طرو

1 طَرُوَ, [aor. ـْ (Ktr, S, Mgh, Msb, K,) and طَرِىَ, [aor. ـْ (Ktr, S, K,) inf. n. طَرَاوَةٌ (Ktr, S, Mgh, Msb, K) and طَرَآءَةٌ (S, K,) and طَرَاةٌ, (TA, and so in some copies of the S and of the K,) like حَصَاةٌ, (TA,) and طَرَآءٌ, (so in some copies of the K,) or طَرًا, (TA as from the K,) with the shortened alif, (TA,) [the last agreeable with analogy as inf. n. of طَرِىَ,] said of a thing, (Mgh, Msb,) or of flesh-meat, (Ktr, S,) It was, or became, fresh, juicy, or moist: (Ktr, S, Msb, K:) and طَرُؤَ signifies the same; (Mgh, Msb;) but طَرُوَ is more common. (TA in art. طرأ.) b2: And طَرِىَ signifies also تَجَدَّدَ [It became new; was newly made or done; or was renewed]. (TA.) A2: طَرَا, [aor. ـْ inf. n. طُرُوٌّ, (K,) or, as written in the M, طَرْوٌ, (TA,) He came from a distant place: (K:) you say طَرَا عَلَيْهِمْ he came, or, accord. to Lth, he came forth, upon them from a distant place: or, accord. to Az, he came upon them without their knowledge: it is a dial. var. of طَرَأَ [q. v.]. (TA.) b2: and طَرَا signifies also مَضَى [He went, or went away, &c.]. (TA.) b3: And طَرِىَ, aor. ـْ (IAar, K,) in which, accord. to the K, the last radical letter is ى, [not و changed into ى by reason of the kesreh before it,] but ISd says that there in no word of which the radical letters are ط and ر and ى, (TA,) He advanced, or came forward: or he passed, passed by, went, or went away. (IAar, K, * TA.) 2 طرّاهُ, inf. n. تَطْرِيَةٌ, He rendered it fresh, juicy, or moist. (K.) You say, طَرَّيْتُ الثَّوْبَ inf. n. as above, (S,) [app. meaning I refreshed, or I moistened, the garment, or piece of cloth.] b2: And طرّى, (K,) inf. n. as above, (TA,) He rendered perfume fragrant [as though he refreshed it] by admixtures; (K, TA;) and aloes-wood with [other] perfume, or ambergris, or some other thing: (Az, TA:) and in like manner, food, (K, TA,) by mixing it with aromatics. (TA.) b3: And He plastered, or coated, a building with clay, or mud: of the dial. of Mekkeh. (Z, TA.) 4 اطراهُ He praised him; thus in the S, and in like manner expl. by Zbd and IKtt; (TA;) and thus اطرأهُ [with ء] is expl. by Es-Sarakustee: (Msb:) he eulogized, or commended, him; (K;) thus in the M; (TA;) and thus it is expl. by Es-Sarakustee: (Msb:) or he praised him renewing the mention of him: (Er-Rághib, TA:) or he praised him exceedingly: (AA, TA:) or he praised him for the best of the qualities that he possessed; (Msb, TA;) thus expl. by IF, and in like manner by Z: (TA:) or he praised him for that which was not in him: (Az, TA:) or he praised him greatly, or extravagantly; exceeded the just, or usual, bounds in praising him: (Msb:) or, accord. to Hr and IAth, he exceeded the just, or usual bounds in praising him, and lied therein. (TA.) b2: And اطرى العَسَلَ He made the honey to thicken, or coagulate. (S, Msb, TA.) 12 اِطْرَوْرَى, (K, TA,) inf. n. اِطْرِيرَآءٌ, (TA,) He suffered from indigestion, or heaviness of the stomach, (K, TA,) in consequence of much eating, (TA,) and became inflated in his belly: (K, TA:) and so اِظْرَوْرَى: thus correctly; but mentioned by J and IKtt as with ض. (TA.) [See also Q. Q. 3 in art. طر.]

الطَّرَا [without the article طَرًا] What is not of the nature of the earth; (K;) or whatever is upon the surface of the earth, of such things as are not of the nature of the earth, consisting of pebbles; or small pebbles; [and the like;] and dust and the like: (TA:) and, (K, TA,) as some say, (TA,) the sorts of created things whereof the number cannot be reckoned; (K, TA;) or any created things whereof the number and the sorts cannot be reckoned. (TA.) One says, هُمْ أَكْثَرُ مِنَ الطَّرَى وَالثَّرَى [or الطَّرَا والَثَّرَا i. e. They are more in number, or quantity, than the pebbles, &c., and than the moist earth]. (TA.) طَرِىٌّ Fresh, juicy, or moist: (S, Msb, K, TA:) and طَرِىْءٌ is a dial. var. thereof. (Msb.) It is expl. as meaning thus in the Kur [xvi. 44 and] xxxv. 13 [as an epithet applied to the flesh of fish]. (TA.) And الطَّرِيَّانِ [used as a subst.] means Fish and fresh ripe dates. (A, TA.) b2: Also Strange, or a stranger; syn. غَرِيبٌ: and AA has mentioned ↓ رَجُلٌ طَارِىٌّ, [said to be] with teshdeed, [otherwise I should think it might be a mistranscription for طَارِئٌ,] as meaning a man that is a stranger. (TA.) طِرِيَّانٌ, with two kesrehs, and with the ى musheddedeh, The خِوَان [or table] upon which one eats; thus accord. to ISk: or, accord. to IAar, the طَبَق [i. e. dish, or plate]: occurring in a trad.; as some relate it, thus; and as others relate it, طِرِّيَان, with the ر musheddedeh, like صِلِّيَان; [and thus it is mentioned in the O and K in art. طر;] but Fr says that this latter is of the dial. of the vulgar. (TA.) طَارِىٌّ: see طَرِىٌّ.

إِطْرِيَةٌ A sort of food, called in Pers\. لَا خِشَهْ; (S;) [i. e.] a certain food, like threads, made of flour; (K, TA;) an explanation necessarily implying that it is what is called in Egypt غَزْلُ البَنَاتِ: accord. to Sh, a thing made of softened starch; and said by Lth to be a food made by the people of Syria; a word having no n. un.; and what these two say indicates that it is what is called كُنَافَة: Lth and Z mention the word as pronounced also with fet-h; but Az says that the pronunciation with fet-h is incorrect. (TA.) أُطْرُوَانٌ The first stage, and the quickness, (غُلَوَآء, in the CK [erroneously] غُلُوّ,) of youth: (K, TA:) like عُنْفُوَانٌ in measure and in meaning. (TA.) One says also, ↓ لِكُلِّ شَىْءٍ أُطْرُوَانِيَّةٌ i. e. [To everything there is] a state of youthfulness. (TA.) أُطْرُوَانِيَّةٌ: see what next precedes.

عُودٌ مُطَرًّى [Aloes-wood] such as is termed مُطَيَّرٌ, with which one fumigates himself: (S, TA:) and أَلْوَةٌ مُطَرَّاةٌ [signifies the same, i. e. aloes-wood] rendered fragrant [as though refreshed] by the admixture of [other] perfume, or of ambergris, or some other thing: المُطَرَّاةُ is said by Lth to mean a sort of perfume. (TA.) And غِسْلَةٌ مُطَرَّاةٌ A preparation for washing the head or hand, compounded with aromatics. (S, TA.) b2: and one says, هُوَ مُطَرًّى فِى نَفْسِهِ, meaning مُتَجَبِّرٌ [i. e. (assumed tropical:) He is restored to a good state, or condition, of body, or of property]. (TA.)

