صلو

1 صَلَوْتُهُ, (K,) or صَلَوْتُ الظَّهْرَ, (M,) I struck, or beat, that part, [of him, or] of the back, which is called صَلًا: (M:) or I hit that part (M, K) with a thing, or with an arrow or some other thing: on the authority of Lh, who says that it is of the dial. of Hudheyl: and one says also صَلَيْتُهُ; which is extr. [with respect to derivation], unless it be an instance of interchangeableness [of و and ى]. (M.) A2: صَلِيَتْ and صَلَتْ, said of a mare, or she-camel: see 4.2 صلّى, (S, M, K,) quasi-inf. n. صَلَاةٌ or صَلٰوة, for which one should not say تَصْلِيَةٌ, (S, K,) or the latter is allowable as agreeable with rule and as occurring in old poetry, (MF, TA,) He prayed, supplicated, or petitioned: (S, M, K:) and [particularly] he performed the divinely-appointed act [of prayer commonly] termed صَلَاة or صَلٰوة. (S.) Hence, in the Kur [ix. 104], (TA,) وَصَلِّ عَلَيْهِمْ And pray thou for them. (Msb, TA.) صَلَّى عَلَى

فُلَانٍ means He prayed for such a one, and praised him. (TA.) And hence the verse of ElAashà cited in art. رسم, conj. 8. (S, Mgh, * TA.) It is said in a trad., مَنْ دُعِىَ إِلَى وَلِيمَةٍ فَلْيُجِبْ وَإِلَّا فَلْيُصَلِّ [i. e. Whoso is invited to a banquet, or a marriage-feast, let him comply, or, if not, let him pray for the inviter]. (M.) And the saying, in a verse of El-Aashà, عَلَيْكِ مِثْلَ الَّذِى صَلَّيْتِ means Keep thou to the like of thy prayer; i. e. he enjoined her to repeat the prayer for him: or, as some relate it, عَلَيْكِ مِثْلُ الَّذِى صَلَّيْتِ, meaning upon thee be the like of that for which thou hast prayed: (M:) these words he addressed to his daughter, on the occasion of her saying, “O my Lord, ward off from my father diseases and pain. ” (Mgh.) The saying عَبِيدُ فُلَانٍ يُصَلُّونَ [The slaves of such a one perform the divinely-appointed act of prayer] means that they have attained to the age of virility. (Mgh.) b2: صلّى عَلَيْهِ, said of an angel, means He prayed for, or begged, forgiveness, or pardon, for him: and thus the verb sometimes means when said of other than an angel; as in the trad. of Sowdeh, in which it is said, إِذَا مِتْنَا صَلَّى لَنَا عُثْمَانُ بْنُ مَظْعُونٍ [When we die, 'Othmán Ibn-Madh'oon will pray for forgiveness for us]; he having then died. (TA.) b3: [And, said of a man, He blessed him, meaning he invoked God's blessing upon him; namely, the Prophet; or he said, اَللّٰهُمَّ صَلِّ عَلَيْهِ (expl. by what here follows) accord. to the rendering of صَلُّوا عَلَيْهِ, i. e. عَلَى النَّبِىِّ, by Bd and others in the Kur xxxiii. 56.] One says, صَلَّيْتُ عَلَى النَّبِىِّ [I blessed the Prophet; &c.]. (S.) b4: And, said of God, He blessed him, meaning He conferred blessing upon him: and He had mercy on him: and He magnified him, or conferred honour upon him: hence the saying, اَللّٰهُمَّ صَلِّ عَلَى آلِ أَبِى أَوْفَى, meaning O God, bless the family of Aboo-Owfà: or have mercy on &c.: but in the saying [in the Kur xxxiii. 56], إِنَّ اللّٰهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِىِّ, the verb does not import two meanings; for it has there only one meaning, which is “ magnification ”

[i. e. these words mean Verily God and his angels magnify the Prophet; or rather I would render them, bless the Prophet, as this rendering implies magnification and also a meaning of the quasi-inf. n. given in the M and K, which is “ eulogy,” or “ commendation,” bestowed by God upon his apostle, while it imports God's

“ conferring of blessing ” and the angels' “ invoking thereof ” ]: (Msb, TA:) [it is said that]

اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ means O God, magnify Mohammad in the present world by exalting his renown and manifesting his invitation [to ElIslám] and rendering permanent his law, and in the world to come by accepting his intercession for his people and multiplying his reward: and it is disputed whether or not this form of prayer may be used for any but the Prophet [Mohammad]: El-Khattábee says that it may not, though he himself used it for others. (TA.) [صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ is a phrase commonly used by the Muslims after the mention of their prophet: see art. سلم.

See also صَلَاةٌ below.]

