سنه

1 سَنِهَ see 5, in two places.3 سانههُ, inf. n. مُسَانَهَةٌ and سِنَاهٌ; and سَاناهُ, inf. n. مُسَانَاةٌ; (K;) or عَامَلَهُ مُسُانَهَةً, and مُسَانَاةً; (Msb;) He made an engagement, or a contract, with him for work or the like, by the year: (K:) and اِسْتَأْجَرْتُهُ مُسَانَهَةً, and مُسَانَاةً, [I hired him by the year:] (S:) مُسَانَهَةٌ and مُسَانَاةٌ from السَّنَةُ are like مُعَاوَمَةٌ from العَامُ, and مُشَاهَرَةٌ from الشَّهْرُ, and مُرَابَعَةٌ from الرَّبِيعُ, &c. (TA in art. ربع.) b2: سانهت النَّخْلَةُ The palm-tree bore one year and not another; (As, K;) as also عَاوَمَت. (As, TA.) 4 أَسْنَهَ In this form of the verb, the final radical letter is changed into ت, so that they say أَسْنَتُوا, meaning They experienced drought, or barrenness. (TA. [See also art. سنت.]) 5 تَسَنَّهْتُ عِنْدَهُ, (S,) and تَسَنَّيْتُ عنده, (S, Msb,) I remained, stayed, dwelt, or abode, with him, or at his abode, a year: (Msb:) both signify the same. (TA.) [See also 5 in art. سنو and سنى.]

b2: تسنّهت النَّخْلَةُ (assumed tropical:) The palm-tree underwent the lapse of years; (S, Msb;) as also ↓ سَنِهَت: (S:) and in like manner one says of other things. (Msb.) b3: تسنّه said of food and of beverage, (Fr, S, TA,) (assumed tropical:) It became altered [for the worse]; as also ↓ سَنِهَ, aor. ـَ inf. n. سَنَهٌ: (TA:) or it became altered [for the worse] by the lapse of years: (Fr, S, TA:) and التَّسَنُّهُ in relation to bread and beverage &c. means the becoming mouldy, or musty, or spoiled. (S: and so in some copies of the K and in the TA: in other copies of the K, السَّنِهُ, like كَتِف, is put in the place of التَّسَنُّهُ; and المُتَكَرِّجُ in the place of the explanation التَّكَرُّجُ.) فَانْظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ, in the Kur [ii. 261], means (assumed tropical:) [But look at thy food and thy beverage,] it has not become altered [for the worse] by the lapse of years: (Fr, S, TA:) Az says that this is the right way of reading, by pronouncing the ه in يتسنّه in pausing after it and in continuing without pausing: Ks used to suppress the ه in the latter case and to pronounce it in the former: and Aboo-'Amr EshSheybánee says that the original form [of يَتَسَنَّ] is يَتَسَنَّنْ; the like change being made in it as is made in تَظَنَّيْتُ [for تَظَنَّنْتُ] and in قَصَّيَتُ أَظْفَارِى

