جفو: جفاه: أبعده، وهجره، وتركه (تعليقات فليشر على المقري 2: 77 في الزيادات والتصحيحات، وفي التعليقات على المقري ص273 - 274). وتقول العرب فيما قرره فليشر: جفت جفوني النوم، في حين تقول (نحن الفرنسيين): جفا النوم جفوني. ولذلك يمكن أن تقرأ ما جاء في المقري (2: 195): جفا جفني المنامَ (بنصب المنام كما يرى فليشر). غير أن رفع المنام كما نشرته صحيح أيضاً، لانا نجد في المقدمة (3: 398) بيتا من الشعر فيه: جفا جفوني النومُ، والضمة فوق الميم في مخطوطتنا رقم 1350، ولا شك أن الشاعر قالها بالضم وإلا لقال: جفت جفوني.
ويقال: جفا الرقاد بمعنى جفا جنبه عن الفراش (عند فريتاج ولين) (ألف ليلة 2: 101).
وجفاه: لامه وعذله، أنبه وبكنه (فوك) جَفَّى بالتشديد (أنظر لين) تعني كما يقول جوليوس: قابله بجفاء. وعامله بجفاء (بوشر). وهذا المعنى قديم نجده في بيت للأعشى نقله ابن خلكان (1: 186).
وفي مخطوطة ليدن: نُجَفَّى (أنظر أيضاً معجم مسلم).
جافاه: أبعده، وأساء إليه، وجافته خليلته أبعدته وقست عليه (بوشر).
تجافي: لم يلزم مكانه، ومال من جانب إلى جانب. (البكري 159). وتجافى عنه: تولى عنه، وكف عنه، وعفَّ (المقري، 1: 55، 2: 75، 634، 2: 164، 273، 434) وفي كتاب الخطيب (24و): لم يكن من أهل نباهة ووقع لابن عبد الملك في ذلك مقل كان حقه التجافي عنه لو وفق (المقدمة 1: 160، 229)، (تاريخ البربر 2: 64، 148، 316، 318، 323، 334، أماري 387).
وقد تكون بمعنى لم يرغب فيه وامتنع عنه، ففي العبدري (58 ق): وأجرت بيتا في مكة وكان لا يزال يسكنه قوم من تونس (فتجافيت عن التضييق عليهم في السكنى معهم وانتظرت خروجهم. وفي تاريخ البربر (1: 12): وتجافى عن قبول شيء من السلطان.
وتجافى عن فلان: عفا عنه وامتنع عن الإساءة إليه. ففي حيان- بسام (3: 50 و): فتجافى الكفرة عنهم وخرجوا يريدون مدينة منشون. (في نسخة ب، 1: فتجفى غير أن المزيد تفعَّل من جفا غير مستعمل).
وتجافى عن دمه: امتنع عن قتله، وعفا عنه (تاريخ البربر 1: 597، 2: 22).
وتجافى عنه: ابتعد عنه وتركه (تاريخ البربر 1: 649، 2: 181).
وتجافى عن ملك الحضرة: ترك امتلاك العاصمة وامتنع عن ذلك (تاريخ البربر 1: 657).
وتجافى عن الإمارة: ترك الملك وتنازل عنه (تاريخ البربر 1: 620).
وتجافى لفلان عن الشيء: تركه له (بيان 2: 283، تاريخ البربر 1: 552، 581، 583، 595، 2: 98، 124 ومواضع أخرى، أبن بطوطة 3: 340).
وتجافى عن الشيء: نفر منه وكرهه، ففي تاريخ البربر (1: 367): وضمن هو تخريب المساجد لتجافيهم عنها (تاريخ البربر 1: 488، 2: 179، 192).
وتجافى بهم المنبت عن الحضارة والأمصار بعض الشيء، ابتعد أصلهم عن البقاء في المدن والسكنى في بيوت ثابتة (دي سلان) (المقدمة 1: 298).
وتجافى عن فلان: عفا عنه (دي ساسي قواعد 1: 78، شرح الحريري 413، تاريخ البربر 1: 42).
وتجافى لفلان عنه: تركه له (بدرون 296 حيث يجب قراءة النص كما ذكرناه) وانظر التعليقات في صفحة 127 - 128 منه.
وتجافى به: أبعده، وأقصاه (شرح ديوان مسلم).
استجفاه: وجد حافيا، ففي المقري (2: 560) في كلامه عن شاعر استجفاه أي وجد شعره ثقيلا غليظا غير (حلو المنزع) جَفْوَة: تباعد، تنافر. ففي تاريخ البربر (2: 185): كانت جفوة بين السلطان وخالد.
جفاء: قسوة، وشدة، صرامة. ففي الكلام عن الخليلة يقال: أعطته عين الجفاء: أي قست عليه وعاملته بشدة، ونظرت إليه بصرامة (بوشر).
جاف: فظ، غليظ، قاسي القلب، يقال: جافية على العاشق أي قاسية القلب على حبيبها (بوشر).
وجاف: ثقيل، توصف به وسائل النقل، وقطع الحجارة، والأسلحة (معجم الادريسي).
وجاف: بليد، أحمق، غليظ الذهن (فوك) وثقيل الروح، ثقيل الظل، مملّ، مضجر (فوك).
الأم الجافية: الغشاء الخارجي المغلف للدماغ والحبل الشوكي (بوشر).
مَجْفُوّ: كريه النظر، مشوه الخلقة.
ففي المقري (1: 306): رث الهيأة، مجفو الطلعة.

جفو

1 جَفَا, (K,) aor. ـُ (TA,) inf. n. جَفَآءٌ; and ↓ تجافى; It did not keep, or cleave, to its place. (K.) You say, جَفَا جَنْبُهُ عَنِ الفِرَاشِ, (Mgh,) and عَنْهُ ↓ تجافى, (S, Mgh,) His side did not rest, or was restless, or uneasy, upon the bed; or shrank from it; (S, Mgh;) and heaved, or rose, from it: (Mgh:) or the former, his side did not keep, or cleave, to its place upon the bed: and the latter, it became withdrawn, or removed, from it. (TA.) And جَفَا السَّرْجُ عَنْ ظَهْرِ الفَرَسِ, (S Msb, TA,) aor. and inf. n. as above; (Msb;) and ↓ تجافى; (S, Msb;) The saddle heaved, or rose, from the back of the horse: (S, Msb:) or did not keep, or cleave, to its place upon his back. (TA.) b2: [Hence,] it is said in a trad. of 'Omar, إِنِّى أَجْفُو عَنْ أَشْيَآءَ مِنَ العِلْمِ Verily I recoil, shrink, or am averse, from some matters of knowledge, or science, and ignore them, or neglect them. (Mgh.) b3: Also جَفَا, (Msb, TA,) aor. as above, (Msb,) [and so the inf. n.,] said of a garment, or piece of cloth, It was thick, coarse, or rough: (Msb, TA:) and in like manner said of a reed-pen, it was thick, coarse, or rough, in its nib. (TA.) b4: [And hence, (see جَفَآءٌ, below, and جَافٍ,) He was, or became, thick, gross, coarse, rough, or rude, of make: and, more commonly, coarse, rough, or rude, of nature or disposition, or in his intercourse and dealings with others; unkind, hard, churlish, uncivil, or surly. (See also 10.)] It is said in a trad., مَنْ بَدَا جَفَا, i. e. [He who abides in the desert] becomes coarse, rough, or rude, of nature or disposition; [or unkind, hard, churlish, &c.;] by reason of mixing little with men. (TA.) b5: جَفَا عَلَيْهِ كَذَا Such a thing was, or became, heavy, onerous, burdensome, or oppressive, to him. (K.) A2: جَفَا جَنْبَهُ عَنِ الفِرَاشِ: and جَفَا السَّرْجَ: see 3. b2: جَفَتِ القِدْرُ زَبَدَهَا The cooking-pot cast forth its froth, or foam; as also ↓ اجفت; (TA;) [like جَفَأَت and اجفأت;] originally without ء. (Er- Rághib, TA.) And جَفَا السَّيْلُ The torrent drove away [things in its course]. (Msb.) b3: جَفَا الرَّجُلَ, aor. as above, He turned away from the man; avoided him; or shunned him: or he drove away the man; from جفا السَّيْلُ, explained above: sometimes meaning, with hatred. (Msb.) And جَفَاهُ He withdrew, or removed, far, or to a distance, from him: whence the saying of Mohammad Ibn-Sookah, لَمَّا قَلَّ مَالِى جَفَانِى إِخْوَانِى [When my property became little, my brethren withdrew far from me]. (TA) b4: And جَفَا مَالَهُ He did not keep, or cleave, or hold fast, to his property. (K.) b5: And جَفَاهُ, (S, K,) aor. ـُ (S,) inf. n. جَفَآءٌ (S, K) and جَفْوٌ, (K,) He treated him, or behaved towards him, coarsely, roughly, rudely, unkindly, hardly, churlishly, uncivilly, or surlily: (S, K:) you should not say جَفَيْتُ. (S.) The pass. part. n. is ↓ مَجْفُوٌّ and ↓ مَجْفِىٌّ: (S, and K in art. جفى:) the latter formed in accordance with جُفِىَ, in which the و is changed into ى. (Fr, S.) b6: He did to him what displeased, grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (TA.) So in the trad., مَنْ حَجَّ وَلَمْ يَزُرْنِى فَقَدْ جَفَا [He who performs the pilgrimage to Mekkeh and does not visit me, i.e. does not visit my tomb afterwards, either on his homeward journey or by journeying to ElMedeeneh for that special purpose, does what displeases me]. (TA.) b7: جَفَتِ المَرْأُةُ وَلَدَهَا The woman neglected to take care of her child, or to pay frequent attention to it. (TA.) 2 تَجْفِيَةٌ [inf. n. of جفّى] signifies, in Persian, جفاء فرمودن [app. as meaning The ordering one to act, or to treat another, coarsely, roughly, rudely, &c.]. (KL. [Accord. to Golius, as on this authority, “i. q. جَفَا, sign. injuria affecit; duriter et inique tractavit: seu transit. ejus. ”]) 3 جافى جَنْبَهُ عَنِ الفِرَاشِ, and ↓ جَفَاهُ, He caused his side not to rest, or caused it to be restless, or uneasy, upon the bed; or caused it to shrink therefrom: and he heaved it, drew it up, or raised it, [making it to be separated by some space or interval] from the bed. (Mgh.) and hence, (Mgh,) جافى عَضُدَيْهِ (Mgh, TA) عَنْ جَنْبيْهِ (TA) He put, or set, his upper arms apart, or remote, from his sides. (Mgh, TA.) [Thus the Muslim is enjoined to do in prostrating himself in prayer.] And جافى السَّرْجَ عَنْ ظَهْرِ الفَرَسِ, (S, * Msb,) and ↓ اجفاهُ, (S, K,) and ↓ جَفَاهُ, (K, [said in the TA to be a mistake, but a similar usage of this verb has been mentioned above on the authority of the Mgh,]) He raised the saddle from the back of the horse: (S, Msb, K:) and in like manner, القَتَبَ عَنْ ظَهْرِ البَعِيرِ ↓ أَجْفَيْتُ [I raised the saddle from the back of the. camel]. (M, TA.) 4 اجفاهُ He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof. (TA.) b2: See also 3, in two places. b3: اجفى المَاشِيَةَ He fatigued the cattle, [in some copies of the S, تَبِعَهَا is put for أَتْعَبَهَا,] and did not let them eat, (Az, S, K, TA,) nor fed them previously, driving them vehemently. (TA.) A2: أَجْفَتِ القِدْرُ: see 1. b2: أجْفَتِ الأَرْضُ The land became like the جُفَآء, or rubbish and scum cast forth by the torrent of a valley, or by a cooking-pot, in respect of the departure of the good thereof. (Er-Rághib, TA.) 6 تجافى: see 1, in three places. [Said of a person prostrating himself, or lying down, it means He drew up his body from that on which he rested. And تجافى عَنْهُ generally signifies He, or it, receded, withdrew, removed, or became remote or aloof or separated by some space or interval, from him, or it: and he drew away, shrank, or flinched, from him, or it.] It is said, of the difference between الذَّبْح and القَتْل, that the former is by cutting the external jugular veins; and the latter, بِإِيقَاعِ الفِعِلِ فِى المَحَلِّ مَعَ التَّجَافِى [By causing the act to take effect upon the place thereof while standing aloof]; meaning that the قَاتِل strikes from a distance, not knowing whether he will hit the place or not. (Mgh.) And [hence] you say, تجافى لَهُ عَنْ حَقِّهِ (assumed tropical:) [He relinquished, i. e.] he gave, to him, his right, or due. (TA in art. خمص.) b2: He inclined, or declined, or turned, from side to side: and from right to wrong. (Har p. 125.) [See 6 in art. دفو.]8 اجتفاهُ He removed him, or it, from his, or its, place. (K.) 10 استجفاهُ He esteemed it (namely, a bed, &c., K) جَافٍ (S, K) i. e. thick, coarse, or rough. (TA.) b2: He demanded, or required, of him that he should do what was displeasing, grievous, vexatious, or evil. (TA.) A2: استجفى He became coarse, rough, rude, unkind, hard, churlish, uncivil, or surly. (KL. [See also 1.]) جَفًا: see جَفَآءٌ.

