صدف

1 صَدَفَ عَنِّى, (S, O,) or عَنْهُ, (Msb, K,) aor. ـِ (O, K,) He turned away from, avoided, shunned, and left, (S, O, Msb, K,) me, (S, O,) or him, or it; (Msb, K;) so the verb signifies in the Kur vi. 158 [and a similar instance occurs in verse 46 of the same chap.]; (O;) and so عَنْهُ ↓ تصدّف: (O, * K:) and (so in the K [but more properly “ or ”]) صَدَفَ, (A'Obeyd, M, O, K,) aor. ـِ (M, K) and صَدُفَ, (K,) inf. n. صَدْفٌ and صُدُوفٌ, (M, O, K, TA, [صَدَفًا in the CK is a mistake,]) he turned away, (A'Obeyd, M, O, K, TA,) or became turned away, or back, (O, K, TA,) and declined, (K, TA,) عَنْهُ from it, (M, O,) namely, a thing; (O;) said of a man. (K.) And صَدَفَتْ, said of a woman, She turned away her face. (Msb.) A2: See also 4.

A3: صَدَفٌ is an inf. n. (S, M, O, Msb) of which the verb is صَدِفَ, (M, Msb,) and from which is derived the epithet ↓ أَصْدَفُ applied to a horse, or to a camel: (S, M, O:) it signifies, in relation to a horse, The having the thighs near together, and the hoofs far apart, with a twisting of the pasterns (S, O, K:) or a crookedness in the fore legs: (M:) or an inclining in the hoof towards the off side: (ISk, S, M, Mgh, O, K:) or an inclining of the foot (As, S, M, Mgh, O, Msb, K) of the fore leg or of the kind leg (As, S, M, O, Msb) of the camel, towards the off side; (As, S, M, Mgh, O, Msb, K;) if towards the near side, the epithet applied to him is أَقْفَدُ, (As, S, O, K,) and the verb is قَفِدَ, inf. n. قَفَدٌ: (TA:) or an inclining in the قَدَم [or human foot]; As says, I know not whether from the right or from the left: or an approaching of one of the knees towards the other; thus, peculiarly, in the horse: or a nearness together of [the two tendons called] the عُجَايَتَانِ, and a wideness apart of the hoofs, with a twisting of the pasterns; one of the natural faults of horses: (M:) (Mtr says,] as meaning a twisting in the neck, I have not found it. (Mgh.) 3 صادفهُ, (S, O, K, TA,) inf. n. مُصَادَفَةٌ, (M, TA,) He found him; or lighted on him; syn. وَجَدَهُ; (S, O, K, TA;) namely, another man; (S, O;) and لَقِيَهُ [which may also be rendered he met with him; or encountered him]; (O, K, TA;) and وَافَقَهُ [which signifies the same]. (M, * TA, and S and K in art. وفق.) One says, صَادَفْتُ فُلَانًا بِمَوْضِعِ كَذَا I found, or met with, such a one in such a place; syn. وَافَقْتُهُ. (TA in art. وفق.) And صَادَفْتَ أَمْرَكَ مُوَافِقًا لِإِرَادَتِكَ [Thou foundest thine affair, or thy case, suitable to thy wish; i. e., foundest it to be so: thus, in this instance, and in many others, like its syns. وَجَدْتَ and لَقِيتَ, the verb has two objective complements]. (S * and K * and TA in art. وفق.) b2: And مُصَادَفَةٌ signifies also The being opposite, one to another; or the facing one another; or the matching one another; syn. مُحَاذَاةٌ. (TA.) 4 اصدفهُ He, or it, turned him away, (S, M, O, K,) or back; or caused him to return, go back, or revert; (K, TA;) عَنْهُ from it; (M;) and ↓ صَدَفَهُ, (O, K,) inf. n. صَدْفٌ, (O,) signifies the same; (O, K;) the latter verb being trans. as well as intrans., but when trans. having only one inf. n., that mentioned above. (O.) One says, أَصْدَفَنِى عَنْهُ كَذَا وَكَذَا Such and such things turned me away from it. (S, O.) 5 تصدّف: see 1, first sentence. b2: Also I. q.

تَعَرَّضَ: (TA:) in the saying of Muleyh ElHudhalee, فَلَمَّا اسْتَوَتْ أَحْمَالُهَا وَتَصَدَّفَتٌ بِشُمِّ المَرَاقِى بَارِدَاتِ المَدَاخِلِ [app. describing a she-camel, or a number of camels, meaning And when her, or their, burdens were, or became, adjusted, or firm or steady, and she, or they, went alternately to the right and left, (see the phrase تَعَرَّضَتِ الإِبِلُ المَدَارِجَ, in art. عرض,) in the high places of ascent, cold in the entrances thereof, because of their height], Skr says, تَصَدَّفَتْ means تَعَرَّضَتْ. (M, TA.) 6 تَصَادَفَا, said of two sides of a mountain, They met together, and faced each other. (TA.) صَدَفٌ inf. n. of صَدِفَ [q. v.]. (M, Msb.) A2: Also Anything high, or lofty, (As, S, M, O, K,) such as a wall and a mountain, (M,) or such as a wall and the like; (K;) like what is termed هَدَفٌ: (As, S, O:) and the side of a mountain: (M:) or صَدَفٌ and هَدَفٌ both signify any building or structure, that is high, or lofty, and great; (A'Obeyd, TA;) accord. to Az, likened to the صَدَف of a mountain, which is the side that faces one, thereof: (TA:) and صَدَفٌ and ↓ صُدُفٌ (S, M, O, K) and ↓ صُدَفٌ and ↓ صَدُفٌ, (O, K,) accord. to different readings of a passage in the Kur, (S, M, O, K,) [xviii. 95,] in which the dual occurs, (S, M, O,) signify the place of ending, or breaking off, (S, O, K,) of a mountain, (K,) or of a lofty mountain: (S, O:) or the side of a mountain: (K:) or the part between two mountains: (M:) or, as used in this instance, (K, TA,) in the verse of the Kur, (TA,) الصَّدَفَانِ, (M, K,) as also ↓ الصُّدُفَانِ, (M,) means two mountains (M, L, K) meeting together, (M, L, TA,) in the copies of the K, مُتَلَازِقَانِ [i. e. cleaving together], but the correct reading is مُتَلَاقِيَانِ, as in the L [and M], (TA,) between Ya-jooj and Ma-jooj: (M, L, K, TA:) and ↓ الصُّدُفَانِ, (M, K,) with damm to the د (M,) i. e. with two dammehs, especially, (K,) or this as well as الصَّدَفَانِ, (TA,) means the two sides of the شِعْب [app. here meaning ravine, or gap, between two mountains], or of the valley: (M, K, TA:) so says IDrd: (M, TA:) both signify the two sides of the mountain when they [meet together, and] face each other, so called لِتَصَادُفِهِمَا, i. e. because of their meeting together, and facing each other, having between them a [road such as is termed] فَجّ, or a شِعْب [expl. above], or a valley. (TA.) A3: Also [The mother-of-pearl shell; or oyster-shell; and any shell of a mollusk: and, by an extension of its primary application, the oyster itself; and any shell-fish, or testaceous mollusk of the water, and likewise of the land:] the cover of the pearl; (K;) or this is called صَدَفُ الدُّرَّةِ, (S, O,) or صَدَفُ الدُّرِّ; (Msb;) a kind of cover created in the sea, composed of [what are termed]

صَدَفَتَانِ [i. e. a pair of shell-valves], which are opened from [i. e. so as to disclose] a kind of flesh in which is life, called the مَحَارَة [i. e. oyster], and in the like thereof are found pearls; (Lth, TA;) i. q. مَحَارٌ [which means oyster-shells, and also oysters themselves, and both of these may be here meant, as both are correct meanings of صَدَفٌ]: (M:) n. un. with ة: (S, M, O, Msb, K:) [in the Msb it is also said that الصَّدَفَةُ signifies the مَحَارَة, which is the مَحْمِل of the pilgrims; but I think that this is a mistake, caused by understanding مَحَارَة here in a wrong sense; for I find no other authority for assigning this meaning to الصَّدَفَةُ:] pl. أَصْدَافٌ. (O, K.) [See an ex. of the pl. voce حَلَزُونٌ.] b2: [Hence,] الصَّدَفَةُ signifies also, (M, TA,) or صَدَفَةُ الأُذُنِ, (O,) The مَحَارَة [or concha, i. e. the external, deep, and wide, cavity, around the hole,] of the ear. (M, O, TA.) b3: [And hence, also,] الصَّدَفَتَانِ signifies The two small hollows, or sockets, in each of which is set the head of one of the two thing-bones, and in each of which is a ligament (عَصَبَةٌ [app. that called ligamentum teres, forming a tie]) to that head. (M, TA.) [And in like manner, The two sockets in the scapula, in each of which turns the head of one of the two upper arm-bones: (see حَارِقَةٌ:) or these, it seems, are called by some الصَّدَفَانِ; for it is said that] الصَّدَفُ signifies the part of the scapula which is the place of the وَابِلَة. (O, K.) b4: And صَدَفٌ also signifies (tropical:) Flesh, (O,) or a piece of flesh, (K, TA,) growing in a wound of the head, next the skull, resembling the cartilages. (O, K.) A4: And in the Tekmileh it is said that [the pl.] أَصْدَافٌ signifies Waves of the sea. (TA.) A5: See also صُدَفٌ.

صَدُفٌ: see صَدَفٌ, second sentence.

صُدَفٌ: see صَدَفٌ, second sentence.

A2: Also, i. e. like صُرَدٌ, (O, K,) or ↓ صَدَفٌ, (so in a copy of the M,) A species of animal of prey: (M, O, K: *) or, as some say, a bird. (M, O, K.) صُدُفٌ: see صَدَفٌ, in three places.

صَدَفِىٌّ A camel of a certain sort, (M, K, *) of excellent quality, (K,) [ISd says,] so called, (M, K,) I think, in relation to a tribe of Arabs of El-Yemen, (M,) or in relation to a sub-tribe (بَطْن) of Kindeh, (K,) called الصَّدِفُ. (M, K.) [See also صَرَفِىٌّ.]

A2: [Also a rel. n. from صَدَفٌ; Testaceous.]

صَدُوفٌ A woman who turns away her face (Lh, M, Msb) from her husband: (Lh, M:) or a woman who turns her face towards one and then turns away: (S, O, K:) or a woman who desires not kisses: (M:) or having a stinking mouth, (Lh, Ibn-'Abbád, M, O, K,) as an epithet applied to a female, (Lh, M,) or to a male: (Ibn-'Abbád, O, K:) applied in this last sense to a man because he turns away his face whenever any one speaks to him. (TA.) b2: And A she-camel that will not come to the watering-trough until it is left to her unoccupied: like صَرُومٌ. (TA in art. صرم. [See also what next follows.]) صَوَادِفُ [pl. of صَادِفَةٌ] Camels that come to others at the drinking-trough, and wait at their rumps until the drinkers have gone away, that they may go in. (S, O. [See also what next precedes.]) أَصْدَفُ: see صَدَفٌ, in the first paragraph.

مُصَدَّفٌ meaning One often attacked by diseases is a word used by the vulgar. (TA.) مَصْدُوفٌ Veiled, or concealed; covered; or protected; syn. مَسْتُورٌ. (TA.)

سحر: سَحَر: المعنى الذي ذكره فريتاج وكذلك لين متابعين التبريزي في شرحه الحماسة (ص601) وهو ذهّب الفضة يجب أن يمحي لأن التبريزي قد أخطأ في فهمه للكلمة، فهي ليست سَحَرَ بل شَحَّر (انظر شَحّر)، وهذه لا تعني ذهَّب بل تعني صفّى المعادن ونقاها. وهذا ما لاحظته لدى عباد (3: 225، 226) وانظر رسالتي إلى السيد فليشر (ص225).
سَحَر: بمعنى خلب وفتن وأصابه بالسحر لا يتعدى بنفسه فقط، بل يتعدى بمن، على الرغم من أن من هذه، حرف جر يدل على التجزئة. ففي النويري (إفريقية ص30 ق): كان ملكهم ساحِراً فسحر من عقولهم حتى جعلوه نبياً.
سَحَر: مسخ، بدل صورته وحولها إلى أخرى. ففي ألف ليلة (1: 13): سحرت ذلك الولد عجلاً.
سَحَر: أكل طعام السحور في رمضان. وقد اخترع الشعر المسمى القُومَا (انظر الجريدة الأسيوية 1839، 2: 165) في بغداد اخترعه أهلها في أيام الأسرة العباسية يدعون إلى السحور في شهر رمضان، وقد أطلق عليه اسم القوما لأن منشديه يقولون: قوما لنسحر قوما. وأري أن هذا بداية نشيدهم: وأنا انطقه ((قُومَا لَنسْحَرْ قُومَا)) وأترجمه: هيا إلى السحور هيا! (انظر قُومَا). وسحر في لغة العامة تقابل تسحر في الفصحى.
سَحَّر (بالتشديد)، سحَّر المؤذن: نادى في شهر رمضان بحلول وقت أكل السَحور (ابن جبير ص145) وانظر: مُسَحّر.
أسحر. أسحر الليلُ: تقدم الليل وكاد النهار يظهر (بوشر).
انسحر: سَحِر (فوك، الكالا) ومنسحر: مسحور (بوشر).
سَحَر: ما ينادي به المؤذن عند طلوع الفجر. (الفخري ص278). وجمعه أسحار (عبد الواحد ص68، أبحاث 1 إضافات ص61) سَحْر: طعام الصباح، فطور (عوادي ص718) وهي تصحيف سَحَر. وهذه تصحيف سَحُور (انظر: سُحَيْر) سَحْرَة = صَحْرِة: ندى، رطوبة (محيط المحيط) في مادة صحر.
سِحْرِي: نسبة إلى السِحْر (بوشر) سَحَريّ: هو في أسبانيا الجليد الأبيض (أبو الوليد ص792).
سُحَيْر = سَحُور: طعام السُحُور (زيشر 11: 519).
سحارة: شعبذة، شعوذة (باين سميت 1387).
سُحَيْرة: وقت ما قبل الفجر (المقري 2: 74).
سحارَّة: انظر إسحارة.
سَحَايِرَة: إعصار، زوبعة. عاصفة (شيرب).
سَحَّارة وجمعها سحاحير: نوع من الصناديق (بوشر، محيط المحيط) وهي صندوق كبير نحو ثلاثة أقدام مربعة (بيرتون 1: 121، ريشاردسن سنترال 1: 298، لين عادات 2: 199). ولما لم يكن لهذه الكلمة أية علاقة مع مادة سحر فإني أظن أنها تصحيف زَخّارة، وهذه بدورها تصحيف ذَخَّارة (انظر: ذَخَّارة).
ساحر: محترف السحر، وقد جمعت في معجم بوشر على سُحَراء.
الأسحار: الفجر، ففي ملر (ص2) بالعشي والأسحار.
أسْحارَّة: اشجارة وهو نبات اسمه العلمي: Sysymbrium Polyceraton ( ابن البيطار 1: 48، 217) وفيه: قال أبو حنيفة: وسمعت أعرابياً يقول السحارة ويسقط الألف ولا أدرى هل نفس النبات أولا (2: 110).
مُسَحِرّ: منادٍ ينادي في ليالي رمضان بحلول وقت تناول السحور (لين عادات 2: 87، 261) صفة مصر 14: 232 وما يليها).
مَسْحُورة آلة طرب من القصب ينفخ بها (محيط المحيط).
مَسْحُورَة: حليب يجمد بالمسوه (الانفحة) ويحلّى بالسكر (محيط المحيط).
مَساحرة: ذكرها فريتاج في معجمه ويجب حذفها، ففي العبارة التي نقلها من طرائف دي ساسي (1: 34) نقلاً عن الفخري يجب أن تبدل الحاء بالخاء المعجمة، فالكلمة جمع مَسْخرة (انظر مَسْخرة) بمعنى السخرية أي الهزء. وقد ذكر السيد ألورت في طبعته للفخري (ص383) الكلمة الصحيحة.