[for قَصَّصْتُ اظفارى]. (TA. [See also 5 in art. سنو and سنى, last sentence.]) سَنَةٌ a word of which the final radical letter is rejected, (S, Msb,) and of which there are two dial. vars., (Msb,) being, accord. to some, originally سَنْهَةٌ, (S, Msb,) like جَبْهَةٌ (S) or سَجْدَةٌ, (Msb,) and accord to others, سَنْوةٌ, (S, * Msb,) like شَهْوَةٌ, and upon each of these originals are founded modifications of the word, (Msb,) therefore it is mentioned in the K [and S and other lexicons] in the present art. and again in art. سنو, (TA,) A year; syn. حَوْلٌ; (Msb;) or عَامٌ: (M, K:) or, as Suh says, in the R, the سَنَة is longer than the عَام; the latter word being applied to the [twelve] Arabian months [collectively], and thus differing from the former word: (TA:) with the Arabs it consists of four seasons, mentioned before [in art. زمن, voce زَمَنٌ]: but sometimes it is tropically applied to (tropical:) a single فَصْل [or quarter]; as in the saying, دَامَ المَطَرُ السَّنَةَ كُلَّهَا, meaning [The rain continued] during the فَصْل [or quarter, all of it]: (Msb:) [see more in art. سنو and سنى:] the dim. is ↓ سُنَيْهَةُ (S, Msb) accord. to those who make the original of سَنَةٌ to be سَنْهَةٌ, (Msb,) and ↓ سُنَيَّةٌ (S, Msb) accord. to those who make the original of سَنَةٌ to be سَنْوَةٌ; (Msb;) and some say سُنَيْنَةٌ, but this is rare: (TA:) the pl. is سَنَهَاتٌ (Msb, K) accord. to those who make the original of سَنَةٌ to be سَنْهةٌ, (Msb,) and سَنَوَاتٌ (Msb, K) accord. to those who make the original of سَنَةٌ to be سَنْوَةٌ; (Msb;) and سِنُونَ also, (S, Msb, K,) like the masc. perfect pl., (Msb,) [agreeably with a rule applying to other cases of this kind,] with kesr, to the س, (S, TA,) and سِنِينَ [in the accus. and gen. cases], (Msb, TA,) so that one says, هٰذِهِ سِنُونَ [These are years], and رَأَيْتُ سِنِينَ [I saw years], (TA,) and the ن is elided when it is prefixed to another noun, governing the latter in the gen. case, (Msb,) and some say سُنُونَ, with damm to the س; (S, TA;) and in one dial., the ى is retained in all the cases, and the ن is made a letter of declinability, with tenween when the word is indeterminate, [so that one says سِنِينٌ,] and is not elided when the word is prefixed to another noun, governing the latter in the gen. case, because it is [regarded as] one of the radical letters of the word; and of this dial. is the saying of the Prophet, اَللّٰهُمَّ اجْعَلْهَا عَلَيْهِمْ سِنِينًا كَسِنِينِ يُوسُفَ [O God, make them to be to them years like the years of Joseph]; (Msb; [but in my copy of the Mgh, I find كَسِنِى يُوسُفَ;]) or with respect to سِنِينٌ, like مِئِينٌ, with refa [and tenween], there are two opinions; one is, that it is of the measure فِعْلِينٌ, like غِسْلِينٌ, with a rejection [of one letter], though this is an anomalous pl., for there sometimes occurs among pls. that which has no parallel, as عِدًى, and this is the opinion of Akh; the other is, that it is of the measure فَعِيلٌ, changed to فِعِيلٌ because of the kesreh of the second letter; the pl. being in some instances of the measure فَعِيلٌ, like كَلِيبٌ and عَبِيدٌ; but he who holds this opinion makes its final ن to be a substitute for و, and that of مِائَةٌ a substitute for ى: (S:) you may also suppress the tenween in سِنِينٌ; [in which case it seems that one says سِنِينَ in the nom. case (assimilating it to سِنُونَ) as well as in the accus. and the gen.; like as one does in the instances of بُرِين and بِرِين, pls. of بُرَةٌ, accord. to the K, though, as I have shown in art. برو, there is some doubt on this point;] but the suppression of the tenween in سِنِينٌ is more rare than its pronunciation: (I' Ak p. 18:) and another pl. is سُنِىٌّ, [originally سُنُوٌّ,] of the measure فُعُولٌ. (Er-Rághib, TA in art. سنو.) The phrase ثَلٰثَ مِائَةٍ سِنِينَ, in the Kur [xviii. 24], is said by Akh to be for ثَلٰثَمِائَةٍ مِنَ السِّنِينَ [Three hundred of years]: and he says that if the سِنُون be an explicative of the مِائَة, it is in the gen. case [to agree with مِائَةٍ]; and if an explicative of the ثَلٰث, it is in the accus. case [to agree with ثَلٰثَ]. (S. [See also Bd on this phrase; and see De Sacy's Ar. Gr., 2nd ed., i. 423.]) [لِسَنَةٍ, relating to an animal or a plant or the like, means To the completion of a year: and لِسَنَتِهِ, to the completion of his, or its, year; i. e. in his, or its, first year.] And one says, ↓ لَقِيتُهُ مُنْذُ سُنَيَّاتٍ [I met him some years ago; three or more, to ten, years ago]: a phrase like لَقِيتُهُ ذَاتَ العُوَيْمِ. (Az, TA in art. عوم.) And ↓ سُنَيَّةٌ is a dim. of enhancement, of سَنَةٌ: one says سُنَيَّةٌ حَمْرَآءُ A severe year of drought or barrenness or dearth: (TA:) and البِيضِ ↓ وَقَعُوا فِى السُّنَيَّاتِ [They lapsed into the severe years of scantiness of herbage]: these were years that pressed hard upon the people of ElMedeeneh. (K, TA.) b2: سَنَةٌ [alone] also signifies (tropical:) Drought, or barrenness: (Msb, K, TA:) or vehement, or intense, drought: (TA in art. سنو:) an instance of a noun used especially in one of its senses, like دَابَّةٌ applied to “ a horse,” and مَالٌ applied to “ camels: ” pl., in this, as in the former, sense, سَنَهَاتٌ [and سَنَوَاتٌ] and سِنُونَ and سِنِينٌ. (TA.) One says of a land (أَرْضٌ), أَصَابَتْهَا السَّنَةُ (tropical:) Drought, or barrenness, befell it. (Msb.) And in like manner one says of people, أَصَابَتْهُمُ السَّنَهُ (tropical:) [Drought, &c., befell them]. (TA.) A seeker of herbage and of a place in which to alight was sent to a tract, and found it dried up by want of rain, and when he returned, being asked respecting it, he said, السَّنَةُ, meaning (tropical:) Drought, &c. [has befallen it]. (TA.) And it is said in a trad., اَللّٰهُمَّ أَعِنِّى عَلَى مُضَرَبِالسَّنَةِ, i. e. (tropical:) [O God, aid me against Mudar] by drought &c. (TA.) A2: It is also [used as an epithet,] applied to land (أَرْضٌ), as meaning (tropical:) Affected with drought, or barrenness; (As, S, K;) as also ↓ سَنْهَآءُ and سَنْوَآءُ. (Msb.) One says likewise, هٰذِهِ بِلَادٌ سِنِينٌ (tropical:) These are countries, or tracts, affected with drought &c.: and Et-Tirimmáh says بِمُنْخَرَقٍ تَحِنُّ الرِّيحُ فِيهِ حَنِينَ الحُلْبِ فِى البَلَدِ السِّنِينِ (tropical:) [In a gusty tract, the wind moaning therein like the moaning of the milch ewes or goats (see حَلُوبٌ) in the country affected with drought, or the countries, &c., بَلَد being regarded as a coll. gen. n. and therefore qualified by a pl., like قَوْمٌ in the phrase قَوْمٌ كَافِرُونَ]. (TA.) سَنَهْ سَنَهْ, also pronounced with teshdeed to the ن: see سَنًا, in art. سنو and سنى, last sentence.

طَعَامٌ سَنِهٌ (assumed tropical:) [Food, or wheat,] that has undergone the lapse of years; (Az, K;) as also سَنٍ. (Az, TA.) b2: See also مُتَسَنِّهٌ.

نَخْلَةٌ سَنْهَآءُ (assumed tropical:) A palm-tree that bears one year and not another: (S, K:) or a palm-tree affected by a year of drought. (S.) And سَنَةٌ سَنْهَآءُ A year in which is no herbage nor rain. (TA.) b2: See also سَنَةٌ, last sentence but one.

سُنَيْهَةٌ and سُنَيَّةٌ (dims. of سَنَةٌ), and the pl. سُنَيَّات: see سَنَةٌ, in five places: and see also سُنَيَّةٌ in art. سنو and سنى.

مُتَسَنِّهٌ, applied to bread, (S, K,) and so ↓ سَنِهٌ applied to bread and to beverage &c., (CK, but see 5, third sentence,) (assumed tropical:) Mouldy, or musty, or spoiled. (S, K.)