A2: صلّى said of a horse, (S, K,) inf. n. تَصْلِيَةٌ, (TA,) He followed next after the foremost [in a race, at the goal]. (S, K.) Hence the saying [in a trad. of 'Alee], سَبَقَ رَسُولُ اللّٰهِ وَصَلَّى أَبُو بَكْرٍ وَثَلَّثَ عُمَرُ [expl. in art. سبق]. (Mgh.) b2: And صلّى الحِمَارُ أُتُنَهُ, (Sgh, K,) inf. n. تَصْلِيَةٌ, (Sgh, TA,) The [wild] ass drove together his she-asses, and made them to take the way [that he would follow]. (Sgh, K, TA.) 4 أَصْلَتْ, (T, S, K, TA,) and ↓ صَلِيَتْ, (Fr, K, TA,) and ↓ صَلَتْ, (Zj, TA,) said of a mare, The parts on the right and left of her tail, (صَلَوَاهَا, S,) or the part on either side of her tail, (صَلَاهَا, K, [see صَلًا, below,]) became relaxed, she being near to bringing forth: (S, K:) or, said of a she-camel, her young one fell into the part of her called صَلًا, and she was near to bringing forth. (T, TA.) صَلًا The middle of the back of a human being and of any quadruped: (M, K:) and, (K,) or as some say, (M,) [app. in a beast,] the part that slopes down from the hips, or haunches: or the space intervening between the جَاعِرَة [app. meaning the hinder projection of the haunch or rump of a beast] and the tail: (M, K:) or the part on the right and left of the tail; (S, M, K;) the two together being called [the] صَلَوَانِ, (S, K,) which is similarly expl. by Zj in relation to a she-camel; app. properly meaning the two parts bordering upon the tail-bone: (TA:) or the place in which is set the tail of the horse; dual as above: (Msb:) or the bone upon which are the two buttocks: (Mgh: [there thus expl. in relation to a man:]) or the bone in which is the place of setting of the tail-bone; thus expl. by IDrd: or the صَلَوَانِ are the two bones projecting from the two sides of the rump: or, accord. to some of the lexicologists, two veins (عِرْقَانِ) in the place of the رِدْف [i. e. in the rump]: (Ham p. 46:) the pl. is صَلَوَاتٌ, (M, K,) an instance of a pl. formed by the addition of ا and ت from a masc. sing., (M,) and أَصْلَآءٌ. (M, K.) b2: [Hence,] one says, جِئْتُ فِى أَصْلَائِهِمْ, meaning I came at their rears. (TA.) صَلَاةٌ, or صَلٰوة, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar case of حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] is said to be [originally صَلَوَةٌ,] of the measure فَعَلَةٌ, (Mgh, MF, TA,) or, accord. to some, [صَلْوَةٌ,] of the measure فَعْلَةٌ: (MF, TA:) it is a quasi-inf. n. of صَلَّى [q. v.]: (S, K:) and [used as a simple subst.] it signifies Prayer, supplication, or petition: (S, M, Msb, K:) this is said to be its primary signification: and ↓ مُصَلًّى is said to have the same meaning. (Msb, TA.) b2: Then applied to signify A certain well-known mode, or manner, [of religious service,] because comprising prayer; (Msb;) [the divinelyappointed act of prayer;] one of the divinelyappointed صَلَوَات; (S;) a certain religious service in which are رُكُوع [or lowering of the head so that the palms of the hands reach the knees] and سُجُود [or prostration of oneself in a particular manner expl. voce سَجَدَ]: (M, * K:) and ↓ مُصَلًّى is said to have the same meaning. (TA.) [The performance of this act is fully described in my work on the Modern Egyptians.] It is said to be, in this sense, a proper term of the law, not indicated by the language of the Arabs [before El-Islám] except as importing prayer, which is its primary signification: what Esh-Shiháb says respecting it necessarily implies its being a proper term of the law known to the Arabs [before ElIslám]: in the Mz it is said to be one of the words of El-Islám: but all of these sayings require consideration. (MF, TA, [Much more, which I omit as being unprofitable, is added on this point in the TA, partly from the Msb; as well as several different opinions respecting the derivation of the word as used in this sense, which are fanciful or absurd.]) The saying of the Prophet, لَا صَلٰوةَ لِجَارِ المَسْجِدِ إِلَّا فِى المَسْجِدِ means There is no صلوة [or divinely-appointed act of prayer] that is excellent or complete [to the neighbour of the mosque unless in the mosque]. (M.) And his saying, to Usámeh, الصَّلٰوةُ أَمَامَكَ means The time of the صلوة [or divinely-appointed prayer], or the place thereof, [is before thee,] alluding to that of sunset. (Mgh.) And he used the term الصَّلٰوةُ as meaning سُورَةُ الصَّلٰوةِ, i. e. The فَاتِحَة [or Opening Chapter of the Kur-án, because it is a form of prayer, or] because the recital thereof is excellent, or satisfactory. (Mgh.) In the Kur xxii. 41, (I' Ab, S, M, Ksh, Bd,) [the pl.] صَلَوَاتٌ meansPlaces of worship of the Jews: (I' Ab, S, M, Ksh, Bd, K:) said to be (Ksh, Bd) originally صَلُوتَا, a Hebrew word, (Ksh, Bd, K,) arabicized: (Ksh, Bd:) this is the common reading of the word, and the most valid: other readings are صُلُوَاتٌ and صُلَوَاتٌ and صِلَوَاتٌ; and beside these, some others which are perverted forms. (TA.) b3: Also Prayer for forgiveness or pardon. (M, Mgh, K.) b4: [And A blessing, as meaning an invocation of God's blessing upon any one. See 2.]

b5: And i. q. بَرَكَةٌ [as meaning A blessing, such as is bestowed by God]: (Msb:) and mercy (S, M, Mgh, Msb, K) of God (S, M) on his apostle: (M:) and magnification; and this is [said to be] specially denoted by its verb when the Prophet is the object: (Msb:) and God's eulogy, or commendation, bestowed upon his apostle. (M, K.) A2: الصَّلَاةُ [from صَلًا] also means إِتْيَانُ المَرْأَةِ فِى

دُبُرِهَا. (TA in art. صوم.) مُصْلِيَةٌ part. n. of أَصْلَتْ [q. v.] said of a she-camel [or of a mare]. (T, TA.) مُصَلًّى A place of الصَّلَاة [as meaning the performance of the divinely-appointed act of prayer]; (Mgh, Msb, K;) or of any prayer or supplication: (Mgh:) [and particularly] a place of the performance of the divinely-appointed prayer on the occasion of the [festival termed] عِيد: (MA:) [and also such a place at a burial-ground: the place for this purpose is particularly termed مُصَلَّى الأَمْوَاتِ: see De Sacy's Chrest. Arabe, sec. ed., i. 192.] b2: And A carpet upon which one performs the divinely-appointed act of prayer. (MA.) b3: See also صَلَاةٌ, former half, in two places.

مُصَلٍّ Any one praying [in any manner: and particularly performing the divinely-appointed act of prayer]. (TA.) A2: And المُصَلَِّى signifies, as applied to a horse, The one that follows next after the foremost [at the goal] (S, M, Mgh, Msb) in a race: (Mgh, Msb:) because his head is next to the part called صَلًا, (Lh, S, M, Msb,) or next to the صَلَوَانِ, (Mgh,) of the foremost. (Lh, S, M, Mgh, Msb.)

