سد

1 سَدَّ, (S, M, A, Mgh, Msb, K,) aor. ـُ (S, M, Msb, K,) inf. n. سَدٌّ; (S, M, Mgh, Msb;) and ↓ سدّد; (M;) [but the latter has an intensive signification, or relates to several objects;] He closed, or closed up, an interstice, or intervening space: (M:) and stopped, or stopped up, (M,) or repaired, and made firm or strong, (S, A, K,) a breach, or gap, (S, M, A, Mgh, Msb, K,) and the like. (S, Msb.) b2: [Hence one says,] سُدَّتْ عَلَيْهِ الطَّرِيقُ (assumed tropical:) [The road, or way, became closed, or stopped, against him]. (K.) And سُدَّ طَرِيقُهُ مِنْ بَيْنِ يَدَيْهِ وَمَنْ خَلْفِهِ (assumed tropical:) [His road, or way, became closed, or stopped, before him and behind him]. (Zj, M.) And سَدَّ الأُفُقَ (tropical:) [It obstructed the horizon]; said of a multitudinous swarm of locusts. (S, A, * K.) And سَدَّ عَلَيْهِمْ, and ↓ أَسَدَّ, It closed, or obstructed, against them, the horizon; [الأُفُقَ being understood;] said of a collection of clouds rising. (M.) And سَدَّ مَا وَرَآءَهُ [It barred, or excluded, what was behind it]. (M.) b3: [Hence also,] سَدَدْتُ عَلَيْهِ بَابَ الكَلَامِ (assumed tropical:) [I closed, or stopped, to him the door of speech; i. e.] I prevented him from speaking; as though I closed, or stopped, his mouth. (Msb.) And مَا سَدَدْتُ عَلَى لَهَوَاتِ خَصْمٍ قَطُّ (assumed tropical:) I never stopped the way of speech of an adversary, nor prevented his saying what was in his mind. (Shureyh, Mgh.) And مَا سَدَدْتُ عَلَى خَصْمٍ قَطُّ (assumed tropical:) I never stopped an adversary from speaking; (El-Fáïk, Mgh, L;) on the authority of Esh-Shaabee: (Mgh:) occurring in a trad. (L.) b4: And أَبِيهِ ↓ هُوَ يَسُدُّ مَسَدَّ (tropical:) [He fills up, or supplies, the place of his father]: and ↓ يَسُدُّونَ مَسَدَّ أَسْلَافِهِمْ (tropical:) [They fill up, or supply, the place of their ancestors]. (A, TA.) And يُسَدُّ بِهِ الحَاجَةُ (tropical:) Want is supplied thereby: (M, * TA:) [whence the saying,] تَصَدَّقُوا وَلَوْ بِتَمْرَةٍ فَإِنَّهَا تَسُدُّ مِنَ الجَائِعِ (assumed tropical:) [Give ye something as alms, though it be but a date, or a dried date; for it will supply somewhat of the want of the hungry]: a trad. (El-Jámi' es-Sagheer.) and يَسُدُّ الرَّمَقَ (assumed tropical:) [It stays, or arrests, the remains of life; as though it stopped the passage of the last breath from the body; or] it maintains, and preserves, the strength. (Msb in art. رمق.) b5: and سَدَّهُ (assumed tropical:) He attributed, or imputed, to him, or he charged him with, or accused him of, a fault; [as though he thereby stopped his mouth; (see سَدٌّ;)] as also سَتَّهُ. (TA in art. ست.) A2: سَدَّ, aor. ـِ (S, L, K,) with kesr, (S,) inf. n. سَدَادٌ and سُدُودٌ, (L, the former inf. n. expl. in the S and K as signifying اِسْتِقَامَةٌ,) said of a spear, and an arrow, (TA,) and a saying, (S,) and an action, (TA,) or a thing [absolutely]; (L;) or سَدَّ, [sec. Pers\. سَدِدْتَ,] aor. ـَ with fet-h to the س, (A,) inf. n. سَدَدٌ, (TK, expl. in the S and K as signifying اِسْتِقَامَةٌ, like سَدَادٌ, of which it is said in the S to be a contraction,) said of a saying, and an affair; (A;) or سَدَّ, aor. ـِ and يَسَدُّ, inf. n. سَدَدٌ; (MA;) i. q. صَارَ سَدِيدًا [i. e. It was, or became, right, direct, or in a right state; it had, or took, a right direction or tendency; it tended towards the right point or object]: (S, A, L, K, TA:) and [in like manner] ↓ استدّ is syn. with اِسْتَقَامَ [which signifies the same]; (S, K;) as also ↓ اسدّ and ↓ تسدّد: (TA:) ↓ استدّ said of an affair signifies it was, or became, rightly ordered or disposed; in a right state. (Msb.) You say, لَهُ ↓ تسدّد and ↓ استدّ It was, or became, rightly directed towards it. (M.) And سَاعِدُهُ ↓ استدّ and ↓ تسدّد His fore arm was, or became, in a right state, or rightly directed, عَلَى الرَّمْىِ [ for shooting]; syn. استقام. (A.) A poet says, سَاعِدُهُ رَمَانِى ↓ فَلَمَّا اسْتَدَّ أُعَلِّمُهُ الرِّمَايَةَ كُلَّ يَوْمٍ [I teaching him the art of shooting every day; and when his fore arm became in a right state, he shot me]: As says that [the reading] اشتدّ, with ش, is not to be regarded. (S, TA.) b2: and سَدَّ, aor. ـِ with kesr to the س, (A, Msb, TA,) inf. n. سُدُودٌ (Msb) [and app. also, as above, سَدَادٌ, q. v. infrà], is said of a man, (A, Msb, TA,) in like manner meaning صَارَ سَدِيدًا [i. e. He was, or became, in a right state; he had, or took, a right direction or tendency; he tended towards the right point or object]: (A, TA:) or, (Msb,) as also ↓ اسدّ, (S, K, TA,) he hit the right thing (S, Msb, K, TA,) in his saying (S, Msb, TA) and in his action: (Msb:) or ↓ اسدّ signifies he said, or did, what was right: (Msb:) or he sought what was right; (L, K;) as also ↓ سدّد; (L;) or it has this last meaning also. (S, * L.) You say, ↓ إِنَّهُ لَيُسِدُّ فِى القَوْلِ Verily he hits the right thing in the saying. (S, L.) And قَدْ أَسْدَدْتَ ↓ مَا شِئْتَ (S, * L) is said to a man when he seeks [or has sought] what is right, (S,) meaning Thou hast sought what is right; whether the person thus addressed have hit the right thing or not. (L.) One says also, سَدَّ عَلَيْكَ الرَّجُلُ, aor. ـِ inf. n. سد [app. a mistranscription for سَدَاد or سُدُود], The man said, or did, what was right [against thee]: so in the handwriting of Sh. (Az, TA.) 2 سَدَّّ see 1, first sentence. b2: [Hence,] سدّد مَلْأَهُ [He filled it up]; namely, a vessel, and a water-ing-trough. (Aboo-Sa'eed, TA in art. خنق.) b3: And سدّد عَلَيْهِمْ كُلَّ شَىْءٍ قَالُوهُ (assumed tropical:) He annulled, in opposing them, everything that they said. (Jábir, as related by Aboo-'Adnán.) A2: سدّدهُ, (S, A, L, Msb, K,) inf. n. تَسْدِيدٌ, (K,) He directed it, (A, * L, Msb, K,) namely, an arrow, (A, Msb,) نَحْوَهُ towards him or it, (A,) or إِلَى الصَّيْدِ towards the game; (Msb;) and شدّدهُ, with ش, is a dial. var. thereof: (Towsheeh, TA:) and [in like manner] his spear; contr. of عَرَضَهُ, (S, Msb,) or عَرَّضَهُ. (L.) b2: And He taught him the art of shooting. (TA.) b3: Also, (M, A, K,) inf. n. as above, (S,) He directed, accommodated, adapted, or disposed, him (S, M, A, K) to that which was right, or words and of actions: (S, K: [and the like is implied in the M and A:]) said of God. (M, A.) And you say, سَدِّدْ صَاحِبَكَ Teach thou thy companion, and direct him to the right course. (Sh, TA.) b4: And [hence,] سَدِّدْ مَالَكَ Act thou well with thy property, or cattle. (L.) and سَدَّدَ الإِبِلَ, inf. n. as above, He gave the camels easy access to every pasturage, and to every place where the ground was soft and spacious. (L.) A3: See also 1, near the end of the paragraph.4 أَسْدَ3َ see 1, near the beginning: A2: and see also the latter half of the same paragraph, in five places.5 تَسَدَّّ see 1, in the latter half of the paragraph, in three places.7 انسدّ, said of an interstice, or intervening space, It became closed, or closed up; as also ↓ استدّ: (M:) and both, said of a breach, or gap, (M, A,) it became stopped, or stopped up, (M,) or repaired, and made firm or strong. (A.) اِسْتَدَّتْ ↓ عُيُونُ الخَرْزِ and اِنْسَدَّتْ signify the same [i. e. The punctures made in the sewing of the skin became closed]; (S, K;) expressing a consequence of pouring water into-a skin. (S.) 8 إِسْتَدَ3َ see the next preceding paragraph, in two places: A2: and see also 1, in the latter half of the paragraph, in five places.

سَدٌّ and ↓ سُدٌّ Any building, or construction, with which a place is closed or closed up, or stopped or stopped up: (M: [see also سِدَادٌ:]) a dam: (Msb:) a thing intervening, as a separation, a partition, a fence, a barrier, a rampart, or an obstacle, or obstruction, between two other things; (S, Msb, K:) and a mountain: (S, M, K: [in the last it seems that this meaning is restricted to the former word; but if restricted to either, it should be to the latter:]) or, as some say, anything that faces one, or is over against one, and bars, or excludes, (يَسُدُّ,) what is behind it: whence goats are said to be سَدٌّ يُرَى مِنْ وَرَائِهِ الفَقْرُ (assumed tropical:) [a barrier behind which is seen poverty]; meaning that they are not of great utility: (M:) or سَدٌّ signifies what is made by man; and سُدٌّ, what is created by God, (Zj, M, Msb, K,) as a mountain: (Msb:) in the Kur xviii. 92 and 93, and xxxvi. 8, some read with fet-h, and some with damm: (M, TA:) the pl. is أَسْدَادٌ, [a pl. of pauc.,] (A, Msb,) or أَسِدَّةٌ, [also a pl. of pauc.,] and سُدُودٌ, [a pl. of mult.,] the latter of these two agreeable with general analogy, and the former of them anomalous, or, [ISd says,] in my opinion, this (أَسِدَّةٌ) is pl. of سِدَادٌ. (M.) You say, ضُرِبَ بَيْنَهُمَا سَدٌّ and سُدٌّ [A barrier, or an obstacle, was set between them two]: and ضُرِبَتْ بَيْنَهُمَا الأَسْدَادُ [Barriers, or obstacles, were set between them two]. (A.) and ضَرَبَتْ عَلَيْهِ الأَرْضُ بِالأَسْدَادِ (tropical:) [The earth, or land, set barriers, or obstacles, against him]; meaning, the ways became closed, or stopped, against him, and the courses that he should pursue became obscure to him: (K: in the CK ضُرِبَتْ:) the sing. of أَسْدَادٌ [accord. to general analogy] is سُدٌّ. (TA.) b2: [Hence,] the former (سَدٌّ) also signifies, (Fr, S, M, L, K,) or ↓ سِدَادٌ, (A,) or the former and ↓ سَدَادَةٌ, (L,) (tropical:) A fault, or defect, (Fr, S, M, A, &c.,) such as blindness and deafness and dumbness, (S,) or such as closes, or stops, one's mouth, so that he does not speak: (A:) pl. of the first, (S, M, K,) or of the second, (A,) أَسِدَّةٌ, [a pl. of pauc.,] (S, M, A, K,) accord. to analogy سُدُودٌ, (S, M, K,) or أَسُدٌّ [which is a pl. of pauc.]. (M.) You say, ↓ مَا بِهِ سِدَادٌ (tropical:) There is not in him any fault &c.: and فُلَانٌ بَرِىْءٌ مِنَ الأَسِدَّةِ (tropical:) Such a one is free from faults &c. (A.) And تَسُدُّ فَاهُ عَنِ الكَلَامِ ↓ مَا بِفُلَانٍ سَدَادَةٌ (assumed tropical:) There is not in such a one a fault that stops his mouth from speaking. (Aboo-Sa'eed, L.) And لَا تَجْعَلَنَّ بِجَنْبِكَ الأَسِدَّةَ (tropical:) By no means render thou thy bosom contracted so that thou shalt be unable to return an answer, like him who is deaf or dumb. (S, K.) b3: See also سُدٌّ. b4: سدّ [so in the TA, i. e. either سَدٌّ or سُدَّ,] also signifies (assumed tropical:) A she-camel by which the sportsman conceals himself from the game; also called دَرِيْئَةٌ ند دَرِيعَةٌ whence the saying, رَمَاهُ فِى سدِّ نَاقَتِهِ (assumed tropical:) [He shot him, or shot at him, by his she-camel whereby he was concealing himself]. (IAar, TA.) b5: And سَدٌّ, (M,) or سُدٌّ, (O, K,) is also syn. with ظِلٌّ [as meaning (tropical:) Shade, or shadow; or cover, or protection]. (IAar, M, O, K, TA.) A poet cited by IAar says, قَعَدْتُ لَهُ فِى سَدِّ نِقْضٍ مُعَوَّدٍ لِذٰلِكَ فِى صَحْرَآءَ جِذْمٍ دَرِينُهَا (tropical:) [I sat for him, i. e. lay in wait for him, in the shade, or cover, of a camel rendered lean by travel, accustomed to that, in a desert whereof the dry herbage was old]: i. e. I made him a cover, or screen, to me, in order that he might not see me: and by جِذْم he means “ old,” because الجِذْمُ signifies الأَصْلُ, and there is nothing older than the أَصْل; and he uses it as an epithet because it implies the meaning of an epithet. (M.) A2: سَدٌّ also signifies A thing, (S, K,) [i. e.] a [basket such as is called] سَلَّة, (M, TA,) made of twigs, (S, M, K,) and having covers (أَطْبَاق): (S, K: [but this addition in the S and K seems properly to apply to the pl., as will be shown by what follows:]) pl. سِدَادٌ and سُدُودٌ: (M, TA:) or, accord. to Lth, سُدُودٌ signifies [baskets such as are called] سِلَال, [pl. of سَلَّةٌ,] made of twigs, and having covers (أَطْبَاق); one of which is called [not سَدٌّ but] ↓ سَدَّةٌ: and it is said also on other authority that the سَلَّة is called سَدَّةٌ and طَبْلٌ. (L, TA.) سُدٌّ: see the next preceding paragraph, passim. b2: Also (assumed tropical:) A swarm of locusts obstructing the horizon: (M:) or so سُدٌّ مِنْ جَرَادٍ: (TA:) and جَرَادٌ سُدٌّ (tropical:) locusts (S, M, A, K) that have obstructed, (S, K,) or obstructing, (M, A,) the horizon, (S, M, A, K,) by their multitude: (S, A, K:) in which case, سُدٌّ is either a substitute for جَرَادٌ and therefore a substantive, or it is pl. of ↓ سَدُودٌ signifying that which obstructs the horizon and therefore an epithet. (M.) b3: And (tropical:) A black cloud, (Az, S, K, TA,) that has risen in any tract of the sky: (TA:) or a collection of clouds rising, obstructing the horizon: (M:) pl. سُدُودٌ: (S, M, K:) [or] ↓ سَدٌّ and صَدٌّ, but the former is the more approved, signify (assumed tropical:) a cloud, or collection of clouds, rising high, and appearing like a mountain. (M and L in art. صد.) b4: And A valley: (K:) so called because it becomes closed, or stopped up. (TA.) b5: And A valley containing stones and masses of rock, in which water remains for some time, or a long time: pl. سِدَدَةٌ: (S, L, K:) or you say, أَرْضٌ بِهَا سِدَدَةٌ [a land in which are valleys containing stones and masses of rock, &c.]; and the sing. is ↓ سُدَّةٌ. (L.) b6: and (assumed tropical:) The departure [or loss] of sight: (IAar, M:) from the same word in the first of the senses expl. in the next preceding paragraph. (M.) سِدٌّ: see سَدِيدٌ.