شمر

1 شَمَرَ, aor. ـُ inf. n. شَمْرٌ: see the next paragraph, in five places.2 شمّر, (S, A, Msb, K,) inf. n. تَشْمِيرٌ, (S, K,) He raised, (S, Msb, K,) or tucked up, or contracted, (A,) his garment, (Msb, K,) or his waist-wrapper, (S,) [or his sleeve,] or his skirts. (A.) One says, شمّر عَنْ سَاقِهِ [He raised, or tucked up, his garment, or waist-wrapper, or skirts, from his shank]. (S.) [And in like manner, ↓ تشمّر signifies He raised, or tucked up, his garment, &c.: for] one says also, تشمّر عَنْ سَاعِدَيْهِ [He tucked up his sleeves from his fore arms]. (TA.) It is said in a prov., شَمَّرَ ذَيْلًا وَادَّرَعَ لَيْلًا i. e. [lit.] He contracted, or drew up, his [or a] skirt [and clad himself with night as with a tunic]: (TA:) or شَمِرْ ذَيْلًا وَادَّرِعْ لَيْلًا, meaning (tropical:) Use thou prudence, or precaution, or good judgment, and journey all the night. (S and K in art. درع.) b2: [Hence,] (assumed tropical:) He strove, or laboured, exerted himself or his power or ability, employed himself vigorously or laboriously or with energy, or took extraordinary pains, (AA, Msb, TA,) and was quick, (AA, TA,) فِى الأَمْرِ [in the affair]; as also ↓ شَمَرَ, inf. n. شَمْرٌ: (TA:) and فِى العِبَادَةِ [in religious service]: (Msb:) and فِى سَيْرِهِ [in his pace, or journeying]; like تَجَرَّدَ and اِنْجَرَدَ. (L and TA in art. جرد.) Also, (K,) inf. n. as above; (TA;) and ↓ شَمَرَ, (K,) aor. ـُ inf. n. شَمْرٌ; (TA;) and ↓ انشمر, and ↓ تشمّر; (K;) (assumed tropical:) He passed along striving, or exerting himself, or vigorously: or he passed along with a proud and self-conceited gait; (K;) [and] ↓ مَرَّ يَشْمُرُ, inf. n. as above, has the latter meaning. (S.) And شمّر فِى الأَمْرِ (assumed tropical:) He was, or became, light, or active, (S, Msb, K,) and quick, (Msb,) in, or for, the affair: (S, Msb, K:) and شمّر لِلْأَمْرِ, and شمّر لِلْأَمْرِ أَذْيَالَهُ, (A, TA,) and شمّر عَنْ سَاقِهِ, (TA,) (tropical:) He was, or became, light, or active, and he rose, or hastened, to do the thing, or affair. (A, TA.) And شمّرت الحَرْبُ and شمّرت عَنْ سَاقِهَا (tropical:) [The war, or battle, became vehement; like كَشَفَتْ عَنْ سَاقٍ]. (A.) b3: Also He contracted a thing; syn. قَلَّصَ; (TA;) [and so, perhaps, ↓ شَمَرَ; for] الشَّمْرُ signifies تَقْلِيصُ الشَّىْءِ, like التَّشْمِيرُ: (K:) [or the author of the TA may have misunderstood this explanation in the K, and the meaning may be it (a thing) contracted, or became contracted; for قَلَّصَ is trans. and also (like قَلَصَ) intrans.: that شمّر has this latter meaning, whether it have also, or have not, the former, is shown by the statement that] one says, شَمَّرَتِ الشَّفَةُ meaning قَلَصَت [i. e. The lip became contracted, or became contracted upwards]: (M in art. قلص:) and ↓ تشمّر [in like manner] signifies it (a thing) contracted, or became contracted; syn. تَقَلَّصَ. (TA.) b4: Also, (inf. n. as above, As, S,) (tropical:) He launched forth a ship, or boat; let it go; let it take its course; (As, IAar, S, A, K;) and in like manner, a hawk; (A;) and he discharged, or shot, an arrow: (As, IAar, S, A, Msb:) and hence, (As, S,) (tropical:) he sent, sent forth, or sent away, (As, S, M, A, K,) a thing. (M, A.) [See also سَمَّرَ.] And شمّر الإِبِلَ, inf. n. as above; (TA;) and ↓ اشمرها; (K;) (assumed tropical:) He hastened the camels; made them to hasten; syn. أَكْمَشَهَا, [which seems to be either syn. with, or a mistranscription for, كَمَّشَهَا, (see سَمَّرَ,)] and أَعْجَلَهَا. (O, K, TA.) b5: And شَمَّرْتُ النَّخْلَ (tropical:) I cut off the fruit of the palm-trees; syn. صَرَمْتُهُ; (A, TA;) or so ↓ شَمَرْتُهُ, (Ibn-'Abbád, O,) [for]

الشَّمْرُ signifies صِرَامُ النَّخْلِ. (K.) 4 اشمر الإِبِلَ: see 2, last sentence but one. b2: اشمر الجَمَلُ طَرُوقَتَهُ The he-camel impregnated the she-camel covered by him. (O, K.) b3: اشمرهُ بِالسَّيْفِ He destroyed him with the sword; syn. أَدْرَجَهُ. (O, K.) 5 تشمّر: see 2, third sentence. b2: [Hence,] تشمّر لِلْأَمْرِ, (S, K,) or لِلْعَمَلِ (A,) and ↓ انشمر لَلامر, (S,) (assumed tropical:) He prepared himself (S, A, K) for the affair, (S, K,) or for the work. (A.) [Freytag mentions اشمر للامر in a similar sense, “Paratus fuit ad rem peragendam,” as on the authority of J; but I do not find it in the S,] b3: See also 2 as syn. with 1 and 7.

A2: [Also, app., as quasipass. of 2, It (a garment, &c., was, or became, raised, or tucked up, or contracted; and so signifies ↓ انشمر.] b2: See 2 again, in the latter part of the paragraph.7 انشمر: see 5, in two places. b2: See also 2 as syn. with 1 and 5. b3: Also He (a horse) hastened, or went quickly. (S, O. [Accord. to Freytag, the verb in this sense in the S is اشتمر; but this is a mistake.]) b4: And i. q. مَضَى and نَفَذَ [app. as meaning (assumed tropical:) It, or he, acted with a penetrative force or energy (see شِمْرٌ and شَمَّرِىٌّ)]; and so ↓ اشتمر. (TA.) b5: And It (the water of a wall) went away. (A, TA.) 8 إِشْتَمَرَ see the next preceding paragraph.

شِمْرٌ, applied to a man, (assumed tropical:) Light, agile, or active; acute, or sharp, or quick, in intellect; clever, knowing, or intelligent; syn. زَوْلٌ; and بَصِيرٌ; (ElMuärrij, O, K;) and نَاقِدٌ; (O, K;) thus accord. to the copies of the K [probably from the O]; but in the Tekmileh &c., نَافِذ, [which I regard as the right reading, meaning one who acts with a penetrative energy, or who is sharp, vigorous, or effective,] (TA,) in everything. (O, TA.) See also شَمَّرِىٌّ. b2: Also (assumed tropical:) Liberal, bountiful, munificent, or generous; (O, K;) and courageous. (TA.) شَمَرٌ: see شَمَارٌ.

شِمْرَةٌ The gait, or manner of walking, of a vitious, or depraved, man; (O, K;) or, accord. to IAar, of a man who goes to and fro, and round about. (TA.) [See also شَنْرَةٌ.]

شَرٌّ شِمِرٌّ Severe evil. (S, O, K.) It is said in a prov., أَلْجَأَهُ الخَوْفُ إِلَى شَرٍّ شِمِرٍّ, (TA,) or أَجَآءَهُ, (so in a copy of the A,) [Fear compelled him to betake himself to that which was a severe evil:] i. e. he feared an evil, and fear reduced him to a greater evil. (A.) شَمَارٌ i. q. رَازِيَانَجٌ, in the dial. of Egypt, (O, K, TA,) also [and more commonly] called ↓ شَمَرٌ [applied to the Anethum graveolens, or common garden-dill, and to its seed; and also to the anethum fœniculum, or fennel: see also سَنُّوتٌ]. (TA.) شَمَّرِىٌّ [in the CK شَمَرِىٌّ, without teshdeed to the م,] (tropical:) A man, (S,) penetrating, or acting with a penetrative energy, or sharp, vigorous, and effective, in the performing of affairs, and expert, or experienced; (S, * K, TA;) mostly with respect to travel; (TA;) as though it were a rel. n. from شَمَّرَ; (S;) as also شِمَّرِىٌّ (S, K) and شِمِّرِىٌّ [in the CK شِمِرِىٌّ] and شُمُّرِىٌّ [in the CK شُمُرِىٌّ] and ↓ شِمْرٌ and ↓ شِمِّيرٌ, (K,) the last an intensive form, (TA,) and ↓ مُشَمِّرٌ: (K:) or clever in the performing of affairs, and quick: (Fr, TA:) or one who strives, labours, or exerts himself, and is clever and skilful: (Aboo-Bekr, TA:) or quick in evil, and in what is vain, or false; who strives, labours, or exerts himself, therein; from شَمَّرَ meaning “ he strove, laboured, or exerted himself, and was quick: ” (AA, Aboo-Bekr, TA:) or one who goes his own way, or pursues a headlong, or rash, course, and will not refrain. (Aboo-Bekr, TA.) b2: نَاقَةٌ شَمَّرِيَّةٌ, (S, K,) and شِمَّرِيَّةٌ, and شِمِّرِيَّةٌ, and شُمُّرِيَّةٌ, (K, TA,) [all in the CK without teshdeed to the م,] and ↓ شِمِّيرٌ, (S, K,) (assumed tropical:) A she-camel that is quick (S, K) in pace. (TA.) شَمُّورٌ, occurring in a trad. respecting 'Ooj Ibn-'Unuk, [or Ibn-'Ook,] as meaning something with which a mass of rock was hollowed out according to the size of his head, (TA,) Diamond: (K:) thought by El-Khattábee to have this meaning; but he says, “I have not heard respecting it anything upon which I place reliance. ” (IAth, TA.) شِمِّيرٌ (assumed tropical:) One who strives, labours, or exerts himself; who employs himself vigorously, laboriously, or with energy; (K, TA;) in the performance of affairs. (TA.) See also شَمَّرِىٌّ, in two places.

