مض

ى1 مَضَى and ↓ تَمَضَّى i. q. تَقَدَّمَ [He advanced, proceeded, &c.]. (M.) b2: مَضَى He, or it, passed; passed away; went; or went away. (S, M, Msb, K.) b3: [He went on.] b4: مَضَى لَهُ, said of time: see تَسْهِيمٌ. b5: [مَضَى فِى سَيْرِهِ He advanced, or pressed onward, with a penetrative energy or force, or a sharpness and effectiveness, in his pace.] b6: مَضَىَ الأَمْرُ, and القَوْلُ, (assumed tropical:) The command, or order, and the saying, was effectual; had effect; was, or became, executed, or performed; syn. نَفَذَ. (Msb, art نفذ.) b7: مَضَى فِى الأَمْرِ (assumed tropical:) He acted [or went on, and did so] with penetrative energy, or with sharpness, vigour, and effectiveness, in the affair; syn. نَفَذَ. (S, M, K.) See مَاضٍ فِى الأُمُورِ, below; and جَسَرَ. b8: مَضَى عَلَى الأَمْرِ He executed, performed, or accomplished, the affair; as also ↓ أَمْضَاهُ: (S:) and he kept, or applied himself, constantly, or perseveringly, to it. (Msb.) b9: مَضَيْتُ على بَيْعِى and ↓ أَمْضَيْتُهُ I effected, or executed, my sale. (K.) b10: مَضَى It (a sword) cut; (M, K;) penetrated; was sharp.4 أَمْضَاهُ [(assumed tropical:) He made it (i. e., a contract, sale, oath, &c.) to take effect; executed it; performed it.] b2: أَمْضَى الأَمْرَ: see مَضَى عَلَى الأَمْرِ. b3: أَمْضَى اليَمِينَ He made the oath to be unconditional, without exception, absolutely or decisively or irreversibly binding. (TK voce جَزَمَ.) See جَزَمَ. b4: أَمْضَى عَهْدَهُ (assumed tropical:) He made his covenant, or contract, or the like, to have, or take, effect; executed or performed it. (L, art. نفذ.) b5: أَمْضَى رَأْيًا He formed, or gave, a decided opinion. b6: أَمْضَى He signed a writing with his name, and so rendered it effective. b7: See 1.5 تَمَضَّىَ see 1.

مَاضٍ فِى الأُمُورِ [(assumed tropical:) Penetrating, sharp, energetic, or acting with penetrative energy, or vigorous, and effective, in the performing of affairs: like شَحْشَحٌ, q. v. b2: مَاضٍ is coupled with the epithets مَاهِرٌ and جَادٌّ, &c., and implies penetration and skill, or proficiency in anything;] excelling, or surpassing, in doing, or performing, a thing: (KL from the “ Destoor ”:) [it is also coupled with جَرِىْءٌ and مُتَقَدِّمٌ, in the T, art. جهر. See also نَافِذٌ, its syn.] b3: أَمْرٌ مَاضٍ (assumed tropical:) A command, or an order, that is effectual; that has effect; that is executed, or performed; syn. نَافِذٌ. (L, art. نفذ.) b4: فَرَسٌ مَاضٍ (assumed tropical:) A sharp, spirited, vigorous horse [&c.]; contr. of بَلِيدٌ; (Lth, TA, voce نَدْبٌ;) exerting, or having, a penetrative energy, &c.: see مَضى. b5: كَانَ ذٰلِكَ فِى الزَّمَنِ المَاضِى That was in the time that is past; contr. of المُسْتَقْبَل. (TA.) إِمْضَاءٌ A signature.

تِمْضَآءٌ One who performs affairs with energy and perseverance: an intensive epithet: see صَمَيَانٌ.

مضى: مضى: في جملة مضوا بها معهم (للطبري) تعد (معهم) بمثابة حشو وتطويل (كوسج، كرست 98: 2).
مضى: مثل من الأمثال الشائعة، أو حكمة جرت مجرى الأمثال العامية (كليلة ودمنة 4: 273) .. مضى في ذلك مثل ضربه بعض الحكماء (ألف ليلة 1: 77): كما قيل في بعض الأمثال الماضية.
مضى رأيه في ذلك: أي أن رأيه كان مقبولا أو مسلما به (ابن خلدون 4: 7).
مضى الحكم: أي أبرم (ولم ينقض) (محمد بن الحارث 241).
مضى على: استمر، دام على (فريتاج، كرست 2: 32) وانظر في معجم التنبيه مضى في.
مضى على: بقي أمينا على الاتفاق، راعاه وتقيد به (أخبار 13: 1).
مضى: تاه، أضمحل، تلاشى (الكالا- وبالأسبانية Perderse) .
من مضى من الشجارين: أي المزارعين القدماء (1: 156 ابن البيطار): وقد كان بعض من مضى من الشجارين بالأندلس تسمية بأذن الجدي.
مضى: مضى بسبيله: مات (ملاحظات 181: 1 والمعنى نفسه في مخطوطة B، حيان بسام 1: 46 وبسام 1: 119 وكازيري 2: 211 والخطيب 66).
مضى: ذكر (فريتاج) أن مصدر الكلمة هو مضاء والصواب مضاء واسم المصدر هذا يرد أيضا بمعنى قوة الإرادة (ابن الخطيب 26): لين العريكة مع مضاء.
مضى (بالتشديد): سير (فوك).
مضى: فقد، خسر (الكالا بالأسبانية في المعنى نفسه Perder) . أمضى حكمه: اصدر حكمه أو أمضى وحدها (عباد 2: 72).
أمضى الحرب بنفسه: شارك فيها (بدلا من أن يكتفي بإدارتها) (كارتاس 2: 81): إنما ضربتك لأنك باشرت القتال وأمضيت الحرب بنفسك، ألا أنني في شك من سلامة كتابة هذا الفعل وانظر الرواية الأخرى في (الترجمة 6: 109).
أمضى: صادق، أجاز، انفذ العقد أو المعاهدة (معجم التنبيه، النويري، أسبانيا 474): وأمضى أمير المؤمنين عهده هذا وأجازه وأنفذه (دي ساسي، دبلوماسية 9: 486 واقرأ الصيغة نفسها في رينو دبلوماسية 5: 117): عقد أمضاه السلطان بدلا من عقدا مضاه (انظر عباد 1: 52) وعند (بوشر أمضى بالرضا): صادق.
أمضى: في محيط المحيط (وقع الفرمان رسم عليه طغراء السلطان). أي أن أمضى هنا هي وقع بتوقيعه. وفي محيط المحيط أيضا (أمضى الأمر أنفذه والبيع أجازه ومنه إمضاء الصكوك والمكاتيب لتوقيعها وفيه الطغراء علامة ترسم على مناشير السلطان ومسكوكاته يدرج فيه اسمه واسم والده مع لقبه وذلك على هيئة مخصوصة والعامة تقول الطرة جمع طغراءات والطغرائي صانعها). أمضى: وقع (بوشر، همبرت 107).
أمضى: ضمن لفلان حق ملكيته في .. (ابن القوطية 2): أمضى لهم ضياع ابيهم.
أمضى على: افترس، التعم (معجم الادريسي).
امتضى: ينبغي أن تحذف من (معجم فريتاج) ففي (كوسج، كرست 13: 69) يجب أن تحل انتضى موضع امتضى.
ماض. الماضون: السلف (اليونانيون والرومان) (اماري 11: 118).
ماض في: انظرها عند (فوك) في مادة ( andacia) .
ماضي القول والفعل في تصرفاته: هو كامل أسبانيا 474): وهو جائز الأمر ماضي القول والفعل.
ماضي: سيف ماض والجمع مواض (ابن عبدون، البيت 22): السيف الحاد.
الماضي: نوع سمك (ياقوت 1: 886).
أمضى: أشد نشاطا أو خفة (معجم الادريسي).
أمضى: مقبول أكثر من غيره (معجم المارودي).
إمضاء: في محيط المحيط (الإمضاء في اصطلاح الكتاب والتجار اسم الرجل وعلامته يكتبه بيده في صك أو كتاب تثبيتا له).

سق

ى1 سَقَاهُ, aor. ـْ (K,) inf. n. سَقْىٌ; (TA; [see also سِقَايَةٌ, which is likewise said to be an inf. n. of the same verb;]) and ↓ سقّاهُ, (K,) with teshdeed; (TA;) and ↓ اسقاهُ; (K, TA; [in the CK, erroneously, اسْتَقاهُ;]) all have one meaning; (TA;) [i. e. He gave him to drink, generally water, often milk, and sometimes poison or some other thing: and the first often signifies he watered him, namely, a beast; and in like manner seed produce &c., i. e. irrigated it; as will be shown by what follows:] or سَقَاهُ [is said when you mean he gave him drink] لِشَفَتِهِ [to his lip], (S,) or بِالشَّفَةِ [by means of the lip], as also ↓ سقّاهُ; and ↓ اسقاهُ means he directed him to water, (K,) or he watered (سَقَى) his cattle or his land: (S, * K:) or both of them, (K, TA,) i. e. سَقَاهُ and ↓ اسقاهُ, (TA,) signify he assigned to him, or gave to him, (جَعَلَ لَهُ,) water, (K, TA,) or drink, or water for irrigation; so that سَقَاهُ is like كَسَاهُ, and ↓ اسقى is like آَلْبَسَ, as Sb says: (TA:) or, as some say, سَقَيْتُهُ I gave him water to his mouth; and ↓ أَسْقَيْتُهُ, I assigned to him, or gave to him, (جَعَلْتُ لَهُ,) drink, or water for irrigation, that he might do as he would; and like them are كَسَوْتُهُ and أَكْسَيْتُهُ: (Ham p. 45:) Er-Rághib says that السَّقْىُ signifies the giving one drink; and ↓ الإِسْقَآءُ, the giving one drink so that he may take it howsoever he will; so that the latter is more ample in meaning than the former. (TA.) Both سَقَى and ↓ اسقى are sometimes used in relation to what is in the bellies of camels or other cattle; [meaning their milk;] as in the Kur [xxiii. 21], where it is said, مِمَّا فِى بُطُونِهَا ↓ نُسْقِيكُمْ, or نَسْقِيكُمْ, [i. e. We give you to drink of what is in their bellies,] accord. to different readings. (TA.) One says, سَقَاهُ المَآءَ, [He gave him to drink water, or the water,] inf. n. as above: (Mgh:) and المَآءَ ↓ سَقَّيْتُهُ [I gave him to drink water, or the water, much, or often]: the teshdeed denotes muchness, or frequency. (S.) [See also a tropical usage of the former verb in a verse cited in p. 85, col. 3: and another, from Tarafeh, in p. 134, col. 3. One says also, سَقَى المَآءَ, without a second objective complement, He supplied, or gave, water, or the water.] And سَقَيْتُ الزَّرْعَ, [I watered, or irrigated, the seed-produce,] inf. n. as above; as also ↓ أَسْقَيْتُهُ, (Msb.) And سَقَيْتُ فِى القِرْيَةِ and فِيهَا ↓ أَسْقَيْتُ [I poured water into the water-skin]: a poet says, [in one of my copies of the S, Dhu-r-Rummeh,] وَمَاشَنَّتَا خَرْقَآءَ وَاهٍ كِلَاهُمَا سَقَى فِيهِمَا مُسْتَعْجِلٌ لَمْ تَبَلَّلَا بِأَنْبَعَ مِنْ عَيْنَيْكَ لِلدَّمْعِ كُلَّمَا تَعَرَّفْتَ دَارًا أَوْ تَوَهَّمْتَ مَنْزِلَا [And two old and worn-out skins of an unskilful woman who has not sewed them well, each of them unsound, into which a person in haste has poured water, they not having been previously moistened, (تَبَلَّلَا being for تَتَبَلَّلَا,) are not more liable to the shedding of their water than are thine eyes to the shedding of tears whenever thou investigatest a dwelling or imaginest a place of alighting, or abode]. (S.) [and hence, app.,] سَقَى فُلَانٌ فِى ذَكَرِهِ (assumed tropical:) Such a one became vehemently affected by sexual appetite. (JK.) One says also, سَقَاهُ اللّٰهُ الغَيْثَ and ↓ اسقاهُ (S, Msb, * K) God sent down rain to him, or may God send &c.: (K:) both of these verbs being used by Lebeed in his saying, سَقَى قَوْمِى بَنِى مَجْدٍ وَأَسْقَى

نُمَيْرًا وَالقَبَائِلَ مِنْ هِلَالِ [May He send down rain to my people, the sons of Mejd, and may He send down rain to Numeyr, and the tribes of Hilál]. (S.) [Hence,] one says, سَقَى اللّٰهُ عَصْرَ الشَّبِيبَةِ (assumed tropical:) [May God freshen as with rain the times, or mornings, or afternoons, of youth, or young manhood]. (A and TA in art. شب.) And سَقَيْتُ فُلَانًا, (S,) and ↓ أَسْقَيْتُهُ, and ↓ سَقَّيْتُهُ, (S, K, *) which last is the form in most repute as expressive of a prayer, (Ham p. 45,) and of which the inf. n. is تَسْقِيَةٌ, (K,) I said to such a one سَقَاكَ اللّٰهُ [May God send down rain to thee], (S and K in explanation of the second and third,) or سَقْيًا [which virtually means the same, for سَقَاكَ اللّٰهُ سَقْيًا]: (S in explanation of the first and second, and K in explanation of the second and third:) [or,] accord, to some, one says سَقَيْتُهُ when it [which he gives, i. e. water or the like,] is in his hand; [agreeably with the first explanation in this art.;] and ↓ أَسْقَيْنُهُ signifies I prayed for him, saying سَقْيًا لَكَ. (Msb.) b2: سَقَى بَطْنُهُ, (JK, S, MA, K,) inf. n. سَقِىٌ; (JK, S;) and سُقِىَ, (JK, IAth, TA,) or سَقِى, aor. ـْ inf. n. سِقًى or سَقًى; (MA;) and ↓ استسقى; (JK, S, K; [in my copy of the Msb استقى, which I doubt not to be a mistranscription, as the verb most commonly known in the sense here following is استسقى, and as this is not there mentioned;]) His belly [was, or became, diseased with dropsy, i. e.] had yellow water [meaning serum] (JK, S, Msb, K, * TA) apparent in it, (JK,) or collected in it; (S, K, TA;) for which there is scarcely, or never, any cure; (Msb, TA;) his belly became swollen [with dropsy]. MA.) b3: [In the phrase written in the CK سُقِىَ قُلْبُهُ عَدَاوَةًُ, the verb is correctly سُقِىَ: see 2.] b4: سَقَىالعَرَقُ The sweat flowed without stopping. (TA.) b5: سَقَى التَّوْبَ, and ↓ سقّاهُ, He made the garment, or piece of cloth, to imbibe a dye. (TA.) b6: [سَقَى also signifies He tempered steel; and is used in this sense in the present day: and accord. to a reading in one of my copies of the S, in art. شرخ, ↓ سقّى also has this meaning.]

