زين

1 زَانَهُ, (S, MA, Msb, K,) aor. ـِ (Msb,) inf. n. زَيْنٌ; (MA, Msb, KL, TA;) and ↓ زيّنهُ, (S, MA, Msb, K,) inf. n. تَزْيِينٌ; (Msb, KL, TA;) and ↓ أَزَانَهُ, (Msb, K,) and ↓ أَزْيَنَهُ, (K,) which is its original form, (TA,) inf. n. إِزَانَةٌ; (Msb;) signify the same; (S, MA, Msb, K;) He, or it, adorned, ornamented, decorated, decked, bedecked, garnished, embellished, beautified, or graced, him, or it. (MA, KL, PS: [and the like is indicated in the S and Msb and K.]) [زَانَهُ said of a quality, and of an action, and of a saying, is best rendered It adorned him, or graced him, or was an honour to him; contr. of شَانَهُ; as is indicated in the S and K: and sometimes means it was his pride: and ↓ زيّنهُ means as expl. above: and he embellished it, dressed it up, or trimmed it; said in this sense as relating to language: and he embellished it, or dressed it up, namely, an action &c. to another (لِغَيْرِهِ); often said in this sense of the Devil; (as in the Kur vi. 43, &c.;) i. e. he commended it to him:] زَانَهُ كَذَا and ↓ زيّنهُ [Such a thing adorned him, &c.,] are expl. as said when one's excellence [فَضْلُهُ, as I read for فعله, an evident mistranscription,] appears either by speech or by action: and اللّٰهِ لِلْأَشْيَآءِ ↓ تَزْيِينُ [God's adorning, &c., of things] is sometimes by means of his creating them مُزَيَّنَة [i. e. adorned, &c.]; and النَّاسِ ↓ تَزْيِينُ [The adorning, &c., of men], by their abundance of property, and by their speech, i. e. by their extolling Him. (Er-Rághib, TA.) One says, زَانَهُ الحُسْنُ [Beauty adorned, or graced, him, or it]. And Mejnoon says, فَيَا رَبِّ إِذْ صَيَّرْتَ لَيْلَى لِىَ الهَوَى

فَزِنِّى لِعَيْنَيْهَا كَمَا زِنْتَهَا لِيَا [And, O my Lord, since Thou hast made Leylà to be to me the object of love, then grace Thou me to her eyes like as Thou hast graced her to me]. (S, TA: but in the former, مِنَ الهَوى in the place of لِىَ الهَوَى. [The reading in the S means of the objects of love: for هَوًى, being originally an inf. n., may be used alike as sing. and pl.]) السِّلْعَةِ فِى البَيْعِ ↓ تَزْيِينُ [means The setting off, or commending, of a commodity in selling; and] is allowed, if without concealment of a fault, or defect, from the purchaser, and without lying in the attribution and description of the article. (TA.) 2 زَيَّنَ see above, in six places.4 أَزَانَهُ and أَزْيَنَهُ: see 1, first sentence.

A2: See also the paragraph here following.5 تزيّن and ↓ اِزْدَانَ, (S, K,) the latter of the measure اِفْتَعَلَ, [originally اِزْتَيَنَ, and then اِزْتَانَ,] (S,) quasi-pass. verbs, [the former of زَيَّنَهُ and the latter of زَانَهُ,] (K,) signify the same; (S;) [He, or it, was, or became, adorned, ornamented, decorated, decked, bedecked, garnished, embel-lished, beautified, or graced;] as also اِزَّيَّنَ, (S, * K,) [a variation of the first, being] originally تَزَيَّنَ, the ت being made quiescent, and incorporated into the ز, and the ا being prefixed in order that the inception may be perfect; (S, TA;) and ↓ ازيانّ; and ↓ ازينّ. (K.) One says, أَزْيَنَتِ ↓ الأَرْضُ بِعُشْبِهَا [perhaps a mistranscription for ↓ اِزْيَنَّتِ The earth, or land, became adorned, &c., with, or by, its herbage]; as also اِزَّيَّنَت, originally تَزَيَّنَت [as expl. above]; (S;) and some, in the Kur x. 25, read تَزَيَّنَت; and some, ↓ ازيانّت. (Bd.) And they said, إِذَا طَلَعَتِ الجَبْهَةُ تَزَيَّنَتِ النَّخْلَةُ [When الجبهة (the Tenth Mansion of the Moon) rises aurorally, the palm-tree becomes garnished with ripening dates: that Mansion thus rose in central Arabia, about the commencement of the era of the Flight, on the 12th of August, O. S; and in that region, at, or soon after, that period, the dates begin to ripen]. (TA.) [تزيّن is said of language, as meaning It was embellished, dressed up, or trimmed: and of an action &c., as meaning it was embellished, or dressed up, i. e. commended, to a person, by another man, and, more commonly, by the Devil.] b2: And تزيّن also signifies He adorned, ornamented, decorated, decked, &c., himself. (MA, KL.) [Hence,] تزيّن بِالبَاطِلِ [He invested himself with that which did not belong to him]. (S and TA in art. شبع.) 8 اِزْدَانَ, originally اِزْتَيَنَ: see the next preceding paragraph, first sentence.9 إِزْيَنَّ see 5, each in two places.11 إِزْيَاْنَّ see 5, each in two places.

زَانٌ: see art. زون.

زَيْنٌ [as an inf. n., and also as a simple subst.,] is the contr. of شَيْنٌ: (S, Msb, K:) [as a simple subst.,] i. q. زِينَةٌ, q. v.: (Har p. 139:) [and commonly signifying A grace; a beauty; a comely quality; a physical, and also an intel-lectual, adornment; an honour, or a credit; and anything that is the pride, or glory, of a person or thing: in these senses contr. of شَيْنٌ:] pl. أَزْيَانٌ. (K.) b2: Az says, I heard a boy of [the tribe called] Benoo- 'Okeyl say to another, وَجْهِى زَيْنٌ وَوَجْهُكَ شَيْنٌ, meaning My face is comely and thy face is ugly; for وَجْهِى ذُو زَيْنٍ وَوَجْهُكَ ذُو شَيْنٍ

[my face is possessed of comeliness and thy face is possessed of ugliness]; using the inf. ns. as epithets; like as one says رَجُلٌ صَوْمٌ and عَدْلٌ. (TA.) b3: Also The comb of the cock. (S.) زَانَةٌ [mentioned in this art. in the K]: see art. زون.

زِينَةٌ, the subst. from زَانَهُ, (Msb,) signifies مَا يُتَزَيَّنُ بِهِ [i. e. A thing with which, or by which, one is adorned, ornamented, decorated, decked, bedecked, garnished, embellished, beautified, or graced; or with which, or by which, one adorns, &c., himself]; (T, S, K;) any such thing; (T, TA;) [any ornament, ornature, decoration, garnish, embellishment, or grace;] and so ↓ زِيانٌ; (K;) and ↓ زَيْنٌ, also, [which see above,] signifies the same as زِينَةٌ: (Har p. 139:) accord. to El-Harállee, زِينَةٌ denotes the [means of] beautifying, or embellishing, a thing by another thing; consisting of apparel, or an ornament of gold or silver or of jewels or gems, or aspect: or, as some say, it is the beauty [seen] of the eye that does not reach to the interior of that which is adorned [thereby]: accord. to Er-Rághib, its proper mean-ing is a thing that does not disgrace, or render unseemly, a man, in any of his states or conditions, either in the present world or in that which is to come: but that which adorns him in one state or condition, exclusively of another, is in one point of view شَيْنٌ: summarily speaking, it is of three kinds; namely, mental, such as knowledge or science, and good tenets; and bodily, such as strength, and tallness of stature, and beauty of aspect; and extrinsic, such as wealth, and rank or station or dignity; and all these are mentioned in the Kur: (TA:) the pl. is زِيَنٌ. (Bd in x. 25.) زِينَةُ الــحَيَاةِ الدُّنْيَا [or simply زِينَةُ الدُّنْيَا generally means The ornature, finery, show, pomp, or gaiety, of the present life or world; and] particularly includes wealth and children. (Kur xviii. 44.) زِينَةُ الأَرْضِ [The ornature of the earth] means the plants, or herbage, of the earth. (TA.) يَوْمُ الزِّينَةِ [The day of ornature] is the festival (العِيدُ); (S, K;) when men used [and still use] to adorn themselves with goodly articles of apparel. (TA.) And also The day of the breaking [of the dam a little within the entrance] of the canal of Misr [here meaning the present capital of Egypt, El-Káhireh, which we call “ Cairo ”], (K, TA,) i. e. the canal which runs through the midst of Misr, and [the dam of] which is broken when the Nile has attained the height of sixteen cubits or more: this day is said to be meant in the Kur xx. 61: it is one of the days observed in Egypt with the greatest gladness and rejoicing from ancient times; and its observance in the days of the Fátimees was such as is inconceivable, as it is described in the “ Khitat ” of El-Makreezee. (TA. [The modern observances of this day, and of other days in relation to the rise of the Nile, are described in my work on the Modern Egyptians.]) قَمَرٌ زَيَانٌ A beautiful moon. (K.) زِيَانٌ: see زِينَةٌ.

زِيَانَةٌ The art, or occupation, of the مُزَيِّن: so in the present day.]

زَائِنٌ: see the last paragraph in this art. مُزَيَّنٌ: see مُتَزَيِّنٌ. b2: [Also,] applied to a man, Having his hair trimmed, or clipped, [or shaven, by the مُزَيِّن.] (S, TA.) مُزَيِّنٌ i. q. حَجَّامٌ [i. e. A cupper; who is generally a barber; and to the latter this epithet (مُزَيِّنٌ) is now commonly applied; as it is also in the MA]. (S, TA.) A2: See also مُتَزَيِّنٌ.

مُزَيِّينٌ: see مُتَزَيِّنٌ.

مُزَّانٌ: see each in two places in what follows.

مُزْدَانٌ: see each in two places in what follows.

مُتَزَيِّنٌ and ↓ مُزْدَانٌ and ↓ مُزَّانٌ signify the same [i. e. Adorned, ornamented, decorated, decked, bedecked, garnished, embellished, or graced; as also ↓ مُزَيَّنٌ: and the first signifies also selfadorned &c.]: (TA:) the second and third are part. ns. of اِزْدَانَ; the third being formed from the second by incorporation [of the د into the ز]: and the dim. of مُزْدَانٌ is ↓ مُزَيِّنٌ, like مُخَيِّرٌ the dim. of مُخْتَارٌ; and if you substitute [for the د], ↓ مُزَيِّينٌ: and in like manner in forming the pl. you say مَزَايِنُ and مَزَايِينُ. (S.) You say, أَنَا بِإِعْلَامِكَ ↓ مُزَّانٌ and ↓ مُزْدَانٌ, meaning مُتَزَيِّنٌ بِإِعْلَامِ أَمْرِكَ [i. e. I am graced by the making known of thy command, or affair]. (TA.) and ↓ اِمْرَأَةٌ زَائِنٌ means مُتَزَيِّنَةٌ [i. e. A woman adorned, &c.; or self-adorned &c.]: (K, TA:) in [some of] the copies of the K, erroneously, مُتَزَيِّنٌ. (TA.)

