زهو

1 زَهَا, said of seed-produce, It increased, or augmented; received increase and blessing from God; or throve by the blessing of God: (JK, TA:) [or,] said of herbage, aor. ـْ inf. n. زَهْوٌ, it attained its full growth: (Msb:) or it put forth its fruit: or it became tall: (TA:) and, said of palm-trees, (نَخْلٌ, S, Msb, K, TA,) and likewise of plants, (TA,) aor. as above, (Msb, TA,) and so the inf. n., (S, Msb, TA,) they became tall; (K, TA;) became tall and fullgrown; or became of their full height, and blossomed; (TA;) and ↓ ازهى signifies the same: (K:) or both signify they (i. e. palm-trees) showed redness, and yellowness, in their fruit; (S, Msb;) the latter verb mentioned by Az, but [it is said that] As did not know it: (S: [see, however, what follows:]) or, as some say, the former signifies they put forth their fruit; and ↓ the latter, as expl. next before: (Msb:) accord. to Abu-lKhattáb and Lth, one says of palm-trees (نَخْل) only يُزْهِى; not يَزْهُو: and As [is related to have] said, [contr. to what has been asserted of him above,] that when redness appears in [the fruit of] palm-trees, one says ازهى. (TA.) And زَهَا التَّمْرُ, (JK,) or البُسْرُ; and ↓ ازهى; (Mgh, K;) and ↓ زهّى, (K,) inf. n. تَزْهِيَةٌ; (TA;) [The dates, or dates beginning to ripen,] showed their goodness by redness, and yellowness: (JK:) became red, and yellow: (Mgh:) became coloured. (K.) Hence the trad., نَهَى عَنْ بَيْعِ ثَمَرِ النَّخْلِ حَتَّى يَزْهُوَ, or ↓ يُزْهِىَ, [He forbade the selling of the fruit of the palm-trees until its becoming red or yellow], thus differently related. (Mgh.) b2: You say also, زَهَا الغُلَامُ, (K,) aor. and inf. n. as above, (TA,) The boy grew up; or attained to youthful vigour, or the prime of manhood. (K.) b3: And زَهَتِ الشَّاةُ, (JK, S, K,) aor. as above, (S,) and so the inf. n., (JK, S,) The ewe, or she-goat, became large in her udder: (JK:) or secreted milk in her udder, and was near to bringing forth. (Az, S, K. *) b4: And زَهَتِ الرِّيحُ The wind rose, blew, or became in a state of commotion. (S.) b5: and زَهَتِ الإِبِلُ, (JK, S, M, K,) aor. as above, (JK, M,) and so the inf. n., (S, M,) The camels journeyed, after coming to water, (JK, S, M, K,) a night or more, (JK, S, M,) so says A'Obeyd, (S,) or a night or two nights. (K.) And The camels passed along, (مَرَّت,) so in the copies of the K, but correctly مَدَّت [i. e. made much advance in journeying], as in the M, (TA,) in search of pasturage, after they had drunk, (K, TA,) not pasturing around the water. (TA.) The verb used in relation to camels is also trans., as will be shown below. (S, &c.) A2: زَهْوٌ [as inf. n. of the trans. v. زَهَا, aor. ـْ primarily signifies The act of raising, or elevating: and the act of shaking; or putting in motion, or into a state of commotion: whence زَهَاهُ السَّرَابُ and زَهَتِ الرِّيحُ النَّبَاتَ [both expl. in what follows]. (Har p. 171.) You say, زَهَتِ الأَمْوَاجُ السَّفِينَةَ The waves raised the ship. (TA.) And زَهَا السَّرَابُ الشَّىْءَ, aor. ـْ The mirage raised, or elevated, [to the eye,] the thing [seen in it or beyond it; or rather, made it to appear tall, and as though quivering, vibrating, or playing up and down; as is perhaps meant to be indicated by the citation above from Har]; syn. رَفَعَهُ; written only [thus] with ا [in the pret. and in the aor. ]: (S:) and السَّرَابُ يَزْهَى القُبُورَ وَالحُمُولَ The mirage is as though it raised the tombs and the women's