ا

The first letter of the alphabet [according to the order in which the letters are now commonly disposed; and also according to the original order, which see in art. ابجد]: called أَلِفٌ.

[This name, like most of the other names of Arabic letters, is traceable to the Phœnician language, in which it signifies “an ox;” the ancient Phœnician form of the letter thus called being a rude representation of an ox's head.] It is, of all the letters, that which is most frequent in speech: and some say that, in آلم, in the Kur [ch. ii. &c.], it is a name of God. (TA.) Its name is properly fem., as is also that of every other letter; [and hence its pl. is أَلِفَاتٌ;] but it may be made masc.: so says Ks: Sb says that all the letters of the alphabet are masc. and fem., like as الِّسَانٌ is masc. and fem. (M.) As a letter of the alphabet, it is abbreviated, [or short, and is written ا, as it also is generally when occurring in a word, except at the end, when, in certain cases, it is written ى,] and is pronounced with a pause after it: and it is also prolonged: (S, K, * TA:) [in the latter case, it is written آءٌ; and] this is the case when it is made a subst.: and when it is not called a letter, [i. e. when one does not prefix to it the word حَرْف,] it is [properly] fem. (S.) Its dim. is أُيَيَّةٌ, meaning an اء written small, or obscure, (S, IB,) according to those who make it fem. and who say, زَيَّيَتُ زَايًا and ذَيَّلْتُ ذَالًا; but أُوَيَّةٌ according to those who say, زَوَّيْتُ زَايًا. (IB.) A2: أَلِفٌ [properly so called] is one of the letters of prolongation and of softness and of augmentation; the letters of augmentation being ten, which are comprised in the saying, اليَوْمَ تَنْسَاهُ [“to-day thou wilt forget it”]. (S.) There are two species of الف; namely, لَيِّنَةٌ [or soft], and مُتَحَرِّكَةٌ [or movent]; the former of which is [properly] called أَلِفٌ; and the latter, هَمْزَةٌ; (S, TA;) which is a faucial letter, pronounced in the furthest part of the fauces [by a sudden emission of the voice after a total suppression, so that it resembles in sound a feebly-uttered ع whence the form of the character (ء) whereby it is represented]: but this latter is sometimes tropically called الف; and both [as shown above] are of the letters of augmentation. (S in art. او, and TA.) There are also two other species of الف; namely, أَلِفُ وَصْلٍ [the alif of conjunction or connexion, or the conjunctive or connexive alif]; and أَلِفُ قَطْعٍ [the alif of disjunction, or the disjunctive alif]; every one that is permanent in the connexion of words being of the latter species; and that which is not permanent, [i. e. which is not pronounced, unless it is an alif of prolongation,] of the former species; and this is without exception augmentative; [but it is sometimes a substitute for a suppressed radical letter, as in ابْنٌ, originally بَنَىٌ or بَنَوٌ;] whereas the alif of disjunction is sometimes augmentative, as in the case of the interrogative alif [to be mentioned below, and in other cases]; and sometimes radical, as in أَخَذَ and أَمَرَ: (S, TA:) or, according to Ahmad Ibn-Yahyà and Mohammad Ibn-Yezeed, (T, TA,) the primary أَلِفَات are three; the rest being subordinate to these: namely, أَلِفٌ أَصْلِيَّةٌ [radical alif], (T, K, TA,) as in إِلْفٌ and أَكَلَ (T) and أَخَذَ; (K;) and أَلِفٌ قَطْعِيَةٌ [disjunctive alif], as in أَحْمَدُ (T, K) and أَحْمَرُ (T) and أَحْسَنَ; (T, K;) and أَلِفٌ وَصْلِيَّةٌ [conjunctive or connexive alif], (T, K,) as in اسْتَخْرَاجٌ (T) and اسْتَخْرَجَ. (T, K.) b2: The أَلِف which is one of the letters of prolongation and of softness is called الأَلِفُ الهَادِئَةُ [the quiescent alif, and الأَلِفُ السَّاكِنَةُ, which signifies the same]: (MF, TA:) it is an aerial letter, (Mughnee, MF, TA,) merely a sound of prolongation after a fet-hah; (T, TA;) and cannot have a vowel, (IB, Mughnee, MF,) wherefore it cannot commence a word: (Mughnee:) when they desire to make it movent, if it is converted from و or ى, they restore it to its original, as in عَصَوَانِ and رَحَيَانِ; and if it is not converted from و or ى, they substitute for it hemzeh, as in رَسَائِلُ, in which the hemzeh is a substitute for the ا in [the sing.] رَسَالَةٌ. (IB.) IJ holds that the name of this letter is لَا, [pronounced lá or lé, without, or with, imáleh, like the similar names of other letters, as بَا and تا and ثَا &c.,] and that it is the letter which is mentioned [next] before ى in reckoning the letters; the ل being prefixed to it because it cannot be pronounced at the beginning of its name, as other letters can, as, for instance, ص and ج; and he adds that the teachers [in schools] err in pronouncing its name لَامَ الِفْ. (Mughnee.) b3: The grammarians have other particular appellations for alifs, which will be here mentioned. (T, TA.) b4: الأَلِفُ المَجْهُولَةُ [The unknown alif] is such as that in فَاعِلٌ [or فَاعَلَ] and فَاعُولٌ; i. e., every ا, (T, K,) of those having no original [from which they are converted, not being originally أ nor و nor ى, but being merely a formative letter, and hence, app., termed “unknown”], (T,) inserted for the purpose of giving fulness of sound to the fet-hah in a verb and in a noun; (T, K;) and this, when it becomes movent, becomes و, as in the case of خَاتَمٌ and خَوَاتِمُ, becoming و in this case because it is movent, and followed by a quiescent ا, which ا is the ا of the pl., and is also مجهولة. (T.) b5: أَلِفَاتُ المَدَّاتِ [The alifs of prolongations] are such as those [which are inserted for the same purpose of giving fulness of sound to the fet-hah] in كَلْكَالٌ, for كَلْكَلٌ, and خَاتَامٌ, for خَاتَمٌ, and دَانَاقٌ, for دَانَقٌ. (T, K.) In like manner, و is inserted after a dammeh, as in أَنْظُورُ; and ى after a kesreh, as in شِيمَالٌ. (TA.) An alif of this species is also called أَلِفُ الإِشْبَاعِ [The alif added to give fulness of sound to a fet-hah preceding it]: and so is the alif in مَنَا used in imitation [of a noun in the accus. case; as when one says, رَأَيْتُ رَجُلًا (pronounced رَجُلَا) “I saw a man,” and the person to whom these words are addressed says, مَنَا Whom?]. (Mughnee.) b6: أَلِفُ الصِّلَةِ [The alif of annexation, or the annexed alif,] is that which is an annex to the fet-hah of a rhyme, (T, K,) and to that of the fem. pronoun هَا: in the former case as in بَانَتْ سُعَادُ وَأَمْسَى حَبْلُهَا انْقَطَعَا in which ا is made an annex to the fet-hah of the ع [of the rhyme]; and in the saying in the Kur [xxxiii. 10], وَتَظُنُّونَ بِاللّٰهِ الظُّنُونَا, in which the ا after the last ن is an annex to the fet-hah of that ن; and in other instances in the final words of verses of the Kur-án, as قَوَارِيرَ and سَلْسَبِيلَا [in lxxvi. 15 and 18]: in the other case as in ضَرَبْتُهَا and مَرَرْتُ بِهَا. (T.) The difference between it and أَلِفُ الوَصْلِ is, that the latter is in the beginnings of nouns and verbs, and the former is in the endings of nouns [and verbs]. (T, K.) It is also called أَلِفُ الإِطْلَاقِ [The alif of unbinding, because the vowel ending a rhyme prevents its being مُقَيّد, i. e. “bound” by the preceding consonant]: (Mughnee;) and أَلِفُ الفَاصِلَةِ [the alif of the final word of a verse of poetry or of a verse of the Kur-án or of a clause of rhyming prose]. (TA.) [This last appellation must not be confounded with that which here next follows.] b7: الأَلِفُ الفَاصِلَةِ [The separating alif] is the ا which is written after the و of the pl. to make a separation between that و and what follows it, as in شَكَرُوا (T, K) and كَفَرُوا, and in the like of يَغْزُوا and يَدْعُوا [and يَرْضَوْا]; but when a pronoun is affixed to the verb, this ا, being needless, does not remain: (T:) also the ا which makes a separation between the ن which is a sign of the fem. gender and the heavy [or doubled] ن [in the corroborated form of the aor. and imperative], (T, K,) because a triple combination of ن is disliked, (T,) as in [يَفْعَلْنَانِّ and تَفْعَلْنَانِّ and] اِفْعَلْنَانِّ (T, K) and لَا تَفْعَلْنَانِّ. (T.) b8: أَلِفُ النُّونِ الخَفِيفَةِ [The alif of the light, or single, noon in the contracted corroborated form of the aor. and imperative], as in the phrase in the Kur [xcvi. 15], لَنَسْفَعًا بِالنَّاصِيَةِ [explained in art. سفع], (T, K,) and the phrase [in xii. 32], وَلَيَكُونًا مِنَ الصَّاغِرِينَ [And he shall assuredly be of those in a state of vileness, or ignominy], in both of which instances the pause is made with ا [only, without tenween, so that one says لَنَسْفَعَا and لَيَكُونَا, and this seems to be indicated in Expositions of the Kur-án as the proper pronunciation of these two words in the phrases here cited, the former of which, and the first word of the latter, I find thus written in an excellent copy of the Mughnee, with a fet-hah only instead of tenween, though I find them written in copies of the Kur-án and of the K with tenween, and for this reason only I have written them therewith in the first places above], this ا being a substitute for the light ن, which is originally the heavy ن: and among examples of the same is the saying of El-Aashà, وَلَاتَحْمِدَ المُثْرِينَ وَاللّٰهَ فَاحْمَدَا [And praise not thou the opulent, but God do thou praise], the poet meaning فَاحْمَدَنْ, but pausing with an ا: (T:) and accord. to 'Ikrimeh Ed-Dabbee, in the saying of Imra-el-Keys, قَفَا نَبْكِ مِنْ ذِكَري حَبِيبٍ وَمَنْزِلِ [what is meant is, Do thou pause that we may weep by reason of the remembrance of an object of love, and of a place of abode, for] the poet means قِفَنْ, but substitutes ا for the light ن; (TA;) or, accord. to some, قفا is in this case [a dual] addressed to the poet's two companions. (EM p. 4.) b9: أَلِفُ العِوَضِ [The alif of exchange] is that which is substituted for the tenween (T, K) of the accus. case when one pauses upon it, (T,) as in رَأَيْتُ زَيْدَا (T, K [and so in the copy of the Mughnee mentioned above, but in the copies of the T I find زَيْدًا,]) and فَعَلْتُ خَيْرَا and the like. (T.) b10: أَلِفُ التَّعَايِى [The alif of inability to express what one desires to say], (T,) or أَلِفَ التَغَابِى

