ول

ى1 وَلِيَهُ , (S, Msb, K,) and وَلِى عَلَيْهِ, (Msb, K,) inf. n. وِلَايَةٌ (S, Msb, K,) and وَلَايَةٌ, (K,) or the former is a simple subst., (TA,) and signifies the office, and authority, (K,) He held command or authority over it; had charge of it; presided over it, or superintended it, (namely a thing, S, Msb, K, and a country, province, town, or the like, S, Msb,) as a prefect, commander, governor, lord, prince, king, administrator, or manager; (K, TA;) i. q. ↓ تَوَلَّاهُ. (Msb.) b2: وَلِىَ كَذَا He performed the act or office of doing such a thing; he did such a thing himself.2 وَلَّى He caused to turn away, or back. (Kur-án, ch. ii. v. 136.) b2: He caused to turn towards, with acc. (Idem, ch. ii. v. 139.) b3: He turned away, or departed. (TA.) b4: وَلَّى عَنْهُ He turned away from, avoided, shunned, and left, him or it. (Msb.) b5: وَلَّتِ الحَرْبُ [The war declined]. (A, K, in art. سفر.) b6: وَلَّى هَارِبًا He went back, or retreated, fleeing. (S.) b7: وَلَّيْتُهُ ظَهْرِى

I placed him behind me, and betook myself to defending him. (TA in art. شزن.) b8: More commonly I turned my back upon him, or it: see Har, p. 564. b9: وَلَّى اللَّيْلُ لِيَذْهَبَ The night [declined, i. e.] retreated to depart; syn. أَدْبَرَ. (T in art. دبر.) b10: وَلَّى أَمْرُ القَوْمِ لِفَسَادِ The case of the people, or party, declined, or became reduced to a bad state; syn. أَدْبَرَ. (M in art. دبر.) b11: [وَلَّى كِبَرًا, and وَلَّى alone, both of frequent occurrence in the lexicons, &c., He became in a declining state by reason of age.]

وَلَّى said of a man is syn. with دَبَرَ; as also شَيَّخَ. (S in art. دبر.) See also two exs., p. 75, col. 3. b12: التَّوْلِيَةُ, like الإِدْبَارُ, properly signifies Retrogression; and hence, like this English word, tropically, declension. b13: وَلَّاهُ أَمْرًا He set him over the thing; appointed him superintendent of it; or set him to do it; as also إِيَّاهُ ↓ أَوْلَاهُ. b14: وَلَّى دُبُرَهُ and وَلَّاهُ دُبُرَهُ; see دُبُرٌ, and see three phrases voce ذَنَبٌ.3 وَالَاهُ It was next, or adjacent, to it. Said of one place or tract with respect to another. b2: وَالَى He made a consecution, or succession, of one to the other; (S, K;) بَيْنَهُمَا between them two; (S;) or بَيْنَ الأَمْرَيْنِ between the two things or affairs; he made a successive connexion, or no interruption. (K.) And والاه He made it consecutive, successive, or uninterrupted, in its progressions, or gradations, or the like; syn. تَابَعَهُ [which see]. (Msb.) b3: وَالَاهُ, (MA,) inf. n. مُوَالَاةٌ, (S, KL, TA,) He befriended him, or was friendly to him. (S, MA, KL, TA.) See شَايَعَهُ.4 أَوْلَى He gave: and he made near. (KL.) b2: أَوْلَاهُ مَعْرُوفًا He did to him, or conferred upon him, a benefit, or favour; syn. أَسْدَاه إِلَيْهِ; as though he made it cleave to him, being next to him: or he put him in possession of it. (TA.) You say also, أَوْلَاهُ ذُلَّا [He brought upon him abasement, or ignominy], (S, K, in art. خسف,) and الذُّلَّ وَالهَوَانَ. (Msb in that art., voce خَسْفٌ, q. v.) 5 تَوَلَّى He turned himself, الى towards. (Jel, ii. 139.) He turned away (Idem, xix. 50; and S, Msb) عَنْهُ from him, or it. (S.) b2: تَوَلَّى He turned the back to another: see a verse in art. فيل, conj. 1. b3: تولّى أَمْرًا He took upon himself an affair. b4: تَوَلَّى كِبْرَهُ He took upon himself, or undertook, the main part thereof; syn. تَحَمَّلَ مُعْظَمَهُ. (Jel, xxiv. ii.) b5: تَولَّاهُ: see وَلِيَهُ.10 اِسْتَوْلَى عَلَيْهِ He mastered, or gained the mastery over, him or it; (Msb;) he got it in his hand, possession, or power. (TA.) b2: إِسْتَوْلَتْ عَلَيْهِ الحُجَّةُ [The argument, allegation, or pled, overcame him]. (L in art. بهت.) وَلِىٌّ The manager of a thing, or of the affairs of another: (Msb:) the guardian, or manager of the affairs, and maintainer, of an orphan: the guardian of a women, who affiances her, and independently of whom marriage cannot be contracted by her. (TA.) The executor of a deceased person: (Bd, xvii. 35:) the heir of a deceased person. (Bd, Jel, ibid.) The hair [or next-of-kin] of a slain person, (Bd, Jel, xvii. 35,) who has the management of the affairs after the death of that person. (Bd, ibid.) and the slayer's next-of-kin, who is answerable for him. b2: وَلِىُّ عَهْدٍ and وِلَايَةُ عَهْدٍ: see art. عهد. b3: وَلِىّ اللّٰهِ may be rendered The friend of God: or وَلِىٌّ has the meaning of an act. part. n., i. e. the constant obeyer [of God]: or that of a pass. part. n., i. e. [the favourite of God;] the object of the constant beneficence and favours of God. (TA.) See عَدُوٌّ. b4: أَللّٰهُ وَلِىُّ الحَمْدِ signifies both مُسْتَحِقُّهُ and صَاحِبُهُ. (IbrD.) b5: وَلِىٌّ pl. أَوْلِيَاءُ A saint, &c. b6: وَلِىٌّ The rain after the وَسْمِىّ. (TA in art. عنو.) وَلَآءٌ Relationship: so in the phrase بَيْنَهُمَا وَلَآءٌ [Between them two is relationship]. (JM.) b2: Also used for أَصْحَابُ وَلَآءٍ: see a verse cited voce عَيْرٌ. b3: وَلَآءٌ The right to the inheritance of the property left by an emancipated slave.

وِلَايَةٌ

: see وَلِىٌّ.

وَالٍ

A prefect, governor, ruler, king, regent, judge, magistrate, &c. See مَعُونَةُ.

فُلَانٌ أَوْلَى بِكَذَا Such a one is more, or most, entitled to such a thing; has a better, or the best, right, or title, or claim, to it; is more, or most, deserving, or worthy, of it; is more, or most, competent to it; is more, or most, fit for it; syn. أَحَقُّ بِهِ. (Msb.) But see أَحَقٌّ. See also an ex. voce أُولُو, from the Kur, viii., last verse, and xxxiii. 6. b2: أَوْلَى بِشَىْءٍ

More worthy, or deserving, of a thing. More fit, apt, or proper, for a thing. b3: بِالطَّرِيقِ لِأَوْلَى

A fortiori: see طَرِيقٌ.

مَوْلًى

A lord, or chief; syn. سَيِّدٌ. (TA in the addenda.) b2: The son of a paternal uncle: (S, Msb:) or a relation, (K,) such as a son of a paternal uncle (IAar, K) and the like, (K,) [i. e.] and such as a son of a sister. (IAar, TA.) b3: And A freedman; (S, Msb, K;) so called because he is in the condition of the son of a paternal uncle; being one [under the patronage of his emancipator, i. e.,] whom the emancipator is bound to aid, and whose property he inherits if he dies having no [natural or other legal] heir. (TA.) And (K) a slave: (M, K:) fem. with ة. (M.) مَوَالِيَا

, vulg. مَوَّال (not مَوَالِيَّا) A kind of short poem, generally of five lines, of which all but the penultimate end with the same rhyme: see note 5 to ch. xxvi. of my “ 1001 Nights. ”

ولى:
ولى: جاور، لاصق êtrea contigue ( قرطاس 7:40)؛ ولى مع: تاخم، جاور être limitohe de ( دي ساسي كرست دبلوماسية 494:9)؛ أمس والذي يليه، أول الباخرة (فوك).
ولى: ما كان على (فريتاج) أن يعيد ذكر ولى عنه بوجهه التي وردت عند (جوليوس) لأنها لا أكثر من ولَّى التي طبعها، مصيباً، في (كرست 4:56).
ولَّى ابتعد عن (ألف ليلة 7:82:1): مدينة ولى عنها الشتاء ببرده وأقبل عليها الربيع بورده.
ولَّى بوجهه عنه (أنظر ولى).
ولَّى: أدار (ويجرز 3:43 و126، 236، حيّان 100): وولوا المسلمين أكتافهم (أي أولوا المسلمين ظهورهم).
ولَّى: عاد للموضع الذي كان قد سافر منه (بقطر - بربرية).
ولَّى: من الجائز أن يقال ولاَّه معروفاً مثلما يقال أولاه معروفاً فيما لو لم يكن هناك خطاً في منطوق شطر البيت أنا عبد ولُيتهُ كل برِ الذي ورد عند (المقري3:276:2) إذ أن (فليشر - بيرشت 295) قد اقترح، بحذر، أن تقرأ أوليته.
ولَّى: فرض شيئاً على فلان (محمد بن الحارث 317): فأعقبه الله في ذلك بشَر عقباً وولاّه من ذلك ما تولاَّ.
ولَّى فلاناً: أعلن ولاية العهد لفلان أي خليفة له من بعده (دي ساسي كرست 4:229:2): يقال أيضاً ولَّى العهد لأخيه (معجم البيان).
ولَّى: أهّل، جعله أهلاً، خوله الحق في habiliter ( الكالا).
ولّى: تخلى عن صفقة أو عن عقار بسعر الشراء: فولاه من زوجه من (تنازل عن الشيء لزوجته بسعر الكلفة) (بوسويه)؛ ولّى ل ... (صيغ العقود 1): وثيقة التولية اشهد على نفسه فلان ابن فلان طائعاً غير مكروه انه قد ولاّ لفلان ابن فلان الفدان الذي اشتراه بموضع كذا ولا له بالثمن الذي اشتراه به. هكذا وردت في الأصل بأخطائها - المترجم.
والى: أرسل دون انقطاع (عباد 5:248:1 وكان ابن جهور كثيراً ما يوالي رسله إلى الاصطلاح بينهما).
والى: لاصق، لامس، جاور limitrophe de contigua ( بوسويه، معجم الجغرافيا، معجم البلاذري).
والى به الضرب: ضربه بدون توقف (معجم التنبيه).
والى: كمل (؟) accomplir ( الكالا).
أولى: انظر في (كليلة ودمنة 4:474) اصطلاح: أولاه معروفاً (وفيه): وهذه البهائم قد أولتني بهذا الجزاء.
أولى: ومثلما يقال أولاه معروفاً يقال أولاه حمداً بمعنى الثناء (عبد الواحد 10:155 وفيه ما أولى (في موضع ما أولاه الحمد) أي يا للثناء الذي لا يستحقه! (عبّاد 133:3) فأن أجاد فما أولى وإن قصر فعذره أوضح وأجلى.
أولى فلاناً وأولى به: أعطى، منح (بقطر).
تولى: (فعلٌ متعد بنفسه إلى مفعولين) (بقطر): التزم بمهمة .. تعهد العناية ب (الملابس عند العرب 10:29، معجم التنبيه)، تولى الحرس faire la garde: حرس، تولى الحرس بعده شغل منصب الحارس أو نهض بتلك المهمة (بقطر).
تولى: اعتاد على عمل شيء (رياض النفوس 97): il apprit اعتاد ما يتولى منه المؤدب الهواري من الشتم واللعن فبعث في طلبه؛ انظر (البربرية 35:1): المتولين موطنهم بالمجال أي الذين يتجولون، بانتظام، في مناطقهم (دي سلان).
تولى: استولى، ساد (بوسويه). وفي (البربرية 46:1): تسيدّه: فغلبهم أولاد مسعود وقتلوا شيخهم - وتولوا الوطن بما فيه. توّلى على (ألف ليلة برسل 391:3): فعملت نفسك السندباد لأجل اخذ الأحمال وتتولى على ماله والله هذا حرام عليك؛ يبدو لي إن هناك احتمالاً أن يكون (فوك) قد فكّر حين شرح أوجه معاني هذا الفعل، أي تولى على، بالتعبير اللاتيني quando vult Presse.
تولى: تزوج امرأة أخيه (باين سميث 1543). تولى: اضطر إلى حمل ما فرض عليه آخر (انظر عبارة محمد بن الحارث التي ذكرتها في ولَّى).
تولّى المجلس: تصدّر الجلسة (بقطر).
توّلى ل: صار مولى لفلان ( Moul ل - مولى) (فهرست المخطوطات في ليدن 9:227:1).
توالى: من تتوالى له السببية في مرتبتين (والمقدمة 2): هو الذي يستطيع أن يشخص حلقتين في سلسلة واحدة من الأسباب والمسببات (دي سلان).
توالى: زعم أنه مولى ل ... être client de ( الكامل 15:335).

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

ذو

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

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

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

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

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

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

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

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

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

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

فَإِنَّ المَآءَ أَبِى وَجَدِّى

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

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

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

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

شر

ى1 شَرَاهُ, (S, Mgh, Msb, K, &c.,) aor. ـِ (S, Msb, K,) inf. n. شِرًى (S, Mgh, Msb, TA) and شِرَآءٌ, (S, * Mgh, Msb, * TA,) the former inf. n. the more in repute, (Msb, TA,) and this is of the dial. of Nejd, the latter being of the dial. of El-Hijáz, or the latter may be said to be with medd for the purpose of assimilating it to a preceding word, accord. to El-Munádee, or it may be regarded as an inf. n. of شَارَاهُ, (TA,) i. q. بَاعَهُ [in the sense in which this is generally used, i. e. He sold it]; (S, Mgh, K;) he gave it for a price: (Msb:) and i. q. ↓ اِشْتَرَاهُ [in the sense in which this is generally used, i. e. he bought it]; (S, Mgh;) i. e. شَرَاهُ signifies also he took it, or acquired it, for a price: (Msb:) or this and ↓ اشتراه both signify بَاعَهُ [as meaning he sold it]; (T, * K, TA;) but the former is more used than the latter in this sense: (T, TA:) and both signify also [he bought it; i. e.] he possessed it by sale; (K;) which is the more usual meaning of the latter: (T, TA:) thus the former has two contr. meanings, (S, Msb, K,) and the latter also: (K:) for the two persons selling and buying sell and buy the price and the thing upon which the price is put; so that each of the things given in exchange is sold in one point of view and bought in another. (Msb, TA.) It is said in the Kur [ii. 203], وَمِنَ النَّاسِ مَنْ يَشْرِى

نَفْسَهُ ابْتِغَآءَ مَرْضَاةِ اللّٰهِ i. e. [And of men is he] who sells [himself in the endeavour to obtain the approval of God]. (S, * TA.) And in the same, [xii. 20], وَشَرَوْهُ بِثَمَنٍ بَخْسٍ i. e. And they sold him [for a deficient, or an insufficient, price]. (S, TA.) And in the same [ii. 15], أُولَائِكَ الَّذِينَ الضَّلَالَةَ بِالْهُدَى ↓ اشْتَرَوُا, originally اشْتَرَيُوا, (S,) [lit. Those are they who have purchased error with right direction,] meaning, (tropical:) who have taken الضلالة in exchange for الهدى: (Ksh, Bd, Jel:) or (tropical:) who have preferred الضلالة to الهدى: (Ksh, Bd:) [for] of any one who relinquishes a thing and lays hold upon another thing, one says اشتراه; (K, TA;) which is thus tropically used [as meaning (tropical:) he took it in exchange بِغَيْرِهِ by giving up another thing]; (TA;) and hence this saying in the Kur-án. (K, TA.) b2: [Hence,] شَرَى بِنَفْسِهِ عَنِ القَوْمِ (tropical:) He advanced before the people, or party, (K, TA,) to their enemy, (TA,) and fought in defence of them: or (tropical:) he advanced to the Sultán, and spoke for the people: (K, TA:) [as though he sold himself for them; the ب in بنفسه being app. redundant:] or, as in the Tekmileh, شَرَى بِنَفْسِهِ إِلَى القَوْمِ (tropical:) he advanced to the people, or party, and fought them. (TA.) b3: And شَرَى

فُلَانًا, (K,) inf. n. شِرًى, (TA,) (assumed tropical:) He mocked at, scoffed at, laughed at, derided, or ridiculed, such a one: (K:) [and] so ↓ شَرَّاهُ. (TA voce جَدَّعَهُ [q. v.: thus there written, perhaps for the purpose of assimilating it to جَدَّعَهُ].) b4: And i. q. أَرْغَمَهُ (assumed tropical:) [He angered such a one; or did evil to him, and angered him]: (Lh, K, TA:) and so أَوْرَمَهُ, and غَطَاهُ [or perhaps عَظَاهُ, for both are expl. alike]: all said of God. (Lh, TA.) And فَعَلَ بِهِ مَا شَرَاهُ (assumed tropical:) He did to him that which occasioned evil to him; or that which displeased, grieved, or vexed, him; syn. سَآءَهُ. (TA.) And لَحَاهُ اللّٰهُ وَشَرَاهُ (assumed tropical:) [May God remove him far from good or prosperity, or curse him, and do evil to him, or displease or grieve or vex him]. (TA.) A2: شَرَى اللّٰهُ فُلَانًا, (K,) inf. n. شِرًى, (TA,) also signifies God smote him, or may God smite him, with the eruption termed شَرًى [q. v.]. (K, TA.) A3: and شَرَاهُ, (K,) aor. ـِ inf. n. شِرًى, (TA,) i. q. شَرَّرَهُ, (K, TA,) i. e. He spread it [to dry]; (TA;) [in copies of the K, in art. شر, written, in this sense, ↓ شَرَّاهُ;] namely, flesh-meat, and a garment, or piece of cloth, and [the preparation of curd called]