camel-vehicles; or elevated them; expl. by the words كَأَنَّهُ يَرْفَعُهَا. (TA.) b2: And زَهَا المِرْوَحَةَ, said of a person fanning, He put in motion the fan; or put it into a state of commotion; as also ↓ زَهَّاهَا. (TA.) And زَهَتِ الرِيحُ الشَّجَرَ, (S,) or النَّبَاتَ, (K, * TA,) aor. ـْ (S, TA,) inf. n. زَهْوٌ, (K, TA,) The wind shook, or put in motion or into a state of commotion, (S, K, * TA,) the trees, (S,) or the plants, or herbage, after the dew or rain (غِبَّ النَّدَى). (K, TA.) b3: And زَهَاهُ, (S, TA,) inf. n. زَهْوٌ; (K, TA;) and ↓ ازدهاهُ, (S, TA,) inf. n. اِزْدِهَآءٌ; (K, TA;) [not ازهاهُ, as in the TK, followed by Freytag;] i. q. اِسْتَخَفَّهُ: (S, K, * TA:) and تَهَاوَنَ بِهِ: (S:) [the former of these two explanations as meaning He, or it, incited him, or excited him, to briskness, liveliness, or sprightliness; or to lightness, levity, or unsteadiness: and the latter of them, or both of them, for the former is often syn. with the latter, as meaning he held him, or it, in little, or light, estimation or account, or in contempt; he contemned, or despised, him, or it: but of this latter meaning I do not remember to have met with any ex.:] and بِهِ ↓ ازدهى signifies the same as ازدهاه (TA) meaning تَهَاوَنَ بِهِ. (JK.) Yousay, زَهَاهُ الشَّىْءُ and ↓ ازدهاهُ, meaning [agreeably with the former of the two explanations in the sentence immediately preceding] اِسْتَخَفَّهُ طَرَبًا: (Har p. 359:) and ↓ يَزْدَهِينِى as meaning [agreeably with the same explanation] يَسْتَفِزُّنِى and يَسْتَخِفُّنِى: (Id. p. 131:) and القَوْمَ ↓ ازدهى as meaning [in like manner] اِسْتَخَفَّهُمْ مِنَ الطَّرَبِ; and also as meaning He pleased the people, or party: (Id. p. 427:) and ↓ اِزْدَهَاهُ also as meaning حَمَلَهُ عَلَى الزَّهْوِ [He incited him, or excited him, to pride, or conceit, or the like]: (Id. p. 131:) and زَهَاهُ الكِبْرُ (K) Pride rendered him self-conceited. (TK.) 'Omar Ibn-'Abee-Rabeea says, وَلَمَّا تَقَاوَضْنَا الحَدِيثَ وَأَسْفَرَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا meaning And when we discoursed together, and faces shone, beauty excited the possessors of them to levity (اِسْتَخَفَّ أَرْبَابَهَا) and prevented their veiling them with the قِنَاع [or head-covering], by reason of self-admiration: or, as some say, the ها in زهاها refers to a woman mentioned before, not to وجوه; and the meaning is, beauty excited her &c.: and thus the women of the Arabs used to do when they were beautiful: or you may consider the complement of لَمَّا as suppressed; as though he said, when we did all that, we behaved with mutual familiarity, or the like; for the complements of لَوْ and لَمَّا and حِينَ may be suppressed, and their vagueness by reason of their suppression is more forcible in respect of the meaning: أَنْ تَتَقَنَّعَا means مِنْ أَنْ تَتَقَنَّعَا; for they often suppress the preposition with أَنْ: (Ham pp. 552-3:) [J gives two readings of this verse, accord to one of my copies of the S: one is with تَنَازَعَا in the place of تَقَاوَضْنَا, and أَشْرَقَتْ in the place of أَسْفَرَتْ; which make no difference in the meaning: but this is omitted in my other copy: the other is as follows:] فَلَمَّا تَوَافَقْنَا سَلَّمْتُ أَقْبَلَتْ وُجُوهٌ زَهَاهَا الحُسْنُ أَنْ تَتَقَنَّعَا [And when we agreed together, and I saluted, faces advanced, which beauty excited &c, or the possessors of which beauty excited &c.]. (S.) And hence their saying, بِخَدِيعَةٍ ↓ فُلَانٌ لَا يُزْدَهَى

