ا

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

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

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

عجس

1 عَجَسَهُ, (K,) [aor. ـِ inf. n. عَجْسٌ, (S, O,) He grasped it; (S, O, K;) namely, a thing [such, for ex., as a bow]: (S:) [and he grasped it hard; for] عَجْسٌ signifies also the grasping a thing hard. (TA.) b2: And عَجَسَهُ عَنْ حَاجَتِهِ, aor. as above, (O, K,) and so the inf. n., (O,) He, or it, withheld him from the object of his want; (O, K;) as also ↓ تعجّسهُ: (TA:) and ↓ تعجّسهُ is likewise said of a radical, or hereditary, evil quality, meaning It withheld him from generous actions; (Sh, O, K;) as also تعقّلهُ and تثفّلهُ. (Sh, O.) And عَجَسَنِى عَنْكَ It (an affair, or event,) withheld me from thee. (AO, O.) And بِهِمْ ↓ تعجّس He withheld them; and he held them back, or made them slow or tardy: (Sh, O, K: *) and one says, بِىَ الرَّاحِلَةُ ↓ تَعَجَّسَتْ The riding-camel kept me back, or made me slow or tardy. (TA.) b3: عَجَسَ and ↓ تعجّس alone signify He was, or became, slow, tardy, late, or backward: (TA:) and the latter signifies [likewise] he was, or became, behind, or backward; or he remained behind, or held back. (O, TA.) b4: And one says of a she-camel, عَجَسَتْ بِهِ, (O, K,) aor. as above, (K,) and so the inf. n., (TA,) meaning She turned aside, or away, with him from the road, by reason of her briskness, liveliness, or sprightliness; (O, K, TA;) and so ↓ تعجّست; and, as written by El-Urmawee, ↓ عَجَّسَتْ. (TA.) 2 عَجَّسَ see what next precedes.5 تَعَجَّسَ see 1, in six places. b2: تعجّسهُ also signifies He reckoned, or esteemed, his judgment, or opinion, weak. (Sh, O, * TA.) b3: And He upbraided him, or reproached him, for a thing, or an affair, (IDrd, K, TA,) which he had commanded him to do. (IDrd, TA.) b4: And تعجّس

أَمْرَهُ He searched repeatedly after the knowledge of his (i. e. another's S, O) affair, or case. (S, O, K.) Hence, in a trad., فَيَتَجَّسُكُمْ فِى قُرَيْشٍ

And he seeks repeatedly after you among Kureysh. (TA.) b5: And تعجّست الأَرْضَ غُيُوثٌ Rains fell, one after another, upon the earth, or land, (S, O, K, TA,) and bore heavily upon it. (TA.) A2: تعجّس الرَّجُلُ The man went forth in a last portion, before daybreak, (↓ بِعِجْسَةٍ, O, or ↓ بِعُجْسَةٍ, K, [but see what follows,]) of the night: (O, K:) El-Marrár Ibn-Sa'eed El-Fak'asee says, describing his travelling-companions, وَإِذَا هُمُ ارْتَحَلُوا بِلَيْلٍ حَابِسٍ

↓ المُتَعَجِّسِ ↓ أُخْرَى النُّجُومِ بِعَجْسَةِ [And when they departed in an impeding night, in the last period of the appearance of the stars, in a last portion of the night of him who goes forth at that time]. (O: in which بعجسة is thus written, with fet-h and damm, and with مَعًا above them.) [It is also said in the O (immediately after this verse), and likewise in the K and TA (in neither of which is the verse cited), in all of them probably from one and the same source, that ↓ المُتَعَجِّسُ means المُتَشَمْخِرُ; and it is added in the TA that this has been mentioned in its place: but it is not mentioned in its proper art. in the O nor in the K nor in the TA; and it is evidently a mistranscription, for المُسْتَحِرُ, part. n. of اِسْتَحَرَ (q. v. voce أَسْحَرَ), and therefore I have rendered المُتَعَجِّس as above.]

عَجْسٌ and ↓ عُجْسٌ and ↓ عِجْسٌ The handle, or part that is grasped by the hand, of a bow; (S, O, K, TA;) which is the part, thereof, that is the place of the arrow; as AHn says, the thickest place therein; (TA;) as also ↓ مَعْجِسٌ [lit. the place of grasping]. (S, O, K.) b2: And, (K,) or the first of these words, (S, O,) A portion of the middle of the night; (S, O, K;) as though from the عَجْس of the bow; [whence] one says, مَضَى عَجْسٌ مِنَ اللَّيْلِ [A portion of the middle of the night passed]: (S, O:) or the last part of the night: (Lth, O, K:) or the blackness of the night &c. (TA.) [See also عُجْسَةٌ.] b3: And see أَعْجَسُ.

عُجْسٌ: see the next preceding paragraph.

عِجْسٌ: see عَجْسٌ. [It is of the dial. of Hudheyl. (Freytag, from the Deewán of the Hudhalees).] b2: Also The part, of an arrow, that is below, or exclusive of, the feathers. (TA.) عَجْسَةٌ: see 5, last sentence but one.

عُجْسَةٌ, with damm, A period (سَاعَةٌ) of the night. (O, K, TA.) And The blackness of night. (IAar, TA. [See also عَجْسٌ.]) And see 5, last sentence but one, in two places.

عِجْسَةٌ: see 5, last sentence but one.

عَجُوسٌ Pouring rain, (S, O, K, TA,) that does not clear away. (TA.) And Clouds (سَحَابٌ) heavy [with rain], (O, K,) not passing away. (O.) عَجِيسٌ, applied to a stallion, (S, K, TA,) Impotent to cover; (TA;) that will not impregnate: (S, K, TA:) as also عَجِيزٌ. (S.) and both signify also A man who does not come to women [by reason of impotence]. (TA in art. عجز.) b2: See also what next follows.

لَا آتِيكَ سَجِيسَ عُجَيْسٍ, (S, O,) and سَجِيسَ

↓ عَجِيسٍ and سَجِيسَ عَجِيسَ, (O,) both of which words are written in the K in this art. like

أَمِير, with a reference to art. سجس, but the latter of them is correctly عُجَيْس, in the dim. form, (TA,) mean I will not come to thee ever; (S, O;) or while time lasts. (TA.) And one says also, لَا آتِيكَ عُجَيْسَ الدَّهْرِ I will not come to thee to the end of time. (TA.) أَعْجَسُ Strong in the ↓ عَجْس, i. e. the middle. (O, K.) [To what this epithet is applied is not said.]

مَعْجِسٌ: see عَجْسٌ.

مُتَعَجِّسٌ see 5, last two sentences.

عرس

1 عَرِسَ بِهِ, (S, O, Msb, K,) aor. ـَ (Msb, K,) inf. n. عَرَسٌ, (TA,) He kept, or clave, to him or it; (S, O, Msb, K;) as also ↓ أَعْرَسَهُ. (O, K.) From this, and from another signification of the same verb, which see below, عَرُوسٌ is said [by some] to be derived. (Msb.) You say, عَرِسَ الرَّجُلُ بِقِرْنِهِ The man kept, or clave, to his opponent or adversary, in fight. (Mgh.) And عَرِسَ الصَّبِىُّ بِأُمِّهِ, (TA,) or أُمَّهُ, (Mgh,) The child kept to his mother. (Mgh, TA.) And عَرِسَ الشَّرُّ بِهِمْ Evil clung, or stuck fast, to them, and continued. (TA.) b2: [Hence, perhaps,] عَرِسَ الشَّىْءُ, [or, perhaps, الشَّرُّ,] inf. n. as above, The thing [or evil or mischief] became vehement, or severe, or distressful. (TA.) A2: عَرِسَ, aor. ـَ inf. n. عَرَسٌ, He (a man) was, or became, fatigued: (TA:) or عَرِسَ, (IKtt,) or عَرِسَ عَنِ الجِمَاعِ, (Msb,) he (a man) was, or became, fatigued, or weak, and so disabled, or incapacitated, from copulation; syn. كَلَّ, (Msb,) and أَعْيَا, (IKtt, Msb,) عن الجماع. (IKtt.) From this, and from another signification of the same verb, mentioned above, عَرُوسٌ is said [by some] to be derived. (Msb.) b2: Also He was, or became, confounded or perplexed, and unable to see his right course; syn. دَهِشَ: (S, O, K:) and so عَرِشَ. (TA.) b3: and عَرِسَ عَنْهُ He held back, or refrained, from him, or it, through cowardice. (TA.) b4: And عَرِسَ عَلَىَّ مَا عِنْدَهُ i. q. اِمْتَنَعَ [i. e. What he had was unattainable, or difficult of attainment, to me]. (IAar, O, K. [In the CK, علَى is put for عَلَىَّ.]) A3: عَرَسَ البَعِيرَ, (S, O, K,) aor. ـُ (S, O, TA) and عَرِسَ, (TA,) inf. n. عَرْسٌ, (S, O,) He bound the camel's fore shank to his neck, (S, O, K,) while he was lying down, (S, O,) with the rope called ↓ عِرَاسٌ: (S, O, K:) or, as some say, he bound the neck of the camel to both of his fore legs. (TA.) 2 عرّسوا, (Msb, K,) inf. n. تَعْرِيسٌ; (S, Mgh, O, Msb;) and ↓ اعرسوا; (S, O, K;) but the former is the more common; (K;) the latter, rare; (S, O;) They alighted (S, Mgh, O, Msb, K) during a journey, (S, Mgh, O, Msb,) in the last part of the night, (S, Mgh, O, K,) for a rest, (S, O, Msb, K,) and made their camels lie down, and took a nap, or slight sleep, (TA,) and then departed, (S, Msb,) and continued their journey, at daybreak: (TA:) [see also 2 in art. عوه:] or they journeyed all the day, and alighted in the first part of the night: (TA:) or they alighted (Az, Msb, TA) in a usual place of resort (TA) at any time of the night or day. (Az, Msb, TA.) [Hence,] لَيْلَةُ التَّعْرِيسِ The night in which the Apostle of God slept: (O, K:) the story of which is well known, in the biographies of him and in the traditions. (TA.) [It was when he was returning from the siege and capture of Kheyber: he halted in the latter part of the night, and unintentionally slept until the time of the prayer of daybreak had passed. See “ Mishcàt ul-Masábìh,” vol. i., p. 146.]

A2: See also 4.

A3: عُرِّسَ, inf. n. as above, It (a chamber) had an عَرْس [q. v.] made to it. (TA.) 4 اعرس He made, or prepared, a marriagefeast. (S, O, Msb, K, TA.) b2: [He became a bridegroom.] And اعرس بِأَهْلِهِ, (S, O, K,) or بِامْرَأَتِهِ, (Mgh, * Msb,) He had his wife conducted to him on the occasion of the marriage; syn. بَنَى

بِهَا, (T, S,) or بَنَى عَلَيْهَا; (Mgh, O, K;) as also بها ↓ عرّس; (TA;) or this latter is only used by the vulgar; (S, O, TA;) or is a mistake: (Mgh, Msb:) and he abode with his wife during the days of and after that event: (TA:) [and] he went in to his wife (IAth, Msb) [a signification which may be meant to be included in the explanation بني بها or بنى عليها] on the occasion of that event; meaning, he compressed her; وَطْءٌ being thus called إِعْرَاسٌ because it is a consequence of إِعْرَاس [properly so termed]: (IAth:) the phrase also signifies [simply] he compressed his wife. (S, TA.) A2: See also 2: A3: and see عَرِسَ بِهِ.5 تعرّس لِامْرَأَتِهِ He manifested, or showed, love, or affection, to his wife, (A, Ibn-'Abbád, O, K,) and kept to her. (TA.) [App. originally signifying He behaved like a bridegroom (عَرُوس) to his wife.]