[the alif of feigning negligence or heedlessness], (K,) [but the former is evidently, in my opinion, the right appellation,] is that which is added when one says إِنَّ عُمَرَ, and then, being unable to finish his saying, pauses, saying إِنَّ عُمَرَا, [in the CK عُمَرَآ,] prolonging it, desiring to be helped to the speech that should reveal itself to him, (T, K,) and at length saying مُنْطَلِقٌ, meaning to say, if he were not unable to express it, إِنَّ عُمَرَ مُنْطِلَقٌ [Verily 'Omar is going away]. (T.) The ا in a case of this kind is [also] said to be لِلتَّذَكُّرِ [ for the purpose of endeavouring to remember]; and in like manner, و, when one desires to say, يَقُومُ زَيْدٌ, and, forgetting زيد, prolongs the sound in endeavouring to remember, and says يَقُومُو. (Mughnee in the sections on ا and و.) It is also added to a curtailed proper name of a person called to, or hailed, as in يَا عُمَا for يَا عُمَرُ [which is an ex. contrary to rule, as عُمَرُ is masc. and consists of only three letters]. (T.) b11: أَلِفُ النُّدْبَةِ [The alif of lamentation], as in وَا زَيْدَاهْ [Alas, Zeyd!], (T, K,) i. e. the ا after the د; (T;) and one may say وَا زَيْدَا, without the ه of pausation. (Alfeeyeh of Ibn-Málik, and I 'Ak p. 272.) b12: أَلِفُ الاِسْتِنْكَارِ [The alif of disapproval], (T,) or الأَلِفُ لِلْإِنْكَارِ [which means the same], (Mughnee,) is similar to that next preceding, as in أَأَبُو عُمَرَاهّ [What! Aboo-'Omar?] in reply to one who says, “Aboo-'Omar came;” the ه being added in this case after the letter of prolongation like as it is in وَا فُلَانَاهْ said in lamentation. (T.) [The ex. given in the Mughnee is آ عَمْرَاهْ, as said in reply to one who says, “I met 'Amr;” and thus I find it written, with آ; but this is a mistranscription of the interrogative أَ, which see below.] In this case it is only added to give fulness of sound to the vowel; for you say, أَلرَّجُلُوهْ [What! the man? for أَالرَّجُلُوهْ,] after one has said “The man stood;” and أَلرَّجُلَاهْ in the accus. case; and أَلرَّجُلِيهْ in the gen. case. (Mughnee in the section on و. [But in my copy of that work, in these instances, the incipient ا, which is an ا of interrogation, is written آ.]) b13: الأَلِفُ المُنْقَلِبَةُ عَنْ يَآءِ الإِضَافَةِ [The alif that is converted from the affixed pronoun ى], as in يَا غُلَامَا أَقْبِلْ [O my boy, advance thou,] for يَا غُلَامِى; (TA in art. حرز;) [and يَاعَجَبَا لِزَيْدٍ (I 'Ak p. 271) O my wonder at Zeyd! for يا عَجَبِى لزيد;] and in يَا أَبَتَا for يَا أَبَتِى, and يَا وَيْلَتَا for يَا وَيْلَتِى, and يَابِأَبَا and يَا بِأَبَاهْ for يَا بِأَبِى (T and TA in art. بأ.) [This is sometimes written ى, but preceded by a fet-hah.] b14: الأَلِفُ المُحَوَّلَةُ [The transmuted alif, in some copies of the K أَلِفُ المُحَوَّلَةِ, which, as MF observes, is put for the former,] is every ا that is originally و or ى (T, K) movent, (T,) as in قَالَ [originally قَوَلَ], and بَاعَ [originally بَيَعَ], (T, K,) and غَزَا [originally غَزَوَ], and قَضَى [originally قَضَى], and the like of these. (T.) b15: أَلِفُ التَثْنِيَةِ [The alif of the dual, or rather, of dualization], (T, K,) in verbs, (TA,) as in يَجْلِسَانِ and يَذْهَبَانِ, (T, K,) and in nouns, (T,) as in الزَّيْدَانِ (T, K) and العَمْرَانِ; (T;) [i. e.] the ا which in verbs is a dual pronoun, as in فَعَلَا and يَفُعَلَانِ, and in nouns a sign of the dual and an indication of the nom. case, as in رَجُلَانِ. (S.) b16: It is also indicative of the accus. case, as in رَأَيْتُ فَاهُ [I saw his mouth]. (S.) b17: أَلِفُ الجَمْعِ [The alif of the plural, or of pluralization], as in مَسَاجِدُ and جِبَالٌ (T, K) and فُرْسَانٌ and فَوَاعِلُ. (T.) b18: أَلِفُ التَّأْنِيثِ [The alif denoting the fem. gender], as in حُبْلَى (Mughnee, K) and سَكْرَى [in which it is termed مَقْصُورَة shortened], and the meddeh in حَمْرَآءُ (K) and بَيْضَآءُ and نُفَسَآءُ [in which it is termed مَمْدُودَة lengthened]. (TA.) b19: أَلِفُ الإِلْحَاقِ [The alif of adjunction, or quasi-coordination; that which renders a word an adjunct to a particular class, i. e. quasi-coordinate to another word, of which the radical letters are more in number than those of the former word, (see the sentence next following,)], (Mughnee, TA,) as in أَرْطًا (Mughnee) [or أَرْطًى; and the meddeh in عِلْبَآءٌ &c.]. b20: أَلِفُ التَكْثِيرِ [The alif of multiplication, i. e. that merely augments the number of the letters of a word without making it either fem. or quasi-coordinate to another, unaugmented, word], as in قَبَعْثَرَى (Mughnee, TA) [correctly قَبَعْثَرًى], in which the ا [here written ى] is not to denote the fem. gender, (S and K in art. قبعثر,) because its fem. is قَبَعْثَرَاةٌ, as Mbr. says; (S and TA in that art.;) nor to render it quasi-coordinate to another word, (K and TA in that art.,) as is said in the Lubáb, because there is no noun of six radical letters to which it can be made to be so; but accord. to Ibn-Málik, a word is sometimes made quasi-coordinate to one comprising augmentative letters, as اِقْعَنْسَسَ is to اِحْرَنْجَمَ. (TA in that art.) A3: أَلِفَاتُ الوَصْلِ [The alifs of conjunction or connexion, or the conjunctive or connexive alifs], (T, K,) which are in the beginnings of nouns, (T,) [as well as in certain well-known cases in verbs,] occur in ابْنٌ (T, K) and ابْنُمٌ (K) and ابْنَةٌ and اثْنَانِ and اثْنَتَانِ and امْرُؤٌ and امْرَأَةٌ and اسْمٌ and اسْتٌ, (T, K,) which have a kesreh to the ا when they commence a sentence, [or occur alone, i. e., when immediately preceded by a quiescence,] but it is elided when they are connected with a preceding word, (T,) [by which term “word” is included a particle consisting of a single letter with its vowel,] and ايْمُنٌ and ايْمُ [and variations thereof, which have either a fet-hah or a kesreh to the ا when they commence a sentence, or occur alone], (K,) and in the article الْ, the ا of which has a fet-hah when it commences a sentence. (T.) A4: أَلِفُ القَطْعِ [The alif of disjunction, or the disjunctive alif,] is in the beginnings of sing. nouns and of pl. nouns: it may be known by its permanence in the dim., and by its not being a radical letter: thus it occurs in أَحْسَنُ, of which the dim. is أُحَيْسِنُ: (I Amb, T:) in pls. it occurs in أَلْوَانٌ and أَزْوَاجٌ (I Amb, T, K) and أَلْسِنَةٌ [&c.]: (I Amb, T:) [it also occurs in verbs of the measure أَفْعَلَ, as أَكْرَمَ; in which cases it is sometimes لِلسَّلْبِ, i. e. privative, (like the Greek alpha,) as in أَقْسَطَ “he did away with injustice,” which is termed قُسُوطٌ and قَسْطٌ, inf. ns. of قَسَطَ:] it is distinguished from the radical ا, as shown above: (I Amb, T:) or it is sometimes augmentative, as the interrogative أَ [to be mentioned below]; and sometimes radical, as in أَخَذَ and أَمَرَ; and is thus distinguished from the conjunctive ا, which is never other than augmentative. (S.) b2: أَلِفُ التَّفْضِيلِ وَ التَّقْصِيرِ [The alif denoting excess and deficiency, i. e., denoting the comparative and superlative degrees], as in فُلَانٌ أَكْرَمُ مِنْكَ [Such a one is more generous, or noble, than thou], (T, K, *) and أَلْأَمُ مِنْكَ [more ungenerous, or ignoble, than thou], (T,) and أَجْهَلُ النَّاسِ [the most ignorant of men]. (T, K. *) b3: أَلِفُ العِبَارَةِ [The alif of signification], (T, K,) as though, (T,) or because, (TA,) significant of the speaker, (T, TA,) also called العَامِلَةِ [the operative], as in أَنَا أَسْتَغْفِرُ اللّٰهَ [I beg forgiveness of God], (T, K,) and أَنَا أَفْعَلُ كَذَا [I do thus]. (T.) b4: أَلِفُ الاِسْتِفْهَامِ [The alif of interrogation, or the interrogative alif], (T, S, Msb in art. همز, Mughnee,) as in أَزَيْدٌ قَائِمٌ [Is Zeyd standing?], (Mughnee,) and أَزَيْدٌ عِنْدَكَ أَمْ عَمْرٌو [Is Zeyd with thee, or at thine abode, or 'Amr?], (S,) and أَقَامَ زَيْدٌ [Did Zeyd stand?], said when the asker is in ignorance, and to which the answer is لَا or نَعَمْ; (Msb;) and in a negative phrase, as أَلَمْ نَشْرَحْ [Did we not dilate, or enlarge? in the Kur xciv. 1]. (Mughnee.) When this is followed by another hemzeh, an ا is interposed between the two hemzehs, [so that you say أَاأَنْتَ, also written آأَنْتَ,] as in the saying of Dhu-r-Rummeh, أَيَا ظَبْيَةَ الوَعْسَآءَ بَيْنَ جَلَاجِلٍ وَبَيْنَ النَّقَا أَاأَنْتِ أَمْ أُمُّ سَالِمِ [O thou doe-gazelle of El-Waasà between Jelájil and the oblong gibbous hill of sand, is it thou, or Umm-Sálim?]; (T, S;) but some do not this. (T.) [It is often conjoined with إِنَّ, as in the Kur xii. 90, أَئِنَّكَ لَأَنْتَ يُوسُفُ Art thou indeed Joseph?] It is sometimes used to make a person acknowledge, or confess, a thing, (T, Msb in art. همز, Mughnee,) and to establish it, (Msb,) as in the phrase in the Kur [v. 116], أَأَنْتَ قُلْتَ لِلنَّاسِ or آأَنْتَ [Didst thou say to men?], (T,) and أَلَمْ نَشْرَحْ [explained above], (Msb in art. همز,] and in أَضَرَبْتَ زَيْدًا or أَأَنْتَ ضَرَبْتَ [Didst thou beat Zeyd?], and أَزَيْدًا ضَرَبْتَ [Zeyd didst thou beat?]. (Mughnee.) And for reproving, (T, Mughnee,) as in the phrase in the Kur [xxxvii. 153], أصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ [Hath He chosen daughters in preference to sons?], (T,) [but see the next sentence,] and [in the same ch., verse 93,] أَتَعْبُدُونَ مَا تَنْحِتُونَ [Do ye worship what ye hew out?]. (Mughnee.) And to express a nullifying denial, as in [the words of the Kur xvii. 42,] أَفَأَصْفَاكُمْ رَبَّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا [Hath then your Lord preferred to give unto you sons, and gotten for himself, of the angels, daughters?]. (Mughnee.) And to denote irony, as in [the Kur xi. 89,] أَصَلَوَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا [Do thy prayers enjoin thee that we should leave what our fathers worshipped?]. (Mughnee.) And to denote wonder, as in [the Kur xxv.47,] أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ [Hast thou not considered the work of thy Lord, how He hath extended the shade?]. (Mughnee.) And to denote the deeming a thing slow, or tardy, as in [the Kur lvii., 15,] أَلَمْ يَأْنِ لِلّذِينَ آمَنُوا [Hath not the time yet come for those who have believed?]. (Mughnee.) and to denote a command, as in [the Kur iii. 19,] أَأَسْلَمْتُمْ, meaning أَسْلِمُوا [Enter ye into the religion of El-Islám]. (Mughnee, and so Jel.) and to denote equality, occurring after سَوَآءٌ and مَا أُبَالِى and مَا أَدْرِى and لَيْتَ شِعْرِى, and the like, as in [the Kur lxiii.6,] سَوَآءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ [It will be equal to them whether thou beg forgiveness for them or do not beg forgiveness for them], and in ,َا أُبَالِى أَقُمْتَ أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and the general rule is this, that it is the hemzeh advening to a phrase, or proposition, of which the place may be supplied by the inf. n. of its verb; for one may say, سَوَآءٌ عَلَيْهِمُ الاِسْتِغْفَارُ وَعَدَمُهُ [Equal to them will be the begging of forgiveness and the not doing so], and مَا أَبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]: (Mughnee.) b5: أَلِفُ النِّدَآءِ [The alif of calling, or vocative alif], (T, S,* Mughnee,* K,) as in أَزَيْدُ, meaning يَا زَيْدُ [O Zeyd], (T, K,) and in أَزَيْدُ أَقْبِلْ [O Zeyd, advance], (S,) used in calling him who is near, (S, Mughnee,) to the exclusion of him who is distant, because it is abbreviated. (S.) آ with medd, is a particle used in calling to him who is distant, (Mughnee, K,) as in آَزَيْدُ أَقْبِلْ [Ho there, or soho, or holla, Zeyd, advance]. (TA.) Az says, Yousay to a man, in calling him, آفُلَانُ and أَفُلَانُ and آيَا فُلَانُ (TA) or أَيَا. (S and K in art. ايا.) b6: إِاللّٰهِ, for إِىْ وَاللّٰهِ: see إِى. b7: In a dial. of some of the Arabs, hemzeh is used in a case of pausing at the end of a verb, as in their saying to a woman, قُولِئْ [Say thou], and to two men, قُولَأْ [Say ye two], and to a pl. number, قُولُؤْ [Say ye]; but not when the verb is connected with a word following it: and they say also لَأْ, with a hemzeh, [for لَا,] in a case of pausation. (T.) But Ahmad Ibn-Yahyà says, All men say that when a hemzeh occurs at the end of a word, [i. e. in a case of pausation,] and has a quiescent letter before it, it is elided in the nom. and gen. case, though retained in the accus. case [because followed by a quiescent ا], except Ks alone, who retains it in all cases: when it occurs in the middle of a word, all agree that it should not be dropped. (T.) Az [however] says that the people of El-Hijáz, and Hudheyl, and the people of Mekkeh and ElMedeeneh, do not pronounce hemzeh [at all]: and 'Eesà Ibn-'Omar says, Temeem pronounce hemzeh, and the people of El-Hijáz, in cases of necessity, [in poetry,] do so. (T.) b8: Ks cites, [as exhibiting two instances of a rare usage of أَا, or آ, in a case of pausing, in the place of a suppressed word,] دَعَا فُلَانٌ رَبَّهُ فَأَسْمَعَا الخَيْرُ خَيْرَانِ وَ إِنْ شَرٌّ فَأَا وَلَا أُرِيدُ الشَّرَّ إِلَّا أَنْ تَأَا [written without the syll. signs in the MS. from which I transcribe this citation, but the reading seems to be plain, and the meaning, Such a one supplicated his Lord, and made his words to be heard, saying, Good is double good; and if evil be my lot, then evil; but I desire not evil unless Thou will that it should befall me]: and he says, he means, إِلَّا أَنْ تَشَآءَ; this being of the dial. of Benoo-Saad, except that it is [with them] تَا, with a soft ا [only]: also, in replying to a person who says, “Wilt thou not come?” one says, فَأْ, meaning فَاذْهَبْ [Then go thou with us]: and in like manner, by فأا, in the saying above, is meant فَشَّرٌّ. (TA.) A5: Hemzeh also sometimes occurs as a verb; إِه, i. e.! with the إِ of pausation added, being the imperative of وَأَى as syn. with وَعَدَ. (Mughnee.) A6: [As a numeral, 1 denotes One.]