b7: See also 4, last sentence.2 سَقَّىَ see 1, in six places. b2: سُقِىَ قَلْبُهُ عَدَاوَةً, (K, TA, [in the CK, erroneously, سُقِىَ,]) and بِالعَدَاوَةِ, (TA, and thus, and thus only, in the JK,) inf. n. تَسْقِيَةٌ, (JK, TA,) (tropical:) His heart was made to imbibe enmity, (K, TA,) is said of a man to whom a thing that he dislikes, or hates, has been repeatedly done. (TA.) 3 مُسَاقَاةٌ [The giving to drink, one with another. See a tropical usage of its verb in an ex. cited in art. شف, conj. 8. b2: ] The drawing of water together. (KL.) b3: And a man's employing a man to take upon himself, or manage, the culture [or watering & c.] of palm-trees or grape-vines [or the like] on the condition of his having a certain share of their produce: (S, TA:) Az says that the people of El-'Irák term it مُعَامَلَةٌ. (TA.) 4 أَسْقَىَ see 1, in thirteen places. b2: One says also, أَسْقَيْتُهُ رَكِيَّتِى I assigned to him my well [to draw water therefrom]: and أَسْقَيْتُهُ جَدْوَلًا مِنْ نَهْرِى I assigned to him [a streamlet as] a place, or source, of irrigation, from my river, or rivulet; and أَسْقَيْتُ لَهُ مِنْهُ [which means the same]. (TA.) b3: And اسقاهُ It produced in him [dropsy, or] yellow water. (JK. [See 1, near the end of the paragraph.]) b4: And He gave him a made [shin such as is termed] سِقَآء: (Az, K, TA: [it is said in the TA that وَهَبَ مِنْهُ in the K should be وَهَبَ لَهُ, as in the explanation by Az: but see art. وهب, in which it is said that وهب منه is allowable, and occurs in several trads.:]) or he gave him a hide to make of it a سِقَآء: (K:) or اسقاهُ

إِهَابًا has the latter meaning: (JK, TA:) and أَسْقِ إِهَابَهَا occurs in a trad. as meaning Give thou its hide to him who will make of it a سِقَآء, (TA,) or make thou its hide to be a سِقَآء for thee. (JK.) b5: Also, (JK, S, K, TA,) and ↓ سَقَاهُ, (K,) the latter mentioned as on the authority of IAar, but disallowed by Sh, (TA,) i. q. اِغْتَابَهُ (tropical:) [He spoke evil of him, or traduced him, in his absence or otherwise], (JK, S, K, TA,) in a foul manner; (TA;) and imputed to him a vice, fault, or the like: (S, TA:) and J cites [in the S] a verse of Ibn-Ahmar ending with the phrase أَسْقَى

↓ سِقَائِيَا [app. as meaning (assumed tropical:) Who has spoken evil of me, & c.]. (TA.) 5 تسقّى It (a thing) received, or admitted, moisture, (M, TA,) or irrigation; or became plentifully irrigated, or succulent, or sappy. (M, K, TA.) The Hudhalee (El-Mutanakhkhil, TA) says.

مُجَدَّلٌ يَتَسَقَّى جِلْدُهُ دَمَهُ كَمَا تَقَطَّرَ جِذْعُ الدَّوْمَةِ القُطُلُ

meaning [Thrown down upon the ground, his skin] becomes drenched with his blood (يَتَشَرَّبُهُ) [like as drips the severed trunk of the Theban palm-tree]: or, as some relate the verse, يَتَكَسَّى

[becomes overspread, here meaning suffused], from الكِسْوَةُ. (S, TA.) b2: تَسَقَّتِ الإِبِلُ الحَوْذَانَ (assumed tropical:) The camels ate the حوذان (a certain plant, TA) in its fresh and moist state, and became fat upon it. (K.) 6 تَسَاقَوْا They gave to drink, one to another, (S, MA, TA,) with the full measure of the vessel in which they were given to drink. (S, TA.) [See also 3.]8 استقى He drew water (TA) مِن البِئْرِ [from the well], (S, TA,) and مِنَ النَّهْرِ [from the river, or rivulet]. (TA. [Golius and Freytag make the verb in this sense, erroneously, استسقى; but the former mentions استقِىِ also in the same sense.]) [And استقى عَلَى بَعِيرٍ He drew water upon a camel in a manner expl. voce سَانِيَةٌ, q. v.: often occurring in the Lexicons.] b2: And (tropical:) He was, or became, fat, (K, TA,) and satisfied with drinking of water. (TA.) b3: See also 10, in two places.10 استسقى He sought, or demanded, drink (سِقْيًا, K, TA, [in the CK سَقْيًا,] i. e. مَا يُشْرَبُ, TA); منْهُ [from him]; as also ↓ استقى. (K, TA. [In the CK is immediately added after this explanation, وسَقِيًّا: but this is a mistranscription for وَتَقَيَّأَ; expressing another signification of these two verbs, which will be expl. below.]) And He asked, begged, or prayed, for rain; (Msb, * TA;) i. q. اِسْتَمْطَرَ (S in art. مطر, and Msb. *) [Hence, صَلَاةُ الاِسْتِسْقَآءِ The prayer of the petitioning for rain. And استسقى لَهَا He said سَقَاهَااللّٰهُ May God send down rain upon it, namely, a land: see Har p. 300.] b2: And He constrained himself to vomit; or vomited intentionally; syn. تَقَيَّأَ; [see a statement above, in this paragraph, respecting a mistranscription in the CK;] as also ↓ استقى; (K, TA;) mentioned by ISd. (TA.) b3: See also 1, in the last quarter of the paragraph.

سَقْى in the phrase سَقْىُ الفُرَاتِ, which means The towns, or villages, [or lands,] watered by the Euphrates, is said by Mtr to be an inf. n. used as a subst. [properly so termed, and, being originally an inf. n., it may be used alike as sing. and pl.]; or, in this phrase, a noun that should be prefixed to it [such as ذَات], is suppressed: or, accord. to some, it is سِقْى [q. v.], an instance of the measure فِعْلٌ in the sense of the measure مَفْعُولٌ; and thus it is in the handwriting of EI-Hareeree in his 22nd Makámeh. (Har p. 246.) b2: See also the next paragraph.

سِقْىٌ Drink; or what is drunk; (TA;) or what is given to drink; (K, TA;) a subst. from سَقَاهُ and أَسْقَاهُ; (S, TA; [in the former of which, this meaning is indicated, and also the meaning of water given to drink to cattle; and water with which land is irrigated;]) in the M, drink given to camels: (TA:) pl. أَسْقِيَةٌ. (S, TA.) and [particularly] A share, or portion, of water [ for irrigation]: one says, كَمْ سِقْىُ أَرْضِكَ [How many bucketfuls or skinfuls, (the specificative being suppressed,) virtually meaning how much, is the share, or portion, of water for the irrigation of thy land?]. (S, TA.) b2: And Water, (K, TA, [in the CK ما, a mistranscription for مَآءٌ,]) i. e. yellow water [meaning serum, effused in dropsy], incidental in the belly, (K, TA,) scarcely, or never, curable; (TA;) as also ↓ سَقْىٌ: (K: [وَيُفْتَحُ being there added: and the word as meaning “ yellow water ” is written only with fet-h in the JK: but in the TA, ويفتح forms part of the addition here following:]) or it is in white نَفَافِيخ [meaning cells] in the fat of the belly; [in which sense, also, the word is written only with fet-h in the JK;] and it [app. meaning the belly] is opened (وَيُفْتَحُ) on the occasion of its issuing: so says ISd: (TA:) a subst. from سَقَى بَطْنُهُ [q. v.]. (S, TA.) And A skin [or membrane] containing yellow water, which cleaves asunder from over the head of the young one [at the birth]: (K, TA:) or, as in the T, the water that is in the [membrane called] مَشِيمَة, that comes forth عَلَى رَأْسِ الوَلَدِ [meaning at the birth]. (TA.) A2: Also Land that is irrigated; having the meaning of the measure مَفْعُولٌ, like نِقْضٌ [in the sense of مَنْقُوضٌ]: (Er-Rághib, TA: [see also سَقْى:]) or it signifies, (K,) or so ↓ سَقِىٌّ, of the same measure as شَقِىٌّ and صَبِىٌّ, (Mgh,) and ↓ مَسْقَوِىٌّ, (S, Mgh, K,) app. a rel. n. from مَسْقًى, not from مَسْقِىٌّ, for if it were from the latter it would be مَسْقِىٌّ, (M, TA,) [or, accord. to some, if from مَسْقِىٌّ, it may be either مَسْقِىٌّ or مَسْقَوِىٌّ, (see Lumsden's Arab. Gr. p. 630,)] seed-produce irrigated (S, Mgh, K) by water running upon the surface of the earth; (S, Mgh;) [i. e., not by rain only;] ↓ سَقِىٌّ being the contr. of بَخْسِىٌّ; (Mgh;) and ↓ مَسْقَوِىٌّ, contr. of مَظْمَئِىٌّ, (Mgh, TA,) which signifies “ watered [only] by the rain; ” and the vulgar say ↓ مِسْقَاوِى. (TA.) بَطْنٌ سَقٍ A belly swollen [with dropsy]. (MA.) سُقْيَا A giving of drink; [or a giving to drink;] like [the inf. n.] سَقْىٌ. (Er-Rághib, TA.) b2: And A sending down of rain upon mankind and the lands: (TA:) a subst. from سَقَاهُ اللّٰه الغَيْثَ. (S, K, * TA. *) One says, دَعَوْتُ لَهُ بِالسُّقْيَا [I prayed for him for the sending down of rain]. (JK.) And it is said in a form of prayer, سُقْيَا رَحْمَةٍ وَلَا سُقْيَا عَذَابٍ [We ask of Thee a sending down of a rain of mercy, and not a sending down of a rain of punishment]; meaning, send Thou down upon us a rain in which shall be benefit, without injury, and without laying waste. (Msb.) One says also أَرْضٌ خَافِضَةُ السُّقْيَا Land easy of irrigation [either by the rain or otherwise]: (K in art. خفض:) and the contr. is termed رَافِعَةُ السُّقْيَا. (TA in that art.) b3: Also i. q. شرب [i. e.

شِرْبٌ, meaning A beast's share, or portion, of water]: so in the Kur xci. 13. (Jel.) سِقآءٌ A skin, (KL,) or a قِرْبَة, (JK,) [i. e.] a skin of a young goat or sheep when it has entered its second year, (M, K,) used for water and for milk, (ISk, JK, S, Msb, K, KL,) or, accord. to ISd, only for water: (TA:) it is termed اِبْنُ أَدِيمٍ

[made of one hide; but there are larger sorts]; and if larger, it is termed اِبْنُ أَدِيمَيْنِ [made of two hides], and اِبْنُ ثَلَاثَةِ آدِمَةٍ [made of three hides]: (T and TA in art. بنى:) accord. to ISk, the وَطْب is peculiarly for milk; and the نِحْى, for clarified butter; and the قِرْبَة, for water: (S:) the pl. (of pauc., S) is أَسْقِيَةٌ and أَسْقِيَاتٌ and (of mult., S) أَسَاقٍ, (S, K,) or this last is a pl. pl. (T, TA.) b2: See also 4, last sentence. b3: [And see a phrase voce حِذَآءٌ, in art. حذو, where it is applied to (assumed tropical:) The stomach of a camel, in which water is stored.]

سَقِىٌّ: see سِقْىٌ, last sentence, in two places. b2: Also A cloud having large drops [of rain], (S, K,) vehement in the falling [thereof]: (S:) [like رَمِىٌّ and رَوِىٌّ:] pl. أَسْقِيَةٌ. (S, K.) b3: And The papyrus (بَرْدِىّ): (JK, S, K:) or tender papyrus: so called because of its growing in, or near to, water: (TA:) occurring in a verse of Imra-el- Keys, cited voce مُذَلَّلٌ: (S, TA: [but see what is said under this word, مذلّل: and see Ham p. 555:]) n. un. سَقِيَّةٌ. (S.) b4: And Palm-trees; (S, K;) and سَقِيَّةٌ signifies [the same, or] palmtrees that are irrigated by means of water-wheels (دَوَالٍ, [pl. of دَالِيَةٌ, q. v.]). (TA.) سُقَايَةٌ: see what next follows.

سِقَايَةٌ and ↓ سُقَايَةٌ and ↓ مَسْقَاةٌ and ↓ مِسْقَاةٌ A place for giving to drink or for watering: (K, * TA:) what is termed سِقَايَةُ المَآءِ is well known: (S:) i. e. سِقَايَةٌ signifies a place made, or prepared, for the giving to drink to people: (Msb:) a construction for water: (Mgh:) or a place in which beverage is made, or prepared, at the fairs, or festivals, &c.: (JK, T, TA:) [and particularly a place in which a beverage made of raisins steeped in water was given at the general assembly of the pilgrims:] and ↓ مَسْقَاةٌ signifies a drinkingplace [in a general sense]: and he who pronounces it with kesr to the م [↓ مِسْقَاةٌ] makes it to be like the utensil called مِسْقَاةُ الدِّيكِ [the drinking-vessel of the cock]: (S:) [see تُرْفَةٌ:] and the pl. is مَسَاقٍ. (TA.) b2: سِقَايَةٌ also signifies A vessel in which one is given to drink: (K:) in the Kur [xii. 70], it means the king's drinking-cup; (Mgh;) his صُوَاع, in [or from] which he drank, (JK, S, TA,) and with which they measured corn; and it was a vessel of silver. (TA.) b3: And سِقَايَةُ الحَاجِ means The beverage made of raisins steeped in water which [the tribe of] Kureysh used to give to the pilgrims to drink: it was under the superintendence of El-'Abbás in the Time of Ignorance and in El-Islám: (TA:) or سِقَايَة in this phrase is an inf. n.; so in the Kur ix. 19; (Mgh;) where it is said, أَجَعَلْتُمْ سِقَايَةَ الْحَاجِ وَعِمَارَةَالْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِآللّٰهِ وَاليَوْمِ الْآخِرِ; the two words سقاية and عمارة being inf. ns. of سَقَى and عَمَرَ; (Bd;) the meaning being أَجَعَلْتُمْ أَهْلَ سِقَايَةِ الحَاجِ وَ عِمَارَةِ المَسْجِدِ الحَرَامِ [i. e. Have ye made, or pronounced, the authors of the giving to drink to the pilgrims, and of the keeping in repair of the sacred mosque, to be like him who has believed in God and the last day?]; and this is confirmed by another reading, which is, سُقَاةَ الحَاجِ وَعَمَرَةَ المَسْجِدِ: (Ksh, Bd:) or the meaning is, أَجَعَلْتُمْ سِقَايَةَ الحَاجِ كَإِيمَانِ مَنْ آمَنَ [&c., i. e. have ye made, or pronounced, the giving to drink to the pilgrims, &c., to be like the belief of him who has believed &c.?]. (Bd.) [See also رِفَادَةٌ.]