[Such a one will not be incited, or excited, to briskness, &c., by means of deceit, or guile]. (S.) And الفَرَحُ ↓ ازدهاهُ, meaning اِسْتَخَفَّهُ [Joy incited him, &c.]. (MA.) [And hence, perhaps, may be derived most of the following significations.]

b4: زَهَا الطَّلُّ النَوْرَ The طلّ [or fine drizzling rain] made the flowers, or blossoms, to increase in beauty of aspect. (TA.) b5: زَهَا السِّرَاجَ, (K,) aor. ـو [perhaps a mistranscription for يَزْهَاهُ], inf. n. زَهْوٌ, (TA,) He made the سراج [or lamp, or lighted wick,] to give a bright light. (K.) b6: زَهَوْتُ الإِبِلَ I made the camels to journey, after coming to water, (A 'Obeyd, JK, S, K,) a night or more, (A 'Obeyd, JK, S,) or a night or two nights. (K.) Thus the verb in relation to camels is trans. as well as intrans. (S.) b7: زَهَا بِالسَّيْفُ He made a sign with the sword by waving it, or brandishing it. (K, TA.) b8: زَهَا بِالعَصَا He struck with the staff, or stick. (K.) b9: زَهَا بِمِائَةِ رِطْلٍ He computed, or computed by conjecture, [to be of the weight of] a hundred pounds. (K.) You say, زَهَاهُ بِمِائَةِ رِطْلٍ meaning خرزه [a mistake for حَزَرَهُ i. e. He computed it, &c., to be of the weight of a hundred pounds]. (TK. In the TA, زها فلان بمائة رطل, [الشَّىْءَ or the like being omitted by an oversight,] aor. ـْ [which indicates an omission after فلان].) And زَهَوْتُ القَوْمَ I computed, or computed by conjecture, the number of the people, or party. (JK.) A3: زُهِىَ, (JK, S, K,) like عُنِىَ; (S, K;) and زَهَا, (IDrd, S, K,) like دَعَا, but this is rare, (K,) and was dissallowed by As in the sense of زُهِىَ, (TA in art. نخو,) aor. ـْ inf. n. زَهْوٌ; (IDrd, S;) and ↓ أَزْهَى; (K;) said of a man, (JK, S,) He behaved proudly, haughtily, or insolently; (S, K, * TA;) he was proud, vain, and boastful; (K;) or was pleased with himself, or self-conceited: (JK:) ازدهى [i. e. ↓ اُزْدُهِىَ], in like manner, means تَكَبَّرَ: (Har p. 264: [but this more properly signifies, as shown above by an explanation of اِزْدَهَاهُ, he was incited, or excited, to lightness, levity, or unsteadiness:]) the first of these verbs [may be originally pass. of زَهَا in the phrase زَهَاهُ الكِبْرُ, mentioned before, but, as J says,] is one of a class of verbs used in the pass. form though having the sense of the act. form: in using it imperatively, you say, لِتُزْهَ يَا رَجُلُ [Behave thou proudly, &c., O man; see art. ت]; and like this is the aor. [used as an imperative] of every verb of which the agent is not named; for when it is reduced to its essential import, you thereby command something, other than the person whom you address, to affect, or befall, that person; and the third person of the [aor. used as an] imperative is never without ل, as when you say, لِيَقُمْ زَيْدٌ: (S, TA:) J also says, (TA,) I said to an Arab of the desert, of [the tribe of] Benoo-Suleym, What is the meaning of زُهِىَ الرَّجُلُ? and he answered, The man was pleased with himself, or self-conceited: I said, Dost thou say, زَهَا as meaning اِفْتَخَرَ [He gloried, or boasted, &c.]? and he answered, As for us, we do not say it. (S, TA.) One says also, زُهِىَ فُلَانٌ بِكَذَا i. e. نُخِىَ [Such a one gloried, or boasted, and magnified himself, or behaved proudly, by reason of such a thing]; as though meaning زَهَاهُ الإِعْجَابُ بِنَفْسِهِ [i. e. self-conceit elevated him by reason of such a thing]. (Har p. 171.) b2: and one says, زُهِىَ الشَّىْءُ بِعَيْنَيْكَ or لِعَيْنَيْكَ The thing was beautiful in aspect in, or to, thine eyes. (S, accord. to different copies. [The meaning is there shown by what immediately precedes. In three copies of the S, I find the verb in this phrase thus written, زُهِىَ; and only in the PS, زها, for زَهَا, which is the form given by Golius: Freytag writes the phrase زَهَى الشى بعينك.]) 2 زَهَّوَ see 1, in two places, in the former half of the paragraph.4 أَزْهَوَ see 1, in four places, in the first three sentences: b2: and again, in one place, in the last quarter of the same paragraph.