(سنن) - في الحديث: "إنما أُنَسىَّ لِأَسُنّ"
: أي أُدفَعُ إلا النِّسيان لأَسوقَ النَّاسَ بالهِدايةِ إلا الطريقِ المستقيمِ.
وسنَنتُ الإبلَ: سُقتُها سَوقاً شديدا: أي لأُبَيِّن لهم ما يحتاجون إليه أن يَفعَلوُا إذا عَرَض لهمِ النِّسيان.
- في حديث عمر - رضي الله عنه -: "نَهَى عن السَّلَم في السِّنِّ"
يعني الرَّقيقَ والدَّوابَّ والحَيوانَ.
وقال أبو عمرو: السِّنّ: الثَّور خاصة، والأَولُ أَولَى؛ لأن السِّنّ لجميع الحيوان. - وفي حديث عمر أيضا: "رأَيتُ أباه يستَنُّ بسَيْفهِ كما يَسْتَنُّ الجَمَل".
: أي يَمرَحِ . ويقال: فلان يَستَنُّ الريحَ والسَّيلَ إذا كان على جِهَتِهِما وممَرِّهما، واستَنَّ على وَجْه واحدٍ: أي مَضىَ.
- وفي الحديث : "أنه كان يَسْتَنّ".
الاسْتِنان: الاسْتِياك، مأخوذ من السَّنَّ.
- وفي حديث الجُمُعة وسُنَّتِها: "وأن يَسْتَنَّ".
وهو من ذلك السّنّ بالسِّواك وإمرار المِسْواك عليها.
- في كتاب البخاري عن عائشة في حديث وفاة النّبي صلى الله عليه وسلم -: "فسَنَنْتُه بها" .
: أي أجريتُها على سِنِّه وجَعلتُها مِسواكاً له، كما يقال: رأَستُه وكَبدتُه.
- في الحديث: "فقام رجلٌ قَبِيحُ السُّنَّة" .
يعني سُنَّةَ الوَجْهِ، وهي صورته، وما أقبلَ عليك منه.
وقيل: الخَدّ. قال ذو الرّمّة:
تُريكَ سُنَّةَ وجهٍ غَيرَ مُقرفةٍ
مَلْساء ليس بها خَالٌ ولا نَدَبُ  يقال: هو أَشبَهُ به سُنَّةً ومُنَّةً وأُمَّةً: أي صورةً وقُوةَ عَقْل وقَامَةً. والمَسنُون: المصَوَّر.
- وفي الحديث: "أعْطُوا السِّنَّ حظَّها"
: أي ذوات السِّنّ وهو الرَّعْي، وقد سَنّ الإِبلَ: صَقَلها بالرَّعْىِ.
- وقول على :
* ... حَدِيثٌ سِنّىِ *
هو كما يقال: طلِع الشَّمس؛ لأَنَّ "حديث" اعْتَمد على "أَنَا" المَحْذُوف وليس بخبرٍ مُقَدَّم.
- في الحديث : "استَنَّت شَرَفاً".
: أي لَجَّت في عَدْوِها.
- في الحديث: "لا يُنْقَض عَهدُهم عن سُنَّةِ ما حلٍ"
: أي لا يُنْقَض عهدهم بسَعْى ساعٍ بالنَّمِيمَة والإفسَاد، كما يقال: لا أُفسِد ما بَيْنىِ وبَيْنك بمذاهب الأَشْرار. - في حديث ابن عباس - رضي الله عنهما -: "رَمَل رسول الله صلى الله عليه وسلم وليس بِسُنَّة".
: أي أنه أَمرٌ لم يَسُنَّ فِعلَه لكافَّة الأُمَّة على معنى القُربَة كالسُّنَن التي هي عبادات، ولكنه شيءٌ فَعلَه رسول الله - صلى الله عليه وسلم - لسبب خَاصٍّ؛ وهو أنه أراد أن يُرِىَ الكُفَّارَ قُوَّةَ أصحابِه وقد يَفعَل الشَّىءَ لِمعْنًى، فيَزُولُ ذلك المعنى، ويَبْقَى الفِعلُ على حاله كقَصْر الصلاة في السَّفَر للخوف، كما قال تبارك وتعالى: {فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ} . ثم زال الخَوفُ وبَقِىَ القَصْر ليس بسُنَّة لكافَّة الأُمَّة ابتداءً، ولكن سُنَّت للصَّحابة، رضي الله عنهم، ثم بَقِيت للأُمَّة.
ولهذا يُفعَل في طوافٍ واحدٍ دون سَائِر الطَّوْفاَتِ.
- في حديث بَرْوعَ : "وكان زَوجُها سُنَّ في بئر".
: أي تَغيَّر وأَنتَن من قوله تعالى: {مِنْ حَمَإٍ مَسْنُونٍ} .
وقيل: أراد بِسُنَّ أَسِنَ، وهو أن يَدُورَ رأسُه من رِيحٍ أصابَتْه. قال الفَراءُ: أَسِن أَسَناً: إذا غُشى عليه من رِيح البِئْرِ، ويحتمل أن تكون الروايةُ أَسِنَ، فسَقَطَت الأَلِف على بعضِ الرُّواةِ.

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.

ظن

1 ظَنَّ, aor. ـُ inf. n. ظَنٌّ, (Msb,) [He thought, opined, supposed, or conjectured: and he doubted: and he knew, but not by ocular perception: see ظَنٌّ below:] you say, ظَنَنْتُ الشَّىْءَ, aor. ـُ inf. n. ظَنٌّ; and ↓ اِظَّنَنْتُهُ and اِظْطَنَنْتُهُ; and ↓ تَظَنَّنْتُهُ and تَظَنَّيْتُهُ, this last formed by changing the last ن into ى: [i. e. I thought the thing, &c:] and Lh mentions, as heard from the Benoo-Suleym, ظَنْتُ ذَاكَ i. e. ظَنَنْتُ ذاك [I thought that, &c.] like ظَلْتُ and other instances of the dial. of Suleym. (M.) [In the first of the senses expl. above, it governs two objective complements, which are originally an inchoative and an enunciative:] you say, ظَنَنْتُكَ زَيْدًا [I thought thee Zeyd, originally I thought thou wast Zeyd], and ظَنَنْتُ زَيْدًا إِيَّاكَ [I thought Zeyd thee, originally I thought Zeyd was thou], denoting by a pronoun what is originally an inchoative [in the former phrase] and what is originally an enunciative [in the latter phrase]. (S, TA.) It is also used [in this sense] in the same manner as a verb signifying an oath, the Arabs giving it the same kind of complement, saying, ظَنَنْتُ لَعَبْدُ اللّٰهِ خَيْرٌ مِنْكَ [I thought surely 'Abd-Allah was better than thou]. (S in art. درد.) [ظَنَّ بِهِ كَذَا means I thought of him, or it, such a thing: and I thought such a thing to be in him, or it: and is used in relation to good and to evil.] It is said in the Kur [xxxiii. 10], وَتَطُنُّونَ بِاللّٰهِ الظُّنُونَا [and ye were thinking, of God, various thoughts]. (M.) Accord. to Sb, ظَنَنْتُ بِهِ means I made him, or it, the place [i. e. object] of my ظَنّ [or thought, &c.]. (M.) [In all these exs. the verb denotes a state of mind between doubt and certainty, but the latter is predominant: and hence ظَنَّ sometimes means He doubted: and sometimes, he knew, by considering with endeavour to understand, not by ocular perception; being more frequently used in this sense than as meaning “ he doubted,” though not so frequently as it is in the sense of “ he thought,” whence the meaning “ he knew ” is held by some to be tropical.] إِنَّى, ظَنَنْتُ أَنِّى مُلَاقٍ حِسَابِيَهْ, in the Kur [lxix. 20], means Verily I knew [that I should meet with my reckoning]. (T.) And الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ, in the same [ii. 43], means Who know [that they shall meet their Lord, lit., be meeters of their Lord]. (Msb.) And ظَنَنْتُ مَا قَالَ, occurring in a trad., means I knew [what he meant to say by his making a sign with his hand]. (TA.) b2: ظَنَنْتُهُ, (M, Mgh, Msb,) aor. as above, (Msb,) and so the inf. n., (M,) signifies also I suspected him; thought evil of him; (M, Mgh, Msb;) and (M) so ↓ اِظَّنَنْتُهُ (S, M, Mgh, K) and اِظْطَنَنْتُهُ (M, TA) and اِطَّنَنْتُهُ. (TA.) [Thus, too, ↓ أَظْنَنْتُهُ accord. to several copies of the S and accord. to the CK; but this is app. a mistranscription.] In the saying of Ibn-Seereen, لَمْ فِى قَتْلِ عُثْمَانَ ↓ يَكُنْ عَلِىٌّ يُظَّنُّ, (T, S, K, but in the T مَا كَان,) meaning Alee was not suspected [in the case of the slaying of 'Othmán], (T,) يُظَّنُّ is of the measure يُفْتَعَلُ, originally يُظْتَنُّ: (T, S, K:) so says A'Obeyd: (T:) or, as some relate it, the word is يُطَّنُّ. (TA.) One says, بِكَذَا ↓ هُوَ يُظَّنُّ and يُطَّنُّ, meaning He is suspected of such a thing. (TA in art. طن.) and طَنَنْتُ بِزَيْدٍ and ظَنَنْتُ زَيْدًا I suspected Zeyd: in this sense the verb has a single objective complement. (TA.) 4 أَظْنَنْتُهُ الشَّىْءَ I made him to think the thing. (M, TA.) b2: And أَظْنَنْتُ بِهِ النَّاسَ [I made the people to suspect him: or] I exposed him to suspicion; (M, Msb, TA;) [and] so أَظنَنْتُهُ [alone]. (K.) b3: See also 1, last quarter.5 التَّظَنِّى means The exercising, employing, or using, of الظَّنّ [i. e. thought, &c.]; originally التَّظَنُّنُ. (S, K.) A'Obeyd says, تَظَنَّيْتُ is from ظَنَنْتُ, and is originally تَظَنَّنْتُ; the ن being many, one of them is changed into ى: it is like قَصَّيْتُ, which is originally قَصَّصْتُ. (T.) A2: See also 1, first sentence.8 إِظْتَنَ3َ see 1, first sentence: b2: and again, in the last quarter, in three places.