رضو

1 رَضِىَ is originally رَضِوَ; the و being changed into ى because of the kesreh: (S:) the tribe of Teiyi said رَضَا for رَضِىَ. (IDrd in his lex., cited by Freytag; and Mughnee voce إِلَى there said to be a dial. var. of رَضِىَ.) You say, رَضِىَ عَنْهُ, (S, M, Msb, K,) and عَلَيْهِ, (M, Msb, K,) which is of the dial. of the people of El-Hijáz, (Msb,) the verb being thus made trans. by means of على, accord. to Ks, agreeably with the opinion of Sb respecting instances of this kind, for the purpose of making it to accord with its contr., سَخِطَ, (M, TA,) aor. ـْ (K,) inf. n. رِضًى (S, M, Msb, K) and رُضًى (M, K) and رِضْوَانٌ and رُضْوَانٌ, (S, * M, Msb, * K,) the last of the dial. of Keys and Temeem, (Msb, TA,) and mentioned by Sb, (M, TA,) but all the readers of the Kur read رضوان with kesr, except 'Ásim, who is related to have read it with damm, (T, TA,) and مَرْضَاةٌ, (S, * M, K,) originally مَرْضَوَةٌ, (TA,) He was pleased, well pleased, content, contented, or satisfied, with him; regarded him with good will, or favour; or liked, or approved, him; (MA;) [i. e., as said above,] contr. of سَخِطَ; (M, Msb, K;) the object being a person: (Msb:) and Sb states that they also said رَضْيُوا, with the medial radical quiescent, for رَضُوا; but it is extr. (M, TA.) The saying in the Kur [v. last verse but one, and ix. 101, &c.] رَضِىَ اللّٰهُ عَنْهُمْ وَرَضُوا عَنْهُ [God is well pleased with them and they are well pleased with Him] means God is well pleased with their deeds and they are well pleased with the recompense that He has bestowed upon them: (M, TA:) or, accord. to Er-Rághib, رِضَى العَبْدِ عَنِ اللّٰهِ means The servant's, or man's, being not displeased with that which God's decree has made to happen to him; and رِضَى اللّٰهِ عِنِ العَبْدِ, God's seeing the servant, or man, to be obedient to that which He has commanded, and refraining from that which He has forbidden. (TA.) You say also, رَضِيتُهُ, (S, Msb, K,) and رَضِيتُ بِهِ, (M, Msb,) inf. n. رِضًى (Msb, TA) [and رُضًى and رِضْوَانٌ &c., as above]; and ↓ اِرْتَضَيْتُهُ; (S, Msb;) I was pleased, well pleased, content, contented, or satisfied, with it; regarded it with good will, or favour; or liked, or approved, it: (MA: [for the verb is there said to have the same signification in the phrases رَضِيَهُ and رَضِىَ بِهِ as it has in رَضِىَ عَنْهُ and عَلَيْهِ; and ارتضاه is there similarly explained: and the like is implied in the S and K; and is evidently agreeable with general usage:]) or he chose it, or preferred it: (Msb, TA:) the object being a thing: (S, Msb, TA:) or (accord. to explanations of تَرْضَاهَا in the Kur ii. 139) I loved it, or liked it; (Ksh, Bd, Jel;) inclined to it; (Ksh;) had a desire for it. (Bd.) The saying of the lawyers, [respecting a woman whose consent to her marriage has been asked,] يَشْهَدُ عَلَى رِضَاهَا means It [i. e. her silence] testifies, or declares, her permission [or consent]; because permission indicates رِضًى. (Msb.) Yousay also, رَضِيتُ بِهِ صَاحِبًا [I was pleased with him, or I liked him, or approved him, or chose him, or preferred him, as a companion]. (S.) and رَضِيَهُ لِذٰلِكَ الأَمْرِ, and ↓ ارتضاهُ, [which may be well rendered He approved him for that thing, or affair,] meaning he saw him, or judged him, to be fit for that thing, or affair. (M.) and لِصُحْبَتِهِ وَخِدْمَتِهِ ↓ ارتضاهُ (K, TA) He [approved him, or] chose him, or preferred him; and saw him, or judged him, to be fit; for his companionship, and his service. (TA.) And رُضِيَتْ مَعيشَتُهُ [His living, or sustenance, was found pleasing, well pleasing, contenting, or satisfying; or was liked, or approved]: one should not say رَضِيَتة [in this case]. (S, K.) b2: رَضَوْتُهُ, (S, M, K,) aor. ـْ (S, K,) signifies I surpassed him in رِضًى

[i. e. in being pleased, well pleased, content, &c.: see above, second sentence]: (S, * M, K *:) so in the saying, فَرَضَوْتُهُ ↓ رَاضَانِى [He vied, or contended, with me in being pleased, well pleased, content, &c., and I surpassed him therein]: (S, M, K:) the inf. n. of راضانى thus used is مُرَاضَاةٌ and رِضَآءٌ; (M;) both these signify the same (K, TA) as inf. ns. of this verb. (TA.) 2 رَضَّوَ see 4.3 رَاْضَوَ see 1, last sentence. b2: راضَيْتُهُ, inf. n. مُرَاضَاةٌ and رِضَآءٌ, signifies [also] I agreed, consented, accorded, or was of one mind or opinion, with him. (Msb.) 4 ارضاهُ, (M, MA, Msb, K,) inf. n. إِرْضَآءٌ, (Msb,) He, or it, made him to be pleased, well pleased, content, contented, or satisfied; (MA;) [he, or it, pleased, contented, or satisfied, him:] or he gave him that with which he would be pleased, well pleased, content, contented, or satisfied. (M, K: * in the former, أَعْطَاهُ مَا يَرْضَى بِهِ: in the latter, أَعْطَاهُ مَا يُرْضِيهِ.) Hence, in the Kur [ix. 8], يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ [They will please you, or content you, with their mouths, but their hearts will be incompliant]. (TA.) and أَرْضَيْتُهُ عَنِّى, and ↓ رَضَّيْتُهُ with teshdeed, [I made him to be pleased, well pleased, content, &c., with me,] فَرَضِىَ [and he was pleased, &c.]. (S.) 5 ترضّاهُ He sought to please, content, or satisfy, him; (M, K;) as also ↓ استرضاهُ. (K.) A poet says, إِذَا العَجُوزُ غَضِبَتْ فَطَلِّقْ وَلَا تَرَضَّاهَا وَلَا تَمَلَّقْ

[When the old woman is angry, then divorce thou; and seek not to please, or content, her, nor behave in a loving, or blandishing, or coaxing, manner]: he says تَرَضَّاهَا instead of تَرَضَّهَا to avoid what is termed خَبْنٌ; but some relate it in the manner better known, saying وَلَا تَرَضَّهَا. (M.) b2: [Also]

تَرَضَّيْتُهُ I pleased, contented, or satisfied, him (أَرْضَيْتُهُ) after striving, labouring, or toiling. (S.) 6 تَرَاضَيَاهُ [They two agreed, consented, accorded, or were of one mind or opinion, respecting it; or were pleased, well pleased, content, contented, or satisfied, with it; they both liked it, or approved it]: (A, K:) and تَرَاضَيَا بِهِ [signifies the same]. (Bd in iv. 28.) And تَرَاضَوْهُ بَيْنَهُمْ They agreed among themselves in being pleased, contented, or satisfied, with it; or in liking, or approving, it. (MA.) إِذَا تَرَاضَوْا بَيْنَهُمْ, in the Kur [ii. 232], means [When they agree, or consent, among themselves; or] when they are pleased, well pleased, content, &c., [among themselves,] every one of them with his [or her] companion. (TA.) Hence the trad., إِنَّمَا البَيْعُ عَنْ تَرَاضً [Sel-ling, or buying, is only resultant from mutual agreement, consent, or content, or approval]. (TA.) And you say, وَقَعَ بِهِ التَّرَاضِى [Mutual agreement, or consent, to it, or mutual content with it, or mutual approval of it, happened, or took place]. (A, K. [In some copies of the K, by the omission of وَ, this phrase is made to be as though it were meant as an explanation of تَرَاضَيَاهُ.]) 8 إِرْتَضَوَ see 1, in three places.10 استرضاهُ He asked, begged, or petitioned, of him that he would please, content, or satisfy, him, or that he would give him that with which he would be pleased, well pleased, content, contented, or satisfied. (Z, K.) You say, اِسْتَرْضَيْتُهُ فَأَرْضَانِى

[I asked, begged, or petitioned, of him that he would please me, &c., and he pleased me, &c.]. (S.) b2: See also 5.