A2: مَا أَزْهَاهُ [meaning How proud, vain, boastful, or selfconceited, is he!] is from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs, because the verb of wonder is not formed from a verb of which the agent is not named. (S.) 8 اِزْدَهَى [originally اِزْتَهَى]: see 1, as a trans. verb, in eight places. And اُزْدُهِىَ: see 1, in the last quarter of the paragraph.

زَهْوٌ [is the inf. n. of زَهَا (q. v.): and also has the significations here following. b2: ] Pride [as implying self-elevation]: (JK, S, K:) vanity, or vain behaviour: (K:) boasting, or glorying: (S, K:) and wrongdoing, injustice, injuriousness, or tyranny. (TA.) b3: A false, or vain, saying; syn. بَاطِلٌ; (S, K, and Ham p. 24;) a lie, or falsehood; (JK, S, K, and Ham * ubi suprà;) or an exaggeration in speech. (Ham ubi suprà.) You say, قَالَ زَهْوًا [He said a false, or vain, saying, &c.]. (Ham ubi suprà.) b4: A beautiful aspect. (S, K.) b5: The blossoms, or flowers, of a plant. (Lth, K.) b6: The brightness of a plant (K, TA) by its becoming red or yellow; (TA;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, (TA,) [in the CK كالزَّهْوِ is here put in the place of كَالزُّهُوِّ,] and ↓ زَهَآءٌ, (K, TA,) like سَحَابٌ, as the unrestricted mention of it requires, but in some of the copies of the K with damm [i. e. زُهَآءٌ]. (TA.) b7: Also, [or نَبَاتٌ زَهْوٌ, as in the TK,] A plant beautiful and bright, (K,) or fresh. (TA.) b8: And Dates beginning to ripen (بُسْرٌ) that are becoming coloured (مُلَوِّنٌ), (so in some copies of the S and K, and in the Mgh, or مُتَلَوِّنٌ [which signifies the same], Har p. 416), or that have become coloured (مُلَوَّنٌ); (so in other copies of the S and K;) as also ↓ زُهُوٌّ, (K, TA,) like عُلُوٌّ, thus in the handwriting of Az in the T: (TA:) [here, again, in the CK we find كالزَّهْوِ put in the place of كَالزُّهُوِّ: or perhaps it should be ↓ كَالزُّهْوِ; as appears from what follows in the next sentence:] in this sense, زَهْوٌ is an inf. n. used as a subst. (Mgh.) One says, when redness and yellowness appear in palm-trees, قَدْ ظَهَرَ فِيهِ الزَّهْوُ [Dates becoming, or become, red, or yellow, have appeared in them; i. e. فِى النَّخْلِ]: and the people of El-Hijáz say, ↓ الزُّهْوُ, with damm: (S:) [Fei says,] the subst. from زَهَا النَّخْلُ meaning “ the palm-trees showed redness and yellowness in their fruit ” is الزهو [i. e. ↓ الزُّهْوُ], with damm; and AHát says that this term is used only when the colour of the date has become free from admixture in redness or yellowness. (Msb.) b9: Yousay also ثَوْبٌ زَهْوٌ A red and beautiful garment or piece of cloth: and ثِيَابٌ زَهْوَةٌ and ↓ زَاهِيَةٌ [red and beautiful garments &c.]. (JK.) زُهْوٌ: see the next preceding paragraph, latter half, in three places.

زُهَا الدُّنْيَا The ornature, finery, show, pomp, or gaiety, of the present life or world. (K, TA.) The former noun [when indeterminate] is [with tenween, زُهًا,] like هُدًى. (K.) زَهْوَةٌ A shining, glistening, or brilliancy; whatever be the colour. (TA.) زَهَآءٌ: see زَهْوٌ, in the former half of the paragraph.