ظَنٌّ is a simple subst. as well as an inf. n.; (TA;) and signifies Thought, opinion, supposition, or conjecture: (Er-Rághib, Mgh, TA:) or a preponderant belief, with the admission that the contrary may be the case: (KT, El-Munáwee, TA:) or a preponderating wavering between the two extremes in indecisive belief: (K:) or an inference from a sign, or mark, or token; when strong, leading to knowledge; and when weak, not exceeding the limit of وَهْم: (Er-Rághib, TA:) or doubt or uncertainty; (T, M;) or it has this meaning also; (Er-Rághib, TA;) contr. of يَقِينٌ: (Msb:) and sometimes it is put in the place, (S, K,) or used in the sense, (Mgh, Msb,) of عِلْمٌ, (S, Mgh, K,) or يَقِينٌ, (Msb,) [i. e. knowledge, or certainty,] in which sense it is [held by some to be] tropical; (Mgh;) or it signifies also knowledge, or certainty, (يَقِينٌ, T, M,) such as is obtained by considering with endeavour to understand, not by ocular perception, (M,) or not such as relates to an object of sense: (MF:) and it also means suspicion, or evil opinion: (Er-Rághib, TA: [but in this last sense, ظِنَّةٌ is more common:]) as a subst., (TA,) its pl. is ظُنُونٌ and أَظَانِينُ, (M, K, TA,) the latter anomalous, or (as ISd says, TA) it may be pl. of ↓ أُظْنُونَةٌ, but this I do not know. (M, TA.) One says, هُوَ سَيِّئُ الظَّنِّ بِكُلِّ أَحَدٍ [He is evil in opinion of everyone]. (M.) [And سَآءَ ظَنُّهُ بِفُلَانٍ

His opinion of such a one was evil.] And عِلْمُهُ بِالشَّىْءِ ظُنُونٌ [His knowledge is but opinions]; meaning that no confidence is to be placed in him. (TA.) ظِنَّةٌ Suspicion, or evil opinion; (T, S, M, Mgh, Msb, K;) as also طِنَّةٌ; the ظ being changed into ط, though there is no إِدْغَام in this case, because of their being accustomed to say اِطَّنَّ [for اِظَّنَّ, which is for اِظْطَنَّ]; an instance like الدِّكْرُ, which is made to accord with اِدَّكَرَ [for اِذَّكَرَ, which is for اِذْدَكَرَ], as mentioned by Sb; (M;) and ↓ ظَنَانَةٌ, (so accord. to a copy of the M,) or ↓ ظِنَانَةٌ, like كِتَابَةٌ, (TA,) signifies the same: (M, TA:) the pl. of ظِنَّةٌ is ظِنَنٌ. (S, K.) One says, عِنْدَهُ ظِنَّتِى and هُوَ ظِنَّتِى, meaning He is the place [i. e. object] of my suspicion. (TA.) b2: And [hence] (assumed tropical:) A little [like the French “ soupçon ”] of a thing. (TA.) ظُنَنٌ: see ظَنَّانٌ.

ظَنُونٌ A man who thinks evil (S, M) of everyone. (M.) b2: A man possessing little good or goodness: or, as some say, of whom one asks [a thing] thinking that he will refuse, and who is as he was thought to be: (M:) [or] ↓ ظَنِينٌ has this latter meaning. (TA.) b3: A man in whose goodness no trust, or confidence, is to be placed. (M.) And Anything in which no trust, or confidence, is to be placed, (M, TA,) of water, and of other things; (TA;) as also ↓ ظَنِينٌ. (M, TA.) A well (بِئْرٌ) having little water, (S, M, K,) in the water of which no trust, or confidence, is to be placed: (M:) or a well, (S, K,) or a drinkingplace, (M,) of which one knows not whether there be in it water or not: (S, M, K:) or water which one imagines, or supposes, to exist, but of which one is not sure. (TA.) كُلُّ مَنِيَّةٍ ظَنُونٌ