سمك

1 سَمَكَ, [aor. ـُ inf. n. سُمُوكٌ, It (a thing) rose, or became high or elevated or lofty. (S, K.) b2: And, aor. and inf. n. as above, He ascended. (TA.) One says, اُسْمُكْ فِى الرَّيْمِ Ascend thou the stairs. (S, TA. [See رَيْمٌ.]) A2: and سَمَكَهُ, (S, K,) aor. as above, (TA,) inf. n. سَمْكٌ, He raised, elevated, upraised, or uplifted, it. (S, K.) So in the phrase, سَمَكَ اللّٰهُ السَّمَآءَ [God raised the heaven]. (S.) سَمْكٌ The roof of a house, or chamber: (S, Mgh, * K: *) or the interior uppermost part [i. e. the ceiling] of a house, or chamber; the exterior uppermost part thereof being called صَهْوَةٌ: (Ham p. 725:) or [the height] from the top to the bottom of a house or chamber. (K.) [and hence, The canopy of the heaven or sky: or] the measure of the height of the heaven from the earth: or the thickness thereof, upwards. (Bd in lxxix. 28.) And The stature, or height in a standing posture, or anything: (K:) thus expl. by Lth: one says بِعِيرٌ طَوِيلُ السَّمْكِ [A camel tall of stature]. (TA.) [In the present day, it signifies The extent of anything from top to bottom; its height, depth, and thickness: and is vulgarly pronounced سُمْك.]

سَمَكٌ Fish; syn. حُوتٌ; (K;) a kind of aquatic creatures: [a coll. gen. n.:] n. un. with ة: pl. of the former سِمَاكٌ and سُمُوكٌ. (S, TA.) شَوَى

فِى الحَرِيقِ سَمَكَتَهُ [He broiled his fish in the fire of a burning house] is a post-classical prov. of the people of Baghdád, relating to the concealing, disguising, or cloaking, of a fault, for the purpose of seizing an opportunity; orginating from the fact that the thief used, when he saw the fire of a burning house in a place, to go thither for the purpose of theft; and if it were in his power, he did what he desired; and if he were lighted on, he said, I came to broil a fish. (Mtr, in Har pp. 481-2.) b2: السَّمَكَةُ [is a name of (tropical:) The constellation Pisces; also called السَّمَكَتَانِ;] a certain sign of the Zodiac; (K, TA;) thought by ISd to be so called because it is a watery sign; and also called الحُوتُ. (TA.) سِمَاكٌ A thing with which a thing is raised, elevated, upraised, or uplifted; (K, TA;) whether a wall or a roof: (TA:) pl. سُمُكٌ. (K.) A2: السِّمَاكَانِ is the name of Two bright stars; السِّمَاكُ الأَعْزَلُ and السِّمَاكُ الرَّامِحُ: (S, O, K:) the former is a star [namely a] in Virgo, called by astrologers السُّنْبُلَةُ [or Spica Virginis]; (Kzw;) and is one of the Mansions of the Moon, (S, O, and Kzw in his descr. of the Mansions of the Moon,) the Fourteenth thereof; (Kzw ibid.;) it is one of the أَنْوَآء [pl. of نَوْءٌ, q. v.], and rises aurorally in تِشْرِينُ الأَوَّلُ [October, O. S.; its auroral rising, in Central Arabia, about the commencement of the era of the Flight, began on the 4th of that month]; it is called الا عزل because it has no star [near] before it, like the اعزل that has with him no spear; or, as some say, because, when it rises [aurorally], it is not accompanied by wind nor by cold: (TA:) the latter سِمَاك, i. e. الرَّامِحُ, [thus called for a reason expl. in art. رمح, q. v., is the star Arcturus, and] is not of the Mansions of the Moon, (S, O, TA,) and has not any نَوْء [here meaning supposed influence in bringing rain &c.]; it is towards the north; the former being towards the south; (TA;) and is also called السِّمَاكُ المِرْزَمُ: (Az, TA in art. رمح:) [it is erroneously said that] the سماكان are in the sign of Libra: (TA:) and it is said that they are the two kind legs of Leo (رِجْلَا الأَسَدِ): (S, O, K: *) [for it appears, as I have before observed, (voce ذِرَاعٌ,) that the ancient Arabs, or many of them, extended the figure of Leo (as they did also that of Scorpio) far beyond the limits which we assign to it: and hence,] السماك الا عزل was also called سَاقُ الأَسَدِ [the thigh, or the hind shank, of Leo]. (Kzw in his descr. of Virgo.) The rhyming-proser says, إِذَا طَلَعَ السِّمَاكْ ذَهَبَ العِكَاكْ فَأَصْلِحْ فِنَاكْ وَأَجِدَّ حِذَاكْ فَإِنَّ الشِّتَآءَ قَدْ أَتَاكْ [When السماك rises aurorally, (i. e. السماك الا عزل,) the sultriness has gone, therefore do thou put thy court, or yard, in good condition, and renew thy sandal, for the winter has come to thee: فِنَاك and حِذَاك being contractions of فِنَآءَك and حِذَآءَك, for the sake of the rhyme]. (O, TA.) The نَوْء [here app. meaning the rain consequent upon the auroral setting] of السماك الاعزل [about the 4th of April, O. S. in Central Arabia] is abundant, but disapproved, because it gives growth to the نَشْر [q. v.], which diseases the camels that pasture upon it. (Kzw in his descr. of the Mansions of the Moon.) [The epithet ↓ سِمَاكِىٌّ is applied to the rain above mentioned.] b2: السِّمَاكُ also signifies, (K,) or سِمَاكُ التَّرْقُوَةِ, (Ibn-'Abbád, O,) The upper part of the chest, next to the collar-bone. (Ibn-'Abbád, O, K.) سِمَاكِىٌّ: see the next preceding paragraph.

سُمَيْكَآءُ i. q. حُسَاسٌ; (S, O, K;) i. e. Certain small fish, which are dried; also called هِفٌّ. (O, TA.) سَمَّاكٌ A fishmonger. (MA.) سَنَامٌ سَامِكٌ A high, (S, TA,) or long and high, and plump, (TA,) camel's hump. (S, TA.) b2: شَرَفُكَ تَامِكٌ وَإِقْبَالُكَ سَامِكٌ (tropical:) [Thy nobility is lofty, and thy good fortune is high]. (A and Ta in art. تمك.) المُسْمَكَاتُ The heavens; (K;) which are seven in number: (TA:) or so ↓ المَسْمُوكَاتُ: (S:) or this is wrong; or it is a dial. var.: (K:) the latter word is used by the vulgar, but is correct. (TA.) مِسْمَاكٌ A pole of a [tent such as is called] خِبَآء, (S, K,) which latter is raised thereby. (S.) مَسْمُوكٌ Tall; (IDrd, O, K;) applied to a man. (IDrd, O.) b2: And, applied to a horse, [من الحَبْلِ in the CK being a mistake for مِنَ الخَيْلِ,] (tropical:) Firm (Ibn-'Abbád, Z, O, K, TA) in the [ribs called] جَوَانِح. (Z, TA.) b3: المَسْمُوكَاتُ: see المُسْمَكَاتُ.

بَيْتٌ مُسْتَمِكٌ and ↓ مُنْسَمِكٌ A tall house or tent. (TA.) مُنْسَمِكٌ: see what next precedes.

دمغ

1 دَمَغَةٌ, (S, Mgh, Msb, K,) aor. ـَ (IDrd, Msb, K) and دَمُغَ, (IDrd, K,) inf. n. دَمْغٌ, (S, Msb,) He broke his head so that the wound reached the دِمَاغ [or brain]: (S, K:) or he broke the bone of his دِمَاغ: (Msb:) or he struck it, namely, a person's head, so that the stroke reached to the دِمَاغ: (Mgh:) and he struck his دِمَاغ, (K, TA,) and broke the interior of the skull, next the دِمَاغ. (TA.) And دَمَغَتْهُ الشَّمْسُ The sun pained his دِمَاغ. (IDrd, K.) b2: Also, inf. n. as above, (tropical:) He overcame, or subdued, and abased, him, or it: like as the truth does falsehood: and hence فَيَدْمَغَهُ in the Kur [xxi. 18], meaning (tropical:) so that it may overcome it, or prevail over it, and abolish it: or, accord. to Az, so that it may do away with it, in such a manner as to render it despicable, or ignominious. (TA.) And ↓ دمّغهُ signifies (tropical:) He overcame him, or prevailed over him, much, so as to subdue him, or abase him. (TA.) b3: [Hence, app.,] دُمِغَتِ الأَرْضُ (assumed tropical:) [The produce of] the land was eaten. (IAar, TA.) b4: And دَمَغَهُمْ بِمُطْفَئَةِ الرَّضْفِ (tropical:) He slaughtered for them a lean sheep or goat: (K:) so says Lh, except that he does not explain the verb, which is thus explained by Ibn-'Abbád and Z: (TA:) or, as some say, a fat sheep or goat. (K.) A2: دمغت حَوِيَّتَهَا, [the verb written in the L and TA without teshdeed, so that it is app. دَمَغَتْ, but it may be ↓ دَمَّغَتْ,] She (a woman) made, or put, a دَامِغَة [q. v.] to her حويّة [or stuffed thing whereon she rode upon her camel]. (ISh, L, TA.) 2 دمّغ, inf. n. تَدْمِيغٌ, (tropical:) He made a ثَرِيدَة [or mess of crumbled, or broken, bread,] soft with grease, or gravy. (Ibn-'Abbád, A, K.) b2: See also 1, in two places.

الدِّمَاغُ a word of which the signification is well known; (S, Msb;) [The brain;] the marrow of the head; (K;) or the stuffing of the head: (TA:) or [app. a mistake for “and” (what is termed)] أُمُّ الهَامِ or أُمُّ الرَّأْسِ or [in one copy of the K “and”] أُمُّ الدِّمَاغِ is a thin skin, like a pouch, in which it is contained: (K:) [these three terms, امّ الهام and امّ الرأس and امّ الدماغ, appear all to signify the meninx; (see أُمٌّ;) but the first and second of them seem to have been mistaken by the author or transcribers of the K for different explanations of الدَّمَاغُ:] the pl. [of pauc.] is أَدْمِغَةٌ (S, Msb, K) and [of mult.]

