لمّة» . ويقال للكلمة الإلهيّة التي تلقى إلى أنبيائه وأوليائه: وحي، وذلك أضرب حسبما دلّ عليه قوله تعالى: وَما كانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً
إلى قوله بِإِذْنِهِ ما يَشاءُ [الشورى/ 51] وذلك إمّا برسول مشاهد ترى ذاته ويسمع كلامه، كتبليغ جبريل عليه السلام للنّبيّ في صورة معيّنة، وإمّا بسماع كلام من غير معاينة كسماع موسى كلام الله، وإمّا بإلقاء في الرّوع كما ذكر عليه الصلاة والسلام: «إنّ روح القدس نفث في روعي» ، وإمّا بإلهام نحو: وَأَوْحَيْنا إِلى أُمِّ مُوسى أَنْ أَرْضِعِيهِ
[القصص/ 7] ، وإمّا بتسخير نحو قوله:
وَأَوْحى رَبُّكَ إِلَى النَّحْلِ
[النحل/ 68] أو بمنام كما قال عليه الصلاة والسلام: «انقطع الوحي وبقيت المبشّرات رؤيا المؤمن» فالإلهام والتّسخير والمنام دلّ عليه قوله: إِلَّا وَحْياً [الشورى/ 51] وسماع الكلام معاينة دلّ عليه قوله: أَوْ مِنْ وَراءِ حِجابٍ [الشورى/ 51] ، وتبليغ جبريل في صورة معيّنة دلّ عليه قوله: أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ [الشورى/ 51] ، وقوله: وَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ [الأنعام/ 93] فذلك لمن يدّعي شيئا من أنواع ما ذكرناه من الوحي أيّ نوع ادّعاه من غير أن حصل له، وقوله: وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ
الآية [الأنبياء/ 25] . فهذا الوحي هو عامّ في جميع أنواعه، وذلك أنّ معرفة وحدانيّة الله تعالى، ومعرفة وجوب عبادته ليست مقصورة على الوحي المختصّ بأولي العزم من الرّسل، بل يعرف ذلك بالعقل والإلهام كما يعرف بالسّمع. فإذا القصد من الآية تنبيه أنه من المحال أن يكون رسول لا يعرف وحدانيّة الله ووجوب عبادته، وقوله تعالى: وَإِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ [المائدة/ 111] فذلك وحي بوساطة عيسى عليه السلام، وقوله: وَأَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ [الأنبياء/ 73] فذلك وحي إلى الأمم بوساطة الأنبياء. ومن الوحي المختصّ بالنّبيّ عليه الصلاة والسلام: اتَّبِعْ ما أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ [يونس/ 109] ، إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَّ [يونس/ 15] ، قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى إِلَيَّ [الكهف/ 110] .
وقوله: وَأَوْحَيْنا إِلى مُوسى وَأَخِيهِ [يونس/ 87] فوحيه إلى موسى بوساطة جبريل، ووحيه تعالى إلى هرون بوساطة جبريل وموسى، وقوله:
إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ [الأنفال/ 12] فذلك وحي إليهم بوساطة اللّوح والقلم فيما قيل، وقوله: وَأَوْحى فِي كُلِّ سَماءٍ أَمْرَها [فصلت/ 12] فإن كان الوحي إلى أهل السماء فقط فالموحى إليهم محذوف ذكره، كأنه قال: أوحى إلى الملائكة، لأنّ أهل السّماء هم الملائكة، ويكون كقوله: إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ [الأنفال/ 12] وإن كان الموحى إليه هي السموات فذلك تسخير عند من يجعل السماء غير حيّ، ونطق عند من جعله حيّا، وقوله: بِأَنَّ رَبَّكَ أَوْحى لَها [الزلزلة/ 5] ، فقريب من الأوّل وقوله: وَلا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضى إِلَيْكَ وَحْيُهُ [طه/ 114] فحثّ على التّثبّت في السّماع، وعلى ترك الاستعجال في تلقّيه وتلقّنه.

نشب

1 نَشِبَ الشَّىْءُ فى الشَّىْءِ, aor. ـَ inf. n. نُشُوبٌ (S) and نَشَبٌ (K, accord. to TA, &c: in the CK نَشْبٌ:) and نُشْبَةٌ; (K;) and ↓ انتشب (S, K) [and ↓ تنشّب, q. v.]; The thing stuck fast in the thing. (S.) نَشِبَ العَظْمُ فِيهِ The bone stuck fast in him, or it; (TA;) would not pass through. (K.) b2: نَشِبَ, aor. ـَ inf. n. نَشَبٌ, It became caught, or entangled, فِى شَىْءٍ in a thing; as game in a net, or snare. (Lth.) b3: اشْتَرَيْتُ سِمْسِمًا فَنَشِبَ فِيهِ رَجُلٌ [I bought some sesame, and a man seized it, or laid hold upon it, for himself]. (TA.) b4: نَشِبَتِ الحَرْبُ بَيْنَهُمْ, (S, A,) inf. n. نُشُوبٌ, (A,) (tropical:) The war, or fight, became intricate and entangled (اشتبكت), between them. (TA.) b5: مَا نَشِبْتُ أَفْعَلُ كَذَا (tropical:) I ceased not to do so. (K.) b6: مَا نَشِبْتُ أَقُولُهُ like مَا عَلِقْتُ (tropical:) I did not cease saying it. (A.) b7: لَمْ يَنْشَبْ أَنْ فَعَلَ كَذَا (tropical:) He did not delay to do so; [he did so without delay]. (A.) b8: لَمْ يَنْشَبْ وَرَقَةُ أَنْ مَاتَ (tropical:) Warakah delayed not to die; [died without delay, or immediately;] lit., did not cling to anything else. Occurring in a trad. (IAth.) b9: نَشِبَهُ الأَمْرُ The thing was incumbent upon him: syn. لَزِمَهُ. (K.) 2 نشّبوا فِى قَتْلِ عُثْمَانَ [They set about, or commenced, the slaughter of 'Othmán]. (TA, from a trad.) b2: نشّب فِى الشَّىْءِ i. q. نشّم: (K:) mentioned by Lh, but as being of weak authority. (TA.) b3: See 4.3 ناشبه الحَرْبَ (assumed tropical:) He waged open war with him; contended with him therein; [app., with pertinacity]. (S.) b2: ناشب عَدُوَّهُ, inf. n. مُنَاشَبَةٌ, (tropical:) [He contended with his enemy with pertinacity]. (A.) 4 أَنْشَبْتُهُ فِيهِ, (S, K,) and ↓ نَشَّبْتُهُ, (K,) I made it to stick fast in it, (S,) so that it would not pass through. (K.) b2: انشب He (a fowler or the like) had game caught, or entangled, in his snare, or net. (S, K.) b3: He (a hawk) fixed his talons into his prey. (TA.) b4: انشبتِ الرِّيحُ i. q. انسبت, The wind was violent, and drove along the dust and pebbles. (K.) 5 تنشّب الشَّوْكُ بِالثَّوْبِ The thorns caught in, or to, or laid hold upon, the garment. (Msb, art. علق.) b2: تنشّب فِى قَلْبِهِ حُبُّهَا (tropical:) [Love of her took fast hold upon, or became fixed in, his heart]. (A.) b3: See 1.6 تَنَاشَبُوا حَوْلَهُ They drew themselves together, cleaving one to another, around him. (K, * TA.) 8 إِنْتَشَبَ See 1. b2: Also, He collected fire-wood. (K.) b3: انتشب طَعَامًا He collected together corn, and made for himself property (نَشَب) thereof. (K.) نَشَبٌ (S, K) and ↓ نَشَبَةٌ and ↓ مَنْشَبَةٌ Moveable and immoveable property; syn. مَالٌ and عَقَارٌ: (A'Obeyd, S, Msb:) or the latter only: (Msb:) or fixed property, consisting of animate and inanimate things; [or live stock and land &c.; or land &c. with its live stock;] lit. vocal and mute, نَاطِق and صَامِت: (K:) or نشب is a term mostly applied to immoveable property, such as houses and land; whereas مال is a term mostly applied to moveable property, such as silver and gold coin, &c.: but this latter term is sometimes applied to all that a man possesses; and sometimes especially, or particularly, to camels. (TA.) See also 8. [You say,] لكُمْ نَسَبٌ وَمَا لَكُمْ نَشَبٌ مَا أَنْتُمْ إِلَّا خَشَبٌ [Ye have (good) lineage; but ye have not fixed property: ye are nothing but logs of wood]. (A, and in a MS. copy of the K: in the CK, with the pron. of the third Pers\., and with إِنْ in place of the latter ما.) A2: نَشَبٌ A certain tree, of which bows are made, (K,) one of the trees of the desert. (TA.) كُنْتُ مَرَّةً نُشْبَةً فَصِرْتُ اليَوْمَ عُقْبَةٌ I was once such that, when I clung to a man, he experienced evil from me; but now I have reverted from being such through weakness. (IAar, K. *) [See also art. عقب.] A proverb. Said by El-Hárith Ibn-Bedr El-Ghudánee. Applied in the case of him who has become abased after having been great or powerful. MF observes, that نشبة as syn. with عَلِقٌ is properly written ↓ نَشَبَةٌ; and that it is altered here to assimilate it to عُقْبَة: but it will be seen that نُشْبَةٌ is explained in the K, in another instance in this art. in a sense suitable to it in this proverb. (TA.) b2: نُشْبَةٌ [A holdfast. And hence,] (tropical:) A man who, when he is involved, or engaged, in an affair, can scarcely be extricated, or disengaged, from it; (A, K;) or who is unable to accomplish it: (TA:) one who, when charged with, or accused of, a vice, or fault, or the like, will scarcely forsake it. (L.) [See an explanation of a verse cited voce عُصْبٌ.]

A2: نُشْبَةُ a proper name of The wolf. (K.) Imperfectly declinable. (TA.) نَشَبَةٌ: see نَشَبٌ, and نُشْبَةٌ.

نَشَّابٌ A maker of arrows. (K.) See نَاشِبٌ.