عَرْسٌ A wall which is placed between the two [main lateral] walls of the winter-chamber, not reaching to the further end thereof, (S, O, K, TA,) then the beam is laid from the inner extremity of that wall to the further end of the chamber, (TA,) and it is roofed over, (S, O, K, TA,) i. e. the whole chamber is roofed over: what is between the two walls [above mentioned] is [called] a سَهْوَة [q. v.], and what is beneath the beam [app. with what is screened by the middle wall from the portion (of the chamber) in which is the entrance] is the مُِخْدَع: (TA:) this is done for the sake of more warmth, and only in cold countries: (S, O, K, TA:) and it is called in Pers\. بيجه [correctly پيچه]: (S, TA:) and عَرْصٌ is [said to be] a dial. var. thereof. (TA.) عُرْسٌ (Az, S, Msb, K) and ↓ عُرُسٌ (Az, S, K) substs. from أَعْرَسَ as signifying “ he had his wife conducted to him on the occasion of his marriage,” and “ he went in to her: ” (Az, TA:) The ceremony of conducting a bride to her husband: (Msb:) or the ministration, or performance, of a marriage, and of the ceremony of conducting the bride to her husband: (TA:) or [simply] marriage: or coitus: syn. نِكَاحٌ: (K, TA:) because this is the real thing intended by الإِعْرَاس: (TA:) in the first of these senses, it is masc. and fem.; or, accord. to some, fem. only: as masc., its pl. is أَعْرَاسٌ; and as fem., its pl. is عُرُسَاتٌ. (Msb.) Hence [the trad.], إِذَا دُعِىَ أَحَدُكُمْ إِلَى وَلِيمَةِ عُرْسٍ فَلْيُجِبْ When any one of you is invited to a marriage-feast, or a feast given on the occasion of the conducting of a bride to her husband, let him consent. (Mgh.) b2: And hence, (Az, TA,) A marriage-feast: (A 'Obeyd, Az, S, O, K:) or a feast made on the occasion of conducting a bride to her husband: (Msb:) in this sense it is masc.: (Msb:) or mase, and fem.: (S, O:) or fem., and sometimes mase. (Az, TA.) A rájiz says, إِنَّا وَجَدْنَا عُرُسَ الحَنَّاطِ لَئِيمَةً مَذْمُومَةَ الحُوَّاطِ [Verily we found the marriage-feast of the wheatseller to be mean, discommended for the managers: see also حُوَاطَةٌ]. (Az, S, O, TA.) Pl. as above, i. e., أَعْرَاسٌ and عُرُسَاتٌ. (S, O, K.) [See an ex. voce خُرْسٌ.] b3: [And hence,] A state of rejoicing. (IB, voce مَأْتَمٌ, q. v.) b4: The dim. is [عُرَيْسٌ,] without ة; which is extr., [accord. to those who hold it to be fem. only,] for [accord, to them] it should have ة, being a fem. n. of three letters. (TA.) عِرْسٌ A man's wife: (S, Mgh, O, Msb, K:) and a woman's husband: (O, Msb, K:) pl. (in both senses, TA) أَعْرَاسٌ: (S, O, Msb, K, TA:) the dual, عِرْسَانِ, is sometimes applied to the male and female, (S, O,) or husband and wife: (TA:) and to a male and female ostrich: (IB:) and the sing., to the mate of the lion: (S, A, O, K:) and the pl. is applied, metaphorically, by Málik Ibn-Khuweylid El-Hudhalee, to lions. (TA.) A2: اِبْنُ عِرْسٍ [The weasel; and a weasel;] a certain small animal, (Lth, S, O, Msb, K,) well known, (TA,) resembling the rat (الفَأْرَة), (Msb,) smaller than the cat, (Lth, O, TA,) having the lower lip cleft (أَشْتَرُ), and very short ears, as though they were amputated, (Lth, O, K,) and having a canine tooth; (TA;) called in Persian رَاسُوْ: (S, Mgh:) the name is determinate and indeterminate: (TA:) pl. بَنَاتُ عِرْسٍ, (S, Msb, K,) applied to the males and the females; (O, K;) like as you say اِبْنُ آوَى and اِبْنُ مَخَاضٍ and اِبْنُ لَبُونٍ and اِبْنُ مَآءٍ, and in the pl. بَنَاتُ آوَى and بَنَاتُ مَخَاضٍ and بَنَاتُ لَبُونٍ and بَنَاتُ مَآءٍ; or, accord. to Akh, you say بَنَاتُ عِرْسٍ and بَنُو عِرْسٍ, like بَنَاتُ نَعْشٍ and بَنُو نَعْشٍ. (S, O.) عِرِسٌ One who quits not the place of conflict, by reason of courage. (TA.) b2: العَرِسُ The lion: (O, K:) because he keeps to the preying upon men; or because he keeps to his covert, or retreat. (O, * TA.) A2: Also Confounded, or perplexed, and unable to see his right course; syn. دَهِشٌ. (S, O, K.) عُرُسٌ: see عُرْسٌ.

عِرْسِىٌّ A certain dye; (K;) a certain colour of dye, likened to the colour of the اِبْنُ عِرْس [or weasel]. (S, O.) عِرَاسٌ: see 1, last sentence.

عَرُوسٌ A bridegroom: and a bride: i. e., a man, and a woman, during the period of their إِعْرَاس or أَعْرَاس [thus differently written in different MSS.]; (S, A, O, Msb, K;) or when the one goes in to the other: (IAth:) you say رَجُلٌ عَرُوسٌ [a bridegroom, vulgarly, in the present day, ↓ عَرِيس,] and اِمْرَأَةٌ عَرُوسٌ [a bride, vulgarly, in the present day, ↓ عَرُوسَة]: (S:) and عُرُوسٌ is a dial. var. of the same: (IAar, TA:) pl. mase.

عُرُسٌ (S, O, Msb, K) and أَعْرَاسٌ; (TA;) and pl. fem. عَرَائِسُ. (S, O, Msb, K.) [See عَرِسَ, in two places.] It is said in a prov., كَادَ العَرُوسُ يَكُونُ أَمِيرًا [The bridegroom was near to being a prince]. (S: in the O, مَلِكًا.) The dim. is عُرَيِّسٌ, without the addition of ة to distinguish the fem., because of the fourth letter. (TA.) b2: [Hence,] أَبْيَاتٌ عَرَائِسُ (tropical:) Verses of which the words are marked with diacritical points: for, as Esh-Shereeshee says, the Arabs used to adorn the bride by speckling her cheeks with saffron: opposed to أَبْيَاتٌ عَوَاطِلُ. (Har p. 610.) b3: [Hence also,] عَرَائِسُ الإِبِلِ (assumed tropical:) The high-bred of camels. (A.) عَرِيس: see the next preceding paragraph.

عَرُوسَة: see the next preceding paragraph.

عِرِّيسٌ and عِرِّيسَةٌ, [the latter the more common,] A thicket: (L:) the covert, or retreat, of the lion, (S, O, K, TA,) in a thicket. (TA.) [It is said in a prov.,] كَمُبْتَغِى الصَّيْدِ فِى عِرِّيسَةِ الأَسَدِ [Like the seeker of game in the covert of the lion]: from a verse of Et-Tirimmáh. (Z, O. [See Freytag's Arab. Prov., ii. 360.] (TA.) b2: Also the former, The place of growth [or origin] of the stock of a man, among his people. (TA.) عِرِّيسَةٌ: see the next preceding paragraph.

مُعْرَسٌ: see what next follows.

مُعَرَّسٌ (S, O, K) and ↓ مُعْرَسٌ, (O, K,) [the former of which is the more common,] A place where people alight (S, O, K) during a journey, (S,) in the last part of the night, for a rest, (S, O, K,) and make their camels lie down, and take a nap, or slight sleep, (TA,) after which they depart, (S,) and continue their journey, at daybreak: (TA:) or a place where people alight in the first part of the night, after journeying all the day: or a usual place of resort where people alight at any time of the night or day. (TA.) b2: Also the former, A chamber (بَيْت) having an عَرْس [q. v.] made to it. (S, O, K.)