دُمُغٌ. (TA.) دَمِيغٌ and ↓ مَدْمُوغٌ Having his head broken so that the wound reaches the دِمَاغ [or brain]: (IDrd, K:) the former is likewise applied to a woman: and the pl., applied to men and to women, is دَمْغَى. (IDrd, TA.) b2: Also, both words, (assumed tropical:) Stupid; foolish; or unsound, or dull, or deficient, in intellect: ↓ مُدَمَّغٌ is incorrectly used by the vulgar in this sense; (K, TA;) as though meaning overcome, so as to be subdued, or abased, by the devil: it is said in the “Námoos” that this last word may be correct as having an intensive signification; but it may admit of such a signification, and yet may be incorrect, not heard from persons of chaste speech. (TA.) دَامِغَةٌ A wound in the head, reaching the دِمَاغ [or brain]; (S, Mgh, Msb, K;) with which there is no living: (Msb:) it is the last [in degree] of [the wounds termed] شِجَاج [pl. of شَجَّةٌ]; these being ten, as follows: [1] قَاشِرَةٌ, also called حَارِصَةٌ (S, K, TA) and حَرْصَةٌ, or, as some think, the حارصة or حرصة is different from the قاشرة: (TA:) [2] بَاضِعَةٌ: [3] دَامِيَةٌ: [4] مُتَلَاحِمَةٌ: [5] سِمْحَاقٌ: [6] مُوضِحَةٌ: [7] هَاشِمَةٌ: [8] مُنَقَّلَةٌ: [9] آمَّةٌ, (S, K, TA,) also termed مَأْمُومَةٌ: (TA:) [10] دَامِغَةٌ: (S, K, TA:) and A'Obeyd adds دَامِعَةٌ, with the unpointed ع, after دَامِيَةٌ; (S;) or, accord. to F, who pronounces J to have erred in saying thus, before دامية: but J is right in this case. (TA.) [See شَجَّةٌ دَامِعَةٌ, voce دَامِعٌ. Several other terms are mentioned in the TA; but these, which will be found in their proper arts., appear to be all syn. with some that are mentioned above. See also شَجَّةٌ.] b2: Also A spadix (طَلْعَةٌ) that comes forth from amid the broken portions of the قُلْب [or heart of the palm-tree], long and hard, and, if left, mars the palm-tree; (S, K, * TA;) wherefore, when its existence is known, it is detached. (TA.) b3: And An iron above the مُؤَخَّرَة [or hinder part] of the [camel's saddle called] رَحْل; (As, K;) also called غَاشِيَةٌ: (TA:) or an iron with which the back of the رحْل is fastened: (JK:) the pl. is دَوَامِغُ: ISh says that the دوامغ are above the middle of the heads, or upper extremities, of the [curved pieces of wood called]

أَحْنَآء [pl. of حِنْوٌ]; and sometimes they are of wood, firmly bound; and i. q. خَذَارِيفُ, pl. of خُذْرُوفٌ [q. v.]: [but] Az says that when the دامغة is of iron, it is placed across, or athwart, above the two extremities of the حِنْوَانِ, and nailed with two nails, the خذاريف being fastened upon the heads of the cross-pieces, in order that it, or they, may not become disconnected. (TA.) [What it is, I am unable further to explain. It is perhaps thus called because so placed that a person is liable to have his head wounded by it.]

b4: And A piece of wood placed across between two poles, upon which is hung the skin for water or milk. (JK, Ibn-'Abbád, K.) دَامُوغٌ One that wounds so as to reach the دِمَاغٌ [or brain]; and that breaks the head or the like. (Ibn-'Abbád, K.) And حَجَرٌ دَامُوغَةٌ A stone that does so much, or vehemently: the ة denoting intensiveness of signification. (Ibn-'Abbád, K.) مُدَمَّغٌ: see دَمِيَغٌ.

مَدْمُوعٌ: see دَمِيَغٌ.

بلس

4 ابلس, (inf. n. إِبْلَاسٌ, S, &c.,) He despaired, (A boo-Bekr, S, M, Msb, K,) or gave up hope, (A boo-Bekr, TA,) مِنْ رَحْمَةِ اللّٰهِ of the mercy of God. (A boo-Bekr, S, TA.) b2: He became broken [in spirit], and mournful. (S, TA.) b3: He was, or became, silent, (S, M, A, Msb,) returning no reply, or answer, (TA,) by reason of grief, (S,) or of despair. (A.) b4: He was, or became, confounded or perplexed, and unable to see his right course. (Ibn-'Arafeh, K.) b5: He was, or became, cut short, or stopped, (K, TA,) فِى حُجَّتِهِ [in his argument, or plea]. (TA.) b6: He became unable to prosecute his journey: or was prevented from attaining his wish: syn. قُطِعَ بِهِ. (Th, M, TA.) b7: He repented; or grieved for what he had done. (M.) A2: He caused a person to despair. (Har p. 138.) بَلِسٌ Despairing, (مُبْلِسٌ,) and silent respecting what is in his mind, (K, TA,) by reason of grief or fear. (TA.) بَلَاسٌ, (S, Msb, K,) like سَلَامٌ, (Msb,) and سَحَابٌ, (K,) [in a copy of the M written بِلَاسٌ,] A [garment, or piece of stuff, of the kind called]

مِسْح [i. e. of hair-cloth]: (S, M, Msb, K:) used in this sense by the people of El-Medeeneh: (S:) a Persian word; (AO, S, Msb;) originally بَلَاسٌ, without ال: (TA:) arabicized: (S, Msb:) also called by the Arabs پَلَاس, with the ب termed مُشَبَّع: (TA:) pl. بُلُسٌ. (M, Msb, K.) [The pl.]

بُلُسٌ is also applied to Large sacks of مُسُوح [i. e. hair-cloths], in which figs are put, [or, more probably, in which straw is put, for التِّين, which I find in two copies of the S and in the TA, can hardly be doubted to be a mistranscription of التِّبْن], and upon which is paraded he who is made a public example that others may take warning from him, and the subject of a proclamation [acquainting the spectators with his offence]: whence the imprecation, أَرَانِيكَ اللّٰهُ عَلَىالبُلُسِ [May God show me thee upon the large haircloth-sacks]. (S, TA.) بَلَسَانٌ [The balsam-tree; or the species that produces the balsam of Mekkeh; i. e., the amyris opobalsamum;] a certain kind of tree, (M,) or shrub, resembling the حِنَّآء, (K,) having many leaves, inclining to white, in odour resembling the سَذَاب [or rue], (TA,) the berry of which has an unguent, (Lth, M, TA,) which is hot, (Lth, TA,) and its unguent is in great request: (Lth, K, TA:) its unguent [opobalsamum] is more potent than its berry [carpobalsamum], and its berry is more so than its wood [xylobalsamum] : the best of its wood is the smooth, tawny-coloured, pungent and sweet in odour: it is hot and dry in the second degree; and its berry is a little hotter than it: its wood opens stoppages of the nose, and is good for the sciatica and vertigo and headache, and clears cloudiness of the eye, and is good for asthma and oppression of the breath, and for flaccidity of the womb, used by fumigation; it is also beneficial in cases of barrenness, and counteracts poisons and the bite of vipers: (the Minháj, TA:) it is said in the K and in the Minháj, and by most of the physicians and those who treat of drugs, that it grows only at 'Eyn-Shems, in the neighbourhood of El-Káhireh, the place called ElMatareeyeh; but MF observes that this is strange, as it is well known that it is mostly found in the district of El-Hijáz, between the Harameyn and El-Yembo' , whence it is conveyed to all countries: the truth, however, is, that it ceased to grow at ' Eyn-Shems in the latter part of the eighth century [of the Flight], and it was endeavoured [successfully] to be made to grow in El-Hijáz. (TA.) [See also De Sacy's “ Abd-allatif,” p. 89.]

بَلَّاسٌ One who sells what is termed بَلَاس. (K.) إِبْلِيسُ [A name of Satan]; from أَبْلَسَ, (S, M, Msb, K,) in the first of the senses assigned to it above, (S, M, Msb,) accord. to some; (M, Msb, K;) his former name being عَزَازِيلُ : (S, TA:) or it is a foreign word, (Aboo-Is-hák, M, Msb, K,) and for this reason, (Aboo-Is-hák, M, Msb, TA,) and its being also determinate, (Aboo-Is-hák, M, TA,) or a proper name, (Msb,) it is imperfectly decl.; (Aboo-Is-hák, M, &c.;) for if it were an Arabic word, it would be perfectly decl., like إِجْفِيلٌ and إِخْرِيطٌ. (Msb.)

سمو: سما: يتصرف مثل مرادفه علا (معجم مسلم) سما على فلان: فاقه وتغلب عليه (كرتاس ص18) سَمَّى (بالتشديد): اسمى، جعل له اسماً يقال: سماه وسمّى له، ففي كتاب عبد الواحد (ص172) رسالة سَمَّى لها رسالة حي بن يقظان.
سمَّى: قال بسم الله (انظر لين) وأضف إلى ما قال: إن امرأة قالت وقد عرضت ابنها: سمّوا أي قولوا بسم الله، لأنهم يعتقدون أن بسم الله تمنع الحسد والعين.
ويقال أيضاً في هذا المعنى سمّى بالله، وسمَّى بالرحيم وسمَّى على فلان (الجريدة الآسيوية 1869، 2: 190، 191).
تسمَّى: لم يشرح لين بوضوح قولهم تسمى بكذا التي وردت في تاج العروس واللغويون العرب يفسرون مثل قولهم تسمى بالخلافة (النويري الأندلس ص488، 489) تلقب بلقب الخليقة.
تسامى. تسامى بفلان مثل سمابه أي رفعه وأعلاه (ويجرز ص55) ولم يعرف الناشر هذا المعنى (ص196 رقم 358) فأخطأ في تغييره الكلمة التي وردت في المخطوطة وهي أيضاً في مخطوطة ا.
استسمى: يؤيد ما ذكره لين ما جاء في محيط المحيط وفيه استسمى فلاناً طلب معرفة اسمه (مولدة) وما جاء في معجم بوشر وفيه استسمى أحداً أي طلب منه معرفة اسمه سُمَي، واحدته سُميَّة: سُماني (الكالا) وهي تصحيف سُميّن.
سُمْيَّة: من مصطلح البحرية عّوامة، طوّافة، أداة لإنقاذ الغْرقى (أبو الوليد ص207) سُمْيَّة: سَمِيّة، الجهة الشمالية (محيط المحيط) سَمَاوة: في السعدية سماوا أي صحراء (النشيد 68، 78، 106، 107) سَمّاوِي: لازوردي، سمنجوني، ما كان بلون السماء (بوشر، همبرت ص80، المقري 1: 236) وفي ابن البيطار (2: 575) في كلامه عن نبات: الذي زهره سماوي.
سَمَاوي: ياقوت ازرق أو سمنجوني أو لازوردي مجلو الشرق والجزائر 13: 81).
فص سَماوي: حجر يمان، ياقوت، ياقوت زعفراني، صفير حجر كريم برتقالي محمر (المعجم اللاتيني - العربي) الصباغ السماوي: مادة ملونة تستخرج من العِظلم، الوسمة، وهو نبات عشبي زراعي للصباغ (تقويم ص84) وانظر مادة سمائي.
سَماوي: في الشام ريح الشمال (بوشر) وفي المغرب ريح الشمال - الشرقي (الكالا - دومب ص54، بوشر بربرية) ومع ذلك فان دوماس (حياة العرب ص435) يذكر هذه الكلمة بمعنى شمال.
وسماوي: ريح الشمال (هلو) والشمال الغربي (باربيبه، ولابورت ص34).
سمائي: لازوردي بلون السماء (ابن العوام 2: 266).
سماني: عظلم، وسمة، واسمه العلمي: isatis Tinctoria ( ابن البيطار 2: 465 ابن العوام 2: 103، 128، 307 وعليك ان تقرأ فيه سمائي) والصبغ السمائي: المادة الملونة التي تستخرج من العظلم (المقري 1: 91). سام. الامر السامي (محيط المحيط) والحضرة السامية: سمْو وهو لقب تشريف (بوشر).
سامِيَة: الحرير النباتي في السودان الذي يستخرج من شجرة كبيرة يسمى سامية مؤنث سام أي عال مرتفع (براكس ص18).
سَامية: القميص الثاني الذي يلبسه الطوارق وهم يرتدون ثلاثة قمصان، وهو قميص مخطط بخطوط عريضة لونها ازرق فاتح ومطرز بحرير من نفس اللون (مجلة الشرق والجزائر السلسلة الجديدة 10: 583، كاريت جغرافية ص109، جاكو ص207).
اِسْم. على اسمك: لك خاصة فيما يظهر. ففي الفخري (ص361): يقول: لأجل من السواد أن زوجتي قد خبزت لك هذا الخبز على اسمك.
اِسْم، طلع له اسم: اكتسب صيتاً وشهرة (بوشر).
اسم. الجمع أسماء تعني كلمات سحرية. ففي ألف ليلة (2: 116): وعليها أسماء وطلاسم كدبيب النمل (2: 23ب، 3: 216، 453، 573) والمعنى الحقيقي: أسماء الله (3: 560) محفورة على خاتم سليمان (ص545، 2: 551، 634) ويقول نيبور (في بلاد العرب ص115): اسم الله (والصواب أسماء الله) علم سحري والذين يتقنونه يعرفون بواسطة الجن الذين في خدمتهم ما يجري في البلاد النائية، ولهم قدرة على الزمان والرياح، ويشفون المرضى بطريقة عجيبة إلى غير ذلك.
أسماء الله الحَسَنة: أسماء الله الحسنى مثل القادر والقدير والرحمن والرحيم وغير ذلك (بوشر).
اسم مِبْني: ظرف الزمان أو المكان، واسم غير قابل للتصرف (بوشر).
اسم الصَّليب عند النصارى: يا رب يا ربي العظيم (بوشر) اسم ضمير الملك: ضمير التملك مثل كتابي وكتابك (بوشر).
اسم علم: اسم خاص (بوشر).
اسم عيرة: اسم يستعمل في الحرب ويتلقب به (بوشر).
اسم منعوت أو موصوف: اسم (بوشر).
اسم يَسوع عند النصارى: يا رب! يا ربي العظيم! (بوشر).
بسم الله: أجل، نعم، بطيب خاطر، على الرأس والعين، سمعاً وطاعة (بوشر).
موصول اسمي: حرف العطف، عاطف، حرف العطف (بوشر).
اِسْمية: صيت، شهرة (الكالا).
أسْماوى: سماوي، لازوردي (دومب ص107، هلو).
مُسْمى: شهير، ذو صيت (الكالا).
مسمى عليه: شيء قرئ عليه بسم الله الرحمن الرحيم لحمايته من الجان (لين عادات 1: 340) مُسَمىَّ: اسم ففي تاريخ البربر (2: 152) كان مسمَّى الحجابة عندهم قهرمة الدار والنظر في الدخل والخرج (قهرمة في مخطوطة 1350) وفي كتاب الخطيب (ص102 ق) في كلامه عن مدينة أقسَمَ أن يُذهب اسمها ومسمَّاها.

