حفظ: حَفِظَ: بمعنى صان وحرس. ويقال حفِظ عليه الشيء. ففي حيان (ص30 و): قال السلطان لحفيدة الذي هربت بغلته: لماذا لم يكن لنا خصياً يخدمك ويحفظ عليك مثل هذه الصورة من زوال دابَّتك.
وحفظ: حافظ على، راعي، تمَّم.
حفظ أيام الأعياد: راعى أيام الأعياد.
حفظ الناموس: راعى الآداب: راعى ما يليق ويناسب ويقال أيضا: حفظ الظاهر بمعنى رعى الآداب وراعى ما يليق ويناسب. غير أن التعبير الأول يعني أيضاً: صان سمعته وحافظ عليها (بوشر).
وحفظ: درس (همبرت ص112) وحفظ: تعلم لغة (ابن جبير ص32).
وحفظ فلانا: احترمه وكرمه (معجم الادريسي) وفي رياض النفوس (ص84 ق) ونصحوه أن يطلق امرأته وكانت شرسة مشاكسة، فقال: حفظتها في والدها أي أني أراعي حرمتها وأكرمها إكراما لأبيها. ثم راح يعدد كل ما تفضَّل به أبوها عليه.
حفظ سرعة: كبحه (بوشر).
حفظ عهده أو حقه: كان وفيا له (بوشر).
وهذا مثل قولهم: حفظ له ذماماً (كوسج مختار ص73) حيث عليك أن تقرأ ذماما بدل زماما.
حفظ الغذاء: لزم الحمية احتمى (فوك).
حفظ قلبه: جرَّأه وشجعه (كليلة ودمنة ص259). حفظ لسانه: سكت، صمت أمسك لسانه.
وحفظ اللسان: تحفظ وأحراس في الكلام (بوشر).
حفَّظ (بالتشديد): مثل ما يقال: حفظ لسانه أي سكت وصمت يقال كذلك: كان مُحفِّظا للطرف لا ينظر إلى شيء (مختارات من تاريخ العرب ص36) ومعناه اللفظي: كان يمسك نظره، أي كان لا يبيح لنفسه النظر إلى ما لا يعنيه.
حافظ قلعة: ذبَّ عنها وحماها (بوشر).
وحافظ عليه: رعاه وذب عنه (بيان 1: 163).
تحفظ به: عني به (معجم بدرون) وتحفظ فلاناً: ترصده وراقبه ليهاجمه ويسرقه (معجم الماوردي).
انحفظ: ذكرت في معجم فوك في مادة ( Custodire) . حُفِظَ، صين (مركس محفوظات 1: 186، رقم 2).
احتفظ من: احترس من (فوك).
احتفظ الغذاء: لزم الحمية، احتمى (فوك).
واحتفظ على فلان: راعاه وتلطف به وداراه (عنتر ص53).
استحفظ: بالمعنى الذي ذكره لين.
ويتعدى إلى المفعول الثاني بعلي. ففي الفخري (ص153): إنه ما يحفظ الخليفة في قبره أن يستحفظ على الناس رجلاً صالحا.
واستحفظ عليه: ادخره (بوشر) حِفْظ: أمن، أمان (بوشلار).
آيات الحفظ: آيات من القرآن. تتخذ تعويذة. وتجدها مذكورة في كتاب لين عادات المصريين (1: 377).
حِفاظ: أهل الحفاظ: الحامية. ففي حيان (ص3 ق): أهل الحفاظ أعني جند حضرته قرطبة.
والجمع: أحفظة: أغلفة، ظروف (المقري 1: 403) ولم أعثر على مفرد هذه الكلمة وربما كان مفردها حِفاظ مثل مرادفتها أصْوِنة ومفردها صِوان.
وحِفاظ: لفيفة، حضينة (محيط المحيط).
وحفاظ: رباط يشد ليمنع هبوط الشيء (بوشر، محيط المحيط).
حُفَاظ وجمعها حفاظات: لفافات وهي لفافة من نسيج القطن أو الكتان أو من الجلد وغير ذلك يشدّ بها (بوشر). حَفِظ: ملاك حفيظ: ملك حافظ (ألكالا).
حَفَّاظ: حارس (رولاند).
حافِظ: حاكم، وال، عامل (كرتاس ص166، 192، تاريخ البربر 1: 454).
حَفَّاظ: صغار الطلبة وهم الطبقة الخامسة في طبقات الموحدين (الحلل ص44ق).
حافظ الأجساد ( Lencrium scordium) ( ابن البيطار 1: 233، 2: 102) وليس في مخطوطة (أب) الأبدان كما هي لدى سونثيمر، بل الأجساد.
حافظة: الحافظة: القوة الحافظة وهي ملكة الحفظ. الذاكرة (بوشر، المقدمة 1: 176، المقري 1: 476، 569).
حافظة: حقيبة أوراق (محيط المحيط).
مِحْفِظَة جمعها مَحافِظ: جراب، حقيبة، كيس (فوك).
ومحفظة: كيس نقود (معجم ابن جبير، المقري 3: 754) ومحفظة: علبة الجواهر، دُرج الحلي (بشحتختة) (ألف ليلة 3: 551). محفظة: أنبوب طويل رفيع من القصب أو الخشب للكحل. (براكس مجلة الشرق والجزائر 6: 342).
محفظة: حقيبة أوراق، (بوشر، همبرت ص112، هلو).
مَحْفُوظ: نسبة محفوظة: تعني نسبة محكمة (مضبوطة) عند ابن طفيل (ص89).
وذهب محفوظ: ربما يعني انه مخلوط بنسبة معينة مضبوطة. ففي كتاب الخطيب (ص15 و): وصَرْفُهم وذهب إبريز طيب محفوظ.
والمحفوظ من الحديث: ما يصلح أن يحفظ وهو أحد حديثين منكرين يرجح أحدهما على الآخر (دي سلان مقدمة 2: 482).
مَحْفُوظِية: حافظة: ذاكرة، (بوشر).
مُحافِظ: والي المدينة (برتون 1: 19، 2: 10).
محافظون: حامية المدينة (بوشر).
مُحافَظة: حامية المدينة (هلو).
محافظة القوانين: امتثال القوانين (بوشر).
مُسْتَحْفَظ: آمر الحصن، والي (ابن الأثير 1: 49) = تاريخ أبي الفداء، 3: 222، أبو الفرج ص347)، فريتاج مختارات ص97 أبو الفرج ص400).

حفظ

1 حَفِظَهُ, (S, Mgh, Msb, K,) aor. ـَ (K,) inf. n. حِفْظُ, (S, Mgh, Msb,) He kept it, preserved it, guarded it, protected it, or took care of it; (S, K;) namely, a thing; (S;) he prevented it from perishing, or becoming lost; (Mgh, Msb;) namely, a thing, (Mgh,) or property &c.; (Msb;) and hence the saying, (Mgh,) حِفْظٌ is the contr. of نِسْيَانٌ; (M, Mgh;) i. e., it signifies the taking care, being careful; (M;) being mind ful, regardful, attentive, or considerate: (M, K:) [see also 5:] and بِهِ ↓ احتفظ signifies the same as حَفِظَهُ. (S, Msb.) [Hence,] you say, حَفِظَ المَالَ He kept and tended, or pastured and defended, the camels or the like. (K.) [And حَفِظَ حُرْمَةَ صَاحِبِهِ He was regardful of everything entitled to reverence, respect, honour, or defence, in the character and appertenances of his companion, or friend.] and حَفِظَ السِّرَّ He kept the secret. (TA.) [and حَفِظَ يَمِينَهُ He kept his oath: but this has also another meaning, as will be seen below.] and حَفِظَ القُرْآنَ He kept, or retained, the Kur-án in his mind, or memory; got it, knew it, or learned it, by heart. (S, * Msb, K.) [See also 5.] and حَفِظَ عِنْ فُلَانٍ [He learned by heart from such a one: and, followed by an accus. case, the same; or he retained in his memory, as learned, or heard, from such a one; or he remembered to have heard from such a one]. (TA &c. passim.) And one says of God, قَدْ حَفِظَ عَلَى خَلْقِهِ وَعِبَادِهِ مَا يَعْمَلُونَ مِنْ خَيْرٍ أَوْ شَرٍّ [He hath preserved from oblivion, for, or against, his creatures and his servants, what they do of good or evil]. (TA.) b2: Also He kept it from being used, or employed, on, or for, ordinary, mean, or vile, occasions, or purposes. (Mgh, Msb.) You say, فُلَانٌ يَحْفَظُ نَفْسَهُ وَلِسَانَهُ Such a one keeps himself and his tongue from ordinary, mean, or vile, employment, in that which does not concern him. (Mgh.) and hence the saying in the Kur [v. 91], وَاحْفَظُوا

أَيْمَانَكُمْ, accord. to one of the modes of interpreting it; i. e. And keep ye your oaths from being used, or uttered, on, or for, ordinary, mean, or vile, occasions, or purposes; agreeably with what is said in ii. 224 of the Kur, where ordinary and frequent swearing by God is forbidden. (Mgh.) [Another meaning of which this phrase is susceptible has been shown above.]2 حَفَّظْتُهُ الكِتَابَ I incited him, or urged him, [or made him,] to commit to memory, or learn by heart, the book: (S:) and [in like manner,] الحَدِيثَ ↓ أَحْفَظْتُهُ I made him to retain the narration, or tradition, in his mind, or memory; or to know it, or learn it, by heart. (TA in art. زكت.) 3 مُحَافَظَةٌ The defending of those persons, or things, that are sacred, or inviolable, or that one is bound to respect or honour, and to defend, (K, TA,) on the occasions of wars; (TA;) as also حِفَاظٌ. (K, TA.) You say, حافظ حَرِيمَهُ He defended his wife, or wives, or the like. (TK.) [And hence,] you say, إِنَّهُ لَذُو حِفَاظٍ, and ذُو مُحَافَظَةٍ, meaning Verily he is disdainful, or scornful. (S, TA.) b2: The being mindful, watchful, observant, or regardful: (S, and TA in art. رعى:) [see also 5:] or the keeping, attending, or applying oneself, constantly, perseveringly, or assiduously, (K, TA,) to a thing, or an affair. (TA.) You say, حافظ عَلَى الأَمْرِ, (TA,) or على الشَّىْءَ, inf. n. محافظة, (Msb,) He kept, attended, or applied himself, constantly, &c., to the thing, or affair. (TA.) And hence the saying in the Kur [ii. 239], حَافِظُوا عَلَى الصَّلَوَاتِ Perform ye the prayers in their proper times: or, accord. to Az, keep ye, attend ye, or apply yourselves, constantly, or perseveringly, to the performance of the prayers in their proper times. (TA.) b3: حِفَاظٌ, is also explained as signifying The being mindful, or observant, of a covenant, and the keeping, or fulfilling, of a promise, with forgiveness, and holding fast to love or affection. (TA.) 4 أَحْفَظَ see 2.