أَقِط. (K.) A4: شَرِىَ, aor. ـَ inf. n. شَرًى, (S, K,) said of lightning, (S, K, &c.,) It shone, or gleamed, much: (S:) or it shone, or gleamed, (K, TA,) and spread in the face of the clouds, or, as in the T, became dispersed in the face of the clouds: (TA:) and ↓ اشرى signifies the same; (K;) or it shone, or gleamed, consecutively: the latter verb mentioned by Sgh. (TA.) b2: and hence, (S,) said of the nose-rein of a camel, (S, TA,) It was, or became, in a state of commotion, (TA,) or, of much commotion. (S, TA.) [See also 12.]) b3: Also, (K,) aor. and inf. n. as above, (TA,) He (a man) was, or became, angry: (K, TA:) or he was, or became, flurried by reason of anger. (S, TA.) b4: And, said of evil, or mischief, It spread, بَيْنَهُمْ among them: (K, TA:) or became great, or formidable; and in like manner said of an affair, or event. (Nh, TA. [See also 10.]) b5: Also, and ↓ استشرى, He (a man, S) persisted, or persevered, (S, K,) in an affair, (S,) or in his error, and his corrupt conduct: and the former, said of a man, is like غَرِىَ in measure and meaning [i. e. he persisted, or persevered, in his anger]. (TA.) One says of a horse, شَرِىَ فِى

سَيْرِهِ, (S, K,) inf. n. as above, (TA,) He per-sisted, or persevered, in his pace, or going; as also ↓ استشرى: (S:) or he exceeded the usual bounds therein, (K, TA,) and went on without languor: (TA:) and فِى عَدْوِهِ ↓ استشرى he (i. e. a horse) persisted, or persevered, in his running: (Mgh:) and شَرِىَ فِى لِجَامِهِ he (a horse) strained his bridle. (A, TA.) And شَرِيَتْ عَيْنُهُ بِالدَّمْعِ His eye persisted, or persevered, in the shedding of tears, the tears pouring forth consecutively. (TA.) A5: And شَرِىَ, (S, K, TA,) aor. ـَ inf. n. شَرًى, (K, * TA,) He, (TA,) or his skin, broke out with the eruption termed شَرًى [q. v.]. (S, K, TA.) 2 شَرَّىَ see the preceding paragraph, in two places.3 شَارَاهُ, inf. n. مُشَارَاةٌ and شِرَآءٌ, i. q. بَايَعَهُ [as signifying He sold and bought with him: and he bartered, or exchanged commodities, with him: that شاراه has both of these meanings (like بايعه) is shown by the fact that مُشَارَاةٌ is also expl. in the TA, on the authority of Er-Rághib, as signifying the same as قِبَاضٌ]. (K.) b2: Also, (Mgh,) inf. n. مُشَارَاةٌ, (TA,) He persisted in contention, litigation, or wrangling: (Mgh:) one says, هُوَ يُشَارِيهِ (T, M, K) He persists in contention, litigation, or wrangling, with him: (M, TA:) or he contends in altercation, disputes, or litigates, with him; or does so vehemently, or obstinately; syn. يُجَادِلُهُ: (K, TA:) and it is said of the Prophet, in a trad., كَانَ لَا يُشَارِى وَلَا يُمَارِى [He used not to persist in contention, &c.]: (Mgh, TA:) meaning accord. to Th, بِالشَّرِّ ↓ كَانَ لَا يَسْتَشْرِى [he used not to persist, or persevere, with evil conduct]: (TA:) from اِسْتَشْرَى فِى عَدْوِهِ [expl. above (see 1 near the end)] as said of a horse: (Mgh:) or, accord. to Az, (TA,) originally يُشَارِرُ; one of the رs being changed into ى. (K, * TA. [See 3 in art. شر: and see also 3 in art. جرى.]) 4 اشرى, said of lightning: see 1, latter half. b2: Said of a camel, He sped, or went quickly. (IKtt, TA.) b3: اشرى بَيْنَهُمْ He excited discord, strife, or animosity, between them, or among them. (Az, K.) b4: اشرى الحَمَلُ (K accord. to the CK, [which, I think, evidently gives the right reading,] in the TA and in my MS. copy of the K الجمل,) i. q. تَفَلَّقَتْ عَقِيقَتُهُ [i. e. The lamb had its wool cleaving open, or becoming cleft]: (K: [Freytag, following the TK, and reading الحِمْلُ, explains the verb as said of fruit, and meaning “ diffissos habuit nucleos; ” but I cannot find any authority for the signification that he thus assigns to عَقيقة:]) mentioned by Sgh. (TA.) b5: اشرت الشَّجَرَةُ The plant [crept upon the ground, or] was like the cucumber and the melon; as also ↓ استشرت. (TA.) b6: See also 5.

A2: اشراهُ He filled it; (S, K;) namely, a watering-trough: and in like manner اشرى جَفْنَةً he filled a bowl, (S,) or جِفَانَهُ his bowls for the guests. (TA.) b2: And He made it to incline, (K, TA,) فِى نَاحِيَةِ كَذَا [in the direction of such a thing]. (TA.) Hence the saying of a poet, وَأَنَّنِى حَيْثُمَا يُشْرِى الهَوَى بَصَرِى

مِنْ حَوْثَمَا سَلَكُوا أَدْنُو فَأَنْظُورُ [And that I, wherever love makes my eye, or eyes, to incline, wherever they travel, approach and look: فانظور being for فَأَنْظُرُ]: or, as some relate it, أَثْنِى فَأَنْظُورُ [i. e. turn myself, or my eyes, and look]. (TA.) b3: [Also He put it in motion; namely, a bridle. (Freytag, from the Deewán of the Hudhalees.)]5 تشرّى It became scattered, or dispersed: (K:) accord. to the M, said in this sense of a company of men. (TA.) b2: Also, said of a man, (S,) or of a party, or company of men, (TA,) He, or they, became like the شُرَاة [pl. of شَارٍ q. v.] in his, or their, actions; (S, * TA;) and so ↓ اشرى. (IAth, TA.) 6 تَشَارَيَا They sued each other; or cited each other before a judge; syn. تَقَاضَيَا. (A, TA.) 8 إِشْتَرَىَ see the first paragraph, in three places.10 استشرى: see 1, latter part, in three places: and see 3. b2: Also He persisted, or persevered, in consideration, or examination. (TA.) b3: and استشرى فِى دِينِهِ He strove, or exerted himself, or was diligent, or studious, and was careful, or mindful, or regardful, in his religion. (TA.) b4: And استشرت الأُمُورُ بَيْنَهُمْ The affairs, or events, were, or became, great, or formidable, between them, or among them. (K, * TA. [See also شَرِىَ.]) b5: And see 4.12 اِشْرَوْرَى It was, or became, in a state of commotion. (K. [See also شَرِىَ.]) شَرْىٌ The colocynth: (S, K:) or it signifies, (K,) or signifies also, (S,) the plant thereof: (S, K:) n. un. with ة: (S:) and ↓ شَرْيَانٌ also signifies the colocynth; as a dial. var. of شَرْىٌ: or the leaves thereof. (TA.) One says, هُوَ أَحْلَى مِنَ الأَرْىِ وَأَمَرُّ مِنَ الشَّرْىِ [He, or it, is sweeter than honey and more bitter than colocynth]. (TA.) And فُلَانٌ لَهُ طَعْمَانِ أَرْىٌ وَشَرْىٌ [Such a one has two flavours, that of honey and that of colocynth]. (S, TA.) b2: And Any kind of plant that spreads upon the ground, running [or creeping] and extending; such as the melon and the cucumber. (AHn, O voce سُطَّاحٌ, q. v., and TA * in the present art.) b3: And Palm-trees that grow from the datestones: (K:) and with ة [as the n. un.] one of such palm-trees. (S.) b4: And, accord. to IJ, A kind of tree of which bows are made. (L voce حَتٌّ, q. v. [See also شِرْيَانٌ.]) A2: See also شَرًى.

A3: And see شَرْوَى.

شَرًى A road, (K, TA,) in a general sense. (TA.) And, (K,) with the article ال, [particularly] A road of Selmà, (S, K, TA,) the mountain so called, (TA,) abounding with lions: (S, K, TA:) whence they say of courageous men, مَا هُمْ

إِلَّا أُسُودُ الشَّرَى [They are no other than the lions of Esh-Sharà]. (TA.) b2: And i. q. نَاحِيَةٌ [as meaning An adjacent tract or region]; (S, K;) as also ↓ شَرَآءٌ: (K:) accord. to some, of the right hand: (TA:) pl. أَشْرَآءٌ. (S, K.) Hence, شَرَى

الفُرَاتِ The adjacent tract (نَاحِيَة) of the Euphrates: (TA:) and أَشْرَآءُ الحَرَمِ the adjacent tracts of the Sacred Territory; syn. نَوَاحِيهِ. (S.) b3: And A mountain. (K.) A2: Also The bad, or worse, or worst, of cattle: accord. to J, [in the S,] ↓ شَرْىٌ, [said in the S to be like شَوَى المَالِ,] which is [said to be] a mistake: (K:) but ElBedr El-Karáfee questions it being so: (TA:) and the good, or better, or best, thereof; as also ↓ شَرَاةٌ: thus having two contr. significations: (K:) and so says ISk: but ISd says that إِبِلٌ

↓ شَرَاةٌ, like سَرَاةٌ, means choice camels. (TA.) A3: And A certain eruption upon the body, resembling dirhems: (TA:) or small pimples or purulent pustules, having a burning property: (S:) or small pimples or purulent pustules, red, itching, and distressing, generally originating at once, (K, TA,) but sometimes gradually, (TA,) and becoming [more] severe by night in consequence of a hot vapour breaking forth at once upon the body: (K, TA:) thus in the “ Kánoon ” of Ibn-Seenà [or Avicenna]. (TA.) A4: ذُو الشَّرَى A certain idol of [the tribe of] Dows (دَوْس), (K, TA,) in the Saráh (السَّرَاة): so says Nasr. (TA.) شَرٍ Having the eruption termed شَرًى, described in the next preceding paragraph. (S, K.) شِرًى, (S, TA,) an inf. n. of شَرَى, aor. ـْ (TA,) [when used as a simple subst., signifying A sale and also a purchase,] has أَشْرِيَةٌ for its pl., which, as pl. of a sing. of the measure فِعَلٌ, is anomalous. (S, TA.) شَرَاةٌ: see شَرًى, in two places.

شَرَآءٌ: see شَرًى.

شَرِىٌّ Sold: and also bought: applied in this sense to a male slave; and شَرِيَّةٌ to a female slave. (Msb.) b2: Also A horse that persists, or perseveres, in his pace, or going: (S:) or that exceeds the usual bounds therein, (K, TA,) and goes on without languor: (TA:) or a choice horse: (A, TA:) or an excellent, choice horse. (TA.) شَرِيَّةٌ A way, course, mode, or manner, of acting or conduct or the like: and a nature; or a natural, a native, or an innate, disposition or temper or the like. (K.) A2: Also, of women, Such as bring forth females. (K.) One says, تَزَوَّجَ فِى شَرِيَّةِ نِسَآءٍ He married among women such as bring forth females. (TA.) شَرْوَى, in which the و is a substitute for ى, as it is in تَقْوَى and the like, (TA,) The like (S, K) of a thing: (S:) because a thing is sometimes bought with the like thereof: (TA:) [used alike as sing. and pl.: and, accord. to the TA, it seems that ↓ شَرْىٌ signifies the same.] It is said of Shureyh, كَانَ يُضَمِّنُ القَصَّارَ شَرْوَى الثَّوْبِ الَّذِى

أَهْلَكَهُ [He used to make the washer responsible for the like of the garment, or piece of cloth, that he destroyed]. (TA.) And it is said in a trad. of 'Omar, relating to the [collecting of the] poorrate, فَلَا يَأْخُذُ إِلَّا تِلْكَ السِّنَّ مِنْ شَرْوَى إِبِلِهِ [i. e. And he shall not take any save of that age, of the likes of his camels]. (TA.) شِرَوِىٌّ, in which the و is a substitute for ى, and ↓ شِرَائِىٌّ, [both signifying Of, or relating to, selling, and also of, or relating to, buying,] are rel. ns.; the former, of the inf. n. شِرًى; and the latter, of the inf. n. شِرَآءٌ. (Msb, TA.) شَرْيَانٌ see شَرْىٌ: b2: and see what next follows.

شِرْيَانٌ and ↓ شَرْيَانٌ, (S, K,) the former of which is the more in repute, (TA,) the former said to be quasi-quadriliteral, like جِرْيَالٌ, [and therefore mentioned also in the TA in art. شرن,] but held by IB to be of the measure فِعْلَانٌ, (TA in art. شرن,) A kind of tree, (S, K, TA,) of the عِضَاه [q. v.] of the mountains, (TA,) of which bows are made: (S, K, TA:) n. un. with ة: the tree thus called grows in the manner, and of the height and width, of the [species of lote-tree called] سِدْر, and has a yellow, sweet نَبِقَة [or drupe]: so says AHn: and he adds, Aboo-Ziyád says, bows are made of the شريان, and the bow made thereof is good, but black tinged with redness; its wood being of those woods of which good bows are [commonly] made; and they assert that it seldom, or never, becomes crooked: Mbr says that the نَبْع and شَوْحَط [q. v.] and شريان are one kind of tree, but differing in name and estimation according to the places of growth; such thereof as is upon the summit of the mountain being the نبع; and such as is at the base, or foot, or lowest or lower part, thereof, the شريان. (TA. [But see شَوْحَطٌ.]) b2: Also sing. of شَرَايِينُ signifying The arteries; i. e. the pulsing veins; (S, K;) which spring from the heart: (S:) but the anatomists assert that they spring from the liver, and pass by the heart. (TA.) b3: شِرْيَانٌ, with kesr, signifies also A crack, or fissure, [in a rock,] such as is termed ثَتٌّ. (Az, TA.) شِرَائِىٌّ: see شِرَوِىٌّ.

شَارٍ Selling, or a seller: (Mgh, TA:) and buying, or a buyer: as also ↓ مُشْتَرٍ [in both senses, but generally in the latter sense; whereas شَارٍ is generally used in the former sense]: (TA:) pl. of the former شُرَاةٌ. (Mgh.) b2: Also, (S, TA,) and ↓ شَارِىٌّ, in which latter the ى is not the ى of a rel. n. but is an affix corroborative of the epithet, as in the cases of أَحْوَرُ and أَحْوَرِىٌّ [or أَحْمَرُ and أَحْمَرِىٌّ] and صُلَّبٌ and صُلَّبِىٌّ, (TA,) One of the people to whom is applied the appellation الشُّرَاةُ, (S, TA,) which means the [heretics, or schismatics, commonly known by the name of] خَوَارِج [pl. of خَارِجِىٌّ, q. v.]: (S, M, Mgh, K, &c.:) so called because they said, We have sold ourselves in obedience to God, i. e., for Paradise, when we separated ourselves from the erring Imáms: (S:) or because they sold themselves for the sake of what they believed: or because they said, Verily God has purchased us and our possessions: (Mgh:) but ISk says, because of their vehement hatred of the Muslims: and the author of the K says that it is from شَرِىَ signifying “ he was angry,” and “ he persisted, or persevered; ” and he charges J with error in his explaining it as above, from their saying “ we have sold ourselves ” &c.; but this charge is senseless, for J has followed herein more than one of the leading authorities: the author of the K has followed ISd, who, however, adds, as to themselves, they say “ We are the شُرَاة ” because of the saying in the Kur ii. 203 [cited in the first paragraph of this art.], and the saying [in ix. 112] “ Verily God hath purchased, of the believers, themselves ”

[&c.]; and the like is said in the Nh, with this addition, that شُرَاةٌ is the pl. of شَارٍ; i. e., it is from شَرَى, aor. ـْ or it may be from المُشَارَاةُ meaning المُلَاجَّةُ: moreover, the part. n. of شَرِىَ is شَرٍ; and this has not شُرَاةٌ for its pl. (TA.) شَارِىٌّ: see the next preceding paragraph.

مُشْتَرٍ: see شَارٍ.

A2: المُشْتَرِى A certain star, (S, K,) well-known; (K;) [Jupiter;] one of the Seven Stars. (TA.) A3: And A certain bird. (K.)