سمو

1 سَمَا, (S, M, Msb, K,) first Pers\. سَمَوْتُ, like عَلَوْتُ, (S,) aor. ـْ (Msb, TA,) inf. n. سُمُوٌّ; (S, M, K;) and سَمِىَ, first Pers\. سَمِيتُ, (Th, S, TA,) like عَلِيتُ; (S;) He, (a man, Th, S,) or it, (a thing, M,) was, or became, high, lofty, raised, upraised, uplifted, upreared, exalted, or elevated; it rose, or rose high: (S, M, Msb, K:) and ↓ تسامى signifies the same. (MA. [See also 5.]) b2: سَمَالِىَ الشَّىْءُ The thing became raised from afar so that I plainly distinguished it: (K:) or, as in the S, سَمَا لِىَ الشَّخْصُ the form, or figure, seen from a distance, rose, or became raised, to me [i. e. to my view] so that I plainly distinguished it. (TA.) b3: سَمَا الهِلَالُ The moon near the change rose مُرْتَفِعًا [app. meaning upreared, not decumbent: see أَدْفَقُ]. (TA.) b4: [سَمَا لَهُ or نَحْوَهُ He rose, and betook himself, to, or towards, him, or it. Hence,] مَاسَمَوْتُ لَكُمْ I will not [or (unless the phrase be an apodosis) I did not] rise and hasten to fight you. (TA.) b5: سَمَا بَصَرَهُ His sight, or eye, rose, or became raised. (S, TA.) [And سَمَاطَرْفُهُ lit. signifies the same; but means (assumed tropical:) His look was lofty; or he was proud: see سَامٍ, below.] b6: سَمَا is also said of him who is termed حَسِيبٌ and شَرِيفٌ [i. e. it signifies He was, or became, noble; or high, or exalted, in rank]. (TA.) b7: سَمَتة هِمَّتُهُ إِلَى مَعَالِى الأُمْورِ [His ambition soared, or aspired, to high things, or the means of attaining eminence;] he sought glory, or might, and eminence. (Msb, TA.) b8: سَمَابِى شَوْقَ بَعْدَ أَنْ كَانَ أَقْصَرَ [A yearning, or longing, of the soul arose in me after it had ceased]. (TA.) b9: هُمْ يَسْمُونَ عَلَى المِائَةِ They exceed [or are above] the number of a hundred. (TA.) b10: سَمَوْا, (S, K, TA,) and ↓ استموا, (S,) They went forth to pursue the animals of the chase (S, K, TA) in their deserts: (TA:) [or] one says of the hunter, or sportsman, يَسْمُو الوَحْشَ, and ↓ يَسْتَمِيهَا, meaning he sees, or looks to see, (يَتَعَيَّنُ,) the coming forth of the wild animals, and pursues them. (M. [See also 8 below.]) b11: سَمَا الفَحْلُ, inf. n. سَمَاوَةٌ, The stallion sprang, or rushed, upon, (S,) or he overbore, (S, * M, K,) his she-camels that had passed seven or eight months since the period of their bringing forth. (S, M, K.) A2: سَمَابِهِ: see 4.

A3: See also 2.2 سمّاهُ فُلَانًا and بِفُلَانٍ, (S, M, Msb, K,) accord. to Sb originally with ب, but Lh says that the former is that which is usual, (M,) [inf. n. تَسْمِيَةٌ,] and in like manner ↓ اسماهُ, (S,) i. e. اسماهُ فُلَانًا and بِفُلَانٍ, (M, K,) and accord. to Th, فُلَانًا ↓ سَمَاهُ and بِفُلَانٍ, (K, [in the correct copies of which the form of the verb first mentioned is without teshdeed, while in the CK the first and last are both alike with teshdeed, or, as is said in the M, Th has mentioned سَمَوْتُهُ, but none other has mentioned it,]) He named him, or called him, Such a one; (S, M, Msb, K;) as Zeyd; i. e., he made Zeyd to be his name, his proper name. (Msb.) b2: [One says also, سمّى اللّٰهَ عَلَى شَىْءٍ, or simply سمّى عَلَيْهِ, which is the more common, meaning He pronounced the name of God, saying بِسْمِ اللّٰهِ (In the name of God), upon, or over, a thing; such as food, and an animal about to be slaughtered.] The Prophet said, سَمُّوا وَسَمِّتُوا وَدَنُّوا, [cited, with some variations, and expl., in arts.

دنو and سمت,] meaning سَمُّوا اللّٰهَ [Pronounce ye the name of God, &c.]; i. e. whenever ye eat, [before ye begin to do so, accord. to the general custom, or] between two mouthfuls. (M.) 3 ساماهُ, (S, M, K, TA,) inf. n. مُسَامَاةٌ, (TA,) He vied, competed, or contended for superiority, in highness, loftiness, or eminence, or in glory, or excellence, [or in an absolute sense,] with him; syn. عَالَاهُ, (M,) or فَاخَرَهُ, and بَارَاهُ. (K.) It is said in the trad. respecting the lie [against 'Áïsheh], لَمْ تَكُنِ امْرَأَةٌ تُسَامِيهَا غَيْرُ زَيْنَبَ, meaning There was not any woman that vied with her in eminence (تُفَاخِرُهَا and تُعَالِيهَا) except Zeyneb; المُسَامَاةُ meaning المُطَاوَلَةُ فِى الحُِظْوَةِ. (TA.) and one says, فُلَانٌ لَا يُسَامَى وَقَدْ عَلَا مَنْ سَامَاهُ [Such a one will not be vied with in highness, &c.: and he has overcome him who vied with him, &c.]. (S.) And إِنَّ أَمَامِى مَا لَا أُسَامِى, said when one fears an affair, or event, before him; on the authority of IAar; meaning [Verily before me is an affair, or event,] with which I cannot vie. (M.) A poet cited by Th says, بَاتَ ابْنُ أَدْمَآءَ يُسَامِى الأَنْدَرَا سَامَى طَعَامَ الحَىِّ حَتَّى نَوَّرَا and he says that سَامَى means اِرْتَفَعَ, and صَعِدَ; but [it seems that the verse should be rendered, Ibn-Admà passed the night aspiring to reach the heap of reaped wheat: he aspired to attain the wheat of the tribe until it attained to maturity: for ISd says,] in my opinion he means, as the seed-produce rose by growth, he rose to it, until it attained to maturity, when he reaped it and stole it: and he cites also the saying, فَارْفَعْ يَدَيْكَ ثُمَّ سَامِ الحَنْجَرَا [And raise thy hands, then endeavour to reach the windpipe]; explaining سَامِ الحَنْجَرَ as meaning raise thy hands to his حَلْق [or throat, properly, fauces]. (M.) 4 اسماهُ He raised, upraised, uplifted, upreared, exalted, or elevated, him, or it; as also بِهِ ↓ سَمَا [lit. he rose, &c., with him, or it]. (M, K.) b2: أَسْمَيْتُهُ مِنْ بَلَدٍ I made him to go up, or away, from a town, or country. (TA.) b3: اسمانا, (TA,) or ↓ اِسْتَمَانَا, (M,) He, or it, incited us to hunt, or chase: so says Th. (M, TA.) A2: Also He looked at, or towards, his, or its سَمَاوَة [expl. immediately before the mention of this phrase in the M as meaning the form, or figure, seen from a distance, and the aspect, of anything]. (M, TA.) A3: And اسمى He (a man) took the direction of, (S,) or came to, (M,) Es-Semáweh (السَّمَاوَة, S, M) a certain water in the desert (البَادِيَة, M) or a place between El-Koofeh and Syria, (K,) a well-known desert. (TA.) A4: See also 2.5 تسمّى [expl. by Golius, first, as meaning Altus fuit, eminuit; like سَمَا; but for this he names no authority, and I find none for it.

A2: ] He named himself. (KL.) b2: تسمّى بِزَيْدٍ He was named Zeyd: (S, * M, * Msb, K: *) تسمّى

بِكَذَا means Such a thing became his name: it is quasi-pass. of سَمَّاهُ and أَسْمَاهُ. (TA.) b3: and تسمّى بِبَنِى فُلَانٍ, (M,) or بِالقَوْمِ, (K,) and إِلَيْهِمْ, (M, K,) He asserted his relationship to the sons of such a one [by the assumption of a name of relationship to them], or to the people. (M, K.) 6 تَسَاْمَوَ see 1, first sentence. b2: تَسَامَوْا عَلَى الخَيْلِ They mounted upon the horses. (TA.) b3: and تساموا They vied, competed, or contended for superiority, [in highness, loftiness, or eminence, or in glory, or excellence, or in an absolute sense, (see 3,)] one with another. (S, K.) A2: and تساموا signifies also They called one another by their names. (TA.) 8 استمى He (a hunter, or sportsman, [الصّاعِدُ in the CK being a mistranscription for الصَّائِدُ,]) attired himself with the socks, or stockings, called مِسْمَاة, (M, K, TA,) to protect himself from the heat of the burning ground, (TA,) for the hunting of gazelles, in the time of heat. (M.) and (M, in the K “ or ”) استماهُ He asked of him the loan of the socks, or stockings, above named, for that purpose, (M, K, *) i. e. for the hunting of gazelles at midday. (TA.) And استمى, (M, CK,) or استمى الظِّبَآءَ, (so in some copies of the K and in the TA,) He sought, or pursued, the gazelles in their caves, or hiding-places, (فَى غِيرَانِهَا, M, and so in copies of the K, by the غِيرَان being meant the كُنُس, M,) or in what was not their time, or season, (فِى غَيْرِ انِهَا, thus in some copies of the K,) at the auroral rising of Canopus (سُهَيْل [which rose aurorally, in Central Arabia, about the commencement of the era of the Flight, on the 4th of August, O. S.]): (M, K:) so says IAar. (M.) [Freytag says, on the authority of scholia to the Deewán of Jereer, as follows: In the time of the greatest heat, they drive out a wild animal repeatedly from its hiding-place, permitting it to return thither at night, when, thus disturbed, it does not issue from its place; in order that they may be able to strike it.] b2: And He hunted, or chased, wild animals. (M.) b3: See also 1, latter part, in two places. b4: and see 4.

