صنو

4 اصنى النَّخْلُ The palm-trees had pairs, or triplets, or more, growing together from single roots. (IKtt, TA.) صَنْوٌ: see the next paragraph.

صُنْوٌ: see the next paragraph.

صِنْوٌ One of a pair, (AHn, S, M, K,) or of three, (S, M,) or of more than two, (K,) or of more than three, (M,) or of five, or of six, (TA,) of palmtrees, (S, M, K,) or of any trees, (AHn, M, K,) or of trees resembling one another, (M,) growing from one root; (AHn, S, M, K;) each [or every one] of such being called the صِنْو of the other [or others growing with it]; (AHn, M;) as also ↓ صُنْوٌ, (M, K,) mentioned by Zj: (M:) two of such are termed صِنْوَانِ (S, K) and صُنْوَانِ and صَنْوَانِ, [which last implies that ↓ صَنْوٌ as well as صُنْوٌ is a dial. var. of صِنْوٌ,] and also صِنْيَانِ and صُنْيَانِ and صَنْيَانِ, [which imply that صِنْىٌ and صُنْىٌ and صَنْىٌ are also dial. vars. of صِنْوٌ and صُنْوٌ and صَنْوٌ;] (K;) and the pl. is صِنْوَانٌ (Az, S, M) and [of pauc.] أَصْنَآءٌ, (M,) the former pl. differing from the first of the duals mentioned above by being perfectly decl. (Az, S, * TA.) Hence, in the Kur [xiii. 4], صِنْوَانٍ وَغَيْرُِ صِنْوَانٍ, (TA,) i. e. Palmtrees having one root and [others] having distinct roots: Hafs read صُنْوَان, like قُنْوَان pl. of قِنْوٌ; of the dial. of Temeem. (Bd.) b2: And hence, (TA,) (assumed tropical:) A brother; but not so called unless coupled with another: (Sh, TA:) or a brother by the same father: (Az, TA:) [or a brother by the same mother; as is indicated by an explanation of one of the pls in what follows:] or a brother such as is termed شقِيق, (M, K,) which means by the father and mother: (TA in art. شق:) and a son; (M, K;) because he has branched forth from one stock [with his father]: (TA:) and a paternal uncle; (M, K;) but this last meaning is taken from a trad. cited in what follows: (TA:) the fem. is with ة: and the pl. is أَصْنَآءٌ [a pl. of pauc.] and صِنْوَانٌ [as above]. (M, K.) It is said in a trad., عَمُّ الرَّجُلِ صِنْوُ أَبِيهِ (tropical:) [The paternal uncle of the man is the صِنْو of his father]; (T, S;) meaning that the stock of both is one. (T, TA.) [And it is said that] صَنْوَانٌ وغَيْرُ صِنْوَانٍ, relating to a man's children, means (assumed tropical:) Sons of one mother by different fathers, and children of different mothers by one father. (Har p. 608.) b3: [Hence the pl.] أَصْنَآءٌ signifies also (assumed tropical:) Likes, or fellows. (IAar, TA.) b4: And رَكِيَّتَانِ صِنْوَانِ (tropical:) Two wells near together, (Az, S, M, K, TA,) or (so in the TA and in some copies of the K) that yield water from one spring. (Az, S, K, TA.) b5: صِنْوٌ also signifies A widened well (حَفَرٌ) from which water is not drawn and of the water of which no use is made: (Ibn-Buzurj, K:) pl. صِنْوَانٌ. (Ibn-Buzurj, TA.) b6: See also what follows.

صُنَىٌّ A small حِسْى [q. v.] to which no one comes for water, (S, K,) and for which no one cares: dim. of ↓ صِنْوٌ: (S:) or, as some say, (S,) a cleft in a mountain: (S, TA:) or a ravine, or gap, (شِعْبٌ,) in which water flows, between two mountains. (TA.)

