فن

ى1 فَنِىَ, (T, S, M, Msb, K, &c.,) aor. ـْ (T, M, Msb, K;) and فَنَى, aor. ـْ (M, K,) which is extr., mentioned by Kr, and said by him to be of the dial. of Belhárith Ibn-Kaab; (M;) the former of the two verbs being that which is commonly known; (TA;) inf. n. فَنَآءٌ, (T, S, M, Msb, K, &c.,) which is of both of the verbs; (TA;) It (i. e. a thing, S, Msb, TA) passed away and came to an end; vanished away; became spent, or exhausted; failed entirely; ceased, perished, or came to nought; or was, or became, transitory, evanescent, or non-existent; the inf. n. being syn. with نَفَادٌ; (Aboo-'Alee El-Kálee, TA;) contr. of بَقَآءٌ; (M, TA;) and the pret. being syn. with عُدِمَ: (K, TA:) it is said of every created thing that it is subject to الفَنَآء. (Msb.) [Hence] دَارُ الفَنَآءِ [The abode of transitoriness, evanescence, or perishableness,] means the present world. (T in art. دور.) b2: And, said of a man, (T, M, K,) i. e. فَنِىَ, aor. and inf. n. as above, (M,) (tropical:) He was, or became, extremely aged; or old and infirm; syn. هَرِمَ: (M, K:) or he became on the verge of death by reason of extreme age or of age and infirmity. (T.) Lebeed says, حَبَائِلُهُ مَبْثُوثَةٌ بِسَبِيلهِ وَيَفْنَى إِذَا مَا أَخْطَأَتْهُ الحَبَائِلُ (T, M,) meaning [His snares are spread in his way, and when the snares fail to catch him] he becomes old and infirm and so dies: (T:) or it means, when death misses him he becomes old and infirm. (M.) 3 فاناهُ, (T, S, M, K,) inf. n. مُفَانَاةٌ, (T, TA,) He (a man, S, M) soothed, or coaxed, him: (AA, T, S, M, K:) and, (M,) accord. to El-Umawee, (T, S,) he stilled, or quieted, him. (T, S, M.) El-Kumeyt says, (S, M,) mentioning anxieties, (M,) تُقِيمُهُ تَارَةً وَتُقْعِدُهُ كَمَ يُفَانِى الشَّمُوسَ قَائِدُهَا [They rouse him at one time, and at another time they render him sedate like as her leader soothes, or coaxes, or like as he stills, or quiets, the refractory mare]. (S, M: in the T, accord. to the TT, the verse ends with رَائِدُهَا [her pastor], instead of قَائِدُهَا.) Accord. to IAar, فاناهُ signifies واِجاهُ [app. a mistranscription for وَاخَاهُ, originally آخَاهُ, He fraternized with him; or acted with him in a brotherly manner]. (TA.) [Hence the phrase]

أُفَانِى الأَيَّامَ i. e. أُزَجِّى الزَّمَانَ [meaning I make the time to pass away easily; as though beguiling it]. (Har p. 607.) b2: And one says, بَنُو فُلَانٍ مَا يُعَانُونَ مَالَهُمْ وَلَا يُفَانُونَهُ i. e. The sons of such a one do not tend, or take care of, their cattle, or camels, or [other] property, and do not manage the same well. (T.) 4 افناهُ He, or it, caused it, or him, to pass away and come to an end; to vanish away; to become spent, or exhausted; to fail entirely; to cease, perish, or come to nought; he, or it, did away with, destroyed, or annihilated, it, or him; (T, S, * M, Msb, * K, TA;) trans. of فَنِىَ. (T, S, Msb, K.) The saying of a rájiz, (T, TA,) namely, Abu-n-Nejm, (TA,) describing a pastor of sheep or goats, يَقُولُ لَيْتَ اللّٰهَ قَدْ أَفْنَاهَا (T, TA,) may mean an imprecation against them, i. e. He says, would that God had destroyed them: (T:) b2: or it means, would that God had made to grow for them [the plant called] الفَنَى, i. e. عِنَبُ الثَّعْلَبِ; so that they might have abundance of milk, and become fat. (T, TA.) 6 تَفَانَوا, (S, K,) or تفانوا قَتْلًا, (M,) They destroyed one another, (S, M, K,) [or they shared, one with another, in destruction, (see an ex. in a verse cited voce دَقَّ,) by slaughter,] in war, or battle. (S.) الفَنَى, thus, with ى, in the M, and thus it should be written accord. to Aboo-'Alee El-Kálee, in the T and S with ا, and in like manner in the K, in which it is [mentioned in art. فنو, and] written without the article ال (فَنًا), and said to be a pl., of which the sing. is ↓ الفَنَاة, (TA,) [The plant called] عِنَبُ الثَّعْلَبِ; [see art. ثعلب; and see also الأَفَانِى, in this art.;] (T, S, M, K;) whereof one is called ↓ فَنَاةٌ: (S:) or, as some say, another plant; (T;) [i. e.,] as some say, a species of trees, or plants, (شَجَرٌ,) having red berries, (حَبّ), (S,) of which necklaces are made, (S,) or the unbroken of which are made use of as قَرَارِيط [meaning carat-weights] with which to weigh, every berry (حَبَّة) being a قِيرَاط: and some say that it is a herb that grows in rugged places, rising from the ground to the height of the measure of a finger, and less, and depastured by the cattle. (M.) فَنَاةٌ: see the next preceding paragraph, in two places: A2: and see also art. فنو.

فِنَآءٌ A yard, or an exterior court, i. e. a wide space, (T, S, M, Mgh, Msb, K,) in front, (T, M, Mgh, Msb, K,) or extending from the sides, (S, Msb,) of a house: (T, S, M, Mgh, Msb, K:) pl. أَفْنِيَةٌ (T, S, M, Msb, K) and فُنِىٌّ: (K:) and ثِنَآءٌ [q. v.] signifies the same. (T, M.) فَانٍ part. n. of فَنِىَ [i. e. signifying Passing away and coming to an end; &c.]. (T.) b2: and (tropical:) An old man extremely aged, or old and infirm; (M, * Msb, K, * TA;) so called because of his nearness to passing away, or perishing: (Msb:) or an old man whose faculties have entirely failed. (Mgh.) And فَانِيَةٌ occurs in a trad., applied to a she-camel, or to camels, as meaning (assumed tropical:) Advanced in age. (TA.) b3: [فَانٍ فِى اللّٰهِ, in the language of the mystics, means (assumed tropical:) Lost in contemplation of God, and insensible to all else.]

أَفْنَآءٌ مِنَ النَّاسِ is expl. in art. فنو.

الأَفَانِى [without the article أَفَانٍ] is the name of A species of plant, (T, S, K,) yellow, and red; (T;) [said to be so called] while fresh and succulent; (S;) accord. to AA, (T,) when it has dried up, it is called الحَمَاطُ; (S, T;) but this is a mistake; for الافانى signifies a particular species of plant by itself, of the herbs, or leguminous plants, termed ذُكُور, which dries up, and becomes scattered; whereas the حماط is the حَلبة [a mistranscription for حَلَمَة], and this does not dry up, because it is of the [kind called] جَنْبَة and عُرْوَة (T:) the n. un. is أَفَانِيَةٌ, (T, S.) like ثَمَانِيَةٌ [in measure]. (S.) And it is said to signify also [The plant called] عِنَبُ الثَّعْلَبِ. (S. [See also الفَنَى, above.]) مَفْنَاةٌ A land (أَرْضٌ) suitable to those who alight and abide therein: (K, TA:) it occurs, in a verse of Keys Ibn-El-'Eyzár El-Hudhalee, with ق, [as some relate that verse,] but As says that in the dial. of Hudheyl it is with ف. (TA in art. قنى.)

برج

1 بَرِجَ [written in the TA without the vowel-signs, but the context seems to show that it is thus, and that the inf. n. is بَرَجٌ] It (anything) was, or became, apparent, manifest, or conspicuous, and high, or elevated: whence بُرْجٌ, applied to a certain kind of structure. (TA.) b2: بَرِجَ, [aor. ـَ inf. n. بَرَجٌ, [also signifies] He had that quality of the eye which is termed بَرَجٌ, explained below. (M, TA.) b3: Also, (K,) or بَرِجَ أَمْرُهُ, (TA,) aor. ـَ His state, condition, or case, became ample in respect of eating and drinking. (IAar, K, TA.) 2 بَرَّجَ see 4.4 ابرج He (a man, TA) built a بُرْج [or tower, &c.]; as also ↓ برّج, inf. n. تَبْرِيجٌ. (K.) 5 تَبَرَّجَتْ She (a woman) showed, or displayed, her finery, or ornaments, (S, Msb, K,) and beauties of person or form or countenance, (S, Msb,) to men, (S, K,) or to strangers, or men distantly related to her; (Msb;) to do which is culpable; but to do so to the husband is not: (TA:) or she showed her face: or she showed the beauties of her neck and face: or she did so exhibiting a pretty look: (TA:) or she showed, or displayed, her finery, or ornaments, and what excites a man's lust. (A boo-Is-hák, TA.) Fr, referring to verse 33 of ch. xxxiii. of the Kur, says that in the time when Abraham was born, the women used to wear a shirt of pearls, not sewed at the two sides; or, as some say, they used to wear garments which did not conceal their persons. (TA.) بُرْجٌ [Gr. πύργος, (Golius,) A tower;] an angle, syn. رُكْن, (S, K,) of a fortress, (S,) or of a city: (TA:) and sometimes a fortress itself: (S, K:) so called from its conspicuousness and construction and height: (TA: [see 1:]) or the primary signification of برج is strength; whence أَبْرَجُ in a sense explained below: (Har p. 286:) pl. [of mult.] بُرُوجٌ and [of pauc.] أَبْرَاجٌ: (S:) the بُرُوجٌ of the wall of a city or fortress are chambers (بُيُوت [meaning towers]) built upon the wall: and such chambers (بيوت) built upon the sides of the angles of a قَصْر [i. e. pavilion or palace &c.] are sometimes thus called. (Lth.) [Hence,] بُرْجُ حَمَامٍ [A pigeon-turret; a pigeon-house; being generally constructed in the form of a turret, or of a sugar-loaf;] a lodging-place of pigeons: pl. as above. (Msb.) b2: Also (assumed tropical:) [A sign of the Zodiac;] one of the بُرُوج of the heaven; (S, K;) which are twelve in number; every one having a distinct name: (TA:) the Arabs in ancient times did not know them: (Ham p. 560:) pl. أَبْرَاجٌ as well as بُرُوجٌ: (Msb, TA:) these are meant by the بُرُوج mentioned in the Kur xv. 16 and xxv. 62 and lxxxv. 1: (Bd, Jel:) or in the last of these instances, (Bd,) by the بروج in the heaven are meant the Mansions of the Moon: (Bd, Msb:) or the stars or asterisms or constellations: (TA:) or the great stars or asterisms or constellations; (Bd, Msb;) and so, accord. to Zj, in the second of the said passages of the Kur: (TA:) or the gates of heaven: (Bd, Msb:) or, as some say, i. q. قُصُور [i. e. pavilions &c.]. (TA.) بَرَجٌ Such a constitution of the eye that the white entirely surrounds the black, (S, M, K,) no part of the black being concealed: (S, M:) or width of the eye: or width of the white of the eye, and largeness of the eyeball, and beauty of the black part: or clearness of the white and black parts theeeof: (M, TA:) or width of the eye, and largeness of the eyeball: (Ham p. 560:) or width of the eye with intense whiteness of the person: (TA:) and distance between the eyebrows. (L, TA.) [See also بَلَجٌ.]

A2: Goodly, elegant, or pretty; beautiful of face: or [so in copies of the K, and in the TA, but in the CK “and”] shining, or splendid; conspicuous; and well known. (K.) خُلُقٌ بَارِجٌ A large, or liberal, disposition; syn. وَاسِعٌ. (Ham p. 560.) أَبْرَاجٌ A man having that quality of the eye which is termed بَرَجٌ: (M, TA:) fem. بَرْجَآءُ; applied to a woman; (S) and also to an eye (عَيْنٌ) having the quality termed بَرَجٌ: (M, TA:) pl. بُرْجٌ. (Ham p. 560.) A2: هٰذَا أَبْرَجُ مِنْ هٰذَا This is stronger than this. (Har p. 286.) إِبْرِيجٌ The vessel, or receptacle, [generally a skin,] in which milk is churned, or beaten and agitated, or in which the butter of the milk is extracted, or fetched out, by putting water in it, and agitating it; syn. مِمْخَضَةٌ. (S, K.) ثَوْبٌ مُبَرَّجٌ A garment whereon are figures of بُرُوج [or towers]: (Zj, TA:) or whereon are depicted figures resembling the بُرُوج [or towers] of the wall of a city or the like: (T, A, TA:) or figured with eyes, of the garments termed حُلَلٌ; from البَرَجُ (S.)