سَدَّةٌ: see سَدٌّ, last sentence.

سُدَّةٌ A certain disease in the nose, (S, M, L, K,) which stops it up, (M, L,) attacking the passage of the breath, (L,) and preventing respiration; (S, L;) as also ↓ سُدَادٌ. (S, M, L, K.) A thing that obstructs the passage of the humours, and of the food, in the body. (KL.) [And Any obstruction in the body: pl. سُدَدٌ.] b2: See also سُدٌّ.

A2: Also [A vestibule, or porch, for shade and shelter, before the door of a house: this is a common signification of the word, and is app. what is meant by its being said that] the سُدَّة is what is before the door of a house: (M, A:) or, as some say, a سَقِيفَة [i. e. roof, or covering, such as projects over the door of a house &c.; or a place roofed over]; (M:) or a ظُلَّة [i. e. roof, or cover-ing, for shade and shelter,] over a door: (Mgh:) or it is [a thing, or place,] like a صُفَّة [or سَقِيفَة] before a بَيْت [or house, or perhaps here meaning tent]: and a ظُلَّة at the door of a house (دَار): (AA, TA:) or, accord. to Aboo-Sa'eed, (TA,) in the language of the Arabs [of the desert] it signifies [a space such as is termed] a فِنَآء pertaining to a tent of hair-cloth and the like; and those who make it to be like a صُفَّة, or like a سَقِيفَة, explain the word accord. to the way in which it is used by the people of the towns and villages: (Msb, TA:) or it signifies the door [itself]: (S, A, Mgh, K:) or it has this meaning also: (Msb:) some thus apply it to the door itself: (A'Obeyd, L:) and the surrounding portico [of the interior court] of the largest, or larger, mosque: (M, TA:) pl. سُدَدٌ. (S, L, Msb, K.) You say, رَأَيْتُهُ قَاعِدًا بِسُدَّةِ بَابِهِ [I saw him sitting in the vestibule of his door]: (S, TA:) and بِسُدَّةِ دَارِهِ [in the vestibule before the door, or at the door, of his house]. (TA.) Abu-d-Dardà

said, مَنْ يَغْشَ سُدَدَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ, (S, L,) or مَنْ يَأْتِ الخ, i. e. [He who comes to the vestibules, or gates, of the Sultán] experiences returns of recent and old griefs, disquieting him so that he is not able to remain at rest, but stands up and sits down: (Mgh in art. قدم:) this he said when he came to the gate of Mo'áwiyeh and did not receive permission to enter. (L.) And it is said in a trad., الشُّعْثُ الرُّؤُوسِ الَّذِينَ لَا تُفْتَحُ لَهُمُ السُّدَدُ, (S, A,) meaning الأَبْوَابُ [i. e. The shaggy, or dishevelled, and dusty, in the heads are those to whom the doors will not be opened]. (A.) b2: Hence, Umm-Selemeh, addressing' Áïsheh, termed her a سُدَّة, i. e. a بَاب [meaning (assumed tropical:) A means of communication[, between the Prophet and his people. (L, from a trad.) A3: Also Palm-sticks, i. e. palmbranches stripped of their leaves, bound together, [side by side,] upon which one sleeps. (M.) سَدَدٌ: see the next paragraph, in four places: b2: and see also سَدِيدٌ.

سَدَادٌ [an inf. n. of the intrans. verb سَدَّ; as also ↓ سَدَدٌ]. [Hence,] one says, إِنَّهُ لَذُو سَدَادٍ Verily he has a faculty of hitting the right thing, or his object or aim, in speaking, and in the managing or disposing of affairs, and in shooting. (TA.) b2: [Hence also, as a subst.,] A thing that is right, syn. صَوَابٌ, (S, A, Msb, K,) and قَصْدٌ, (S,) of what is said and of what is done; (S, A, * Msb, K;) as also ↓ سَدَدٌ, (S, A,) which is a contraction of the former. (S.) One says, قَالَ سَدَادًا مِنَ القَوْلِ He said a right thing [lit. of what is said, i. e., a right saying]; (S, A;) as also ↓ سَدَدًا. (A.) And يُصِيبُ السَّدَادَ He hits the right thing in speech [or action]. (S.) And هُوَ عَلَى سَدَادٍ مِنْ

أَمْرِهِ and ↓ سَدَدٍ [He is following a right course of action in respect of his affair]. (A.) and أَمْرُ فُلَانٍ يَجْرِى عَلَى السَّدَادِ The affair of such a one goes on according to that which is right. (S.) b3: [And hence the saying,] أَتَتْنَا رِيحٌ مِنْ سَدَادِ أَرْضِهِمْ (tropical:) A wind came to us from the direction of their land. (A, TA.) b4: It is also used as an epithet, syn. with سَدِيدٌ, q. v. (L.) b5: and السَّدَادُ [as though meaning The right projecter] is a name that was given to a bow belonging to the Prophet, as ominating the hitting of the object aimed at by that which was shot from it. (TA.) A2: See also سِدَادٌ, in three places.

سُدَادٌ: see سُدَّةٌ, first sentence.

سِدَادٌ A thing with which an interstice, or intervening space, is closed, or closed up: (AO, M, L: [see also سَدٌّ:]) and a thing with which a breach, or gap, (M, A,) is stopped, or stopped up, (M,) or repaired, and made firm or strong: (A:) pl. أَسِدَّةٌ. (M.) Primarily, accord. to ISh, (Meyd, in explanation of a prov. mentioned in what follows,) Somewhat of milk that dries up in the orifice of a she-camel's teat; (Meyd, K;) because it stops up the passage of the milk. (Meyd.) Also A stopper of a bottle (S, * Mgh, * Msb, K, * TA) &c.: (Msb:) in this sense [as well as in those before mentioned] with kesr (S, Mgh, Msb, K) only [to the س]: and so in the sense next following. (S, K.) A body of horse and foot serving as blockaders of the frontier of a hostile country. (S, K, * TA.) b2: سِدَادٌ مِنْ عَوَزٍ and ↓ سَدَادٌ, (ISk, S, M, Msb, K,) but the former is the more chaste, (S,) and it alone is mentioned by most authors in this saying, because it is from سداد as meaning the “ stopper ” of a bottle; (Msb;) and some say that ↓ سَداد, with fet-h, is a corruption; (Msb, K;) expressly disallowed by As and ISh; (Msb;) a prov.; (Meyd;) meaning (tropical:) A thing by which want is supplied, (S, M, Msb, K,) and by which life is preserved; accord. to ISh, if incomplete; and accord. to As, a thing by which somewhat of the entire wants of one's case is supplied. (Msb.) One says also, أَصَبْتُ بِهِ سِدَادًا مِنَ العَيْشِ and ↓ سَدَادًا (tropical:) I attained thereby a thing by which want was supplied; (S, K, * TA;) or a means of sustaining life. (AO, L.) b3: See also سَدٌّ, in two places.

سَدُودٌ: see سُدٌّ.

سَدِيدٌ, applied to a spear, Seldom missing; and [to the same, and] to an arrow, that hits the mark; (TA;) and to a saying, (S, M, L,) as also ↓ سَدَادٌ (M, L) and ↓ سَدَدٌ; (L;) and an action; (TA;) and an affair, as also ↓ أَسَدُّ; (S, A, L;) right, direct, or in a right state; having, or taking, a right direction or tendency; tending towards the right point or object: (S, M, A, L, TA:) and ↓ سِدٌّ, applied to speech, signifies the same; (TA;) and true. (K, TA.) b2: And applied to a man, meaning Who pursues a right course; as also ↓ أَسَدٌّ; (M;) and [in an intensive sense] ↓ سَدَّادٌ: (TA:) or, (Msb,) as also ↓ مُسِدٌّ, (S,) who hits the right thing in his saying (S, Msb) and in his action. (Msb.) سَدَادَةٌ: see سَدٌّ, in two places.

سَدَّادٌ: see سَدِيدٌ.

سَادَّةٌ (tropical:) An eye (عَيْنٌ) of which the sight has gone; (A;) that has become white, and with which one does not see, but which has not yet burst: (Az, A, * L, K:) or that is open, but does not see strongly: (IAar, L, K:) pl. سُدُودٌ, (IAar, L,) or سُدُدٌ. (K.) b2: Also (assumed tropical:) An old and weak she-camel. (IAar, K.) أَسَدُّ: see سَدِيدٌ, in two places.

مَسَدٌّ [properly A place of closing, or stopping, &c.]: see 1, in two places.

مُسِدٌّ: see سَدِيدٌ.

مُسَدَّدٌ Directed; pointed in a right direction. (S TA.) b2: And A man directed, accommodated, adapted, or disposed, to that which is right [of words and of actions]; (L;) who does that which is right, (يَعْمَلُ بِالسَّدَادِ وَالقَصْدِ, S, L,) keeping to the right way; in which sense it is related by some with kesr, ↓ مُسَدِّدٌ. (L.) [Golius explains it as meaning, on the authority of the S, who executes his affairs with sure and good judgment, and with happy success: and Freytag thus explains ↓ مُسَدِّدٌ, as from the S.]

مُسَدِّدٌ: see the next preceding paragraph, in two places.

بك

ى1 بَكَى, aor. ـِ (Msb, K,) inf. n. بُكَآءٌ and بُكًا (S, Msb, K) and مَبْكًى, (Har p. 11,) He wept; i. e. he lamented, or grieved, shedding tears at the same time; and he lamented, or grieved, alone; and he shed tears alone: (Er-Rághib, TA:) accord. to some, the preferable opinion is, that there is no difference between بُكَآءُ and بُكًا: (TA:) or the former means the crying, or uttering of the voice [of lamentation], (S, IKtt, Msb, TA, &c.,) that accompanies البُكَآء [so in copies of the S and in the TA, but correctly البُكَا]; (S, IKtt, TA;) and the latter (بُكًا), the shedding of tears: (S, IKtt, Msb, TA, &c.:) or the former, i. e. with medd, means the shedding of tears by reason of lamentation, or grief, and raising of the voice, or crying, [at the same time,] when the voice is predominant, being like رُغَآءٌ, and ثُغَآءٌ and other words of the same form applied to denote the uttering of a cry or of the voice; and the latter, [the shedding of tears &c.] when lamentation, or grief, is predominant: (Er-Rághib, TA:) or by the former is meant the crying, or uttering of the voice [of lamentation]; and by the latter, the lamenting, or grieving. (Kh, TA.) تَبْكَآءٌ and تِبْكَآءٌ [may be inf. ns. of بَكَى or of ↓ بَكَّى, and] signify the same as بُكَآءٌ: or much بُكَاء [or weeping, &c.]: (K:) MF asserts that تِبْكَآءٌ (with kesr) and the former of these explanations are unknown; but both the word and the explanation are mentioned by Lh, as used in a form of words uttered by Arab women of the desert to fascinate men: ISd, however, says that it should be تَبْكَآء, because it is an inf. n. of a class formed to denote muchness [of the attribute signified by the verb], like تَهْذَارٌ and تَلْعَابٌ &c.; and IAar says that تَبْكَاءٌ, with fet-h, has the latter of the two significations assigned to it above. (TA.) [See what is said of the measure تِفْعَالٌ voce بَيَّنَ.] You say, بَكَى لَهُ (MF, TA) and بَكَى عَلَيْهِ, (S, Msb, K, MF,) meaning [He wept] for, or over, him, or it: and only بَكَى بِهِ [or thus and also بَكَىمِنْهُ as appears from what follows] when meaning [He wept] because, or in consequence, of it: ('Ináyeh, MF, TA:) and بَكَاهُ and ↓ بَكَّاهُ, (As, Az, S, Msb, K,) inf. n. of the former بُكَآءٌ (K) [and بُكًا], and of the latter تَبْكِيَةٌ, (TA,) signify the same as بَكَى

عَلَيْهِ; (As, Az, S, Msb, * K;) the object being a man: (As, S:) and (or as some say, TA) he wept for, or over, him, i. e., one dead; or did so, and enumerated his good qualities or actions; syn. رَثَاهُ: (K:) or, as some say, بَكَاهُ means [he wept because, or in consequence, of it, i. e.,] on account of being pained: and بَكَى عَلَيْهِ, [he wept for, or over, him,] by reason of tenderness of heart, or compassion: and [hence] it is said that بَكَيْتُهُ is originally بَكَيْتُ مِنْهُ: (TA:) [and ↓ بَكَّاهُ may have an intensive, or a frequentative, meaning; for it is said that] بَكِّى, addressed to the eye, signifies weep thou much, and repeatedly. (Ham p. 461.) b2: [Hence,] بَكَت السَّحَابَةُ (assumed tropical:) The cloud rained. (Msb.) b3: بَكَى also means He sang: [in the CK, وبَكَى عَنِّى is erroneously put for وبَكَى غَنَّى:] thus it has two contr. significations: (K, TA:) accord. to MF, it has this meaning only in relation to the pigeon and the like; but it is also used in this sense when said of a man, as in a verse cited voce جَنَازَةٌ, q. v. : and he observes that the assertion of its having two contr significations requires consideration, seeing that it is also said to signify رَثَى; [for in the performance of رِثَآء, it is a common practice to sing;] but رِثَآء is generally accompanied by lamentation, and غِنَآء by rejoicing. (TA.) b4: بَاكَيْتُهُ فَبَكَيْتُهُ: see 3.2 بَكَّىَ see 1, in three places: A2: and see also 4.3 بَاكَيْتُهُ فَبَكَيْتُهُ, (S, TA,) aor. of the latter أَبْكُوهُ, (TA,) or أَبْكِيهِ, retaining its original form, accord. to a rule observed in the case of a verb having an infirm letter [for its second or third radical] lest a verb with a radical ى should be confounded with one having a radical و, (Ham p. 670,) i. e. [I vied with him, or strove to exceed him, in weeping, and I exceeded him therein, or] I was a greater weeper (أَبْكَى) than he. (S, TA.) 4 ابكاهُ [He made him, or caused him, to weep; or] he did to him what made him to weep; (S, K;) as also ↓ استبكاهُ. (S.) And عَلَيْهِ ↓ بكّاهُ, inf. n. تَبْكِيَةٌ, He excited him to weep for him, or it; (K, TA;) namely, a person dead, (K,) or a thing lost. (TA.) 6 تباكى signifies تَكَلَّفَ البُكَآءَ [i. e. He affected weeping; or endeavoured, or constrained himself, to weep]. (S, K.) Hence, in a trad., فَإِنْ لَمْ تَجِدُوا بُكَآءً فَتَبَاكَوْا [And if ye experience not weeping, endeavour to weep]: (TA:) [or the words of the trad. are] اُتْلُوا القُرْآنَ وَابْكُوا فَإِنْ لَمْ تَبْكُوا فَتَبَاكَوْا [Peruse ye the Kur-án, and weep; or, if ye weep not, endeavour to do so]. (Bd in xix. 59.) b2: And He feigned, or made a show of, weeping. (Har p. 602.) 10 استبكاهُ: see 4. b2: Also He desired, or required, of him weeping. (TA.) بَكِىٌّ One who weeps much; (S, K;) as also ↓ بَكَّآءٌ. (K, but omitted in some copies and in the TA.) A2: رَجُلٌ عَيِيٌّ بَكِىٌّ, A man unable to speak. (Mbr, TA.) [But perhaps this should be بَكِىْءٌ: see art. بكأ.]