هد

ى1 هَدَاهُ He directed him, or guided him, to the way; (K, * TA;) directed him aright; or caused him to take, or follow, a right way or course or direction. (K, TA.) See 8. b2: هَدَى العَرُوسَ He sent [or conducted] the bride (MA, KL) to her husband, (MA,) or to the house of her husband: (KL;) i. q. زَفَّهَا, (K in art. زف,) and so ↓ أَهْدَاهَا. (Msb in that art.) b3: يَهْدِى meaning يُؤَدِّى: see an ex. in a verse cited voce طَبَعٌ.4 أَهْدَىَ see 1.6 تَهَادَنَا They (two parties who had been at war) made a truce, each with the other. (T, art. نبذ.) 8 اِهْتَدَى He became rightly directed; followed a right direction; (K;) went aright; as also ↓ هَدَى. (S.) b2: He guided himself. b3: He went a right way: went aright. b4: لَا يَهْتَدِى إِلَى جِهَةٍ He cannot go aright: or knows not the way that he would pursue; or knows not in what direction to go: sometimes said of a drunken man. b5: لَا يَهْتَدِى لِأَمْرِهِ means He does not, or cannot, find the way to accomplish, or perform, his affair. b6: اِهْتَدَى He found, (MA,) or took (KL,) the right way or road. (MA, KL.) b7: دَاهِيَةُ لاَ يُهْتَدَى لَهَا, by which دَاهِيَةُ الغَبَرِ is expl. in the S and O, means لَا يُهْتَدَى للَّنَّجَآءِ مِنْهَا, by which the same phrase is expl. in the JK: or it may be well rendered A calamity in relation to which one knows not the right course to pursue. b8: اِهْتَدَى also signifies He continued to be rightly directed, or to follow a right dirertion: and he sought to be rightly directed, or to follow a right direction. (TA.) b9: اِهَدَّى and اِهِدِّى, for اِهْتَدَى; like اِعَذَّرَ and اِعِذِّرَ, for اِعْتَذَرَ.

هَدْىٌ A way, course, method, mode, or manner, of acting, or conduct, or proceeding, or the like; (Msb, K;) as also ↓ هِدْيَةٌ and ↓ هَدْيَةٌ: (K:) or to the second and third: and the first is pl. [or coll. gen. n.] of the last: (S:) and a god way, &c.: and calm, or placid, deportment; or calmness, or placidity, of deportment: (TA:) see also دَلٌ. b2: هَدْىٌ [Conduct, mode of life; manners].

A2: See هَدِىٌّ.

هُوَ عَلَى هُدًى He is following, or he follows, a right direction. b2: الهُدَى

The Kur-án. (Bd, Jel in lxxii. 13, &c.) هِدْيَةٌ and هَدْيَةٌ: see هَدْيٌ.

هَدِيَّةٌ [n. un. of هَدِىٌّ] A present; i. e. a thing sent to another in token of courtesy or honour: (Msb;) such as is termed طَرِيفٌ and لَطَفٌ. (JK.) b2: ↓ هَدْىٌ and هَدِىٌّ [coll. gen. ns.] What one brings as an offering to Mekkeh, (K,) or to the Kaabeh, (Beyd, v. 2,) or to the Haram, (S, Mgh,) consisting of camels (Lth, S, Mgh, Msb) or other beasts, (Lth,) namely kine or sheep or goats, (Mgh,) to be sacrificed, (TA,) and of goods or commodities: (Lth:) n. un. with ة. (S, &c.) b3: Also, Camels, absolutely. (TA.) b4: هَدِىٌّ also One who is entitled to respect, or honour, or protection: so in a verse cited voce اِسْتَبَآءَ. (ISk in T in art. بوأ.) هَادٍ

: see an ex. of its pl. هَوَادِى meaning Necks of horses, voce تَالٍ. b2: هَادِيَةٌ The fore part of the neck of a horse. (K in art. سلف.) b3: أَخَذَ هَادِىَ الرَّحَى فَجَعَلَ يُدِيرُهَا [He took the handle of the mill, and begun to turn it]. (K, art. خبز.) أَهْدَى مِنْ دُعَيْمِيصِ الرَّمْلِ More expert, &c: see art. دعمص.

المَهْدِىُّ

, meaning The directed by God to the truth, is a proper name, and the name of him of whose coming at the end of time the happy tidings have been announced. (TA.) [It is always so pronounced by the Arabs in the present day: not المُهْدِى.]

هدى:
هدى ل: الإيمان، على سبيل المثال، أرشد إليه، Predeterminer، حرّك الله الإرادة البشرية قسراً، سبق فقضى (بقطر).
هدى ل: (انظر معجم بدرون 3:53).
هدى شياً ل: قدّم له هدية (بقطر).
هدأ: أنظرها في (محيط المحيط) في هَدَأَ (الكامل 8:287 ألف ليلة 103:1): هدت الريح وصفاً البحر وانظر هاديّ في (أماري 11:41).
هدّى: ضحى (الكالا).
هدّى: في (فوك) في مادة diriger أي أرشد إلى. وفي مادة recolere.
هادي: معناها الحقيقي تبادل الهدايا وفي (محيط المحيط) (هاداه مهاداةً أهدى كل منهما إلى صاحبه (دي ساسي كرست 1:97:1): مهاداة من بعضهم لبعض إلا أنها تعني أيضاً: أعطاه أو أهدى له هدايا (روجرز 4:146 و 149).
أهدى: وتصاغ أيضاً مع المفعول به (عباد 4:44:1): أهدى إليه أي قدم له الهدايا (دي ساسي كرست 7:37:2 القلائد مخطوطة 157:1): وأهدى الناسُ في يوم عيد إلى المعتمد واحتفلوا.
أهدى إليه ما وجب ولاق: أبدى له ما يستحق من احترام أو ولاء (بقطر).
أهدى كتاباً: قدّم كتاباً dédier un livre ( بقطر).
أهدّى: ارشد الطريق، قاد (الكالا). تهدّى ل: معناها في (فوك باللاتينية recolere) مرادف ذكر والتهم وبالفرنسية se rappeler؛ في (حيان بسام 140:3) من الواضح إن ذكر شيئا تعني (لام نفسه على)، لأننا نقرأ هنا: ((وقد كان معروفاً بالشطارة في شبابه فأقلع مع شيبه فرُجي فلاحُه لصدق توبته وخلوص طاعته وتهدّية لما فرط من بطالته.
تهدّى أنظر الكلمة في (فوك) في مادة oferre.
تهادوا: في الحديث عن أكثر من شخص واحد: كانوا في سباق للحظوة بهذا الشاعر (عباد 313:1): وكان قد طرأ على الأندلس، في مدة ملوك طوائفها، فتهادته تهادي الرياض للنسيم وتنافسوا فيه تنافس الديار في الأنس المقيم. وفي (القلائد - مخطوطة 141:2): وكان كل ملك من ملوك الأندلس يتهاداه تهادي المقل للكرى، والأذن للبشرة. وفي (5:515 من الطبعة نفسها): فتهادته الدول وتلقته الخيل والخول.
تهادى: في (الشنفري - دي ساسي كرست 2:137:2): تهاداه التنائف أي أن الوحدة كانت تقوده إلى وحدة أخرى وعند (الشارح، ص 363) وتهديه من تنوفه إلى تنوفة.
اهتدى إلى: تخيّل، اخترع، imaginer inrenter ( المقري 232:1).
اهتدى ل: شكّ في قصده (حيان - بسام 122:1): اهتدى لتدبيره استهدى:
طلب هدية (الحريري 16): وترغب عن هاد تستهديه إلى زاد تستهديه حيث تحمل تستهديه الثانية معنى الهدية (القلائد - مخطوطة 155:1): (لقد استنسختُ من هذه الأشعار ما تستهديه النفوس (ابن جبير 14:128): فمن لم يشاهدها بمكة لم يشاهد مرأى يُستهدى ذكره غرابة وعجباً (ويجرز 2:32): واستهدى نسيم عيش طاب له هبوبه.
استهديت فلاناً: التمسنه أن يقودني. وهنا جاءت تستهديه في معناها الأول (أي طلبت أن يهديني هدية) في عبارة (الحريري).
استهدى الله: تضرع إليه أن يقود خطاه إلى الصواب (معجم بدرون).
هدّى. أصحاب الهدى: الراشدون الأرثوذكس في الكنيسة الشرقية (معجم الجغرافيا).
الهدى: من أجناس الحمام (مخطوطة الاسكوريال 893).
هدْيةً: دويبة تهدي حمار قبان (انظر الجزء الثالث من ترجمة هذا المعجم في مادة حميّر جدة) (المستعيني، ابن البيطار 568:2، وانظر 331:1 و295:2). لاحظ إن الحركات التي وضعتها فوق الكلمة هي نفسها في مخطوطتي (المستعيني) ولاحظ أيضاً إنها قد كتبت في المخطوطة A ( لابن البيطار): هُدية ثم تحرفت عند (برجرن863) إلى حِدِية (كذا).
هديَّة: متاع السفر (أماري دبلوماسية 2:204): التاجر الفرنجي - وصحبته فرشه وهديته مثل أرز مبيض وسكر وشراب وقباء وغير ذلك مما هو للأكل فلا يوزن عن ذلك الدرهم الفرد هدْية كتاب: أنظر أهدى كتاباً dedier ( بقطر).
هداية، الهام رباني، شعور باطني يدعوك فيه الله إلى نمط حياة (بقطر).
هداية الله وإلهامه: إلهام خفي مسبق يقود الإنسان إلى الوصول إلى الرشاد والبُعد عن الضلال عن طريق سلطة الخالق على إرادة البشر وقدره المكتوب عليه. (بقطر).
هداية: مذهب (البربرية 6:35:1): ولقي بمصر شيخ الصوفية لعصره وأخذ عنه ولقن طرق هدايته.
هداية: مقام المهدي المنتظر (عبد الواحد 15:150).
هاد والمؤنث هادية: سيدة شابة تمتطي بعيراً، وتسير في طليعة جيش البدو، تتلو أشعاراً تهجو فيها الجبناء، أو تمتدح الشجعان (بالجراف 71:2).
مُهدي: رسالة إهدائية dedicatoire ( بقطر).

هدى
الهداية دلالة بلطف، ومنه: الهديّة، وهوادي الوحش. أي: متقدّماتها الهادية لغيرها، وخصّ ما كان دلالة بهديت، وما كان إعطاء بأهديت.
نحو: أهديت الهديّة، وهديت إلى البيت. إن قيل: كيف جعلت الهداية دلالة بلطف وقد قال الله تعالى: فَاهْدُوهُمْ إِلى صِراطِ الْجَحِيمِ
[الصافات/ 23] ، وَيَهْدِيهِ إِلى عَذابِ السَّعِيرِ
[الحج/ 4] . قيل: ذلك استعمل فيه استعمال اللّفظ على التّهكّم مبالغة في المعنى كقوله: فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ [آل عمران/ 21] وقول الشاعر:
تحيّة بينهم ضرب وجيع
وهداية الله تعالى للإنسان على أربعة أوجه:
الأوّل: الهداية التي عمّ بجنسها كلّ مكلّف من العقل، والفطنة، والمعارف الضّروريّة التي أعمّ منها كلّ شيء بقدر فيه حسب احتماله كما قال: رَبُّنَا الَّذِي أَعْطى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدى
[طه/ 50] .
الثاني: الهداية التي جعل للناس بدعائه إيّاهم على ألسنة الأنبياء، وإنزال القرآن ونحو ذلك، وهو المقصود بقوله تعالى: وَجَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا
[الأنبياء/ 73] .
الثالث: التّوفيق الذي يختصّ به من اهتدى، وهو المعنيّ بقوله تعالى: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً [محمد/ 17] ، وقوله: وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ [التغابن/ 11] ، وقوله: إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمانِهِمْ [يونس/ 9] ، وقوله: وَالَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا [العنكبوت/ 69] ، وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدىً [مريم/ 76] ، فَهَدَى اللَّهُ الَّذِينَ آمَنُوا [البقرة/ 213] ، وَاللَّهُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ [البقرة/ 213] .
الرّابع: الهداية في الآخرة إلى الجنّة المعنيّ بقوله: سَيَهْدِيهِمْ وَيُصْلِحُ بالَهُمْ [محمد/ 5] ، وَنَزَعْنا ما فِي صُدُورِهِمْ مِنْ غِلٍّ [الأعراف/ 43] إلى قوله: الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا .
وهذه الهدايات الأربع مترتّبة، فإنّ من لم تحصل له الأولى لا تحصل له الثّانية بل لا يصحّ تكليفه، ومن لم تحصل له الثّانية لا تحصل له الثّالثة والرّابعة، ومن حصل له الرّابع فقد حصل له الثلاث التي قبلها، ومن حصل له الثالث فقد حصل له اللّذان قبله . ثمّ ينعكس، فقد تحصل الأولى ولا يحصل له الثاني ولا يحصل الثالث، والإنسان لا يقدر أن يهدي أحدا إلّا بالدّعاء وتعريف الطّرق دون سائر أنواع الهدايات، وإلى الأوّل أشار بقوله: وَإِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ [الشورى/ 52] ، يَهْدُونَ بِأَمْرِنا [السجدة/ 24] ، وَلِكُلِّ قَوْمٍ هادٍ [الرعد/ 7] أي: داع، وإلى سائر الهدايات أشار بقوله تعالى: إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ [القصص/ 56] وكلّ هداية ذكر الله عزّ وجلّ أنه منع الظالمين والكافرين فهي الهداية الثالثة، وهي التّوفيق الذي يختصّ به المهتدون، والرّابعة التي هي الثّواب في الآخرة، وإدخال الجنّة. نحو قوله عزّ وجلّ: كَيْفَ يَهْدِي اللَّهُ قَوْماً إلى قوله: وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ [آل عمران/ 86] وكقوله: ذلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَياةَ الدُّنْيا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ [النحل/ 107] وكلّ هداية نفاها الله عن النبيّ صلّى الله عليه وسلم وعن البشر، وذكر أنهم غير قادرين عليها فهي ما عدا المختصّ من الدّعاء وتعريف الطريق، وذلك كإعطاء العقل، والتّوفيق، وإدخال الجنة، كقوله عزّ ذكره:
لَيْسَ عَلَيْكَ هُداهُمْ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ [البقرة/ 272] ، وَلَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى [الأنعام/ 35] ، وَما أَنْتَ بِهادِ الْعُمْيِ عَنْ ضَلالَتِهِمْ [النمل/ 81] ، إِنْ تَحْرِصْ عَلى هُداهُمْ فَإِنَّ اللَّهَ لا يَهْدِي مَنْ يُضِلُّ [النحل/ 37] ، وَمَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ [الزمر/ 36] ، وَمَنْ يَهْدِ اللَّهُ فَما لَهُ مِنْ مُضِلٍّ [الزمر/ 37] ، إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ [القصص/ 56] وإلى هذا المعنى أشار بقوله تعالى: أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ [يونس/ 99] ، وقوله: مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ
[الإسراء/ 97] ، أي: طالب الهدى ومتحرّيه هو الذي يوفّقه ويَهْدِيهِ إلى طريق الجنّة لا من ضادّه، فيتحرّى طريق الضّلال والكفر كقوله: وَاللَّهُ لا يَهْدِي الْقَوْمَ الْكافِرِينَ
[التوبة/ 37] ، وفي أخرى الظَّالِمِينَ [التوبة/ 109] ، وقوله: إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ كاذِبٌ كَفَّارٌ [الزمر/ 3] الكاذب الكفّار: هو الذي لا يقبل هدايته، فإنّ ذلك راجع إلى هذا وإن لم يكن لفظه موضوعا لذلك، ومن لم يقبل هِدَايَتَهُ لم يهده، كقولك: من لم يقبل هَدِيَّتِي لم أهد له، ومن لم يقبل عطيّتي لم أعطه، ومن رغب عنّي لم أرغب فيه، وعلى هذا النحو:
وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ [التوبة/ 109] وفي أخرى: الْفاسِقِينَ [التوبة/ 80] وقوله: أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى
[يونس/ 35] ، وقد قرئ: يَهِدِّي إِلَّا أَنْ يُهْدى أي: لا يهدي غيره ولكن يهدى. أي: لا يعلم شيئا ولا يعرف أي لا هداية له، ولو هدي أيضا لم يهتد، لأنها موات من حجارة ونحوها، وظاهر اللّفظ أنه إذا هدي اهْتَدَى لإخراج الكلام أنها أمثالكم كما قال تعالى: إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبادٌ أَمْثالُكُمْ [الأعراف/ 194] وإنّما هي أموات، وقال في موضع آخر:
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَمْلِكُ لَهُمْ رِزْقاً مِنَ السَّماواتِ وَالْأَرْضِ شَيْئاً وَلا يَسْتَطِيعُونَ [النحل/ 73] ، وقوله عزّ وجلّ: إِنَّا هَدَيْناهُ السَّبِيلَ [الإنسان/ 3] ، وَهَدَيْناهُ النَّجْدَيْنِ [البلد/ 10] ، وَهَدَيْناهُمَا الصِّراطَ الْمُسْتَقِيمَ [الصافات/ 118] فذلك إشارة إلى ما عرّف من طريق الخير والشّرّ ، وطريق الثواب والعقاب بالعقل والشرع وكذا قوله: فَرِيقاً هَدى وَفَرِيقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ
[الأعراف/ 30] ، إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ [القصص/ 56] ، وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ [التغابن/ 11] فهو إشارة إلى التّوفيق الملقى في الرّوع فيما يتحرّاه الإنسان وإياه عنى بقوله عزّ وجلّ: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً [محمد/ 17] وعدّي الهِدَايَةُ في مواضع بنفسه، وفي مواضع باللام، وفي مواضع بإلى، قال تعالى:
وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
[آل عمران/ 101] ، وَاجْتَبَيْناهُمْ وَهَدَيْناهُمْ إِلى صِراطٍ مُسْتَقِيمٍ [الأنعام/ 87] وقال: أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ
[يونس/ 35] وقال: هَلْ لَكَ إِلى أَنْ تَزَكَّى وَأَهْدِيَكَ إِلى رَبِّكَ فَتَخْشى [النازعات/ 18- 19] .
وما عدّي بنفسه نحو: وَلَهَدَيْناهُمْ صِراطاً مُسْتَقِيماً [النساء/ 68] ، وَهَدَيْناهُمَا الصِّراطَ الْمُسْتَقِيمَ [الصافات/ 118] ، اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ [الفاتحة/ 6] ، أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ [النساء/ 88] ، وَلا لِيَهْدِيَهُمْ طَرِيقاً [النساء/ 168] ، أَفَأَنْتَ تَهْدِي الْعُمْيَ [يونس/ 43] ، وَيَهْدِيهِمْ إِلَيْهِ صِراطاً مُسْتَقِيماً [النساء/ 175] .
ولمّا كانت الهِدَايَةُ والتّعليم يقتضي شيئين:
تعريفا من المعرّف، وتعرّفا من المعرّف، وبهما تمّ الهداية والتّعليم فإنه متى حصل البذل من الهَادِي والمعلم ولم يحصل القبول صحّ أن يقال: لم يَهْدِ ولم يعلّم اعتبارا بعدم القبول، وصحّ أن يقال: هَدَى وعلّم اعتبارا ببذله، فإذا كان كذلك صحّ أن يقال: إنّ الله تعالى لم يهد الكافرين والفاسقين من حيث إنه لم يحصل القبول الذي هو تمام الهداية والتّعليم، وصحّ أن يقال: هَدَاهُمْ وعلّمهم من حيث إنه حصل البذل الذي هو مبدأ الْهِدَايَةِ. فعلى الاعتبار بالأول يصحّ أن يحمل قوله تعالى: وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ [التوبة/ 109] ، وَالْكافِرِينَ [التوبة/ 37] وعلى الثاني قوله عزّ وجلّ: وَأَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى
[فصلت/ 17] والأولى حيث لم يحصل القبول المفيد فيقال: هداه الله فلم يهتد، كقوله: وَأَمَّا ثَمُودُ الآية، وقوله: لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشاءُ إلى قوله: وَإِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ [البقرة/ 142- 143] فهم الّذين قبلوا هداه واهتدوا به، وقوله تعالى: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ [الفاتحة/ 6] ، وَلَهَدَيْناهُمْ صِراطاً مُسْتَقِيماً [النساء/ 68] فقد قيل: عني به الهِدَايَةُ العامّة التي هي العقل، وسنّة الأنبياء، وأمرنا أن نقول ذلك بألسنتنا وإن كان قد فعل ليعطينا بذلك ثوابا كما أمرنا أن نقول: اللهمّ صلّ على محمد وإن كان قد صلّى عليه بقوله: إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ [الأحزاب/ 56] وقيل: إن ذلك دعاء بحفظنا عن استغواء الغواة واستهواء الشّهوات، وقيل: هو سؤال للتّوفيق الموعود به في قوله: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً
[محمد/ 17] وقيل: سؤال للهداية إلى الجنّة في الآخرة، وقوله عزّ وجلّ: وَإِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ [البقرة/ 143] فإنه يعني به من هداه بالتّوفيق المذكور في قوله عزّ وجلّ: وَالَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً.
والهُدَى والهِدَايَةُ في موضوع اللّغة واحد لكن قد خصّ الله عزّ وجلّ لفظة الهدى بما تولّاه وأعطاه، واختصّ هو به دون ما هو إلى الإنسان نحو: هُدىً لِلْمُتَّقِينَ [البقرة/ 2] ، أُولئِكَ عَلى هُدىً مِنْ رَبِّهِمْ [البقرة/ 5] ، هُدىً لِلنَّاسِ [البقرة/ 185] ، فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدىً فَمَنْ تَبِعَ هُدايَ [البقرة/ 38] ، قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدى [الأنعام/ 71] ، وَهُدىً وَمَوْعِظَةٌ لِلْمُتَّقِينَ [آل عمران/ 138] ، وَلَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى [الأنعام/ 35] ، إِنْ تَحْرِصْ عَلى هُداهُمْ فَإِنَّ اللَّهَ لا يَهْدِي مَنْ يُضِلُّ [النحل/ 37] ، أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى [البقرة/ 16] .
والاهْتِدَاءُ يختصّ بما يتحرّاه الإنسان على طريق الاختيار، إمّا في الأمور الدّنيويّة، أو الأخرويّة قال تعالى: وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِها [الأنعام/ 97] ، وقال: إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلًا
[النساء/ 98] ويقال ذلك لطلب الهداية نحو: وَإِذْ آتَيْنا مُوسَى الْكِتابَ وَالْفُرْقانَ لَعَلَّكُمْ تَهْتَدُونَ
[البقرة/ 53] ، وقال: فَلا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ [البقرة/ 150] ، فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا [آل عمران/ 20] ، فَإِنْ آمَنُوا بِمِثْلِ ما آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا [البقرة/ 137] .
ويقال المُهْتَدِي لمن يقتدي بعالم نحو:
أَوَلَوْ كانَ آباؤُهُمْ لا يَعْلَمُونَ شَيْئاً وَلا يَهْتَدُونَ [المائدة/ 104] تنبيها أنهم لا يعلمون بأنفسهم ولا يقتدون بعالم، وقوله: فَمَنِ اهْتَدى فَإِنَّما يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَقُلْ إِنَّما أَنَا مِنَ الْمُنْذِرِينَ [النمل/ 92] فإن الِاهْتِدَاءَ هاهنا يتناول وجوه الاهتداء من طلب الهداية، ومن الاقتداء، ومن تحرّيها، وكذا قوله: وَزَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لا يَهْتَدُونَ [النمل/ 24] وقوله: وَإِنِّي لَغَفَّارٌ لِمَنْ تابَ وَآمَنَ وَعَمِلَ صالِحاً ثُمَّ اهْتَدى [طه/ 82] فمعناه: ثم أدام طلب الهداية، ولم يفترّ عن تحرّيه، ولم يرجع إلى المعصية. وقوله:
الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ إلى قوله:
وَأُولئِكَ هُمُ الْمُهْتَدُونَ
[البقرة/ 157] أي:
الذين تحرّوا هدايته وقبلوها وعملوا بها، وقال مخبرا عنهم: وَقالُوا يا أَيُّهَا السَّاحِرُ ادْعُ لَنا رَبَّكَ بِما عَهِدَ عِنْدَكَ إِنَّنا لَمُهْتَدُونَ
[الزخرف/ 49] .
والهَدْيُ مختصّ بما يُهْدَى إلى البيت. قال الأخفش : والواحدة هَدْيَةٌ، قال: ويقال للأنثى هَدْيٌ كأنه مصدر وصف به، قال الله تعالى:
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ [البقرة/ 196] ، هَدْياً بالِغَ الْكَعْبَةِ
[المائدة/ 95] ، وَلَا الْهَدْيَ وَلَا الْقَلائِدَ [المائدة/ 2] ، وَالْهَدْيَ مَعْكُوفاً [الفتح/ 25] .
والهَدِيَّةُ مختصّة باللُّطَف الذي يُهْدِي بعضنا إلى بعضٍ. قال تعالى: وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ [النمل/ 35] ، بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ [النمل/ 36] والمِهْدَى الطّبق الذي يهدى عليه، والْمِهْدَاءُ: من يكثر إِهْدَاءَ الهديّة، قال الشاعر:
وإنّك مهداء الخنا نطف الحشا
والْهَدِيُّ يقال في الهدي، وفي العروس يقال:
هَدَيْتُ العروسَ إلى زوجها، وما أحسن هَدِيَّةَ فلان وهَدْيَهُ، أي: طريقته، وفلان يُهَادِي بين اثنين: إذا مشى بينهما معتمدا عليهما، وتَهَادَتِ المرأة: إذا مشت مشي الهدي.