رُضًى A certain idol-temple, belonging to [the tribe of] Rabee'ah: (K:) whence they gave the name of عَبْدُ رُضًى [Servant of Rudà]. (TA.) رِضًى is merely an inf. n., (S,) [as such] syn. with مَرْضَاةٌ, (K,) meaning The being pleased, well pleased, content, &c.; [see 1;] contr. of سَخَطٌ: (M:) and the simple subst. is ↓ رِضَآءٌ, with medd.; [signifying a state of being pleased, &c.;] (Akh, S;) or the latter is only an inf. n. of 3, (M,) syn. with مُرَاضَاةٌ: (M, K:) [but] the former [is also used as a subst., signifying content, or approval: and permission, or consent: and] is dualized, app. as meaning the kind [or mode or manner, of being pleased, &c.]: (M:) the dual is رِضَوَانٍ and رِضَيَانِ: (S, M, K:) Ks heard رِضَوَانِ and حَمَوَانِ as duals of رِضًى and حِمًى; and says that the proper way is to say رِضَيَانِ and حِمَيَانِ, [which in the case of the former is strange, as its final radical is و,] but that the pronunciation with و is the more common: (S:) and accord. to some, مَرَاضٍ is an irreg. pl. of رِضًى; but others say that it is pl. of مَرْضَاةٌ. (TA.) You say, مَا فَعَلْتُهُ عِنْ رِضَاهُ and رِضْوَتِهِ: see the latter, below. (Z, K.) b2: See also رَاضٍ, latter sentence.

A2: And رَجُلٌ رِضًى, (M, K,) and قَوْمٌ رِضًى, (M,) A man, (M, K,) and a people, or party, (M,) with whom one is pleased, well pleased, contented, or satisfied; regarded with good will, or favour; liked, or approved; syn. مَرْضِىٌّ (M, K) and قُنْعَانٌ: رِضًى being, thus used, an inf. n. in the sense of a pass. part. n., like as the inf. n. is used in the sense of an act. part. n. in the instance of عَدْلٌ, and خَصْمٌ. (M.) b2: [See also رَضِىٌّ; for which رِضًى or رِضًا seems to be erroneously substituted, in two senses, in some copies of the K.]

رَضٍ: see رَاضٍ.

مَا فَعَلْتُهُ عَنْ رِضْوَتِهِ means ↓ عَنْ رِضَاهُ [i. e. I did it not of, or with, his pleasure, good pleasure, content, or approval]. (Z, K.) رِضْوَانٌ an inf. n. of رَضِىَ; like رُضْوَانٌ. (M, K, &c.) A2: Also The treasurer, keeper, or guardian, of Paradise. (MA, K.) رِضَآءٌ: see رِضًى, first sentence.

رَضِىٌّ: see رَاضٍ. b2: Also, (K, TA,) i. e. like غَنِىٌّ, (TA,) [in the CK الرِّضَى, and in my MS. copy of the K الرِّضَا, are put in the place of الرَّضِىُّ,] One who is responsible, accountable, or answerable; syn. ضَامِنٌ: so in the copies of the K, and in like manner in the Tekmileh: accord. to the copies of the T, ضَامِرٌ [lean, or light of flesh, &c.]. (TA.) b3: And Loving; a lover; or a friend. (IAar, K, TA.) b4: And Obeying, or obedient. (IAar, TA.) رَاضٍ, of which the pl. is رُضَاةٌ; and ↓ رَضِىٌّ, of which the pl. is أَرْضِيَآءُ and رُضَاةٌ, (M, K,) the latter pl. on the authority of Lh, but extr. as pl. of رَضِىٌّ, and in my opinion, [says ISd,] it is pl. of رَاضٍ only; (M;) and ↓ رَضٍ, of which the pl. is رَضُونَ; (Lh, M, K;) Pleased, well pleased, content, contented, or satisfied; regarding with good will, or favour; liking, or approving. (M, K.) b2: عِيشَةٌ رَاضِيَةٌ means مَرْضِيَّةٌ [i. e. A state, or sort, of life that is found pleasing, well pleasing, contenting, or satisfying; or with which one is pleased, &c.; or that is liked, or approved]: (S, K:) or, accord. to Sb, رَاضِيَةٌ is, in this case, a possessive epithet, meaning ↓ ذَاتُ رِضًى [i. e. having approvedness; رِضًى being here an inf. n. of رُضِيَتْ]. (M, TA.) مَرْضَآةٌ, originally مَرْضَوَةٌ, (TA,) an inf. n. of رَضِىَ. (S, * M, K.) b2: [Also A cause, or means, or an occasion, of رِضًى, i. e., of being pleased, well pleased, conten, &c.: a word of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ. Hence the saying,] البِرُّ مَرْضَاةٌ لِلرَّبِّ مَسْخَطَةٌ لِلشَّيْطَانِ [Piety is a cause of approbation to the Lord, a cause of disapprobation, or anger, to the devil]. (TA in art. سخط.) The pl. of مَرْضَاةٌ is مَرَاضٍ [accord. to rule]: or this is an irreg. pl. of رِضًى. (TA.) مَرْضُوٌّ: see what follows.

مَرْضِىٌّ and ↓ مَرْضُوٌّ, (T, S, M, Msb, K,) the former the more common, (S, Msb,) the latter erroneously written in [some of] the copies of the K مَرْضُىٌّ, (TA,) applied to a thing, (S, Msb,) or a person, (M,) Found pleasing, well pleasing, contenting, or satisfying; or with which, or with whom, one is pleased, &c.; or liked, or approved: (K: [the meaning being there indicated to be the contr. of مَسْخُوطٌ; and being well known to be commonly as above:]) or chosen, or preferred: (Msb:) or seen, or judged, to be fit for a thing or an affair: (M:) [see also رِضًى, last sentence but one; and رَاضٍ, latter sentence.] Quasi رضى رِضَيَانِ a dual of رِضًى, which see in art. رضو.