جَفْوَةٌ A single act of coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, treatment, or behaviour. (TA.) b2: See also جَفَآءٌ, in three places.

جِفْوَةٌ: see جَفَآءٌ.

جَفَآءٌ is in make; [signifying Thickness, grossness, coarseness, roughness, or rudeness:] and in nature, or disposition; (TA;) signifying coarseness, roughness, or rudeness, (Mgh, Msb,) in one's intercourse and dealings with others; (Mgh;) unkindness, hardness, churlishness, incivility, or surliness; a predominant quality of the people of the desert; (Mgh, Msb;) from جَفَا said of a garment, or piece of cloth; (Msb;) contr. of بِرٌّ (S,) or of صِلَةٌ; (K;) as also ↓ جَفًا, (K,) accord. to Lth; but Az says that he knew not any one who allowed this latter: (TA:) so, too, ↓ جِفْوَةٌ and ↓ جَفْوَةٌ, in the sayings فِيهِ جِفْوَةٌ and جَفْوَةٌ [In him is coarseness, roughness, or rudeness, &c.] : (K:) and فُلَانٌ ظَاهِرُ الجِفْوَةِ Such a one is a person in whom coarseness, roughness, or rudeness, &c., is apparent: (S:) but accord. to Lth, جفوة [whether جَفْوَةٌ or جَفْوَةٌ is not shown] denotes a more constant quality than جَفَآءٌ (TA.) Yousay also, ↓ بِهِ جَفْوَةٌ, meaning He is suffering coarseness, roughness, or rudeness, &c. (K.) and الزَّمَنِ ↓ أَصَابَتْهُ جَفْوَةُ (tropical:) [The roughness, or rudeness, &c., of time, or fortune, smote him]; and جَفَوَاتُهُ [its roughnesses, or rudenesses, &c.]. (TA.) جُفَآءٌ The rubbish and scum cast forth by the torrent of a valley, and by a cooking-pot. (Er-Rághib, TA.) [See also art. جفأ.] b2: And hence, as being likened to the جُفَآء of the torrent, (tropical:) The first, or foremost, of men, or people. (TA.) [But see art. جفأ.]

جَافٍ [act. part. n. of 1:] applied to a garment, or piece of cloth, (Mgh, Msb,) and to a bed, &c., (S, * K, TA,) Thick, coarse, or rough. (Mgh, Msb, TA.) b2: And [hence] applied to a man, (S, TA,) meaning Thick, gross, coarse, rough, or rude, of make; and coarse, rough, or rude, of nature or disposition; coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, in his treatment of, or behaviour towards, his companions: pl. جُفَاةٌ. (TA.) You say also, رَجُلٌ جَافِى الخِلْقَةِ [A man thick, gross, coarse, rough, or rude, of make]: and جَافِىالخُلُقِ niggardly and incompliant; coarse, rough, or rude, (K, TA,) in his intercourse and dealings with others; oppressive when angry and irritated against his companion with whom he sits. (TA.) And جَافٍ

عَنِ المَوْعِظَةِ [Obdurate against admonition]. (TA in art. جعظر.) مَجْفُوٌّ: see 1.

مَجْفِىٌّ: see 1.

قض

ى1 قَضَى He finished a thing entirely, by word, or by deed. This is the primary meaning. (Bd, ii. 111.) By word, as in وَقَضَى رَبُّكَ (Idem, ibid.) And thy Lord hath commanded decisively. (Idem, xvii. 24.) And by deed, as in فَقَضَاهُنَّ سَبْعَ سَمٰوَاتٍ [Kur, xli. 11, And he completed them seven heavens]. (Idem, ii. 11.) b2: And He (God) desired a thing so as to necessitate its being. (Idem, ii. 11.) b3: إِذَا قَضَى أَمْرًا, [Kur, ii. 111,] When He (God) desireth a thing to be. (Bd, Jel.) b4: [Thus it signifies He decreed a thing; ordained it; pronounced it; or decided it judicially.] b5: قَضَى عَلَيْهِ, aor. قَضِىَ

, inf. n. قَضَآءٌ &c., He decided judicially, or judged, against him; and بَيْنَ الخَصْمَيْنِ between the two litigants. (TA.) See قَدْرٌ. b6: [He completed; accomplished; or fully performed; a thing.] b7: قَضَى He attained, or obtained, or accomplished, his want. (Msb.) b8: [He paid, discharged, or satisfied, a debt, due, claim, or demand.] b9: قَضَيْتُهُ حَقَّهُ I gave him [or paid him] his due, (Msb,) fully. (Har, p. 22.) b10: قَضَى عَنْهُ (S, K, in art. جزى, &c.) He, or it, payed; or made, or gave, or rendered, satisfaction; for him. (TK in that art.) And followed by شَيْئًا [He paid a thing for him, or in his stead; gave, or rendered, it as a satisfaction; lit. and fig.] (S, TA in that art., and Bd in ii. 45.) See جَزَى عَنْهُ; and see a verse cited voce دَانَ, in art. دين. b11: He finished doing a thing: he finished his prayer. (TA.) He performed, fulfilled, or accomplished, the pilgrimage, syn. أَدَّى, (Msb,) and the religions rites and ceremonies of the pilgrimage, (Bd, Jel in ii. 196,) syn. قَضَىَ بِهِ. (Jel, ibid, Msb.) b12: You also say, حَكَمَ بِهِ He decreed it; &c.; like حَكَمَ بِهِ: see an ex. voce سُلْطَانٌ. b13: قَوْلُهُ مَمَّا يَقْضِى العَجَبَ [His saying such a thing is of the things that induce wonder in the utmost degree]. (TA in art. جلب.) See Har, p. 22. b14: وَقَضَيْنَا إِلَى بَنِى إِسرائِيلَ (Kur, xvii. 4): see إِلَى. b15: قَضُوَ: see غَزُوَ, and هَيُؤَ, and بُطُآنَ; and see طَمُعَ in the S.3 قَاضَاهُ He cited him before a judge. (TA.) 5 تَقَضَّىَ see 7.6 تَقاَضَاهُ الدَّيْنَ He took, or received, from him the debt. (M, K.) b2: See 10. b3: and see تَشَارَيَا. 7 انقضى and ↓ تقضّى

It passed away; came to an end, or to nought; became cut off. (K, TA.) 8 اِقْتَضَى كَذَا It required such a thing: it required the inference of such a thing: it necessarily implied, or involved, such a thing as its consequence or concomitant; it required such a thing to be conceded; it necessitated such a thing. b2: اِقْتَضَاهُ حَقَّهُ He demanded of him his due. (MA.) b3: إِقْتَضَيْتُ مِنْهُ حَقِّى

I took, or received, from him my due. (Mgh, Msb.) 10 اِسْتَقْضَيْتَهُ I demanded of him the giving [or payment] of my due, (Msb, K, *) or debt; (K;) and in like manner دَيْنِى ↓ تَقَاضَيْتُهُ and بِدَيْنِى. (Mgh.) قَضَآءٌ a term of the law; opposed to أَدَآءٌ, which see: and see an ex. cited voce صَحَّ. b2: A decree; an ordinance; a sentence, or a judicial decision. See عُودٌ, حُكْمٌ and دِينٌ. b3: قَضَآءٌ The exercise of the office of a kádee. [You say]

القَضَآءُ جَمْرٌ [meaning, the exercise of the office of a Kádee is one that often leads to hell]. (L, art. عود.) قَضِيَّةٌ A thing; an affair; a matter; a case; an event; an action: significations well known, but not found by me in any classical writing, nor in any lexicon, excepting as implied when the word is used in explanations: syn. أَمْرٌ and شَأْنٌ. b2: A case of law. (L in art. جهد.) b3: قَضِيَّةٌ كُلِّيَّةٌ [A universal or general prescript, rule, or canon]. (Kull, voce قَاعِدَة, p. 290; KT, in explanation of the same word.) b4: قَضِيَّةٌ in logic, A proposition.

مُقْتَضَى

[Exigence.] b2: مُقْتَضَى اللَّفْظِ That which the word, or expression, indicates. (ElFárábee, Msb, voce مُعْنًى.)