شَاةٌ شَامِرٌ, and شَامِرَةٌ, A ewe or she-goat, having her udder drawn up to her belly: (S, K:) an epithet having no verb. (TA.) b2: شَفَةٌ شَامِرَةٌ, and ↓ مُتَشَمِّرَةٌ, A contracted lip. (TA.) b3: لِثَةٌ شَامِرَةٌ, (A, K,) and ↓ مُتَشَمِّرَةٌ, (K,) or ↓ مُشَمِّرَةٌ, (so in a copy of the A,) A gum cleaving to the roots of the teeth. (A, K.) مُشَمِّرٌ: see شَمَّرِىٌّ: b2: and see also شَامِرٌ.

مُتَشَمِّرٌ: see its fem. voce شامِرٌ, in two places.

الْوَاو المُفْرَدَةُ
: مِن حُروفِ المُعْجم، وَقد تقدَّم ذِكْرها، وَهِي على (أَقْسام:
(الأُولَى: العاطِفَةُ لمُطْلَقِ الجَمْع) مِن غيرِ تَرْتيبٍ (فَتَعْطِفُ الشَّيءَ على مصاحِبِه) كَقَوْلِه تَعَالَى: {فأَنْجَيْناهُ وأَصْحابَ السَّفينةِ} ، و) تَعْطِفُ الشَّيءَ (على سابِقِه) كَقَوْلِه تَعَالَى: {وَلَقَد أَرْسَلْنا نُوحاً وإبراهيمَ} ؛ وعَلى لاحِقِه) كَقَوْلِه تَعَالَى: {كَذلكَ يُوحِي إِلَيْك وَإِلَى الذينَ مِن قَبْلِكَ} . والفَرْقُ بَيْنها وبَيْنَ الفاءِ أنَّ الواوَ يُعْطَفُ بهَا جُمْلَةٌ وَلَا تدلُّ على التَّرْتيبِ فِي تَقْدِيمِ المُقَدّم ذِكْره على المُؤَخّرِ ذِكْره، وأَمَّا الفرَّاء فإنَّه يُوصِلُ بهَا مَا بَعْدَها بِالَّذِي قَبْلها والمُقدّمُ الأَوَّل، وَقَالَ الفرَّاء: إِذا قلْت زُرْتُ عَبْدَ اللهِ وزَيْداً فأيّهما شِئْتَ كَانَ هُوَ المُبْتَدَأ بالزِّيارَةِ، وإنْ قلْت زُرْتُ عَبْدَ اللهِ فزَيْداً كانَ الأوَّل هُوَ الأوَّل والآخرُ هُوَ الآخرُ، انتَهَى. (وَإِذا قيلَ: قامَ زَيْدٌ وعَمْرٌ و، احْتَمَلَ ثلاثَةَ مَعانٍ) : المَعِيّة ومُطْلَق الجَمْع والتَّرْتيب، (وكَوْنُها للمَعِيَّةِ راجِحٌ) لمَا بَيْنهما مِن المُناسَبَةِ لأنَّ مَعَ للمُصاحَبَةِ، وَمِنْه الحديثُ: (بُعِثْتُ أَنا والساعَةُ كهَاتَيْن) ، أَي مَعَ الساعَةِ؛ (وللتَّرْتيبِ كَثيرٌ ولعَكْسِه قَليلٌ، ويجوزُ أَنْ يكونَ بَيْنَ مُتَعاطِفَيْها تَقارُبٌ أَو تَراخٍ) كَقَوْلِه تَعَالَى: {إنَّا رَادُّوهُ إِلَيْك وجاعِلُوه مِنَ المُرْسَلِيْنَ} ، فإنَّ بينَ رَدِّ موسَى إِلَى أُمِّه وجَعْلهِ رَسُولاً زَمانٌ مُتراخٍ؛ (وَقد تَخْرُجُ الواوُ عَن إفادَةِ مُطْلَقِ الجَمْع وذلكَ على أَوْجُهٍ:
(أَحَدُها: تكونُ بمعْنَى أَوْ وذلكَ على ثلاثَةِ أَوْجُهٍ: أَحَدُها) : أَنْ (تكونَ بمعْناها فِي التَّقْسِيم، نحوُ: الكَلمةُ اسمٌ وفِعْلٌ وحَرْفٌ؛ و) الثَّانِي: (بمعْناها فِي الإباحَةِ) كَقَوْلِك: (جالِسِ الحَسَنَ وابنَ سِيرِينَ أَي أَحَدَهُما؛ و) الثالثُ: (بمَعْناها فِي التَّخْيير) كقولِ الشَّاعرِ:
(وَقَالُوا نَأَتْ فاخْتَرْ لَها الصَّبْرَ والبُكا (والوَجْهُ الثَّانِي) : أَنْ تكونَ (بمعْنَى باءِ الجَرِّ نحوُ: أَنْتَ أَعْلَمُ ومالَكَ) ، أَي بمالِكَ، (وبِعْتُ الشَّاءَ شَاة ودِرْهَماً) ، أَي بدِرْهَمٍ.
(الثَّالث: بمعْنَى لامِ التَّعْليل؛ نحوُ) قَوْله تَعَالَى: {يَا لَيْتَنَا نُرَدُّ وَلَا نَكْذِبُ} ، أَي لئَلاَّ نَكْذِبَ، (قالَهُ الخارَزَنْجي) مُصنِّفُ تَكْملة العَيْن وَقد مَضَتْ تَرْجمتُه عنْدَ ذِكْرِه فِي حَرْفِ الجِيم.
(الَّرابع: وَاو الاسْتِئْنافِ) كَقَوْلِهِم: (لَا تَأْكُلِ السَّمَكَ وتَشْرَبِ اللَّبَنَ فيمَنْ رَفَعَ) ، وَقد ذُكِرَ ذلكَ فِي بَحْثِ لَا قَرِيباً.
(الْخَامِس: واوُ المَفْعولِ مَعَه: كسِرْتُ والنِّيلَ.
(السَّادِسُ: واوُ القَسَمِ) كقولِهم: واللهاِ لقَدْ كانَ كَذَا، وَهُوَ بدلٌ مِن الباءِ وإنَّما أبدلٌ مِنْهُ لقُرْبِه مِنْهُ فِي المَخْرَجِ إِذْ كانَ مِن حُروفِ الشَّفَةِ (وَلَا تَدْخُلُ إلاَّ على مُظْهَرٍ) فَلَا يقالُ وك اسْتغْنَاء بِالْبَاء عَنْهَا، (وَلَا تَتَعَلَّقُ إلاَّ بمَحْذُوفٍ نحوُ) قَوْله تَعَالَى: {والقُرآنُ الحَكِيم} ، وَلَا يقالُ أُقْسِمُ واللهاِ، (إنْ تَلَتْها واوٌ أُخْرَى) كقولِهِ تَعَالَى: {والطّورِ وكِتابٍ مَسْطورٍ} (فالثانِيَةُ للعَطْفِ) والأُولى للقَسَمِ (وإلاَّ لاحْتاجَ كلٌّ إِلَى جَوابٍ نحوُ) قَوْله تَعَالَى: {والتِّيْنِ والزَّيتُونِ) وطُورِ سِيِنِيْنَ} . (السَّابعُ: واوُ رُبّ، وَلَا تَدْخُلُ إلاَّ على مُنَكَّرٍ) مَوْصوفٍ لأنَّ وَضْعَ رُبَّ لتَقْليلِ نَوْعٍ مِن جِنْسٍ فيذكرُ الجِنْسَ ثمَّ يَخْتَصُّ بصفَةِ تَعْرفةٍ؛ وَمِنْه قولُ الشاعرِ:
وبَلْدةٍ ليسَ بهَا أَنِيسُ
إلاَّ اليَعافِيرُ وإلاَّ العِيسُ أَي ورُبَّ بَلْدةٍ.
(الثَّامن: الَّزائِدَةُ) ، كَقَوْلِه تَعَالَى: {حَتَّى إِذا جاؤها وفُتِحَتْ أَبوابُها} ، جَوَّزَه الجَوْهرِي؛ وَقَالَ غيرُه: هِيَ واوُ الثمانِيَةِ، وَفِي الصِّحاح: قالَ الأصْمعي: قلْتُ لأبي عَمْرِو بنِ العَلاءِ: وقولُهم رَبّنا ولكَ الحَمْدُ، فقالَ: يقولُ الرَّجُلُ للرَّجُلِ بِعْني هَذَا الثَّوْبَ، فيقولُ: وَهُوَ لَكَ وأَظنُّه أَرادَ هُوَ لَك؛ وأَنْشَدَ الأخْفَش:
فَإِذا وذلِكَ يَا كُبَيْشةُ لمْ يَكُنْ
إلاَّ كَلَمَّةِ حالِمٍ بخَيالِكأنَّه قَالَ: فَإِذا ذلكَ لم يَكُنْ، وقالَ آخَرُ، وَهُوَ زُهيرٌ:
قِفْ بالدِّيارِ الَّتِي لم يَعْفُها القِدَمُ
بَلَى وغَيَّرَها الأَرْواحُ والدِّيَمُيُريدُ: بَلَى غَيَّرَها؛ كَذَا فِي الصِّحاح قَالَ ابنُ برِّي: وَقد ذَكَرَ بعضُ أَهْل العِلْم أنَّ الواوَ زائِدَةٌ فِي قَوْله تَعَالَى: {وأَوْحَيْنا إِلَيْهِ لتُنَبِّئَنَّهم بأَمْرِهم هَذَا} ، لأنَّه جوابُ لمَّا فِي قَوْله: {فلمَّا ذَهَبُوا بِهِ وأَجْمَعُوا أَنْ يَجْعَلُوه فِي غَيابَةِ الجُبِّ} . (التَّاسِعُ: واوُ الثَّمانِيَةِ: يقالُ ستَّةٌ سَبْعةٌ وثمانِيَةٌ، وَمِنْه) قَوْله تَعَالَى: {سَبْعةٌ وثامِنُهُمْ كَلْبُهُمْ} ، وَقَوله تَعَالَى: {ثَيِّبات وأَبْكَاراً} ، وَقَوله تَعَالَى: {والنَّاهُونَ عَن المُنْكَر} قَالَ السَّهيلي فِي الرَّوْضِ: واوُ الثمانِيَةِ فِي قَوْله تَعَالَى: {سَبْعةٌ وثامِنُهُم كَلْبُهُم} تدلُّ على تَصْدِيقِ القائِلِينَ بأنَّهم سَبْعةٌ لأنَّها عاطِفَةٌ على كَلامٍ مُضْمَرٍ تَقْديرُه نَعَم وثامِنُهُم كَلْبُهُم، وذلكَ أنَّ قائِلاً لَو قالَ: إنَّ زَيْداً شاعِرٌ فقُلْت لَهُ: فَقِيهٌ، كُنْت قد صدَّقْته كأنَّك قُلْت: نَعَم هُوَ كَذلكَ وفَقِيهٌ أَيْضاً؛ وَكَذَا الحديثُ: (أَيتوضَّأُ بمَا أَفْضَلَتِ الحُمُر؟ قالَ. وَبِمَا أَفْضَلَتِ السِّباعُ) ؛ يريدُ نَعَم وبَما أَفْضَلَت السِّباعُ؛ خَرَّجَه الدَّارْقطْني؛ قالَ: وَقد أَبْطَل واوَ الثمانِيَةِ هَذِه ابنُ هِشامٍ وغيرُهُ مِن المُحقِّقين وَقَالُوا: لَا مَعْنى لَهُ وبَحثُوا فِي أَمْثِلتِه وَقَالُوا إنَّها مُتناقِضَةٌ.
(العاشِرُ: واوُ ضميرِ الذُّكُورِ نحوُ) قَوْلهم: (الرِّجالُ قامُوا) ويَقُومُونَ وقُومُوا أَيّها الرِّجال، وَهُوَ (اسْمٌ) عنْدَ الأكْثرينَ، وقالَ (الأخْفَشُ والمازِنيُّ) ؛ هُوَ (حَرْفٌ.
(الحادِي عَشَرَ: واوُ عَلامةِ المُذَكَّرِينَ فِي لُغَةِ طيِّىءٍ أَو أَزْدِشَنُوءَةَ أَو بَلْحَارِثِ) على اخْتِلافٍ فِي ذلكَ؛ (وَمِنْه) الحديثُ: ((يتعاقَبُونَ فيكُمْ ملائكةٌ باللَّيلِ وملائكةٌ بالنَّهارِ) .