زُهَآءٌ Number, or amount. (JK, Msb.) Yousay, كَمْ زُهَاؤُهُمْ How many is their number? or how much is their amount? (Msb, TA:) or, the computation of them? (TA.) And هُمْ زُهَآءُ مِائَةٍ

[They are as many as a hundred;] they are the number, or amount, of a hundred; (El-Fárábee, S, Mgh, Msb, K; *) or their number, or amount, is a hundred: (Mgh:) and مِائَةٍ ↓ زِهَآءُ, also, with kesr: (El-Fárábee, Msb:) but the saying of the [common] people هُمْ زُهَآء عَلَى مِائَة is not [correct] Arabic. (Msb.) b2: Also A large number: whence in a trad. respecting the time of the resurrection, إِذَا سَمِعْتُمْ بِنَاسٍ مِنْ قِبَلِ المَشْرِقِ

أُولِى زُهَآءٍ i. e. [When ye hear of men coming from the direction of the east,] having a large number. (TA.) b3: And زُهَآءُ الشَّىْءِ signifies The شَخْص [i. e. corporeal form or figure or substance, which one sees from a distance,] of the thing. (TA.) زِهَآءُ مِائَةٍ: see the next preceding paragraph.

زُهُوٌّ: see زَهْوٌ, in two places. b2: Also The redness of colour, and beauty, of garments or cloths. (JK.) زَاهٍ [act. part. n. of زَهَا]. b2: إِبِلٌ زَاهِيَةٌ Camels that will not pasture upon the [plants, or trees, termed] حَمْضِ: (ISk, S:) pl. زَوَاهٍ. (TA.) b3: زَاهِى اللَّوْن Bright in respect of colour. (TA.) ثِيَابٌ زَاهِيَةٌ: see زَهْوٌ, last sentence.

أَزْهَى [meaning More, and most, proud, vain, boastful, or self-conceited, is, like مَا أَزْهَاهُ (q. v.), from زَهَا as syn. with زُهِىَ; not from the latter of these two verbs]. You say أَزْهَى مِنْ غُرَابٍ [More proud, &c., than a crow]; (S, Meyd;) because the crow, in walking, ceases not to go with a proud, or self-conceited, gait, and to look at itself: and مِنْ وَعِلٍ [than a mountain-goat]: and من طَاؤُوسٍ [than a peacock]: and دِيكٍ and ذُبَابٍ and ثَوْرٍ and ثَعْلَبٍ [a cock and a fly and a bull and a fox]: all these are provs. (Meyd.) إِنْزَهْوٌ, in which each of the first two letters is augmentative, and which is said to be the only word of its kind except إِنْقَحْلٌ from قَحَلَ, (MF, TA,) applied to a man, Proud, haughty, or insolent; (Lh, K;) as also ↓ مُزْدَهًى [which more properly means incited, or excited, to lightness, levity, or unsteadiness]; (Har p. 264:) pl. of the former إِنْزَهْوُونَ. (Lh, TA.) [See also what next follows.]

مَزْهُوٌّ, from زُهِى, applied to a man, Proud, haughty, or insolent; (S, TA;) [vain, and boast-ful;] pleased with himself, or self-conceited. (TA.) [See also what next precedes.]

مُزْدَهًى: see إِنْزَهْوٌ, above.

