مهن: مهن نفسه: خفض شأنه أو مقامه بممارسته أعمالا تشين الإنسان (في معجم المنصوري: مهانة: بذلها في دقائق الأمور وخساسها) ويفسر هذا المعجم المهانة بالابتذال.
مهن: أظهر الاحتقار (رياض النفوس 45): رفض أحد المعروفين بالتقوى لقاء السلطان الذي جاء يزوره وقال له (مهنتني وحجبتني وأنا أمامك).
ماهن: عمل (أنظر ديوان الهذليين 202:7).
تــماهن: أنظر إلى المزمور السادس بعد المائة ترجمة سعديا (رقم 43).
امتهن نفسه = مهن نفسه: أذل كرامته حين قام بأعمال لا تشرف الإنسان (معجم المنصوري أنظر مهانة) في (عباد 1: 222 نجد أيضا). امتهن مهنة العامل أو امتهن وحدها: جعل العمل حرفة له (عباد 230)، امتهن: حرث الأرض (المقري 1: 88).
امتهن: احتقر، ازدرى (ابن جبير 112:6، رياض النفوس 42: (نريد أن نعاقب هذا الصبي لاستخفافه بحقك وامتهانه لقدرك وعلمك).
امتهن بالضرب: تحمل عار اللطمات التي أنزلوها به (حيان بسام 1: 23).
مهنة ومهنة: في (محيط المحيط) (المهنة مصدر واسم المرة. والمهنة أيضا والمهنة (وأنكرها الأصمعي وقال الكلام الفتح) والمهنة الحذق بالخدمة والعمل وجمعها مهن ومهن أي حرف وعلى سبيل المثال وهو في مهنة أهله أي في خدمتهم (محمد بن الحارث: 259): كان يحمل خبزه إلى الفرن بنفسه ويتصرف في مهنة أهله.
مهنة: عمل. شغل (همبرت).
خرج في ثياب مهنته: في (محيط المحيط) (وخرج في ثياب مهنته أي في ثياب خدمته التي يلبسها في أشغاله والعامة تستعمل المهنة بمعنى الحرفة). عبد مهنة: العبد الذي يمتهن الأعمال اليدوية المضنية، خاصة، وكذلك، أمة مهنة (رسالة إلى السيد فليشر ص219؛ وهي تعني العمل الشاق خاصة) (معجم الجغرافيا).
مهنة: حرفة (بوشر، همبرت 73، محيط المحيط، عباد 1، 230 ابن جبير 73، الخطيب 78): الأموال التي ورثها صانته عن التحرف بمهنة. وهذا هو أصل اصطلاح ذوي المهن العمال والصناع (عباد 1: 1) وأرباب المهن المقري 2: 412 وأهل المهن معجم الجغرافيا.
مهن: اللوازم التي يحتاجها الإنسان في استعمالاته اليومية (المقدمة 1: 221 والمقري 1: 380).
ماهن: جمعها في (معجم الطرائف) مهان ومهنة (الكامل 630: 10) (بسام 233): وتنادى بالنفر مهنتهم وصناعتهم وفي (معجم الطرائف) اسم جمع آخر هو مهان وبالرغم من أن ما كان على وزن فاعل يكون اسم جمعه أحيانا على وزن فعال إلا أنني أفضل أن تكون صيغة الجمع مهان. أن ما نقرأه في فقرة مهنة في مخطوطتنا لكتاب (الكامل) مرجعه خطأ في الاستنساخ وكان السيد (رايت) على حق حين كتبها مهنة. (لا أرى تناقضا بين فعال والجمع مهان مثل كتاب وعمال وجلاس -المترجم).
الــماهنــون: عند (الرازي) هم الذين امتهنوا أنفسهم، انظر مهانة.
ماهن: يفسر بقولنا امتهنه الموم: دلكه ومعكه ونهكه كما يمتهن الثوب (ديزان الهذليين 157: 4).
امتهان: إهمال، استخفاف أو سخرية بشيء أو بقيمة شيء و (باللاتينية): ludibrium, abiectio.
الامتهان والجمع امتهانات: أعمال الإنسان الشاقة المجهدة (المقدمة 2: 477).
ممتهن: من يطرح أو ينبذ أو يبدد المال أو الفرصة وغيرها. من بجانب الصواب ويجوز ويظلم والإنسان المؤذي. وباللاتينية iniuriosus.

حدس

1 حَدَسَ, [aor., app., حَدِسَ and Bٌ,] inf. n. حَدْسٌ, He threw, cast, or shot. (TA.) You say, حَدَسْتُ بِسَهْمٍ I shot an arrow. (S.) And حَدَسْتُهُ بِكَذَا I threw, cast, or shot, at him with such a thing. (A.) A2: Hence, حَدْسُ الظَّنِّ The conjecturing without evidence or proof. (TA.) You say, حَدَسَ, (S, A, Msb, K,) aor. ـِ (S, Msb, K) and حَدُسَ, (K,) inf. n. حَدْسٌ, (S, A, Msb, K,) He opined: (S, A, K:) or he formed a confirmed opinion: (Msb:) he formed a surmise, or an opinion; or he spoke conjecturally, or surmising: (S, A, K:) he surmised respecting the meanings of speech or language, (A, K,) and things. (K.) And هُوَ يَحْدِسُ He says a thing according to his opinion. (S, TA.) And بَلَغَنِى عَنْ فُلَانٍ أَمْرٌ وَ أَنَا أَحْدِسُ فِيهِ A thing has been told me of such a one, and I speak of it conjecturally, or surmising. (TA.) and حَدَسْتُ عَلَيْهِ ظَنِّى I formed my opinion of it, not being certain of it; as also نَدَسْتُ. (TA.) and حَدَسَ الكَلَامَ عَلَى عَوَاهِنِهِ He spoke without anything to guide him, and without caution. (TA.) And حَدَسَ الشَّىْءَ He computed by conjecture the quantity, measure, or the like, of the thing. (A.) And قَالَهُ بِالحَدْسِ [generally meaning He said it conjecturally, or surmising: but also meaning] he said it by means of intuition. (A, TA.) [حَدْسٌ is also explained in the A as signifying نَظَرٌ خَافٍ: in the TA نَظَرٌ خَفِىٌّ: both app. meaning An obscure, or an occult, mode of judging of a thing.]

b2: حَدْسٌ is also syn. with قَصْدٌ, (K,) used transitively, (T, K,) [app. signifying The aiming at a thing,] by, or with, whatever thing it be; [app. meaning by any mental operation;] by opinion, or by judgment, or by intelligence or cunning sagacity. (TA.) A3: حَدَسَ فِى الأَرْضِ, (El-Umawee, Msb,) aor. ـِ (El-Umawee, TA,) inf. n. حَدْسٌ, (S,) He went away, (S, Msb, TA,) or journeyed, (TA,) into, or in, or through, the country, or land, without guidance: (S, Msb, TA:) or simply he went away into, or in, the country, or land; as also عَدَسَ. (El-Umawee, TA.) b2: [Hence, app., the phrase حَدَسَ فِى صَدْرِى شَىْءٌ, which seems to mean A thing came at random into my mind. See هَجَسَ.] b3: Also حَدَسَ, inf. n. as above, He went in a right course, or direction: (TA:) or in one regular, uniform, or constant, course: (O, K:) or, accord. to Az, not in one regular, uniform, or constant, course. (TA.) b4: And حَدَسَ فِى السَّيْرِ, (Msb,) inf. n. حَدْسٌ, (K,) He hastened, or was quick, in pace, or in journeying. (Msb, K.) 5 تحدّس الأَخْبَارَ, (S, K,) and عَنِ الأَخْبَارِ, (Az, S, A, K,) He sought to learn the news, or tidings, without others' knowing of him; (Az, S, M, A, K;) as also تندّس عنها, and توّجس: (Az, TA:) or he sought for, or inquired respecting, the news, or tidings, in order to know what others knew not. (A.) حَدَّاسٌ One who opines, or conjectures, much; syn. ظَنَّانٌ. (TA.)

هن

أ1 هَنُؤَ, aor. ـُ inf. n. هَنَآءَةٌ; and هَنِئَ, aor. ـَ It came, or happened, without inconvenience, or trouble: (K:) [it was pleasant, or productive of enjoyment: see what immediately follows]. b2: هَنُؤَ الطَّعَامُ (S, K *) aor. ـُ inf. n. هَنَآءَةٌ (S, K) and هَنَأَةٌ and هَنْءٌ, (K,) or هِنْءٌ (as in some copies of the K, and in the L); epithet هَنِىْءٌ; (S;) and هَنِئَ, (Akh, S, K,) aor. ـَ inf. n. هَنْءٌ; (TA;) and هَنَأَ, aor. ـِ (Lth,) The food was, or became, pleasant, or productive of enjoyment, to the eater: or easy to swallow; not attended by trouble: [agreeable:] or not succeeded by harm, even after digestion. (Z, cited voce مَرُؤَ.) b3: هَنَأَنِى الطَّعَامُ, (Akh, S, K), and هَنَأَ لِىَ, aor. ـِ and هَنَاَ (S, K) and هَنُاَ, (K,) unexampled, says Akh, in the class termed mahmooz, (S,) [though بَرَأَ and قَرَأَ are similar with respect to their having damm to the aor. ,] inf. n. هَنْءٌ and هِنْءٌ, (S, K,) [The food was pleasant, or productive of enjoyment, to me: or easy to swallow; &c.: see هَنُؤَ]. b4: هَنَأَنِى الطّعامُ وَمَرأَنِى: see art. مرأ. b5: هَنَأَهُ ذٰلِكَ, and هنأ لَهُ ذلك That (thing) was pleasant, or productive of enjoyment, to him; &c. (TA.) [See هَنُؤَ.] b6: هَنَأَنِى خَبَرُ فُلَانٍ The news of such a one was pleasant to me to hear. (TA.) b7: هَنِئَ الطّعَامَ, aor. ـَ and بَالطّعامِ ↓ تهنّأ, (S, K,) and تهنّأ الطّعام, and استهنأهُ, (TA,) [He enjoyed the food; found it pleasant, or productive of enjoyment; &c.: see هَنُؤَ:] he found the food to be productive of no evil result, and not attended by inconvenience. (TA.) b8: هَنِئَ, (Az, S, K,) aor. ـَ inf. n. هَنَأٌ and هَنْءٌ, (K,) He (a beast) lighted upon a good piece of herbage, but did not satiate himself therewith. (Az, S, K.) b9: أَكَلْنَا هٰذَا الطَّعَامَ حَتَّى هَنِئْنَا مِنْهُ We ate this food until we were satiated with it. (TA.) b10: هَنِئَتِ الإِبِلُ The camels were satiated with herbage. (TA.) b11: هَنِئَ بِهِ He rejoiced in him, or it. (K.) b12: هَنَأَنَا اللّٰهُ الطَّعَامَ [God made the food pleasant, or productive of enjoyment, to us: &c.: made us to enjoy it: see هَنُؤَ]. (TA.) b13: هَنَأَتْنِيهِ العَافِيَةُ [Health made it pleasant, or productive of enjoyment, to me: &c.]. (K.) b14: لِيَهْنِئْكَ الفَارِسُ [May the horseman give thee joy: a form of congratulation on the exploits of a horseman; i. e., I congratulate thee on the exploits of the horseman]: also written and pronounced لِيَهْنِيكَ: ليهنك, though it occurs in a trad., pronounced لِيَهْنِكَ or لِيَهْنَكَ, (but which pronunciation is to be preferred is disputed,) is said to be a vulgarism, and not allowable. (TA.) b15: هَنَأَهُ, aor. ـَ (K) [and app., هَنِاَ (see هَانِئٌ)], inf. n. هَنْءٌ, (TA,) He fed him; or gave him to eat. (K.) b16: هَنَأَهُ, aor. ـَ and هَنِاَ, (S, K,) inf. n. هَنْءٌ; (S;) and ↓ اهنأهُ; (IAar, K;) He gave him, or bestowed upon him: (S, K:) gave him plentifully. (TA.) b17: هَنَأَ الطَّعَامَ, inf. n. هَنْءٌ and هِنْءٌ (K) and هَنَآءَةٌ (as in some copies of the K) or هَنَأَةٌ (as in others) or هِنَأَةٌ (as in others) or هَنْأَةٌ (as in the CK), He made the food good; qualified it properly; seasoned it: syn. أَصْلَحَهُ. (K.) b18: هَنَأَ مَالَهُ, (TA,) and ماله ↓ اهتنأ, (K,) He put his property in a right, or good, state. (K.) b19: هَنَأَ القَوْمَ, aor. ـَ He nourished, or maintained, the people; (S;) satisfied their wants; bestowed upon them. (TA.) Ex. هَنَأَهُمْ شَهْرَيْنِ [He maintained them two months]. Hence the proverb quoted in illustration of the word هَانِئٌ, accord. to the second reading. (TA) b20: هَنَأَهُ He aided, succoured, or defended, him. (K.) A2: هَنَأَ الإِبِلَ, aor. ـَ (S, K,) and هَنِاَ and هَنُاَ (K: dev. from constant rule as shown above: TA), inf. n. هَنَأٌ and هَنْءٌ, (TA,) He smeared the camels with هِنَآء, which is tar, or liquid pitch, syn. قَطِرَان, (Az, S, K,) or a kind thereof, (TA,) [as a remedy for, or preservative against, the mange, or scab]. b2: لَيْسَ الهَنْءُ بِالدَّسِّ The smearing of a camel [all over] with هِنَآء is not [merely] smearing the cavities under the shoulders, and the like, which the mange, or scab, more quickly attacks. A proverb, applied to him who does not a thing thoroughly. (TA.) b3: See 2.2 هَنَّاهُ وَمَنَّاهُ (in a trad. respecting the prostration for inattention) He (the devil) made him to think of pleasant things, or things productive of enjoyment, and of things wished for, or objects of desire, in his prayer. The former verb is pronounced thus to assimilate it to the latter. (TA.) b2: هنّأهُ بِالأَمْرِ, inf. n. تَهْنِئَةٌ and تَهْنِىْءٌ; (S, K;) and ↓ هَنَأَهُ, (K,) inf. n. هَنْءٌ; (TA;) He congratulated him on the thing, (S, K,) such as the possession of a government, &c.: (S:) he said to him لِيَهْنِئْكَ [May it give thee joy]. (K.) b3: [When the agent of the verb is God, the meaning necessarily is, He granted him enjoyment in the thing; made him to have enjoyment in it.] b4: هُنِّئْتَ وَلَا تُنْكَهْ: see art. نكأ.4 أَهْنَاَ see 1.5 تهنّأ He gave many gifts. (IAar.) b2: تهنّأ

بِكَذَا [unless it be a mistake for تهيّأ, as IbrD suggests, which I think not improbable, though mentioned in this art. in the TA] He prided himself in such a thing: syn. تمرّأ and تغيّظ and تسمّن and تخيّل and تزيّن. (TA.) b3: See 1.8 إِهْتَنَاَ see 1.10 استهنأهُ He asked him for aid, succour, or defence. (K.) b2: He asked him for a gift. (K, TA.) b3: He conceded to him, or gave him, a part of his dues, or rights. (TA.) b4: See 1.

هِنْءٌ A gift. (S, K.) A2: A part of the night. (K.) A3: هِنْءٌ subst. from هَنَأَ الإِبِلَ; (K;) i. e., The smearing with هِنَآء. (MF.) إِبِلٌ هَنْأَى Camels which have lighted upon a good piece of herbage, but are not satiated therewith. (K.) هِنَآءٌ Tar, or liquid pitch; syn. قَطِرَانٌ: (S, K:) or a kind thereof. (TA.) See also نُورَةٌ; and قالِبٌ.

A2: هِنَآءٌ dial. var. of إِهَانٌ, (K,) or formed from the latter by transposition, (TA,) A raceme of a palm-tree. (AHn, K.) [See إِهَانٌ.]