سَقَّآءٌ; and the fem. سَقَّآءَةٌ and سَقَّايَةٌ: see سَاقٍ, in six places. b2: السَّقَّآءُ is also the appellation of A certain intelligent bird, that draws water for itself. (JK.) [It is applied in the present day, by some, to The pelican: and by some, to the aquiline vulture; commonly called the رَخَم.]

سَاقٍ and ↓ سَقَّآءٌ Giving to drink; or one who gives to drink: (K, TA:) the former signifies [generally as above, or a cup-bearer: and also] watering seed-produce; or a waterer of seedproduce: (Msb:) [and ↓ the latter generally signifies a water-carrier:] the pl. of the former is سُقًّى, (K, TA,) with damm and then teshdeed, (TA,) [accord. to the CK سُقِىٌّ, which is app. a mistranscription,] and سُقَّآءٌ, (K, TA,) like رُمَّانٌ, (TA,) or سُقَاةٌ: (CK: [this last is a well-known pl. of سَاقٍ, and as such has occurred above, voce سِقَايَةٌ:]) the pl. of ↓ سَقَّآءٌ is سَقَّاؤُونَ: (K:) and a woman is termed ↓ سَقَّآءَةٌ and ↓ سَقَّايَةٌ. (S, K.) It is said in a prov., ↓ اِسْقِ رَقَاشِ إِنَّهَا سَقَّايَةٌ [Give thou to drink to Rakáshi: verily she is one who gives to drink: رَقَاشِ being a woman's name]: it is applied to him who does good: meaning do thou good to him, because of his doing good. (A'Obeyd, S.) b2: [Hence,] سَاقِى

العَيْنِ A certain vein [app. the central artery of the retina] which passes from the interior of the head to the eye, and the severing of which occasions the loss of the sight. (JK.) [See also the next paragraph.]

سَاقِيَةٌ [a subst. from ساقٍ, made so by the affix ة,] A rivulet, or streamlet, (T, K, TA,) for the irrigation of seed-produce; (T, TA;) a small channel for the irrigation of land; (Msb;) it is larger than a جَدْوَل, and than a نَهْر: (Mgh:) pl. سَوَاقٍ. (Mgh, TA.) It is now vulgarly applied to designate The [kind of water-wheel for irrigation termed] دُولَاب [q. v.]. (TA in art. دلب.) b2: And [the pl.] السَّوَاقِى signifies Certain veins which discharge into the أَبْهَرَانِ [dual of أَبْهَرُ, q. v.]. (JK.) مَسْقًى A time [and a place] of giving to drink. (JK, TA.) مَسْقَاةٌ: see سِقَايَةٌ in tow places. One says when the Sultán has dealt gently with his subjects in his government of them, أَبْلَغَ السُّلْطَانُ الرَّاتِعَ مَسْقَاتَهُ (assumed tropical:) [The Sultán has caused the beast pasturing at pleasure amid abundant herbage to come to his drinking-place]. (TA.) [See also شَرَبَةٌ.]

مِسْقَاةٌ: see سِقَايَةٌ, in two places. b2: Also A thing which is made for the جِرَار [or water-jars], and upon which the mugs are hung. (JK, TA.) مَسْقِىٌّ [Given to drink: and] watered seedproduce [&c.]. (Msb.) b2: [Hence,] إِنَّهُ لَمَسْقِىُّ الدَّمِ Verily he is tinged with redness. (JK.) مَسْقَوِىٌّ and مِسْقَاوِى: see سِقْىٌ, last sentence, in three places.

سقى: سقى: مصدره في معجم فوك: سُقَا، ذكر في مادة لاتينية معناها سقى وبلَّل. سقى (وحدها) وسقى فلاناً: اختصار سقاه سَمَاً، سمه بأن يجعله يشرب شراباً قتالاً (مملوك 1، 2: 149).
سقى: وضع الزيت في القنديل (المقري 1: 362).
سقى: طلى بالسمن أو بالزيت (ابن جبير ص68).
سقى: غمس الحديد والصلب في ماء مهيئ لذلك (بوشر، انظر لين، ومعجم البلاذري، وابن العوام 1: 405، مملوك 2، 1: 115 والتعليقات) سقى الماء. سقى السفينة الماء: زودها بماء عذب، استسقى بماء عذب (أمارى ص134).
سقى الحبقة: شرب كثيراً من النبيذ، أكثر من الأكل والشرب وأفرط في الشراب، ثمل، سكر (بوشر).
أسقيك يا كموّن: مثل معناه: ما لا يكون أبداً، أتمناه لك أي لن تحصل على ما تتمنى.
بسقيك يا كموّن: يا للخيبة! ويقال لمن خاب في أمله. انتظرني تحت الدردار وهي عبارة يقولها بسخرية من يعطي موعداً لا ينوي الوفاء به (بوشر).
سَقّى (بالتشديد): سقّى فلانا مثل سقاه أي سمه وجعله يشرب شراباً مميتاً (فوك).
أسقى: دق، طرق، قرع (فوك) ويقال أسقى ب.
انسقى: مطاوع سقى، ارتوى (فوك).
استقى: نزح، استنزف، نشّف (ابن جبير ص207).
استقى: رفع، جذب إلى أعلى. يقال مثلا استقى الرجل، ففي حيان (ص73 و): وضاق باب الحصن بأصحابه في انهزامهم فلم يجد اللعين منفذاً للدخول عليه حتى استقاه أصحابه من فوق السور من صهوة فرسه (ألف ليلة برسل 6: 292) ويقال: استقى الزنبيل (نفس المصدر).
استقى: انظر فيما يلي المصدر واسم المفعول.
استسقى: طلب السقي، طلب الشراب. ولا يقال استقى من فلان فقط بل استسقاه أيضاً. ففي حيان (ص93 و): فإذا بها تغنّيه وهو يفديها ويستسقيها.
استسقى: يذكر الكالا المصدر استسقاء بمعنى الاحتفال لطلب السقيا بنزول الغيث. وتجد وصف هذا الاحتفال والدعاء لطلب السقيا عند كرتاس (ص275) والاستسقاء في مصر إقامة الصلاة العامة والدعاء لزيادة النيل (دي ساسي طرائف 1: 59) - وانظر فيما يلي مصدر استسقى واسم المفعول منه.
سُقا: ذكرت في معجم فوك مرادفة لسقْيْ بمعنى إرواء.
السقا: ذكرت في المعجم اللاتيني - العربي في مادة eliotropium بلا تمييز. ويمكن أن تقرأ أيضاً السنا، ولست أعرف هذه ولا تلك.
سقية. سقية الأرض بالترع: ارواء الأرض (بوشر).
سقية الحديد: غمس الحديد المحمى في الماء ليصلب (بوشر).
سقية: شراب مسموم (مملوك 1: 3: 149).
سقية: حوض جرن. (المُقْري 1: 655).
أراد الناشر تغيير الكلمة غير أنها موجودة في طبعة بولاق.
سقاوة: خنب، رعام، خنان: مرض معد مميت يصيب الخيل، وهو التهاب الجلدة المخاطية أو النخامية (بوشر) سِقَايَة: حُوَيض يحفظ فيه سمك أو نباتات.
(انظر معجم البلاذري) وهذا المعنى مذكور عند دومب (ص98).
سقاية الحديد: غمس الحديد المحمي في الماء ليصلب (بوشر).
سَقَّاء. الشَيخْ السقاء في المساجد هو الموكل على توزيع الماء للوضوء (برتون 1: 101، 358) ساقِيَة: خندق، حفيرة، ومنها قيل: طفّ الساقية أي عزم على أمر مهم بعد أن تردد مدة طويلة (بوشر).
نطّ الساقية: صار تركياً (بوشر). ساقِيَة: دلو، قادوس (معجم الادريسي): ومنه الكلمات الإيطالية: secchio, secc, sicchia ( أماري الجريدة الأسيوية 1845، 1: 114).
ساقِيَة: مغطس، مستحم. ففي المقري (3: 753): فدخل أبو العباس المطهرة وتجرَّد من أثوابه - فقال لي أَيْنَ الفقيه أبو العباس فقُلْتُ هاهو في الساقية عريان (ألف ليلة برسل 11: 345).
ساقِية: دولاب مائي تديره البقر لرفع الماء من النهر لسقي الحقول والبساتين (معجم الادريسي، شو 2: 170، نيبور، ص32، 148، نيبور 1: 143 - 144، ويرن ص14، فوسكيه ص62، المقري 3: 131 (وفي مخطوطتنا تذكر دائماً كلمة سانية المرادفة فيما يذكر).
سَاقية: زخرف الفتائل الذهبية مع اللؤلؤ التي تصنعها النساء على جباههن للزينة، وقد أطلق عليها هذا الاسم لأنها تشبه الدولاب المائي (لين عادات 3: 403).
سَاقِية: بئر للري يرفع منها الماء بنواعير إلى حيث ما يحتاجونه (معجم الادريسي).
سَاقية: فسقية عامة، سبيل (معجم الادريسي).
سَاقية: بستان (معجم الادريسي). وفي كتاب ابن صاحب الصلاة (ص76 ق): وكان هذا الشيخ - ينزل على ساقية - على ضفة نهر، أحسن من شادمَهْر، يحفّها جداول كالصلال. ولا تكاد ترمقها الشمس من تكاثف الظلال، فيستريح فيها.
سَاقية: أنبوبة (معجم الادريسي).
سَاقِية: بمعنى المدر سقي أي إرواء.
ويسمى في الأندلس من يشرف على ارواء الحقول صاحب الساقية، وعمله وكالة الساقية (معجم الادريسي) ويجب حذف رقم 8 ساقية من معجم الادريسي فإن مقارنة ما جاء فيه مع ما جاء في المقري 21: 459) تظهر أن أبيات الشعر التي ذكرت في (ص279) لم تكن قد قيلت في الساقية بل قيلت في القوادس وهي سفت حربية شراعية، وعليك أن تقرأ في العبارة الأخيرة الشواني بدل السواقي.
تَسْقِيَة: حساء شوربة (بوشر) وفيه قد شددت الياء وهذا غير صحيح لأن أصل الاسم مصدر سقَّى (بالتشديد).
تسقّية: طعام يتخذ من قوادم الغنم (ميهرن ص26).
مسقى: مورد؛ منهل، مشرب، حوض (ألكالا، الادريسي ص96، (فوك) وفيه الجمع مَسَاقي. ( aberador) aqueductus غير أن عليك أن تقرأ بدل الكلمة الاخيرة abrevador ومعناها مورد، منهل، مشرب، حوض ..
مسقاة: مرشة سقاية (بوشر).
مرض الإستسقاء: حبن (تاريخ البربر 1: 488) وفي مخطوطتنا (رقم 1351) استسقاء مصدر استسقى.
مستقى: قصعة، طاس لغرف الماء (ابن بطوطة 4: 188.
مستقى: مستقِ محبون (برجون)
مستقَى النهر: مجرى النهر، مسيل النهر (بوشر) استسقاء وعلة الاستسقاء: حين فوك)، بوشر برجون، مارسيل، سنج، معجم المنصوري، ابن خلكان 1191، بيان 1: 279)، وهو ثلاثة أنواع: لحمّي وزقّي وطبلّي، ويسمى الأخير الاستسقاء اليابس أيضاً (محيط المحيط).
مستسقى: محبون، مصاب بالاستسقاء (بوشر، مارسل).

خف

ى1 خَفِىَ, (Mgh, Msb, K,) aor. ـْ (Msb, K,) inf. n. خَفَآءٌ, (Mgh, Msb, K,) has two contr. significations: (Mgh, Msb:) It was, or became, unperceived or imperceptible, [or hardly perceived or perceptible, by any of the senses, or only by the eye or ear, or by the mind; mostly] unapparent, or not apparent; (K;) [latent; obscure;] hidden, concealed, or covered; (Mgh, Msb;) [or unconspicuous; but also faint, or dim, to the sight; suppressed, or stifled, said of the voice; or low, faint, gentle, or soft, to the ear; and obscure to the mind, abstruse, recondite, occult, or covert; and secret, private, or clandestine:] and the contr., i. e. it appeared; it was, or became, apparent, open, manifest, plain, or evident; (Mgh, Msb;) [as also ↓ استخفى: (see مُسْتَخْفٍ, below:)] or, accord. to some, the particle that connects it with its subject distinguishes one meaning from the other: (Msb:) you say, خَفِى

عَلَيْهِ, aor. and inf. n. as above, (S, Mgh, Msb, TA,) it (a thing, or an affair, Mgh) was, or became, unperceived or imperceptible, [&c., by him;] unapparent, or not apparent, [or obscure, &c., to him;] (TA;) or hidden, or concealed, from him: (Mgh, Msb:) and خَفِىَ لَهُ it appeared to him; it was, or became, perceptible, apparent, open, &c., to him: [but see what follows:] (Mgh, Msb:) whence the sayings of Mohammad, [app. the Hanafee Imám,] referring to spoils, فَخَفِى