قضى: قضى. قضى به: يقال قضى الأمر فجاء به، أي جمع بين شيئين. (ويجرز ص40، ص135 رقم 207، عباد 2: 63).
قضى بحقه: أبدى له كل مظاهر الاحترام التي يستحقها. (فريتاج طرائف ص50).
قضى: أدى الدين. ويقال أيضا قضى ل (أماري ديب ص35).
قضى: أدى ما عليه من فرائض دينية كان قد أهملها بعد مضي وقتها (معجم البلاذري).
قضى (بالتشديد): أدى الدين. (فوك).
قضى وكفى، يقال مثلا: هذا يقضيني أي هذا يكفيني (بوشر).
قضى: احتل، يقال مثلا: هذا يقضيه موضع صغير أي هذا يحتل موضعا صغيرا. (بوشر).
قاضى. قاضي فلانا: عقد معاهدة واتفاقا معه. (معجم البلاذري). وفي كتاب محمد بن الحارث (ص218): فلما امتنع الفهري بغرناطة واضطره الأمير عبد الرحمن رحمه الله إلى النزول واشتراط بحضور القاضي يحيى فحضر وكتب في كتاب المقاضاة وذلك بمحضر يحيى بن يزيد قاضي الجماعة.
أقضى: أدى الدين. (فوك).
أقضى: فاوض، تفاوض، (الكالا).
تقضى. تقضى الوقت: مر، مضى. ففي المقري (1:310): أيام تقضت بروضة. وفيه (1: 311): عصر لنا تقضى بالسد- (المقري 1: 705).
تقضى: أدى الدين. (فوك).
تقضى: بمعنى قضى وقضى. ففي ويجرز (ص22):
ألا هل إلى الزهراء أوبة نارنج ... تقضت مبانيها مدامعه نزحا.
تقاى. تقاضيا: عقدا معاهدة. (معجم البلاذري).
انقضى. انقضى على: آل إلى، انتهى إلى. ففي القلائد (مخطوطة 1، 1: 194): لا تفعل شيئا حتى هذا المساء وعندئذ أخبرك ما تنقضي عليه القضية.
وفي المطبوع من القلائد (ص118): تنبني.
انقضى دينه: مات. (وك) وهذا كما تقول بالفرنسية: أدى دينه إلى الطبيعة والفطرة ..
انقضى الشيء: فني وانصرم. والعبارة التي نقلها فريتاج مأخوذة من طرائف دي ساسي (2: 65).
اقتضى: تطلب، توخى. (بوشر).
اقتضى: صار لابد منه، ولا غنى عنه. وفي محيط المحيط اقتضى الأمر الوجوب دل عليه، واقتضى الحال كذا استدعاه واستوجبه. وفي طرائف دي ساسي (1: 114): كان حنفيا ثم تحول شافعيا بعد مدة لأمر اقتضى ذلك. وفيها (1: 143): كان عرض له أمر اقتضى له الخروج من عدن إلى برعجم. وفيها (2: 401): وقد اشتملت هذه الأبيات على ما يقتضي الكشف عنه، أي قد اشتملت هذه الأبيات على ما يحتاج إلى تفسير، (المقري 1: 282، 137، حياة صلاح الدين ص144).
بحسب اقتضاء الحال: بحسب الحاجة، بحسب الضرورة (بوشر).
اقتضى: طلب شيئا من أحد، وتطلبه منه. ففي النويري (أفريقية ص47 ق): ثم اقتضاهم الجواب.
اقتضى: بمعنى أراد، وشاء، وابتغى، وتوخى فيما يظهر.
لا يقتضي: استهجن. استقبح، استنكر، ففي القلائد (ص45): (دخل المرية وعليه أسمال لا تقتضيها الآداب، ولا يرتضيها إلا الانتحاب والانتداب).
اقتضى إلى: اضطر إلى، أحوج إلى. (بوشر).
ويقال اقتضى ب: ففي حياة صلاح الدين (ص205): اقتضى الحال بفقد أحوال القدس.
اقتضى: حصل على، كسب. اكتسبن نال. ففي القلائد (ص192): سار مطلقا العنان لفرسه فلم يروا إلا منهجهن ولا اقتضوا عوضا منه الارهجه ..
اقتضى: احتكر، احتاز، تملك، ففي انتيشيوس (2: 161): أخذت الأموال فاقتضيتها لنفسك.
اقتضى: استرد. ففي رياض النفوس (ص59 ق): وحين كان بمكة رغبت إليه أخته والتمست منه أن يعود إلى المغرب فأجابها ما كنت لأدع بلدا عرفت الله عز وجل فيه وامضي إلى بلد عصيت الله تعالى فيه أخشى أن تقتضيني العوائد.
أرضى، أشبع رغبته، شفي غلته. ففي ابن طفيل (ص197): إما مال يجمعه أو لذة ينالها أو شهوة يقتضيها أو غيظ يتشفى به. اقتضى: دعا إليه، تطلبه، عين موعده. ففي ويجرز (ص22): وأيام وصل بالعقيق اقتضيته. وانظر (ص76 رقم 42). غير أني أفضل في البيت الخامس والخمسين معنى كان لابد منه ولا غنى عنه.
اقتضى: تضمن، احتوى، اشتمل على (ميرسنج ص25، ص41 رقم 170)، وفي المقري (1: 97): سأله: ما رأيك في قرطبة؟ فخاطبه على ما يقتضيه كلام عامة الأندلس بقوله جوفها شمام، وغربيها قمام، الخ. وفي شكوري (ص187 ق): وكان خلط هذا الورم يقتضي الحدة والحرافة. (الملابس ص379 رقم 1). وفي زيشر (20: 487): ولولا خشية التطويل لذكرت جميع أسماء الكتب وذكرت كل كتاب وما يتقضى وما يختص. (انظر: مقتضى).
استقضى. استقضى الدين: طلب أن يقضيه. (محيط المحيط، معجم ابن جبير، رياض النفوس (91 ق).
استقضى فلانا: استخدمهن استعمله. ففي ألف ليلة (2: 75: وإذا بعكام نزل من فوق بغلته وقبل يد شاه بندر التجار وقال له والله زمان يا سيدي ما استقضيتنا في تجارات.
قضاء: عمل القاضي، وظيفة القاضي (بوشر) وقد كثر ذكر الكلمة عند المؤلفين.
قضاء المناكح والخطبة أو الخطابة كما في مخطوطة برلين، وتعني في غرناطة وظيفة القاضي الذي يتولى لفصل في أمور الزواج. ففي كتاب الخطيب (ص28 ق): ولي قضاء المناكح والخطبة بالحضرة.
(انظر قاضي الانكحة في تونس في رحلة ابن بطوطة (1: 15).
قضاء: سلطة قضائية، امتداد سلطة القاضي في الولاية. (بوشر).
قضاء: رد، إرجاع الشيء لصاحبه، تأدية، (الكالا) وفيه ( Restitucion = خلف).
قضاء: اتفاق، معاهدة. (معجم البلاذري).
عمرة القضاء أو عمرة القضية: عمرة النبي (صلى الله عليه وسلم) في شهر ذي القعدة من السنة السابعة من الهجرة، وقد أطلق عليها هذه الاسم لأنه عقد هدنة مع سهيل بن عمرو مندوب أهل مكة الذي منعه من قضاء العمرة في السنة السابقة. (قاضي سهيل بن عمرو على الهدنة) أي صالحه على الهدنة. (معجم البلاذري) قضية: أمر، حادث، واقعة، (بوشر، الكالا، معجم الطرائف، وانظر في مادة أنقضى، كوسج طرائف ص86، المقدمة 3: 396).
على أدنى قضية: على أمر تافه، على لا شيء (بوشر).
ما هو قضية: هذا ليس ضروريا. (بوشر).
قضية: دعوى. ففي طرائف كوسج (ص49): وشهود كل قضية اثنان.
قضية، في اصطلاح المنطق: قول يصح أن يقال لقائله إنه صادق فيه أو كاذب. (فوك، بوشر، المقدمة 2: 371).
قضية في اصطلاح الرياضيات: نظرية يطلب إثباتها بالبرهان. (بوشر).
قضية: اتفاق، معاهدة. (معجم البلاذري) عمرة القضية: انظر عمرة القضاء.
قضية: جملة، عبارة. (بوشر).
قضية جزئية: من الجزء إلى الكل، من الخاص إلى العام. (بوشر).
قضية حملية: مقولة، لفظ كلي يمكن ان يدخل محمولا في قضية (فوك).
قضية شاهدة: شهادة، بينة. (فوك).
قضاوة: قضاء؛ سلطة قضائية. (بوشر). قضاء. قضا شغل: خبير في الأعمال (بوشر).
رجل قضاء أشغال: رجل أعمال. (بوشر). قاض. قاضي الجماعة في الأندلس وأفريقية هو ما يسمى قاضي القضاة في المشرق. وقضاء الجماعة: وظيفة قاضي الجماعة وعمله. (كاترمير البكري ص144) وقد أطلق على قاضي الجماعة في الأندلس اسم قاضي الجند لأن هؤلاء القضاء ينتمون إلى أجناد العرب أي الطبقة العليا من الجند وسراتهم، وذلك حتى سنة 250 من الهجرة حين عين السلطان محمد مولى لأسرته في هذه الوظيفة، وهو عمرو بن عبد الله فأطلق على نفسه لقب قاضي الجماعة (انظر ابن القوطية ص30 وانظر كتاب محمد بن الحارث ص218، ص282).
قاضي العرب: هو قاض يفصل في القضايا عند أهل البادية، وهو لا يحكم حسب الشريعة بل وفق العرف والعادة. (بركهارت البدو ص68، برقون 2: 87).
قاضي الانكحة: قاضي الزواج. (ابن بطوطة 1: 15). وانظرها في مادة قضاء.
قاض: عند الكالا. ( escrivano principal) وقد ترجمها تبريجا بكلمة scriba والنائب العام للأسقف ووكيل الأسقف.
مقتضى، مطلوب، مستحق، واجب الأداء، فرض (بوشر).
من غير مقتضى: بطيب خاطر، بسرور (بوشر).
من مقتضيات الطبيعة أن: من الطبيعي أن (بوشر).
مقتضى الحال: ما يتطلبه الحال. (ميهرن بلاغة ص17).
مقتضى: حال، ظرف، شأن وضع. (معجم الإدريسي).
على مقتضى، وبمقتضى (معجم فريتاج): بحسب، بموجب وفقا ل. تبعا. طبعا. (دي ساسي طرائف 1: 108، 2: 64).
حسب مقتضى القوانين. حسب دقة القوانين وصرامتها. (بوشر).
ومقتضى ذلك أن: وينتج عن ذلك أن (بوشر).
مقتضى: دائم، مستمر، مطرد. ففي الجوبري (ص61 ق): ويكون مقتضى الذي كتبته.
مقتضيات: احتمالات، إمكانات. وقد ذكرها فريتاج عن شلتنز، وقد اقتبسها شلتنز من ابن الطفيل (ص125).

رو

ى1 رَوِىَ مِنَ المَآءِ, (T, S, M, Mgh, Msb, K,) and اللَّبَنِ, (M, K,) aor. ـْ (T, S, Msb, K,) inf. n. رِىٌّ (T, S, M, Mgh, * K) and رَىٌّ, (S, K,) or the former is a simple subst. and the latter is the inf. n., (Msb,) or the latter is an inf. n. and also a simple subst., (M, K,) and رِوًى, (S, M, K,) the last erroneously written, in [some of] the copies of the K, رَوَى, as though it were a pret. verb [like رَوِىَ]; (TA;) and ↓ ارتوى and ↓ تروّى; (S, M, Msb, K;) all signify the same; (T, S, M, * Msb, K;) [or the last probably has an intensive meaning;] He was satisfied, or he satisfied himself, with drinking of water [and of milk]; he drank thereof enough to quench, or satisfy, his thirst; contr. of عَطِشَ. (Mgh in explanation of the first.) b2: And رَوِىَ النَّبَاتُ, (M,) or الشَّجَرُ, (K,) مِنَ المَآءِ; (TA;) and ↓ تروّى; (M, K;) [The plant, or herbage, or the trees, had plentiful irrigation: or] i. q. تَنَعَّمَ [i. e., became flourishing and fresh, luxuriant, juicy, succulent, or sappy]; (M, K;) or became bright and fresh, by reason of plentiful irrigation. (TK.) b3: رَوِىَ and ↓ ارتوى and ↓ تروّى are also used metaphorically, as meaning (tropical:) He was, or became, in a good state or condition; and in the enjoyment of much ease, pleasantness, softness, or delicacy, of life. (Har p. 100.) b4: شَبِعْتُ مِنْ هٰذَا الأَمْرِ وَ رَوِيتُ is likewise metaphorical, meaning (tropical:) I have become, or I became, disgusted [or satiated to loathing] with this thing, or affair. (S * and TA in art. شبع.) b5: See also a verse cited voce إِلَى, (p.

85,) in which يَرْوَى is made trans. by means of that particle in the place of مِنْ.

A2: رَوَى عَلَى أَهْلِهِ, (T, S, M, K,) and لِأَهْلِهِ, (S, M, K,) aor. ـْ inf. n. رَيَّةٌ, or رِيَّةٌ, (accord. to different copies of the T, [the former app. indicated to be the right by what is said in the next sentence,]) or رَىٌّ, (M, [probably also correct,]) He brought water to his family: (S, M, K:) [but in the T it is implied that the meaning is like that of the phrase here following:] رَوَى القَوْمَ, (ISk, T, S, K,) aor. as above, (ISk, T, S,) inf. n. ريّة, (so in the TA,) He drew water for the people, or party. (ISk, T, S, K.) You say, مِنْ أَيْنَ رَيَّتُكُمْ, with fet-h to the ر, (S,) or رِيَّتُكُمْ, (so in the T,) meaning Whence is your providing of yourselves with water? (المَآءَ ↓ مِنْ أَيْنَ تَرْتَوُونَ: T, immediately after the latter of the foregoing phrases; and S, immediately after the former of them:) so says ISk. (T.) And رَوَى عَلَى اليَعِيرِ He drew water upon the camel. (M. [See سَانِيَةٌ.]) b2: And رَوَى

المَآءَ, aor. ـْ [inf. n., app., رِوَايَةٌ,] He (a camel) bore, carried, or conveyed, water. (Msb, TA.) b3: Hence, (Msb, TA,) رَوَى الحَدِيثَ, (T, S, M, Mgh, Msb, K,) and الشِّعْرَ, (T, S, M, Mgh,) عَنْهُ, (MA,) aor. ـْ (T,) inf. n. رِوَايَةٌ; (T, S, M, Mgh, K;) and ↓ تروّاهُ; (M, K;) both signify the same; (K;) He bore in his memory, knowing by heart, (حَمَلَ,) and transmitted [orally], related, recited, or rehearsed, the tradition, narrative, or story, (Msb, TA,) and the poetry, (TA,) [as learned, or heard, or received,] from him; (MA;) [he related, recited, or rehearsed, the tradition, &c., and the poetry, by heart from him:] you say to a man, أَنْشِدِ القَصِيدَةَ [ “ Recite thou the ode ”]; but you do not say, اِرْوِهَا unless you mean thereby Relate thou it by heart. (S, TA.) [One says also, رُوِىَ عَنْهُ, meaning It has been related as heard, or received, from him. And رُوِىَ كَذَا, and يُرْوَى كَذَا, meaning It has been related, and it is related, (otherwise, i. e.) thus; with the substitution of such a word &c.: and often meaning it has been read, and it is read, &c. And فِى رِوَايَةٍ كَذَا, meaning According to one relation, or way of relation or relating, thus: and often meaning according to one reading, thus.]