بهو

1 بَهَا, (JK, Msb, K,) aor. ـْ (JK,) or ـْ (Msb, K;) and بَهُوَ, aor. ـْ and بَهِىَ, aor. ـْ (S, * K;) and بَهَى, [first Pers\. بَهَيْتُ,] aor. ـْ (K;) inf. n. بَهَآءٌ and بَهَآءَةٌ; (JK, TA;) He (a man, S) or it, was, or became, characterized by, or possessed of, بَهَآء, meaning beauty, or goodliness [&c.]. (JK, S, Msb, K.) A2: بَهَوْتُهُ and بَهَيْتُهُ: see 3.

A3: بَهِىَ, (S, K,) aor. ـَ (K,) inf. n. بَهًا, (TA,) It (a tent, S, K) was, or became, empty, or vacant: (K:) or it was, or became, rent, or pierced with holes, and rendered vacant. (S, TA.) A4: بَهِىَ بِهِ i. q. بَهَأَ بِهِ [q. v.]. (JK.) and بَهَؤُوا بِهِ occurs in a trad., as they relate it, for بَهَؤُوا بِهِ. (A'Obeyd, TA in art. بهأ.) 2 بهّاهُ, inf. n. تَبْهِيَةٌ, He made it wide, or ample; or widened it; and made it; namely, a بَيْت [i. e. tent, or house]. (K.) 3 باهاهُ, (TA,) [and باهى بِهِ, as will be seen from what follows,] inf. n. مُبَاهَاةٌ, (S, TA,) He vied, or competed, with him, or contended with him for superiority, in beauty, or goodliness, or in glorying, or boasting, or in glory, or excellence; he emulated, or rivalled, him therein; or, simply, he vied with him; syn. بَارَاهُ; (TA in art. بهج;) and فَاخَرَهُ. (S, * TA.) Hence, in a trad. respecting

'Arafeh, تُبَاهِى بِهِمُ المَلَائِكَةُ [The angels vie with them]. (TA.) You say, ↓ بَاهَانِى فَبَهَوْتُهُ (Lh, JK, K *) and ↓ بَهَيْتُهُ (Lh, JK) i. e. [He vied, or competed, with me, or contended with me for superiority, in beauty, or goodliness, &c.,] and I became, (Lh,) or I was, (JK,) more beautiful, or goodly, [&c.,] than he, (Lh, JK,) or I surpassed him in beauty, or goodliness [&c.]. (K.) 4 ابهى He (a man) was, or became, beautiful, or handsome, in face. (K.) A2: ابهاهُ [He deprived it of beauty, or goodliness; the ا being a privative, as it often is, like the Greek a: this is probably the primary signification: (see Freytag's Arab. Prov. ii. 604:) and hence, b2: ] He made it empty, or vacant: (K:) or he rent it, or made holes in it: (JK:) or he rent it, or made holes in it, and rendered it vacant: (S:) namely, a tent. (JK, S, K.) Hence the saying, المِعْزَى