بَكَّآءٌ: see بَكِىٌّ.

بَاكٍ part. n. of بَكَى [i. e. Weeping, &c.]: (K:) pl. بُكِىٌّ, (S, K,) of the measure فُعُولٌ, with the و changed into ى [and the second dammeh consequently into a kesreh, wherefore it is also, sometimes, pronounced بِكِىٌّ], (S,) and بُكَاةٌ, (K,) which is agreeable with analogy and usage, though said by Es-Semeen to have not been heard. (TA.) [The pl. of the fem., i. e. of بَاكِيَةٌ, is بَاكِيَاتٌ and بَوَاكٍ.]

أَبْكَى [A greater weeper, or one who weeps more, than another: see 3]. (S, TA.)

دن

1 دَنَّ: see R. Q. 1, in four places.

A2: [دَنِنَ is mentioned by Golius and Freytag (by the former as from the S) as though it were the verb of which دَنَنٌ (q. v.) is the inf. n.; but I find no authority for it: and if دَنَنٌ have a verb, it should, accord. to rule, be دَنَّ, aor. يَدَنُّ.]2 دَنَّّ see R. Q. 1.4 ادنّ, (T, K,) inf. n. إِدْنَانٌ, (T, TA,) He (a man, T, TA) remained, stayed, abode, or dwelt, (T, K, TA,) [as though set in the ground like a دَنّ,] بَالمَكَانِ in the place; like أَبَنَّ: (T, TA:) on the authority of Aboo-Turáb, (T,) or Ibn-ElFaraj. (TA.) R. Q. 1 دَنْدَنَ It buzzed, or made a buzzing sound; syn. صَوَّتَ, and طَنَّ, (K,) and طَنْطَنَ; (Sh, T, TA;) as also ↓ دَنَّ, and ↓ دنّن; said of the fly, (K,) [and of the bee, and of the hornet, and the like; for] دَنْدَنَةٌ [inf. n. of دَنْدَنَ] (Lth, T, M, K) and دَنِينٌ [inf. n. of ↓ دَنَّ] (Lth, T, M) and ↓ دِنْدِنٌ [a simple subst.] (M) signify the buzzing (صَوْت, Lth, T, M, K) of the fly, (M, K,) or the bee, (Lth, T,) and the hornet, (Lth, T, M, K,) and the like. (M.) b2: and [hence,] He (a man) spoke in a low, gentle, or soft, tone, so that his speech was not understood; (A'Obeyd, K, TA;) [as also ↓ دَنَّ; for] دَنْدَنَةٌ [inf. n. of the former] (A'Obeyd, T, S, M, K) and دَنِينٌ [inf. n. of ↓ دَنَّ] and ↓ دِنْدِنٌ (M, K) signify the speaking in a low, gentle, or soft, tone, (A'Obeyd, T, S,) or in the manner termed هَيْنَمَةٌ, (M, K,) so that the speech is not understood: (A'Obeyd, T, S, M:) or دَنْدَنَةٌ signifies [merely] the speaking in a low, or faint, tone: (M:) accord. to IAth, it is a little above what is termed هَيْنَمَةٌ. (TA.) A poet says, نُدَنْدِنُ مَثْلَ دَنْدَنَةِ الذُّبَابِ [We buzz in our speech like the buzzing of the fly]. (Sh, T.) And it is said in a trad., حَوْلَهَا نُدَنْدِنُ, (S,) or حَوْلَهُمَا, (M, JM, TA,) which is thus explained: the Prophet asked an Arab of the desert, “What dost thou say in the تَشَهُّد? ” [see this word, which means the repetition of a form of words at the close of the ordinary prayers:] and he answered, “I ask of God Paradise, and seek protection of Him from the fire [of Hell]: but as to thy دَنْدَنَة and the دَنْدَنَة of Mo'ádh, I do not approve it: ” and the Prophet said, حَوْلَهُمَا نُدَنْدِنُ; (M, JM; *) i. e. [We speak with a low, or faint, voice] about those two things, namely, the seeking Paradise and the praying for protection from the fire [of Hell]; and on account of them: (JM:) accord. to some, it is from دَنْدَنَ حَوْلَ المَآءِ He went round about the water: [hence it may mean we utter our prayer respecting them with a low, or faint, sound, as though we were buzzing round about them like flies; seeking to enter the one, and to keep outside the other:] As says that it may be from the signification of the sound [of buzzing], or from that of going round about: (TA:) or, accord. to one relation, the Prophet said, عَنْهُمَا نُدَنْدِنُ [From a consideration of them we utter our prayer with a low, or faint, voice;] i. e. our دَنْدَنَةُ arises from them; and is because of them: and hence, (JM,) دَنْدَنَ means also He (a man, JM) went to and fro in one place. (JM, TA.) دَنٌّ A wine-jar: (MA:) a [jar of the kind called] حُبّ: (S:) or [a jar] in form like a حُبّ: (Msb:) or a large رَاقُود [or earthen jar, smeared inside with pitch, long in the lower part], (M, K,) in form like the حُبّ, (M,) but taller; (M; in the K, or taller than the حُبّ;) uniform in make, [tapering to the bottom,] having at the lower end what resembles the قَوْنَس [or tapering top] of a helmet: (M:) or smaller than the حُبّ, having a pointed lower extremity, [so I render عُسْعُسٌ, (agreeably with the TK,) regarding it as a dial. var., or perhaps a mistranscription, of عُصْعُصٌ, which properly signifies the “ os coccygis,”] (M, K,) so that (M) it will not sit [upright] without one's digging a hole for it: (M, K:) IDrd says that it is a genuine Arabic word: (M:) pl. [of mult.] دِنَانٌ (T, S, M, Msb) [and دِنَنَةٌ and (of pauc.) أَدْنُنٌ and أَدُنٌّ, as appears from the following saying of IAar, quoted by Az:] one says دَنٌّ and أَدْنُنٌ and أَدُنٌّ and دِنَانٌ and دِنَنَةٌ. (T.) [See an ex. in a verse of El-Aashà

cited voce اِرْتِسَامٌ.]

دَنَنٌ A bending, or curving, in the back [so that it resembles a دَنّ: see أَدَنُّ]: (M, K:) and a nearness [to the ground] in the neck and breast, (M, K,) and a stooping, (M,) and lowness, therein, (M, K,) by original natural constitution: it is in a man, (M,) and in a horse or the like, and any quadruped: (M, K:) or shortness, and lowness, or depression, of the neck: (R, TA:) or, in a horse, shortness of the fore legs: or, accord. to As, in any quadruped, nearness of the breast to the ground; which is one of the worst of faults: (S:) or, accord. to Az, in a camel, a leaning forward, with shortness of the fore legs: and, accord. to AHeyth, in a horse or similar beast, shortness of the fore legs, and a consequent nearness of the neck to the ground. (T.) دِنَّةٌ A certain insect resembling an ant: (K:) so called because of its shortness. (TA.) دِنِّيَّةٌ The [kind of cap called] قَلَنْسُوَة, of a Kádee; likened to a دَنّ; (K;) a قلنسوة worn by Kádees, as though so called in relation to the دَنّ, because high and round: (Har p. 109:) accord. to Esh-Shereeshee, originally دَنِينَةٌ; a قلنسوة pointed at the extremity, [in my original الاطراف is erroneously put for الطَّرَف,] worn by Kádees and great men: not a genuine Arabic word, but of the dial. of El-'Irák. (TA.) دِنْدِنٌ syn. with دَنْدَنَةٌ: see R. Q. 1, in two places.

A2: Also Herbage (S, M, K) and trees, (M, K,) or dry herbage, (As, T,) become black, (As, T, S, K,) or wasted and black, (M,) by reason of oldness: (As, T, S:) or what is broken in pieces of [the species of barley-grass called]

بُهْمَى, when it has become black and old: or the stems (أُصُول) of old and wasted trees: (M:) accord. to Lth, the stems (اصول) of trees: but the right explanation is that given above on the authority of As. (T.) دَنَادِنُ The ذَلَاذِل [or lower parts, that are next the ground,] of garments. (K.) أَدَنُّ One whose back resembles the دَنّ; (IAar, T;) [i. e.] having a bending, or curving, in the back; (S, M, K;) applied to a man; (S;) hump-backed: (Fr, TA in art. عجر:) and having the neck and breast near [to the ground], (M, K,) and stooping, (M,) and low, (M, K,) by original natural constitution: applied to a man, (M,) and to a horse or the like, and any quadruped: (M, K:) or, applied to a horse, short in the fore legs: (S:) or, applied to a camel, leaning forward, with shortness of the fore legs: (Az, T:) or, applied to a horse or the like, short in the fore legs, and consequently having his neck near to the ground: (AHeyth, T:) As said that no أَدَنّ ever outstripped except that of the Benoo-Yarbooa: (M:) fem. دَنَّآءُ. (M, K.) [See also دَنَنٌ.] b2: Also, applied to a house, or chamber, or tent, (بَيْت, [for which Golius appears to have read نَبْت,]) Low, or depressed, [app. in its roof.] (S, K.)

طب

1 طَبَّ, aor. ـُ (O, Msb, K, TA,) agreeably with analogy in the case of a trans. reduplicative verb [like this], (TA,) and طَبِّ, (K, TA,) which is irregular, (TA,) inf. n. طَبٌّ (O, * Msb, K, * TA) [and app. طِبٌّ and طُبٌّ also accord. to the O and K, but, accord. to the Msb, طِبٌّ is the subst. from this verb, and app. طُبٌّ is likewise a simple subst.], He treated medically, therapeutically, or curatively, (O, * Msb, K, *) another person (O, Msb) [or the body, and in like manner the soul: see طِبٌّ, below]. b2: And طَبيْتَ, with kesr, (S, O, K,) and طَبَبْتَ, with fet-h, (O, K,) [third Pers\. of each طَبَّ, and, accord. to analogy, the aor. of the former is طَبَّ, and of the latter طَبِّ, but from what follows it seems probable that one says also طَبُبْتَ in the same sense, aor. ـُ unless طَبَبْتَ have تَطُتُّ as an irreg. aor. ,] Thou wast, or becamest a طَبِيت [or physician], not having been such. (S, O, K.) One says, إِنْ كُنْتَ ذَا طُبٍّ فَطُبَّ لِعَيْنَيْكَ, (S, O, and so in copies of the K,) or لِعَيْنِكَ, (so in other copies of the K,) or لِنَفْسِكَ, (ISk, TA,) and ذا طَبٍّ, and ذا طِبٍّ, (S, K,) and فَطَبَّ, and فَطِبَّ; (K;) [i. e. If thou be a possessor of the art, or science, of physic, be a physician to thine eyes, or thine eye, or thyself;] meaning, begin by rectifying thyself. (ISk, TA. [See also Freytag's Arab. Prov. ii. 902.]) b3: And [hence] طَبَّ signifies also (assumed tropical:) He acted with skill, or expertness: [and in this sense likewise the second Pers\. is probably طَبِبْتَ and طَبَبْتَ and طَبُبْتَ, of which last the inf. n. is app. طَبَابَةٌ, occurring in one of the phrases here following:] so in the saying, اِصْنَعْهُ صَنْعَةَ مَنْ طَبَّ لِمَنْ حَبَّ i. e. (assumed tropical:) Do thou it in the manner of him who acts with skill, or expertness, for him whom he loves: a prov., relating to the accomplishing an object of want skilfully and well. (El-Ahmar, TA. [See also Freytag's Arab. Prov. i. 717.]) One says also, اِعْمَلْ فِى هٰذَا عَمَلَ مَنْ طَبَّ لِمَنْ حَبَّ (assumed tropical:) [Do thou, in this, the deed of him who acts with skill, or expertness, for him whom he loves]. (M, Msb, * TA.) And مَنْ حَبَّ طَبَّ, (Meyd,) or مَنْ أَحَبَّ طَبَّ, (K,) (assumed tropical:) He who loves is skilful, or intelligent, and exercises art, or ingenuity, for him whom he loves: (Meyd:) or (assumed tropical:) he who loves executes affairs with deliberateness and gentleness. (K.) [That one says طَبُبْتَ, as well as طَبِبْتَ and طَبَبْتَ, seems to be indicated by the fact that ↓ طَبَابَةٌ, as an inf. n., is thus written, in a copy of the KL in my possession, and expl. as meaning The medical art: Golius, however, appears to have found it written, in a copy of the same work, ↓ طِبَابَةٌ, which is agreeable with analogy as inf. n. of a verb of the measure فَعَلَ significant of an art, and is probably correct: Freytag mentions the pl. طَبَائِبُ as signifying medical arts, on the authority of the Deewán of the Hudhalees.] b4: طَبَّهُ also signifies (assumed tropical:) He enchanted him, or fascinated him: (O:) and طُبَّ (tropical:) he (a man, S, A) was enchanted, or fascinated. (S, A, O. [See also طِبٌّ, below.]) b5: طَبَّ السِّقَآءَ, aor. ـُ (S, TA,) inf. n. طَبٌّ; (K, TA;) and ↓ طبّبهُ, with teshdeed to denote muchness, (S, TA,) inf. n. تطْبِيبٌ; (K, TA;) He covered the seams of the water-skin, or milk-skin, with a طِبَابَة [q. v.]: (S, K, * TA:) and طَبَّ الخُرَزَ he covered the seams with a طِبَابَة: (TA) [and]

المَزَادَة ↓ طَبَّبَتِ she (a girl, or young woman,) put [or sewed] a piece of skin called ↓ طِبَابٌ and ↓ طِبَابَةٌ, upon the place of junction [of each] of the two extremities of the loop-shaped handles of the مزادة [or leathern water-bag]; as though she rectified the مزادة thereby. (A.) 2 طَبَّّ see the last sentence above, in two places. b2: تَطْبِيبٌ also signifies The inserting a بَنِيقَة [or gore] for the purpose of widening دِيبَاج [or silk brocade]: (K, TA:) or, as in the A, one says of a tailor, طبّبِ الثَّوْبَ, meaning he added, in the garment, a بَنِيقَة [or gore], in order that it might become [more] wide. (TA.) b3: Also The hanging a سِقَآء [or milk-skin] (S, K, TA) to a pole (عَمُود, S, this is the right word, not عُود [as in copies of the K], TA) of the tent, (S,) and then agitating it to produce the butter: (S, K, TA:) but Az says, I have not heard تطبيب explained in this sense except on the authority of Lth, and I think that it is تطنيب. (TA.) 3 مُطَابَّةٌ signifies (tropical:) The seeking, or labouring, to find the means of accomplishment [of an affair, like as the physician seeks to find the means of curing a disease]; syn. مُدَاوَرَةٌ. (K, TA.) One says, أَنَا أُطَابُّ هٰذَا الأَمْرَ مُنْذُ حِينٍ كَىْ أَبْلُغَهُ (tropical:) [I have been seeking, or labouring, to find the means of accomplishing this affair, that I might attain to it]. (A, TA.) 4 مَا أَطَبَّهُمْ How [knowing, or] skilful, or expert, are they! (Meyd, in explaining a prov. cited below, voce طَبٌّ.) 5 تطبّب He applied himself to the science of physic: (TA:) [or he applied himself to the science of physic but did not know it well: (see the part. n., below:)] or he practised physic: and he professed physic. (KL.) b2: And تطبّب لَهُ He inquired of [or consulted] the physicians for him. (TA.) 10 استطبّ لِوَجَعِهِ He asked, or sought, a medical prescription for his pain, or disease. (S, A, Msb, K.) b2: And جَآءَ يَسْتَطِبُّ لإِبِلِهِ (tropical:) He came asking, or seeking, for his she-camels, a gentle stallion, that would not injure them. (A.) R. Q. 1 طَبْطَبَ, (Lth, K, TA,) inf. n. طَبْطَبَةٌ, (Lth, TA,) said of a valley, or water-course, (Lth, K, TA,) It flowed with water so that one heard it to make a sound like طَبْ طَبْ: (Lth, TA:) or it made a sound (K, TA) with the water. (TA.) طَبْطَبَةٌ signifies The sounding of water (IAar, S, K, TA) when in a state of commotion and collision, (IAar, TA,) and of the like, (S, TA,) and of the dashing of a torrent. (K.) And ↓ تَطَبْطَبَ It made a sound, or noise, [like طَبْ طَبْ,] said of water and the like, (S,) and of a woman's breast: (TA:) a poet says, إِذَا طَحَنَتْ دُرْنِيَّةٌ لِعِيَالِهَا تَطَبْطَبَ ثَدْيَاهَا فَطَارَ طَحِينُهَا

[When a woman of Durnà grinds for her family, her breasts make a sound by their collision, and her flour flies away]. (S, TA.) A2: طَبْطَبَ المَآءَ He put the water into a state of commotion. (TA.) R. Q. 2 تَطَبْطَبَ: see the next preceding paragraph.