سمر: سَمَر: تولى الحراسة ليلاً (ابن بطوطة 3: 3) سَمَّر: سَمَر المجرم على الصليب أي شده بالمسمار (الملابس ص269 رقم 7).
سَمَّر: ثبت الجص أو الرصاص الذائب على الجدار (معجم الادريسي) غير ان بوشر يذكر مَسْمّرَ في هذا المعنى (كرتاس ص32).
سَمَّر: شدّد اسر المملوك وحبسه (بوشر).
سَمَّر: جهز بالمسامير ثبت بالمسامير (الكالا) واسم المفعول منه مُسَمَّر فعند ابن عباد (2: 133) أمر بضربه بالنعال المسمَّرة.
سَمَّر: نعَّل الدابة (فوك، الكالا).
سَمَّر على: ختم (شيرب ديال ص48).
سَمَّر فلاناً: أسهره (فوك).
سَمَّر: جعله اسمر اللون (بوشر).
سامَر: يقول مسلم بن الوليد الشاعر: سامرتُ الليل بجارية، ومعناه: قضيت الليل أحادث الجارية (معجم مسلم).
أسْمَر. جعله اسمر اللون، صيره اسمر (بوشر) تسمَّر الحصان، تنعلّ (فوك).
تسامر: تحدث عن هذا الشيء وذاك، تحدث عن أشياء مختلفة (بوشر).
اسَمرَّ: صار أسمر، والمصدر منه اسمرار (بوشر، محيط المحيط).
سَمْر: حرس الليل من الجنود (المعجم اللاتيني - العربي).
سَمَر: قتد، قطعة من الخشب في الرحل أو القتب (بوشر).
سَمَر: أكاف البغل، وبرذعة الحمار (هلو).
سَمَار: سُمْرة لون الأسمر (بوشر).
سمار (مثلثة السين): أسل (بوشر) وهو الأسل الذي تصنع منه حصر البيوت (صفة مصر 12: 463) وفيها سَمار. وهو نبات اسمه العلمي: iuncus Arabicus ( صفة مصر 18، قسم 2 ص398) iuncus acutus ( الجريدة الآسيوية 1848، 1: 274) iuncus moltiflorus ( شيرب وفيه سمار بفتح السين) و iuncus ( باجني مخطوطات بضم السين) (دومب ص74، هلو وفيه صُمار) وهي كلمة قديمة نجدها عند ابن البيطار (1: 21) وعلى السين فتحة في مخطوطة ب وكسرة في مخطوطة 1 (2: 57) ابن العوام 1: 24، 2: 88). سَمِير: مُسامِر، المحادث ليلاً (ألكالا).
سَمِير: قسم من السمر (ألكالا) ويقسم السمر إلى ثلاثة أقسام: سمير أول الليل وسمير نصف الليل وسمير السهر (الكالا).
سْمِير: تفتيش الحرس ليلاً (الكالا).
سُمَيْر: تصغير أسمر (بوشر).
سمارة وسمارية: سلة مصنوعة من السمار (انظر سمار) ففي رياض النفوس (ص93 و، ق): علم الولي عمرون أن غريباً بحاجة إلى سمكة لامرأته التي تتوحم وتشتهي أكل السمك وأنه ليس لديه مال لشرائه، فدعا بالرجل ونزل معه حتى بلغ إلى ذلك السمك (السمار) الذي بين القصر والبحر قطعا سمارسن (سماريتين) ومضيا إلى البحر ونحن ننظر فما كان باوشك من ان طلع الرجل وفي كل سمارية حوت يثقل الإنسان فكشفنا عن خبره فقال أن في أمر هذا الرجل لعجباً لما حاذا بنا السمار الذي بين القصر والبحر امرني فقطعته سمارتين ومشينا حتى دخلنا إلى موضع من البحر ينتهي إلى نصف الساق قال فاقبل إليه من الحيتان ما لا يوصف فتناول منها حوتاً وقال اجعل هذا في سمارة ثم تناول آخر فقال اجعل هذا في الأخرى ثم قال انصرف بنا فان في هذا كفاية.
سُمَيْرة: نبات عطري (الكالا).
سمارية: انظر سمارة.
سمارية: ضرب من السفن (ألف ليلة برسل 2: 353) وهي تصحيف سلارية (باليونانية سلاريون) (فليشر معجم ص71).
سُمُيرَّيَّة: (لم يحسن لين تفسيرها وهي دراهم ضربت بأمر عبد الملك ضربها يهودي من تيماء اسمه سُمْير (معجم البلاذري).
سَمَّار: بيطار، نعلنبد في المغرب وهو الذي ينعل الخيل (فوك، الكالا، بوشر (بربرية) شيرب) وفي مخطوطتنا لابن العوام في عبارة ورد في (1: 438) من المطبوع: على هيئة سكين السّمار الذي تسعر (تُشَفَّر) به حوافر الدواب.
سَمَّار: حدّاد بالمغرب (دومب ص104، هلو).
سَمُّور: حيوان ثديي ذو فرو ثمين، غير أن العرب خلطوا بينه وبين البادستر الذي أطلقوا عليه اسم سمور أيضاً (المغربي 1: 121 - 122، المستعيني معجم المنصوري مادة جند بادستر). سامِر الذي يقوم بالحراسة ليلا (فوك، ابن بطوطة 3: 148).
سَامِر: حارس (الكالا).
سَامِر: جذوة، وما بقي من جمر في الموقد (شيرب ديال ص26).
سَامِرَة وجمعها سضوَامِر: حي أو محلة الذين يقومون بالحراسة ليلاً (الكالا).
اَسْمرُ: ذو السُمرة وهي لون بين البياض والسواد وهو من كان شعره اسود ولونه اسمر. (بوشر) أسْمر: مُلوَّح، من لوحته الشمس. (بوشر).
اسمر: زنجي (الكالا).
شجرة السمراء أو الحشيشة المسماة بالسمراء: نبات اسمه العلمي: auphorbe pythus. L ( ابن العوام 1: 602، 2: 340) أسمراني: ضارب إلى السمرة (بوشر).
أسمراني: ملوَّح بالشمس (هلو).
أسمير: ذكرها عبد الواحد (ص156).
مسمار (في معجم فوك وفي معجم الكالا مُسمار): وتد من خشب أو حديد (بوشر).
مسمار: ما يثبت به الحزام (الكالا) والترجمة التي ذكرتها موجودة عند فكتور.
مِسمار: فخ حديدي (ألكالا).
مِسمار: ثؤلول (محيط المحيط) الجريدة الآسيوية (1853، 1: 352) وفي معجم المنصوري أنظر ثأليل: منها صلبة مذكورة تسمى ثأليل وفي ابن البيطار (2: 487) عن الأدريسي وإذا عجن رماده بخّل وطلي به على المسامر المنكوسة أذهبها.
وفي ص548 منه عن الأدريسي: ينفع من المسامير المعكوسة.
مِسمار: واشي (فوك).
مِسمار: النجم القطبي (بلجراف 2: 263).
مِسمار: لبأ، اول لبن البقرة بعد أن نتجت (ميهرن ص35).
مِسمار الخيل: القوى الصلب منها على سلوك الأوعار (محيط المحيط).
مِسمار العين: بقعة حمراء على بياض العين (ألكالا) وبقعة بيضاء على سواد العين أيضاً (أنظرها في داء).
مسمار قرنفل: حبة قرنفل (همبرت ص18).
مسمار الميزان: لسان الميزان (ألكالا).
مسمارى: صفة للباب (ألف ليلة برسل 4: 88) ويقال باب مسمارى أي باب ذو مسامير.
مَسامر وجمعها سامرون: ذكرها ألكالا في مادة Tres nochal cosa غير أن المعجم الذي أرجع إليه ليس فيه هذه الكلمة والفعل القريب منه Transnochar يعني قضى الليل ساهراً دون نوم.
مسامر: محادث، محاور (بوشر).
مسامرة عند الصوفية: خطاب الحق للعارفين ومحادثته لهم في عالم الأسرار والغيوب (محيط المحيط).
مسامرّي: بائع المسامير (دومب ص104).

سمر

1 سَمَرَ, (S, M, K,) aor. ـُ (S, M,) inf. n. سَمْرٌ and سُمُورٌ, (M, K,) He held a conversation, or discourse, by night: (S:) or he waked; continued awake; did not sleep: (M, K:) and ↓ اسمر may signify the same; or may be of the same class as أَهْزَلَ and أَسْمَنَ, and thus signify he had, or came to have, a سَمَر [or conversation, or discourse, by night]. (M.) [See also 3.] b2: سَمَرَتِ المَاشِيَةُ, aor. ـُ inf. n. سُمُورٌ, (assumed tropical:) The cattle pastured by night without a pastor; or dispersed themselves by night: (M, TA:) [or simply pastured by night; for] one says, إِنَّ إِبِلَنَا تَسْمُرُ, meaning (assumed tropical:) Verily our camels pasture by night: (TA:) and سَمَرَتِ الإِبِلُ لَيْلَتَهَا كُلَّهَا (tropical:) The camels pastured during their night, the whole of it. (A.) and سَمَرَتِ المَاشِيَةُ النَّبَاتَ (assumed tropical:) The cattle pastured upon the herbage; (M, K;) aor. as above: (M:) [or pastured upon the herbage by night: like as one says,] سَمَرَ الخَمْرَ (assumed tropical:) He drank mine, or the mine, (K, TA,) by night: (TA:) and بَاتُوا يَسْمُرُونَ الخَمْرَ (tropical:) They passed, or spent, their night drinking wine, or the wine. (A.) b3: See also سَمِيرٌ, in three places.