سحر

1 سَحَرَهُ He, or it, hit, or hurt, his سَحْر [or lungs, &c.], (Mgh, TA,) or his سُحْرَة [i. e. heart]. (TA.) b2: And the same, aor. ـَ inf. n. سِحْرٌ, (T, TA,) [said to be] the only instance of a pret. and aor. and inf. n. of these measures except the verb فَعَلَ, aor. ـْ inf. n. فِعْلٌ, (MF,) (tropical:) He turned it, (T,) or him, (TA,) عَنْ وَجْهِهِ [from its, or his, course, or way, or manner of being]: and hence other significations here following. (T, TA. [Accord. to the T, this seems to be proper; but accord. to the A, tropical.]) In this sense the verb is used in the Kur xxiii. 91. (Fr.) The Arabs say to a man, مَا سَحَرَكَ عَنْ وَجْهِ كَذَا وَ كَذَا (tropical:) What has turned thee from such and such a course? (Yoo.) أُفِكَ and سُحِرَ are syn. [as meaning (tropical:) He was turned from his course &c.]. (TA.) b3: And (tropical:) He turned him from hatred to love. (TA.) b4: Hence, (TA,) aor. and inf. n. as above, (T, S, TA,) and inf. n. also سَحْرٌ, (KL, TA,) (tropical:) He enchanted, or fascinated, him, or it; (S, * K, * KL, PS;) and so ↓ سحّرهُ (MA, TA) [in an intensive or a frequentative sense, meaning he enchanted, or fascinated, him, or it, much, or (as shown by an explanation of its pass. part. n.) time after time]: and سَحَرَ عَيْنَهُ He enchanted, or fascinated, his eye. (MA.) You say, سَحَرَ الشَّىْءَ عَنْ وَجْهِهِ, meaning (tropical:) He (an enchanter, سَاحِرٌ) apparently turned the thing from its proper manner of being, making what was false to appear in the form of the true, or real; causing the thing to be imagined different from what it really was. (T, TA. [See سِحْرٌ, below.]) And المَرْأَةُ تَسْحَرُ النَّاسَ بِعَيْنِهَا (tropical:) [The woman enchants, or fascinates, men by her eye]. (A.) And سَحَرَهُ بِكَلَامِهِ (assumed tropical:) He caused him, or enticed him, to incline to him by his soft, or elegant, speech, and by the beauty of its composition. (Msb.) b5: (tropical:) He deceived, deluded, beguiled, circumvented, or outwitted, him; (S, Mgh, K; *) as also ↓ سحّرهُ, [but app. in an intensive or a frequentative sense,] (K, TA,) inf. n. تَسْحِيرٌ. (TA. [Accord. to the Mgh, the former verb in this sense seems to be derived from the same verb in the first of the senses expl. in this art.]) b6: and in like manner, (assumed tropical:) He diverted him [with a thing], as one diverts a child with food, that he may be contented, and not want milk; syn. عَلَّلَهُ; as also ↓ سحّرهُ, inf. n. تَسْحِيرٌ. (S, TA.) One says, سَحَرَهُ بِالطَّعَامِ وَ الشَّرَابِ, and ↓ سحّرهُ, (assumed tropical:) He fed him, and diverted him [from the feeling of want], with meat and drink. (TA.) b7: And سَحَرْتُ الفِضَّةَ (assumed tropical:) I gilded the silver. (Ham p. 601.) b8: سِحْرٌ is also syn. with فَسَادٌ [as quasi-inf. n. of أَفْسَدَ, as is indicated in the TA; thus signifying The act of corrupting, marring, spoiling, &c.: see the pass. part. n. مَسْحُورٌ]. (TA.) [Hence,] one says, سَحَرَ المَطَرُ الطِّينَ and التُّرَابَ, (assumed tropical:) The rain spoiled the clay, and the earth, or dust, so that it was not fit for use. (TA.) b9: And one says of the adhesion of the lungs to the side by reason of thirst, يَسْحَرُ أَلْبَانَ الغَنَمِ, meaning (assumed tropical:) It causes the milk of the sheep, or goats, to descend before bringing forth. (TA.) A2: سَحَرَ also signifies He went, or removed, to a distance, or far away; syn. تَبَاعَدَ; (T, K;) said of a man. (T, TA.) A3: سَحِرَ, aor. ـَ (assumed tropical:) He went forth early in the morning, in the first part of the day; or between the time of the prayer of daybreak and sunrise; syn. بَكَّرَ. (O, K. [See also 4.]) 2 سحّر, inf. n. تَسْحِيرٌ: see 1, in four places. b2: Also (tropical:) He fed another, or others, with the food, or meal, called the سَحُور: (M, Mgh, TA:) or سَحَّرَهُمْ signifies he gave to them the meal so called. (Mgh.) 4 اسحر (tropical:) He was, or became, in the time called the سَحَر; (S, A, K;) as also ↓ استحر. (TA.) And (tropical:) He went, or journeyed, in the time so called: (S, K, TA:) or he rose to go, or journey, in that time; and so ↓ استحر: (TA:) or this latter signifies he went forth in that time. (A. [See also 1, last sentence.]) 5 تسحّر (A, Mgh, Msb) and تسحّر السَّحُورَ (Az, TA) (tropical:) He ate the food, or meal, [or drank the draught of milk,] called the سَحُور. (Az, A, Mgh, Msb, TA.) b2: And تسحّر بِهِ (tropical:) He ate it, (S, * K, * TA,) namely, food, or سَوِيق [q. v.], [or drank it, namely, milk,] at the time called the سَحَر. (TA.) 8 استحر: see 4, in two places. b2: Also (assumed tropical:) He (a cock) crowed at the time called the سَحَر: (S, K:) and he (a bird) sang, warbled, or uttered his voice, at that time. (TA.) سَحْرٌ, and ↓ سَحَرٌ, (S, Mgh, Msb, K,) sometimes thus because of the faucial letter, (S,) and ↓ سُحْرٌ, (S, Msb, K,) and, accord. to El-Khafájee, in the 'Ináyeh, ↓ سِحْرٌ, but this is not mentioned by any other, and therefore requires confirmation, (TA,) The lungs, or lights: (S, A, Mgh, Msb, K:) or what adheres to the gullet and the windpipe, of [the contents of] the upper part of the belly: or all that hangs to the gullet, consisting of the heart and liver and lungs: (Msb, TA:) and the part of the exterior of the body corresponding to the place of the lungs: (Mgh, TA: *) and سَحْرٌ signifies also the liver; and the core, or black or inner part, (سَوَاد,) and sides, or regions, of the heart: (TA:) and ↓ سُحْرٌ, the heart; (ElJarmee, K;) as also ↓ سُحْرَةٌ: (TA:) the pl. (of سَحْرٌ, S, Msb) is سُحُورٌ, and (of ↓ سُحْرٌ, S, Msb, and of ↓ سَحَرٌ, Msb) أَسْحَارٌ. (S, Msb, K.) b2: Hence, اِنْتَفَخَ سَحْرُهُ, (S, A, K,) and اِنْتَفَخَتْ

↓ مَسَاحِرُهُ, (A, K,) (tropical:) His lungs became inflated, or swollen, by reason of timidity and cowardice: (A:) said of a coward: (S:) and of one who has exceeded his due bounds: Lth says that, when repletion arises in a man, one says انتفخ سحره, and that the meaning is, [as given also in the K,] he exceeded his due bounds: but Az says that this is a mistake, and that this phrase is only said of a coward, whose inside is filled with fear, and whose lungs are inflated, or swollen, so that the heart is raised to the gullet: and of the same kind is the phrase in the Kur [xxxiii. 10]

وَبَلَغَتِ القُلُوبُ الحَنَاجِرَ. (TA.) b3: And المُقَطَّعَةُ الأَسْحَارِ, and السُّحُورِ, (assumed tropical:) [She that has her lungs burst asunder], an appellation given to the أَرْنَب [i. e. hare, or female hare], (S, K,) or to the swift ارنب, (TA in art. قطع,) by way of good omen, meaning that her lungs will burst asunder; like المُقَطَّعَةُ النِّيَاطِ: (S:) and some (of those of later times, S) say المُقَطِّعَةُ, with kesr to the ط; (S, K;) as though, by her speed and vehemence of running, she would burst asunder her lungs; (S;) or because she bursts the lungs of the dogs by the vehemence of her running, and the lungs of him who purses her. (ISh, Sgh.) b4: and اِنْقَطَعَ مِنْهُ سَحْرِى (tropical:) I despaired of him, or it. (A, K.) And أَنَا مِنْهُ غَيْرُ صَرِيمِ سَحْرٍ (tropical:) I am not in despair of him, or it. (A, B.) صَرِيمُ سَحْرٍ is also expl. as signifying (tropical:) Having his hope cut off: and (tropical:) anything despaired of. (TA.) and صُرِمَ سَحْرُهُ means (tropical:) His hope was cut off. (TA.) A2: Also The scar of a gall on the back of a camel, (K, TA,) when it has healed, and the place thereof has become white. (TA.) A3: and The upper, or highest, part of a valley. (TA.) A4: See also سَحَّارَةٌ.

A5: And see سَحَرٌ, in two places.

سُحْرٌ: see the next preceding paragraph, in three places.

سِحْرٌ: see سَحْرٌ, first sentence.

A2: [Also] an inf. n. of سَحَرَهُ, meaning (tropical:) The turning a thing from its proper manner of being to another manner: (T, TA: [accord. to the T, this seems to be proper; but accord. to the A, tropical:]) and hence, (T, TA,) (tropical:) enchantment, or fascination: (T, * S, * MA, KL, PS:) for when. the enchanter (السَّاحِرُ) makes what is false to appear in the form of truth, and causes a thing to be imagined different from what it really is, it is as though he turned it from its proper manner of being: (T, TA:) the producing what is false in the form of truth: (IF, Msb:) or, in the common conventional language of the law, any event of which the cause is hidden, and which is imagined to be different from what it really is: and embellishment by falsification, and deceit: (Fakhred-Deen, Msb:) or a performance in which one allies himself to the devil, and which is effected by his aid: (TA:) i. q. أَخْذَةٌ [meaning a kind of enchantment, or fascination, which captivates the eye and the like, and by which enchantresses withhold their husbands from other women]: (S:) and anything of which the way of proceeding or operation (مَأْخَذُهُ) is subtile: (S, K:) accord. to Ibn-Abee-'Áïsheh, سِحْر is thus called by the Arabs because it changes health, or soundness, to disease: (Sh:) [and in like manner it is said to change hatred to love: (see 1:)] pl. أَسْحَارٌ and سُحُورٌ. (TA.) b2: Also (tropical:) Skilful eloquence: (TA:) or used absolutely, it is applied to that for which the agent is blamed: and when restricted, to that which is praiseworthy. (Msb.) Thus it is in the saying of Mohammad, إِنَّ مِنَ البَيَانِ لَسِحْرًا (tropical:) [Verily there is a kind of eloquence that is enchantment]: because the speaker propounds an obscure matter, and discloses its true meaning by the beauty of his eloquence, inclining the hearts [of his hearers] in like manner as they are inclined by سِحْر: or because there is in eloquence a novelty and strangeness of composition which attracts the hearer and brings him to such a pass as almost diverts him from other things; therefore it is likened to سِحْر properly so called: and it is said to be السِّحْرُ الحَلَالُ [or lawful enchantment]. (Msb.) The saying of Mohammad mentioned above was uttered on the following occasion: Keys Ibn-'Ásim El-Minkaree and EzZibrikán Ibn-Bedr and 'Amr Ibn-El-Ahtam came to the Prophet, who asked 'Amr respecting EzZibrikán; whereupon he spoke well of him: but Ez-Zibrikán was not content with this, and said, “ By God, O apostle of God, he knows that I am more excellent than he has said; but he envies the place that I have in thine estimation: ” and thereupon 'Amr spoke ill of him; and then said, “By God, I did not lie of him in the first saying nor in the other; but he pleased me, and I spoke as pleased; then he angered me, and I spoke as angered: ” then Mohammad uttered the above-mentioned words. (TA.) Their meaning is, but God knows best, he praises the man, speaking truth respecting him, so as to turn the hearts of the hearers to him, (K,) or to what he says; (TA;) and he dispraises him, speaking truth respecting him, so as to turn their hearts also to him, (K,) or to what he says after. (TA.) A' Obeyd says nearly the same. Or, as some say, the meaning is, that there is an eloquence that is sinful like سِحْر. (TA.) b3: Also (tropical:) Skill; science: Mohammad said, مَنْ تَعَلَّمَ بَابًا مِنَ النُّجُومِ فَقَدْ تَعَلَّمَ بَابًا مِنَ السِّحْرِ (tropical:) [He who learneth a process of the science of the stars (meaning astrology or astronomy) learneth a process of enchantment], which may mean that the science of the stars is forbidden to be learned, like the science of enchantment, and that the learning of it is an act of infidelity: or it may mean that it is skill, and science; referring to what is acquired thereof by way of calculation; as the knowledge of eclipses of the sun or moon, and the like. (ISd, TA.) b4: Also (tropical:) Food; aliment; nutriment: so called because its effect is subtile. (TA.) b5: غَيْثٌ ذُو سِحْرٍ means (assumed tropical:) Superabundant rain. (TA.) سَحَرٌ: see سَحْرٌ, in two places.

A2: Also, (S, A, Mgh, Msb, K, &c.,) and ↓ سَحْرٌ, (TA,) and ↓ سُحُرٌ, (Msb,) and ↓ سَحَرِىٌّ, and ↓ سَحَرِيَّةٌ, (K,) (tropical:) The time a little before daybreak: (S, K:) or [simply] before daybreak: (Msb:) or the last part of the night: (Lth, Mgh:) or the last sixth of the night: (Mgh:) the pl. of سَحَرٌ (Msb) and of ↓ سَحْرٌ (TA) and of ↓ سُحُرٌ, (Msb,) is أَسْحَارٌ: (Msb, K, TA:) the سَحَر is thus met. called because it is the time of the departure of the night and the coming of the day; so that it is the مُتَنَفَّس [lit. the “ time of the breathing,” by which is meant the “ shining forth,”] of the dawn: (A:) there are two times of which each is thus called; one, which is [specially] called السَّحَرُ الأَعْلَى, [or the earlier سَحَر,] (A, Mgh,) is before daybreak; (Mgh;) or a little before daybreak: (A:) and the other, at daybreak: (A, Mgh:) like as one says “ the false dawn ” and “ the true: ” (A:) the earlier سَحَر is also called ↓ سُحْرَةٌ: (S, K:) or the سُحْرَة is the same as the سَحَر: or it is the last third of the night, to daybreak. (TA.) Using سَحَر indeterminately, you make it perfectly decl., and say, أَتَيْتُهُ بِسَحَرٍ [I came to him a little before daybreak], agreeably with the phrase in the Kur liv. 34; (S;) and in like manner, ↓ بِسُحْرَةٍ [in the earlier سَحَر]: (S, K:) you also say سَحَرًا, and ↓ سُحْرَةً, (A,) and سَحَرًا مِنَ الأَسْحَارِ: and مَا زَالَ عِنْدَنَا مُنْذُ السَّحَرِ [He ceased not to be with us, or at our abode, from a little before daybreak]: and لَقِيتُهُ بِالسَّحَرِ الأَعْلَى, and بِأَعْلَى سَحَرَيْنِ, and بِأَعْلَى السَّحَرَيْنِ, (TA,) and فِى أَعْلَى السَّحَرَيْنِ, (A, TA,) [I met him in the earlier سَحَر;] but بِأَعْلَى سَحَرٍ, a phrase used by El-'Ajjáj, is erroneous: (TA:) and هٰذِهِ اللَّيْلَةِ ↓ لَقِيتُهُ سَحَرِىَّ and ↓ سَحَرِيَّتَهَا [I met him in the time a little before daybreak of this last night]. (TA.) When, by سَحَر alone, you mean the سَحَر of the night immediately preceding, you say, لَقِيتُهُ سَحَرَ يَا هٰذَا [I met him a little before daybreak this last night, O thou man], (S, K,) making it imperfectly decl. because it is altered from السَّحَرَ, (S,) or because it is for بِالسَّحَرِ; (TA;) and it is thus determinate by itself, (S, K,) without its being prefixed to another noun and without ال: (S:) and in the same sense you say بِسَحَرَ: (TA:) and you say, سِرْ عَلَى فَرَسِكَ سَحَرَ يَا فَتَى [Go thou on thy horse a little before daybreak this night, O youth: so in the TA; but in two copies of the S, for سِرْ I find سِيرَ]: you do not make it to terminate with damm, [like قَبْلُ and بَعْدُ &c.,] because it is an adv. n. which, in a place where it is fitting to be such, may not be used otherwise than as such: (S:) and [in like manner] you say, ↓ لَقِيتُهُ سُحْرَةَ يَا هٰذَا [I met him in the earlier سَحَر of this last night, O thou man]. (TA.) If you make سَحَر the proper name of a man, it is perfectly decl.: and so is the dim.; for it is not of the measure of a noun made to deviate from its original from, like أُخَرُ: you say, ↓ سِرْ عَلَى فَرَسِكَ سُحَيْرًا [Go thou on thy horse a very little before daybreak: so in the TA; but here again, in two copies of the S, for سِرْ I find سِيرَ]: you do not make it to terminate with damm, [like قَبْلُ &c.,] because its being made of the dim. form does not bring it into the class of adv. ns. which may also be used as nouns absolutely, though it does bring it into the class of nouns which are perfectly declinable. (S, TA.) b2: سَحَرٌ also signifies (tropical:) Whiteness overspreading blackness; (K;) like صَحَرٌ; except that the former is mostly used in relation to the time so called, of daybreak; and the latter, in relation to colours, as when one says حِمَارٌ أَصْحَرُ; (TA;) and ↓ سُحْرَةٌ signifies the same; (TA;) i. q. صُحْرَةٌ. (K.) b3: And (tropical:) The extremity (T, A, K) of a desert, (T,) and of the earth or a land, (A,) or of anything: (K:) from the time of night so called: (A:) pl. أَسْحَارٌ. (T, A, K.) سَحِرٌ: see سَحِيرٌ.

سُحُرٌ: see سَحَرٌ, first sentence, in two places.

سُحْرَةٌ: see سَحْرٌ: A2: and سَحَرٌ, in five places.

سَحَرِىٌّ and سَحَرِيَّةٌ: see سَحَرٌ; each in two places.

سَحُورٌ A meal, or food, (Mgh, Msb, TA,) or [particularly] سَوِيق [generally meaning meal of parched barley], that is eaten at the time called the سَحَر; (S, * Mgh, Msb, K* TA;) or a draught of milk that is drunk at that time. (TA.) It is repeatedly mentioned in trads. [relating to Ramadán, when the Muslim is required to be exact in the time of this meal], and mostly as above; but some say that it is correctly [in these cases] with damm, [i. e. سُحُور, which see below,] because the blessing and recompense have respect to the action, and not to the food. (TA.) سُحُورٌ, an inf. n. [without a verb properly belonging to it, or rather a quasi-inf. n., for its verb is تَسَحَّرَ], (TA,) The act of eating the meal, or food, [or drinking the draught of milk,] called the سَحُور [q. v.]. (Msb, TA.) سَحِيرٌ: see مَسْحُورٌ. b2: Also A man having his lungs (سَحْرُهُ) ruptured; and so ↓ سَحِرٌ. (TA.) b3: And Having a complaint of the belly, (K, TA,) from pain of the lungs. (TA.) b4: And A horse large in the belly, (K,) or in the جَوْف [which often means the chest]. (TA.) A2: [and An arrow wounding the lungs: so accord. to Freytag in the “ Deewán el-Hudhaleeyeen. ”]

سُحَيْرًا: see سَحَرٌ, in the latter half of the paragraph.

سُحَارَةٌ The parts, of a sheep or goat, that the butcher plucks out (K, TA) and throws away, (TA,) consisting of the lungs, or lights, (سَحْر) and the windpipe, (K, TA,) and the appendages of these. (TA.) سَحَّارٌ: see سَاحِرٌ, in two places.