A3: رَوَى الحَبْلَ, (M, K,) [aor. ـْ inf. n. رَىٌّ, (M,) He twisted the rope: (M, K:) or he twisted the rope well, or thoroughly, or soundly. (M.) b2: رَوَى عَلَى الرَّجُلِ, (S, M, TA,) in the copies of the K, erroneously, الرَّحْلِ, (TA,) He bound the man (S, M, K, * TA) with the rope called رِوَآء (M, TA) upon the back of the camel, (S, K, *) lest he should fall (S, M, K, * TA) from the camel (M) in consequence of his being overcome by sleep. (S, M, * TA.) And رَوَيْتُ عَلَى

الرَّاوِيَةِ, aor. ـْ inf. n. رَىٌّ, I bound the رِوَآء

upon the leathern water-bag, or pair of leathern water-bags, called راوية. (T.) You say, رَوَى

عَلَيْهِ, inf. n. رَىٌّ; and ↓ اروى; He bound him, or it, with the rope [called رِوَآء, as is implied in the M]. (M, * TA.) And الرِّوَآءَ عَلَى البَعِيرِ ↓ اروى

[He bound the رواء upon the camel]; like رَوَاهُ. (TA.) And ↓ رواى He bound a load with the رِوَآء. (TA.) 2 روّى, inf. n. تَرْوِيَةٌ: see 4, in two places: b2: and 5. [Hence,] يَوْمُ التَّرْوِيَةِ [The day of providing oneself with water;] the eighth day of Dhu-l-Hijjeh; (T, Msb;) the day before that of 'Arafeh: (M:) so called because they (the pilgrims, T) used to provide themselves (يَتَزَوَّدُونَ, T, M, or ↓ يَتَرَوَّوْنَ, Msb, and so in a copy of the T, or ↓ يَرْتَوُونَ, S, K) on that day with water (T, S, M, * Msb, K) for the aftertime, (S, Msb, K,) and to rise and go, or when rising to go, to Minè, where is no water, [or, accord. to the Msb, where was little water,] therefore they provided themselves fully with water, or therefore they provided themselves with water from Mekkeh for the alighting and abiding at Minè: (T, accord. to two different copies:) or [it means the day of consideration, or thought; (from another signification of the verb, as will be seen from what follows;) and is so called] because Abraham was considering, or thinking upon, his dream (وَ يَتَفَكَّرُ فِى رُؤْيَاهُ ↓ كَانَ يَتَرَوَّى) [on that day], and on the ninth he knew [that his dream was from God], and on the tenth he desired to act [according to his dream] (اِسْتَعْمَلَ). (K. [and in a similar manner it is explained in the Ksh and by Bd in xxxvii. 101. See also 2 in art. روأ]) b3: روّى رَأْسَهُ بِالدُّهْنِ, and الثَّرِيدَ بِالدَّسَمِ, (T, TA,) He moistened [his head, app. much, or saturated it, i. e. its hair, with oil, or grease, and the broken, or crumbled, bread with grease, or gravy]. (TA.) A2: روّاهُ الشِّعْرَ, (T, S, M, Mgh, K,) and الحَدِيثَ, (M, Mgh, Msb,) inf. n. as above; (S;) and إِيَّاهُ ↓ ارواهُ; (S, K;) He made him to relate by heart the poetry, (S, M, * Mgh, * K, * TA,) and the tradition, narrative, or story; (M, Mgh, TA;) he made him to bear in his memory, knowing by heart, and to transmit, relate, recite, or rehearse, (Msb, TA,) the poetry, (TA,) and the tradition, narrative, or story; (Msb, TA;) [or he taught him to do so; i. e.] he related to him by heart (رَوَى لَهُ) the poetry, (T, TA,) and the tradition, narrative, or story, (TA,) until he retained it in his memory, for the purpose of relating it by heart [as learned, or heard, or received,] from him. (T, TA. *) and رُوِّينَا الحَدِيثَ [We had the tradition, narrative, or story, related to us by heart; and in like manner, الشِّعْرَ the poetry]. (Msb, TA.) A3: رَوَّيْتُ فِى

الأَمْرِ, (S, K, [though Freytag represents the verb as being in the K without teshdeed, and Golius explains the verb nearly in the same manner with and without teshdeed,]) inf. n. as above, (TA,) He looked into the thing, or affair, or case; inspected it; examined it; considered it; or thought upon it; (S, M, K, TA;) deliberately, or leisurely; without haste; a dial. var. of رَوَّأْتُ [q. v.]: (M, TA:) [and فِيهِ ↓ تَرَوَّيْتُ app. signifies the same:] see يَتَرَوَّى in the former half of this paragraph, in an explanation of يَوْمُ التَّرْوِيَةِ.4 ارواهُ (M, MA, Msb, K) مِنَ المَآءِ (MA) [and من اللَّبَنِ], inf. n. إِرْوَآءٌ; (KL, and Har p. 67;) and ↓ روّاهُ (MA, Msb) مِنْهُ, (MA,) inf. n. تَرْوِيَةٌ; (KL;) He satisfied him, or made him to be satisfied, with drinking of water [and of milk]; he satisfied, or quenched, his (another's) thirst, by a drink, or draught, of water [and of milk]; (M, * MA, Msb, * K, * KL; *) he did away with his thirst [thereby]. (Har ubi suprà.) One says of a she-camel abounding in milk, هِىَ تُرْوِى

الصَّبِىَّ [She satisfies the thirst of the young child]: because he sleeps in the beginning of the night, and they desire that her flow of milk may be early, before his sleeping. (M, TA.) [And in like manner, ارواهُ is said of water, and of milk, &c., meaning It satisfied his thirst.] b2: [Hence, اروى and ↓ روّى signify also He watered, or irrigated, plentifully a plant, or herbage, or a tree; or rendered it flourishing and fresh, luxuriant, succulent, or sappy, by plentiful irrigation: see 1, second sentence.]

A2: See also 2, in the middle of the paragraph.

A3: And see 1, last three sentences.5 تروّى: see 1, first three sentences. b2: Yousay also, تَرَوَّوْا and ↓ رَوَّوْا, meaning They provided themselves with water. (M.) And كَانُو يَتَرَوَّوْنَ مِنَ المَآءِ; (Msb, and so in a copy of the T; see 2, second sentence;) or من المآء ↓ يَرْتَوُونَ; (S and K; see again 2, second sentence;) [They used to provide themselves with water:] and المَآء ↓ مِنْ أَيْنَ تَرْتَوُونَ [Whence do ye provide for yourselves water?]. (T and S; see 1, in the middle of the paragraph.) b3: And تَرَوَّتِ اللُّقْمَةُ بِالسَّمْنِ [The morsel was imbued, or soaked, with clarified butter]. (En-Nadr, TA in art. ريغ.) A2: تروّى الحَدِيثَ, and الشِّعْرَ: see 1, in the latter half of the paragraph.

A3: تَرَوَّتْ مَفَاصِلُهُ: see 8.

A4: تروّى فِيهِ: see 2, in two places.8 ارتوى: see 1, first and third sentences: b2: and see also 5, in two places. b3: ارتوت النَّخْلَةُ The palm-tree, having been planted in a hollow dug for the purpose, was watered at its root. (Lth, T.) A2: It (a rope) was twisted: (M, K:) or was twisted well, or thoroughly, or soundly: (M:) or was thick in its strands: (S:) or was composed of many strands, and thick, and very compact. (Lth, T.) b2: And ارتوت مَفَاصِلُهُ His joints (those of a beast, T, or those of a man, S) were, or became, well-proportioned and thick; (T, S, K;) and so ↓ تروّت. (M, K.) رَوٌّ: see رَوَآءٌ.

رُىٌّ: see what next follows: A2: and see also art. رى.

رِىٌّ, said by Esh-Shámee, in his “Seereh [of the Prophet],” to be also with damm [i. e. ↓ رُىٌّ, which is anomalous, like رُيَّا, for رُؤْيَا], (MF, TA,) is an inf. n. of رَوِىَ: (T, S, M, Mgh, * K:) and also (M, K) a simple subst. from that verb [meaning The state of being satisfied with drinking of water and of milk; the state in which one is satisfied with drinking or drink; the state of having drunk enough to quench, or satisfy, the thirst]. (M, Msb, K.) One says, فُلَانٌ فِى رِىٍّ

وَ مَشْبَعٍ [Such a one is in a state in which he is satisfied with drink and food]. (T, A, TA, all in art. نظر.) b2: [Also, as is indicated in the K &c., in relation to plants or herbage, or to trees, The state of having plentiful irrigation; or of being flourishing and fresh, luxuriant, juicy, succulent, or sappy, by reason of plentiful irrigation.]

A2: عَيْنٌ رِبَّةٌ A source abounding with water. (S.) A3: See also art. رى.

رِوًى: see رَوَآءٌ. b2: رُطَبٌ رِوًى Dates when they ripen [after they have been cut off,] not upon their palm-trees; as also ↓ مُرْوٍ. (TA.) رُويَا: see رُؤْيَا, in art. رأى.

رَوَآءٌ and ↓ رِوًى (T, S, M, K [in this last improperly said to be like إِلَى, which is without tenween,]) and ↓ رَوِىٌّ (M, K) Sweet water: (S:) or water that causes him who comes to it to return with his thirst satisfied; (T, S; *) applied only to water that has a continual increase, and does not become exhausted, nor cease: (T:) or abundant water, that satisfies the thirst. (M, K.) b2: [Hence,] الرَّوَآءُ is a name of The well of Zemzem. (K, TA.) A2: And رواء, (so in the TA, as from the K, and as mentioned by Az on the authority of IAar, [but I have looked for it in vain in two copies of the T, app. رَوَآءٌ, or perhaps ↓ رِوَآءٌ, like the Pers\.

رِوَا, for one of these two may be from the other,] or ↓ رَوٌّ, (so accord. to my MS. copy of the K and accord. to the TK, [but this I think very dubious, and still more strange is the reading in the CK, which is رِو,]) Abundance of herbage, or of the goods, conveniences, or comforts, of life. (K.) رُوَآءٌ [for رُؤَآءٌ, (see رِئْىٌ, in art. رأى,) or of the measure فُعَالٌ from الرِّىُّ, (see Har p. 24,)] i. q. مَنْظَرٌ [as meaning A pleasing, or goodly, aspect; or beauty of aspect]: so in the phrase رَجُلٌ لَهُ رُوَآءٌ [A man having a pleasing, or goodly, aspect]. (S.) رِوَآءٌ A rope with which the two leathern water-bags are bound upon the camel: (T:) or a rope with which goods, or furniture, or utensils, &c., are bound upon the camel; (S, K;) and with which a man is bound upon a camel, lest he should fall in consequence of his being overcome by sleep: (M, and Ham p. 321:) or one of the ropes of the [tent called] خِبَآء: and sometimes the load is bound therewith upon the camel: accord. to AHn, it is thicker than well-ropes: (M:) and ↓ مِرْوًى signifies the same: (T, K:) pl. of the former أَرْوِيَةٌ; (T, S, K;) and of ↓ the latter مراوى, (T, K,) i. e. مَرَاوَى, and مَرَاوٍ. (TA.) A2: See also رَوَآءٌ.

رَوِىٌّ: see رَوَآءٌ. b2: Also A full, or complete, drink. (K, TA.) You say, شَرِبْتُ شُرْبًا رَوِيًّا (S, TA) I drank a full, or complete, drink. (TA.) b3: And A cloud of which the rain-drops are large, (S, K,) and vehement in their fall; like سَقِىٌّ: (S:) pl. أَرْوِيَةٌ. (TA.) b4: And, accord. to IAar, One who gives to drink; or a waterer; syn. سَاقٍ: [in one copy of the T, in the place of السَّاقِى as explanatory of الرَّوِىُّ, I find التَّأَنِّى, which I think an evident mistranscription:] b5: and Weak: b6: and Sound in body and intellect. (All three from the T.) A2: Also The [funda-mental] rhyme-letter; (S, M, K;) the letter upon which the ode is founded, and which is indispensable in every verse thereof, in one place; as, for instance, the [final] ع in the verse here following: إِذَا قَلَّ مَالُ المَرْءِ قَلَّ صَدِيقُهُ وَ أَوْمَتْ إِلَيْهِ بِالعُيُونِ الأَصَابِعُ [When the wealth of the man becomes little, his friends become few, and, together with the eyes, the fingers make signs to him]: (Akh, M:) [when two or more letters are indispensable to the rhyme, only one of them is thus termed, according to rules fully explained in the M and in the treatises on versification:] IJ mentions رَوِيَّاتٌ as its pl.; but [ISd says,] I think him to have stated this carelessly, and not to have heard it from the Arabs. (M.) One says قَصِيدَتَانِ عَلَى

رَوِىٍّ وَاحِدٍ [Two odes constructed upon one rhymeletter; or having one fundamental rhyme-letter]. (S.) رِوَايَةٌ [an inf. n. of رَوَى, q. v., when used as a subst., meaning A relation, or recital, &c.,] has for its pl. رَوَايَا. (JM.) See رَاوِيَةٌ, last sentence but one.