طَبٌّ: see طِبٌّ.

A2: It is also an inf. n. used as an epithet: see طَبِيبٌ. (Msb.) b2: And, (S, A, Msb, K,) as such, i. e. an inf. n. used as an epithet, or by original application, but the former is app. the case, and some have mentioned likewise ↓ طبٌّ and ↓ طُبٌّ, (MF, TA,) (tropical:) Knowing, or possessing knowledge, (S, A, Msb, TA,) respecting a thing, or of a thing; (A, Msb, TA;) and so ↓ طَبِيبٌ: (TA:) and (TA) (assumed tropical:) skilful, or expert; (T, K;) as also ↓ طَبِيبٌ: (T, S, K:) and (tropical:) gentle; (Nh, TA;) and so too ↓ طَبِيبٌ. (TA.) One says, فُلَانٌ طَبٌّ بِكَذَا (assumed tropical:) Such a one is knowing with regard to, or is one possessing knowledge of, such a thing. (TA.) And القَوْمُ طَبُّونَ, or, as some relate it, ↓ القَوْمُ مَا أَطَبُّونَ, is a prov.: the former means (assumed tropical:) The people, or party, are knowing, or skilful, or expert: and [Meyd says,] I know not any way in which the latter is explainable unless ↓ أَطَبُّ be syn. with طَبٌّ, like أَخْشَنُ and خَشِنٌ, &c., and ما a connective. (Meyd.) To a man who offered to cure the [so-called] seal, or stamp, of the prophetic office between the Prophet's shoulder-blades, asserting himself to be a طَبِيب [or physician], the Prophet replied, ↓ طَبِيبُهَا الَّذِّى خَلَقَهَا, meaning (assumed tropical:) He who has knowledge respecting it is He who created it. (TA.) and El-Marrár El-Fak'asee says, تَدِينُ لِمَزْرُورٍ إِلَى جَنْبِ حَلْقَةٍ

↓ مِنَ الشِّبْهِ سَوَّاهَا بِرِفْقٍ طَبِيبُهَا (assumed tropical:) [She obeys a plaited nose-rein attached to the side of a ring of brass, the skilful maker of which has fashioned it with gentleness]: (S, L:) i. e. the she-camel of which he speaks obeys her rein that is tied to her nose-ring of brass. (L.) [Hence,] فَحْلٌ طَبٌّ (assumed tropical:) A stallion [camel] expert in covering, (S, Msb, K, TA,) as also ↓ طَبِيبٌ; (Msb;) that knows the she-camel that is pregnant from her that is not, and her that desires the stallion from her that is covered without desire, and the motion of the fœtus in the womb, &c.: (TA:) or (tropical:) that is gentle, and does not injure the female that he covers. (A, TA.) And بَعِيرٌ طَبٌّ (tropical:) A camel that is mindful, or careful, as to the place of his foot, (A, K, TA,) where to tread with it: or that does not place his foot save where he sees. (TA.) طُبٌّ: see the next paragraph: A2: and see also طَبٌّ.

طِبٌّ (S, A, O, Msb, K) and ↓ طَبٌّ and ↓ طُبٌّ (S, A, O, K,) Medical, therapeutical, or curative, treatment, (A, * O, * Msb, K, *) of the body, [i. e. the physicking thereof,] (A, K,) and likewise of the soul. (K.) b2: [And Knowledge]. قَرُبَ طِبٌّ [Knowledge is near], or, as some relate it, قَرُبَ طِبًّا, (Meyd, O, K, TA,) with the noun in the accus. case, as a specificative, (TA,) like the phrase نِعْمَ رَجُلًا, (Meyd, O, TA,) is a prove.: originally said by a woman to a man who asked her an indecent question which he was himself about to resolve: (Meyd, O, K, TA:) it is like the saying, أَنْتَ عَلَى المُجَرَّبِ [q. v.]: (Meyd, TA:) and is related on the authority of Ibn-Háni. (TA.) b3: And Skill, or expertness. (T, ISd, Meyd, TA.) This is said in the T to be the primary signification. (TA. [But see طَبِيبٌ.]) b4: And (tropical:) Gentleness; gentle treatment or conduct. (K, TA.) b5: And (tropical:) Enchantment, or fascination: (S, O, K, TA: but only طِبٌّ is mentioned in this sense in the S and O:) used in this sense as ominating cure. (AO, O, * TA.) b6: And طِبٌّ signifies also Desire, or appetence; syn. شَهْوَةٌ: and will, or wish; syn. إِرَادَةٌ. (K.) b7: and (tropical:) State, condition, or case; syn. شَأْنٌ, (K, TA,) and دَأْبٌ: (A, TA:) [or by the latter of these two words may be meant what here follows:] custom, habit, or wont. (S, K, TA.) One says, مَاذَاكَ بِطِبِّى (tropical:) That is not my custom, habit, or wont. (S, A, TA.) [See also another ex., in a verse (added here in the S and TA) which I have cited voce إِنْ, page 107, col. iii.]

A2: See also طَبٌّ.

طُبَّةٌ: see طِبَابَةٌ, in two places.

طِبَّةٌ An oblong piece, or portion, of a garment, or of a piece of cloth, (S, A, TA,) as also ↓ طَبِيبَةٌ; (A;) and likewise of skin: or a square piece of the latter: and a round piece in a مَزَادَة and a سُفْرَة and the like: (TA:) pl. طِبَبٌ: (S:) and, as also ↓ طِبَابَةٌ, (As, S, TA,) (assumed tropical:) a streak in sand and clouds, (As, TA,) or a streak of sand or clouds: (S:) or طِبَّةٌ and ↓ طِبَابَةٌ and ↓ طَبِيبَةٌ signify an oblong piece, or portion, of a garment or piece of cloth, and of skin, and (assumed tropical:) of land or ground, and (assumed tropical:) of clouds: (K:) or, all three words, a long strip of a garment or piece of cloth, and of skin, and (assumed tropical:) of sand, and (assumed tropical:) of clouds: (TA:) and (assumed tropical:) a long and narrow tract of land abounding with plants or herbage: (AHn, TA; and A in explanation of the first word:) pl. [of the first] طِبَبٌ and [of the same, or of the third, or a coll. gen. n. of which the second word is the n. un.,] ↓ طِبَابٌ. (K.) And sometimes طِبَّةٌ is applied to The piece that is sewed upon the edge of the leathern bucket and upon that of the سُفْرَة: and the pl. is طِبَبٌ and ↓ طِبَابٌ. (M, TA.) طِبَبُ شُعَاعِ الشَّمْسِ (As, S, TA) and ↓ الطِّبَابُ, (As, TA,) or طِبَبُ الشَّمْسِ and ↓ طِبَابُهَا, (A, TA,) signify (tropical:) The streaks that are seen in the rays, or beams, of the sun when it rises. (As, S, A, * TA.) b2: Also (tropical:) i. q. نَاحِيَةٌ [i. e. A side; or a region, quarter, or tract; &c.]: (so in a copy of the A:) or i. q. نَاصِيَةٌ [i. e. a forelock; &c.]. (So in the TA.) [One of these two explanations is app. a mistranscription for the other.] b3: and one says, إِنَّكَ لَتَلْقَى فُلَانًا عَلَى طِبَبٍ مُخْتَلِفَةٍ, meaning, عَلَى أَلْوَانٍ (tropical:) [i. e. Verily thou wilt find such a one to be of various moods, dispositions, or characters]. (A, TA.) طِبَابٌ [like عِلَاجٌ] A thing that is used for medical, or curative, treatment: so in the saying, ذَا طِبَابُ هٰذِهِ العِلَّةِ [This, or that, is what is used for the medical, or curative, treatment of this disease]. (A, TA.) A2: See also طِبَّةٌ, latter half, in four places. And see طِبَابَةٌ, in five places: and 1, last sentence.

طَبِيبٌ (S, Msb, K, TA) and ↓ طَبٌّ (Msb, TA) [A physician;] one skilled in الطِّبّ [i. e. medical, therapeutical, or curative, treatment]; (S, TA;) or one who practises medical, therapeutical, or curative, treatment; (Msb;) and ↓ مُتَطَبِّبٌ signifies [likewise one who practises physic: and a professor of physic: (see its verb:) or] one who applies himself to the science of physic: (S, K, TA:) or one who applies himself to that science but does not know it well: (Nh, TA:) it has been said that the طَبِيب is so called from the same epithet as signifying “ skilful, or expert; ”

but this is not a valid assertion: (TA:) the pl. (of pauc., S) is أَطِبَّةٌ (S, K) and (of mult., S) أَطِبَّآءُ. (S, Msb, K.) b2: The first of these words (طبيب) occurs in a trad. as meaning (tropical:) A judge; being metonymically thus used, because the office of him who judges between litigants is like that of the طبيب who cures diseases of the body. (TA.) [And hence, طَبِيبُ العَرَبِ: see فَقِيهُ العَرَبِ, in art. فقه.] See also طَبٌّ, in six places.

طَبَابَةٌ: see 1, latter half.

طِبَابَةٌ: see 1, latter half.

A2: Also A piece of skin with which the seams of a سِقَآء are covered, extending across, [so I render مُعْتَرِضَةٌ, app. meaning from side to side, for one edge of the skin beneath overlaps the other,] like the finger [in breadth], doubled [but see what is said below on the authority of Az] over the place of the sewing: pl. [or rather coll. gen. n.] ↓ طِبَابٌ: (As, S, TA:) or that which is put over the place where the two edges of the skin meet, when it is sewed, in the lower part of the قِرْبَة and of the سِقَآء and of the إِدَاوَة: so says As: or, as also ↓ طِبَابٌ, the piece of skin that is put over the two edges of the skin, in these things, when it is laid flat and then sewed, without being doubled: (TA:) accord. to Az, when the [piece of] skin, in the lower parts of these things, is doubled, and then sewed, it is called عِرَاقٌ; and when it is laid flat and then sewed, without being doubled, it is called ↓ طِبَابٌ: (TA; and the like is said in the S in art. عرق:) or طِبَابَةٌ and عِرَاقٌ both signify, accord. to As, a piece of skin with which the punctures of the seams are covered: (S in art. عرق:) or a طِبَابَة is a wide strip of skin, in which is the sewing: and the pl. [or coll. gen. n.] is ↓ طِبَابٌ: (M, TA:) or, accord. to the K, a strip of skin that is in the lower part of a قِرْبَة, between the two seams; as also ↓ طُبَّةٌ: but in this explanation, its author has confounded the words of Lth, who says that طِبَابَةٌ signifies the strip of the skin that is between the two seams; and ↓ طُبَّةٌ, the strip of skin that is in the lower part of the قِرْبَة, and that contracts the seams [so I render يقارب الخرز, but the meaning of this phrase is not, to me, clear]. (TA.) See also 1, last sentence. b2: and see طِبَّةٌ, in two places. b3: Also, and ↓ طِبَابٌ, (K, TA, in the CK طَباب and طَبابة,) [or the latter is a coll. gen. n.,] (assumed tropical:) A streak, or narrow elongated tract, of the sky: (K, TA:) [and app. any portion of the sky not of large extent:] an ex. of the latter word occurs in a verse cited voce مَرَاكِدُ: and in another verse, a man in a prison is described as seeing only a طِبَابَة of the sky like a shield; i. e. a round portion thereof. (Az, TA.) طَبِيبَةٌ, see طِبَّةٌ, in two places.

طِبِّىٌّ Medical, therapeutical, or curative; of, or relating to, medical, therapeutical, or curative, treatment. (Msb.) طَبْطَبَةٌ A certain broad thing, one part of which is struck with another part thereof. (TA.) طَبْطَبِيَّةٌ A [kind of whip, or scourge, such as is called] دِرَّة [q. v.]: (K, TA:) because the sound that is made by its fall is like طَبْ طَبْ. (TA.) طَبْطَابٌ A certain bird, or flying thing, (طَائِرٌ,) having large ears. (K.) طَبْطَابَةٌ, or طِبْطَابَةٌ, (accord. to different copies of the K,) A broad piece of wood, with which one plays with the ball, (K, TA,) or with which the horseman plays with the ball. (T, TA.) الطَّبَاطِبُ The عَجَم [i. e. Persians, or foreigners]. (L, TA.) أَطَبُّ; and its pl., أَطَبُّونَ: see طَبٌّ.

مَطْبُوبٌ (tropical:) A man enchanted, or fascinated. (S, A.) مُتَطَبِّبٌ: see طَبِيبٌ.