(الثَّانِي عَشَرَ: واوُ الإنْكارِ نحوُ: الرَّجُلُوهُ بعدَ قَوْلِ القائِلِ: قامَ الرجلُ) ، فَقَوله: الرَّجُلُوهْ هُوَ قَوْلُ المُنْكِر يَمدُّه بالواوِ والهاءِ للوَقْفَة؛ وَمِنْه كَذلكَ: الحَسَنُوهْ وعَمْرُوه، وتُسَمَّى أَيْضاً واوُ الإسْتِنْكار.
(الثَّالثُ عَشَرَ: الواوُ المُبْدلَةُ مِن هَمْزةِ الاسْتِفْهامِ المَضْمومُ مَا قَبْلَها كقِراءَةِ قُنْبُلٍ: {وَإِلَيْهِ النُّشُورُ وأَمِنْتُمْ} ،) وكَذلكَ: {قَالَ فِرْعَوْنُ وآمَنْتُمْ} .
(الَّرابعُ عَشَرَ: واوُ التَّذْكِيرِ، كَذَا فِي النسخِ، والصَّوابُ التَّذكّر، فَفِي التّكْملةِ: وتكونُ للتَّعايي والتَّذَكّر كقولِكَ: هَذَا عَمْرُو فتَسْتَمِدُّ ثمَّ تقولُ مَنْطَلِقٌ؛ وكَذلكَ الألِفُ والياءُ قد تكونانِ للتَّذَكّر، انتَهَى.
(الخامسُ عَشَرَ: واوُ) الصِّلَةِ و (القَوافِي) ، كَقَوْلِه:
قِفْ بالدِّيار الَّتِي لم يَعْفُها القِدَمُو فوُصِلَتْ ضمَّةُ الْمِيم بواوٍ ثَمَّ بهَا وَزْنُ البَيْتِ.
(السَّادسُ عَشَرَ: واوُ الإشْباعِ كالبُرْقُوع) والمُعْلُوقِ، والعربُ تَصِلُ الضمَّةَ بالواوِ. وحَكَى الفرَّاءُ: أُنْظُور فِي مَوْضِعِ أَنْظُر؛ وأنْشَدَ:
مِن حَيْثُ مَا سَلَكُوا أَدْنُو فأَنْظُورُ وَقد ذُكِرَ فِي الرَاءِ، وأنْشَدَ أَيْضاً:
لَوْ أنَّ عَمْراً هُمَّ أَن يَرْقُودا
فانْهَضْ فشُدَّ المِئْزَرَ المَعْقُوداأَرادَ: أنْ يَرْقُد فأَشْبَعَ الضمَّةَ ووَصَلَها بالواوِ ونَصَبَ يَرْقُودَ على مَا يُنْصَبُ بِهِ الفِعْلُ.
(السَّابعُ عَشَرَ: مَدُّ الاسْمِ بالنِّداءِ) كَقَوْلِهِم: يَا قُورْطُ، يُريدُ قُرْطاً، فمدُّوا ضمَّة القافِ بالواوِ ليَمْتَدَّ الصَّوْتَ بالنِّداءِ.
(الثَّامنُ عَشَرَ: الواوُ المُحَوَّلَةُ) نَحْو: (طُوبَى أَصْلُها طُيْبَى) قُلِبَتِ الياءُ واواً لانْضِمام الطاءِ قَبْلَها وَهِي مِن طابَ يَطِيبُ، ومِن ذَلِك واوُ المُوسِرِينَ مِن أَيْسَرَ. ومِن أَقْسامِ الواوِ المُحوَّلةِ: واوُ الجَزْمِ المُرْسَلِ كَقَوْلِه تَعَالَى: {ولَتَعْلُنَّ عُلُوًّا كَبِيرا} فأُسْقِطَتِ الواوُ لالْتِقاءِ السَّاكِنَينِ لأنَّ قَبْلَها ضمَّةً تَخْلُفها؛ وَمِنْهَا: واوُ الجَزْمِ المُنْبَسِطِ كَقَوْلِه تَعَالَى: {لَتُبْلَوُنَّ فِي أَمْوالِكُم} فَلم تَسْقُطِ الواوُ وحَرَّكُوها لأنَّ قَبْلَها فتْحةً لَا تكونُ عِوَضاً عَنْهَا. قالَ الأزْهري: هَكَذَا رَواهُ المُنْذرِي عَن أَبي طالِبٍ النحوّي.
(التَّاسعُ عَشَرَ: واواتُ الأَبْنِيَةِ كالجَوْرَبِ والتَّوْرَبِ) للتُّرابِ والجَدْوَلِ والحَشْوَرِ وَمَا أَشْبَهَها.
(العِشْرونَ: واوُ الوَقْتِ: وتَقْرُبُ مِن واوِ الحالِ) كَقَوْلِك: (اعْمَلْ وأَنْتَ صَحِيحٌ) ، أَي فِي وقْتِ صحَّتِكَ والآنَ وأَنْتَ فارِغٌ.
(الحادِي والعِشْرونَ: واوُ النِّسْبَةِ: كأَخَوِيَ فِي النِّسْبَةِ إِلَى أَخٍ) ، بفَتْح الهَمْزةِ والخاءِ وكَسْر الواوِ، وَهَكَذَا كانَ يَنْسبُه أَبو عَمْرِو بنُ العَلاءِ، وَكَانَ يَنْسبُ إِلَى الزِّنازِنَوِيٌّ، وَإِلَى أُخْتٍ أُخَوِيٌّ بضمِّ الهَمْزةِ، وَإِلَى ابنِ بَنَوِيٌّ، وَإِلَى عالِيَةِ الحجازِ عُلْوِيٌّ، وَإِلَى عَشِيَّة عَشَوِيٌّ، وَإِلَى أَبٍ أَبَوِيٌّ.
(الثَّاني والعِشْرونَ: واوُ عَمْرٍ و) : زِيدَتْ (لتَفْرِقَ بَيْنه وبينَ عُمَرَ) فِي الرَّفْعِ والخَفْضِ وَفِي النّصْبِ تَسْقُطُ تقولُ: رأَيْتُ عَمْراً لأنّه حَصَلَ الأمْنُ مِن الالْتِباسِ، وزِيدَتْ فِي عَمْرٍ ودُونَ عُمَر لأنَّ عُمَرَ أثْقَلُ مِن عَمْرٍ و.
(الثَّالثُ والعِشْرونَ: الواوُ الفارِقَةُ) : وَهِي كلُّ واوٍ دَخَلَتْ فِي أَحَدِ الحَرْفَيْن المُشْتَبَهَيْن تَفْرقُ بَيْنه وبينَ المُشْبَه لَهُ فِي الخَطِّ (كواوِ أُولئِكَ وأُولَى لئَلاَّ يَشْتَبِه بإِلَيْكَ وَإِلَى) ، كَقَوْلِه تَعَالَى: {أُولئِكَ على هُدًى من رَبِّهم} ، وَقَوله تَعَالَى: {غَيْرُ أُولي الضَّرَرِ} زِيدَتْ فيهمَا الواوُ فِي الخَطِّ ليَفْرقَ بَيْنهما وبينَ مَا شَاكَلهما فِي الصُّورَةِ.
(الَّرابعُ والعِشْرونَ: واوُ الهَمْزةِ فِي الخَطِّ) واللّفْظِ، فأَمَّا الخَطّ (كهذهِ نِساؤُكَ وشاؤُكَ) صُوِّرَتِ الهَمْزةُ واواً لضمَّتها، (و) أَمَّا (فِي اللَّفْظِ: كحَمْراوانِ وسَوْداوانِ) وَمثل قَوْلك: أُعِيذُ بأَسْماواتِ اللهاِ وأَبْناواتِ سَعْدٍ، وَمثل السَّمواتِ وَمَا أَشْبَهها.
(الخامسُ والعِشْرونَ: والنِّداءِ والنُّدْبةِ) ، الأوَّل كوازَيْد، وَالثَّانِي كواغُرْبَتاهْ، وَقد تقدَّمَ. وَفِي التكملةِ: وَهِي غَيْرُ واوُ النُّدْبة. فتأَمَّل.
(السَّادسُ والعِشْرون: واوِ الحالِ) ، كَقَوْلِك: (أَتَيْتُه والشمسُ طالِعَةٌ) ، أَي فِي حالِ طُلوعِها، وَمِنْه قَوْله تَعَالَى: {إِذْ نادَى وَهُوَ مَكْظُومٌ} ، ومَثَّل الجَوْهرِي لواوِ الحالِ بقولِهم: قُمْتُ وأَصُكّ وَجْهَه، أَي قُمْتُ صاكًّا وَجْهَه، وكقولهم: قُمْتُ والناسُ قُعُودٌ.
(السَّابعُ والعِشْرونَ: واوُ الصَّرْفِ) : قَالَ الفرَّاء: (وَهُوَ أَنْ تأْتي الواوُ مَعْطوفَةً على كَلامٍ فِي أَوَّلهِ حادِثَةٌ لَا تَسْتَقيمُ إعادتُها على مَا عُطِفَ عَلَيْهَا كقولهِ) ، أَي الشاعرِ، وَهُوَ المُتَوكِّلُ اللَّيْثي:
(لَا تَنْهَ عَن خُلُقٍ وتأْتيَ مِثْلَهُ (عارٌ عَلَيْك إِذا فَعَلْتَ عَظِيمُ (فإنَّه لَا يجوزُ إعادَةُ: وتَأْتي مِثْلَه على تَنْهَ) ؛ هَكَذَا فِي النسخِ، ونَصّ الفرّاء أَلا تَرَى أَنَّه لَا يجوزُ إعادَةُ (لَا) على (وتَأْتي مِثْلَه) ، فلذلكَ (سُمِّيَ صَرْفاً إِذْ كَانَ مَعْطوفاً وَلم يَسْتَقِمْ أَن يُعادَ فِيهِ الحادِثُ الَّذِي فِيمَا قَبْلَهُ) .
وممَّا يُسْتدركُ عَلَيْهِ:
واوُ الإعْرابِ: كَمَا فِي الأسْماءِ السِّتَّةِ.
وبمعْنَى إِذْ نَحْو: لَقِيتُكَ وأَنْتَ شابٌّ، أَي إِذْ أَنتَ، وَعَلِيهِ حملَ قَوْله تَعَالَى: {وطائِفَة قد أَهَمَّتْهم} ، أَي إِذْ طائِفَة.
وللتَّفْصِيل: كَقَوْلِه تَعَالَى: {ومِنْكَ ومِن نُوح} ، {ونَخْلٍ ورُمَّانٍ} .
وتَدْخُلُ عَلَيْهَا أَلِفُ الاسْتِفْهامِ: كَقَوْلِه تَعَالَى: {أَو عَجِبْتُم أَنْ جاءَكُم ذِكْرٌ مِن رَبِّكم} ، كَمَا نقولُ أَفَعَجِبْتم؛ نقلَهُ الجَوْهرِي؛ وكذلكَ قولهُ تَعَالَى: {أَو لم يَنْظُرُوا} ، {أَوَ لم يَسِيرُوا} .
وللتِّكْرار: كَقَوْلِه تَعَالَى: {حافِظُوا على الصَّلواتِ والصَّلاةِ الوُسْطَى} .
وَمِنْهَا الواواتُ الَّتِي تدخُلُ فِي الأجْوبةِ فتكونُ جَواباً مَعَ الجَوابِ وَلَو حُذِفَتْ كانَ الجَوابُ مُكْتَفِياً بنَفْسِه؛ أنْشَدَ الفرَّاء:
حَتَّى إِذا قَلَتْ بُطُونَكُمُ
ورَأَيْتُمُ أَبْناءَكُم شَبُّواوقَلَبْتُمُ ظَهْرَ المِجَنِّ لَنا
إنَّ اللَّئِيمَ العاجِزُ الخَبُّأَرادَ: قَلَبْتُم. ومِثْلُه فِي الكَلامِ: لمَّا أَتانِي وأَثِبُ عَلَيْهِ، كأنَّه قَالَ: وَثَبْتُ عَلَيْهِ، وَهَذَا لَا يجوزُ إلاَّ مَعَ لمَّا وَحَتَّى إِذا.
وَمِنْهَا الواوُ الدائِمَةُ: وَهِي كلُّ واوٍ تلابسُ الجزاءَ ومَعْناها الدَّوامُ كَقَوْلِك: زُرْني وأَزُورَكَ وأَزُورُكَ، بالنَّصْبِ والرَّفْع، فالنَّصْبُ على المُجازاةِ، ومَنْ رَفَعَ فمعْناهُ زِيارَتَكَ عليَّ واجبةٌ أُدِيمُها لكَ على كلِّ حالٍ.