هَنِىْءٌ What comes or happens to one without inconvenience, or trouble: (S, K:) [what is pleasant, or productive of enjoyment; an unalloyed gratification, i. e., a thing that gives unalloyed enjoyment; see what follows:] as also ↓ مَهْنَأٌ, (K,) a subst., sometimes written and pronounced مَهْنَا; pl. مَهَانِئُ, sometimes written and pronounced مَهَانٍ. (TA.) [See مهنأ also below.] b2: Pleasant, or productive of enjoyment, to the eater: or easy to swallow; not attended by trouble: or not succeeded by harm, even after its digestion. (Z, cited voce مَرُؤَ.) b3: هَنِيْئًا مَرِيْئًا [May it be, or Eat it, or Drink it, with enjoyment, and with wholesome result: or with ease in the swallowing, and with quickness in digesting: &c.: see مَرُؤَ]. (S.) b4: هَنِيْئًا لَهُ ذٰلِكَ [May that be productive of enjoyment to him!]. (TA.) b5: هَنِيْئًا and مَرِيْئًا are of the number of epithets which are employed after the manner of inf. ns. significant of a prayer or good wish, governed in the acc. case by a verb understood. (Sb.) هُنَيْئَةٌ (K) and هُنَيَّةٌ and هُنَيْهَةٌ (the second is the most usual; and the third is said to be formed by substituting ه for ء; but accord. to some, the word is incorrectly written with ء, [so says F,] and is a dim. formed from هَنْوَةٌ, which becomes first هُنَيْوَةٌ, and then هُنَيَّةٌ: see art. هنو:) (TA:) A little; a little while. (K.) هَانِئٌ A servant. (K.) b2: هَانِئًا occurs in this sense in a trad.; but the reading commonly known is مَاهِنًــا. If right, it is an act. part. n. from هنأ “ he gave. ” (TA.) b3: إِنَّمَا سُمِّيتَ هَانِئًا لِتَهْنِئَ, or لِتَهْنَأَ; the former is the reading of El-Umawee; the latter, of Ks; Thou art only named Háni (Giver, or Nourisher,) that thou mayest give, accord. to both readings; or that thou mayest nourish, or maintain, and supply people's wants; لتعول وتكفى: (TA:) [such is said to be the meaning of لتهنأ here:] and accord. to El-Umawee, لتهنئ signifies لِتُمْرِئَ, (S,) [which is app. the same as لتعول]. A proverb: said to him who is known for his beneficence, in order that he may continue to do as he has been wont. (TA.) مَهْنَأٌ: see هَنِىءٌ. b2: لَكَ المَهْنَأُ, (S,) and المَهْنَا, (TA,) [Unalloyed gratification to thee!] b3: لَكَ المَهْنَأُ وَعَلَيْهِ الوِزْرُ [To thee be unalloyed gratification, and on him be the burden, or sin]: said, accord. to a trad., to one who asked whether he should accept an invitation to eat the food of one who received unlawful interest or profit; and also said with respect to eating the food of a tyrannical intendant. (TA.) مَهْنُوْءٌ A camel smeared with هِنَاء. (S.)

لبس

1 لَبِسَ الثَّوْبَ, aor. ـَ inf. n. لُبْسٌ (S, M, A, Msb, K) and لِبَاسٌ, (M,) [He put on, or wore, the garment.] You also say, اِلْبَسْ عَلَيْكَ ثَوْبَكَ [Put on thee thy garment]. (M.) And لَبِسَ السِّلَاحَ [He wore, or put on, the weapon, or weapons]. (S, K, in art. سلح, &c.) [See also 5.] b2: لَبِسَ الحَيَآءَ لِبَاسًا (assumed tropical:) [He put on pudency as a garment;] he protected himself by pudency. (IKtt.) b3: لَبِسَ لَهُ أُذُنَهُ (tropical:) He feigned himself inattentive to him, or heedless of him. (M. [See also أُذُنٌ.]) And لَبِسْتُ عَلَى كَذَا أَذُنِى (tropical:) I was silent respecting such a thing, and feigned myself deaf to it. (A.) [Contr. of نَشَرْتُ لَهُ أُذُنِى.] b4: لَبِسَ امْرَأَةً (tropical:) He had the enjoyment of a woman, or wife, [meaning, of her converse and services,] for a long time. (K, TA.) And لَبِسَ فُلَانَةَ عُمْرَهُ (tropical:) He had such a girl, or woman, with him during the whole period of his youth. (K, TA.) and لَبِسَ الناسَ (tropical:) He lived with the people. (A.) And لَبِسَ قَوْمًا (tropical:) He lived, or enjoyed, a period of time, or a long period of time, (دَهْرًا,) with the people. (K, * TA.) [And لَبِسَ أَبَاهُ, which is explained in the TA by مَلَّهُ, which I also find in a copy of the A thought to have been used by the author of the TA: but, from what follows, it appears to me that the right reading is مُلِّيَهُ, and the meaning, (tropical:) He enjoyed long life with his father: or he lived the period that his father lived: or he lived with his father all his (the latter's) life: see a verse of Ibn-Ahmar cited voce أَبْلَى in art. بلو. See also a verse of El-'Ajjáj cited voce خَلَجَ.] You say also, لَبِسْتُ فُلَانًا (tropical:) I took, or chose, such a one particularly, or specially, as a friend or companion. (Er-Rághib in TA art. بطن.) And اِلْبَسِ النَّاسَ عَلَى قَدْرِ أَخْلَاقهِمِْ (tropical:) Consort thou with men [according to their natural dispositions]. (A, TA.) And لَبِسْتُ فُلَانًا عَلَى مَا فِيهِ (tropical:) I tolerated such a one, and accepted him, [and continued to associate with him, notwithstanding what was in him.] (A, TA.) A2: لَبَسَ عَلَيْهِ الأَمْرَ, (S, M, A, Msb, K,) aor. ـِ (S, M, Msb, K,) inf. n. لَبْسٌ, (S, M, Msb,) He made, or rendered, the thing, or case, or affair, confused to him: (S, M, Msb, K:) and ↓ لبّسهُ, (A, Msb,) inf. n. تَلْبِيسٌ, (S, K,) signifies the same in an intensive degree: (S, * Msb, K: *) or the former signifies either as above, or he concealed the thing, or case, or affair, from him: (R, MF:) and [in like manner] تَلْبِيسٌ is syn. with تَدْلِيسٌ, (K,) or is similar thereto: (S:) and the former also signifies he made, or rendered, the thing, or case, or affair, dubious to him; (TA;) [as also ↓ لبّسهُ: both signify he involved the thing, or case, or affair, in confusion, or doubt, to him: and he concealed, disguised, or cloaked, it to him.] It is said in the Kur., [vi. 9,] وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ And we would make confused to them what they make confused: (S, Msb:) or make dubious to them what they make dubious, and would make them to err like as they have made to err. (TA.) and again, [ii. 39,] وَلَا تَلْبِسُوا الْحَقَّ بِالْباطِلِ And do not ye confound the truth with falsity. (Ibn-'Arafeh.) And again, [vi. 82,] وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ And have not mixed up their belief with polytheism. (TA.) And again, [vi. 65,] أَوْ يَلْبِسَكُمْ شِيَعًا Or to confuse your case, [making you to be of different parties,] with the confusion of discordance and of agreement. (TA.) You say also, لَبَسَنِى, meaning, He, or it, made me to become confounded, or in doubt, (جَعَلَنِى أَلْتَبِسُ,) respecting his case, or affair. (TA, from a trad.) 2 لَبَّسَ see 4: b2: and see also لَبَسَ, in three places. [تَلْبِيسٌ, alone, often signifies The involving a thing in confusion, or doubt: and the practising concealment, or disguise.]

A2: See also 8.3 لابس الرَّجُلَ, [inf. n. مُلَابَسَةٌ and لِبَاسٌ,] He mixed, consorted, or held social intercourse, with the man; syn. خَالَطَهُ. (M, A, Msb. *) [Hence, app., it is said that] اللِّبَاسُ signifies, (K,) or is from المُلَابَسَةُ, which signifies, (Ibn-'Arafeh) The mixing one's self and congregating: or the being mixed and congregated. (Ibn-'Arafeh, K.) Yousay, لَا بَسْتُهُ حَتَّى عَرَفْتُ دُخْلَتَهُ I mixed with him [until I knew his mind, or inward state or circumstances]. (A.) And لَا بَسْتُهُ [alone] signifies I knew his mind, or inward state or circumstances. (S, K.) b2: لابس الأَمْرَ, and لابس عَمَلَهُ: see 5. b3: [مُلَابَسَةٌ often signifies A close, or an intimate, connexion between two things.] See also 8.4 البسهُ الثَّوْبَ [He put on him, or clad or decked him with, the garment, and so, vulg., ↓ لبّسهُ]. (M, Msb.) b2: البسهُ also signifies He, or it, covered him, or it: (K:) or overspread him, or it; i. e. covered the whole thereof. (AA.) Yousay, الحَرَّةُ الأَرْضُ الَّتِى أَلْبَسَتْهَا حِجَارَةٌ سُودٌ [The حرّة is ground which black stones have covered, or covered the wholly]. (TA.) And أَلْبَسَتِ السَّمَآءَ السَّحَابُ. (TA,) or أَلْبَسَ, (AA,) [The clouds covered the sky, &c.;] but you do not say, لَبِسَ السَّمَآءُ السَّحَابَ. (AA.) And أَلْبَسَنَا اللَّيْلُ [The night covered us, &c.]; but not لَبِسْنَا اللَّيْلَ. (AA.) And البسهُ الشَّبَابُ: see 1 in art. غطو and غطى.

A2: أَلْبَسَتِ الأَرْضُ The land became covered by plants, or herbage. (M.) A3: See also 8.5 تلبّس بِالثَّوْبِ (S, K) He clad himself [lit. mixed himself, being explained by إِخْتَلَطَ,] with the garment. (K.) You say, تلبّس بِلِبَاسٍ حَسَنٍ and لِبَاسًا حَسَنًا [He clad himself with goodly clothing]. (A, TA.) b2: [Hence,] تلبّس بِالأَمْرِ (S, K) [and بِهِ ↓ التبس] He employed, busied, or occupied, himself [lit. mixed himself] with the affair; engaged in it; entered into it; became involved in it, or implicated in it; (K;) and [in like manner] الأَمْرَ ↓ لَابَسَ, syn. خَالَطَهُ. (S, K. *) You say also, عَمَلَهُ ↓ لَابَسَ and بِهِ ↓ التبس and تلبسّ بِهِ [He employed, busied, or occupied, himself with his work, or the like]. (A, TA.) [See 8.]

b3: تلبّس الطَّعَامُ بِاليَدِ The food stuck to the hand. (K.) b4: تلبّس بِىَ الأَمْرُ The thing, as, for instance, love, mingled with me, and clung to me. (M.) [See an ex. in a verse cited voce عَطْفَةٌ.]8 التبس It (spun thread) became entangled. (Lth, Az, Sgh, in TA, art. عسر.) b2: It (a thing, or an affair, or a case) became [involved, complicated,] confounded, or confused, (S, M, Msb, *) and dubious; (S, Msb;) as also ↓ أَلْبَسَ, (TA,) and ↓ لَبَّسَ, which last belongs to the class of بَيَّنَ in the phrase قَدْ بَيَّنَ الصُّبْحُ لِذِى عَيْنَيْنِ (M, TA.) [You say, التبس الشَّىْءُ بِشَىْءٍ آخَرَ The thing became confounded with another thing; as, for instance, a subst. with a part. n. when both are written in the same manner, as in the case of كَاهِلٌ.] And التبس عَلَيْهِ الأَمْرُ The thing, or affair, became confused and dubious to him. (S.) And جَعَلَنِى أَلْتَبِسُ فِى أَمْرِهِ [He, or it, made me to become confounded, or in doubt, respecting his case, or affair]. (TA.) and اُلْتُبِسَ بِى I was, or became, disordered in my mind. (K, * TA, from a trad.) b3: التبس بِعَمَلِهِ

&c.: see 5. b4: اِلْتَبَسَتْ بِهِ الخَيْلُ (tropical:) The horsemen overtook him. (A, TA.) b5: [التبس بِهِ also signifies He, or it, made it to be, or had it, as an accompaniment, or an adjunct. Hence, one of the uses of the preposition بِ is explained by some as being لِلْاِلْتِبَاسِ: by others, ↓ لِلْمُلَابَسَةِ, or لِلْمُصَاحَبَةِ: all of which signify nearly the same. For instance, it is said in the Mgh, art. توج, that in the phrase التَّمَاثِيلُ بِالتِيجَانِ “ the effigies with the crowns ” upon pieces of money, بالتيجان is used as a denotative of state, meaning مُلْتَبِسَةً بِالِتّيجَانِ and مَقْرُونَةً مَعَهَا accompanied with the crowns, as their attributes: and نُسَبِّحُ بِحَمْدِكَ “ we declare thy remoteness from evil, with the praising of Thee,” in the Kur ii. 28, is explained by Bd and others as meaning, مُلْتَبِسِينَ بِحَمْدِكَ making the praising of Thee to be as an accompaniment, or an adjunct, to our doing that: and تَنْبُتُ بِالدُّهْنِ “ growing, with oil ”, in the same, xxiii. 20, as meaning, مُلْتَبِسًا بِالدُّهْنِ having oil as an accompaniment to its growth. Sometimes, in such instances, we find مُتَلَبِّسًا and مُتَلَبِّسِينَ in the places of مُلْتَبِسًا and مُلْتَبِسِينَ: see 5.]

لَبْسٌ Confusedness of a thing or an affair or a case; as also ↓ لَبَسٌ: (M:) [and ↓ لُبْسٌ and ↓ لُبْسَةٌ and ↓ لَبُوسَةٌ and ↓ لُبُوسَةٌ have the same, or a similar, signification.] You say, فِى رَأْيِهِ لَبْسٌ In his judgment, or opinion, is confusedness. (K.) and ↓ فِى الأَمْرِ لُبْسَةٌ (S, M, * A, Msb, K *) and ↓ لُبْسٌ (M, A, Msb.) In the thing, or affair, or case, is confusedness, and dubiousness; (S, M, Msb, K; *) obscureness, or want of clearness. (S, A.) And ↓ فِى حَدِيثِهِ لُبْسَةٌ In his discourse is confusedness and dubiousness; it is not clear. (TA.) And ↓ فِى كَلَامِهِ لَبُوسَةٌ and ↓ لُبُوسَةٌ In his language is confusedness and dubiousness. (M.) b2: Also, The confusedness of darkness, or the beginning of night. (S.) لُبْسٌ: see لَبْسٌ, in two places: A2: and see لِبَاسٌ.

لِبْسٌ: see لِبَاسٌ, in five places: b2: and see لِبْسَةٌ.

لَبَسٌ: see لَبْسٌ.

لَبِسٌ A man possessing clothing, dress, or apparel: a possessive epithet. (Sb, M.) لَبْسَةٌ [A single art of putting on, or wearing, a garment]. You say, لَبِسْتُ الثَّوْبَ لَبْسَةً وَاحِدَةً

[I put on, or wore, the garment once]. (TA.) لُبْسَةٌ: see لَبْسٌ, in three places.