سَحَّارَةٌ (tropical:) A certain plaything of children; (A, K, TA;) having a string attached to it; (A;) which, when extended in one direction, turns out to be of one colour; and when extended in another direction, turns out to be of another colour: (A, * TA:) it is also called ↓ سَحْرٌ: and whatever. resembles it is called by the former appellation: so says Lth. (TA.) سَاحِرٌ (tropical:) [An enchanter;] a man who practices سِحْر; as also ↓ سَحَّارٌ [in an intensive sense, or denoting habit or frequency]: pl. of the former سَحَرَةٌ and سُحَّارٌ; and of ↓ the latter, سَحَّارُونَ only, for it has no broken pl. (TA.) [Hence,] one says, لَهَا عَيْنٌ سَاحِرَةٌ (tropical:) [She has an enchanting, or a fascinating, eye], and عُيُونٌ سَوَاحِرُ [enchanting, or fascinating, eyes]. (A, TA.) And أَرْضٌ سَاحِرَةُ السَّرَابِ (tropical:) [A land of delusive mirage].(A, TA.) b2: And (assumed tropical:) Knowing, skilful, or intelligent. (S, * TA.) مُسَحَّرٌ, of which the pl. occurs in the Kur xxvi.153 and 185, means Having سُحْر or سَحْر [i. e. lungs]; (Bd, TA;) or created with سَحْر [or lungs]; (S;) i. e. a human being: (Bd:) or diverted [from want] with food and drink: (S, * TA:) and this seems to be implied by the explanation in the K; which is hollow; from Fr: (TA:) or enchanted time after time, so that his intellect is disordered, or rendered unsound: (A, TA:) or enchanted much, so that his reason is overcome: (Bd, Jel:) [see also مَسْحُورٌ:] or deceived, deluded, beguiled, circumvented, or outwitted. (TA.) مَسْحُورٌ Having his lungs (سَحْرُهُ), or his heart (سُحْرَتُهُ), hit, or hurt; as also ↓ سَحِيرٌ [q. v.]. (TA.) b2: [(tropical:) Enchanted, or fascinated.] b3: (assumed tropical:) Deprived of his reason or intellect; corrupted or disordered [in his intellect]. (IAar, Sh.) [See also مُسَحَّرٌ.] b4: (assumed tropical:) Food (طَعَامٌ) marred, or spoilt, (K, TA,) in the making thereof. (TA.) (assumed tropical:) Herbage marred, or spoilt. (TA.) (assumed tropical:) A place marred, or spoilt, by much rain, or by scantiness of herbage. (K.) The fem., with ة, accord. to Az, signifies (assumed tropical:) Land (أَرْضٌ) marred, or spoilt, by superabundant rain, or by scantiness of herbage: accord. to ISh, (assumed tropical:) land in which is little milk; i. e. [because] without herbage: accord. to Z, [in the A,] (tropical:) land that produces no herbage. (TA.) b5: And the fem., applied to a she-goat, (tropical:) Having little milk: (A, TA:) or large in her udder, but having little milk. (Ham p. 26.) مَسَاحِرُ: see سَحْرٌ, second sentence.

فوز

1 فَازَ, aor. ـُ inf. n. فَوْزٌ (S, A, O, Msb, K) and مَفَازٌ and مَفَازَةٌ, (TA,) He attained, acquired, gained, or won, good, or good fortune, (S, A, O, Msb, * K,) or his wish or desire, or what he desired or sought; (Bd in iii. 182, and TA;) he met with, or experienced, that for which one would be regarded with a wish to be in the like condition, without its being desired that it should pass away from him; he became far from what was disliked, or hated, or evil: (TA:) he succeeded, or was successful: he won, or gained the victory: (Msb:) [he had his arrow drawn, or] his arrow came forth [from the رِبَابَة], in the game called المَيْسِر: and (tropical:) it (an arrow) won; or came forth before its fellow [or fellows in that game]. (O, * TA.) Yousay, فَازَ بِهِ He attained it, acquired it, gained it, or won it; (Kh, A, O, Msb, K;) namely, good, or good fortune; (Kh, O;) or reward: (A:) and he took it away, went away with it. (S, K.) b2: He became safe, or secure; he escaped. (S, A, O, Msb, K.) You say, فَازَ مِنهُ He became safe, or secure, from it; he escaped it; (A, O, K;) namely, evil; (TA;) or punishment. (A, O, TA.) And طُوبَى لِمَنْ فَازَ بِالثَّوَابِ وَفَازَ مِنَ العِقَابِ A happy end is his who gains reward and escapes punishment. (A.) A2: And فَازَ, (S, O, K,) aor. ـُ (TA,) inf. n. فَوْزٌ, (S, A, K,) (tropical:) He perished: (S, A, K:) he died; and so ↓ فَوَّزٌ: (S, A, O, Msb, K:) thus the former bears two contr. significations: (A, K:) but IB says that, accord. to some, the latter is not used in this sense unless preceded by another phrase such as in the following ex.: فُلَانٌ بَعْدَهُ ↓ مَاتَ فُلَانٌ وَفَوَّزَ [Such a one died and such a one died after him]: and accord. to others, ↓ فوّز signifies (tropical:) he became in the مَفَازَة [or state of temporary safety] which is between the present life and that which is to come. (TA.) [This last signification is given in the A.] b2: See also 2.2 فوّز (assumed tropical:) He went, or his course brought him, to the مَفَازَة: (IAar, TA:) or (tropical:) he went upon the مفازة: (A, TA:) or (assumed tropical:) he went away. (IAar, O, K:) or (tropical:) he went away into the مفازة: (A:) and ↓ فَازَ signifies (assumed tropical:) he traversed the مفازة. (Msb.) You say, فوّز بِإِبِلِهِ (S, A, O, K) (tropical:) He entered upon the مفازة with his camels. (S, O, K.) b2: Also (assumed tropical:) He went forth from one land or country to another: and ↓ تفوّز signifies the same as فوّز. (TA.) b3: See also 1, latter part, in three places.

A2: And, said of a road, It was, or became, apparent: (O, K:) and Sgh adds. [but not in the O,] and it stopped, or came to an end. (TA.) 4 افازهُ بِكَذَا He (God, S, O, K, or a man, Msb) caused him to attain, acquire, gain, or win, such a thing. (S, O, Msb, K.) 5 تَفَوَّزَ see 2.

فَازٌ: see what next follows.

فَازَةٌ A [tent such as is called] مِظَلَّة, (S, K.) with two poles, (K,) or that is extended with a pole: (S; in which is added, “it is in my opinion an Arabic word: ”) pl. [or rather coll. gen. n.]

↓ فَازٌ. (ISd, TA.) فَائِزَةٌ (tropical:) A thing that rejoices one, and by which one attains good or the object of his desire: you say, فَازَ بِفَائِزَةٍ (tropical:) He attained, acquired, gained, or won, a thing that rejoiced him, &c. (A, O, * TA.) مَفَازٌ: see the following paragraph, near the end.

مَفَازَةٌ A place of safety, security, or escape. (S, A, O, K.) So in the Kur [iii. 185], فَلَا تَحْسِبَنَّهُمْ بِمَفَازَةٍ مِنَ العَذَابِ [Do thou by no means reckon them to be in a place of security from punishment]: (S, A, * O:) or, accord. to Fr, the meaning here is, far from punishment. (TA.) b2: A cause, or means, of prosperity, or success, or of the attainment or acquisition of that which one desires or seeks, or of what is good, or of that whereby one becomes in a happy or good state; syn. مَفْلَحَةٌ. (A.) b3: (tropical:) [The state of temporary safety which is between the present life and that which is to come. See 1, last signification.]

A2: (tropical:) A place of perdition, or destruction: (Msb, K: *) or i. q. فَلَاةٌ: (A:) [i. e.] a desert; syn. بَرِّيَّةٌ; any [desert such as is called] قَفْرٌ: (TA:) or a desert in which is no water: (ISh, O, K:) and a desert in which is no water for the space of a journey of two nights or more: when there is none for the space of a journey of a night and a day, it is not thus called. (ISh, O, TA:) or a tract in which two wateringplaces are so far apart that camels are kept from drinking two days, with a portion of the day preceding them and of the day following them, [accord. to that which is generally preferred of the explanations of the term رِبْعٌ which is here employed,] and other animals [that journey quicker] drink on alternate days; as also فَلَاةٌ: or such as is between that in which camels are kept from drinking two days &c. as above, and that in which other animals drink on alternate days; as also فَيْفَاةٌ: (TA:) so called to prognosticate good fortune, and safety. (As, IF, S, A, O, Msb,) as meaning a place of safety, (A,) from فَازَ signifying “ he became safe: ” (Msb:) or from فَوَّزَ, (IAar, S, O, * Msb,) or فَازَ. (AHei, TA.) signifying “ he perished,” (IAar, S, O, * AHei,) or “ he died: ” (Msb, TA:) AHei condemns the former of these assertions; but Az and ISd say that it is the more commonly approved, though the latter is the more agreeable with analogy: (TA:) or it is so called because he who comes forth from it, having traversed it, is safe: (IAar, TA:) the pl. is مَفَاوِزُ: (S:) and ↓ مَفَازٌ signifies the same as مَفَازَةٌ. so in a trad. of Kaab Ibn-Málik; فَاسْتَقْبَلَ سَفَرًا بَعِيدًا وَمَفَازًا [and he saw before him, or looked forward to, a far journey and a desert, or a waterless desert, &c.]. (TA.)

طوع: طَوَّع (بالتشديد) وكذلك طَيَّع (بوشر).
أخضع، قهر، (هلو) وفي ملر (آخر أيام غرناطة ص32): وطوعوا له جميع البلاد والقرى.
طاوّع: عاون أزر، ساعد، ظاهر.
أطاع. ففي النويري (الأندلس ص475): ودبر مؤامرة وطاوعه على ذلك جماعة من المروانيين لخروج الأمر عنهم وصرفه إلى بني عامر.
طاوع والمصدر مطاوعة معناه: استمرار، دوام ففي تاريخ البربر (5821) كُنْتُ مقيماً بها في سبيل اغتراب ومطاوعة تقلُّب.
(وفيه (2: 535): ثم ارتحل بعد وفاة السلطان أبي العباس إلى المشرق في سبيل جولة ومطاوعة واغتراب. غير أن في مخطوطتنا ومطاوعة اغتراب مضبوطة بهذا الشكل، وهو الصواب.
أطاع: اخضع، قهر، ذللَّ، تغلّب على (بوشر).
أطاع لفلان: أذعن له، وخضع لسلطانه، وامتثل لأمره (بوشر).
تطوَّع: تطوَّع ودخل في العسكرية: تجند، انتسب إلى الجندية طائعاً مختاراً (بوشر).
تطاوع: تظاهر بالطاعة. ويقال: تطاوع بالأمر: تكلف مزاولته حتى يستطيعه (فوك).
استطاع: من استطاع إليه سبيلا: أطاقه وقدر عليه وأمكنه (معجم البلاذري) وفي رحلة ابن جبير (ص202) فما يستطيع إلى الصبر سبيلا. وفي معجم فوك: استطاع على. طَوْع: رضا، اختيار، وبخاصة في العقود (الجريدة الآسيوية 1840، 1: 380، أماري ديب ص109، 179).
وعند جريجور (ص42): وقبل ذلك بعضهم من بعض قبولا (قبول) طوع وجواد (جواز) امرو في كتاب العقود (ص12): وفي صحة وجواز وطوع (المقري 3: 122): ومما سألته عنه أن الموثقون (كذا) يكتبون الصحة والجواز والطوع على ما يوهم القطع وكثيراً ما ينكشف الأمر بخلافه ولو كتبوا ظاهر الصحة والجواز والطوع لبرئوا من ذلك.
بالطوع والرضا: طوعاً عن رضاً اختياراً (بوشر) طوعاً تلقائياً، عفوياً. (المقري 2: 69).
طاعة: تقوى الله، ففي حيان- بسام (3: 140 و) صدق توبته وخلوص طاعته.
طاعَة: شيء حسن، فيما يظهر. ففي طرائف دي ساسي (1: 163) وطل طاعة جرت إلى معصية سقطت. وقد ترجمها دي ساسي إلى الفرنسية بما معناه كل شيء حسن في ذاته يجر شراً لا يمكن أن يسمح به.
طاعة: فيما يظهر أيضاً عمل يعمل للانقياد للشيطان، عمل سيّ ففي المقري (1: 570): أن الشيطان ليقنع من الإنسان بان ينقله من طاعة إلى طاعة ليفسخ عزمه بذلك.
طاعة: خضوع، انقياد (بوشر).
طاعَة: احترام، إجلال، ولاء المولى لسيده.
واجب صاحب الاقطاعة (المقطع) نحو السيد مالك الأرض، ويقال: تقديم طاعة أيضاً (بوشر). وانظر تاريخ البربر (2: 27) وقارن الكلمة التي وردت في عبارته قرب.
طاعَة وجمعها طاعات وطَوائع: دُوَل.
طاعَة: إقليم ولاية، مقاطعة ايالة، منطقة (معجم الأسبانية ص340 - 341).
وفي كتاب ابن صاحب الصلاة (ص38 و) ونظر (رضي الله عنه) في استجلاب الخيل له من جميع طاعاته بالعدوة. وأفريقية. ويوجد مثال آخر في مادة لَقب.
طَواع = طَوْع: رضا، اختيار، وقد تكرر ذكرها في كتاب العقود.
طائع: طائعاً راضياً: طوعاً عن رضى، اختياراً (النويري الأندلس ص474).
طائع: سريع، متأهب، مستعد للعمل. (الكالا) شب طائع: شبٌ مريِّش (بوشر).
أطْوَع: مُطاع، محترم ففي الماوردي (ص28): أطوع في الناس وأقرب في القلوب.
تَطوُّع = طَوْع: رضاً، اختيار (أماري ديب ص96).
مُطَوّع عند الوهابية انظر بلجراف (1: 79، 398).
مُطَوَّعيّة: في ألف ليلة (برسل 9: 199): ورأت الفتاة هذه العجوز وهي لابسة لبسّ مطوعية. وفي طبعة ماكن: متهيئة بهيئة الصوفية، فمعناها إذاً، ورعة تقي، عابدة، دينة امرأة من الصوفية إذا جاز هذا القول.

طوع

1 طَاعَ لَهُ, (T, S, O, Msb, K,) and طَاعَهُ, (Msb,) first Pers\. طُعْتُ, (Zj, O, Msb, *) aor. ـُ (T, S, O, Msb, K,) inf. n. طَوْعٌ; (T, Msb, TA;) and, first Pers\. طِعْتُ, (Zj, O, Msb, *) aor. ـَ (T, O, Msb, K,) a good dial. var., (T, TA,) and يَطِيعُ, (Msb, and K in art. طيع,) inf. n. طَيْعٌ; (TA in art. طيع;) three dial. vars., coordinate to قَالَ and خَافَ and بَاعَ; (Msb;) He was, or became, submissive to him; (S, O, Msb, K;) as also له ↓ انطاع; (AO, S, O, Msb;) and ↓ اطاعهُ, inf. n. إِطَاعَةٌ, and subst. [i. e. quasi-inf. n.]

↓ طَاعَةٌ: (Msb:) or i. q. ↓ اطاع; (T, TA;) which is expl. by ISd as meaning he was, or became, gentle, and submissive; as also طَاعَ, aor. ـَ (TA:) [or each of these two verbs may be rendered he was, or became, obedient; or he obeyed; when by this is meant compliance with another's will or wish, not with a command: but] one says, ↓ أَمَرَهُ فَأطَاعَهُ [He commanded him and he obeyed him], with ا, not otherwise; (S;) or أَمَرَهُ قَأَطَاعَ [he commanded him and he obeyed]; for it is said that ↓ الطَّاعَةُ is never otherwise than a consequence of a command; and IF says that when one goes by command of another you say of him اطاعهُ: (Msb:) Er-Rághib says that ↓ الطَّاعَةُ is like الطَّوْعُ; but is mostly used as meaning obedience to a command [or the like; whence the saying, اَللَّهُمَّ لَا تُطِيعَنَّ لِى شَامِتًا, expl. in art. شمت]: (TA:) and ↓ طاوعهُ, also, signifies he obeyed him; like ↓ اطاعهُ: you say, عَلَى أَمْرِ ↓ طاوعهُ كَذَا he obeyed him in respect of such an affair. (MA. [But see 3 below.]) b2: [Hence,] لِسَانُهُ لَا يَطُوعُ بِكَذَا (assumed tropical:) His tongue will not aid, or assist, him with such a thing. (S, O.) See also 2.