نُشَّابٌ coll. gen. n., Arrows: syn. سِهَامٌ, (S,) or نَبْلٌ: (K:) n. un. with ة: (S, K:) pl. نَشَاشِيبُ: (TA:) from نَشِبَ “ it stuck fast ” in a thing. (Msb.) نَاشِبٌ Sticking fast in a thing. (Msb.) b2: Possessing arrows. (S, K.) A word of the same kind as لَابِنٌ and تَامِرٌ: (Msb:) after the manner of a relative noun; having no corresponding verb from which to be formed. (TA.) قَوْمٌ نَاشِبَةٌ [A people, or party, possessing arrows]. (S.) b3: Also, قَوْمٌ نَاشِبَةٌ, (TA,) and ↓ نَشَّابَةٌ, (K,) A people shooting, or who shoot, arrows. (K, TA.) b4: نَاشِبَةُ المَحَالِ The pulley that sticks fast, or will not run. A poet says, وَتِلْكَ بَنُو عَدِىٍّ قَدْ تَأَلَّوْا فَيَا عَجَبًا لِنَاشِبَةِ المَحَالِ [And those, the sons of 'Adee, fell short of what they should do, or delayed: and I wonder at the pulley that sticks fast, and will not run!] He compares them, in their holding back from aiding them, [see art. الو,] to the pulley that will not run. So explained by IAar, and the L. In the K explained imperfectly. (TA.) مَنْشَبٌ A place whence one cannot extricate himself. Ex. نَشِبَ مَنْشَبَ سَوْءٍ (tropical:) He fell into an evil, or a misfortune, from which he could not deliver, or extricate himself. (A, K.) مَنْشَبٌ [An instrument by which a thing is made to catch, or stick fast: pl. مَنَاشِبُ]. [Hence,] مَنَاشِبُ قُفْلٍ [The catches of a lock]. (A'Obeyd, in TA, voce فَرَاشٌ, q. v.) b2: مِنْشَبٌ Tough, or dry, bad, unripe dates; syn. بُسْرُِ الخَشْوِ: pl. مَنَاشِبُ. (K.) b3: أَتَوْنَا بِخَشْوٍ مِنْشَبٍ يَأْخُذُ بِالْحَلْقِ [They brought us tough, or dry, bad, unripe dates, that choked, or stuck in the throat]. (IAar.) مَنْشَبَةٌ: see نَشَبٌ.

مُنَشَّبٌ A garment of the kind called بُرْد figured with the forms of arrows: (K:) or figured with a pattern resembling the notches of arrows. (A.)

رم

1 رَمَّهُ, (S, M, Mgh, Msb, K,) aor. ـُ (T, S, M, Msb, K) and يَرِمُّ (S, Msb, K,) the latter [irreg. as aor. of a trans. v. of this class, and] said by MF to be unknown, but there are other instances of the same kind, as هَرَّهُ, aor. ـُ and يَهِرُّ and عَلَّهُ, aor. ـُ and يَعِلُّ, (TA,) inf. n. رَمٌّ (Lth, T, S, M, Mgh, Msb, K) and مَرَمَّةٌ, (Lth, T, S, Mgh, K,) He repaired it; or put it into a good, sound, right, or proper, state; (Lth, T, S, M, Mgh, Msb, K;) after a part thereof had become in a bad state; (Lth, T;) namely, a thing, (Lth, T, S,) as, for instance, a rope becoming old and worn-out, or a house, (Lth, T,) or a building, (Mgh,) or a wall, &c.; (Msb;) as also رَمَّ شَأْنَهُ, (S,) or شَأْنَهَا referring to a house (دَار): (Lth, T:) and in like manner, he rectified it, namely, an affair, after it had become disorganized, or disordered: (Lth, T:) and ↓ رمّم signifies the same in an intensive sense; [i. e. he repaired it, &c., much, or well:] (Msb:) and ↓ رَمْرَمَ he repaired, or rectified, his affair, case, state, or condition. (TA.) The saying, كُنَّا أَهْلَ ثَمِّهِ وَرَمِّهِ, (T, S,) occurring in a trad., (S,) accord. to the relaters thereof ↓ ثُمِّهِ وَرُمِّهِ, but A'Obeyd holds the former reading to be the right, (T, S,) means, accord. to AA, We were the fit persons to put it into a good, sound, right, or proper, state: (T:) or, accord. to A'Obeyd, to put it into such a state, and to eat it. (T, S. [See another explanation of the verb in what follows.]) b2: You say also, رَمَّ سَهْمَهُ, meaning (tropical:) [He made his arrow even, or straight, by means of his eye; or] he looked at his arrow until he made it even, or straight. (TA.) A2: رَمٌّ also signifies The act of eating; and so ↓ اِرْتِمَامٌ. (ISh, T.) You say, رَمَّهُ, (T, S, K,) aor. ـُ (T, S,) inf. n. رَمٌّ, (TA,) He ate it. (T, S, K.) And it is said in a trad., عَلَيْكُمْ بِأَلْبَانِ البَقَرِ فَإِنَّهَا تَرُمُّ مِنْ كُلِّ الشَّجَرِ [Keep ye to the milk of cows, for they eat of all the tress]; (T, S, * TA;) i. e. تَأْكُلُ: or, accord. to one reading, it is ↓ تَرْتَمُّ. (TA.) رَمَّتِ الشَّاةُ الحَشِيشَ aor. ـُ inf. n. رَمٌّ, means The sheep, or goat, took the dry herbage, or fodder, with its lips. (M.) And رَمَّتِ الشَّاةُ مِنَ الأَرْضِ, and ↓ ارتمّت, The sheep, or goat, ate from the land. (S.) And رَمَّتِ البَهْمَةُ, (M,) or البَهِيمَةُ, (K,) inf. n. as above; (TA;) and ↓ ارتمّت; i. e. [The lamb, or kid, or the beast, or quadruped,] reached and took the branches (M, K) with its mouth. (K.) And كُلَّ رُمَامٍ ↓ هُوَ يَتَرَمَّمُ He eats every [kind of] رُمَام [q. v.]. (T.) and العَظْمَ ↓ ترمّم He ate off the flesh from the bone; syn. تَعَرَّقَهُ: or he left the bone like the رِمَّة [q. v.]: in [some of] the copies of the K, تَرَمَّمَ is erroneously explained by تَعَزَّقَ; [in my MS. copy, by تَعَرَّفَ; and in the CK, by تَفَرَّقَ;] the right reading being تَعَرَّقَ, as in the A. (TA.) and it is said in a trad., respecting the she-cat, وَلَا مِنْ خَشَاشِ الأَرْضِ ↓ أَرْسَلْتُهَا تُرَمْرِمُ, meaning [and I did not send her] for her to eat [of the creeping things of the earth]. (TA.) A3: رَمَّ العَظْمُ, aor. ـِ (T, S, M, Mgh, Msb, K,) inf. n. رَمٌّ (T, M,) or رِمَّةٌ, (S,) or both, (K, TA, [the former written in the CK رِمّ]) and رَمِيمٌ; (M, K;) and ↓ ارمّ; (M, K; [but see what follows;]) The bone became such as is termed رمَّة; (M, TA;) [i. e.,] became old and decayed; (MA, KL;) syn. بَلِىَ. (T, S, Mgh, Msb, K.) Accord. to IAar, one says, رَمَّتْ عِظَامُهُ, and ↓ أَرَمَّتْ, meaning His bones became old and decayed; syn. بَلِيَتْ: but others explain العَظْمُ ↓ ارمّ differently, as below: see 4. (T.) In the saying, mentioned in a trad., يَا

↓ رَسُولَ اللّٰهِ كَيْفَ تُعْرْضُ صَلَاتُنَا عَلَيْكَ وَقَدْ أَرَمْتَ, meaning بَلِيتَ [i. e. O Apostle of God, how shall our blessing be offered, or addressed, to thee when thou shalt have become decayed in the grave?], the last word is originally أَرْمَمْتَ; one of the two م s being rejected; like as is done in أَحَسْتَ, for أَحْسَسْتَ: (IAth, K, * TA: [in the CK, تَعْرَضُ is put in the place of تُعْرَضُ:]) accord. to one relation, it is أَرَمَّتَ; accord. to another, رَمَمْتَ; and accord. to another, أُرِمْتَ: but the first is the proper manner of relation. (TA.) And رَمَّ الحَبْلُ The rope became [old and worn out or rotten, (see رُمَّةٌ,) or] ragged, or dissundered. (M.) 2 رَمَّّ see 1, first sentence.4 ارمّ, said of a bone, It had in it, or contained, رِمّ, i. e. marrow, (T, S, K,) running therein. (S.) One says of a sheep or goat (S, M) that is lean, or emaciated, (S,) and of a she-camel, (M,) مَا يُرِمُّ مِنْهَا مَضْرِبٌ, (S, M,) meaning Not a bone of her that is broken and from which the marrow is [sought to be] extracted [contains any marrow]: (M:) i. e., if any of her bones be broken, no marrow will be found in it. (S.) And ارمّت is said of a she-camel in the first stage of fatness when becoming in good condition of body, and in the last stage thereof when becoming lean; (M, TA;) meaning She had in her somewhat of marrow. (TA.) b2: See also 1, in the latter part of the paragraph, in four places.

A2: Also, (T, S, M, K,) inf. n. إِرْمَامٌ, (T,) He (a man, T) was, or became, silent; (T, M, K;) in a general sense; or, as some say, from fear, or fright: (M:) [and in like manner a bird: see its part. n. مُرِمٌّ:] or they (a company of men) were, or became, silent. (S.) [See also R. Q. 2.]