لِبْسَةٌ A mode, or manner, of putting on, or wearing, apparel; or of dressing one's self. (IAth, K.) [Hence the saying,] لِكُلِّ زَمَانٍ لِبْسَةٌ (tropical:) For every time there is a mode of attiring one's self, according as it is a time of straitness or of plenty. (A, TA.) A2: A certain sort of garments, or cloths; as also ↓ لِبْسٌ. (K.) لِبَاسٌ [Clothing; dress; apparel;] what is worn; as also ↓ لِبْسٌ, and ↓ مَلْبَسٌ (S, M, * Msb, K) and ↓ مِلْبَسٌ (K) and ↓ لَبُوسٌ; (S, K;) or the last signifies garments, or pieces of cloth: (M:) the pl. of the first is لُبُسٌ, like as كُتُبٌ is pl. of كِتَابٌ: and that of مَلْبَسٌ is مَلَابِسُ. (Msb.) Hence, لَباسُ الكَعْبَةِ, and الهَوْدَجِ, (Msb,) or الكَعْبَةِ ↓ لِبْسُ, and الهَوْدَجِ, (S, M, A, K,) The clothing, (S, Msb, K,) or covering of pieces of cloth, (M,) of the Kaabeh, and of the [camel-litter called] هودج. (S, M, Msb, K.) and لِبَاسُ التَّقْوَى, in the Kur [vii. 25,] (TA,) [(assumed tropical:) The apparel of piety: or] (tropical:) thick, or coarse, and rough, and short, apparel: (S:) or (tropical:) the covering of that portion of the person which modesty forbids one to expose; (K;) at which the preceding words of the verse glance; indicating that this is the main purpose of clothing; the additional purpose being to beautify and adorn one's self, and to repel heat and cold: (TA:) or (tropical:) honest shame, or the shrinking of the soul from foul conduct, through fear of blame; syn. الحَيَآءُ: (S, M, A, K:) or (tropical:) righteous conduct: (TA:) or (tropical:) faith. (Es-Suddee, K.) And ↓ اللِّبْسُ, (K,) written by Sgh ↓ اللُّبْسُ, (TA,) or لِبْسُ العَظْمِ, (A, TA,) (tropical:) i. q. السِّمْحَاقُ [The pericranium]: (A, K:) to which is added, in some of the copies of the K, in the handwriting of the author, i. e., a thing pellicle that is between the skin and the flesh. (TA.) b2: The covering of anything. (M.) [Hence,] لِبَاسُ النَّوْرِ The outer coverings, or calyxes, of flowers. (M.) It is said in the Kur [lxxviii. 10,] وَجَعَلْنَا الْلَّيْلَ لِبَاسًا (assumed tropical:) [And we have made the night to be a covering]: i. e., it covers, veils, or conceals, you by its darkness. (TA.) b3: A man's wife; (S, M, * K; *) like إِزَارٌ: (M:) and a woman's husband: (S, M, * K: *) occurring in the Kur ii. 183: (S, M:) or there meaning like a garment: (M, TA:) because each embraces the other: or because each goes to the other for rest, and consorts with (يُلَابِسُ) the other: (Zj, M, Bd, * TA:) from المُلَابَسَةُ, signifying “ the mixing one's self and congregating,” or “ the being mixed and congregated: ” (Ibn-'Arafeh, TA:) or because each conceals the state of the other, and prevents the other from acting viciously. (Bd.) b4: لِبَاسُ الجُوعِ (tropical:) The utmost degree of hunger; (K, TA;) when people are so hungry that they eat camels' fur with blood: (TA:) so termed because all-involving. (K.) It is said in the Kur [xvi. 113,] فَأَذَاقَهَا اللّٰهَ لِبَاسَ الْجُوعِ وَالْخَوْفِ (tropical:) [So God made her to taste the utmost degree of hunger and of fear]. (K, * TA. [See also 4 in art. ذوق.]) لَبُوسٌ: see لِبَاسٌ. b2: A coat of mail: (S, M, K:) in which sense it is fem: (M:) [and, like دِرْعٌ, sometimes masc.: see an instance voce مَسْرُودٌ:] or coats of mail: (so in one copy of the S:) so in the Kur xxi. 80. (S, TA.) b3: A weapon: in which sense it is masc. (M.) A2: See also لَبَّاسٌ.

لَبِيسٌ Much, or often, worn: (Msb:) or worn-out: (M, A, K:) applied to a garment: (M, Msb, K:) and to [the kind of garment called] a مِلْحَفَة: (M:) and to [the kind called] a مُلَآءَة: (A, TA:) without ة: (M, * A, * TA:) and to [a leather water-bag such as is called] a مَزَادَة: (M, A;) meaning used until worn-out: (M:) and to a rope; meaning used: (AHn, M:) and to a house (دار); [meaning impaired by time;] likened to a worn-out garment: (M:) pl. لُبُسٌ; and, when the sing. is applied to a مزادة, the pl. is لَبَائِسُ. (M.) A2: A like: (K:) from المُلَابَسَةُ, signifying “ the mixing ”, or “ consorting ”. (Aboo-Málik.) You say, لَيْسَ لَهُ لَبِيسٌ He, or it, has not a like. (K.) لَبُوسَةٌ and لُبُوسَةٌ: see لَبْسٌ; each in two places.

لَبَّاسٌ A man having many clothes; (K;) as also ↓ لَبُوسٌ: (M, TA:) or who wears much clothing; syn. كَثِيرُ اللُّبْسِ: (so in the K accord. to the TA:) or who confuses, or confounds, much; syn. كَثِيرُ اللَّبْسِ: (so in a copy of the K [and this signification seems to be implied by what immediately precedes, and by what follows, رَجُلٌ لَبَّاسٌ in the S: in the CK, اللَّبْسِ, which is evidently a mistake:]) you should not say مُلَبِّسٌ; (S, K;) for this is vulgar. (TA.) جَآءَ لَابِسًا أُذُنَيْهِ (tropical:) He came feigning himself inattentive, or heedless. (M.) [Contr. of نَاشِرًا

أُذُنَيْهِ.]

مَلْبَسٌ: see لِبَاسٌ. b2: مَا فِى فَلَانٍ مَلْبَسٌ (tropical:) There is no profit (مُسْتَمْتَعٌ) in such a one, (S, M, A, [but in the M and A, مَا is omitted, and the only explanation is the word which I have given in Arabic.]) b3: إِنَّ فِيهِ لَمَلْبَسًا Verily in him is no pride, or greatness; expl. by مَا بِهِ كِبْرٌ, or كِبرٌ, accord. to different authorities [and different copies of the K]: this explanation is by Az. (TA.) b4: أَعْرَضَ ثَوْبُ المَلْبَسِ and ↓ المِلْبَسِ and ↓ المُلْبِسِ (IAar, K) and ↓ المُلْتَبِسِ: (TA:) see عَرُضَ, under which it is explained.

مُلْبِسٌ: see مُلْتَبِسٌ: and مَلْبَسٌ.

مِلْبَسٌ: see لِبَاسٌ: and مَلْبَسٌ.

مُلَبِّسٌ: see لَبَّاسٌ.

أَمْرٌ مُلْتَبِسٌ A confounded, or confused, and dubious, thing affair, or case; as also ↓ مُلْبِسٌ. (K, TA. [In the CK, بِالاَمْرِ is wrongly inserted after ملتبس.]) b2: See 8. b3: And see also مَلْبَسٌ.

عبث

1 عَبَثَهُ, aor. ـِ (S, A, * O, K, *) inf. n. عَبْثٌ, (S, O,) He mixed, or mingled, (S, A, O, K,) it. (S, O.) b2: [Hence,] عَبَثَ, aor. as above, (K,) and so the inf. n., (S, O,) He made, or prepared, عَبِيثَة [q. v.]: (S, O, K:) or so عَبَثَ عَبِيثَةً; as also ↓ أَعْبَثَهَا. (O.) One says, عَبَثَتِ المَرْأَةُ, meaning The woman poured out what was moist of the [preparation of curd called] أَقِط, when it was cooked, on what was dry thereof, upon the [mat, or cloth, called] مَشَرّ, or مِشَرّ, [the former accord. to the O and a copy of the S, and the latter accord. to another copy of the S,] in order that what was dry thereof might bear [and not suffer to pass through the مشرّ] what was moist. (Aboo-Sá'id El-Kilábee, S, O.) And عَبَثَ الأَقِطَ, aor. and inf. n. as above, He dried the اقط in the sun: or he mixed it with clarified butter: and غَبَثَهُ, with غ, is a dial. var. thereof. (TA.) A2: عَبِثَ, aor. ـَ (S, Mgh, O, Msb, K,) inf. n. عَبَثٌ, (S, Mgh, O, Msb,) He played, or sported; (S, Mgh, O, Msb, K;) and mingled together unprofitable actions; (Mgh;) or and did that in which was no profit; (Msb;) or he played with that which did not concern him and for which he did not care. (TA.) You say, عَبِثَ بِهِ He played, or sported, [or amused himself,] with him, or it; (TA;) and به ↓ تعبّث [which signifies the same]. (Ham p. 710.) b2: And عَبِثَ بِهِ الدَّهْرُ (assumed tropical:) [Fortune made sport with him]; a phrase alluding to the mutability of fortune. (Msb.) b3: and عَبِثَ فِى مَنَامِهِ, occurring in a trad., means (assumed tropical:) He moved his hands, or arms, in his sleep, like him who is pushing away or taking, or giving or receiving. (TA.) 4 أَعْبَثَ see 1, second sentence.5 تَعَبَّثَ see 1, last sentence but two.

عَبَثٌ Play, or sport, (S, O, TA,) in which is no profit to be reckoned, or of which no account is to be made. (TA.) [See also عَبِْثَ, of which it is the inf. n.]

عَبْثَةٌ, with the ب quiescent, A single act of عَبَث [or play, sport, &c.]. (S, O.) عَبِيثٌ: see عَبِثَةٌ. b2: Also, in a certain dial., i. q. مَصْلٌ [q. v.: accord. to ISk, this latter means The fluid that flows from أَقِط when it is cooked]. (L, TA) A2: Also A certain sweet-smelling plant. (O, K.) عَبِيثَةٌ [The preparation of curd called] أَقِط whereof what is moist is poured out, when it is cooked, upon what is dry thereof, and mixed with it: (Aboo-Sá'id El-Kilábee, S, O:) or أَقِطٌ مُعَالَجٌ [i. e. اقط prepared by mixing, or otherwise, app. in the manner described above]: (K: [see also 1, third sentence:]) and أَقِط and سَوِيق [or meal of parched barley or wheat] mixed with clarified butter, and then eaten: (S, O:) or أَقِط mixed with clarified butter: and أَقِط pounded with dates, or with dried dates, and then eaten, and drunk; as also ↓ عَبِيثٌ: (TA:) or it signifies, (K,) or signifies also, (S, O,) طَعَام [app. meaning wheat] which is cooked, and in which locusts (جَرَاد) are put: (S, O, K:) and wheat and barley mixed together: so in the saying, جَآءَ فُلَانٌ بِعَبِيثَةٍ فِى وِعَائِهِ [Such a one came with wheat and barley mixed together in his provision-bag]: pl. عَبَائِثُ. (S, O.) b2: Also (assumed tropical:) Sheep, or goats, mixed together. (TA.) One says, ظَلَّتِ الغَنَمُ عَبِيثَةً وَاحِدَةً (assumed tropical:) [The sheep, or goats, became one mixed flock or herd]; and so بَكِيلَةً وَاحِدَةً: this is when sheep, or goats, meet others and enter among them and become mixed with them: it is a proverb. (S, O.) b3: And عَبِيثَةُ النَّاسِ (assumed tropical:) The mixed sorts of men or of the people, (S, O, K, TA,) who are not from one ancestor, and who are congregated from various, or sundry, places. (TA.) b4: And عَبِيثَةٌ signifies also (tropical:) One whose line of ancestors is mixed (AO, S, O, K, TA) and vitiated. (S, O.) عِبِّيثٌ One who plays, or sports, much, or often. (K. [In the O written عَبِيثٌ, but said in the K to be like سِكِّينٌ, perhaps a mistranscription for سِكِّيتٌ.]) عَابِثٌ [as part. n. of عَبِثَ] Playing, or sporting, (Msb, TA,) with that which does not concern him and for which he does not care, (TA,) and doing that in which is no profit. (Msb.) خَصِيفٌ عَوْبَثَانِىٌّ Flour and clarified butter and dates mixed with fresh milk: so it is said to mean in the following verse: إِذَا مَا الخَصِيفُ العَوْبَثَانِىُّ سَآءَنَا تَرَكْنَاهُ وَاخْتَرْنَا السَّدِيفَ المُسَرْهَدَا

[When the mess of flour and clarified butter and dates mixed with fresh milk displeases us, we leave it, and choose the fat camel's hump, or the camel's hump cut in pieces]: (S, O: [see also خَصِيفٌ:]) this verse is by Náshireh Ibn-Málik, replying to El-Mukhabbal, who reproached him for feeding upon milk. (IB, TA.)

بن

ى1 بَنَاهُ, (T, S, M, &c.,) aor. ـِ (M, Msb,) and بَنُىَ, but the former is the more common, (M,) [or rather the only form commonly known,] inf. n. بِنَآءٌ (T, S, M, Mgh, K) and بِنًا (T, and TA as from the M [but it is not in the transcript of the M in the TT]) and بَنْىٌ and بُنْيَانٌ and بِنْيَةٌ and بنَايَةٌ, (M, K,) He built it; framed it; constructed it; contr. of هَدَمَهُ; (M, K;) namely, a house, (S, Mgh, Msb,) or tent, (S, * Msb,) &c.; (Msb;) as also ↓ ابتناه, (S, M, Msb, K,) and ↓ بنّاهُ; (M, K;) or the last has teshdeed given to it to denote muchness, or frequency, or repetition, of the action, or its application to many objects; and hence you say, بنّى قُصُورًا [He built palaces, or pavilions: or he raised them high: see the pass. part. n. below]. (S, TA.) AHn speaks of a kind of plank as being used فِى بِنَآءِ السُّفُنِ [in the construction of ships]: but بِنَآءٌ is originally used only in relation to that which does not grow; as stone, and clay, and the like. (M.) You say also, بَنَى أَرْضًا, for بَنَى فِى أَرْضٍ [He built in, or upon, land]. (Mgh.) b2: [Hence,] بَنَى عَلَى أَهْلِهِ, (T, S, M, Msb, K,) or عَلَى امْرَأَتِهِ, (Mgh,) and بَنَى بِهَا also, (M, Mgh, Msb, K,) accord. to IDrd (Mgh, Msb) and IJ, (M,) and occurring in traditions and elsewhere, though said in the S to be vulgar, (IAth, MF,) and said to be so by ISk, (T, Msb,) and by some said to be not allowable, (M,) but the former is the more chaste, (Msb,) inf. n. بِنَآءٌ; (S, TA;) as also ↓ ابتنى, (K,) i. e. ابتنى عليها, (ISk, Msb,) or ابتنى بِهَا, (IJ, M,) He had his wife conducted to him on the occasion of the marriage: (ISk, T, S, Msb, K:) or he went in to his wife [for the first time]: (Mgh, Msb:) originating from the fact that the bridegroom used, on that occasion, to pitch a tent for her, (ISk, T, S, Mgh, Msb,) a new tent, (Mgh, Msb,) and furnish it with what was requisite, (Msb,) or a new tent was set up for him, (Mgh, Msb,) in honour of him. (Msb.) [See also بَيْتٌ.] b3: بِنَايَةٌ is sometimes used in relation to nobility: (M, K:) and the verb thus used is بَنَى, as above, (T, M,) having [also] بِنًى for its inf. n., (IAar, T,) and بِنَآءٌ; held by many to be tropical, but by some to be proper. (MF.) Lebeed says, فَسَمَا إِلَيْهِ كَهْلُهَا وَ غُلَامُهَا فَبَنَى لَنَا رَفِيعًا سَمْكُهُ (M) And He (namely, God,) hath built for us a house of nobility of lofty pitch, and its (the tribe's) middle-aged and its youth have risen to it: i. e., all of them have attained to high degrees. (EM, p. 180.) b4: بَنَى بَدَنَهُ It (food) fattened his body, (K,) and made it large: (TA:) and بَنَى لَحْمَهُ, (T, M, K,) aor. ـِ (TA,) inf. n. بِنَآءٌ, (M,) or بَنْىٌ, (TA,) It (food) made his flesh to grow, (T, M, K,) and to become large. (T, TA.) b5: بَنَى الرَّجُلَ He reared, brought up, or educated, the man; (M, K;) as also ↓ ابتناهُ. (M.) b6: [بَنَى كَلِمَةً, inf. n. بِنَآءٌ, He formed a word. b7: and He made a word indeclinable, so as to end invariably with a quiescent letter or with a particular vowel.] بِنَآءُ كَلِمَةٍ [when the former word is considered as the inf. n. of the pass. form بُنِىَ, generally] signifies A word's keeping always the same mode of termination, ending with a quiescent letter or with a particular vowel, not by reason of any governing word: (M, K:) as though the word resembled a fixed, immoveable building. (M.) [You say, بُنِيَتْ عَلَى السُّكُونِ It was made indeclinable, with a quiescent letter for its termination; and عَلَى الفَتْحِ with fet-h for its termination; &c. b8: And in like manner you say, بَنَى القَصِيدَةَ عَلَى البَآءِ, &c., He made the قصيدة to have ب, &c., for its rhyme-letter, or its chief rhyme-letter.]