[And see 3.] b3: And sometimes (S) one says, طَاعَ لَهُ المَرْتَعُ, (S, O, K,) like له ↓ اطاع, (ISk, S, O,) or like اطاعهُ, (K,) meaning (tropical:) The pasturage enabled him to pasture his cattle upon it (S, O, K, * TA) wheresoever he would, (TA,) and was ample to him; (O, TA;) and it was not inaccessible to him. (TA.) 2 تَطْوِيعٌ [primarily] signifies The making obedient; or the causing to obey. (KL.) b2: فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ, (S, O, Msb, * K, *) in the Kur [v. 33], means (tropical:) And his soul, or mind, facilitated to him [the slaying of his brother]; (Akh, S, O, Msb, TA;) like طَوَّقَتْهُ; (Akh, S, O, TA;) and like ↓ طَاوَعَتْهُ, [which is one of the explanations in the O and K, and] which means the same; (Msb;) and accord. to this explanation it is tropical: Mbr says that it is an instance of فَعَّلَتْ from الطَّوْعُ; and ↓ طَاعَتْ and طَوَّعَتْ are said to signify alike: (TA:) or the meaning is, aided him, or assisted him; (Fr, O, K;) accord. to which explanation, and that of Mbr, فِى is said by Az to be suppressed; the meaning being, فِى قَتْلِ أَخِيهِ; or لِقَتْلِ أَخِيهِ; and he prefers the explanation of Akh: (TA:) or the meaning is, (O, K,) accord. to Mujáhid, (O,) encouraged him, and (O, K) A 'Obeyd says that by this Mujáhid meant (TA) aided him, and complied with his wish. (O, K, TA,) 3 طاوعهُ, (IF, Msb, K, TA,) inf. n. مُطَاوَعَةٌ, (S, O, TA,) and quasi-inf. n. طَوَاعِيَةٌ, (TA,) i. q. وَافَقَهُ [as meaning He complied with him]. (IF, S, * O, * Msb, K, * TA.) You say, طاوعت المَرْأَةُ زَوْجَهَا, quasi-inf. n. طَوَاعِيَةٌ, The woman complied with her husband. (TA.) It is said that طاوعهُ differs from أَطَاعَهُ. (Msb, TA.) But see 1, latter half, in two places. b2: See also 2. b3: One says also, طاوع لَهُ المُرَادُ (tropical:) The thing wished, or desired, or sought after, [was, or became, easy of attainment to him; or] came to him easily. (TA.) 4 اطاع, inf. n. إِطَاعَةٌ, and quasi-inf. n. طَاعَةٌ: see 1, in four places. It also signifies He consented; or complied with what was desired of him; and so ↓ استطاع. (TA.) b2: [Hence,] اطاع لَهُ المَرْتَعُ: see 1, last sentence. One says also, اطاع النَّخْلُ, (S, O,) and الشَّجَرُ, (S, O, K,) (tropical:) The palm-trees, (S, O, TA,) and the trees, (S, O, K, TA,) had ripe fruit, that might be gathered. (S, O, K, TA.) And اطاع التَّمْرُ (assumed tropical:) The dates attained, or were near, to the time, or season, for their being cut off. (TA.) 5 تطوّع لِلشَّىْءِ and تطوّعهُ He desired the thing; or sought it; or sought it by artful, or skilful, management: or he constrained himself to do it: or he took it, or imposed it, upon himself submissively. (TA.) You say, تَطَوَّعْ لِهٰذَا الأَمْرِ حَتَّى تَسْتَطِيعَهُ, (S,) and ↓ تَطَاوَعْ, (S, K, *) Constrain thyself to acquire ability to perform this affair until thou shalt be able to perform it. (S.) and تطوّع بِالشَّىْءِ He did the thing without its being incumbent, or obligatory, on him; syn. تَبَرَّعَ بِهِ. (S, O, * Msb.) مَنْ تَطَوَّعَ خَيْرًا, in the Kur ii. 153 [and 180], means Whoso does good that is not obligatory on him: (Jel:) or does good in obedience, whether obligatory or supererogatory: or does good beyond what is obligatory on him: (Bd:) خَيْرًا being for بِخَيْرٍ: (Bd, * Jel:) or it is an epithet qualifying an inf. n. suppressed: or the verb is made trans. as implying the meaning of أَتَى or فَعَلَى: (Bd:) and the Koofees, except 'Ásim, read يَطَّوَّعْ, for يَتَطَوَّعْ. (Az, * O, TA. *) [Hence,] طَلَاةُ التَّطَوُّعِ The supererogatory prayer; syn. النَّافِلَةُ. (O, K.) And Az says that تَطَوُّعٌ signifies A thing that one does spontaneously, not made obligatory on him by an ordinance of God; as though it were made a subst. (TA.) 6 تَطَاْوَعَ see the next preceding paragraph.7 إِنْطَوَعَ see 1, first sentence.10 استطاع, (S, O, Msb, K,) inf. n. اِسْتِطَاعَةٌ, (S, O, Msb,) originally اِسْتِطْوَاعٌ, (O, B, TA,) i. q. أَطَاقَ [meaning He was able; and he was able to do, or accomplish, a thing, and to acquire or obtain it, and to have it, &c.]; (K, TA; [in the CK, erroneously, أَطَاعَ, which, however, correctly explains one meaning of استطاع, as will be seen by what follows;]) the inf. n. being syn. with

إِطَاقَةٌ, (S, O, TA,) or طَاقَةٌ, (Msb,) and قُدْرَةٌ: (Msb, TA:) but it is said peculiarly of a human being [or a rational creature], whereas اطاق is used in a general manner: (IB, TA:) and the application of the former requires a peculiar constitution of the agent, and the conception of the act, and the fitness of the object to be acted upon or effected, and the possession of an instrument when the action is instrumental as in the case of writing: (Er-Rághib, TA:) and one says also, (K,) or sometimes they said, (S, O, Msb,) اِسْطَاعَ (S, O, Msb, K,) aor. ـْ (S, O, Msb,) with fet-h [to the first letter]; (Msb;) rejecting the ت, deeming it difficult of utterance with the ط, and disliking to incorporate it into the ط because the س would then become movent, which it never is: Hamzeh (i. e. Ez-Zeiyát, TA, not Khallád, O, K, TA) read, [in the Kur xviii. 96,] فَمَا اسْطَّاعُوا, with idghám, combining two quiescent letters: (S, O, K:) this reading is said by Zj, as on the authority of Kh and Yoo and Sb and others, to be incorrect; but Abu-l-'Abbás Ahmad Ibn Mohammad Ibn-'Abd-El-Ghanee Ed-Dimyátee, who died in the year [of the Flight] 1116, and Ibn-El-Jezeree, and El-Háfidh Aboo-'Amr, contradict him, affirming it to be allowable: (TA:) and Akh says, (S, O,) and some of the Arabs say اِسْتَاعَ, aor. ـْ (S, O, K,) rejecting the ط; (S, O;) which Zj holds to be not allowable in reading [the Kur-án]: (TA:) and some of the Arabs say أَسْطَاعَ, aor. ـْ [in the CK, erroneously, يَسْطِيعُ,] with the disjunctive ا [in the former], meaning أَطَاعَ, aor. ـِ (Akh, S, O, K,) making the س to be a substitute for the suppressed vowel of the medial radical letter of the verb [اطاع], (Akh, S, O,) for, as is said by Kh and Sb, أَطَاعَ is originally أَطْوَعَ; (TA;) or, as Az says, the verb in this case, with damm to the aor. , is likened to أَفْعَلَ, aor. ـْ inf. n. إِفْعَالٌ: (Msb:) but Zj says that he who reads فَمَا اسَطَّاعُوا errs; for the س of اِسْتَفْعَلَ is never movent: and Sb mentions مَا أَسْتَتِيعُ; holding it to be an instance of substitution. (TA.) b2: See also 4. Some say that هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَآءِ, in the Kur [v. 112], means هَلْ يُجِيبُ [i. e. Will thy Lord consent, or comply with the desire, that He should send down to us a table with food upon it from Heaven?]: (Er-Rághib, TA:) b3: and Ks read هَلْ تَسْتَطِيعُ رَبَّكَ, meaning Wilt thou demand of thy Lord that He consent, or comply with the desire? (O, TA:) for استطاعهُ signifies also He demanded his obedience, and his consent, or compliance with what he desired of him. (TA.) طَاعٌ accord. to the copies of the O and K; but some say طَاعٍ accord. to the O: see طَائِعٌ, in three places.

طَوْعٌ: see طَائِعٌ, in seven places.

طَاعَةٌ [quasi-inf. n. of 4: as a simple subst., sometimes meaning Submission, or submissiveness: but mostly, obedience to a command]: see 1, in three places; and see also طَوَاعِيَةٌ.

A2: [See also طَائِعٌ, of which it is a pl.]

طَوَاعَةٌ: see what next follows.

طَوَاعِيَةٌ i. q. ↓ طَاعَةٌ: (S, O, K:) so in the say-ing فُلَانٌ حَسَنُ الطَّوَاعِيَةِ لَكَ [Such a one is good in obedience to thee]: (S, O, TA:) or it is a subst. from 3 [q. v.]; and so ↓ طوَاعَة [app. طَوَاعَةٌ]. (L, TA.) طَائِعٌ (S, O, Msb, K) and ↓ طَاعٌ, (O, K,) and some say ↓ طَاعٍ, formed from طَائِعٌ by transposition, (O,) and ↓ طَيِّعٌ, signify the same, (S, O, Msb, K,) i. e. Being, or becoming, submissive; [or, simply, submissive; and obeying; or obedient;] (Msb;) and ↓ طَوْعٌ, originally an inf. n., is likewise used as syn. with طَائِعٌ: (Ham p. 408:) the pl. is طُوَّعٌ, (S, O, K,) i. e. pl. of طَائِعٌ, (S, O,) and طَاعَةٌ is [also a pl. of طَائِعٌ, like as بَاعَةٌ is of بَائِعٌ; or] syn. with مُطِيعُونَ: (TA in art. سوع:) [whence one says, دَخَلَ فِى طَاعَتِهِ, and خَرَجَ مِنْ طَاعَتِهِ, He entered among, and he quitted, his obeyers, or those who obeyed him; i. e. he became obedient, and he became disobedient, to him:] and ↓ مِطْوَاعٌ, (S, O, K,) pl. مَطَاوِيعُ, (TA,) is [app., agreeably with analogy, an intensive epithet, meaning very submissive or obedient, but is said to be, in like manner,] syn. with مُطِيعٌ, (S, O, K,) applied to a man: (S, O:) and ↓ مِطْوَاعَةٌ, applied to a man, [is app. a doubly intensive epithet; or] is syn. with مِطْوَاعٌ: (TA:) and is applied to a pl. number, as meaning compliant and submissive. (Har p. 237.) One says, جَآءَ فُلَانٌ طَائِعًا Such a one came [submissively, or obediently, or willingly,] not being compelled against his will. (S, O.) and a poet says, حَلَفْتُ بِالبَيْتِ وَمَا حَوْلَهُ

↓ مِنْ عَائِذٍ بِالبَيْتِ أَوْطَاعِ [I swore, or have sworn, by the House of God (i. e. the Kaabeh), and what are around it, of such as betakes himself for refuge to the House or of such as renders obedience by visiting it]. (O.) And one says also, ↓ جَآءَ طَيِّعًا [He came of his own accord, or willingly]. (M and TA voce ذُو.) And اللِّسَانِ ↓ طَيِّعُ (tropical:) A man chaste, or eloquent, in speech. (TA.) And القِيَادِ ↓ نَاقَةٌ طَيِّعَةُ and القِيَادِ ↓ طَوْعُ (assumed tropical:) A she-camel that is gentle; [or tractable;] that does not contend with her leader. (TA.) And العِنَانِ ↓ فَرَسٌ طَوْعُ (tropical:) A traciable horse. (S, O, K, TA.) And يَدِكَ ↓ فُلَانٌ طَوْعُ (tropical:) Such a one is submissive to thy hand. (S, O, K, TA.) And الضَّجِيعِ ↓ اِمْرَأَةٌ طَوْعُ A woman submissive to the bedfellow. (TA.) And فُلَانٌ المَكَارِهِ ↓ طَوْعُ (assumed tropical:) Such a one is submissive to misfortunes, [being] subject thereto. (T, TA.) [See also an ex. of ↓ طَوْع in a verse cited in art. شمت.

voce شَامِتَةٌ.] السِّنَانِ ↓ هُوَ أَطْوَعُ means (assumed tropical:) He is one to whom the spear-head is subservient, howsoever he will. (K in art. سن.) طَيِّعٌ: see the next preceding paragraph, in four places.

أَطْوَعُ [as signifying More, and most, submissive or obedient is regularly formed from طَاعَ; or] is from الطَّاعَةُ [i. e. from أَطَاعَ], and similar to أَجْوَبُ [from أَجَابَ, and therefore anomalous]. (M and L in art. جوب.) أَطْوَعُ مِنْ فَرَسٍ, and مِنْ كَلْبٍ, [More submissive, or obedient, that a horse, and than a dog,] are provs. (Meyd.) b2: [It app. signifies also Very submissive or obedient: see an ex. in a verse cited voce تَبَدَّعَ. b3: And it is also a simple epithet, like أَهْوَنُ &c.:] see طَائِعٌ, last sentence.

شُحٌّ مُطَاعٌ means A niggardliness that is obeyed by him who is characterized thereby, by the refusing rights, or dues, (O, K,) which God has rendered obligatory on him, in respect of his property: occurring in a trad. of the Prophet. (O.) and المُطَاعُ, as a name of the Prophet, means He whose prayer is answered; whose intercession for his people is accepted. (TA.) مِطْوَاعٌ: see طَائِعٌ, first sentence.

مِطْوَاعَةٌ [an epithet of a very rare form, like مِعْزَابَةٌ, q. v.]: see طَائِعٌ.

مُطَاوِعٌ an epithet applied by the grammarians to (tropical:) A verb that is intransitive [such as I term quasi-passive; expl. as meaning a verb whose (grammatical) agent receives the effect of the action of the agent of another verb (فِعْلٌ يَقْبَلُ فَاعِلُهُ أَثَرَ فِعْلِ فَاعِلِ فِعْلٍ آخَرَ)]. (S, O, TA.) المُطَّوِّعَةُ and المُطَّوِّعِينَ: see what follows.

مُتَطَوِّعٌ A supererogator in any good act. (O, K.) One says, فَعَلَهُ مُتَطَوِّعًا [He did it without its being incumbent, or obligatory, on him; supererogatorily: or gratuitously, unasked, or unbidden: or disinterestedly; not seeking, or desiring, a compensation: syn. مُتَبَرِّعًا]. (S and K in art. برع.) And ↓ المُطَّوِّعَةُ means Those who exceed what is obligatory on them in fighting, or warring, against unbelievers or the like; (S, O, Msb;) originally المُتَطَوِّعَةُ: (Msb:) hence

↓ المُطَّوِّعِينَ in the Kur ix. 80; originally المُتَطَوِّعِينَ. (S, O.)

عشو

1 عَشَا, (TA, and so accord. to some copies of the K,) first Pers\. عَشَوْتُ, (S,) aor. ـْ (TA,) inf. n. عَشْوٌ and عُشُوٌّ; (KL;) as also عَشِىَ, like رَضِىَ [i. e. having for its aor. ـْ but the inf. n. is app. عَشًا, as in the similar sense expl. in the next sentence]; (TA, and so in my MS. copy of the K;) i. q. ↓ تعشّى, (S, K, TA,) [which is more commonly used than either of preceding verbs, and] which signifies He ate the [eveningmeal, or evening-repast, or supper, i. e. what is called the] عَشَآء. (Msb, K, TA.) And عَشِيَتِ الإِبِلُ, (ISk, S, K, TA,) aor. ـْ inf. n. عَشًا, (ISk, S, TA,) i. q. ↓ تَعَشَّت [i. e. The camels ate the evening-pasture, or evening-feed, called the عَشَآء]. (ISk, S, K, TA.) b2: And عَشَاهُ, (K,) first Pers\.

عَشَوْتُهُ, (S, Msb,) aor. ـْ (S, TA,) inf. n. عَشْوٌ; (K, TA;) and inf. n. عَشْىٌ also, (TA, and thus in some copies of the K,) thus correctly, as in the M, عشيانًا in [some of] the copies of the K being a mistake for عَشْيًا, the aor. being also يَعْشِيهِ; (TA;) i. q. ↓ عشّاهُ, (S, Msb, K, TA,) [which is more commonly used than either of the preceding verbs,] inf. n. تَعْشِيَةٌ, (S,) i. e. He fed him (namely, a man, Msb, or a horse, or a camel, (S) with the [evening-meal, or supper, or the evening-pasture or evening-feed, i. e. what is called the] عَشَآء; (S, Msb, K;) as also ↓ اعشاهُ: (K:) and عَشَا الإِبِلَ, (K, TA,) like دَعَا [i. e. having for its aor. ـْ (TA;) and ↓ عشّاها; He pastured the camels by night. (K, TA.) A2: عَشَوْتُهُ also signifies I repaired, or betook myself, to, or towards, him, or it, by night: and hence ↓ عَاشٍ is applied to any one repairing, or betaking himself, to or towards [an object]. (S.) b2: And عَشَوْتُ إِلَى النَّارِ, aor. ـْ inf. n. عَشْوٌ, I sought to be directed, or guided, or I directed, or guided, myself, by weak eyesight, to the fire: (S:) or I looked at the fire, or endeavoured to see it, and repaired, or betook myself, to it, or towards it; and I saw it, or looked towards it trying whether I could see it, and sought to be directed, or guided, to it by its light: (Har p. 535:) El-Hotei-ah says, مَتَى تأْتِهِ تَعْشُو إِلَى ضَوْءِ نَارِهِ تَجِدْ خَيْرَ نَارٍ عِنْدَهَا خَيْرُ مُوقِدِ [When thou comest to him, looking with blinking eyes towards the light of his fire and seeking to be guided by it thereto, thou findest the best fire, and at it is the best kindler]; meaning مَتَى تَأْتِهِ عَاشِيًا; using the marfooa verb between two verbs whereof each is mejzoom because the verb in the future tense when it occurs in the place of a denotative of state is marfooa: (S:) or عَشَا النَّارَ and إِلَى

النَّارِ, inf. n. عَشْوٌ and عُشُوٌّ; as also النَّارَ ↓ اعتشى and بِالنَّارِ; signifies he saw the fire by night from afar, and repaired, or betook himself, to it, or towards it, seeking to light himself thereby, (K, TA,) and hoping to obtain thereby guidance and good. (TA.) b3: And عَشَا عَنِ النَّارِ He turned away and went from the light of the fire. (TA.) b4: and عَشَوْتُ عَنْهُ I went, or turned, from him, or it, to another: whence, it is said, the saying in the Kur [xlii. 35], وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمٰنِ [and such as turns from the admonition of the Compassionate]. (S. See another explanation of this saying in what follows.) [This and other meanings expl. below are app. from what here next follows.] b5: عَشِىَ, aor. ـْ (S, Msb, K,) dual يَعْشَيَانِ, not يَعْشَوَانِ, (S,) inf. n. عَشًا, (S, Msb, K,) He was, or became, weak-sighted: (Msb:) or he did not see by night, but saw by day: (S:) or he had bad sight by night and by day: or he was, or became, blind: [said of a man, and of a beast of the equine kind, and of a camel, and of a bird: (see عَشًا, below:)] and عَشَا, aor. ـْ signifies the same: (K:) or the two verbs differ in meaning; so as that وَمَنْ يَعْشَ عَنْ ذِكْرِ الرَّحْمٰنِ, in the Kur xliii. 35, thus read by some, means (assumed tropical:) and such as is blind to the admonition of the Compassionate, i. e., to the Kur-án; but مَنْ يَعْشُ, as others read, (assumed tropical:) such as feigns himself blind: (Ksh and Bd: *) [see also 6: and see another explanation of the latter reading, above: or] عَشَا signifies also he (a man, TA) did as does the أَعْشَى [q. v.]. (K, TA.) One says also, عشى مِنَ الشَّىْءِ, aor. ـو [thus in my original, but the pret. is app. عَشِىَ, and the aor. ـْ meaning He lacked strength of sight to perceive the thing. (TA.) And عَشِىَ عَنْ حَقِّهِ like عَمِىَ in measure and in meaning [i. e. (assumed tropical:) He was, or became, blind to his right, or due]. (TA.) And لَا يَعْشَى إِلَّا بَعْدَ مَا يَعْشُو is one of their sayings, meaning [app. He will not become weak-sighted except] after his eating the [eveningmeal called the] عَشَآء: (TA:) [for it is said that] the eating of food in the night occasions weakness of sight more than [do] other things. (Har p. 52.