عطس

1 عَطَسَ, aor. ـِ (S, A, O, Msb, K) and عَطُسَ, (S, O, Msb, K,) the former of which is the more approved, and therefore it alone is mentioned in some copies [of the K], (TA,) inf. n. عَطْسٌ, (Msb,) or عُطَاسٌ, (S, * A,) or both, (O, K,) or the latter is a simple subst., (TA,) He sneezed; expl. by أَتَتْهُ العَطْسَةُ: (A, K:) [properly] said only of a man. (MF, from the “ Iktiráh. ”) It is said in a trad., كَانَ يُحِبُّ العُطَاسَ وَيَكْرَهُ التَّثَاؤُبَ [He (Mohammad) used to like sneezing, and dislike yawning]: (O, TA:) because the former is accompanied by lightness of the body, and openness of the pores, and facilitation of movements; whereas, in yawning, the contrary is the case; and these properties are caused by taking light nourishment and little food and drink: (TA:) but the Arabs used to augur evil from sneezing; (A, O;) so that if a man were journeying and heard a sneeze, it prevented him from going on. (A.) b2: عَطَسَ الصُّبْحُ, (S, O, K,) inf. n. عَطْسٌ, (TA,) (tropical:) The dawn broke: (S, K:) or shone forth. (A, Msb.) b3: عَطَسَتْ بِهِ اللُّجَمُ, (A, O, K,) and اللُّجُمُ, (A,) Evil omens brought ill luck upon him: (A, O: *) لُجَمٌ and لُجُمٌ are pls. of لُجْمَةٌ and لِجَامٌ, which are syn. with طِيَرَةٌ, because the طيرة refrains one from a thing that he wants: for they used to augur evil from sneezing [as remarked above]: (A:) or he died; (A, O, K;) as also عَطَسَ, alone. (K.) [See also غَطَسَ.]2 عطّسهُ, inf. n. تَعْطِيسٌ, He [or it] made him to sneeze. (K.) عَطْسَةٌ (S, A, O, K) and ↓ عُطَاسٌ (Msb, TA) [A sneeze, or a sneezing: or, accord. to the A and O and K, the latter is an inf. n.: see 1]. It is said, خُلِقَ السِّنَّوْرُ مِنْ عَطْسَةِ الأَسَدِ [The cat was created from the sneeze of the lion]: (A:) [app. because it resembles the lion in make and disposition: for] one says also, فُلَانٌ عَطْسَةُ فُلَانٍ, meaning Such a one resembles such a one in make and disposition; (A, O, K, TA;) and [in the same sense] they say, كَأَنَّهُ عَطْسَةٌ مِنْ أَنْفِهِ. (TA.) عُطَاسٌ: see عَطْسَةٌ. b2: العُطَاسُ (tropical:) The dawn, or daybreak; (Lth, Az, A, O, K;) as also ↓ العَاطِسُ. (K.) You say, جَآءَ فُلَانٌ قَبْلَ طُلُوعِ العُطَاسِ and هُبُوبِ العُطَاسِ (tropical:) [Such a one came before the rising of the dawn]. (A.) And a poet says, وَقَدْ أَغْتَدِى قَبْلَ العُطَاسِ بِسَابِحِ (assumed tropical:) [And sometimes I go early in the morning, before dawn, with a horse that runs stretching out his fore legs gracefully as if swimming]: but As relates that the meaning is said to be, before I hear the sneeze of a sneezer and augur evil from it; and that he had not heard any authority worthy of reliance for the meaning assigned by Lth. (TA.) عَطُوسٌ is [said to be] applied to a man as meaning Bold in wars and rigours, (TA in this art.,) [and to be] thus correctly, as written by Az and others, but in the O and K with غ. (TA in art. غطس.) b2: And one says, أَصَابَتْهُ اللُّجَمُ العَطُوسُ, (A, O, * K, *) and ↓ العَاطِسُ, (A, TA,) and اللُّجُمُ, (TA,) [accord. to the A, app. meaning A portentous event bringing ill luck befell him: (see 1, last sentence:) or] meaning death [befell him]: (O, K:) اللُّجَمُ being here made sing.; (A, TA;) and so اللُّجُمُ. (TA.) عَاطِسٌ: see عُطَاسٌ: A2: and see also عَطُوسٌ.

A3: Also A gazelle coming towards one from before his face; (A, O, K;) i. q. نَاطِحٌ: because one augurs evil from it. (A, TA.) عَاطُوسٌ A thing by which one is made to sneeze. (Seer, K.) b2: A certain beast, from which one augurs evil: (IAar, O, K:) or a certain fish in the sea, from which the Arabs augur evil. (IKh.) المَعْطِسُ (S, O, Msb, K) and المَعْطَسُ, (Lth, S, O, K,) the latter being sometimes used, (S,) or only the former, (Az,) The nose: (Lth, S, O, Msb, K:) pl. مَعَاطِسُ. (TA.) مُعَطَّسٌ Abased. (Ibn-'Abbád, A, O, K.) Yousay, رَدَدْتُهُ مُعَطَّسًا I repelled him abased. (A.)

سب

1 سَبَّهُ, (S, M, K,) [aor. ـُ inf. n. سَبٌّ, (M,) He cut him, or it. (S, M, K.) b2: And i. q. عَقَرَهُ [i. e. He wounded him; or hocked, houghed, or hamstrung, him; &c.]. (S, * K.) b3: And, (S, M, K,) aor. as above, (S, TA,) and so the inf. n., (M, TA,) (tropical:) He pierced him in the سَبَّةٌ, i. e. the اِسْت. (S, M, K, TA.) [See an ex. in a verse cited in the first paragraph of art. سر.] b4: Also سَبَّهُ, (S, M, A, Msb, K,) aor. as above, (S, M,) inf. n. سَبٌّ (S, M, Msb, K) and سِبِّيبَى, (K,) [but the latter, accord. to analogy, has an intensive signification,] He reviled him, vilified him, upbraided him, reproached him, defamed him, or gave a bad name to him; (S, M, A, MA, K, Bd in vi. 108, &c.;) from the same verb in the first of the senses expl. in this art.; (M;) as also ↓ سبّبهُ; (K;) or the latter signifies he reviled him, vilified him, &c., much; syn. أَكْثَرَ سَبَّهُ; (M;) or is more than سَبَّهُ (أَكْثَرُ مِنْ سَبَّهُ). (TA.) 2 سَبَّّ see what next precedes.