ذو: ذو ألف ورقة: انظر في ألف.
ذو ثلث حبات = زعرور (ابن البيطار 1: 474).
ذو ثلاث شوكات = شكاعا (ابن البيطار 1: 474).
ذو ثلاث ألوان: طريفليون (ابن البيطار 1: 474). ذو ثلاث ورقات: اسم يطلق على عدد من النباتات، يطلق على نوعي الحندقوقي، وعلى الحومانة، وعلى الفصفصة، وعلى نوع من خصاء الثعلب (ابن البيطار 1: 474).
ذو الاثني عشر: المِعَى الاثنا عشري، أول جزء في الأمعاء الدقاق (ابن البيطار 1: 279).
ذو خمسة أَجِنْحَة أو خمسة أقسام: بنطافلن (ابن البيطار 1: 475). ذو خمسة أصابع: نبات اسمه العلمي: Vitex Agnus Cartus L. ( ابن البيطار1: 475).
ذو مائة رأس أو ذو مائة شوكة: القرصعنة (ابن البيطار 1: 475). والمؤنث ذات تستعمل استعمال الجمع ذوات.
ففي الحلل السندسية (عباد 2: 183) الوقائع ذات الاعتبار (هكذا ورد في كل المخطوطات).
ذوات المدينة: أراضيها، ففي البيان (ص39 و): استدعى صاحب بطليوس من الأمير عبد الله تجديد الاسجال له على ما بيده منها ومن ذواتها. وفي عباد (2: 193): صاحب غرناطة وذواتها، وفي نسخة وأعمالها.
الذات: بمعنى ذات اليد وهي مرادفة للمال أي الملك والثروة. (عباد 2: 161، 3: 220).
ذات: جلالة (لقب شرف) (ألكالا).
الذات: حقيقة الشيء وهويته. وبذاته: بعينه، هوهو. وذات: نفس، عين. وكان هو ذاته أو بذاته أي كان هو نفسه. ورأيت الأمير ذاته أي رأيت الأمير بعينه. وأروح أنا بذاتي: أي أروح بنفسي. (بوشر، محيط المحيط).
ذات: موهبة، أهلية، استعداد طبيعي. مقابل أدوات أو المعرفة المكتسبة من الدراسة (عبد الواحد ص172) وفي كتاب الخطيب (ص18 ق): تَرَشَّح بذاته، وباهر أدواته إلى قضاء المدن النبيهة.
بذاته: بأسره، بكليته، ففي عباد (1: 58): منغمس في اللذات بذاته.
بذاته: مختص، خاص، منفرداً، على حدة. ففي طرائف دي ساسي (1: 335): انشقوا عنهم وجعلوا لهم كنائس بذاتهم وكاهنة بذاتهم.
قائم بذاته: مستقل، حر (بوشر، معجم الإدريسي ص373) ومنفرد، وحيد (معجم الإدريسي ص1).
ويقال مدينة قائمة بذاتها وسوق قائمة بذاتها أي كبيرة هامة. وكذلك يقال: قائم الذات (معجم الإدريسي ص).
ويظهر أن كلمة ذات تعني عَدَد في عبارة الإدريسي (ج1 فصل 8): أهلها في ذاتهم قِلَّة وفي أنفسهم أَذِلّة.
بذاته: سواء، غير مختلف، يقال: طبعه دائماً بذاته أي سواء غير مختلف (بوشر).
من ذاته: من تلقاء نفسه (بوشر، المقري 1: 237، 252، 2: 340).
ذات الله: هذا التعبير مستعمل بصورة فريدة عند هوجنلايت (ص49) غير أنه يجب تصحيح النص والترجمة فيه (ص71).
وكتب المتوكل إلى وزير سخط عليه وعزله يقول: ومن أسأل الله التوفيق له في ذاته إذ حُرِمَهُ في ذاتي. وشكل حرمه الذي ذكر موجود في القلائد، وعليك أن تقرأ في ذاتي. كما في مخطوطة ب من القلائد وكما في طبعة بريس منها (ص46) بدل من ذاتي. والمعنى: أسأل الله أن يوفقك فيما تفعله في عبادته وخدمته مادمت قد حرمت التوفيق في خدمتي.
ذات الإنسان: شخصيته (بوشر).
ذات الجنب البارد: ذكر هذا ابن البيطار (1: 179) وقد ترجمه سونثيمر بما معناه: ذات الجنب الحقيقي.
ذات الحجاب: ذات الجنب، جُناب، برسام (معجم المنصوري).
ذات الحلق: حلقة، آلة فلكية قديمة لتعيين الاعتدال والانقلاب، اخترعها بطليموس. (ألف استرون 2: 1) واقرأ فيه: ديت بدل دير.
ذات الأعين: تطلق في الأندلس على نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120).
ذات الكبد: كُباد، التهاب الكبد (بوشر).
ذات الكُرْسِيّ: لا تطلق على مجموعة النجوم التي تسمى ((كاسيوبه)) بل تطلق ع أيضاً على فلك السماء، القبة الزرقاء. (دورن ص 65، ألف استرون 1: 153) انظر كرسي.
ذات النَفْس: ما يضمره المرء، يقين، اعتقاد راسخ. ففي تاريخ البربر (1: 478): أظهر لهم ذات نفسه في الحاجة إلى استعماله. وفي كليلة ودمنة (ص8 وما يليها): ذات النفس مقابل ذات اليد، فالأولى تعني عاطفة الحب والحنان والصداقة. والثانية تعني الأشياء الملموسة التي يمكن أن تهدى إلى الآخرين دليلاً على الصداقة ولكنها ليست كذلك دائماً.
ذات اليد: انظر ما تقدم الآن، وتستعمل بمعنى المال. ويقال أيضاً: ذات أيديهم (عباد 1: 224). حب الذات: حب النفس، أنانية، غريزة البقاء (بوشر).
خِفّة الذات: خفة الروح، إيناس، لطافة، ظرافة (بوشر).
الذوات: أكابر الناس (محيط المحيط).
الذاتي في اصطلاح الفلسفة: المفهوم نفسه (المقدمة 2: 371).
ذاتياً: شخصياً (بوشر).
ذاتية مشابهة: تماثل، تطابق (بوشر).