جلو: جلا، جلا في الخدمة: ظهر وتميز في الإدارة (تاريخ البربر 1: 401).
وجلا في اصطلاح الطب: نظف وطهر.
وجلا المرأة: زينها (كوسج مختار 143).
ففي ابن البيطار (1: 24) في كلامه عن الأرز: يجلو جلاء حسنا، وفي ص24 منه: قوِّتها تجلو وتحلِّل.
جلَّى (بالتشديد): أبان وأوضح (بوشر).
وفي ديوان مسلم بن الوليد: جَلّى بخوف عليهم، حين لجئوا إلى الحصن.
وقد فسرها الشارح بقوله: طلع عليهم بخوف أي حاصرهم فيه. وقد قارن الناشر بينها وبين قولهم جلّى البازي عند لين أجلى: أظهر، كشف (فوك) ويقال: أجلى عنه. وفي كتاب رتجرز (ص175) يجب أن يصحح ضبط الشكل على النحو الآتي: أجْلَت هذه الحروب عن هزيمة ابن السيد.
وأجلى: جلا: كشف الصدأ وصقل.
وأجلى فلانا من ماله: سلبه، ومنعه منه، ففي كتاب محمد بن الحارث (ص237): إن لم يجد سبيلا إلى تجريحهم طلب أذاهم في غير ذلك حتى يجليهم من أموالهم.
تجَّلى: تكشف وتبين (بوشر).
وتجلت العروس: تزينت وتبرجت (دي ساسي، مختار 1: 243).
وتجلت الأزهار: تفتحت، يقال قد تجلت الأزهار من أكمامها (قلائد مخطوطة أ، 1: 157).
وتستعمل تجلّى فعلا متعديا، يقال تجلَّت المرأة نقابها: كشفته (عبد الواحد 173) وتستعمل تجلّى يدل نتَجَلَّل أي تغطى (المقري 2: 546)، راجع التعليقة في إضافات وتصحيحات، وتجد تجلل هذه في طبعة بولاق أيضاً.
انجلى: أنكشف صدؤه، وانصقل (فوك، بوشر).
وانجلى: تكشف وتبين.
يقال: فانجلت الهزيمة على بغموراسن (تاريخ بني زيان ص95 و) وفي (ص98 و) منه: انجلت الهزيمة عليه.
انجلى: تمالك نفسه، كبح هواه (ألكالا).
اجتلى الشيء: نظر إليه وتأمل وتبصر وأمعن النظر فيه. وتعدى بفي أيضاً، يقال اجتلى في الشيء (عباد 3: 5).
ابن جلا (انظر لين)، ومطلع ابن جلا: الموضع الذي تطلع منه الشمس، مشرق الشمس (المقري 2: 101).
جَلْو، وتجمع على جلوات: شبح، أشباح (الكالا).
جلاء: ضرب من السمك (ياقوت 1: 886).
جَلَوِيّ: إن أهل الأندلس حسب ما يقوله المستعيني يطلقون اسم بياض جلوي على الاسبيداج (معجم الأسبانية ص70)، قارن دواء جَلاء عند لين وجَلاء التي سنذكرها بعد هذا بهذه الكلمة.
جِلْوِى وتجمع جّلاَوِى: نقاب المرأة (فوك).
جَلِية. جَلِيّة خبر: جلاء خبر، بيان خبر، علامة خبر (بوشر).
جلية الخبر: الخبر اليقين، حقيقة الخبر، يقال: ما وقعت له على جلية خبر أي لم استطع الوقوف على حقيقة أمره (بوشر) وأنظر معجم المتفرقات.
جَلاَّء: الذي يجلو أي يصقل ويلمع.
ففي ابن البيطار (1: 187): وهو ملح قطَّاع جلاَّء.
والذي يجلو ويصقل أو يبيض النحاس.
(صفة مصر 16: 466 رقم 1).
ومِجلاة: مِصقل (أنظر جَرّاء في مادة جرى.
جالٍ: الذي جلا عن وطنه ورحل منه، وهاجر، ويجمع على جُلاَّء بالضم أيضاً.
ففي بسام (3:1 ق): فأصبحوا طرائد سيوف، وجلاّء حتوف. ويظهر إنه كان يقال في الأندلس أرباب الجالي بمعنى المهاجرين. يحكى ابن الخطيب (ص186 ق): أن ابن المردنيش أمر بمصادرة أموال الذين يهاجرون من أوطانهم. وحصل أن رجلا من شاطبة أفقرته الضرائب هرب إلى مرسيه، فبلغه الخبر أن أولاده قد سجنوا، لان أباهم خالف أمر منع الهجرة (وأخذت الضويعة من أيديهم في رسم الجالي).
وأراد هذا الرجل بعد أحداث ومصائب جرت عليه أن يعود إلى مرسية (ص187 و) (فقيل لي عند باب البلد كيف اسمك؟ فقلت محمد بن عبد الرحمن فأخذني الشرط وحملت (إلى) القابض بباب القنطرة فقالوا هذا من كتبته من أرباب الجالي بكذا وكذا دينار فقلت والله ما أنا إلا من شاطبة وإنما اسمي وافق ذلك الاسم ووصت له ما جرى عليَّ فأشفق وضحك مني وأمر بتسريحي.
غير أني لست على يقين بأن أرباب الجالي تعني المهاجرين، إذ أن هذا الرجل إنما أخذ حين أخذ باعتباره رجلا آخر، فليس هناك ما يحملنا على تفسيره بالمهاجرين، وربما كان معناها: المكلفون بدفع الضرائب، الجالية.
جالية: في اصطلاح الأطباء = جَلاَّء عند لين، محيط المحيط). وجالية: حادث طارئ (فوك).
جالية. الجالية ببابل: أسر بابل، ففي مختارات دي ساسي (9001): كانوا وقت عودهم من الجالية ببابل إلى بيت المقدس ينصبون الخ.
والجالية لا تعني الأسر والسبي فقط وإنما تعني أيضاً: الجزية، والخراج، والضريبة، وما يفرض على العدو من الغلة يحملها إلى الفاتح (بوشر).
تَجَلٍّ: تحول أو تغير الهيئة والوجه.
يقال: تجلَّى الرب أي تجلّى السيد المسيح.
مَجْلَى وتجمع على مجال. وهي في معجم فوك. وهذه الكلمة اللاتينية يراد بها ما يسمى عند العرب منَصَّة أيضاً، وهي: سرير يزين بثياب وفرش تجلس عليه العروس في زينتها سافرة الوجه، وتجلى على زوجها. لأن لفظة مجلى مذكورة بهذا المعنى في معيار الاختبار (ص5، 38) وصوابها المَجْلَى بدل المجلّى.
مُجْلِى: رزين، وقور (الكالا).انجلاء: مثل تَجَلّ: عيد الظهور أو المجوس، عيد الدِنّح أو الغطاس (الكالا).
منجلية: مقرأ، قراية في كنيسة (بوشر) غير إنه سماها في موضع آخر: منجلبة (بالباء الموحدة).