A2: بَنَتِ القَوْسُ عَلَى وَتَرِهَا The bow clave to its string (T, S, K) so that it (the latter) almost broke. (T, S.) [See the part. n. below.]2 بَنَّىَ see 1, first sentence.4 ابناهُ He made him to build, frame, or construct, a house, or tent: (S:) or he gave him a building: or he gave him that wherewith to build a house: (M, K:) and ابناهُ بَيْتًا he gave him a house, or tent, to build or frame or construct. (T.) It is said in a prov., المِعْزَي تُبْهِى وَلَا تُبْنِى

[Goats rend, or make holes, and render vacant, and do not afford materials for fabricating tents]; i. e., they do not yield hair of which a tent is fabricated; (T, S; *) for the tents of the Arabs [of the desert] are of the kind called طِرَاف, made of skin, and أَخْبِيَة, made of wool or of camels' fur, and not of شَعَر [by which is especially meant goats' hair], (S,) or, as is found in the handwriting of Aboo-Sahl, of wool or of skin: (TA:) or the meaning is, goats rend tents, or pierce them with holes, by their leaping upon them, (T and S in art. بهو,) so that they cannot be inhabited, (S in that art.,) and do not aid in the fabrication of tents; for the goats of the Arabs of the desert have short hair, not long enough to be spun; whereas the goats of the cold countries, and of the people of the fertile regions, have abundant hair, and of this the Akrád [or Kurdees] fabricate their tents. (T.) b2: [Hence,] He introduced him to his wife [on the occasion of his marriage]: whence the saying of 'Alee, مَتَى تُبْنيِنِى, accord. to IAth properly meaning مَتَى تَجْعَلُنِى أَبْنِى بِزَوْجَتِى

[When wilt thou make me to have my wife conducted to me? or, to go in to my wife?]. (TA.) 5 تَبَنَّتْ, said of a woman sitting, (T, TA,) She became like a tent (T, IAth, K, * TA) of the kind called مِبْنَاةٌ, (T, TA,) i. e., a قُبَّة of skin; by reason of her fatness, (T, IAth, TA,) and largeness, (T, TA,) or fleshiness: (IAth, TA:) or she parted her legs; as though from مِبْنَاة, i. e. a قُبَّة of skin, which, when pitched, is spread out by the ropes: so this woman, sitting cross-legged, spread apart her legs. (T, TA.) And تبنّى, said of a camel's hump, It became fat. (M.) A2: تبنّاهُ He adopted him as a son: (S, K:) or he asserted him to be, or claimed him as, a son: (M:) and تبنّى بِهِ signifies the same. (Zj, TA.) 8 ابتنى: see 1, in three places.

A2: Also It became built, framed, or constructed. (Msb.) بِنْتٌ; pl. بَنَاتٌ: fem. of اِبْنٌ, which see, in three places.

بُنًى: see بِنَآءٌ.

بِنًى: see بِنَآءٌ.

بَنَاةُ اللَّحْمِ, (IB, TA,) the former of which words is incorrectly written in the K بنات, (TA,) A girl whose flesh has been made to grow and become large: (IB, K, TA: [in the CK, مَبْنِيَّةٌ is erroneously put for مَبْنِيَّتُهُ:]) or, accord. to a learned scholiast, this is a mistake of IB, and the meaning is sweet in odour; i. e. sweet in the odour of the flesh. (TA.) بَنَاتٌ: pl. of بِنْتٌ; and sometimes of اِبْنٌ: see اِبْنٌ.

بَنُونَ: pl. of اِبْنٌ, which see below.

بُنْيَةٌ: see بِنَآءٌ.

بِنْيَةٌ A form, mode, or manner, of building or framing or construction; a word like مِشْيَةٌ and رِكْبَةٌ. (T, TA.) [The form, or mode of formation, of a word.] Natural constitution: as in the phrase, فُلَانٌ صَحِيحُ البِنْيَةِ [Such a one is sound in natural constitution]. (S.) b2: See also بِنَآءٌ.

بِنْتِىٌّ: see what next follows.

بَنَوِىٌّ Of, or relating to, a son; rel. n. of اِبْنٌ; as also ↓ اِبْنِىٌّ [with ا when connected with a preceding word]: (S, Msb:) the latter is allowable, (Msb,) and used by some. (S.) And Of, or relating to, a daughter; rel. n. of بِنْتٌ; as also ↓ بِنْتِىٌّ: (S, M, Msb, K:) the latter accord. to Yoo; (S, M;) but rejected by Sb. (TA.) b2: Also Of, or relating to, what are termed بُنَيَّاتُ الطَّرِيقِ, i. e., the small roads that branch off from the main road. (S.) بُنْيَانٌ and بُنْيَانَةٌ: see what next follows.

بِنَآءٌ [originally an inf. n.: (see 1, first sentence:) then applied to A building; a structure; an edifice;] a thing that is built, or constructed; pl. أَبْنِيَةٌ, and pl. pl. أَبْنِيَاتٌ: (M, K:) and ↓ بُنْيَانٌ [also] has this meaning; (Msb;) [and is likewise originally an inf. n.;] or this signifies a wall; syn. حَائِطٌ; (S;) or it may be a pl., [or rather a coll. gen. n., meaning buildings, structures, edifices, or walls,] of which the sing. [or n. un.] is ↓ بُنْيَانَةٌ, and as such may be masc. and fem: (Er-Rághib, TA:) ↓ بِنْيَةٌ and ↓ بُنْيَةٌ also signify [the same as بِنَآءٌ as explained above; or] a thing that one has built, framed, or constructed; (M, K;) or, accord. to some, the former of these two relates to objects of the senses, and the latter to objects of the mind, to glory or honour or the like; (MF, TA;) and their pls. are ↓ بِنًى and ↓ بُنًى; (K;) or, accord. to the S and M, these two appear to be sings.; (TA;) [or they may be pls. or sings.; for J says that] البُنَى is like البِنَى; one says, بُنْيَةٌ and بُنًى, and بِنْيَةٌ and بِنًى; (S;) [and ISd says that] بِنْيَةٌ and بُنْيَةٌ signify as above, and so بِنًى and بُنًى; or, accord. to Aboo-Is-hák, بِنًى is pl. of بِنْيَةٌ; or it may be used by poetic licence for بِنَآءٌ: (M:) accord. to IAar, بِنًى signifies buildings, or structures, of clay: and also [tents] of wool; (T;) and بِنَآءٌ likewise signifies a tent (M, TA) in which the Arabs of the desert dwell, in the desert, (TA,) such as is called خِبَآء; (M, TA; *) and طِرَافٌ and قُبَّةٌ and مِضْرَبٌ are names applied to dwellings of the same kind; (TA;) pl. أَبْنِيَةٌ: (M:) the moveable dwelling, such as the خَيْمَة and مِظَلَّة and فُسْطَاط and سُرَادِق and the like, is called بِنَآءٌ as being likened to the building of burnt bricks and of clay and of gypsum. (M.) [See also بَنِيَّةٌ.]

b2: Also The roof, or ceiling, of a house or chamber or the like; as in the Kur [ii. 20], الَّذِى جَعَلَ لَكُمُ الأَرْضَ فِراشًا وَ السَّمَآءَ بِنَآءً [Who hath made for you the earth as a bed, and the heaven as a roof, or ceiling]: (S, [but wanting in some copies,] and Jel:) so says Az: (S:) or the meaning here is, as a tent (قُبَّة) pitched over you. (Bd.) b3: And The body, with the limbs or members. (TA.) b4: And i. q. نِطْعٌ [A thing that is spread on the ground to serve as a table for food &c., made of leather; like مِبْنَاةٌ]: occurring in a trad., where it is mentioned as spread on the ground, on a day of rain, for Mohammad to pray upon: so says Sh. (T.) بُنَىٌّ, [said to be] originally بُنَيْوٌ, A little son; [used as a term of endearment;] (Msb;) dim. of اِبْنٌ. (S, Mgh, Msb.) You say, يَا بُنَىِّ and يَا بُنَىَّ [O my little son, or O my child], with kesr to the ى and with fet-h also; like as you say, يَا أَبَتِ and يَا أَبَتَ [which see in art. ابو, voce أَبٌ]. (Fr, S, K.) [The fem. is بُنَيَّةٌ A little daughter; dim. of بِنْتٌ. And hence,] b2: بُنَيَّاتُ الطَّرِيقَ The small roads that branch off from the main road; (S;) what are termed التُّرَّهَاتُ. (S, K.) b3: The Arabs say, الرِّفْقُ بُنَىُّ الحِلْمِ, meaning الرفق is like الحلم. (IAar, ISd.) بُنُوَّةٌ Sonship: (Lth, Zj, S, M, Msb, K:) [it may be originally بُنُويَةٌ, for Az says, app. on the authority of Zj,] it is not a decisive proof that the last radical is و, since they say فُتُوَّةٌ, though the dual [of the word from which this is derived] is فَتَيَانِ; (T;) [and ISd says that] بُنُوَّةٌ is thus because of the dammeh. (M.) البَنِيَّةُ [properly The building, like البِنَآءُ &c.: but particularly applied to] the Kaabeh; (S, M, K;) because of its nobleness. (M, K.) One says, لَا وَرَبِّ هٰذِهِ البَنِيَّةِ مَا كَانَ كَذَا وَكَذَا [No, by the Lord of this building (the Kaabeh), such and such thing were not]: (S, TA:) and this was a common form of oath. (TA.) The Kaabeh is also called بَنِيَّةُ إِبْرَاهِيمَ [The building of Abraham]; because he built it. (TA.) بَنَّآءٌ A builder; [meaning one whose business is that of building;] an architect. (M.) [See also what next follows.]

بَانٍ [Building, framing, or constructing]: accord. to A'Obeyd, its pl. is أَبْنَآءٌ; and in like manner, أَجْنَآءٌ is pl. of جَانٍ: and hence the prov., أَبْنَاؤُهَا أَجْنَاؤُهَا, (M,) or أَجْنَاؤُهَا أَبْنَاؤُهَا, i. e. The injurers thereof, meaning this house (هٰذِهِ الدَّار), by demolishing it, are the builders thereof. (S in art. جنى.) ISd says, I am of opinion that these two pls. are not used except in this prov.: and J says, in art. جنى, I think that the prov. is originally جُنَاتُهَا بُنَاتُهَا; but IB affirms that it is not so: and he says that the prov. is applied to him who does, or makes, a thing without consideration, and commits a fault therein, which he repairs by undoing what he has done or made: it originated from the fact that the daughter of a certain king of El-Yemen, during his absence on a military expedition, built, by the advice of others, a house, which he, disliking it, commanded them to demolish. (TA in art. جنى. [See also Freytag's Arab. Prov. i. 294.]) b2: A bridegroom: from بَنَى عَلَى

أَهْلِهِ [q. v.]. (TA.) And hence, Any one going in to his wife. (S, TA.) b3: قَوْسٌ بَانِيةٌ A bow cleaving to its string (T, S, M, K) so that it (the latter) almost breaks; (T, S, M;) the doing of which is a fault; (M;) contr. of بَائِنَةٌ [q. v.]: (S and M in art. بين:) and so ↓ بَانَاةٌ (T, M, K) in the dial. of Teiyi: (T, M:) or the latter signifies widely separate from its string [like بَائِنَةٌ]. (TA.) بَانَاةٌ: see بَانٍ. b2: Also, (in [some of] the copies of the K erroneously written بانات, TA,) A man bending himself over his bow-string when shooting. (M, K.) b3: And Small نَبْل [or arrows]. (M and TA in art. بين.) بَانِيَةٌ fem. of بَانٍ [q. v.]. b2: Also sing. of بَوَانٍ, (TA,) which signifies The ribs of [the breast, or of the part thereof called] the زَوْر: (M, K:) or the bones of the breast: or the shoulder-blades and the four legs: (TA:) and the legs of a she-camel. (M, K.) One says, [likening a man to a camel lying down,] أَلْقَى بَوَانِيهُ, meaning He took up his abode, and settled, (T, M, K,) in a place; like أَلْقَى عَصَاهُ. (T, M.) أَلْقَى الشَّأْمُ بَوَانِيَهُ [meaning Syria became in a settled state] occurs in a trad. as related by A'Obeyd: and if he said بَوَائِنَهُ, it would be allowable; بَوَائِنُ being pl. of بوان, [i. e. بُوَانٌ or بِوَانٌ,] which is a name for any tent-pole except in the middle of the بَيْت, which has three poles. (T.) And it is said in another trad., أَلْقَتِ السَّمَآءُ بِرَكَ بَوَانِيهَا, meaning The sky cast down the rain that it contained. (TA.) اِبْنٌ, meaning A son; (M, Mgh, K;) because he is the father's building, made to be so by God; (Er-Rághib, TA;) and (tropical:) a son's son; and (tropical:) a descendant more remote; (Msb;) is with a conjunctive ا [when not immediately preceded by a quiescence, written ابْنٌ]; (Zj, T, M;) [and when immediately preceded by the proper name of a man and immediately followed by the proper name of his parent, written without the ا, as in زَيْدُ بْنُ عَمْرٍو Zeyd the son of 'Amr (in which case it should also be observed that the former proper name is without tenween); unless the words compose a proposition, as in زَيْدٌ ابْنُ عَمْرٍو Zeyd is the son of 'Amr; or in the case of an interrogation, as in هَلْ زَيْدٌ ابْنُ عَمْرٍو Is Zeyd the son of 'Amr?]: the pl. is ↓ بَنُونَ (T, S, Mgh, Msb) in the nom. case, and بَنِينَ in the accus. and gen.; (Mgh;) and أَبْنَآءٌ, (T, S, M, Mgh, Msb, K,) which is a pl. of pauc.: (Msb:) [and hence it is argued that] the sing. is of the measure فَعَلٌ with the final radical letter elided and the conjunctive ا prefixed; (M;) originally بَنَىٌ, (M, K,) with ى, as we judge, because [the aor. ـَ is more common than يَبْنُو: (M:) or originally بَنَوٌ, (S, Msb, K,) with two fet-hahs, because it has بَنُونَ for a pl., and the perfect pl. does not admit of change [in its vowels beyond that which is here made in بَنُونَ for بَنَوُونَ]; (Msb;) and because it has for a pl. أَبْنَآءٌ, like as جَمَلٌ has أَجْمَالٌ; (S;) and the elided letter is و, (Akh, T, S,) as in أَبٌ and أَخٌ, (S,) because و is more commonly elided than ى; (Akh, T;) or because the fem. is بِنْتٌ and [that of أَخٌ is] أُخْتٌ; for we do not see this ه [or ت] affixed in the fem. except when و is elided in the masc., as is shown by أَخَوَاتٌ and هَنَوَاتٌ; (S;) though بُنُوَّةٌ is not a decisive proof that the last radical is و, for a reason stated above in the explanation of it: (T:) or, as some say, it is originally بِنْوٌ, with kesr to the. ب, like حِمْلٌ, because they say بِنْتٌ, and a change [of a vowel] in a case of this kind is rare: (Msb:) [but J says,] it may not be of the measure فِعْلٌ nor فُعْلٌ, because it has بَنُونَ with fet-h to the ب, for a pl.; nor of the measure فَعْلٌ, because this has [generally] for its [broken] pl. أَفْعُلٌ or فُعُولٌ: (S:) Zj says that it is originally بِنْىٌ or بِنْوٌ, or it may be originally بَنًا; that it is app. the last accord. to those who say بَنُون; and that أَبْنَآءٌ may be pl. of the measure فَعَلٌ and of فِعْلٌ; that بِنْتٌ favours its being of the latter; but that it may be of the measure فَعَلٌ changed to فِعْلٌ, as فَعَلٌ is changed to فُعْلٌ in the case of أُخْتٌ. (T.) Beside the pls. mentioned above, اِبْنٌ has a quasi-pl. n., namely ↓ أَبْنَى, of the same measure as أَعْمَى; (Mgh, TA; *) a sing. denoting the pl.: or, as some say, اِبْنٌ has for pls. أَبْنَآءٌ and أَبْنَى. (TA.) Lh mentions the phrase, هٰؤُلَآءِ أَبْنَا أَبْنَائِهِمْ [or أَبْنَى ابنائهم These are the sons of their sons.]. (M.) Sometimes م is affixed to اِبْنٌ [so that it becomes ↓ اِبْنُمٌ or اِبْنَمٌ at the beginning of a sentence, and ↓ ابْنُمٌ or ابُنَمٌ in other cases]: the word is then doubly declinable [like اِمْرُؤٌ or امْرُأٌ]: you say, هٰذَا ابْنُمٌ [This is a son], and رَأَيْتُ ابْنَمًا [I saw a son], and مَرَرْتُ بِابْنِمٍ