[العشآء is there written in one instance for العَشَا.]) b6: عَشِىَ عَلَيْهِ, inf. n. عَشًا, means He wronged him; treated him wrongfully, injuriously, unjustly, or tyrannically: (K, TA:) mentioned by ISd. (TA.) 2 عَشَّوَ see 1, former half, in two places. One says, عَشِّ وَلَا تَغْتَرَّ, (Meyd, TA,) or عَشِّ إِبِلَكَ وَلَا تَغْتَرَّ [a prov., meaning Pasture thy camels by night, and be not negligent, or be not made to desire what is vain, or false]. (S. [See Freytag's Arab. Prov., ii. 92.]) And عَشَّيْتُ الإِبِلَ عَنِ الوِرْدِ I pastured the camels with the [evening-pasture called]

عَشَآء, so that they might come to the water having satisfied themselves with food: and in like manner one says, ضَحَّيْتُهَا عَنْهُ. (A and TA in art. ضحو and ضحى.) And عَشِّ رُوَيْدًا Pasture thou the camels in the evening (عَشِيًّا) gently: and in like manner one says, ضَحِّ رُوَيْدًا. (A, TA.) and hence, عشّى عَنِ الأَمْرِ (inf. n. تَعْشِيَةٌ, K) (tropical:) He acted gently, or deliberately, in the affair: (A and TA in art. ضحو and ضحى, and S * and K * in the present art.:) and in like manner, ضَحَّى

عَنْهُ. (A and TA in the former art., and S * in the present art.) A2: See also the next paragraph. [Hence,] عشّى الطَّيْرَ, inf. n. تَعْشِيَةٌ, He kindled a fire for the birds in order that they might become dim-sighted (لِتَعْشَى) and consequently be captured. (M, K.) 4 أَعْشَوَ see 1, former half. b2: [Hence, app.,] اعشى also signifies (assumed tropical:) He gave. (K.) A2: And اعشاهُ He (God) rendered him أَعْشَى [i. e. weak-sighted, &c.: and in like manner one says ↓ عشّاهُ: see 2, last sentence; and see also Har p. 52].5 تَعَشَّوَ see 1, first quarter, in two places. One says also, تعشّى بِهِ He fed himself with it [in the evening, or] in the time called the عِشَآء: and [in like manner] تَتَعَشَّاهُ is said of camels [as meaning they feed themselves with it, or pasture upon it, in the evening]. (TA.) And when one says to thee, تَعَشَّ [Eat thou the evening-meal], thou sayest, مَا بِى تَعَشٍّ, (S,) or مَا بِى مِنْ تَعَشٍّ, (TA,) [I have no desire for eating the evening-meal; see 5 in art. غدو;] and not مَا بِى عَشَآءٌ, (S,) or not ما بي مِنْ عَشَآءٍ (TA.) A2: See also 6.

A3: And تعشّاهُ signifies also He gave him an عِشْوَة [or عُشْوَة, i. e. a firebrand]. (TA.) 6 تعاشى He feigned himself أَعْشَى [i. e. weaksighted, &c.; and so ↓ تعشّى as used by Bd in xliii.

35]. (S, TA.) b2: And [hence] (tropical:) He feigned himself ignorant, (K, TA,) عَنْ كَذَا [of such a thing], as though he did not see it; like تَعَامَى. (TA.) 8 اعتشى He journeyed in the time of the عِشَآء

[or nightfall]: (K, TA:) like اهتجر meaning “ he journeyed in the time of the هَاجِرَة. ” (TA.) A2: See also 1, latter half.10 استعشاهُ He found him to be deviating from the right course, or acting wrongfully, injuriously, unjustly, or tyrannically, (وَجَدَهُ جَائِرًا, K, TA, in some copies of the K حَائِرًا,) فِى حَقِّ أَصْحَابِهِ [in respect of the right, or due, of his companions]. (TA.) A2: And استعشى نَارًا He guided himself by means of a fire. (K.) عِشْوٌ A bowl (قَدَح) of milk which is drunk at the time when the sheep, or goats, return from the pasture in the evening or afternoon, or after that time. (K.) عِشْىٌ: see عَشَآءٌ.

عَشًا inf. n. of عَشِىَ: (S, Msb, K:) [used as a simple subst., Weakness of sight: or sightlessness by night with ability to see by day: or] badness of sight by night and by day; as also ↓ عَشَاوَةٌ: (K:) it is in human beings, and beasts of the equine kind (دَوَابّ), and camels, and birds; as is said in the M: (TA:) or it is darkness that happens to the eye: (Er-Rághib, TA:) or blindness; (K, TA;) i. e. absolute destitution of sight. (TA.) عَشٍ applied to a he-camel, and عَشِيَةٌ applied to a she-camel, That exceeds the other camels in the [evening-pasture, or evening-feed, called] عَشَآء; each after the manner of the possessive epithet, having no verb. (TA. [And عَشِىٌّ is said to have a similar meaning.]) A2: See also أَعْشَى.

عَشْوَةٌ Darkness, (K, TA,) in [any part of] the night and in the سَحَر [or period a little before daybreak]; (TA;) as also ↓ عَشْوَآءُ: (K:) or the first of the darkness of the night: (Az, TA:) or the period between the beginning and [the end of] the [first] quarter of the night: (Az, S, K:) thus in the saying, مَضَى مِنَ اللَّيْلِ عَشْوَةٌ [A period between the beginning &c. of the night passed]: and one says also, أَخَذْتُ عَلَيْهِمْ بِالعَشْوَةِ, meaning [I laid hold upon them] in the blackness of night: (Az, S:) the dim. is ↓ عُشَيَّةٌ. (Az, TA.) In the saying جَآءَ عَشْوَةَ, meaning عِشَآءً [i. e. He came at nightfall], it [is an adv. n. which] may not be used otherwise than thus: you may not say, مَضَتْ عَشْوَةُ. (TA.) b2: العشوة [app. العَشْوَةُ] as meaning العَشَآءُ, like الغدوة [app. الغَدْوَةُ] as meaning الغَدَآءُ, is vulgar. (TA.) A2: Also The venturing upon, or embarking in, an affair that is not clear; as also ↓ عِشْوَةٌ and ↓ عُشْوَةٌ: (S, K:) one says, أَوْطَأْتَنِى عَشْوَةً and عِشْوَةً and عُشْوَةً, meaning [Thou hast made me to venture upon, or embark in,] a confused and dubious affair: this is when you tell him of a thing by means of which you have made him to fall into perplexity or trial. (S.) b2: خَبَّاطُ عَشَوَاتٍ, occurring in a trad., see expl. in art. خبط.

عُشْوَةٌ: see عَشْوَةٌ.

A2: Also, (S, K, TA,) and ↓ عِشْوَةٌ, (K, TA,) A fire which one sees by night from afar, and to which, or towards which, he repairs, or betakes himself, seeking to light himself thereby: (K, TA:) or (TA) a firebrand (شُعْلَةٌ مِنْ نَارٍ). (S, TA.) عِشْوَةٌ: see عَشْوَةٌ: A2: and see also عُشْوَةٌ.

عَشْوَى A state of perplexity, and of having little guidance: so in the saying, إِنَّهُمْ لَفِى عَشْوَى أَمْرِهِمْ [or, perhaps, مِنْ أَمْرِهِمْ, i. e. Verily they are in a state of perplexity, &c., in respect of their case, or affair]. (TA.) عَشَوِىٌّ Of, or relating to, the [time called]

عَشِيَّة [or عَشِىّ, q. v.]. (S.) عُشْوَانٌ A species of dates: (IDrd, K, TA:) or of palm-tress, (K, TA,) of such as are late in bearing. (TA.) عَشْيَانُ, (S, K, TA,) originally عَشْوَانُ, like غَدْيَانُ [q. v.] which is originally غَدْوَانُ, (TA,) A man (S) eating the [evening-meal, or eveningrepast, i. e. what is called the] عَشَآء; (S, K, TA;) as also ↓ عَاشٍ. (TA.) عَشَآءٌ The meal, or repast, (S, Msb, K,) of the عِشَآء [or nightfall], (S, * Msb,) or of the عَشِىّ [or late part of the evening, &c.]; (S, * K, TA;) [i. e. supper, in a general sense;] opposed to غَدَآءٌ; (S;) as also ↓ عِشْىٌ: (K: [in the CK, العِشٰى is erroneously put for العِشْىُ:]) and in like manner both are used in relation to camels [as meaning their evening-pasture, or evening-feed: see an ex. voce عَتَمَةٌ, and another voce أَقْعَسُ]: (S, TA:) pl. of the former أَعْشِيَةٌ; (K, TA;) to which is added, in [some of] the copies of the K, and عُشِىٌّ; but this is correctly عَشِىَ, [or عَشَا, as in some copies,] and commences another sentence. (TA.) عِشَآءٌ [The time of nightfall; i. e.] the first, or beginning, of the darkness (Msb, K) of night: (Msb:) [this is the sense in which it is generally used, and always when it is used as applied to one of the five times of the divinely-appointed acts of prayer; صَلَاةُ العِشَآءِ, and elliptically العِشَآءُ alone, meaning the prayer of nightfall:] or it is [the time] when the sun has disappeared: (Az, TA:) or [the time] from sunset (K) [i. e.] from the prayer of sunset (Msb, TA) to the عَتَمَة [or darkness after nightfall]; (Msb, K, TA;) [and this is what is meant by its being said that it is] syn. with عَشِىٌّ: (S:) or [the time] from the زَوَال [meaning the declining of the sun from the meridian] to the rising of the dawn: (S, K:) so some assert, and they cite, as an ex., غَدَوْنَا غُدْوَةً سَحَرًا بِلَيْلٍ

عِشَآءً بَعْدَ مَا انْتَصَفَ النَّهَارُ [We went early in the morning, a little before daybreak, in a period between the declining of the sun from the meridian and the rising of the dawn, after the daytime had become halved]: (S, TA:) [sometimes] the Arabs said, أَقْبَلَتِ العِشَآءُ, meaning العَشِيَّةُ; and هٰذَا العَشِيَّةُ, meaning العِشَآءُ. (Msb voce صَوْتٌ.) العِشَاآنِ means The time of sunset and the عَتَمَة [or darkness after nightfall]: (IF, S, Msb, K: [compare הָעַרְבַּיִם in Exodus xii. 6 and xvi. 12:]) this is accord. to the saying that the عِشَآء is from the prayer of sunset to the عَتَمَة. (TA.) عَشَاوَةٌ: see عَشًا.

عَشِىٌّ [The late part of the evening: or the evening: or the afternoon: i. e.] the last, or the latter, part of the day; (Mgh, Msb, K, TA;) as also ↓ عَشِيَّةٌ: (K, TA:) this is the meaning commonly known: (Mgh:) or [the time] from the prayer of sunset to the عَتَمَة [or darkness after nightfall]; (S, Msb, TA;) like عِشَآءٌ; (Msb;) and so ↓ عَشِيَّةٌ: you say, أَتَيْتُهُ عَشِىَّ أَمْسِ and أَمْسِ ↓ عَشِيَّةَ [I came to him late in the evening, or in the time between sunset and nightfall, &c., of yesterday]: (S, TA:) or عَشِىٌّ has the meaning expl. in the K [and mentioned above]; but ↓ عَشِيَّةٌ relates to one day: and one says, جِئْتُهُ عَشِيَّةً [I came to him late in an evening, &c.] and عَشِيَّةَ [late this evening, &c.], and أَتَيْتُهُ العَشِيَّةَ I came to him in the عشيّة [or late part of the evening, &c.,] of this day; and آتِيهِ عَشِىَّ غَدٍ [I will come to him in the late part of the evening, &c., of to-morrow (in my original اتيته, an obvious mistranscription,)] without ة when relating to the future; and أَتَيْتُكَ عَشِيًّا [I came to thee in the late part of an evening, &c.]; and أَتَيْتُهُ بِالغَدَاةِ وَالعَشِىِّ i. e. [I came to him early in the morning and late in the evening, &c., meaning,] every عَشِيَّة [or عَشِىّ] and غَدَاة: (TA:) or, as some say, ↓ عَشِيَّةٌ is a sing. [or n. un.] and عَشِىٌّ is its pl. [or a coll. gen. n.]: and, as IAmb says, sometimes the Arabs make ↓ عَشِيَّةٌ masc., as meaning عَشِىٌّ: (Msb:) or عَشِىٌّ signifies the time between the declining of the sun [from the meridian] and sunset: (Az, Mgh, Msb, TA:) or [the time] from the declining of the sun [from the meridian] to the صَبَاح [app. here, as generally, meaning morning]: (Er-Rághib, Msb, TA:) and sometimes it means the night: (TA:) the pl. is عَشَايَا and عَشِيَّاتٌ, (K, TA,) the former of which [is pl. of ↓ عَشِيَّةٌ, like the latter, or perhaps of عَشِىٌّ also, and] is originally عَشَايِوُ, then عَشَايِىُ, then عَشَائِىُ, then عَشَاءَى, and then عَشَايَا: (TA:) the dim, of عَشِىٌّ is ↓ عُشَيَّانٌ, irreg., as though formed from عَشْيَانٌ, and its pl. is عُشَيَّانَاتٌ; and another form of its dim. is ↓ عُشَيْشِيَانٌ, pl. عُشَيْشِيَانَاتٌ: and the dim. of ↓ عَشِيَّةٌ is ↓ عُشَيْشِيَةٌ, pl. عُشَيْشِيَاتٌ: (S, TA:) one says, ↓ لَقِيتُهُ عُشَيْشَةً

[another form of dim., properly meaning I met him in a short period of a late part of an evening, &c.], and [in like manner] ↓ عُشَيْشَانًا, and ↓ عُشَيَّانًا [in some copies of the K عشّانا], and ↓ عُشَيْشِيَةً

[accord. to the Mgh meaning عِشَآءً], and عُشَيْشَاتٍ, and عُشَيْشِيَانَاتٍ. (K.) صَلَاتَا العَشِىِّ [The two prayers of the afternoon] means the two prayers of the ظُهْر and the عَصْر; (Az, Mgh, Msb, K;) because they are in the latter part of the day (فِى آخِرِ النَّهَارِ), after the زَوَال [or declining of the sun from the meridian]. (TA.) In the phrase أَوْضُحَاهَا ↓ عَشِيَّةً [i. e. A late part of an evening, &c., or its early portion of the forenoon, meaning or an early portion of the forenoon of the same civil day], in the Kur lxxix. last verse, the ضحى is prefixed to [the pronoun referring to] the عشيّة because the ضحى and the عشيّة belong to the same [civil] day, [for this day is reckoned as the period from sunset to sunset,] (Ksh Bd, Jel, *) and also [by a kind of poetic license, for the sake of the rhyme, i. e.] because ضحاها occurs as a فَاصِلَة [q. v.]. (Jel.) b2: عَشِىٌّ also signifies, (K, TA,) and so does ↓ عَشِيَّةٌ, (K,) Clouds (K, TA) coming late in the evening or at eventide (عَشِيًّا). (TA.) b3: And the former, as an epithet applied to a camel, That continues long eating the عَشَآء

[i. e. evening-pasture, or evening-feed]: fem. with ة. (K. [See also عَشٍ.]) عَشِيَّةٌ: see عَشِىٌّ, in ten places.

عُشَيَّةٌ dim. of عَشْوَةٌ, q. v.

عُشَيَّانٌ, pl. عُشَيَّانَاتٌ: see عَشِىٌّ, in two places.

عُشَيْشَةٌ and عُشَيْشِيَةٌ, pls. عُشَيْشَاتٌ and عُشَيْشِيَاتٌ: see عَشِىٌّ; the latter in two places.

عُشَيْشَانٌ and عُشَيْشِيَانٌ, pl., of the latter عُشَيْشِيَانَاتٌ: see عَشِىٌّ.

عَاشٍ: see عَشْيَانُ. The fem., عَاشِيَةٌ, applied to camels, means Eating the [evening-pasture, or evening-feed, called the] عَشَآء. (ISk, S, K.) It is said in a prov., العَاشِيَةُ تَهِيجُ الآبِيَةَ [Such as are eating the عشآء excite such as desire not, or refuse; or she that is eating &c.]: i. e., when the camels that desire not, or refuse, the عشآء see those that are eating it, they follow them, and eat it with them. (S. [See also Freytag's Arab. Prov. ii. 83.]) And [the pl.] العَوَاشِى, (S, K, TA,) [when indeterminate, عَوَاشٍ,] as an epithet in which the quality of a subst. predominates, (TA.) signifies Those (S, K, TA) camels, and sheep or goats, (K, TA,) that are pasturing by night. (S, K, TA.) b2: See also 1, former half. b3: [Hence,] عَاشِيَةٌ signifies also Anything [meaning any man or animal] looking and repairing, by night, towards the fire of a person who entertains guests. (TA.) أَعْشَى Weak-sighted: (Msb:) or sightless by night, but seeing by day: (S:) or having bad sight by night and by day: and so ↓ عَش: (K:) fem. عَشْوَآءُ, (S, Msb, K,) applied to a woman; (S, Msb;) [the masc. being applied to a man, and either masc. or fem. to a beast of the equine kind, and a camel, and a bird, (see عَشًا,)] and dual masc. أَعْشَيَانِ (TA) and fem. عَشْوَاوَانِ: (S, TA:) [and pl. عُشْىٌ.] b2: The fem. عَشْوَآءُ also particularly signifies. A she-camel that sees not before her, (S, K, TA,) [or that has weak sight,] and therefore strikes everything with her fore feet, (S, TA,) not paying attention to the places of her feet [on the ground]. (TA.) [Hence] one says, رَكِبَ فُلَانٌ العَشْوَآءَ, meaning (tropical:) Such a one prosecuted his affair without mental perception, or without certainty. (S, TA.) And خَبَطَهُ خَبْطَ عَشْوَآءَ (K, TA) (tropical:) He did it [at random, or] without aim; thus accord. to the M: (TA:) or be ventured upon it without mental perception, and without certainty: (K, * TA:) or, as some say, he took it upon himself without his endeavouring to ascertain the right course; the doing of which is sometimes, or often, attended with error: it is a prov., applied to him who goes at random and does not care for the result of his conduct. (TA. [See also 1 in art. خبط.]) b3: And عُقَابٌ عَشْوَآءُ An eagle that cares not how it beats the ground, and where it strikes with its talons. (TA.) b4: See also the fem. voce عَشْوَةٌ.