A3: ارمّ

إِلَى اللَّهْو He inclined to diversion, sport, or play. (IAar, M, K.) b2: And ارمّ لِكَذَا He was cheered, or delighted, and pleased, or was diverted, by reason of such a thing; like أَرَنَّ لَهُ. (T in art. رن.) 5 ترمّمهُ He proceeded gradually, by degrees, step by step, or time after time, with the repairing of it; or with the putting it into a good, sound, right, or proper, state. (TA.) A2: See also 1, near the middle of the paragraph, in two places.8 إِرْتَمَ3َ see 1, in the middle portion of the paragraph, in four places. b2: ارتمّ is also said of a young camel as meaning He began to be in that state in which one could feel his hump. (K.) 10 استرمّ It (a wall, S, MA, Mgh, K, or a building, KL) needed, or required, its being repaired; (M, MA, K, KL; expl. in the M and K by دَعَا إِلَى إِصْلَاحِهِ;) having become old: (MA:) or attained to the time in which it should be repaired; (S, Mgh;) a long period having elapsed since it was plastered with mud. (S.) R. Q. 1 رَمْرَمَ: see 1, in two places. R. Q. 2 تَرَمْرَمَ He moved his lips, (T,) or his mouth, (S,) to speak: (T, S:) or تَرَمْرَمُوا they put themselves in motion to speak, but spake not: (M, K:) but it is said to be mostly used in negative phrases. (TA.) One says, مَا تَرَمْرَمَ فُلَانٌ بِحَرْفٍ Such a one uttered not [a letter, or a word]: (T, TA:) or put not himself in motion [therewith]. (IDrd, TA.) And كَلَّمَهُ فَمَا تَرَمْرَمَ [He spoke to him and] he returned not a reply. (M, TA.) رَمٌّ an inf. n. of 1 [q. v.]. (Lth, T, S, &c.) b2: One says, مَالِى مِنْهُ حَمٌّ وَلَا رَمٌّ There is not for me any avoiding it, or escaping it: (S:) or مَا لَهُ عَنْ ذٰلِكَ الأَمْرِ حَمٌّ وَلَا رَمٌّ (T, TA) There is not for him any avoiding, or escaping, that thing, or affair: (TA:) and some say ↓ حُمٌّ وَلَا رُمٌّ: (S:) so says Lth: (T:) [accord. to ISd,] in the saying ↓ مَا عَنْ ذٰلِكَ حُمٌّ وَلَا رُمٌّ, meaning There is no avoiding, or escaping, that, رُمٌّ is an imitative sequent; (M;) and so says Lth. (T. [But see the next paragraph.]) b3: See also another signification assigned to رَمٌّ in the last sentence but one of the next paragraph. b4: [And see the last sentence also of that paragraph.]

رُمٌّ: see 1, second sentence: b2: and see also the paragraph next preceding this, in two places. b3: Also i. q. بَيْتٍ ↓ مَرَمَّةُ, (ISk, T, S, M,) i. e. Household-goods; or the utensils and furniture of a house or tent. (M. [This explanation, from the M, I have found, in the TT, since I composed art. ثم; in which I have said that, accord. to analogy, مَرَمَّةُ البَيْتِ app. signifies the means by which a house, or tent, is put into a good state; and therefore good furniture and utensils.]) So in the saying, مَا لَهُ ثُمٌّ وَلَا رُمٌّ, (ISk, T, S, M,) and مَا يَمْلِكُ ثُمًّا وَلَا رُمًّا, (ISk, T, S,) i. e. He has not, and he possesses not, such household-goods as water-skins, or milk-skins, and vessels, (ISk, T, M,) nor any of the utensils and furniture of the house or tent. (ISk, * T, * M.) This explanation is better than the saying of Lth [that رُمٌّ is an imitative sequent: see the next preceding paragraph]. (T.) One says also, مَا لَهُ حُمٌّ وَلَا رُمٌّ, meaning He has not anything: (S:) or he has neither little nor much. (TA voce حَمٌّ [q. v.]) [See also ثُمٌّ.] b4: Also i. q. هَمٌّ [as meaning An object, or a thing intended or meant or determined upon or desired, in the mind: and perhaps also anxiety; or disquietude, or trouble, of mind]. (M, K. [This signification, هَمٌّ, Freytag has assigned to رَمٌّ, not to رُمٌّ; rendering it “ cura, sollicitudo; ” as from the K; in which the word bearing it is expressly said to be “ with damm. ”]) So in the saying, مَا لَهُ رُمٌّ غَيْرُ كَذَا [He has not any object in his mind except such a thing]. (M.) And so in the saying, مَا لَهُ حُمٌّ وَلَا رُمٌّ غَيْرُكَ and ↓ حَمٌّ وَلَا رَمٌّ [He has not any object in his mind except thee]. (TA in art. حم.) A2: Also A company of men: occurring in a trad. applied to a company of [the people called] أَكْرَاد, abiding [in a place] like a حَى [or tribe] of the Arabs of the desert: [perhaps correctly رَمٌّ, from the Pers\. رَمْ:] said by Aboo-Moosà to be app. a Pers\. word. (TA.) رِمٌّ The herbage and other things that are upon the land: whence the current saying, جَآءَ فُلَانٌ بِالطِّمِّ وَالرِّمِّ, meaning Such a one brought everything of what is on the land and in the sea: [or, of what is in the sea and on the land; for] الطِّمُّ means “ the sea; ” and is originally الطّمُّ, but is pronounced [in this case] الطِّمّ to assimilate it to الرِّمّ. (T.) [Or] i. q. ثَرًى [app. as meaning Good of any kind; and particularly wealth; as appears from what immediately follows]: one says, جَآءَهُ بِالطِّمِّ وَالرِّمّ, meaning He brought him much wealth. (S.) [Or] جَآءَ بِالطِّمِّ وَالرِّمِّ means He brought what was of the sea and what was of the land: (بِالبَحْرِىِّ وَالبَرِّىّ, K: [so in MS. copies and in the CK: in the copy of the K followed in the TA, and in like manner in the M, بالبحر والثرى, which, I think, is evidently a false reading:]) or moist and dry: or earth and water: (M, K:) or much wealth; (K;) as in the S: (TA:) and it is said in the copies of the K, [and in the M,] that الرِّمُّ signifies what is borne [on its surface] by the water; but this is a signification of الطِّمُّ; and الرِّمُّ signifies what is borne by the wind: (TA:) or what is upon the ground, of fragments of dry herbage. (M, K.) [See also art. طم.] b2: Also Marrow. (T, S, M, K.) رُمَّةٌ The remains of a rope after it has become ragged, or dissundered: (T:) or a piece of a rope (S, M, Msb, K) that is old and worn out or rotten; (S;) as also ↓ رِمَّةٌ: (M, K:) pl. [of mult.]

رُمَمٌ (T, S,) or رِمَمٌ (M, K,) and رِمَامٌ (S, M, K) and [of pauc.] أَرْمَامٌ: (M, K:) and they said also حَبْلٌ أَرْمَامٌ and رِمَمٌ [or رُمَمٌ] and رِمَامٌ; (M, K;) [like حَبْلٌ أَرْمَاثٌ and ثَوْبٌ أَخْلَاقٌ &c.;] thus using the pl. as though every part [of the rope] were termed a single thing. (M.) b2: Hence the saying, أَعْطَيْتُهُ الشَّىْءَ بِرُمَّتِهِ (assumed tropical:) I gave him the thing altogether: (T:) or دَفَعَ إِلَيْهِ الشَّىْءَ بِرُمَّتِهِ (assumed tropical:) He gave him the thing altogether: (S:) or أَخَذَهُ بِرُمَّتِهِ (assumed tropical:) He took it altogether: (M; and the like is said in the Msb:) and أَتَيْتُكَ بِالشَّىْءِ بِرُمّتِهِ (assumed tropical:) I brought thee, or have brought thee, the thing altogether: (M:) or أَعْطَاهُ بِرُمَّتِهِ (assumed tropical:) He gave it altogether: (K:) originally meaning the rope that is put upon the neck of the camel: (T:) [i. e.] originating from the fact that a man gave to another a camel with a rope upon his neck: (S, K:) or from the fact that a man sold a camel with a rope upon his neck; and it was said, Give him with his رُمَّة: (Msb:) or, as some say, from the bringing a captive bound with his رُمَّة; but this is not a valid assertion. (M.) In all the copies of the K, الرُّمَّةُ is also expl. as syn. with الجَبْهَةُ; but [SM says,] I have not found it in the originals from which it is derived; and may-be the right reading is الجُمْلَةُ. (TA.) 'Alee said, dispraising the present world, أَسْبَابُهَا رِمَامٌ, meaning (assumed tropical:) [Its ties (lit. ropes) are] old and worn out or rotten. (TA.) b3: ↓ أَرْمَامٌ [perhaps as pl. of رُمَّةٌ] also signifies (assumed tropical:) The last remains of herbage. (M, TA.) رِمَّةٌ Old and decayed bones: (AA, T, S, M, Msb, K:) or the old and decayed, of bones: (Mgh:) pl. رِمَمٌ and رِمَامٌ. (S, Msb.) The performance of the act termed الاِسْتِنْجَآء therewith is forbidden. (Mgh, TA.) [See also رَمِيمٌ.] b2: [and A bone in which is marrow. (Freytag, from the “ Kitáb el-Addád. ”)] b3: See also رُمَّةٌ, first sentence.