ذنب

1 ذَنَبَهُ, (M, K,) aor. ـُ (S, M, A, K) and ذَنِبَ, (M, K,) inf. n. ذَنْبٌ; (TK;) and ↓ استذنبهُ; (M, K;) [properly signifies] He followed his tail, not quitting his track: (M:) [and hence, tropically,] (assumed tropical:) he followed him [in any case], not quitting his track. (K.) You say, ذَنَبَ الإِبِلَ and ↓ استذنبها He followed the camels. (A: there mentioned among proper significations.) ElKilábee says, وَجَآءَتِ الخَيْلُ جَمِيعَا تَذْنُبُهْ [And the horses, or horsemen, came all together, following him]. (S [in which the meaning is indicated by the context; but whether it be proper or tropical in this instance is not shown].) and Ru-beh says, الرَّوَاحِلَا ↓ مِثْلُ الأَجِيرِ اسْتَذْنَبَ [Like the hired man,] he was at the tails of the ridden camels. (T, S.) ذَنَبَتِ القَوْمُ, and [ذَنَبَتِ]

الطَّرِيقُ, and الأَمْرُ [ذَنَبَ], and السَحَابُ يَذْنُبُ بَعْضُهُ بَعْضًا, are tropical phrases [meaning (tropical:) The people followed one another, and (tropical:) The road followed on uninterruptedly, and (tropical:) The affair, or case, or event, proceeded by successive steps, uninterruptedly, and (tropical:) The clouds follow one another]. (A.) b2: See also 2.2 ذنّب, (T, M, A,) inf. n. تَذْنِيبٌ, (T, A,) said of the locust, It stuck its tail into the ground to lay its eggs: (A:) or, said of the [lizard called]

ضبّ, (Lth, T, M,) and of the locust, (M,) and of the [locust in the stage in which it is termed]

فَرَاش, (Lth, T, M,) and the like, (Lth, T,) it desired to copulate, (Lth, T, M,) or to lay eggs, and therefore stuck its tail into the ground: (M:) or, said of the ضَبّ, it signifies only it struck with its tail a hunter or serpent desiring to catch it: (T:) or, said of the ضَبّ, it signifies also it put forth its tail (M, A) from the nearest part of its hole, having its head within it, as it does in hot weather, (M,) or when an attempt was made to catch it: (A:) [or it put its tail foremost in coming forth from its hole; contr. of رَأَّسَ.] b2: ذَنَّبَتِ البُسْرَةُ, (T, S, M, K,) or ذَنَّبَ البُسْرُ, (As, A, Mgh,) or الرُّطَبُ, (Msb,) inf. n. تَذْنِيبٌ, (Msb, K,) (tropical:) [The full-grown unripe date or dates, or the ripening dates,] began to ripen, (Mgh, and so in a copy of the S,) or showed ripening, (Msb, and so in a copy of the S,) or became speckled by reason of ripening, (As, T, M, K,) or ripened, (A,) at the ذَنَب, (As, T, S, M, A, Mgh, K,) i. e. the part next the base and stalk. (Mgh.) The dates in this case are termed ↓ تَذْنُوبٌ (Fr, T, S, M, A, K) in the dial. of Benoo-Asad, (Fr, T,) and ↓ تُذْنُوبٌ (Fr, T, K) in the dial. of Temeem (Fr, T) and ↓ مُذَنِّبٌ; (A, Mgh;) and a single date is termed ↓ تَذْنُوبَةٌ (T, M, * K) and ↓ مُذَنِّبَةٌ. (T, S.) A2: ذنّب الضَّبَّ, [or, probably, ↓ ذَنَبَ, being similar to رَأَسَ and جَنَبَ and فَأَدَ &c., or perhaps both,] He seized the tail of the ضبّ; said of one endeavouring to catch it. (A.) b2: ذنّب الأَفْعَى, said of a ضَبّ, It turned its tail towards the viper, or met the viper tail-foremost, in coming forth from its hole; contr. of رَأَّسَ الأَفْعَى. (TA in art. رأس.) b3: ذنّب عِمَامَتَهُ (tropical:) [He made a tail to his turban;] (S, K, TA;) i. e. (tropical:) he made a portion of his turban to hang down like a tail: (S, TA:) you say of him who has done this, ↓ تَذَنَّبَ. (S, A, K, TA.) b4: ذَنَّبْتُ كَلَامَهُ [and كِتَابَهُ (tropical:) I added an appendix to his discourse and his writing, or book; like ذَيَّلْتُهُ]. (A, TA.) [Hence, the inf. n. تَذْنِيبٌ is used to signify (assumed tropical:) An appendix; like تَذْيِيلٌ.] b5: ذَنَّبُوا خُشْبَانَهُ (assumed tropical:) They made channels for water (which are termed مَذَانِب) in its rugged ground. (TA from a trad.) 3 ذَانَبَتْ, (AO, T, K,) written by Sgh, with his own hand, with ء, but by others without, (MF,) said of a mare [in parturition], She was in such a state that her fœtus came to her قُحْقُح [or ischium (here described by MF as the place of meeting of the two hips)], and the سِقْى [q. v. (here explained by MF as a skin containing yellow water]) was near to coming forth, (AO, T, K,) and the root of her tail rose, and the part thereof that is bare of hair, and she did not [or could not] lower it. (AO, T.) In this case, she is said to be ↓ مُذَانِبٌ, (AO, T, K.) 4 اذنب He committed a sin, crime, fault, misdemeanour, &c.; (S, * M, * A, * MA, K; *) he became chargeable with a ذَنْب [or sin, &c.]: (Msb:) it is an instance, among others, of a verb of which no proper inf. n. has been heard; [ذَنْبٌ being used instead of such, as a quasi-inf. n.;] for إِذْنَابٌ, like إِكْرَامٌ, [though mentioned in the KL, as signifying the committing of a sin or the like, and also in the TK,] has not been heard. (MF.) 5 تذنّب عَلَى فُلَانٍ He accused such a one of a sin, crime, fault, misdemeanour, or the like, which he had not committed, or though he had not committed any. (A, TA.) A2: See also 2, near the end of the paragraph. b2: تَذَنَّبْتُ الوَادِىَ (tropical:) I came to the valley from the direction of its ذَنَب [q. v.]. (A.) And تذنّب الطَّرِيقَ (tropical:) He took the road; (K, TA;) as though he took its ذِنَابَة, or came to it from [the direction of] its ذَنَب. (TA.) 10 استذنبهُ He found him to be committing [or to have committed] a sin, crime, fault, misdemeanour, or the like: and he attributed, or imputed, to him a sin, &c. (Har p. 450.) A2: See also 1, in three places.

A3: استذنب الأَمْرُ (assumed tropical:) The affair was, or became, complete, [as though it assumed a tail,] and in a right state. (K, * TA.) ذَنْبٌ A sin, a crime, a fault, a misdemeanour, a misdeed, an unlawful deed, an offence, a transgression, or an act of disobedience; syn. إِثْمٌ, (T, M, A, Msb,) or جُرْمٌ, (S,) or both, (TA,) and مَعْصِيَةٌ: (T, TA:) or it differs from إِثْمٌ in being either intentional or committed through inadvertence; whereas the اثم is peculiarly intentional: (Kull p. 13:) or a thing that precludes one from [the favour of] God: or a thing for which he is blamable who does it intentionally: (KT:) pl. ذُنُوبٌ (M, Msb, K) and pl. pl. ذُنُوبَاتٌ. (M, K.) وَلَهُمْ عَلَىَّ ذَنْبٌ [in the Kur xxvi. 13, said by Moses, meaning And they have a crime to charge against me,] refers to the speaker's slaughter of him whom he struck, who was of the family of Pharaoh. (M.) ذَنَبٌ and ↓ ذُنَابَى (T, S, M, A, Msb, K) and ↓ دِنِبَّى and ↓ ذُنُبَّى (El-Hejeree, M, K) signify the same; (T, S, M, &c.;) i. e. The tail; syn. ذَيْلٌ: (TA: [in the CK, الذِّنْبِىُّ is erroneously put for الذِّنْبِىَّ:]) but accord. to Fr, one uses the first of these words in relation to the horse, and the second in relation to the bird: (T:) or the first is used in relation to the horse (S, A) and the ass [and the like] (S) more commonly than the second; (S, A; *) and the second is used in relation to a bird (S, M, A, Msb) more commonly than the first, (S, M, *) or more chastely: (M, * Msb:) or the second is [properly] of a winged creature; and the first is of any other; but the second is sometimes, metaphorically, of the horse: (Er-Riyáshee, TA:) or, as some say, the second signifies the place of growth of the ذَنَب [or tail]: (M:) the pl. of ذَنَبٌ is أَذْنَابٌ. (S, M, A, Msb, K.) [Hence the following phrases &c.] b2: رَكِبَ ذَنَبَ البَعِيرِ [lit. He rode on the tail of the camel, meaning] (tropical:) he was content with a deficient lot. (T, A, K.) b3: ضَرَبَ بِذَنِبِهِ [lit. He smote the earth with his tail, الأَرْضَ being understood, meaning] (assumed tropical:) he (a man) stayed, or abode, and remained fixed. (K.) [See also another explanation of this phrase below.] And أَقَامَ بِأَرْضِنَا وَ غَرَزَ ذَنَبَهُ, meaning (tropical:) [He stayed, or abode, in our land, and remained fixed, or] did not quit it; [lit., and stuck his tail into the ground;] originally said of the locust. (A, TA. [See art. غرز.]) b4: بَيْنِى

وَ بَيْنَهُ ذَنبُ الضَّبِّ [lit. Between me and him is the tail of the ضبّ,] means (tropical:) between me and him is opposition or competition [as when two persons are endeavouring to seize the tail of the ضبّ]. (A, TA.) b5: اِسْتَرْخَى ذنَبُ الشَّيْخِ (tropical:) The old man's شَىْء became lax, or languid. (Á, TA.) b6: رَكِبَ ذَنَبَ الرِّيحِ [lit. He rode upon the tail of the wind,] means (tropical:) he outwent, or outstripped, and was not reached, or overtaken. (T, A, K.) b7: وَلَّى خَمْسِينَ (??) [lit. He turned his tail upon the fifty,] means (tropical:) he passed the [age of] fifty [years]: (M, TA:) and so وَلَتْهُ الخَمْسُونَ ذَنَبَهَا [lit. the fifty turned their tail upon him]: (A, TA:) the former accord. to Yaakoob: accord. to IAar, El-Kilábee, being asked his age, said, قَدْ وَلَّتْ لِىَ الخَمْسُونَ ذَنَبَهَا [lit. The fifty have turned their tail to me]. (M, TA.) b8: اِتَّبَعَ ذَنَبَ

أَمْرٍ مُدْبِرٍ [lit. He followed the tail of an event retreating,] means (tropical:) he regretted an event that had passed. (T, A, * TA. *) b9: [The ذَنَب of a man is (assumed tropical:) The part corresponding to the tail: and hence,] رَجُلٌ وَقَاحُ الذَّنَبِ (assumed tropical:) [A man hard in the caudal extremity;] meaning (assumed tropical:) a man very patient in enduring riding. (IAar, M, and K in art. وقح.) b10: [And of a garment, The skirt:] you say, تَعَلَّقْتُ بِأَذْنَابِهِ (tropical:) [I clung to his skirts]. (A.) b11: The ذَنَبَ of a ship or boat is (assumed tropical:) The rudder. (Lth and S * and L in art. سكن. [See also خَيْزُرَانٌ.]) b12: ذَنَبٌ also signifies [(assumed tropical:) Anything resembling a tail. b13: Hence,] (assumed tropical:) The extremity of a whip. (Mgh, Msb.) b14: And, of an unripe date, (M, Mgh,) and of any date, (M,) (assumed tropical:) The kinder part; (M;) the part next the base and stalk. (Mgh.) b15: (tropical:) And (tropical:) The outer extremity of the eye, next the temple; as also ↓ ذِنَابٌ and ↓ ذِنَابَةٌ (M, A) and ↓ ذُنَابَةٌ (A) [and ↓ ذُنَابَى, as used in the K voce اِزْدَجَّ, in art. زج]. b16: See also ذَنُوبٌ, third sentence. b17: Also (assumed tropical:) The end; or last, or latter, part; of anything: pl. ذِنَابٌ (T) [and أَذْنَابٌ]: and ↓ ذِنَابٌ [as a sing.], (K,) or ↓ ذُنَابٌ, (so in the TT as from the M,) has this meaning. (M, K.) You say, كَانَ ذٰلِكَ فِى ذَنَبِ الدَّهْرِ (assumed tropical:) That was in the end of the time [past]. (M.) And ذَنَبُ الوَادِى and ↓ الذُنَابَةُ: both signify the same [i. e. (assumed tropical:) The end of the valley]: (A 'Obeyd, M, TA:) or ↓ ذُنَابَةٌ and ↓ ذِنَابَةٌ and ↓ ذَنَبَةٌ signify the (tropical:) last, or latter, parts, (K, TA,) in some copies of the K, the last, or latter, part, (TA, [and so in the TT as from the M, and this meaning seems to be indicated in the A,]) of a valley, (A, K, TA,) and of a river, (A, TA,) and of time; (K, TA;) [and ↓ ذِنَابٌ app. has the former of these two significations in relation to a valley, accord. to Az; for he says,] it seems that ذِنَابٌ and ↓ ذِنَابَةٌ in relation to a valley are pls. of ذَنَبٌ, like as جِمَالٌ and جِمَالَةٌ are pls. of جَمَلٌ: (T:) or ↓ ذِنَابَةٌ and ↓ ذَنَبَةٌ, (S, Msb,) the former of which is more common than the latter, (Th, S, Msb,) signify (assumed tropical:) the place to which finally comes the torrent of a valley: (S, Msb:) the pl. of ↓ ذِنَابَةٌ is ذَنَائِبُ: (T:) the ذَنَب of a valley and its ↓ مِذْنَبَ are the same; [i. e. (assumed tropical:) the lowest, or lower, part thereof;] (T;) [for the pls.] أَذْنَابٌ (T, TA) and مَذَانِبُ (TA) signify (assumed tropical:) the lowest, or lower, parts of valleys: (T, TA:) and أَذْنَابٌ signifies [in like manner] (assumed tropical:) the last, or latter, parts, of [water-courses such as are termed]

تِلَاع. (T, TA. See also مِذْنَبٌ.) It is said in a trad, لَا يَمْنَعُ فُلَانٌ ذَنَبَ تَلْعَةٍ [(assumed tropical:) Such a one will not impede the last part of a water-course]; applied to the abject, weak, and contemptible. (T.) And أَذْنَابُ أُمُورٍ means (tropical:) The last, or latter, parts of affairs or events. (M.) You say also, حَدِيثٌ طَوِيلُ الذَّنَبِ (tropical:) [A long-tailed story;] a story that hardly, or never, comes to an end. (M.) And يَوْمٌ طَوِيلُ الذَّنَبِ (assumed tropical:) A day of which the evil does not come to an end: (TA:) and ↓ يَوْمٌ ذَنُوبٌ has this meaning; (T, M, TA;) as though it were long in the tail; (M;) or means (assumed tropical:) a day of long-continued evil. (K.) And اِتَّبَعَ القَوْمِ ↓ ذِنَابَةَ, and الإِبِلِ, (tropical:) He followed [the last of] the people, and the camels, not quitting their track. (A.) b18: Also (tropical:) The followers, or dependants, of a man: (T, TA:) and ↓ ذَانِبٌ and ↓ ذُنَابَةٌ (assumed tropical:) a [single] follower, or dependant: (S, K:) and أَذْنَابٌ (M, A, K) and ↓ ذُنَابَى (S) and دَنَائِبُ [pl. of ↓ ذُنَابَةٌ] (A) and ↓ ذُنُبَاتٌ, (so in the TT as from the M,) or ↓ ذَنَبَاتٌ, (K,) but some state that this last is not said of men, (Ham p. 249,) (tropical:) followers, or dependants, (S, M, A, K,) of a people or party; (M, K;) and the lower, or lowest, sort, or the rabble, or refuse, thereof; (M, A, K;) and such as are below the chiefs. (TA.) ضَرَبَ يَعْسُوبُ الدِّينِ بِذَنَبِهِ, in a trad. of 'Alee, means, [accord. to some, (assumed tropical:) The leader of the religion] shall go away through the land with followers, or dependants, (T, * TA,) and those holding his opinions. (T. [But see arts. ضرب and عسب.]) and عُقَيْلٌ طَوِيلَةٌ الذَّنَبِ, a phrase mentioned by IAar, but not explained by him, app. means (assumed tropical:) [The tribe of] 'Okeyl have numerous horsemen. (M.) b19: [Also ذَنَبٌ (as will be shown by the use of its pl. in the verse here following) and] ↓ ذِنَابٌ, (S, K, TA,) or ↓ ذُنَابٌ, (so in the TT as from the M,) (assumed tropical:) The sequel, consequence, or result, syn. عَقِبٌ, of anything. (S, M, K.) A poet says, تَعَلَّقْتَ مِنْ أَذْنَابِ لَوٍّ بَلَيْتَنِى