رَوِيَّةٌ A want, or thing wanted: (A 'Obeyd, T, S:) so in the saying, لَنَا عِنْدَ فُلَانٍ رَوِيَّةٌ [We have a want to be supplied to us on the part of such a one; meaning we want a thing of such a one]: (A 'Obeyd, T:) and لَنَا قِبَلَكَ رَوِيَّةٌ [We have a want to be supplied to us on thy part; we want a thing of thee]. (S.) b2: And The remainder of a debt and the like. (S.) A2: Also, (S,) or رَوِيَّةٌ فِى أَمْرٍ, (M, K, *) thus usually pronounced without ء, (S,) [originally رَوِيْئَةٌ,] Inspection, examination, consideration, or thought, of an affair; (S, M, K;) without haste: (M:) pl. رَوَايَا. (JM, TA.) You say, مَضَى عَلَى وَجْهِهِ بِغَيْرِ رَوِيَّةٍ [He went at random, heedlessly, or in a headlong manner, without consideration]. (A in art. ركب.) See رَاوِيَةٌ, near the end. [See also رَوِيْئَةٌ in art. روأ.) رَجُلٌ رَوَّآءٌ A man whose habitual work, or occupation, is the drawing of water by means of the رَاوِيَة [q. v.]: you say, جَآءَ رَوَّآءُ القَوْمِ [The people's habitual drawer of water by means of the راوية came]. (T.) رَيَّا [originally رَوْيَا] A sweet odour (T, M, K) of anything. (T.) One says of a woman, إِنَّهَا لَطَيِّبَةُ الرَّيَّا, meaning Verily she is sweet in the odour of her body: and hence the saying of Imrael-Keys, إِذَا قَامَتَا تَضَوَّعَ المِسْكُ مِنْهُمَا نَسِيمَ الصَّبَا جَآءَتْ بِرَيَّا القَرَنْفُلِ [When they stand, the fragrance of musk is diffused from them, like the breath of the east wind that has brought the sweet odour of the clove]. (T.) A2: It is also fem. of رَيَّانُ. (T, S, M, &c.) رَيَّانُ [originally رَوْيَانُ] an epithet from رَوِىَ; (T, M, Mgh, Msb, K;) Satisfied with drinking [of water and of milk &c.]; having drunk [thereof] enough to quench, or satisfy, his thirst; contr. of عَطْشَانُ: (S, Mgh: *) fem. رَيَّا, (T, S, M, Mgh, Msb, K,) in which the ى is not changed into و because the word is an epithet; for it is changed into و only in a subst., of the measure فَعْلَى, of which ى is the final radical, as in تَقْوَى; so that if it were a subst., it would be رَوَّى; (S, M;) originally رَوْيَا: (M:) as to رَيَّا that is thought to be used as the proper name of a woman, it is, thus used, an epithet, like الحَارِثُ and العَبَّاسُ, though without the article ال: (S, * M:) the pl. is روَآءٌ, (T, S, M, Mgh, Msb, K,) with kesr and medd., (S,) in measure like كِتَابٌ, (Msb,) masc. and fem. (Mgh, Msb.) You say قَوْمٌ رِوَآءٌ مِنَ المَآءِ [A people, or party, satisfied with drinking of water]. (S.) b2: And نَبْتٌ رَيَّانُ and شَجَرٌ رِوَآءٌ [A plant, or herbage, and trees, having plentiful irrigation: or flourishing and fresh, luxuriant, juicy, succulent, or sappy, by reason of plentiful irrigation: see the verb]. (M.) b3: [Hence,] رَيَّانُ signifies also (assumed tropical:) Full of fat and flesh. (JM.) And you say وَجْهٌ رَيَّانُ (tropical:) [A plump face]; an expression of dispraise [app. when relating to a man, but not otherwise; for رَيَّانُ, or رَيَّا, applied to a youth, or to a woman, or a limb of a woman, meaning plump and juicy, is used by way of praise]: opposed to وَجْهٌ ظَمْآنُ. (A and TA in art. ظمأ.) And اِمْرَأَةٌ رَيَّا المُخَلْخَلِ (assumed tropical:) [A woman full, or plump, in the place of the anklet]. (JM.) And فَرَسٌ رَيَّانُ الظَّهْرِ (assumed tropical:) A horse fat in the portion of flesh and sinew next the back-bone on each side. (T.) رَاوٍ [as the act. part. n. of رَوَى] is used in relation to water [as meaning Bringing, or one who brings, water to his family: and drawing, or one who draws, water for others: and a camel carrying, or that carries, water; whence the subst.

رَاوِيَةٌ, q. v.]. (S, TA.) b2: And [hence] it is used also in relation to poetry (T, S, M) and to traditions or narratives or stories (T, M, Mgh, K) [as meaning A relater, reciter, or rehearser, by heart, of poetry, and of traditions, or narratives or stories, learned, or heard, or received, from another]: and in like manner ↓ رَاوِيَةٌ, but in an intensive sense [as meaning a large, or copious, relater or reciter or rehearser, &c.]; (T, S, M, Mgh, K;) i. e. كَثِيرُ الرِّوَايَةِ; (T, * TA;) as in the phrase رَجُلٌ رَاوِيَةٌ لِلشِّعْرِ [a man who is a large, or copious, relater &c. of poetry]: (S:) the pl. of رَاوٍ is رُوَاةٌ. (S, TA.) A2: Also One who has the superintendence, management, or care, of horses (مَنْ يَقُومُ عَلَى الخَيْلِ [strangely rendered by Freytag, who seems to have read عَلَى الجَمَلِ, “constrictus fune et stans super cameli dorso ”]). (M, K.) رَاوِيَةٌ A camel, (A 'Obeyd, T, S, K,) or a mule, or an ass, (S, and so in the K with the exception of “ and ” for “ or,”) upon which water is drawn: (A 'Obeyd, T, S, K: [see سَانِيَةٌ:]) or a camel that carries water; (M, * Mgh, Msb;) and then applied to any beast upon which water is drawn: (Msb:) [but it is disputed whether this be the primary or proper signification, or whether it be secondary or tropical, as will be shown by what follows:] and also a man who draws water (A 'Obeyd, T, TA) for his family: (TA:) the ة is affixed [لِلنَّقْلِ, i. e. for the purpose of transferring the word from the category of epithets to that of substantives; or] to give intensiveness to the signification: (Msb:) pl. رَوَايَا [by rule رَوَآءٍ, being originally of the measure فَوَاعِلُ, not فَعَائِلُ]. (S, M, TA.) Also A مَزَادَة [or leathern water-bag] (A 'Obeyd, T, S, M, Mgh) composed of three skins, (Mgh,) containing water; (M, K;) so called as being the receptacle in which is the water borne by the camel [thus called]; (A 'Obeyd, T;) or the مزادة is thus termed by the vulgar, but this application of the word is allowable as metaphorical: (S:) or it signifies a pair of such water-bags (مَزَادَتَانِ [see مَزَادَةٌ in art. زيد]): (T:) [accord. to ISd,] it is applied to the مزادة, and then to the camel, because of the nearness of the latter to the former: (M:) or its primary application is to the camel: (S, Mgh:) accord. to some, its application to the camel is proper; and to the مزادة, tropical: accord. to others, the reverse is the case: (MF, TA:) the pl. is رَوَايَا, as above. (Mgh, TA.) b2: One says of a weak person who is in easy circumstances, مَا يَرُدُّ الرَّاوِيَةَ, meaning He is unable to turn back the راوية [or camel bearing a water-bag or pair of water-bags,] notwithstanding its being heavily burdened by the water that is upon it. (M.) b3: And the Prophet applied the appellation رَوَايَا البِلَادِ [The camels bearing water for the irrigation of the countries, or the water-bags borne by camels for the irrigation of the countries,] to (assumed tropical:) the clouds, by way of comparison. (TA.) b4: رَوَايَا is also applied as an appellation to (assumed tropical:) The chiefs of a people; (IAar, Th, T;) as pl. of رَاوِيَةٌ; the chief who bears the burden of the bloodwits owed by the tribe being likened to the camel thus termed. (T, M. *) A Temeemee, mentioning a party that had attacked his tribe, said, لَقِينَاهُمْ فَقَتَلْنَا الرَّوَايَا وَ أَبَحْنَا الزَّوَايَا meaning [We encountered them, and] we slew the chiefs, and gave permission to occupy, or to plunder, the houses, or tents. (T.) b5: رَوَايَا also occurs in a trad., in which it is said, شَرُّ الرَّوَايَا رَوَايَا الكَذِبِ, and accord. to some, it is, in this instance, pl. of رَاوِيَةٌ (JM, TA) in the first of the senses explained above; so that the meaning is, (assumed tropical:) The worst of those who carry tidings are those who carry false tidings; such persons being likened to the beasts so called, in respect of the fatigue that they undergo: (JM:) or it is pl. of ↓ رَوِيَّةٌ; (JM, TA;) and the meaning is, the worst of thoughts are those that are untrue, not right, nor tending to good: or it is pl. of ↓ رِوَايَةٌ; and the meaning is, the worst of relations, or recitals, are those that are untrue. (JM.) b6: See also رَاوٍ.

أَرْوَى: see the next paragraph, in two places.

أُرْوِيَّةٌ, (T, S, M, Msb, K,) originally [أُرْوُويَةٌ,] of the measure أُفْعُوِلَةٌ, (S, M, Msb,) and إِرْوِيَّةٌ, (Lh, M, K,) The female of the وُعُول, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) which means mountain-goats: (TA:) or the female and the male; the former of which is also called عَنْزٌ, and the latter وَعِلٌ; (Az, T, Msb;) and which are of the [kind called] شَآءٌ; not of the [kind called] بَقَرٌ: (Az, T:) pl. أَرَاوِىٌّ, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) of the measure أَفَاعِيلُ, (S,) a pl. of pauc., Msb,) applied to three (El-Ahmar, A 'Obeyd, T, S, M, K) and more, to ten [inclusive], (El-Ahmar, A 'Obeyd, T, M, K,) and ↓ أَرْوَى, applied to many, (El-Ahmar, A 'Obeyd, T, S, M, Msb, K,) of the measure أَفْعَلُ, (S, M, Msb,) erroneously held by Abu-l-'Abbás to be of the measure فَعْلَى; (M;) an irregular pl.; (Msb, K;) or [rather] it is a quasi-pl. n.; (M, K;) and أَرَوِىُّ is a broken pl. (M.) It is also a proper name of a woman: and so is ↓ أَرْوَى. (S.) مُرْوٍ: see رِوًى

مِرْوًى: see رِوَآءٌ, in two places.

دلو

1 دَلَا الدَّلْوَ, (Mgh, K, [in the CK, دَلّاها is erroneously put for دَلَاهَا,]) [and دَلَا بِالدَّلْوِ,] first Pers\. دَلَوْتُ الدَّلْوَ, (T, S, Msb,) and دَلَوْتُ بِالدَّلْوِ, (Msb,) aor. , first Pers\., أَدْلُو, inf. n. دَلْوٌ; (T;) and الدَّلْوَ ↓ ادلى; (Mgh; [the only authority that I find for the latter verb in the sense here explained;]) He pulled the دَلْو [or bucket] up, or out, (T, S, Mgh, Msb,) from the well, (T, Mgh,) full: (T, Mgh:) or he pulled the دلو to make it come forth. (K.) Hence, i. e. from ادلى الدلو as explained above, the saying, in a trad., if it be correct, عَنِ المَآءَ ↓ وَرَدُوا مَآءٍ فَسَأَلُوا أَهْلَهُ أَنْ يُدْلُوهُمْ [They came to water, and they asked its owners to draw for them from the water]; for يُدْلُوا لَهُمْ, or يُدْلُوا دَلْوَهُمْ. (Mgh.) And أَدْلُو حَاجَتِى, from دَلَوْتُ الدَّلْوَ explained above, means (assumed tropical:) I seek, or demand, the accomplishment of my want: (Ham p. 500:) or دَلَا حَاجَتَهُ means (assumed tropical:) He sought, or demanded, the object of his want. (TA.) and دَلَوْتُ بِفُلَانٍ إِلَيْكَ, (S, TA,) inf. n. as above, (TA,) (tropical:) I begged, or beg, such a one to make intercession for me to thee. (S, TA.) b2: [Hence also,] دَلَا (assumed tropical:) He drove, or urged on: (IAar, T:) or did so gently; for دَلْوٌ [the inf. n.] means the driving, or urging on, gently. (M.) You say, دَلَوْتُ النَّاقَةَ, (S, K,) aor. ـْ (TA,) inf. n. دَلْوٌ, (S, TA,) (tropical:) I made the she-camel to go gently, or leisurely. (S, K, TA.) b3: And دَلَوْتُهُ and ↓ دَالَيْتُهُ (tropical:) I was gentle with him; namely, a man; (S, K, TA;) treated him with gentleness or blandishment, soothed him, coaxed him, or wheedled him; (S, TA; and K in art. دلى [in which, as is said in the TK, دَاوَيْتُهُ is erroneously put, in some copies, for دَارَيْتُهُ];) endeavoured to conciliate him. (TA.) b4: See also 4, in three places.2 تَدْلِيَةٌ [inf. n. of دلّى] signifies The lowering a thing; like ↓ إِدْلَآءٌ [inf. n. of 4]. (Bd in vii.