A2: Also A two-winged ant: (M, K:) so accord. to Aboo-Hátim; but disallowed by ElBekree. (TA.) b2: And The أَرَضَة [or woodfretter], (M, K,) in some one or more of the dialects. (M, TA.) رُمُمٌ Clever, ingenious, skilful, or intelligent, girls, or young women: (IAar, K:) app. pl. of ↓ رَامَّةٌ, [as it is said to be in the TK, whence Freytag (who has mentioned it as from the K, explaining it as an epithet applied to a girl meaning “ ingeniosa, prudens,”) appears to have taken it,] which signifies a female skilful in repairing. (TA.) رُمَامٌ: see رَمِيمٌ. b2: It is applied as an epithet to ثُمَام, in a saying of 'Omar, explained in art. ثم: accord. to some, it means that whereof the heads are grown, so that they are eaten (تُرَمُّ, i. e. تُؤْكَلُ): it is also applied to a herb, or leguminous plant, such that the cattle pluck it with their mouths, obtaining but little thereof: and to herbage that had dried up when becoming green. (T.) شِاْةٌ رَمُومٌ A sheep, or goat, that eats that by which it passes. (M, TA.) رَمِيمٌ A bone old and decayed: (S, M, Msb, K:) and ↓ رُمَامٌ signifies the same (K, TA) in an intensive sense: (TA:) or the former is like رِمَّةٌ; (A 'Obeyd, T, and Ksh in xxxvi. 78;) i. e. it is a subst., signifying the old and decayed, of bones; (Ksh and Bd ibid.;) not of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ or مَفْعُولٌ: (Ksh ibid.:) or it is used in the sense of the measure مَفْعُولٌ, [meaning eroded,] from رَمَمْتُهُ [“ I ate it ”]: (Bd ibid.:) its pl. is in most instances أَرِمَّآءُ [when it is used as a subst. or as an epithet], like أَدِلَّآءُ pl. of دَلِيلٌ [or أَقْرِبَآء pl. of قَرِيبٌ]; and رِمَامٌ also occurs [when it is used as a subst., for رِمَّةٌ, of which رِمَامٌ is a pl., or when it is used as an epithet], like كِرَامٌ pl. of كَرِيمٌ: (Msb:) or you say أَعْظُمٌ رَمَائِمُ, and رَمِيمٌ also; or رَمِيمٌ may have the meaning of a gen. n., and therefore be used in the place of a pl. (M.) It is said in the Kur ubi suprà, مَنْ يُحْيِى الْعِظَامَ وَهِىَ رَمِيمٌ [Who will quicken the bones when they are old and decayed &c.?]; the last word being without ة because it is a subst., as expl. above, (Ksh, Bd, Jel,) not an epithet; (Ksh, Jel;) or because it is used in the sense of the measure مَفْعُولٌ, as stated above; (Bd;) or because words of the measures فَعِيلٌ and فَعُولٌ are sometimes used alike as masc. and fem. [and sing.] and pl., like صَدِيقٌ and رَسُولٌ and عَدُوٌّ. (S.) And Hátim, or some other, says, أَمَا وَالَّذِى لَا يَعْلَمُ السِّرَّ غَيْرُهُ وَيُحْيِى العِظَامَ البِيضَ وَهْىَ رَمِيمُ [Verily, or now surely, by Him beside whom none knoweth the secret, and who quickeneth the white bones when they are old and decayed &c.]; in which رميم may have the meaning of a gen. n., as observed above. (M.) b2: [Hence,] (assumed tropical:) Anything old and decayed or worn out. (M.) One says, أَحْيَى رَمِيمَ المَكَارِمِ (tropical:) [He revived what had become decayed of generous qualities or actions or practices]. (TA.) b3: And (assumed tropical:) The remains of the herbage of the next preceding year: (Lh, M:) from the same word in the sense first expl. above. (M.) A2: رَمِيمُ is one of the names of The east, or easterly, wind; الصَّبَا: and is also a proper name for a woman. (M.) رُمَامَةٌ A sufficiency of the means of subsistence, (K, TA,) whereby life becomes, or is held to be, in a good, or thriving, state. (TA.) رَمَّآءُ, applied to a ewe, White, (S, M,) without any colour upon her. (M.) رَمَّامٌ قَشَّاشٌ One who collects what has fallen of food, and the worst thereof, to eat it, not preserving himself from its uncleanness. (T, as heard by its author from the Arabs.) رُمَّانٌ is of the measure فُعْلَانٌ accord. to Sb: accord. to Abu-l-Hasan [i. e. Akh], of the measure فُعَّالٌ, (M, TA,) and is [therefore] mentioned in the S and K in art. رمن [q. v.]: (TA:) the n. un. is with ة. (M.) رَمْرَامٌ The حَشِيش [or herbs, or dry herbage,] of the [season called] رَبِيع: and also a certain species of trees, (S, M,) of sweet scent: n. un. with ة: (M:) or رَمْرَامَةٌ signifies a certain well-known sort of حَشِيش in the desert; and رَمْرَامٌ, much thereof: (T:) or this latter signifies a certain herb having prickly branches and leaves, that forbid the touch, rising to the height of a cubit; long in the leaves, broad, and intensely green, having a yellow flower, and eagerly desired by the cattle: (AHn, M:) or a certain dust-coloured plant, (Aboo-Ziyád, M, K,) which people use as a remedy for the sting of the scorpion. (Aboo-Ziyád, M.) رِامَّةٌ: see رُمُمٌ, of which it is thought to be the singular.

أَرْمَامٌ a pl. of رُمَّةٌ as signifying “ a piece of a rope: ” (M, K:) b2: and perhaps also in another sense: see the latter word, last sentence.

مُرِمٌّ Containing رِمّ, i. e. marrow; applied to a bone. (T.) And, [in like manner without ة,] applied to a she-camel, (S, M, K,) in the first stage of fatness when becoming in good condition of body, and in the last stage thereof when becoming lean, (M,) meaning Having in her somewhat of marrow. (S, M, * K. *) A2: Also Silent; (A 'Obeyd, T, S;) in a general sense; or, as some say, from fear, or fright; (TA;) applied to a man, (A 'Obeyd, T,) and to a bird, as in the saying of a rájiz, (S,) namely, Homeyd El-Arkat, (TA,).

مُرْخًى رِوَاقَاهُ هُجُودٌ سَامِرُهْ يَرِدْنَ وَاللَّيْلُ مُرمٌّ طَائِرُهُ [They come to the water when the bird of night is silent, when its curtains (lit. its two curtains) of darkness are let down, when the holders of discourse therein are sleeping]. (S, * TA.) A3: [The pl.] مُرِمَّاتٌ signifies Calamities, or misfortunes: (T, K:) so accord. to Az in the saying, رَمَاهُ بِالمُرِمَّاتِ [He smote him, or afflicted him, with calamiites, or misfortunes]: or, accord. to Aboo-Málik, it signifies المُسْكِتَات [i. e. silencing words or acts]. (T.) مَرَمَّةٌ [originally مَرْمَمَةٌ, a noun of the same class as مَجْنبَنَةٌ and مَبْخَلَةٌ &c., meaning A cause of repair: and hence, a thing needing repair; as in a phrase mentioned voce رَقِيعٌ]. b2: See also مَرَمَّةُ بَيْتِ, voce رُمٌّ. b3: And see what here follows.

مِرَمَّةٌ, (Th, T, S, M, TA,) accord. to the K, مَرِمَّةٌ, but this is a mistake, (TA,) The lip of any cloven-hoofed animal, (Th, T, S, M, K, TA,) such as the cow &c.; because it eats therewith; (S;) like مِقَمَّةٌ; (Th, T;) as also ↓ مَرَمَّةٌ [like مَقَمَّةٌ]. (S, M, K.) مَرْمُومٌ sing. of مَرَامِيمٌ, (TA,) which is [an epithet] applied to arrows, meaning Having the feathers repaired, or put into a good state. (K, TA.) b2: And (tropical:) An arrow [made even, or straight, by means of the eye; or] looked at until made even, or straight. (TA.) b3: You say also, أَمْرُ فُلَانٍ مَرْمُومٌ [i. e. The affair, or case, of such a one is rectified, or repaired]. (TA.)

تر

1 تَرَّ, (T, M, A, K,) aor. ـر and َتُرَ, (M, K,) the latter irregular, (TA,) inf. n. تَرٌّ and تُرُورٌ, (M, K,) It (a bone, M, K, or anything, M,) became severed, separated, or cut off, (T, M, K,) by a blow, or stroke [of a sword &c.]. (M, A.) And تَرَّتْ يَدُهُ, inf. n. تُرُورٌ, His arm, or hand, became cut off; (M;) and in like manner, any member: (TA:) or fell off; as also طَرَّتْ. (S in art. طر.) b2: تَرَّتِ النَّوَاةُ, (S, M, A,) aor. ـر (S, M,) and َتُرَ, (S,) inf. n. تُرُورٌ, (T, M,) The date-stone leaped, (T, M,) or went forth, (S, A,) from the [mess called] حَيْس [in the process of kneading], (T,) or from the stone with which it was to be broken. (S, A.) b3: تَرَّ عَنْ قَوْمِهِ He was, or became, apart, or separated, from his people. (As, T.) b4: تَرَّ عَنْ بَلَدِهِ He was, or became, or went, far from his country, or town. (S, M, K.) A2: تَرَّ, (M,) aor. ـر (TA,) inf. n. تَرٌّ, (K,) He (an ostrich) ejected what was in his belly. (M, K.) b2: تَرَّ بِسَلْحِهِ, aor. ـر and َتِرَ, He ejected his excrement. (AA, T.) b3: See also 4, in two places.

A3: تَرَّ, (T, M, K,) sec. Pers\. تَرِرْتَ, (S,) aor. ـر (T, M,) and [sec. Pers\. تَرَرْتَ, aor. ]

َتِرَ, (M,) [and app. sec. Pers\. تَرُرْتَ, aor. ـر inf. n. [of تَرِرْتَ or تَرَرْتَ] تَرٌّ and [of تَرَرْتَ] تُرُورٌ (M, K) and [of تَرُرْتَ] تَرَارَةٌ, [which last is the most common,] (Lth, T, S, M, K,) He was, or became, plump: (T in explanation of the first verb:) or his body became plump, and his bones full of moisture: (Lth, T, M, K:) or he became fat, soft, thin-skinned, and plump. (S.) b2: And تَرَّ, aor. ـر He was, or became, relaxed, or flaccid, from impatience or some other cause. (T. [See تَارُّ.]) 4 اترّ; (T, S, M, A, K;) and ↓ تَرَّ, (IDrd, M, K,) inf. n. تَرٌّ; (IDrd, M;) or the former only; (M;) He cut off (T, S, M, K) a man's arm, or hand, by a blow, or stroke, (T, S, M, A,) of a sword; (T, S, A;) made it to fall off: (S:) and in like manner, any member: (M:) as also اطرّ and اطنّ. (T.) b2: And the former, (S, A, TA,) or ↓ the latter, (M, as in the TT,) He (a boy) made the piece of wood called قُلَة to fly away [by striking it] with the مِقْلَآء. (T, S, * M, * A, * TA.) b3: اترّهُ قَوْمُهُ His people separated him from themselves. (As, T.) b4: اترّهُ القَضَآءُ Fate drove him far away from his country, or town. (S, M, K.) R. Q. 1 تَرْتَرَهُ, inf. n. تَرْتَرَةٌ, He moved, put in motion, put into a state of commotion, agitated, or shook, him, or it: (S, M, K:) he shook him vehemently: (M:) he seized his (a man's) arms, or hands, and shook him: (Lth, T:) he shook him (a drunken man) violently, and ordered him to breath in his face, that he might know what he had drunk; (AA, T, K;) as also تَلْتَلَهُ, and مَزْمَزَهُ: (TA:) or تَرْتَرَةٌ and تَلْتَلَةٌ and مَزْمَزَةٌ all signify the act of shaking, agitating, or putting in motion, vehemently. (Mgh.) R. Q. 2 تَتَرْتَرَ He became moved, put in motion, put into a state of commotion, agitated, or shaken. (S, K.) تَرٌّ: see تَارٌّ: A2: and تُرٌّ.