وَلَيْتَ كَلَوٍّ خَيْبَةٌ لَيْسَ يَنْفَعُ [From considering what might be the sequels of “ if,” (i. e. of the word لَوْ,) Thou clungest to the reflection “ Would that I had done so and so: ”

but “ would that,” like “ if,” is disappointment: it does not profit]. (TA.) And one says, مَنْ لَكَ لَوٍّ ↓ بِذِنَابِ i. e. [Who will be responsible to thee for] the sequel [of the word لَوْ]? (TA:) [or, as in the Proverbs of El-Meydánee, لَوٍّ ↓ بِذُنَابَةِ, which means the same.] b20: ذَنَبُ السِّرْحَانِ: see art. سرح. b21: ذَنَبُ الفَرَسِ (assumed tropical:) A certain asterism (نَجْمٌ, M, K, TA) in the sky, (TA,) resembling the ذَنَب [or tail] of the horse. (M, K.) [الذَّنَبُ is a name applied to each of several stars or asterisms: as (assumed tropical:) The star a of Cygnus; also called ذَنَبُ الدَّجَاجَةِ, and الرِّدْفُ: and (assumed tropical:) The star beta of Leo; also called ذَنَبُ الأَسَدِ. And الرَّأْسُ وَالذَّنَبُ signifies (assumed tropical:) The two nodes of a planet: see تِنِّينٌ.]

b22: ذَنَبُ الخَيْلِ, (K,) or أَذْنَابُ الخَيْلِ, (M,) (assumed tropical:) A certain herb, (M, K,) of which the expressed juice concretes: so called by way of comparison [to horses' tails: the latter name is now applied to the equisetum, or horse-tail]. (M.) [Accord. to Forskål, (Flora Aegypt. Arab., p. cxii.,) the Portulaca oleracea (or garden-purslane) is called in some parts of El-Yemen ذَنَبُ الفَرَسِ.] ذَنَبُ الثَّعْلَبِ (assumed tropical:) A certain plant, resembling the ذَنَب [or tail] of the fox; (M, K;) a name applied by some of the Arabs to the ذَنَبَان [q. v.] (T.) b23: [ذَنَبُ السَّبُعِ (assumed tropical:) Cauda leonis, i. e. circium (or cirsium): (Golius, from Diosc. iv. 119:) now applied to the common creeping way-thistle. b24: ذَنَبُ الفَأْرَةِ (assumed tropical:) Cauda muris, i. e. plantago. (Golius, from Ibn-Beytár.) b25: ذَنَبَ الثَوْرِ (assumed tropical:) A species of aristida, supposed by Forskål (Flora Aegypt. Arab. p. civ,) to be the aristida adscensionis. b26: ذَنَبُ العَقْرَبِ (assumed tropical:) Scorpioides, or scorpion-grass: so called in the present day.]

ذَنَبَةٌ, and its pl. ذَنَبَاتٌ: see the next preceding paragraph, in three places.

ذُنُبَاتٌ: see ذَنَبٌ, in the latter half of the paragraph.

ذَنَبَانٌ A certain plant, (T, S,) well known, called by some of the Arabs ذَنَبُ الثَّعْلَبِ: (T:) a certain plant having long branches, somewhat dust-coloured (M, TA) in its leaves, growing in plain, or soft, land, upon the ground, not rising high, approved as pasture, (TA,) and not growing except in fruitful years: (M, TA:) or a certain herb, or plant, like ذُرَة [or millet]; (K;) or a certain herb having ears at its extremities like the ears of ذُرَة, (M, TA, *) and having reeds, (قصب [i. e. قَصَب], M,) or twigs, (قضب [i. e.

قُضُب], TA,) and leaves, growing in every place except in unmixed sand, [for حُرَّ الرَّمْلِ in the TA, I find in the M حَوَّ الرُملِ,] and growing upon one stem and two stems: (M, TA:) or, accord. to AHn, a certain herb, having a جزرة [app. meaning rhizoma like the carrot], which is not eaten, and twigs bearing a fruit from the bottom thereof to the top thereof, having leaves like those of the طُرْخُون, agreeing well with the pasturing cattle, and having a small dust-coloured blossom upon which bees feed; (M, TA;) rising about the height of a man, (TA,) or half the height of a man; (M;) two whereof suffice to satiate a camel: (M, TA:) [a coll. gen. n.:] n. un. with ة. (M, K.) ذُنُبَّى and ذِنِبَّى: see ذَنَبٌ, first sentence.

ذُنَابٌ: see ذَنَبٌ, in two places.

ذِنَابٌ: see ذَنَبٌ, in five places: b2: and see also مِذْنَبٌ. b3: Also A small cord with which a camel's tail is tied to his hind girth, lest he should swing about his tail and so dirt his rider. (M, K.) ذَنُوبٌ A horse (T, S, &c.) having a long tail: (T, S:) or having a full, or an ample, tail. (M, A, K.) [See also أَذْنَبٌ.] b2: Hence applied to a day: see ذَنَبٌ, in the latter half of the paragraph. b3: Also A great دَلْو [or bucket]: (Fr, T, Msb:) or one that has a ↓ ذَنَب [or tail]: (TA:) or one that is full (S, M, Msb, K) of water; (S, Msb;) not applied to one that is empty: (S, TA:) or one that is nearly full of water: (ISk, S:) or one containing less than fills it: or one containing water: or a دَلْو (M, K) in any case: (M:) or a bucketful of water: (A:) masc. and fem.; (Fr, Lh, T, S, M, Msb;) sometimes the latter: (Lh, M:) pl. (of pauc., S) أَذْنِبَةٌ and (of mult., S) ذَنَائِبُ (S, M, K) and ذِنَابٌ. (M, A, * Msb, K.) Fr. cites as an ex., لَنَا ذَنُوبٌ وَلَكُمْ ذَنُوبُ فَإِنْ أَبَيْتُمْ فَلَنَا القَلِيبُ [as meaning For you shall be a great bucket, and for us a great bucket: or, if ye refuse this, for us shall be the well]. (T.) [Accord. to the K, it also signifies A grave: but this is evidently a mistake, which seems to have arisen from a misunderstanding of a statement by ISd, who says,] Aboo-Dhu-eyb uses it metaphorically in relation to a grave, calling it [i. e. the grave] a well, in his saying, فَكُنْتُ ذَنُوبَ البِئْرَ لَمَّا تَبَسَّلَتْ وَسُرْبِلْتُ أَكْفَانِى وَوُسِّدْتُ سَاعِدِى

[app. meaning (tropical:) And I was as though I were the corpse of the grave (lit. the bucket of the well) when she frowned, and clad with my grave-clothes, and made to recline upon my upper arm: for the corpse is laid in the grave upon its right side, or so inclined that the face is turned towards Mekkeh]. (M.) [And Umeiyeh Ibn-Abee- 'Áïdh El-Hudhalee, describing a wild he-ass and she-asses, likens to it a certain rate of running which he contrasts with another rate likened by him to a well such as is termed خَسِيفٌ: see Kosegarten's “ Carmina Hudsailitarum,” p. 189.]

b4: Hence metaphorically applied to (tropical:) Rain. (Ham p. 410.) b5: [Hence, also,] (tropical:) A lot, share, or portion: (Fr, T, S, M, A, Msb, K:) [see the former of the two verses cited in this paragraph:] in this sense masc.: (Msb:) and in this sense it is used in the Kur li. last verse but one. (Fr, T, M.) A2: Also (tropical:) The flesh of the [portion of the back next the back-bone, on either side, which is called the] مَتْن: (M, K:) or the part where the مَتْن ends; (M;) the flesh of the lower, or lowest, part of the مَتْن: (S:) or the [buttocks, or parts called] أَلْيَة and مَأْكِم: (M, K:) or the flesh of the أَلْيَة and مَآكِم: (CK:) and the ذَنُوبَانِ are the [two parts called the] مَتْنَانِ, (M, K,) on this side and on that [of the back-bone]: (M:) or ذَنُوبُ المَتْنِ means the flesh that is called يَرَابِيعُ المَتْنِ [which are the portions of flesh next the back-bone, on either side thereof]. (A.) ذُنَيْبٌ [dim. of ذَنَبٌ: A2: and] i. q. ذُنَيْبِىٌّ, q. v. (TA.) دُنَابَةٌ The أَلْف [i. e. toe, or foremost extremity, also called the أَسَلَة,] of a sandal. (K.) b2: See also ذَنَبٌ, in six places. b3: And see مِذْنَبٌ.

ذِنَابَةٌ: see ذَنَبٌ, in six places: b2: and see مِذْنَبٌ, in two places. b3: ذِنَابَةٌ الطَّرِيقِ (assumed tropical:) The point, or place, to which the way, or road, leads; syn. وَجْهُهُ. (IAar, M, K.) So in the saying of Abu-l-Jarráh, to a certain man, إِنَّكَ لَمْ تَرْشَدْ ذِنَابَةَ الطَّرِيقِ [(assumed tropical:) Verily thou didst not follow a right course in respect of the point, or place, to which the way that thou tookest leads]. (IAar, M.) A2: Also (assumed tropical:) Relationship; nearness with respect to kindred; or near relationship. (K.) ذُنَابَى: see ذَنَبٌ, in three places. b2: It is also applied to Four [feathers] in the wing of a bird, after what are called الخَوَفِى. (S.) b3: It is said in a trad., مَنْ مَاتَ عَلَى ذُنَابَى طَرِيقٍ فَهُوَ مِنْ أَهْلِهِ, meaning [(assumed tropical:) Whosoever dies] purposing to pursue a way leading to some particular end, [he is to be reckoned as one of the people thereof.] (TA.) A2: Accord. to Fr and the S, it signifies also A fluid like mucus that falls from the noses of camels: but this is a mistake: the right word, as stated by IB and others, is ذُنَانَى. (L, MF, TA.) ذُنَيْبَآءُ A certain grain that is found in wheat, whereof the latter is cleared [by winnowing or other means]. (M, K.) [See also ذُنَيْنَآءُ, in art. ذن.]

ذُنَيْبِىٌّ (assumed tropical:) A certain kind of [the striped garments called] بُرُود [pl. of بُرْدٌ]; (AHeyth, K;) as also ↓ ذُنَيْبٌ. (TA.) ذَانِبٌ (tropical:) Following in the track of a thing. (TA.) See also ذَنَبٌ, in the latter half of the paragraph.

أَذْنَبُ A [lizard of the kind called] ضَبّ having a long tail. (T, L.) [See also ذَنُوبٌ.]

تَذْنُوبٌ and تُذْنُوبٌ, and with ة: see 2.

مَذْنَبٌ: see the next paragraph.

مِذْنَبٌ A long tail. (IAar, T, K.) b2: and [hence, app. for ذُو مِذْنَبٍ], (T,) or ↓ مُذَنِّبٌ, (TA, [but see this latter below,]) A [lizard of the kind called] ضَبّ. (T, TA.) b3: Also, (S, K,) or ↓ مَذْنَبٌ, like مَقْعَدٌ, (A,) and ↓ مِذْنَبَةٌ, (M, TA,) (assumed tropical:) A ladle; (S, M, A, K;) because it has a tail, or what resembles a tail: (M:) pl. مَذَانِبُ. (S, M.) b4: And (assumed tropical:) A water-course, or channel of a torrent, in a tract at the foot of a mountain; (Lth, T, S, M, A, K;) not wide; (A;) or not very wide; (M;) or not very long and wide; (Lth, T;) as also ↓ ذِنَابَةٌ: (S:) the تَلْعَة is in the lower part of a mountain (Lth, T, A) or in an acclivity: (Lth, T, S, A:) also a water-course or channel of a torrent, between what are termed تَلْعَتَانِ; (TA; [see تَلْعَةٌ, and see also مَدْفَعٌ;]) or this is termed تَلْعَة ↓ ذَنَبُ; (T;) or it is termed ↓ ذِنَابٌ, of which the pl. is ذَنَائِبُ: (M, K:) also a water-course, or channel of a torrent, [running] to a tract of land: (M, K:) and a rivulet, or streamlet, (K,) or the like thereof, (AHn, T, M,) flowing from one رَوْضَة [or meadow] to another, (AHn, T, M, K,) and separating therein; (T;) as also ↓ ذُنَابَةٌ and ↓ ذِنَابَةٌ; (K;) and the tract over which this flows is also called مِذْنَبٌ. (T.) See also ذَنَبٌ, in the middle of the paragraph.

مِذْنَبَةٌ: see the next preceding paragraph.

مُذَنِّبٌ [app. applied to a she-camel, accord. to the K, or perhaps to a lizard of the kind called ضَبّ, as seems to be indicated in the TA,] Finding difficulty in parturition, and therefore stretching out her tail: (K:) [but accord. to Az,] it is applied to a ضَبّ only when he is striking with his tail a hunter or a serpent desiring to catch him. (T.) See also مِذْنَبٌ. b2: See also 2, in two places.

مَذْنُوبٌ (tropical:) A man followed [by dependants]. (A.) مُذَانِبٌ A camel that is at the rear of other camels; (K;) as also ↓ مُسْتَذْنِبٌ. (TA.) b2: See also 3.

سَحَابٌ مُتَذَانِبٌ (tropical:) Clouds following one another. (A.) مُسْتَذْنِبٌ: see مُذَانِبٌ. b2: Also One who is at the tails of camels, (S, TA,) not quitting their track. (TA.)