A2: سبّب لِلْأَمْرِ, (MA,) inf. n. تَسْبِيبٌ, (KL, PS,) (assumed tropical:) He made, or appointed, or prepared, a means, or cause, (MA, KL, PS,) of attaining, or accomplishing, the thing, or affair. (MA.) [And سبّب, alone, (assumed tropical:) He, or it, caused or, occasioned.] You say, سَبَّبَ اللّٰهُ لَكَ سَبَبَ خَيْرٍ (tropical:) [May God make, or appoint, or prepare, for thee a means of attaining good, or prosperity]. (A, TA.) And سبّب لِلْمَآءِ مَجْرًى (tropical:) He made, or prepared, a channel for the water. (A, TA.) 3 سابّهُ, inf. n. سِبَابٌ (S, * M, A, Msb, K *) and مُسَابَّةٌ, (M, Msb, KL, TA,) He reviled him, vilified him, upbraided him, reproached him, defamed him, or gave a bad name to him, (M, A, KL, TA,) being reviled, &c., by him. (M, A, TA.) You say, بَيْنَهُمَا سِبَابٌ Between them two is mutual reviling, &c. (A.) And المِزَاحُ سِبَابُ النَّوْكَى [Jesting is the mutual reviling, &c., of those that are foolish, or stupid]. (A, TA.) and it is said in a trad., سبَابُ المُسْلِمِ فُسُوقٌ (TA) The mutual reviling of the Muslim is a departure from obedience to God. (El-Munáwee in his Expos. of the Jámi' es-Sagheer of Es-Suyootee.) 5 تسبّب [as quasi-pass. of 2, (assumed tropical:) It was, or became, made, or appointed, or prepared, as a means, or cause, of attaining, or accomplishing a thing, or an affair; followed by لِأَمْرٍ. And It was, or became, caused, or occasioned]. You say, تسبّب مَالُ الفَىْءِ (assumed tropical:) [The property of the spoil, or acquisition, or tribute, termed فَىْء was caused, or occasioned, to accrue]: for that whereby the property is caused, or occasioned, [to be obtained, as the abandonment of their abodes by unbelievers, or their making peace with Muslim invaders on the condition of paying a poll-tax or the like,] is made a means, or cause, of the accruing of the property to those to whom it is due of the recipients of the فَىْء (Az, TA.) [See also 10.] b2: تسبّب بِهِ إِلَى شَىْءٍ (assumed tropical:) He made use of it as a means, or cause, of attaining, or accomplishing, a thing. (M.) And أَتَسَبَّبُ بِفُلَانٍ إِلَيْكَ (assumed tropical:) [I make use of such a one as a means of access to thee]. (TA in art. ذرع.) b3: [Hence, in the present day, تسبّب is used as meaning (assumed tropical:) He trafficked; because trafficking is a using means to procure subsistence.]6 تَسَابَّا, (K,) [or تسابّوا,] inf. n. تَسَابٌّ, (S,) They two cut each other, (S, * K,) [or they (i. e. more than two persons) cut one another.] b2: [Hence, (see 1, last sentence,)] تسابّوا, (S, M, A, MA, K,) inf. n. as above; (S;) and ↓ استبّوا; (A, MA;) They reviled, vilified, upbraided, reproached, defamed, or gave bad names to, one another. (S, M, A, MA.) And بَيْنَهُمْ أُسْبُوبَةٌ يَتَسَابُّونَ بِهَا (S, M, A, * TA) Between them is a thing [meaning reviling or vilifying speech] with which they revile, or vilify, &c., one another. (M, TA.) 8 إِسْتَبَ3َ see the next preceding paragraph.10 استسبّ لِأَبَوَيْهِ [He invited, or attracted, reviling, or vilifying, to his two parents]. (A.) It is said in a trad. of Aboo-Hureyreh, لَا تَمْشِيَنَّ

أَمَامَ أَبِيكَ وَلَا تَجْلِسْ قَبْلَهُ وَلَا تَدَعْهُ بِاسْمِهِ وَلَا تَسْتَسِبَّ لَهُ, i. e. [By no means walk thou before thy father, nor sit down before him, nor call him by his name,] nor expose him to reviling, or attract reviling to him, by reviling another's father, for in that case he may revile thy father in requital to thee. (TA.) A2: اِسْتَسْبَبَ لَهُ الأَمْرُ (tropical:) (A, TA) [The thing, or affair, or event, became caused, or prepared, for him: thus expl. by IbrD: see also 5]. R. Q. 1 سَبْسَبَ (assumed tropical:) He severed his tie, or ties, of relationship, by unkind behaviour to his kindred. (AA.) A2: He went a gentle pace. (AA. [Freytag, on the authority of “ Hamak. Waked.,” assigns this meaning to ↓ تَسَبْسَبَ.]) A3: He smelt a foul smell. (AA.) A4: He discharged his urine. (M, K.) He made water to flow. (K.) R. Q. 2 تَسَبْسَبَ It (water) ran, or flowed. (K.) b2: See also R. Q. 1.

سِبٌّ One who reviles, vilifies, upbraids, reproaches, or defames, much, being reviled, &c.; (A'Obeyd, S, M, Msb, * K;) as also ↓ مِسَبٌّ. (S, K.) And [simply] One's mutual reviler or vilifier &c.; (A'Obeyd, S, M, K;) as also ↓ سَبِيبٌ (M, K.) A poet, (S,) namely, 'Abd-Er-Rahmán Ibn-Hassán, satirizing Miskeen Ed-Dárimee, (TA,) says, لَا تَسُبَّنَّنِى فَلَسْتَ بِسِبِّى

إِنَّ سِبِّى مِنَ الرِّجَالِ الكَرِيمُ [Thou shalt by no means revile me; for thou art not my mutual reviler: verily he, of men, who is my mutual reviler is the generous]. (S, TA.) [See also مُسْتَبٌّ: and سَبَّابٌ.]

A2: A veil, or the like; syn. سِتْرٌ. (M.) b2: A woman's muffler, or head-covering; syn. خِمَارٌ. (S, M, Msb, K.) b3: A turban. (S, M, Mgh, Msb, K.) El-Mukhabbal Es-Saadee says, (S, M, Mgh,) using it in this sense, (M, Mgh,) وَأَشْهَدُ مِنْ عَوْفٍ حُلُولًا كَثِيرَةً

يَحُجُّونَ سِبَّ الزِّبْرِقَانِ المُزَعْفَرَا [And I witness many persons of 'Owf, alighting during their journeys, going repeatedly to and fro to see Ez-Zibrikán's turban dyed with saffron]: (S, M, Mgh:) for it was a custom of the chiefs of the Arabs to dye their turbans with saffron: or, as some say, the meaning is his اِسْت; [but this is correctly, or more commonly, termed سَبَّة;] and Ktr asserts that he was suspected: (M:) he says that Ez-Zibrikán used to tinge his است yellow; but this is a strange saying. (TA in art. زبرق.) b4: Also, and ↓ سَبِيبَةٌ, An oblong piece (S, M, K) of cloth, (M,) or of thin cloth, (K,) or of thin linen cloth, (S,) or of white cloth: (M:) or a thin garment: (Aboo-'Omar, TA:) or so the latter word: (M:) or this signifies a linen stuff that is brought from the region of the Nile, of a kind commonly known among the merchants by [the name of] كرخ, some of which are made in Misr, and their length is eight by six [cubits: cubits being meant because the ns. of number here are fem., and ذِرَاع is fem.]: (Sh, TA:) or this same word signifies an oblong piece of cloth of any kind, or, as some say, of linen: (TA:) the pl. of the former is سُبُوبٌ; (S, K, TA;) and of the latter, سَبَائِبٌ: (S, M, K, TA:) in a verse of 'Alkameh Ibn-'Abadeh, the phrase بِسَبَا الكَتَّانِ is used for بِسَبَائِبِ الكتّان. (M.) b5: See also سَبَبَ, first signification.

سَبَّةٌ i. q. اِسْتٌ (tropical:) [The podex, or the anus]: (S, M, A, K:) because it is discommended. (A.) [See also سِبٌّ.]