تُرٌّ The string, or line, which is extended upon, or against, a building, (As, S, M,) and according to which one builds, called in Arabic the إِمَام; (As, M;) the string, or line, by which a building is proportioned: (As, T, M, K:) a Persian word, (T, M,) arabicized; (M;) not Arabic: (IAar:) it is called in Arabic the مِطْمَر. (As, T.) A man, when angry, says to another, لَأُقِيمَنَّكَ عَلَى التُرِّ (tropical:) [I will assuredly make thee to conform to the rule of right behaviour]. (Lth, T, S, A.) A2: I. q.

أَصْلٌ: (IAar, T, K:) so in the saying, لَأَضْطَرَّنَّكَ

إِلَى تُرِّكَ وَ قُحَاحِكَ [I will assuredly impel thee, or drive thee, against thy will, to the utmost point to which thou canst go, or be brought or reduced: or constrain thee to do thine utmost]: (IAar, T, and L in art. قح: see قُحَاحٌ:) [accord. to ISd,] لَأَضْطَرَّنَّكَ إِلَى تُرِّكَ means إِلَى مَجْهُودِكَ [i. e. I will assuredly make thee to have recourse to thine utmost effort, or endeavour]. (M. [In the K, the signification of المَجْهُودُ is erroneously assigned to ↓ التَّرُّ. See also the saying لَأُلْجِئَنَّكَ إِلَى قُرِّ قَرَارِكَ explained voce قَرَارٌ.]) تُرَّي An arm, or a hand, cut off. (K.) تَرَاتِرُ [a pl. of which the sing. is not mentioned] Great, or formidable, or terrible, things or events or affairs: (S:) distresses, afflictions, or calamities; (M, A, K;) such as are in war. (A.) تَارٌّ A man apart, or separate, from his people. (As, T.) A2: Plump (Lth, T, S, A) in body, (Lth, T,) and having the bones full of moisture; (Lth, T, A;) fat, soft, thin-skinned, and plump: (S, TA:) applied to a youth: fem. with ة, applied to a girl; (A, TA;) meaning [plump &c.: or] beautiful and foolish and soft or weak. (T.) Yousay, غُلَامٌ تَارٌّ طَارٌّ [A boy that is plump, and with bones full of moisture, whose mustache is growing forth]. (A.) And قَصَبَةٌ تَارَّةٌ [A bone of the kind called قصبة full of moisture]. (A.) b2: Relaxed, or flaccid, by reason of impatience (جَزَع T) or hunger (جَوْع K) [or the contrary (see أَتَرَّ شَىْءٍ, below,)] or some other cause: (T, K:) so says Abu-l-'Abbás. (T.) b3: A tall man; as also ↓ تَرٌّ, which is app. [a contraction of تَرِرٌ,] of the measure فَعِلٌ. (M.) أَتَرَّ شَىْءٍ A man in the most relaxed state by reason of fullness of the belly: (TA:) or, accord. to Abu-l-'Abbás, by reason of fatigue. (T, TA.)

سلو

1 سَلَا عَنْهُ, (S, M, Msb, K,) first Pers\. سَلَوْتُ, (S, Msb,) aor. ـْ (Msb, K,) and يَسْلَا also, [or يَسْلَى,] though neither the second nor the third radical is a faucial letter; (Ham p. 568;) and سَلَاهُ, (M, K,) aor. ـْ (K;) and سَلِىَ عَنْهُ, first Pers\. سَليتُ, (S, Msb,) aor. ـْ (Msb;) or ـِ (M, K,) aor. ـْ (K;) and سَلَاهُ, first Pers\. سَلَيْتُهُ, aor. ـْ (TA in art. سلى, on the authority of Esh-Shereeshee;) inf. n. سُلُوٌّ, (S, M, Msb, K,) of the first, (S, Msb, TA,) and سَلْوٌ, (M, K,) [app. of the second,] and سُلْوَانٌ, (M, MA, K,) of the first, as also سَلْوَةٌ, (MA,) or this last is a simple subst., (M, * Msb, K,) and سُلِىٌّ, (S, M, MA, K,) of the third, (S,) or of the first, (MA,) and سِلِىٌّ [with kesr substituted for damm because of the kesr of the medial radical]; (M, TA;) He was, or became, forgetful, unmindful, or neglectful, (M, K, TA,) or diverted from the remembrance, (TA,) of him, or it: (M, K, TA:) he endured with patience the loss, or want, of him, or it: (Msb:) he was, or became, content, or happy, without him, or it: (PS:) [or he experienced comfort, or consolation, for the loss, or want, of him, or it:] accord to Az, السُّلُوُّ [or rather سُلُوُّ الإِلْفِ عَنِ الأِلَفِ] signifies the familiar's being content, or happy, without the familiar: (Msb:) or السُّلُوُّ [or السُّلُوُّ عَنْ شَىْءٍ] signifies the being content, or happy, without a thing. (Ham p. 403.) One says also, سَلَا عَنِ الحُبِّ, meaning He was or became, free from love, or affection. (MA.) [And سَلَا عَنِ الهَمِّ He was, or became, free from anxiety. See also 5.] b2: Also مَا سَلِيتُ أَنْ أَقُولَ ذَاكَ, meaning I did not forget, but neglected, to say that: and one does not say سَلِيتُ أَنْ أَقُولَهُ except as meaning مَا سَلِيتُ أَنْ أَقُولَهُ. (Az, TA.) 2 سَلّاهُ عَنْهُ, (M, TA, *) inf. n. تَسْلِيَةٌ; (TA;) and عَنْهُ ↓ اسلاهُ; (M, K;) He, or it, made him, or rendered him, forgetful, unmindful, or neglectful, (M, K, TA,) or made him to be diverted from the remembrance, (TA,) of him, or it: (M, K, TA:) [made him to endure with patience the loss, or want, of him, or it: made him to be content, or happy, without him, or it: or comforted him, or consoled him, for the loss, or want, of him or it: see 1, first sentence:] and the former verb occurs, in a verse of Aboo-Dhu-eyb, followed by an accus. as a second objective complement, in the place of a gen. preceded by عَنْ. (M, TA.) And one says also, سَلَّانِى مِنْ هَمِّى, inf.n. as above; and ↓ أَسْلَانِى; meaning [He freed me from my anxiety; or] he removed from me my anxiety. (S.) And سلّاهُ [alone] He, or it, [made him to be content, or happy; comforted, or consoled, him; or] freed him from grief [or anxiety]. (MA.) 4 أَسْلَوَ see 2, in two places.

A2: Also اسلى القَوْمُ The people, or party, were, or became, secure, or safe, from the beast of prey. (K.) 5 تسلّى عَنْهُ quasi-pass. of سَلَّاهُ عَنْهُ (M) or of أَسْلَاهُ عَنْهُ (M, K) [and therefore signifying He was made, or rendered, forgetful, unmindful, or neglectful, or was made to be diverted from the remembrance, of him, or it: was made to endure with patience the loss, or want, of him, or it: was made to be content, or happy, without him, or it: or was comforted, or consoled, for the loss, or want, of him, or it]: or تسلّى signifies تَكَلَّفَ السُّلْوَانَ [he affected the being forgetful, &c., of a person, or thing]: (Ham p. 403:) [he made himself content, or happy: comforted, or consoled, himself: diverted, or amused, himself: and, like سَلَا, (with which it is said in the Ham p. 572 to be syn.,) or nearly so,] he became free from, or he relinquished, anxiety. (MA.) See also what next follows.7 انسلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him; as also ↓ تسلّى. (S.) 8 إِسْتَلَوَ see art. سلى.

سَلًا or سَلًى: see art. سلى.

سَلْوَةٌ, (M, Msb, K,) as also ↓ سُلْوَةٌ, (M, K,) a subst. from سَلَا عَنْهُ (M, Msb, K) [as such signifying A state of forgetfulness, unmindfulness, or neglectfulness, or of diversion from remembrance, of a person or thing: patient endurance of a loss or want: content, or happiness, in a case of privation: or comfort, or consolation, for a loss or want: accord. to the MA, the former is an inf. n.]. One says, سَقَيْتَنِى مِنْكَ سَلْوَةً and ↓ سُلْوَانًا Thou hast made me content, or happy, [or hast infused into me content, or happiness,] without thee [or in thine absence]. (As, S.) and هُوَ فِى سَلْوَةٍ مِنَ العَيْشِ He is in a state of life ample in its means or circumstances, unstraitened, or plentiful, and pleasant. (Az, S.) سُلْوَةٌ: see the next preceding paragraph.