مُتَعَشًّى A place in which one eats the eveningmeal, or supper.] Quasi عشى عِشْىٌ: and عَشِىٌّ, &c.: see in art. عشو.

رب

1 رَبَّهُ, (M, K,) aor. ـُ inf. n. رَبٌّ, (M,) [He was, or became, its رَبّ, or lord, possessor, owner, &c.;] he possessed, or owned, it; had possession of it, and command, or authority, over it; (M, K;) namely, a thing; (K;) syn. مَلَكَهُ. (M, K.) [and in like manner, He was, or became, his رَبّ, or lord, &c.] You say, رَبَبْتُ القَوْمَ, [inf. n. as above and مَرَبَّةٌ and رِبَابَةٌ,] I ruled, or governed, the people; syn. سُسْتُهُمْ; i. e. I was, or became, over them [as their lord, master, or chief]. (S.) and طَالَتْ مَرَبَّتُهُمُ النَّاسَ and رِبَابَتُهُم Their ruling, or governing, the people continued long. (M, K. *) The saying of Safwán, (T, S,) on the day of Honeyn, (T,) لَأَنْ يَرُبَّنِى رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إِلَىَّ مِنْ أُنْ يَرُبَّنِى رَجُلٌ مِنْ هَوَازِنَ means [Assuredly that a man of Kureysh] should be over me (T, S) as رَبّ [or lord, &c.], and as master, or chief, having command, or authority, over me, (T,) [is more pleasing to me than that a man of Hawázin should be lord, &c., over me.] b2: Also, (S, M, Mgh, K,) aor. ـُ (S, M,) inf. n. رَبٌّ, (S, Mgh, M,) He reared, fostered, brought up, fed, or nourished, him; i. q. رَبَّاهُ; (S, M, Mgh, K;) namely, his child, (S,) or a child, (M, K,) either his own or another's; taking good care of him, and acting as his guardian, (M,) until he attained to puberty, or to the utmost term of youth: (M, K:) and so ↓ ربّبهُ, (Lh, S, M, Mgh, K,) or this has a more emphatic signification, (TA,) inf. n. تَربِيبٌ (Lh, M, Mgh, K) and تَرِبَّةٌ; (Lh, M, K;) and ↓ تربّبه; (S, M, K;) and ↓ ارتبّهُ: (M, K:) [in like manner, also,] ↓ رَبْرَبَ signifies he reared, fostered, or brought up, an orphan: (AA, T:) and accord. to IDrd, (M,) رَبِبْتُهُ is a dial. var. [of رَبَبْتُهُ]: (M, K:) he says also that the verb is used in like manner in relation to the young one of an animal other than man; and he used to cite this ex.: كَانَ لَنَا وَهْوَ فَلُوٌّ نِرْبِبُهْ [He belonged to us when he was a young weaned, or one-year-old, colt, we rearing him]; with the letter characteristic of the aor. meksoor, to show that the second letter of the preterite is meksoor, accord to the opinion of Sb in respect of a case of this kind; and this, he says, is peculiar to the dial. of Hudheyl in this species of verb. (M, TA.) رَبَّتِ المَرْأَةُ صَبِيَّهَا, used tropically, means (tropical:) The woman patted her child repeatedly on its side in order that it might sleep. (A, TA.) [See 2 in art. ربت.] [It is said that] the primary signification of الرَّبُّ is التَّرْبِيَةُ; i. e. The bringing a thing to a state of completion by degrees. (Bd in i. l.) A poet says, (S,) namely, Hassán Ibn-Thábit, (TA,) مِنْ دُرَّةٍ بَيْضَآءَ صَافِيَةٍ

حَائِرُ البَحْرِ ↓ مِمَّا تَرَبَّبَ [Than a white, clear, pearl, of those which the depth of the sea has brought to maturity]; meaning a pearl which the shell has reared, or brought to maturity in the bottom of the water. (S, TA.) And the phrase لَكَ نِعْمَةٌ تَرُبُّهَا occurs in a trad., meaning [Thou hast wealth] which thou preservest, and of which thou takest care, and which thou fosterest like as the man fosters his child. (TA.) b3: [Hence,] المَطَرُ يَرُبُّ النَّبَاتَ وَالثَّرَى The rain causes the plants, or herbage, and the moisture [of the earth] to increase. (M.) and السَّحَابُ يَرُبُّ المَطَرَ The clouds collect and increase the rain. (M.) And رَبَّ, (T, S, M, K, TA,) aor. ـُ inf. n. رَبٌّ and رِبَابٌ and رِبَابَةٌ; (Lh, M, TA;) and ↓ ربّب; (M, TA;) (tropical:) He increased, (M, K, TA,) or rightly disposed, and completed, (T, S,) a benefit, or benefaction. (T, S, M, TA.) b4: رَبَّ الأَمْرَ, (M, Msb, K,) aor. ـُ , inf. n. رَبٌّ (M, Msb) and رِبَابَةٌ, (M,) (tropical:) He put the affair into a right, or proper, state; adjusted it, arranged it, ordered it, or rightly disposed it; (M, K;) and established it firmly: (M:) or he managed, conducted, or regulated, the affair: (Msb:) [perhaps from رَبَّ signifying “ he reared,”

&c.; but more probably, I think, from what next follows.] b5: رَبَّ, (T, S, M, K,) aor. ـُ (T, M,) inf. n. رَبُّ (T, M, K) and رُبٌّ; (K) and ↓ ربّب; (M;) He seasoned a skin (T, S, K) for clarified butter (T, S) with رُبّ [i. e. rob, or inspissated juice], (T, S, K,) of dates, (TA,) which imparts a good odour to it, (S, TA,) and prevents the flavour and odour of the butter from being spoiled: (TA:) or he seasoned a skin with رُبّ, and a jar with tar or pitch: or, as some say, رَبَبْتُهُ signifies I smeared it over, and prepared it properly. (M.) ↓ رَبَّ and ↓ ربّب, (K,) or the latter, but the former also is allowable, (M,) (tropical:) He made oil, or ointment, good, and sweet, or fragrant, or he perfumed it, (M, K, * TA,) accord. to Lh, by infusing in it jasmine or some other sweet-smelling plant. (M, TA.) See also مُرَبَّبٌ, below. b6: رَبَّ also signifies He collected, or congregated, (K, TA,) people: (TA:) [and so, probably, ↓ ربّب: see رَبَبٌ.] You say, فُلَانٌ يَرُبُّ النَّاسَ Such a one collects, or congregates, to him the people. (T, S, M.) A2: رَبَّ, aor. ـِ see 4 A3: رَبَّتْ, (Lh, M, K,) aor. ـُ (so in the M,) or ـِ (MF, TA,) inf. n. رَبٌّ, (M, TA,) or رِبَابٌ, (S, K, [in each of which this is mentioned as the inf. n. whence the epithet رُبَّى,]) said of a ewe or she-goat, She brought forth: (Lh, M, K:) or, as some say, she conceived: or, accord. to some, there is no verb to the epithet رُبَّى: (M:) Az says that it has no verb: (Msb:) [but] ↓ رِبَابٌ is an inf. n. used in relation to a ewe or she-goat as meaning her being in the state of such as is termed رُبَّى

[q. v.]: (S, M, * Msb, * K: *) and in relation to a she-camel, as in the ex. cited by Munteji' Ibn-Nebhán to As, حَنِينَ أُمِّ البَوِّفِى رِبَابِهَا [The yearning cry of the mother of the young camel in the time of her having recently brought forth]: (S:) and used also in relation to a woman as meaning her having recently brought forth: or her state within two months after having brought forth: or within twenty days: whence the phrase, in a trad., حَمْلُهَا رِبَابٌ, meaning She becomes pregnant soon after having brought forth. (TA.) 2 ربّب: see 1, in five places. b2: [Also He preserved with رُبّ, i. e., rob, or inspissated juice: see مُرَبَّبٌ.]4 اربّ بِالمَكَانِ, (T, M, A, K, *) inf. n. إِرْبَابٌ; (T;) and ↓ رَبَّ, (M, K,) aor. ـِ (MF, TA;) He remained, stayed, dwelt, or abode, in the place, (T, M, A, K, *) not quitting it; (T;) like

أَلَبَّ: (T, A:) and the former, [or each,] he kept, or clave, to the place. (M.) And اربّتِ الإِبِلُ بِالمَوْضِعِ (T,) or بِمَكَانِ كَذَا, (S,) The camels kept, or clave, (T, S,) to the place, (T,) or to such a place, and remained in it. (S.) and اربّت النَّاقَةُ, (S,) or اربّت النَاقة بِالفَحْلِ, and بِوَلَدِهَا, (M,) The she-camel kept to the stallion, (S, M,) and to her young one, (M,) and affected it. (TA.) And اربّت السَّحَابَةُ (S, M, A) بِأَرْضِهِمْ (A) (tropical:) The cloud continued raining [in their land]. (S, * M.) And اربّت الجَنُوبُ (assumed tropical:) The south, or southerly, wind continued. (T, S.) b2: الإِرْبَابُ also signifies The drawing near, or approaching, (S, M, K,) a thing, (S, M,) of any kind. (M.) 5 تربّب الأَرْضَ, (M, A, K,) and الرَّجُلَ, (M, K,) He asserted himself to be the ربّ [or lord, &c.,] of the land, (M, A, K,) and of the man. (M, K.) b2: See also 1, in two places, in the former half of the paragraph.

A2: تربّبوا They collected themselves together, or congregated; or they became collected or congregated. (S.) 6 ترابّوا They united in a confederacy, league, or covenant. (M, TA.) [App. from the fact of some confederates dipping their hands into رُبّ: see رِبَابٌ.]8 ارتبّهُ: see 1. b2: تَرْتَبُّ الشَّعَرَ [She adjusts, or arranges, and composes, or collects together, the hair], said of a woman, is from [الرَّبُّ signifying]

الإِصْلَاحُ and الجَمْعُ. (M.) b3: اُرْتُبَّ العِنَبُ The grapes were cooked so as to become رُبّ [or rob], used to give a relish to bread. (AHn, M.) R. Q. 1 رَبْرَبَ: see 1.

رَبْ: see رَأَبَ, of which it is an imperative.

رُبَ and رَبَ and رُبُ and رُبْ and رَبْ; and رُبَمَا and رَبَمَا &c.: see رُبَّ.

رَبٌ: see the next paragraph, last sentence but one.

رَبٌّ A lord, a possessor, an owner, or a proprietor, syn. مَالِكٌ, (T, IAmb, S, M, A, Msb, K,) of a thing, (T,) of anything, (S, M, A, K,) or of an irrational thing; (Msb;) a person who has a right, or just title or claim, to the possession of anything; or its صَاحِب [which is syn. with مَالِك]; (M, A, K;) رَبٌّ and مَالِكٌ and صَاحِبٌ all signifying in Pers\. خُدَاوَنْد: (KL:) and a lord, master, or chief; (Msb, TA;) or a lord, master, or chief, to whom obedience is paid: (IAmb, TA:) and a lord, ruler, governor, regulator, or disposer; (TA;) an orderer, a rectifier, or a reformer: (IAmb, TA:) a rearer, fosterer, bringer-up, feeder, or nourisher: and a completer, or an accomplisher: (TA:) it is an epithet, like نَمٌّ from نَمَّ: or an inf. n. used as an intensive epithet; like عَدْلٌ; (Ksh and Bd * in i. l;) originally signifying the “ bringing (a thing) to a state of completion by degrees;” (Bd, ibid.;) then used in the sense of مَالِكٌ: (Ksh and Bd ibid.:) the pl. [of pauc.] is أَرْبَابٌ and [of mult.]

رُبُوبٌ, (M, K,) and accord. to Sh, رِبَابٌ also, (TA,) signifying أَصْحَابٌ, (K,) and ↓ رَبُوبٌ is app. a quasi-pl. n.: (M:) the fem. is ↓ رَبَّةٌ; of which the pl. is رَبَّاتٌ. (T.) Whoever possesses a thing is its رَبّ: you say, هُوَ رَبُّ الدَّابَّةِ [He is the possessor, or owner, or master, of the beast], and الدَّارِ [of the house], (T,) and المَالِ [of the property, or cattle]; (Msb;) and البَيْتِ ↓ هِىَ رَبَّةُ [She is the owner, or mistress, of the house or tent]. (T.) With the article ال, it is [properly] applied only to God: (T, S, M, A, Msb, K:) He is رَبُّ الأَرْبَابِ [The Lord of lords]. (T. [Thus the pl. with the article ال is applied to created beings.]) To any other being it is not [properly] applied but as a prefixed noun governing another noun as its complement in the gen. case [or in a similar manner]. (S.) The pagan Arabs, however, sometimes applied it to A king, (S,) or to a lord as meaning a master or chief: (Msb:) El-Hárith says, (S, Msb,) i. e. Ibn-Hillizeh, (S,) وَهُوَ الرَّبُّ وَالشَّهِيدُ عَلَى يُوْ مِ الحِيَارَيْنِ وَالبَلَآءُ بَلَآءُ (S, Msb,) i. e. And he (meaning El-Mundhir Ibn-Má-es-Semà, or, as some say, 'Amr Ibn-Hind,) was the king [or lord] and witness of our fighting on the day of El-Hiyárán (the name of a place), and the trial was a hard trial. (EM, p. 285: [in which الحَيَارَيْنِ is erroneously put for الحِيَارَيْنِ.]) Some forbid that a man should be called the رَبّ of his slave: (Msb:) it is said in a trad. that the slave shall not say to his master, رَبّى, because it is like attributing a partner to God: (TA:) but رَبّ is sometimes used in the sense of lord as meaning master or chief prefixed to a noun signifying a rational being governed by it in the gen. case: thus in the saying of the Prophet, حَتَّى تَلِدَ الأَمَةُ رَبَّهَا [So that the female slave shall bring forth him who will become her master], or ↓ رَبَّتَهَا [her mistress], accord. to different transmitters; (Msb;) relating to the signs of the hour of resurrection: i. e., the female slave shall bring forth to her master a child that shall be as a master [or mistress] to her because like his [or her] father in rank: meaning that captives and concubines shall be numerous. (TA.) As to the phrase in the Kur [xii. 42], اُذْكُرْنِى عِنْدَ رَبِّكَ [Mention thou me in the presence of thy lord], Joseph thus addressed his fellow-prisoner agreeably with the acceptation in which he [the latter] understood the words. (TA.) A similar instance also occurs in the same chapter, in the verse immediately preceding. (Msb.) In another verse, [23 of the same ch.,] إِنَّهُ رَبِّى

[Verily he is my lord] may refer to Joseph's master or to God. (M, TA.) The words of the Kur [lxxxix. 28 and 29], اِرْجِعِى إِلَى رَبِّكِ رَاضِيَةً

مَرْضِيَّةً فَادْخُلِى فِى عَبْدىِ, as some read, [instead of عِبَادِى,] may mean Return to thine owner, [approving, approved,] and enter into my servant. (M, TA.) b2: Without the article ال, as some say, (L, TA,) it is sometimes written and pronounced ↓ رَبٌ, without teshdeed; (L, K;) as in the following verse, cited by El-Mufaddal, وَقَدْ عَلِمَ الأَقْوَامُ أَنْ لَيْسَ فَوْقَهُ رَبٌ غَيْرُ مَنْ يَعْطِى الحُظُوظَ وَيَرْزُقُ [And the peoples have known that there is not above him a lord beside Him who gives the portions of mankind and of others and grants the means of subsistence]. (L.) And Ahmad Ibn-Yahyà [i. e. Th] mentions the phrase لَا وَرَبِيكَ لَا