A2: اِسْتَمَيْتُهُ also signifies I made him the object of a visit: or I perceived in him good, or goodness, by a right opinion formed from its outward signs. (K.) b2: And استماهُ He chose it, took it in preference, or selected it. (IAar, L voce اِقْتَرَحَ.) b3: And IAar mentions the saying, البَكْرَةُ مِنَ الإِبِلِ تُسْتَمَى بَعْدَ أَرْبَعَ عَشْرَةَ لَيْلَةً أَوْبَعْدَ إِحْدَى وَعِشْرِينَ, as meaning [The youthful she-camel] is tested for the purpose of discovering whether or not she be pregnant [after fourteen nights or after one and twenty]: but Th disallows this, and says that the word is تُسْتَمْنَى, from المُنْيَةُ, which means “ the period by the end of which one knows whether or not the she-camel is pregnant. ” (M.) 10 استسمى [or استسمى فُلَانًا, the word فلانا having app. been inadvertently omitted by a copyist,] He asked, or demanded, his [or such a one's] name. (TA.) سِمٌ and سُمٌ and سَمٌ: see اِسْمٌ, in three places, near the beginning of the paragraph; and in four places near the end of the same.

سَمًا: see سَمَآءٌ: A2: and see also اِسْمٌ, near the beginning of the paragraph.

سُمًا and سِمًا: see اِسْمٌ, in two places, near the beginning of the paragraph; and in the last sentence but one of the same.

سَمَآءٌ The higher, or upper, or highest, or uppermost, part of anything: [in this sense] masc. (M.) b2: [In its predominant acceptation,] a word of well-known meaning; (K, TA;) i. e. (TA) [The sky, or heaven;] the canopy of the earth: (M, Msb, TA:) in this sense (M, Msb) masc. and fem.; (IAmb, S, M, Msb, K; *) sometimes fem.; (M;) rarely so, and thus as having the next but one of the significations here following: (Fr, Msb:) Az says that it is fem. because it is pl. [or coll. gen. n.] of سَمَآءَةٌ: (TA:) or it is as though it were pl. of ↓ سَمَاوَةٌ, [or rather its coll. gen. n.,] like as سَحَابٌ is of سَحَابَةٌ: (Msb, TA:) Er-Rághib says that the سَمَآء as opposed to the أَرْض is fem., and sometimes masc.; and is used as a sing. and as a pl.; as the latter in the Kur ii. 27 [where it is shown to apply to seven heavens]; and that it is like نَخْلٌ and شَجَرٌ and other [coll.] gen. ns.: (TA:) in this sense (M) the pl. is أَسْمِيَةٌ [a pl. of pauc.] (S, M, K) and سُمِىٌّ, (M, K,) the latter [originally سُمُوىٌ] of the measure فُعُولٌ, and both [also] pls. of سَمَآءٌ in another sense, mentioned in what follows, (TA,) and سَمَاوَاتٌ or سَمٰوَاتٌ, (S, M, Msb, K,) and accord. to the K, [in which all of these are mentioned as though pls. of سَمَآءٌ in all its senses,] ↓ سَمًا, [in the CK سُمًا,] but in the M سَمَآءٌ [like the sing., as mentioned above], where it is said that it must be a pl. in the Kur ii. 27 for the reason already stated, as though pl. of سَمَآءَةٌ or سَمَاوَةٌ; (TA;) and a poet assigns to سَمَآءٌ the anomalous pl. سَمَآءٍ, by his saying, سَمَآءُ الْإِلٰهِ فَوْقَ سَبْعِ سَمَآئِيَا [The heaven of God, above seven heavens]: (S, M:) the dim. is ↓ سُمّيَّةٌ. (Ham p. 452.) b3: and Any canopy, or covering over-head, of a person. (S, Msb, * TA.) b4: And hence, (S, TA,) The ceiling, or roof, (S, Msb, K, TA,) of a house, or chamber, or tent, (S, K, TA,) and of anything; (K, TA;) in this sense masc.; (Msb, TA;) and ↓ سَمَاوَةٌ also has this meaning. (S.) b5: And The رِوَاق, (M, K,) i. e. the شُقَّة [or oblong piece of cloth] that is beneath the upper, or uppermost, شُقَّةٌ, (M,) of a بَيْت [or tent]; (M, K;) in which sense it is fem., and sometimes masc.; (M;) as also ↓ سَمَاوَةٌ; (M, K;) [and so, app., ↓ سِمَايَةٌ; for] one says, أَصْلَحَ سِمَايَتَهُ, with kesr, [He repaired his سماية,] meaning, his سَمَاوَة. (TA.) b6: And The clouds; (Zj, K;) because of their height: (Zj, TA:) or a cloud. (Msb.) b7: and Rain; (S, M, Msb, K;) because it comes forth from the سَمَآء [i. e. sky or clouds]: (TA:) or a good rain (مَطْرَةٌ جَيِّدَةٌ): (K, TA:) or a new rain (مَطْرَةٌ جَدِيدَةٌ): (T, TA:) or, as some say, rain that has not fallen upon the earth; so called in consideration of what has been said above [of its meaning the “ clouds ” &c.]: (Er-Rághib, TA:) [but] one says, مَا زِلْنَا نَطَأُ السَّمَآءَ حَتَّى

أَتَيْنَاكُمْ [We ceased not to tread upon the rain until we came to you]: (S, TA:) applied to rain, it is masc., and fem. also because of its connexion with the سَمَآء that canopies the earth; (M;) or it is fem., as meaning سَحَابَةٌ: (Msb:) the pl. [of mult.] is سُمِىٌّ (S, M, Msb, TA) and [of pauc.]

أَسْمِيَةٌ. (S, TA.) بَنُو مَآءِ السَّمَآءِ is an appellation of The Arabs; [signifying the sons of the water of the heaven;] because of their keeping much to the deserts which are the places of the falling of rain [by means of which they subsist]: or by مَآء السمآء is meant Zemzem, which God made to well forth for the Arabs, who are therefore like the sons thereof. (TA.) b8: [Hence, app., as being likened to rain by reason of the swiftness of his running,] a certain horse, (M, K,) belonging to Sakhr the brother of El-Khansà, (M,) was named السَّمَآءُ. (M, K.) b9: [Hence, likewise, as being likened to rain, (assumed tropical:) Bounty.] One says, أَصَابَنِى بِرَشْحَةٍ مِنْ سَمَائِهِ (assumed tropical:) [He gave me a gift from his store of bounty]. (A in art. رشح.) b10: Also (assumed tropical:) Herbage; because produced by the rain, which is thus called. (TA.) b11: And The back of a horse; (S, Msb, K;) because of its height: coupled with [its opposite] أَرْضٌ [q. v.]. (S, TA.) b12: And of a sandal, [in like manner opposed to أَرْضٌ,] The upper part [of the sole, i. e. the upper surface thereof], upon which the foot is placed. (M.) A2: See also سَمَاوَةٌ.

سَمَاوٌ: see سَمَاوَةٌ.

سَمِىٌّ: see سَامٍ, in two places. b2: [Also] A competitor, or contender for superiority, in highness, loftiness, or eminence, or in glory, or excel-lence; i. q. ↓ مُسَامٍ, (S, TA,) and مُطَاوِلٌ: (TA:) thus the word, in the accus. case, is said to signify in the Kur xix. 66: (S, TA:) or it there has the meaning here next following. (S, M, TA.) b3: A like, or an equal: (S, M, K TA:) and this meaning the word, in the accus. case, is said by some to have in the Kur xix. 8: or in this instance it has the meaning here following. (M, TA.) b4: A namesake of another. (S, M, K, TA.) b5: The fem. is سَمِيَّةٌ. (M, TA.) سُمَىٌّ dim. of اِسْمٌ, q. v.

سُمَيَّةٌ dim. of سَمَآءٌ, q. v.

سِمَوِىٌّ and سُمَوِىٌّ: see اِسْمِىُّ.

سَمَاوَةٌ: see سَمَآءٌ, in three places. b2: Also The form, or figure, seen from a distance, (S, M, K, TA,) [or] such as is high, or elevated, (TA,) of anything; (S, M, K, TA;) and the aspect thereof: pl. [or rather coll. gen. n.] ↓ سَمَآءٌ and ↓ سَمَاوٌ; the latter mentioned by Ks. (M, TA.) El-'Ajjáj says, سَمَآوَةُ الهِلَالِ حَتَّى احْقَوْقَفَا [The form, &c., of the moon when near the change, until it became curved]. (S.) سِمَايَةٌ: see سَمَآءٌ, in the middle of the paragraph.

سَمَآئِىٌّ and سَمَاوِىٌّ [Of, or relating to, the sky or heaven; heavenly; celestial;] rel. ns. from سَمَآءٌ. (Msb, TA.) سَامٍ [High, or lofty; as also ↓ سَمِىٌّ: pl. of the former سَوَامٍ; applied to women as pl. of سَامِيَةٌ, whence the phrase سَوَامِى الطَّرْفِ in a verse cited voce بُضْعٌ; and to irrational animals, as in an instance here following]. One says القُرُومُ السَّوَامِى

The stallions [meaning the stallion-camels high in their heads, or] raising their heads high. (S, TA.) And سَامِيَاتٌ, [pl. of سَامِيَةٌ,] applied to camels, That raise, or raise high, their eyes and their heads. (Ham p. 791.) And رَدَدْتُ مِنْ سَامِى