سدر

1 سَدِرَ, aor. ـَ inf. n. سَدَرٌ and سَدَارَةٌ, (S, K,) He became dazzled by a thing at which he looked, so that he turned away his face from it: or became confounded, or perplexed, and unable to see his right course: syn. تَحَيَّرَ: (K:) and he (a camel) became dazzled by a thing at which he looked, so that he turned away his face from it, by reason of intense heat: (S, * K:) also, (TA,) or سَدِرَ بَصَرُهُ, (M,) he [app. a man or any animal] was hardly able to see: (M, TA:) or سَدِرَ بَصَرُهُ he was dazzled, or confounded or perplexed, and did not see well; as also ↓ اِسْمَدَرَّ. (A, TA.) [See also سَدَرٌ, below.]

A2: سَدَرَ, (M, K,) or سَدَرَتْ, (S,) aor. ـُ inf. n. سَدْرٌ, (M,) He, or she, let down, let fall, or made to hang down, his, or her, hair; (S, M, K;) and in like manner, a curtain, or veil, (M,) and a garment; (Lh;) a dial. var. of سَدَلَ. (S, K. *) b2: Also سَدَرَ, aor. ـِ inf. n. سَدْرٌ and سُدُورٌ, He rent his garment. (Yaa-koob, M.) 4 اسدرتِ الشَّمْسُ عَيْنَهُ [The sun dazzled his eye, and confused his sight]. (K in art. جهر.) 5 تسدّر بِثَوْبِهِ He covered himself with his garment. (AA.) 7 انسدر It (hair, S, M, K, and a curtain or veil, M) hung down; (S, M, K;) a dial. var. of انسدل. (S, K. *) b2: انسدر يَعْدُو He was somewhat quick, or made some haste, running: (S, M: *) or he went down, or downwards, and persevered (A 'Obeyd, K) in his running, going quickly. (A 'Obeyd.) [In the CK, for يعدو, is put by mistake بَعُدَ.] Q. Q. 4 اِسْمَدَرَّ بَصَرُهُ His sight became weak, in the manner described below, voce سَمَادِيرُ. (S in art. سدر, and M and K in art. سمدر.) It is of the measure اِفْمَعَلَّ, from السَّدَرُ; (IKtt;) the م being augmentative. (S.) See also سَدِرَ. b2: اسمدرّت عَيْنُهُ His eye shed tears; accord. to Lh; but this is not known in the classical language. (M in art. سمدر.) سِدْرٌ [a coll. gen. n., The species of lote-tree called by Linnæus rhamnus spina Christi; and by Forskål, rhamnus nabeca;] the tree, or trees, of which the fruit is called نَبِق and نَبْق: (S, M, Mgh, Msb, K:) sing., (Msb,) or [rather] n. un., (S, M, K,) سِدْرَةٌ: (S, M, Msb, K:) and sometimes سِدْرٌ is used as meaning the smallest or smaller of numbers [generally denoting from three to ten inclusively]: (Ibn-Es-Sarráj, Msb:) AHn says, accord. to Aboo-Ziyád, the سِدْر is of the kind called عِضَاه, and is of two species, عُبْرِىٌّ and ضَالٌ: the عبرى is that which has no thorns except such as do not hurt: the ضال has thorns [which hurt]: the سدر has a broad round leaf: and sometimes people alight and rest beneath a tree of this kind; but the ضال is small: the best نبق that is known in the land of the Arabs is in Hejer (هَجَر), in a single piece of land which is appropriated to the Sultán alone: it is the sweetest of all in taste and odour: the mouth of him who eats it, and the garments of him who has it upon him, diffuse an odour like that of perfume: (M, TA:) it is [also] said that the سدر is of two species; whereof one grows in the cultivated lands, and its leaves are used in the ablution termed غُسْل, and its fruit is sweet; and the other grows in the desert, and its leaves are not so used, and its fruit is juicy: the زُعْرُور is so described that it may be supposed to be the wild نبق: (Msb:) when سِدْرٌ is used absolutely, with relation to the ablution termed غُسْل, it means the ground leaves of the tree so called: (Mgh, * Msb:) the pl. of سِدْرَةٌ is سِدْرَاتٌ and سِدِرَاتٌ and سِدَرَاتٌ (S, K) and سِدَرٌ (S, M, K) and سُدُورٌ, (M, K,) which last is extr. (M.) b2: سِدْرَةُ المُنْتَهَى is said to be The lote-tree in the Seventh Heaven; (Lth, K; *) beyond which neither angel nor prophet passes, and which shades the water and Paradise: (Lth:) in the Saheeh it is said to be in the Sixth Heaven: 'Iyád reconciles the two assertions by the supposition that its root is in the Sixth, and that it rises over the Seventh: accord. to IAth, it is in the furthest part of Paradise to which, as its furthest limit, extends the knowledge of ancients and moderns. (MF, TA.) سَدَرٌ [see 1]. You say, فِى بَصَرِهِ سَدَرٌ, and ↓ سَمَادِيرُ, In his sight is a confusedness, so that he does not see well. (A.) b2: Some say that it signifies An affection resembling vertigo, common to a voyager upon the sea: or [simply] vertigo. (TA in art. بقل.) سَدِرٌ Having his eyes dazzled by a thing, so that he turns away his face from it: or in a state of confusion or perplexity, and unable to see his right course: syn. مُتَحَيِّرٌ: (K:) as also ↓ سَادِرٌ: (S, K:) and the former, a camel having his eyes dazzled by a thing, so that he turns away his face from it, by reason of intense heat: (S:) and also one having his eyes dazzled by snow; as well as by intense heat. (IAar.) b2: عَيْنُهُ سَدِرَةٌ His eye is confused in its vision, or dazzled, so that he cannot see well. (A.) b3: And سَدِرَةٌ means An old and weak she-camel. (IAar, TA in art. سد.) b4: Also سَدِرٌ The sea: (S, M, K:) one of the [proper] names thereof; (S;) occurring only in a poem of Umeiyeh Ibn-Abi-s-Salt: (M:) he says, فَكَأَنَّ بِرْقِعَ وَالمَلَائِكُ حَوْلَهُ سَدِرٌ تَوَاكَلُهُ القَوَائِمُ أَجْرَدُ [And as though the first heaven, with the angels around it, were the sea, the winds deserting it, and smooth]: (S, M, TA: [but in the M and TA, for حَوْلَهُ, we find حَوْلَهَا; and in the S, for أَجْرَدُ, we find أَجْرَبُ, which is inconsistent with the rhyme of the poem:]) by القوائم he means the winds; and by تواكله, [for تَتَوَاكَلُهُ,] تَرَكَتْهُ [or rather تَتْرُكُهُ]: he likens the sky to the sea when calm: (TA:) Th quotes thus: وَكَأَنَّ بِرْقِعَ وَالمَلَائِكُ تَحْتَهَا سَدِرٌ تَوَاكَلُهُ قَوَائِمُ أَرْبَعُ and says that the poet likens the angels, with respect to their fear of God, to a man affected with a vertigo [lit., turning round, though it would seem more appropriate had he said, the poet likens them to a camel so affected, whom his four legs failed: he prefaces this explanation with the words, سَدِرٌ يَدُورُ وَقَوَائِمُ أَرْبَعُ هُمُ المَلَائِكَةُ; to which he or ISd adds, لَا يَدْرِى كَيْفَ خَلْقُهُم: but (using a common phrase of ISd) I can only say, لَا أَدْرِى كَيْفَ هٰذَا; unless there be some omission in the transcription]: (M, TA:) Sgh says that the correct reading is سِدْرٌ, meaning the kind of tree so called, not the sea; and the author of the Námoos adopts his opinion; but MF rejects it: (TA:) some read رَقْعًا [in the place of برقع] and explain it as meaning the seventh heaven. (TA in art. رقع.) سِدْرِىٌّ One who grinds and sells the leaves of the سِدْر. (TA.) [See also سَدَّارٌ.]