A2: سَمُرَ, (S, M, Msb, K,) aor. ـُ (K;) and سَمِرَ, (S, K, in a copy of the M سَمَرَ,) aor. ـَ inf. n. of each سُمْرَةٌ; (K;) and ↓ اسمارّ, (S, M, K,) inf. n. اِسْمِيرَارٌ; (S;) He, or it, was, or became, [tawny, brownish, dusky, or dark in complexion or colour; i. e.,] of the colour termed سُمْرَة [expl. below]. (S, M, Msb, K.) A3: سمَرَهُ: see 2, first signification. b2: [Hence,] سمَرَ عَيْنَهُ i. q. سَمَلَهَا, (M, K,) which signifies He put out, or blinded, (فَقَأَ,) his eye with a heated iron instrument: (S and Msb in art. سمل:) or he put out, or blinded, (كَحَلَ,) his eye with a مِسْمَار [or nail] (Mgh, Msb, TA) of iron (TA) made hot (Mgh, Msb, TA) in fire: (Msb:) or [simply] he put out, or blinded, his eye; syn. فَقَأَهَا. (K.) A4: سَمَرَ اللَّبَنَ: A5: and سَمَرَ سْمَهُ: see 2.2 سمّرهُ, (S, M, Mgh, Msb, K,) inf. n. تَسْمِيرٌ; (S;) and ↓ سَمَرَهُ, (S, M, Mgh, &c.,) aor. ـُ (M, Msb, K) and سَمِرَ, (M, K,) inf. n. سَمْرٌ; (M, Msb;) or the former has an intensive signification; (Msb;) [He nailed it; i. e.] he made it fast, firm, or strong, (M, Mgh, K,) with a nail [or nails]; (S, * M, * Mgh, Msb, K; *) namely, a door [&c.]. (Mgh, Msb.) [See also سَرْدٌ.]

A2: سمّر اللَّبَنَ, (M, TA,) inf. n. تَسْمِيرٌ; (S;) and ↓ سَمَرَهُ, (K, TA,) aor. ـُ (TA;) He made the milk thin with water; (S;) made it to be what is termed سَمَار [q. v.]. (M, K.) A3: سمّر, inf. n. as above, is also syn. with شَمَّرَ (S, M, K) and أَرْسَلَ. (M, K.) You say, سمّر سَهْمَهُ He discharged, or shot, his arrow; (M, TA;) as also ↓ سَمَرَهُ: (K, TA:) or the former, he discharged it, or shot it, hastily; (K;) opposed to خَرْقَلَ; for one says, سَمِّرْ فَقَدْ

أَخْطَبَكَ الصَّيْدُ [Discharge, or shoot, thine arrow quickly, for the game has become within thy power], and خَرْقِلْ حَتَّى يُخْطِبَكَ [Discharge, or shoot, deliberately, in order that it may become within thy power]. (IAar, TA.) One says also, سمّر جَارِيَتَهُ He dismissed his female slave, or let her go free. (S and M, from a trad.) A 'Obeyd says that this is the only instance in which سمّر, with س, has been heard [in this sense: but several other instances have been mentioned]. (TA.) You also say, سمّر الإِبِلَ He let the camels go, or left them: and he hastened them; syn. كَمَّشَهَا; as also ↓ أَسْمَرَهَا; originally with ش: (TA:) or he sent them, or left them, to pasture by themselves, without a pastor, by night [which is perhaps the more proper meaning (see 1)] or by day; syn. أَهْمَلَهَا. (M, TA.) And سمّر السَّفِينَةَ He sent off, or launched forth, the ship; let it go; or let it take its course. (M, TA.) 3 سامرهُ, (M,) inf. n. مُسَامَرَةٌ, (S, A,) He held a conversation, or discourse, with him by night. (S, M.) [See also 1, first sentence.]4 أَسْمَرَ see 1: b2: and سَمِيرٌ, in four places: A2: and see also 2.11 اسمارّ: see 1, in the latter half of the paragraph.

سَمَرٌ Conversation, or discourse, by night; (S, M, K;) as also مُسَامَرَةٌ. (S, A. *) It is said in a trad., السَّمَرُ بَعْدَ العِشَآءِ, or, accord. to one relation, السَّمْرُ, Conversation or discourse by night is after nightfall. (TA.) And you say, لَا أَفْعَلُهُ السَّمَرَ وَالقَمَرَ I will not do it as long as men hold conversation or discourse in a night when the moon shines: (S:) or as long as men hold conversation or discourse by night, and as long as the moon rises: (Lh, M:) or ever. (M.) [See also below. The pl., أَسْمَارٌ, is often used as meaning Tales related in the night, for amusement: but this usage is probably post-classical.] b2: (tropical:) Conversation, or discourse, by day. (TA.) b3: A place in which people hold conversation or discourse by night; or in which they make, or remain awake; (M, K;) as also ↓ سامِرٌ; (S, * M, K;) which latter is expl. by Lth as signifying a place in which people assemble for conversation or discourse by night. (TA.) b4: A people's assembling and holding conversation or discourse in the dark. (TA.) b5: And hence, (TA,) The dark; or darkness. (As, M, K, TA.) So in the saying حَلَفَ بِالسَّمَرِ وَالقَمَرِ He swore by the darkness and the moon. (As.) b6: Night: (M, K:) you say, أَتَيْتُهُ سَمَرًا I came to him in the night. (A.) b7: A night in which there is no moon: hence the saying لَا أَفْعَلُ ذٰلِكَ السَّمَرَ وَالقَمَرَ I will not do that when the moon does not rise nor when it does rise. (Fr.) [See also above.] b8: The shade of the moon. (M, K.) b9: The light of the moon; moonlight; accord. to some, the primary signification; because they used to converse, or discourse, in it. (TA.) b10: The time of daybreak: you say, طُرِقَ القَوْمُ سَمَرًا The people were come to at daybreak. (AHn, M.) b11: See also سَمِيرٌ.

سَمُرٌ A certain kind of tree, (M, K,) well known; (K;) i. q. طَلْحٌ [the gum-acacia-tree; acacia, or mimosa, gummifera]; (Msb;) or [a species] of the طَلْح, (S,) of the kind called عِضَاه, (Mgh, Msb,) having small leaves, short thorns, and a yellow fruit (بَرَمَة) which men eat: there is no kind of عضاه better in wood: it is transported to the towns and villages, and houses are covered with it: (M:) its produce is [a pod] termed حُبْلَةٌ [q. v.]: (TA in art. حبل:) [the mimosa unguis cati of Forskål (Flora Aegypt. Arab., pp. cxxiii. and 176:)] n. un. سَمُرَةٌ: (M, Mgh, Msb, K:) [in the S, سَمُرٌ is said to be pl. of سَمُرَةٌ: but it is a coll. gen. n.:] the pl. of سَمُرَةٌ is سَمُرَاتٌ, and أَسْمُرٌ, a pl. of pauc., of which the dim. is ↓ أُسَيْمِرٌ. (S.) It is said in a prov., أَشْبَهَ شَرْجٌ

↓ شَرْجًا لَوْ أَنَّ أُسَيْمِرًا [Sharj would resemble Sharj if a few gum-acacia-trees were found there: Sharj is a certain valley of El-Yemen: for the origin of this prov., see Freytag's Arab. Prov., i. 662]. (S.) يَا أَصْحَابَ السَّمُرَةِ [O people of the gumacacia-tree], in a saying of the Prophet, was addressed to the persons meant in the Kur xlviii. 18. (Mgh.) سُمرَةٌ [A tawny, or brownish, colour, of various shades, like the various hues of wheat; (see أَسْمَرُ;) duskiness; darkness of complexion or colour;] a certain colour, (S, Msb,) well known, (Msb,) between white and black, (M, K,) in men and in camels and in other things that admit of having it, but in camels the term أُدْمَةٌ is more common, and accord. to IAar it is in water also; (M;) in men, the same as وُرْقَةٌ [in camels]; (IAar, TA;) a colour inclining to a faint blackness; (T, TA;) the colour of what is exposed to the sun, of a person of whom what is concealed by the clothes is white: (IAth:) from سَمَرٌ signifying the “ shade of the moon. ” (TA.) السَّمَرَةُ: see السَّامِرَةُ.

إِبِلٌ سَمُرِيَّةٌ Camels that eat the tree called سَمُر. (AHn, M, K.) سَمَرْمَرَةٌ The [demon called] غُول. (Sgh, K.) سَمَارٌ Thin milk: (S:) milk containing much water: (Th, M, K:) or [diluted] milk of which water composes two thirds: n. un. with ة, signifying some thereof. (M.) b2: [See also a tropical usage of this word in a prov. cited voce رَبَضٌ.]

A2: [In the present day it is also applied to A species of rush, growing in the deserts of Lower and Upper Egypt, of which mats are made for covering the floors of rooms; the juncus spinosus of Forskål, (Flora Aegypt. Arab., p. 75,) who writes its Arabic name “ sammar; ” the juncus acutus

β of Linn.]

سَمُورٌ, applied to a she-camel, (K, TA,) Swift: (K:) or generous, excellent, or strong and light, and swift. (TA.) سَمِيرٌ i. q. ↓ مُسَامِرٌ; (M, A, K;) i. e. A partner in conversation, or discourse, by night. (TA.) You say, أَنَا سَمِيرُهُ and ↓ مُسَامِرُهُ [I am his partner &c.]. (A.) b2: Afterwards used unrestrictedly [as signifying (assumed tropical:) A partner in conversation, or discourse, at any time]. (TA.) b3: [Golius and Freytag add the meaning of A place of nocturnal confabulation; as from the K; a sense in which this word is not there found.] b4: اِبْنُ سَمِيرٍ The night in which is no moon: [contr. of اِبْنُ ثَمِيرٍ:] a poet uses the phrase ابْنُ سَمِيرٍ ↓ مَا أَسْمَرَ, meaning As long as the moonless night allows the holding conversation, or discourse, in it. (M. [See also another explanation of this phrase in what follows.]) b5: سَمِيرٌ is also syn. with دَهْرٌ [as meaning Unlimited time, or time without end]; (Lh, S, M, K;) as also ↓ سَمَرٌ, (Fr, M, K,) whence the saying فُلَانٌ عِنْدَ فُلَانٍ السَّمَرَ Such a one is with, or at the abode of, such a one ever, or always. (M.) Hence, or because people hold conversation, or discourse, in them, (S,) اِبْنَا سَمِيرٍ meansThe night and the day. (S, M, K.) You say, ابْنَا سَمِيرٍ ↓ لَا أَفْعَلُهُ مَا سَمَرَ, (S, K,) and لَا آتِيكَ الخ, (M,) and ابْنُ سَمِيرٍ ↓ مَا سَمَرَ, and السَّمِيرُ ↓ مَا سَمَرَ, (M, K,) and ابْنَا سَمِيرٍ ↓ مَا أَسْمَرَ, and ابْنُ ↓ مَا أَسْمَرَ سَمِيرٍ, (Lh, M, K,) and السَّمِيرُ ↓ مَا أَسْمَرَ, (K,) i. e. [I will not do it, and I will not come to thee,] ever, (S,) or in all time, (M,) or while night and day alternate. (K.) And لَا أَفْعَلُهُ سَمِيرَ اللَّيَالِى (S, M) [I will not do it] to the end of the nights. (M.) b6: اِبْنَا جَالِسٍ وَسَمِيرٍ is expl. by AHeyth, in his handwriting, as meaning Two roads that differ, each from the other. (Az, TA.) سُمَيْرِيَّةٌ A certain kind of ships. (S.) [سُمَيْرِىٌّ signifies the same, (Golius on the authority of Meyd.,) applied to A single ship of that kind.]

b2: IAar mentions the saying, أَعْطَيْتُهُ سُمَيْرِيَّةً مِنْ دَرَاهِمَ كَأَنَّ الدُّخَانَ يَخْرُجُ مِنْهَا, without explaining it: [ISd says,] I think he meant, [I gave him]

دَرَاهِم سُمْر, i. e. dusky dirhems, as though smoke were issuing from them by reason of their duskiness: or dirhems of which the whiteness was fresh. (M.) سَمُّورٌ [The sable; mustela zibellina, or viverra zibellina;] a certain beast, (Mgh, K,) or animal, (Msb,) well known, (Mgh,) found in Russia, beyond the country of the Turks, resembling the ichneumon; in some instances of a glossy black; and in some, of the [reddish] colour termed شُقْرَة: (Msb, TA:) costly furred garments are made of its skin: (K, TA:) pl. سَمَامِيرُ. (Msb.) b2: Also A جُبَّة [or any garment] made with its fur. (TA.) سِمِّيرٌ A companion of [or one who habitually indulges in] conversation, or discourse, by night. (M, K.) سَامِرٌ A man holding, or who holds, a conversation, or discourse, by night: (S:) pl. سُمَّارٌ (S, M, K) and سُمَّرٌ. (TA.) It is also a quasi-pl. n., (M, K,) [as such occurring in a verse cited voce مُرِمٌّ, in art. رم,] and is syn. [as such] with سُمَّارٌ, signifying persons holding, or who hold, conversation, or discourse, by night: (S, M:) or persons waking, continuing awake, not sleeping; as also ↓ سَامِرَةٌ [a fem. sing., and therefore applicable as an epithet to a broken pl. and to a quasi-pl. n. and to a coll. gen. n.]: (M, K:) سَامِرٌ is a pl. [or rather quasi-pl. n.] applicable to males and to females: (T, TA:) or it is a sing., and, like other sings., is used as a qualificative of a pl. only when the latter is determinate; as in the phrase تَرَكْتُهُمْ سَامِرًا [I left them holding a conversation & c.]. (Lh, M.) b2: Also A camel pasturing by night. (TA.) b3: See also سَمَرٌ.

سَامِرَةٌ: see سَامِرٌ.

A2: السَّامِرَةُ (M, Msb, K) and ↓ السَّمَرَةُ (TA) [The Samaritans; a people said to be] one of the tribes of the Children of Israel; (M;) or a sect, (Msb,) or people, (K,) of the Jews, differing from them (Msb, K) in most, (Msb,) or in some, (K,) of their institutes: (Msb, K:) Zj says, they remain to this time in Syria, and are known by the appellation of ↓ السَّامِرِيُّونَ: (M:) most of them are in the mountain of n-Nábulus: (TA:) ↓ سَامِرِىٌّ is the rel. n. of السَّامِرَةُ. (M, Msb, K.) سَامِرِىٌّ, and its pl.: see the next preceding paragraph.

أَسْمَرُ [Tawny, or brownish; dusky; dark-complexioned or dark-coloured;] of the colour termed سُمْرَةٌ [q. v.]: (S, M, K, & c.:) fem سَمْرَآءُ: (Msb, & c.:) and pl. سُمْرٌ. (A.) You say بَعِيرٌ أَسْمَرُ A camel of a white colour inclining to شُهْبَة [which is a hue wherein whiteness predominates over blackness]. (M.) And قَنَاةٌ سَمْرَآءُ [A tawny spearshaft]. (M.) And حِنْطَةٌ سَمْرَآءُ [Tawny wheat]. (M.) b2: [Hence,] السَّمْرَآءُ Wheat: (S, Msb, K:) because of its colour. (Msb.) And الأَسْمَرَانِ Wheat and water: (AO, S, K:) or water and the spear. (S, K.) b3: الأَسْمَرُ, also, signifies Milk: (M:) or milk of the gazelle: (IAar, M, K:) app. because of its colour. (M.) b4: And [for the same reason] السَّمْرَآءُ signifies also Coarse flour, or flour of the third quality, full of bran; syn. خُشْكَارٌ. (K.) You say السَّمْرَآءُ Bread made of such flour. (L in art. خُبْزُ السَّمْرَآءِ.) b5: And The [kind of milking-vessel called] خرج. (Sgh, K.) b6: and عَامٌ أَسْمَرُ (assumed tropical:) A year of drought, in which is no rain. (M.) أُسَيْمِرٌ dim. of أَسْمُرٌ: see سَمُرٌ, in two places.

مِسْمَارٌ A nail; a pin, or peg, of iron; (Mgh;) a certain thing of iron; (S, K) a thing with which one makes fast, firm, or strong: (M, K:) pl. مَسَامِيرُ. (S, Msb, K.) b2: Also, (K, TA,) or مِسَْمارُإِبِلٍ, (A, O,) (tropical:) A good manager of camels; (A, O, K, TA;) a skilful, good pastor thereof. (A.) مَسْمُورٌ Nailed; made fast, firm, or strong, with a nail [or nails]. (S, * Mgh.) b2: (assumed tropical:) A man, (TA,) having little flesh, strongly knit in the bones and sinews. (K, TA.) b3: And, with ة, (tropical:) A woman, (M,) or girl, or young woman, (A, O, K,) compact, or firm, in body, (M, A, O, K,) not flabby in flesh. (M, O, K.) A2: عَيْشٌ مَسْمُورٌ (tropical:) A turbid life: (M, O, * K, * TA:) from سَمَارٌ applied to milk. (M, TA.) مُسَامِرٌ: see سَمِيرٌ, in two places.