(ح ي ي) : (حَيِيَ) حَيَاةً فَهُوَ حَيٌّ (وَبِهِ سُمِّيَ) جَدُّ جَدِّ الْحَسَنِ بْنِ صَالِحِ بْنِ صَالِحِ بْنِ مُسْلِمِ بْنِ حَيٍّ (وَبِتَصْغِيرِهِ) سُمِّيَ حُيَيُّ بْنُ عَبْدِ اللَّهِ الْمَعَافِرِيُّ (وَبِتَأْنِيثِهِ) عَلَى قَلْبِ الْيَاءِ وَاوًا حَيْوَةُ بْنُ شُرَيْحٍ (وَاسْتَحْيَاهُ) تَرَكَهُ حَيًّا وَمِنْهُ) «وَاسْتَحْيَوْا شَرْخَهُمْ» وَحَيَاةُ الشَّمْسِ بَقَاءُ ضَوْئِهَا وَبَيَاضِهَا وَقِيلَ بَقَاءُ حَرِّهَا وَقُوَّتِهَا وَالْأَوَّلُ أَظْهَرُ يَدُلُّ عَلَيْهِ الْعُرْفُ وَقَوْلُ ذِي الرُّمَّةِ يَصِفُ حِمَارَ وَحْشٍ
فَلَمَّا اسْتَبَانَ اللَّيْلُ وَالشَّمْسُ حَيَّةٌ ... حَيَاةَ الَّتِي تَقْضِي حُشَاشَةَ نَازِعِ
أَلَا تَرَى كَيْفَ شَبَّهَ حَالَةَ الشَّمْسِ بَعْدَمَا دَنَتْ لِلْمَغِيبِ بِحَالِ نَفْسٍ شَارَفَتْ أَنْ تَمُوتَ فَهِيَ كَأَنَّهَا تَقْضِي دَيْنَ الْحَيَاةِ وَتُؤَدِّي مَا عِنْدَهَا مِنْ وَدِيعَةِ الرَّمَقِ بَعْدَ أَنْ ذَكَرَ مُشَافَهَةَ طَلَائِعِ اللَّيْلِ وَمُشَاهَدَةَ أَوَائِلِهِ فَأَيْنَ هَذِهِ الْحَالَةُ مِنْ بَقَاءِ قُوَّتِهَا وَحَرَارَتِهَا (وَحَيِيَ) مِنْهُ حَيَاءً بِمَعْنَى اسْتَحَيَا فَهُوَ حَيِيٌّ (وَقَوْلُ) ابْنِ عَبَّاسٍ - رَضِيَ اللَّهُ عَنْهُمَا - حَيٌّ أَيْ يُعَامَلُ مُعَامَلَةَ مَنْ لَهُ حَيَاءٌ لِأَنَّ حَقِيقَةَ الْحَيَاءِ انْكِسَارٌ وَآفَةٌ تُصِيبُ الْحَيَاةَ وَذَلِكَ لَا يَصِحُّ فِيهِ تَعَالَى (وَحَيَّاهُ) بِمَعْنَى أَحْيَاهُ تَحِيَّةً كبقاه بِمَعْنَى أَبْقَاهُ تَبْقِيَةً هَذَا أَصْلُهَا ثُمَّ سُمِّيَ مَا يُحَيَّا بِهِ مِنْ سَلَامٍ وَنَحْوِهِ تَحِيَّةً (قَالَ اللَّهُ تَعَالَى) {تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلامٌ} [الأحزاب: 44] فَإِذَا جُمِعَتْ فَقِيلَ وَتَحَايَا وَتَحَايَلُوا وَحَقِيقَتُهُ حَيَّيْتُ فُلَانًا قَلْتُ لَهُ حَيَّاك اللَّهُ أَيْ عَمَّرَك اللَّهُ وَأَحْيَاك وَأَطَالَ حَيَاتَك كَقَوْلِهِمْ صَلَّى عَلَى النَّبِيُّ إذَا دَعَا لَهُ وَمَعْنَاهُ قَالَ لَهُ صَلَّى اللَّهُ عَلَيْك وَمَنْ فَسَّرَ التَّحِيَّةَ فِي قَوْله تَعَالَى {وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ} [النساء: 86] بِالْعَطِيَّةِ فَقَدْ سَهَا وَكَذَلِكَ مَنْ ادَّعَى أَنَّ حَقِيقَتَهَا الْمُلْكُ وَإِنَّمَا هِيَ مَجَازٌ وَذَاكَ أَنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا يُحَيُّونَ الْمُلُوكَ بِقَوْلِهِمْ أَبَيْتَ اللَّعْنَ وَلَا يُخَاطِبُونَ بِهِ غَيْرَهُمْ حَتَّى إنَّ أَحَدَهُمْ إذَا تَوَلَّى الْإِمَارَةَ وَالْمُلْكَ قِيلَ لَهُ فُلَانٌ نَالَ التَّحِيَّة (وَمِنْهُ) بَيْتُ الْإِصْلَاحِ
وَلِكُلِّ مَا نَالَ الْفَتَى ... قَدْ نِلْتُهُ إلَّا التَّحِيَّةَ
أَيْ إلَّا الْمِلْكَ وَأَمَّا التَّحِيَّاتُ لِلَّهِ فَمَعْنَاهَا أَنَّ كَلِمَاتِ التَّحَايَا وَالْأَدْعِيَةِ لِلَّهِ تَعَالَى وَفِي مَلَكَتِهِ لَا أَنَّ هَذِهِ تَحِيَّةٌ لَهُ وَتَسْلِيمٌ عَلَيْهِ فَإِنَّ ذَلِكَ مَنْهِيٌّ عَنْهُ عَلَى مَا قَرَأْتُ «أَنَّ ابْنَ مَسْعُودٍ - رَضِيَ اللَّهُ عَنْهُ - قَالَ كُنَّا إذَا صَلَّيْنَا خَلْفَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - قُلْنَا السَّلَامُ عَلَى اللَّهِ مِنْ عِبَادِهِ السَّلَامُ عَلَى فُلَانٍ السَّلَامُ عَلَى فُلَانٍ فَقَالَ - عَلَيْهِ السَّلَامُ - لَا تَقُولُوا السَّلَامُ عَلَى اللَّهِ وَلَكِنْ قُولُوا التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ» إلَى آخِرِ الْحَدِيثِ وَحَيَّ مِنْ أَسْمَاءِ الْأَفْعَالِ (وَمِنْهُ) حَيَّ عَلَى الْفَلَاحِ أَيْ هَلُمَّ وَعَجِّلْ إلَى الْفَوْزِ وَاَللَّهُ أَعْلَمُ.