سِدَارٌ A thing resembling a [curtain of the kind called] خِدْر: (K:) or resembling a كِلَّة, which is put across a [tent of the kind called] خِبَآء. (M.) سَدَّارٌ A seller of the leaves of the سِدْر. (TA.) [See also سِدْرِىٌّ.]

سَادِرٌ: see سَدِرٌ. b2: Also Losing his way: you say, إِنَّهُ سَادِرٌ فِى الغَىِّ Verily he is losing his way, in error. (A.) And أَتَى أَمْرَهُ سَادِرًا i. e. [He entered into, or did, his affair] in a wrong way. (Ham p. 432.) b3: A man without firmness, or deliberation. (M.) You say, تَكَلَّمَ سَادِرًا He spoke without deliberation. (A.) b4: A man who cares not for anything, nor minds what he does: (S, * M, K:) or one who occupies himself with vain or frivolous diversion. (TA.) سُمْدُورٌ A cloudiness of the eye; (K;) and weakness of sight: (TA:) and سَمَادِيرُ [originally pl. of the preceding, app.,] weakness of sight, (S, M, K,) or something appearing to a man by reason of weakness of his sight, (M, K,) on the occasion of, (S, M,) or [arising] from, (K,) intoxication (S, M, K) by drink &c., (M,) and from [or if the reading in the CK be correct this prep. should be omitted] the insensibility arising from drowsiness and vertigo. (S, K.) The م is augmentative. (S: but the word is mentioned in the M and K in art. سمدر.) See also سَدَرٌ.

A2: Also A king: because the eyes become weak, or dazzled, in consequence of looking at him. (K in art. سمدر.) الأَسْدَرَانِ The shoulder-joints, (S, M, A, K,) and the sides: (S, K:) or (so in the M, but accord. to the K “ and ”) two veins (M, K) in the eye, (M,) or in the two eyes: (K:) or beneath the temples. (M.) Hence the saying جَآءَ يَضْرِبُ

أَسْدَرَيْهِ He came beating (with his hands, TA) his shoulder-joints (S, A, K) and his sides; (S, K;) meaning, (tropical:) he came empty, (S, A, K,) having nothing in his hand, (S,) or having no occupation, (M,) and without having accomplished the object of his desire: (S, K:) and in like manner, أَصْدَرَيْهِ: (S:) and جَآءَ يَنْفُضُ أَسْدَرَيْهِ, (Az,) and أَصْدَرَيْهِ, (TA,) and أَزْدَرَيْهِ, (ISk,) he came shaking his shoulder-joints: (Az:) or his sides: meaning as above. (TA.) مَسْدُورٌ Hair [let down, or made to hang down, or] hanging down; like مَسْدُولٌ. (TA.) مُسْمَدِرٌّ A dazzled eye. (TA in art. سمدر.) A2: A long and direct road. (K ibid.) b2: And hence, (TA ibid.,) (assumed tropical:) Right speech or language. (K and TA ibid.)