سَلْوَى [accord. to those who make the alif to be a sign of the fem. gender] or سَلْوًى [accord. to those who make that letter to be one of quasicoordination] A certain bird, (S, M, Msb, K,) [in the present day applied to the quail,] i. q. سُمَانَى [which is also applied in the present day to the quail], (Ksh and Bd and Jel in ii. 54,) [or] white [?], resembling the سُمَانَى, (M,) or like the pigeon, but longer in the shank and neck than the latter, and of a colour resembling that of the سُمَانَى, quick in motion: accord. to Akh, the word is used as sing. and pl.: (Msb:) [or] Akh says, I have not heard any sing. thereof, and it seems that the single one is thus called like the pl. number, in like manner as دفْلَى is [said to be] applied to one and to the pl. number: (S:) or the n. un. is سَلْوَاةٌ; (M, K;) of which Lth cites as an ex. this saying, [in which بَلَّلَهُ should be بَلَّلَهَا,] كَمَا انْتَفَضَ السَّلْوَاةُ بَلَّلَهُ القَطْرُ [Like as shakes the selwáh which the rain has much wetted]. (TA.) A2: Also Honey; (S, M, K;) and so ↓ سُلْوَانَةٌ, with damm: (K:) the former is used in this sense by a poet, (S, M,) namely, Khálid Ibn-Zuheyr; and Zj says that Khálid has made a mistake, the word سلوى signifying only a certain bird; but, accord. to AAF, (M,) b2: السَّلْوَى signifies [also] Whatever renders thee forgetful, or content, or happy, in a case of privation; (كُلُّ مَا سَلَّاكَ, M, K;) and honey is thus called because it renders thee thus by its sweetness. (M.) سُلْوَانٌ A water which is drunk and which renders one forgetful, or content, or happy, in a case of privation; or comforts, or consoles, for a loss or want: (Lh, M, K:) or a thing that is given to drink to the passionate lover in order that he may be forgetful, or content, or happy, without the woman: (Lh, M:) or it consists in one's taking some of the dust, or earth, of a grave, and sprinkling it upon water, and giving it to drink to the passionate lover, (M, K, *) whereupon his love dies: (K:) or rain-water poured upon a certain bead (خَرَزَةٌ) called ↓ سُلْوَانَةٌ, of which they used to say that when the passionate lover drank this water he became forgetful, or content, or happy, in his privation: (S:) or a certain medicine which is given to drink to him who is in grief and in consequence of which he becomes happy; (S, K;) called by the physicians مُفَرِّحٌ: (S:) or a certain bead (خَرَزَةٌ) for captivating, or fascinating, also called ↓ سُلْوَانَةٌ, (Lh, M, K,) and ↓ سَلْوَانَةٌ, (Sgh, K,) with which women captivate, or fascinate, men, restraining them from other women: (Lh, M:) or ↓ سُلْوَانَةٌ signifies [or, accord. to the K, signifies also] a certain bead (خَرَزَةٌ, M, K,) transparent, (M,) which, when one has buried it in the sand and then scraped the sand up from over it, is seen to be black, and is given [in water] to drink to a man, and renders him forgetful, or content, or happy, in a case of privation: (M, K: *) or a pebble upon which water is poured and given to drink to a man, who thereupon becomes forgetful, or content, or happy, in a case of privation: (M:) Ru-beh says, لَوْ أَشْرَبُ السُّلْوَانَ مَا سَلِيتُ مَابِى غِنًى عَنْكِ وَإِنْ غَنِيتُ (S, M, *) and Nuseyr Ibn-Abee-Nuseyr, in answer to a question of As respecting the meaning of السلوان, said that it is a bead (خَرَزَةٌ) which is bruised, or pulverized, [and upon which water is then poured,] the water of which occasions in the drinker thereof forgetfulness, or content, or happiness, in a case of privation: but As disallowed this, and said that it is an inf. n. of سَلَوْتُ, and that the meaning is لَوْ أَشْرَبُ السُّلُوَّ [i. e. (assumed tropical:) Were I made to drink forgetfulness, &c., I should not become forgetful, &c.: there is not in me freedom from want of thee, though I be free from want of others]. (TA.) See also سَلْوَةٌ.

سَلْوَانَةٌ: see the next preceding paragraph.

سُلْوَانَةٌ: see سَلْوَى: b2: and see also سُلْوَانٌ, in three places.

سُلَّى, [said to be] like رُبَّى, [but it may be سُلًّى, as there is no apparent cause for its being imperfectly decl.,] A quality that renders forgetful of the objects of love or affection, or that renders content, or happy, without them. (TA in art. سلى.) سَالٍ [act. part. n. of 1: as such often signifying] Having his heart free from love, or affection. (Har p. 41.) مُسْلَاةٌ [a noun of the class of مُبْخَلَةٌ and مَجْبَنَةٌ

&c., originally مَسْلَوَةٌ]. One says, فِيهِ مَسْلَاةٌ عَنِ الكُرَبِ [In him is a cause of forgetfulness of, or freedom from, anxieties]: like مُعْلَاةٌ [in form]. (TA.) المُسَلِّى The third [in arriving at the goal] of the ten horses that are started together for a race: so called because he renders his owner content, or happy (يُسَلِّيهِ). (Ham p. 46.) مُتَسَلًّى [a noun of place from 5]. One says, مَاعَنْهُ مُتَسَلًّى [There is not any place in which one may be rendered forgetful, &c., of him, or it; or in which one may be rendered content, or happy, without him, or it]. (TA.)

سب

1 سَبَّهُ, (S, M, K,) [aor. ـُ inf. n. سَبٌّ, (M,) He cut him, or it. (S, M, K.) b2: And i. q. عَقَرَهُ [i. e. He wounded him; or hocked, houghed, or hamstrung, him; &c.]. (S, * K.) b3: And, (S, M, K,) aor. as above, (S, TA,) and so the inf. n., (M, TA,) (tropical:) He pierced him in the سَبَّةٌ, i. e. the اِسْت. (S, M, K, TA.) [See an ex. in a verse cited in the first paragraph of art. سر.] b4: Also سَبَّهُ, (S, M, A, Msb, K,) aor. as above, (S, M,) inf. n. سَبٌّ (S, M, Msb, K) and سِبِّيبَى, (K,) [but the latter, accord. to analogy, has an intensive signification,] He reviled him, vilified him, upbraided him, reproached him, defamed him, or gave a bad name to him; (S, M, A, MA, K, Bd in vi. 108, &c.;) from the same verb in the first of the senses expl. in this art.; (M;) as also ↓ سبّبهُ; (K;) or the latter signifies he reviled him, vilified him, &c., much; syn. أَكْثَرَ سَبَّهُ; (M;) or is more than سَبَّهُ (أَكْثَرُ مِنْ سَبَّهُ). (TA.) 2 سَبَّّ see what next precedes.

A2: سبّب لِلْأَمْرِ, (MA,) inf. n. تَسْبِيبٌ, (KL, PS,) (assumed tropical:) He made, or appointed, or prepared, a means, or cause, (MA, KL, PS,) of attaining, or accomplishing, the thing, or affair. (MA.) [And سبّب, alone, (assumed tropical:) He, or it, caused or, occasioned.] You say, سَبَّبَ اللّٰهُ لَكَ سَبَبَ خَيْرٍ (tropical:) [May God make, or appoint, or prepare, for thee a means of attaining good, or prosperity]. (A, TA.) And سبّب لِلْمَآءِ مَجْرًى (tropical:) He made, or prepared, a channel for the water. (A, TA.) 3 سابّهُ, inf. n. سِبَابٌ (S, * M, A, Msb, K *) and مُسَابَّةٌ, (M, Msb, KL, TA,) He reviled him, vilified him, upbraided him, reproached him, defamed him, or gave a bad name to him, (M, A, KL, TA,) being reviled, &c., by him. (M, A, TA.) You say, بَيْنَهُمَا سِبَابٌ Between them two is mutual reviling, &c. (A.) And المِزَاحُ سِبَابُ النَّوْكَى [Jesting is the mutual reviling, &c., of those that are foolish, or stupid]. (A, TA.) and it is said in a trad., سبَابُ المُسْلِمِ فُسُوقٌ (TA) The mutual reviling of the Muslim is a departure from obedience to God. (El-Munáwee in his Expos. of the Jámi' es-Sagheer of Es-Suyootee.) 5 تسبّب [as quasi-pass. of 2, (assumed tropical:) It was, or became, made, or appointed, or prepared, as a means, or cause, of attaining, or accomplishing a thing, or an affair; followed by لِأَمْرٍ. And It was, or became, caused, or occasioned]. You say, تسبّب مَالُ الفَىْءِ (assumed tropical:) [The property of the spoil, or acquisition, or tribute, termed فَىْء was caused, or occasioned, to accrue]: for that whereby the property is caused, or occasioned, [to be obtained, as the abandonment of their abodes by unbelievers, or their making peace with Muslim invaders on the condition of paying a poll-tax or the like,] is made a means, or cause, of the accruing of the property to those to whom it is due of the recipients of the فَىْء (Az, TA.) [See also 10.] b2: تسبّب بِهِ إِلَى شَىْءٍ (assumed tropical:) He made use of it as a means, or cause, of attaining, or accomplishing, a thing. (M.) And أَتَسَبَّبُ بِفُلَانٍ إِلَيْكَ (assumed tropical:) [I make use of such a one as a means of access to thee]. (TA in art. ذرع.) b3: [Hence, in the present day, تسبّب is used as meaning (assumed tropical:) He trafficked; because trafficking is a using means to procure subsistence.]6 تَسَابَّا, (K,) [or تسابّوا,] inf. n. تَسَابٌّ, (S,) They two cut each other, (S, * K,) [or they (i. e. more than two persons) cut one another.] b2: [Hence, (see 1, last sentence,)] تسابّوا, (S, M, A, MA, K,) inf. n. as above; (S;) and ↓ استبّوا; (A, MA;) They reviled, vilified, upbraided, reproached, defamed, or gave bad names to, one another. (S, M, A, MA.) And بَيْنَهُمْ أُسْبُوبَةٌ يَتَسَابُّونَ بِهَا (S, M, A, * TA) Between them is a thing [meaning reviling or vilifying speech] with which they revile, or vilify, &c., one another. (M, TA.) 8 إِسْتَبَ3َ see the next preceding paragraph.10 استسبّ لِأَبَوَيْهِ [He invited, or attracted, reviling, or vilifying, to his two parents]. (A.) It is said in a trad. of Aboo-Hureyreh, لَا تَمْشِيَنَّ

أَمَامَ أَبِيكَ وَلَا تَجْلِسْ قَبْلَهُ وَلَا تَدَعْهُ بِاسْمِهِ وَلَا تَسْتَسِبَّ لَهُ, i. e. [By no means walk thou before thy father, nor sit down before him, nor call him by his name,] nor expose him to reviling, or attract reviling to him, by reviling another's father, for in that case he may revile thy father in requital to thee. (TA.) A2: اِسْتَسْبَبَ لَهُ الأَمْرُ (tropical:) (A, TA) [The thing, or affair, or event, became caused, or prepared, for him: thus expl. by IbrD: see also 5]. R. Q. 1 سَبْسَبَ (assumed tropical:) He severed his tie, or ties, of relationship, by unkind behaviour to his kindred. (AA.) A2: He went a gentle pace. (AA. [Freytag, on the authority of “ Hamak. Waked.,” assigns this meaning to ↓ تَسَبْسَبَ.]) A3: He smelt a foul smell. (AA.) A4: He discharged his urine. (M, K.) He made water to flow. (K.) R. Q. 2 تَسَبْسَبَ It (water) ran, or flowed. (K.) b2: See also R. Q. 1.