جلو

1 جَلَا, (S, Mgh, Msb,) [aor. ـُ inf. n. جَلَآءٌ, (Msb,) It (a thing, and (assumed tropical:) an affair, or a case, Mgh, or (assumed tropical:) information, or tidings, Msb,) was, or became, clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered, (Mgh, Msb,) للِنَّاسِ to men, or the people; (Msb;) as also ↓ تجلّى, said of a thing: (S, Mgh, Msb:) it ((assumed tropical:) information, or tidings, S, Msb, or (assumed tropical:) an affair, or a case, Mgh,) was, or became, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident, (S, Mgh, Msb,) لِى to me, (S,) or لِلنَّاسِ to men, or the people. (Msb.) One says, الشَّمْسُ ↓ تجلّت The sun became unobscured, or exposed to view, and ceased to be eclipsed. (TA from a trad.) Er-Rághib says that ↓ وَالنَّهَارِ إِذَا تَجَلَّى is sometimes by the thing itself; as in the phrase [in the Kur xcii. 2], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [By the day when it becometh clear, &c.]: and sometimes, by the case, and the action; as in the saying [in the Kur vii. 139], فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ [And when his Lord became manifested to the mountain]: Zj says that the meaning in this instance is, appeared, and so say the Sunnees; El-Hasan says that the meaning is, تجلّى بِالنُّورِ العَرْشِ [became manifested by light, the light of the empyrean]. (TA.) b2: جَلَا, [aor. ـُ inf. n. جَلَآءٌ (S, Mgh, Msb, K) and جَلْوٌ; (K;) and ↓ اجلى; (S, Mgh, Msb, K;) He, (a man, Msb,) or they, (a company of men, Mgh, Msb,) went forth, or emigrated, (S, Mgh, Msb,) عَنِ البَلَدِ from the country, or town, (S, Msb,) and عَنْ

أَوْطَانِهِمْ from their homes: (S, Mgh:) [like جَلَّ:] or they (a company of men) dispersed themselves, or became dispersed, عَنِ المَوْضِعِ, and مِنْهُ, from the place: (K:) or جلا means, in consequence of fear: and ↓ اجلى, in consequence of drought: (Az, K:) or مَنْزِلَهُمْ ↓ أَجْلَوْا signifies they left their place of abode in consequence of fear; the verb in this case being trans. by itself: but if they have left for some other reason than fear, you say, عَنْ مَنْزِلِهِمْ: (Msb:) accord. to IAar, جَلَا signifies he fled, being driven away, from his home. (TA.) [See also 12.] b3: جَلِىَ, aor. ـَ inf. n. جَلًا, He had that degree of baldness which is termed ↓ جَلًا; (K;) i. e. baldness of the fore part of the head; (S, K;) like جَلَهٌ: (S:) or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ. (K.) And جَلا الجَبِينِ, inf. n. جَلًا, signifies the same as جَلِىَ [The part above the temple became bald]. (A'Obeyd, TA.) A2: جَلَاهُ, [aor. ـُ inf. n., app., جِلَآءٌ, or perhaps جَلَآءٌ, but the former seems to be indicated by what follows;] (S, Mgh, Msb;) and ↓ جلّاهُ; (MA;) He made it, or rendered it, clear, or unobscured; exposed it to view, displayed it, laid it open, disclosed it, or uncovered it; (S, Mgh, MA;) namely, a thing: (S, Mgh:) he made it, or rendered it, apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident; (S, Mgh, Msb, MA;) namely, (assumed tropical:) an affair, (Mgh,) or (assumed tropical:) information, or tidings. (Msb.) You say, جَلَا العَرُوسَ, inf. n. جِلَآءٌ and جِلْوَةٌ (S, Msb, K) and جَلْوَةٌ (Msb, K) and جُلْوَةٌ; (K;) and ↓ اجتلاها; (S, Msb, K;) He displayed the bride, عَلَى بَعْلِهَا to her husband: (K:) or he looked at the bride displayed: (S:) and you say also, جُلِيَتْ عَلَى

زَوْجِهَا (TA) She mas shown to her husband, and he looked at her displayed: (Har p. 30:) and جَلَاهَا زَوْجُهَا Her husband presented, or gave, to her a female slave (S, K) or some other thing at the time of her being displayed to him; as also ↓ جلّاها: (K:) and جَلَتِ المَاشِطَةُ العَرُوسَ The female hairdresser adorned the bride [to display her to her husband]. (TA.) You also say, جَلَا فُلَانٌ الأَمْرَ (tropical:) Such a one displayed, discovered, disclosed, revealed, or manifested, the affair, or case; as also ↓ جلّاهُ, and جَلَا عَنْهُ: (K, * TA:) or جَلَا فُلَانًا الأَمْرِ he displayed, discovered, &c., to such a one the affair, or case; as also ↓ جلّاه [i. e. جلّاهُ الأَمْرَ], and جَلَا عَنْهُ [i. e. جلا عنه الأَمْرَ or جلا فُلَانًا عَنِ الأَمْرِ]. (So accord. to the CK and my MS. copy of the K. [The reading in the TA is, in my opinion, preferable to the latter.]) And السَّاعَةَ ↓ اَللّٰهُ يُجَلِّى (assumed tropical:) God will make manifest the hour, or time of the resurrection; or will make it to appear. (K in art. جلى: [but it belongs to the present art.:]) so in the Kur vii. 186. (TA.) And عَنْ نَفْسِهِ ↓ هُوَ يُجَلِّى (assumed tropical:) He declares, or explains, his mind. (S.) b2: جَلَوْتُ السَّيْفَ, inf. n. جِلَآءٌ, (S, Msb, K, [in the CK جَلاء, but it is]) with kesr, (S, Msb,) and جَلْوٌ, (K,) I removed, or cleared off, the rust from the sword; (Msb;) I polished, or furbished, the sword; (S, K;) and المِرْآةَ the mirror; (K;) and the like; (TA;) [as, for instance,] الفِضَّةَ the silver; and so جَلَيْتُهَا. (K in art. جلى.) And جَلَوْتُ بَصَرِى بِالكُحْلِ [I cleared my sight with collyrium]: (S:) [whence,] جَلَا He applied collyrium to his eye or eyes. (IAar, TA.) and جَلَوْتُ هَمِّى عَنِّى (tropical:) I removed my anxiety, or caused it to depart, from me: (S, K, * TA: *) and عَنْهُ الهَمَّ ↓ اجلى (assumed tropical:) He removed, or cleared away, from him anxiety. (Lth, TA.) and جَلَا اللّٰهُ عَنْهُ المَرَضَ (assumed tropical:) God removed from him the disease. (TA.) b3: جَلَاهُمْ, and ↓ اجلاهم, (S, Mgh,) or جَلَاهُ, and ↓ اجلاهُ, (Msb, K,) and ↓ اجتلاهُ, (K,) He, (a man, S, Msb, or the Sultán, Mgh,) or it, (drought, K,) caused them, or him, to go forth, or emigrate; or expelled them, or him; or drove them, or him, forth; (S, Mgh, Msb, K;) [from their homes, or from his home.] And جَلَا النَّحْلِ, inf. n. جِلَآءٌ, or جَلَآءٌ, (accord. to different copies of the K,) and جلوة [thus written without any syll. signs]; and ↓ اجتلاها; (TA;) He smoked [out] the bees, in order to collect the honey; (K;) he drove away the bees by means of smoke. (TA.) 2 جلّى: see 1, in six places.