A2: مَضَتْ سَبَّةٌ مِنَ الدَّهْرِ (tropical:) A space, or long space, of time passed; (S, M, A;) [thus termed] because time is always complained of; (A;) and so سَنْبَةٌ, in which the ن is [said to be] a substitute for the [former] ب of سَبَّةٌ, in like manner as it is substituted in the case of إِجَّاصٌ and إِنْجَاصٌ; because [it is asserted, though this is contradicted, that] there is no word of which the radical letters are سنب. (M.) And مَا رَأَيْتُهُ مُنْذُ سَبَّةٍ (assumed tropical:) I have not seen him for, or during, a space, or long space, of time; (S, K; *) like as you say مُنْذُ سَنْبَةٍ. (S.) And عِشْنَا بِهَا سَبَّةً and سَنْبَةً (assumed tropical:) We lived in it a space, or long space, of time. (Ks, TA.) And أَصَابَتْنَا سَبَّةٌ مِنَ الحَرِّ, and البَرْدِ, and الصَّحْوِ, (K, * TA,) and الرَّوْحِ, (TA,) (tropical:) A period of some days' continuance [of heat, and of cold and of serene weather, and of gentle wind, betided us]. (K, TA.) [The pl. is سِبَابٌ.] One says, الدَّهْرُ سِبَابٌ (assumed tropical:) Time consists of vicissitudes; one turn is thus, and one is thus. (ISh, TA.) سُبَّةٌ A disgrace; a shame; a thing that occasions one's being reviled. (S, M, A, K.) One says, صَارَ هٰذَا الأَمْرُ سُبَّةً عَلَيْهِ This thing became a disgrace to him, occasioning his being reviled. (S.) And أَنْتَ سُبَّةٌ عَلَى قَوْمِكَ [Thou art a disgrace to thy people]. (A.) [And ↓ مَسَبَّةٌ, in like manner, (a word of the class of مَبْخَلَةٌ and مَجْبَنَةٌ, being originally مَسْبَبَةٌ,) signifies A cause of reviling, or of being reviled; as is shown by the saying of Tufeyl El-Ghanawee, cited in the TA in art. عقب, فَلَمْ يَجِدِ الأَقْوَامُ فِينَا مَسَبَّةً

And the people did not find in us a cause of reviling, or of being reviled: pl. مَسَابُّ.] One says, ↓ إِيَّاكَ وَالمَسَبَّةَ and المَسَابَّ [Beware thou of, or avoid thou, the cause of reviling or of being reviled, and the causes thereof]. (A.) b2: Also One whom people revile (S, K) much. (K.) See also سُبَبَةٌ.

السِّبَّةُ: see السَّبَّابَةُ.

سَبَبٌ A rope, or cord; (S, M, A, Msb, K;) as also ↓ سِبٌّ; (S, M, K;) the latter of the dial. of Hudheyl, (S,) and occurring in this sense in a verse of Aboo-Dhu-eyb cited voce خَيْطَةٌ; (S, M;) accord. to some, as there meaning a wooden peg, [a meaning assigned to it in the K,] but the former is the correct meaning: (M:) the pl. of both words is أَسْبَابٌ, (M, TA, *) [and] the pl. of the latter word is سُبُوبٌ (S, TA) also: (TA:) or سَبَبٌ signifies any rope let down, or made to descend, from above: (AO, TA:) or a strong and long rope, but no rope is so called except one by means of which one ascends and descends: (Khálid Ibn-Jembeh, TA:) or this appellation is only given to a rope of which one end is attached to a roof or ceiling or the like: (TA:) or one by means of which one ascends palm-trees: (Er-Rághib, TA:) [and] a rope by means of which one reaches, or gains access to, water. (TA.) فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَآءِ ثُمَّ لِيَقْطَعْ, in the Kur [xxii. 15], means Let him stretch a rope to the roof, or ceiling, of his dwelling; then let him die strangled: i. e. let him die of rage: (M, TA:) or, as some say, let him stretch a rope to the lowest heaven; then let him traverse the intervening space until he reach the highest part thereof. (Bd.) The saying جَبَّتْ نِسَآءَ العَالَمِينَ بِالسَّبَبْ has been expl. in art. جب: in this instance, a rope or cord, may be meant; or a string, or thread. (M, TA.) b2: Hence, (Msb,) (tropical:) A thing (S, M, Msb, K) of any kind (S, Msb, K) by means of which one attains, reaches, or gains access to another thing: (S, M, Msb, K:) pl. as above. (M.) One says, جَعَلْتُ فُلَانًا لِى سَبَبًا إِلَى

فُلَانٌ فِى حَاجَتِى, i. e. (assumed tropical:) [I made such a one] a means of access [to such a one in the case of my want]. (TA.) Hence, (M,) أَسْبَابُ السَّمَآءِ (assumed tropical:) The places of ascent of the heaven, or sky: (M, K:) or the tracts, or regions, thereof: (S, K:) or the gates thereof. (Ibn-Es-Seed, K. [See an ex. in a verse cited voce ثَمَانُونَ.]) And the saying, اِرْتَقَى فِى الأَسْبَابِ, meaning (assumed tropical:) He excelled [or attained to excellence] in religion. (M.) b3: (assumed tropical:) A road, or way. (A. [There mentioned among proper, not tropical, significations.]) So in the saying, in the Kur xviii. 88 and 91, ثُمَّ اتَّبَعَ سَبَبًا (assumed tropical:) [Then he followed a road, or way]. (Bd.) [And] so in the saying, مَا لِى إِلَيْهِ سَبَبٌ (assumed tropical:) [There is not for me any road, or way, to him, or it]. (A.) So too ↓ سَبِيبَةٌ: pl. سَبَائِبُ. (Ham p. 347.) b4: [(assumed tropical:) A mean, or means, used in order to any end: a means by which a thing is brought about: a cause; but more properly only a second cause: an occasion, or accidental cause: and a reason, or motive.] One says, هٰذَا سَبَبُ هٰذَا (assumed tropical:) [This is the cause, or occasion, of this]. (Msb.) and بِسَبَبِهِ كَانَ كَذَا (assumed tropical:) [Because of him, or it, it was thus, or such a thing was]. (Msb in art اجل.) And سَبَّبَ اللّٰهُ لَكَ سَبَبَ خَيْرٍ (tropical:) [May God appoint, or prepare, for thee a means, or cause, of good, or prosperity]. (A.) b5: (tropical:) A connexion, or tie, (S, A, K, TA,) of relationship (S, K, TA) by marriage; distinguished from نَسَبٌ, which is by birth: from the same word as signifying “ a rope by means of which one reaches, or gains access to, water. ” (TA.) One says, اِنْقَطَعَ بَيْنَهُمُ السَّبَبُ i. e. (tropical:) The connexion, or tie, [of affinity between them was severed,] and الأَسْبَابُ the connexions, or ties. (A) وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ [in the Kur ii.