سِبٌّ One who reviles, vilifies, upbraids, reproaches, or defames, much, being reviled, &c.; (A'Obeyd, S, M, Msb, * K;) as also ↓ مِسَبٌّ. (S, K.) And [simply] One's mutual reviler or vilifier &c.; (A'Obeyd, S, M, K;) as also ↓ سَبِيبٌ (M, K.) A poet, (S,) namely, 'Abd-Er-Rahmán Ibn-Hassán, satirizing Miskeen Ed-Dárimee, (TA,) says, لَا تَسُبَّنَّنِى فَلَسْتَ بِسِبِّى

إِنَّ سِبِّى مِنَ الرِّجَالِ الكَرِيمُ [Thou shalt by no means revile me; for thou art not my mutual reviler: verily he, of men, who is my mutual reviler is the generous]. (S, TA.) [See also مُسْتَبٌّ: and سَبَّابٌ.]

A2: A veil, or the like; syn. سِتْرٌ. (M.) b2: A woman's muffler, or head-covering; syn. خِمَارٌ. (S, M, Msb, K.) b3: A turban. (S, M, Mgh, Msb, K.) El-Mukhabbal Es-Saadee says, (S, M, Mgh,) using it in this sense, (M, Mgh,) وَأَشْهَدُ مِنْ عَوْفٍ حُلُولًا كَثِيرَةً

يَحُجُّونَ سِبَّ الزِّبْرِقَانِ المُزَعْفَرَا [And I witness many persons of 'Owf, alighting during their journeys, going repeatedly to and fro to see Ez-Zibrikán's turban dyed with saffron]: (S, M, Mgh:) for it was a custom of the chiefs of the Arabs to dye their turbans with saffron: or, as some say, the meaning is his اِسْت; [but this is correctly, or more commonly, termed سَبَّة;] and Ktr asserts that he was suspected: (M:) he says that Ez-Zibrikán used to tinge his است yellow; but this is a strange saying. (TA in art. زبرق.) b4: Also, and ↓ سَبِيبَةٌ, An oblong piece (S, M, K) of cloth, (M,) or of thin cloth, (K,) or of thin linen cloth, (S,) or of white cloth: (M:) or a thin garment: (Aboo-'Omar, TA:) or so the latter word: (M:) or this signifies a linen stuff that is brought from the region of the Nile, of a kind commonly known among the merchants by [the name of] كرخ, some of which are made in Misr, and their length is eight by six [cubits: cubits being meant because the ns. of number here are fem., and ذِرَاع is fem.]: (Sh, TA:) or this same word signifies an oblong piece of cloth of any kind, or, as some say, of linen: (TA:) the pl. of the former is سُبُوبٌ; (S, K, TA;) and of the latter, سَبَائِبٌ: (S, M, K, TA:) in a verse of 'Alkameh Ibn-'Abadeh, the phrase بِسَبَا الكَتَّانِ is used for بِسَبَائِبِ الكتّان. (M.) b5: See also سَبَبَ, first signification.

سَبَّةٌ i. q. اِسْتٌ (tropical:) [The podex, or the anus]: (S, M, A, K:) because it is discommended. (A.) [See also سِبٌّ.]

A2: مَضَتْ سَبَّةٌ مِنَ الدَّهْرِ (tropical:) A space, or long space, of time passed; (S, M, A;) [thus termed] because time is always complained of; (A;) and so سَنْبَةٌ, in which the ن is [said to be] a substitute for the [former] ب of سَبَّةٌ, in like manner as it is substituted in the case of إِجَّاصٌ and إِنْجَاصٌ; because [it is asserted, though this is contradicted, that] there is no word of which the radical letters are سنب. (M.) And مَا رَأَيْتُهُ مُنْذُ سَبَّةٍ (assumed tropical:) I have not seen him for, or during, a space, or long space, of time; (S, K; *) like as you say مُنْذُ سَنْبَةٍ. (S.) And عِشْنَا بِهَا سَبَّةً and سَنْبَةً (assumed tropical:) We lived in it a space, or long space, of time. (Ks, TA.) And أَصَابَتْنَا سَبَّةٌ مِنَ الحَرِّ, and البَرْدِ, and الصَّحْوِ, (K, * TA,) and الرَّوْحِ, (TA,) (tropical:) A period of some days' continuance [of heat, and of cold and of serene weather, and of gentle wind, betided us]. (K, TA.) [The pl. is سِبَابٌ.] One says, الدَّهْرُ سِبَابٌ (assumed tropical:) Time consists of vicissitudes; one turn is thus, and one is thus. (ISh, TA.) سُبَّةٌ A disgrace; a shame; a thing that occasions one's being reviled. (S, M, A, K.) One says, صَارَ هٰذَا الأَمْرُ سُبَّةً عَلَيْهِ This thing became a disgrace to him, occasioning his being reviled. (S.) And أَنْتَ سُبَّةٌ عَلَى قَوْمِكَ [Thou art a disgrace to thy people]. (A.) [And ↓ مَسَبَّةٌ, in like manner, (a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ, being originally مَسْبَبَةٌ,) signifies A cause of reviling, or of being reviled; as is shown by the saying of Tufeyl El-Ghanawee, cited in the TA in art. عقب, فَلَمْ يَجِدِ الأَقْوَامُ فِينَا مَسَبَّةً

And the people did not find in us a cause of reviling, or of being reviled: pl. مَسَابُّ.] One says, ↓ إِيَّاكَ وَالمَسَبَّةَ and المَسَابَّ [Beware thou of, or avoid thou, the cause of reviling or of being reviled, and the causes thereof]. (A.) b2: Also One whom people revile (S, K) much. (K.) See also سُبَبَةٌ.

السِّبَّةُ: see السَّبَّابَةُ.

سَبَبٌ A rope, or cord; (S, M, A, Msb, K;) as also ↓ سِبٌّ; (S, M, K;) the latter of the dial. of Hudheyl, (S,) and occurring in this sense in a verse of Aboo-Dhu-eyb cited voce خَيْطَةٌ; (S, M;) accord. to some, as there meaning a wooden peg, [a meaning assigned to it in the K,] but the former is the correct meaning: (M:) the pl. of both words is أَسْبَابٌ, (M, TA, *) [and] the pl. of the latter word is سُبُوبٌ (S, TA) also: (TA:) or سَبَبٌ signifies any rope let down, or made to descend, from above: (AO, TA:) or a strong and long rope, but no rope is so called except one by means of which one ascends and descends: (Khálid Ibn-Jembeh, TA:) or this appellation is only given to a rope of which one end is attached to a roof or ceiling or the like: (TA:) or one by means of which one ascends palm-trees: (Er-Rághib, TA:) [and] a rope by means of which one reaches, or gains access to, water. (TA.) فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَآءِ ثُمَّ لِيَقْطَعْ, in the Kur [xxii. 15], means Let him stretch a rope to the roof, or ceiling, of his dwelling; then let him die strangled: i. e. let him die of rage: (M, TA:) or, as some say, let him stretch a rope to the lowest heaven; then let him traverse the intervening space until he reach the highest part thereof. (Bd.) The saying جَبَّتْ نِسَآءَ العَالَمِينَ بِالسَّبَبْ has been expl. in art. جب: in this instance, a rope or cord, may be meant; or a string, or thread. (M, TA.) b2: Hence, (Msb,) (tropical:) A thing (S, M, Msb, K) of any kind (S, Msb, K) by means of which one attains, reaches, or gains access to another thing: (S, M, Msb, K:) pl. as above. (M.) One says, جَعَلْتُ فُلَانًا لِى سَبَبًا إِلَى

فُلَانٌ فِى حَاجَتِى, i. e. (assumed tropical:) [I made such a one] a means of access [to such a one in the case of my want]. (TA.) Hence, (M,) أَسْبَابُ السَّمَآءِ (assumed tropical:) The places of ascent of the heaven, or sky: (M, K:) or the tracts, or regions, thereof: (S, K:) or the gates thereof. (Ibn-Es-Seed, K. [See an ex. in a verse cited voce ثَمَانُونَ.]) And the saying, اِرْتَقَى فِى الأَسْبَابِ, meaning (assumed tropical:) He excelled [or attained to excellence] in religion. (M.) b3: (assumed tropical:) A road, or way. (A. [There mentioned among proper, not tropical, significations.]) So in the saying, in the Kur xviii. 88 and 91, ثُمَّ اتَّبَعَ سَبَبًا (assumed tropical:) [Then he followed a road, or way]. (Bd.) [And] so in the saying, مَا لِى إِلَيْهِ سَبَبٌ (assumed tropical:) [There is not for me any road, or way, to him, or it]. (A.) So too ↓ سَبِيبَةٌ: pl. سَبَائِبُ. (Ham p. 347.) b4: [(assumed tropical:) A mean, or means, used in order to any end: a means by which a thing is brought about: a cause; but more properly only a second cause: an occasion, or accidental cause: and a reason, or motive.] One says, هٰذَا سَبَبُ هٰذَا (assumed tropical:) [This is the cause, or occasion, of this]. (Msb.) and بِسَبَبِهِ كَانَ كَذَا (assumed tropical:) [Because of him, or it, it was thus, or such a thing was]. (Msb in art اجل.) And سَبَّبَ اللّٰهُ لَكَ سَبَبَ خَيْرٍ (tropical:) [May God appoint, or prepare, for thee a means, or cause, of good, or prosperity]. (A.) b5: (tropical:) A connexion, or tie, (S, A, K, TA,) of relationship (S, K, TA) by marriage; distinguished from نَسَبٌ, which is by birth: from the same word as signifying “ a rope by means of which one reaches, or gains access to, water. ” (TA.) One says, اِنْقَطَعَ بَيْنَهُمُ السَّبَبُ i. e. (tropical:) The connexion, or tie, [of affinity between them was severed,] and الأَسْبَابُ the connexions, or ties. (A) وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ [in the Kur ii.