سمو: سما: يتصرف مثل مرادفه علا (معجم مسلم) سما على فلان: فاقه وتغلب عليه (كرتاس ص18) سَمَّى (بالتشديد): اسمى، جعل له اسماً يقال: سماه وسمّى له، ففي كتاب عبد الواحد (ص172) رسالة سَمَّى لها رسالة حي بن يقظان.
سمَّى: قال بسم الله (انظر لين) وأضف إلى ما قال: إن امرأة قالت وقد عرضت ابنها: سمّوا أي قولوا بسم الله، لأنهم يعتقدون أن بسم الله تمنع الحسد والعين.
ويقال أيضاً في هذا المعنى سمّى بالله، وسمَّى بالرحيم وسمَّى على فلان (الجريدة الآسيوية 1869، 2: 190، 191).
تسمَّى: لم يشرح لين بوضوح قولهم تسمى بكذا التي وردت في تاج العروس واللغويون العرب يفسرون مثل قولهم تسمى بالخلافة (النويري الأندلس ص488، 489) تلقب بلقب الخليقة.
تسامى. تسامى بفلان مثل سمابه أي رفعه وأعلاه (ويجرز ص55) ولم يعرف الناشر هذا المعنى (ص196 رقم 358) فأخطأ في تغييره الكلمة التي وردت في المخطوطة وهي أيضاً في مخطوطة ا.
استسمى: يؤيد ما ذكره لين ما جاء في محيط المحيط وفيه استسمى فلاناً طلب معرفة اسمه (مولدة) وما جاء في معجم بوشر وفيه استسمى أحداً أي طلب منه معرفة اسمه سُمَي، واحدته سُميَّة: سُماني (الكالا) وهي تصحيف سُميّن.
سُمْيَّة: من مصطلح البحرية عّوامة، طوّافة، أداة لإنقاذ الغْرقى (أبو الوليد ص207) سُمْيَّة: سَمِيّة، الجهة الشمالية (محيط المحيط) سَمَاوة: في السعدية سماوا أي صحراء (النشيد 68، 78، 106، 107) سَمّاوِي: لازوردي، سمنجوني، ما كان بلون السماء (بوشر، همبرت ص80، المقري 1: 236) وفي ابن البيطار (2: 575) في كلامه عن نبات: الذي زهره سماوي.
سَمَاوي: ياقوت ازرق أو سمنجوني أو لازوردي مجلو الشرق والجزائر 13: 81).
فص سَماوي: حجر يمان، ياقوت، ياقوت زعفراني، صفير حجر كريم برتقالي محمر (المعجم اللاتيني - العربي) الصباغ السماوي: مادة ملونة تستخرج من العِظلم، الوسمة، وهو نبات عشبي زراعي للصباغ (تقويم ص84) وانظر مادة سمائي.
سَماوي: في الشام ريح الشمال (بوشر) وفي المغرب ريح الشمال - الشرقي (الكالا - دومب ص54، بوشر بربرية) ومع ذلك فان دوماس (حياة العرب ص435) يذكر هذه الكلمة بمعنى شمال.
وسماوي: ريح الشمال (هلو) والشمال الغربي (باربيبه، ولابورت ص34).
سمائي: لازوردي بلون السماء (ابن العوام 2: 266).
سماني: عظلم، وسمة، واسمه العلمي: isatis Tinctoria ( ابن البيطار 2: 465 ابن العوام 2: 103، 128، 307 وعليك ان تقرأ فيه سمائي) والصبغ السمائي: المادة الملونة التي تستخرج من العظلم (المقري 1: 91). سام. الامر السامي (محيط المحيط) والحضرة السامية: سمْو وهو لقب تشريف (بوشر).
سامِيَة: الحرير النباتي في السودان الذي يستخرج من شجرة كبيرة يسمى سامية مؤنث سام أي عال مرتفع (براكس ص18).
سَامية: القميص الثاني الذي يلبسه الطوارق وهم يرتدون ثلاثة قمصان، وهو قميص مخطط بخطوط عريضة لونها ازرق فاتح ومطرز بحرير من نفس اللون (مجلة الشرق والجزائر السلسلة الجديدة 10: 583، كاريت جغرافية ص109، جاكو ص207).
اِسْم. على اسمك: لك خاصة فيما يظهر. ففي الفخري (ص361): يقول: لأجل من السواد أن زوجتي قد خبزت لك هذا الخبز على اسمك.
اِسْم، طلع له اسم: اكتسب صيتاً وشهرة (بوشر).
اسم. الجمع أسماء تعني كلمات سحرية. ففي ألف ليلة (2: 116): وعليها أسماء وطلاسم كدبيب النمل (2: 23ب، 3: 216، 453، 573) والمعنى الحقيقي: أسماء الله (3: 560) محفورة على خاتم سليمان (ص545، 2: 551، 634) ويقول نيبور (في بلاد العرب ص115): اسم الله (والصواب أسماء الله) علم سحري والذين يتقنونه يعرفون بواسطة الجن الذين في خدمتهم ما يجري في البلاد النائية، ولهم قدرة على الزمان والرياح، ويشفون المرضى بطريقة عجيبة إلى غير ذلك.
أسماء الله الحَسَنة: أسماء الله الحسنى مثل القادر والقدير والرحمن والرحيم وغير ذلك (بوشر).
اسم مِبْني: ظرف الزمان أو المكان، واسم غير قابل للتصرف (بوشر).
اسم الصَّليب عند النصارى: يا رب يا ربي العظيم (بوشر) اسم ضمير الملك: ضمير التملك مثل كتابي وكتابك (بوشر).
اسم علم: اسم خاص (بوشر).
اسم عيرة: اسم يستعمل في الحرب ويتلقب به (بوشر).
اسم منعوت أو موصوف: اسم (بوشر).
اسم يَسوع عند النصارى: يا رب! يا ربي العظيم! (بوشر).
بسم الله: أجل، نعم، بطيب خاطر، على الرأس والعين، سمعاً وطاعة (بوشر).
موصول اسمي: حرف العطف، عاطف، حرف العطف (بوشر).
اِسْمية: صيت، شهرة (الكالا).
أسْماوى: سماوي، لازوردي (دومب ص107، هلو).
مُسْمى: شهير، ذو صيت (الكالا).
مسمى عليه: شيء قرئ عليه بسم الله الرحمن الرحيم لحمايته من الجان (لين عادات 1: 340) مُسَمىَّ: اسم ففي تاريخ البربر (2: 152) كان مسمَّى الحجابة عندهم قهرمة الدار والنظر في الدخل والخرج (قهرمة في مخطوطة 1350) وفي كتاب الخطيب (ص102 ق) في كلامه عن مدينة أقسَمَ أن يُذهب اسمها ومسمَّاها.

سمو

1 سَمَا, (S, M, Msb, K,) first Pers\. سَمَوْتُ, like عَلَوْتُ, (S,) aor. ـْ (Msb, TA,) inf. n. سُمُوٌّ; (S, M, K;) and سَمِىَ, first Pers\. سَمِيتُ, (Th, S, TA,) like عَلِيتُ; (S;) He, (a man, Th, S,) or it, (a thing, M,) was, or became, high, lofty, raised, upraised, uplifted, upreared, exalted, or elevated; it rose, or rose high: (S, M, Msb, K:) and ↓ تسامى signifies the same. (MA. [See also 5.]) b2: سَمَالِىَ الشَّىْءُ The thing became raised from afar so that I plainly distinguished it: (K:) or, as in the S, سَمَا لِىَ الشَّخْصُ the form, or figure, seen from a distance, rose, or became raised, to me [i. e. to my view] so that I plainly distinguished it. (TA.) b3: سَمَا الهِلَالُ The moon near the change rose مُرْتَفِعًا [app. meaning upreared, not decumbent: see أَدْفَقُ]. (TA.) b4: [سَمَا لَهُ or نَحْوَهُ He rose, and betook himself, to, or towards, him, or it. Hence,] مَاسَمَوْتُ لَكُمْ I will not [or (unless the phrase be an apodosis) I did not] rise and hasten to fight you. (TA.) b5: سَمَا بَصَرَهُ His sight, or eye, rose, or became raised. (S, TA.) [And سَمَاطَرْفُهُ lit. signifies the same; but means (assumed tropical:) His look was lofty; or he was proud: see سَامٍ, below.] b6: سَمَا is also said of him who is termed حَسِيبٌ and شَرِيفٌ [i. e. it signifies He was, or became, noble; or high, or exalted, in rank]. (TA.) b7: سَمَتة هِمَّتُهُ إِلَى مَعَالِى الأُمْورِ [His ambition soared, or aspired, to high things, or the means of attaining eminence;] he sought glory, or might, and eminence. (Msb, TA.) b8: سَمَابِى شَوْقَ بَعْدَ أَنْ كَانَ أَقْصَرَ [A yearning, or longing, of the soul arose in me after it had ceased]. (TA.) b9: هُمْ يَسْمُونَ عَلَى المِائَةِ They exceed [or are above] the number of a hundred. (TA.) b10: سَمَوْا, (S, K, TA,) and ↓ استموا, (S,) They went forth to pursue the animals of the chase (S, K, TA) in their deserts: (TA:) [or] one says of the hunter, or sportsman, يَسْمُو الوَحْشَ, and ↓ يَسْتَمِيهَا, meaning he sees, or looks to see, (يَتَعَيَّنُ,) the coming forth of the wild animals, and pursues them. (M. [See also 8 below.]) b11: سَمَا الفَحْلُ, inf. n. سَمَاوَةٌ, The stallion sprang, or rushed, upon, (S,) or he overbore, (S, * M, K,) his she-camels that had passed seven or eight months since the period of their bringing forth. (S, M, K.) A2: سَمَابِهِ: see 4.

A3: See also 2.2 سمّاهُ فُلَانًا and بِفُلَانٍ, (S, M, Msb, K,) accord. to Sb originally with ب, but Lh says that the former is that which is usual, (M,) [inf. n. تَسْمِيَةٌ,] and in like manner ↓ اسماهُ, (S,) i. e. اسماهُ فُلَانًا and بِفُلَانٍ, (M, K,) and accord. to Th, فُلَانًا ↓ سَمَاهُ and بِفُلَانٍ, (K, [in the correct copies of which the form of the verb first mentioned is without teshdeed, while in the CK the first and last are both alike with teshdeed, or, as is said in the M, Th has mentioned سَمَوْتُهُ, but none other has mentioned it,]) He named him, or called him, Such a one; (S, M, Msb, K;) as Zeyd; i. e., he made Zeyd to be his name, his proper name. (Msb.) b2: [One says also, سمّى اللّٰهَ عَلَى شَىْءٍ, or simply سمّى عَلَيْهِ, which is the more common, meaning He pronounced the name of God, saying بِسْمِ اللّٰهِ (In the name of God), upon, or over, a thing; such as food, and an animal about to be slaughtered.] The Prophet said, سَمُّوا وَسَمِّتُوا وَدَنُّوا, [cited, with some variations, and expl., in arts.

دنو and سمت,] meaning سَمُّوا اللّٰهَ [Pronounce ye the name of God, &c.]; i. e. whenever ye eat, [before ye begin to do so, accord. to the general custom, or] between two mouthfuls. (M.) 3 ساماهُ, (S, M, K, TA,) inf. n. مُسَامَاةٌ, (TA,) He vied, competed, or contended for superiority, in highness, loftiness, or eminence, or in glory, or excellence, [or in an absolute sense,] with him; syn. عَالَاهُ, (M,) or فَاخَرَهُ, and بَارَاهُ. (K.) It is said in the trad. respecting the lie [against 'Áïsheh], لَمْ تَكُنِ امْرَأَةٌ تُسَامِيهَا غَيْرُ زَيْنَبَ, meaning There was not any woman that vied with her in eminence (تُفَاخِرُهَا and تُعَالِيهَا) except Zeyneb; المُسَامَاةُ meaning المُطَاوَلَةُ فِى الحُِظْوَةِ. (TA.) and one says, فُلَانٌ لَا يُسَامَى وَقَدْ عَلَا مَنْ سَامَاهُ [Such a one will not be vied with in highness, &c.: and he has overcome him who vied with him, &c.]. (S.) And إِنَّ أَمَامِى مَا لَا أُسَامِى, said when one fears an affair, or event, before him; on the authority of IAar; meaning [Verily before me is an affair, or event,] with which I cannot vie. (M.) A poet cited by Th says, بَاتَ ابْنُ أَدْمَآءَ يُسَامِى الأَنْدَرَا سَامَى طَعَامَ الحَىِّ حَتَّى نَوَّرَا and he says that سَامَى means اِرْتَفَعَ, and صَعِدَ; but [it seems that the verse should be rendered, Ibn-Admà passed the night aspiring to reach the heap of reaped wheat: he aspired to attain the wheat of the tribe until it attained to maturity: for ISd says,] in my opinion he means, as the seed-produce rose by growth, he rose to it, until it attained to maturity, when he reaped it and stole it: and he cites also the saying, فَارْفَعْ يَدَيْكَ ثُمَّ سَامِ الحَنْجَرَا [And raise thy hands, then endeavour to reach the windpipe]; explaining سَامِ الحَنْجَرَ as meaning raise thy hands to his حَلْق [or throat, properly, fauces]. (M.) 4 اسماهُ He raised, upraised, uplifted, upreared, exalted, or elevated, him, or it; as also بِهِ ↓ سَمَا [lit. he rose, &c., with him, or it]. (M, K.) b2: أَسْمَيْتُهُ مِنْ بَلَدٍ I made him to go up, or away, from a town, or country. (TA.) b3: اسمانا, (TA,) or ↓ اِسْتَمَانَا, (M,) He, or it, incited us to hunt, or chase: so says Th. (M, TA.) A2: Also He looked at, or towards, his, or its سَمَاوَة [expl. immediately before the mention of this phrase in the M as meaning the form, or figure, seen from a distance, and the aspect, of anything]. (M, TA.) A3: And اسمى He (a man) took the direction of, (S,) or came to, (M,) Es-Semáweh (السَّمَاوَة, S, M) a certain water in the desert (البَادِيَة, M) or a place between El-Koofeh and Syria, (K,) a well-known desert. (TA.) A4: See also 2.5 تسمّى [expl. by Golius, first, as meaning Altus fuit, eminuit; like سَمَا; but for this he names no authority, and I find none for it.

A2: ] He named himself. (KL.) b2: تسمّى بِزَيْدٍ He was named Zeyd: (S, * M, * Msb, K: *) تسمّى

بِكَذَا means Such a thing became his name: it is quasi-pass. of سَمَّاهُ and أَسْمَاهُ. (TA.) b3: and تسمّى بِبَنِى فُلَانٍ, (M,) or بِالقَوْمِ, (K,) and إِلَيْهِمْ, (M, K,) He asserted his relationship to the sons of such a one [by the assumption of a name of relationship to them], or to the people. (M, K.) 6 تَسَاْمَوَ see 1, first sentence. b2: تَسَامَوْا عَلَى الخَيْلِ They mounted upon the horses. (TA.) b3: and تساموا They vied, competed, or contended for superiority, [in highness, loftiness, or eminence, or in glory, or excellence, or in an absolute sense, (see 3,)] one with another. (S, K.) A2: and تساموا signifies also They called one another by their names. (TA.) 8 استمى He (a hunter, or sportsman, [الصّاعِدُ in the CK being a mistranscription for الصَّائِدُ,]) attired himself with the socks, or stockings, called مِسْمَاة, (M, K, TA,) to protect himself from the heat of the burning ground, (TA,) for the hunting of gazelles, in the time of heat. (M.) and (M, in the K “ or ”) استماهُ He asked of him the loan of the socks, or stockings, above named, for that purpose, (M, K, *) i. e. for the hunting of gazelles at midday. (TA.) And استمى, (M, CK,) or استمى الظِّبَآءَ, (so in some copies of the K and in the TA,) He sought, or pursued, the gazelles in their caves, or hiding-places, (فَى غِيرَانِهَا, M, and so in copies of the K, by the غِيرَان being meant the كُنُس, M,) or in what was not their time, or season, (فِى غَيْرِ انِهَا, thus in some copies of the K,) at the auroral rising of Canopus (سُهَيْل [which rose aurorally, in Central Arabia, about the commencement of the era of the Flight, on the 4th of August, O. S.]): (M, K:) so says IAar. (M.) [Freytag says, on the authority of scholia to the Deewán of Jereer, as follows: In the time of the greatest heat, they drive out a wild animal repeatedly from its hiding-place, permitting it to return thither at night, when, thus disturbed, it does not issue from its place; in order that they may be able to strike it.] b2: And He hunted, or chased, wild animals. (M.) b3: See also 1, latter part, in two places. b4: and see 4.