ذو: ذو ألف ورقة: انظر في ألف.
ذو ثلث حبات = زعرور (ابن البيطار 1: 474).
ذو ثلاث شوكات = شكاعا (ابن البيطار 1: 474).
ذو ثلاث ألوان: طريفليون (ابن البيطار 1: 474). ذو ثلاث ورقات: اسم يطلق على عدد من النباتات، يطلق على نوعي الحندقوقي، وعلى الحومانة، وعلى الفصفصة، وعلى نوع من خصاء الثعلب (ابن البيطار 1: 474).
ذو الاثني عشر: المِعَى الاثنا عشري، أول جزء في الأمعاء الدقاق (ابن البيطار 1: 279).
ذو خمسة أَجِنْحَة أو خمسة أقسام: بنطافلن (ابن البيطار 1: 475). ذو خمسة أصابع: نبات اسمه العلمي: Vitex Agnus Cartus L. ( ابن البيطار1: 475).
ذو مائة رأس أو ذو مائة شوكة: القرصعنة (ابن البيطار 1: 475). والمؤنث ذات تستعمل استعمال الجمع ذوات.
ففي الحلل السندسية (عباد 2: 183) الوقائع ذات الاعتبار (هكذا ورد في كل المخطوطات).
ذوات المدينة: أراضيها، ففي البيان (ص39 و): استدعى صاحب بطليوس من الأمير عبد الله تجديد الاسجال له على ما بيده منها ومن ذواتها. وفي عباد (2: 193): صاحب غرناطة وذواتها، وفي نسخة وأعمالها.
الذات: بمعنى ذات اليد وهي مرادفة للمال أي الملك والثروة. (عباد 2: 161، 3: 220).
ذات: جلالة (لقب شرف) (ألكالا).
الذات: حقيقة الشيء وهويته. وبذاته: بعينه، هوهو. وذات: نفس، عين. وكان هو ذاته أو بذاته أي كان هو نفسه. ورأيت الأمير ذاته أي رأيت الأمير بعينه. وأروح أنا بذاتي: أي أروح بنفسي. (بوشر، محيط المحيط).
ذات: موهبة، أهلية، استعداد طبيعي. مقابل أدوات أو المعرفة المكتسبة من الدراسة (عبد الواحد ص172) وفي كتاب الخطيب (ص18 ق): تَرَشَّح بذاته، وباهر أدواته إلى قضاء المدن النبيهة.
بذاته: بأسره، بكليته، ففي عباد (1: 58): منغمس في اللذات بذاته.
بذاته: مختص، خاص، منفرداً، على حدة. ففي طرائف دي ساسي (1: 335): انشقوا عنهم وجعلوا لهم كنائس بذاتهم وكاهنة بذاتهم.
قائم بذاته: مستقل، حر (بوشر، معجم الإدريسي ص373) ومنفرد، وحيد (معجم الإدريسي ص1).
ويقال مدينة قائمة بذاتها وسوق قائمة بذاتها أي كبيرة هامة. وكذلك يقال: قائم الذات (معجم الإدريسي ص).
ويظهر أن كلمة ذات تعني عَدَد في عبارة الإدريسي (ج1 فصل 8): أهلها في ذاتهم قِلَّة وفي أنفسهم أَذِلّة.
بذاته: سواء، غير مختلف، يقال: طبعه دائماً بذاته أي سواء غير مختلف (بوشر).
من ذاته: من تلقاء نفسه (بوشر، المقري 1: 237، 252، 2: 340).
ذات الله: هذا التعبير مستعمل بصورة فريدة عند هوجنلايت (ص49) غير أنه يجب تصحيح النص والترجمة فيه (ص71).
وكتب المتوكل إلى وزير سخط عليه وعزله يقول: ومن أسأل الله التوفيق له في ذاته إذ حُرِمَهُ في ذاتي. وشكل حرمه الذي ذكر موجود في القلائد، وعليك أن تقرأ في ذاتي. كما في مخطوطة ب من القلائد وكما في طبعة بريس منها (ص46) بدل من ذاتي. والمعنى: أسأل الله أن يوفقك فيما تفعله في عبادته وخدمته مادمت قد حرمت التوفيق في خدمتي.
ذات الإنسان: شخصيته (بوشر).
ذات الجنب البارد: ذكر هذا ابن البيطار (1: 179) وقد ترجمه سونثيمر بما معناه: ذات الجنب الحقيقي.
ذات الحجاب: ذات الجنب، جُناب، برسام (معجم المنصوري).
ذات الحلق: حلقة، آلة فلكية قديمة لتعيين الاعتدال والانقلاب، اخترعها بطليموس. (ألف استرون 2: 1) واقرأ فيه: ديت بدل دير.
ذات الأعين: تطلق في الأندلس على نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120).
ذات الكبد: كُباد، التهاب الكبد (بوشر).
ذات الكُرْسِيّ: لا تطلق على مجموعة النجوم التي تسمى ((كاسيوبه)) بل تطلق ع أيضاً على فلك السماء، القبة الزرقاء. (دورن ص 65، ألف استرون 1: 153) انظر كرسي.
ذات النَفْس: ما يضمره المرء، يقين، اعتقاد راسخ. ففي تاريخ البربر (1: 478): أظهر لهم ذات نفسه في الحاجة إلى استعماله. وفي كليلة ودمنة (ص8 وما يليها): ذات النفس مقابل ذات اليد، فالأولى تعني عاطفة الحب والحنان والصداقة. والثانية تعني الأشياء الملموسة التي يمكن أن تهدى إلى الآخرين دليلاً على الصداقة ولكنها ليست كذلك دائماً.
ذات اليد: انظر ما تقدم الآن، وتستعمل بمعنى المال. ويقال أيضاً: ذات أيديهم (عباد 1: 224). حب الذات: حب النفس، أنانية، غريزة البقاء (بوشر).
خِفّة الذات: خفة الروح، إيناس، لطافة، ظرافة (بوشر).
الذوات: أكابر الناس (محيط المحيط).
الذاتي في اصطلاح الفلسفة: المفهوم نفسه (المقدمة 2: 371).
ذاتياً: شخصياً (بوشر).
ذاتية مشابهة: تماثل، تطابق (بوشر).

ذو

ذُو meaning صَاحِب [i. e. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with], (T, S, M, Mgh, Msb, K, but omitted in the CK,) used as a prefixed noun, (S, Mgh, Msb, &c.,) is originally ذَوًا, like عَصًا, the ا being changed from و; (S;) or it is originally ذَوَّى; and if one used it as a proper name, he would say, هٰذَا ذَوَّىقَدْ جَآءَ [This is Dhawà, he has come]; (M;) [not ذَوًا, as in copies of the S; i. e.,] its third radical letter is ى, not, as J says, و; this ى being afterwards suppressed; (IB;) [so that the word becomes ذَوٌ, and then, by reason of its being prefixed to another noun, ذُو, like as أَبَوٌ, the original form of أَبٌ, becomes أَبُو:] it is declined [like أَبُو] with و and | and ىِ; (Msb;) [i. e.,] the nom. case is ذُو, accus. ذَا, and gen. ذِى: (Mgh:) the fem. is ذَاتُ; (T, S, M, Mgh, Msb, K; in a copy of the M, ذاة, and the CK, ذَاةٌ [as though it were not a prefixed noun];) and in the case of a pause, some say ذَاتْ, and others say ذَاهْ: (Lth, T: the latter usage, only, is mentioned in the S:) dual. masc., ذَوَا, (S, * M,) [accus and gen. ذَوَىْ;] fem. ذَوَاتَا, (T, M, Mgh, Msb, K,) for which ذَاتَا is allowable in poetry, but ذَوَاتَا is better, (T,) [accus, and gen. ذَوَاتَىْ:] pl., masc., ذَوُو, (T, *, S, * M, Msb, K, but omitted in the CK,) [accus, and gen. ذَوِى;] fem. ذَوَاتُ, (T, S, * M, Mgh, Msb, K,) accus. and gen. ذَوَاتِ; (S;) and أُولُو and أُولَات are like ذَوُو and ذَوَات [in signification]. (T. [See art. الو.]) In this sense it is not used otherwise than as a prefixed noun: when used to characterize an indeterminate noun, prefixed to an indeterminate noun; and when used to characterize a determinate noun, prefixed to [a noun rendered determinate by] the article ال. (S.) [Thus you say رَجُلٌ ذُو مَالٍ A man a possessor of wealth; and الرَّجُلُ ذُو المَالِ The man the possessor of wealth.] In the phrase غَيْرَ ذَاتِ الشَوْكَةِ [Not those possessed of weapons, &c.], in the Kur [viii. 7], the fem. form is used as meaning the طَائِفَة [or party]. (T.) صَارَ ذَا ذَنْبٍ

[He became one having a sin, or crime, &c., attributable to him, i. e. he had a sin, &c., attributable to him,] means تَحَمَّلَ ذَنْبًا [he became chargeable with a sin, &c.]. (Msb in art. ذنب.) b2: Accord. to the S, it is not prefixed to a pronoun (مُضْمَر); nor to a proper name, such as زَيْد and عَمْرو and the like: but there are several instances of its being prefixed, in its pl. form, to a pronoun; among which is the saying of a poet, إِنَّمَا يَصْطَنِعُ المَعْرُوفُ فِى النَّاسِ ذَوُوهُ [Only they who are possessors thereof do that which is good among men]: (TA:) [this usage, however, is perhaps only allowable by poetic license: see another ex. (also here cited in the TA) in the Ham p. 442, and the remarks there appended to it:] and it is also prefixed to proper names, as is shown by the phrase, (TA,) هٰذَا ذُو زَيْدٍ (M, K, TA,) mentioned, as heard from the Arabs, by Ahmad Ibn-Ibráheem, the preceptor of Th, meaning This is Zeyd, (M, TA,) i. e., this is the owner of the name Zeyd; (M, K, TA;) and [perhaps] by the name ذُو الخَلَصَةِ, for الخلصة is [said by some to be] the name of a certain idol, and ذو is a metonymical appellation of its بَيْت; and by the proper names ذُو رُعَيْنٍ and ذُو يَزَنَ and [accord. to some] ذُو جَدْنٍ [and the like, of which several are mentioned in the S, as well as in the M &c.]. (IB, TA.) [But see a later portion of this paragraph, where, prefixed to a proper name, it is said to be redundant.] b3: ذَوُو الأَرْحَام, [or, as in the Kur viii. last verse, and xxxiii. 6, أُولُو الأَرْحَامِ, pls. of ذُو الرَّحِمِ,] in the classical language, means [The possessors of relationship; i. e.] any relations: and in law, any relations that have no portion [of the inheritances termed فَرَائِض] and are not [such heirs as are designated by the appellation] عَصَبَة [q. v.: they are so called because they are relations by the women's side: see رَحِمٌ]. (KT, TA.) b4: If you form a pl. from ذُومَالٍ, you say, هٰؤُلَآءِ ذَوُونَ [These are possessors of wealth]; because in this case the pl. is not a prefixed noun. (S.) Accord. to Lth, الذَّوُونَ signifies The former, or first, [of persons,] and the more, or most, distinguished. (T, TA. *) Also, (S, M,) and الأَذْوَآءُ, [which is another pl. of ذُو,] (S,) The kings (S, M) of El-Yemen, of the tribe of Kudá'ah, (S,) whose surnames commenced with ذُو, (M,) [i. e.] who were named [or rather surnamed] (S) ذُو يَزَنَ (S, M) and ذُو جَدَنٍ and ذُو نُوَاسٍ (S) and the like. (S, M.) قُرَشِىٌّ لَيْسَ مِنْ ذِى وَلَا ذُو, occurring in a trad., means A Kurashee in respect of lineage, not of the أَذْوَآء [above mentioned]. (TA.) b5: [ذُو and ذَات and ذَا and ذِى are also used as prefixed nouns in various expressions here following, in several thereof as meaning Something in possession, or the like; not a possessor: or, in these instances, as is said in explanation of the first of the following phrases, and also of the phrase ذَاتُ اليَدِ (mentioned below) in Har p. 93, that which is contained is made to be as though it were the possessor (صَاحِب) of that which contains.] b6: مَوَّتَ ذَابَطْنِهَا [He killed what was in her belly]. (Har ubi suprá.) And وَضَعَتِ المَرْأَةُ ذَا بَطْنِهَا, (T,) or ذَاتَ بَطْنِهَا, (TA,) The woman brought forth [her child]. (T, TA.) And نَثَرَتْ ذَا بَطْنِهَا She brought forth many children. (T in art. نثر; and Mgh there and in the present art., in the latter of which it is added that the usual phrase is نَثَرَتْ بَطْنَهَا.) And أَلْقَتِ الدَّجَاجَةُ ذَا بَطْنِهَا The hen laid her egg, or eggs: or muted. (Mgh.) And أَلْقَى الرَّجُلُ ذَا بَطْنِهِ The man ejected his excrement, or ordure. (T.) And الذِّئْبُ مَغْبُوطٌ بِذِى بَطْنِهِ The wolf is envied [for what is in his belly, or] for his distention of the belly [with food]. (TA.) b7: [In like manner,] ذَاتُ اليَدِ means (tropical:) Wealth; as though it were the possessor of that which contains it: (Har ubi suprá:) [or what is in the possession of the hand:] or what one possesses, of wealth; because gained by the hand and disposed of by the hand. (Har p. 66.) You say, قَلَّتْ ذَاتُ يَدِهِ (assumed tropical:) What his hand possessed became little in quantity; (Lth, T;) or the possessions accompanying his hand; (Mgh;) app. meaning his riches. (Lth, T.) b8: ذَاتُ الرِّئَةِ and ذَاتُ الجَنْبِ are Two well-known diseases. (TA. [See arts. رأى and جنب.]) b9: عَلِيمٌ بِذَاتِ الصُّدُورِ, in the Kur iii. 115, means [Acquainted, or well acquainted,] with what is in the minds: (Ksh, Bd, Jel: [and the like is indicated in the Mgh:]) or with the true, or real, nature of the notions that are concealed in the minds: (IAmb, T:) or with the hidden things of the minds: or with the minds themselves. (Msb. [If the last meaning be correct, the phrase should be mentioned with others later in this paragraph.]) [And similar to this is the saying,] عَرَفَهُ مِنْ ذَاتِ نَفْسِهِ He knew it from what he conceived in his mind [without his being informed thereof; i. e. he knew it of himself]. (Lth, T.) And جَآءَ مِنْ ذِىنَفْسِهِ and مِنْ ذَاتِ نَفْسِهِ (M, K) He came [from a motive in his own mind; of himself;] of his own accord; or willingly; syn. طَيِّعًا: (M, TA:) in the copies of the K, طَبْعًا; but the former is the right explanation. (TA.) And مَا كَلَّمْتُ فُلَانًا ذَاتَ شَفَةٍ and ذَاتَ فَمٍ

I spoke not to such a one a word. (Az, T.) b10: ذَاتَ اليَمِينِ and ذَاتَ الشِّمَالِ [are adverbial expressions, and] mean In the direction of the right hand and of the left: properly in the direction that has the name of the right hand [and that has the name of the left hand]. (Bd in xviii. 16.) And أَتَيْنَا ذَا يَمِينٍ means We came on the right hand. (TA.) b11: ذَاتَ مَرَّةٍ and ذَا صَبَاحٍ [also, and the like,] are adverbial expressions, which may not be used otherwise than as such: (S:) you say, لَقِيتُهُ ذَاتَ مَرَّةٍ [I met him once, or once upon a time], (S,) and ذَاتَ المِرَارِ many times, (M and K in art. مر,) or sometimes, (S in that art.,) and ذَاتَ يَوْمٍ (Fr, T, S) i. e. مَرَّةً فِى يَوْمٍ [once upon a day, or one day], therefore you use the fem. form, (T,) and ذَاتَ لَيْلَةٍ [one night], (Fr, T, S,) and ذَاتَ غَدَاةٍ [one morning, or one morning between daybreak and sunrise], and ذَاتَ العِشَآءِ [once in the evening at nightfall], (S,) meaning, accord. to Th, in the hour, or time, in which is nightfall, (T,) and ذَاتَ الزُّمَيْنِ (Fr, T, S) [some time ago, or] three [or more, to ten,] seasons ago, (مُذْ ثَلَاثَةُ

أَزْمَانٍ, T, [by ازمان being app. meant periods of two, or three, or six, months,]) and ذَاتَ العُوَيْمِ (Fr, T, S) [some years ago, or] three years ago (T,) or three years ago or more, to ten; (Az on the authority of Az, TA in art. عوم;) and ذَا صَبَاحٍ [one morning], and ذَا مَسَآءٍ [one evening], (T, S,) and ذَا صَبُوحٍ [lit, at a time of drinking the morning-draught], and ذَا غَبُوقٍ [lit. at a time of drinking the evening-draught]; in these four instances without ة: and this mode of expression has been heard only in the cases of the times here mentioned: they did not say ذَاتَ شَهْرٍ nor ذَاتَ سَنَةٍ: (S:) or one may also well say ذَاتَ صَبَاحٍ, like ذَاتَ يَوْمٍ; for ذا and ذات both mean the time: and accord. to IAar, one says, أَتَيْتُهُ ذَاتَ الصَّبُوحِ and ذَاتَ الغَبُوقِ, as meaning I came to him in the morning, or in the morning between daybreak and sunrise, and in the evening, or in the evening between sunset and nightfall. (T.) b12: You say also, لَقِيتُهُ ذَاتَ يَدَيْنِ, (TA,) or لَقِيتُهُ أَوَّلَ ذِى