[I passed by a son]; making the ن similarly declinable to the م; and the ا is with kesr in every case [when the word commences a sentence, whether you make the word doubly declinable or not]: (AHeyth, * S:) [for] some make it singly declinable, leaving the ن with fet-h in every case [as the ر in اِمْرَأٌ or امْرَأٌ]; saying, هٰذَا ابْنَمُكَ [This is thy son], and رَأَيْتُ ابْنَمَكَ [I saw thy son], and مَرَرْتُ بِابْنَمِكَ [I passed by thy son]. (AHeyth, TA.) Hassán says, وَلَدْنَا بَنِى العَنْقَآءِ وَابْنَىْ مُحَرِّقٍ

↓ فَأَكْرِمْ بِنَا خَالًا وَأَكْرِمْ بِنَا ابْنَمَا [We begot the sons of El-'Ankà, and the two sons of Moharrik; and how generous are we as a maternal uncle! and how generous are we as a son!], (S, K, *) i. e., ابْنَا: the م is augmentative, and the hemzeh [or rather ا] is that of conjunction. (K.) And Ru-beh says, ↓ فَهْىَ تُنَادِى بِأَبِى وَابْنِيمَا بُكَآءَ شَكْلَى فَقَدَتْ حَمِيمَا [As the weeping of a bereft woman, who has lost a relation, therefore she calls out, With my father would I ransom thee, and a son]; meaning ابْنِمَا. (TA.) The fem. of اِبْنٌ is ↓ اِبْنَةٌ or ابْنَةٌ [with the conjunctive ا when not commencing a sentence] and ↓ بِنْتٌ [meaning A daughter; and (assumed tropical:) any female descendant]: (T, S, M, Mgh, Msb, K:) accord. to Sb, (M,) اِبْنَةٌ is formed from اِبْنٌ by affixing ه [or ة]; but not so بِنْتٌ; for this is formed by affixing ى as a letter of quasi-coordination, and then substituting for it ت: (M, K:) [but if the ت be substituted for ى, it seems more probable that the ى is the final radical:] or, as some say, the ت is substituted for و: (M:) [Mtr says,] the ت is substituted for the final radical: (Mgh:) accord. to Ks, it is originally with ه [or ة], because it has a fem. meaning: (IAar, Msb:) [my own opinion is most agreeable with this of Ks; and with that of Zj, which will be mentioned below; or, perhaps, is identical with that of Zj: I think it most probable that, as اِبْنٌ is generally held to be originally بَنَىٌ or بَنَوٌ, so اِبْنَةٌ and بِنْتٌ are both originally بَنَيَةٌ or بَنَوَةٌ, and that بِنْتٌ is formed from اِبْنَةٌ by suppressing the alif, transferring its kesreh to the ب, making the ن quiescent, and changing the ة into ت, which is therefore said to be not the sign of the fem. gender, either because it is not ة, but is a substitute for ة, or because it is preceded by a quiescent letter:] AHn says that the ت is substituted for the final radical letter, which is و; and that it is not the sign of the fem. gender, because the letter [next] before it is quiescent: this [he says] is the opinion of Sb, and is the right opinion; for he says that if you were to use it as the proper name of a man, you would make it perfectly decl.; and if the ت were to denote the fem. gender, the name would not be perfectly decl.: (TA:) and the same is said respecting the ت in أُخْتٌ: (TA in art. اخو:) this ت remains in a case of pause (Ks, IAar, S, Msb) as in the case of the connexion of the word with a word following: (S:) but one should not say اِبِنْتٌ, (Th, T, S.) because the ا is required only on account of the quiescence of the ب, and is therefore dropped when this is made movent: (S:) Zj says that, in forming the pl. of بِنْتٌ [and of اِبْنَةٌ], the sing. is reduced to its original form, which is فَعْلَةٌ [as I find it written in the transcript from the T in the TT, but it may be a mistake for فَعَلَپٌ,] with the last radical letter suppressed: (T in TT:) the pl. is بَنَاتٌ (T, S, Msb) alone: (S:) [and this is generally treated as a fem. pl. of the perfect, or sound, kind, although the ت in بِنْتٌ is said to be not a sign of the fem. gender; so that you say, رَأَيْتُ بَنَاتِكَ I saw thy daughters; but sometimes] one says, رَأَيْتُ بَنَاتَكَ, with fet-h [as the case-ending], treating the ت as a radical letter. (S.) It is said in the Bári' that when men and women are mixed together, the masc. pl. is made predominant; so that one says, بَنُو فُلَانٍ [meaning The sons and daughters, or the children, of such a one]; and even, اِمْرَأَةٌ مِنْ بَنى

تَمِيمٍ [A woman of the children of Temeem]; and accordingly, if بَنُو فُلَانٍ is applied to denote the persons to whom a legacy is left, the males and the females are included therein. (Msb.) b2: When اِبْن is applied to that which is not a human being, (IAmb, Msb,) to an irrational being, (Msb,) it has for its pl. بَنَات: (IAmb, Msb:) thus the pl. of اِبْنُ مَخَاضٍ [A young male camel in his second year] is بَنَاتُ مَخَاضٍ: (Mgh, Msb:) that of اِبْنُ لَبُونٍ [A male camel that has entered upon his third year] is بَنَاتُ لَبُونٍ: (Msb:) and that of اِبْنُ نَعْشٍ [Any one of the stars of the tail of Ursa Major or of that of Ursa Minor] is بَنَاتُ نَعْشٍ; but sometimes, by poetic licence, بَنُو نَعْشٍ: and hence, or to make a distinction between the males and the females, the lawyers say, بَنُو اللَّبُونِ. (IAmb, Msb.) b3: ↓ بَنَاتٌ also signifies (tropical:) Dolls with which young girls play: (S, Mgh, K:) sing. بِنْتٌ. (Mgh.) It occurs in this sense in a trad., in which 'Áïsheh speaks of her playing therewith (S, Mgh) when, being nine years of age, she was conducted as a bride to Mohammad. (Mgh.) b4: اِبْن is often prefixed to some other noun (T, M, Msb) that particularizes its signification, because of a close connexion between the two meanings: (Msb:) and so is ↓ بِنْت. (T, M.) [Most of the compounds thus formed will be found explained in the arts. to which belong the nouns that occupy the second place. The following are among the more common, and are therefore here mentioned, as exs. of different kinds.] b5: اِبْنُ الطِّينِ [The son of earth, or clay, meaning] Adam. (T.) اِبْنُ اللَّيْلِ and اِبْنُ الطَّرِيقِ The thief, or robber. (T.) Also the former, The wayfarer, or traveller; (Er-Rághib, TA;) and so اِبْنُ السَّبِيلِ. (Msb, Er-Rághib.) اِبْنُ حَرْبٍ A warrior: (Er-Rághib, TA:) and اِبْنُ الحَرْبِ [the warrior; or] he who suffices for war, and who defends. (Msb.) اِبْنُ الدُّنْيَا The rich man. (Msb.) b2: اِبْنُ آوَى [The jackal;] a certain beast of prey. (TA.) اِبْنُ عِرْسٍ

The سُرْعُوب [or weasel]. (TA.) b3: اِبْنُ أَدِيمٍ A skin for water or milk made of one hide; and اِبْنُ أَدِيمَيْنِ one made of two hides; and اِبْنُ ثَلَاثَهِ

آدِمَةٍ one made of three hides. (T.) b4: اِبْنَةُ الجَبَلِ The echo. (T.) b5: بَنَاتُ بِئْسٍ and بَنَاتُ طَبَقٍ and بَنَاتُ بَرْحٍ and بَنَاتُ أَوْدَكَ Calamities, or misfortunes. (T.) b6: Ru-beh said of a man who was mentioned to him, كَانَ إِحْدَى بَنَاتِ مَسَاجِدِ اللّٰهِ; as though he asserted that He was one of the pebbles of the mosque [or rather of the mosques of God]. (S.) اِبْنَةٌ or ابْنَةٌ: fem. of اِبْنٌ, which see.

اِبْنُمٌ and اِبْنَمٌ, or ابْنُمٌ and ابْنَمٌ: see اِبْنٌ, in three places.

أَبْنَى: quasi-pl. n. of اِبْنٌ which see.

اِبْنَىٌّ: see بَنَوِىٌّ.

ابْنِيمَا, for ابْنِمَا: see a verse cited voce اِبْنٌ.

أُبَيْنٌ [an unused, or unusual, dim. of اِبْنٌ]: see what next follows.

أُبَيْنٍ, of the same measure as أُعَيْمٍ, is the dim. of أَبْنَى, which is like أَعْمَى, (Sb, IB, Mgh,) and is quasi-pl. of اِبْنٌ. (Mgh.) Mohammad is related, in a trad., to have said, أُبَيْنِى لَا تَرْمُوا جَمْرَةَ العَبَقَبِةِ حَتَّى تَطْلُعَ الشَّمْسُ [O little (meaning dear) sons, cast not ye the pebble of the 'Akabeh (see جَمْرَةٌ) until the sun rise], (TA,) or أُبَيْنِىَّ الخ [O my little sons &c.]: (Mgh, TA:) IAth says that the hemzeh is augmentative; and that there are differences of opinion respecting the form of the word and its meaning: some say that it is the dim. of أَبْنَى, like أَعْمَى, a sing. word denoting a pl. meaning, or, accord. to some, a pl. of اِبْنٌ, as well as أَبْنَآءٌ: some say that it is the dim. of اِبْنٌ; [and if so, we must read أُبَيْنِى my little son;] but this requires consideration [more especially as it is followed by a pl. verb]: AO says that it is the dim. of بَنِىَّ, pl. of اِبْنٌ with the affixed pronoun of the first Pers\. [sing.]; and this requires us to read أُبَيْنِىَّ. (TA.) J says, in the S, that the dim. of أَبْنَآءٌ [pl. of اِبْنٌ] is ↓ أُبَيْنَآءٌ, and, if you will, ↓ أُبَيْنُونَ; and he cites a verse in which occurs the expression أُبَيْنِيكَ, [in the gen. case, meaning thy little sons,] and adds, it is as though its sing. were إِبْنٌ, with the disjunctive ا, whence the dim. ↓ أُبَيْنٌ, in the pl. أُبَيْنُونَ: but he should have said, as though its sing. were أَبْنَى, like أَعْمَى, originally أَبْنَوُ. (IB, TA.) أُبَيْنَآء: see what next precedes.

أُبَيْنُونَ: see what next precedes.

مِبْنَاةٌ (T, S, M, K) and مَبْنَاةٌ (M, K) A نِطْع [like بِنَآءٌ, which see for an explanation]: (S, M, K:) and a سِتْر [i. e. curtain or the like]: (K:) or a thing in the form of a سِتْر: (M:) or a [tent of the kind called] قُبَّة, made of skins, or hides: (IAar, T:) or a thing of skins, or hides, of like form to the قُبَّة, which a woman places in, or at, the side of her tent (فِى كِسْرِ بَيْتِهَا), and in which she dwells; and may-be she has sheep, or goats, and is content with the possession of these, exclusively of the other sheep, or goats, for herself and her garments [and app. for making of their skins her مبناه]; and she has a covering (إِزَار) [extended] in the middle of the بَيْت [or tent], within, to protect her from the heat, and from the violent rain, so that she and her clothes are not wetted: (Aboo-'Adnán, T:) or, accord. to As, a mat (حَصِيرٌ), or a نِطْع, which the trafficker spreads upon the things that he sells: and they used to put the mats (الحُصُر) upon the أَنْطَاع [pl. of نِطْع], and go round about with them [in the market]: the مبناة is thus called because it is made of skins joined together: (T:) also a receptacle of the kind called عَيْبَة: (M, K:) such is said to be its meaning: (S:) pl. مَبَانٍ. (T.) مَبْنِىٌّ [Built, &c.: see 1]. أَرْضٌ مَبْنِيَّةٌ meansأَرْضٌ مَبْنِىٌّ فِيهَا [Land built in or upon]; and is deemed a chaste phrase. (Mgh.) مُبَنًّى Raised high; applied to a palace, or pavilion. (M, TA.) مُبْتَنًى [pass. part. n. of اِبْتَنَاهُ] is used in the place of the inf. n. [of that verb, agreeably with many other instances, or accord. to a common licence], meaning The act of building, framing, or constructing. (TA.)

سوى: سَوى: ساوى، له ثمن. وقد ذكر سَوي الفعل الماضي في بيت ذكر في ألف ليلة (1: 50) انظر لين في مادة ساوى.
سَوِي: أثمر، أغّل، حصل على دخل (ألكالا).
سَوِي: ساوى أكثر، له ثمن أكثر (ألكالا).
سَوي: يسوى أي يصلح (محيط المحيط).
سَوًّى (بالتشديد). سوّى الرَقّ: صقله وجعله أملس لامعاً من كثرة دلكه كما يفعل المشارقة. (عباد 1: 154).
سَوَّى: عدّل، جعله مستوياً (بوشر).
سَوَّى: ضبط ودوزن الآلة الموسيقية (ألكالا) والمصدر منه تسوية. وفي حيان - بسام (3: 50 ف): فأخذت العود وقعدت تسوّيه.
سَوَّى: رتب، نظّم، هيّأ (البكري ص71). وفي رياض النفوس (ص35 و): وكانت المرأة سوَّت البيت وبخرته وأوقدت المصباح (ألف ليلة: 1: 80).
سَوَّى: طبخ الطعام. (لين، ألف ليلة 4: 20) سَوَّى: صنع، فعل (بوشر) وفي محيط المحيط: سوَّيت الشيء أي صنعته، وكيف أُسَوِي أي كيف أفعل.
ساوى الآلة الموسيقية: ضبطها ووزنها (ألكالا).
ساوى بينهم: اصلح (بوشر).
ساوى: وفق بين الآراء (ألكالا).
ساوى: أعزّ، وقّر، أكرم، اعتبر (ألكالا).
ساوى: ما قل وعادل. وساوى به وله: لحق به، وسادى بينهما: جعلهما يتماثلان ويتعادلان (معجم مسلم).
استوى قولهم استوى جالساً لم يفسره لين تفسيراً حسناً. ويستعمل حين يكون المرء مضطجعاً أو متكئاً فيستقيم ويعتدل في جلسته. ففي مختارات من تاريخ العرب (ص274) فلما دخل عليه وجده في صدر متكئاً فلم يقم له ولا استوى جالساً.
ويقال أيضاً: استوى قائماً أي قام مستقيماً معتدلاً (بوشر، كليلة ودمنة ص13).
استوى فلان لي خَصْماً: أي صار لي خصماً وتعين. (محيط المحيط).
استوى مع فلان: اصطلح معه (بوشر بربرية) استوى: نضج (محيط المحيط، همبرت ص51) برجون، هلو (وفيه اشتوى بالشين بدل السين). ألف ليلة: 3: 620 وفيها كان ناضجاً).
استوى: انظر المصدر والمفعول به فيما يلي.
سِيّ. سِيّما: تستعمل من غير لا قبلها وهو خطأ وقع فيه مؤلفون قدماء. تجده مثلاً في الزراعة النبطية لابن العوام (1: 115) وفي كتاب محمد بن الحارث (ص305): كان مبرَّاً من ذلك منزَّهاً سِيّما إنه لم يزل الغم يسري في قلبه الخ. وتجده عنده البيضاوي (1: 11). وهذا الاستعمال كثير عند الكتاب المتأخرين في مصر والمغرب، ففي النويري (الأندلس ص456): كان قد بلغه عن عامل اسمه ربيع إنه ظلم سيما أهل الذمّة. (ميرسنج ص26، المقدمة 1: 9، 70، 217، 2: 86).
سواة. على سواة: في محاذاة، في صف، يقال: بيته في سواة الجامع.
سواتَيْن: سيّان، سواء، لا يعبأ ولا يكترث بفعله، ليس بالجيد ولا بالرديء (بوشر).
سواة: بعد كل حساب، مع ذلك.
سواة: تساويا في سوء المعاملة عند الجدال (بوشر).
سَوَاء: بغية، مراد، مرام (فوك).
سَوَاء: جميعاً، سويّة، مُشاع، صحبة، رفقة، معاً، في نفس الوقت (بوشر) ويقال أيضاً: سوا بسوا (قصة عنتر ص36).
سَوَاء: استقامة، باستقامة، قبالة، تلقاء، تجاه، حذاء (بوشر).
سَوَاء: تماماً، بالضبط، بدقة (معجم الادريسي، دي يونج، تاريخ البربر 2: 3، 14.
شَرْعَ أنْ سَوَا: شَرْعاً سواء، جميعاً (فوك) عدّ ما بقى في كيسه ما اجاسوا أو ما طلع سوا. أي عدّ ما بقي في كيسع من الدراهم فلم يجد ما ينتفع به (بوشر).
سويّ: مستوي الخلق لا داء به ولا عيب، وهو مرادف صحيح (ابن بطوطة 4: 201، 291) وقد أسيئت ترجمتها.
وفي رياض النفوس (ص97 د): يا كذّاب هذا أنا صحيح سوي (ألف ليلة برسل 12: 352).
سَوِيّ: صفة نوع من التمر (زيشر 18: 550).
سَوِيّة: تثمين، تسعير، تقدير (ألكالا).
تَسَاو: مصالحة، طريقة للاتفاق، تسوية الخلاف (بوشر).
مُساويَة: مصالحة، توفيق، إصلاح، اتفاق لحل الخلاف في أمر من الأمور (بوشر).
اسْتِواء: مطابقة، موافقة، ملاءمة (بوشر).
استواء: اتفاق، تراض (هلو).
استواء: توافق الأصوات في الموسيقى (ألكالا).
استواء: نضج. يقال: استواء بلاغ الأثمار، بلوغ أو ثمار وقت نضجها (بوشر).
على غير استواء: منحرف المزاج، مريض (ألف ليلة 1: 588، 605).
مُسُتَوٍ ومُسْتَوي: سهل، مهاد، وكذلك مُسْتَواة (معجم الطرائف).
مُسْتوٍ: ناضج. ورجل مستو: عاقل، حكم (بوشر).