A2: اِسْتَمَيْتُهُ also signifies I made him the object of a visit: or I perceived in him good, or goodness, by a right opinion formed from its outward signs. (K.) b2: And استماهُ He chose it, took it in preference, or selected it. (IAar, L voce اِقْتَرَحَ.) b3: And IAar mentions the saying, البَكْرَةُ مِنَ الإِبِلِ تُسْتَمَى بَعْدَ أَرْبَعَ عَشْرَةَ لَيْلَةً أَوْبَعْدَ إِحْدَى وَعِشْرِينَ, as meaning [The youthful she-camel] is tested for the purpose of discovering whether or not she be pregnant [after fourteen nights or after one and twenty]: but Th disallows this, and says that the word is تُسْتَمْنَى, from المُنْيَةُ, which means “ the period by the end of which one knows whether or not the she-camel is pregnant. ” (M.) 10 استسمى [or استسمى فُلَانًا, the word فلانا having app. been inadvertently omitted by a copyist,] He asked, or demanded, his [or such a one's] name. (TA.) سِمٌ and سُمٌ and سَمٌ: see اِسْمٌ, in three places, near the beginning of the paragraph; and in four places near the end of the same.

سَمًا: see سَمَآءٌ: A2: and see also اِسْمٌ, near the beginning of the paragraph.

سُمًا and سِمًا: see اِسْمٌ, in two places, near the beginning of the paragraph; and in the last sentence but one of the same.

سَمَآءٌ The higher, or upper, or highest, or uppermost, part of anything: [in this sense] masc. (M.) b2: [In its predominant acceptation,] a word of well-known meaning; (K, TA;) i. e. (TA) [The sky, or heaven;] the canopy of the earth: (M, Msb, TA:) in this sense (M, Msb) masc. and fem.; (IAmb, S, M, Msb, K; *) sometimes fem.; (M;) rarely so, and thus as having the next but one of the significations here following: (Fr, Msb:) Az says that it is fem. because it is pl. [or coll. gen. n.] of سَمَآءَةٌ: (TA:) or it is as though it were pl. of ↓ سَمَاوَةٌ, [or rather its coll. gen. n.,] like as سَحَابٌ is of سَحَابَةٌ: (Msb, TA:) Er-Rághib says that the سَمَآء as opposed to the أَرْض is fem., and sometimes masc.; and is used as a sing. and as a pl.; as the latter in the Kur ii. 27 [where it is shown to apply to seven heavens]; and that it is like نَخْلٌ and شَجَرٌ and other [coll.] gen. ns.: (TA:) in this sense (M) the pl. is أَسْمِيَةٌ [a pl. of pauc.] (S, M, K) and سُمِىٌّ, (M, K,) the latter [originally سُمُوىٌ] of the measure فُعُولٌ, and both [also] pls. of سَمَآءٌ in another sense, mentioned in what follows, (TA,) and سَمَاوَاتٌ or سَمٰوَاتٌ, (S, M, Msb, K,) and accord. to the K, [in which all of these are mentioned as though pls. of سَمَآءٌ in all its senses,] ↓ سَمًا, [in the CK سُمًا,] but in the M سَمَآءٌ [like the sing., as mentioned above], where it is said that it must be a pl. in the Kur ii. 27 for the reason already stated, as though pl. of سَمَآءَةٌ or سَمَاوَةٌ; (TA;) and a poet assigns to سَمَآءٌ the anomalous pl. سَمَآءٍ, by his saying, سَمَآءُ الْإِلٰهِ فَوْقَ سَبْعِ سَمَآئِيَا [The heaven of God, above seven heavens]: (S, M:) the dim. is ↓ سُمّيَّةٌ. (Ham p. 452.) b3: and Any canopy, or covering over-head, of a person. (S, Msb, * TA.) b4: And hence, (S, TA,) The ceiling, or roof, (S, Msb, K, TA,) of a house, or chamber, or tent, (S, K, TA,) and of anything; (K, TA;) in this sense masc.; (Msb, TA;) and ↓ سَمَاوَةٌ also has this meaning. (S.) b5: And The رِوَاق, (M, K,) i. e. the شُقَّة [or oblong piece of cloth] that is beneath the upper, or uppermost, شُقَّةٌ, (M,) of a بَيْت [or tent]; (M, K;) in which sense it is fem., and sometimes masc.; (M;) as also ↓ سَمَاوَةٌ; (M, K;) [and so, app., ↓ سِمَايَةٌ; for] one says, أَصْلَحَ سِمَايَتَهُ, with kesr, [He repaired his سماية,] meaning, his سَمَاوَة. (TA.) b6: And The clouds; (Zj, K;) because of their height: (Zj, TA:) or a cloud. (Msb.) b7: and Rain; (S, M, Msb, K;) because it comes forth from the سَمَآء [i. e. sky or clouds]: (TA:) or a good rain (مَطْرَةٌ جَيِّدَةٌ): (K, TA:) or a new rain (مَطْرَةٌ جَدِيدَةٌ): (T, TA:) or, as some say, rain that has not fallen upon the earth; so called in consideration of what has been said above [of its meaning the “ clouds ” &c.]: (Er-Rághib, TA:) [but] one says, مَا زِلْنَا نَطَأُ السَّمَآءَ حَتَّى

أَتَيْنَاكُمْ [We ceased not to tread upon the rain until we came to you]: (S, TA:) applied to rain, it is masc., and fem. also because of its connexion with the سَمَآء that canopies the earth; (M;) or it is fem., as meaning سَحَابَةٌ: (Msb:) the pl. [of mult.] is سُمِىٌّ (S, M, Msb, TA) and [of pauc.]

أَسْمِيَةٌ. (S, TA.) بَنُو مَآءِ السَّمَآءِ is an appellation of The Arabs; [signifying the sons of the water of the heaven;] because of their keeping much to the deserts which are the places of the falling of rain [by means of which they subsist]: or by مَآء السمآء is meant Zemzem, which God made to well forth for the Arabs, who are therefore like the sons thereof. (TA.) b8: [Hence, app., as being likened to rain by reason of the swiftness of his running,] a certain horse, (M, K,) belonging to Sakhr the brother of El-Khansà, (M,) was named السَّمَآءُ. (M, K.) b9: [Hence, likewise, as being likened to rain, (assumed tropical:) Bounty.] One says, أَصَابَنِى بِرَشْحَةٍ مِنْ سَمَائِهِ (assumed tropical:) [He gave me a gift from his store of bounty]. (A in art. رشح.) b10: Also (assumed tropical:) Herbage; because produced by the rain, which is thus called. (TA.) b11: And The back of a horse; (S, Msb, K;) because of its height: coupled with [its opposite] أَرْضٌ [q. v.]. (S, TA.) b12: And of a sandal, [in like manner opposed to أَرْضٌ,] The upper part [of the sole, i. e. the upper surface thereof], upon which the foot is placed. (M.) A2: See also سَمَاوَةٌ.

سَمَاوٌ: see سَمَاوَةٌ.

سَمِىٌّ: see سَامٍ, in two places. b2: [Also] A competitor, or contender for superiority, in highness, loftiness, or eminence, or in glory, or excel-lence; i. q. ↓ مُسَامٍ, (S, TA,) and مُطَاوِلٌ: (TA:) thus the word, in the accus. case, is said to signify in the Kur xix. 66: (S, TA:) or it there has the meaning here next following. (S, M, TA.) b3: A like, or an equal: (S, M, K TA:) and this meaning the word, in the accus. case, is said by some to have in the Kur xix. 8: or in this instance it has the meaning here following. (M, TA.) b4: A namesake of another. (S, M, K, TA.) b5: The fem. is سَمِيَّةٌ. (M, TA.) سُمَىٌّ dim. of اِسْمٌ, q. v.

سُمَيَّةٌ dim. of سَمَآءٌ, q. v.

سِمَوِىٌّ and سُمَوِىٌّ: see اِسْمِىُّ.

سَمَاوَةٌ: see سَمَآءٌ, in three places. b2: Also The form, or figure, seen from a distance, (S, M, K, TA,) [or] such as is high, or elevated, (TA,) of anything; (S, M, K, TA;) and the aspect thereof: pl. [or rather coll. gen. n.] ↓ سَمَآءٌ and ↓ سَمَاوٌ; the latter mentioned by Ks. (M, TA.) El-'Ajjáj says, سَمَآوَةُ الهِلَالِ حَتَّى احْقَوْقَفَا [The form, &c., of the moon when near the change, until it became curved]. (S.) سِمَايَةٌ: see سَمَآءٌ, in the middle of the paragraph.

سَمَآئِىٌّ and سَمَاوِىٌّ [Of, or relating to, the sky or heaven; heavenly; celestial;] rel. ns. from سَمَآءٌ. (Msb, TA.) سَامٍ [High, or lofty; as also ↓ سَمِىٌّ: pl. of the former سَوَامٍ; applied to women as pl. of سَامِيَةٌ, whence the phrase سَوَامِى الطَّرْفِ in a verse cited voce بُضْعٌ; and to irrational animals, as in an instance here following]. One says القُرُومُ السَّوَامِى

The stallions [meaning the stallion-camels high in their heads, or] raising their heads high. (S, TA.) And سَامِيَاتٌ, [pl. of سَامِيَةٌ,] applied to camels, That raise, or raise high, their eyes and their heads. (Ham p. 791.) And رَدَدْتُ مِنْ سَامِى

طَرْفِهِ [app. an elliptical phrase, نَخْوَتَهُ (which is expressed in the explanation) or a similar word being understood; i. e. (assumed tropical:) I repelled the pride, or haughtiness, of him who was lofty in look;] meaning I contracted to him [or to the lofty in look] his soul, and annulled his pride, or haughtiness. (S, TA.) And الأَنْفِ ↓ سَمِىُّ [lit. Highnosed] means (assumed tropical:) disdainful, or scornful. (T and K in art. انف.) b2: [Also act. part. n. of 1 in all its senses. b3: And hence,] سُمَاةٌ, (S, M, K,) of which it is the sing., (M,) signifies Hunters (S, M, K) going forth to the chase: (K:) an epithet in which the quality of a subst. predominates: or, as some say, hunters in the day-time, peculiarly: or hunters wearing the socks, or stockings, called مِسْمَاة. (M.) اِسْمٌ, (S, M, Msb, K,) with the conjunctive ا, [i. e. written اسْمٌ,] but this is made disjunctive by poetic license [as well as when the word commences a sentence], (S,) usually with kesr [when the | is disjunctive], (Lh, M, TA,) and اُسْمٌ, (S, M, K,) of the dial. of Benoo-'Amr-Ibn-Temeem and of Kudá'ah, (M, TA,) mentioned by IAar, (TA,) and ↓ سِمٌ and ↓ سُمٌ (S, M, K) and ↓ سَمٌ, (K,) and ↓ سُمًا (M, K) and ↓ سِمًا and ↓ سَمًا, (K,) [The name of a thing; i. e.] a sign [such as may be uttered or written] conveying knowledge of a thing; syn. عَلَامَةٌ: and a word applied to denote a substance or an accident or attribute, for the purpose of distinction: (M, K:) [or a substantive in the proper sense of this term, i. e. a real substantive; and a substance in a tropical sense of this term, i. e. an ideal substantive:] as expl. by El-Munáwee, in the “ Towkeef,” the اسم is that which denotes a meaning in itself unconnected with any of the three times [past and present and future]: if denoting what subsists by itself, it is termed اِسْمُ عَيْنٍ; and if denoting what does not subsist by itself, [i. e. an accident or attribute,] whether existent, as العِلْمُ [i. e. knowledge], or non-existent, as الجَهْلُ [i. e. ignorance], it is termed اِسْمُ مَعْنًى: (TA:) the pl. is أَسْمَآءٌ [a pl. of pauc.] and أَسْمَاوَاتٌ, (S, M, K,) the latter said by Lh to be a pl. of اِسْمٌ, but it is rather a pl. of أَسْمَآءٌ, for otherwise there is no way of accounting for it, (M,) and أَسَامٍ (S, M, K) and أَسَامِىُّ (M, K) are [likewise] pls. of أَسْمَآءٌ: (K, * TA:) the word اسْمٌ [i. e. اِسْمٌ or اُسْمٌ] is derived from سَمَوْتُ, (S, TA,) or from السُّمُوُّ, (Msb, Er-Rághib, TA,) because the اسم is a means of raising into notice the thing denoted thereby, and making it known: (S, * Er-Rághib, TA:) it is of the measure اِفْعٌ [or اُفْعٌ, accord. to different dialects], the last radical, و, being wanting in it, (S, Msb, TA,) and the hemzeh [or rather |] being prefixed by way of compensation for it, accord to a general rule; (Msb, TA;) for it is originally سِمْوٌ (S, Msb, Er-Rághib, TA) or سُمْوٌ, (S, Msb, TA,) its pl. being أَسْمَآءٌ, and its dim. being ↓ سُمَىٌّ [originally سَمَيْوٌ]: (S, Msb, Er-Rághib, * TA:) some of the Koofees hold that it is from الوَسْمُ, meaning العَلَامَةُ, the و, which is the primal radical, being rejected, and the hemzeh [or |] being substituted for it, so that its measure is اِعْلٌ [or اُعْلٌ]; but this is a weak opinion, for, were it so, the dim. would be وَسَيْمٌ and the pl. would be أَوْسَامٌ. (Msb, TA.) One says, اِسْمُ هٰذَا كَذَا [The name of this is thus, or such a word]; and if you will you may say, اُسْمُ هٰذا كذا; and in like manner, ↓ سِمُهُ and ↓ سُمُهُ: Lh says that اِسْمُهُ فُلَانٌ [His name is Such a one] is the [common] phrase of the Arabs; and he mentions اُسْمُهُ فُلَانٌ as heard from [the tribe of] Benoo-'Amr-Ibn-Temeem: and Ks cites, as heard from some of [the tribe of] Benoo-Kudá'ah, the saying, ↓ بِاسْمِ الَّذِى فِى كُلِّ سُورَةٍ سُمُهْ [In the name of Him whose name is in every chapter of the Kur-án], and ↓ سِمُهْ as heard from others, not of Kudá'ah. (M.) سِرْ عَلَى اسْمِ اللّٰهِ is an elliptical phrase [for سِرْ مُعْتَمِدًا عَلَى ذِكْرِ اسْمِ اللّٰهِ Journey thou relying upon the mention of the name of God]. (IJ, M in art. دل: see دَلِيلٌ.) b2: [Hence,] اسْمٌ signifies also (assumed tropical:) Fame, renown, report, or reputation, of a person: (TA:) and so ↓ سُمًا, in relation to good, (K, TA,) not to evil; mentioned by Az. (TA.) One says, ذَهَبَ اسْمُهُ فِى النَّاسِ, i. e. His fame &c. [went, or spread, among mankind, or the people]. (TA.) اِسْمِىٌّ [Of, or relating to, a name or noun or substantive;] rel. n. from اِسْمٌ; as also ↓ سِمَوِىٌّ and ↓ سُمَوِىٌّ. (S, TA.) [Hence, جُمْلَةٌ اسْمِيَّةٌ A nominal proposition or phrase; as distinguished from فِعْليَّةٌ, or verbal.]