إِلَّا القَتْلَ فِى سَبِيلِ اللّٰهِ is a saying mentioned, but not expl., by IAar; [app. meaning Every death is doubtful as to its consequence except slaughter in the way, or cause, of God; but ISd says,] in my opinion the meaning is that it is of little good and profit. (M.) دَيْنٌ ظَنُونٌ means A debt of which one knows not whether he who owes it will pay it or not: (A'Obeyd, T, S, M, * K:) it is said in a trad. of 'Omar that there is no poorrate in the case of such a debt. (TA.) b4: Also A man suspected in relation to his intellect, or intelligence. (Aboo-Tálib, TA.) And A woman suspected in relation to her grounds of pretension to respect, or honour, on account of lineage &c. (TA.) And A woman of noble rank or quality, who is taken in marriage, (M, K,) from a desire of obtaining off spring by her, when she is advanced in age. (M.) b5: Also A weak man. (K. [See also ظَنينٌ.]) b6: And A man having little artifice, cunning, ingenuity, or skill. (K.) ظَنِينٌ Suspected; (T, S, M, Mgh, Msb, K;) applied to a man; (S, M;) i. q. ↓ مَظْنُونٌ, (Mbr, Msb,) in this sense: (Msb:) pl. أَظِنَّآءُ. (M, TA.) Thus in the saying in the Kur [lxxxi. 24], وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ, (T, M, Msb,) meaning And he is not suspected as to what he makes known from God, of the knowledge of that which is undiscoverable, as is related on the authority of 'Alee: or, accord. to Fr, it may mean weak; for ظَنِينٌ may have this meaning like as ظَنُونٌ has: (T:) some read بِضَنينٍ. (TA in art. ضن, q. v.) شَهَادَةُ ظَنِينٍ, which is said in a trad. to be not allowable, is The testimony of one who is suspected as to his religion. (TA.) And نَفْسٌ

↓ ظَنَّآءُ means [A soul, or person,] suspected. (TA.) b2: Also One who treats or regards another, or others, with enmity, or hostility; (T, M;) because of his evil opinion and the evil opinion of which he is an object. (M.) b3: See also ظَنُونٌ, in two places.

ظَنَانَةٌ or ظِنَانَةٌ: see ظِنَّةٌ.

ظَنَّآءُ: see ظَنِينٌ.

ظَنَّانٌ One who opines, or conjectures, much [and] in an evil manner; as also ↓ ظُنَنٌ. (TA.) أَظَنُّ [Such as is more, or most, fit that one should think of him to do a thing]. You say, نَظَرْتُ إِلَى أَظَنِّهِمْ أَنْ يَفْعَلَ ذٰلِكَ I looked towards him who was the most fit of them that I should think of him to do that. (M, TA.) أُظْنُونَةٌ: see ظَنٌّ, near the end.

مَظِنَّةٌ, (M, Mgh, Msb, TA,) of which مَظَنَّةٌ, mentioned by Ibn-Málik and others, and مِظَنَّةٌ, are dial. vars., (TA,) or [rather] مَظِنَّةُ شَىْءٍ, (IF, S, Msb, K, TA,) signifies The place, (IF, S, Msb, K, TA,) and the accustomed place, (IF, S, Msb, TA,) in which is thought to be the existence, (S, K, TA,) of a thing; (IF, S, Msb, K, TA;) [a place] where a thing is thought to be: (M:) or it signifies, (Mgh, Msb,) or signifies also, (S,) a place where a thing is known to be: (S, Mgh, Msb:) [a thing, and a person, in which, or in whom, a thing, or quality, is thought, supposed, presumed, suspected, inferred, known, or accustomed, to be, or exist:] accord. to IAth, by rule it should be مَظَنَّةٌ: (TA:) [it may therefore be properly rendered a cause of thinking, &c., the existence of a thing; and مَظِنَّةٌ لِكَذَا may be well expl. as meaning a thing, and a person, that occasions one's thinking, supposing, presuming suspecting, inferring, or knowing, the existence of such a thing or quality, in it, or in him: and hence, an indication, or evidence, or a symptom, diagnostic, characteristic, sign, mark, or token, of the existence of such a thing or quality:] the pl. is مَظَانُّ. (M, Mgh, Msb, TA.) One says, مَوْضِعُ كَذَا مَظِنَّةٌ مِنْ فُلَانٍ i. e. Such a place is a place in which such a one is known [&c.] to be. (S, TA.) And فُلَانٌ مَظِنَّةٌ مِنْ كَذَا i. e. Such a one is one in whom such a thing, or quality, is known [&c.] to be. (Lh, T.) And فُلَانٌ مَظِنَّةٌ لِلْخَيْرِ i. e. Such a one is one in whom good, or goodness, is thought [&c.] to be. (Ham p. 437.) And En-Nábighah says, فَإِنْ يَكُ عَامِرٌ قَدْ قَالَ جَهْلًا فَإِنَّ مَظِنَّةَ الجَهْلِ الشَّبَابُ [And if 'Ámir has spoken ignorantly, verily youthfulness is a state in which ignorance is usually found to exist]: (S, Msb: *) or, as some relate the verse, السِّبَابُ [so that the meaning is, mutual reviling is an act in which &c.]: (S:) or, accord. to another relation, the latter hemistich is فَإِنَّ مَطِيَّةَ الجَهْلِ الشَّبَابُ (S, * TA;) because one finds it [i. e. youthfulness] to be easy like as he does the beast on which one rides. (TA.) And one says also, طَلَبَهُ مَظَانَّهُ [He sought him, or it, in the places where he, or it, was thought to be;] meaning, by night and by day. (TA.) And إِنَّهُ لَمَظِنَّةٌ أَنْ يَفْعَلَ ذٰلِكَ i. e. Verily he is apt, meet, fitted, or suited, for one to think of his doing that: and in like manner one says of two, and of a pl. number, and of a female. (Lh, M.) مَظْنُونٌ [Thought, opined, &c.: see its verb: and] see ظَنِينٌ. Applied to a narrative, or story, it means [Doubted; or] of which one is not to be made to know the real state. (TA in art. رجم.) In lexicology, A word of the class termed آحَادٌ [q. v.]. (Mz 3rd نوع.)