لَهُمْ أَنْ يَذْهَبُوا بِهَا وَيَكْتُمُوهَا أَهْلَ الشِّرْكِ, i. e. It appeared [to them that they should go away with them, or take them away, and conceal them from the believers in a plurality of gods], and خَفِىَ لَهُمْ أَنْ يُخْرِجُوهَا إِلَى دَارِ الإِسْلَامِ [It appeared to them that they should take them forth to the territory of El-Islám]: but this is said only in relation to that which appears from a state of concealment or from a hidden quarter. (Mgh.) [Hence,] بَرِحَ الخَفَآءُ The affair, or case, became manifest: (S, K:) or the state of concealment departed, or ceased; but the former explanation is better: or, as some say, ↓ الخَفَآءُ here signifies the secret; and the meaning is, the secret became apparent: (TA:) or, lit., the low ground became high and apparent; meaning (assumed tropical:) what was concealed became revealed. (Har pp. 133-4. [See also art. برح.]) [And عَلَى خَفَآءٍ means Covertly, secretly, privately, stealthily, or clandestinely. (See also what follows.)] b2: خَفِيتُ لَهُ, aor. ـَ (K,) inf. n. خُفْيَةٌ and خِفْيَةٌ (Msb, K) and خِفْوَةٌ, (K,) the ى and و being interchangeable, (TA,) signifies ↓ اِخْتَفَيْتُ [i. e. I made myself unapparent to him, lurked, or lay hid or in ambush, for him; cloaked, or disguised, myself to him; hid, or concealed, myself from him]: (K:) [for] اختفى signifies he hid, or concealed, himself, (Fr, * El-Fárábee, JK, * Msb, K,) مِنْهُ from him; (TA;) as also ↓ استخفى, (Fr, * JK, * Msb, K,) and ↓ اخفى, (IAar, K,) and ↓ تخفّى also is syn. with اختفى [in this sense]: (Z, TA:) or you say, ↓ اِسْتَخْفَيْتُ مِنْكَ, meaning I hid, or concealed, myself from thee; but not ↓ اِخْتَفَيْتُ: (IKt, Th, S, Msb:) or ↓ اختفى in the sense of خَفِىَ is not of high authority, nor is it disallowed, (Az, Msb, TA,) but ↓ استخفى is more usual. (Az, TA.) Yousay, فَعَلْتُهُ خُفْيَةً and خِفْيَةً [I did it covertly, secretly, privately, stealthily, or clandestinely]. (Msb) And قُتِلَ خفْيَةً and خِفْوَةً [He was slain covertly, secretly, &c.]. (JK.) And يَأْكُلُهُ خِفْوَةً

[lit. He eats it covertly, &c.,] means he steals it. (K.) In the saying in the Kur [vii. 53], اُدْعُو رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً, the meaning [of the last word] is, Submissively, devoting yourselves to his service: or, accord. to Zj, adhering to his service in your minds: or, accord. to Th, celebrating Him in your minds: or, accord. to Lh, in quietness, and stillness: (TA:) or secretly; and so in the similar passage in the Kur vi. 63. (Jel, and so Bd on this latter passage.) خُفْيَةٌ is from أَخْفَيْتُ الصَّوْتَ [explained below in this paragraph]: (JK:) the intrans. v. whereof is ↓ اختفى [signifying It (the voice) was, or became, suppressed, or stifled; or low, faint, gentle, or soft; like خَفِىَ, which is more common]. (Lth, TA.) A2: خَفَاهُ, aor. ـْ (JK, S, Msb, K,) inf. n. خَفْىٌ (JK, Msb, * K) and خُفِىٌّ, (K,) also has two contr. significations: (S, Msb, TA:) He made it perceptible, apparent, open, manifest, plain, or evident: (JK, S, Msb, K:) and he hid, or concealed, or covered, it; (S, Msb, K; [in this latter sense, erroneously written in the CK خَفّاهُ;]) as also ↓ اخفاهُ: (S, K:) or, accord. to some, this latter has the latter meaning; and the former verb has [only] the former meaning: but accord. to other, the reverse is the case: (Msb:) or, accord. to Aboo-' Alee El-Kálee, the former verb has the former meaning only; and ↓ the latter verb has both meanings: (IB, TA:) ↓ the latter is also explained as signifying he removed its خِفَآء, i. e. its covering: (TA:) and the former, as meaning he made it to come forth from a state of concealment: (JK:) and he drew it forth; (K;) as also ↓ اختفاهُ. (S, Msb, K.) One says, خَفَى المَطَرُ الفَأْرَ The rain made the rats, or mice, to come forth from their holes. (S.) It is said in the Kur [xx. 15], إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ

أَخْفِيهَا, (JK, TA,) or ↓ أُخْفِيهَا, (JK, S, TA,) accord. to different readers: (TA:) the former means [Verily the hour of the resurrection is coming:] I am almost making it to appear: (JK, TA:) and the latter, I am almost removing that which conceals it: (S, IJ, TA:) or I almost conceal it: (JK, TA:) or, as Ubeí reads it, أَكَادُ أُخْفِيهَا مِنْ نَفْسى [I almost conceal it from Myself]: and Fr says [that the meaning is], I almost conceal it from Myself, and how then should I acquaint you therewith? (TA.) and it is said in a trad. respecting the flight [from Mekkeh], اخفى عَنَّا خَبَرَكَ [written without the vowel-signs, so that it may be اِخْفِى or ↓ أَخْفِى,] i. e. Conceal thou thine information from such as may ask thee respecting us. (TA.) And in another trad., كَانَ يَخْفِى صَوْتَهُ بِأَنِينٍ, thus with fet-h to the ى, meaning He used to make his voice perceptible [or audible, with moaning]. (TA.) And you say, الصَّوْتَ ↓ أَخْفَيْتُ [meaning I suppressed, or stifled, the voice; or made it low, faint, gentle, or soft]. (Lth, JK, TA.) [and الكَلَامَ ↓ اخفى He uttered speech, or the speech, in a low, faint, gentle, or soft, tone; he spoke in a low, faint, gentle, or soft, manner; lit. he made speech, or the speech, to be low, &c.]

A3: خَفَى, aor. ـْ and خَفِىَ, aor. ـْ inf. n. of each خَفْىٌ; said of lightning: see خَفَا, in art. خفو.4 أَخْفَىَ as an intrans. v.: see 1, in the former half of the paragraph, near the middle.

A2: As a trans. v.: see 1, in seven places, in the latter half of the paragraph.5 تَخَفَّىَ see 1, in the former half of the paragraph, near the middle.8 إِخْتَفَىَ as an intrans. v.: see 1, in four places. b2: اِخْتَفَى, said of a man, [if it be not a mistranscription for اُخْتُفِىَ, like اُخْتُفِىَ دَمُهُ,] signifies also He was slain covertly, secretly, or clandestinely. (JK.) A2: As a trans. v.: see 1. b2: Yousay also اختفى مَيِّتًا He drew forth a dead body from the grave, to steal the grave-clothes. (TA.) b3: And اختفى البِئْرَ He dug, or cleared out, the well. (Msb.) b4: And اختفى دَمَهُ He slew him without its being known. (K.) 10 إِسْتَخْفَىَ see 1, in four places, in the former half of the paragraph.

خَفًا [more properly written خَفًى] A thing that is unperceived or imperceptible, [or hardly perceived or perceptible,] unapparent, or not apparent; [latent; obscure; &c.; (see 1, first sentence;)] (JK, K;) as also ↓ خَافِيَةٌ and ↓ خَافٍ [for شَىْءٌ خَافٍ, the explanation in the JK]. (K.) [See also خَفَآءٌ.]

خَفَِى البَطْنِ A man lank in the belly. (IAar, TA.) خَفَآءٌ inf. n. of خَفِىَ. (Mgh, Msb, K.) b2: Also A thing that is unperceived or imperceptible [&c. (see خَفًا)] by one; unapparent, or not apparent. [latent, or obscure,,] to one; or hidden, or concealed, from one. (TA.) A secret: so, accord. to some, in the phrase بَرِحَ الخَفَآءُ mentioned above: see 1, in the former half of the paragraph. (TA.) And [in the same phrase, accord. to some,] Low, or depressed, ground. (TA.) خِفَآءٌ A [garment of the kind called] رِدَآء, which a woman wears over her other clothes: (Lth, JK:) or a [garment of the kind called] كِسَآء: (S, K:) and any covering of a thing, (Lth, JK, *) whatever it be with which one covers a thing, such as a كساء and the like: (Lth:) pl. أَخْفِيَةٌ. (Lth, JK, S, K.) b2: [Hence,] أَخْفِيَةُ النَّوْرِ The calyxes of flowers: (K:) sing. as above. (TA.) b3: and أَخْفِيَةُ الكَرَا [The coverings of drowsiness; meaning] the eyes. (K.) خَفِىٌّ i. q. ↓ خَافٍ; (S, K;) applied to a thing; (S;) i. e. Unperceived or imperceptible, [or hardly perceived or perceptible, by any of the senses, or only by the eye or ear, or by the mind; mostly] unapparent, or not apparent; (K;) [latent; obscure; hidden, or concealed; or unconspicuous; but also faint, or dim, to the sight; suppressed, or stifled, applied to the voice; or low, faint, gentle, or soft, to the ear; and obscure to the mind, abstruse, recondite, occult, or covert; and secret, private, or clandestine: see 1, first sentence:] pl. خَفَايَا. (S.) [You say نَجْمٌ خَفِىٌّ A dim star or asterism. And مَكَانٌ خَفِىٌّ An obscure, or a concealed, place. And صَوْتٌ خَفِىٌّ A low, faint, gentle, or soft, voice or sound.] and اِمْرَأَةٌ خَفِيَّةُ الصَّوْتِ A woman having a low, faint, gentle, or soft, voice. (TA in art. خفض.) and النُّونُ الخَفِيَّةُ i. q. الخَفِيفَةُ [q. v.]. (K.) and some of the Arabs say, (Yaakoob, S,) إِذَا حَسُنَ مِنَ المَرْأَةِ خَفِيَّاهَا حَسُنَ سَائِرُهَا, meaning [When] the voice and the foot-mark of the woman [are good, or pleasing, the rest, or the whole, of what pertains to her is good, or pleasing]: (Yaakoob, JK, S, K:) for when her voice is soft, or gentle, this indicates her being bashful, or shy; and when her foot-marks are near together, and firmly impressed, they indicate that she has [large] buttocks and haunches. (Yaakoob, S.) One says also, لَقِيتُهُ خَفِيًّا I met him covertly, secretly, privately, or clandestinely. (TA.) [And مَشَى مِشْيَةً

خَفِيَّةً He walked with a soft, or stealthy, gait.]

b2: Also One who secludes himself from [other] men; whose place is concealed from them. (TA.) خَفِيَّةٌ A well: (S, K:) or a deep well; because its water is not perceived, or not apparent: (TA:) or a well of ancient times, that has become filled up and then dug again: (JK, TA:) or any well that has been dug and then left until it has become filled up, then dug again, and cleared out: (ISk, S:) [opposed to بَدِىْءٌ:] accord. to A'Obeyd, it is so called because it is made to appear: (S:) pl. خَفَايَا and خَفِيَّاتٌ. (JK, TA) b2: And A tangled, or luxuriant, or dense, thicket, (JK, K, TA,) which the lion takes as his covert: (JK, TA:) or خَفِيَّة is the name of a certain place frequented by lions; (S, IB;) and is properly imperfectly decl., so that you say أُسُودُ خَفِيَّةَ; but it may be perfectly decl. in poetry. (IB.) A2: Also A slight taint, or infection, or a touch, or stroke, of insanity: so in the phrase بِهِ خَفِيَّةٌ In him is a slight taint, &c., of insanity. (Ibn-Menádhir, S, K. *) خَافٍ: see خَفِىٌّ: b2: and see also خَفًا. b3: الخَافِى The jinn, or genii; (As, Lh, JK, S, K;) because they conceal themselves from the eyes [of men]; (TA;) as also ↓ الخَافِيَآءُ (JK, K) and ↓ اخَافِيَةُ: (K:) or this last signifies what conceals itself in the body, of the jinn, or genii: (Ibn-Menádhir, S:) the pl. (of the first, Lh, JK, [and of the second and third also accord. to analogy,]) is خَوَافٍ; (Lh, JK, K;) [and of the first, خَافُونَ also, like قَاضُونَ; for] the bare piece of ground amid herbage is said, in a trad., to be مُصَلَّى

الخَافِينَ, i. e. [The praying-place] of the jinn, or genii. (TA.) The first (الخَافِى) also signifies Mankind; thus bearing two contr. [or rather opposite] meanings. (TA.) And one says, هُوَ ↓ مَا أَدْرِى أَىُّ خَافِيَةَ, (K and TA voce خَالِفَة, q. v.,) or ↓ خَافِيَةٍ, (CK ibid.,) I know not what one of mankind he is. (K ibid.) b4: أَرْضٌ خَافِيَةٌ [and ↓ أَرْضُ خَافِيَةٍ, the latter word in the former case being an epithet, fem. of خَافٍ, and in the latter case a subst., or an epithet in which the quality of a subst is predominant,] A land in which are jinn, or genii. (K.) b5: خَافِى الغُرَابِ: see the last sentence but one in the next paragraph.

خَافِيَةٌ contr. of عَلَانِيَةٌ [app. meaning that it signifies A state of being unapparent or not apparent, covert, secret, private, or clandestine: though explained in the TK (followed by Freytag) as an epithet applied to a man, meaning whose actions are always covert]. (K.) b2: See also خَفًا. b3: And see خَافٍ, in four places. b4: Also One, i. e. a single feather, of the feathers called الخَوَافِى: (TA:) الخَوَافِى signifies the feathers below the ten that are in the fore part of the wing: (As, S:) or certain feathers that are concealed when the bird contracts its wing: (K:) or the four feathers that are [next] after those called المَنَاكِب, (Lh, K, *) and next before those called الأَبَاهِر: (S in art. بهر, and L in art. نكب:) or seven feathers in the wing, after the seven foremost: (K, * TA:) but the people [generally] mention them as four: or they are the small feathers in the wing of a bird. (TA.) خَنْجَرٌ مِثْلُ خَافِيَةِ النَّسْرِ [A dagger like the خافية of the vulture], occurring in a trad., means a small خنجر. (TA.) One says also خَافِيَةُ الغُرَابِ [The خافية of the crow]: and the pl. is [sometimes expressed by using the coll. gen. n., saying]

الغُرَابِ ↓ خَافِى. (JK.) b5: الخَوَافِى also signifies The palm-branches [next] below the قِلَبَة [which latter are the branches that grow forth from the heart of the tree]: (S, TA:) thus called in the dial. of Nejd: (TA:) in the dial. of El-Hijáz called العَوَاهِنُ. (S, TA.) الخَافِيَآءُ: see خَافٍ.

مُخْتَفٍ A rifler of graves: (JK, S, Msb, K:) because he extracts the grave-clothes; (S, Msb, TA;) or because he steals covertly: a word of the dial. of the people of El-Medeeneh: fem. مُخْتَفِيَةٌ. (TA.) مُسْتَخْفٍ Hiding, or concealing, himself: and accord. to Akh, appearing: in both of which senses it is said to be used in the words of the Kur [xiii. 11], مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ [Hiding himself by night, and appearing by day: or appearing by night, and hiding himself by day: see art. سرب]. (TA.) b2: اليَدُ المُسْتَخْفِيَةُ The hand of the thief, and of the rifler of graves: opposed to اليَدُ المُسْتَعْلِيَةُ, which is the hand of him who takes by force, and of the plunderer, and the like: the Sunneh ordains that the former shall be cut off [except in certain cases], but not the latter. (TA.)