تُبْهِى وَ لَا تُبْنِى [explained in art. بنى]: (JK, S:) applied to him who injures and does not profit. (JK.) b3: He emptied it; namely, a vessel. (A'Obeyd, JK, S, K.) b4: ابهى الخَيْلَ He freed the horses from service (JK, S, K) in warfare; (S, K;) i. e. he did not go to war upon the horses: (TA:) or he divested the horses of their furniture, and did not ride them: or he supplied the horses amply with fodder, and gave them rest: but the first is the-approved explanation. (TA.) 6 تَبَاهَوْا They vied, or competed, or contended for superiority, one with another, [in beauty, or goodliness, or] in glorying, or boasting, or in glory, or excellence; they emulated, or rivalled, one another therein; or, simply, they vied, one with another; syn. تَفَاخَرُوا. (S, K.) 8 يَبْتَهِى occurs in a verse of El-Aashà for يَبْتَهِئُ. (O, TS, L, on the authority of As, in art. بهأ, q. v.) بَهْوٌ Ampleness; or an ample state, or condition: so in the saying, هُوَ فِى بَهْوٍ مِنَ العَيْشِ [He is in an ample state, or condition, of life]: and this is [said to be] the primary signification. (As, TA.) b2: Anything ample, wide, or spacious. (K.) [Hence,] نَاقَةٌ بَهْوَةٌ الجَنَبَيْنِ A she-camel wide in the two sides. (TA.) b3: A wide, or spacious, tract of land, (K, TA,) in which are no mountains, between two elevated tracts. (TA.) b4: A wide covert, or hiding-place, of a [wild] bull, (JK, K, TA,) which he makes for himself at the foot of the kind of tree called أَرْطًى [q. v.]: (TA:) pl. [of pauc.] أَبْهَآءٌ and [of mult.] بُهُوٌّ and [quasi-pl.-n.] بَهِىٌّ. (K.) b5: Any vacant, or intervening, space. (TA.) b6: The interior of the chest, or breast, (K, TA,) of a man and of any beast: (TA:) or the space that intervenes between the two breasts and the uppermost part of the chest (K, TA) is called بَهْوُ الصَّدْرِ: (TA:) or the part between [or within] the extremities of the ribs that project over the belly: (TA:) and in her that is pregnant, (JK, K,) whatever she be, (JK,) the resting-place of the fœtus, between the two haunches: (JK, K:) pl. [of pauc.] أَبْهَآءٌ and أَبْهٍ and [of mult.] بُهِىٌّ and [quasi-pl. n.] بَهِىٌّ [in the TA بِهِىٌّ, which seems to be a mistake]. (K) b7: A tent that is placed in advance, before the other tents: (JK, S, TA:) pl. أَبْهَآءٌ. (JK.) In a trad., Arabs are spoken of as removing with their أَبْهَآء. (TA.) بَهٍ [originally بَهِوٌ]: see بَهِىٌّ, in two places.

بَهَآءٌ Beauty, or goodliness: (S, Msb, K:) beauty of aspect, of mien, or of external state or condition: (Msb:) a beautiful aspect, that excites admiration, and satisfies the eye: (TA:) and, as an attribute of God, (Msb,) greatness, or majesty. (Msb, Har p. 271.) b2: (tropical:) The froth of milk: (JK:) or the glistening of the froth of milk. (K.) A2: As an epithet applied to a she-camel, it belongs to art. بهأ [in which it is explained]. (S.) بَهِىٌّ Possessing the quality, or attribute, of بَهَآء

[i. e. beauty, or goodliness, &c.]; (JK, S, Msb;) the beauty of which, (JK,) or the pleasing appearance of which, (TA,) satisfies the eye; (JK, TA;) as also ↓ بَهٍ and ↓ بَاهٍ: the fem. of بَهِىٌّ is بَهِيَّةٌ; of which the pl. is بَهِيَّاتٌ and بَهَايَا: and the fem. of ↓ بَهٍ is بَهِيَةٌ; and the pl. is أَبْهِيَآءُ. (TA.) بَاهٍ: see بَهِىٌّ.

A2: Also, applied to a بَيْت [or tent (see بَهِىَ)], Empty, or vacant; (JK, S, K;) containing nothing: (S:) or containing little furniture, or few goods or utensils. (TA.) b2: بِئْرٌ بَاهِيَةٌ A wide-mouthed well. (K.) أَبْهَى [More, and most, beautiful, or goodly;] surpassingly, or superlatively, beautiful, or goodly: fem. بُهْيَا; which is applied to a woman, and, by Honeyf El-Hanátim, to a she-camel. (Az, TA.) [Hence,] one says, إِنَّ هٰذَا لَبُهْيَاىَ [This is my superlatively beautiful quality; or] this is of the things in which I vie with others. (AA, ISk.)