21.) You say, دلّى الشَّىْءَ فِى مَهْوَاةٍ He let down the thing, made it to hang down, or let it fall, into a pit or the like. (T, * M, TA.) and دَلَّاهُ مِنْ سَطْحٍ بِحَبْلٍ He let him, or it, down from a house-top by means of a rope. (Mgh.) and دلّى رِجْلَيْهِ مِنَ السَّرِيرِ [He hung down his legs from the couch]; and ↓ ادلى occurs in the same sense. (Mgh.) It is said in a trad., دُلِّىَ عَلَىَّ جِرَابٌ مِنْ شَحْمٍ مِنْ بَعْضِ حُصُونِ خَيْبَرَ, meaning [A bag, or provision-bag, of fat] was let down, or let fall, upon me [from one of the forts of Kheyber]. (Mgh.) See also 4. b2: And دلّى الشَّىْءَ He made, or brought, or drew, the thing near to another thing (مِنْ غَيْرِهِ); like الدَّلْوِ ↓ إِدْلَآءُ. (Har p. 173.) b3: دَلَّاهُ بِغُرُورٍ (assumed tropical:) He caused him to fall into that which he desired [to bring about] by exposing him to perdition, or destruction, or loss, without his knowledge; from الدَّلْوِ ↓ إِدْلَآءُ. (S.) [In the Kur vii. 21,] فَدَلَّاهُمَا بِغُرُورٍ means (assumed tropical:) and he caused them to fall (فدلّاهما) into disobedience by deceiving, or beguiling, them: so says Aboo-Is-hák [Zj]: or (assumed tropical:) he excited their cupidity [with deceit, or guile]; originating from the case of a thirsty man's being let down (يُدَلَّى) into a well in order that he may satisfy his thirst from its water, and his not finding water in it, so that he is let down into it with deceit, or guile: or it means he emboldened them to eat of the tree with deceit, or guile; originally دَلَّلَهُمَا. (T.) 3 دَالَيْتُهُ: see 1.4 أَدْلَيْتُ, [in the CK, erroneously, دَلَيْتُ,] and ↓ دَلَوْتُ (K;) or أَدْلَيْتُ الدَّلْوَ, (T, S, M, Mgh, Msb, K,) inf. n. إِدْلَآءٌ; (T, Msb;) and الدَّلْوَ ↓ دَلَوْتُ, [and app. بِالدَّلْوِ,] aor. ـْ [inf. n. دَلْوٌ;] (T, * Msb;) I let down the دَلْو [or bucket] (T, S, M, Mgh, Msb, K) into the well, (T, S, Mgh, K,) to fill it, (T,) or to draw water with it. (M, Msb.) أَدْلِ دَلْوَكَ فِى الدِّلَآءِ [Let down thy bucket with the other buckets] is a prov. used in urging [a person] to strive, or labour, for gain; (TA;) originating from a company's assembling at a well, and letting down their buckets in order that every one of them may take his share of the water, or what is easily procurable by him thereof: meaning, use means to acquire, like as do others. (Har p. 167.) See also 2, in four places. b2: Hence, (Mgh,) ادلى بِحُجَّتِهِ (tropical:) He adduced his plea, or the like, (T, S, M, Mgh, K,) correctly, or validly; (T;) or he defended himself by adducing it or urging it: (S:) or he established his plea, or the like, and so obtained his claim or demand or suit. (Msb.) And in like manner you say, ادلى بِحَقِّهِ (tropical:) [He urged, or established, his right or due]. (TA.) b3: And ادلى بِمَالِهِ (tropical:) He gave, (دَفَعَ, M, K, TA,) or presented, or offered, (رَفَعَ, S, TA,) his property, (S, M, K, TA,) إِلَيْهِ [to him], (M,) or الى الحَاكِمَ [to the judge]. (S.) Hence, in the Kur [ii. 184], وَتُدْلُوا بِهَا إِلَى, الحُكَّامِ, (S, K,) i. e. (tropical:) And [do not] give it, or offer it, as a bribe to the judges: (S, * TA:) or and do not endeavour to conciliate with it the judges in order that they may cut off for you what is the right of others: (T:) or and do not throw it to the judges to be decided by them, (Mgh, Bd, Jel,) or as a bribe. (Jel.) And in a letter of 'Omar, فَافْهَمْ إِذَا أُدْلِىَ إِلَيْكَ And understand thou when an application is made to thee by litigants for the decision of a cause. (Mgh.) b4: and ادلى بِرَحِمِهِ (tropical:) He sought to bring himself near, to approach, or to gain access, [إِلَى غَيْرِهِ to another,] by means of his relationship: (S, K, TA:) and he pleaded, or made intercession, thereby. (TA.) بِهِ إِلَيْكَ ↓ وَقَدْ دَلَوْنَا, in a prayer for rain, of 'Omar, referring to El-' Abbás, i. e., accord. to the “ Ghareebeyn,” (assumed tropical:) And we have sought to approach, or to gain access, to Thee by him, app. means that they sought to obtain the mercy and aid of God [by means of his intercession], like as one seeks to get at, or obtain, the water by means of the دَلْو [or bucket]. (M.) One says also, أَدْلَى إِلَى المَيَّتِ بِالبُنُوَّةِ وَنَحْوِهَا, meaning (assumed tropical:) He was united to the dead by sonship, and the like; from إِدْلَآءُ الدَّلْوِ. (Msb.) And فُلَانٌ يُدْلِى إِلَى

المَيِّتِ بِذَكِرٍ (assumed tropical:) Such a one is united with the dead by a male. (Mgh.) b5: ادلى فِيهِ means (tropical:) He said of him what was evil, or foul. (M, K.) b6: and ادلى said of a horse &c., He put forth his yard, for the purpose of staling or covering; (M, K;) as also ↓ دلّى said of an ass, as is also the former verb. (M.) b7: See also 1, first and second sentences.5 تدلّى It was let down or lowered; it hung down, or dangled; it was let down; (T, * M, Mgh;) into, and over, a pit or the like; (M;) it hung (K) from (مِنْ) a tree; (S, K) it hung down as a fruit [from a tree]. (Bd in liii. 8.) [Hence,] تدلّى عَلَيْنَا مِنْ أَرْضِ كَذَا [He, or it, came down, or descended, upon us from such a land]. (TA.) And تدلّى بِالشَّرِّ He descended upon one with evil, or mischief. (TA.) b2: Also He drew near, or approached: (K in art. دلى:) or he drew near, or approached, [from above, or] after being high. (IAar, T.) Accord. to Fr, ثُمَّ دَنَا فَتَدَلَّى [in the Kur liii. 8] means ثَمَّ تَدَلَّى فَدَنَا, (T,) i. e. Then he (Gabriel) hung down from the highest region of the sky, and so drew near to the Apostle: showing that he took him up without becoming separated from his place: or the meaning of the phrase, as it stands, is, then he drew near to the Prophet, and he clung to him: (Bd:) but accord. to Zj, it means then he drew near, and drew nearer; and is like the phrase دَنَا فُلَانٌ مِنِّى وَقَرُبَ. (T. [See also another explanation in what follows.]) b3: And He was, or became, lowly, humble, or submissive; or he lowered, humbled, or abased, himself. (IAar, T; and K in art. دلى.) b4: In the saying of a poet, كَأَنَ رَاكِبَهَا غُصْنٌ بِمَرْوَحَةٍ

إِذَا تَدَلَّتْ بِهِ أَوْ شَارِبٌ ثَمِلٌ تدلّت may be quasi-pass. of دَلَا, inf. n. دَلْوٌ, signifying “ he drove, or urged on, gently: ” or it may be for تَدَلَّلَتْ: [so that the meaning may be, As though her rider were a branch of a tree in a place over which the wind was blowing, when she became urged on gently with him, or an intoxicated drinker: or, when she emboldened herself with him, &c.:] (M:) [for] تَدَلَّى is also syn. with تَدَلَّلَ: (S, K:) and [J says that] this is its meaning in the saying in the Kur [otherwise explained above] ثُمَّ دَنَا فَتَدَلَّى: being like يَتَمَطَّى in the Kur [lxxv. 33], i. e. يَتَمَطَّطُ. (S.) 12 اِدْلَوْلَى, of the measure اِفْعَوْعَلَ, He hastened, made haste, sped, or went quickly; (S;) [like اذلولى.]

دَلًا: see what next follows.

دَلْوٌ [A bucket, generally of leather;] a certain thing with which one draws water; (S, TA;) a vessel with which one draws water from a well; (KL;) well known; (T, K;) in Pers\. دول [i. e.

دُولْ, pronounced “ dól ”]: (MA:) masc. and fem.; (M;) sometimes masc.; (K;) mostly fem., (M, Msb,) and thus accord. to the more approved usage: (M:) pl. (of pauc., T, S, Msb) أَدْلٍ, (T, S, M, Msb, K,) of the measure أَفْعُلٌ, [originally أَدْلُوٌ,] (S,) and (of mult., T, * S, Msb) دِلَآءٌ (T, S, M, Msb, K) and دُلِىٌّ, (S, M, Msb, K,) which is of the measure فُعُولٌ (S, Msb) originally, (Msb,) and دِلِىٌّ (T, M, K, omitted in the CK) and دُلِيَّةٌ, omitted here by the author of the K but mentioned by him in art. نحو, (TA,) and ↓ دَلَا; (K; [there said to be like عَلَى; but correctly دَلًا;]) or دَلًا is syn. with دِلَآءٌ, and its sing. [or n. un.] is ↓ دَلَاةٌ; (S, M;) like as that of فَلًا is فَلَاةٌ; (M;) [for] دَلَاةٌ is syn. with دَلْوٌ: (T:) or دَلَاةٌ signifies, (K,) or signifies also, (M,) a small دَلْو. (M, K. [But in the M, in one place, it seems to be stated that, accord. to some, دَلَاةٌ and دَلًا signify the same, in a pl. sense: for, after the pls. of دَلْوٌ, it is added, وَهِىَ الدَّلَاةُ وَالدَّلَا. I think, however, that he who first said this meant thereby that الدَّلَاةُ and الدَّلَا signify, respectively, the same as الدَّلْوُ and الدِّلَآءُ &c.]) [Hence the saying, أَتْبِعِ الدَّلْوَ رِشَآءَهَا: see 4 in art. تبع.] As masc., it has for its dim. ↓ دُلَّىٌّ: as fem., ↓ دُلَيَّةٌ. (Msb.) See also دَالِيَةٌ. b2: And hence, (M,) الدَّلْوُ (tropical:) [The sign of Aquarius;] one of the signs of the Zodiac. (S, M, K.) b3: And (assumed tropical:) The hopper of a mill. (Golius on the authority of Meyd.) b4: And (assumed tropical:) A certain mark made with a hot iron upon camels; (S, K;) app. in the form of a دَلْو [properly so called]. (TA.) b5: And (assumed tropical:) Calamity, misfortune, or mischief. (S, K.) So in the saying, جَآءَ فُلَانٌ بِالدَّلْوِ (assumed tropical:) [Such a one brought calamity, &c.]. (S.) دَلَاةٌ: see the next preceding paragraph. b2: [Hence,] (assumed tropical:) A share, or portion: so in the saying of a rájiz, آلَيْتُ لَا أُعْطِىَ غُلَامًا أَبَدَا دَلَاتَهُ إِنِّى أُحِبُّ الأَسْوَدَا meaning [I have sworn, or, emphatically, I swear, I will not give a boy, ever,] his share, or portion, of love, or affection: [verily I love ElAswad:] El-Aswad was the name of his son. (S, TA.) دُلَىٌّ: see دَلْوٌ, of which they are dims.