سعر

1 سَعَرَ النَّارَ, (S, A, Msb, K,) aor. ـَ (Msb, K,) inf. n. سَعْرٌ; (Msb;) and ↓ اسعرها, (A, Msb, K,) inf. n. إِسْعَارٌ; (Msb;) and ↓ سعّرها, (A, K,) inf. n. تَسْعِيرٌ; (TA;) or the last has an intensive signification; (S;) He lighted, or kindled, the fire; or made it to burn, to burn up, to burn brightly or fiercely, to blaze, or to flame; syn. أَوْقَدَهَا, (Msb, K,) or هَيَّجَهَا and أَلْهَبَهَا. (S, A.) In the Kur lxxxi. 12, some read سُعِرَتْ; and others, ↓ سُعِّرَتْ, which latter has an intensive signification. (S.) and سَعَرَ النَّارَ He stirred the fire with a مِسْعَر. (TA.) b2: [Hence,] سَعَرَ الحَرْبَ, (S, K,) aor. as above, (K,) and so the inf. n.; (TA;) and ↓ اسعرها, and ↓ سعّرها; (K;) (tropical:) He kindled war; (K, TA;) excited, or provoked, it. (S, TA.) And سَعَرُوا نَارَ الحَرْبِ (tropical:) [They kindled, or excited, the fire of war]. (A.) b3: [Hence also,] سَعَرَهُمْ شَرٌّ (tropical:) [Evil, or mischief, excited them, or inflamed them]. (A.) And سَعَرَ عَلَى قَوْمِهِ (tropical:) [He excited, or inflamed, against his people]. (A.) b4: And سَعَرَهُمْ شَرًّا (tropical:) He did extensive evil, or mischief, to them: (ISk, S, TA: *) or he did evil, or mischief, to them generally, or in common; as also ↓ اسعرهم, and ↓ سعّرهم; (TA;) or one should not say ↓ اسعرهم. (ISk, S, TA.) b5: And سَعَرْنَاهُمْ بِالنَّبْلِ (assumed tropical:) We burned and pained them [or inflicted upon them burning pain] with arrows. (S.) b6: And سَعَرَ الإِبِلَ, aor. as above, (K,) and so the inf. n., (TA,) (tropical:) He (a camel, TK) communicated to the [other] camels his mange, or scab. (K, TA.) b7: And سُعِرَ, (S, A,) inf. n. سُعَارٌ, (TA,) (tropical:) He (a man) was smitten by the [hot wind called] سَمُوم. (S, A.) and (tropical:) He (a man) was, or became, vehemently hungry and thirsty. (TA.) And (assumed tropical:) He was, or became, mad, insane, or a demoniac. (MA.) b8: You say also, سَعَرْتُ اليَوْمَ فِى حَاجَتِى سَعْرَةً (assumed tropical:) I made a circuit during the day, or to-day, for the accomplishment of my want. (S.) And لَأَسْعَرَنَّ سَعْرَهُ, i. e. لَأَطُوفَنُّ طَوْفَهُ (assumed tropical:) [app. meaning I will assuredly practise circumvention like his practising thereof]. (Fr, O, K.) b9: And سَعَرَ اللَّيْلَ بِالمَطِىّ, inf. n. as above, (assumed tropical:) He journeyed throughout the night with the camels, or beasts, used for riding. (ISk, TA.) b10: And سَعَرَتِ النَّاقَةُ (assumed tropical:) The she-camel was quick, or swift, in her going. (TA.) [See also سَعَرَانٌ, below.]2 سَعَّرَ see 1, in four places.

A2: سعّرهُ [from سِعْرٌ], (Sgh, Msb,) inf. n. تَسْعِيرٌ; (Msb;) and ↓ اسعرهُ; (Sgh, Msb;) He assigned to it a known and fixed price: (Msb:) or he declared its current price, or the rate at which it should be sold. (Sgh.) And سعّر لَهُمْ, (A, TA,) inf. n. as above; (S;) and لهم ↓ اسعر; (A;) He (a governor, A) fixed the amount of the prices of provisions &c. for them; (S, TA;) the doing of which is not allowable. (TA.) b2: And سعّروا, inf. n. as above; and ↓ اسعروا; They agreed as to a price, or rate at which a thing should be sold. (K.) 3 ساعرهُ app. signifies (assumed tropical:) He acted with him, or it, like one mad, or like a mad dog; for, accord. to Et-Tebreezee, (Ham p. 785,) it is from مِسْعَرٌ as an epithet applied to a dog, meaning “ mad. ”]4 أَسْعَرَ see 1, in four places. b2: أَسْعَرَنَا قَفْزًا, said of a wild animal, means (assumed tropical:) He excited and annoyed us by leaping, or bounding. (TA, from a trad.) A2: See also 2, in three places.5 تَسَعَّرَ see the next paragraph.8 استعرت النَّارُ, (S, A, Msb, K,) and ↓ تسعّرت, (S, A, K,) [but the latter, app., has an intensive signification,] The fire burned or burned up, burned brightly or fiercely, blazed, or flamed. (S, A, Msb, K.) b2: [Hence,] استعرت الحَرْبُ (tropical:) The war [raged like fire, or] spread. (K, TA.) and in like manner, (TA,) استعر الشَّرُّ (tropical:) The evil, or mischief, [raged, or] spread. (K, TA.) b3: and استعر اللُّصُوصُ, (S, A, K,) or استعرت, (TA,) (tropical:) The thieves, or robbers, put themselves in motion, (K, TA,) for mischief, (TA,) as though they were set on fire. (S, K, TA.) b4: And استعر الجَرَبُ فِى

البَعِيرِ (tropical:) The mange, or scab, began in the armpits and the groins or similar parts (AA, S, A, * K) and the lips (S) of the camels. (AA, S, A, K.) b5: And استعر النَّاسُ فِى كُلِّ وَجْهٍ (assumed tropical:) The people ate the fresh ripe dates in every direction, and obtained them; like اِسْتَنْجَوْا. (Aboo-Yoosuf, TA.) رَمْىٌ سَعْرٌ (tropical:) A vehement shooting or throwing: (A:) [or a burning, painful shooting; as is indicated in the S:] one says ضَرْبٌ هَبْرٌ وَ طَعْنٌ نَتْرٌ وَرَمْىٌ سَعْرٌ (assumed tropical:) [a smiting that cleaves off a piece of flesh, and a piercing inflicted with extraordinary force, and a burning, painful shooting]. (S.) It is said in a trad. of 'Alee, اِضْرِبُوا هَبْرًا وَارْمُوا سَعْرًا (assumed tropical:) [Smite ye so as to cleave off a piece of flesh, and] shoot ye quickly: the shooting being thus likened to the burning of fire. (TA.) سُعْرٌ: see سُعَارٌ. b2: [Hence,] (assumed tropical:) Madness, insanity, or demoniacal possession; (K;) as also ↓ سُعُرٌ: (S, K:) so ↓ the latter is expl. by AAF as used in the Kur liv. 47: and so it is expl. as used in verse 24 of the same chap.: (TA:) or it signifies in the former, (S,) or in the latter, (TA,) (assumed tropical:) fatigue, or weariness, or distress, or affliction, and punishment: (Fr, S, TA:) or, accord. to Az, إِنَّا إِذَا لَفِى ضَلَالٍ وَسُعُرٍ, in verse 24, may mean (assumed tropical:) verily we should in that case be in error, and in punishment arising from what would necessarily befall us: or, accord. to Ibn-'Arafeh, it means, in a state that would inflame and excite us. (TA.) b3: Also (assumed tropical:) Hunger; and so ↓ سُعَارٌ: (Fr, K, TA:) or the former signifies vehemence of desire for flesh-meat: (K, TA:) and ↓ the latter, vehemence of hunger: (S:) or the burning of hunger: (TA:) and the burning of thirst. (A.) b4: And (assumed tropical:) A disease, such as the mange, or scab, that is transitive from one to another; or the transition of the mange, or scab, or other disease, from one to another; syn. عَدْوَى. (K. [See 1.]) سِعْرٌ The current price, or rate, at which a thing is to be sold: (MA, K:) pl. أَسْعَارٌ. (S, A, Msb, K.) One says, لَهُ سِعْرٌ, meaning It is exceedingly valuable: and لَيْسَ لَهُ سِعْرٌ It is exceedingly cheap. (Msb.) سَعَرٌ: see سُعْرَةٌ.

سَعِرٌ (assumed tropical:) Mad, insane, or possessed by a demon: (K:) and so ↓مَسْعُورَةٌ applied to a she-camel: (S:) or the latter, so applied, that will not remain still; from سُعُرٌ meaning “ madness, or insanity, or demoniacal possession: ” (Ham p. 785:) [See also مِسْعَرٌ:] the pl. of سَعِرٌ is سَعْرَى. (K.) سُعُرٌ: see سُعْرٌ, in two places.

سَعْرَةٌ (assumed tropical:) A cough: (O, K:) or a sharp cough; as also ↓ سَعِيرَةٌ. (IAar, TA.) b2: And (assumed tropical:) The beginning of an affair or a case; and the newness thereof: (K, TA:) in some copies of the K, حِدَّتُهُ is erroneously put for جِدَّتُهُ. (TA.) سُعْرَةٌ A colour inclining to blackness, (S, TA,) a little above what is termed أُدْمَةٌ; as also ↓ سَعَرٌ. (TA.) سَعَرَانٌ [an inf. n.] Vehemence of running. (O, K.) [See 1, last signification.]

سِعْرَارَةٌ (S, K) and ↓سُعْرُورَةٌ (K) (assumed tropical:) Daybreak. (K.) b2: And (assumed tropical:) The rays of the sun entering an aperture of a house or chamber: (K, * TA:) or the motes that are seen in the rays of the sun (Az, S, TA) when they fall into a chamber, moving to and fro. (Az, TA.) سُعْرُورَةٌ: see the next preceding paragraph.

سُعَارٌ The heat (S, K) of fire; (S;) as also ↓ سُعْرٌ: (K:) and (tropical:) of night. (A.) b2: See also سُعْرٌ, in two places. b3: Also (assumed tropical:) Evil, or mischief: so in the saying, لَا يَنَامُ النَّاسُ مِنْ سُعَارِهِ [Men will not sleep by reason of his evil, or mischief], occurring in a trad. (TA.) سَعُورٌ (assumed tropical:) A she-camel quick, or swift, in her going. (TA.) [See 1, last signification.]

سَعِيرٌ Lighted, or kindled; or made to burn, burn up, burn brightly or fiercely, blaze, or flame: (K, TA:) of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ: (TA:) [and thus] similar to دَهِينٌ and صَرِيعٌ; for you say نَارٌ

↓ مَسْعُورَةٌ: (Akh, S:) or نَارٌ سَعِيرٌ signifies fire kindled, or made to burn &c., with other fire. (Lh, TA.) b2: Also Fire (S, K) itself; (S;) and so ↓ سَاعُورَةٌ and ↓ سَاعُورٌ: (K:) or [so in the TA, but in the K “ and,”] its flame; (K;) as also ↓ سَاعُورَةٌ and ↓ سَاعُورٌ. (TA.) A2: السَّعِيرُ: see what next follows.

السُّعَيْرُ, (O, K,) and ↓ السَّعِيرُ, (S,) or the latter is a mistake, (O, TA,) A certain idol, (S, K,) belonging peculiarly to [the tribe of] 'Anazeh. (Ibn-El-Kelbee, S.) [See an ex. in a verse cited in art. مور.]

سَعِيرَةٌ: see سَعْرَةٌ.

سَاعُورٌ: see سَعِيرٌ, in two places. b2: Also A sort of fire-place, or oven, (تَنُّورٌ, K, TA,) dug in the ground, in which bread is baked. (TA.) A2: and The chief of the Christians in the knowledge of medicine (K, TA) and of the instruments thereof: [said to be] originally سَاعُورَآء, a Syriac word, meaning the investigator of the cases of the diseased. (TA.) سَاعُورَةٌ: see سَعِيرٌ, in two places.

أَسْعَرُ, applied to a man, Of the colour termed سُعْرَةٌ: fem. سَعْرَآءُ. (TA.) b2: And, so applied, (TA,) Having little flesh, (K, TA,) lean, or lank in the belly, (TA,) having the sinews apparent, altered in colour or complexion, or emaciated, (K, TA,) and slender. (TA.) مَسْعَرٌ The slender part of the tail of a camel. (K.) b2: See also مَسَاعِرُ.

مِسْعَرٌ and ↓ مِسْعَارٌ (S, K) The thing, (K,) or wood, (S,) or instrument of iron or of wood, (TA,) with which a fire is stirred [or made to burn or burn up &c.]: (S, * K, * TA:) pl. (of the former, A) مَسَاعِرُ (A, TA) and [of the latter] مَسَاعِيرُ. (TA.) b2: Hence one says of a man, إِنَّهُ لَمِسْعَرُ حَرْبٍ (tropical:) Verily he is one who makes the fire of war to rage; (S, A, * K, * TA;) a stirrer of the fire of war. (TA.) b3: Also the former, (مِسْعَرٌ), (assumed tropical:) Long; (AA, S, K;) applied to a neck (K) or some other thing: (TA:) or strong. (As, K.) b4: And, applied to a dog, (assumed tropical:) Mad. (Ham p. 785.) [See also سَعِرٌ.] b5: المِسْعَرُ as an epithet applied to a horse means اَلَّذِى يُطِيحُ قَوَائِمَهُ مُتَفَرِّقَةٌ وَلَا ضَبْرَ لَهُ [i. e., app., That makes his legs to fall spread apart, and that has no leaping with his legs put together]: (K:) or, in the words of AO, [and so in the O,] الذى تُطِيحُ قَوَائِمَهُ [app. whose legs thow makest to fall &c.]: (TA:) [in the CK, ولا صَبْرَ لَهُ, which is, I doubt not, a mistake: and in the TA is added, وقيل وَثْبٌ مُجْتَمِعُ القَوَائِمِ, in which وقيل is evidently a mistranscription for وَهُوَ, referring to ضَبْر, which is well known as meaning وَثْبٌ مُجْتَمِعُ القَوَائِمِ:] and ↓ مُسَاعِرٌ signifies the same. (AO.) مِسْعَارٌ: see the next preceding paragraph.

مَسْعُورٌ: see its syn. سَعِيرٌ. b2: [Hence,] (tropical:) A man smitten by the [hot wind called] سَمُوم. (S, A.) b3: And (tropical:) Vehemently hungry and thirsty: (TA:) eager for food, even though his belly be full; (K;) and, it is said, for drink also. (TA.) b4: See also سَعِرٌ.

مَسَاعِرُ [a pl. of which the sing., if it have one, is probably ↓ مَسْعَرٌ,] (assumed tropical:) The armpits, and the groins or similar parts, (S, A, * K,) and the lips, (S,) of camels. (S, A, K.) مُسَاعِرٌ: see مِسْعَرٌ, last sentence.

(س و د) : (السَّيِّدُ) ذُو السُّؤْدُدِ (وَمِنْهُ) السَّيِّدُ مِنْ الْمُعِزِّ وَهُوَ الْمُسِنُّ أَوْ الثَّنِيُّ (وَالسَّوَادُ) خِلَافُ الْبَيَاضِ (وَفِي الْحَدِيثِ) «يَمْشِيَانِ فِي سَوَادٍ وَيَأْكُلَانِ فِي سَوَادٍ» يُرِيدُ سَوَادَ قَوَائِمِهَا وَأَفْوَاهِهِمَا (وَاسْوِدَادُ الْوَجْهِ) فِي قَوْله تَعَالَى {ظَلَّ وَجْهُهُ مُسْوَدًّا} [النحل: 58] عِبَارَةٌ عَنْ الْحُزْنِ أَوْ الْكَرَاهَةِ وَسُمِّيَ (سَوَادُ الْعِرَاقِ) لِخُضْرَةِ أَشْجَارِهِ وَزُرُوعِهِ وَحَدُّهُ طُولًا مِنْ حَدِيثَةِ الْمَوْصِلِ إلَى عَبَّادَانَ وَعَرْضًا مِنْ الْعُذَيْبِ إلَى حُلْوَانَ وَهُوَ الَّذِي فُتِحَ عَلَى عَهْدِ عُمَرَ - رَضِيَ اللَّهُ عَنْهُ - وَهُوَ أَطْوَلُ مِنْ الْعِرَاقِ بِخَمْسَةٍ وَثَلَاثِينَ فَرْسَخًا (وَسَوَادُ الْمُسْلِمِينَ) جَمَاعَتُهُمْ (وَالْأَسْوَدُ) ذُو السَّوَادِ (وَبِهِ) سُمِّيَ الْأَسْوَدُ بْنُ يَزِيدَ النَّخَعِيُّ وَتَأْنِيثُهُ (السَّوْدَاءُ) (وَبِتَصْغِيرِهَا) سُمِّيَتْ (السُّوَيْدَاءُ) وَهِيَ بُقْعَةٌ بَيْنَهَا وَبَيْنَ الْمَدِينَةِ سِتَّةٌ وَأَرْبَعُونَ مِيلًا وَقِيلَ عِشْرُونَ فَرْسَخًا وَقَوْلُهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - «اُقْتُلُوا الْأَسْوَدَيْنِ فِي الصَّلَاةِ الْحَيَّةَ وَالْعَقْرَبَ» هَكَذَا فِي حَدِيثِ أَبِي هُرَيْرَةَ - رَضِيَ اللَّهُ عَنْهُ - عَنْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (وَفِي) حَدِيثِ عَائِشَةَ - رَضِيَ اللَّهُ عَنْهَا - «وَمَا لَنَا طَعَامٌ وَلَا شَرَابٌ إلَّا الْأَسْوَدَيْنِ» تَعْنِي بِهِ التَّمْرَ وَالْمَاءَ (وَيُصَغَّرُ) تَصْغِيرَ التَّرْخِيمِ فِي مَعْنَى الْمَاءِ خَاصَّةً (وَمِنْهُ) قَوْلُهُمْ مَا سَقَانِي مِنْ سُوَيْدٍ قَطْرَةً قَالَ أَبُو سَعِيدٍ هُوَ الْمَاءُ بِعَيْنِهِ (وَبِهِ) سُمِّيَ سُوَيْدُ بْنُ قَيْسٍ وَهُوَ الَّذِي قَالَ - عَلَيْهِ السَّلَامُ - فِي حَدِيثِهِ «زِنْ وَأَرْجِحْ» (وَسُوَيْد) بْنُ مُقَرِّنٍ وَابْنُ النُّعْمَانِ وَابْنُ حَنْظَلَةَ كُلُّهُمْ مِنْ الصَّحَابَةِ (وَأَمَّا) سُوَيْدُ بْنُ سُوَيْدٍ عَنْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - فَلَمْ أَجِدْهُ (وَقَوْلُهُ) - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - «اُقْتُلُوا الْكَلْبَ الْأَسْوَدَ الْبَهِيمَ فَإِنَّهُ شَيْطَانٌ» قَالَ الْجَاحِظُ إنَّمَا قَالَ ذَلِكَ لِأَنَّ عُقُرَهَا أَكْثَرُ مَا تَكُونُ سُودًا وَقَالَ شَيْطَانٌ لِخُبْثِهِ لَا أَنَّهُ مِنْ وَلَدِ إبْلِيسَ (وَالسُّودَانِيَّةُ) طُوَيْرَةٌ طَوِيلَةُ الذَّنَبِ عَلَى قَدْرِ قَبْضَةِ الْكَفِّ وَقَدْ تُسَمَّى الْعُصْفُورَ الْأَسْوَدَ وَهِيَ تَأْكُلُ الْعِنَبَ وَالْجَرَادَ.

