زهو

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

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

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

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

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

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

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

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

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

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

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

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

مُزْدَهًى: see إِنْزَهْوٌ, above.

أنوار التنزيل، وأسرار التأويل
في التفسير.
للقاضي، الإمام، العلامة، ناصر الدين، أبي سعيد: عبد الله بن عمر البيضاوي، الشافعي.
المتوفى: بتبريز، سنة خمس وثمانين وستمائة. (وقيل: سنة 692).
ذكر التاج السبكي في (الطبقات الكبرى) : أن البيضاوي لما صرف عن قضاء شيراز، رحل إلى تبريز، وصادف دخوله إليها مجلس درس لبعض الفضلاء، فجلس في أخريات القوم، بحيث لم يعلم به أحد.
فذكر المدرس نكتة، زعم أن أحدا من الحاضرين لا يقدر على جوابها، وطلب من القوم حلها، والجواب عنها، فإن لم يقدروا فالحل فقط، فإن لم يقدروا فإعادتها.
فشرع البيضاوي في الجواب، فقال: لا أسمع حتى أعلم أنك فهمت، فخيره بين إعادتها بلفظها، أو معناها، فبهت المدرس، فقال: أعدها بلفظها، فأعادها، ثم حلها، وبين أن في ترتيبه إياها خللا، ثم أجاب عنها، وقابلها في الحال بمثلها، ودعا المدرس إلى حلها، فتعذر عليه ذلك.
وكان الوزير حاضرا، فأقامه من مجلسه، وأدناه إلى جانبه، وسأله من أنت؟ فأخبره أنه: البيضاوي، وأنه جاء في طلب القضاء بشيراز، فأكرمه، وخلع عليه في يومه، ورده. انتهى.
وقيل: إنه طال مدة ملازمته، فاستشفع من الشيخ: محمد بن محمد الكحتائي، فلما أتاه على عادته، قال: إن هذا الرجل عالم فاضل، يريد الاشتراك مع الأمير، في السعير، يعني أنه يطلب منكم مقدار سجادة في النار، وهي مجلس الحكم.
فتأثر الإمام البيضاوي من كلامه، وترك المناصب الدنيوية، ولازم الشيخ إلى أن مات.
وصنف (التفسير)، بإشارة شيخه، ولما مات دفن عند قبره.
وتفسيره: هذا كتاب عظيم الشأن، غني عن البيان، لخص فيه من (الكشاف) ما يتعلق بالإعراب، والمعاني، والبيان.
ومن (التفسير الكبير) ما يتعلق بالحكمة، والكلام.
ومن (تفسير الراغب) ما يتعلق بالاشتقاق، وغوامض الحقائق، ولطائف الإشارات.
وضم إليه: ما ورى زناد فكره من الوجوه المعقولة، والتصرفات المقبولة، فجلا رين الشك عن السريرة، وزاد في العلم بسطة وبصيرة، كما قال مولانا المنشي:
(شعر)
أولوا الألباب لم يأتوا * بكشف قناع ما يتلى
ولكن كان للقاضي * يد بيضاء لا تبلى
ولكونه متبحرا في ميدان فرسان الكلام، فأظهر مهارته في العلوم، حسبما يليق بالمقام، كشف القناع تارة، عن وجوه محاسن الإشارة، وملح الاستعارة، وهتك الأستار أخرى، عن أسرار المعقولات، بيد الحكمة ولسانها، وترجمان الناطقة وبنانها، فحل ما أشكل على الأنام، وذلل لهم صعب المرام.
وأورد في المباحث الدقيقة: ما يؤمن به عن الشبه المضلة، وأوضح له مناهج الأدلة.
والذي ذكره من وجوه التفسير: ثانيا، أو ثالثا، أو رابعا، قيل: فهو: ضعيف ضعف المرجوح، أو ضعف المردود.
وأما الوجه الذي تفرد فيه: وظن بعضهم أنه مما لا ينبغي أن يكون من الوجوه التفسيرية السنية، كقوله: وحمل الملائكة العرش وحفيفهم حوله، مجاز عن حفظهم، وتدبيرهم له، ونحوه، فهو ظن من لعله يقصر فهمه عن تصور مبانيه، ولا يبلغ علمه إلى الإحاطة بما فيه.
فمن اعترض بمثله على كلامه، كأنه ينصب الحبالة للعنقاء، ويروم أن يقنص نسر الشماء، لأنه مالك زمام العلوم الدينية، والفنون اليقينية، على مذهب أهل السنة والجماعة.
وقد اعترفوا له قاطبة بالفضل المطلق، وسلموا إليه قصب السبق، فكان تفسيره يحتوي فنونا من العلم، وعرة المسالك، وأنواعا من القواعد، مختلفة الطرائق.
وقلّ من برز في فن إلا وصده عن سواه، وشغله، والمرء عدو ما جهله، فلا يصل إلى مرامه، إلا من نظر إليه بعين فكره، وأعمى عين هواه، واستعبد نفسه في طاعة مولاه، حتى يسلم من الغلط والزلل، ويقتدر على رد السفسطة والجدل.
وأما أكثر الأحاديث التي أوردها في أواخر السور، فإنه لكونه ممن صفت مرآة قلبه، وتعرض لنفحات ربه، تسامح فيه، وأعرض عن أسباب التجريح والتعديل، ونحا نحو الترغيب والتأويل، عالما بأنها مما فاه صاحبه بزورودلي بغرور، والله عليم بذات الصدور.
ثم إن هذا الكتاب، رزق من عند الله - سبحانه وتعالى - بحسن القبول، عند جمهور الأفاضل والفحول؛ فعكفوا عليه بالدرس والتحشية.
فمنهم: من علق تعليقة على سورة منه؛ ومنهم: من حشَّى تحشية تامة؛ ومنهم: من كتب على بعض مواضع منه.
أما الحاشية التامة عليه فكثيرة، منها:.