ذو

ذُو meaning صَاحِب [i. e. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with], (T, S, M, Mgh, Msb, K, but omitted in the CK,) used as a prefixed noun, (S, Mgh, Msb, &c.,) is originally ذَوًا, like عَصًا, the ا being changed from و; (S;) or it is originally ذَوَّى; and if one used it as a proper name, he would say, هٰذَا ذَوَّىقَدْ جَآءَ [This is Dhawà, he has come]; (M;) [not ذَوًا, as in copies of the S; i. e.,] its third radical letter is ى, not, as J says, و; this ى being afterwards suppressed; (IB;) [so that the word becomes ذَوٌ, and then, by reason of its being prefixed to another noun, ذُو, like as أَبَوٌ, the original form of أَبٌ, becomes أَبُو:] it is declined [like أَبُو] with و and | and ىِ; (Msb;) [i. e.,] the nom. case is ذُو, accus. ذَا, and gen. ذِى: (Mgh:) the fem. is ذَاتُ; (T, S, M, Mgh, Msb, K; in a copy of the M, ذاة, and the CK, ذَاةٌ [as though it were not a prefixed noun];) and in the case of a pause, some say ذَاتْ, and others say ذَاهْ: (Lth, T: the latter usage, only, is mentioned in the S:) dual. masc., ذَوَا, (S, * M,) [accus and gen. ذَوَىْ;] fem. ذَوَاتَا, (T, M, Mgh, Msb, K,) for which ذَاتَا is allowable in poetry, but ذَوَاتَا is better, (T,) [accus, and gen. ذَوَاتَىْ:] pl., masc., ذَوُو, (T, *, S, * M, Msb, K, but omitted in the CK,) [accus, and gen. ذَوِى;] fem. ذَوَاتُ, (T, S, * M, Mgh, Msb, K,) accus. and gen. ذَوَاتِ; (S;) and أُولُو and أُولَات are like ذَوُو and ذَوَات [in signification]. (T. [See art. الو.]) In this sense it is not used otherwise than as a prefixed noun: when used to characterize an indeterminate noun, prefixed to an indeterminate noun; and when used to characterize a determinate noun, prefixed to [a noun rendered determinate by] the article ال. (S.) [Thus you say رَجُلٌ ذُو مَالٍ A man a possessor of wealth; and الرَّجُلُ ذُو المَالِ The man the possessor of wealth.] In the phrase غَيْرَ ذَاتِ الشَوْكَةِ [Not those possessed of weapons, &c.], in the Kur [viii. 7], the fem. form is used as meaning the طَائِفَة [or party]. (T.) صَارَ ذَا ذَنْبٍ