سو

ى1 سَوِىَ, aor. ـْ see 3, in two places.

A2: [Accord. to Golius, سَوَى, inf. n. سِوًى, signifies He intended, or proposed to himself: this he says as on the authority of the KL, in which only the inf. n. is mentioned with the explanation قصد وآهنگ كردن: and to this, Freytag adds the authority of Meyd; and also that the verb governs the thing which is its objective complement in the accus. case. In the S and other lexicons of good repute, I find the meaning of قَصَدَ assigned to اِسْتَوَى followed by إِلَى; but in none to سَوَى.]2 سوّاهُ, (S, M, &c.,) inf. n. تَسْوِيَةٌ, (K,) He made it equal, equable, uniform, even, level, flat, plane or plain; (S, * M, MA, Msb, K;) or equal in respect of elevation or of depression; (Er-Rághib, TA;) [and straight, right, direct, or rightly directed; (see its quasi-pass. 8;)] and ↓ اسواهُ signifies the same; (M, K;) namely, a place, (Msb, K,) or a thing, (S, M, Er-Rághib, TA,) or an uneven, or a crooked, thing. (Mgh.) It is said in a trad., فَأَمَرَ بِالخِرَبِ فَسُوِّيَتْ [And he gave orders respecting the ruins, and they were levelled]. (TA in art. خرب.) And in another trad., سَوَّيْنَا عَلَى رُقَيَّةَ, meaning We buried Ru-keiyeh, and made the earth of the grave even, or level, over her. (Mgh.) [Hence also,] سُوِّيتْ عَلَيْهِ الأَرْضُ: see 8. And hence the saying in the Kur [iv. 45], لُوْ تُسَوَّى بِهِمُ الْأَرْضُ, (TA,) i. e. That they were buried, and that the ground were made level over them; (S, * Bd;) بِ being here syn. with عَلَى: (TA in art. ب:) or the meaning is, that they became like the dust of the earth; (M, Jel;) thus expl. by Th; (M;) or that they had not been created, and that they and the earth were alike. (Bd.) [Hence also,] بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّىَ بَنَانَهُ, in the same [lxxv. 4], is said to mean [Yea: we are able] to make his hand like the foot of the camel, without fingers: or to make his fingers uniform, of one measure or size: (TA:) or the meaning is, we are able to put together the bones of his fingers [consistently] as they were. (Bd, Jel.) And بَيْنَ ↓ حَتَّى إِذَا سَاوَى

الصَّدَفَيْنِ, in the Kur [xviii. 95], means سَوَّى

بَيْنَهُمَا [i. e. Until, when he had made the space between the two sides of the mountains even, or level, by filling it up]. (TA.) b2: [Also He made it uniform, equal, or consimilar, with another thing.] One says, سَوَّيْتُهُ بِهِ, (M, K,) inf. n. as above; (K;) and به ↓ سَاوَيْتُهُ, (M, * TA, TK,) and به ↓ أَسْوَيْتُهُ; I made it uniform, or equal, with it; or like it: (M, K, TA:) and ↓ سَاوَيْتُ هٰذَا بِذَاكَ I raised this so as to make it equal in measure, or quantity, or amount, with that. (TA.) And سَوَّيْتُ بَيْنَهُمَا, and ↓ سَاوَيْتُ, (S, M, K,) I made them uniform, or equal, each with the other; or like each other. (M, K, TA.) b3: [and He made it symmetrical or symmetrically, by, or with, a just adaptation of its component parts; made it congruous or consistent in its several parts, or with congruity or consistency in its several parts: he made it, formed it, or fashioned it, in a suitable manner: he made it to be adapted, or so as to be adapted, to the exigencies, or requirements, of its case, or of wisdom: he made it complete, or in a complete manner; completed it, or completed its make: he made it right or good, or in a right or good manner; rectified it; adjusted it; or put it into a right, or good, state.] In the Kur xxxii. 8, it means He made him symmetrical [or symmetrically], by the fit, or suitable, formation of his members. (Bd,) And سَوَّيْتُهُ in the same, xv. 29 and xxxviii. 72, I made his creation symmetrical: (Bd:) or I completed him, or made him complete. (Jel.) And سَوَّى in the same, lxxxvii. 2, He made what He created congruous or consistent in the several parts. (Jel.) And الَّذِى خَلَقَكَ فَسَوَّاكَ, in the same [lxxxii. 7], means [Who created thee,] and made thy creation to be adapted to the exigencies, or requirements, of wisdom. (TA.) وَنَفْسٍ وَمَا سَوَّاهَا, in the same, [xci. 7, means By a soul and what made it to be adapted to its exigencies, i. e., to the performance of its functions, for it] is indicative of the faculties of the soul: this explanation is more proper than that which makes ما to mean [Him who, i. e.] God. (TA.) And رَفَعَ سَمْكَهَا فَسَوَّاهَا, in the same, lxxix. 28, means He hath raised high [its canopy, or] the measure of its elevation from the earth, or its thickness upwards, and made it symmetrical, or even, (Bd,) or completed it by adorning it with the stars, (Bd, TA, *) agreeably with what is said in the Kur xxxvii. 6, (TA,) and by means of the revolvings [thereof], &c.: from the saying next following. (Bd.) سوّى

فُلَانٌ أَمْرَهُ Such a one rectified, or adjusted, his affair; or put it into a right, or good, state. (Bd in lxxix. 28.) [Hence,] one says, سَوِّ وَلَا تُسَوِّئْ Rectify thou, and do not corrupt, or mar. (A and TA in art. سوأ.) [One says also, سوّى

الطَّعَامَ He cooked the food thoroughly: see 8 as its quasi-pass.] And سوّى فُلَانٌ مَنْصُوبَةً [Such a one framed a stratagem, or plot]. (TA in art. نصب.) A2: سَوَّى [as an intrans. verb, if not a mistranscription for سُوِّىَ], inf. n. as above: see 8.

A3: And سُوِّىَ, [app. for سُوِّئَ,] inf. n. as above, signifies It was, or became, altered [for the worse]; syn. غُيِّرَ. (TA.) 3 ساواهُ, (S, * M, * Msb,) inf. n. مُسَاوَاةٌ (M, Er-Rághib, Msb, TA) and سِوآءٌ, (M,) It was, or became, equal to it, (S, Er-Rághib, Msb, TA,) and like it, in measure, extent, size, bulk, quantity, or amount, and in value, (Msb, TA,) or in linear measure, and in weight, and in the measure of capacity, [as well as in value:] one says هٰذَا لِذٰلِكَ الثَّوْبِ ↓ الثَّوْبُ مُسَاوٍ [This garment, or piece of cloth, is equal in length and breadth to that garment, or piece of cloth]; and هٰذَا الثَّوْبُ لِذٰلِكَ الدِّرْهَمِ ↓ مُسَاوٍ [This garment, or piece of cloth, is equivalent to that dirhem]: and sometimes it means in mode, or manner of being: one says, لِذٰلِكَ السَّوَادِ ↓ هٰذَا السَّوَادُ [This blackness is equal in quality to this blackness]. Er-Rághib, TA.) It is said in a trad., سَاوَى الظِّلُّ التِّلَالَ The shade, or shadow, was like, in its extent, to the mounds, in their height. (TA.) [and ساوى الشَّىْءُ رَأْسَهُ means The thing equalled in height his head: see an ex. of the verb tropically used in this sense voce سِىٌّ.] One says also, هٰذَا يُسَاوِى دِرْهَمًا This is worth, or equal in its value to, a dirhem: and in a rare dial., one says, دِرْهَمًا ↓ سَوِىَ, aor. ـْ (Msb, TA;) which Az disallows, saying, one says ساواه, but not يَسْوَاهُ. (Msb.) And هٰذَا الشَّىْءُ لَا يُسَاوِى كَذَا This thing is not equivalent to [or is not worth] such a thing: (Fr, S:) or لَايُسَاوِى شَيْئًا [It (a garment, or some other thing, M) is not worth anything]: (M, K:) ↓ لا يَسْوَى is of a rare dial., (K,) unknown to Fr, (S,) disallowed by A'Obeyd, but mentioned by others: (M:) Az says that it is not of the language of the Arabs [of pure speech], (Msb, TA,) but is post-classical; and in like manner ↓ لا يُسْوِى is not correct Arabic: this last is with damm to the [first] ى: MF says that the generality of authorities disallow it, and the Fs expressly disallows it, but the expositors thereof say that it is correct and chaste, of the dial. of the people of El-Hijáz, though an instance of a verb of which the aor. only is used. (TA.) One says likewise, ساوى الرَّجُلُ قِرْنَهُ The man equalled his opponent, or competitor, in knowledge, or in courage. (TA.) b2: See also 6.

A2: And see 2, in four places, in the former half of the paragraph.4 اسوى as a trans. verb: see 2, in two places, in the former half of the paragraph. b2: لَايُسْوِى

in the sense of لَايُسَاوِى is not correct Arabic: see 3, in the latter part of the paragraph.

A2: As an intrans. verb: see 8. b2: Also He was like his son, or offspring, [in some copies of the K his father, which, as is said in the TA, is a mistake,] in make, (M, K,) or in symmetry, or justness of proportion; (Fr, TA;) or simply he was like his son, or offspring. (M.) [In this instance, and in all the senses here following that are mentioned in the K, the verb is erroneously written in the CK استوى.] b3: اسوى فِى المَرْأَةِ i. q. أَوْعَبَ, (M, K, TA,) i. e. He inserted the whole of his ذَكَر into the فَرْج [of the woman]. (TA.) A3: Also, [as though originally أَسْوَأَ,] He was, or became, base, abased, object, vile, despicable, or ignominious; syn. خَزِىَ; (M, K;) from السَّوْأَةُ. (TA.) b2: and He voided his ordure; syn. أَحْدَثَ; (Az, M, K;) [likewise] from السَّوْأَةُ, as meaning “ the anus. ” (Az, TA.) b3: And hence, in the opinion of Az, and thought by J to be originally أَسْوَأَ [as he says in the S], (TA,) [though trans.,] He dropped, left out, omitted, or neglected, (S, M, K,) and did so through inadvertence, (S, K,) a thing, (S,) or a letter, or word, of the Kur-án, (M, K,) or a verse thereof: (M:) mentioned by A'Obeyd: (S:) and in like manner, accord. to IAth, in reckoning, and in shooting, or casting: and Hr says that أَشْوَى, with ش, is allowable, as meaning أَسْقَطَ. (TA.) b4: Also He was, or became, affected with بَرَص [or leprosy, which is sometimes termed السُّوْءُ; so that the verb in this sense also seems to be originally أَسْوَأَ]. (TA.) b5: And He was, or became, restored to health, [or free from سُوْءٌ as meaning an evil affection, (as though the verb were in this sense likewise originally أَسْوَأَ, the incipient أ being privative, as it is in many other instances, like the Greek privative

α,)] after a disease, or malady. (TA.) A4: أَسْوَيْتُهُ بِهِ: see Q. Q. 1 in art. اسو.5 تَسَوَّىَ see 8.6 تَسَاوَيَا They two were, or became, equal, like each other, or alike; as also ↓ اِسْتَوَيَا. (M, K.) ↓ استوى has two and more agents assigned to it: one says, استوى زَيْدٌ وُعَمْرُو وَخَالِدٌ فِى هٰذَا [Zeyd and 'Amr and Khálid were equal, or alike, in this]; i. e. تَسَاوَوْا: whence the saying in the Kur [ix. 19], عِنْدَ اللّٰهِ ↓ لَا يَسْتَوُونَ [They will not be equal, or alike, in the sight of God]. (TA.) and one says, تَسَاوَوْا فِى المَالِ They were, or became, equal in respect of the property, none of them exceeding another; as also فِيهِ ↓ اِسْتَوَوْا. (Msb.) It is said in a trad., as some relate it, ↓ مَنْ سَاوَى

يَوْمَاهُ فَهُوَ مَغْبُونٌ, in which the meaning is said to be تَسَاوَى [i. e. He whose two days are alike, neither being distinguished above the other by any good done by him, is weak-minded]. (TA.) And in another it is said, لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا تَفَاضَلُوا فَإِذَا تَسَاوَوْا هَلَكُوا, (S, * TA,) i. e. [Men will not cease to be in a good state while they vie in excellence,] but when they cease from vying in excellent qualities and are content with defect [and thus become alike, they perish]: or when they become equal in ignorance: or when they form themselves into parties and divisions, and every one is alone in his opinion, and they do not agree to acknowledge one exemplar or chief or leader [so that they are all alike]: or, accord. to Az, when they are alike in evil, there being none among them possessed of good. (TA.) 8 استوى [seems, accord. to Bd, to signify primarily He sought, or desired, what was equal, equable, uniform, even, or the like: for he says (in ii. 27) that the primary meaning of الاِسْتِوَآءُ is طلَبُ السَّوَآءِ; app. indicating the sense in which السوآء is here used by what follows. b2: And hence, accord. to him, but I would rather say primarily, as being quasi-pass. of سَوَّاهُ,] It was, or became, equal, equable, uniform, even, level, flat, plane or plain, [or equal in respect of elevation or of depression, (see 2, first sentence,)] straight, right, direct, or rightly directed; syn. اِعْتَدَلَ (S, M, Msb, K, TA, and Ksh and Bd in ii. 27) فِى ذَاتِهِ, (TA,) said of a place, (Msb,) and اِسْتَقَامَ, said of a stick, or piece of wood, &c. (Ksh ubi suprà.) And ↓ سَوَّى, [if not a mistranscription for سُوِّىَ,] inf. n. تَسْوِيَةٌ, signifies the same as استوى [app. meaning as above], accord. to IAar; and so does ↓ أَسْوَى, as also أَوْسَى, formed from it by transposition. (TA.) One says, اِسْتَوَتْ بِهِ الأَرْضُ [lit. The earth, or ground, became equable, uniform, even, &c., with him, he having been buried in it], meaning he perished in the earth; as also ↓ تَسَوَّتْ, and عَلَيْهِ ↓ سُوِّيَتْ. (M, K.) And استوت أَرْضُهُمْ Their land became [even in its surface, being] affected with drought, or barrenness. (M, * TA.) And استوى المَآءُ وَالخَشَبَةَ, meaning مَعَ الخَشَبَةِ [i. e. The water became even, or level, with the piece of wood]. (TA.) See also 6, in four places. One says also, استوى المُعَوَّجُ [or المُعْوجُّ (as in the MA) i. e. The crooked, or uneven, became straight, or even]: (Mgh:) and استوى مِنِ اعُوِجَاجٍ [It became even from a state of unevenness]. (S.) فَاسْتَوَى عَلَى سُوقِهِ, in the Kur xlviii. last verse, means And has stood straight, or erect, (Bd,) or become strong, and stood straight, or erect, (Jel,) upon its stems. (Bd, Jel. [Golius erroneously assigns a similar meaning to استسوى, a verb which I do not anywhere find.]) And فَاسْتَوَى in the same, liii. 6, And he stood straight, or erect, in his proper form in which God created him: or was endowed by his strength with power over the affair appointed to him: (Bd:) or became firm, or steady. (Jel.) استوى said of a stick &c. means It stood up or erect: and was, or became, even, or straight: hence one says, استوى إِلَيْهِ كَالسَّهْمِ المُرْسَلِ He, or it, went towards him, or it, with an undeviating, a direct, or a straight, course, like the arrow hot forth: and hence, ثُمَّ اسْتَوَى إِلَى السَّمَآءِ is metaphorically said of God, in the Kur ii. 27 [and xli.