سك

1 سَكَّ الشَّىْءَ, aor. ـُ (TA,) inf. n. سَكٌّ, (K, TA,) i. q. سَدَّهُ [i. e. He closed or closed up, or he stopped or stopped up, or repaired, and made firm or strong, the thing]. (K, * TA.) [In the place of سَدُّالشَّىْءِ, the explanation of the inf. n. accord. to the reading in the TA, we find in the CK شَدُّ الشَّىْءِ: and it seems that شَدَّهُ is a correct meaning of سَكَّهُ; for it is said that] from مَسْكُوكٌ as signifying مَشْدُودٌ is the post-classical phrase سَكُّ الأَبْوَابِ [i. e. The making fast of doors]. (TA.) [In the present day, سَكَّ البَابَ, aor. and inf. n. as above, means He locked, and he bolted, the door.] b2: And سَكَّهُ, (TA,) inf. n. as above, (S, K, TA,) He clamped it (ضَبَّبَهُ) with iron; namely, a door, (S, K, TA,) and wood. (TA.) A2: Also سَكَّهُ, aor. as above, (S, TA,) and so the inf. n., (K, TA,) He cut off his ears. (S, K, * TA.) A3: سَكَّ بِمَا فِى بَطْنِهِ, (TA,) inf. n. as above, (K, TA,) He cast forth what was in his belly; (K, * TA;) muted, or dunged; (TA;) said of an ostrich: (K, TA:) and so سَجَّ. (TA.) And سَكَّ بِسَلْحِهِ, (AA, TA,) inf. n. as above, (K, TA,) He cast forth his excrement, or ordure, (AA, K, TA,) in a thin state; (AA, * K, TA;) as also زَكَّ, (AA, TA,) and هَكَّ. (TA.) And هُوَ يَسُكُّ, inf. n. as above, He voids thin excrement or ordure; (As, S, TA;) as also يَسُجُّ, inf. n. سَجٌّ. (As, TA.) And أَخَذَهُ سَكُّ [He was taken with a looseness of the bowels;] he had thin evacuations of the bowels; expl. by قَعَدَ مَقَاعِدَ رِقَاقًا: and أَخَذَهُ سَكٌّ فِى بَطْنِهِ [signifies the same; or] his bowels became loose; as also سَجٌّ; so says Yaakoob; and he asserts it to be formed by substitution; but which of the two is so formed is unknown. (TA.) b2: سَكَّ فِى الأَرْضِ He went at random in the land, or country, not knowing whither to go, and was perplexed. (Ibn-'Abbád, O. [See also 7.]) b3: One says also, أَيْنَ تَسُكُّ Whither goest thou? (Ibn-'Abbád, O.) b4: مَا سَكَّ سَمْعِى مِثْلُ ذٰلِكَ الكَلَامِ The like of that speech has not entered my ear, or ears: and فِى مَسَامِعِى مِثْلُهُ ↓ مَااسْتَكَّ The like of it has not entered my ears. (TA.) A4: سَكَّ, [sec. Pers\., app., سَكُكْتَ,] aor. ـُ (TA,) inf. n. سُكٌّ, (K, TA,) It (one's nature, or disposition,) was, or became, base, ignoble, mean, or sordid. (K, * TA.) A5: سَكَّ, (Msb, TA,) sec. Pers\.