سدر
: (السِّدْر، بالكَسْر: (شَجَرُ النَّبِقِ) ، الوَاحِدَةُ بِهَاءٍ، قَالَ أَبو حَنِيفَة: قَالَ ابنُ زِياد: السِّدْرُ من العِضَاهِ، وَهُوَ لَوْنَانِ: فمنْه عُبْرِيٌّ، وَمِنْه ضَالٌ. فأَمّا العُبْرِيّ فمَا لَا شَوْكَ فِيهِ إِلّا مَا لَا يَضِيرُ. وأَما الضّالُ فذُو شَوْكٍ. وللسِّدْرِ وَرَقَةٌ عَرِيضَةٌ مُدَوَّرةٌ، وَرُبمَا كَانَت السِّدْرةُ مِحْلاَلاً. قَالَ ذُو الرُّمَّة:
قَطَعْتُ إِذَا تَجَوَّفَتِ العَوَاطِي
ضُرُوبَ السِّدْرِ عُبْرِيًّا وضَالاَ
قَالَ: ونَبِقُ الضَّالِ صِغَارٌ. قَالَ: وأَجْوَدُ نَبِقٍ يُعلَم بأَرْضِ العَرَب نَبِقُ هَجَرَ، فِي بُقحة واحِدَة، يُحْمَى للسُّلْطان. وَهُوَ أَشَدُّ نَبِقٍ يُعْلَم حَلاوةً وأَطيَبُه رائِحَةً، يَفُوحُ فَمُ آكِلِه وثِيَابُ مُلاَبِسِه كَمَا يَفوح العِطْرُ. (ج سِدْرَاتٌ) ، بكَسْر فسُكُون، (وسِدِرَاتٌ) ، بكَسْرَتَيْن، (وسِدَرَاتٌ) ، بِكَسْر فَفتح، (وسِدَرٌ) ، مثل، عِنَبٍ، (وسُدُرٌ) ، بالضّمّ، الأَخيرَة نادِرَة، كَذَا فِي الْمُحكم.
(وسِدْرَةُ) ، بِالْكَسْرِ: (تابِعِيّ) ، وَقيل: اسمُ امرأَةٍ رَوَتْ عَن عائِشَةَ رَضِي الله عَنْهَا. (وأَبو سِدْرَةَ: سُحَيْمٌ الجُهَيْمِيّ: شاعِرٌ) ، وأَبو سِدْرَةَ: خالِدُ بنُ عَمْرٍ و.
(و) قولُه تَعالى: (عنْدَ (سِدْرَةِ المُنْتَهَى) عِنْدَها جَنَّةُ المَأْوَى) . وكذالك فِي حَدِيثِ الإِسراءِ (ثمَّ رُفِعْتُ إِلى سِدْرَةِ المُنْتَهى) قَالَ الليثُ: زعمَ أَنَّهَا سِدْرَةٌ (فِي السَّمَاءِ السّابِعَةِ) لَا يُجَاوِزُها مَلَكٌ وَلَا نَبِيّ. وَقد أَظَلَّت الماءَ والجَنَّةَ. قَالَ: ويُجْمَع على مَا تقدَّم. وَقَالَ شيخُنَا: ووَردَ فِي الصَّحِيح أَيضاً أَنَّهَا فِي السَّمَاءِ السَّادِسَة، وجمعَ بَيْنَهما عياضٌ باحْتِمَال أَنَّ أَصْلَها فِي السَّادِسَة وعَلَت وارتفَعَت أُصولُها إِلَى السَّابِعَة.
قلْت: وَقَالَ ابنُ الأَثِير: سِدْرَةُ المُنْتَهَى فِي أَقْصَى الجَنَّةِ، إِليها يَنْتَهِي عِلْمُ الأَوّلِين والآخِرِين وَلَا يَتَعَدّاها.
(وذُو سِدْرٍ) ، بالكَسْر، (وَذُو سُدَيْرٍ) ، بالتَّصْغِير، (والسِّدْرَتَانِ) مُثَنَّى سِدْرةٍ: (مَوَاضِعُ) . وقَرأْت فِي دِيوانِ الهُذَلِيّين من شِعْر أَبِي ذُؤَيْب الهُذَلِيّ قولَه:
أَصْبَحَ من أُمِّ عَمْرو بَطْنُ مُرَ فَأَجْ
زاعُ الرَّجِيعِ فذُو سِدْرٍ فأَمْلاَحُ
وأَمَّا ذُو سُدَيْرٍ فقَاعٌ بَيْنَ البَصحرَةِ والكُوفَة، وسيأْتِي فِي كَلَام المصنِّف قَرِيبا.
(و) سَدِيرٌ، (كأَمِير، نَهرٌ بناحِيَة الحِيرَةِ) من أَرضِ العِرَاق. قَالَ عَدِيّ:
سَرَّهُ حَالُه وكَثْرةُ مَا يَمْ
لِكُ والبَحْرُ مُعْرِضاً والسَّدِيرُ
وَقيل: السَّديرُ: النّهْر مُطلقًا. وَقد غَلَب على هاذا النَّهْرِ. وَقيل: سَدِيرٌ: قَصْرٌ فِي الحِيرَة من مَنَازلِ آلِ المُنْذِر وأَبنِيَتهم، وَهُوَ بالفارسيّة (سِهْ دِلَّى) أَي ثَلَاث شُعَبٍ أَو ثَلَاث مُداخَلاَتٍ. وَفِي الصّحاح: وأَصْله بالفارسيّة (سِهْ دِلَه) أَي فِيهِ قِبَابٌ مُدَاخَلَة مِثْلُ الحارِيّ بكُمَّيْنِ. وَقَالَ الأَصمعِيُّ: السَّدِير فارِسَيَّة كأَن أَصله (سِهْ دِل) أَي قُبَّة فِي ثَلاَثِ قِبَابٍ مُدَاخَلَة، وَهِي الَّتِي تُسَمِّيها اليومَ الناسُ سِدِلَّى. فأَعْربتْه الْعَرَب فَقَالُوا: سَدِيرٌ.
قلْت: وَمَا ذَكَرَه من أَن السِّدِلَّى بمعنَى القِبَاب المُتداخِلة فَهُوَ كَذالِك فِي العُرْف الْآن، وهاكذا يُكْتَب فِي الصُّكُوك المستعمَلة. وأَمَّا كَون أَنّ السَّدِير مُعرّب عَنهُ فمَحَلُّ تأَمُّلٍ، لأَن الَّذِي يَقتضيه اللسانُ أَن يكون مُعَرَّباً عَن (سِهْ دره) أَي ذَا ثلاثةِ أَبوابِ، وهاذا أَقرب من (سِهْ دلَّى) كَمَا لَا يَخْفَى.
(وسَدِيرٌ أَيضاً: (سقط: أَرضٌ باليَمَن) تُجلَب (مِنْهَا البُرَودُ) المُثمّنَة) .
(و) سَدِيرٌ أَيضاً (: ع بِمِصْر) فِي الشَّرِقيَّة (قُربَ العَبًّاسِيَّة) .
(و) سَدِيرُ (بنُ حَكِيم) الصَّيْرَفِيّ: (شّيْخٌ لسُفْيَانَ الثَّوْرِيّ) ، سَمِع أَبا جَعْفَرِ: محمَّدَ بن غليّ بن الحُسَيْن، قَالَه البُخَارِيّ فِي؟ ؟ .
(و) فِي نَوَادِر الأصْمَعِيّ الَّتِي رَوَاهَا عَنهُ أَبو يَعْلَى. قَالَ أَبو عَمْرِو بنُ العَلاءِ: السَّدِيرُ: (العُشْب) .
(و) ذُو سُدَيْر، كزُبَيْر: قاعٌ بينَ البَصْرَةِ والكُوفَةِ) ، وَهُوَ الَّذِي تَقَدَّم ذكْرُه فِي كَلَامه أَوَّلاً، فَهُوَ تَكْرَارٌ، كَمَا لَا يَخْفَى.
(و) السُّدَيْر: (ع بدِيارِ غَطَفَانَ) ، قَالَ الشَّاعِر:
عَرَّ عَلَى لَيْلَى بَذِي سُدَيْرِ
سُوءُ مَبِيتِي بَلَدَ الغُمَيْرِ
قيل: يُرِيد: بِذِي سِدْرٍ، فصَغَّرَ.
(و) السُّدَيْر: (ماءٌ بالحجازِ) ، وَفِي بعض النُّسَخ بدله: وقَرْيَةٌ بِسِنْجَارَ. (وَيُقَال) : سُدَيْرةُ: (بِهَاءٍ) ، وصَوَّبه شيخُنَا.
وَفِي مُعْجم البَكْرِيّ: سُدَير وَيُقَال سُدَيْرَةُ: مَاءَةٌ بَين جُرَاد والمَرُّوتِ، أَقطعَهَا النَّبيّ صلَّى الله عَلَيْهِ وسلَّم حُصَيْنَ بنَ مُشمتٍ الحِمَّانيّ فليُنْظَر.
(والسّادِرُ: المُتَحَيَّر) من شِدّة الحَرّ، (كالسَّدِرِ) ، ككَتِف.
و (سَدِرَ) بَصَرُه، كفَرِحَ، سَدَراً) ، مُحَرَّكَةً، (وسَدَارَةً) ، ككَرَامَة، فَهُوَ سَدِرٌ: لَك يَكَد يُبْصِر. وَقيل: السَّدَرُ، بالتَّحْرِيك. شِبْهُ الدُّوَارِ، وَهُوَ كَثِيراً مَا يَعْرِض لرَاكِبِ البَحْر. (و) فِي حديثِ عليَ رَضِي الله عَنهُ (نَفَرَ مُسْتَكْبِراً وخَبَطَ سادِراً) ، قيل السَّادِرُ: اللاَّهِي. وَقيل: (الَّذِي لَا يَهْتَمُّ) لشيْءٍ (وَلَا يُبَالِي مَا صَنَعَ) قَالَ:
سَادِراً أَحْسَبُ غَيِّى رَشَداً
فتَناهَيْتُ وَقد صَابَتْ بقُْرّ
(و) يُقَال: سَدرَ (البَعِيرُ) ، كفَرِحَ، يَسْدَر سَدَراً: (تَحَيَّر بَصَرُه من شِدَّةِ الحَرِّ) ، فَهُوَ سَدِرٌ.
وَفِي الأَساس: سَدِرَ بَصرُه واسمَدَرَّ: تَحَيَّرَ فَلم يُحسِن الإِدْراكَ. وَفِي بَصَرِه سَدَرٌ وسَمَادِيرُ.
وعَينه سَدِرَةٌ. وإِنه سادِرٌ فِي الغَيّ: تائِهٌ، وتكَلَّم سادِراً: غيرَ مُتَثَبِّت فِي كلامِه، انْتهى.
وَقَالَ ابنُ الأَعْرَابِيّ: سَدِرَ: قَمِرَ، وسَدِرَ من شدَّة الحَرّ.
(و) سَدِرٌ (ككَتِفٍ: البَحْرُ) ، قَالَه الجوهريّ. قِيل: لم يُسمع بِهِ إِلَّا فِي شِعْر أُمَيَّةَ بنِ أَبِي الصَّلْت:
فكأَنّ بِرْقِعَ والملائكَ حَوْلَهَا
سَدِرٌ تَوَاكَلَه القَوَائِمُ أَجْرَدُ
وَقَبله:
فأَتَمَّ سِتًّا فاسْتَوَتْ أَطْبَاقُهَا
وأَتَى بِسَابِعَةٍ فأَنَّى تُورَدُ
وأَراد بالقَوَائِم هُنَا الرِّيَاحَ. وتَواكَلَتْه. تَرَكَتْه، شَبَّهَ السمَاءَ بالبَحْر عِنْد سُكُونه وعدمِ تَمَوُّجِه.
وَقَالَ ابنُ سيدَه، وأَنشدَ ثَعْلَب:
وكأَنَّ بِرْقِع والملائِكَ تَحْتَها
سَدِرٌ تَوَاكَلَه قَوائِمُ أَرْبَخ
قَالَ: سَدِرٌ: يَدُور. وقَوائمُ أَربعُ، هم الْمَلَائِكَة لَا يُدْرَى كيفَ خَلْقُهم. قَالَ: شَبَّه الملائكَةَ فِي خَوْفِها من الله تَعَالَى بهاذا الرَّجلِ السَّدِر.
وَقَالَ الصَّاغانِيّ فِيمَا رَدَّ بِهِ على الجوهريّ: إِن الصَّحِيحَ فِي الرّواية سِدْر، بالكَسْر. وأَرادَ بِهِ الشَّجَرَ لَا البَحْر، وتَبعَه صاحِبُ النَّامُوس، وشَذَّ شَيْخُنَا فأَنْكَرَه عَلَيْهِ.
وَيَأْتِي للمصنّف فِي (وك ل) سِدْرٌ لَوَاكَلهُ القَوَائِمُ: لَا قوائِمَ لَهُ: فتأَمَّلَ.
(والسِّدَارُ، ككِتَاب: شِبْهُ الخِدْرِ) يُعَرَّض فِي الخِبَاءِ.
(والسِّيدارَةُ، بالكسْرِ: الوِقَايَةُ) على رَأْس المرأَةِ تكون (تَحْتَ المِقْنَعَةِ، و) هِيَ (العِصَابَةُ) أَيضاً. وَقيل: هِيَ القَلَنْسُوَة بِلَا أَصْدَاغٍ، عَن الهَجَرِيّ.
(و) سُدَّر، (كقُبَّر) لُعْبَةٌ لِلصِّبْيَانِ) ، وَهِي الَّتِي تُسَمَّى الطُّبَن؛ وَهِي خَطٌّ مُستديرٌ، يلْعَب بهَا الصِّبْيان. وَفِي حَدِيث بَعضهم (رأَيْتُ أَبَا هُرَيْرَةَ يَلْعَب السُّدَّرَ) . قَالَ ابْن الأَثير: هُوَ لُعْبَة يُلْعَب بهَا يَقَامَرُ بهَا، وتُكْسَر سِينُهَا وتُضَمّ، وَهِي فارسيّة معَرَّبة عَن ثَلَاثَة أَبواب. وَمِنْه حديثُ يحيى بنِ أَبِي كثير: (السُّدَّرُ هِيَ الشيطانةُ الصُّغْرَى) يَعْنِي أَنها من أَمْرِ الشَّيْطَانِ.
قلْت: وسيأْتي للمُصَنِّف فِي (فرق) . وَنقل شَيخنَا عَن أَبي حَيَّان أَنها بالفَتْح كبَقَّم. قلْت: فَهُوَ مُثَلَّث، وَقد أَغفلَه المُصَنّف.
(والأَسْدَرانِ) : المَنْكِبانِ: وَقيل: (عِرْقانِ فِي العَيْنَيْنِ) أَو تَحْتَ الصُّدْغَيْن. (و) فِي الْمثل: ((جاءَ يَضْرِب أَسْدَرَيْه)) يُضرَب للفارِغ الَّذِي لَا شُغْلَ لَهُ. وَفِي حَدِيث الحَسَن: يَضْرِب أَسْدَرَيْه، (أَي عِطْفَيْه ومَنْكِبَيْه) ، يَضْرِب بيَدَيْه عَلَيْهِمَا، وَهُوَ بمَعْنى الفارِغ. قَالَ أَبو زيد. يُقَال للرجل إِذا جاءَ فارِغاً: جاءَ يَنفُض أَسْدَآعيْه. وَقَالَ بَعضهم: جاءَ يَنْفُض أَصْدَرَيْه، أَي عِطْفَيْه. قَالَ: وأَسْدَرَاه: مَنْكِباه: وَقَالَ ابْن السِّكِّيت: اءَ يَنْفُض أَزْدَرَيْه، بالزَّاي، (أَي جاءَ فارِغاً) لَيْسَ بِيَدِهِ شَيْءٌ، (وَلم يَقْضِ طَلِبَتَه) ، وَقد تقدّم شَيْءٌ من ذالك فِي أَزدَرَيه.
(و) يُقَال: (سَدَرَ الشَّعرَ فانْسَدَر) ، وكذالك السِّتْرَ، لُغَةٌ فِي (سَدَلَه فانْسَدَلَ) ، أَي أَرْسَلَه وأَرْخَاهُ. (وانْسَدَر) : أَسْرَع بعضَ الإِسْراع. وَقَالَ أَبُو عُبَيْد: يُقَال: انْسَدَرَ فُلانٌ (يَعْدُو) ، وانْصَلَتَ يَعْدُو، إِذا (انْحَدَرَ واسْتَمَرَّ) فِي عَدْوِه مُسْرِعاً.
وَمِمَّا يُسْتَدْرَكَ عَلَيْهِ:
سَدَرَ ثَوْبَه يَسْدِرُه سَدْراً وسُدُوراً: شَقَّه، عَن يَعْقُوب.
وشَعرٌ مَسْدُورٌ، كمَسْدُول، أَي مُسْتَرْسِل.
وسَدَرَ ثَوبَه، سَدْراً إِذا أَرْسَلَه طُولاً، عَن اللِّحْيَانيّ.
وَقَالَ أَبو عَمْرو: تَسَدَّرَ بثَوْبِه، إِذا تَجَلَّلَ بِهِ.
والسَّدِيرُ، كأَمِير: مَنْبَعُ الماءِ، عَن ابْن سِيدَه.
وسَدِيرُ النَّخْلِ: سَوَادُه ومُجْتَمَعُه.
وَقَالَ أَبو عَمْرٍ و: سَمِعْتُ بَعْضَ قَيْس يَقُول: سَدَلَ الرَّجلُ فِي البِلاد، وسَدَرَ، إِذَا ذَهَبَ فِيهَا فَلم يَثْنِه شَيْءٌ.
وَبَنُو سَادِرَةَ: حَيٌّ من الْعَرَب.
وسِدْرَةُ، بِالْكَسْرِ: قَبِيلَةٌ. قَالَ:
قد لَقِيَتْ سدْرَةُ جَمْعاً ذَا لُهَا
وعَدَداً فَخْماً وعِزًّا بَزَرَى
ورَجلٌ سَنْدَرَى: شَدِيدٌ، مقلوبٌ عَن سَرَنْدَى.
وأَبو مُوسَى السِّدْرَانِيّ، بالكَسْر: صُوفِيٌّ مَشْهُور، من المَغْرِب.
والسِّدْرَة، بِالْكَسْرِ: من مَنَزِل حَاجِّ مِصْر.
والسَّدَّار، ككَتَّان: الَّذِي يَبِيع وَرَقَ السِّدْرِ. وَقد نُسِبَ إِليه جماعةٌ.
وسِدْرةُ بن عَمآٍ و، فِي قَيْس عَيْلانَ.
وَفِي تلامذة الأَصمعيّ رَجلٌ يُعرَفُ بالسِّدْرِيّ، بَصْريّ، وَهُوَ نِسْبَةٌ لمن يطْحَنُ وَرَقَ السِّدْرِ ويَبيعُه.
وسَدُورٌ، كصَبُور، وَيُقَال سَدِيوَرُ، بِفَتْح فَكسر فَسُكُون فَفتح، قَرْيَة بمَرْو، فِيهَا قَبْر الرَّبِيع بنِ أَنَسٍ صاحِبِ أَبي العَالِيَةَ الرِّيَاحِيّ.
وبنُو السدري: قَومٌ من العَلَويّين.