صبو

1 صَبَا, (S, M, K,) aor. ـْ inf. n. صَبْوَةٌ, (S,) or صَبْوٌ, (M, K,) and صُبُوٌّ (S, M, K) and صِبًا [also written صِبًى, in the CK (erroneously) صَبًى,] and صَبَآءٌ, (M, K,) [app., in its primary acceptation, He was a youth, or boy, or child; agreeably with an explanation of a phrase in what follows, and with explanations of صِبًا and صَبَآءٌ which will be found below: b2: and hence,] He was, or became, youthfully ignorant, or foolish, or silly: (M, K:) [and, as seems to be indicated in the TA, he indulged in amorous dalliance; a sense in which the verb, more especially with صِبًا (q. v. infrà) for its inf. n., is very frequently used:] or he inclined to ignorant, or foolish, or silly, and youthful, conduct; and in like manner ↓ تصابى; from الصِّبَا, which is from الشَّوْق [i. e. “ desire ”]: (S: [see an ex. of the inf. n. of the latter verb in a verse cited voce شَابَ, in art. شيب:]) or صِبًا and صَبَآءٌ, as inf. ns., signify the inclining the heart to any one; and have other significations expl. in what follows: and ↓ تَصَابٍ signifies the manifesting passionate love, and desire: (KL:) [but صِبًا and صَبَآءٌ are often used in different senses: thus Et-Tebreezee says that] in the following hemistich of a poem by Dureyd Ibn-Es-Simmeh, صَبَا مَا صَبَا حَتَّى عَلَا الشَّيْبُ رَأْسَهُ the first صبا may be from الصِّبَى [or الصِّبَا], and the second صبا from الصَّبَآءُ signifying الفَتَآءُ; so that the meaning may be, He engaged in play, or sport, and الصِّبَى [or amorous dalliance, &c.], as long as he was a youth, [until hoariness came upon his head;] or the meaning may be, he engaged in الصِّبِى as long as he engaged therein, &c. (Ham p. 380.) And صَبِىَ, (S, M, K,) [aor. ـْ inf. n. صَبَآءٌ, (S,) or صِبًا, (M,) [or both, as will appear from what follows,] signifies He played, or sported, with the صِبْيَان [i. e. youths, or boys, or children]: (S:) or he acted in the manner of the صِبْيَان: (M, K: *) or both صِبًا and صَبَآءٌ, as inf. ns., signify the acting as a youth, or boy, or child; and the playing, or sporting, with youths, or boys, or children: (KL:) and ↓ تصبّى and ↓ تصابى, said of an old man, signify he acted in a youthful, boyish, or childish, manner. (TA.) b3: صَبَا, inf. n. صُبُوٌّ and صَبْوَةٌ, also signifies He inclined. (Msb.) You say, صَبَا إِلَيْهَا He inclined to her, namely, a woman; as also صَبِىَ: and in like manner, صَبَتْ إِلَيْهِ and صَبِيَتْ [She inclined to him]. (M. [See also صُبٌّ, in art. صب.]) And صَبَا إِلَيْهِ, (M,) or إِلَيْهَا, (K,) inf. n. صَبْوَةٌ (M, K) and صُبْوَةٌ (K) and صُبُوٌّ; (M, K;) and صَبِىَ; (K;) He yearned towards, longed for, or desired, (M, K,) him, (M,) or her: (K.) b4: [Hence, app.,] صَبَتِ النَّخْلَةُ, (M, K,) aor. ـْ (M,) The [female] palm-tree inclined, or leaned, towards the male palm-tree that was distant from it. (M.) b5: And صَبَتِ الرَّاعِيَةُ, (M, K,) aor. ـْ (M,) inf. n. صُبُوٌّ, The pasturing beast inclined its head and put it upon the pasturage. (M, K.) [See also 2.]

A2: صَبَتْ, (S, M, K,) aor. ـْ (S, M,) inf. n. صُبُوٌّ (S, M, K) and صَبًا, (M, K,) in [some of] the copies of the K صَبَاء, (TA,) said of the wind called الصَّبَا, (S, M, K,) It blew. (K.) b2: And صُبِىَ القَوْمُ, (M, K,) like عُنِىَ, (K,) The people, or party, were blown upon by the wind called الصَّبَا. (M, K.) 2 صبّى رَأْسَهُ, inf. n. تَصْبِيَةٌ, He inclined his head towards the ground. (TA.) [See also 1, near the end.]3 صابى رُمْحَهُ, (T, S, *, M, K, TA,) inf. n. مُصَابَاةٌ, (TA,) He inclined his spear, (M, K,) or he lowered the head of his spear towards the ground, (T, TA,) [or, as the context in the S seems to indicate, he inverted his spear,] to pierce, or thrust, (T, M, K,) with it. (M, TA.) b2: صابى السَّيْفَ He put the sword into its غِمْد [which generally means its scabbard] (S, M, K,) or into its قِرَاب [which generally means its case for enclosing it together with its scabbard,] (TA,) reversed, or inverted: (S, M, K, TA:) or, accord. to the A, صابى سَيْفَهُ, and سِكِّينَهُ, means he put his sword, and his knife, into its قِرَاب not in the right manner: and one says to one who hands a knife, صَابِ سِكِّينَكَ i. e. Reverse thy knife, putting the handle towards me. (TA.) b3: صابى بِنَآءَهُ He made his building to incline, or lean. (K.) b4: صابى مَشَافِرَهُ He (a camel) inverted his lips on the occasion of drinking. (K.) b5: صابى الشَّيْخَ He, or it, overturned the old man; and made him to incline. (TA.) b6: صابى البَيْتَ, (M, K,) i. e. البَيْتَ مِنَ الشِّعْرِ, (TA,) He recited the verse not rightly, or not regularly. (M, K, TA. [In the CK, صاباهُ البَيْتَ.]) and صابى الكَلَامَ He made the speech, or language, to deviate from its proper course, or tenour. (M, K.) b7: صَابَيْنَا عَنِ الحَمْضِ is a phrase mentioned by Az as meaning We turned away from the [plants called] حمض. (TA.) b8: And one says, الجَوَارِى يُصَابِينَ فِى السِّتْرِ, meaning يطلعن [i. e.

يَطَّلِعْنَ, but I think that فِى is a mistranscription for مِن, and that the meaning is, The girls, or young women, look from within the curtain]. (TA.) 4 أَصْبَتْ She (a woman) had a child such as is termed صَبِىّ [i. e. a boy, or a young male child]; (S, M;) and a child, male or female. (S.) A2: أَصْبَتْهُ She (a woman, M, K, or a girl, or young woman, S) excited his desire, and invited him, (M, K,) or made him to incline, (S,) to ignorant, or foolish, or silly, and youthful, conduct, (S, M, K,) so that he yearned towards her; as also ↓ تَصَبَّتْهُ. (M, K.) And ↓ تَصَبَّاهَا He invited her to the like thereof. (M.) And ↓ تصبّاها also signifies He deceived, or beguiled, her, and captivated her heart; (M, K; [see also another rendering in an explanation of a verse cited voce إِصَارٌ;]) as also ↓ تصاباها. (K.) And اصبى عِرْسَ فُلَانٍ He endeavoured to cause the wife of such a one to incline [to him]. (TA.) A3: أَصْبَوْا They entered upon [a time in which blew] the wind called الصَّبَا. (M, K.) 5 تَصَبَّوَ see 1, latter half: A2: and see also 4, in three places.6 تَصَاْبَوَ see 1, in three places: A2: and see also 4.10 استصبى, as stated by Freytag, is expl. by Reiske as signifying Pueriliter se et proterve gessit: A2: and by Jac. Schultens as signifying Pro puero habuit. But the usage of this verb in any sense is app. post-classical.]