ميل

1 مَالَ [He, or it, inclined, leant, bent, propended, tended, declined, deviated, or deflected.]

b2: مَالَ مَعَهُ and ↓ مَايَلَهُ He conformed with, and assisted, or aided, him. (TA.) b3: مَالَ إِلَيْهِ He loved him. (TA.) b4: He wronged him. (TA.) He was, or became, inimical to him. b5: مَالَتِ الدَّابَّةُ مِنْ رِجْلِهَا (K, art. غمز,) i. q. ظَلَعَتْ [It limped]. (TA.) 2 مَيَّلَ بَيْنَ شَيْئَيْنِ He wavered, or vacillated, between two things. (S, MA.) See 10.3 مَايَلَهُ He inclined towards him reciprocally: and مَايَلَا they two inclined each towards the other. (TK, art. هود.) See also مَالَ مَعَهُ in 1.5 تَمَيَّلَ See 6. b2: تَمَيَّلَ بِالقَوْلِ He vacillated in the saying: see تَرَجَّحَ.6 تَمَايَلَ فِى مِشْيَتِهِ [He affected an inclining of his body, or a bending, or he inclined his body, or bent, from side to side, in his gait; a meaning well known, and still common]; (S;) syn. تَثَنَّى. (Har, p. 269.) b2: See تَزَايُغٌ. b3: تَمَايَلَتْ فِى

مِشْيَتِهَا and ↓ تَمَيَّلَتْ signify the same. (TA.) b4: تَمَايَلَ إِلَى الشَّىْءِ; and عَنْ طَرِيقِهِ: i. q. تَجَانَفَ [He affected a deviation, or purposely deviated from his course, &c.] (TA in art. جنف.) 10 استمالهُ

, and استمال بِقَلْبِهِ, (S, K,) He inclined him, and his heart. (K.) b2: اِسْتَمَالَهُ He attracted him to himself; or sought to make him incline. (MA.) b3: استمال is a quasi-pass. of ↓ مَيَّلَهُ. (K, * TA.) مِيلٌ as used by the Arabs, [A mile:] The distance to which the eye reaches along land: accord. to the ancient astronomers, three thousand cubits: accord to the moderns, four thousand cubits: but the difference is merely verbal; for they agree that its extent is ninety-six thousand digits; [about 5166 English feet;] each digit being the measure of six barley-corns, each placed with its belly next to another; but the ancients say that the cubit is thirty-two digits; which makes the mile three thousand cubits. (Msb, which see for more.) See also مُطْلِبٌ b2: ميِلٌ i. q.

مُلْمُولٌ, [A style]. (K.) مَيْلٌ Inclination; leaning; bent; propensity; tendency.

مَيَلٌ A natural wryness. (S.) مِيلَانِ (?) of a مَحَالَة of a well: see ثِنَايَةٌ.

مَيَّالٌ [i. q.

مُتَمَايِلٌ, Inclining much]. (A, art. فيد.) See سَيَّالٌ.

أَمْيَلُ Swaying on horseback: see an ex. of its pl. مِيلٌ in a verse cited voce أَشْعَلَ. b2: عِمَّةٌ مَيْلَآءُ: see قَفْدَآءُ.

امالةُ الأَلِفِ The inclining of the sound of ا when quiescent, after fet-hah, towards the sound of ى; so that the fet-hah, with that ا, composes a sound the same as that of the long “ e ” in the English word “ there. ” This is accordant with present usage; and I have not found any learned Arab who asserts otherwise. See also نَابٌ, and حَجَّاجٌ, and مَشُوبٌ.

عيط

1 عَاطَتْ, aor. ـِ and تَعُوطُ, (K,) inf. n. عَيْطٌ [perhaps a mistake for عَيَطٌ, which see below, like غَلَبٌ and طَلَبٌ], (TA,) She (a woman, TA) was, or became, long in the neck, (K, TA,) with justness of stature; (TA;) as also ↓ تعيّطت and تعوّطت. (K.) A2: See also art. عوط.5 تَعَيَّطَ see above: A2: and see also عَاطَتْ in art. عوط.8 إِعْتَيَطَ see عَاطَتْ in art. عوط, in three places.

عَيَطٌ Length of the neck; (S, O, K, TA;) to which some add, with justness of stature. (TA.) عُيْطَطٌ: see عُوطَةٌ and عَائِطٌ, in art. عوط.

عَيَّاطٌ: see أَعْيَطُ.

عَائِطٌ: see art. عوط.

أَعْيَطُ Long in the neck; (S, O, K;) accord. to some, with justness of stature; (TA;) applied to a camel; (S, O;) as also ↓ عَيَّاطٌ: (TA:) fem.

عَيْطَآءُ; (S, O, K;) applied to a she-camel; (S;) and to a woman, in the sense expl. above: (Mgh:) pl. عِيطٌ. (TA.) b2: Long in the head and neck; (K;) which is ugly. (TA.) b3: Tall; the fem. being applied in this sense to a mare; and the pl. to horses: (TA:) high; lofty; (S, O, K, TA;) applied to (assumed tropical:) a mountain; (TA;) and the fem. to (assumed tropical:) a [mountain such as is termed] قَارَة, (S, O, TA,) and to (tropical:) [such as is termed] a هَضْبَة; (TA;) and the masc. also, in this sense, to (tropical:) a palace, or the like; (S, O, K, TA;) and to (tropical:) عِزّ [or might, or nobility, or the like]. (O, K, TA.) The pl. also signifies Excellent, and youthful, camels; (O, K, TA;) between the حِقَّة and the رَبَاعِيَة. (O, TA.) b4: (assumed tropical:) Refusing; resisting; withstanding: (K, TA:) applied to a man, and to a wild ass. (TA.) مُعْتَاطٌ, and with ة: see عَائِطٌ in art. عوط, in four places.

رب

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A2: See also رُبَّى.

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

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

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

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

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

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

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

A4: And see رُبَّانٌ.

رَبُوبٌ: see رَبِيبٌ.

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

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

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

رُبُوبَةٌ: see رُبُوبِيَّةٌ.

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

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

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

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

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

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

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

رَبَّانٌ: see the next paragraph, in four places.

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

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

رِبَّانٌ: see the next preceding paragraph, second sentence.

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

رُبَّانِىٌّ: see رُبَّانٌ, last sentence but one.

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

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

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

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

مِرْبَابٌ: see مَرَبٌّ, in two places.

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

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

ذل

1 ذَلَّ, aor. ـِ (M, Msb, K,) inf. n. ذُلٌّ and ذِلَّةٌ and مَذَلَّةٌ, (S, * M, MA, K,) or these three are simple substs., and the inf. n. is ذَلٌّ, (Msb,) and ذَلَالَةٌ (M, K) and ذُلَالَةٌ, (K,) [contr. of عَزَّ; (see ذُلٌّ below;) i. e.] He, or it, was or became, low, base, vile, abject, mean, paltry, contemptible, despicable, ignominious, inglorious, abased, humble, and weak; (MA, Msb, K;) syn. هَانَ, (Msb, K,) and ضَعُفَ. (Msb.) b2: ذَلَّ, (M, K,) and ذَلَّتْ, (M, Msb,) aor. as above, (M, K,) inf. n. ذِلٌّ, (M, Msb, K,) said of a man, (M,) and of a beast, such as a horse and the like, (دَابَّة, M, Msb,) He, or it, was, or became, easy, tractable, submissive, or manageable; (M, Msb, K;) and اِذْلَوْلَى [which belongs to art. ذلى] signifies the same as ذَلَّ in this sense. (ISd, TA.) And لَهُ ↓ تذلّل He became lowly, humble, or submissive, [or he lowered, humbled, or submitted, himself,] to him; (S, TA;) as also تَذَلَّى, originally تَذَلَّلَ. (TA.) b3: [Hence,] ذَلَّ is also said of a road [as meaning (assumed tropical:) It was, or became, beaten, or trodden, so as to be rendered even, or easy to be travelled, or to walk or ride upon: see ذَلِيلٌ]. (A in art. تب.) b4: And ذَلَّتِ القَوَا فِى لِشَّاعِرِ (assumed tropical:) The rhymes were easy to the poet. (T.) b5: And ذَلَّ said of a watering-trough or tank, (TA,) or of the upper part thereof, (M,) (assumed tropical:) It was, or became, broken much, or in several places, in its edge, and much demolished. (M, TA.) 2 ذلّل, (M, Msb,) inf. n. تَذْلِيلٌ, (Msb,) He made, or rendered, (M, Msb,) a man, (M,) and a beast, such as a horse and the like, (M, Msb,) easy, tractable, submissive, or manageable: (M, Msb:) [said of the former, it may be rendered he brought under, or into, subjection; or he subdued: and said of the latter, he broke, or trained: and said of any animal, he tamed. b2: Hence, (assumed tropical:) He beat, or trod, a road, so as to render it even, or easy to be travelled, or to walk or ride upon: see ذَلِيلٌ.] b3: And ذلّل لَهُ أَمْرًا (assumed tropical:) He made an affair easy to him; syn. رَوَّضَهُ and سَوَّسَهُ. (TA in art. سوس.) b4: And ذِلِّلَ الكَرْمُ (assumed tropical:) The bunches of the grape-vine were made to hang down [so that they might be easily plucked]: (M, K:) or were evenly disposed [for the same purpose]; syn. سُوِّيَتْ: (K:) or, accord. to AHn, التَّذْلِيلُ signifies the disposing evenly the bunches of the grape-vine, and making them to hang down. (M.) وَذُلِّلَتْ قُطُوفُهَا, in the Kur [lxxvi. 14], means (assumed tropical:) The bunches being evenly disposed, and made to hang down, (S, JM,) exposed to be plucked: (JM:) or being well disposed, and made near: (IAmb, TA:) or being within the reach of the seeker, or desirer: (Ibn-'Arafeh, TA:) or being easy to reach by those who will pluck them, in whatever manner they may desire to do so: (Bd:) accord. to Mujáhid, it means that if one stand, the bunch will rise to him; and if one sit, it will hang down to him. (TA.) [In like manner,] التَّذْلِيلُ also signifies (assumed tropical:) The putting the raceme of the palm-tree upon the branch [near it] in order that it [the branch] may support it: (AHn, M:) or تَذْلِيلُ العُذُوقِ, as practised in the present world, is (assumed tropical:) the trimmer's making straight, and fecundating before the usual time, the racemes of the palm-tree, when they come forth from their spathes that covered them, these having slit open and disclosed them, by which means one makes them to hang out from among the branches and prickles, so that the fruit is easily plucked when it ripens. (T. [See also مُذَلَّلٌ.]) [Hence it is said in the K that ذُلِّلَ النَّخْلُ signifies وُضِعَ عِذْقُهَا عَلَى الجَرِيدَةِ لِتَحْمِلَهُ: the explanation should be وُضِعَتْ عُذُوقُهَا عَلَى الجَرِيدِ لِتَحْمِلَهَا, i. e. (assumed tropical:) The palm-trees had their racemes put upon the branches in order that these might support them.] b5: See also what next follows.4 اذلّهُ, (M, Msb, K,) inf. n. إِذْلَالٌ, (TA,) He (God, Msb) lowered, abased, or humbled, him; or rendered him low, base, vile, abject, mean, paltry, contemptible, despicable, ignominious, inglorious, abased, humbled, and weak; (M, * Msb K, TA;) as also ↓ ذللّٰهُ and ↓ استذلّهُ: (K, TA:) all these signify the same. (S.) b2: See also 10 A2: اذلّ [as an intrans. verb] He (a man, S, M) became one whose companions were low, base, vile, &c. (S, M, K.) b2: He became in a state, or condition, that was low, base, vile, &c. (S in art. قهر.) 5 تَذَلَّّ see 1.10 استذلّهُ He saw him to be ذَلِيل [i. e. low, base, vile, &c.]: (M, K:) or he found him to be so; (TA;) as also ↓ اذّلهُ. (K.) b2: See also 4. b3: استذلّ البَعِيرَ الصَّعْبَ He plucked off the ticks from the refractory camel in order that he might experience pleasure [or relief], and so become at ease, or tranquil, (M, K,) with him. (K.) اذْلَوْلَى, a verb of which one of the significations is mentioned in this art. in the K, belongs to art. ذلى.] R. Q. 2 تَذَلْذَلَ [app. from ذُلْذُلٌ] It was, or became, in a state of commotion, or agitation, and lax, slack, or pendulous. (K.) ذُلٌّ and ↓ ذِلَّةٌ and ↓ مَذَلَّةٌ [all mentioned in the M and MA and K as inf. ns.] contr. of عِزٌّ; (S, M;) [i. e.] Lowness, baseness, vileness, abjectness, meanness, paltriness, contemptibleness, despicableness, ignominiousness, ingloriousness, abasement, humiliation, and weakness. (Msb, K. *) وَ لَمْ يَكُنْ لَهُ وَلِىٌّ مِنَ الذُّلِّ, in the Kur [xvii. last verse], means Nor hath taken to himself any aider to assist Him and league with Him by reason of any lowness of condition in Him, as is the custom of the Arabs to do: (K, TA: [in the CK, يُخالِفُهُ is erroneously put for يُحَالِفُهُ:]) for they used to league, one with another, seeking thereby to become strong and inaccessible. (TA.) See also ذَلِيلٌ. b2: And see the paragraph here following, in five places.

ذِلٌّ Easiness, tractableness, submissiveness, or manageableness; (S, M, K, and Ham p. 50; [mentioned in the M and Msb and K as an inf. n.;]) as also ↓ ذُلٌّ. (M, K, and Ham ubi suprà.) Hence the saying, بَعْضُ الذِّلِّ أَبْقَى لِلْأَهْلِ وَالمَالِ [Somewhat of submissiveness is most preservative of the family and the property]: (S:) or أَبْقَى لِلْأَهْلِ وَالمَالِ ↓ الذُّلُّ, occurring in a trad. of Ibn-Ez-Zubeyr; meaning that abjectness betiding a man when he bears patiently an injury that has befallen him is most preservative of him and of his family and his property. (TA.) b2: Also Gentleness; and mercy; and so ↓ ذُلٌّ: thus in the phrase, ↓ وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ or الذِّلِّ, (M, K,) in the Kur [xvii. 25, lit. And make soft to them (thy two parents) the side of gentleness; meaning treat them with gentleness]: the former is the common reading: (TA:) or the latter means easiness, tractableness, or submissiveness: (K:) [and so the former, as has been stated above:] Er-Rághib says that ↓ الذُّلُّ is a consequence of subjection; and الذِّلُّ is what is after refractoriness: so that the phrase means, [accord. to the former reading,] be gentle like him who is subjected to them; and accord. to the latter reading, be gentle and tractable, or submissive, to them. (TA.) A2: Also The beaten track, (K,) or part that is trodden and made even, (M,) of a road. (M, K.) Its pl. أَذْلَال occurs in the saying, أَجْرِ الأُمُورَعَلَى أَذْلَالِهَا Let events, or affairs, take their course in the ways, or manners, that are fit, or proper, for them, and easy. (T.) El-Khansà says, لِتَجْرِ المَنِيَّةِ بَعْدَ الفَتَى الْمُغَادَرِ بِالْمَحْوِ أَذْلَالَهَا [Let fate take its ways after the youth left behind in El-Mahw]; (S, M;) meaning I mourn not for any thing after him: cited by AA: (S in the present art. and in art. محو:) المحو is here the name of a place. (S in the latter art.) And one says, أُمُورُ اللّٰهِ جَارِيَةُ عَلَى أَذْلَالِهَا, (S, M, K,) and جَارِيَةٌ أَذْلَالَهَا, (M, K,) The decrees of God take their [appointed] courses: (S, M, K:) here, also, اذلال is pl. of ذِلٌّ. (M, K.) And ↓ دَعْهُ عَلَى أَذْلَالِهِ Leave thou him, or it, in his, or its, [present] state, or condition: (S, M, K:) in this case it has no sing. (M, K.) [And so in the saying,] ↓ جَآءَ عَلَى أَذْلَالِهِ It came in its [proper] manner. (S, K.) b2: See also another usage of أَذْلَال, as a pl. having no sing. assigned to it, voce ذُلْذُلٌ, last sentence.