طَرْفِهِ [app. an elliptical phrase, نَخْوَتَهُ (which is expressed in the explanation) or a similar word being understood; i. e. (assumed tropical:) I repelled the pride, or haughtiness, of him who was lofty in look;] meaning I contracted to him [or to the lofty in look] his soul, and annulled his pride, or haughtiness. (S, TA.) And الأَنْفِ ↓ سَمِىُّ [lit. Highnosed] means (assumed tropical:) disdainful, or scornful. (T and K in art. انف.) b2: [Also act. part. n. of 1 in all its senses. b3: And hence,] سُمَاةٌ, (S, M, K,) of which it is the sing., (M,) signifies Hunters (S, M, K) going forth to the chase: (K:) an epithet in which the quality of a subst. predominates: or, as some say, hunters in the day-time, peculiarly: or hunters wearing the socks, or stockings, called مِسْمَاة. (M.) اِسْمٌ, (S, M, Msb, K,) with the conjunctive ا, [i. e. written اسْمٌ,] but this is made disjunctive by poetic license [as well as when the word commences a sentence], (S,) usually with kesr [when the | is disjunctive], (Lh, M, TA,) and اُسْمٌ, (S, M, K,) of the dial. of Benoo-'Amr-Ibn-Temeem and of Kudá'ah, (M, TA,) mentioned by IAar, (TA,) and ↓ سِمٌ and ↓ سُمٌ (S, M, K) and ↓ سَمٌ, (K,) and ↓ سُمًا (M, K) and ↓ سِمًا and ↓ سَمًا, (K,) [The name of a thing; i. e.] a sign [such as may be uttered or written] conveying knowledge of a thing; syn. عَلَامَةٌ: and a word applied to denote a substance or an accident or attribute, for the purpose of distinction: (M, K:) [or a substantive in the proper sense of this term, i. e. a real substantive; and a substance in a tropical sense of this term, i. e. an ideal substantive:] as expl. by El-Munáwee, in the “ Towkeef,” the اسم is that which denotes a meaning in itself unconnected with any of the three times [past and present and future]: if denoting what subsists by itself, it is termed اِسْمُ عَيْنٍ; and if denoting what does not subsist by itself, [i. e. an accident or attribute,] whether existent, as العِلْمُ [i. e. knowledge], or non-existent, as الجَهْلُ [i. e. ignorance], it is termed اِسْمُ مَعْنًى: (TA:) the pl. is أَسْمَآءٌ [a pl. of pauc.] and أَسْمَاوَاتٌ, (S, M, K,) the latter said by Lh to be a pl. of اِسْمٌ, but it is rather a pl. of أَسْمَآءٌ, for otherwise there is no way of accounting for it, (M,) and أَسَامٍ (S, M, K) and أَسَامِىُّ (M, K) are [likewise] pls. of أَسْمَآءٌ: (K, * TA:) the word اسْمٌ [i. e. اِسْمٌ or اُسْمٌ] is derived from سَمَوْتُ, (S, TA,) or from السُّمُوُّ, (Msb, Er-Rághib, TA,) because the اسم is a means of raising into notice the thing denoted thereby, and making it known: (S, * Er-Rághib, TA:) it is of the measure اِفْعٌ [or اُفْعٌ, accord. to different dialects], the last radical, و, being wanting in it, (S, Msb, TA,) and the hemzeh [or rather |] being prefixed by way of compensation for it, accord to a general rule; (Msb, TA;) for it is originally سِمْوٌ (S, Msb, Er-Rághib, TA) or سُمْوٌ, (S, Msb, TA,) its pl. being أَسْمَآءٌ, and its dim. being ↓ سُمَىٌّ [originally سَمَيْوٌ]: (S, Msb, Er-Rághib, * TA:) some of the Koofees hold that it is from الوَسْمُ, meaning العَلَامَةُ, the و, which is the primal radical, being rejected, and the hemzeh [or |] being substituted for it, so that its measure is اِعْلٌ [or اُعْلٌ]; but this is a weak opinion, for, were it so, the dim. would be وَسَيْمٌ and the pl. would be أَوْسَامٌ. (Msb, TA.) One says, اِسْمُ هٰذَا كَذَا [The name of this is thus, or such a word]; and if you will you may say, اُسْمُ هٰذا كذا; and in like manner, ↓ سِمُهُ and ↓ سُمُهُ: Lh says that اِسْمُهُ فُلَانٌ [His name is Such a one] is the [common] phrase of the Arabs; and he mentions اُسْمُهُ فُلَانٌ as heard from [the tribe of] Benoo-'Amr-Ibn-Temeem: and Ks cites, as heard from some of [the tribe of] Benoo-Kudá'ah, the saying, ↓ بِاسْمِ الَّذِى فِى كُلِّ سُورَةٍ سُمُهْ [In the name of Him whose name is in every chapter of the Kur-án], and ↓ سِمُهْ as heard from others, not of Kudá'ah. (M.) سِرْ عَلَى اسْمِ اللّٰهِ is an elliptical phrase [for سِرْ مُعْتَمِدًا عَلَى ذِكْرِ اسْمِ اللّٰهِ Journey thou relying upon the mention of the name of God]. (IJ, M in art. دل: see دَلِيلٌ.) b2: [Hence,] اسْمٌ signifies also (assumed tropical:) Fame, renown, report, or reputation, of a person: (TA:) and so ↓ سُمًا, in relation to good, (K, TA,) not to evil; mentioned by Az. (TA.) One says, ذَهَبَ اسْمُهُ فِى النَّاسِ, i. e. His fame &c. [went, or spread, among mankind, or the people]. (TA.) اِسْمِىٌّ [Of, or relating to, a name or noun or substantive;] rel. n. from اِسْمٌ; as also ↓ سِمَوِىٌّ and ↓ سُمَوِىٌّ. (S, TA.) [Hence, جُمْلَةٌ اسْمِيَّةٌ A nominal proposition or phrase; as distinguished from فِعْليَّةٌ, or verbal.]

اِسْمِيَّةٌ The quality of a name or noun or substantive.]

مِسْمَاةٌ The socks, or stockings, worn by a hunter, (M, K, TA,) to protect him from the heat of the burning ground. (TA.) مُسَمًّى [Named]. b2: [Hence,] one says, هُوَ مِنْ مُسَمَّى قَوْمِهِ and مُسَمَّاتِهِمْ, meaning (assumed tropical:) He is of the best of his people or party. (TA.) مُسَامٍ: see سَمِىٌّ.

قد

1 قَدَّهُ, aor. ـُ (S, M, O, L, Msb,) inf. n. قَدٌّ; (S, M, A, O, L, Msb, K;) and ↓ قدّدهُ, (M, L,) [but this app. has an intensive signification, or denotes repetition of the action, or its relation to several objects,] inf. n. تَقْدِيدٌ; (L, K;) and ↓ اقتدّهُ, (M, L,) inf. n. اِقْتِدَادٌ; (K;) He cut it in an enlongated form; or lengthwise: (IDrd, M, L, K:) or slit, split, clave, rent, or divided, it, (namely, a thong, &c., S, O, L, and a garment, or piece of cloth, L,) lengthwise: (S, M, A, O, L, Msb, K:) and he cut it off entirely: (M, L, K:) or he cut it, or cut it off, in an absolute sense: (TA:) he cut it, namely, a skin: and he rent it, namely, a garment, or piece of cloth, or the like. (L.) One says, ضَرَبَهُ بِالسَّيْفِ فَقَدَّهُ بِنِصْفَيْنِ [He smote him with the sword and clave him in halves,] (L, Msb, *) or قَدَّهُ نِصْفَيْنِ. (A.) And قَدَّ القَلَمَ وَقَطَّهُ [He slit the writing-reed, and nibbed it, or cut off its point breadthwise, or crosswise]: (A, TA:) [for] قَطَّهُ is opposed to قَدَّهُ: (S and TA in art. قط:) and both of these verbs occur in a trad. describing 'Alee's different modes of cutting [with the sword] when contracting himself and when stretching himself up. (TA.) b2: And [hence] قَدَّ, (S, M, A, L,) inf. n. قَدٌّ, (M, L, K,) (tropical:) He clave, cut through by journeying, or passed through, the desert, (S, M, A, O, L, K,) and the night. (M, L) b3: and قَدَّ بِهِ الطَّرِيقُ, (so in a copy of the M,) or قَدَّتْهُ الطَّرِيقُ, (so in the L and TA,) aor. and inf. n. as above, (M, L, TA,) i. q. قَطَعَهُ (M) or قَطَعَتْهُ (L, TA) (tropical:) [The road cut him off, app. from his companions, or from the object of his journey: compare قَطَعَ بِهِ and قُطِعَ بِهِ]. b4: And قَدَّ الكَلَامَ, (M, L,) inf. n. as above, (M, L, K,) i. q. قَطَعَهُ (M, L, K *) and شَقَّهُ (M, L) [both of which explanations may here mean, as قَطَعَ الكَلَامَ generally does, (assumed tropical:) He cut short, or broke off, the speech; or ceased from speaking: or both may here mean, as قَطَعَ الكَلَامَ sometimes does, he articulated speech, or the speech: compare this latter rendering with an explanation of شَقَّقَ الكَلَامَ]. b5: [قَدَّهُ also signifies He cut it out, or shaped it, in any manner, whether lengthwise or otherwise; like قَتَّهُ: see this latter, and a verse cited as an ex. of its inf. n.: and see also a saying near the end of the first paragraph of art. فرى. Hence] قُدَّ فُلَانٌ قَدَّ السَّيْفِ [Such a one was shaped with the shaping of the sword] means (tropical:) such a one was made goodly, or beautiful, in respect of التَّقْطِيع [i. e. conformation, or proportion, &c., like as is the sword]. (S, O, L, TA.) [See also قَدٌّ, below.] b6: And قُدّ means also (assumed tropical:) He suffered a pain [app. what may be termed a cutting pain] in the belly, called قُدَاد. (M, L, K.) 2 قَدَّّ see 1, first sentence. b2: [Hence,] قدّد, (as implied in the L,) or قدّد اللَّحْمَ, (A, O, *) inf. n. تَقْدِيدٌ, (O, L,) He made قَدِيد [i. e. he cut flesh-meat into strips, or oblong pieces, and spread them in the sun, or salted them and spread them in the sun, to dry]. (L.) A2: قدّد عَلَيهِ, said of a garment, It fitted him, or suited him, in size and length. (L, from a trad.) 4 اقدّ عَلَيْهِ, said of food, (assumed tropical:) It occasioned him a pain in the belly, termed قُدَاد. (IKtt, TA.) 5 تَقَدَّّ see 7. b2: تقدّد said of a garment, or piece of cloth, It was, or became, much slit or rent. or ragged, or tattered, (O, K, TA,) and old and worn out. (TA.) b3: And, said of flesh-meat, quasi-pass. of 2, [i. e. It was, or became, cut into strips, or oblong pieces, and spread in the sun, or salted and spread in the sun, and so dried.]. (O.) b4: And, said of a company of men (قَوْمٌ), It became separated (S, M, O, L, K) into قِدَد [or parties, &c., pl. of قِدَّةٌ, q. v.]. (M, L.) b5: Also, said of a thing, (TA,) [perhaps from the same v. said of flesh-meat,] It was, or became, dry; or it dried, or dried up. (K, TA.) b6: And تقدّدت said of a she-camel, She became somewhat lean (O, K) after having been fat: (O:) or she became fat, (TA,) or began to become fat, after having been lean. (K, TA.) 7 انقدّ, (S, M, A, O, L, Msb, K,) and ↓ تقدّد, (M, L, K,) [but the latter app. has an intensive signification, or is said of a number of things,] the former said of a skin, and of a garment, or piece of cloth, (A,) not said of aught except some such thing as a bag for travelling-provisions and for goods or utensils &c., and such as clothing, (O,) It became cut in an elongated form; or lengthwise: (L, K:) or became slit, split, cloven, rent, or divided, lengthwise: (S, M, A, O, L, Msb, K:) or became cut off entirely: (M, L, K:) or became cut, or cut off. (TA.) 8 إِقْتَدَ3َ see 1, first sentence. b2: اقتدّ الأُمُورَ means (tropical:) He considered the affairs, forcasting their issues, or results, and discriminated them: (S, O, K:) or he devised the affairs, and considered what would be their issues, or results. (M.) 10 استقدّ (tropical:) It contained, or continued in one manner, or state. (Ibn-'Abbád, A, O, K,) لَهُ to him. (A.) And (assumed tropical:) It (an affair, TA) was, or became, uniform, or even in its tenour. (Ibn-'Abbád, O, K, TA.) And استقدّت الإِبِلُ (assumed tropical:) The camels went on undeviatingly, in one course, way, or manner: (O, K:) so says AA. (O.) قَدْ is a noun and a particle: (S, O, Mughnee, K:) and as a noun it is used in two ways. (Mughnee, K.) b2: (I) It is a noun syn. with حَسْبُ; (S, O, Mughnee, K;) generally used indeclinably; (Mughnee, K;) thus accord. to the Basrees; with the د quiescent; (TA;) because resembling قَدْ the particle in respect of the letters composing it, and many other particles in respect of its form, (Mughnee, TA,) such as عَنْ and بَلْ &c.: (TA:) one says, قَدْ زَيْدٍ دِرْهَمٌ [The sufficiency of Zeyd (i. e. what is sufficient for Zeyd) is a dirhem], (Mughnee, K,) with the د quiescent; (Mughnee, * K, * TA;) and قَدِى (S, O) and قَدْنِى (S, O, Mughnee) [both] meaning حَسْبِى [My sufficiency (i. e. what is sufficient for me)]; (S, O;) the ن in قَدْنِى being inserted in order to preserve the quiescence [of the final letter of the noun] because this is the original characteristic of what they make indeclinable; (Mughnee;) but the insertion of the ن in this case is anomalous, for it is [by rule] only added in verbs, by way of precaution, [to prevent the confusion of the pronominal affix of the verb and that of the noun,] as in ضَرَبَنِى: (S, O:) [see, however, in the next sentence, an explanation of قَدْنِى accord. to which the ن is inserted regularly:] accord. to Yaakoob, using قَدْ in the sense of حَسْبُ, one says, مَا لَكَ عِنْدِى إِلَّا هٰذَا فَقَدْ i. e. فَقَطْ [There is nothing for thee with me, or nothing due to thee in my possession, except this, and it is a thing sufficient, or it is enough, فَقَطْ being held to signify properly فَحَسْبُ, but it is commonly used as meaning and no more]; and he asserts it [i. e. قَدْ] to be a substitute [for قَطْ]: (M:) and it is also used declinably; (Mughnee, K;) thus accord. to the Koofees; (TA;) but this is rare: (Mughnee:) one says قَدُ زَيْدٍ, making it marfooa, (Mughnee, K,) like as one says حَسْبُهُ; and قَدِى without ن [as mentioned above,] like as one says حَسْبِى. (Mughnee.) b3: (2) It is also a verbal noun, syn. with يَكْفِى: one says, قَدْ زَيْدًا دِرْهَمٌ [A dirhem suffices, or will suffice, Zeyd], and قَدْنِى دِرْهَمٌ [A dirhem suffices, or will suffice, me]; (Mughnee, K;) like as one says يَكْفِى زَيْدًا دِرْهَمٌ, and يَكْفِيْنِى دِرْهَمٌ. (Mughnee, K. *) A2: As a particle, it is used peculiarly with a verb, (Mughnee, K,) [i. e.] as such it is not preposed to anything except a verb, (S, O,) either a pret. or an aor. , (TA,) from which it is not separated unless by an oath, (Mughnee,) such as is perfectly inflected, enunciative, (Mughnee, K,) not an imperative, (TA,) affirmative, and free from anything that would render it mejzoom or man-soob, and from what is termed حَرْف تَنْفِيس [i. e.