161] means, accord. to I'Ab, (assumed tropical:) And their ties and affections [shall be dissundered]: or, accord. to Az, (assumed tropical:) and their places of abode [shall be divided asunder]. (TA.) [But] قَطَعَ اللّٰهُ بِهِ السَّبَبَ means (assumed tropical:) [God cut short, or may God cut short,] his life. (M, K.) b6: Also, [from the same word as signifying the “ cord, or rope, of a بَيْت,” properly meaning “ tent,” and tropically “ verse,”] (assumed tropical:) A portion, or division, of a foot of a verse, consisting of a movent letter and a quiescent letter; and also one consisting of two movent letters: pl. أَسْبَابٌ. (M, K. [In some of the copies of the K, the latter kind is not mentioned.]) سَبَبٌ خَفِيفٌ (assumed tropical:) [A light cord] means a movent letter followed by a quiescent letter; as قُمْ and مِنْ: and سَبَبٌ ثَقِيلٌ (assumed tropical:) [A heavy cord], two movent letters; as لَكَ and لِمَ. (KT.) سَبَبَانِ مَقْرُونَانِ (assumed tropical:) [Two conjoined cords] means two portions in which are three successive short vowels followed by a quiescent letter; as مُتَفَا in مُتَفَاعِلُنْ, and عَلَتُنْ in مُفَاعَلَتُنْ: and سَبَبَانِ مَفْرُوقَانِ (assumed tropical:) [Two disjoined cords], two portions of which each consists of a movent letter and a quiescent letter, and which is followed by a movent letter; as مُسْتَفْ in مُسْتَفْعِلُنْ, and عِيلُنْ in مَفَاعِيلُنْ. (M, TA.) سُبَبَةٌ One who reviles people; (S, K;) as also ↓ مَسَبَّةٌ. (K.) One says, ↓ لَا تَكُنْ سُبَبَةً وَلَا سُبَّةً

[Be not thou a reviler of others, nor one whom others revile]. (A.) سَبَبِىٌّ Causative.]

سَبَبِيَّةٌ Causality.]

سَبِيبٌ: see سِبٌّ, second sentence.

A2: Also The hair of the forelock, (AO, S, M, A, K,) and of the tail, (S, M, A, K,) the latter meaning [only] assigned to it by Er-Riyáshee, (TA,) and of the mane, (S, M, K,) of a horse: (M, A, K:) pl. أَسَابِيبُ and سَبَائِبُ. (A, TA.) b2: And (assumed tropical:) A lock (خُصْلَة) of hair; as also ↓ سَبِيبَةٌ: (M, K:) pl. سَبَائِبُ: which is also expl. as (tropical:) syn. with ذَوَائِبُ [app. as meaning pendent locks, or pendent plaits, of hair]: (TA:) thus in the phrase اِمْرَأَةٌ طَوِيلَةُ السَّبَائِبِ (tropical:) A woman having the ذوائب long. (A, TA.) سَبِيبَةٌ see سِبٌّ: b2: and سَبِيبٌ: b3: and سَبَبٌ. b4: عَلَيْهِ سَبَائِبُ الدَّمِ means (tropical:) Upon him are, or were, streaks of blood: (A, TA:) the sing. of سبائب in this sense is سَبِيبَةٌ. (Ham p. 347.) A2: Also [Trees of the kind called] عضَاه abounding in a place. (M, K.) سَبَّابٌ [That cuts much, or sharply]. سَبَّابُ العَرَاقِيبِ means The sword: (K, TA:) or is an epithet applied to the sword: (A:) because it cuts the عراقيب [or hock-tendons]: (TA:) [but Z holds it to be tropical, from the signification following; for] it is added in the A, as though it were hostile to the عراقيب, and reviled them. (TA.) b2: [One who reviles much or frequently; or a great reviler: a meaning indicated in the Msb, and of frequent occurrence.]

السَّبَّابَةُ, an epithet in which the quality of a subst. is predominant, (M,) (tropical:) [The index, or fore finger;] the finger that is next to the thumb (S, M, A, * Msb, K, TA) and middle-finger; (M, TA;) between these two; (TA;) as also ↓ السِّبَّةُ: (K:) so called because one [often] points with it in reviling: (Msb:) called by persons praying المُسَبِّحَةُ and السَّبَّاحَةُ [because it is raised in asserting the unity of God]. (TA in the present art. and in art. سبح.) سَبْسَبٌ A desert; or a desert in which is no water, or in which is neither water nor herbage; syn. مَفَازَةٌ (S, K) and قَفْرٌ: (TA:) or a tract of land level and far-extending: (M, K:) or a [desert such as is termed] قَفْر that is far-extending, whether level or not level, rugged or not rugged, without water and without any one to cheer by his presence: (ISh, TA:) or a land affected with drought, barrenness, or dearth: (Aboo-Kheyreh, TA:) and بَسْبَسٌ signifies the same: (TA:) pl. سَبَاسِبُ: (M, TA:) A 'Obeyd explains سَبَاسِبُ and بَسَابِسُ as syn. with قِفَارٌ, [pl. of قَفْرٌ]. (TA.) One says also بَلَدٌ سَبْسَبٌ, (S, (K,) [using the latter word as an epithet;] and بَلَدٌ سَبَاسِبُ, (Lh, S, M, K,) thus using the pl. as though he termed every part of the بَلَد a سَبْسَب; (Lh, M;) or the pl. is added to give intensiveness to the meaning: (IAth, TA voce بَلْقَعٌ, q. v.:) but some say ↓ سُبَاسِبٌ, with damm; and this is more common, because it is a sing. epithet. (MF, TA.) A2: Also i. q. سَاسَبٌ [or سَيْسَبٌ (q. v. in art. سسب), if not a mistranscription for this last], i. e. A kind of tree, from which arrows, or, as in the book of AHn, camels' saddles (رِحَال), are made: Ru-beh says, [accord. to one reading, another being given in art. سسب, q. v.,] ↓ رَاحَتْ وَرَاحَ كَعَصَا السَّبْسَابِ [She went, and he went, like the rod of the sebsáb, meaning, the arrow]; in which the last word is a dial. var. of السَّبْسَب, or the ا is inserted by poetic license. (TA.) b2: [Hence, perhaps,] السَّبَاسِبُ, (M, K,) or يَوْمُ السَّبَاسِبِ, (S, TA,) A certain festival of the Christians; (S, * TA;) i. q. أَيَّامُ, السَّعَانِينِ, (Abu-l-'Alà, M, K,) or يَوْمُ السَّعَانِينِ [Palm-Sunday; now commonly called أَحَدٌ الشَّعَانِين or عِيدُ الشَّعَانِين, with ش]. (TA.) سَبْسَابٌ: see the next preceding paragraph.

سُبَاسِبٌ: see the next preceding paragraph.

أُسْبُوبَةٌ [like أُهْجُوَّةٌ, contr. of أُمْدُوحَةٌ,] A thing [meaning reviling speech] with which persons revile one another: (M, TA:) pl. أَسَابِيبُ. (A, TA.) Using it in this sense, (M, TA,) one says, بَيْنَهُمْ أُسْبُوبَةٌ يَتَسَابُّونَ بِهَا [Between them is reviling speech] (S, M, A, * K) with which they revile one another. (M, TA.) أَسَابِيبُ pl. of سَبِيبٌ: A2: and also of أُسْبُوبَةٌ.

A3: أَسَابِيبُ الوَجْهِ The beauties of the face. (TA in art. سر.) مِسَبٌّ: see سِبٌّ, first signification.

مَسَبَّةٌ: see سُبَّةٌ, in two places: b2: and سُبَبَةٌ.

مُسَبَّبٌ [Much reviled: see its verb]. b2: مُسَبَّبَةٌ as an epithet applied to camels, (S, K, TA,) or to horses, (A,) and to wild asses, (TA,) means (tropical:) Goodly, or excellent: (S, A, * K, TA:) because (S, TA) they are such that one says of them, (S, A, TA,) when admiring them, (S, TA,) or when deeming them goodly, or excellent, (A,) May God curse them, (قَاتَلَهَا اللّٰهُ, S, A, TA,) and abase them: (أَخْزَاهَا: A, TA:) how goodly, or excellent, are they! (TA.) A2: [Also Made, appointed, or prepared, as a means, or cause, of attainment or accomplishment, لِأَمْرٍ for a thing, or an affair. And Caused, or occasioned: and a thing caused or occasioned; an effect.] One says, هٰذَا مُسَبَّبٌ عَنْ هٰذَا [This is caused, or occasioned, by that: this is an effect of, or arising from, that]. (Msb.) مُسَبِّبٌ [Reviling much: see its verb.

A2: and Making, appointing, or preparing, a means, or cause: and causing, or occasioning: and a causer].

مُسَبِّبُ الأَسْبَابِ [The Appointer, or Preparer, of means or causes; or the Causer of causes;] is an epithet applied to God. (S.) مُسْتَبٌّ [act. and pass. part. n. of 8]. It is said in a trad., المُسْتَبَّانِ شَيْطَانَانِ (A, TA) The two mutual revilers are two devils. (El-Munáwee in his Expos. of the Jámi' es-Sagheer of EsSuyootee.)