صَبًا [is of the fem. gender, and] is a subst. and an epithet, [so that one says رِيحٌ صَبًا, as well as صَبًا alone and رِيحُ الصَّبَا,] (M, TA,) [and signifies The east wind: or an easterly wind:] the wind that blows from the place of sunrise: (Msb:) or the wind of which the mean place whence it blows is the place where the sun rises when the night and day are equal; the opposite wind of which is the دَبُور: (S:) or the wind that faces the House [of God, i. e. the Kaabeh; app. meaning that blows from the point opposite to the corner, of the Kaabeh, that is between the Black Stone and the door]; as though yearning towards the House: (M, TA:) or, accord. to IAar, (M,) the wind of which the place whence it blows extends from the place of rising of الثُّرَيَّا [or the Pleiades] to [the place of] بَنَات نَعْش [meaning the tail of Ursa Major]: (M, K:) [it is often commended by poets as a gentle and pleasant gale, like the Zephyr with us:] the dual is صَبَوَانِ and صَبَيَانِ: (Lh, M, K:) and pl. صَبَوَاتٌ and أَصْبَآءٌ. (M, K.) صِبًا [also written صِبًى] and ↓ صَبَآءٌ, the former with kesr and the short alif, and the latter with fet-h and the long alif, (S, Msb,) [both mentioned before as inf. ns.,] Youth, or boyhood; the state of the صَبِىّ [q. v.]: (S:) or childhood. (Msb.) One says, كَانَ ذٰلِكَ فِى صِبَاهُ and صَبَائِهِ [That was in his youth or boyhood: or in his childhood]. (Msb.) [See also an ex. in a verse cited in the first paragraph of art. شفع.] b2: And the former [or each, as is shown in the first sentence of this art.,] has also a signification derived from الشَّوْقُ [or “ desire; ” i. e., each signifies also An inclining to ignorant, or foolish, or silly, and youthful, conduct; and amorous dalliance]: (S:) and ↓ صَبْوَةٌ signifies [the same, as is also shown in the first sentence of this art., or, like صِبًا and صَبَآءٌ,] the ignorance, or foolishness, or silliness, of youth; (Lth, M, K;) and amorous dalliance. (Lth, TA.) [See an ex. of the first in a verse cited in the first paragraph of art. ادى; and another in a verse cited voce عَارَضَ.]

صَبْوَةٌ: see the next preceding paragraph.

صَبَآءٌ: see صَبًا.

صَبِىٌّ A youth, boy, or male child; syn. غُلَامٌ: (S:) or a young male child; (Mgh, Msb;) before he is called غُلَام: (Mgh:) or one that has not yet been weaned, (M, K,) so called from the time of his birth: (M:) and ↓ صَابٍ signifies the same as صَبِىٌّ; these two words being like قَادِرٌ and قَدِيرٌ: (TA:) the pl. of the former is صِبْيَةٌ [a pl. of pauc., in which the و is changed into ى because of the kesreh before it, like as is said in the M respecting another of the pls.,] (S, M, Msb, K, but not in the CK,) and صِبْوَةٌ (M, K, TA, in the CK صَبْوَةٌ,) and صُبْيَةٌ (M, K) and صَبْيَةٌ, (K, TA, but not in the CK,) [or rather the last two are quasi-pl. ns.,] and أَصْبٍ [another pl. of pauc.] (K) and أَصْبِيَةٌ [also a pl. of pauc.], (M, K,) but this last is said by J to have been unused, because the usage of صِبْيَةٌ rendered it needless, (TA,) and صِبْيَانٌ, (S, M, Msb, K, but not in the CK,) in which the و is changed into ى because of the kesreh before it, (M,) and صُبْيَانٌ, (M, K,) as some say, preserving the ى notwithstanding the dammeh, (M,) and صِبْوَانٌ (M, K, but not in the CK,) and صُبْوَانٌ: (M, K:) and [ISd says,] accord. to Sb, the dim. of صِبْيَةٌ is ↓ أُصَيْبِيَةٌ, and that of أَصْبِيَةٌ is ↓ صُبَيَّةٌ, each irreg.; but in my opinion, صُبَيَّةٌ is the dim. of صِبْيَةٌ, and أُصَيْبِيَةٌ is that of أَصْبِيَةٌ: (M:) [J says,] أُصَيْبِيَةٌ occurs in poetry as being the dim. of أَصْبِيَةٌ. (S.) ↓ صَبِيَّةٌ signifies A young woman, girl, or female child; (S, TA;) and so too, [sometimes,] صَبِىٌّ: (TA:) and the pl. is صَبَايَا. (S TA.) b2: أُمُّ الصِّبْيَانِ is a term applied to The flatus, or flatulence, (الرِّيحُ,) that is incident to children. (TA in art. ام.) [Golius, in that art., explains it as meaning Larva, terriculamentum puerorum; on the authority of Meyd.: and also as meaning Epilepsy; on the authority of Ibn-Beytár.] b3: صَبِىٌّ also signifies (assumed tropical:) The pupil of the eye: (M, K:) but Kr ascribes this meaning to the vulgar. (M.) b4: And (tropical:) The extremity of each of the jaw-bones: (K, TA:) i. e. (TA) الصَّبِيَّانِ signifies the two extremities of the two jaw-bones (S, M, TA) of the camel and of other animals: or, as some say, the two edges curving outwards from the middle of the two jaw-bones: (M, TA:) or, accord. to the A, the thin portions of the two extremities thereof: and it is [said to be] tropical. (TA.) And (assumed tropical:) A bone below the lobe, or lobule, of each of the two ears: (K:) or, as some say, the head of the bone that is below the lobe, or lobule, of each of the two ears by the space of about three fingers put together. (M.) b5: And (tropical:) The edge (حَدّ) of the sword: (M, K, TA:) or the ridge thereof, (M, TA, in the copies of the K أَوْ غَيْرِهِ is erroneously put for أَوْ عَيْرُهُ, TA,) which rises in [i. e. along] its middle; (M, K, TA;) and likewise of a spear-head: (M, TA:) or, accord. to the A, that part of a sword below, or exclusive of, (دُونَ,) its ظُبَة [q. v.]. (TA.) b6: And (assumed tropical:) The head of the human foot; (M, A, TA; in the copies of the K رَأْسُ القَوْمِ is erroneously put for رَأْسُ القَدَمِ; TA;) i. e. the part [thereof] between its حِمَارَة [q. v.] and the toes. (A, TA.) And الصَّبِيَّانِ signifies also (assumed tropical:) The two sides of the [camel's saddle called] رَحْل. (M.) b7: It is also said that صِبْيَانُ الجَلِيدِ signifies (tropical:) The grains of hoar-frost that resemble pearls: and صِبْيَانُ المَطَرِ (tropical:) the small drops of rain: but accord. to the author of the “ Khasáïl,” it is صِئْبَان [pl. of صُؤَابَةٌ, q. v.], with ء and then ب. (TA.) صَبِيَّةٌ fem. of صَبِىٌّ, q. v.