سَكِكْتَ, (Msb, K, TA, [in the CK, erroneously, سَكِكْتَ,]) inf. n. سَكَكٌ, (S, Mgh, Msb, K, TA,) said of a man, &c., (K,) (assumed tropical:) He was small in the ear, (S, Mgh, Msb, K, TA,) with a sticking thereof to the head, and small projection thereof: (K, TA:) or he was short in the ear, with a sticking thereof to the part behind it: (TA:) or he was small in the قُوف [here meaning either the upper part or the helix (in the CK قُوب)] of the ear, and narrow in the ear-hole. (K, TA.) and (assumed tropical:) He was, or became, deaf. (K, TA.) 7 انسكّت الإِبِلُ The camels went at random. (Ibn-'Abbád, O, TA. [See also سَكَّ فِى الأَرضَ, above.]) اِنْسِكَاكٌ in the case of the birds called قَطًا means Their going at random, and depressing their breasts, after soaring in their flight and circling in the air. (Ibn-'Abbád, O, K.) 8 استكّ It (a thing) was, or became, closed or closed up, or stopped or stopped up, or repaired, and made firm or strong; quasi pass. of 1 in the first of the senses assigned to it above; syn. اِنْسَدَّ. (TA.) b2: [Hence,] استكّت مَسَامِعُهُ (tropical:) His ears became stopped up, or deaf, (S, Msb, K, *) and narrow [in the aperture]. (S, K.) b3: And استكّ النَّبْتُ (assumed tropical:) The herbage became luxuriant and dense, (S, K,) its interstices becoming closed up. (S.) And استكّت الرِّيَاضُ (assumed tropical:) The meadows became luxuriant and dense [in their herbage]. (As, TA.) A2: See also 1.

سَكٌّ A nail; a pin, or peg, of iron; as also ↓ سَكِىٌّ; (S, K;) like as one says دَوٌّ and دَوِىٌّ: (S:) pl. سِكَاكٌ (S, K) and سُكُوكٌ. (K.) [A verse of Aboo-Dahbal El-Jumahee is cited as an ex. in the TA as follows: دِرْعِى دِلَاصٌ سَكُّهَا سَكٌّ عَجَبْ وَجَوْبُهَا القَاتِرُ مِنْ سَيرِ اليَلَبْ

but see يَلَبٌ.]

A2: A straight, or an even, building, and excavation, (O, K,) like a wall, without curvity, or bending. (O.) b2: A coat of mail narrow in the rings; (S, K;) as also ↓ سُكٌّ, and ↓ سَكَّآءُ: (K:) or, accord. to the O, soft in the rings. (TA.) b3: See also the next paragraph.