يَدَيْنِ (M) and ذَاتِ يَدَيْنِ, (Az, M, Msb, [whence it seems to be not improbable that the phrase in the TA is imperfectly transcribed,]) meaning I met him the first thing, (M,) or first of everything. (Az, Msb, TA.) And أَفْعَلُهُ أَوَّلَ ذِى يَدَيْنِ and ذَاتِ يَدَيْنِ [I will do it the first thing, or first of everything]. (M.) And أَمَّا أَوَّلَ ذَاتِ يَدَيْنِ فَإِنَّنِى

أَحْمَدُ اللّٰهَ, (Az, M, Msb,) i. e. [Whatever be the case, the first thing, or] first of everything, I praise God. (Az, Msb.) b13: [Respecting the phrase ذَاتُ البَيْنِ, which has two contr. meanings, see art. بين. It is inadequately explained in this art. in the T and M and K, as follows.] وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ, (T, M, K, *) in the Kur [viii. 1], accord. to Ahmad Ibn-Yahyà, means [And do ye rightly dispose, or arrange, or order,] the case that is between you: (T:) or, accord. to Zj, (M,) that wherein consists your union; (حَقِيقَةَ وَصْلِكُمْ, M, K;) i. e. be ye of one accord, or in unison, respecting that which God and his Apostle have commanded: (M:) or ذَاتُ البَيْنِ means the state of circumstances whereby the Muslims become of one accord, or in unison: (K:) this is the meaning in the saying, اَللّٰهُمَّ

أَصْلِحْ ذَاتَ البَيْنِ [O God, do Thou rightly dispose &c.]. (M.) b14: ذَاتٌ is sometimes used as a noun independent in its meaning, (Mgh, Msb,) so as to denote material [or real] things; (Msb;) and is described by the epithets مُتَمَيِّزَةٌ [or “ distinct ”] (Mgh, Msb) and قَدِيمَةٌ [as meaning “ that has existed from eternity ”] (Mgh) and مُحْدَثَةٌ [as meaning “ that has been brought into existence ”]. (Mgh, Msb.) Thus used, (Msb,) it signifies The essence of a thing, meaning that by being which a thing is what it is, or that in being which a thing consists; or the ultimate and radical constituent of a thing: and the essence as meaning the peculiar nature of a thing: syn. حَقِيقَةٌ, (T, IB, Msb, TA,) and مَاهِيَّةٌ, (Msb,) and خَاصَّةٌ: (T, IB, TA:) it is also used as meaning a thing's self: (Mgh, * Msb:) [a man's self, or person: (see شَخْصٌ:)] and a thing; a being; anything, whatever it be; every شَىْء being a ذَات, and every ذات being a شىء: (Aboo-Sa'eed, Mgh, Msb:) and particularly a substance, or thing that subsists by itself: [hence اِسْمُ ذَاتٍ meaning a real substantive; also termed اِسْمُ عَيْنٍ: opposed to اِسْمُ مَعْنًى, i. e. an ideal substantive:] and [hence] it signifies also a word that is independent in its meaning; [i. e. ذَاتٌ (alone), though oftener used in the sense assigned above to اِسْمُ ذَاتٍ, signifies also, absolutely, a substantive;] opposed to صِفَةٌ as signifying a word that is not independent in its meaning. (Kull p. 187.) Its application to God, in the sense of حَقِيقَةٌ and خَاصَّةٌ, is forbidden by most persons: (TA:) [for]

ذَاتُ اللّٰهِ [as meaning The essence of God], used by the scholastic theologians, is said to be an ignorant expression, because the names of God do not admit the fem. affix ة; so that one does not apply to Him the epithet عَلَّامَةٌ, though He is the all-surpassing in knowledge. (Msb.) The phrase فِى ذَاتِ اللّٰهِ is like فِى جَنْبِ اللّٰهِ [In, or in respect of, that which is the right, or due, of God; or in, or in respect of, obedience to God, or the means of obtaining nearness to God, or the way of God]: and like لِوَجْهِ اللّٰهِ [for the sake of God; or to obtain the countenance, or favour, or approbation, or recompense, of God]: (Msb:) or it means in obedience to God; and in the way of God or his religion: (TA:) [or it may be rendered for the sake of God Himself; and so لِوَجْهِ اللّٰهِ: it is said to have been used by the Arabs [of the classical age], as well as by Aboo-Temmám, [who was a Muwelled;] (Mgh, Msb, *) but some deny that it occurs in the old language. (Msb. [See, however, an ex. from a trad. voce

أُخَيْشِنُ.]) [It is said that] the phrase مَجَلَّتُهُمْ ذَاتُ الإِلٰهِ, used by En-Nábighah, (Msb,) i. e. EdhDhubyánee, (TA in art. جل,) means Their book is the service of God Himself: (Msb:) [but it seems more reasonable to render this phrase agreeably with the primary signification of ذات as meaning their book is that of God, in a sense like that in which a house of worship is said to be a house of God; for,] as some relate it, the phrase used by En-Nábighah is مَحَلَّتُهُمْ ذَاتُ الإِلٰهِ, with حاء, [i. e. their abode is in a peculiar manner that of God,] meaning, their abode is one of pilgrimage and of sacred sites. (S and TA in art. جل.) b15: ذُو is sometimes redundant [in respect of meaning, though governing as a prefixed n.]; and so is its pl. (T, * TA.) Az says, (TA,) I have heard more than one of the Arabs say, كُنَّا بِمَوْضِعِ كَذَا مَعَ ذِى عَمْرٍو, i. e. We were in such a place with Amr: (T, TA:) and كَانَ مَعَنَا ذُو عَمْرٍو, i. e. 'Amr was with us: and أَتَيْنَا ذَا يَمَنٍ, meaning أَتَيْنَا اليَمَنَ [We came to El-Yemen]. (T.) [See an ex. similar to this last, and evidently belonging to the present art., in the latter half of art. ذا.

And see لَا ذَا جَرَمَ and لَا أَنْ ذَا جَرَمَ and لَا عَنْ ذَا جَرَمَ and لَا ذَا جَرَ (in which ذا is in like manner redundant, as are also أَنْ and عَنْ, the latter of which is a dial. var. of the former of them,) in art. جرم: perhaps belonging to the present art., like أَتَيْنَا ذَايَمَنٍ; or perhaps to art. ذا. See also what is said respecting ذُو prefixed to a proper name in an early portion of this paragraph.] b16: It is also used in the sense of اَلَّذِى, (T, S, M, K,) in the dial. of Teiyi, (T, S, TA,) for the purpose of qualifying a determinate noun (S, M, K) by means of a proposition which it connects with that noun: (M, K:) and when thus used, it [generally] retains the same form when it denotes a dual and a pl. (S, M, K) and a fem., (S,) and exhibits no sign of case: (M, K:) you say, أَنَا ذُو عَرَفْتُ [I who knew], and ذُو سَمِعْتُ [who heard]; and هٰذِهِ المَرْأَةُ ذُو قَالَتْ كَذَا [This is the woman who said such a thing: (S:) and أَتَانِى ذُو قَالَ ذٰلِكَ [He who said that came to me]; and أَتَانِى ذُو قَالَا ذٰلِكَ [They two who said that came to me]; and أَتَانِ ذُو قَالُوا ذٰلِكَ [They who said that came to me]. (M.) But Fr says, I heard an Arab of the desert say, بِالفَضْلِ ذُو فَضَّلَكُمْ اللّٰهُ بِهِ وَالكَرَامَةِ ذَاتُ أَكْرَمَكُمُ اللّٰهُ بِهَا [By the excellence wherewith God hath made you to excel, and the honour wherewith God hath honoured you]; thus they use ذَاتُ in the place of اَلَّتِى, and they make it to be with refa in every case: and they confuse [numbers and genders] in speaking of a dual number and a pl. number [and a fem.]; they sometimes say, [for ex.,] in the case of the dual, هٰذَانِ ذُو تَعْرِفُ and هَاتَانِ ذُو تَعْرِفُ [These two whom, or which, thou knowest]; and a poet says, [namely, Sinán Ibn-El-Fahl, of the tribe of Teiyi, (Ham p. 292,)]

فَإِنَّ المَآءَ أَبِى وَجَدِّى

وَبِئْرِى ذُو حَفَرْتُ وَذُو طَوَيْتُ [For verily the water is the water of my father and my grandfather, and my well which I dug and which I cased; making ذو to relate to a fem. noun]: and some, he adds, use the dual and pl. and fem. forms; thus they say, هٰذَانَ ذَوَا قَالَا ذَاكَ [These two who said that], and هٰؤُلَآءِ ذَوُوا قَالُوا [These who said], and هٰذِهِ ذَاتُ قَالَتْ [This female who said]; and he cites the saying of a poet, جَمَعْتُهَا مِنْ أَيْنُقٍ سَوَابِقْ ذَوَاتُ يَنْهَضْنَ بِغَيْرِ سَائِقْ [I collected them from outstripping she-camels, that rise and hasten in their pace without a driver]; and the prov., أَتَى عَلَيْهِ ذُو أَتَى عَلَى

النَّاسِ, meaning الَّذِى أَتَى [i. e. What has come upon men in general has come, or came, upon him]. (T.) Accord. to the usage most in repute, ذُو in this sense is indecl., and has no variation of gender or number; but some decline it, like ذو in the sense of صَاحِب, except that they make ذَات and ذَوَات indecl., with damm for the termination, saying ذَاتُ and ذَوَاتُ in every case, if they adopt the chaste mode; otherwise, in the accus. and gen. cases, saying ذَاتِ, and in like manner ذَوَاتِ (I' Ak pp. 40 and 41.) b17: They said also, لَاأَفْعَلُ ذٰلِكَ بِذِى تَسْلَمُ (M, K) and بذى تَسْلَمِينَ, (M,) and بذى تَسْلَمَانِ, (M, K,) and بذى تَسْلَمُونَ and بذىتَسْلَمْنَ, (M,) meaning I will not do that by thy, and by your, safety: (M, K:) or by God who, (M,) or by Him who, (K,) maketh thee, and you, to be in safety. (M, K.) [See also art. سلم.]

ذَاتٌ fem. of ذُو [q. v. passim]. (T, S, M, &c.) ذَاتِىٌّ: see ذَوَوِىٌّ, below, in three places.

ذَاتِيَّةٌ [a post-classical word, used in philosophy, The essential property or quality, or the aggregate of the essential properties or qualities, of a thing]. The ذَاتِيَّة of a human being is [the essential property or quality of] rational animality; and is also termed مَاهِيَّةٌ. (Kull p. 148.) ذَوَوِىٌّ the rel. n. of ذُو; (S, TA;) and of ذَاتٌ also, (S, M, Msb, TA,) the ة of the original being rejected in forming the rel. n.: (S, Msb, * TA:) ↓ ذَاتِىٌّ, as rel. n. of ذَاتٌ, is not allowable: (M:) [but it is much used, mostly in philosophical and religious writings, as meaning Essential, &c.:] they say ↓ الصِّفَاتُ الذَّاتِيَّةُ [meaning The essential attributes]; (Mgh, Msb;) but this is a wrong expression: and ↓ عَيْبٌ ذَاتِىٌّ [An essential, or] a natural, an innate, an original, or a constitutional, fault or imperfection &c. (Msb.)

صور

1 صَارَهُ, aor. ـُ (S, M, K,) inf. n. صَوْرٌ, (M, K,) He made it (a thing, M, K, or, as some say, specially the neck, M) to incline, or lean; (S, M, K;) as also صارهُ, aor. ـِ (S;) and ↓ اصارهُ: (S, M, Msb, K:) or he demolished it threw it down, or pulled it down to the ground; as also ↓ اصارهُ. (K.) One says, of a man, يَصُورْ عُنُقَهُ

إِلَى الشَّىْءِ He inclines his neck to the thing. (Lth.) And صُرْتُ إِلَىَّ الشَّىْءَ, and ↓ أَصَرْتُهُ, I inclined, or bent, the thing to, or towards, me. (El-Ahmar.) And صُرْتُ الغُصْنَ لِأَجْتَنِىَ الثَّمَرَ [I inclined, or bent, the branch, that I might pluck, or gather, the fruit]. (A.) And قُلُوبٌ لَا تَصُورُهَا الأَرْحَامُ (assumed tropical:) [Hearts which the ties of relationship do not incline]. (TA, from a trad.) فَصُرْهُنَّ إِلَيْكَ, in the Kur [ii. 262], means and turn them towards thee; and so فَصِرْهُنَّ: (Akh, S, M:) but the former is the more common reading: this is the meaning commonly known, of each reading: though Lh says that the former means as above, and the latter means cut them, and divide them, in pieces; (M;) and some thus explain the former, making a transposition in the verse, as though the words were thus, فَخُذْ إِلَيْكَ

أَرْبَعَةً مِنَ الطَّّيْرِ فَصُرْهُنَّ. (S.) One says also, صُرْ إِلَىَّ, and صُرْ وَجْهَكَ إِلَىَّ, Turn thou thy face towards me. (Akh, S.) And صَارَ وَجْهَهُ, aor. ـُ (M, K,) and يَصِيرُ, (K,) He turned his face towards a person or thing. (M, K.) And هُوَ يَصُورَ مَعْرُوفَهُ إِلَى النَّاسِ (tropical:) [He turns his beneficence towards men]. (TA.) b2: [Agreeably with a statement cited above, it is said that] صَارَهُ, aor. as above, (S, K,) and so the inf. n., (TA,) signifies also He dissected it; or cut it, or divided it, in pieces. (S, K, TA.) b3: And hence, (TA,) صَارَ الحُكْمَ (assumed tropical:) He (the judge, A, TA) decided the judgment. (S, * A, TA.) b4: [Freytag states, on the authority of the Kitáb el-Addád, that صار, aor. as above, has two contr. significations: He separated, or dispersed: b5: and He collected.] b6: See also 2.