صُبَيَّةٌ: see صَبِىٌّ, former half.

صَابٍ: see صَبِىٌّ, first sentence. b2: Also i. q. صَاحِبُ صَبْوَةٍ [i. e. One who indulges in youthful folly, and amorous dalliance]. (TA.) b3: Kureysh, (M,) or the Jews, (TA,) used to call the Companions of the Prophet صُبَاةٌ. (M, TA. [See صَابِئٌ, in art. صبأ.]) And Náfi' read [in the Kur ii. 59 and xxii. 17] الصَّابِينَ instead of الصَّابِئِينَ; (TA;) and [in v. 73] الصَّابِيُونَ instead of الصَّابِئُونَ. (TA voce صَابِئٌ.) b4: صُبَّى, a pl. of صَابٍ, is expl. as meaning Those who incline to conflicts and factions, seditions, or the like, and love to be foremost therein. (TA. [See صُبٌّ, in art. صب.]) الصَّابِيَةُ The oblique wind (النُّكَيْبَآءُ, dim. of النَّكْبَآءُ,) that blows in a direction between that of the east or easterly wind (الصَّبَا) and that of the north or northerly wind (الشَّمَال): (S, K:) it is very cold, (S and TA voce نَكْبَآءُ,) and very boisterous, and unattended by rain or by any good. (TA ibid.) أُصَيْبِيَةٌ: see صَبِىٌّ.

مُصْبٍ, (Ks, Az, M,) or مُصْبِيَةٌ, (S, A,) or both, (K,) applied to a woman, (Ks, Az, S, M, A, K,) and the former also applied to a man, (Er-Rághib, TA,) Having صِبْيَة [i. e. children, or young children, or young unweaned children], (S, Er-Rághib, A, *) or having a child such as is termed صَبِىّ. (M, K.) b2: Hence the latter is metaphorically applied by El-Hareeree to (tropical:) Wine of which the sealed cover has been broken. (Har p. 450.) b3: [See also the verb, 4.]

مَصْبُوٌّ: see صَابِئٌ, in art. صبأ.

مُصَابِيَةٌ A calamity, or misfortune. (K.)

فسو

1 فَسَا, (aor. ـْ Msb,) inf. n. فَسْوٌ (S, M, Msb, K) and فُسَآءٌ, (M, K,) or this latter is a simple subst., (S, Msb,) He emitted a noiseless wind [or a puff of wind] (Msb, K, TA) from his anus. (K, * TA.) [Hence the saying, فَسَابَيْنَنَا الظَّرِبَانُ, or بَيْنَهُم, expl. in art. ظرب.]6 تفاسى, said of a man, He protruded his posteriors: (M, TA:) and تَفَاسَتْ, said of the [beetle called] خُنْفَسَآء, It protruded its podex for the purpose of emitting a noiseless wind: (S, TA:) but As says that it is with hemz. (TA. See 6 in art. فسأ.) الفَسَا is a dial. var. of الفَسَأُ [i. e. فَسًا is a dial. var. of فَسَأٌ, expl. in art. فسأ]. (K.) الفُسَاةُ: see the paragraph here following.

فَسْوَةٌ [is the inf. n. of unity of فَسَا, as such signifying A single noiseless emission of wind from the anus: and] has for its pl. [فَسَوَاتٌ, agreeably with rule, and also] فُسًى, which is [anomalous,] like شُهًى pl. of شَهْوَةٌ, which see. (TA.) b2: لَيْسَ لَهُ إِلَّا فَسْوَةُ الضَّبُعِ [the lit. signification of which is sufficiently plain] occurs in a trad. as meaning (assumed tropical:) There is not any benefit, or profit, or utility, attributable to it; [or rather, it is worse than useless;] the ضبع [or hyena] being particularized because of its stupidity and its evil nature: or, some say, it [i. e.

فسوة الضبع, and app. ↓ الفُسَاةُ also (mentioned among the addenda to this art. in the TA),] is a plant (شَجَرَةٌ) like the خَشخَاش [or poppy], from the fruit of which no great utility is derived: so says IAth. (TA.) [See also خَمْطٌ, in two places.]

b3: فَسَوَاتُ الضِّبَاعِ is an appellation of Certain truffles (كَمْأَةٌ); (K;) a species of كَمْأَة; (M;) said by AHn to be the species thereof called القَعْبَلُ; (M, TA;) and the like is said in the Minháj; and further, that it is a plant of disagreeable odour, having a head which is cooked, and eaten with milk; and when it dries, there comes forth from it what resembles وَرْس [q. v.]. (TA.) فَسَآءٌ an inf. n. of 1; (M, K;) or a subst. therefrom [signifying A noiseless wind from the anus]. (S, Msb.) فَسُوٌّ A man who often emits a noiseless wind from the anus; (S, M, K;) as also ↓ فَسَّآءٌ. (M, K.) فُسَيَّةٌ [originally فُسَيْوَةٌ] dim. of فَسْوَةٌ. (TA.) فَسَّآءٌ: see فَسُوٌّ. b2: And الفَسَّآءَةُ: see what here follows.

الفَاسِيَةُ (S, M, K) and ↓ الفَاسِيَآءُ (M, K) and ↓ الفَسَّآءَةُ (TA) The [beetle called] خُنْفَسَآء; (S, M, K;) which emits a noiseless wind, and makes the party to stink by its foul odour: (M:) the pl. of the first is الفَوَاسِى. (TA.) Hence the prov., أَفْحَشُ مِنْ فَاسِيَةٍ i. e. [More foul than] a خنفساء. (S, M.) الفَاسِيَآءُ: see the next preceding paragraph. b2: [اِبْنُ الفَاسِيَآءِ is an appellation of The insect called قَرَنْبَى, resembling the beetle called خُنْفَسَآء, or somewhat larger than the latter, with long hind legs, and with a speckled back: for القَرَنْبَى, as the explanation of ا, the TA, in art. بنى, has القرينى; and the TT, in that art., as from the T,.

الفُرَنَى: what I have here substituted for these is evidently, in my opinion, right.]

أَفْسَى مِنَ الظَّرِبَانِ [More wont to emit noiseless wind from the anus than the ظربان, a small stinking beast, described in art. ظرب,] is a saying of the Arabs. (TA.) المَفْسَى The anus [as being the place of emission of the فُسَآء]. (TA.) مَا أَقْرَبَ مَحْسَاهُ مِنْ مَفْسَاهُ [How near is his mouth to his anus!] is a prov. [expressive of wonder at a man's shortness: see مَحْسًى, in art. حسو]. (S.)