(مَلِلَ)
(هـ) فِيهِ «إكْلَفُوا مِنَ الْعَمَلِ مَا تُطِيقُون، فَإِنَّ اللَّهَ لَا يَمَلُّ حَتَّى تَمَلُّوا» مَعْنَاهُ:
أَنَّ اللهَ لَا يَمَلُّ أَبَدًا، مَلِلْتُم أَوْ لَمْ تَمَلُّوا، فَجَرَى مَجْرَى قَوْلِهِمْ: حَتَّى يَشِيبَ الْغُرَابُ، وَيَبْيَضَّ الْقَارُ.
وَقِيلَ: مَعْنَاهُ: أَنَّ اللَّهَ لَا يطَّرحكم حَتَّى تَتْركوا الْعَمَلَ ، وتَزْهَدوا فِي الرغبةِ إِلَيْهِ، فَسَمَّى الفِعْلَيْن مَلَلًا، وكِلاهُما لَيْسَا بِمَلَلٍ، كعَادَةِ العَرَبِ فِي وَضْعِ الفِعْلِ موضعَ الفِعْلِ، إِذَا وَافَقَ معناهُ نَحْوَ قَوْلِهِمْ :
ثُمَّ أضْحَوْا لَعِبَ الدَّهْرُ بهمْ ... وكَذَاكَ الدَّهْرُ يُودِي بالرِّجالْ
فَجَعَلَ إهْلاكَه إيَّاهُم لَعِباً.
وَقِيلَ: مَعْنَاهُ: أَنَّ اللَّهَ لَا يَقْطع عَنْكُمْ فَضْلَه حَتَّى تَمَلُّوا سُؤالَه. فَسَمَّى فِعْل اللَّهِ مَلَلًا، عَلَى طَرِيقِ الازْدِواج فِي الْكَلَامِ، كَقَوْلِهِ تَعَالَى: وَجَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها وقوله: فَمَنِ اعْتَدى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ وَهَذَا بابٌ واسعٌ فِي العَربيةِ، كثيرٌ فِي القرآنِ.
وَفِيهِ «لَا يتوارثُ أهلٌ مِلَّتَين» المِلَّةُ: الدِّينُ، كَمِلَّةِ الإسلامِ، والنَّصْرَانِيَّةِ، واليهوُدِيَّةِ.
وَقِيلَ: هِيَ مُعْظَمُ الدِّينِ، وجُمْلَةُ مَا يَجيءُ بِهِ الرُّسُل. وَفِي حَدِيثِ عُمَرَ «لَيْسَ عَلَى عَرَبيٍّ مِلْكٌ، ولَسْنا بنَازِعِين مِنْ يَدِ رَجُلٍ شَيْئًا أسْلم عَلَيْهِ، وَلَكِنَّا نُقَوِّمُهُم، المِلَّةَ عَلَى آبَائِهِمْ خَمْساً مِنَ الْإِبِلِ» المِلَّةُ : الدَّية، وَجَمْعُهَا مِلَلٌ.
قَالَ الأزهري: كان أهل الجاهلية يَطَأونَ الإماءَ ويَلْدِنَ لَهُمْ، فَكَانُوا يُنْسَبُون إِلَى آبائِهم، وَهُمْ عَربٌ، فَرَأَى عُمَرُ أَنْ يَرُدَّهم عَلَى آبائِهم فَيَعْتِقُون، ويَأخُذ مِنْ آبائِهم لموَاليهِم، عَنْ كلِّ واحِدٍ خَمْساً مِنَ الإبِل.
وَقِيلَ: أَرَادَ مَن سُبِيَ مِنَ العَرب فِي الْجَاهِلِيَّةِ وأدركَه الإسلاُم وَهُوَ عِنْد مَنْ سَبَاهُ أَنْ يَرُدَّهُ حُرّاً إِلَى نَسَبه، وتَكُونُ عَلَيْهِ قِيمتُه لِمَنْ سَباه، خَمْسًا مِنَ الإبِل.