A2: Also, inf. n. تَجْلِيَةٌ and تَجْلِىٌّ, He (a hawk, or falcon,) raised his head, and looked, (K, TA,) seeing the prey: (TA:) or he (a hawk) closed his eyes, and then opened them, in order to see more clearly. (Ibn-Hamzeh, TA.) b2: And [hence,] جلّى بِبَصَرِهِ, inf. n. تَجْلِيَةٌ, He cast his eyes (S, K) like the hawk looking at the prey. (S.) A3: [جلّى is also mentioned (in Har p. 161), on the authority of Mtr, as signifying He, or it, outstripped; from المُجَلِّى

meaning “ the first of the horses in a race; ” but as being not known in this sense on any other authority.]3 جَالَيْتُهُ بِالأَمْرِ, inf. n. مُجَالَاةٌ, I acted openly with him in the affair; as also جَالَحْتُهُ. (S.) 4 اجلى as an intrans. v.: see 1, in two places. b2: أَجْلَوْ عَنِ القَتِيلِ They cleared themselves away, or removed, from the slain person. (S, Mgh, Msb, TA.) b3: اجلى يَعْدُو He hastened, running: (K:) or hastened somewhat, running: (TA:) or اجلى signifies he became distant, or remote, and hastened. (So accord. to some copies of the K, where we find وَأَجْلَى بَعُدَ وَ أَسْرَعَ instead of وَ أَجْلَى

يَعْدُو أَسْرَعَ.) A2: As a trans. v.: see 1, in four places.5 تجلّى: see 1, in three places: b2: and see also 7.

A2: تجلّى الشَّىْءَ He looked at the thing, (K in art. جلى,) standing upon a higher position. (TA.) [See also 8.]6 تَجَالَيْنَا Our states, or conditions, became disclosed to each other; the state, or condition, of each of us to the other. (S.) 7 انجلى It became removed, or cleared away; said of anxiety, (S, K, * TA,) and of an affair [&c.]; as also ↓ تجلّى. (K, * TA.) You say, انجلى عَنْهُ الهَمُّ Anxiety became removed, or cleared away, from him, (S,) كَمَا تَنْجَلِى الظُّلْمَةُ like as the darkness becomes removed, or cleared away. (TA.) 8 اجتلاهُ He looked at him, or it. (K.) [See also 5.] Hence, اجتلى العَرُوسَ, explained above: see 1. (TA.) b2: See also 1 in two other places, last two sentences. b3: اِجْتَلَيْتُ العِمَامَةَ عَنْ رَأْسِى

I raised the turban, while folding it, from the side of my forehead (عَنْ جَبِينِى): (S:) [like جَلَهْتُهَا.]

A2: اجتلى It became polished, or furbished; said of a sword [&c.]. (TA.) 12 اجلولى He went forth, or emigrated, from one country, or town, to another. (IAar, K.) [See also 1.]

اِبْنُ جَلَا (tropical:) A man who is well known, celebrated, or notable; (Mgh;) of whom it is said, جَلَا الأُمُورَ, i. e. he has made affairs clear, unobscured, or manifest; (S, Mgh;) or جَلَا أَمْرُهُ, i. e. his case has become clear, unobscured, or manifest: (Mgh:) or one whose case is clear, apparent, plainly apparent, or manifest; (K, TA;) as also ↓ اِبْنُ أَجْلَى: (K:) applied to a man who is upon an elevated and conspicuous place; and applied by El-Hajjáj to himself, as meaning that he was one whom every one knew: (TA:) and also, (K,) for this reason, (TA,) the name of a certain man, (S, K,) well known, (K,) of the Benoo-Leyth, who was a person of great daring. (TA.) A poet says, (S,) namely, Soheym Ibn-Wetheel Er-Riyáhee, (TA,) أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضِعَ العِمَامَةَ تَعْرِفُونِى

[I am a man well known, celebrated, or notable, &c.; and he who rises to eminences, or who is accustomed to embark in, or surmount, lofty and difficult things: when I put down the turban, ye will know me]. (S, TA.) Sb says, (TA,) جلا in this case is a verb in the pret. tense: 'Eesà Ibn-'Omar says that when a man is named قَتَلَ or ضَرَبَ or the like, the word is imperfectly decl.; and he adduces, in evidence, this verse: others say that جلا may be here without tenween because it is imitative of a phrase, as though the poet said, أَنَا ابْنُ الَّذِى يُقَالُ لَهُ جَلَا الأُمُورِ: (S, TA:) accord. to IB, it is without tenween because it is a verb with its agent [implied in it]. (TA.) b2: Accord. to some, it signifies (assumed tropical:) The daybreak, or dawn; (Har p. 498;) and so ↓ اِبْنُ أَجْلَى: (TA:) accord. to Hamzeh, (assumed tropical:) the beginning of day: and accord. to some, (assumed tropical:) the moon. (Har ubi suprà) جَلًا: see 1, voce جَلِىَ: A2: and see جِلَآءٌ.