10]; (Ksh;) meaning (tropical:) Then He directed himself by his will to the [heaven, or] elevated regions, (Ksh, Bd,) or upwards, (Ksh,) or to the heavenly bodies; (Bd;) syn. عَمَدَ, (Zj, M, K,) and قَصَدَ (Zj, S, M, K, and Ksh and Bd) بِإِرَادَتِةِ; (Ksh, Bd;) for when الاِسْتِوَآءُ is trans. by means of إِلَى

it imports the meaning of the directing of oneself, or, as in this case, of one's design: (TA;) you say of any one who has finished a work and has directed himself to another, قَدِ اسْتَوَى لَهُ and إِلَيْهِ: (Har p. 631:) or the meaning here is صَعِدَ, (Zj, M, K,) or صَعِدَ أَمْرُهُ [i. e. his command ascended]; (M;) and this is what is intended here by صَعِدَ: (TA:) or أَقْبَلَ عَلَيْهَا [i. e. He advanced to it, namely, the heaven]; (Fr, Th, M, K;) like as one says, كَانَ فُلَانٌ مُقْبِلًا عَلَى فُلَانٍ ثُمَّ اسْتَوَى عَلَىَّ يُشَاتِمُنِى and إِلَىّض also, meaning أَقْبَلَ [i. e. Such a one was advancing against such a one, then he advanced against me, and to me, reviling me, or contending with me in reviling]: (TA:) or it means اِسْتَوْلَى, (M, K,) as some say: (M:) J says, [in the S,] but not explaining thereby the verse above cited, that it signifies also اِسْتَوْلَى and ظَهَرَ [as meaning He had, or gained, the mastery, or victory]: and hence the saying of El-Akhtal, cited by him [in the S,] قَدِ اسْتَوَى بِشْرٌ عَلَى العِرَاقِ مِنْ غَيْرِ سَيْفٍ وَدَمٍ مُهْرَاقِ [Bishr has gained the mastery over El-'Irák without sword and without shed blood]: Er-Rághib says that when this verb is trans. by means of عَلَى, it imports the meaning of الاِسْتِيلَآء; as in the saying in the Kur [xx. 4], اَلرَّحْمٰنُ عَلَى

الْعَرْشِ اسْتَوَى [which may be rendered, The Compassionate hath ascendancy over the empyrean so as to have everything in the universe equally within his grasp; agreeably with what here follows]: he then adds, it is said to mean that everything is alike in relation to Him in such manner that no one thing is nearer to Him than another thing, since He is not like the bodies that abide in one place exclusively of another place. (TA.) The saying لَمَّا اسْتَوَتْ بِهِ رَاحِلَتُهُ عَلَى البَيْدَآءِ means [When his riding-camel] ascended with him upon the desert: or stood up with him straight upon its legs. (Mgh.) and one says, استوى عَلَى ظَهْرِ دَابَّتِهِ, (S, TA,) or عَلَى الفَرَسِ, (Msb,) He was, or became, firm, or steady, [or he settled himself, or became firmly seated, or sat firmly,] upon the back of his beast, or upon the horse: (S, Msb, TA:) and استوى جَالِسًا [He became firm, or steady, sitting; or he settled himself in his sitting place; or sat firmly]. (Msb.) [استوى as quasi-pass. of سَوَّاهُ also signifies It was made, or became, symmetrical; congruous, or consistent in its several parts: was made, formed, or fashioned, in a suitable manner: was made, or became, adapted to the exigencies, or requirements, of its case, or of wisdom: was made, or became, complete: was made, or became, right, or good; became rectified, adjusted, or put into a right or good state. And hence,] استوى

الرَّجُلُ i. q. بَلَغَ أَشُدَّهُ [q. v.]; (M, K;) [generally meaning] The man [became full-grown, of full vigour, or mature, in body, or in body and intellect; i. e.] attained the utmost limit of [the period termed] his شَبَاب; (S;) or attained the utmost limit of his شَبَاب, and the completion of his make and of his intellect, by the completion of from twenty-eight to thirty [years]: (T, TA:) or attained to forty (T, M, K) years. (K.) and استوى الطَّعَامُ The food became thoroughly cooked. (Msb.) [خَطُّ الاِسْتِوَآءِ means The equinoctial line.]

سَىٌّ, [app. a dial. var. of سِىٌّ]: see لَا سِيَّمَا, in the next paragraph.

سِىٌّ, originally سِوْىٌ; and its dual: see سَوَآءٌ, in ten places, all except one in the latter half of the paragraph. b2: [Hence,] of him who is, or has become, in a state of wealth, or welfare, [or rather, of abundant wealth or welfare,] one says, هُوَ فِى سِىِّ رَأْسِهِ and رَأْسِهِ ↓ سَوَآءِ, (Fr, S,) or وَقَعَ فِى سِىِّ رَأْسِهِ [in the CK (erroneously) سَىِّ] and رأسه ↓ سَوَآءِ (M, K) and رأسه ↓ سِوَآءِ, (K,) or وَقَعَ رأسه ↓ مِنَ النِّعْمَةِ فِى سِوَآءِ, (Ks, M,) i. e. (assumed tropical:) [He is in, or has lighted upon, or come upon,] what is in the predicament of his head (حُكْمِ رَأْسِهِ) [in point of eminence, of wealth, or welfare]: or what covers his head [thereof]: (M, K:) or what equals his head [in eminence] (يُسَاوِى رَأْسَهُ), of wealth, or welfare: (T, TA:) or what has equalled his head [in eminence], of wealth, or welfare; i. e. what has accumulated upon him, and filled [or satisfied] him: (M:) or [what equals] the number of the hairs of his head, of wealth, or good; (A'Obeyd, S, K;) as some explain it. (A'Obeyd, S.) See also سِنٌّ, last sentence but one. b3: [Hence likewise,] لَا سِيَّمَا, (S, M, Msb, K,) also pronounced لا سِيَمَا, without teshdeed, (Msb, Mughnee, K,) and ↓ لا سَيَّمَا is a dial. var. thereof, (Msb,) a compound of سِىّ and مَا, denoting exception: (S:) one says, لَا سِيَّمَا زَيْدٍ, i. e. لَا مِثْلَ زَيْدٍ [lit. There is not the like of Zeyd; virtually, and generally, meaning above all Zeyd, or especially Zeyd]; مَا being redundant: and لا سيّما زَيْدٌ also; like as one says, دَعْ مَا زَيْدٌ: (M, K:) [J says,] with respect to the case of the noun following ما, there are two ways: you may make مَا to be in the place of الَّذِى, and mean that an inchoative is to be understood, [namely, هو or the like,] and put the noun that you mention in the nom. case as the enunciative; thus you may say, جَآءَنِى القَوْمُ لَا سِيَّمَا أَخُوكَ, meaning لَا سِىَّ الَّذِى

هُوَ أَخُوكَ [i. e. The people, or party, came to me, and there was not the like of him who is thy brother; or above all, or especially, he who is thy brother]: (S, TA: [thus in a copy of the S: in other copies of the same, and in the TA, for سِىَّ, سِيَّمَا:]) but this rendering is invalidated in such a phrase as وَلَا سِيَّمَا زَيْدٌ by the supression of the correlative of the noun in the nom. case where there is no lengthiness, and by the applying ما to denote a rational being: (Mughnee:) or you may put the noun after it in the gen. case, making ما redundant, and making سِىّ to govern the noun in that case because the meaning of سِىّ is مِثْل: [and this is the preferable way:] (Mughnee:) in both of these ways is recited the saying of Imra-el-Keys, أَلَا رُبَّ يُوْمٍ لَكَ مِنْهُنَّ صَالِحٍ وَلَا سِيَّمَا يَوْمٌ بِدَارَةِ جُلْجُلِ [Verily many a good day was there to thee by reason of them; but there was not the like of a day, or above all a day, or especially a day, at Dárat Juljul, a certain pool, where Imra-el-Keys surprised his beloved, 'Oneyzeh, with others, her companions, bathing: see EM pp. 9 and 10]: you say also, أَضْرِبُ القَوْمَ وَلَا سِيَّمَا أَخِيكَ, meaning وَلَا مِثْلَ ضَرْبِ أَخِيكَ [i. e. I will beat the people, or party, but there shall not be the like of the beating of thy brother]: and if you say, وَلَا سِيَّمَا أَخُوكَ, the meaning is, وَلَا مِثْلَ الَّذِى هُوَ أَخُوكَ [and there shall not be the like of him who is thy brother]: in the saying إِنَّ فُلَانًا كَرِيمٌ وَلَا سِيَّمَا إِنْ أَتَيْتَهُ قَاعِدًا, accord. to Akh, ما is a substitute for the affixed pronoun هُ, which is suppressed; the meaning being, وَلَا مِثْلَهُ إِنْ أَتَيْتَهُ قَاعِدًا [i. e. Verily such a one is generous, and there is not the like of him if thou come to him sitting]: (S, TA:) it is said in the Msb, [after explaining that ما in سيّما may be redundant, and the noun after it governed in the gen. case as the complement of a prefixed noun; and that ما may be used in the sense of الّذى, and the noun following put in the nom. case as the enunciative of the inchoative هو which is suppressed;] that, accord. to some, the noun following may be in the accus. case, as being preceded by an exceptive; [or, as a specificative; (Mughnee;) in which case we must regard ما as a substitute for the affixed pronoun هُ;] but that this is not a good way; [and in this case, accord. to the generality of the authorities, it must be an indeterminate noun, not, like زَيْدٌ, determinate: (Mughnee:)] also that سيّما should not be used without لا preceding it: and that it denotes the predominance of what follows it over what precedes it: but it is added that لا is sometimes suppressed [as is said in the Mughnee] because known to be meant, though this is rare. (TA.) One says also, لَاسِىَّ لِمَا فُلَانٌ (Lh, M, K) i. e. There is not the like of such a one: (TA:) and لَا سِيَّكَ مَا فُلَانٌ (Lh, M, K) i. e. Such a one is not the like of thee. (TA.) [In both of these instances, ما is obviously redundant. Other (similar) usages of سِىّ are mentioned voce سَوَآءٌ, to which reference has been made above.] b4: سِىٌّ also signifies A [desert such as is termed]

مُفَازَة; (S, M, K) because of the evenness of its routes, and its uniformity. (TA.) [Hence السِّىُّ is the name of a particular tract, said in the M to be a certain smooth place in the بَادِيَة.] b5: See also art. سيو.

سِيَّة: see سَوَآء, near the end of the paragraph.

سُوًى: see سَوَآءٌ, in seven places: b2: and see also سِوًى, in two places.

سِوًى: see سَوَاءٌ, in seven places. b2: Also, and likewise ↓ سُوًى, (Akh, S, Msb, Mughnee, K,) and ↓ سَوَآءٌ, (Akh, S, M, Mughnee, K,) and ↓ سِوَآءٌ, (Mughnee,) i. q. مَكَانٌ, (Mughnee,) or غَيْرٌ, (Akh, S, M, Msb, Mughnee, K,) accord. to different authorities: each used as an epithet, and as denoting exception, like غَيْر; accord. to Ez-Zejjájee and Ibn-Málik, used in the same sense and manner as غَيْر: but accord. to Sb and the generality of authorities, an adv. n. of place, always in the accus. case, except in instances of necessity: (Mughnee:) one says, عِنْدِى رَجُلٌ سِوَى زَيْدٍ, meaning بَدَلَ زَيْدٍ and مَكَانَ زَيْدٍ [i. e. I have with me a man instead of Zeyd and in the place of Zeyd]: (Ham p. 570, and TA: *) [but] one says [also] مَرَرْتُ بِرَجُلٍ سِوَاكَ and ↓ سُوَاكَ and ↓ سَوَائِكَ, meaning غَيْرِكَ [i. e. I passed by a man other than thee]: (S:) and ↓ جَآءَنِى سَوَاؤُكَ [and سِوَاك &c. Other than thou came to me], using it as an agent; and ↓ رَأَيْتُ سَوَآءَكَ [and سِوَاكَ &c. I saw other than thee], using it as an objective complement: and ↓ مَا جَآءَنِى أَحَدٌ سَوَآءَكَ [and سِوَاكَ &c. None except thou came to me]: and مَا جَآءَنِى أَحَدٌ

↓ سَوَاؤُكَ [and سِوَاكَ &c. None other than thou came to me]: (Mughnee:) and قَصَدْتُ القَوْمَ سِوَى

زَيْدٍ, meaning غَيْرَ زَيْدٍ [i. e. I betook myself to, or towards, the people, or party, others than Zeyd, which is virtually the same as except Zeyd]: (Msb:) and لَئِنْ فَعَلْتَ ذَاكَ وَأَنَا سِوَاكَ لَيَأْتِيَنَّكَ مِنِّى

مَا تَكْرَهُ, meaning [If thou do that] when I am in a land other than thy land, [what thou dislikest, or hatest, shall assuredly come to thee from me.] (Ibn-Buzurj, TA.) b3: The Arabs also said, عَقْلُكَ سِوَاكَ, meaning Thine intellect has departed from thee. (IAar, M.) A2: The strangest of the meanings of سِوَى, in this sense with the short alif and with kesr, is قَصْدٌ. (Mughnee.) سِوَى الشَّىْءِ means قَصْدُهُ [i. e. The tendency, or direction, of the thing]. (M.) And one says, قَصَدْتُ سِوَى

فُلَانٍ, meaning قَصَدْتُ قَصْدَهُ [i. e. I tended, or betook myself, in the direction of, or towards, such a one]. (S, K. * [In the CK, and in my MS. copy of the K, سَوَاهُ is erroneously put for سِوَاهُ.]) And hence, (Mughnee,) a poet says, (namely, Keys Ibn-El-Khateem, TA,) وَلَأَصْرِفَنَّ سِوَى حُذَيْفَةَ مِدْحَتِى