اِسْمِيَّةٌ The quality of a name or noun or substantive.]

مِسْمَاةٌ The socks, or stockings, worn by a hunter, (M, K, TA,) to protect him from the heat of the burning ground. (TA.) مُسَمًّى [Named]. b2: [Hence,] one says, هُوَ مِنْ مُسَمَّى قَوْمِهِ and مُسَمَّاتِهِمْ, meaning (assumed tropical:) He is of the best of his people or party. (TA.) مُسَامٍ: see سَمِىٌّ.

جن

1 جَنَّهُ, (S, Mgh, K,) aor. ـُ (Mgh, TA,) inf. n. جَنٌّ, (TA,) It veiled, concealed, hid, covered, or protected, him; (S, Mgh, K;) said of the night; (S, K;) as also جَنَّ عَلَيْهِ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. جُنُونٌ, (S,) or جَنٌّ, (K,) or both; (TA;) so in the Kur vi. 76, meaning it veiled him, concealed him, or covered him, with its darkness; (Bd;) and ↓ اجنّهُ: (S, Msb, K:) or this last signifies he, or it, made, or prepared, for him, or gave him, that which should veil him, conceal him, &c. : accord. to Er-Rághib, the primary signification of جَنٌّ is the veiling, or concealing, &c., from the sense. (TA.) And جُنَّ عَنْهُ meansIt (anything) was veiled, concealed, or hidden, from him. (K.) b2: He concealed it; namely, a dead body; as also ↓ اجنّهُ: (S, TA:) or the latter, he wrapped it in grave-clothing: (K:) and he buried it. (TA.) And الشَّىْءَ فِى صَدْرِى ↓ أَجْنَنْتُ I concealed the thing in my bosom. (S.) and وَلَدًا ↓ أَجَنَّتْ, (S,) or جَنِينًا, (K,) said of a woman, (S,) or a pregnant female, (K,) She concealed [or enveloped in her womb a child, or an embryo, or a fœtus]. (TA.) A2: جَنَّ, aor. ـِ inf. n. جِنٌّ, It (an embryo, or a fœtus,) was concealed in the womb. (K.) b2: Also, [inf. n., probably, جِنٌّ and جُنُونٌ and جَنَانٌ, explained below,] It (the night) was, or became, dark. (Golius on the authority of Ibn-Maaroof.) A3: جُنَّ, (S, Msb, K,) inf. n. جُنُونٌ (S, K) and جِنَّةٌ (S) and جَنٌّ; (K;) and ↓ اُسْتُجِنٌّ, and ↓ تجنّن, and ↓ تجانّ; (K;) He (a man, S) was, or became, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; possessed by a devil or demon; (see Bd li. 39;) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: the verbs may generally be rendered he was, or became, possessed; or mad, or insane]. (S, Msb, K.) b2: جُنَّ الذُّبَابُ, (S, A, TA,) inf. n. جُنُونٌ, (TA,) (assumed tropical:) The flies made much buzzing: (S:) or made a gladsome buzzing in a meadow. (A, TA.) b3: جُنَّ النَّبْتُ, inf. n. جُنُونٌ, (tropical:) The herbage became tall, and tangled, or luxuriant, or abundant and dense, and put forth its flowers or blossoms: (S, TA:) or became thick and tall and full-grown, and blossomed. (M, TA.) And جُنَّتِ الأَرْضُ, (Fr, K,) inf. n. جُنُونٌ, (K,) (tropical:) The land produced pleasing herbage or plants: (Fr, TA:) or put forth its flowers and blossoms; as also ↓ تجنّنت. (K, TA.) 2 جَنَّّ see 4.4 أَجْنَ3َ see 1, in four places: A2: and see 8.

A3: Also اجنّهُ He (God) caused him to be, or become, مَجْنُون [originally signifying possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein]. (S, Msb, K.) [and so, vulgarly, ↓ جنّنهُ, whoever, or whatever, be the agent.] b2: ما اجنّهُ [How mad, or insane, &c., is he!] is anomalous, (Th, S,) being formed from a verb of the pass. form, namely, جُنَّ; (Th, TA;) for of the مَضْرُوب one should not say, مَا أَضْرَبَهُ; nor of the مَسْلُول should one say, مَا أَسَلَّهُ: (S:) Sb says that the verb of wonder is used in this case because it denotes want of intellect [which admits of degrees]. (TA.) A4: اجنّ also signifies وَقَعَ فِى مَجَنَّةٍ [app. meaning He fell into, or upon, a place containing, or abounding with, جِنّ]. (TA.) 5 تَجَنَّّ see 1, in two places. b2: تجنّن عَلَيْهِ, and ↓ تَجَانَنَ, (S, K,) and ↓ تَجَانَّ, (S,) He feigned himself مَجْنُون [i. e. possessed by a جِنِّىّ, or by جِنّ; and hence generally meaning bereft of reason; or mad, insane, &c.;] to him; (S, K;) not being really so. (TA.) 6 تَجَانَّ and تَجَانَنَ: see 1: b2: and see also 5.8 اجتنّ, (accord, to the S,) or ↓ اجنّ, (accord. to the K,) He was, or became, veiled, concealed, hidden, covered, or protected, or he veiled, concealed, hid, covered, or protected, himself, (S, K,) عَنْهُ from him, or it; (K;) as also ↓ استجن. (S, K.) You say, بِجُنَّةٍ ↓ استجن He was, or became, veiled, &c., or he veiled himself, &c., by a thing whereby he was veiled, &c. (S.) 10 إِسْتَجْنَ3َ see 8, in two places: A2: and see also 1.

A3: اِسْتِجْنَانٌ is also syn. with اِسْتِطْرَابٌ; (S, K;) استجنّهُ meaning استطربهُ, i. e. He excited him to mirth, joy, gladness, or sport. (TK.) جِنٌّ The darkness of night; as also ↓ جُنُونٌ and ↓ جَنَانُ, (K, TA,) the last [written in the CK جُنان, but it is] with fet-h: (TA:) or all signify its intense darkness: (TA:) or all, the confusedness of the darkness of night: (K:) [all, in these senses, are app. inf. ns.: (see 1:)] the last, ↓ جَنَانٌ, also signifies night [itself]: (K:) or [so in copies of the K, accord. to the TA, but in the CK “ and,”] the dense black darkness of night: (S, K:) and ↓ جُنُونٌ, the veiling, or concealing, or protecting, darkness of night. (ISk, S.) b2: Concealment: so in the phrase, لَا جِنَّ بِهٰذَا الأَمْرِ There is no concealment with this thing. (K, * TA.) One of the Hudhalees says, وَلَا جِنَّ بِالبَغْضَآءِ وَالنَّظَرِ الشَّزْرِ [And there is no concealment with vehement hatred and the looking with aversion]. (TA.) A2: [The genii; and sometimes the angels;] accord. to some, the spiritual beings that are concealed from the senses, or that conceal themselves from the senses; all of such beings; (Er-Rághib, TA;) the opposite of إِنْسٌ; (S, Mgh, Msb, Er-Rághib, TA;) thus comprising the angels; all of these being جِنّ; (Er-Rághib, TA;) thus called because they are feared but not seen: (S:) or, accord. to others, certain of the spiritual beings; for the spiritual beings are of three kinds; the good being the angels; and the evil being the devils (شَيَاطِين); and the middle kind, among whom are good and evil, being the جِنّ; as is shown by the first twelve verses of ch. lxxii. of the Kur: (Er-Rághib, TA:) or it here means intelligent invisible bodies, predominantly of the fiery, or of the aerial, quality: or a species of souls, or spirits, divested of bodies: or human souls separate from their bodies: (Bd:) or the جِنّ are the angels [exclusively]; (K;) these being so called in the Time of Ignorance, because they were concealed, or because they concealed themselves, from the eyes: so, accord. to some, in the Kur [xviii. 48], where it is said that Iblees was of the جِنّ: and so, as some say, in the Kur [vi. 100], where it is said that they called the جِنّ partners of God: (TA:) but some reject the explanation in the K, because the angels were created of light, and the جِنّ of fire; and the former do not propagate their kind, nor are they to be described as males and females; contrary to the case of the جِنّ; wherefore it is generally said that in the phrase [in the Kur xviii. 48, above mentioned] إِلَّا إِبْلِيسَ كَانَ مِنَ الجِنِّ, what is excepted is disunited in kind from that from which the exception is made, or that Iblees had adopted the dispositions of the جِنّ: (MF, TA:) or, as some say, the جِنّ were a species of the angels, who were the guardians of the earth and of the gardens of Paradise: (TA:) ↓ جِنَّةٌ, also, signifies the same as جِنٌّ: (S, Msb, K:) so in the last verse of the Kur: (S:) in the Kur xxxvii. 158 meaning the angels, whom certain of the Arabs worshipped; (TA;) and whom they called the daughters of God: (Fr, TA:) a single individual of the جِنّ is called ↓ جِنِّىٌّ, [fem. with ة:] (S, TA:) and ↓ جَانٌّ, also, is syn. with جِنٌّ: (Msb:) or الجَانٌ means the father of the جِنّ; (S, Mgh, TA;) [i. e. any father of جِنّ; for] the pl. is جِنَّانٌ, like حِيطَانٌ pl. of حَائِطٌ: (S, TA:) so says El-Hasan: it is said in the T, on the authority of AA, that the جانّ is, or are, of the جِنّ: (TA:) or جَانٌّ is a quasi-pl. n. of جِنٌّ; (M, K;) like جَامِلٌ and بَاقِرٌ: (M, TA:) so in the Kur lv. 56 and 74: in reading the passage in the Kur lv. 39, 'Amr Ibn-'Obeyd pronounced it جَأَنٌ: (TA:) it is related that there were certain creatures called the جَانّ, who were upon the earth, and who acted corruptly therein, and shed blood, wherefore God sent angels who banished them from the earth; and it is said that these angels became the inhabitants of the earth after them. (Zj, TA.) بَاتَ فُلَانٌ ضَيْفَ جِنٍّ

[Such a one passed the night a guest of جنّ] means, in a desolate place, in which was no one that might cheer him by his society or converse. (TA.) The saying of Moosà Ibn-Jábir, فَمَا نَفَرَتْ جِنِّى وَلَا فُلَّ مِبْرَدِى

may mean And my companions, who were like the جِنّ, did not flee when I came to them and informed them, nor was my tongue, that is like the file, deprived of its sharp edge: or by his جنّ he means his familiar جنّ, such as were asserted to aid poets when difficulties befell them; and by his مبرد, his tongue: (Ham p. 182 [where other explanations are proposed; but they are far-fetched]:) or by his جنّ he means his heart; and by his مبرد, his tongue. (S.) The Arabs liken a man who is sharp and effective in affairs to a جِنِّىّ and a شَيْطَان: and hence they said, نَفَرَتْ جِنُّهُ, meaning (assumed tropical:) He became weak and abject. (Ham ubi suprà.) b2: The greater, main, or chief, part, or the main body, or bulk, of men, or of mankind; as also ↓ جَنَانٌ; (K;) because he who enters among them becomes concealed by them: (TA:) or the latter means the general assemblage, or collective body, of men: (IAar, S, * TA:) or what veils, conceals, covers, or protects, one, of a thing. (AA, TA.) b3: (tropical:) The flowers, or blossoms, of plants or herbage. (K, TA.) b4: (tropical:) The prime, or first part, of youth: (S, K, TA:) or the sharpness, or vigorousness, and briskness, liveliness, or sprightliness, thereof. (TA.) Yousay, كَانَ ذٰلِك فِى جِنِّ شَبَابِهِ (tropical:) That was in the prime, or first part, of his youth. (S, TA.) and أَفْعَلُ ذٰلِكَ الأَمْرَ بِجِنِّ ذٰلِكَ (tropical:) I will do that thing in the time of the first and fresh state of that. (S, TA.) جِنٌّ may also signify (assumed tropical:) The madness, or insanity, of exultation, or of excessive exultation. (TA.) And one says, اِتّقِ النّاقَةَ فَإِنّهَا بِجِنِّ ضِرَامِهَا, meaning (assumed tropical:) Fear thou the she-camel, for she is in her evil temper on the occasion of her bringing forth. (TA.) b5: Also i. q. جدّ [app. جِدٌّ, as meaning (assumed tropical:) Seriousness, or earnestness]; because it is a thing that is an accompaniment of thought, or reflection, and is concealed by the heart. (TA.) جَنَّةٌ A [garden, such as is called] بُسْتَان: (S, Mgh:) or a garden, or walled garden, (حَدِيقَة, Msb, K,) of trees, or of palm-trees, (Msb,) or of palms and other trees: (K:) or only if containing palm-trees and grape-vines; otherwise, if containing trees, called حديقة: (Aboo-'Alee in the Tedhkireh, TA:) or any بستان having trees by which the ground is concealed: and sometimes concealing trees: (Er-Rághib, TA:) and palm-trees: (S:) or tall palm-trees: (Mgh:) or shadowing trees; because of the tangling, or luxuriousness of their branches; as though concealing at once what is beneath them: then a بستان; because of its dense and shadowing trees: (Bd in ii. 23:) or a بستان of palms and other trees, dense, and shadowing by the tangling, or luxuriousness, and denseness, of their branches; as though it were originally the inf. n. of un. of جَنَّهُ, and meaning “ a single act of veiling ” or “ concealing ” &c.: (Ksh ib.:) then, with the article ال, [Paradise,] the abode of recompense; because of the جِنَان therein; (Ksh and Bd ib.;) or because the various delights prepared therein for mankind are concealed in the present state of existence: (Bd ib.:) [and] hence الجَنَّاتُ [the gardens of Paradise], (so in a copy of the S,) or جَنَّاتُ عَدْنٍ [the gardens of continual abode]: (so in another copy of the S:) [for] the pl. of جَنَّةٌ is أَجِنَّةٌ (Mgh, Msb, K) and جِنَيْنَة (Msb, TA) and جُنَّةٌ, but this last is strange. (MF, TA.) [Dim. ↓ جُنَيْنَةٌ, vulgarly pronounced جِنَيْنَة, and applied to A garden; as though it were a little Paradise.]

جُنَّةٌ A thing by which a person is veiled, concealed, hidden, covered, or protected: an arm, or armour, with which one protects himself: (S:) anything protective: (K:) or coats of mail, and any defensive, or protective, arm or armour: (TA:) pl. جُنَنٌ. (S.) b2: A piece of cloth which a woman wears, covering the fore and kind parts of her head, but not the middle of it, and covering the face, and the two sides of the bosom, (K,) or, accord. to the M, the ornaments [حُلِىّ instead of جَنْبَى] of the bosom, (TA,) and having two eyeholes, like the بُرْقُع. (K.) جِنَّةٌ: see its syn. جِنٌّ: A2: and جُنُونٌ.

جَنَنٌ A grave; (S, K;) because it conceals the dead: (TA:) and so ↓ جَنِينٌ, of the measure فَعيلٌ in the sense of the measure فَاعِلٌ. (Er-Rághib, TA.) b2: Grave-clothing; (K;) for the same reason. (TA.) b3: A garment that conceals the body. (TA.) [See also جَنَانٌ.]