سود: ساد على: تغلب قهر، يقال ساد في النظر على ساد في الفكر على (بوشر).
سَوَّده: أطلق عليه لقب سَيّد بمعنى المولى والمالك (عباد 2: 156، ابن جبير ص299، ابن بطوطة 3: 399، تاريخ البربر 2: 351).
سَوَّد: أحزن، أشجى، ويقال: يسوّد الصدر أي سوداوي، (بوشر) سوَّد عرضا: جعله أسود. وسوَّد وجهه: شان عرضه وثلمه (بوشر).
تَسَوَّد: صار أسود (فوك، ألكالا).
تساود: ذكرت في معجم البلاذري وهي خطأ والصواب تساند (انظر الكلمة).
اسوَدَّ، اسوَّد وجْهُه عند الناس: تسربل بالعار (بوشر).
سود. سود الهِنْد = ساذج (المستعيني في مادة ساذج) وفي مخطوطة ن: سودد. سِيد: أسد (بوشر بربرية).
سيد: سَيّد والجمع أسياد: مولى، مالك. وأسيادي: سادتي، موالّي (بوشر) وانظره أيضاً في مادة سَيِدّ.
سودة: سودة محترقة: مرض جلدي (سبخ) وأرى أن الصواب: سَوْداء.
سوداوي: ممرور، مالنخولي (فوك، ألكالا، بوشر برتون 1: 288، 2: 253) وسوداوي الطبع، صاحب سوداء (بوشر) وذو أبخرة ورياح، ويقال أيضاً: من الرياح السوداوية (بوشر).
سوداية: قنينة سوداء، قارورة سوداء (بوشر).
سَوْدانية بفتح السين وضمها: الطير الذي يسمى زرزور ففي ابن البيطار (2: 196): عصافير وسودانيات. وفي (2: 197) السودانيات وهي الزرازير.
سَوَاد: مثل ما اتخذ العباسيون اللباس الأسود (السواد) علامة للحداد على العدد الكبير من رجال أسرة النبي الذين استشهدوا أيام الحكم الاموي فإن كلمة السواد تعني اللباس الأسود الذي كانوا يلبسونه هم وعمال دولتهم، واستعمل مجازاً بمعنى العامل. ولذلك فنحن نقرأ إنه حين سمّي أحدهم وزيراً ورتّب معه آخر يقوم بتصريف الأمور قيل فيهما هذا البيتِ اللاذع.
ذاك سوادٌ بلا وزير ... وذا وزيرٌ بلا سواد
أي أن احدهم يحمل لقب الوزير لا أكثر والآخر هو الوزير فعلاً غير إنه لا يحمل لقب الوزير (معجم الطرائف، معجم مسلم، الفخري ص316).
سواد العين: غالباً ما يعتبر أغلى شيء يملكه الإنسان (عباد 1: 335، 3: 181) سواد: يقال سواد الأشجار وغيرها (دي سلان علي البكري ص24) كما نقرأ سواد الزيتون ((فحين نلاحظ في أقصى الأفق الأشجار المكتظة التي هي كالواحة في وسط قيعان الرمال نعتقد أنا نرى بقعة سوداء على الأرض البيضاء))، ولذلك تطلق كلمة سواد على الغابة التي ترى من بعيد، وعلى قافلة المسافرين وغير ذلك، ففي العبدري (ص80 ق): وسواد أشجارها يظهر على بعد (البكري ص48، ابن جبير ص214). السواد: ساحل إفريقية الشمالية (البكري ص31) زيشر 8: 348 رقم2).
سواد: مسوّدة كتاب، وتطلق غالباً على الكتاب أو نسخة منه (مونج ص4).
سَيّد: وبالعامية سِيد (في معجم فوك) سِدْ (بوشر) وفيه الجمع سُيدا، وهو يذكر هذه الكلمة في مادة شريف. غير أن برتون يرى أن هاتين الكلمتين ليستا مترادفتين، فالسيّد تطلق على أبناء الحسين. والشريف تطلق على أبناء الحسن.
سَيّد: امير الموحدين، ففي ابن خلدون (4: 29ق): القرابة من بني عبد المؤمن وكانوا يسمونهم السادة.
سَيّد: أمير يوليه باشا طرابلس إلى المقاطعات الصغيرة (عشر سنوات ص14) وأمير اليهود (عشر سنوات ص94، 106).
سَيّد: صوفي (دي ساسي طرائف 1: 141).
سيّد: أخو الزوج، أخو المرأة، زوج الأخت (همبرت ص35 جزائرية) أخو الجدة، أخو والد الجد، أو أخو والد الجدة (الكالا).
سَيّدِيّ: ربّي، ربّاني، رَبُوني (بوشر).
سُوَيْد: أشنان، حرض (نبات) (هلو) واسمه العلمي: Suoeda vera وهو نوع من الاشنان وسمي بذلك لان العرب يسمونه سوهد (صفة مصر 12: 13) Suoeda Fruticosa ( براكس مجلة الشرق والجزائر) (8: 283) وفيها (سُويِد) سَوَادَة: سواد، بقعة سوداء (بوشر).
سُوَيْدَة. سويدة العرب، نبات اسمه العلمي: Chenopodium maritimum. ( لان) و Sueda maritima وهي باقات شديدة الخضرة كثيفة (غدامس ص329).
سَوَادِيّ: صنف من العنب الأسود (برتون 1: 387).
سِيَادة: سيادة على الشعب: أو صاحب الإقطاع على الشعب بالطاعة والاحترام (بوشر).
سيادة المطران: سيدنا المطران (بوشر).
سيّادي: إقطاعي (بوشر).
ساداتيّ: مختص بالسيد أو السادات، حقوق السيد أو السادات (بوشر).
أَسْوَد: نقيض أبيض ويجمع أيضاً على سوداً (بوشر).
أَسْوَد: يستعمل اسم تفضيل خطأ بمعنى أَشَدّ سَوَاداً. وقد ورد في شعر ذكره ابن خلكان 7: 109).
أسود: مضجر، مكدر، شاق، صعب، وعر (هلو).
الدرهم الأسود: انظره في درهم.
اسود. سوداء: صفة لريح شديدة، ففي كرتاس ص (6): الريح الشديدة السوداء.
سوداء: مِرّة سوداء (مادة تفرزها الكبد) وكآبة، وسويداء، ونزلة واحدة، زكام، ونزوة (فوك، ألكالا، بوشر).
سوداء: كلاّب، إبزيم (المعجم اللاتيني العربي) وفيه ( fibula سَوْدا ومخاطف).
السوداء: أدوات الطبخ والبيت، وكل ما انتفع به من الأدوات المنزلية، ماعون (معجم البلاذري).
ماله سوداء للشغل: ليس له رغبة في الشغل (بوشر).
تَسْوِيد: مسوَّدة، ضد مبيَّضة (بوشر).
تَسْيِيد. تسييد على الشعب: حق الإقطاعي على الشعب بالطاعة والاحترام (بوشر).
تَسْوِيدة: لطخة سوداء، بقعة سوداء (فوك).
مَسُود: (لين، تاج العروس) وله أمثلة في معجم مسلم مَسِيد أو مَسْيَد تسْيَد أو تسِيد: كتّاب، مدرسة ابتدائية في إفريقية (دومب ص97، بوشر (بربرية)، دلابورت ص170، مجلة الشرق والجزائر 7: 85 وفيها مَسِيد، هلو، شيرب ديال ص62، رولانديال ص622) وفي معجم فوك هذه الكلمة هي مَزَد وجمعها مُزُود وأَمْزِدَة ومَسِيد من لغة العامة غير أنها قديمة وقد أشار إليها الجواليقي فذكر مَسِيد مَسْجد. (مورجنا، فورشنجن ص115).
مُسَوَّدَة: ضد مبيضة (بوشر) ثم أطلقت على الكتاب أو نسخة منه (مونج ص4) وهي في محيط المحيط مَسْوَدَّة.
مُسَوِّدَة: قنينة سوداء من الزجاج بوشر، همبرت ص202، محيط المحيط.
مسودة: لا يراد بها في بعض الأحيان الخلفاء العباسيين بل عمالهم من الولاة والقادة، ففي رياض النفوس (ص22 و): سئل إذا كان ابن غانم قد عين قاضياً من قبل هارون الرشيد أو من قبل والي إفريقية روح بن حاتم فقال بعضهم لم تكن من أمير المؤمنين وإنما كانت من المُسوّدة يعنى الجُنْد وروح بن حاتم.

سود

1 سَادَ, aor. ـُ inf. n. سِيَادَةٌ (Msb, TA) and سُودٌ and سُودَدٌ [and its vars. mentioned in the next sentence] and سَيْدُودَةٌ, (TA,) or سُودَدٌ is a simple subst. signifying as expl. below, (Msb,) He was, or became, [a سَيِّد, i. e. chief, lord, master, &c.; or] possessed of glory, honour, dignity, eminence, exalted or elevated state, or nobility. (Msb, TA.) b2: [It is also trans.:] you say, سَادَ قَوْمَهُ, (S, M, * A,) aor. ـُ (S, A,) inf. n. سِيَادَةٌ (S, M, K *) and سُودٌ (M, K *) and سُودَدٌ, (S, M, A, K *) in which last the [final] د is added to render the word quasi-coordinate to words of the measure فُعْلَلٌ, as جُنْدَبٌ and بُرْقَعٌ, (S,) and سُودُدٌ and سُؤْدَدٌ (M, TA *) and سُؤْدُدٌ, (M, K, *) of the dial. of Teiyi, (M,) and سَيْدُودَةٌ, (S, M,) He was, or became, the سَيِّد [or chief, lord, master, &c.,] of his people; (S;) [he ruled his people, or held dominion over them;] and ↓ اِسْتَادَهُمْ signifies the same. (M, L.) And سَادَهُ, inf. n. سِيَادَةٌ and سِيَادٌ and سُودَدٌ [&c.], He exercised rule, or dominion, over him. (MA.) [See also سُودَدٌ below.] b3: [Hence,] سَادَتْ نَاقَتِى المَطَايَا (tropical:) My she-camel left behind the [other] camels or beasts. (A, TA.) b4: سَاوَدَنِى فَسُدْتُهُ: see 3.

A2: سَوِدَ and سَادَ as syn. with اِسْوَدَّ: see this last, in three places.

A3: سَادَهُ as syn. with سَاوَدَهُ: see this latter.

A4: سَادَ, aor. ـُ also signifies He drank water such as is termed مَسْوَدَة, which occasions a disease termed سُوَادِ. (M, K.) b2: And سِيدَ, (M,) or سُئِدَ, like عُنِىَ, (K,) He was, or became, affected with السُّوَاد. (M, K. [In the former, the context indicates that this means here a disease that attacks the liver from eating dates: in the latter, that it here means a disease incident to sheep or goats.]) 2 سوّدهُ قَوْمُهُ, [inf. n. تَسْوِيدٌ,] His people made him a سَيِّد [i. e. chief, lord, &c.; generally meaning over them]. (S, M, * A.) It is said in a trad. of 'Omar, تَفَقَّهُوا قَبْلَ أَنْ تُسَوَّدُوا, (M,) or ↓ تَسَوَّدُوا [for تَتَسَوَّدُوا], (O,) meaning Learn ye knowledge, or science, before ye be [made] chiefs, looked at; for if ye learn not before that, ye will be ashamed to learn after becoming advanced in age, or attaining to full growth, (بَعْدَ الكِبَرِ,) and so will remain ignorant, taking it [i. e. knowledge] from the younger ones, and that will lower your estima-tion: (M:) or the meaning is, before ye be married, and become masters of houses, or tents, and be diverted by the marriage-state from [the acquisition of] knowledge, or science. (Sh, O.) [See also 5.] b2: سوّد also signifies He slew: (Az, TA:) or [the inf. n.] تَسْوِيدٌ signifies the slaying of سَادَة [i. e. chiefs, lords, &c., pl. of سَيِّدٌ]. (K.) b3: [And accord. to the K, تَسْوِيدٌ is also syn. with جُرْأَةٌ The being bold, daring, brave, or courageous: but accord. to the O, سَوَّدَ signifies خَرِئَ He voided his excrement, or ordure; as though from what next follows: which of these two explanations is right (for it seems improbable that both are right) I find no ex. to indicate.]

A2: سَوَّدْتُهُ, (S, M, * TA,) or سوّدته بِالسَّوَادِ, inf. n. تَسْوِيدٌ, (Msb,) I blackened it; made it, or rendered it, أَسْوَد [i. e. black]; (S, * M, Msb; *) I changed its بَيَاض [or whiteness] to سَوَاد [or blackness]. (TA.) b2: [Hence, سوّد وَجْهَهُ lit. He, or it, blackened his face: meaning (assumed tropical:) rendered his face expressive of sorrow, or displeasure; or grieved, or displeased, him: and also, disgraced him: see the contr. بَيَّضَ: and see also 9. b3: Hence also سوّد meaning He wrote anything in a rough manner, as one writes the first draught, or original copy, of a book or the like; contr. of بَيَّضَ in this sense also: probably post-classical.] b4: And سّود الإِبِلَ, (S, M, O,) inf. n. تَسْوِيدٌ, (S, K,) (assumed tropical:) He beat, or pounded, old worn-out hair-cloth, and applied it as a remedy to the galls, or sores, on the backs of the camels. (Fr, A'Obeyd, S, M, O, K. *) b5: And سَوِّدُوا ضَيْفَكُمْ (assumed tropical:) Feed ye your guest with something to allay the craving of his stomach before the morning-meal (الغَدَآء). (ElUmawee, TA in art. لهج.) 3 سَاْوَدَ ↓ سَاوَدَنِى فَسُدْتُهُ (S, A, K, * &c.) He vied with me, or contended with me for superiority, in the rank, or quality, or qualities, of a سَيِّد [or chief, lord, &c.], and I overcame, or surpassed, him therein: (S, A, L, K: *) A2: and also He vied with me in blackness, and I surpassed him therein. (S, L, K. *) b2: And ساودهُ, inf. n. سِوَادٌ, He met him in the blackness of the night. (M, L.) b3: And سَاوَدْتُهُ, (S, A, O,) inf. n. سِوَادٌ (S, O, K *) and مُسَاوَدَةٌ, (S,) (tropical:) I spoke secretly with him; (S, A, O, K; *) because you bring near your سَوَاد [or person] to his [when you so speak with another]; or [because] originally meaning I brought near my سَوَاد, i. e. person, to his: (S:) or ساودهُ, inf. n. سِوَادٌ, signifies he spoke secretly with him, and so brought near his سَوَاد to his [the other's]; as also ↓ سَادَهُ, inf. n. سَوْدٌ. (M.) It was said to the daughter of El-Khuss, Wherefore didst thou commit fornication? (S, O, L,) or What caused thee to commit fornication? or Wherefore didst thou become pregnant? (M, L,) thou being the mistress of thy people? (S, O, L:) and she answered, قُرْبُ الوِسَادِ وَطُولُ السِّوَادِ, (S, M, O, L, [in my two copies of the S قُرْبَ and طُولَ, as though a verb were understood,]) i. e. [The nearness of the pillow, and the long continuance of] secret speaking with another: (Lh, M, L:) or, as some say, السواد here means the enticing to جِمَاع: or, as others say, الجَمَاع itself [if the question put to her were the last mentioned above]. (M, L.) b4: ساودهُ also signifies (assumed tropical:) He acted deceitfully, or guilefully, with him: (K:) or he endeavoured to turn him [to a thing] by blandishment, or by deceitful arts; or to entice him; as shown above. (TA.) b5: And (assumed tropical:) He drove him away; namely, a lion. (O, K.) b6: And ساودت الإِبِلُ النَّبَاتَ (assumed tropical:) The camels laboured at the herbage with their lips, and could not master it, because of its shortness (O, K) and its scantiness. (K.) 4 أَسَادَ and أَسْوَدَ He begat a boy that was a سَيِّد [or chief, lord, &c.]: (S, O, K:) or they signify, (O, K,) or signify also, (S,) he begat a black boy: (S, O, K:) or he had a black child born to him: (M:) and اسودت she brought forth black children. (A.) 5 تسوّد He became married: (K:) or he became married, and master of a house, or tent. (Sh, O.) See 2, second sentence.8 إِسْتَوَدَ see 1. b2: استادوا بَنِى فُلَانٍ They slew the سَيِّد [or chief, lord, &c.,] of the sons of such a one: (Az, S, M, O, K:) or (so in the K, but in the S and O “ and in like manner ”) they took him captive: (S, O, K:) or they asked, or demanded, of him a woman in marriage. (IAar, S, M, O, K.) And استاد القَوْمَ, and فِى القَوْمِ, and مِنْهُمْ, He asked, or demanded, in marriage, a سَيِّدَة [or woman of rank or quality], among the people: (M:) or استاد فِى بَنِى فُلَانٍ, and مِنْهُمْ, he married one of the chief, or noble, women of the sons of such a one. (IAar, O.) And استاد He married among سَادَة [or chiefs, lords, &c.]. (L.) 9 اسوّد, (S, M, Msb, K,) inf. n. اِسْوِدَادٌ; (S, K;) and ↓ اسوادّ, (S, M, K,) inf. n. اِسوِيدَادٌ; (S, K;) and in poetry it is allowable to say ↓ اِسْوَأَدَّ, to avoid the concurrence of two quiescent letters; imperative [of ↓ the second] اِسْوَادِدْ, and the last two letters in this may be incorporated together [so that you may say اِسْوَادّ]; (S;) said of a thing; (S, Msb;) and ↓ سَوِدَ, (S, M, Msb,) said of a man, (S, TA,) and of a thing, (TA,) aor. ـْ (Msb;) and ↓ سَادَ, (M,) first Pers\. سُدْتُ, a form used by some; (S;) It, and he, became أَسْوَد [i. e. black]: (S, M, Msb, K:) and ↓ اسوادّ it, or he, became intensely so. (TA.) Nuseyb says, فَلَمْ أَمْلِكْ سَوَادِى وَتَحْتَهُ ↓ سَوِدْتُ قَمِيصٌ مِنَ القُوهِىِّ بِيضٌ بَنَائِقُهْ [I am black, (for Nuseyb was a slave,) and am not master of my person; but beneath it, or within it, is a shirt like the cloth of Koohistán, the gores of which are white: by this قميص he means his heart; القَمِيصُ, or قَمِيصُ القَلْبِ, tropically meaning “ the pericardium; ” and, by a synecdoche, “the heart itself, with its appertenances ”]. (S, TA.) b2: [Hence,] اسودّ وَجْهُهُ [lit. His face became black: meaning] (tropical:) his face became expressive of grief, or sorrow, or displeasure, occasioned by fear [&c.]: (Bd in iii. 102:) he became grieved, sorrowful, or displeased; and confounded, or perplexed, and unable to see his right course, by reason of shame, or in consequence of a deed that he had done (Bd in xvi. 60) [&c.: and often meaning he became disgraced]: opposed to اِبْيَضَّ. (Bd in iii. 102.) 11 إِسْوَاْدَّ see 9, in three places. Q. Q. 4 اِسْوَأَدَّ: see 9, first sentence.