A2: احفظهُ, (S, K, TA,) and احفظهُ حِفْظَةً, inf. n. إِحْفَاظٌ, [He made him to conceive what is termed حِفْظَة, or حَفِيظَة;] he angered him; made him angry: (S, K, TA:) and in the same sense it is said of a speech, or word: (TA:) or only he angered him by evil, or foul, speech, (K, TA,) and making him to hear what he disliked, or hated. (TA.) 5 تحفّظ He guarded himself; syn. اِحْتَرَزَ (K, TA,) or تَحَرَّزَ, (Msb,) and تَحَرَّسَ, and اِحْتَرَسَ, (S and Msb and K in art. حرس,) مِنْهُ from him, or it, (S in art. حرس, &c.,) or عَنهُ. (TA.) He was, or became, careful, mindful, attentive, or considerate; (TA;) watchful, vigilant, or heedful; (S, O, L, TA;) in affairs, and speech, and to avoid a slip, or fault; as though he were cautious, or careful, or fearful, of falling. (L, TA.) [See also 1, and 3.]

A2: [In the last of the senses explained above, it is also trans.: you say, تحفَظ أَمْرَهُ He was careful, mindful, &c., of his affair, or case: see Bd in xxxiii. 52.] b2: تَحَفَّظْتُ الكِتَابَ I learned the book by heart, one part, or thing, after another. (S, TA.) [See also حَفِظَ القُرْآنَ, in the first paragraph.]8 احتفظ بِهِ: see 1. b2: احتفظهُ لِنَفْسِهِ, (K,) and احتفظ بِهِ لنفسه, (TA,) He appropriated it, took it, or chose it, to, or for, himself. (K, TA.) A2: احتفظ [He conceived, or became affected with, what is termed حِفْظَة, or حَفِيظَة;] he became angered, or angry: (S, K:) or he became angered by evil, or foul, speech. (K.) 10 استحفظهُ, (S, Kz, Sgh, Msb, K,) followed by إِيَّاهُ, (K,) or الشَّىْءَ, (Kz, Msb,) or مَالًا, or سِرًّا, (Sgh,) [but in the S, nothing follows it,] He asked him to keep, preserve, guard, or take care of, or to preserve from perishing or becoming lost, or to be careful of, or mindful of, or attentive to, (S, Sgh, Msb, K,) it, (S, K,) or the thing, (Msb,) or property, or a secret: (Sgh:) or he placed the thing with him for him to keep it, preserve it, guard it, or take care of it, &c.: (Kz:) or he intrusted him with the thing; intrusted it to him; or gave it to him in trust, or as a deposite. (Msb.) It is said in the Kur [v. 48], بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللّٰهِ, meaning By that which they have been required to keep, &c., of the Book of God: (Msb:) or by that with which they have been intrusted, of the Book of God. (Msb, TA.) حِفْظٌ inf. n. of 1 [q. v.]. (S, Mgh, Msb.) b2: See also حَافِظٌ, last sentence but one.

حِفْظَةٌ: see حَفِيظَةٌ.

رَجُلٌ حُفَظَةٌ A man of much حِفْظ [app. meaning retention in the mind, or memory: see 1]. (Sgh.) حَفِيظٌ: see حَافِظٌ, in seven places: b2: and see مَحْفُوظٌ.

حَفِيظَةٌ The defence of those persons, or things, that are sacred, or inviolable, or that one is bound to respect or honour, and to defend; a subst. from 3, in the first of the senses mentioned above: (K, TA:) pl. حَفَائِظُ. (TA.) Hence the saying, الحَفَائِظُ تُذْهِبُ الأَحْقَادَ, (TA,) or تَنْقُضُ الأَحْقَادَ, (S,) [The acts of defending those whom one is bound to respect or honour, and to defend, put away, or annul, rancorous feelings;] i. e., when thou seest thy relation, or kinsman, wronged, thou defendest him, though rancour be in thy heart. (S, TA.) b2: Also, and ↓ حِفْظَةٌ, Indignation, and anger, (S, K, TA,) by reason of violence, or injury, done to something which one is bound to honour or respect, and to defend, or of wrong done to a relation, or kinsman, in one's neighbourhood, or of the breach of a covenant. (TA.) It is said in a prov., المَقْدِرَةُ تُذْهِبُ الحَفِيظَةَ [Power to revenge dispels anger, or indignation, &c.]; meaning that it is incumbent to forgive when one has power [to revenge]. (A, TA.) A2: An amulet, or a charm, bearing an inscription, which is hung upon a child, to charm against the evil eye &c. (TA.) حَافِظٌ and ↓ حَفِيظٌ Keeping, preserving, guarding, or taking care of, a thing; or a keeper, preserver, &c.: keeping and tending, or pasturing and defending, camels or the like; or a keeper and tender thereof: (K:) keeping a secret [and an oath]: (TA:) keeping, or retaining, the Kur-án [&c.] in the mind, or memory; knowing it, or learning it, by heart: (K:) intrusted with a thing, (K, TA,) to keep it, preserve it, guard it, or take care of it: (TA:) [careful, mindful, attentive, or considerate: (see 1:)] and the latter, a keeper, or person mindful, of the ordinances prescribed by God: (Bd and Jel in l. 31:) pl. of the former حَفَظَةٌ and حُفَّاظٌ: (Msb, K:) the latter pl. particularly applied to persons endowed with a faculty of retaining in the mind what they have heard, and seldom forgetting what they learn by heart. (TA.) You say, ↓ فُلَانٌ حَفِيظُنَا عَلَيْكُمْ i. e. حَافِظُنَا [Such a one is our keeper over you]. (TA.) It is said in the S that ↓ حَفِيظٌ is syn. with ↓ مُحَافِظٌ; [but this seems to be a mistranscription for حَافِظٌ;] and hence (it is there added) the saying in the Kur [vi. 104, and xi. 88], ↓ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ [And I am not a defender, or a watcher, or, as I rather think, a keeper, over you]. (TA.) You say also, رَجُلٌ حَافِظٌ لِدِينِهِ وَأَمَانَتِهِ وَيَمِينِهِ [A man who is a keeper, &c., of his religion and his deposite and his oath]; and ↓ حَفِيظٌ likewise: (Msb:) but حَافِظٌ لِيَمِينِهِ signifies also who keeps his oath from being used, or uttered, on, or for, ordinary, mean, or vile, occasions, or purposes. (Mgh.) And رَجُلٌ حَافِظُ العَيْنِ A man whom sleep does not overcome: (Lh, K:) because the eye guards the person when sleep does not overcome it. (TA.) ↓ الحَفِيظُ is also a name of God; meaning [The Preserver of all things;] He from whose preservation nothing is excluded, (K, * TA,) not even a thing of the weight of a ذَرَّة [q. v.], (TA,) in the heavens, nor on the earth; (K, TA;) who preserves from oblivion, for, or against, his creatures and his servants, what they do of good or evil; who preserves the heavens and the earth by his power, and whom the preservation of both does not burden. (TA.) And الحَفَظَةُ is an appellation of The recording angels, who write down the actions of the sons of Adam, or mankind; (S, K;) as also الحَافِظُونَ. (K.) ↓ حَفِيظٌ is sometimes trans.; as in the saying, هُوَ حَفِيظٌ عِلْمَكَ وَعِلْمَ غَيْرِكَ [He knows by heart thy science, and the science of others beside thee]. (TA.) [القُوَّةُ الحَافِظَةُ, and simply الحَافِظَةُ, signify The retentive faculty of the mind; retentiveness of mind; or memory; as also ↓ الحَفْظُ, for حِفْظُ القَلْبِ.] b2: حَافِظٌ also signifies (tropical:) A distinct and direct road; (En-Nadr, K, TA;) not one that is apparent at one time and then ceases to be traceable. (En-Nadr, TA.) مُحْفِظَاتٌ Things that anger a man, when he has his kinsman, or neighbour, slain. (TA.) b2: And مُحْفِظَاتُ رَجُلٍ A man's women and others whom he protects, and for whose defence he fights [when required to do so: because they occasion his being angered when they are injured]. (TA.) مَحْفُوظٌ Kept, preserved, guarded, or taken care of, because of the high estimation in which it is held; as also ↓ حَفِيظٌ. (TA.) It is said in the Kur [lxxxv. 21 and 22], بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِى لَوْحٍ مَحْفُوظٍ (TA) [Nay, it is a glorious Kur-án, written upon a tablet preserved] from the devils and from the alteration of anything thereof: (Jel:) or, accord. to one reading, مَحْفُوظٌ, this epithet being thus made to relate to the Kur-án. (TA.) b2: [Hence, as an epithet in which the quality of a subst. predominates, and then as a subst.,] A young child; in the dial. of Mekkeh; as a term of good omen: pl. مَحَافِيظُ. (TA.) b3: [Also Kept, or retained, in the mind, or memory; known, or learned, by heart. Hence the phrase,] عَرَضَ مَحْفُوظَاتِهِ عَلَى فُلَانٍ He showed the things which he kept, or retained, in his mind, or memory, or which he knew, or had learned, by heart, to such a one. (TA.) مُحَافِظٌ: see حَافِظٌ.