A2: صَارَ also signifies He (a man, M) uttered a cry, or sound. (M, K.) A3: صَوِرَ, (M, A, K,) [aor. ـْ inf. n. صَوَرٌ, (S, M, A,) He, (Lth,) or it, (a thing, M, Msb, K, or a man's neck, M, A, *) inclined, or leaned; (Lth, S, * M, A, K;) as also ↓ انصار: (S, M, Msb, K: *) it bent; or was, or became, crooked. (A.) One says, فِى عُنُقِهِ صَوَرٌ In his neck is an inclining; and a bending, or crookedness. (A.) b2: And صَوَرٌ as an attribute of a man signifies also (tropical:) An inclining, or inclination; (S;) a desiring, or desire. (S, Msb.) 2 صوّر [inf. n. تَصْوِيرٌ,] He formed, fashioned, figured, shaped, sculptured, or pictured, him, or it; (S, M, K;) and ↓ تصوّر signifies the same; (Msb, and Bd in iii. 4;) and so does ↓ صار, accord. to Aboo-'Alec, in the saying, بَنَاهُ وَصَلَّبَ فِيهِ وَصَارَا [Which (referring to a church) he has built, and in which he has made a cross, or crosses, and has made sculptured, or painted, work]. (M.) One says, صَوَّرَهُ اللّٰهُ صُورَةً حَسَنَةً [God formed him a goodly, or beautiful, form]. (S.) b2: See also 5, in two places.4 أَصْوَرَ see 1, in three places.5 تصوّر He, or it, was, or became, formed, fashioned, figured, shaped, sculptured, or pictured. (S, M, K, TA.) b2: And [hence,] تصوّر لِى

[and لِى ↓ صُوِّرَ, like تَخَيَّلَ لِى and خُيِّلَ لِى,] It appeared to my mind, or imagination, (S, Msb,) as an image, or a picture. (Msb.) A2: See also 2. b2: [Hence,] تصوّر شَيْئًا He imagined a thing; imaged it in the mind; as also ↓ صوّرهُ; [like تَخَيَّلَهُ and خَيَّلَهُ;] he imagined, or conceived, the form of the thing. (S.) [تَصَوُّرٌ in logic signifies The forming of an idea; conception, perception, or apprehension; sometimes qualified by the epithet سَاذَجٌ i. e. simple.]

A3: Also He (being pierced with a spear or the like) inclined, to fall: (S:) or he (being struck) fell: (M, K:) or he, or it, fell, or alighted. (TA.) 7 اِنْصَارَ: see صَوِرَ. b2: Also It (a thing) became demolished, and cut, or divided, in pieces: (O:) it (a mountain) became demolished, and fell: (Sgh, TA:) it cracked, and split. (TA.) 8 اصطارهُ He doubled it, or folded it; or he bent it; syn. ثَنَاهُ. (O.) صَارٌ: see صَيِّرٌ, below, in two places.

صَوْرٌ Small palm-trees: (M, K:) or a collection of small palm-trees: (S, M, K:) a word having no proper sing.: (S, M:) [but see صَوْرَةٌ:] pl. صِيرَانٌ: (Sh, M, K:) and other trees: pl. as above. (Sh, TA.) b2: Also The root of a palmtree, (M, K,) or of a palm-trunk. (M.) b3: and The bank, or side, of a river or rivulet. (M, K.) b4: And The side of the neck. (O, * K, * TA. [In the CK, واللِّيتِ is erroneously put for وَاللِّيتُ.]) b5: And The forelock: so in the saying of a rájiz, كَأَنَّ عُرْفًا مَائِلًا مِنْ صَوْرِهِ [As though a mane inclining from his forelock]. (S.) صُورٌ A horn: (S, M:) and a horn in which one blows: (S, M, K:) so in the Kur [vi. 73, &c.], يَوْمَ يُنْفَخُ فِى الصُّورِ [i. e. On the day when the horn shall be blown in]: El-Kelbee says, I know not what is الصور: and it is said to be pl. of صُورَةٌ, like as بُسْرٌ is of بُسْرَةٌ; [or rather a coll. gen. n., of which صُورَةٌ is the n. un.;] i. e., [the phrase means] when the souls shall be blown into the forms of the dead: and El-Hasan read فِى الصُّوَرِ: (S, L, TA:) this is related on the authority of AO; but AHeyth asserts him to have said wrong. (L, TA.) صَوَرٌ inf. n. of صَوِرَ [q. v.]. (M, A.) b2: Also An itching (أُكَالٌ) in the head. (IAar, TA.) [See also صَوْرَةٌ.]

صَارَةٌ The head, (O,) or the upper, or uppermost, part, (K,) of a mountain: (O, K:) and صُؤَيْرَةٌ [with ء] has been heard from the Arabs as its dim. (TA.) A2: See also صِوَارٌ.

صَوْرَةٌ (tropical:) An inclination, or a desire. (TA.) Yousay, أَرَى لَكَ إِلَيْهِ صَوْرَةً (tropical:) I see thee to have a loving inclination to him. (A.) And مَا بِى إِلَيْهَا صَوْرَةٌ (tropical:) I have not any inclination to, or desire for, her. (TA, from a trad.) b2: And An itching, or itch, (حِكَّة,) in the head: (A:) or an affection like حِكَّة in a man's head, occasioning a desire to be loused. (S, M, K.) [See also صَوَرٌ.]

A2: And A palm-tree. (IAar.) [See also صَوْرٌ.]

صُورَةٌ Form, fashion, figure, shape, or semblance; syn. شَكْلٌ, (M, K,) and مِثَالٌ; (Msb;) the external state of a thing; (IAth;) that whereby a thing is sensibly distinguished by men in general, and even by many other animate beings, from other things; as the صورة of a man, and of a horse, and of an ass. (B.) b2: And An effigy; an image, or a statue; a picture; anything that is formed, fashioned, figured, or shaped, after the likeness of any of God's creatures, animate or inanimate: it is said that the maker of an effigy, or image, will be punished on the day of resurrection, and will be commanded to put life into it; and that the angels will not enter a house in which is a صورة. (Mgh.) [See also تَصَاوِيرُ.] b3: [Hence, A mental image; or a resemblance, of any object, formed, or conceived, by the mind; an idea: a meaning of frequent occurrence in philosophical works &c.] b4: And Species; syn. نَوْعٌ. (K.) b5: And The essence of a thing; that by being which a thing is what it is; or the property, or quality, or the aggregate of properties or qualities, whereby a thing is what it is; syn. حَقِيقَةٌ: (IAth:) [specific character;] that whereby a thing is mentally distinguished by particular persons, not by the vulgar, from other things; as the صورة by which a man is specially distinguished, consisting in reason and thought and other distinctive attributes: (B:) a quality, an attribute, a property; or a description, as meaning the aggregate of the qualities or attributes or properties, of a thing; or the state, condition, or case, of a thing; syn. صِفَةٌ: (IAth, Msb, K:) as when you say, صُورَةُ الأَمْرِ كَذَا [The quality, &c., of the thing is of such a kind]: (IAth, Msb:) and صُورَةُ المَسْأَلَةِ كَذَا [The description, statement, or form, of the question is of such a kind]: (Msb:) and so in the saying of the Prophet, أَتَانِى اللَّيْلَةَ رَبِّى فِى

أَحْسَنِ صُورَةٍ [My Lord came to me to-night in a most goodly state]; or صورة may here refer to the Prophet, and may mean external state, or manner of being, or condition. (IAth.) b6: And The mode, or manner, of an action. (IAth.) b7: The pl. is صُوَرٌ (S, M, Msb, K) and صِوَرٌ and صُورٌ; (S, M, K;) the second of which is rare, and by some disallowed. (MF.) b8: The saying of the Prophet خَلَقَ اللّٰهُ آدَمَ عَلَى صُورَتِهِ may mean that God created Adam in the صورة [or form &c.] that He, namely, God, originated and ordained; or in the صورة proper to him, namely, Adam. (M.) b9: صُورَةٌ signifies also The face: so in a trad. cited voce مُحَرَّمٌ; in which it is said that the صورة is pronounced sacred, i. e. that it is not to be slapped: and in another, in which it is said that the Prophet disliked marking the صورة with a hot iron. (TA.) صُوَارٌ: see the next paragraph, in four places.

صِوَارٌ A herd of [wild] bulls or cows; (S, M, Msb, K;) as also ↓ صُوَارٌ and ↓ صِيَارٌ [the latter in the CK written صِيّار] and ↓ صُوَّارٌ [in some copies of the K erroneously written صُوَار, which, as observed in the TA, is a repetition]: (M, K, TA:) pl. of the first (S, M) and second and third (M) صِيرَانٌ. (S, M.) A2: Also A sweet odour; and so ↓ صُوَارٌ. (M, K.) b2: And A vesicle (وِعَآء) of musk; (S, Msb;) as also ↓ صُوَارٌ, (Msb,) and ↓ صِيَارٌ, (S,) and ↓ صَارَةٌ [also] signifies [the same, i. e.] a فَارَة or فَأْرَة of musk: (O, K:) or صِوَارٌ and ↓ صُوَارٌ signify a small quantity of musk: (M, K:) or a piece, or portion, thereof: (M:) and صِوَارٌ signifies also musk [itself]: (TA:) pl. أَصْوِرَةٌ. (M, K.) [Said in the M to be Pers\.]

A3: الصِّوَارَانِ The two corners of the mouth; (O, K;) called by the vulgar الصَّوَّارَيْن, (O, TA,) or الصَّوَارَيْن (O in art. صمغ.) صِيَارٌ: see the next preceding paragraph, in two places.

صُؤَيْرَةٌ [with ء] a dim. of صَارَةٌ [q. v.]. (TA.) صَيِّرٌ Goodly in صُورَة [i. e. form &c.]; (Fr, S, K;) as also ↓ صَارٌ. (TA in art. شور.) One says رَجُلٌ صَيِّرٌ شَيِّرٌ (Fr, S) and شَارٌ ↓ صَارٌ (TA ubi suprà) A man goodly in صورة [or form &c.] and in شَارَة [i. e. appearance or apparel &c.]. (Fr, S.) [See also شَيِّرٌ in art. شور.]

صَوَّارٌ A sparrow (عُصْفُورٌ) that answers when called. (S, M, K. *) صُوَّارٌ: see صِوَارٌ, first sentence.

أَصْوَرُ Inclining: (M, K:) pl. صُورٌ. (M.) One says رَجُلٌ أَصْوَرُ A man having an inclining, or a bending, or crooked, neck. (A.) And هُوَ أَصْوَرُ

إِلَى كَذَا He is inclining his neck and face towards such a thing. (A.) b2: [And hence,] (assumed tropical:) Having an inclination, or a desire, (S, M, Msb,) to, or for, (إِلَى,) a friend, or an object of love. (M.) تَصَاوِيرُ [pl. of تَصْوِيرٌ and تَصْوِيرَةٌ] Effigies, images, or statues; pictures; and the like. (S, Mgh.) [See also صُورَةٌ.]

مُصَوِّرٌ [A sculptor; and a painter, or limner, or the like]. المُصَوِرُ as an epithet of God, The Former, or Fashioner, of all existing things, who hath established them, and given to every one of them a special form and a particular manner of being whereby it is distinguished, with their variety and multitude. (TA.)

فنق

2 فنّقهُ, (S,) inf. n. تَفْنِيقٌ; (O, K;) and ↓ فانقهُ, (S, O,) inf. n. فِنَاقٌ; (TA;) He made him to enjoy, or lead, a plentiful, and a pleasant or an easy, and a soft or delicate, life; or a life of ease and plenty. (S, O, K.) 3 فَاْنَقَ see the preceding paragraph.4 افنق He (a man, O) enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; or a life of ease and plenty; after straitness of the means of subsistence. (O, K.) [See also what next follows.]5 تفنّق He (a man, S) enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; or a life of ease and plenty. (S, O, K.) b2: And تَفَنَّقْتُ فِى أَمْرِكَذَا I affected daintiness, nicety, or refinement, and cleanliness, in such an affair. (TA.) فَنَقٌ Plentifulness, and pleasantness or easiness, and softness or delicacy, in living; as also ↓ فُنَاقٌ. (TA.) فُنُقٌ (S, O, K, TA) and ↓ مِفْنَاقٌ (O, K, TA) A woman, (S,) or young woman, (O, K, TA,) that has been made to enjoy, or lead, a plentiful, and a pleasant or an easy, and a soft or delicate, life; (S, O, K, TA;) large in body, beautiful, and youthful: As says that the former, applied to a woman, signifies having little flesh; but Sh knew not this, and he cites El-Aashà as applying this epithet to a woman whom he describes as one whose elbows are unapparent, and such, he says, is not one having little flesh: IAar says that it is applied to one who is as though she were a stallion-camel such as is termed فَنِيق. (TA.) b2: And the former, applied to a she-camel, signifies Youthful, fat or plump, (S, O, K, TA,) fleshy, and bulky. (TA.) b3: See also فَنِيقٌ. b4: It is also pl. of َفنِيقٌ. (S, O, K.) فُنَاقٌ: see فَنَقٌ.

فَنِيقٌ A stallion, (S, O, K,) [i. e.] a stallioncamel, (IAar, TA,) that is highly regarded, (S, O, K,) and is not molested, because of the high estimation in which he is held by his owner, or owners, nor is ridden: (O, K:) it is said by Az to be one of the names for such a stallion: (S, TA:) or it is an epithet applied to a camel, meaning such as is acquired for covering: (TA:) the pl. is فُنُقٌ (S, O, K) accord. to Az, and أَفْنَاقٌ accord. to IDrd, (S,) or the latter is pl. of the former pl.: (O, K:) and ↓ فُنُق is applied as an epithet to a [single] camel, like فَنِيقٌ. (TA.) فَنِيقَةٌ A [sack such as is called] غِرَارَة [q. v.]: (AA, O, K:) or a small غرارة: or a receptacle smaller than the غرارة: (TA:) [said by Meyd to be a sack in which clay, or mud, is carried away: (Golius:)] pl. فَنَائِقُ. (O, K.) عَيْشٌ مُفَانِقٌ, (S, O, K,) and some say مُفَانَقٌ, (TA,) A life that is plentiful, and pleasant or easy, and soft or delicate; or a life of ease and plenty. (S, * O, * K, TA.) مِفْنَاقٌ: see فُنُقٌ.