ثر

ى1 ثَرِيَتِ الأَرْضُ, aor. ـَ inf. n. ثَرٌى, The earth, or land, became moist and soft, after drought and dryness: (M, K:) or became watered by rain that penetrated to its moistness. (Msb.) A2: See also the same form of the verb in the first paragraph of art. ثرو, in six places.2 ثرّى, (T, S, M, K,) inf. n. تَثْرِيَةٌ, (S, K,) He moistened (T, S, M, K) a place, (T,) or earth, or the ground, or dust, (M, K,) and سَوِيق [or meal of parched barley or wheat], (S, TA,) and any other thing: (TA:) he sprinkled a place: (S, K:) he poured water upon, and then stirred about, and mixed up, [the preparation of milk termed] أَقِط, (M, K,) and سَوِيق. (M.) A2: He made his hands to cleave to the ground (T, K) between the two prostrations in prayer, not separating them therefrom until he performed the second prostration. (T.) 4 اثرى It (rain) moistened the earth. (S.) b2: أَثْرَتِ الأَرْضُ The land, or earth, had much moisture; became abundant in moisture: (S, M, Msb, K:) or it became compact with moisture. (AHn, M.) [See also مُثْرٍ.]

ثَرًى Moisture; humidity; (S, M, K;) of the earth: (S, Msb:) and moist earth; (S, M, Msb, K;) تُرَاب that is not moist is not called ثَرًى; (Msb;) or such as, when moistened, does not become cohesive mud or clay; (M, K;) as also ↓ ثَرْيَآءُ [an epithet used as a subst.]: (AO, T, * K, TA: [in the CK, erroneously, ثَرَياء:]) and the earth;; (M, K) مَا تَحْتَ الثَّرَي, in the Kur [xx. 5], being explained as meaning what is beneath the earth: (M:) الثَّرَى and * أَثْرَى both signify the earth; and the latter, being thus used as a proper name, is imperfectly decl.: (Ham p. 351:) dual ثَرَيَانِ (S, M, K) and ثَرَوَانِ: (Lh, M, K: [but the sing. of the latter should be written ثَرًا:]) pl. أَثْرَآْ. (M, K.) اِلْتَقَى الثَّرَيَانِ [The two moistures met, or have met,] is said when the rain has sunk into the ground so that it has met the moisture of the earth. (S, M, K.) Accord. to IAar, it was also said by a man, (M,) or by an Arab of the desert, (K,) who, (M, K,) being naked, (K,) clad himself with a fur-garment, (M, K,) without a shirt; (M;) meaning the hair of the pubes and the soft hair of the fur-garment. (M, K.) And the Arabs say, شَهْرٌ ثَرَى وَشَهْرٌ تَرَى وَشَهْرٌ مَرْعَى وَشَهْرٌ اسْتَوَى, meaning A month [of moisture] in which the rain begins, and sinks into the ground, and moistens and softens the earth; for شَهْرٌ ذُو ثَرًى: and a month in which thou seest the heads of the herbage grown forth; for شَهْرٌ تَرَى فِيهِ رُؤُوسَ النَّبَاتِ: and a month in which the herbage is tall enough to be pastured upon by the cattle: (As, S, * M:) and a month in which it is full-grown and erect. (As, M.) One says also, بَدَا ثَرَى المَآءِ مِنَ الفَرَسِ, meaning The sweat of the horse appeared. (S, * M.) And إِنِّى لَأَرَي ثَرَى الغَضَبِ فِى وَجْهِ فُلَانٍ, meaning (assumed tropical:) Verily I see the effect of anger in the face of such a one. (T.) And هُوَابْنُ ثَرَاهَا (assumed tropical:) He is the knowing with respect to it. (T in art. بنى.) b2: [Hence, as being likened to moist earth,] i. q. خَيْرٌ (assumed tropical:) [Good; anything good; &c.]