قص

1 قَصَّهُ, (S, M, A, Msb, K,) aor. ـُ inf. n. قَصٌّ, (M, Msb,) He cut it; (S, Msb;) or he clipped it, or shore it, or cut off from it; (A, K;) namely, hair, (S, M, A, K,) and wool, (M,) and plumage, (A,) and a nail of a finger or toe; (M, K;) with the مِقَصّ, q. v.: (A, K:) as also ↓ قصّصهُ, (M, A,) and, by permutation, قَصَّاهُ: (M:) or these two forms have an intensive signification: or you say, الظُّفْرَ وَنَحْوَهُ ↓ قَصَّيْتُ, meaning, I pared the nail and the like. (Msb.) b2: Also, He (a weaver) cut off from it, namely, a garment, or piece of cloth, its unwoven end, or extremity, consisting of warp without woof. (M.) b3: And He cut off the extremities of his ears. (IAar, M.) قُصِّيهِ occurs in a trad., as meaning, Take thou from the extremities of his ears. (TA.) [But this may be from the root قصو, q. v.] b4: And [hence,] قَصَّ اللّٰهُ خَطَايَاهُ (assumed tropical:) God diminished, or took or deducted from, [the account of] his sins. (TA, from a trad.) A2: قَصَّ أَثَرَهُ, (S, M, A, Msb, K,) aor. ـُ (M, TA,) inf. n. قَصَصٌ, (S, M, A, O, L, K,) in [some of] the copies of the K قَصِيصٌ, but the former is the right, (TA,) and قَصٌّ, (T, M, K,) He followed, or followed after, his track, or footsteps, in pursuit; endeavoured to trace him, or track him; (S, M, A, Msb, K, &c.;) or he did so by degrees: (TA:) or by night: or at any time: (M, TA:) which last is the correct explanation: (TA:) and قَصَّهُ signifies the same, (A, TA,) and so اثره ↓ اقتصّ, (S, K,) and اثره ↓ تقصّص: (S, M, K:) and قَسَّ is a dial. form of the same. (TA.) You say, خَرَجَ فُلَانٌ قَصَصًا فِى أَثَرِ فُلَانٍ Such a one went forth following, or following after, the footsteps of such a one, in pursuit. (TA.) And it is said in the Kur, [xviii. 63,] (S,) فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا (S, K) And they both returned by the way by which they had come, retracing their footsteps. (K, TA.) b2: [And hence,] قَصَّ عَلَيْهِ الخَبَرَ, (S, M, Msb, * K, *) and الحَدِيثَ, and الرُّؤْيَا, (A,) aor. ـُ (M, TA,) inf. n. قَصَصٌ, (M, TA,) or this is a subst. put in the place of the inf. n. so that it has become predominant over it, (S,) and قَصٌّ, (M, TA,) or the latter only is the inf. n., and the former is [only] a subst., (Msb,) He related to him the piece of news, or information, (S, M, Msb,) and the tradition, or story, and the dream, (A,) in its proper manner (عَلَى وَجْهِهِ): (S, Msb:) or he made it known [to him]: (K:) and الحَدِيثَ ↓ اقتصّ he related the tradition, or story, in its proper manner (عَلَى وَجْهِهِ); (S, K, TA;) as though he followed its traces, in pursuit, and related it accordingly: (TA:) [i. e., he pursued the course of the tradition, or story:] and الخَبَرَ ↓ تقصّص he pursued, or sought after, the particulars of the news, or information, gradually, and deliberately. (M.) قَصَّ is also said to signify He recited, or delivered, a [discourse such as is termed] خُطْبَة. (TA.) And it is said in the Kur, [xii. 3,] نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ القَصَصِ We explain unto thee with the best explanation: (K, TA:) or, as some say, قَصٌّ is the inf. n. of the verb used in this sense, and قَصَصٌ is a subst. [syn. with قِصَّةٌ, q. v.]. (TA.) And in a trad. respecting the Children of Israel it is said, لَمَّا قَصُّوا هَلَكُوا: or لَمَّا هَلَكُوا قَصُّوا: accord. to different relations: meaning, When they relied upon words, and neglected works, they perished: or when they perished, by neglecting works, they inclined to, and relied upon, stories. (TA.) A3: قَصَّهُ المَوْتُ, and قَصَّهُ عَلَى المَوْتِ, or مِنَ المَوْتِ: see 4.2 قصّصهُ and قَصَّاهُ: see I, first signification.

A2: قصّص, (S,) inf. n. تَقْصِيصٌ, (A, K,) He plastered, or built, (TA,) a house, (S, K, TA,) and a tomb, which it is forbidden to do, (A, TA,) with gypsum; (TA;) syn. جَصَّصَ: (S, K:) of the dial. of El-Hijáz. (TA, art. جص.) 3 قاصّهُ, (Msb,) inf. n. مُقَاصَّةٌ (A, Mgh, Msb) and قِصَاصٌ, (S, A, Mgh, Msb, K,) [which latter is the more common,] He (the relation of a slain man, A, Mgh, TA, or one who has been wounded, Mgh, [or mutilated,]) retaliated upon him by slaying him, or wounding him, (S, * Mgh, Msb, K,) or mutilating him, (S, * Msb, K, *) so as to make him quit, or even, with him. (Mgh.) See also 8. b2: Hence, (A, Mgh,) (tropical:) He made him quit, or even, with himself: used in a general way. (Mgh.) You say, قاصّ صَاحِبَهُ, (S, Mgh, Msb, * K,) inf. ns. as above, (Msb,) (tropical:) He made his fellow quit, or even, with him, (Mgh,) in a reckoning, (S, Mgh, K,) or other thing, (S, K,) by withholding from him the like of what the latter owed to him; (Mgh;) he made a debt which his fellow owed him to be as a requital of a like debt which he owed his fellow: [but Fei adds,] this is taken from إِقْتِصَاصُ الأَثَرِ: and hence the former signification, relating to retaliation of slaughter and wounding and mutilation, which, however, is the predominant signification. (Msb.) You say also, قَاصَصْتُهُ بِمَا كَانَ لِى قَبْلَهُ, [or, more probably, قِبَلَهُ, or perhaps عَلَيْهِ,] (tropical:) I withheld from him the like of what he owed me. (A, TA.) ISd says, (TA,) The phrase قُوصَّ زَيْدٌ مَا عَلَيْهِ has been mentioned; and means, in my opinion, (assumed tropical:) Zeyd was reckoned with for what he owed: though made trans. without a particle, as implying the meaning of أُغْرِمَ and the like. (M, TA.) 4 اقصّهُ, inf. n. إِقْصَاصٌ, He retaliated for him; (M;) as also ↓ اقتصّهُ; (A; [so in a copy of that work; but I think it is a mistake for اقصّهُ, or for اقتصّ لَهُ, q. v.]) or اقتصّ مِنْهُ. (TA [but this seems to be a mistake for اقتصّ لَهُ.]) You say, اقصّ فُلَانًا مِنْ فُلَانٍ He (a governor, or prince,) retaliated for such a one upon such a one, (S, K,) by wounding the latter like as he had wounded the former, (S, Msb, K,) or by slaying the latter for the slaughter of the former; (S, K;) and the like. (TA.) b2: اقصّ الرَّجُلُ مِنُ نَفْسِهِ The man gave power, or authority, to retaliate upon himself, (K, TA,) by doing to him the like of that which he had done, whether it be slaughter or mutilation or beating or wounding. (TA.) [Whence the saying,] أَقْصَصْتُكَ الجُرْحَةَ (tropical:) I authorize thee to adduce anything whereby to invalidate the testimony. (A, * TA, art. جرح.) A2: ضَرَبَهُ حَتَّى أَقَصَّهُ مِنَ المَوْتِ, (S, K,) and عَلَى المَوْتِ ↓ قَصَّهُ, (K,) He beat him until he made him to be near to death: (S, K:) and Fr used to say, ضربه حتّى

أَقَصَّهُ المَوْتَ [meaning as above]. (S.) You say [also], أَقْصَصْتُهُ عَلَى المَوْتِ [I made him to be near to death]. (M.) And a poet says, فَقَدْ أَقْصَصْتَ أُمَّكَ بِالْهُزَالِ meaning, Thou hast made thy mother to be near to death. (TA.) b2: Fr also said, (S,) المَوْتُ ↓ قَصَّهُ and أَقَصَّهُ المَوْتُ [in the L and TA قَصَّهُ مِنَ المَوْتِ and أَقَصَّهُ مِنْهُ, which seems to be a mistranscription,] both signifying Death became near to him: (S, K:) or he became at the point of death, and then escaped; (TA;) and so أَقَصَّتْهُ شَعُوبُ: (M:) and أَقَصَّ على المَوْتِ he became at the point of death. (M.) 5 تقصّص and تَقَصَّى: see 8.

A2: تقصّص أَثَرَهُ: see قَصَّ اثره. b2: تقصّص الخَبَرَ: see قَصَّ عَلَيْهِ الخَبَرَ. b3: تقصّص كَلَامَهُ He preserved in his memory his speech, or discourse. (Az, M, K.) 6 تقاصّوا They made themselves quits, or even, one with another, by retaliation, (M, TA,) slaying for slaying, or wounding for wounding. (M.) A poet says, فَرُمْنَا القِصَاصَ وَكَانَ التَّقَاص صُ حُكْمًا وَعَدْلًا عَلَى الْمُسْلِمِينَا [And we sought retaliation so as to make a party quit, or even, with us; for people's making themselves quits, or even, one with another, by retaliation, is a statute, and an act of justice, appointed to the Muslims]: in which التَّقَاصُّ is an instance of a deviation from a general rule, as it presents two quiescent letters together in poetry; wherefore some relate it differently, saying, القِصَاصُ: and there is no other instance of the kind excepting one verse cited by Akh: وَلَوْلَا خِدَاشٌ أَخَدْتُ دَوَاب بَ سَعْدٍ وَلَمْ أَعْطِهِ مَا عَلَيْهَا but Aboo-Is-hák thinks, that, if this verse be genuine, the right reading is دَوَابِبَ سَعْدٍ, as the making the duplication of a letter distinct is allowable in poetry; or رَوَاحِلَ سَعْدٍ. (M, TA.) This is the primary signification of the verb. (TA.) b2: and hence, (A, * Mgh, * TA,) [or, accord. to Fei, the reverse is the case, (see 3,)] (tropical:) They made themselves quits, or even, one with another, in a reckoning, (S, A, Mgh, K,) or other thing (S, A, K) one withholding from another the like of what the latter owed him. (Mgh.) 8 اقتصّ It (hair [or the like]) was, or became, cut, or clipped, or shorn, (M, TA,) with the مِقَصّ; (TA;) as also ↓ تقصّص and تَقَصَّى. (M, TA.) A2: اقتصّ أَثَرَهُ: see قَصَّ اثره. b2: اقتصّ الحَدِيثَ: see قَصَّ عَلَيْهِ الخَبَرَ.