سوس: ساس: تستعمل بمعنى راض الباز والصقر ودرّبه (كليلة ودمنة ص155) وبمعنى فرجن الحصان وحسه (بوشر). وفي معجم فوك: يسوس الدابة أي يروض الجياد.
ساس ومضارعه يسوس ويسيس: أطرى، أطنب في المدح، تملق دارى (ألكالا).
ساس ومضارعه يسوس ويقال: ساس في أي مهر في، حذق (فوك).
سوَّس (بالتشديد): وقع فيه السوس وهو العثّ (ألكالا) والمصدر: تسويس واسم المفعول مُسوَّس.
سوَّس (بالتشديد): وقع فيه السوس وهو العثّ (ألكالا) والمصدر: تسويس واسم المفعول مُسوَّس.
سوَّس القمح والخشب: ساس، نخر (بوشر).
ضرسة مسوَّسة: ضرس متآكل (دوماس حياة العرب ص425).
سايَسَ: راض، روّض (الكالا).
سايَس فلاناً: هدأه، وأطفأ غضبه، لاطفه (تاريخ البربر 2: 166).
سايَس: دلَّل، عامل برقة (بوشر).
سايس نَفْسَه: تدلّل، راعى صحته، ترفّه (بوشر).
سايَس الأمور: مارسها وزاولها بمهارة (بوشر).
سايَس أموره: تصرف بحكمة وحذر (بوشر).
تسوّس (القمح والخشب): ساس، نخر (بوشر).
ساس: (قبطية) وتعنى بمصر مُشاقة الكتان (دي ساسي عبد اللطيف ص151، 566، 567، ألف ليلة 2: 243).
ساس: اسم شجرة أصولها مرة (دوماس حياة العرب ص381).
سوس، واحدته سوسة: عث يقع في الخشب والحبوب فيأكلها (بوشر).
سُوس: مرض في الأسنان يجعلها سوداً (ألكالا).
سُوسَة: تسويس، نخاريب السوس، الثقوب التي يتركها السوس في الخشب (بوشر) سوسة النبات: يرقان، خرّم الحنطة وهو مرض جرثومي.
سوسة: هوس، يقال: له سوسة في الخيل: نزوة (بوشر).
سوسي: نسيج من الكتاب مشهور ينسج في سوس من بلاد تونس على شاطئ البحر. ويستعمل خاصة للعمائم (الملابس ص317 - رقم 48 ياقوت 3: 191). وفي الحلل (ص9 ق): مائة عمامة مقصورة وأربعمائة من السوس. وسوس مشهورة اليون بصنع البرانس (كاريت جغرافية ص217).
وفي صفة مصر (17: 217): سُوسيَّة قماش غليظ تصنع منه أغطية الحشايا والخيام.
سيسانيات (وهذا صواب كتابة الكلمة) وهي في مصر نوع من صغار الكُدَيش يركبها الأطفال (عوادة ص457).
سَئوس: ماهر، أريب (فوك).
سياسة: شرطة (فوك).
سياسة: إدارة المملكة ومعاملة الدول، وتدبير الأمور بحكمة ومهارة (بوشر، المعّري 2: 60) حيث عليك أن تقرأ والسياسة وفقاً للمخطوطات وطبعة بولاق.
بالسياسة: مهلاً، بهدوء (رولاند).
سياسة صحَّة الأبدان: علم الصحّة (بوشر).
السياسة المَدَنِيّة: النظام المدني عند الفلاسفة وهو نظام يطبق في المدينة الفاضلة والجمهورية المثالية حيث يسود الحب والوفاق بين الناس فلا يحتاجون إلى سلطان إذ أن كل فرد منهم قد بلغ الكمال الذي يمكن أن يبلغه إنسان (دي سلان على المقدمة 2: 127).
عارف بامور السياسة ومتبحر في علم الأمور السياسية أيضاً: عالم بالجنايات (بوشر) ولتفسير هذا المعنى لابد أن تعرف أن الكلمة العربية سياسة ومعناها تدبير وإدارة قد أصبحت عند الفرس تدل على العقوبة التي تفرضها الشريعة (انظر مونج ص48)، ولنذكر كلام كاترمير (مونج ص45) فهو يقول: ((كانت الشدة ولا نقول القسوة المبدأ الأساسي دائماً في تدبير الأمور عند المشارقة، فالكلمة التي تعنى الإدارة قد اتحدت مع الكلمة التي تعنى قوة وشدة تتخذها الحكومة وهي جوهر فن إدارة الناس.
السياسة المدنية: القانون المعمول به، مقابل الشريعة وهذه الكلمة لا تزال في (عوادي) حسب ما يقول بارت (3: 524) وهي التي يعينها المقريزي (دي ساسي طرائف 2: 58) وانظر بخاصة (ص63) حيث تذكر الشريعة. إذ يقول هذا المؤلف إن السياسة بهذا المعنى ليست إلا تحريف الكلمة المنغولية ياسا التي تعني مجموعة القوانين التي شرعها جنكيز خان للمغول، وهو يفسر بإسهاب كيف أن هذه الكلمة دخلت مصر. وأرى إنه مصيب في ذلك، وإذا ما وجد شيء من التناقض عند كاترمير (مونج ص44) فذلك لأن هذا العالم الكبير فيما أرى لم يفهم معنى كلمة سياسة التي عند المقريزي وهي تعنى القانون العام.
وبين العبارات التي نقلها كاترمير بعض العبارات التي تؤكد أن كلمة سياسة بمصر ترادف كلمة ياسا عند المغول كما هي عند ابن اياس الذي يقول كما يقول كاترمير إن أبناء السياسة تعنى أبناء الياسا أي الحكام الذين استقروا بالقاهرة في المحلة المسماة بالحسينية.
سِيَاسي: محترف السياسة (بوشر).
سِياسِي: جنائي (بوشر) وانظرها أيضاً في سياسة سَوَّاس: بائع شراب عرق السوس.
سائِس وجمعها سُيَّاسي (انظر فريتاج) وهي أيضاً في معجم بوشر. وفي محيط المحيط أنها الكلمة المشهورة.
سائِس: نقرأ في صفة مصر 18، قسم 1: 51) أن كلمة سائس تعنى حلقات عريضة من الفضة تزين بها النساء أصابعهن. وأرى أن هذا خطأ والصواب مسائس (انظر هذه الكلمة في حرف الميم).

سوس

1 سَاسَ الدَّوَابَّ, aor. ـُ (A, Mgh,) inf. n. سِيَاسَةٌ, (TA,) He managed, or tended, the beasts, (قَامَ عَلَيْهَا,) and trained them. (Mgh, TA.) [and سَاسَ المَالَ He managed, or tended, the camels or other property. See سَائِسٌ.] b2: Hence, (Mgh,) سَاسَ الرَّعِيَّةَ, aor. and inf. n. as above, (S, A, * Mgh, K, &c.,) (tropical:) He ruled, or governed, the subjects; presided over their affairs as a commander, or governor, or the like; (S, * Mgh;) he commanded and forbade them. (A, K.) and سَاسُوهُمْ, inf. n. سَوْسٌ, (tropical:) They were, or became, heads, chiefs, commanders, or the like, over them. (TA.) One says, فُلَانٌ مُجَرَّبٌ قَدْسَاسَ وَسِيسَ عَلَيْهِ (S, K) (tropical:) [Such a one is experienced: he has ruled and been ruled: or] he has commanded and been commanded: (S:) or he has taught and been taught; or has disciplined and been disciplined. (K.) b3: سَاسَ الأَمْرَ, aor. as above, inf. n. سِيَاسَةٌ, (tropical:) He managed, conducted, ordered, or regulated, the affair; syn. دبّرهُ, (Msb,) and قَامَ بِهِ: (M, Msb, TA:) سِيَاسَةٌ signifies the managing a thing (قِيَامٌ عَلَى شَىْءٍ) in such a manner as to put it in a right, or proper, state. (TA.) [Used as a simple subst., the inf. n. may be rendered Management, rule, government, or governance.]

A2: سَاسَ, (S, M, A, K,) aor. ـَ (S, M, K,) and يَسُوسُ, (Kr, M,) inf. n. سَوَسٌ, (M,) or سَوْسٌ; (Ibn-'Abbád, K;) and سَوِسَ, aor. ـْ (K, TA; but the aor. is omitted in the CK;) or ـس aor. ـُ inf. n. سَوْسٌ and سَاسٌ; and سَاسَ, aor. ـْ inf. n. سَوَسٌ; (Msb;) and سِيسَ; (Yoo, K;) and ↓ أَسَاسَ; and ↓ سَوَّسَ; (S, M, A, Msb, K; but the last is omitted in the TA;) and ↓ استاس; and ↓ تسوّس; (M, TA;) It (wheat, or other food, [&c.,]) had in it, or became attacked by, [the grub called] سُوس; [the grub called]

سُوس fell upon it, or into it. (S, M, * A, * Msb, K, * TA.) One says also, سَاسَتِ الشَّجَرَةُ, aor. ـَ inf. n. سِيَاسٌ; and ↓ اساست; [The tree had in it, or became attacked by, the grub called سُوس.] (AHn, M, TA. *) And سَاسَتِ الشَّاْةُ, aor. ـَ (S, M, K,) inf. n. سَوْسٌ, (S, K,) or سَوَسٌ; (M;) and ↓ اساست, (S, M, K,) inf. n. اسَاسَةٌ; (TA;) The sheep, or goat, abounded with قمل. (Az, S, M, K. [In a copy of the S and in one of the K, I find قُمل: in another of the S and another of the K, and in the CK, and in a copy of the M, قَمْل: the right reading apears to be قُمَّل; for this last word is said by some to be syn. with سُوس.]) You also say, when you are gradually perishing by reason of grief, (إِذَا تَهَالَكْتَ غَمًّا,) عَظْمِى وَدَوَّدَ لَحْمِى ↓ سَوَّسَ (tropical:) [My bone has bred grubs, and so my flesh]. (A.) b2: سَوِسَتِ الدَّابَّةُ, inf. n. سَوَسٌ, The beast was attacked by the disease termed سَوَسٌ [q. v. infrà]. (TK.) 2 سَوَّسُوهُ (tropical:) They made him, or appointed him, ruler, or governor, over them; (M, * TA;) as also ↓ اساسوهُ. (TA.) b2: سُوِّسَ الرَّجُلُ أُمُورَ النَّاسِ, (S, K,) or أَمْرَ النَّاسِ, (as in the TA,) or أَمْرَ قَوْمِهِ, (A,) (tropical:) The man was made ruler of the affairs of the people; (S;) [or of the affairs of his people, accord. as the phrase is given in the A:] or was made king. (K.) Accord. to a relation of a verse of El-Hotei-ah, he uses the expression سَوَّسْتَ

أمْرَ بَنِيكَ [as though meaning Thou hast ruled the affairs of thy sons]; but Fr says that سَوَّسْتَ is a mistake. (S. [Thus I find it in one copy of the S: but in another copy of the S, I find سَوَّسْتِ, which is clearly wrong; and in the TA, سُوِّسْتَ, which Fr can hardly be supposed to have disallowed.]) b3: سَوَّسَ لَهُ أَمْرًا (assumed tropical:) He made an affair easy to him; syn. رُوَّضَهُ and ذَلَّلَهُ. (TA.) You say, سَوَّسَ فُلَانٌ لَهُ أَمْرًا فَرَكِبَهُ (assumed tropical:) [Such a one made an affair easy to him, or, perhaps, commended it to him by making it seem easy, and so he embarked in it, or undertook it]: like as you say, سَوَّلَ لَهُ, and زَيَّنَ لَهُ. (Az, K. *) b4: سوّس المَرْأَةَ He slit the vulva of the woman. (TA.) A2: See also 1, in two places.4 أَسْوَسَ see 2: A2: and see 1, in three places.5 تَسَوَّسَ see 1.8 إِسْتَوَسَ see 1.

سَاسٌ: see سُوسٌ. b2: Also A canker, or corrosion, (قَادِحٌ,) in a tooth: (Az, K:) without and without teshdeed. (Az.) A2: And A tooth that has been eaten, or corroded: (L, K, * TA:) originally سَائِسٌ; like هَارٌ and هَائِرٌ. (K.) b2: See also مَسُوسٌ, in two places.

سُوسٌ [The grub, or larva of the phalæna tinea and of the curculio; i. e. the moth-worm and the weevil;] the kind of worm that attacks wool (S, A, K) and cloths (TA) and wheat or other food: (S, TA:) and with ة, [a n. un.,] i. q. عُثَّةٌ; (Mgh, Msb;) as also ↓ سَاسٌ; (TA;) i. e., a worm that attacks wool and cloths (Mgh, Msb) and wheat or other food: (Mgh:) and سُوسٌ, the kind of worm (M, Msb) called عُثٌّ, (M,) that eats grain (M, Msb) and wood: (Msb:) n. un. with ة: (M, Msb:) and any eater of a thing is termed سُوسُهُ, whether worm or other thing. (M.) One says, العِيَالُ سُوسُ المَالِ (assumed tropical:) [The persons who compose a household are the grubs of property]: i. e., they consume it by little and little like as سُوس consume grain, which can scarcely be cleared of them when they attack it. (Msb.) A2: [The licoriceplant; so called in the present day;] a kind of tree, (AHn, M, K,) or plant, (Mgh,) well known, (Mgh, K,) with which houses are covered above the roofs, (AHn, M, Mgh,) the expressed juice of which is an ingredient in medicine, (AHn, M,) the leaves of which are put into [the beverage called] نَبِيذ, and make it strong like [the strong drink called] دَاذِىّ, (Mgh,) in the roots of which is sweetness (AHn, M, K) intense in degree, (AHn, M,) and in its branches is bitterness, (AHn, M, K,) and it abounds in the countries of the Arabs: (AHn, M:) or a kind of tree that grows in leaves without twigs: (M:) or a certain herb resembling [the species of trefoil called]

قَتّ. (TA.) [The root is vulgarly called, in the present day, عِرْق سُوس: and so is a strong infusion prepared from it, which is a very pleasant drink: and its inspissated juice is called رُبّ السُّوس.]

A3: Nature; natural disposition: (S, M, A, K:) and origin. (S, A, K.) One says, الفَصَاحَةُ مِنْ سُوسِهِ (S, M) Chasteness of speech, or eloquence, is [a quality] of his nature. (S.) and الكَرَمُ مِنْ سُوسِهِ (Lh, M, A) Generosity is [a quality] of his nature. (A.) And فُلَانٌ مِنْ سُوسِ صِدْقٍ Such a one is of good origin. (S.) سَوَسٌ A certain disease in the rump of a horse or similar beast, (M, K, TA,) between the hip and the thigh, occasioning, as its result, weakness of the kind leg: (TA:) or a disease that attacks the beast in its legs. (M.) [See 1, last sentence.]

سَوَاسٌ A certain kind of tree: n. un. with ة: (M, K:) AHn says, (M, TA,) on the authority of Aboo-Ziyád, (TA,) it is of the kind called عِضَاه, resembling the مَرْخ, having a pericarp like that of the مرخ, (M, TA,) without thorns and without leaves, growing high; and persons shade themselves beneath it; one of the Arabs said that it is the same that is called ↓ سَوَاسٍ (written with the article السَّوَاسِى); and AHn says, I asked him respecting it, and he said that this and the مَرْخ and the مَنْح all three resemble one another; (M;) and it is one of the best of materials used for producing fire, (Lth, * M, K, *) not giving a sound without emitting fire, (M,) or because it seldom gives a sound without emitting fire. (Lth, TA.) سُوَاسٌ A certain disease in the necks of horses, rendering them rigid, (ISh, K, TA,) so that they die. (ISh, TA.) سَوَاسٍ (with the article السَّوَاسِى): see سَوَاسٌ.

A2: And for the same word, and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see art. سوى.

سَائِسٌ [A groom, who has the care and management of a horse or horses or the like;] one who manages, or tends, beasts or horses or the like, and trains them: (TA:) pl. سَاسَةٌ and سُوَّاسٌ. (A.) And سَائِسُ مَالٍ [A manager, or tender, of camels or cattle or other property]. (K in art. ازى, &c.) b2: [And hence,] (tropical:) A manager, a conductor, an orderer, or a regulater, of affairs: pl. as above. (M, TA.) أَسْوَسُ A beast having the disease termed سَوَسٌ. (K.) [Freytag, misled by an ambiguity in the K, assigns to it a signification belonging to سَوَسٌ.]