A2: A dead body; (S, K;) because concealed in the grave; the word being of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ. (TA.) جَنُنٌ: see جُنُونٌ.

جَنَانٌ: see جِنٌّ, first sentence, in two places: A2: and see the same in the latter part of the paragraph. b2: Also A garment: (K:) or a garment that conceals one; as in the saying, مَا عَلَىَّ جَنَانٌ إِلَّا مَا تَرَى [There is not upon me a garment that conceals me save what thou seest]. (S.) [See also جَنَنٌ.] b3: The حَرِيم [or surrounding adjuncts, or appertenances and conveniences,] (K, TA) of a house; because concealing the house. (TA.) b4: The interior of a thing that one does not see; (K;) because concealed from the eye. (TA.) b5: The heart; (T, S, M, Msb, K;) because concealed in the bosom; (T, M;) or because it holds things in memory: (M, TA:) or its رُوع [i. e. the heart's core, or the mind, or understanding, or intellect]; (K;) which is more deeply hidden: (TA:) and (sometimes, TA) the soul, or spirit; (IDrd, K;) because the body conceals it: (IDrd, TA:) pl. أَجْنَانٌ. (IJ, K.) You say, مَا يَسْتَقِرُّ جَنَانُهُ مِنَ الفَزَعِ [His heart does not rest in its place by reason of fright]. (TA.) b6: A secret and bad action. (TA. [Before the word rendered “ secret ” is another epithet, which is illegible.]) جُنَانٌ: see مِجَنٌّ: A2: and what here next follows.

جُنُونٌ: see جِنٌّ, first sentence, in two places.

A2: Also, inf. n. of جُنَّ; (S, K;) [originally signifying A state of possession by a جِنِّىِّ, or by جِنّ; diabolical, or demoniacal, possession; and hence meaning] loss of reason; or madness, insanity, or unsoundness in mind or intellect; (Mgh;) or deficiency of intellect: (Sb, TA:) [it may generally be rendered possession, or insanity:] ↓ جُنُنٌ is a contraction thereof; (S, K;) or accord. to some, an original form: (MF, TA:) and ↓ جَنَّةٌ, also, (an inf. n. and a simple subst., S,) signifies the same as جُنُونٌ: (S, Msb, K:) as also ↓ مَجَنَّةٌ, (S, K,) and ↓ جُنَانٌ, but this last is vulgar. (TA.) b2: Also Persistence in evil; and pursuance of a headlong, or rash, course. (Ham p. 14.) جَنِينٌ Anything veiled, concealed, hidden, or covered: (K:) applied as an epithet even to rancour, or malice. (TA.) b2: Buried; deposited in a grave. (IDrd, S.) b3: An embryo; a fœtus; the child, or young, in the belly; (S Msb, K;) [i. e.,] in the womb: (Mgh:) pl. أَجِنَّةٌ (S, Msb, K) and أَجْنُنٌ. (ISd, K.) b4: And the former of these pls., Waters choked up with earth. (TA.) A2: See also جَنَنٌ. b2: Also The vulva. (TA.) جُنَانَةٌ: see مِجَنٌّ.

جَنِينَةٌ, accord. to the copies of the K, but in the M ↓ جِنِّيَّةٌ, (TA,) A [garment of the kind called]

مِطْرَف, (K, TA,) of a round form, (TA,) like the طَيْلَسَان, (K, TA,) worn by women: (TA:) in the T, said to be certain well-known garments. (TA.) جُنَيْنَةٌ: see جنَّةٌ, last sentence.

جِنِّىٌّ Of, or relating to, the جِنّ, or جِنَّة. (K.) b2: See جِنٌّ. In the saying, وَيْحَكِ يَا جِنِّىَّ هَلْ بَدَا لَكِ

أَنْ تُرْجِعِى عَقْلِى فَقَدْ أَنَى لَكِ [Mercy on thee! O Jinneeyeh, جِنِّىَّ being for جِنِّيَّةُ,) doth it appear fit to thee that thou shouldst restore my reason? for the time hath come for thee to do so], a woman resembling a جِنِّيَّة is meant, either because of her beauty, or in her changeableness. (TA.) A2: The tallness, or length and height, of a camel's hump. (TA.) جِنِّيَّةٌ [fem. of جِنِّىٌّ, q. v. ]

A2: See also جَنِينَةٌ جِنْجِنٌ and جَنْجَنٌ and ↓ جِنْجِنَةٌ (S, K) and ↓ جِنْجَنَةٌ (K) and (as some say, TA) ↓ جُنْجُونٌ (K) are sings. of جَنَاجِنُ, which signifies The bones of the breast: (S, K:) or the heads of the ribs of men and of others: (M, TA:) or the extremities of the ribs, next the sternum. (T, TA.) جَنْجَنَةٌ: see what next precedes.

جُنْجُونٌ: see what next precedes.

جَانٌّ: see جِنٌّ. b2: Also A white serpent: (Lth, S, Msb:) or a small white serpent: (Mgh:) or a great serpent: (Zj, TA:) or a species of serpent (AA, M, K) having black-bordered eyes, (M, K,) inclining to yellow, (M, TA,) harmless, and abounding in houses: (M, K:) pl. جَوَانُّ, (AA, TA,) or جِنَّانٌ. (TA.) أَجِنَّكَ كَذَا i. q. مِنْ أَجْلِ أَنَّكَ [Because that thou art thus]; (S, K;) from which it is contracted by suppressing the ل and ا and transferring the kesreh of the ل to the ا (S.) A poet says, أَجِنَّكِ عِنْدِى أَحْسَنُ النَّاسِ كُلِّهِمْ [Because that thou art in my estimation the goodliest of all mankind]. (S.) The مِنْ is omitted as in the phrase فَعَلْتُهُ أَجْلَكَ for مِنْ أَجْلِكَ. (Ks, TA.) تَجْنِينٌ [an inf. n. used as a simple subst.,] What is said by the جِنّ [or genii]: or, accord. to Es-Sukkaree, strange, uncouth speech or language, difficult to be understood. (TA.) مُجَنٌّ: see مَجْنُونٌ.

مِجَنٌّ A shield; (S, Mgh, Msb, K;) because the owner conceals, or protects, himself with it; (Mgh, Msb;) as also ↓ مِجَنَّةٌ (Lh, K) and ↓ جُنَانٌ and ↓ جُنَانَةٌ: (K:) pl. مَجَانُّ. (S, Msb.) Sb held it to be of the measure فِعَلٌّ, from مجن; but his opinion is opposed by the fact that the word is of the form which is significant of an instrument, by the doubling of the ن, and by the syns. جنان and جنانة. (MF, TA.) It is said in a trad., that the hand [of a thief] shall not be cut off save for the value of a مِجَنّ; which in the time of the Prophet was a deenár, or ten dirhems; for this is the lowest amount for which that punishment is to be inflicted. (Mgh.) You say, قَلَبَ مِجَنَّهُ [He turned his shield], meaning (tropical:) He dropped shame, and did what he pleased: or he became absolute master of his affair, or case. (K, TA.) And قَلَبْتُ لَهُ ظَهْرَ المِجَنِّ [I turned towards him the outer side of the shield], meaning (assumed tropical:) I became hostile to him after reconciliation. (Har p. 265.) b2: Also A [woman's ornament such as is commonly called] وِشَاح (Az, K.) مَجَنَّةٌ A place in which one is veiled, concealed, hidden, covered, or protected; or in which one veils, conceals, hides, covers, or protects, himself. (S.) b2: A land having in it جِنّ: (S:) or abounding with جِنّ. (K.) A2: See also جُنُونٌ.

مِجَنَّةٌ: see مِجَنٌّ.

مَجْنُونٌ [Possessed by جِنِّىّ, or by جِنّ, or by a devil, or demon; a demoniac: (see Bd li. 39:) and hence meaning bereft of reason; or mad, insane, unsound in mind or intellect, or wanting therein: (see جُنُونٌ:) it may generally be rendered possessed; or mad, or insane:] part. n. of جُنَّ: (Msb:) or anomalously used as pass. part. n. of أَجَنَّهُ: (S, * K, * TA:) one should not say ↓ مُجَنٌّ: (S, TA:) [pl. مَجَانِينُ.] b2: نَخْلَةٌ مَجْنُونَةٌ (tropical:) A tall palm-tree: (S, K, TA:) pl. مَجَانِينُ. (S, TA.) And نَبْتٌ مَجْنُونٌ (tropical:) A plant, or herbage, that is tangled, or luxuriant, or abundant and dense, in part, and strong. (TA.) And أَرْضٌ مَجْنُونَةٌ (assumed tropical:) Land producing much herbage, that has not been depastured. (TA. [See also what next follows.]) أَرْضٌ مَتَجَنِّنَةٌ (tropical:) Land having much herbage, so that it extends in every way. (K, TA.) مَنْجَنُونٌ and مَنْجَنِينٌ: see art. منجن

هج

1 هَجَّتِ النَّارُ aor. ـِ inf. n. هَجِيجٌ and هَجٌّ; (L;) The fire burned fiercely, or intensely; or flamed, or blazed. or burned without smoke, fiercely, or intensely or, made a noise, or sound: هَجِيجُِ النَّار being the same as أَجِيجُهَا, (S, L, K) like as هَرَاقَ is the same as أَرَاقَ (S, L,) or, burned, and caused a sound, or noise, to be heard by its burning. (L.) A2: See art. عَجَّ, last para.2 هجّج النَّارَ He made the fire to burn fiercely, or intensely; or to flame, or blaze, or burn without smoke, fiercely, or intensely: or, to make a noise, or sound, or to burn so as to cause a sound, or noise. to be heard by its burning. (L.) b2: هجّج He (a camel) had his eyes sunk in his bead by reason of hanger or thirst or fatigue; not by their natural formation. (Lth, As.) b3: هَجَّجَتْ عَيْنُهٌ [so in three copies of the S, and in the L; not هَجَّتْ, as Golius seems to have found it written in a copy of the S;] His eye became sunk in its socket, (As, S) In the saying of the daughter of El-Khuss, when she was asked how she knew a she-camel to be pregnant, أَرَى العَيْنَ هَاجّْ وَالسَّنَامَ رَاجّْ وَتَمْشِى فَتُفَاجّْ [I see the eye to have become sunk, and the hump to have shaken, or moved to and fro, and she walks, and straddles in doing so], هاجّ may be [an act. part. n.] formed from هَجَّتْ, although this form of the verb be not used; and she makes العين masc., meaning thereby العُضْو or الطَّرْف; for properly she should have said هَاجَّة: or هاجّ is used [instead of هَجَّجَّتْ] in im-cation of راجّ [and تفاجّ]. (L.) 3 هاجّ فِى هَدِيرِهِ He (a camel) made his braying to reciprocate. (L.) 4 أَهْجَ3َ see عَجَّ last paragraph 8 اهتجّ فِيهِ He persevered (تَمَادى) in it, K. i. e., in his judgment, not listening to the (??) of any one. (TA.) 10 استهجّ He followed his own judgment. (K,) whether erring or taking a right (??) without consulting any one. (TA.) R. Q. 1 هَجْهَجَ بالسَّبْعِ (S, K,) and السَّبْع, (L,) He cried one to the lion or others (??) of prey, (S, K,) and chid him, in order that he ought refrain, forbear, or abstain (S) [See هَجِ b2: هَجْهَجَ بِالْجَمَلِ He chid the camel, saying to him هِيج; (K;) [in the CK. هِيجَ, see art هيج:]) or هيجْ; (accord. to the TA;) [but it occurs in a verse written هيج ] and in like manner بالنَّاقَةِ, the she-camel (L.) b3: هَجْهَجَ فِى

هَدِيرِهِ, said of a stallion-camel, (S) He make a vehement noise in his braying. (L.) هَجٍ and هَجْ, (S, K,) like as one says نَخٍ and بَخْ, (S,) or هِجِى. as related by Lh, (L,) and هَجا (K,) or هَجٍ هَجٍ and هَجْ هجْ and ??. (Az,) Cries by which one chides a dog. (S, K,) and a lion, and a wolf, &c., to quiet him: (Az:) and sometimes one says هَجَا هَجَا (ISd,) and, if he please, هَجا, once, (Az) to chide camels (ISd, Az) and هَجْ, or هَج at the end of a verse is a cry by which a she-camel is chidden. (L.) For هَجْ هَجْ, one also says جَهْ جَهْ, by transposition. (L.) هَجْهَجْ, (K,) and هَجْهَجَ, (S,) but the latter is only used by poetic licence, (K,) A cry by which sheep or goats (and a dog, Az,) are (??), or checked, or urged, (S, K.) هَجْهَجَةٌ A word imitative of the cry of a man when he cries out to a lion. (Lth) [See هَج]

هَجَاجٌ One in whom is no good. (L, art. عَجَّاج.) هَجَاجَيْكَ, (As, S, K,) as also هَدَاذَيْكَ, (As, S,) in the dual number. like دَوَالَيْكَ and حَوَالَيْك, (TA,) supposing [it to be addressed to] two [persons], (As, S, K,) or هجاجيك هُمُنَا وَهُهُنَا i. e., Refrain thou! or forbear thou! or abstain thou! (TA;) said to people when one desires their refraining, or forbearing, or abstaining, from a thing: (As, S, K:) and to a lion, and a wolf, &c., to quiet him. (Lh.) رَكِبَ هَجَاجَ, (indecl., S,) and هَجَاجِ, [in form], like قَطَامِ, (S, K,) or ركب مِنْ أَمْرِهِ هجاج, and ركب هَجَاجَيْهِ, in the dual. form, (TA,) He went at random, or heedlessly, without any certain aim, or object; or went his own way, without consideration, not obeying a guide to the right course; or pursued a headlong, or rash, course. (S, K.) هَجِيجٌ (S, K) and ↓ إِهْجِيجٌ (K) A deep valley: (S, K:) or deep, as an epithet, applied to a valley: of the dial. of El-Yemen: pl. [of the former] هُجَّانٌ. (TA.) هَجَاجَةٌ, (K,) without the art. ال, (TA,) or رَجُلٌ هَجَاجَةٌ, (S,) and ↓ هَجْهَاجٌ and ↓ هَجْهَاجَةٌ, (K,) A stupid, or foolish, man; one of little sense: (S, K:) and the first, one who consults not any one, but follows his own judgment whether he err or take a right course: (Sh:) or without heart and without intellect or intelligence: (AA in TA, art. رع:) and the second, a rude, coarse, or churlish, and stupid, or foolish, man: (K:) and the third, a man of much evil, or mischief, and of little understanding: or, accord. to Az, of no understanding, and of no judgment. (TA.) هَجْهَاجٌ A camel that brays vehemently. (K.) A word imitative of the sound which a stallioncamel makes in his braying. (TA.) b2: هَجْهَاجٌ Wont to take fright, and to run away. (S, K.) b3: See هَجَاجَةٌ.

هَجْهَاجَةٌ: see هَجَاجَةٌ.

عَيْنٌ هَاجَّةٌ, (S, L,) and ↓ مُهَجِّجَةٌ, (L,) An eye sunk in its socket. (S, L.) [See 2.]

مُهَجْهِجٌ and مُهَجْهِجَةٌ A person chiding a lion by a cry. (L.) [See هِجٍ.]

مُهَجِّجَةٌ: see هَاجَّةٌ.