[And I will surely turn towards Hodheyfeh my eulogy]. (S, Mughnee.) سَوَآءٌ [in some copies of the K erroneously written without ء] in its primary acceptation is an inf. n., [but without a proper verb, used as a simple subst.,] meaning Equality, equability, uniformity, or evenness; syn. اِسْتِوَآءٌ; (Mughnee;) as also ↓ سَوِيَّةٌ: (M, K:) or [rather] it is a subst., (S, and Ksh and Bd in ii. 5,) meaning اِسْتِوَآءٌ, (Ksh and Bd ibid.,) from اِسْتَوَى in the sense of اِعْتَدَلَ; (S;) and signifies [as above: and] equity, justice, or rectitude; syn. عَدْلٌ; (S, M, K;) as also ↓ سَوِيَّةً; (M;) and ↓ سِوًى and ↓ سُوًى, as well as سَوَآءٌ, accord. to Fr, are syn. with نَصَفٌ; and accord. to him, (TA,) and to Akh, (S, TA,) syn. with عَدْلٌ; (S, K, TA;) [but app., only syn. with عَدْلٌ and نَصَفٌ not as a subst. but as an epithet, like وَسَطٌ thus used, as will be shown by what follows, although] each said by Er-Rághib to be originally an inf. n. (TA.) One says, هُمَا مِنْ هٰذَا الأَمْرِ ↓ عَلَى سَوِيَّةً, meaning سَوَآءٍ [i. e. They two are on an equality, or on a par, in respect of this affair, or case]: (S, TA:) and ↓ هُمْ عَلَى سَوِيَّةٍ, meaning [likewise] اِسْتِوَآءٌ [i. e. They are on an equality, or on a par], (M, K,) فِى هٰذَا الأَمْرِ [in this affair, or case]. (M.) and ↓ قَسَمْتُ الشَّىْءَ بَيْنَهُمَا بِالسَّوِيَّةِ, (S,) meaning بِالعَدْلِ [i. e. I divided the thing between them two with equity, justice, or rectitude]. (TA.) And it is said in the Kur [viii. 60], فَانْبِذْ إِلَيْهِمْ عَلَى سَوَآءٍ, meaning عَدْلٍ [as expl. in art. نبذ, q. v.]. (S, * TA.) [Hence,] لَيْلَةُ السَّوَآءِ The night of the thirteenth [of the lunar month; the first being that on which the new moon is first seen]; (As, S, K, TA;) in which the moon becomes equable or uniform (يَسْتَوِى) [in illumination]: (TA:) or the night of the fourteenth. (M, K.) b2: and i. q. وَسَطٌ [as meaning The middle, or midst, of a thing]; (S, M, Mughnee, K;) as also ↓ سُوًى and ↓ سِوًى. (Lh, M, K.) Hence, سَوَآءُ الشَّىْءِ The middle, or midst, of the thing; (S, M;) as also ↓ سُوَاهُ and ↓ سِوَاهُ. (Lh, M.) It is said in the Kur [xxxvii. 53,] فَرَآهُ فِى سَوَآءِ الْجَحِيمِ [And he shall see him] in the middle or midst [of the fire of Hell]. (S, * Mughnee, TA.) In like manner also one says سَوَآءُ السَّبِيلِ [The middle of the road]: or, accord. to Fr, it means the right direction of the road or way. (TA.) And one says, اِنْقَطَعَ سَوَائِى, meaning My waist [broke], or my middle. (TA.) And سَوَآءُ النَّهَارِ means The middle of the day. (M, K. [In some copies of the K, مُتَّسَعُهُ is erroneously put for مُنْتَصَفُهُ.]) b3: [Hence, perhaps, as being generally the middle or nearly so,] The summit of a mountain. (M, K.) And An [eminence, or a hill, or the like, such as is termed]

أَكَمَة: or a [stony tract such as is termed] حَرَّة: or the head of a حَرَّة. (M.) A2: It is also used as an epithet; (Mughnee;) and signifies Equal, equable, uniform, or even; syn. ↓ مُسْتَوٍ; (M, Mughnee, K;) applied in this sense to a place; (Mughnee;) as also, thus applied, ↓ سَوِىٌّ, and ↓ سِىٌّ; (M, K;) or these two signify, thus applied, [like سَوَآءٌ as expl. hereafter,] equidistant in respect of its two extremities. (TA.) And as syn. with ↓ مُسْتَوٍ, it is applied [to a fem. noun as well as to a sing., and] to one and more than one, because it is originally an inf. n.; whence the phrase لَيْسُوا سَوَآءً [They are not equal; in the Kur iii. 109]. (Mughnee.) Using it in this sense, one says أَرْضٌ سَوَآءٌ [An even land]: and دَارٌ سَوَآءٌ A house uniform (↓ مُسْتَوِيَةٌ) in respect of the [appertenances termed] مَرَافِق: and ثَوْبٌ سَوَآءٌ A garment, or piece of cloth, equal, or uniform, (↓ مُسْتَوٍ,) in its breadth and its length and its two lateral edges: but one does not say جَمَلٌ سَوَآءٌ, nor حَمَارٌ سَوَآءٌ, nor رَجُلٌ سَوَآءٌ: (M, TA:) though one says رَجُلٌ سَوَآءُ البَطْنِ A man whose belly is even with the breast: and سَوَآءُ القَدَمِ having no hollow to the sole of his foot. (TA.) One says also الخَلْقِ ↓ رَجُلٌ سَوِىٌّ, (S, M,) meaning ↓ مُسْتَوٍ

[i. e. A man uniform in make, or symmetrical; or full-grown, of full vigour, or mature in body, or in body and intellect: see 8]: (S:) and رَجُلٌ ↓ سَوِىٌّ A man equally free from excess and deficiency in his dispositions and his make: (Er-Rághib, TA:) or sound in limbs: (TA voce مِرَّةٌ, q. v.:) and ↓ غُلَامٌ سَوِىٌّ A boy, or young man, uniform in make, or symmetrical, (الخَلْقِ ↓ مُسْتَوِى,) without disease, and without fault, or defect: (Mgh:) and the fem. is سَوِيَّةٌ. (M.) Accord. to Er-Rághib, ↓ السَّوِىُّ signifies That which is preserved from excess and deficiency: and hence ↓ الصِّرَاطِ السَّوِىِّ [in Kur xx. last verse, as though meaning The road, or way that neither exceeds, nor falls short of, that which is right]; (Er-Rághib, TA;) the right, or direct, road: (Bd, Jel:) and some read السَّوَآءِ, meaning the middle, good, road: and السَّوْءِ (Ksh, Bd) i. e. the evil, or bad, road: (Bd:) and السُّوْءَى [i. e. most evil, or worst; fem. of أَسْوَأُ; for الصِّرَاطُ is fem. as well as masc.]: (Ksh, Bd:) [and] ↓ السُّوَىَ, of the measure فُعْلَى from السَّوَآءُ, [with which it is syn.,] or originally السُّوْءَى [mentioned above]: (K:) and ↓ السُّوَىِّ, (Ksh, Bd,) which is dim. of السَّوَآء, (Lth, TA,) [or] as dim. of السَّوْء [in which case it is for السُّوَىْءِ]. (Ksh, Bd.) b2: [Hence,] it signifies also Complete: (Mughnee:) you say, هٰذَا دِرْهَمٌ سَوَآءٌ (M, Mughnee) This is a complete dirhem; (Mughnee;) using the last word as an epithet: and سَوَآءً also, using it as an inf. n., as though you said اِسْتِوَآءً: and in like manner in the Kur xli. 9, some road سَوَآءً; and others, سَوَآءٍ. (M.) b3: And Equitable, just, or right; syn. عَدْلٌ: used in this sense in the saying in the Kur [iii. 57], تَعَالَوْا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ [Come ye to an equitable, or a just, or right, sentence, or proposition, between us and you]. (Az, TA.) b4: And Equidistant, or midway, (عَدْلٌ, and وَسَطٌ, S, or نَصَفٌ, Mughnee,) between two parties, (S,) or between two places; (Mughnee;) applied as an epithet to a place; as also ↓ سِوًى and ↓ سُوًى; (S, Mughnee;) of which three words the second (سِوًى) is the most chaste; (Mughnee;) or the last two signify equal (مُسْتَوٍ) in respect of its two extremities; and are used as epithets and as adv. ns.; originally, inf. ns. (Er-Rághib, TA.) ↓ مَكَانًا سِوًى and ↓ سُوًى, (M, K,) in the Kur xx. 60, accord. to different readings, means A place equidistant, or midway, (Ksh, Bd, Jel,) between us and thee, (Ksh, Bd,) or to the comer from each of the two extremities: (Jel:) or مَكَانٌ سِوًى and سُوًى means مُعْلَمٌ [i. e. a place marked], (so in a copy of the M and in one of the K,) or مَعْلَمٌ, (so in other copies of the K and in the TA,) which is for ذُو مَعْلَمٍ, meaning having a mark, or sign, by which one is guided, or directed, thereto. (MF, TA.) b5: [Also Equal, or alike, in any respect.] One says, مَرَرْتُ بِرَجُلٍ سَوَآءٍ وَالعَدَمُ, (M, Mughnee, K,) and وَالعَدَمُ ↓ سِوَآءٍ, (K,) and وَالعَدَمُ ↓ سِوًى, and وَالعَدَمُ ↓ سُوًى, (M, K,) meaning وُجُودُهُ وَعَدَمُهُ سَوَآءٌ [i. e. I passed by a man whose existence and whose non-existence are equal, or alike, to me, or in my opinion]: (M, K: *) and Sb mentions the phrase, سَوَآءٌ هُوَ وَالعَدَمُ [as meaning His existence and his nonexistence are equal, or alike, to me]. (M.) and سَوَآءٌ عَلَىَّ قُمْتَ أَوْ قَعَدْتَ [It is equal, or alike, to me, that thou stand or that thou sit, or whether thou stand or sit; or that thou stand or that thou sit is equal, or alike, to me: see Kur ii. 5, and the expositions thereof]. (S.) [And ↓ سِوًى is used as an adv. n., or as an inf. n. adverbially, meaning Alike: see an ex. in a verse cited voce سَبْتٌ.] b6: Also A like; a similar person or thing; (S, M, K;) and so ↓ سِىٌّ: [each used as masc. and fem.; and the former as sing. and dual and pl., though having proper dual and pl. forms:] the pl. of the former is أَسْوَآءٌ, (S, M, K,) and also, (S, * K,) but anomalous, (S,) or [rather] quasi-pl. ns., all anomalous, (M,) ↓ سَوَاسِيَةٌ (S, M, K) and ↓ سَوَاسٍ and ↓ سَوَاسِوَةٌ: (M, K:) and أَسْوَآءٌ is also pl. of ↓ سِىٌّ: (TA:) as to ↓ سَوَاسِيَةٌ, Akh says, سَوَآءٌ is of the measure فَعَالٌ, and سِيَةٌ may be of the measure فِعَةٌ or فِلَةٌ, the former of which is the more agreeable with analogy, the و being changed into ى in سِيَةٌ because of the kesreh before it, for it is originally سِوْيَةٌ; and it is from أَسْوَيْتُ الشَّىْءَ meaning “ I neglected the thing: ” [see 4:] (S:) accord. to Aboo-'Alee, the ى in سَوَاسِيَةٌ is changed from the و in سَوَاسِوَةٌ, in which latter some preserve it to show that it is the final radical: (M:) accord. to Fr, سَوَاسِيَةٌ has no sing., and relates only to equality in evil: (T, TA:) so in the saying, سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ [Equals like the teeth of the ass]. (TA.) It requires two [or more nouns for its subjects]: you say, سَوَآءٌ زَيْدٌ وَعَمْرٌو, meaning ذَوَا سَوَآءٍ [i. e., lit., Two possessors of equality, or likeness, are Zeyd and 'Amr], (M, K,) because it is [originally] an inf. n.: (M:) and هُمَا فِى هٰذَا الأَمْرِ سَوَآءٌ [They two are in this affair, or case, likes]: (S:) and هُمَا سَوَاآنِ (S, M, K) and ↓ سِيَّانِ i. e. They two are likes: (S, M, Mgh, Msb, K:) and هُمْ سَوَآءٌ and أَسْوَآءٌ and ↓ سَوَاسِيَةٌ i. e. They are likes; (S; [the first and last of these three are mentioned in the Mgh as identical in meaning;]) or, accord. to Fr, the last means they are equals in evil, not in good: (T, TA:) and ↓ مَاهُوَ لَكَ بِسِىٍّ He is not a person like to thee: and مَاهُمْ لَكَ بِأَسْوَآءٍ [They are not persons like to thee]: (Lh, M:) and ↓ مَاهِىَ لَكَ بِسِىٍّ (Lh, M, K *) i. e. She is not a person like to thee: (TA:) and مَاهُنَّ لَكَ بِأَسْوَآءٍ [They (females) are not persons like to thee]: and لِمَنْ فَعَلَ ذَاكَ ↓ لَا سِىَّ [There is not a like to him who did that]: and إِذَا فَعَلْتَ ذَاكَ ↓ لَا سِيَّكَ [There is not the like of thee when thou doest that]: (Lh, M, K:) and فُلَانٍ ↓ لَا سِيَّةَ (K) [There is not the like of such a one: in the CK, فُلَانٌ: perhaps the right reading is فُلَانٌ ↓ لَا سِيَّكَ Such a one is not the like of thee]. سَوَآءٌ and ↓ سِيَّانِ should not be used with أَوْ in the place of وَ except by poetic license: one of the exceptions to this rule is the saying of Aboo-Dhu-eyb, وَكَانَ سِيَّانِ أَلَّا يَسْرَحُوا نَعَمًا أَوْ يَسْرَحُوهُ بِهَا وَاغْبَرَّتِ السُّوحُ [And they were two like cases that they should not send forth cattle to pasture or send him forth with them when the tracts were very dusty by reason of drought]. (M.) For two other exs. of سَوَآء, [as well as of its syn. سِىّ, and for لَا سِيَّمَا also,] see سِىٌّ. b7: See also سِوًى in six places.

سِوَآءٌ: see سِىٌّ, second sentence, in two places: and سَوَآءٌ also, in the latter half of the paragraph: b2: and see سِوًى. b3: بَعَثُوا بِالسِّوَآءِ وَاللِّوَآءِ means (assumed tropical:) They sent seeking, or demanding, aid, or succour. (K in art. لوى. [The proper signification of السِّوَآء in this instance I do not find explained.]) سَوِىٌّ: see سَوَآءٌ, in the former half of the paragraph, in six places.

سُوَىٌّ: see سَوَآءٌ, in the middle of the paragraph.

سَوِيَّةٌ: see سَوَآءٌ, in five places. b2: [Also fem. of سَوِىٌّ. b3: And hence, as a subst.,] A kind of vehicle of female slaves and of necessitous persons: (K:) or a [garment of the kind called] كِسَآء, stuffed with panic grass (ثُمَام), (S, M, K, and L in art. كرب,) or palm-fibres (لِيف), (M,) or the like, (S, M, and L ubi suprà,) resembling the بَرْذَعَة [q. v.], (S, and L ubi suprà,) which is put on the back of the camel, (M,) or on the back of the ass &c., (L ubi suprà,) and which is one of the vehicles of female slaves and of necessitous persons: (M:) and likewise such as is put upon the back of the camel, but in the form of a ring because of the hump, and [also] called حَوِيَّةٌ [q. v.]: pl. سَوَايَا. (S.) سَوَاسٍ and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see سَوَآءٌ, in the latter half of the paragraph; the last of them in three places.

سَوَّآءٌ لَوَّآءٌ, each of the measure فَعَّالٌ, irregularly derived from اِسْتَوَى and اِلْتَوَى; a prov., applied to women, meaning Straight and bending, and collecting together and separating; not remaining in one state, or condition. (Meyd.) b2: and أَرْضٌ سَوَّآءٌ Land of which the earth, or dust, is like sand. (IAth, TA.) سَايَةٌ is [held by some to be] of the measure فَعْلَةُ from التَّسْوِيَةُ [inf. n. of سوّى]; (K;) mentioned by Az on the authority of Fr; but in copies of the T, فَعْلَةٌ from السَّوِيَّةُ. (TA.) One says, ضَرَبَ لِى سَايَةً, meaning He prepared for me a speech: (K:) or an evil speech, which he framed (سَوَّاهَا) against me to deceive me: mentioned by Az on the authority of Fr. (TA.) [See the same word in art. سوأ.]

أَسْوَى [More, and most, equal, equable, uniform, or even: and more, or most, equitable, &c.]. One says, هٰذَا المَكَانُ أَسْوَى هٰذِهِ الأَمْكِنَةِ i. e. [This place is] the most even [of these places]. (M.) تَسْوَآءٌ An even place; occurring in a trad.: the ت is augmentative. (TA.) مُسْوٍ [act. part. n. of 4]. One says in answer to him who asks, “How have ye entered upon the morning? ” (S,) or “ How have ye entered upon the evening? ” (M, TA,) مُسْوُونَ صَالِحُونَ [as enunciatives of نَحْنُ understood], (S, M,) or صَالِحِينَ ↓ مُسْتَوِينَ [as enunciatives of أَصْبَحْنَا or أَمْسَيْنَا understood, but I think that مُسْتَوِينَ is a mistranscription for مُسْوِينَ], meaning In a good, right, state, with respect to our children and our cattle. (S, M, TA.) مُسَاوٍ: see 3, in three places.

مُسْتَوٍ: see سَوَآءٌ, in the former half of the paragraph, in six places: and see also مُسْوٍ. [هِلَالٌ مُسْتَوٍ: see أَدْفَقُ.]