A2: Also, [or أَسْوَسٌ, unless originally an epithet,] A kind of stone upon which is generated the salt called زَهْرَةُ أَسْوَس: the author of the “ Minháj ”

says that this may be caused by the moisture and dew of the sea falling upon it. (TA in art. سيس.) طَعَامٌ مَسُوسٌ and ↓ مُسَوَّسٌ, (TA,) or ↓ مُسَوِّسٌ, [which is app. the more correct,] (S,) and ↓ سَاسٌ, (M,) Wheat, or other food, attacked by [the grub called] سُوس: (M, TA:) and ↓ حِنْطَةٌ مُسَوِّسَةٌ wheat so attacked. (Mgh.) And أَرْضٌ مَسُوسَةٌ and ↓ سَاسَةٌ [Land attacked by such grubs], (M, TA,) in like manner. (TA.) And ↓ شَجَرَةٌ مُسِيسٌ [or مُسِيسَةٌ A tree containing, or attacked by, such grubs]. (TA.) And ↓ شَاةٌ مُسِيسٌ, (M,) or مُسِيسَةٌ, (TA,) A sheep, or goat, abounding with قمل [i. e. قُمَّل: see 1, near the end of the paragraph]. (M, TA.) مُسِيسٌ: see مَسُوسٌ, in two places.

مُسَوَّسٌ and مُسَوِّسٌ: see مَسُوسٌ, in three places.

ذا

ذَا is said by Aboo-'Alee to be originally ذَىْ; the ى, though quiescent, being changed into ا: (M:) or it is originally ذَيَى or ذَوَى; the final radical letter being elided: some say that the original medial radical letter is ى because it has been heard to be pronounced with imáleh [and so it is now pronounced in Egypt]; but others say that it is و, and this is the more agreeable with analogy. (Msb.) It is a noun of indication, [properly meaning This, but sometimes, when repeated, better rendered that,] relating to an object of the masc. gender, (S, M, K,) such as is near: (I'Ak p. 36:) or it relates to what is distant [accord. to some, and therefore should always be rendered that]; and هٰذَا, [which see in what follows,] to what is near: (K in art. هَا: [but the former is generally held to relate to what is near, like the latter:]) or it is a noun denoting anything indicated that is seen by the speaker and the person addressed: the noun in it is ذَ, or ذ alone: and it is a noun of which the signification is vague and unknown until it is explained by what follows it, as when you say ذَا الرَّجُلُ [This man], and ذَا الفَرَسَ [This horse]: and the nom. and accus. and gen. are all alike: (T:) the fem. is ذِى (T, S, M, K, but omitted in the CK) and ذِهْ, (S, M, K, but omitted in the CK,) the latter used in the case of a pause, (S,) with a quiescent ه, which is a substitute for the ى, not a sign of the fem. gender, (S, M,) as it is in طَلْحَهْ and حَمْزَهْ, in which it is changed into ة when followed by a conjunctive alif, for in this case the ه in ذِه remains unchanged [but is meksoorah, as it is also in other cases of connexion with a following word]; and one says also ذهِى; (M;) and تَا and تِهْ: (S and K &c. in art. تا:) for the dual you say ذَانِ and تَانِ; (M;) ذَانِ is the dual form of ذَا (T, S) [and تَانِ is that of تَا used in the place of ذِى]; i. e., you indicate the masc. dual by ذَانِ in the nom. case, and ذَيْنِ in the accus. and gen.; and the fem. dual you indicate by تَانِ in the nom. case, and تَيْنِ in the accus. and gen.: (I'Ak p. 36:) the pl. is أُلَآءِ [or أُلَآءِ] (T, S, and I'Ak ib.) in the dial. of the people of El-Hijáz, (I'Ak,) and أُولَى [or أُلَى] (T, I'Ak) in the dial. of Temeem; each both masc. and fem. (I'Ak ib. [See art. الى.]) You say, ذَا أَخُوكَ [This is thy brother]: and ذِىأُخْتُكَ [This is thy sister]: (T:) and لَاآتِيكَ فِى ذِى السَّنَةِ [I will not come to thee in this year]; like as you say فى هٰذِهِ السَّنَةِ and فى هٰذِى السَّنَةِ; not فى ذَا السَّنَةِ, because ذا is always masc. (As, T.) And you say, ذَانِ أَخَوَاكَ [These two are thy two brothers]: and تَانِ أُخْتَاكَ [These two are thy two sisters]. (T.) and أُولَآءِ إِخْوَتُكَ [These are thy brothers]: and أُولَآءِ

أَخَوَاتُكَ [These are thy sisters]: thus making no difference between the masc. and the fem. in the pl. (T.) b2: The هَا that is used to give notice, to a person addressed, of something about to be said to him, is prefixed to ذَا [and to ذِى &c.], (T, S, M, K,) and is a particle without any meaning but inception: (T:) thus you say هٰذَا, (T, S, M,) and some say هٰذَاا, adding another ا; (Ks, T;) fem.

هٰذِى, (T, S, M,) and [more commonly] هٰذِهْ in the case of a pause, (M,) and هٰذِهِ in other cases, (T, S,) and هَاتَا, and some say هٰذَاتِ, but this is unusual and disapproved: (T:) dual هٰذَانِ for the masc., and هَاتَانِ for the fem.; (T;) said by IJ to be not properly duals, but nouns formed to denote duals; (M;) and many of the Arabs say هٰذَانِّ; (T;) some, also, make هٰذَانِ indecl., like the sing. ذَا, reading [in the Kur xx. 66] إِنَّ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters], and it has been said that this is of the dial. of Belhárith [or Benu-l-Hárith] Ibn-Kaab; but others make it decl., reading إِنَّ هٰذَايْنِ لَسَاحِرَانِ: (S, TA: [see, however, what has been said respecting this phrase voce إِنَّ:]) the pl. is هٰؤُلَا in the dial. of Temeem, with a quiescent ا; and هٰؤُلَآءِ in the dial. of the people of El-Hijáz, with medd and hemz and khafd; and هٰؤُلَآءٍ in the dial. of Benoo-'Okeyl, with medd and hemz and tenween. (Az, T.) The Arabs also say, لَا هَا اللّٰهِ ذَا, introducing the name of God between هَا and ذَا; meaning No, by God; this is [my oath, or] that by which I swear. (T.) In the following verse, of Jemeel, وَأَتَى صَوَاحِبُهَا فَقُلْنَ هٰذَا الَّذِى

مَنَحَ المَوَدَّةَ غَيْرَنَا وَجَفَانَا [it is said that] هَذَا is for أَذَا, (M,) i. e., ه is here substituted for the interrogative hemzeh (S * and K in art. ها) [so that the meaning is, And her female companions came, and said, Is this he who gave love to other than us, and treated us unkindly?]: or, as some assert, هَذَا is here used for هٰذَا, the ا being suppressed for the sake of the measure. (El-Bedr El-Karáfee, TA in art. ها.) b3: One says also ذَاكَ, (T, S, M, K,) affixing to ذَا the ك of allocution, [q. v., meaning That,] relating to an object that is distant, (T, *, S, and I'Ak p. 36,) or, accord. to general opinion, to that which occupies a middle place between the near and the distant, (I'Ak pp. 36 and 37,) and this ك has no place in desinential syntax; (S, and I'Ak p. 36;) it does not occupy the place of a gen. nor of an accus., but is only affixed to ذا to denote the distance of ذا from the person addressed: (T:) for the fem. you say تِيكَ (T, S) and تَاكَ; (S and K in art. تا, q. v.;) but not ذِيكَ, for this is wrong, (T, S,) and is used only by the vulgar: (T:) for the dual you say ذَانِكَ (T, S) and ذَيْنِكَ, as in the phrases جَآءَنِى ذَانِكَ الرَّجُلَانِ [Those two men came to me] and رَأَيْتُ ذَيْنُكَ الرَّجُلَيْنِ, [I saw those two men]; (S;) and some say ذَانِّكَ, with teshdeed, (T, S,) [accord. to J] for the purpose of corroboration, and to add to the letters of the noun, (S,) but [accord. to others] this is dual of ذٰلِكَ, [which see in what follows,] the second ن being a substitute for the ل; (T on the authority of Zj and others;) and some say تَانِّكَ also, with tesh-deed, (T, S,) as well as تَانِكَ: (T in this art., and S and K in art. تا, but there omitted in some copies of the S:) the pl. is [أُولَاكَ and] أُولٰئِكَ. (T, S.) هَا is also prefixed to ذَاكَ; so that you say, هٰذَاكَ زَيْدٌ [That is Zeyd]: (S, TA:) and in like manner, for the fem., you say هَاتِيكَ and هَاتَاكَ: (S and K in art. تا:) but it is not prefixed [to the dual nor] to أُولٰئِكَ. (S.) b4: You also add ل in ذَاكَ, (T, S, M, K,) as a corroborative; (TA;) so that you say ذٰلِكَ, [meaning That,] (T, S, M, K,) relating to an object that is distant, by common consent; (I'Ak pp. 36 and 37;) or hemzeh, saying ذَائِكَ, (K,) but some say that this is a mispronunciation: (TA in art. ذوى:) for the fem. you say تِلْكَ and تَالِكَ: the dual of ذٰلِكَ is ذَانِّكَ, mentioned above; and that of the fem. is ثَانِّكَ: (T: [and in the K in art. تا, تَالِكَ is also mentioned as a dual, as well as a sing.:]) and the pl. is أُولَالِكَ. (S and M and K voce أُولَى or أُلَى or أُلَا. [See art. الى.]) هَا is not prefixed to ذٰلِكَ (S) nor to تِلْكَ [nor to أُولَالِكَ] because, as IB says, the ل denotes the remoteness of that which is indicated and the ها denotes its nearness, so that the two are incompatible. (TA in art. تا.) b5: In the saying in the Kur [ii. 256, the Verse of the Throne], مَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ, (T, TA,) accord. to Th and Mbr, (TA,) هٰذَا is syn. with ذا [so that the meaning is, Who is this that shall intercede with Him but by his permission?]: (T, TA:) or it may be here redundant [so that the meaning is, Who is he that &c.?]. (Kull.) b6: It is sometimes syn. with اَلَّذِى. (T, S, M.) So in the saying, مَا ذَا رَأَيْتَ [What is it that thou sawest?]; to which one may answer, مَتَاعٌ حَسَنٌ [A goodly commodity]. (Sb, S.) and so in the Kur [ii. 220 (erroneously stated as 216 in Lane's original)], وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ[And they ask thee what amount of their property is it that they shall expend in alms]; (T, M, TA;) accord. to those who make the reply to be in the nom. case; for this shows that ما is [virtually] in the nom. case as an inchoative, and ذا is its enunciative, and ينفقون is the complement of ذا; and that ما and ذا are not to be regarded as one word: [or] this is the preferable way of explanation in the opinion of Sb, though he allowed the other way, [that of regarding ما and ذا as one word, together constituting an inchoative, and ينفقون as its enunciative, (see Ham p. 521,)] with [the reply in] the nom. case: (M:) and هٰذَا, also, is used in the same sense: (TA:) so too ذا in مَا ذَا هُوَ and مَنْ ذَا هُوَ may be considered as syn. with الذى; but it is preferable to regard it as redundant. (Kull.) b7: It is [said to be] redundant also in other instances: for ex., in the trad. of Jereer, as related by Aboo-'Amr Ez-Záhid, who says that it is so in this instance: يَطْلُعُ عَلَيْكُمْ رَجُلٌ مِنْ ذِى يَمَنٍ عَلَى وَجْهِهِ مَسْحَةٌ مِنْ ذِى مُلْكٍ

[There will come to you a man from El-Yemen, having upon his face an indication of dominion]. (TA. [But this evidently belongs to art. ذُو; in which see a similar ex. (أَتَيْنَا ذَا يَمَنٍ). See also other exs. there.]) b8: [كَذَا lit. means Like this: and hence, thus: as also هٰكَذَا. b9: It is also often used as one word, and, as such, is made the complement of a prefixed noun; as in سَنَةَ كَذَا and فِى سَنَةِ كَذَا In such a year. See also art. كَذَا: and see the letter ك.] b10: هٰذَا is sometimes used to express contempt, and mean estimation; as in the saying of 'Áïsheh respecting 'Abd-Allah Ibn-'Amr Ibn-'Abbás, يَا عَجَبًا لِابْنِ عَمْرٍو هٰذَا [O wonder (meaning how I wonder) at Ibn-'Amr, this fellow!]. (Kitáb el-Miftáh, cited in De Sacy's “ Gram. Ar.,” 2nd ed., i. 442.) [يَا هٰذَا often occurs as addressed to one who is held in mean estimation: it is like the Greek ὦ οὗτος, and virtually like the vulgar Arabic expression يَا أَنْتَ, and the Latin heus tu; agreeably with which it may be rendered O thou; meaning O thou fellow; an appellation denoting mean estimation being understood: in the contrary case, one says يَا فَتَى.

See also, in what follows, a usage of ذَاكَ and ذٰلِكَ. b11: هٰذَا in a letter and the like is introduced when the writer breaks off, turning to a new subject; and means “ This is all that I had to say on the subject to which, it relates: ” what follows it is commenced with the conjunction وَ.] b12: One says, لَيْسَ بِذَاكَ [and لَيْسَ بِذٰلِكَ], meaning It is not approved: for, [like as a person held in mean estimation is indicated by هٰذَا, which denotes a thing that is near, so,] on account of its high degree of estimation, a thing that is approved is indicated by that whereby one indicates a thing that is remote. (Kull voce ليس.) [See also what next follows.] b13: ذٰلِكَ الكِتَابُ in the Kur ii. 1 is said by Zj to mean هٰذَا الكِتَابُ [This book]: but others say that ذلك is here used because the book is remote [from others] in respect of highness and greatness of rank. (TA.) b14: كَذٰلِكَ [lit. Like that, often means so, or in like manner: and b15: ] Let that suffice [thee or] you. (TA in art. ذعر, from a trad.) b16: The dim. of ذَا is ذَيَّا: (T, S, M:) you form no dim. of the fem. ذِى, using in its stead that of تَا, (S,) which is تَيَّا: (T:) the dim. of the dual [ذَانِ] is ذَيَّانِ: (S:) and that of [the pl.] أُولَآءِ [and أُولَى] is أُولَيَّآءِ [and أُولَيَّا]: (T:) b17: that of هٰذَا is ذَيَّا, like that of ذَا; [and you may say هٰذَيَّا also; for] that of هٰؤُلَآءِ is هٰؤُلَيَّآءِ: (T:) b18: that of ذَاكَ is ذَيَّاكَ: (S, K: *) and that of تَاكَ is تَيَّاكَ: (K in art. تا:) b19: that of ذٰلِكَ is ذَيَّالِكَ: (S, K: *) and that of تِلْكَ is تَيَّالِكَ. (S.) A rájiz says, أَوْ تَحْلِفِى بِرَبِّكَ العَلِىِّ

إِنِّى أَبُو ذَيَّالِكِ الصَّبِىِّ [Or thou shalt swear by thy Lord, the High, that I am the father of that little child]: (S, TA:) he was an Arab who came from a journey, and found that his wife had given birth to a boy whom he disacknowledged. (TA.) A2: ذَا is also the accus. case of ذُو, q. v.