سَوْفُ and its variants]: and it has six meanings. (Mughnee, K.) b2: (1) It denotes expectation: (M, Mughnee, K:) and when it is with an aor. , this is evident; (Mughnee;) one says قَدْ يَقْدَمُ الغَائِبُ, (Mughnee, K,) meaning It is expected that the absent will come: (TA:) and most affirm that it is thus used with a pret.: (Mughnee:) accord. to some, (M,) it is used in reply to the saying لَمَّا يَفْعَلْ [i. e. “ He has not yet done ” such a thing, which implies expectation that he would do it]; (S, M, O;) the reply being, قَدْفَعَلَ [Already he has done the thing]: (M:) and Kh asserts that it is used in reply to persons expecting information; (S, M, * O, Mughnee;) [for to such] you say, قَدْ مَاتَ فَلَانٌ [Already such a one has died]; but if one inform him who does not expect it, he does not say thus, but he says [merely] مَاتَ فُلَانٌ: (S, O:) thus some say قَدْ رَكِبَ الأَمِيرُ [Already the commander has mounted his horse] to him who expects his mounting: some, however, disallow that قَدْ is used to denote expectation with the pret. because the pret. denotes what is already past; and hence it appears that those who affirm it to be so used mean that the pret. denotes what was expected before the information: (Mughnee: [in which it is added, with some other observations, that, in the opinion of its author, it does not denote expectation even with the aor. ; because the saying يَقْدَمُ الغَئِبُ denotes expectation without قَدْ:]) MF says, What we have been orally taught by the sheykhs in ElAndalus is this, that it is a particle denoting the affirmation of truth, or certainty, when it occurs before a pret., and a particle denoting expectation when it occurs before a future. (TA.) b3: (2) It denotes the nearness of the past to the present: (O, Mughnee, K:) so in the saying قَدْ قَامَ زَيْدٌ [Zeyd has just, or just now, stood; a meaning often intended by saying merely, has stood]; (Mughnee, K;) for this phrase without قد may mean the near past and the remote past; (Mughnee;) and so in the saying of the muëdhdhin, قَدْ قَامَتِ الصَّلَاةُ [The time of the rising to prayer has just come, or simply has come]: (O:) [and, when thus used, it is often immediately preceded by the pret. or aor. of the verb كَانَ; thus you say, كَانَ قَدْ ذَهَبَ He had just, or simply had, gone away; and يَكُونُ قَدْ ذَهَبَ He will, or shall, have just, or simply have gone away:] and accord. to the Basrees, except Akh, it must be either expressed or understood immediately before a pret. used as a denotative of state; as in [the saying in the Kur ii. 247,] وَمَا لَنَا أَلَّا نُقَاتِلُ فِى سَبِيلِ اللّٰهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا [And what reason have we that we should not fight in the cause of God when we have been expelled from our abodes and our children?]; and in [the saying in the Kur iv. 92,] أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أنْ يُقَاتِلُوكَمْ [Or who come to you, their bosoms being contracted so that they are incapable of fighting you, or their bosoms shrinking from fighting you]; but the Koofees and Akh says that this is not required, because of the frequent occurrence of the pret. as a denotative of state without قَدْ, and [because] the primary rule is that there should be no meaning, or making, anything to be understood, more especially in the case of that which is in frequent use: (Mughnee:) Sb [however] does not allow the use of the pret. as a denotative of state without قَدْ; and he makes حصرت صدورهم to be an imprecation [meaning may their bosoms become contracted]: (S in art. حصر; in which art. in the present work see more on this subject:) and the inceptive لَ is prefixed to it like of the saying, إِنَّ زَيْدًا لَقَدْ قَامَ [Verily Zeyd has just stood, or has stood]; because the primary rule is that it is to be prefixed to the noun, and it is prefixed to the aor. because it resembles the noun, and when the pret. denotes a time near to the present it resembles the aor. and therefore it is allowable to prefix it thereto. (Mughnee.) [See also the two sentences next after what is mentioned below as the sixth meaning.] b4: (3) It denotes rareness, or paucity; (Mughnee, K;) either of the act signified by the verb, (Mughnee,) as in [the saying], قَدْ يَصْدُقُ الكَذُوبُ [In some few instances the habitual liar speaks truth]; (Mughnee, K;) or of what is dependent upon that act, as in [the saying in the Kur xxiv. last verse,] قَدْ يَعْلَمُ مَا

أَنْتُمْ عَلَيْهِ [as though] meaning أَنَّ مَا هُمْ عَلَيْهِ هُوَ

أَقَلُّ مَعْلُومَاتِهِ [so that it should be rendered At least He knoweth that state of conduct and mind to which ye are conforming yourselves]: but some assert that in these exs. and the like thereof it denotes the affirmation of truth, or certainty; [as will be shown hereafter;] and that the denoting of rareness, or paucity, in the former ex. is not inferred from قَدْ, but from the saying الكَذُوبُ يَصْدُقٌ. (Mughnee.) b5: (4) It denotes frequency; (Mughnee, K;) [i. e.] sometimes (S, O) it is used as syn. with رُبَّمَا [as denoting frequency, as well as with رُبَّمَا in the contr. sense, mentioned in the next preceding sentence]: (S, M, O:) thus in the saying (S, M, O, Mughnee, K) of the Hudhalee, (M, Mughnee,) or 'Abeed Ibn-El-Abras, (IB, TA,) قَدْ أَتْرُكُ القِرْنَ مُصْفَرًّا أَنَامِلُهُ [Often I leave the antagonist having his fingers' ends become yellow]. (S, M, O, Mughnee, K.) b6: (5) It denotes the affirmation of truth, or certainty: thus in [the saying in the Kur xci. 9,] قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily, or certainly, or indeed, or really, he prospereth, or will prosper, who purifieth it; (namely, his soul;) each pret. here occupying the place of a mejzoom aor. ]: (Mughnee, K:) and thus accord. to some in [the saying in the Kur xxiv. last verse, of which another explanation has been given above,] قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ [Verily, or certainly, &c., He knoweth that state of conduct and mind to which ye are conforming yourselves]. (Mughnee.) b7: (6) It denotes negation, (Mughnee, K,) accord. to ISd, (Mughnee,) occupying the place of مَا, (M,) in the saying, قَدْ كُنْتَ فِى خَيْرٍ فَتَعْرِفَهُ, (M, Mughnee, K,) with تعرف mansoob, [as though meaning Thou wast not in prosperity, that thou shouldst know it,] (Mughnee, K,) heard from one of the chaste in speech: (M:) but this is strange. (Mughnee.) b8: [When it is used to denote the nearness of the past to the present, as appears to be indicated by the context in the O,] قَدْ may be separated from the verb by an oath; as in قَدْ وَاللّٰهِ أَحْسَنْتَ [Thou hast, by God, done well] and قَدْ لَعَمْرِى بِتُّ سَاهِرًا [I have, by my life, or by my religion, passed the night sleepless]. (O, Mughnee. [In the latter, this and what here next follows are mentioned before the explanations of the meanings of the particle; probably because the meaning in these cases can hardly be mistaken.]) And the verb may be suppressed after it, (M, * O, Mughnee,) when its meaning is apprehended, (O,) or because of an indication; (Mughnee;) as in the saying of En-Nábighah (M, O, Mughnee) Edh-Dhubyánee, (O,) أَفِدَ التَّرَحُّلُ غَيْرَ أَنَّ رِكَابَنَا لَمَّا تَزُلْ بِرِحَالِنَا وَكَأَنْ قَدِ [The time of departure has drawn near, though the camels that we ride have not left with our utensils and apparatus for travelling, but it is as though they had (left)]; meaning كَأَنْ قَدْ زَالَتْ. (M, O, Mughnee.) b9: If you make قَدْ an اِسْم [i. e. a subst. or a proper name], you characterize it by teshdeed: therefore you say, كَتَبْتُ قَدًّا حَسَنَةً [I wrote a beautiful قد]; and so you do in the case of كَىْ and هُوَ and لَوْ; because these words have no indication of what is deficient in them [supposing them to be originally of three radical letters], therefore it is requisite to add to the last letter of each what is of the same kind as it, and this is incorporated into it: but not in the case of ا; for in this case you add ء; thus if you name a man لَا, or مَا, and then add at the end of it ا, you make it ء; for you make the second ا movent, and ا when movent becomes ء: (S, O:) so says J, [and Sgh has followed him in the O,] and such is the opinion of Akh and of a number of the grammarians of El-Basrah [and of El-Koofeh (MF)], and F has quoted this passage in the B and left it uncontradicted: but IB says, (TA,) [and after him F in the K,] this is a mistake: that only is characterized by teshdeed of which the last letter is infirm: you say, for هُوَ, (IB, K,) used as the name of a man, (IB,) هُوٌّ, (IB, K,) and for لَوْ you say لَوٌّ, and for فِى you say فِىٌّ; (IB;) and such is characterized by teshdeed only in order that the word may not be reduced to one letter on account of the quiescence of the infirm letter [which would disappear] with tenween [as it does in دَمٌ and يَدٌ &c.]: (K:) but as to قَدْ, if you use it as a name, you say قَدٌ; (IB, K;) and for مَنْ you say مَنٌ, and for عَنْ you say عَنٌ; (K;) like يَدٌ (IB, K) and دَمٌ &c.: (K:) F, however, [following IB,] is wrong in calling J's statement a mistake; though the rule given by him [and IB] is generally preferred. (MF, TA.) قَدٌّ The skin of a lamb or kid: (M, A, L, Msb, K:) or [only] of a kid: (S, O, L:) or, accord. to IDrd, a small skin, but of what kind he does not say: (M, L:) pl. (of pauc., S) أَقُدٌّ and (of mult., S) قِدَادٌ (ISk, S, M, L, Msb, K) and [of pauc. also] أَقِدَّةٌ, which is extr. (M, L.) Hence the saying, ↓ فُلَانٌ مَا يَعْرِفُ القَدَّ مِنَ القِدِّ Such a one knows not the skin of a lamb, or kid, from the thong. (A.) And hence, (O, K,) it is said in a prov., (S, M, A, O,) مَا يَجْمَلُ قَدَّكَ إِلَى أَدِيمِكَ (S, M, A, O, K) What approximates thy skin of a lamb, or kid, to thy hide [of a full-grown beast]? meaning, accord. to Th, (assumed tropical:) what makes the great to be like the little? (M: [or the little to be like the great?]) or meaning what induces thee to make thy small affair [appear] great? (S:) or what approximates thy small [affair] to thy great? (O, K:) applied to him who transgresses his proper limit; (M, O, K;) and to him who compares the contemptible with the noble. (O, K.) b2: See also قِدٌّ, in two places.