A3: He retaliated, slaying for slaying, or wounding for wounding. (M.) Yousay, اقتصّ لِفُلَانٍ مِنْ فُلَانٍ (S, A, K) He retaliated for such a one upon such a one, by wounding the latter like as he had wounded the former, or by slaying the latter for the slaughter of the former, (S, K, TA,) and the like; (TA;) as also مِنْهُ ↓ أَقَصَّهُ. (S, K.) [See the latter verb, first signification.] And ↓ أَفَصَّهُ, inf. n. إِقْصَاصٌ, signifies [also] He (the Sultán) slew him in retaliation. (Msb.) b2: اِقْتِصَاصٌ, as a subst., [i. e., having no verb corresponding to the signification here following, though I do not see how this can be asserted, for one may certainly say اُقْتُصَّ مِنْهُ,] also signifies The being done to like as one has done, whether it be slaughter or mutilation or beating or wounding. (TA.) b3: See also 10.10 استقصّ He sought, or demanded, retaliation, i. e., slaying for slaying, or wounding for wounding. (M.) b2: استقصّهُ He asked of him to retaliate for him: (S, A, Msb, K:) and ↓ اقتصّهُ signifies the same accord. to the K; but the author has been misled into saying this by misunderstanding the following passage in the O; تقصّص اثره مثل قَصَّهُ واقتصّهُ واستقصّهُ سَأَلَهُ أَنْ يُقِصَّهُ, in which واقتصّه terminates a clause. (TA.) قَصٌّ (M, K) and ↓ قَصَصٌ (M, TA) What is cut, or clipped, or shorn, of the wool of a sheep. (M, K, TA.) See also قُصَاصَةٌ.

A2: Also, both words, (S, M, A, K,) and ↓ قَصْقَصٌ (M, TA) The breast (M, A, K) of anything: (M:) or the head thereof, (S, K,) called in Persian سر سينه [i. e.

سَرْسِينَهْ, applied to the pit at the head of the breast]; and such is the قَصَص of the sheep or goat, &c.: (S:) or the middle thereof: (M, K:) or the bone thereof, (M, K,) of a man or other animal; (TA;) [i. e. the sternum;] the soft bone into which are set the cartilaginous ends of the [seven upper pairs of the] ribs, in the middle of the breast: (Lth, TA:) pl. قِصَاصٌ [a reg. pl. of the first]. (K.) Hence the saying, هُوَ أَلْزَمُ لَكَ مِنْ شُعَيْرَاتِ قَصِّكَ, (S,) or هُوَ أَلْزَمُ بِكَ مِنْ شَعَرَاتِ قَصِّكَ, and ↓ قَصَصِكَ, (M, TA,) [He is more closely adherent to thee than the little hairs, or the hairs, of thy breast, &c.:] because as often as they are cut they grow [afresh]: (As, TA:) meaning, he will not separate himself from thee, nor canst thou cast him from thee: applied to him who denies his relation: and also to him who denies a due that is incumbent on him. (Sgh, TA.) b2: Also, the same three words, (the first and ↓ second accord. to the TA, and the ↓ third accord. to the K) and ↓ قَصِيصٌ, (K,) The place of growth of the hair of the breast. (K, TA.) A3: قَصٌّ, (JK, and so in one place in a copy of the M, and in the TA,) or ↓ قِصٌّ, (so in one place in a copy of the M) and ↓ قَصَّةٌ and ↓ قِصَّةٌ, (M,) i. q. جَصٌّ, (JK,) or جِصٌّ, (M,) [i. e. Gypsum;] قَصَّةٌ is syn. with جصّ (S, Msb) in the dial. of El-Hijáz: (S:) or ↓ قَصَّةٌ and ↓ قِصَّةٌ, (K,) the latter on the authority of IDrd, (TA,) and said by Aboo-Bekr to be with kesr, but by others said to be with fet-h, (Seer, TA,) are syn. with جَصَّةٌ [and جِصَّةٌ, ns. un. of جَصٌّ and جِصٌّ]: (K:) or signify stones of جصّ [or gypsum]: (TA:) pl. قِصَاصٌ [reg. as pl. of قَصَّةٌ]: (K:) and ↓ قَصَّاصٌ is a dial. form of قَصٌّ [app. as syn. with جَصٌّ and جِصٌّ], a subst., like جَيَّارٌ [which is nearly, if not exactly, syn. with جِيرٌ and جَِصٌّ]. (M, L.) In a trad. of Zeyneb, occurs this expression: عَلَى مَلْحُودَةٍ ↓ يَاقَصَّةً [O gypsum upon buried corpses!] by which she likens the bodies of the persons addressed to tombs made of جصّ, and their souls to the corpses contained in the tombs. (TA.) قِصٌّ: see قَصٌّ, last signification; the latter in three places.

قَصَّةٌ: see قَصٌّ, last signification; the latter in three places.

قُصَّةٌ The hair over the forehead; syn. نَاصِيَةٌ, (M, A,) or شَعَرُ النَّاصِيَةِ; (S, K;) accord. to some, (TA,) of a horse: (M, TA:) or what comes forward, thereof, over the face: (M, TA:) and the ناصية of a woman: (M:) or the طُرَّة, i. e., the ناصية, [or front hair of the head,] which is cut over (lit. over against, حِذَآءَ,) the forehead: (Mgh, Msb:) or what a woman makes, in the fore part of her head, by cutting the hair of that part, excepting over her temples: (TA:) or it signifies, as some say, (Mgh,) or signifies also, (M, A,) any lock of hair: (M, A, Mgh:) pl. قُصَصٌ (M, Msb, K) and قِصَاصٌ. (M, K) See also قُصَاصٌ.

قِصَّةٌ A story; a narrative: (S, M, TA:) and what is written: (S, K:) and an affair; or a case: (S, Msb, K:) and ↓ قَصَصٌ is syn. therewith, in the first of the above senses; (S, * M, A, * Msb, * TA;) and signifies a story, or narrative, related: (M, TA:) and ↓ قَصِيصَةٌ also is syn. with قِصَّةٌ [in the first of the above senses], (A, K,) and so is ↓ قَصِيصٌ: (A:) the pl. of قِصَّةٌ is قِصَصٌ, (S, Msb, K,) and أَقَا صِيصُ is a pl. pl.: (A, * TA:) and the pl. of ↓ قَصِيصَةٌ is قَصَائِصُ. (A, * TA.) Yousay, لَهُ قِصَّةٌ عَجِيبَةٌ and قَصَصٌ &c. [He has, or to him, or it, relates, a wonderful story]. (A.) And فِى رَأْسِهِ قِصَّةٌ (tropical:) In his head is a speech; or the like. (TA.) And مَا قِصَّتُكَ What is thine affair? or thy case? (Msb.) And رَفَعَ قِصَّةً إِلَى

السُّلْطَانِ [He referred an affair, or a case, to the Sultán]. (A.) A2: See also قَصٌّ, last signification.

قَصَصٌ: see قَصٌّ, first signification.

A2: See also قِصَّةٌ.

A3: See also قصٌّ, again, second and third significations.

قَصَاصٌ: see قُصَاص.

قُصَاصُ الشَّعَرِ and ↓ قِصَاصُهُ and ↓ قَصَاصُهُ, (S, M, A, Mgh, K,) of which three forms the first is the most common, (S,) The part where the growth of the hair terminates, (As, S, M, A, * Mgh, K,) in the fore part and the hind part (As, S, M) of the head; (M;) or in the fore part or the hind part; (K;) or in the fore part of the head and around it; (A;) or in the fore part of the head or around it; (Mgh;) or in the middle of the head: (TA:) or the extremity of the back of the neck: (M, TA:) or the whole circuit [of the hair], behind and before and around; and one says also الشَّعَرِ ↓ قُصَاصَةُ: (TA:) and الشَّعَرِ ↓ مَقَصُّ, of which the pl. is مَقَاصُّ, signifies the same as قُصَاصُهُ; (As, TA;) or the part where it is taken with the scissors: (TA:) القُصَاصُ also signifies the place along which the scissors run in the middle of the head: (M, K:) or the extremity of the back of the neck: (K:) or the part where the growth of the hair terminates (K, TA) in the fore part of the head; or in the fore part and the hind part thereof; as before explained. (TA.) b2: You say also, عَضَّ بِقُصَاصِ كَفَّيهْهِ, meaning, (tropical:) He bit the extremities of his two hands, where they meet together. (A, TA.) قِصَاصٌ: see قُصَاص.

A2: Also, (S, M, Msb, K,) and ↓ قَصَاصَآءُ, (so in a copy of the M, and in the CK, and in a MS copy of the K [in the TA ↓ قُصَاصَآءُ, which I think a mistake,]) and ↓ قِصَاصَآءُ, (M, K,) [the first an inf. n. of 3, q. v.,] i. q. قَوَدٌ; (S, K;) Retaliation, by slaying for slaying, and wounding for wounding, (M, Msb, TA,) and mutilating for mutilating. (Msb.) قَصِيصٌ: see مَقْصُوصٌ: A2: and قِصَّةٌ: A3: and قَصٌّ, third signification.

قُصَاصَةٌ Cuttings, or what is cut off (M, A) with the مِقَصّ, (A,) of hair, (Lh, M, A,) and of the unwoven end, or extremity, of a garment, or piece of cloth. (M.) b2: See also قُصَاص.

قَصِيصَةٌ A camel, (M, K,) or horse, or the like, (M,) with which one follows, or follows after, (M, K,) footsteps, (M,) or the footsteps of travellingcamels: (K:) pl. قَصَائِصُ. (Ibn-'Abbád, TA.) A2: See also قِصَّةٌ, in two places.

قَصَاصَآءُ, or قُصَاصَآءُ, and قِصَاصَآءُ: see قِصَاصٌ.

قَصَّاصٌ: see قَصٌّ, last signification.

قَصْقَصٌ: see قَصٌّ, second and third significations.