ذِلَّةٌ: see ذُلٌّ. b2: In the following verse, لِيَهْنِئْ تُرَاثِى لِامْرِئٍ غَيْرِ ذِلَّةٍ صَنَابِرُ أُحْدَانٌ لِهُنَّ حَفِيفُ [May my heritage give joy to a man not low, or base; slender arrows, singular of their kind, that have a whizzing sound], the meaning is, غَيْرِ ذَلِيلٍ, or غَيْرِ ذِى ذِلَّةٍ; and صنابر is put in the nom. case as a substitute for تراث. (M.) ذَلُولٌ Easy, tractable, submissive, or manageable; (S, M, Msb, K;) applied to a beast, such as a horse and the like, (دَابَّة), (S, M, Msb,) and to a man [&c.]; (M;) and so ↓ ذَلُولِىٌّ, applied to a man: (TA, as from the M: [but not found by me in the latter; and I believe that the right reading is ذَلَوْلًى, belonging to art. ذلى, q. v.:]) the former alike masc. and fem.: (M, TA:) pl. ذُلُلٌ (S, M, Msb, K) and أَذِلَّةٌ. (K.) A poet applies the epithet ذُلُل to spear-heads, as meaning Made easy [to pierce with] by being sharpened, and made thin and slender. (M.) b2: See also the next paragraph, in two places.

ذَلِيلٌ Low, base, vile, abject, mean, paltry, contemptible, despicable, ignominious, inglorious, lowered, brought low, abased, humbled, and weak; (T, S, M, Msb, K;) applied to a man; (T, S;) and ↓ ذُلَّانٌ signifies the same, as a sing.; (Ibn-'Abbád, K:) or this latter is a pl. of the former, (T,) as also أَذِلَّآءُ (S, M, Msb, K) and أَذِلَّةٌ (T, S, Msb, K) and ذِلَالٌ. (M, K.) b2: [Also Gentle; and merciful. Hence,] أَذِلَّةٍ عَلَى المُؤْمِنِينَ أَعِزَّةٍ عَلَى الكَافِرينَ, in the Kur [v. 59], means Gentle, (Zj, T,) and merciful, (T,) to the believers, rough in behaviour, (Zj, T,) and hard, or severe, (T,) to the unbelievers. (Zj, T.) b3: Also applied to a road, meaning (assumed tropical:) Made even, or smooth, and easy to be travelled, or to walk or ride upon; as also with ة; being applied to طَرِيقٌ [which is fem. as well as masc.] ; (M;) and so ↓ ذَلُولٌ: (T:) pl. of the latter, (T,) or of the former, (M,) ذُلُلٌ: (T, M:) and [in like manner] ↓ مُذَلَّلٌ, so applied, beaten, or trodden, and [made] even, or easy [to walk or ride upon]: (T:) [in like manner also]

↓ ذَلُولٌ is applied to land or ground &c. [as meaning easy to be travelled, or to walk or ride upon, &c.]. (As, M voce تَرَبُوتٌ.) b4: Also (assumed tropical:) Low, applied to a wall, and to a house, or chamber; (T;) and [so] applied to a mountain: (S and K in art. دك:) or (tropical:) low and thin, applied to a wall: (Mgh:) and (assumed tropical:) short, applied to a spear. (T.) b5: You say also ذَلِيلٌ ↓ ذُلٌّ, [meaning Exceeding lowness or baseness &c.; or lowering, or abasing, lowness or baseness &c.; i. e.,] using the latter word as an intensive epithet; or as signifying مُذِلٌّ. (M, K.) ذَلُولِىٌّ Good and easy in respect of natural disposition: pl. ذَلُولِيُّونَ. (Ibn-' Abbád, K. [In the CK, الخَلْقِ is erroneously put for الخُلُقِ.]) See also ذَلُولٌ.

ذُلَّانٌ: see ذَلِيلٌ.

ذُلْذُلٌ is sing. of ذَلَاذِلُ, which signifies The lower, or lowest, parts, (Az, T, S,) that are next the ground, of a shirt, (S,) or of a long shirt; (Az, T;) and IAar says that the sing. is ↓ ذُلَذِلٌ, and ↓ ذِلْذِلَةٌ, also; and they are also called ذَنَاذِنُ, pl. of ذِنْذِنٌ; (T;) and دَنَادِنُ: (K in art. دن:) or ذُلْذُلٌ and ↓ ذِلْذِلٌ and ↓ ذِلْذِلَةٌ and ↓ ذُلَذِلٌ and ↓ ذُلَذِلَةٌ all signify the lower, or lowest, parts of a long shirt (M, K) when it dangles and becomes old and worn out; (M;) as also ذَلَاذِلُ; (K;) [or rather] this last is pl. of all the foregoing words; (M;) and ↓ ذَلَذِلُ and ↓ ذَلَذِلَةٌ [in some copies of the K, erroneously, ذَلْذَل, or ذَلْذُل, and ذَلْذَلَة,] signify the same; (K;) [or rather] the former of these two is a contraction of the pl. ذَلَاذِلُ (S, M) [and the latter of them is the same contracted pl. with the addition of ة]. b2: [Hence,] ذَلَاذِلُ النَّاسِ (assumed tropical:) Those who are the last of the people; (K;) or the last of a few of the people; so in the Moheet; (TA;) and ↓ ذُلْذُلَانُهُمْ and ↓ ذُلَيْذِلَانُهُمْ, (K, TA, [in the CK, erroneously, ذُلْذُلاتُهُمْ and ذُلِيذَلاتُهُمْ,]) the latter a dim., (TA,) and ↓ أَذْلَالُهُمْ, signify the same: (K:) or this last signifies the lower, baser, viler, or meaner, of them. (O, TA.) ذِلْذِلٌ and ذُلَذِلٌ and ذَلَذِلٌ and see ذُلْذُلٌ, in eight places.

ذِلْذِلَةٌ and ذُلَذِلَةٌ and ذَلَذِلَةٌ and see ذُلْذُلٌ, in eight places.

ذُلْذُلَانُ النَّاسِ and ذُلَيْذِلَانُهُمْ: see ذُلْذُلٌ.

أَذَلٌّ [More, and most, low, base, vile, &c.]: see أَخْنَعُ.

أَذْلَالٌ as a pl. without a sing.: see ذِلٌّ (of which it is also a pl.), in two places: A2: and see ذُلْذُلٌ, last sentence.

مَذَلَّةٌ: see ذُلٌّ. b2: [Hence,] غَيْرُالمَذَلَّةِ (assumed tropical:) The wooden pin, peg, or stake: (S, K:) because its head is broken [or battered by beating]. (S.) [See عَيْرٌ.]

مُذَلَّلٌ: see ذَلِيلٌ. b2: Also, [applied to palmtrees (نَخْل),] (assumed tropical:) Having the fruit thereof bent [down] in order that it may be [easily] gathered: [see also its verb (2):] so in the following verse of Imra-el-Keys: (Sgh, TA:) وَكَشْحٍ لَطِيفٍ كَالجَدِيلِ مُخَصَّرٍ وَسَاقٍ كَأُنْبُوبِ السَّقِىِّ المُذَلَّلِ meaning And a waist slender like the camel's nose-rein of [twisted] leather, thin; and a shank resembling, in the clearness of its colour, the stalk (lit. internodal portion) of the papyrus (بَرْدِىّ) growing among irrigated palm-trees having their racemes bent down (ذُلِّلَتْ) by reason of the abundance of their fruit; so that their branches overshade these papyrus-plants: or, accord. to some, and a shank resembling the stalk of the irrigated papyrus that is bent down (مُذَلَّل) by saturation: (EM pp. 28 and 29:) As says that it means, [agreeably with the former explanation,] سَاقٍ كَأُنْبُوبِ بَرْدِىٍّ بَيْنَ هٰذَا النَّخْلِ المُذَّلَلِ: AO says that سَقِىّ means watered [naturally,] without occasioning one's taking any trouble to water: IAar explained المُذَلَّل as meaning having the way of the water thereto made easy: and some say that by السَّقِىّ is meant the tender, white, stalk of the بَرْدِىّ. (T.)

سر

1 سَرَّهُ, accord. to the TA, has two contr. significations: for it is there stated that “ one says سَرَرْتُهُ meaning كَتَمْتُهُ and سَرَرْتُهُ meaning أَعْلَنْتُهُ: ” and it is added that “ it will occur again soon: ” but it does not again occur in that work, nor have I found it in any other lexicon: I therefore think that it is a mistranscription, for أَسْرَرْتُهُ, first Pers\. of أَسَرَّهُ, q. v.]

A2: سَرَّهُ, (S, O, Msb, K, &c.,) aor. ـُ (MS,) inf. n. مَسَرَّةٌ (S, O, K) and سُرُورٌ [which latter, from the explanations of it which will be found below, seems to be generally, if not only, as an inf. n., that of سُرَّ,] and سُرٌّ [which is also syn. with سُرُورٌ in the senses assigned to the latter below] and سُرَّى and تَسِرَّةٌ [which last may be also an inf. n. of ↓ سرّرهُ expl. by Freytag as syn. with سَرَّهُ in the sense here following, but without an indication of any authority], (O, K,) He, or it, rejoiced him; gladdened him; or made him happy; syn. أَفْرَحَهُ: (Msb, K:) [or made him to experience a pleasure, or delight, and dilatation of the heart, of which there was no external sign: see سُرُورٌ, below.] And سُرَّ, [inf. n. سُرُورٌ, (see above,)] He rejoiced; was joyful, or glad; or was happy: (S, * A, * K:) [or he experienced a pleasure, or delight, and dilatation of the heart, of which there was no external sign; accord. to an explanation of سُرُورٌ:] you say, سُرَّ بِهِ and ↓ اِسْتَسَرَّ [He rejoiced, was joyful or glad, or was happy, by reason of him, or it]. (A.) b2: سَرَّهُ, (K,) aor. as above, (TA,) also signifies He saluted him with [the offering of what are termed] المَسَرَّة, i. e. the extremities of sweet-smelling plants. (K.) A3: Also سَرَّهُ, (S, M,) aor. as above, inf. n. سَرٌّ, (S,) or سِرٌّ, (so in a copy of the M,) He cut his (a child's) سِرَر, or سُرّ, i. e. navel-string. (S, M.) and سُرَّ He (a child) had his navel-string cut. (K.) b2: And سَرَّهُ, aor. as above, He pierced him, or thrust him, [with a spear or the like,] in his سُرَّة [or navel]: a poet says, وَإِنْ أَدْبَرُوا فَهُمُ مَنْ يُسَبْ نَسُرُّهُمُ إِنْ هُمُ أَقْبَلُوا [We pierce them in the navel if they advance; and if they retreat, they are those who are pierced in the podex; يُسَبْ being for يُسَبُّ]. (S.) A4: سَرَّ الزَّنْدَ, aor. as above, inf. n. سَرٌّ, He put a piece of wood, (M, K,) or a little piece of wood, (S,) in the interior of the زند [or piece of stick, or wood, for producing fire], (M,) or in its extremity, (S, K,) inserting it in its interior, (S,) in order that he might produce fire with it. (S, M, K.) One says, سُرَّ زَنْدَكَ فَإِنَّهُ أَسَرُّ Fill up the interior of thy زند, that it may produce fire, (AHn, M,) for it is [worn] hollow. (S, K.) A5: سَرَّ, [sec. Pers\. سَرِرْتَ,] aor. ـَ (IAar, Sgh, L, K,) inf. n. سَرَرٌ, remarked upon by MF as extr., [though it is agreeable with a general rule,] said of a man, (TA,) He had a complaint of the سُرَّة [or navel]. (IAar, Sgh, L, K.) b2: Also, aor. and inf. n. as in the next preceding case, said of a camel, He had the pain, or disorder, termed سَرَرٌ [q. v.]. (IAar, M.) 2 سَرَّّ see 1, second sentence.