سُكٌّ A well narrow (Lth, Az, As, S, O, K) in its cavity, or interior, (Lth, O,) or from its top to its bottom, (Az, S, O,) or in its aperture; as also ↓ سَكٌّ, and ↓ سَكُوكٌ: (K:) or a well even in its cavity, or interior, and in its casing: or, accord. to Fr, one well, or strongly, or compactly, cased, and narrow; the pl. of سُكٌّ is سِكَاكٌ; and the pl. of ↓ سَكُوكٌ is سُكٌّ, so that the latter is both a sing. and a pl. (TA.) b2: And A narrow road: (I'Abbád, O:) or a road stopped up: (K:) or a road narrow and stopped up. (Lh, TA.) b3: See also سَكٌّ. b4: Also The hole of the scorpion, (Ibn-'Abbád, S, O, K,) in the dial. of the BenooAsad; (Ibn-'Abbád, O;) and of the spider, (O, K,) likewise, because of its narrowness. (TA.) A2: Also A sort of perfume, (S, Mgh, O, Msb, K,) prepared from رَامَك [q. v.], (K,) or from musk and رَامَك, (O,) the former being bruised, or pounded, sifted, kneaded with water, and wrung hard, and wiped over with oil of the خِيرِىّ [q. v.] in order that it may not stick to the vessel, and left for a night; then musk is pounded, or powdered, (يُسْحَقُ,) and put into it by degrees, and it is [again] wrung hard, and cut into small, round, flat pieces, and left for two days, after which it is perforated with a large needle, and strung upon a hempen string, and left for a year; and as it becomes old, its odour becomes the more sweet. (K.) A3: Also pl. of أَسَكُّ. (K.) سِكَّةٌ A ploughshare; i. e. the iron thing with which the ground is ploughed; (S, TA;) the iron appertenance of the plough. (K.) Hence the trad., مَا دَخَلَتِ السِّكَّةُ دَارَ قَوْمِ إِلَّا ذَلُّوا [The ploughshare enters not the abode of a people, or party, but they become abased]; meaning, in consequence of the violence and the demands that the agriculturists experience from the ruling power. (TA.) b2: And A die, i. e. an engraved piece of iron, (S, * Msb, K, TA,) having an inscription upon it, (TA,) with which dirhems and deenárs are stamped, (S, * Msb,) or upon which pieces of money (دَرَاهِم) are struck: (K:) pl. سِكَكٌ. (Msb.) b3: And, because stamped therewith, A coined dirhem, and deenár; (TA;) which latter is called [also] ↓ سِكِىٌّ, (O, K, TA,) [in the CK سَكِىّ, but it is] with kesr. (TA.) A2: Also A row (طَرِيقَةٌ مُصْطَفَّةٌ, S, O, Msb, or سَطْرٌ, K, or سَطْرٌ مَصْطَفٌّ, TA) of palm-trees. (S, O, Msb, K, TA.) Hence their saying, (S,) or the saying of the Prophet, (O,) خَيْرُ المَالِ مُهْرَةٌ مَأْمُورَةٌ أَوْ سِكَّةٌ مَأْبُورَةٌ, (S, in the O سكّة مأبورة او مهرة مأمورة,) meaning [The best of property is] a prolific filly (TA) or a row of palm-trees fecundated: (S, TA:) or, accord. to As, سكّة مأبورة here signifies a ploughshare properly prepared [for ploughing]; and, he says, the meaning is, that the best of property is a brood [of a mare] or seed-produce. (S.) [It has been suggested to me that, if طريقة in the explanation above have the signification here assigned to it, the epithet مصطفّة is redundant; and therefore that طريقة alone may be the proper explanation, and may mean in this case, as it does in many others, a tall palm-tree, or the tallest of palm-trees, or a smooth palm-tree, or a palm-tree the head of which is reached by the hand; and that مصطفّة may have been added in consequence of misunderstanding, and سطر substituted for طريقة for the same reason: but I think it much more probable that the epithet has been added because طريقة is ambiguous; and this is confirmed by what here follows.] b2: Also A زُقَاق [meaning street]: (S, O, * Msb:) or [rather] a wide زُقَاق: (Msb:) or an even road, (K, TA,) [or street,] of such as are termed أَزِقَّة [pl. of زُقَاق]: (TA:) so called because the houses therein form a row or rows [on either side]; (O, TA;) being likened to a سِكَّة of palm-trees: (TA:) [in the present day, often applied to a highway, and to any road:] pl. سِكَكٌ [as above]: (O:) and ↓ سَكَائِكُ is syn. with [سِكَكٌ as meaning] أَزِقَّةٌ. (TA.) b3: [Hence also, app., one says,] اِجْعَلِ الأَمْرَ سِكَّةً وَاحِدَةً (assumed tropical:) Make thou the affair, or case, [uniform, or] one uniform thing. (Fr, TA in art. بأج.) b4: And أَخَذَ الأَمْرَ بِسِكَّتِهِ, (K,) and أَدْرَكَهُ بِسِكَّتِهِ, (TA,) (assumed tropical:) [He took the thing, and he attained it, in its proper way, or] when it was possible. (K, TA.) b5: And فُلَانٌ صَعْبُ السِكَّةِ (tropical:) Such a one will not remain quiet, or still, or steady, by reason of hastiness of temper. (Ibn-'Abbád, Z, O, TA.) A3: Also The house [or station] of the بَرِيد [or messenger that journeys on a beast of the post, or messengers on beasts of the post: it is likewise called سِكَّةُ البَرِيدِ: see بَرِيدٌ]: and أَصْحَابُ السِّكَكِ, occurring in a letter of 'Omar Ibn-'Abd-El-'Azeez, means the بُرُد [or messengers on beasts of the post] who are stationed there to be sent on affairs of importance. (Mgh.) سِكَّةُ البَرِيدِ is well known [as having the meaning assigned to it above: and also as meaning The space, or distance, between each station of the messengers above mentioned and the station next to it: see, again, بَرِيدٌ]. (Ibn-'Abbád, O.) سَكَكٌ inf. n. of سَكَّ, sec. Pers\. سَكِكْتَ. (Msb, TA. [See 1, last sentence but one.]) سُكُكٌ [a pl. of which the sing. is not mentioned,] Bustards; syn. حُبَارَيَاتٌ. (TA.) سُكَاكٌ The air that is next to the clouds, or to the higher part, (عَنَان,) of the sky; as also ↓ سُكَاكَةٌ: (S, K:) or both signify the air, or atmosphere, between heaven and earth: like لُوحٌ: the pl. of the second is سَكَائِكُ. (TA.) Hence the saying, لَا أَفْعَلُ ذٰلِكَ وَلَو نَزَوَْتَ فِىالسُّكَاكِ, meaning [I will not do that even if thou leap] into the sky. (S.) b2: Also The part, of an arrow, which is the place of the feathers. (Ibn-'Abbád, O, K.) سَكُوكٌ: see سُكٌّ, in two places.