(س) وَمِنْهُ حَدِيثُ عُثْمَانَ «أَنَّ أمَةً أتَتْ طَيّئاً فأخْبَرتْهُم أَنَّهَا حُرَّةٌ، فَتَزَوَّجَتْ فَوَلَدتْ، فَجَعَلَ فِي وَلَدِها الْمِلَّةَ» أَيْ يَفْتَكُّهُم أبُوهُم مِنْ مَوالي أمِّهم.
وَكَانَ عُثْمَانُ يُعْطِي مَكَانَ كلِّ رأسٍ رَأسَيْن، وغيرهُ يُعْطِي مكانَ كلِّ رأسٍ رَأْسًا، وآخَرُون يُعْطُون قِيمتَهُم، بَالِغَةً مَا بَلَغَتْ.
(هـ) وَفِيهِ «قَالَ لَهُ رجلٌ: إِنَّ لِي قَراباتٍ أَصِلُهُم ويَقْطَعُونَني، وأُعْطِيهم فَيَكْفُرونَنِي، فَقَالَ لَهُ: إِنَّمَا تُسِفُّهُم المَلَّ» المَلُّ والمَلَّةُ: الرَّمادُ الحارُّ الَّذِي يُحْمَى لِيُدْفَنَ فِيهِ الخُبْزُ لِيَنْضَجَ، أَرَادَ:
إِنَّمَا تَجْعَلُ المَلَّةَ لَهُمْ سُفُوفاً يَسْتَفُّونه، يَعْنِي أَنَّ عَطاءَك إِيَّاهُمْ حرامٌ عَلَيْهِمْ، ونارٌ فِي بُطُونِهم.
(هـ) وَمِنْهُ حَدِيثُ أَبِي هُرَيْرَةَ «كأنَّما تُسِفُّهُم المَلَّ» .
وَفِيهِ «قَالَ أَبُو هُرَيْرَةَ: لَّما افْتَتَحْنَا خَيْبَرَ، إِذَا أُنَاسٌ مِنْ يَهُودَ مَجْتَمِعُونَ عَلَى خُبْزَةٍ يَمُلُّونَها» أَيْ يَجْعَلُونها فِي المَلَّةِ.
(س) وَحَدِيثُ كعبٍ «أَنَّهُ مَرَّ بِهِ رِجْلٌ مِنْ جَرادٍ، فأخَذَ جَرادَتَين فمَلَّهُما» أَيْ شَوَاهما بالمَلَّةِ.
وَفِي حَدِيثِ الاسِتسقاء «فألَّف اللهُ السَّحَابَ ومَلَّتْنا» كَذَا جَاءَ في رواية لمسلم . قِيلَ: هِيَ مِنَ الْمَلل، أَيْ كَثُر مَطرُها حَتَّى مَلِلْنَاها.
وَقِيلَ: هِيَ «مَلَتْنا» بالتَّخْفيف، مِنَ الامْتلاء، فخُفّفَ الْهَمْزُ. وَمَعْنَاهُ: أوسَعَتْنا سَقْياً وَرِيّاً.
وَفِي قَصِيدِ كَعْب بْنِ زُهَيرٍ:
كأنَّ ضَاحِيَةُ بالنَّارِ مَمْلُولُ
أَيْ كأنَّ مَا ظَهر مِنْهُ لِلشَّمْسِ مَــشْوِيٌّ بالمَلَّةِ مِنْ شِدَّةِ حَرِّه.
(س) وَفِيهِ «لَا تَزَالُ المَلِيلَةُ والصُّدَاعُ بالعَبْدِ» المَلِيلَةُ: حَرارةُ الحُمَّى ووَهَجُها.
وَقِيلَ: هِيَ الحمَّى الَّتِي تَكُونُ فِي الْعِظَامِ.
وَفِي حَدِيثِ الْمُغِيرَةِ «مَلِيلَةُ الإرْغاء» أَيْ مملُولَةُ الصَّوْتِ. فَعِيلةٌ بِمَعْنَى مفعولةٍ، يَصِفُها بكَثْرِة الْكَلَامِ ورَفْع الصَّوْتِ، حَتَّى ــتُمِلَّ السَّامِعِين.