A2: سَرَّرْتُهُ in the phrase سَرَّرْتُهُ سُرِّيَّةً I gave him, or caused him to take, a concubine slave, doubly trans., is [said to be] changed to سَرَّيْتُهُ for alleviation of the pronunciation. (Msb.) A3: سرّرهُ, inf. n. تَسْرِيرٌ, said of water, It reached his سُرَّة [or navel]. (K.) 3 سارّهُ, inf. n. مُسَارَّةٌ and سِرَارٌ, (S, M,) [He spoke, or discoursed, secretly to him or with him;] he acquainted him with a secret. (M.) You say, سارّهُ فِى أُذُنِهِ He spoke secretly to him in his ear. (S, * K, * TK.) And كَانَ يُحَدِّثُهُ كَأَخِى السِّرَارِ occurs in a trad., meaning He (Mohammad) used to talk to him ('Omar) in a low voice, like him who is telling a secret. (TA.) b2: بَيْعُ السِّرَارِ is The selling in which one says, “I will put forth my hand and thou shalt put forth thy hand, and if I produce my signet-ring before thee, it is a sale for such a price; and if thou produce thy signet-ring before me, for such a price: ” if they produce together, or do not both produce, they do thus again. (Mgh.) 4 اسرّهُ, (S, M, A, Mgh, Msb, K,) inf. n. إِسْرَارٌ; (Msb;) [and accord. to the TA سَرَّهُ; but see the first sentence of this art.;] He concealed it; suppressed it; kept it secret; (S, M, A, Mgh, Msb, K;) namely, a story, or the like: (A, Mgh, Msb:) and, contr., he manifested it; revealed it; published it; made it known. (S, M, Msb, K.) Both of these significations have been assigned to the verb in the phrase وَأَسَرُّوا النَّدَامَةَ, in the Kur [x. 55 and xxxiv. 32]: (S:) some say, that the meaning is They will manifest repentance: Th says, they will conceal it from their chiefs: the former [says ISd] is the more correct: (M:) the former meaning is also given on the authority of AO; but Sh says, I have not heard it on the authority of any other; and Az says that the lexicologists most strongly disapprove of the saying of AO; and it is said that the meaning is, they, the chiefs of the polytheists, will conceal repentance from the lower class of their people, whom they shall have caused to err; and in like manner say Zj and the [other] expositors. (TA.) In like manner also the two contr. significations are assigned to the verb in the saying of Imra-el- Keys, [in his Mo'allakah,] لَوْ يُسِرُّونَ مَقْتَلِى, which As used to quote with ش, thus, لَوْ يُشِرُّونَ مَقْتَلِى, meaning that they might publish, or make known, my slaughter. (S.) You say also, أَسَرَّ إِلَيْهِ حَدِيثًا He revealed unto him a story (S, K) secretly. (TA.) An ex. occurs in the Kur lxvi. 3. (TA.) And أَسْرَرْتُ إِلَيْهِ المَوَدَّةَ, and بِالمَوَدَّةِ, I showed, or manifested, to him love, or affection. (S.) It is said in the Kur [lx. 1], تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ, meaning, Ye reveal to them the news of the Prophet by reason of the love that is between you and them; the objective complement of the verb being suppressed: or المودّة may be an objective complement, the ب being a redundant corroborative, as in أَخَذَ الخِطَامَ and أَخَذَ بِهِ: (Msb:) and this interpretation is correct; for إِسْرَارٌ to a person necessarily implies revealing a secret to him and at the same time concealing it from another. (B.) b2: وَأَسَرُّوهُ بِضَاعَةً, in the Kur xii. 19, signifies And they concealed, or kept secret, his case, making him as an article of merchandise: (Jel:) or they conjectured in their minds that they should obtain, by selling him, merchandise. (TA.) [See also an ex. voce اِرْتَغَى, in art. رغو.] b3: اسرّ الفَاتِحَةَ, and بِالفَاتِحَةِ, He recited the Fátihah [or First Chapter of the Kur-án] secretly, or inaudibly: (Msb:) or the latter form of expression is a mistake. (Mgh.) b4: أَسْرَرْتُهُ also signifies نَسَبْتُهُ إِلَى السِّرِّ [which may mean either I attributed it to secrecy, or, like many phrases of this kind, by inversion, I attributed to him secrecy, or mystery]. (Msb.) 5 تسرّر and تسرّى, (M, K,) and ↓ استسرّ, (K,) He took to himself a concubine-slave. (M, * K, * TA.) And تَسَرَّرْتُ جَارِيَةً, and تَسَرَّيْتُهَا, (S,) and ↓ اِسْتَسَرَّيْتُهَا, (TA,) I took to myself a girl, or young woman, as a concubine-slave. (S, * TA.) تَسَرَّرْتُهَا is [said to be] thus changed to تَسَرَّيْتُهَا, (T, S, Msb,) for alleviation of the pronunciation, (Msb,) on account of the three ر s following one another, (T,) being like تَظَنَّنْتُ and تَظَنَّيْتُ. (T, * S.) Lth says that تسرّيت is a mistake; but Az says that it is correct. (TA.) ↓ اِسْتَسَرَّنِى

occurs in a trad. as signifying He took me to himself as a concubine-slave; but by rule one should say تَسَرَّرَنِى, or تَسَرَّانِى: as to ↓ استسرّنى, it [more properly] signifies “ He revealed to me his secret. ” (TA.) b2: تَسَرَّرَ فُلَانٌ بِنْتَ فُلَانٍ [as though signifying Such a one took to himself the daughter of such a one as a concubine-slave] is said when a man of low birth takes as his wife a woman or girl of high birth because of the abundance of his property and the littleness of hers. (M.) 6 تسارّوا They spoke, or discoursed, secretly together; acquainted one another with secrets. (S, K.) [See also 3.]

A2: تسارّإِلَى ذٰلِكَ (tropical:) He experienced pleasure, or delight, at that: as, for instance, at his scratching a part of his body, or pressing, or kneading, it; and at a thing disliked by another person. (A, TA.) [But I am in some doubt as to the correctness of this, and incline to think that it is a mistake for ↓ استسرّ.]10 استسرّ He, or it, became concealed; or he, or it, concealed himself or itself: (K:) it (a thing, or an affair,) became hidden or concealed or secret: (A, Msb:) it (the moon) became concealed (S, M, A, TA) by the light of the sun, (TA,) [i. e. by its proximity to the sun,] for one night, or for two nights. (AO, S.) A2: استسرّهُ He took extraordinary pains in concealing it, or keeping it secret. (TA.) b2: See also 5, in four places. b3: اِسْتَسَرَّنِى He revealed to me his secret. (TA.) A3: See also 1; and see 6, last sentence.

سَرٌّ A man who rejoices, or gladdens, another; or makes him happy; (S, K;) [and so ↓ سَارٌّ:] fem. سَرَّةٌ; with which ↓ سَارَّةٌ is syn. (Lh, M, K.) You say رَجُلٌ بَرٌّ سَرٌّ A man who treats with goodness and affection and gentleness, and rejoices &c., (S, K, TA,) his brethren: (TA:) pl. بَرُّونَ سَرُّونَ. (S, K.) سُرٌّ: see سُرُورٌ: A2: and سِرٌّ, last sentence but one.

A3: It is also a contraction of سُرُرٌ, pl. of سَرِيرٌ. (Sb, M.) A4: Also, and ↓ سِرَرٌ, (S, M, K,) and ↓ سَرَرٌ, (S, K, in the CK سُرَر,) The navel-string of a child; i. e. the thing that the midwife cuts off from the navel (سُرَّة) of a child; (S, K;) the thing that hangs from the navel (سُرَّة) of a newborn child, and that is cut off: or ↓ سِرَرٌ signifies the part that is cut off thereof, and that goes away: (M:) pl. (of سِرَرٌ, S, [or of سُرٌّ or سَرَرٌ,]) أَسِرَّةٌ, (Yaakoob, S, M, K,) which is extr. (M.) One says, عَرَفْتُ ذٰلِكَ قَبْلَ أَنْ يُقْطَعَ سُرُّكَ [I knew that before thy navel-string was cut]: one should not say سُرَّتُكَ; for the سُرَّة is not cut. (S.) and وَاحِدِ ↓ وَلَدَتْ ثَلَاثَةً فِى سَرَرٍ She brought forth three [boys] consecutively, or one at the heels of another. (M.) [See also سِرٌّ, last sentence.]

سِرٌّ A secret; a thing that is concealed, or suppressed, (S, M, A, Mgh, Msb, K,) in the mind; (TA;) as also ↓ سَرِيرَةٌ: (S, M, A, K:) or the former has the above-mentioned signification, and the latter signifies a secret action, whether good or evil: (Lth:) [and the former, also, a mystery:] pl. of the former, أَسْرَارٌ; (S, M, A, Mgh, Msb, K;) and of the latter, سَرَائِرُ. (S, A, K.) It is said in a prov., مَا يَوْمُ حَلِيمَةَ بِسِرٍّ [The day of Haleemeh is not a secret]: applied to anything commonly known: alluding to Haleemeh the daughter of El-Hárith the son of Aboo-Shemir El-Ghassánee; for, when her father sent an army to El-Mundhir the son of Má-es-Semà, she took forth for the soldiers some perfume in a vessel (مِرْكَن), and perfumed them with it. (S.) [You say also, هُوَ مَوْضِعُ سِرِّى He is the depositary of my secret, or secrets.] The words of the Kur [lxxxvi. 9] ↓ يَوْمَ تُبْلَى السَّرَائِرُ signify In the day wherein the secret tenets and intentions shall be tried and revealed: (Jel:) or by السرائر is here meant fasting, and prayer, and alms-giving, and ablution on account of the pollution termed جَنَابَة. (TA.) [See also a verse cited in the third paragraph of art. عرض.] b2: A thing that is revealed, appears, or is made manifest: thus it has two contrary significations. (MF.) b3: السِّرُّ [for مَحَلُّ السِّرِّ, (assumed tropical:) The heart; the mind; the recesses of the mind; the secret thoughts; the soul;] is a syn. of الضَّمِيرُ. (K in art. ضمر. [See also سَرِيرَةٌ.]) [لَا تُتْعِبْ سِرَّكَ (assumed tropical:) Weary not thy heart, or mind, is a common modern phrase. And one says, of a deceased holy man, قَدَّسَ اللّٰهُ سِرَّهُ (assumed tropical:) May God sanctify his soul.] b4: سِرٌّ also signifies Secrecy; privacy; contr. of عَلَانِيَةٌ. (S in art. علن.) Yousay سِرًّا وَعَلَانِيَةً [Secretly and openly; or privately and publickly]. (Kur ii. 275, &c.) b5: Concealment. (S.) b6: Suppression; contr. of إِعْلَانٌ. (Msb.) [So in the phrase تَكَلَّمَ سِرًّا He spoke with a suppressed, or low, voice; softly.] b7: [One having private knowledge of a thing. Yousay,] فُلَانٌ سِرُّ هٰذَا الأَمْرِ (assumed tropical:) Such a one has [private] knowledge of this thing. (TA.) b8: (tropical:) The penis (T, S, M, K) of a man: (T:) and (tropical:) the vulva, or external portion of the organs of generation, of a woman. (K.) One says, اِلْتَقَى السِّرَّانِ (tropical:) The two pudenda met. (A.) b9: (tropical:) Concubitus. (AHeyth, S, Mgh, K.) b10: (tropical:) Marriage: (M, A, Msb, K:) pl. أَسْرَارٌ. (TA.) You say, وَاعَدَهَا سِرًّا (tropical:) He promised her marriage, she promising him the same. (A.) So, accord. to some, in the Kur ii.

235. (TA.) b11: (tropical:) Plain declaration of marriage: (K:) i. e., a man's offering himself in marriage to a woman during her عِدَّة: so expl. as occurring in the Kur ubi suprà: (TA:) or a man's demanding a woman in marriage during her عِدَّة. (Mujáhid.) b12: (tropical:) Adultery, or fornication: (AHeyth, (K:) so, accord. to Aboo-Mijlez and El-Hasan, in the Kur ubi suprà. (TA.) Hence the saying, لَا يُرْجَى مِنْ وَلَدِ السِّرِّ بِرٌّ (tropical:) One does not hope for filial piety from the offspring of adultery, or fornication. (TK.) b13: (assumed tropical:) Origin; syn. أَصْلٌ; (M, K;) as in the phrase هُوَ كَرِيمُ السِّرِّ كَثِيرُ البِرِّ He is of generous origin, of much filial piety. (TK.) b14: (assumed tropical:) The commencement, or first night, of a lunar month: (K, TA:) or its middle; (K;) app. meaning what are called الأَيَّامُ البِيضُ: (TA:) but Az says, I know it not in this sense. (IAth.) b15: (assumed tropical:) The interior of anything; its heart. (K.) Whence سِرُّ الشَّهْرِ and اللَّيْلِ (assumed tropical:) [The middle of the lunar month and of the night]. (TA.) b16: The marrow of anything. (TA.) b17: (tropical:) The pure, or choice, or best, part of anything. (Fr, M, K.) You say, أَعْطَيْتُكَ سِرَّهُ (tropical:) I gave thee the pure, or choice, or best, part of it. (A.) b18: (tropical:) The pure, or genuine, quality of race, or lineage: (S, A, K:) its best quality: (S, K:) and the middle sort thereof; (S;) and of rank, or quality, or the like: (M:) as also ↓ سَرَارٌ and ↓ سَرَارَةٌ. (M, K.) One says, هُوَ فِى سِرِّ قَوْمِهِ (tropical:) He is of the best [in race or family] of his people: (TA:) or of the middle sort of them. (S.) b19: (tropical:) The low, or depressed, part of a valley: (K:) the best, (S, K,) or most fruitful, (As, M, TA,) part thereof: (As, S, M, K:) as also ↓ سَرَارٌ (M, K) and ↓ سَرَارَةٌ (As, S, M, K) and ↓ سُرَّةٌ: (M, K:) or the last signifies the middle of a valley: (S:) the pl. of سِرٌّ is سِرَرٌ and سُرُورٌ (M) and أَسِرَّةٌ, like as أَقِنَّةٌ is of قِنٌّ, (S,) or the last is pl. of ↓ سَرَارٌ, like as أَقْذِلَةٌ is of قَذَالٌ; (M;) and that of ↓ سَرَارَةٌ is ↓ سَرَارٌ, (S,) or [this is a coll. gen. n., and the pl. is] سَرَائِرُ: (M:) also

↓ سُرَّةٌ (assumed tropical:) the middle of a city: and أَسِرَّةٌ the middles of meadows. (TA.) And أَرْضٌ سِرٌّ (assumed tropical:) Fruitful, good, land; (M, K;) as also ↓ سَرَّآءُ. (K, * TA.) b20: Also (assumed tropical:) Goodness; excellence. (Msb.) b21: Also, and ↓ سُرٌّ, (M, K,) and ↓ سِرَرٌ, (S, M, K,) and ↓ سُرُرٌ, (K,) and ↓ سِرَارٌ, (S, M, K,) A line of the palm of the hand, (M, K, *) and of the face, (M,) and of the forehead: (S, M, Mgh:) pl. (of سِرٌّ, TA, or of ↓ سِرَارٌ, S) أَسِرَّةٌ, (M, TA,) and (of the same, K, or of ↓ سِرَرٌ, S, Mgh) أَسْرَارٌ; (S, M, Mgh, K;) and pl. pl., [i. e. pl. of أَسْرَارٌ,] أَسَارِيرُ: (S, M, (Mgh, K:) this last, accord. to AA, signifies the lines in the forehead, from the shrivelling of the skin; and its sing. is ↓ سَرَرٌ: (TA:) some also apply the pl. أَسِرَّةٌ to (tropical:) lines, or streaks, of herbage; as being likened to the lines of the hand and of the face, but this is not of valid authority: (M:) and أَسَارِيرُ (as pl. of أَسْرَارٌ, which is pl. of سِرَرٌ, TA) also signifies the beauties of the face, and of the cheeks, and of the elevated parts of the cheeks. (K, TA.) b22: وُلِدَ لَهُ ثَلَاثَةٌ عَلَى سِرٍّ, (K,) and عَلَى

وَاحِدٍ ↓ سِرَرٍ, (K, * TA,) means Three children were born to him, whose navel-strings were cut in a similar manner, without any female among them. (K. [See also سُرٌّ.]) سُرَّةٌ The navel; i. e. the place from which the navel-string (سُرّ) has been cut off; (S;) the small cavity, or hollow, of the belly, (M, TA,) in the middle thereof; (TA;) what remains of the سِرَر: (M:) [see سُرٌّ:] pl. سُرَرٌ [in the CK erroneously سِرَرٌ] and سُرَّاتٌ. (S, K.) b2: [Hence,] سُرَّةُ الفَرَسِ (assumed tropical:) [The navel of the horse,] the star, of Pegasus, that is in the head of Andromeda. (Kzw.) b3: [Hence likewise] سُرَّةٌ also signifies (assumed tropical:) A perforation in the middle of a jar such as is termed مُزَمَّلَة [q. v.], in which is fixed a tube of silver or lead, whence one drinks. (Har p. 548.) b4: And (assumed tropical:) The place where the water rests, in the furthest part, of a watering-trough, or tank. (K, TA.) b5: See also سِرٌّ, in two places, in the latter part of the paragraph.