أَفْعَلُ, for لَا وَرَبِّكَ [i. e. No, by thy Lord, I will not do such a thing]; the [latter] ب being changed into ى because of the reduplication. (M, K: * in the CK رَبْيِكَ.) رُبَّ is a word of which there are seventy dial. vars., all mentioned by Zekereeyà El-Ansáree in his great Expos. of the “ Munferijeh,” but only eighteen of which are mentioned in the K, including some that are formed with the affix ت, some with the affix مَا, and some with both these affixes together; as follows: (TA:) رُبَّ (T, S, M, Msb, Mughnee, K, &c.) and رَبَّ (T, M, Mughnee, K) and رُبُّ, (Mughnee,) and ↓ رُبَ (T, S, M, Mughnee, K) and رَبَ (T, M, Mughnee, K) and رُبُ and رُبْ (Mughnee, K) and رَبْ; (Mughnee;) and ↓ رُبَّتَ (T, S, M, Msb, Mughnee, K) and رَبَّتَ (M, Mughnee, K) and رُبُّتَ and رُبَّتُ and رَبَّتُ and رُبُّتُ and رُبَّتِ and رَبَّتِ and رُبُّتِ and رَبُّت (TA) and رُبَّتْ and رَبَّتْ (Mughnee) and رُبُّتْ, (TA,) and ↓ رُبَتَ (T, Mughnee, K) and رَبَتَ (Mughnee, K) and رُبُتَ and رُبْتَ and رَبْتَ and رُبَتُ and رَبَتُ and رُبُتُ and رُبْتُ and رَبْتُ and رُبَتِ and رَبَتِ and رُبُتِ and رَبُتِ and رُبْتِ and رَبْتِ (TA) and رُبَتْ and رَبَتْ (Mughnee) and رُبُتْ; (TA;) and رُبَّمَا (T, S, M, K) and رَبَّمَا (M, K) and رُبُّمَا, (TA,) and ↓ رُبَمَا (T, K) and رَبَمَا (K) and رُبُمَا and رُبْمَا and رَبْمَا; (TA;) and ↓ رُبَّتَمَا (T, S, M, K) and رَبَّتَمَا (M, K) and رُبُّتَمَا and رُبَّتُمَا and رَبَّتُمَا and رُبُّتُمَا and رُبَّتْمَا and رَبَّتْمَا and رُبُّتْمَا, (TA,) and ↓ رُبَتَمَا and رَبَتَمَا (M, K) and رُبُتَمَا and رُبْتَمَا and رَبْتَمَا and رُبَتُمَا and رَبَتُمَا and رُبُتُمَا and رُبْتُمَا and رَبْتُمَا and رُبَتْمَا and رَبَتْمَا and رُبُتْمَا: (TA:) [of all these, the most common are رُبَّ and رُبَّمَا: and] ↓ رُبَّتَ is the most common of the forms that have the affix ت: (Mughnee and K on the letter ت:) and the forms with teshdeed are more common than the [corresponding] forms without teshdeed. (M.) It is a word, (M,) or particle, (T, S, Mughnee, K,) governing the gen. case: (S, M, Mughnee, K:) or a noun, (K, TA,) [i. e. an indecl. noun,] in the opinion of the Koofees and some others; but this opinion is rejected by Ibn-Málik in the Tesheel and its Expos., and by AHei, and by IHsh in the Mughnee. (TA.) Accord. to some, (K, TA,) it is used to denote a small number, (T, M, Msb, K, TA,) always, (TA,) or mostly: (Msb, TA:) [thus it may be rendered Few if we render the noun following it as a pl.; and scarce any if we render the noun following as a sing. or a pl.:] it is the contr. of كَمْ when this latter is not used interrogatively: (T:) [and with مَا affixed, restricting it from government, it may be rendered Few times, or seldom:] or it is used to denote a large number; (K, TA;) i. e. always: so says IDrst: (TA:) [thus used, but such is not always the case, it may be rendered Many, whether we render the noun following it as a sing. or as a pl.: and with مَا affixed, Many times, many a time, oftentimes, ofttimes, often, or frequently:] or it is used to denote a small and a large number; (Mughnee, K;) often the latter, and seldom the former: (Mughnee:) or it is used in a case of boasting, or glorying, (K, TA,) exclusively of other cases, (TA,) to denote a large number: (K, TA:) or it does not denote by itself either a small number or a large number; but one or the other of these meanings is inferred from the context: (K:) [but sometimes neither of these meanings can be clearly inferred from the context: in these cases, it may be rendered Some: and with مَا affixed, Sometimes:] accord. to Er-Radee, its primary meaning is to denote a small number, but it has been so much used to denote a large number as to be in this latter sense as though it were proper, and in the former sense as though it were tropical, requiring context [to explain it]. (Marginal note in my copy of the Mughnee.) [Without the affix ما,] it governs an indeterminate noun (T, * S, Msb, Mughnee, K) only, (T, S, K,) and a pronoun. (S, M, Mughnee.) You say, رُبَّ يَوْمٍ بَكَّرْتُ فِيهِ [Few, or many, days have I gone forth early therein]: (T:) and رُبَّ رَجُلٍ قَائِمٌ [Few, or many, men are standing]: (M:) and رُبَّ رَجُلٍ قَامَ [Few, or many, men stood]: (Msb:) and in like manner, رُبَّتَ ↓ رَجُلٍ ; (Msb;) for the ت in this case is not a denotative of the fem. gender. (Msb.) The pronoun affixed to it is of the third Pers\., (S, M,) and is [generally] sing. and masc., (S, Mughnee,) though it may be followed by a fem. and by a dual and by a pl.: (S:) notwithstanding its being determinate in the utmost degree, its use in this manner is allowable because it resembles an indeterminate noun in its being used without the previous mention of the noun to which it relates; and hence it requires a noun to explain it: (IJ, M:) it annuls the government of رُبَّ; (TA;) and the indeterminate noun that follows it is put in the accus. case as a specificative: (S, Mughnee:) thus you say, رُبَّهُ رَجُلًا قَدْ ضَرَبْتُ [Few, or many, men I have beaten]: (S, M: *) but accord. to the Koofees, you say رُبَّهُ رَجُلًا, (S,) and رُبَّهَا امْرَأَةً, (M,) and رُبَّهُمَا رَجُلَيْنش, and رُبَّهُمْ رِجَالًا, and رُبَّهُنَّ نِسَآءً: he who puts the pronoun in the sing. [in all cases] holds it to be allusive to something unknown; and he who does not put it in the sing. [when it is not followed by a sing. noun] holds it to be used in reply to a question, as though it were said to a man, “Hast thou not any young women? ” and he answered, رُبَّهُنَّ جَوَارٍ قَدْ مَلَكْتُ [Few, or many, young women have I possessed]: Ibn-Es-Sarráj says that the grammarians are as though they were of one consent in holding رُبَّ to be a replicative [app. meaning in a case of this kind, with an affixed pronoun]: (S:) [but it is not always a replicative in a case of this kind; though perhaps it was originally:] AHeyth cites as an ex.

وَرُبَّهُ عَطِبًا أَنْقَذْتُ مِ العَطَبِ [And many a perishing man have I saved from perdition]. (TA. [But the reading commonly found in grammars is مِنْ عَطَبِهْ from his state of perdition.]) The following is an ex. of the use of رُبَّ to denote a small number, [or rather to denote singleness,] أَلَا رُبَّ مَوْلُودٍ وَلَيْسَ لَهُ أَبٌ وَذِى وَلَدٍ لَمْ يَلْدِهِ أَبَوَانِ [Now surely scarce an instance is there of anyone born not having a father, and of anyone having offspring whom two parents have not procreated]; meaning [our Lord] Jesus and Adam: (Mughnee: [but I have substituted يَلْدِهِ for يَلْدَهُ, the reading in my copy of that work: لَمْ يَلْدِهِ is for لَمْ يَلِدْهُ, for the sake of the metre; like as لِمْ أَجْدِ is for لَمْ أَجِدْ:]) and among the many exs. of its use to denote a large number, is the saying, in a trad., يَا رُبَّ كاَسِيَةٍ فِى الدُّنْيَا عَارِيَةٌ يَوْمَ القِيٰمَةِ [O, many a female having clothing in the present state of existence will be naked on the day of resurrection!]; and the saying of an Arab of the desert, after the ending of Ramadán, يَا رُبَّ صَائِمِهِ لَنْ يَعصُومَهُ وَيَا رُبَّ قَائِمِهِ لَنْ يَقُومَهُ [O, many a keeper of its fast shall not keep its fast again! and O, many a passer of its nights in prayer, or per-former of its تَرَاوِيح, shall not pass its nights in prayer, or perform its تراويح, again!]. (Mughnee.) [But in this last ex., and in others, it relates to few in comparison with others, though many abstractedly.] b2: مَا is affixed to رُبَّ &c. in order that a verb may follow it; (S, Mughnee;) and the verb that follows it is generally a preterite, (T, Mughnee,) as to the letter and the meaning: (Mughnee:) you say, رُبَّمَا جَآءَنِى فُلَانٌ [Seldom, or often, such a one came to me, or has come to me]: (T:) sometimes the verb is a future; (T, Mughnee;) but only when it expresses an event of which one is certain: (T:) so in the saying in the Kur [xv. 2], رُبَّمَا يَوَدُّ الَّذينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ, (T, S, M, Mughnee), meaning Often [will those who have disbelieved wish that they had been Muslims]; (Mughnee, Jel;) or seldom, (Zj, T, M, Jel,) because terrors will bereave them of their reason so that they will but seldom recover reason to wish this; (Jel;) for God's threat is true, as though it had come to pass, and therefore the verb here is equivalent to a preterite [which is often used in the Kur and elsewhere in this manner]. (T.) مَا is also sometimes affixed when a noun follows, (T, Mughnee,) or a nominal proposition, and generally restricts رُبَّ

&c. from governing: thus, Aboo-Duwád says, رُبَّمَا الجَامِلُ المُؤَبَّلُ فِيهِمْ وَعَنَا جِيجُ بَيْنَهُنَّ المِهَارُ

[Sometimes, or often, the numerous herd of camels is among them, and there are swift horses, among which are the colts]: another says, making رُبَّ, with مَا affixed, to govern, رُبَّمَا ضَرْبَةٍ بِسَيْفٍ صَقِيلٍ

قَيْنِ بُصْرَى وَطَعْنَةٍ نَجْلَآءَ [Many a stroke with a polished sword of the forging of Busrà, (the Bozrah of the Bible, a city famous for its sword-blades,) and many a wide spear-wound; or, perhaps, few strokes &c.]: (Mughnee: [but I have substituted قَيْنِ for بَيْنَ, which is the reading in my copy of the Mughnee, an evident mistranscription:]) and another, cited by IAar, says, غَارَةٍ ↓ مَاوِىَّ يَا رُبَّتَمَا شَعْوَآءَ كَاللَّذْعَةِ بِالْمِيسَمِ [Máweeyeh, (مَاوِىَّ being an apocopated proper name of a woman, originally مَاوِيَّةُ,) O, many a raid spreading widely and dispersedly, like the burn with the branding-iron]. (T. [In the TT, as from the T, I find, here, بَلْ in the place of يا, which I find in a copy of the T, and which is the reading commonly known.]) رُبٌّ Rob, or inspissated juice, (دِبْس,) of any fruit; i. e., (M, TA,) the first, or clear, juice of the thick residuum of any fruit after it has been pressed (M, K, TA) and cooked: (M, TA:) thick طِلَآء [or expressed juice; such as the inspissated juice of dates, with which a skin for clarified butter is seasoned; see 1, in the latter half of the paragraph]: (S:) or what flows from fresh ripe dates, like honey, when it has been cooked [and so rendered thick]; before which it is called صَقْرٌ: (Msb in the present art. and in art. صقر:) what is prepared by coction from, or of, dates: (TA:) expressed juice of grapes, and of apples, &c., cooked and [so] thickened: (KL:) and dregs, (K,) or black dregs, (IDrd, M,) of clarified butter, (IDrd, M, K,) and of olive-oil: (IDrd, M:) pl. رُبُوبٌ and رِبَابٌ (S) [and pl. pl. (i. e. pl. of رُبُوبٌ) رُبُوبَاتٌ, which means sorts, or species, of رُبّ]

A2: See also رُبَّى.

رَبَّةٌ: see رَبٌّ, in three places. b2: الرَّبَّةُ was also the name of A Kaabeh [or square temple], (M, K,) in Nejrán, (M,) belonging to [the tribe of] Medh-hij (M, K) and Benu-l-Hárith-Ibn-Kaab, who held it in honour. (M.) In a trad. of 'Orweh (K, TA) Ibn-Mes'ood Eth-Thakafee, (TA,) it is applied to El-Lát (اللَّاتُ), (K, TA,) the rock which [the tribe of] Thakeef worshipped, at Et-Táïf. (TA.) And in another trad., it is said to be the name of A temple of [the tribe of] Thakeef, which, when they became Muslims, was demolished by El-Mugheereh. (TA.) b3: and رَبَّةٌ, (K,) or دَارٌ رَبَّةٌ, (M,) signifies A large house or mansion. (M, K.) A2: See also رُبَّى.

رُبَّةٌ A party, division, sect, or distinct body or class, of men: (M:) or a large assembly or company: (K:) or a myriad; i. e. ten thousand: (M, K:) or thereabout: (M:) and ↓ رِبّةٌ signifies the same: (M, K:) or this signifies a company [of men]: (T:) the pl. of the former is رِبَابٌ: (S, M:) and that of the latter is أَرِبَّةٌ: (T, K:) by Th [and in the K], the former pl. is said to be a pl. of رِبَّةٌ; but this is a mistake. (M.) b2: [Hence, the pl.] رِبَابٌ signifies Companions. (K.) b3: And hence [also], i. e., as pl. of الرُّبَةُ, (S, M,) الرِّبَابُ is an appellation of The [confederate] tribes of Dabbeh; (M, K, TA;) or Teym and 'Adee and 'Okl; (T, TA;) or Teym and 'Adee and 'Owf and Thowr and Ashyab; (TA; [but for the orthography of the last of these names I have found no authority; it is written in the TA اشيب, without any syll. signs;]) and Dabbeh was their paternal uncle; (TA;) or five tribes which united in a confederacy, consisting of Dabbeh and Thowr and 'Okl and Teym and 'Adee: (S:) they were thus called because of their division into distinct bodies; (M;) or because they collected themselves (As, Th, S, TA) in distinct bodies: (Th, M, TA:) or because they united in a confederacy against Temeem Ibn-Murr: (AO, M, TA:) or because they dipped their hands in some رُبّ, and formed a confederacy over it: (As, T, M, K:) or, as some say, because they congregated, and became like the رِبَاب [or bundle] of arrows [used in the game called المَيْسِر]: (TA:) the rel. n. is ↓ رُبِّىٌّ, formed from the sing., (Sb, S, M,) accord. to a rule generally observed except when a [single] man has a pl. word for his name, as كِلَابٌ &c. (S, TA.) b4: The sing. (رُبَّةٌ) also signifies Plenty, or abundance, of the means of subsistence: (K:) and constant, or inseparable, prosperity. (Khálid Ibn-Jembeh, TA.) A2: See also رُبَّى.

رِبَّةٌ: see the next preceding paragraph, first sentence. b2: [Hence its pl.] أَرِبَّةٌ signifies Confederates; (S, IB, K;) [or] it is for ذَوُو أَرِبَّةٍ

having covenants; أَرِبَّةٌ being said by AAF to be pl. of رِبَابٌ in the sense of عَهْدٌ. (IB, TA.) A2: Also A species of plant, (S, M, Msb, K,) of the [season called] صَيْف, (M,) remaining in the end of the صَيْف: (Msb:) or the name of a number of plants which do not dry up in the صَيْف, remaining green in the winter and the صيف [or summer]; among which are the حُلَّب and the رُخَامَى and the مَكْر and the عَلْقَى or عَلْقًى: [see رَبْلٌ:] or a certain soft, or tender, herb, or leguminous plant: (TA:) or any plant that is green in the hot season: or certain species of trees, or of plants, undefined: (M:) pl. رِبَبٌ. (S, Msb.) [In the dial. of Egypt, Alexandrian trefoil (بِرْسِيم, q. v.,) of the second and third crops.] b2: Also A certain tree: as some say, the tree of the خَرُّوب [an appellation generally applied to the carob, or locust-tree]. (M, K.) رَبَبٌ, (S, M, K,) or مَآءٌ رَبَبٌ, (S, TA,) Much water, (S, M, K,) collected together: (M:) or sweet-water: (S, K:) accord. to Th, it means مَا رَبَّبَهُ الطِينُ [app. such (water) as the clay has collected; for تَرَبَّبَ signifying تَجَمَّعَ is probably quasi-pass. of رَبَّبَ, so that this last seems to signify جَمَّعَ]. (M.) رُبَتَ and رَبَتَ &c.; and رُبَتَمَا and رَبَتَمَا &c.: see رُبَّ.

رَبَابٌ Clouds: (M:) or white clouds: (S, K:) or clouds that one sees beneath other clouds, (S,) or clouds suspended beneath other clouds, (M,) sometimes white and sometimes black: (S, M:) this latter is said by IB to be the signification commonly known: (TA:) or clouds consisting of an accumulation of parts: (A 'Obeyd, T:) n. un. with ة. (A 'Obeyd, S, K.) Hence الرَّبَابُ as a proper name of a woman. (A 'Obeyd, T, S.) A2: Also A certain instrument of diversion, [meaning, of music,] (K,) having strings, (TA,) with which one plays [lit. beats]. (K.) [The رباب in common use among the Arabs in the present day is a kind of viol. A specimen of it is figured and described in my work on the Modern Egyptians. Being an instrument of remarkable simplicity, it is probably similar to the ancient رباب.] Memdood Ibn-'Abd-Allah El-Wásitee Er-Rabábee became proverbial for his musical skill with the رباب. (K.) A3: See also رُبَّانٌ.

رُبَابٌ: see رُبَّى, of which it is an anomalous pl.: A2: and see also رُبَّانٌ.

رِبَابٌ: see رِبَابَةٌ, in two places. b2: Also (tropical:) Tithes, or tenths; syn. عُشُورٌ: (S, M, K:) from the same word signifying “ a covenant. ” (S.) b3: In the phrase يُعْطِيهَا الأَمَانَ رِبَابُهَا, ending a verse of Aboo-Dhu-eyb, describing some asses, رِبَاب is said to signify An oath, or a promise, which the owner of the asses takes of a people to permit those asses to water: or the poet means that the person giving those asses permission to water gives to their owner an arrow, of those used in the game called المَيْسِر, [as a token,] to show that they have received permission to water, and that no one may offer them any opposition: (TA:) some say that رِبَابُهَا here means their owners: (M:) [holding this last opinion,] Sh says that رِبَاب in this verse is a pl. of رَبٌّ. (TA.) A2: It is also a pl. of رُبَّةٌ; (S, M;) not of رِبَّةٌ, as it is said to be by Th [and in the K]. (M.) A3: See also 1, last sentence.

A4: And see رُبَّانٌ.

رَبُوبٌ: see رَبِيبٌ.

A2: See also رَبٌّ, of which it is said in the M to be app. a quasi-pl. n.