ضَرَبُوا بُيُوتَهُمْ سِكَاكًا [They pitched their tents] in one row: (Th, K:) and said with ش, [i. e.

شِكَاكًا,] accord. to IAar: (TA:) but Th says that it is only with س, deriving it from سِكَّةٌ signifying “a wide زُقَاق.” (TA in art. شك.) سُكَاكَةٌ Small in the ear, (M, K,) or in the ears. (IAar, TA.) [See also أَسَكُّ.] b2: and (assumed tropical:) One who is alone in his opinion, having none to share with him in it, (Az, K, TA,) who acts without caring how his opinion happens to be: pl. سُكَاكَاتٌ: it has no broken pl. (Az, TA.) A2: See also سُكَاكٌ.

سَكَائِكُ pl. of سُكَاكَةٌ as syn. with سُكَاكٌ [q. v.]. (TA.) b2: See also سِكَّةٌ, in the latter half of the paragraph.

سَكِّى: see سَكٌّ سِكِّىٌّ: see سِكَّةٌ, in the former half of the paragraph.

A2: Also i. q. بَرِيدٌ [meaning either A beast of the post or a messenger who journeys on a beast of the post]: a rel. n. from سِكَّةٌ. (Ibn-'Abbád, O, TA.) سَكَّاكٌ [A stamper of money;] one who strikes the سِكَّة. (TA.) b2: [And said by Golius, as on the authority of Meyd, to signify A maker of knives; like سَكَّانُ.]

سَكَّاكَةٌ [as a coll. gen. n., app. derived from سِكَّةٌ signifying “a road,”] Wayfarers. (TA.) سِكِّينٌ, mentioned by Ibn-'Abbád in this art., and said in the Mgh to be of the measure فِعْلِينٌ from السَّكُّ, or فِعِّيلٌ from السُّكُونُ: see art. سكن.

أَسَكُّ Small in the ear, (Mgh, K,) with a sticking thereof to the head, and small projection thereof: (K:) or short in the ear, with a sticking thereof to the part behind it: (TA:) or small in the قوف [meaning either the upper part or the helix] of the ear, and narrow in the ear-hole: (K:) applied to a man, (Mgh, K,) &c.: (K:) fem. سَكَّآءُ: (S, Mgh, O, Msb, K:) applied [to a woman, as is implied in the K, and to a female bird, and particularly to a female ostrich, and] to a single bird of the species called قَطًا, because having no ear [apparent or projecting], (TA,) and to a she-goat, meaning, with the lawyers, having no ear except the ear-hole, or, accord. to El-Kudooree, naturally earless: (Mgh:) and applied to an ear, as meaning small: (S, Msb:) pl. سُكٌّ: applied [to human beings, &c., more commonly to birds, and particularly] to ostriches, (K,) and to birds of the species called قَطًا: (TA:) it is said that every سَكَّآء is oviparous, and every شَرْفَآء is viviparous; the former meaning a female that has no ear (S, O) apparent, or external; (O;) and the latter, “a female that has an ear (S, O) apparent, or external, (O,) though it be slit.” (S.) A rájiz says, لَيْلَةُ حَكّ ٍلَيْسَ فِيهِا شَكُّ

أَحُكُّ حَتَّى سَاعِدِى مُنْفَكُّ

أَسْهَرَنِى الأُسَيْوِدُ الأَسَكُّ [A night of scratching: there is no doubt respecting it: I scratch so that my fore arm, or my upper arm, (for ساعد is used in both of these senses,) is dislocated: the little black thing without ears having rendered me sleepless]: he means the fleas, using the sing. as a gen. n. (TA.) b2: Also Having the ears cut off. (TA.) [This seems to be the primary, though not a usual, signification.] b3: And (assumed tropical:) [Having the ears stopped up: (see 8:) or] deaf. (K.) It is applied in this sense to the ostrich, because [they say that] he does not hear. (Lth, TA.) b4: And الأَسَكُّ was the name of A certain horse. (O, K.) b5: See also سَكٌّ.

مِنْبَرٌ مَسْكُوكٌ [A pulpit] nailed with nails of iron: but also said to be with ش, [i. e. مَشْكُوكٌ,] meaning مَشْدُودٌ [made firm or strong, &c.]. (TA.)