دُلَيَّةٌ: see دَلْوٌ, of which they are dims.

دَالٍ Pulling up, or out, a دَلْو [or bucket] from a well: (T:) and occurring in poetry in the sense of مُدْلٍ [meaning letting down a دَلْو into a well]: (S:) pl. دُلَاةٌ. (TA.) دَالِيَةٌ A [water-wheel, or machine for irrigating land, such as is called] مَنْجَنُون, (S, M, K,) that is turned by an ox or a cow: (S:) and [such as is called] a نَاعُورَة: (K:) or the ناعورة is turned by water: (S:) and a thing made of palm-leaves (M, K) and pieces of wood, with which water is drawn [for irrigating land] by means of ropes, or cords, (M,) [app. held and drawn at one end by a man, and at the other end] tied to a tall palm-trunk: (M, K:) it is a bucket (دَلْو), and the like, with pieces of wood made in the form of a cross, [i. e. with two pieces of wood placed across and so tied together,] the two arms of which are bound to the top [or rim] of the bucket; them one end of a rope is tied to it, and the other end to a palm-trunk standing at the head of the well; and one irrigates [land] with it [app. by drawing and swinging it up by means of another, or of the same, rope]: the word is of the measure فَاعِلَةٌ in the sense of the measure مَفْعُولَةٌ [because it is pulled up]: the pl. is دَوَالٍ: El-Fárábee deviates from others, by explaining it as meaning a مَنْجَنُون; and J follows him: (Msb:) [a similar apparatus for irrigating land is used in the northern parts of Egypt, called قَطْوَة and ↓ دَلْو: it consists of a bowl-shaped bucket, with four cords attached to its rim: two men, each holding two of the cords, throw up the water by means of it into a trough or trench: accord. to Mtr,] the دَالِيَة is a tall palm-trunk set in the manner of the machine with which rice is beaten [to remove the husks], having at its head a large bowl, with which water is drawn [for irrigating land]. (Mgh.) b2: Also Land that is irrigated by means of the دَلْو [or bucket] or the [machine called] مَنْجَنُون [mentioned above]. (M, K.) b3: And the pl., دَوَالٍ, Unripe dates hung, and eaten when they become ripe. (T, K.) Hung fruit. (Bd in liii. 8.

[But perhaps الثمر is there a mistranscription for التّمْرُ.]) b4: Also (i. e. the pl.) Black grapes, but not intensely black, (AHn, M, K,) the bunches of which are the largest of all bunches, appearing like goats hung [upon the vines]: the berries thereof are coarse, breaking in the mouth, and round; and are dried. (AHn, M.) [See also دَوَالِىُّ, in art. دوال.) b5: [The sing. also signifies A grape-vine itself: and a shoot of a grape-vine: pl. as above.]

ول

ى1 وَلِيَهُ , (S, Msb, K,) and وَلِى عَلَيْهِ, (Msb, K,) inf. n. وِلَايَةٌ (S, Msb, K,) and وَلَايَةٌ, (K,) or the former is a simple subst., (TA,) and signifies the office, and authority, (K,) He held command or authority over it; had charge of it; presided over it, or superintended it, (namely a thing, S, Msb, K, and a country, province, town, or the like, S, Msb,) as a prefect, commander, governor, lord, prince, king, administrator, or manager; (K, TA;) i. q. ↓ تَوَلَّاهُ. (Msb.) b2: وَلِىَ كَذَا He performed the act or office of doing such a thing; he did such a thing himself.2 وَلَّى He caused to turn away, or back. (Kur-án, ch. ii. v. 136.) b2: He caused to turn towards, with acc. (Idem, ch. ii. v. 139.) b3: He turned away, or departed. (TA.) b4: وَلَّى عَنْهُ He turned away from, avoided, shunned, and left, him or it. (Msb.) b5: وَلَّتِ الحَرْبُ [The war declined]. (A, K, in art. سفر.) b6: وَلَّى هَارِبًا He went back, or retreated, fleeing. (S.) b7: وَلَّيْتُهُ ظَهْرِى

I placed him behind me, and betook myself to defending him. (TA in art. شزن.) b8: More commonly I turned my back upon him, or it: see Har, p. 564. b9: وَلَّى اللَّيْلُ لِيَذْهَبَ The night [declined, i. e.] retreated to depart; syn. أَدْبَرَ. (T in art. دبر.) b10: وَلَّى أَمْرُ القَوْمِ لِفَسَادِ The case of the people, or party, declined, or became reduced to a bad state; syn. أَدْبَرَ. (M in art. دبر.) b11: [وَلَّى كِبَرًا, and وَلَّى alone, both of frequent occurrence in the lexicons, &c., He became in a declining state by reason of age.]

وَلَّى said of a man is syn. with دَبَرَ; as also شَيَّخَ. (S in art. دبر.) See also two exs., p. 75, col. 3. b12: التَّوْلِيَةُ, like الإِدْبَارُ, properly signifies Retrogression; and hence, like this English word, tropically, declension. b13: وَلَّاهُ أَمْرًا He set him over the thing; appointed him superintendent of it; or set him to do it; as also إِيَّاهُ ↓ أَوْلَاهُ. b14: وَلَّى دُبُرَهُ and وَلَّاهُ دُبُرَهُ; see دُبُرٌ, and see three phrases voce ذَنَبٌ.3 وَالَاهُ It was next, or adjacent, to it. Said of one place or tract with respect to another. b2: وَالَى He made a consecution, or succession, of one to the other; (S, K;) بَيْنَهُمَا between them two; (S;) or بَيْنَ الأَمْرَيْنِ between the two things or affairs; he made a successive connexion, or no interruption. (K.) And والاه He made it consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like; syn. تَابَعَهُ [which see]. (Msb.) b3: وَالَاهُ, (MA,) inf. n. مُوَالَاةٌ, (S, KL, TA,) He befriended him, or was friendly to him. (S, MA, KL, TA.) See شَايَعَهُ.4 أَوْلَى He gave: and he made near. (KL.) b2: أَوْلَاهُ مَعْرُوفًا He did to him, or conferred upon him, a benefit, or favour; syn. أَسْدَاه إِلَيْهِ; as though he made it cleave to him, being next to him: or he put him in possession of it. (TA.) You say also, أَوْلَاهُ ذُلَّا [He brought upon him abasement, or ignominy], (S, K, in art. خسف,) and الذُّلَّ وَالهَوَانَ. (Msb in that art., voce خَسْفٌ, q. v.) 5 تَوَلَّى He turned himself, الى towards. (Jel, ii. 139.) He turned away (Idem, xix. 50; and S, Msb) عَنْهُ from him, or it. (S.) b2: تَوَلَّى He turned the back to another: see a verse in art. فيل, conj. 1. b3: تولّى أَمْرًا He took upon himself an affair. b4: تَوَلَّى كِبْرَهُ He took upon himself, or undertook, the main part thereof; syn. تَحَمَّلَ مُعْظَمَهُ. (Jel, xxiv. ii.) b5: تَولَّاهُ: see وَلِيَهُ.10 اِسْتَوْلَى عَلَيْهِ He mastered, or gained the mastery over, him or it; (Msb;) he got it in his hand, possession, or power. (TA.) b2: إِسْتَوْلَتْ عَلَيْهِ الحُجَّةُ [The argument, allegation, or pled, overcame him]. (L in art. بهت.) وَلِىٌّ The manager of a thing, or of the affairs of another: (Msb:) the guardian, or manager of the affairs, and maintainer, of an orphan: the guardian of a women, who affiances her, and independently of whom marriage cannot be contracted by her. (TA.) The executor of a deceased person: (Bd, xvii. 35:) the heir of a deceased person. (Bd, Jel, ibid.) The hair [or next-of-kin] of a slain person, (Bd, Jel, xvii. 35,) who has the management of the affairs after the death of that person. (Bd, ibid.) and the slayer's next-of-kin, who is answerable for him. b2: وَلِىُّ عَهْدٍ and وِلَايَةُ عَهْدٍ: see art. عهد. b3: وَلِىّ اللّٰهِ may be rendered The friend of God: or وَلِىٌّ has the meaning of an act. part. n., i. e. the constant obeyer [of God]: or that of a pass. part. n., i. e. [the favourite of God;] the object of the constant beneficence and favours of God. (TA.) See عَدُوٌّ. b4: أَللّٰهُ وَلِىُّ الحَمْدِ signifies both مُسْتَحِقُّهُ and صَاحِبُهُ. (IbrD.) b5: وَلِىٌّ pl. أَوْلِيَاءُ A saint, &c. b6: وَلِىٌّ The rain after the وَسْمِىّ. (TA in art. عنو.) وَلَآءٌ Relationship: so in the phrase بَيْنَهُمَا وَلَآءٌ [Between them two is relationship]. (JM.) b2: Also used for أَصْحَابُ وَلَآءٍ: see a verse cited voce عَيْرٌ. b3: وَلَآءٌ The right to the inheritance of the property left by an emancipated slave.

وِلَايَةٌ

: see وَلِىٌّ.

وَالٍ

A prefect, governor, ruler, king, regent, judge, magistrate, &c. See مَعُونَةُ.

فُلَانٌ أَوْلَى بِكَذَا Such a one is more, or most, entitled to such a thing; has a better, or the best, right, or title, or claim, to it; is more, or most, deserving, or worthy, of it; is more, or most, competent to it; is more, or most, fit for it; syn. أَحَقُّ بِهِ. (Msb.) But see أَحَقٌّ. See also an ex. voce أُولُو, from the Kur, viii., last verse, and xxxiii. 6. b2: أَوْلَى بِشَىْءٍ

More worthy, or deserving, of a thing. More fit, apt, or proper, for a thing. b3: بِالطَّرِيقِ لِأَوْلَى

A fortiori: see طَرِيقٌ.

مَوْلًى

A lord, or chief; syn. سَيِّدٌ. (TA in the addenda.) b2: The son of a paternal uncle: (S, Msb:) or a relation, (K,) such as a son of a paternal uncle (IAar, K) and the like, (K,) [i. e.] and such as a son of a sister. (IAar, TA.) b3: And A freedman; (S, Msb, K;) so called because he is in the condition of the son of a paternal uncle; being one [under the patronage of his emancipator, i. e.,] whom the emancipator is bound to aid, and whose property he inherits if he dies having no [natural or other legal] heir. (TA.) And (K) a slave: (M, K:) fem. with ة. (M.) مَوَالِيَا

, vulg. مَوَّال (not مَوَالِيَّا) A kind of short poem, generally of five lines, of which all but the penultimate end with the same rhyme: see note 5 to ch. xxvi. of my “ 1001 Nights. ”