سَرَرٌ a subst. from سَارَّهُ [like its syn. نَجْوَى

from نَاجَاهُ, signifying Secret discourse, or a secret communication, between two persons or parties]. (M.) A2: See also سَرَارُ الشَّهْرِ: A3: and سِرٌّ, last sentence but one: A4: and سُرٌّ, in two places.

A5: Also A pain which a camel suffers in his كِرْكِرَة [or callous projection upon the breast], arising from a gall, or sore: (S, * K:) or sores in the hinder part of the كركرة of a camel, nearly penetrating into his inside, but not mortal: or a disease that attacks the horse: (M:) it is said by Lth to be a pain in the navel; but Az and others say that this is a mistake. (TA.) b2: Also Hollowness of a spear-shaft [&c.]. (S, K.) [See أَسَرُّ.]

سُرُرٌ: see سِرٌّ, last sentence but one: A2: and سُرُورٌ.

A3: It is also a pl. of سَرِيرٌ [q. v.]. (S, M, Msb, K.) سِرَرٌ: see سَرَارُ الشَّهْرِ: A2: and سِرٌّ, last two sentences, in three places: A3: and سُرٌّ, in two places.

A4: Also The coats, or coverings, and earth, that are upon truffles; (S, K;) and ↓ سَرِيرٌ signifies the same, (TA,) or the sand (K, TA) and earth and coats or coverings (TA) upon truffles: (K, TA:) here, and in some copies of the Tekmileh, for كَمْأَة, is put أَكَمَة: (TA:) or both signify the earth that is upon truffles: (M:) or the former signifies the round clod of earth in which a truffle grows: (ISh, TA:) pl. of the former, (ISh, S,) and of ↓ the latter, (TA,) أَسْرَارٌ. (ISh, S, TA.) سَرَارُ الشَّهْرِ and ↓ سِرَارُهُ, (S, M, K,) but the latter is not approved by the lexicologists [in general], (Az,) and ↓ سَرَرُهُ (S, M, K) and ↓ سِرَرُهُ, (M,) and ↓ لَيْلَةُ السِّرَارِ (S) [or السَّرَارِ &c.], The last night of the lunar month: (S, K:) or when the month is twenty-nine, it is the twenty-eighth night; and when the month is thirty, it is the twenty-ninth night: (Fr:) or the night in which the moon becomes concealed by the light of the sun: (M:) sometimes this is the case one night, and sometimes it is two nights. (AO, S.) [See also الدَّعْجَآءُ, voce أَدْعَجُ.]

A2: سَرَارٌ is also syn. with سِرٌّ, in two senses: see سِرٌّ, in the latter part of the paragraph, in four places.

A3: It signifies also [Dates in the unripe state in which they are termed] سَيَابٌ [q. v.]. (K.) سِرَارٌ: see the next preceding paragraph, in two places: A2: and سِرٌّ, last sentence but one, in two places: A3: and مَسَرَّةٌ.

سَرُورٌ: see what next follows.

سُرُورٌ, (S, M, A, Msb,) or ↓ سَرُورٌ, when used as a simple subst., (IAar, Sgh, K,) but this is strange, and, accord. to MF, unknown, whether as a simple subst. or as an inf. n., (TA,) and ↓ سُرٌّ (M, Msb) and ↓ سَرَّآءُ and ↓ تَسُرَّةٌ, (M,) Happiness, or joy, or gladness; syn. فَرَحٌ; (M, K; *) contr. of حُزْنٌ: (S:) or dilatation of the bosom with delight, or pleasure, wherein is quiet or tranquillity or rest of mind, of short or of long continuance; whereas فَرَحٌ is dilatation of the bosom with delight, or pleasure, of short continuance, transitory, or fleeting, not lasting, as is the case in bodily and worldly pleasures; but فَرَح is sometimes called سُرُور, and vice versâ: (Er-Rághib, TA in art. فرح:) or سُرُورٌ signifies pleasure, or delight, and dilatation of the heart, of which there is no external sign; distinguished from حُبُورٌ, which is cheerfulness, i. e., pleasure, or delight, or dilatation of the heart, which has a visible effect in the aspect. (TA.) A2: Also sing. of ↓ سُرُرٌ, (TA,) which signifies The upper extremities of the stems of plants. (K, TA.) See also مَسَرَّةٌ.

سَرِيرٌ [A couch-frame; a bedstead: a raised couch, or couch upon a frame: a throne:] a thing upon which one lies; syn. مُضْطَجَعٌ: (M, K:) or a thing upon which one sits: (TA:) pl. [of pauc.] أَسِرَّةٌ and [of mult.] سُرُرٌ, (S, M, Msb, K,) and some, for the latter, say سُرَرٌ, as more easy of pronunciation, (S, Msb,) and make the same change in other similar pls., (S,) and he who says صِيْدٌ [for صُيُدٌ, pl. of صَيُودٌ,] says سُرٌّ for سُرُرٌ. (Sb, M.) It is said to be derived from سُرُورٌ, because it generally belongs to persons of ease and affluence and of authority, and to kings. (MF.) b2: Hence, and as an appellation of good omen, (Er-Rághib,) A bier, before the corpse is carried upon it: (K:) when the corpse is carried upon it, it is called [نِعْشٌ and] جَِنَازَةٌ. (TA.) b3: [Hence,] سَرِيرُ بَنَاتِ نَعْشٍ (assumed tropical:) [The bier of BenátNaash;] the seven stars that are upon the neck and breast and two knees of the Greater Bear, resembling a semicircle; [app. τ, η, υ, ø, q, e, and f; (as in Freytag's Lex.;)] also called الحَوْضُ. (Kzw.) b4: [Hence likewise] سَرِيرٌ also signifies (tropical:) Dominion, sovereignty, rule, or authority: and ease, comfort, or affluence: (S, * K: [in some copies of each of which, we find النِّعْمَةُ in the place of النَّعْمَةُ:]) and settled means of subsistence. (M, TA.) You say, زَالَ عَنْ سَرِيرِهِ (tropical:) He ceased to enjoy authority, or power, and ease, comfort, or affluence. (A.) [See also an ex. in a verse cited in art. دغفل.] b5: And (tropical:) The part where the head rests upon the neck: (S, M, K, TA:) pl. أَسِرَّةٌ and سَرَائِرُ. (TA.) A2: See also سِرَرٌ, in two places: A3: and مَسَرَّةٌ.

سَرَارَةٌ: see سِرٌّ, in the latter part of the paragraph, in three places. It signifies also (assumed tropical:) The best of the productive parts of a meadow. (TA.) b2: And hence, (TA,) (assumed tropical:) Pureness, choiceness, or excellence, of anything: (M, K:) pureness, and excellence, of race, or lineage. (S.) It has no verb. (M.) You say, هُوَ فِى سَرَارَةٍ مِنْ عِيشَةٍ (tropical:) [He is in the best condition, or mode, of life]. (A.) And لَهَا عَلَيْهَا سَرَارَةٌ (assumed tropical:) She possesses superiority over her. (Fr.) سَرِيرَةٌ; and its pl. سَرَائِرُ: see سِرٌّ, first and fourth sentences, in three places. b2: Also The heart, or mind. (KL. [And so سِرٌّ, q. v.]) And One's inner man; syn. جَوَّانِىٌّ: opposed to عَلَانِيَةٌ and بَرَّانِىٌّ [q. v.]. (T in art. بر.) سَرَّآءُ Ampleness, or freedom from straitness, of the means, or circumstances, of life; syn. رَخَآءٌ; [or a happy state or condition;] contr. of ضَرَّآءُ; (S;) i. q. ↓ مَسَرَّةٌ and ↓ سَارُورَآءُ [contr. of مَضَرَّةٌ and ضَارُورَآءُ]. (K.) b2: See also سُرُورٌ: b3: and see سِرٌّ, near the end of the paragraph. b4: Also i. q. بَطْحَآءُ [q. v.]. (TA.) سِرِّىٌّ [rel. n. from سِرٌّ; Of, or relating to, anything secret: a secret, or mysterious, thing. b2: And] A man who does things secretly: pl. سِرِّيُّونَ. (M.) سُرِّيَّةٌ A concubine-slave; a female slave whom one takes as a possession and for concubitus; (M;) a female slave to whom one assigns a house, or chamber, in which he lodges her, (S, K,) and whom he takes as a possession and for concubitus: (TA:) of the measure فُعْلِيَّةٌ, (S, M, Mgh, Msb,) from سِرٌّ as signifying “ concubitus,” (S, M, * Mgh, Msb, K,) or as signifying “ concealment,” because a man often conceals and protects her from his wife; (S;) altered from the regular form of a rel. n., (S, M, Msb, K,) by its having damm [in the place of kesr]; (S, Msb;) for the rel. n. is sometimes thus altered, as in the instances of دُهْرِىٌّ from الدَّهْرُ and سُهْلِىٌّ from الأَرْضُ السَّهْلَةُ: (S:) or it is with damm to distinguish it from سِرِّيَّةٌ, which is applied to “ a free woman with whom one has sexual intercourse secretly,” (Msb,) or “ one who prostitutes herself: ” (TA:) or it is from سُرٌّ in the sense of سُرُورٌ; because her owner rejoices in her; (Akh, * S, * Msb;) and if so, it is agreeable with analogy: (Msb:) so says A Heyth; and this is the best that has been said respecting it: (TA:) or it is of the measure فُعُّولَةٌ, from سَرْوٌ, (M, Mgh,) the latter و being changed into ى for euphony, and then the [other] و being incorporated into it and thus becoming ى like it, after which the dammeh is changed into a kesreh because the ى is next to it: (M:) the pl. is سَرَارِىُّ (ISk, S, TA) and سَرَارٍ; (ISk, TA;) the latter, by poetic license. (Ham p. 304.) سِرِّيَّةٌ A free woman with whom one has sexual intercourse secretly, (Msb, TA, *) or who prostitutes herself: (TA:) distinguished from سُرِّيَّةٌ [q. v.]. (Msb, TA.) سُرْسُورٌ Intelligent; knowing; skilful; (S, M, K;) entering much into affairs, (S, K,) by means of his good artifices or artful contrivances. (TA.) You say, هُوَ سُرْسُورُ مَالٍ He is one who manages well, or takes good care of, property, or cattle, (AA, M, * K, * TA,) knowing what is conducive to the good thereof. (AA, TA.) And هُوَ ابْنُ سُرْسُورِهَا He is the knowing with respect to it. (T in art. بنى.) b2: A person beloved, or a friend; a special, or choice, companion; (K;) as also ↓ سُرْسُورَةٌ. (TA.) A2: Also The نَصْل [or spun thread, that has come forth,] of the spindle. (K.) سُرْسُورَةٌ: see the next preceding paragraph.

سَارٌّ; and its fem., with ة: see سَرٌّ.

سَارُورَآءُ: see سَرَّآءُ.

أَسَرُّ An adventive; one abiding among a people to whom he is not related; syn. دَخِيلٌ. (S, K.) Lebeed says, وَجَدِّى فَارِسُ الرَّعْشَآءِ مِنْهُمْ رَئِيسٌ لَا أَسَرُّ وَلَا سَنِيدُ [And my grandfather, the rider of Er-Raashà, was of them; a chief, not an adventive, nor of suspected origin]. (S.) A2: Also a camel having a gall, or sore, in the كِرْكِرَة [or callous projection upon the breast]: (S:) or having a pain therein, arising from a gall, or sore: (K:) or having sores in the hinder part thereof, nearly penetrating into his inside, but not mortal: or having the disorder termed ضَبٌّ, which is a tumour in the breast: (M:) fem. سَرَّآءُ. (M, K.) [See سَرَرٌ.] b2: زَنْدٌ أَسَرُّ A زند [or piece of stick, or wood, for producing fire,] that has become hollow [by wear]. (AHn, S, M, K. [See 1, near the end of the paragraph.]) And قَنَاةٌ سَرَّآءُ A hollow spearshaft. (S, M, K.) تَسُرَّةٌ: see سُرُورٌ.

مَسَرَّةٌ an inf. n. of سَرَّهُ [q. v.] (S, O, K.) b2: [And A cause of سُرُور, i. e. happiness, or joy, or gladness;] a thing whereby one is made happy, or joyful, or glad: pl. مَسَارُّ. (Msb.) b3: See also سَرَّآءُ. b4: Also, [perhaps as being a cause of pleasure,] The extremities of sweet-smelling plants; (M, O, K;) and so ↓ سُرُورٌ: (O, K:) or the latter, the upper halves of the stems of plants; (Lth, M, O; [but see سُرُورٌ;]) properly, the parts of a lotus-plant that are concealed [by the water] and are consequently succulent and soft and beautiful: and ↓ سَرِيرٌ, the root, or lower part, of a lotusplant, whereon it rests: (O:) or this last, the pith of the lotus-plant; (M, K;) and so ↓ سِرَارٌ: (TA:) [accord. to Az,] اِبْنُ المَسَرَّةِ signifies the branch [or sprig] of رَيْحَان [or of a sweetsmelling plant]. (T in art بنى.) مِسَرَّةٌ An instrument in which one speaks secretly, like a طُومَار [i. e. a roll, or scroll] (S, K) &c. (TA.) مَسْرُورٌ Happy, or joyful, or glad; or affected with سُرُور [q. v.]. (S, TA.) A2: Having the navel-string cut. (TA, from a trad.) b2: And with ة, applied to the kind of jar termed مُزَمَّلَة, Having a سُرَّة, meaning a perforation in the middle, in which is fixed a tube of silver or lead, whence one drinks. (Har p. 548.) وَقَفْتُ عَلَى مُسْتَسَرِّهِ I became acquainted with his hidden, or secret, affair. (A, * TA.)