قَاصٌّ A relater of a story or narrative (K, TA) in its proper course; as though he followed its meanings and expressions; or of stories, or narratives; as some say, because he pursues story after story: (TA:) pl. قُصَّاصٌ. (A, TA.) b2: And One who recites, or delivers, the kind of discourse termed خُطْبَة. (TA.) أَقَاصِيصُ: see قِصَّةُ.

مَقَصُّ الشَّعَرِ: see قُصَاص.

مِقَصٌّ A مِقْرَاض [or single blade of scissors or shears], (S, A, K,) with which one cuts, or clips, or shears; (TA;) one of the things whereof a pair is called مِقَصَّانِ: (S, K:) or مِقَصَّانِ signifies the thing with which one cuts hair [&c.]; and has no sing., accord. to the lexicologists, though Sb assigns to it a sing.: (M:) some say, that the use of the sing. is a mistake of the vulgar: (MF:) the pl. is مَقَاصُّ. (A, TA.) مُقَصَّصٌ: see مَقْصُوصٌ, in two places.

A2: A tomb plastered with قَصّ [or gypsum]: and in like manner مُقَصَّصَةٌ applied to a city (مَدِينَة). (M, TA.) مَقْصُوصٌ Cut, clipped, or shorn; applied to hair [&c.]; as also ↓ قَصِيصٌ: (M, TA:) and to a wing; as also ↓ مُقَصَّصٌ. (A.) مَقْصُوصُ الخَنَاحِ A bird having the wing clipped. (S.) and ↓ مُقَصَّصٌ Having the forelocks clipped, or shorn. (Meyd, in Golius.)

قص: قص: جز، اجتز، جلم، (هلو).
قس: عرض، شرح، وضح، بين، فسر. ففي النويري (أفريقية ص47 ق): فقص عليهم عبد الله عقائد الإسلام وقواعده. وقد وردت الكلمة في نفس المعنى فيما يظهر مع المصدر قص عند ابن البيطار (1: 20): وأورد فيه ما أوردته عنه فيما تقدم نصا وقصا.
قص، والمصدر قصص: حكى في المساجد أو في الطريق سيرا من التوراة أو من الأساطير القديمة الممتعة المسلية وهي مختلفة أحيانا. وقد ظهر القصاص (جمع قاص) منذ صدر الإسلام. وكان ذوو الوقار والرصانة من الرجال ينكرون عليهم ما يفعلون وذلك لأنهم كانوا يضعون الأحاديث. غير أن جمهور الناس كانوا يستمعون إليهم ويصغون لهم بسرور وشغف. وكان ذوو السلطان يعتبرونهم في عداد المنجمين والكهان ويتخذون ضدهم أحيانا تدابير قاسية.
ومع ذلك فإن الفعل قص أصبح يدل شيئا فشيئا على معنى بشر وعلم الدين وألقى موعظة، صار مرادفا لكلمة ذكر ووعظ. ويقال: قص على فلان. (أماري ص196) وانظر (زيشر 28: 32 رقم 2، معجم البلاذري ص 00 - 90، معجم الطرائف).
قص إلى: قصد إلى، اتجه إلى. (فوك).
قص وقص من والمصدر قصاص: وضع في الحساب شيئا ليحل آخر. (معجم البلاذري).
قصص اشعر: قصه، قطعه بالمقص (محيط المحيط، فوك، الكالا وفيه مقصص).
قصص: قاص، عاقب. (هلو).
قصص الابريسم: يظهر أن لها معنى لا أدري ما هو. ففي ابن البيطار (1: 7) مادة ابريسم: أجوده أنعمه وأنقاه واستعماله يكون محرقا وصفة حرقة بأن يجعل في قدر حديد ويطبق رأسها بطبق مثقب ثم يجعل على النار ولو كان أمكن استعماله مقصصا لكان أبقى لقوته.
قاصص فلانا، وقاصص ب: أدخل ووضع في حسابه (معجم البلاذري).
قاصص: عوض. (هلو) ومقاصة: تعويض. (فان دنبرج ص 111).
قاصص: قاص، عاقب. (بوشر).
قاصص: انقص، نقص. (هلو).
تقصص (الشعر): قطع. (فوك).
تقصص: كان مقصوصا ومجزوزا (المعجم اللاتيني- العربي).
تقاصص. يتقاصص لأجل ذنبه: يعاقب بسبب ذنبه. وتقاصص لأجل الغير: عوقب بدل الآخرين. عوقب وحده بسبب ذنب عام (بوشر).
اقتص: أخذ القصاص، أخذ بثأره. (الكالا).
قص: فسرت في معجم المنصوري بالخرزات الصغار التي فيوسط الصدر ويرتكز فيها أضلاع الصدر العليا من قدام.
قص: محكي، مروي. (بوشر).
قصة: قص الشعر واجتزازه، جلم (بوشر).
قصة: نوع من النسيج (شيرب) وهو نسيج صوفي رقيق ينسج في مدينة بارج الفرنسية ويسمى بارج.
قصة: عريضة، طلب، التماس، استرحام. 0مملوك 1، 1: 236، معجم البيان، معجم أبو الفدا).
ومنها سمى القصة دار، وهو موظف يتولى استلام العرائض والطلبات والالتماسات والاسترحام طوال أيام الأسبوع ليحملها يوم الجمعة إلى مجلس السلطان إذا أراد السلطان أن يجلس في هذا اليوم لمقابلة العامة. ولهذه الوظيفة أهمية وشأن كبير. (مملوك 1، 1: 237).
قصة: خصلة شعر، شعر الناصية. شعر مقدم الرأس (بوشر).
قصة الماس: حلية طويلة من الماس والذهب تضعها المرأة على جبينها. (لين عادات 2: 231، 399).
قصاص: النحلي، قوطس (تمنش). بوشر، برجرن ص846، ابن البيطار 2: 304، ولم تضبط الكلمة في معجم بوشر ولا في مخطوطة ب من ابن البيطار غير أن على هامشها قصاص وكذلك عند سونثيمر وفي مخطوطة 1: قصاص غير أن اللغويين العرب ينطقونها قصاص كما هي عند (برجرن).
قصاص: عقاب، عقوبة، جزاء (بوشر).
قصاص: غرامة نقية. (بوشر).
قصاص: ردع، زجر، قمع. (بوشر).
قصاص، والواحدة قصاصة: قرمة، قراضة والجمع: قصاصات. (الــمجلة الآسيوية 1850، 1: 244 - 245).
قصاصي: عذاب مؤلم، عقوبة مؤلمة (بوشر).
قصاصي: تأديبي، (بوشر).
قصاص: جزاز. (بوشر، محيط المحيط).
قصاص: ماهر في تتبع أثار الأقدام (معجم ابن جبير).
قصاص: شرطي. (ألف ليلة برسل 7: 312).
فقصاص إذن= قاص.
قصاص: مؤرخ. (الكالا).
قصاص: جبس، جبسين. ففي المستعيني: جبسين: هو الجص والجص وهو الشيد وهو القص والقصة والقصاص والجصاص. ولم تضبط قصاص بالشكل في مخطوطاتنا. والشدة في جصاص في مخطوطة ن.
قاص وجمعه قصاص. (انظر مادة قص).
قاصوصة: عند العامة من القصب لها أذنان كالسل. (محيط المحيط).
مقص: اسم مكان من قص بمعنى قطع، وبمعنى تتبع الأثر. (معجم مسلم).
مقص: مقراض، جلم، وجمعه مقصات. (بوشر).
مقص: مقراض الشمعة (الكالا) وفيه مكاس، والجمع مكيسات. وفي معجم بوشر: مقص الشمعة.
مقص: انظر مقص في حرف الميم.
مقصص: مؤرخ. (الكالا).
مقصص: تاريخي. 0الكالا).
مقصوص، والجمع مقاصيص: خصلة شعر أصلها من الصدفين (بوشر). والنساء يحلقن بهذه الخصلة من الشعر فيقلن: وحياة مقصوصي. (ألف ليلة 3: 429، لين عادات 1: 60).

بهو

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

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

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

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

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

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

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

دعو

1 دَعَوْتُ and دَعَيْتُ signify the same: (Fr, K and TA in art. دعى:) the aor. of the former is أَدْعُو, (TA in that art.,) sec. Pers\. fem. sing.