ولى:
ولى: جاور، لاصق êtrea contigue ( قرطاس 7:40)؛ ولى مع: تاخم، جاور être limitohe de ( دي ساسي كرست دبلوماسية 494:9)؛ أمس والذي يليه، أول الباخرة (فوك).
ولى: ما كان على (فريتاج) أن يعيد ذكر ولى عنه بوجهه التي وردت عند (جوليوس) لأنها لا أكثر من ولَّى التي طبعها، مصيباً، في (كرست 4:56).
ولَّى ابتعد عن (ألف ليلة 7:82:1): مدينة ولى عنها الشتاء ببرده وأقبل عليها الربيع بورده.
ولَّى بوجهه عنه (أنظر ولى).
ولَّى: أدار (ويجرز 3:43 و126، 236، حيّان 100): وولوا المسلمين أكتافهم (أي أولوا المسلمين ظهورهم).
ولَّى: عاد للموضع الذي كان قد سافر منه (بقطر - بربرية).
ولَّى: من الجائز أن يقال ولاَّه معروفاً مثلما يقال أولاه معروفاً فيما لو لم يكن هناك خطاً في منطوق شطر البيت أنا عبد ولُيتهُ كل برِ الذي ورد عند (المقري3:276:2) إذ أن (فليشر - بيرشت 295) قد اقترح، بحذر، أن تقرأ أوليته.
ولَّى: فرض شيئاً على فلان (محمد بن الحارث 317): فأعقبه الله في ذلك بشَر عقباً وولاّه من ذلك ما تولاَّ.
ولَّى فلاناً: أعلن ولاية العهد لفلان أي خليفة له من بعده (دي ساسي كرست 4:229:2): يقال أيضاً ولَّى العهد لأخيه (معجم البيان).
ولَّى: أهّل، جعله أهلاً، خوله الحق في habiliter ( الكالا).
ولّى: تخلى عن صفقة أو عن عقار بسعر الشراء: فولاه من زوجه من (تنازل عن الشيء لزوجته بسعر الكلفة) (بوسويه)؛ ولّى ل ... (صيغ العقود 1): وثيقة التولية اشهد على نفسه فلان ابن فلان طائعاً غير مكروه انه قد ولاّ لفلان ابن فلان الفدان الذي اشتراه بموضع كذا ولا له بالثمن الذي اشتراه به. هكذا وردت في الأصل بأخطائها - المترجم.
والى: أرسل دون انقطاع (عباد 5:248:1 وكان ابن جهور كثيراً ما يوالي رسله إلى الاصطلاح بينهما).
والى: لاصق، لامس، جاور limitrophe de contigua ( بوسويه، معجم الجغرافيا، معجم البلاذري).
والى به الضرب: ضربه بدون توقف (معجم التنبيه).
والى: كمل (؟) accomplir ( الكالا).
أولى: انظر في (كليلة ودمنة 4:474) اصطلاح: أولاه معروفاً (وفيه): وهذه البهائم قد أولتني بهذا الجزاء.
أولى: ومثلما يقال أولاه معروفاً يقال أولاه حمداً بمعنى الثناء (عبد الواحد 10:155 وفيه ما أولى (في موضع ما أولاه الحمد) أي يا للثناء الذي لا يستحقه! (عبّاد 133:3) فأن أجاد فما أولى وإن قصر فعذره أوضح وأجلى.
أولى فلاناً وأولى به: أعطى، منح (بقطر).
تولى: (فعلٌ متعد بنفسه إلى مفعولين) (بقطر): التزم بمهمة .. تعهد العناية ب (الملابس عند العرب 10:29، معجم التنبيه)، تولى الحرس faire la garde: حرس، تولى الحرس بعده شغل منصب الحارس أو نهض بتلك المهمة (بقطر).
تولى: اعتاد على عمل شيء (رياض النفوس 97): il apprit اعتاد ما يتولى منه المؤدب الهواري من الشتم واللعن فبعث في طلبه؛ انظر (البربرية 35:1): المتولين موطنهم بالمجال أي الذين يتجولون، بانتظام، في مناطقهم (دي سلان).
تولى: استولى، ساد (بوسويه). وفي (البربرية 46:1): تسيدّه: فغلبهم أولاد مسعود وقتلوا شيخهم - وتولوا الوطن بما فيه. توّلى على (ألف ليلة برسل 391:3): فعملت نفسك السندباد لأجل اخذ الأحمال وتتولى على ماله والله هذا حرام عليك؛ يبدو لي إن هناك احتمالاً أن يكون (فوك) قد فكّر حين شرح أوجه معاني هذا الفعل، أي تولى على، بالتعبير اللاتيني quando vult Presse.
تولى: تزوج امرأة أخيه (باين سميث 1543). تولى: اضطر إلى حمل ما فرض عليه آخر (انظر عبارة محمد بن الحارث التي ذكرتها في ولَّى).
تولّى المجلس: تصدّر الجلسة (بقطر).
توّلى ل: صار مولى لفلان ( Moul ل - مولى) (فهرست المخطوطات في ليدن 9:227:1).
توالى: من تتوالى له السببية في مرتبتين (والمقدمة 2): هو الذي يستطيع أن يشخص حلقتين في سلسلة واحدة من الأسباب والمسببات (دي سلان).
توالى: زعم أنه مولى ل ... être client de ( الكامل 15:335).

صوم

1 صَامَ, (S, M, &c.,) aor. ـُ (Msb,) inf. n. صَوْمٌ, and صِيَامٌ; (S, M, Mgh, Msb, K;) and ↓ اِصْطَامَ; (M, K;) He abstained, (Msb, TA,) in an absolute sense: (Msb:) this is the primary signification: (TA:) [or] this is said to be the signification in the proper language of the Arabs: (Msb:) and in the language of the law, (Msb, TA,) he observed a particular kind of abstinence; (Msb;) i. e. (TA) he abstained from food (S, M, K, TA) and drink (M, K, TA) and coïtus: (M, K:) and (S, * M, &c.) by a tropical application, (TA,) (tropical:) from speech: (S, * M, Mgh, Msb, * K, TA:) or صَوْمٌ in the proper language of the Arabs signifies a man's abstaining from eating: and by a secondary application, a particular serving of God [by fasting]; (Mgh;) [i. e.] the abstaining from eating and drinking and coïtus from daybreak to sunset: (KT:) accord. to Kh, it signifies [properly] the standing without work. (S.) صام الشَّهْرَ means صام فِى الشَّهْرِ [He fasted during the month]: agreeably with what is said in the Kur ii. 181. (TA.) And it is said (S, M) by I'Ab (S) that the saying, in the Kur [xix. 27], (S, M,) إِنِّى نَذَرْتُ لِلرَّحْمٰنِ صَوْمًا means (assumed tropical:) [Verily I have vowed unto the Compassionate] an abstaining from speech. (S, M, Msb.) One says also, صام الفَرَسُ, inf. n. صَوْمٌ (S, M) and صِيَامٌ, (M,) (assumed tropical:) The horse stood without eating of fodder; (S;) or abstained from the eating of fodder. (M, A, Mgh.) And صام عَنِ السَّيْرِ (tropical:) He abstained from going along, or journeying. (TA.) b2: [Hence,] صامت الشَّمْسُ (assumed tropical:) The sun became [apparently] stationary [in the mid-heaven]: (T, TA:) or attained its full height. (M, TA.) b3: And صام النَّهَارُ, (inf. n. صَوْمٌ, S,) (tropical:) The day reached its midpoint. (S, M, Mgh, K, TA.) b4: And صامت الرِّيحُ, (M, TA,) inf. n. صَوْمٌ, (S, K,) (tropical:) The wind became still, or calm. (S, M, K, TA.) b5: And صام المَآءُ, [inf. n. صِيَامٌ (see صُلَاقَةٌ) and probably صَوْمٌ also,] (assumed tropical:) The water became still, or motionless; syn. قَامَ and دَامَ. (TA.) b6: And صام النَّعَامُ, (M, K,) inf. n. صَوْمٌ, (M,) (tropical:) The ostrich cast forth its dung; (M, K, TA;) and in the same sense the verb is used in relation to the domestic fowl; because each stands still in doing this, or because each becomes tranquil by reason of the passing forth of that which occasions annoyance: and accord. to [some one or more of the copies of] the M, صام النَّهَارُ, inf. n. صَوْمٌ, The نهار, by which is here meant the young one of the كَرَوَان, [or rather of the bustard called حُبَارَى,] cast forth what was in its belly. (TA.) A2: صام مَنِيَّتَهُ i. q. ذَاقَهَا [He tasted, or experienced, his death]. (K.) A3: And صَامَ He (a man) shaded himself by means of the tree called صَوْم. (K.) 8 إِصْتَوَمَ see 1, first sentence.

صَوْمٌ an inf. n. of 1 [q. v.]. (S, M, &c.) b2: [Hence,] الصَّوْمُ [app. for وَقْتُ الصَّوْمِ] means also (tropical:) [The month of] Ramadán: (K, TA:) whence the saying of Aboo-Zeyd, أَقَمْتُ بِالبَصْرَةِ صَوْمَيْنِ, meaning [I remained, stayed, dwelt, or abode, in El-Basrah] two Ramadáns. (TA.) b3: And [in like manner] صَوْمٌ also means (assumed tropical:) A Christian church; syn. بِيعَةٌ: (S, K, TA:) as though for مَحَلُّ الصَّوْمِ i. e. الوَقْفِ [the place of station: for, as Hooker says, speaking of the ancient usage of the Church, “their manner was to stand at prayer, whereupon their meetings unto that purpose had the names of stations given them ”]. (TA.) A2: See also صَائِمٌ.

A3: Also (assumed tropical:) The dung of the ostrich. (S, M, K.) A4: And, in the dial. of Hudheyl, (S,) Certain trees, (S, M,) or a certain tree, (K,) [but] the n. un. is with ة, of the form of the figure of a human being, (M,) ugly in appearance, (M, K,) very much so, the fruits of which are called رُؤُوسُ الشَّيَاطِينِ, i. e. [the heads] of the serpents, [see شَيْطَانٌ and زَقُّومٌ,] not having leaves: AHn says that they have [what are termed] هَدَب [q. v.], their branches do not spread forth, they grow in the manner of the [species of tamarisk called] أَثْل, but are not so tall, and mostly grow in the districts of Benoo-Shebábeh. (M.) صَامَةٌ, for صَوْمَةٌ, inf. n. of un. of صَامَ: see a verse cited voce تَابَ, in art. توب.

صَوْمَانُ: see صَائِمٌ.

أَرْضٌ صَوَامٌ Dry land or ground, in which is no water. (K.) صَوَّامٌ is like صَائِمٌ but having an intensive signification [i. e. meaning Abstaining, &c., much or often]. (Msb.) One says رَجُلٌ صَوَّامٌ قَوَّامٌ, meaning A man who fasts (يَصُومُ) [often] in the day, and who rises [often] in the night [to pray]. (TA.) صَائِمٌ Abstaining, in an absolute sense: this is said to be the signification in the proper language of the Arabs: and in the language of the law, observing a particular kind of abstinence; (Msb;) [i. e.] abstaining from food (S, M, K) and drink and coïtus: and, [by a tropical application, (see 1, first sentence,)] (tropical:) from speech: (M, K:) it is applied to a man: (S, M, Msb:) and ↓ صَوْمَانُ signifies the same, (S, K,) so applied; (S;) as also ↓ صَوْمٌ, (M, K,) applied to a man, (M,) and to a woman, and to two men, (TA,) and to a pl. number; (M, K;) being an inf. n. used as an epithet; (TA;) or it is a pl., [or rather quasi-pl. n.,] like زَوْرٌ: (M voce ضَيْفٌ:) or, in the proper language of the Arabs, صَائِمٌ signifies abstaining from eating: and by a secondary application, serving God in a particular manner [by fasting: see again 1, first sentence]: (Mgh:) accord. to AO, it signifies any creature abstaining from food, or (assumed tropical:) from speech, or (assumed tropical:) from going along or journeying: (S, Msb:) pl. صِيَامٌ and صُوَّمٌ (S, M, Mgh, Msb, K) and صُيَّمٌ (S, M, Msb, K) and صِيَّمٌ and صُوَّامٌ and صُيَّامٌ and صَيَامَى, (M, K,) the last of which [written in the CK صُيَامَى] is extr. (M.) b2: Applied to a horse, (assumed tropical:) Standing still (S, (M, Msb) without eating of fodder (S, Msb) or without eating anything: (M:) or abstaining from the eating of fodder: (Mgh:) or standing upon his four legs. (Az in art. صون, and TA.) b3: And بَكْرَةٌ صَائِمَةٌ (assumed tropical:) A sheave of a pulley that remains still, (Mgh, TA,) that will not revolve. (S, Mgh, TA.) b4: And مَآءٌ صَائِمٌ (assumed tropical:) Water that is still, or motionless; syn. قَائِمٌ and دَائِمٌ. (Mgh, TA.) مَصَامٌ (tropical:) The station, or standing-place, of a horse; as also ↓ مَصَامَةٌ. (S, K, TA.) b2: and مَصَامُ النَّجْمِ (assumed tropical:) The [imaginary] place of suspension of the asterism [meaning the Pleiades]. (M.) Imra-el-Keys says, كَأَنَّ الثُّرَيَّا عُلّقَتْ فِى مَصَامِهَا بِأَمْرَاسِ كَتَّانٍ إِلَى صُمِّ جَنْدَلِ [As though the Pleiades were hung, in their place of suspension, by means of ropes of flax, to hard and solid rocks: i. e. they seemed as though they were stationary: he means that the night was tedious to him]. (S. [See EM p. 36, where a reading of the former hemistich different from that above is given, with the same and another reading of the latter hemistich.]) b3: One says also, جِئْتُهُ وَالشَّمْسُ فِى مَصَامِهَا, meaning (assumed tropical:) [I came to him when the sun was] in the middle of the sky. (TA.) مَصَامَةٌ: see the next preceding paragraph.