A2: Also (assumed tropical:) The measure, quantity, size, or bulk, (M, L, Msb, K,) of a thing: (M, L:) (tropical:) the conformation, or proportion, syn. تَقْطِيع, (S, M, A, O, L, K,) of a thing, (M, L,) or of a young woman, (A,) or of a man: (K:) (tropical:) the stature, syn. قَامَة, (S, A, O, L, K,) of a man: (K:) (assumed tropical:) his justness of form, or symmetry: (M, L, K:) and (assumed tropical:) his figure, person, or whole body: (M, L:) pl. [of pauc.] أَقُدٌّ (M, L, K) and أَقِدَّةٌ, (K,) which is extr., (TA,) and [of mult.] قُدُودٌ (M, L, K) and قِدَادٌ. (K.) One says, هٰذَا عَلَى قَدِّ ذَاكَ (assumed tropical:) This is equal in measure, quantity, size, or bulk, to that; is like that. (Msb.) And شَىْءٌ حَسَنُ القَدِّ (assumed tropical:) A thing goodly, or beautiful, in respect of conformation, or proportion. (L.) And جَارِيَةٌ حَسَنَةُ القَدِّ (tropical:) A young woman goodly, or beautiful, in respect of stature, and of conformation, or proportion. (A.) And غُلَامٌ حَسَنُ القَدِّ (assumed tropical:) A young man goodly, or beautiful, in respect of justness of form, or symmetry, and in person, or the whole of his body. (M, L.) A3: See, again, قِدٌّ.

A4: By the phrase يَا وَيْلَ قَدٍّ, addressed to Mikdád, in a verse of Jereer, is meant يَا وَيْلَ مِقْدَادٍ [O, woe to thee Mikdád]; the poet restricting himself to some of the letters [of the name]: an instance [more obviously] of a similar kind is سَلَّام used by El-Hoteiäh for سُلَيْمَان. (O.) قُدٌّ A certain marine fish, (O, K,) the eating of which is said to increase [the faculty of] الجِمَاع. (O.) قِدٌّ A thing that is مَقْدُود [i. e. cut in an elongated form, &c.]. (M, L.) b2: [And hence] A thong cut from an untanned skin, (S, M, * A, O, * L, Msb, K,) with which sandals or shoes are sewed, (M, * L, Msb,) and with which a captive is bound; (A;) pl. أَقُدٌّ: (S, O, L:) and [as a coll. gen. n.] thongs, cut from an untanned skin, with which camels' saddles and [the vehicles called]

مَحَامِل are bound: (M, L:) and ↓ قِدَّةٌ [of which the pl. is قِدَدٌ] is a more special term, (S, O, L,) signifying a single thong of this kind. (K.) See an ex. voce قَدٌّ. b3: And (hence, L) A whip; (O, L, K;) as also ↓ قَدٌّ. (K.) Thus in the trad., لَقَابُ قَوْسِ أَحَدِكُمْ وَمَوْضِعُ قِدِّهِ فِى الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا, (O, * L,) or ↓ قَدِّهِ, (K,) i. e. Verily the space that would be occupied by the bow of any one of you, and the place that would be occupied by his whip, in Paradise, are better than the present [sublunary] world and what is in it: or قِدّه may here have the meaning next following. (L.) b4: A sandal; because cut in an elongated form from the skin: (O, L:) or a sandal not stripped of the hair, in order that it may be more pliant. (IAar, O, L.) b5: And A vessel of skin. (S, O, K.) One says, مَا لَهُ قِدٌّ وَلَا قِحْفٌ He has not a vessel of skin nor a vessel of wood: (S, O, M:) or a skin nor a fragment of a drinking-cup or bowl. (M.) b6: شَدِيدُ القِدِّ occurs in a trad. as some relate it, meaning Having a strong bowstring: but accord. to others, it is ↓ شَدِيدُ القَدِّ, meaning strong in pulling the bow. (L.) قِدَّةٌ: see قِدٌّ. b2: Also A piece of a thing. (M, L.) b3: And hence, (M,) A party, division, sect, or distinct body or class, of men, holding some particular tenet, or body of tenets, creed, opinion, or opinions, (S, M, O, L, Msb, K,) accord. to some, (Msb,) of whom each has his own, (S, O, L, K,) or of which each has its own, (Msb,) erroneous opinion: (S, O, L, Msb, K:) pl. قِدَدٌ. (Msb.) Hence, كُنَّا طَرَائِقَ قِدَدًا, (S, L, O, K,) in the Kur [lxxii. 11], (L, O,) said by the Jinn, (Fr, L,) We were parties, or sects, differing in their erroneous opinions, or in their desires: (Fr, O, L, K:) or separate [sects]; Muslims and not Muslims: (Zj:) or diverse, or discordant, or various, sects; Muslims and unbelievers. (Jel.) And one says, صَارَ القَوْمُ قِدَدًا The people became divided, or different, in their states, or conditions, and their desires, or erroneous opinions. (L.) قَدَادٌ The hedge-hog: b2: and The jerboa. (O, K.) قُدَادٌ A pain [app. what may be termed a cutting pain] in the belly. (S, M, O, L, K.) حَبَنًا وَقُدَادًا is a form of imprecation, meaning [May God inflict upon thee] dropsy, and a pain in the belly. (L.) قَدِيدٌ, (S, M, O, L, K,) or لَحْمٌ قَدِيدٌ, (Msb,) Flesh-meat cut into strips, or oblong pieces: (M, L, K:) or cut, (M,) or cut into oblong pieces, and spread, or spread in the sun, to dry: (M, L, K:) or salted, and dried in the sun: (L:) i. q. لَحْمٌ مُقَدَّدٌ: (S, O, L:) قَدِيدٌ is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (L.) b2: ثَوْبٌ قَدِيدٌ A garment, or piece of cloth, [slit, or rent, and] old and worn out. (S, O, L, K.) قُدَيْدٌ A small مِسْح [or garment of thick, or coarse, hair-cloth], (M, * K, * TA,) such as is worn by persons of low condition. (TA.) قَدِيدِيُّونَ, (IAth, O, K, TA,) thus accord. as a trad., in which it occurs is related, (IAth, TA,) not to be pronounced with damm, (K,) or, as some say, it is [قُدَيْدِيُّونَ, i. e.] with damm to the ق and fet-h to the [first] د, (IAth, TA,) and thus in the handwriting of Z in the “ Fáïk,” (O,) [and thus I find it in a copy of the A,] The followers of an army, consisting of handicraftsmen, (A, IAth, O, K, TA,) such as the repairer of cracked wooden bowls, and the farrier, (O, K, TA,) and the blacksmith: (O, TA:) of the dial. of the people of Syria: as though they were called by the former appellation because of the tattered state of their clothing; (O;) or by the latter as though, by reason of their low condition, they wore the small مِسْح called قُدَيْد; or from التَّقَدُّدُ, because they disperse themselves in the provinces on account of need, and because of the tattered state of their clothing; and the diminutive form denotes mean estimation of their condition: (IAth, TA:) a man (IAth, O, TA) of them (O) is reviled by its being said to him يَا قَدِيدىُّ (IAth, O, TA) and يا قُدَيْدِىُّ: (IAth, TA:) and it is commonly used in the language of the Persians also. (O.) قَيْدُودٌ A she-camel long in the back: (O, K:) but this is said to be derived from القَوْدُ, like الكَيْنُونَةُ from الكَوْنُ: (L:) [see art. قود:] pl. قَيَادِيدُ. (K. [In the O the pl. is written قَنَادِيدُ.]) مَقَدٌّ (tropical:) A road: (A, K, TA:) because it is cut: so in the phrase مَفَازَةٌ مُسْتَقِيمَةُ المَقَدِّ (tropical:) [A desert, or waterless desert, whereof the road is straight, or direct]. (A, TA.) b2: (assumed tropical:) The rima vulvæ of a woman. (M, L.) b3: (assumed tropical:) The part of the back of the neck that is between the ears. (K, L.) [A dial. var. of, or a mistake for, مَقَذٌّ.]) b4: And i. q. قَاعٌ, i. e. (assumed tropical:) An even, or a plain, place. (S, M, O, L.) مِقَدٌّ, like مِدَقٌّ [in measure], (K, [in a copy of the M, erroneously, مَقَدّ,]) or ↓ مِقَدَّةٌ, (L,) The iron instrument with which skin is cut (يُقَدُّ). (L, * K, * TA.) مِقَدَّةٌ: see the next preceding paragraph.

مَقَدِّىٌّ Wine of El-Makadd, a town of the region of the Jordan, (K,) or, as is said in the Marásid and the Moajam, near Adhri'át, in the Howrán; (TA;) wrongly said by J to be without teshdeed to the د, for the wine called مَقَدَىٌّ is different from that called مَقَدِّىٌّ: (K:) or it is wine boiled until it is reduced to half its original quantity; likened to a thing that is divided (قُدَّ) in halves; so accord. to Rejá Ibn-Selemeh, and in the Nh and Ghareebeyn; and sometimes it is pronounced without teshdeed to the د. (TA.)