161] means, accord. to I'Ab, (assumed tropical:) And their ties and affections [shall be dissundered]: or, accord. to Az, (assumed tropical:) and their places of abode [shall be divided asunder]. (TA.) [But] قَطَعَ اللّٰهُ بِهِ السَّبَبَ means (assumed tropical:) [God cut short, or may God cut short,] his life. (M, K.) b6: Also, [from the same word as signifying the “ cord, or rope, of a بَيْت,” properly meaning “ tent,” and tropically “ verse,”] (assumed tropical:) A portion, or division, of a foot of a verse, consisting of a movent letter and a quiescent letter; and also one consisting of two movent letters: pl. أَسْبَابٌ. (M, K. [In some of the copies of the K, the latter kind is not mentioned.]) سَبَبٌ خَفِيفٌ (assumed tropical:) [A light cord] means a movent letter followed by a quiescent letter; as قُمْ and مِنْ: and سَبَبٌ ثَقِيلٌ (assumed tropical:) [A heavy cord], two movent letters; as لَكَ and لِمَ. (KT.) سَبَبَانِ مَقْرُونَانِ (assumed tropical:) [Two conjoined cords] means two portions in which are three successive short vowels followed by a quiescent letter; as مُتَفَا in مُتَفَاعِلُنْ, and عَلَتُنْ in مُفَاعَلَتُنْ: and سَبَبَانِ مَفْرُوقَانِ (assumed tropical:) [Two disjoined cords], two portions of which each consists of a movent letter and a quiescent letter, and which is followed by a movent letter; as مُسْتَفْ in مُسْتَفْعِلُنْ, and عِيلُنْ in مَفَاعِيلُنْ. (M, TA.) سُبَبَةٌ One who reviles people; (S, K;) as also ↓ مَسَبَّةٌ. (K.) One says, ↓ لَا تَكُنْ سُبَبَةً وَلَا سُبَّةً

[Be not thou a reviler of others, nor one whom others revile]. (A.) سَبَبِىٌّ Causative.]

سَبَبِيَّةٌ Causality.]

سَبِيبٌ: see سِبٌّ, second sentence.

A2: Also The hair of the forelock, (AO, S, M, A, K,) and of the tail, (S, M, A, K,) the latter meaning [only] assigned to it by Er-Riyáshee, (TA,) and of the mane, (S, M, K,) of a horse: (M, A, K:) pl. أَسَابِيبُ and سَبَائِبُ. (A, TA.) b2: And (assumed tropical:) A lock (خُصْلَة) of hair; as also ↓ سَبِيبَةٌ: (M, K:) pl. سَبَائِبُ: which is also expl. as (tropical:) syn. with ذَوَائِبُ [app. as meaning pendent locks, or pendent plaits, of hair]: (TA:) thus in the phrase اِمْرَأَةٌ طَوِيلَةُ السَّبَائِبِ (tropical:) A woman having the ذوائب long. (A, TA.) سَبِيبَةٌ see سِبٌّ: b2: and سَبِيبٌ: b3: and سَبَبٌ. b4: عَلَيْهِ سَبَائِبُ الدَّمِ means (tropical:) Upon him are, or were, streaks of blood: (A, TA:) the sing. of سبائب in this sense is سَبِيبَةٌ. (Ham p. 347.) A2: Also [Trees of the kind called] عضَاه abounding in a place. (M, K.) سَبَّابٌ [That cuts much, or sharply]. سَبَّابُ العَرَاقِيبِ means The sword: (K, TA:) or is an epithet applied to the sword: (A:) because it cuts the عراقيب [or hock-tendons]: (TA:) [but Z holds it to be tropical, from the signification following; for] it is added in the A, as though it were hostile to the عراقيب, and reviled them. (TA.) b2: [One who reviles much or frequently; or a great reviler: a meaning indicated in the Msb, and of frequent occurrence.]

السَّبَّابَةُ, an epithet in which the quality of a subst. is predominant, (M,) (tropical:) [The index, or fore finger;] the finger that is next to the thumb (S, M, A, * Msb, K, TA) and middle-finger; (M, TA;) between these two; (TA;) as also ↓ السِّبَّةُ: (K:) so called because one [often] points with it in reviling: (Msb:) called by persons praying المُسَبِّحَةُ and السَّبَّاحَةُ [because it is raised in asserting the unity of God]. (TA in the present art. and in art. سبح.) سَبْسَبٌ A desert; or a desert in which is no water, or in which is neither water nor herbage; syn. مَفَازَةٌ (S, K) and قَفْرٌ: (TA:) or a tract of land level and far-extending: (M, K:) or a [desert such as is termed] قَفْر that is far-extending, whether level or not level, rugged or not rugged, without water and without any one to cheer by his presence: (ISh, TA:) or a land affected with drought, barrenness, or dearth: (Aboo-Kheyreh, TA:) and بَسْبَسٌ signifies the same: (TA:) pl. سَبَاسِبُ: (M, TA:) A 'Obeyd explains سَبَاسِبُ and بَسَابِسُ as syn. with قِفَارٌ, [pl. of قَفْرٌ]. (TA.) One says also بَلَدٌ سَبْسَبٌ, (S, (K,) [using the latter word as an epithet;] and بَلَدٌ سَبَاسِبُ, (Lh, S, M, K,) thus using the pl. as though he termed every part of the بَلَد a سَبْسَب; (Lh, M;) or the pl. is added to give intensiveness to the meaning: (IAth, TA voce بَلْقَعٌ, q. v.:) but some say ↓ سُبَاسِبٌ, with damm; and this is more common, because it is a sing. epithet. (MF, TA.) A2: Also i. q. سَاسَبٌ [or سَيْسَبٌ (q. v. in art. سسب), if not a mistranscription for this last], i. e. A kind of tree, from which arrows, or, as in the book of AHn, camels' saddles (رِحَال), are made: Ru-beh says, [accord. to one reading, another being given in art. سسب, q. v.,] ↓ رَاحَتْ وَرَاحَ كَعَصَا السَّبْسَابِ [She went, and he went, like the rod of the sebsáb, meaning, the arrow]; in which the last word is a dial. var. of السَّبْسَب, or the ا is inserted by poetic license. (TA.) b2: [Hence, perhaps,] السَّبَاسِبُ, (M, K,) or يَوْمُ السَّبَاسِبِ, (S, TA,) A certain festival of the Christians; (S, * TA;) i. q. أَيَّامُ, السَّعَانِينِ, (Abu-l-'Alà, M, K,) or يَوْمُ السَّعَانِينِ [Palm-Sunday; now commonly called أَحَدٌ الشَّعَانِين or عِيدُ الشَّعَانِين, with ش]. (TA.) سَبْسَابٌ: see the next preceding paragraph.

سُبَاسِبٌ: see the next preceding paragraph.

أُسْبُوبَةٌ [like أُهْجُوَّةٌ, contr. of أُمْدُوحَةٌ,] A thing [meaning reviling speech] with which persons revile one another: (M, TA:) pl. أَسَابِيبُ. (A, TA.) Using it in this sense, (M, TA,) one says, بَيْنَهُمْ أُسْبُوبَةٌ يَتَسَابُّونَ بِهَا [Between them is reviling speech] (S, M, A, * K) with which they revile one another. (M, TA.) أَسَابِيبُ pl. of سَبِيبٌ: A2: and also of أُسْبُوبَةٌ.