[He became one having a sin, or crime, &c., attributable to him, i. e. he had a sin, &c., attributable to him,] means تَحَمَّلَ ذَنْبًا [he became chargeable with a sin, &c.]. (Msb in art. ذنب.) b2: Accord. to the S, it is not prefixed to a pronoun (مُضْمَر); nor to a proper name, such as زَيْد and عَمْرو and the like: but there are several instances of its being prefixed, in its pl. form, to a pronoun; among which is the saying of a poet, إِنَّمَا يَصْطَنِعُ المَعْرُوفُ فِى النَّاسِ ذَوُوهُ [Only they who are possessors thereof do that which is good among men]: (TA:) [this usage, however, is perhaps only allowable by poetic license: see another ex. (also here cited in the TA) in the Ham p. 442, and the remarks there appended to it:] and it is also prefixed to proper names, as is shown by the phrase, (TA,) هٰذَا ذُو زَيْدٍ (M, K, TA,) mentioned, as heard from the Arabs, by Ahmad Ibn-Ibráheem, the preceptor of Th, meaning This is Zeyd, (M, TA,) i. e., this is the owner of the name Zeyd; (M, K, TA;) and [perhaps] by the name ذُو الخَلَصَةِ, for الخلصة is [said by some to be] the name of a certain idol, and ذو is a metonymical appellation of its بَيْت; and by the proper names ذُو رُعَيْنٍ and ذُو يَزَنَ and [accord. to some] ذُو جَدْنٍ [and the like, of which several are mentioned in the S, as well as in the M &c.]. (IB, TA.) [But see a later portion of this paragraph, where, prefixed to a proper name, it is said to be redundant.] b3: ذَوُو الأَرْحَام, [or, as in the Kur viii. last verse, and xxxiii. 6, أُولُو الأَرْحَامِ, pls. of ذُو الرَّحِمِ,] in the classical language, means [The possessors of relationship; i. e.] any relations: and in law, any relations that have no portion [of the inheritances termed فَرَائِض] and are not [such heirs as are designated by the appellation] عَصَبَة [q. v.: they are so called because they are relations by the women's side: see رَحِمٌ]. (KT, TA.) b4: If you form a pl. from ذُومَالٍ, you say, هٰؤُلَآءِ ذَوُونَ [These are possessors of wealth]; because in this case the pl. is not a prefixed noun. (S.) Accord. to Lth, الذَّوُونَ signifies The former, or first, [of persons,] and the more, or most, distinguished. (T, TA. *) Also, (S, M,) and الأَذْوَآءُ, [which is another pl. of ذُو,] (S,) The kings (S, M) of El-Yemen, of the tribe of Kudá'ah, (S,) whose surnames commenced with ذُو, (M,) [i. e.] who were named [or rather surnamed] (S) ذُو يَزَنَ (S, M) and ذُو جَدَنٍ and ذُو نُوَاسٍ (S) and the like. (S, M.) قُرَشِىٌّ لَيْسَ مِنْ ذِى وَلَا ذُو, occurring in a trad., means A Kurashee in respect of lineage, not of the أَذْوَآء [above mentioned]. (TA.) b5: [ذُو and ذَات and ذَا and ذِى are also used as prefixed nouns in various expressions here following, in several thereof as meaning Something in possession, or the like; not a possessor: or, in these instances, as is said in explanation of the first of the following phrases, and also of the phrase ذَاتُ اليَدِ (mentioned below) in Har p. 93, that which is contained is made to be as though it were the possessor (صَاحِب) of that which contains.] b6: مَوَّتَ ذَابَطْنِهَا [He killed what was in her belly]. (Har ubi suprá.) And وَضَعَتِ المَرْأَةُ ذَا بَطْنِهَا, (T,) or ذَاتَ بَطْنِهَا, (TA,) The woman brought forth [her child]. (T, TA.) And نَثَرَتْ ذَا بَطْنِهَا She brought forth many children. (T in art. نثر; and Mgh there and in the present art., in the latter of which it is added that the usual phrase is نَثَرَتْ بَطْنَهَا.) And أَلْقَتِ الدَّجَاجَةُ ذَا بَطْنِهَا The hen laid her egg, or eggs: or muted. (Mgh.) And أَلْقَى الرَّجُلُ ذَا بَطْنِهِ The man ejected his excrement, or ordure. (T.) And الذِّئْبُ مَغْبُوطٌ بِذِى بَطْنِهِ The wolf is envied [for what is in his belly, or] for his distention of the belly [with food]. (TA.) b7: [In like manner,] ذَاتُ اليَدِ means (tropical:) Wealth; as though it were the possessor of that which contains it: (Har ubi suprá:) [or what is in the possession of the hand:] or what one possesses, of wealth; because gained by the hand and disposed of by the hand. (Har p. 66.) You say, قَلَّتْ ذَاتُ يَدِهِ (assumed tropical:) What his hand possessed became little in quantity; (Lth, T;) or the possessions accompanying his hand; (Mgh;) app. meaning his riches. (Lth, T.) b8: ذَاتُ الرِّئَةِ and ذَاتُ الجَنْبِ are Two well-known diseases. (TA. [See arts. رأى and جنب.]) b9: عَلِيمٌ بِذَاتِ الصُّدُورِ, in the Kur iii. 115, means [Acquainted, or well acquainted,] with what is in the minds: (Ksh, Bd, Jel: [and the like is indicated in the Mgh:]) or with the true, or real, nature of the notions that are concealed in the minds: (IAmb, T:) or with the hidden things of the minds: or with the minds themselves. (Msb. [If the last meaning be correct, the phrase should be mentioned with others later in this paragraph.]) [And similar to this is the saying,] عَرَفَهُ مِنْ ذَاتِ نَفْسِهِ He knew it from what he conceived in his mind [without his being informed thereof; i. e. he knew it of himself]. (Lth, T.) And جَآءَ مِنْ ذِىنَفْسِهِ and مِنْ ذَاتِ نَفْسِهِ (M, K) He came [from a motive in his own mind; of himself;] of his own accord; or willingly; syn. طَيِّعًا: (M, TA:) in the copies of the K, طَبْعًا; but the former is the right explanation. (TA.) And مَا كَلَّمْتُ فُلَانًا ذَاتَ شَفَةٍ and ذَاتَ فَمٍ

I spoke not to such a one a word. (Az, T.) b10: ذَاتَ اليَمِينِ and ذَاتَ الشِّمَالِ [are adverbial expressions, and] mean In the direction of the right hand and of the left: properly in the direction that has the name of the right hand [and that has the name of the left hand]. (Bd in xviii. 16.) And أَتَيْنَا ذَا يَمِينٍ means We came on the right hand. (TA.) b11: ذَاتَ مَرَّةٍ and ذَا صَبَاحٍ [also, and the like,] are adverbial expressions, which may not be used otherwise than as such: (S:) you say, لَقِيتُهُ ذَاتَ مَرَّةٍ [I met him once, or once upon a time], (S,) and ذَاتَ المِرَارِ many times, (M and K in art. مر,) or sometimes, (S in that art.,) and ذَاتَ يَوْمٍ (Fr, T, S) i. e. مَرَّةً فِى يَوْمٍ [once upon a day, or one day], therefore you use the fem. form, (T,) and ذَاتَ لَيْلَةٍ [one night], (Fr, T, S,) and ذَاتَ غَدَاةٍ [one morning, or one morning between daybreak and sunrise], and ذَاتَ العِشَآءِ [once in the evening at nightfall], (S,) meaning, accord. to Th, in the hour, or time, in which is nightfall, (T,) and ذَاتَ الزُّمَيْنِ (Fr, T, S) [some time ago, or] three [or more, to ten,] seasons ago, (مُذْ ثَلَاثَةُ

أَزْمَانٍ, T, [by ازمان being app. meant periods of two, or three, or six, months,]) and ذَاتَ العُوَيْمِ (Fr, T, S) [some years ago, or] three years ago (T,) or three years ago or more, to ten; (Az on the authority of Az, TA in art. عوم;) and ذَا صَبَاحٍ [one morning], and ذَا مَسَآءٍ [one evening], (T, S,) and ذَا صَبُوحٍ [lit, at a time of drinking the morning-draught], and ذَا غَبُوقٍ [lit. at a time of drinking the evening-draught]; in these four instances without ة: and this mode of expression has been heard only in the cases of the times here mentioned: they did not say ذَاتَ شَهْرٍ nor ذَاتَ سَنَةٍ: (S:) or one may also well say ذَاتَ صَبَاحٍ, like ذَاتَ يَوْمٍ; for ذا and ذات both mean the time: and accord. to IAar, one says, أَتَيْتُهُ ذَاتَ الصَّبُوحِ and ذَاتَ الغَبُوقِ, as meaning I came to him in the morning, or in the morning between daybreak and sunrise, and in the evening, or in the evening between sunset and nightfall. (T.) b12: You say also, لَقِيتُهُ ذَاتَ يَدَيْنِ, (TA,) or لَقِيتُهُ أَوَّلَ ذِى

يَدَيْنِ (M) and ذَاتِ يَدَيْنِ, (Az, M, Msb, [whence it seems to be not improbable that the phrase in the TA is imperfectly transcribed,]) meaning I met him the first thing, (M,) or first of everything. (Az, Msb, TA.) And أَفْعَلُهُ أَوَّلَ ذِى يَدَيْنِ and ذَاتِ يَدَيْنِ [I will do it the first thing, or first of everything]. (M.) And أَمَّا أَوَّلَ ذَاتِ يَدَيْنِ فَإِنَّنِى

أَحْمَدُ اللّٰهَ, (Az, M, Msb,) i. e. [Whatever be the case, the first thing, or] first of everything, I praise God. (Az, Msb.) b13: [Respecting the phrase ذَاتُ البَيْنِ, which has two contr. meanings, see art. بين. It is inadequately explained in this art. in the T and M and K, as follows.] وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ, (T, M, K, *) in the Kur [viii. 1], accord. to Ahmad Ibn-Yahyà, means [And do ye rightly dispose, or arrange, or order,] the case that is between you: (T:) or, accord. to Zj, (M,) that wherein consists your union; (حَقِيقَةَ وَصْلِكُمْ, M, K;) i. e. be ye of one accord, or in unison, respecting that which God and his Apostle have commanded: (M:) or ذَاتُ البَيْنِ means the state of circumstances whereby the Muslims become of one accord, or in unison: (K:) this is the meaning in the saying, اَللّٰهُمَّ