جِلًا: see جِلَآءٌ.

جِلْوَةٌ A female slave, (S, K,) or some other thing, (K,) that is presented, or given, by the husband to his bride at the time of her being displayed to him. (S, * K.) One says, مَا جِلْوَتُهَا [What is her bridal present?]; and is answered, “ Such a thing. ” (S.) جَلَآءٌ A thing, an affair, or a case, that is apparent, manifest, plain, or evident. (S, K, TA.) b2: And Acknowledgment, or confession: so in the saying of Zuheyr: فَإِنَّ الحَقَّ مَقْطَعُهُ ثَلَاثٌ يَمِينٌ أَوْ نِفَارٌ أَوْ جَلَآءٌ [For verily the means of deciding the truth are three: an oath, and incongruity of circumstances, and acknowledgment, or confession]: (S:) but Az writes the last word ↓ جِلَآء, with kesr to the ج, as meaning an evidence, or a proof, and witnesses; from مُجَالَاةٌ [inf. n. of 3, q. v.]. (TA.) b3: أَقَمْتُ عِنْدَهُ جَلَآءَيَوْمِى, (K, TA,) or جَلَآءَ يَوْمٍ, (so in some copies of the K,) [I remained with him, or at his abode,] during the whiteness of my, or a, day. (Zj, K, TA.) A2: See also the next paragraph.

جِلَآءٌ: see the paragraph next preceding.

A2: Also, (S, Mgh, K,) written by El-Muhellebee ↓ جَلَآءٌ, (TA,) and ↓ جَلًا, which is more correct than the first, (Mgh,) or it is allowable, as also ↓ جِلًا, the former of the last two mentioned on the authority of En-Nahhás, (TA,) Collyrium: (S, K:) or a particular kind thereof, (K, TA,) that clears the sight; (TA;) [i. e.] i. q. إِثْمِدٌ [antimony, or an ore of antimony]; (Mgh, TA;) so called because it clears the sight. (Mgh.) A3: مَاجِلَاؤُهُ What is his honourable name, or surname, (S,) or his good surname, (K,) by which he is addressed? (S, K.) جَلِىٌّ Clear, unobscured, exposed to view, displayed, laid open, disclosed, or uncovered: apparent, or plainly apparent, overt, conspicuous, manifest, notorious, plain, obvious, or evident: (S, Msb, K, TA:) جَالٍ thus used has not been heard. (Er-Rághib, TA.) It is applied as an epithet to information, or tidings, (Msb, TA,) and to analogy, or rule. (TA.) b2: عَيْنٌ جَلِيَّةٌ A seeing eye. (IB, TA.) جَلِيَّةٌ Sure information or tidings. (S.) b2: أَخْبَرَنِى عَنْ جَلِيَّةٌ الأَمْرِ He informed me of the true, or real, state of the affair, or case. (TA.) دَوَآءٌ جَلَّآءٌ [A medicine that clears the complexion or skin]. (K voce فُوَّةٌ, &c.) جِلِيَّانٌ The act of rendering apparent, open, manifest, plain, or evident: rendering clear, or unobscured; exposing to view, displaying, laying open, disclosing, or uncovering. (TA.) جَالٍ Going forth, or emigrating, from his country, or town: [like جَالٌّ:] and so جَالِيَةٌ, applied to a company of people; [as also جَالَّةٌ;] (Msb;) or to people who have gone forth, or emigrated, from their homes; (S;) and particularly to those tributaries, (Mgh, Msb,) namely, certain Jews, (Mgh,) whom 'Omar expelled from the country of the Arabs; (Mgh, Msb;) and afterwards, to such as have the poll-tax imposed upon them, of the people of the Bible, and of the Magians, though not having emigrated from their homes; (Mgh;) [i. e.] the free non-Muslim subjects of a Muslim government; because they were expelled by 'Omar from Arabia; (K;) the word being fem. because denoting a جَمَاعَة; (Mgh;) and its pl. is جَوَالٍ. (Mgh, Msb.) b2: Hence, (Msb,) ↓ جَالِيَةٌ [as a subst.] is applied to The poll-tax that is exacted from the persons last mentioned above; (S, Mgh, Msb;) as also جَالَّةٌ: (S:) first, in this sense, applied to that which was exacted from the people expelled from Arabia by 'Omar. (Msb.) You say, اُسْتُعْمِلَ فُلَانٌ عَلَى

الجَالِيَةِ [Such a one was employed as collector of the poll-tax]. (S, Mgh, Msb.) A2: See also جَائِلٌ, in art. جول.

جَالِيَةٌ (as a subst.): see what next precedes.

أَجْلَى Having that degree of baldness which is termed جَلًا; i. e. baldness of the fore part of the head: or baldness of half of the head; (S, K;) which is the beginning of صَلَعٌ: (S:) or baldness less than what is termed صَلَعٌ: (K:) or baldness of half of the head, and the like: (A'Obeyd, TA:) fem. جَلْوَآءٌ. (K.) [See أَجْلَحُ.] b2: Beautiful, or handsome, in face, bald in the sides of the forehead. (K.) b3: جَبْهَةٌ جَلْوَآءُ A wide forehead. (K.) b4: سَمَآءٌ جَلْوَآءٌ (assumed tropical:) A cloudless sky: (Ks, S, K:) and لَيْلَةٌ جَلْوَآءُ (assumed tropical:) a cloudless, bright, night. (TA.) b5: اِبْنُ أَجْلَى: see اِبْنُ جَلَا, in two places. b6: Also (i. e. ابن اجلى) (assumed tropical:) The lion. (TA.) A2: فَعَلْتُهُ مِنْ

أَجْلَاكَ, and ↓ إِجْلَاكَ, I did it on account of thee, for thy sake, or because of thee; syn. مِنْ أَجْلِكَ. (K.) فَعَلْتُهُ مِنْ إِجْلَاكَ: see what next precedes.

مَجْلًى sing. of مَجَالٍ, which signifies The fore parts of the head, which are the [first] places of baldness: (Fr, S:) or what is seen of the head when one fronts the face. (TA.) مُجْلٍ [act. part. n. of 4. Hence,] فَإِمَّا حَرْبٌ مُجْلِيَةٌ وَ إِمَّا سِلْمٌ مُخْزِيَةٌ And either war that shall cause you to emigrate, or abasing peace. (TA.) المُجْلِّى The first of the horses in a race. (K in art. جلى.)

دعو

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

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

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

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

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

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

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

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

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

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

دِعَايَةٌ: see دَعْوَةٌ, in two places.

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

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

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

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

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