رَبِيبٌ Reared, fostered, brought up, fed, or nourished; [and taken good care of, until the age of puberty; (see 1;)] as also ↓ مَرْبُوبٌ; (S, M, K;) both applied to a boy: (S, M:) and in like manner applied to a horse: (M:) or the latter epithet, applied to a horse, (tropical:) tended well, or taken good care of: (A:) the former is also applied to a gazelle; (IAar, K in art. دخل;) [as meaning (assumed tropical:) brought up in, or near, the house or tent, and there fed;] like أَهْلِىٌّ: (TA in that art.:) and [its fem.] رَبِيبَةٌ is applied to a ewe or she-goat, (شَاةٌ, K,) meaning (assumed tropical:) brought up in the tent, or house, for the sake of her milk; (S, K; [see also رُبَّى;]) pl. رَبَائِبُ; (S;) this last being applied to sheep or goats that are tied near to the tents, or houses, and there fed, and that do not go forth to pasture; (M, TA;) of which it is said that none are to be taken for the poor-rate. (TA.) b2: [Hence, A step-son,] a man's wife's son (T, S, M, A, Msb, K) by another husband; (T, S, M, A, K;) as also ↓ رَبُوبٌ: (T, K:) pl. أَرِبَّآءُ. (Msb.) And رَبِيبَةٌ [A step-daughter;] a woman's husband's daughter by another wife: (S:) or a man's wife's daughter (T, M, A, Mgh, Msb, K) by another husband; (T, M, A;) because he rears her: (Mgh:) pl. رَبَائِبُ (A, Mgh, Msb) and sometimes رَبِيبَاتٌ. (Msb.) b3: Also, and ↓ رَابٌّ, (T, M, K,) both syn., like شَهِيدٌ and شَاهِدٌ, and خَبِيرٌ and خَابِرٌ, (TA,) or the latter, (T, S,) mentioned by IAar, is the correct term, (T,) [A step-father;] the husband of a mother (T, S, M, K) who has a child by another husband. (T.) And رَبِيبَةٌ and ↓ رَابَّةٌ, (T,) or the latter [only], (S, K,) [A stepmother;] the wife of a father (T, S, K) who has a child by another wife. (T.) رَبِيبَةٌ also signifies [A foster-mother;] a woman who has the charge of a child, who carries him, and takes care of him, and rears, or fosters, him; (Th, S, M, Msb, K;) like ↓ رَابَّةٌ; the former being of the measure فَعِلَيةٌ in the sense of فَاعِلَةٌ. (Msb.) أَربَّآءُ النَّبِىّ [meaning The foster-fathers of the Prophet] is an appellation given to the people [of the tribe of Saad] among whom Mohammad was suckled; as though اربّآء were pl. of رَبِيبٌ [as it is said to be in one of the senses mentioned above]. (TA.) b4: And رَبِيبٌ signifies also A confederate; a person with whom one unites in a confederacy, league, or covenant. (M, K.) b5: And A king. (M, K.) رِبَابَةٌ: see رُبُوبِيَّةٌ.

A2: Also A covenant, compact, confederacy, or league; (S, M, K;) as also ↓ رِبَابٌ, (M, K,) of which latter, in this sense, the pl. is أَرِبَّةٌ. (AAF, IB, TA.) [See رِبَّةٌ, second sentence.]) A3: And A thing [or case] resembling a quiver (كِنَانَة), in which the arrows of the game called المَيْسِر are enclosed together: (S:) or a piece of skin, (T,) or a piece of thin skin, (Lh, M, TA,) in which the arrows are enclosed, (Lh, T, M, TA,) resembling a quiver (كنانة): (TA:) or a piece of rag, (M, K, TA,) or of skin, (TA,) in which the arrows are enclosed (M, K, TA) or bound: (TA:) or a piece of thin skin which is bound upon the hand of the man who takes forth the arrows (K, TA) of that game, (TA,) lest he should know the feel of an arrow for the owner of which he has an affection: (K, TA:) or a small cord with which the arrows are bound [together]: or the arrows [themselves] collectively: (M, K:) sometimes it is used in this last sense: (S:) and ↓ رِبَابٌ also seems to be used in like manner; as meaning the رِبَابَة of the arrows of the game of الميسر. (TA.) [See an ex. in a verse cited voce أَفَاضَ in art. فيض.]

رُبُوبَةٌ: see رُبُوبِيَّةٌ.

رَبَابىٌّ A player on the رَبَاب [q. v.]. (MA, K.) رَبُوبِىٌّ, (M, K,) with fet-h [to the ر], (K,) a rel. n. from الرَّبُّ, deviating from rule: so in the phrase عِلْمٌ رَبُوبِىٌّ [Knowledge, science, or doctrine, relating to the Lord, i. e., to God]. (M, K.) رُبُوبِيَّةٌ [Lordship; or the state, or quality, of such as is termed رَبٌّ i. e. a lord, a possessor, an owner, or a proprietor; &c.: and, with the article ال particularly godship, godhead, or deity:] a subst. from الرَّبُّ; (T, * S, * M, K;) as also ↓ رِبَابَةٌ [which seems to be properly an inf. n. of 1 in the sense first explained]. (M, K.) A2: Also, (M, K,) or ↓ رُبُوبَةٌ, (so in a copy of the K,) The state, or condition, of a مَمْلُوك [or slave]. (M, K.) رُبَّتَ and رَبَّتَ &c.; and رُبَّتَمَا and رَبَّتَمَا &c.: see رُبَّ, in five places.

رُبَّى, applied to a ewe or she-goat (شَاةٌ), (S, M, &c.,) That has brought forth: (M, Msb, K:) and so if her young one has died: (M, K:) or that has recently brought forth: (Lh, S, M, Mgh, Msb, K:) or that has brought forth twenty days before: (M:) or that has brought forth two months before: (El-Umawee, S, M:) or that is followed, (M,) or accompanied, (As, Mgh,) by her young one: (As, M, Mgh:) or that is confined in the tent, or house, for the sake of her milk: (Msb: [see also رَبِيبَةٌ, voce رَبِيبٌ:]) accord. to Az, (S, Msb,) it is applied to a she-goat, (S, M, Msb,) and رَغُوثٌ is applied to a ewe: (M:) accord. to others, the former is applied to a she-goat and a ewe, and sometimes to a she-camel: (S, Msb:) the pl. is ↓ رُبَابٌ, (As, T, S, M, Mgh, Msb, K,) which is extr. [in form]: (M, K:) Lh mentions the phrase غَنَمٌ رُبَابٌ, or رِبَابٌ, which, he says, is rare. (M.) b2: See also رُبَّانٌ, in two places.

A2: A benefit, favour, boon, or good. (AA, T, K.) [See an ex. in the first paragraph of art. جشأ.] b2: A want; (AA, T, K;) as in the saying, لِى عِنْدَ فُلَانٍ رُبَّى [I have a want for such a one to supply, or accomplish]. (AA, T.) A3: A child's nurse; syn. دَايَةٌ. (AA, T. In one copy of the T بابه; and in the TA راية. [Perhaps the right reading is رَابَّةٌ, meaning a foster-mother.]) A4: A firm knot: (AA, T, K:) [and so, app., ↓ رُبَّانٌ, if correctly written thus, in the instance here following.] You say, إِنْ كُنْتَ

إِزْرِكَ ↓ بِى تَشهدُّ ظَهْرَكَ فَأَرْخِ بِرُبَّانِ, (TA,) or بِرُبَّا

إِزْرِكَ (so in the TT, as from the M, [as though for بِرُبَّى,]) and مِنع رُبَّى إِزْرِكَ, (T, TA,) a prov., meaning (assumed tropical:) If thou place thy reliance upon me, then let me weary myself, and enjoy thou relaxation and rest: (T, TA:) here رُبَّى [properly] signifies a firm knot. (T.) [See also a similar prov. in Freytag's Arab. Prov. i. 24.]) A5: Also a name of Jumádà-l-Oolà [the fifth month of the Arabian calendar]; and so ↓ رُبٌّ: (M, K:) and likewise, (K,) or accord. to Kr, (M,) a name of Jumádà-l-Ákhireh [the sixth month]; and so ↓ رُبَّةُ: (M, K:) and this last likewise, (K, there expressly said to be with damm,) or ↓ رَبَّةُ, (so accord. to the M as transcribed in the TT,) a name of Dhu-l-Kaadeh [the eleventh month]: (M, K:) thus these months were called in the Time of Ignorance. (M. [See also شَهْرٌ: and see رُنَّى or الرُّنَّى, in art. رن.]) رَبِّىٌّ: see رَبَّانِىٌّ. b2: And for its pl., رَبِّيُّونَ, see رِبِّىٌّ, in two places.

رُبِّىٌّ rel. n. of رُبَّةٌ, q. v. (Sb, S, M.) b2: See also its pl., رُبِّيُّونَ, in the next paragraph, in two places.

رِبِّىٌّ sing. of رِبِّيُّونَ (T, S, K,) which signifies Thousands (Fr, Th, T, S, K) of men: (S, K:) accord. to Akh, it is from الرَّبُّ; and if so, it is ↓ رَبِّيُّونَ, with fet-h to the ر: but accord. to Fr, it is from رِبَّةٌ, meaning “ a company: ” (Th, T:) Zj says that it is رِبِّيُّونَ and ↓ رُبِّيُّونَ, with kesr to the ر and also with damm to the ر, and signifies a numerous company: he adds that رِبَّةٌ is said by some to signify “ ten thousand; ” and that ربّيُون is said to signify learned, pious, patient men; and that each of these sayings is good: accord. to Aboo-Tálib, it signifies numerous companies: (T:) [in the Kur iii. 140,] El-Hasan read ↓ رُبِّيُّونَ; and Ibn-' Abbas, ↓ رَبِّيُّونَ; the former with damm, and the latter with fet-h, to the ر. (L, TA.) b2: See also رَبَّانِىٌّ.

رَبَّانٌ: see the next paragraph, in four places.

رُبَّانٌ The first, or beginning, or commencement, or the first and fresh state, of anything; (As, A 'Obeyd, T;) [and so ↓ رَبَّانٌ &c., as appears from what follows.] You say, أَتَيْتُهُ فِى رُبَّانِ شَبَابِهِ, (T,) and شبابه ↓ رَبَّانِ, or شبابه ↓ رِبَّانِ, (accord. to different copies of the T,) and شبابه ↓ رُبَابِ, (T,) and شبابه ↓ رَبَابِ, or شبابه ↓ رِبَابِ, (accord. to different copies of the T,) and شبابه ↓ رُبَّى, all meaning [I came to him] in the beginning, or first and fresh state, of his youth. (T.) and اِفْعَلْ ذٰلِكَ الأَمْرَ بِرُبَّانِهِ Do thou that thing in its first and fresh state: so accord. to ISk: and hence, he says, ↓ شَاةٌ رُبَّى [explained above]. (S.) And أَخَذْتُ الشَّىْءَ بِرُبَّانِهِ, (As, S, K, *) and ↓ بِرَبَّانِهِ, with damm and with fet-h, (K,) i. e. [I took the thing] in its first state: (K:) or altogether, (As, S, K,) not leaving of it aught. (As, S.) They said also, ذَرْهُ بِرُبَّانٍ [app. meaning Leave thou him early, before he acquire more power]: and Th cites the following [as an ex.]: فَذَرْهُمْ بِرُبَّانٍ وَإِلَّا تَذَرْهُمُ يُذِيقُوكَ مَا فِيهِمْ وَإِنْ كَانَ أَكْثَرَا [which seems to mean Then leave thou them early, before they acquire more power; for if thou do not, or wilt not, leave them, they will make thee to taste what is in them, though it be more]. (M.) b2: Also, accord. to A 'Obeyd, The chief, or main, part or portion of a constellation: or, accord. to As, the aggregate thereof: or, accord. to AO, ↓ رَبَّانٌ, with fet-h, has this meaning: (T:) or both signify a company or an assembly, or an aggregate or assemblage. (K, TA.) A2: Also A captain of sailors (Sh, K) in the sea; (Sh;) and so ↓ رُبَّانِىٌّ: (Sh, K:) one skilled in navigation: pl. [or rather coll. n. of the latter]

رُبَّانِيَّةٌ. (TA voce رَهْنَامَجٌ.) A3: See also رُبَّى, in two places.

رِبَّانٌ: see the next preceding paragraph, second sentence.

رَبَّانِىٌّ (T, S, M, A, K) and ↓ رِبِّىٌّ (M,) or ↓ رِبِّىٌّ, (A, KL,) One who devotes himself to religious services or exercises, or applies himself to acts of devotion; (S, A, K;) who possesses a knowledge of God: (T, S, K, KL:) or a learned man: (T:) or the first signifies, (M,) or signifies also, (K,) and so the second, (M,) i. q. حَبْرٌ [i. e. a learned man, or particularly of the Jews, &c.; or a good, or righteous, man]; (M, K;) and a lord, or master, of knowledge or science: or a worshipper of the Lord (الرَّبّ): (M:) or a learned man, a teacher of others, who nourishes people with the small matters of knowledge, or science, before the great: (IAar, T:) or a learned man firmly grounded in knowledge, or science, and religion: or a learned man who practices what he knows and instructs others: or one of high rank in knowledge, or science: or learned with respect to what is lawful and what is unlawful, and what is commanded and what is forbidden: (TA:) رَبَّانِىٌّ is a rel. n. from رَبَّانٌ; or from الرَّبُّ meaning “ God: ” (TA, and some copies of the K:) the ا and ن being added to give intensiveness to the signification; (M;) or, as Sb says, to denote a special reference to the knowledge of the Lord, as though the word signified one possessing a knowledge of the Lord exclusively of other branches of knowledge; (T;) so that it is like لِحْيَانِىٌّ, (T, M, and so in some copies of the K,) meaning “ long-bearded,” (T,) or “ largebearded,” (M,) and رَقَبَانِىٌّ, “thick-necked,” and شَعْرَانِىٌّ, “having much hair: ” (T:) or it is a Syriac word; (TA, and some copies of the K;) or Hebrew; and was unknown to the [pagan] Arabs, and known only to the men of law and science: (TA:) the pl. is رَبَّانِيُّونَ, (T, S,) occurring in the Kur iii. 73 (S) [and v. 48 and 68].

رُبَّانِىٌّ: see رُبَّانٌ, last sentence but one.

رَبَّانِيَّةٌ The quality denoted by the epithet رَبَّانِىٌّ [q. v.]. (A.) رَبْرَبٌ A herd (T, S, M, K) of oxen, (T,) [i. e.] of wild oxen (بَقَر الوَحْش): (S, M, K:) or, as some say, of gazelles: or, accord. to Kr, a number of [wild] oxen together, less than ten: it has no sing., or n. un. (M.) رَابٌّ; and its fem., with ة: see رَبِيبٌ in three places.

أَرِبَّةٌsaid in the T and K to be pl. of رِبَّةٌ [q. v.]: and said by AAF to be pl. of رِبَابٌ.

مَرَبٌّ A place of collecting (T, S, M, A) of people: (M, A:) a place of alighting: (M, K:) a place of abiding, or dwelling, and congregating. (M.) [Hence,] مَرَبُّ الإِبِلِ The place where the camels keep, or remain. (T, S.) b2: [Hence also,] فُلَانٌ مَرَبٌّ (assumed tropical:) Such a one is a person who collects, or congregates, people. (T, S, M, K. *) [and hence,] فُلَانٌ مَرَبٌّ لِبَنِى فُلَانٍ (assumed tropical:) Such a one is an object of resort for his counsel and authority to the sons of such a one. (TA in art. جمع.) A2: Also, and ↓ مِرْبَابٌ, (M, K,) Land abounding with plants, or herbage; (K;) or with رِبَّة [q. v.]: (TA:) or land in which there ceases not to be moisture; and so ↓ مَرَبَّةٌ: or ↓ مرْبَابٌ signifies land abounding with plants, or herbage, and with people. (M.) مُرِبٌّ Anything keeping, or cleaving, to a thing. (M. [See its verb, 4]) You say نَاقَةٌ مُرِبٌّ A she-camel keeping to, and affecting, her young one, and the stallion. (Az, TA.) And إِبِلٌ مَرَابُّ [originally مَرَابِبُ, pl. of مُرِبٌّ,] Camels keeping in a place; remaining in it. (T, S.) and فَقْرٌ مُرِبٌّ (assumed tropical:) Constant, inseparable, poverty: occurring in a trad.: or the epithet there is مُلِبٌّ. (IAth.) مَرَبَّةٌ: see مَرَبٌّ.

مُرَبَّبٌ Made [or preserved] with رُبّ [or inspissated juice]; (S, K;) like as مُعَسَّلٌ signifies “ made [or preserved] with عَسَل [or honey]: ” (S:) you say زَنْجَبِيلٌ مُرَبَّبٌ and مُرَبًّى [ginger so preserved]: and ↓ مُرَبَّبَاتٌ signifies Preserves, or confections, made with رُبّ; (S, K;) and in like manner مُرَبَّيَاتٌ, except that this is from التَّرْبِيَةُ [inf. n. of رَبَّى]. (S.) b2: Also Oil of which the grain (حَبّ [perhaps a mistranscription for حُبّ i. e. jar]) whence it has been prepared, or taken, has been perfumed (↓ رُبِّبَ): (T, TA:) or oil perfumed with sweet-smelling plants; as also ↓ مَرْبُوبٌ and مُرَبًّى. (A.) مُرَبَّبَاتٌ: see the next preceding paragraph.

مِرْبَابٌ: see مَرَبٌّ, in two places.

مَرْبُوبٌ: see رَبِيبٌ. b2: Also A slave; a bondman; syn. مَمْلُوكٌ [lit. possessed, and now particularly applied to a male white slave]. (M, K.) العِبَادُ مَرْبُوبُونَ لِلّٰهِ means [Mankind (lit. the servants of God) are] bondmen (مَمْلُوكُونَ) [to God]. (M.) b3: A skin for clarified butter &c. seasoned with رُبّ [or inspissated juice]. (T, S.) [And A jar smeared with tar or pitch: see 1.] b4: See also مُرَبَّبٌ.

مُرْتَبٌّ One who confers a benefit, or benefits. (K.) b2: And One on whom a benefit is conferred, or on whom benefits are conferred. (K.)