. (M, K. [For خَيْر, Golius appears to have found, in a copy of the K, حَيْز; and this, which he has rendered “Terræ tractus,” he has given as a signification, not of ثَرًى, but of ثَرَآءٌ, which, like ثَرًى, he also explains as meaning “ terra. ” ]) So in the saying, فُلَانٌ قَرِيبُ الثَّرَى [app. meaning (assumed tropical:) Such a one is a person from whom good is easy of attainment: or it may mean, a person from whom good seems to be easy of attainment: in either case likened to land of which the moist earth is near the surface: that the phrase may have the latter meaning appears from what here follows]. (M.) You say, إِنَّ فُلَانًا لَقَرِيبُ الثَّرِى بَعِيدُ النَّبَطِ, meaning (assumed tropical:) Verily such a one is a person who promises but who does not fulfil. (IAar, T.) b3: [Hence also, (assumed tropical:) Fresh and vigorous friendship.] You say, لَمْ يَبْبَسِ الثَّرَى بَيْنِى وَبَيْنَهُ (assumed tropical:) [The fresh and vigorous friendship between me and him has not withered]: whence the phrase, مَا بَيْنِى وَبَيْنَ فُلَانٍ

* مُثْرٍ (assumed tropical:) [That friendship which is between me and such a one is fresh and vigorous]; i. e., it has not ceased, or become severed. (S, * M.) Jereer says, فَلَا تُوبِسُوا بَيْنِى وَبَيْنَكُمُ الثَّرَى

↓ فَإِنَّ الَّذَي بَيْنِى وَبَيْنَكُمُ مُثْرِى

[And wither not the fresh and vigorous friendship between me and you; for that which is between me and you is fresh and vigorous]. (S, M.) ثَرٍ, fem. ثَرِيَةٌ, Moist; humid.] You say أَرْضٌ ثَرِيَةٌ, (M, Msb,) like عَمِيَةٌ, (Msb,) or ↓ ثَرِيَّةٌ, like غَنِيَّةٌ, (K, [but this is anomalous, as part. n. of ثَرِيَت,]) and ↓ ثَرْيَآءُ, (Msb, K,) Earth, or land, that has become moist and soft, after drought and dryness: (M, K:) or watered by rain that has penetrated to its moistness: (Msb:) or the last, land of just, or moderate, moisture: (AHn, M:) or moist land; (T, S, M;) and so the first. (M.) And ↓ مَكَانٌ ثَرْيَانُ A place of which the earth has in it moisture. (TA.) And ↓ يَوْمٌ ثَرِىٌّ A humid day. (TA.) A2: See also art. ثرو.

ثَرِىٌّ, fem. ثَرِيَّةٌ: see ثَرٍ, in two places: A2: and see also art. ثرو.

ثَرْيَآءُ: see ثَرٍ: b2: and see also ثَرًى.

ثَرْيَانُ: see ثَرٍ.

ثُرَيَّا: see art. ثرو.

أَثْرَى: see ثَرًى: A2: and see also art. ثرو.

مُثْرٍ, fem. مُثْرِيَةٌ, part. n. of 4, q. v.] أَرْضٌ مُثْرِيَةٌ [is explained as meaning] Land of which the earth has not become dry. (T, TA.) b2: See also ثَرًى, last two sentences.

A2: And see art. ثرو.

مَثْرِىُّ a pass. part. n. having no verb; used as an intensive epithet in the phrase ثَرًى مَثْرِىٌّ [Very moist earth]. (M.) A2: See also art. ثرو.