تَدْعِينَ and تَدْعُوِينَ and تَدٌعُيْنَ, the last with an inclination to the sound of a dammeh in the vowel of the ع [so that it is between a kesreh and a dammeh], and sec. Pers\. masc. and fem. pl. تَدْعُونَ: (S, TA:) aor. of the latter verb أَدْعِى: inf. n. دُعَآءٌ. (TA in art. دعى.) دُعَآءٌ [generally] signifies [or implies] The act of seeking, desiring, asking, or demanding. (KT.) b2: You say, دَعَا اللّٰهَ, (K,) first Pers\. دَعَوْتُ, aor. ـْ (Msb,) inf. n. دُعَآءٌ (Msb, K) and دَعْوَى, (K,) in which latter the alif [written ى] is to denote the fem. gender, [and therefore the word is without tenween,] (TA,) He prayed to God, supplicated Him, or petitioned Him humbly, (Msb, K, TA,) desiring to obtain some good that He had to bestow. (Msb, TA.) And دَعَوْتُ اللّٰهَ لَهُ [I prayed to God for him]; and عَلَيْهِ [against him]; inf. n. دُعَآءٌ: (S:) [and دَعَوْتُ لَهُ I prayed for him, or blessed him; and دَعَوْتُ عَلَيْهِ I prayed against him, or cursed him:] and دَعَوْتُ لَهُ بِخَيْرٍ [I supplicated for him good]; and دَعَوْتُ عَلَيْهِ بِشَرٍّ [I imprecated upon him evil]. (TA.) b3: دَعَا بِالكِتَابِ He desired, or required, or requested, that the writing, or book, should be brought. (TA.) And دَعَا أَنْفُهُ الطِّيبَ His nose, perceiving its odour, desired the perfume. (TA.) b4: [Hence,] دَعَا بِهِ, said of anything in the earth, means It needed it; or required it: [and so دَعَا إِلَيْهِ: one says of a wall, دَعَا إِلَى إِصْلَاحِهِ It needed, or required, its being repaired: (see 10 in art. رم:) and] one says to him whose clothes have become old and worn out, قَدْ دَعَتْ ثِيَابُكَ [Thy clothes have become such as to need thy putting on others; or] thou hast become in need of putting on other clothes. (Aboo-'Adnán, TA.) [See also 10.] b5: دَعَوْتُهُ, (S, MA, Mgh, Msb,) and دَعَوْتُ بِهِ, (MA, [and of frequent occurrence,]) inf. n. [دُعَآءٌ and] دَعْوٌ, (TA, [but the former is more common,]) also signify I called him, called out to him, or summoned him, (S, MA, Mgh, Msb,) syn. نَادَيْتُهُ, (Mgh, Msb,) or الدُّعَآءُ is to the near and النِّدَآءُ is to the distant, (Kull p. 184,) and desired him to come, to come forward, or to advance; (Msb;) and ↓ اِسْتَدْعَيْتُهُ signifies the same, (S, MA,) [i. e.] I called him to myself. (MA.) One says, دَعَا المُؤَذِّنُ النَّاسَ إِلَى الصَّلَاةِ [The مؤذّن called the people to prayer]. (Msb.) And the saying of En-Nahdee كُنَّا نَدْعُو وَنَدَعُ means We used to call, or invite, them to ElIslám at one time, and to leave doing so at another time. (Mgh.) And دَعَوْتُ النَّاسَ, (Msb,) inf. n. دُعَآءٌ and دَعْوَةٌ, (S,) or the latter is a simple subst., (Msb,) and مَدْعَاةٌ, (S, [app. there mentioned as an inf. n., agreeably with many other instances,]) means also I invited people to eat with me, or at my abode. (Msb.) b6: [Hence,] مَا دَعَاكَ إِلَى هٰذَا الأَمْرِ What drew, led, induced, or caused, and constrained, or drove, thee to do this thing? (TA.) And دَعَانَا غَيْثٌ وَقَعَ بِبَلَدٍ قَدْ أَمْرَعَ, i. e. [Rain that fell in a region which had become abundant in herbage invited us thither, or] was the cause of our seeking its herbage. (TA.) And يَدْعُومَا بَعْدَهُ, (S, Mgh, K, *) or يَدْعُومَا وَرَآءَهُ مِنَ اللَّبَنِ, (Nh, TA,) [It draws, or attracts, what is to come after it, of the milk,] said of some milk left in the udder. (S, Nh, Mgh, K, TA.) And دَعَاهُ إِلَى الأَمِيرِ He drove him, or urged him to go, [but more commonly meaning he summoned him,] to the prince, or commander. (K, * TA. [In the TK, الى الأَمْرِ to the thing, or affair.]) b7: [Hence likewise,] الدُّعَآءُ signifies also The calling to one's aid: thus, [in the Kur ii. 21,] وَادْعُوا شُهَدَآءَكُمْ meansAnd call ye to your aid [your helpers]. (TA.) b8: And دَعَا المَيِّتَ He called upon the dead, praising him, and saying, Alas for such a one! or he wailed for, wept for, or deplored the loss of, the dead, and enumerated his good qualities and actions; as though he called him. (TA. [See also 5.]) b9: And دَعَوْتُهُ زَيْدًا and بِزَيْدٍ (tropical:) I called him, i. e. named him, Zeyd. (Msb, K, TA.) And دَعَوْتُهُ بِابْنِ زَيْدٍ (assumed tropical:) I called him, i. e. asserted him to be, the son of Zeyd. (Msb.) b10: دَعَاهُ اللّٰهُ (assumed tropical:) God destroyed him: [as though He called him away:] whence تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى, in the Kur lxx. 17, [describing the fire of Hell,] (assumed tropical:) It shall destroy him who shall have gone back from the truth and turned away from obedience: or this means (tropical:) it shall draw, and bring, &c.: or it refers to the زَبَانِيَة of Hell [i. e. the tormentors of the damned]: (Bd:) or it means (assumed tropical:) it will do to them hateful deeds. (TA.) [Also] God punished him, or tormented him. (TA.) and دَعَاهُ اللّٰهُ بِمَكْرُوهٍ (tropical:) God caused an evil, or abominable, event to befall him. (ISd, Z, K.) b11: دَعَا فِى الضَّرْعِ (tropical:) He left some milk, such as is termed دَاعِيَة, in the udder. (M, K, TA.) Accord. to IAth, دَاعِيَةٌ is an inf. n., like عَاقِبَةٌ and عَافِيَةٌ. (TA.) 3 مُدَاعَاةٌ signifies (tropical:) The proposing an enigma or enigmas to a person; or the contending with another in doing so; syn. مُحَاجَاةٌ. (S, K, TA.) You say, دَاعَيْتُهُ (tropical:) I proposed to him an enigma or enigmas; &c. (TA.) A poet says, أُدَاعِيكَ مَا مُسْتَصْحَبَاتٌ مَعَ السُّرَى حِسَانٌ وَمَا آثَارُهَا بِحِسَانِ [(assumed tropical:) I propose to thee an enigma: What are things that are taken as companions in night-journeying, good, and the effects whereof are not good?]: meaning swords. (S.) b2: And The asking a thing of one much, so as to weary; as also مُحَاجَاةٌ. (K.) b3: دَاعَيْنَا الحَائِطَ عَلَيْهِمْ (tropical:) We pulled down, or demolished, the wall upon them, from the sides [or foundations] thereof. (K, * TA.) b4: [Golius assigns other significations to دَاعَى, for which I find no authority: namely, “Convocavit ad Deum propheta, præco sacer,” followed by an accus.: and “ Contendit contra alium: Provocavit: pecul. rem vindicans sibi vel arrogans. ”]4 أَدْعَاهُ [so in some copies of the K; in other copies ↓ اِدَّعَاهُ; the former of which I regard as the right reading;] He made him to assert his relationship as a son [for يُدْعَى, in my copies of the K, I read ↓ يَدَّعِى, syn. with يَعْتَزِى,] to one who was not his father. (K.) [SM, who appears to have read ↓ اِدَّعَاهُ, says that it is like اِسْتَلْحَقَهُ and اِسْتَلَاطَهُ.]5 التَّدَعِّى [inf. n. of تَدَعَّتْ] signifies The تَطْرِيب [or singing, or quavering or trilling and prolonging of the voice, or prolonging and modulating of the voice,] of a woman wailing for the dead. (TA. [See دَعَا المَيِّتَ, above.]) 6 التَّدَاعِى signifies The calling, summoning, or convoking, one another. (Mgh.) You say, تَدَاعَوْ لِلْحَرْبِ [They called, summoned, or convoked, one another for war: and hence,] (assumed tropical:) they prepared themselves for war. (TA.) And تَدَاعَوْا عَلَيْهِ, (Msb, K,) or عَلَى بَنِى فُلَانٍ, (T, M,) They collected themselves together, (K,) or called one another so that they assembled together, (M,) or leagued together, and called one another to mutual aid, (T, Msb, *) against him, (Msb, K,) or against the sons of such a one. (T, M.) and تَدَاعَى عَلَيْهِ العَدُوُّ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The enemy advanced against him from every side. (K, * TA.) b2: [Hence,] تَدَاعَتِ السَّحَابَةُ بِالبَرْقِ وَالرَّعْدِ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The cloud lightened and thundered from every quarter. (TA.) And تَدَاعَى البُنْيَانُ, (Mgh, Msb,) or البِنَآءُ, (TA,) (tropical:) The building cracked in its sides, (Msb,) or became much broken, (TA,) and gave notice of falling to ruin: (Msb, TA:) or cracked in several places, without falling; and in like manner, تَدَاعَتِ الحِيطَانُ, (Mgh,) the walls cracked in several places, without falling: (Mgh, K: *) and تَدَاعَتِ الحِيطَانُ لِلْخَرَابِ the walls fell to ruin by degrees; syn. تَهَادَمَت: (S:) [but Mtr says,] تَدَاعَتْ إِلَى الخَرَابِ is a vulgar phrase; not [genuine] Arabic. (Mgh.) And تداعى said of a sand-hill, (assumed tropical:) It, being put in notion, or shaken in its lower part, poured down. (Msb.) And [hence,] تَدَاعَتْ إِبِلُ بَنِى فُلَانٍ (tropical:) (tropical:) The camels of such a one became broken by emaciation. (TA.) b3: تَدَاعَوْ بِالأَلْقَابِ They called one another by surnames, or nicknames. (Msb.) b4: التَّدَاعِى also signifies (assumed tropical:) The trying one another with an enigma or enigmas; or contending, one with another, in proposing an enigma or enigmas; syn. التَّحَاجِى. (TA in art. حجو.) You say, بَيْنَهُمْ أُدْعِيَّةٌ يَتَدَاعُوْنَ بِهَا (assumed tropical:) [Between them is an enigma with which they try one another; or by proposing which they contend, one with another]. (S, K. *) b5: يَتَدَاعَوْنَ فَصْلَ الخِطَابِ (assumed tropical:) They compete, one with another, [as though each one challenged the others,] in discoursing of the science of chasteness of speech, and eloquence. (Har p. 446.) b6: See also 8, in two places.