أَصْلِحْ ذَاتَ البَيْنِ [O God, do Thou rightly dispose &c.]. (M.) b14: ذَاتٌ is sometimes used as a noun independent in its meaning, (Mgh, Msb,) so as to denote material [or real] things; (Msb;) and is described by the epithets مُتَمَيِّزَةٌ [or “ distinct ”] (Mgh, Msb) and قَدِيمَةٌ [as meaning “ that has existed from eternity ”] (Mgh) and مُحْدَثَةٌ [as meaning “ that has been brought into existence ”]. (Mgh, Msb.) Thus used, (Msb,) it signifies The essence of a thing, meaning that by being which a thing is what it is, or that in being which a thing consists; or the ultimate and radical constituent of a thing: and the essence as meaning the peculiar nature of a thing: syn. حَقِيقَةٌ, (T, IB, Msb, TA,) and مَاهِيَّةٌ, (Msb,) and خَاصَّةٌ: (T, IB, TA:) it is also used as meaning a thing's self: (Mgh, * Msb:) [a man's self, or person: (see شَخْصٌ:)] and a thing; a being; anything, whatever it be; every شَىْء being a ذَات, and every ذات being a شىء: (Aboo-Sa'eed, Mgh, Msb:) and particularly a substance, or thing that subsists by itself: [hence اِسْمُ ذَاتٍ meaning a real substantive; also termed اِسْمُ عَيْنٍ: opposed to اِسْمُ مَعْنًى, i. e. an ideal substantive:] and [hence] it signifies also a word that is independent in its meaning; [i. e. ذَاتٌ (alone), though oftener used in the sense assigned above to اِسْمُ ذَاتٍ, signifies also, absolutely, a substantive;] opposed to صِفَةٌ as signifying a word that is not independent in its meaning. (Kull p. 187.) Its application to God, in the sense of حَقِيقَةٌ and خَاصَّةٌ, is forbidden by most persons: (TA:) [for]

ذَاتُ اللّٰهِ [as meaning The essence of God], used by the scholastic theologians, is said to be an ignorant expression, because the names of God do not admit the fem. affix ة; so that one does not apply to Him the epithet عَلَّامَةٌ, though He is the all-surpassing in knowledge. (Msb.) The phrase فِى ذَاتِ اللّٰهِ is like فِى جَنْبِ اللّٰهِ [In, or in respect of, that which is the right, or due, of God; or in, or in respect of, obedience to God, or the means of obtaining nearness to God, or the way of God]: and like لِوَجْهِ اللّٰهِ [for the sake of God; or to obtain the countenance, or favour, or approbation, or recompense, of God]: (Msb:) or it means in obedience to God; and in the way of God or his religion: (TA:) [or it may be rendered for the sake of God Himself; and so لِوَجْهِ اللّٰهِ: it is said to have been used by the Arabs [of the classical age], as well as by Aboo-Temmám, [who was a Muwelled;] (Mgh, Msb, *) but some deny that it occurs in the old language. (Msb. [See, however, an ex. from a trad. voce

أُخَيْشِنُ.]) [It is said that] the phrase مَجَلَّتُهُمْ ذَاتُ الإِلٰهِ, used by En-Nábighah, (Msb,) i. e. EdhDhubyánee, (TA in art. جل,) means Their book is the service of God Himself: (Msb:) [but it seems more reasonable to render this phrase agreeably with the primary signification of ذات as meaning their book is that of God, in a sense like that in which a house of worship is said to be a house of God; for,] as some relate it, the phrase used by En-Nábighah is مَحَلَّتُهُمْ ذَاتُ الإِلٰهِ, with حاء, [i. e. their abode is in a peculiar manner that of God,] meaning, their abode is one of pilgrimage and of sacred sites. (S and TA in art. جل.) b15: ذُو is sometimes redundant [in respect of meaning, though governing as a prefixed n.]; and so is its pl. (T, * TA.) Az says, (TA,) I have heard more than one of the Arabs say, كُنَّا بِمَوْضِعِ كَذَا مَعَ ذِى عَمْرٍو, i. e. We were in such a place with Amr: (T, TA:) and كَانَ مَعَنَا ذُو عَمْرٍو, i. e. 'Amr was with us: and أَتَيْنَا ذَا يَمَنٍ, meaning أَتَيْنَا اليَمَنَ [We came to El-Yemen]. (T.) [See an ex. similar to this last, and evidently belonging to the present art., in the latter half of art. ذا.

And see لَا ذَا جَرَمَ and لَا أَنْ ذَا جَرَمَ and لَا عَنْ ذَا جَرَمَ and لَا ذَا جَرَ (in which ذا is in like manner redundant, as are also أَنْ and عَنْ, the latter of which is a dial. var. of the former of them,) in art. جرم: perhaps belonging to the present art., like أَتَيْنَا ذَايَمَنٍ; or perhaps to art. ذا. See also what is said respecting ذُو prefixed to a proper name in an early portion of this paragraph.] b16: It is also used in the sense of اَلَّذِى, (T, S, M, K,) in the dial. of Teiyi, (T, S, TA,) for the purpose of qualifying a determinate noun (S, M, K) by means of a proposition which it connects with that noun: (M, K:) and when thus used, it [generally] retains the same form when it denotes a dual and a pl. (S, M, K) and a fem., (S,) and exhibits no sign of case: (M, K:) you say, أَنَا ذُو عَرَفْتُ [I who knew], and ذُو سَمِعْتُ [who heard]; and هٰذِهِ المَرْأَةُ ذُو قَالَتْ كَذَا [This is the woman who said such a thing: (S:) and أَتَانِى ذُو قَالَ ذٰلِكَ [He who said that came to me]; and أَتَانِى ذُو قَالَا ذٰلِكَ [They two who said that came to me]; and أَتَانِ ذُو قَالُوا ذٰلِكَ [They who said that came to me]. (M.) But Fr says, I heard an Arab of the desert say, بِالفَضْلِ ذُو فَضَّلَكُمْ اللّٰهُ بِهِ وَالكَرَامَةِ ذَاتُ أَكْرَمَكُمُ اللّٰهُ بِهَا [By the excellence wherewith God hath made you to excel, and the honour wherewith God hath honoured you]; thus they use ذَاتُ in the place of اَلَّتِى, and they make it to be with refa in every case: and they confuse [numbers and genders] in speaking of a dual number and a pl. number [and a fem.]; they sometimes say, [for ex.,] in the case of the dual, هٰذَانِ ذُو تَعْرِفُ and هَاتَانِ ذُو تَعْرِفُ [These two whom, or which, thou knowest]; and a poet says, [namely, Sinán Ibn-El-Fahl, of the tribe of Teiyi, (Ham p. 292,)]

فَإِنَّ المَآءَ أَبِى وَجَدِّى

وَبِئْرِى ذُو حَفَرْتُ وَذُو طَوَيْتُ [For verily the water is the water of my father and my grandfather, and my well which I dug and which I cased; making ذو to relate to a fem. noun]: and some, he adds, use the dual and pl. and fem. forms; thus they say, هٰذَانَ ذَوَا قَالَا ذَاكَ [These two who said that], and هٰؤُلَآءِ ذَوُوا قَالُوا [These who said], and هٰذِهِ ذَاتُ قَالَتْ [This female who said]; and he cites the saying of a poet, جَمَعْتُهَا مِنْ أَيْنُقٍ سَوَابِقْ ذَوَاتُ يَنْهَضْنَ بِغَيْرِ سَائِقْ [I collected them from outstripping she-camels, that rise and hasten in their pace without a driver]; and the prov., أَتَى عَلَيْهِ ذُو أَتَى عَلَى

النَّاسِ, meaning الَّذِى أَتَى [i. e. What has come upon men in general has come, or came, upon him]. (T.) Accord. to the usage most in repute, ذُو in this sense is indecl., and has no variation of gender or number; but some decline it, like ذو in the sense of صَاحِب, except that they make ذَات and ذَوَات indecl., with damm for the termination, saying ذَاتُ and ذَوَاتُ in every case, if they adopt the chaste mode; otherwise, in the accus. and gen. cases, saying ذَاتِ, and in like manner ذَوَاتِ (I' Ak pp. 40 and 41.) b17: They said also, لَاأَفْعَلُ ذٰلِكَ بِذِى تَسْلَمُ (M, K) and بذى تَسْلَمِينَ, (M,) and بذى تَسْلَمَانِ, (M, K,) and بذى تَسْلَمُونَ and بذىتَسْلَمْنَ, (M,) meaning I will not do that by thy, and by your, safety: (M, K:) or by God who, (M,) or by Him who, (K,) maketh thee, and you, to be in safety. (M, K.) [See also art. سلم.]

ذَاتٌ fem. of ذُو [q. v. passim]. (T, S, M, &c.) ذَاتِىٌّ: see ذَوَوِىٌّ, below, in three places.

ذَاتِيَّةٌ [a post-classical word, used in philosophy, The essential property or quality, or the aggregate of the essential properties or qualities, of a thing]. The ذَاتِيَّة of a human being is [the essential property or quality of] rational animality; and is also termed مَاهِيَّةٌ. (Kull p. 148.) ذَوَوِىٌّ the rel. n. of ذُو; (S, TA;) and of ذَاتٌ also, (S, M, Msb, TA,) the ة of the original being rejected in forming the rel. n.: (S, Msb, * TA:) ↓ ذَاتِىٌّ, as rel. n. of ذَاتٌ, is not allowable: (M:) [but it is much used, mostly in philosophical and religious writings, as meaning Essential, &c.:] they say ↓ الصِّفَاتُ الذَّاتِيَّةُ [meaning The essential attributes]; (Mgh, Msb;) but this is a wrong expression: and ↓ عَيْبٌ ذَاتِىٌّ [An essential, or] a natural, an innate, an original, or a constitutional, fault or imperfection &c. (Msb.)