قمط

1 قَمَطَ, aor. ـُ (S, M, Mgh, Msb, K) and قَمِطَ, (M, K,) inf. n. قَمْطٌ, (S, M, Mgh, Msb,) He bound a child (S, Msb) in the cradle, and a sheep or goat on the occasion of slaughtering it, (S,) with the قِمَاط [q. v.]: (S, Msb:) or قَمَطَهُ signifies he bound his arms and legs, or hands and feet, together, like as is done with a child in the cradle, (K, TA,) and elsewhere, putting his limbs [or arms] next to the body, and then winding upon him the قِمَاط: (TA:) and he bound his (a captive's, Mgh, Msb, K, or others', Mgh) arms and legs, or hands and feet, together, (Mgh, Msb, K, *) with a rope; (Mgh, Msb;) as also ↓ قمّطهُ, (M, K,) inf. n. تَقْمِيطٌ: (M, TA:) and قُمِطَ he (a captive) was thus bound. (S, TA.) b2: قَمَطَ الإِبِلَ, (TA,) inf. n. as above, (K,) He disposed the camels in a file, string, or series. (K, TA.) 2 قَمَّطَ see 1.

قِمْطٌ: see قِمَاطٌ, in two places.

قِمَاطٌ The thing, (S,) or wide piece of rag, (Msb,) with which a child is bound (S, Msb) in the cradle: (S:) or the piece of rag, (Mgh, K,) or wide piece of rag, (TA,) which is wound upon a child (M, K, TA) when he is bound in the cradle: (Mgh, TA: *) pl. قُمُطٌ. (Mgh, Msb.) b2: A rope with which the legs of a sheep or goat are bound (S, Mgh, K) on the occasion of the slaughtering; (S, K;) as also ↓ قِمْطٌ: (K:) or a rope with which the arms and legs, or hands and feet, of a captive are bound together: (Msb, K:) pl. as above; (Mgh;) and the pl. of قُمُطٌ [probably a mistranscription for قِمْطٌ] is أَقْمَاطٌ. (TA.) b3: قُمُطٌ also signifies The شُرُط, (Mgh, Msb,) meaning wide woven ropes, (Mgh,) of fibres or leaves of the palm-tree, by which a booth of reeds or canes is bound: or, as some say, the pieces of wood that are upon the outside of a booth of reeds or canes, or in its inside, to which are bound the bundles of reeds or canes that form the roof: (Mgh, Msb:) or the heads [or extremities] thereof: (Msb:) or قمط, with damm, [app. meaning قُمُطٌ, with damm to the second letter as well as the first, or قُمْطٌ as a contraction of قُمُطٌ, like as كُتْبٌ, accord. to some, is a contraction of كُتُبٌ,] as IAth says, on the authority of Hr, (TA,) or ↓ قِمْطٌ, with kesr, (S, K,) signifies the thing, (S,) or rope, (K, TA,) of fibres or leaves of the palmtree, (TA,) with which booths of reeds or canes are bound: (S, K, TA:) and hence مَعَاقِدُ القِمْطِ [the places where such ropes are tied]. (S.) b4: Also قِمَاطٌ (assumed tropical:) The snares by which one snares men: and [its pl.] قُمُطٌ, accord. to the A, (tropical:) the cords of stratagems or tricks. (TA.) [Hence,] وَقَعْتُ عَلَى قِمَاطِهِ (assumed tropical:) I became acquainted with his stratagems, or tricks, (Lth, K,) or his snares by which he snares men. (TA.) [The explanation of this phrase by Lth is وقعت عَلى بُنُودِهِ: that in the K, فَطِنْتُ بُنُودَهُ: another explanation is given in the TA, which is, فَطِنْتُ لَهُ فى تُؤَدَةٍ: in the JK, فَطَنْتُ بِتُؤَودَةٍ: the right reading in the K and JK seems to be فَطِنْتُ بِبُنُودِهِ: and that of the explanation in the TA mentioned in this sentence is most probably, I think, فَطِنْتُ لَهُ فِى بُنُودِهِ I understood him in his stratagems, &c.]

قَمَّاطٌ A maker of قُمُط [pl. of قِمَاط] for children. (TA.) b2: A rope-maker. (TA.)

عَكّةُ:
بفتح أوله، وتشديد ثانيه، قال أبو زيد:
العكة الرملة حميت عليها الشمس، وقال الليث: العكة من الحرّ الفورة الشديدة في القيظ وهو الوقت الذي تركد فيه الريح، وقد تقدم في عك ما فيه كفاية، قال صاحب الملحمة: طول عكة ست وستون درجة، وعرضها إحدى وثلاثون درجة، وفي ذرع أبي عون:
طولها ثمان وخمسون درجة وخمس وعشرون دقيقة، وعرضها ثلاث وثلاثون درجة وثلث، وهي في الإقليم الرابع، وعكة: اسم بلد على ساحل بحر الشام من عمل الأردن، وهي من أحسن بلاد الساحل في أيامنا هذه وأعمرها، قال أبو عبد الله محمد بن أحمد بن أبي بكر البناء البشاري: عكة مدينة حصينة كبيرة الجامع فيه غابة زيتون يقوم بسرجه وزيادة، ولم تكن على هذه الحصانة حتى قدمها ابن طولون وكان قد رأى صور واستدارة الحائط على مينائها فأحب أن يــتخذ لعكة مثل ذلك الميناء فجمع صنّاع الكور وعرض عليهم ذلك فقيل له لا يهتدي أحد إلى البناء في الماء في هذا الزمان، ثم ذكر له جدّنا أبو بكر البنّاء وقيل له: إن كان عند أحدهم فيه علم فهو عنده، فكتب إليه وأتي به من المقدس وعرض عليه ذلك فاستهان به والتمس منهم إحضار فلق من خشب الجميز غليظة، فلما حضرت عمد يصفّها على وجه الماء بقدر الحصن البرّي وضمّ بعضها إلى بعض وجعل لها بابا عظيما من ناحية الغرب ثم بنى عليها الحجارة والشّيد وجعل كلما بنى خمس دوامس ربطها بأعمدة غلاظ ليشتد البناء، وجعلت الفلق كلما ثقلت نزلت حتى إذا علم أنها قد استقرّت على الرمل تركها حولا كاملا حتى أخذت قرارها ثم عاد فبنى من حيث ترك، وكلما بلغ البناء إلى الحائط الذي قبله أدخله فيه ثم جعل على الباب قنطرة والمراكب كل ليلة تدخل الميناء وتجر سلسلة بينها وبين البحر الأعظم مثل صور، قال: فدفع إليه ألف دينار سوى الخلع والمركوب، واسمه عليه مكتوب إلى اليوم، قال: وكان العدو قبل ذلك يغير على المراكب، وفتحت عكة في حدود سنة 15 على يد عمرو بن العاص ومعاوية بن أبي سفيان، وكان لمعاوية في فتحها وفتح السواحل أثر جميل، ولما ركب منها إلى غزوة قبرص رمّها وأعاد ما تشعّث منها وكذلك فعل بصور، ثم خربت فجددها هشام بن عبد الملك، وكانت فيها صناعة بلاد الأردنّ، وهي محسوبة من حدود الأردن، ثم نقل هشام الصناعة منها إلى صور فبقيت على ذلك إلى قرابة أيام الإمام المقتدر ثم اختلفت ايدي المتغلبين عليها، وعمّرت عكة أحسن عمارة وصارت بها الصناعة إلى يومنا ذا، وهي للافرنج، وفي الحديث: طوبى لمن رأى عكة، وقال الفراء: هذه أرض عكة وأرض عكة، تضاف ولا تضاف، أي حارّة، وكانت قديما بيد المسلمين حتى أخذها الأفرنج ومعديهم بغدوين صاحب بيت المقدس من زهر الدولة بناء الجيوشي [1] منسوب إلى أمير الجيوش بدر الجمالي أو ابنه، وكان بها من قبل المصريين، فقصد الأفرنج برّا وبحرا في سنة 497 فقاتلهم أهل عكة حتى عجزوا عنهم لقصور المادة بهم وكان أهل مصر لا يمدونهم بشيء فسلموها إليهم وقتلوا منها خلقا كثيرا وسبوا جماعة أخرى حملوهم إلى خلف البحر، وخرج زهر الدولة حتى وصل إلى دمشق ثم عاد إلى مصر، ولم تزل في أيديهم حتى افتتحها صلاح الدين يوسف بن أيوب في جمادى الأولى سنة 583 وأشحنها بالرجال والعدد والميرة، فعاد الأفرنج ونزلوا عليها وخندقوا دونهم خندقا وجاءهم صلاح الدين ونزل دونهم وأقام حولهم ثلاث سنين حتى استعادها الأفرنج من المسلمين عنوة في سابع جمادى الآخرة سنة 587 وأحضروا أسارى المسلمين وكانوا نحو ثلاثة آلاف وحملوا عليهم حملة واحدة فقتلوهم عن آخرهم، وهي في أيديهم إلى الآن، وقد نسب إليها قوم، منهم: الحسن بن إبراهيم العكي، يروي عن الحسن بن جرير الصوري، روى عنه عبد الصمد بن الحكم.