A3: أَسَابِيبُ الوَجْهِ The beauties of the face. (TA in art. سر.) مِسَبٌّ: see سِبٌّ, first signification.

مَسَبَّةٌ: see سُبَّةٌ, in two places: b2: and سُبَبَةٌ.

مُسَبَّبٌ [Much reviled: see its verb]. b2: مُسَبَّبَةٌ as an epithet applied to camels, (S, K, TA,) or to horses, (A,) and to wild asses, (TA,) means (tropical:) Goodly, or excellent: (S, A, * K, TA:) because (S, TA) they are such that one says of them, (S, A, TA,) when admiring them, (S, TA,) or when deeming them goodly, or excellent, (A,) May God curse them, (قَاتَلَهَا اللّٰهُ, S, A, TA,) and abase them: (أَخْزَاهَا: A, TA:) how goodly, or excellent, are they! (TA.) A2: [Also Made, appointed, or prepared, as a means, or cause, of attainment or accomplishment, لِأَمْرٍ for a thing, or an affair. And Caused, or occasioned: and a thing caused or occasioned; an effect.] One says, هٰذَا مُسَبَّبٌ عَنْ هٰذَا [This is caused, or occasioned, by that: this is an effect of, or arising from, that]. (Msb.) مُسَبِّبٌ [Reviling much: see its verb.

A2: and Making, appointing, or preparing, a means, or cause: and causing, or occasioning: and a causer].

مُسَبِّبُ الأَسْبَابِ [The Appointer, or Preparer, of means or causes; or the Causer of causes;] is an epithet applied to God. (S.) مُسْتَبٌّ [act. and pass. part. n. of 8]. It is said in a trad., المُسْتَبَّانِ شَيْطَانَانِ (A, TA) The two mutual revilers are two devils. (El-Munáwee in his Expos. of the Jámi' es-Sagheer of EsSuyootee.)

الحاضِرُ:
بالضاد معجمة: من رمال الدهناء، والحاضر في الأصل خلاف البادي، والحاضر الحي العظيم، يقال حاضر طيّء، وهو جمع، كما يقال سامر للسّمّار وحاجّ للحجاج، وقال حسان:
لنا حاضر فعم وناد، كأنه ... قطين الإله عزة وتكرّما
وفلان حاضر بمكان كذا أي مقيم به، ويقال: على الماء حاضر، وفي كتاب الفتوح للبلاذري: كان بقرب حلب حاضر يدعى حاضر حلب بجمع أصنافا من العرب من تنوخ وغيرهم، جاءه أبو عبيدة بعد فتح قنّسرين فصالح أهله على الجزية ثم أسلموا بعد ذلك، وكانوا مقيمين وأعقابهم به إلى بعيد وفاة أمير المؤمنين الرشيد، ثم إن أهل ذلك الحاضر حاربوا أهل مدينة حلب وأرادوا إخراجهم عنها فكتب الهاشميون من أهلها إلى جميع من حولهم من قبائل العرب يستنجدونهم، فسارعوا إلى إنجادهم وكان أسبقهم إلى ذلك العباس بن زفر الهلالي، فلم يكن لأهل الحاضر بهم طاقة فأجلوهم عن حاضرهم وخربوه، وذلك في فتنة محمد الأمين بن الرشيد، فانتقلوا إلى قنّسرين فتلقاهم أهلها بالأطعمة والكسى، فلما دخلوا أرادوا التغلب عليها، فأخرجوهم عنها فتفرقوا في البلاد، قال: فمنهم قوم بتكريت وقد رأيتهم، ومنهم قوم بأرمينية وفي بلدان كثيرة متباينة، آخر ما ذكره البلاذري. والذي شاهدناه نحن من حاضر حلب أنها محلة كبيرة كالمحلة العظيمة بظاهر حلب، بين بنائها وسور المدينة رمية سهم من جهة القبلة والغرب، ويقال لها حاضر السليمانية، ولا نعرف السليمانية، وأكثر سكانها تركمان مستعربة من أولاد الأجناد، وبه جامع حسن مفرد تقام فيه الخطبة والجمعة، والأسواق الكثيرة من كل ما يطلب، ولها وال يستقل بها حاضر قنسرين. قال أحمد بن يحيى بن جابر:
كان حاضر قنسرين لتنوخ منذ أول ما أناخوا بالشام ونزلوه وهم في خيم الشعر ثم ابتنوا به المنازل، ولما فتح أبو عبيد قنسرين دعا أهل حاضرها إلى الإسلام فأسلم بعضهم وأقام بعضهم على النصرانية فصالحهم على الجزية، وكان أكثر من أقام على النصرانية بني سليح ابن حلوان بن عمران بن الحاف بن قضاعة، وأسلم من أهل ذلك الحاضر جماعة في خلافة المهدي فكتب على أيديهم بالحضرة قنسرين، وقال عكرشة العبسي يرثي بنيه:
سقى الله أجداثا ورائي تركتها ... بحاضر قنسرين، من سبل القطر
مضوا لا يريدون الرواح، وغالهم، ... من الدهر، أسباب جرين على قدر
ولو يستطيعون الرواح تروّحوا ... معي، أو غدوا في المصبحين على ظهر
لعمري! لقد وارت وطمّت قبورهم ... أكفّا شداد القبض بالأسل السمر
يذكّرنيهم كل خير رأيته ... وشرّ، فما أنفكّ منهم على ذكر
وينسب إلى أحد هذه الحواضر سليم أبو عامر، قال الحافظ أبو القاسم الدمشقي: هو من الحاضر من نواحي حلب، أدرك أبا بكر الصديق، رضي الله عنه، وروى عنه وعن عمر وعثمان وعمار بن ياسر وشهد فتح دمشق، روى عنه ثابت بن عجلان، وكان ممن سباه خالد بن الوليد من حاضر حلب، قال:
فلما قدمنا المدينة على أبي بكر، رضي الله عنه، جعلني في المكتب فكان المعلم يقول لي: اكتب الميم فإذا لم أحسنها قال دوّرها واجعلها مثل عين البقرة، قال عبد الله المؤلف: إنما فتحت قنسرين ونواحيها في أيام عمر، رضي الله عنه، ولم يطرق خالد نواحي حلب إلّا في أيام عمر، رضي الله عنه، وأما نفوذه من العراق إلى الشام في أيام أبي بكر، رضي الله عنه، فكان على سماوة كلب، وقد روي أنه مرّ بتدمر وكان عرّج على الحاضر حاضر طيء، وكان هذا الرجل قد خرج إلى البادية فصادفه، والله أعلم به. وحاضر طيء: كانت طيء قد نزلته قديما بعد حرب الفساد الذي كان بينهم حين نزل الجبلين منهم من نزل، فلما ورد عليهم أبو عبيدة أسلم بعضهم وصالح كثير منهم على الجزية ثم أسلموا بعد ذلك بيسير إلا من شذّ منهم.