A2: [It is also used transitively:] you say, تَدَاعَوُا القَوْمَ They [together] called the people. (Mgh in art. نقض. [See 6 in that art.]) 7 اندعى i. q. أَجَابَ. (K.) Akh heard one or more of the Arabs say, لَوْدَعَوْنَا لَانْدَعَيْنَا, meaning لَأَجُبْنَا [i. e. Had they called us, &c., we had certainly answered, or replied, or assented, or consented]. (S.) 8 اِدَّعَى He asserted a thing to be his, or to belong to him, or to be due to him, either truly or falsely: (K, * TA:) he claimed a thing; laid claim to it; or demanded it for himself: and he desired a thing; or wished for it. (Msb.) and اِدَّعَوُا الشَّىْءَ and الشىء ↓ تَدَاعَوُا signify the same [i. e. They claimed the thing, every one of them for himself]. (Mgh.) You say, اِدَّعَيْتُ عَلَى فُلَانٍ كَذَا [I asserted myself to have a claim upon such a one for such a thing; preferred a claim against such a one for such a thing; or claimed of such a one such a thing]. (S.) And اِدَّعَى زَيْدٌ عَلَى عَمْرو مَالًا [Zeyd asserted himself to have a claim upon 'Amr for property; or preferred a claim against 'Amr &c.]. (Mgh.) And اِدَّعَيْتَ عَلَىَّ مَا لَمْ أَفْعَلْ [Thou hast asserted against me, or charged against me, or accused me of, that which I have not done]. (S and K in art. شرب, and S in art. اكل.) هٰذَا الَّذِى كُنْتُمْ بِهِ تَدَّعُونَ, in the Kur [lxvii. 27], means This is that on account of which ye used to assert vain and false things: or which ye used to deny, or disbelieve: or, accord. to Fr, the latter verb may here be used in the sense of تَدْعُونَ; and the meaning may be, this is that which ye desired to hasten, and for which ye prayed to God in the words of the Kur [viii. 32], “O God, if this be the truth from Thee, then rain Thou upon us stones from Heaven, or bring upon us some [other] painful punishment: ” it may be from الدُّعَآءُ: and it may be from الدَّعْوَى: (TA:) [i. e.] it means this is that which ye used to demand, and desire to hasten; from الدُّعَآءُ: or that which ye used to assert, [namely,] that there will be no raising to life; from الدَّعْوَى. (Bd.) And وَلَهُمْ مَا يَدَّعُونَ, in the Kur [xxxvi. 57], is explained as meaning and they shall have what they desire, or wish for; which is referrible to the meaning of الدُّعَآءُ. (TA.) b2: You say also, اِدَّعَى غَيْرَ أَبِيهِ [He asserted the relationship of father to him of one who was not his father; or claimed as his father one who was not his father]. (T, Mgh, Msb.) And يَدَّعِى إِلَى غَيْرِ أَبِيهِ [He asserts his relationship as a son, or claims the relationship of a son, to one who is not his father]. (T, Msb. See 4, in three places.) And يَدَّعِيهِ غَيْرُ أَبِيهِ [One who is not his father asserts him to be his son; or claims him as his son]. (T, Msb.) الاِدِّعَآءُ in war signifies The asserting one's relationship; syn. الاِعْتِزَآءُ; (S, TA;) as also ↓ التَّدَاعِى; (TA;) i. e. the saying “ I am such a one the son of such a one. ” (S.) And [hence] sometimes it includes the meaning of Informing, or telling; and therefore بِ may be prefixed to its objective complement; so that one says, فُلَانٌ يَدَّعِى بِكَرَمِ فِعَالِهِ, i. e. Such a one informs of the generosity of his deeds. (Msb.) 10 إِسْتَدْعَوَ see 1, near the middle of the paragraph. b2: [Hence, استدعى signifies also It called for, demanded, required, or invited, a thing. See also دَعَابِهِ.]

دَعْوَةٌ [as an inf. n. of un.] signifies A single time or act (S, Msb) [of prayer and of imprecation, as is indicated in the S, and also, though less plainly, in the TA]. See دُعَآءٌ. b2: [Also, as such, A call.] You say, هُوَمِنِّى دَعْوَةُ الرَّجُلَ (K, TA) and الكَلْبِ, and دَعْوَةَ الرَّجُلِ and الكَلْبِ, in the former case دعوة being used as a simple subst., and in the latter case as an adv. n., (TA,) meaning قَدْرُ مَا بَيْنِى وَبَيْنَهُ ذَاكَ [i. e. He, or it, is distant from me the space of the call of the man and of the dog]. (K, TA.) And لَهُمُ الدَّعْوَةُ عَلَى

غَيْرِهِمْ The call is to them before the others of them: (K, TA: [يَبْدَأُ in the CK is a mistake for يُبْدَأُ:]) accord. to the T and the Nh, in the case of gifts, or pay, or salary. (TA.) b3: The call to prayer: whence, in a trad., الدَّعُوَةُ فِى الحَبَشَةِ [meaning The office of calling to prayer rests among the Abyssinians]; (JM, TA;) said by the Prophet in preference of his مُؤَذِّن Bilál. (JM.) b4: A call, or an invitation, to El-Islám. (Mgh.) Yousay, أَدْعُوكَ بِدَعْوَةِ الإِسْلَامِ and السلام ↓ دِعَايَةِ and الاسلام ↓ دَاعِيَةِ, meaning I call thee, or invite thee, by the declaration of the faith whereby the people of false religions are called: دَاعِيَةٌ being an inf. n. syn. with دَعْوَةٌ, like عَافِيَةٌ and عَاقِبَةٌ: (JM:) دَعْوَةُ الإِسْلَامِ and ↓ دَعايَتُهُ and ↓ دَاعِيَتُهُ signify the same: and دَعْوَةُ الحَقِّ [in like manner] means the declaration that there is no deity but God. (TA.) b5: An invitation to food, (S, M, Msb, K, TA,) and to beverage; or, accord. to Lh, specially a repast, feast, or banquet, on the occasion of a wedding or the like: (TA:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دِعْوَةٌ: (A 'Obeyd, S, M, Msb:) it is an inf. n. in this sense, (S,) or a simple subst.: (Msb:) and ↓ دُعْوَةٌ signifies the same; (K;) or, as some say, this, which is given as on the authority of Ktr, is a mistake: (TA:) and so does ↓ مَدْعَاةٌ [app. an inf. n.]. (S, Msb, K.) You say, كُنَّافِى

دَعْوَةِ فُلَانٍ and ↓ مَدْعَاتِهِ, meaning [We were included in] the invitation (دُعَآء [see 1]) of such a one to food: (S, Msb: [but in the latter, نَحْنُ, in the place of كُنَّا:]) [or we were at the repast, or feast, or banquet, of such a one; for] you say [also] دَعَاهُ إِلَى الدَّعْوَةِ and ↓ الى المَدْعَاةِ [He invited him to the repast, or feast, or banquet: and in this sense دَعْوَة is commonly used in the present day]. (MA.) b6: See also دِعْوَةٌ: b7: and دَعْوَى. b8: Also i. q. حَلِفٌ or حَلْفٌ (accord. to different copies of the K) [both in the sense of Confederation to aid or assist]: (K, TA:) [whence] one says, دَعْوَةٌ فُلَانٍ فِى بَنِى فُلَانٍ

[meaning The confederation of such a one is with the sons of such a one]. (TA.) دُعْوَةٌ: see the next preceding paragraph.

دِعْوَةٌ respects relationship, (S, Msb,) like ↓ دَعْوَى or دَعْوَى فِى النَّسَبِ; (S;) meaning A claim in respect of relationship; (K;) [i. e.] one's claiming as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one's claiming the relationship of a son to a person who is not his father: or one's being claimed as a son by a person who is not his father: (Az, Msb:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دَعْوَةٌ. (S, Msb.) See also دَعْوَى. b2: Also Kindred, or relationship, and brotherhood: so in the saying, لِى فِىالقَوْمِ دِعْوَةٌ [I have in, or among, the people, or company of men, kindred, or relationship, and brotherhood]. (Ks, Msb.) b3: See also دَعْوَةٌ.

دَعْوَى: see دُعَآءٌ, in five places. b2: Also a subst. from 8; (S, M, Mgh, Msb, TA;) omitted in the K, though better known than the sun; (TA;) and so ↓ دَعَاوَةٌ (M, Msb, K) and ↓ دِعَاوَةٌ and ↓ دِعْوَةٌ, (M, K,) accord. to the general pronunciation, (M, TA,) and ↓ دَعْوَةٌ, (M, K,) accord. to the pronunciation of 'Adee of Er-Rabáb, (M, TA,) and ↓ دَاعِيَةٌ; (TA, there said to be syn. with دَعْوَى;) [meaning An assertion that a thing belongs to one, or is due to one; a claim; as is indicated in the S and Mgh and K &c.;] a demand; a suit; (Yz, Az, Msb;) whether true or false: (Mgh, K, TA:) the pl. of دَعْوَى is دَعَاوٍ and دَعَاوَى; the former of which is preferable accord. to some, being, as IJ says, the original form; but some say that the latter is preferable: (Msb:) [the latter only is mentioned in the Mgh:] the alif in the sing. [written ى] is a sign of the fem. gender; and therefore the word is without tenween. (Mgh.) Yz mentions the sayings, لِى فِى هٰذَا الأَمْرِ دَعْوَى I have, in respect of this thing, [a claim or] a demand, and دَعَاوَى or دَعَاوٍ [claims or] demands, as written in different copies. (Az, Msb.) And لَوْ أُعْطِىَ النَّاسُ بِدَعَاوِيهِمْ [If men were given according to their claims, or demands,] occurs in a trad. (Msb.) b3: See also دِعْوَةٌ.

دُعْوِىٌّ is a word used only in negative sentences: (S:) you say, مَا بِالدَّارِ دُعْوِىٌّ There is not in the house any one: (S, K: *) Ks says that it is from دَعَوْتُ, and [properly] means لَيْسَ فِيهَا مَنْ يَدْعُو [there is not in it one who calls, &c.]. (S.) دُعَآءٌ is an inf. n. of 1; (Msb, K;) as also ↓ دَعْوَى: (K:) the former is originally دُعَاوٌ: (S:) [both, used as simple substs., signify A prayer, or supplication, to God:] and the pl. of the former is أَدْعِيَةٌ. (S.) IF says that some of the Arabs, for ↓ دَعْوَةٌ, say ↓ دَعْوَى, with the fem. alif [written ى]. (Msb, TA.) One says, اَللّٰهُمَّ المُسْلِمِينَ ↓ أَشْرِكْنَا فِى دَعْوَى, meaning [O God, make us to share] in the prayer (دُعَآء) of the Muslims. (TA.) And hence, in the Kur [x. 10], فِيهَا سُبْحَانَك اللّٰهُمَّ ↓ دَعْوَاهُمْ [Their prayer in it shall be سبحانك اللّٰهمّ]. (TA.) [دُعَآءٌ followed by لِ signifies An invocation of good, a blessing, or a benediction: followed by عَلَى, an imprecation of evil, a curse, or a malediction.] سُورَهُ الدُّعَآءِ is a title of The first chapter of the Kur-án. (Bd.) b2: [Hence,] دُعَآءٌ signifies also Adoration, worship, or religious service. (TA.) b3: And i. q. إِيمَانٌ [i. e. Belief; particularly in God, and in his word and apostles &c.: faith: &c.]: a meaning mentioned by the Expositors of El-Bukháree. (TA.) b4: [Also A call, or cry; and so ↓ دَعْوَى, as in the Kur vii. 4 (where the latter is explained by Bd as syn. with the former) and xxi. 15.] b5: And [particularly] A calling, or crying, for aid or succour. (TA.) دَعِىٌّ One invited to a repast: pl. دُعَوَآءُ; as in the saying عِنْدَهُ دُعَوَآءُ [With him, or at his abode, are guests invited to a repast]. (TA.) b2: One who makes a claim in respect of relationship; (S;) [i. e.] one who claims as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one who claims the relationship of a son to a person who is not his father: or one who is claimed as a son by a person who is not his father; (Az, Msb;) an adopted son: (S, K:) pl. أَدْئِيَآءُ, (S,) which is anomalous; (Bd in xxxiii. 4;) occurring in the Kur [in the verse just referred to], where it is said, وَمَاجَعَلَ أَدْئِيَاءَكُمْ أَبْنَآءَكُمْ (S) Nor hath He made your adopted sons to be your sons in reality. (Jel.) b3: And One whose origin, or lineage, or parentage, is suspected; (K, TA;) as also ↓ مَدْعِىٌّ: pl. of the former as in the next preceding sentence. (TA.) دَعَاوَةٌ and دِعَاوَةٌ: see دَعْوَى.

دِعَايَةٌ: see دَعْوَةٌ, in two places.

دَعَّآءٌ One who prays, or supplicates God, or who calls, &c., much, or often. (TA.) الدَّعَّآءَةُ [an epithet in which the quality of a subst. predominates;] The سَبَّابَة [or fore finger]; (K;) i. e. the finger with which one calls [or beckons]. [TA.) دَاعٍ [Praying, or supplicating God:] calling, or summoning: (Mgh:) [inviting:] and particularly, [as an epithet in which the quality of a subst. predominates,] one who calls, or summons, or invites, to obey a right or a wrong religion: (TA:) pl. دُعَاةٌ (Mgh, Msb, TA) and دَاعُونَ. (Msb, TA.) [Hence,] دَاعِى اللّٰهِ [God's summoner, or inviter; i. e.] the prophet: (K:) and also, (Msb, K,) or simply الدَّاعِى, (TA,) The مُؤَذِّن [or summoner to prayer]. (Msb, K, TA.) [Hence also, دَاعِى المَنَايَا The summoner of death, lit. of deaths; like طَارِقُ المَنَايَا] b2: See also the next paragraph, in two places. b3: Also A punisher. (TA.) دَاعِيَةٌ: see دَعْوَةٌ, in two places: b2: and see also دَعْوَى. b3: دَاعِيَّةٌ اللَّبَنِ The remainder of the milk, (K,) or what is left, of the milk, in the udder, (S, Mgh,) that draws, or attracts, (K,) or in order that it may draw, or attract, (S, Mgh,) what is to come after it; (S, Mgh, K; *) as also اللَّبَنِ ↓ دَاعِى, occurring in a trad., where it is said, دَعْ دَاعِىَ اللَّبَنِ [Leave thou the remainder of the milk, in the udder, that is to draw, or attract, what is to come after it]; (S, Mgh;) i. e. do not exhaust it entirely. (Mgh.) b4: Hence, دَاعِيَةٌ is metaphorically applied to signify (tropical:) A mean, or means; a cause; or a motive; (Har p. 306;) [as also ↓ دَاعٍ, often used in these senses in the present day;] and so, in an intensive sense, ↓ مَدْعَاةٌ [properly signifying a cause of drawing, attracting, or inducing, &c., originally مَدْعَوَةٌ, being a noun of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ]: (Idem p. 86:) [the pl. of the first is دَوَاعٍ.] b5: Also (assumed tropical:) The cry of horsemen in battle; (K;) as being a call to him who will aid, or succour. (TA.) b6: دَوَاعِى الصَّدْرِ (assumed tropical:) The anxiety [or rather anxieties] of the bosom. (Ham p. 509.) b7: دَوَاعِى الدَّهْرِ (tropical:) The vicissitudes of fortune: (K, TA:) sing. دَاعِيَةٌ. (TA.) أُدْعُوَّةٌ: see what next follows.

أُدْعِيَّةٌ (S, K) and ↓ أُدْعُوَّةٌ (K) An enigma; a riddle; (S, K; *) like أُحْجِيَّةٌ [and أُحْجُوَّةٌ]; and including such as is in verse, like that quoted above, in the second paragraph of this article. (S.) مَدْعَاةٌ: see دَعْوَةٌ, latter part, in three places: b2: and see also دَاعِيَةٌ: [pl. مَدَاعٍ. b3: Hence the saying,] لَهُ مَسَاعٍ وَمَدَاعٍ, i. e. (tropical:) [He possesses means of attaining honour and elevation, and] causes of glorying, or memorable and generous qualities, especially in war. (TA.) مَدْعُوٌّ pass. part. n. of 1; as also ↓ مَدْعِىٌّ.]

مَدْعِىٌّ: see what next precedes: b2: and see also دَعِىٌّ, last sentence.

مُدَّعًى Claimed property [&c.]: مُدَّعًى بِهِ is nought. (Mgh.) b2: مُدَّعًى عَلَيْهِ One upon whom a claim is made for property [&c.]. (Mgh.) [A defendant in a law-suit.]

مُدَّعٍ Claiming property [&c.]; a claimant. (Mgh.) [A plaintiff in a law-suit.]

دود

1 دَادَ, (S, M, Msb, K,) like خَافَ, (Msb,) [sec. Pers\. دِدْتَ,] aor. ـَ (S, M, Msb, K;) and دَادَ, like قَالَ, [sec. Pers\. دُدْتَ,] aor. ـُ (Msb;) inf. n. دَوْدٌ; (M, L, K; [in my copy of the Msb دَادٌ, which, I doubt not, is a mistranscription;]) and ↓ اداد, (T, S, M, A, Msb, K,) inf. n. إِدَادَةٌ; (Msb;) and ↓ دوّد, (T, S, M, A, Msb, K,) inf. n. تَدْوِيدٌ; (Msb;) and دِيدَ; (M, L, and so in some copies of the K; [see its part. n. مَدُودٌ, voce دَائِدٌ, below;] in other copies of the K دَيَّدَ [which is app. a mistranscription];) It (corn, or food, طَعَام,) had in it دُود (M, A, L, Msb, K) or سُوس (S, L) [i. e. worms, grubs, or maggots]; and became eaten thereby. (L.) ↓ أَعْزِمُ عَلَيْكَ أَيُّهَا الجُرْحُ أَنْ لَا تَزِيدَ وَلَا تُدِيدَ [I conjure thee, O wound, that thou increase not nor breed worms,] is a form of conjuration used by the Arabs. (A.) 2 دوّد: see above.

A2: Also He played with the دَوْدَاة, i. e. أُرْجُوَحة [or seesaw]. (K.) 4 اداد: see 1, in two places.

دُودٌ a word of well-known signification, [Worms, grubs, maggots, and the like; including molluscs; as a coll. gen. n.: and, as a simple gen. n., the worm, grub, maggot, &c.:] pl. of دُودَةٌ [or rather, as already said, and as is implied in several of the lexicons, دُودٌ is a coll. gen. n.; therefore دُودَةٌ is the n. un. thereof]: and the pl. of دُودٌ is دِيدَانٌ. (T, S, L, Msb. [In the K, دِيدَانٌ is said to be pl. of دُودَةٌ: and in the L, as from the T, دُودَانٌ is said to be another pl. of دُودٌ: this, however, I regard as a mistake; for I do not find it in the T; but I there find added, after دِيدَانٌ, “ and دُودَانٌ is a tribe of Benoo-Asad. ”]) J says that the dim. is ↓ دُوَيْدٌ, and that by rule it should be دُوَيْدَةٌ: but this is a mistake [unless it be meant that دُوَيْدَةٌ is the regular dim. of دُودَةٌ]: it is regularly دُوَيْدٌ, like as تُمَيْرٌ and قُيَيْحٌ are regular dims. of تَمْرٌ and قَمْحٌ, which are pls. [or rather coll. gen. ns.] of تَمْرَةٌ and قَمْحَةٌ. (IB.) دُودَةٌ [n. un. of دُودٌ, q. v. b2: Also] The fœtus in the belly of a mare from the fortieth day, when its make becomes apparent, until the end of the third month. (Kr, TA voce دُعْمُوصٌ, q. v.) دَوْدَاةٌ A seesaw; syn. أُرْجُوحَةٌ: (K in this art., and T and S in art. دو:) and the mark made by children upon the dust, or earth, like a path, or track, when they play [upon the seesaw], doing thus with their feet, moving forwards and backwards: (S in art. دو:) or the mark of the ارجوحة: (M and K in that art.:) or the sound of the ارجوحة: (TA in the present art.:) and cries, shouts, noises, or clamour; or a confusion, or mixture, of cries, shouts, &c.: (K in this art.:) دَوْدَاةٌ is [said by ISd to belong to art. دو, and to be] originally دَوْدَوَةٌ: (M in art. دو:) the pl. is دَوَادٍ, (T and S * and M in that art.,) explained by As as signifying the marks of the أَرَاجِيح [or seesaws] of children; (TA in the present art.;) and دَوَادِىَ occurs in a verse, in the gen. case, (S and M in art. دو,) by poetic license. (M in that art.) حَيَوَانٌ دُودِىٌّ [app. A worm-like animal]. (TA in art. ذرح.) دُوَيْدٌ: see دُودٌ.

دَائِدٌ and ↓ مُدِيدٌ and ↓ مُدَوِّدٌ (Msb) and ↓ مَدُودٌ (L) [the last from دِيدَ, confirming my opinion that دَيَّدَ in some copies of the K is a mistranscription,] Corn, or food, (طَعَامٌ,) having in it دُود [or worms, &c.]; (L, Msb;) and becoming eaten thereby. (L.) مَدُودٌ: see what next precedes.

مُدِيدٌ: see what next precedes.

مُدَوِّدٌ: see what next precedes.

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

سمو

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

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

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

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

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

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

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

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

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

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

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

سَمَاوٌ: see سَمَاوَةٌ.

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

سُمَيَّةٌ dim. of سَمَآءٌ, q. v.

سِمَوِىٌّ and سُمَوِىٌّ: see اِسْمِىُّ.

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

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

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

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

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

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