سَوْدٌ A سَفْح (M, K, TA) of a mountain, (M, TA,) [app. meaning, in this case, a low tract at the base, or foot, of a mountain,] forming a narrow strip of ground, (M, TA,) rough and black, (M,) or level, abounding with black stones, (K, TA,) which are rough, and the predominant colour whereof is blackness; seldom found but at a mountain in which is a mine: so says Lth: or a piece of ground in which are black rough stones resembling dry human dung: (TA:) or land, or ground, in which blackness predominates, which is seldom anywhere but at a mountain in which is a mine: (Msb:) pl. أَسْوَادٌ: (M, TA:) and ↓ سَوْدَةٌ signifies a portion thereof; (M, Msb, K, TA;) and the pl. of this is سَوْدَاتٌ, and the pl. of سَوْدَاتٌ is ↓ أَسْوَادَتٌ, which occurs in a trad. (TA.) سُودٌ: see سُودَدٌ.

سَيْدٌ a contraction of سَيِّدٌ, q. v.

سِيدٌ: see art. سيد.

سَوْدَةٌ: see سَوْدٌ b2: Also (assumed tropical:) Land in which are palm-trees: opposed to بَيْضَةٌ. (TA in art. بيض.

[See also السَّوْدَآء, voce أَسْوَدُ, near the end.]) سُودَدٌ a subst. from سَادَ, inf. n. سِيَادَةٌ; signifying [The rank, station, or condition, or the quality or qualities, of a سَيِّد; i. e. chiefdom, lordship, mastery, &c.; or] glory, honour, dignity, (Msb,) or eminence, exalted or elevated state, or nobility: (M, Msb:) or this word, (S, M, K,) and its vars.

سُودُدٌ and سُؤْدَدٌ (M, TA) and سُؤْدُدٌ, (M, K,) of the dial. of Teiyi, (M,) and ↓ سُوِدٌ, (M, K,) are syn. with سِيَادَةٌ (S, M, K) and سَيْدُودَةٌ as inf. ns. of سَادَ [q. v.]. (S, M.) سَوْدَآءُ fem. of أَسْوَدُ [q. v.]. (Msb.) سَوْدَانَةٌ or سُودَانَةٌ: see سُودَانِيَّةٌ.

سِيدَانَةٌ: see سِيدٌ, in art. سيد.

سُودَانِيَّةٌ, (M, A, TA,) or سَوْدَانِيَّةٌ, (Mgh, O,) and ↓ سَوْدَانَةٌ, (M, O,) or سُودَانَةٌ, with damm, like the first, (TA,) and ↓ سَوَادِيَّةٌ (A, K) and ↓ أَسْوَدُ (K) all signify the same; (TA;) A certain bird, that eats grapes: or i. q. عُصْفُورٌ [i. e. the sparrow; or a bird of the passerine kind]: (K:) or a certain small bird, (A, Mgh, O, TA,) having a long tail, (Mgh,) resembling the عصفور, (TA,) sometimes (Mgh) called also ↓ العُصْفُورُ الأَسْوَدُ, (Mgh, O,) of such a size that it may be grasped in the hand, that eats grapes (A, Mgh, O, TA) and dates (A, TA) and locusts. (Mgh, O, TA.) سَوَادٌ Blackness; contr. of بَيَاضٌ; (M, Mgh;) a certain colour, (S, Msb,) well known. (Msb.) One says, لَقِيَهُ فِى سَوَادِ اللَّيْلِ [He met him in the blackness of night]. (TA.) And الشَّاةُ تَمْشِى فِى

سَوَادٍ وَتَأْكُلُ فِى سَوَادٍ وَتَنْظُرُ فِى سَوَادٍ [The sheep, or goat, walks in blackness, and eats in blackness, and looks in blackness]; meaning the blackness of its legs and of its mouth and of what is around its eyes. (Mgh, * Msb.) And إِذَا كَثُرَ البَيَاضُ قَلَّ السَّوَادُ [When whiteness becomes much, blackness becomes little]; by whiteness meaning milk; and by blackness, dates. (TA.) b2: Black clothing. (Mgh in art. بيض. [See its contr.

بَيَاضٌ.]) b3: [Hence,] سَوَادُ القَلْبِ (S, M, A, K) and ↓ سَوَادَتُهُ (M) and ↓ أَسْوَدُهُ and ↓ سَوْدَاؤُهُ (S, M, K) and ↓ سُوَيْدَاؤُهُ, (S, M, A, K,) the last a dim., (TA,) The heart's core; the black, or inner, part of the heart: or a black thing in the heart: or the black clot of blood that is within the heart [resembling a piece of liver (Zj in his “ Khalk el-Insán ”)]: or the heart's blood: i. q. حَبَّتُهُ: (S, M, K, TA:) or, as some say, دَمُهُ. (M, TA.) One says, اِجْعَلْهُمْ فِى سَوَادِ قَلْبِكَ (A, TA) and ↓ سُوَيْدَائِهِ (A) (tropical:) [Place them in the inmost part of thy heart; i. e. give them the best, or most intimate, place in thy affections]. (A, TA.) b4: سَوَادُ البَطْنِ signifies The liver. (L, TA.) b5: سَوادٌ is also syn. with شَخْصٌ (tropical:) [as meaning A person; and also, in a more general sense, a bodily, or corporeal, form or figure or substance]; (A'Obeyd, S, M, A, Msb, K;) of a man, and of other things; (Msb;) expressly said by A'Obeyd to be of any article of household goods or utensils and furniture and the like, and of other things: (M:) because appearing black when seen from a distance: (TA:) pl. أَسْوِدَةٌ and أَسَاوِدُ, (S, M, A,) the latter a pl. pl. (S, M.) El-Asshà says, تَنَاهَيْتُمُ عَنَّا وَقَدْ كَانَ فِيكُمُ

أَسَاوِدُ صَرْعَى لَمْ يُوَسَّدْ قَتِيلُهَا [Ye refrained from retaliating upon us when there were among you prostrate persons the slain whereof had not been pillowed in graves]: by the اساود meaning the شُخُوص of the slain. (S.) And it is said in a trad., إِذَا رَأَى أَحَدُكُمْ سَوَادًا بِلَيْلٍ فَلَا يَكُنْ أَجْبَنَ السَّوَادَيْنِ فَإِنَّهُ يَخَافُكَ كَمَا تَخَافُهُ [When any one of you sees a bodily form, or a person, by night, let him not be the more cowardly of the two bodily forms, or persons; for he feareth thee, like as thou fearest him]: سوادا here meaning شَخْصًا. (L.) The saying لَا يُزَايِلُ سَوَادِى بَيَاضَكَ is expl. by As as meaning لَا يُزايِلُ شَخْصِى شَخْصَكَ [i. e. My person will not separate itself from thy person]: سَوَادٌ, with the Arabs, meaning شَخْصٌ, and in like manner بَيَاضٌ. (IAar, L.) [Hence, app.,] قَالَ لِىَ الشَّرُّ أَقِمْ سَوَادَكَ [as though lit. signifying Evil said to me, Erect thy person]; meaning (assumed tropical:) be thou patient: a prov. (TA.) b6: As its pl. أَسَاوِدُ means the شُخُوص of the vessels of a house, [accord. to the statement of A'Obeyd cited above,] such as the مِطْهَرَة and the إِجَّانَة and the جَفْنَة, these being called أَسَاوِدُ الدَّارِ, it is also used as meaning (assumed tropical:) Household goods or utensils or furniture and the like, absolutely. (Har p. 495.) [And in like manner] the sing. is also used as meaning (assumed tropical:) The travelling-apparatus and baggage and train (ثَقَل) of a commander: (S:) and (assumed tropical:) the tents and apparatus and beasts and other things, collectively, of an army. (TA.) b7: Also, the sing., (assumed tropical:) Property, or cattle, &c.; syn. مَالٌ: (Aboo-Málik, TA:) or much thereof; (A'Obeyd, S, K;) as in the saying لِفُلَانٍ سَوَادٌ [To such a one belongs much property, &c.]. (A'Obeyd, S.) b8: Also (tropical:) A collection, company, or collective body, of men; (M, A, L;) as in the saying كَثَّرْتُ سَوَادَ القَوْمِ بِسَوَادِى (tropical:) [I increased the number of the collective body of the people, or party, by my person]: (A, TA:) and ↓ أًسْوَدَاتٌ and أَسَاوِدُ are used in the same sense; (M;) or [rather] as pls. of this meaning: (L, TA:) or all these as meaning (assumed tropical:) sundry, distinct or separate, sorts of men, or people: (M:) [but] سَوَادُ المُسْلِمِينَ means (assumed tropical:) the collective body of the Muslims: (Mgh, Msb:) and so السَّوَادُ الأَعْظَمُ, a tropical phrase [in which مِنَ المُسْلِمِينَ is understood]: (A:) or this means (tropical:) the great number of the Muslims agreed in obedience to the Imám. (TA.) (assumed tropical:) The commonalty, or generality, of men of people: (S, K:) (assumed tropical:) the bulk, or main part, of a people: (M, TA:) or (assumed tropical:) the greater number. (Msb.) And (assumed tropical:) A great number (S, Msb, K) of any kind. (S.) b9: (assumed tropical:) A collection of palmtrees and of trees in general; on account of their greenness and blackness, because greenness nearly resembles blackness. (M, L.) b10: And (tropical:) The rural district of any province; i. e. the district around the towns or villages, and the رَسَاتِيق [i. e. districts of sown fields with towns or villages], of any province: (M, TA:) or the environs, consisting of towns, or villages, and of cultivated land, (A, TA,) [but more properly applied to the latter than to the former,] of a city, (A,) or of the chief city of a province: (TA:) or the towns, or villages, [but properly with the cultivated lands pertaining to them,] of a province of city: (K:) thus [particularly] of El-Koofeh and El-Basrah: (S, O:) hence, (A,) سَوَادُ العِرَاقِ, (A, Mgh, O, Msb,) or [simply] السَّوَادُ, (K,) the district of towns or villages, and cultivated lands, of El-'Irák; (O, K; *) or the district between ElBasrah and El-Koofeh, with the towns, or villages, around them; (A;) or extending in length from Hadeethet El-Mowsil to 'Abbádán, and in breadth from El-'Odheyb to Holwán; (Mgh;) so called because of the خُضْرَة [which means both greenness and a colour approaching to blackness] of its trees and its seed-produce; (Mgh, Msb;) for that which is أَخْضَر the Arabs term أَسْوَد because it appears to be thus at a distance. (Msb.) سُوَادٌ Secret speech with another; as also سِوَادٌ: (M, K, TA:) each a subst. from سَاوَدَهُ, accord. to A'Obeyd: (M, TA:) but [ISd says,] in my opinion the latter is the inf. n. of سَاوَدَ, [and as such it has been mentioned above, (see 3,)] and the former is the simple subst., the two words being like مُزَاحٌ and مِزَاحٌ: (M:) As disallowed the former, but it is authorized by AO and others. (TA.) A2: Also A certain disease incident to sheep or goats. (K.) b2: And A certain disease incident to man; (K;) a pain that attacks the liver, in consequence of eating dates, and that sometimes, or often, kills. (M, TA.) b3: And A yellowness in the complexion, and a greenness (خُضْرَة [app. here meaning a blackish hue inclining to greenness]) in the nail, (K, TA,) incident to people from [drinking] salt water. (TA.) سَيِّدٌ, (S, M, K, &c.,) of the measure فَعِيلٌ; [originally سَوِيدٌ, for a reason to be mentioned below; the kesreh upon the و, being deemed difficult of pronunciation, is suppressed, and the quiescent و and ى thus coming thgether, the latter receives the rejected kesreh, and the و is changed into ى and incorporated into the augmentative ى; as in the case of جَيِّدٌ with those who hold it to be originally جَوِيدٌ;] or, accord. to the Basrees, it is of the measure فَيْعِلٌ; [originally سَيْوِدٌ;] (S;) and also ↓ سَيْدٌ; (Mz, 40th نوع, section on the class of هَيِّنٌ and هَيْنٌ;) A chief, lord, or master: (M, L, Mgh, Msb: [accord. to the last of which, this is a secondary signification, as will be seen below:]) a prince, or king: (Fr, L:) one who is set before, or over, others: a master of a household: (L:) a woman's husband: (Fr, M, Msb:) a possessor, an owner, or a proprietor: (L, Msb:) a slave's master, or owner: (Fr, M, Msb:) a superior in rank or station or condition; one possessing pre-eminence or excel-lence; a man of rank or quality; a personage; a man of distinction: (L:) one who surpasses others in intelligence and property, and in repelling injury, and in beneficence, or usefulness, who makes a just use of his property, and aids others by himself: (ISh, L:) one possessed of glory, honour, dignity, eminence, exalted or elevated state, or nobility; (L, Msb; [accord. to the latter of which, this is the primary signification;]) generous, noble, or high-born: (L:) the most generous, noble, or high-born, of a people: (Msb:) a liberal, bountiful, or munificent, person: (Fr, L:) clement; forbearing; one who endures injurious treatment from his people: (L:) devout, abstaining from unlawful things, and clement, or forbearing: (Katádeh, L:) one who is not overcome by his anger: ('Ikrimeh, L:) accord. to As, the Arabs say that it signifies any one who is subdued, or repressed, by his principle of clemency, or forbearance: (L:) and ↓ سَائِدٌ signifies the same as سَيِّدٌ: or one inferior to a سَيِّد: (K:) or, accord. to Fr, one says, هٰذَا سَيِّدُ قَوْمِهِ اليَوْمَ [this is the lord, &c., of his people today]; but if you announce that he will be their سيّد after a little while, you say هُوَ سَائِدُ قَوْمِهِ عَنْ قَلِيلٍ, and سَيِّدُ: (S:) the fem. of سَيِّدٌ [and of ↓ سَائِدٌ] is with ة: (M, L, Msb:) pl. of سَيِّدٌ, (S, Msb,) or of ↓ سَائِدٌ, (M, K,) سَادَةٌ (S, M, Msb, K) and سَيَائِدُ (S, K) and [pl. of سَادَةٌ] سَادَاتٌ: (Msb:) [J says that] سَادَةٌ is of the measure فَعَلَةٌ, [orinally سَوَدَةٌ,] because سَيِّدٌ is of the measure فَعِيلٌ; [as has been before mentioned;] and it is like سَرَاةٌ as pl. of سَرِىٌّ, the only other instance of the kind; this being shown to be the case by the fact that سَيِّدٌ has also as a pl. سَيَائِدُ, with ء, [and with the و changed into ى because it is so changed in the sing.,] like as أَفِيلٌ has أَفَائِلُ, and like as تَبِيعٌ has تَبَائِعُ; but the Basrees, who hold سَيِّدٌ to be of the measure فَيْعِلٌ, say that it becomes of the measure فَعَلَةٌ in the pl. as though it were سَائِدٌ, like قَائِدٌ, which has قَادَةٌ as a pl., and like ذَائِدٌ, which has ذَادَةٌ as a pl.; and they also say that سَيَائِدُ, with ء, as pl. of سَيِّدٌ, is contr. to analogy; for by rule it should be without ء. (S.) b2: [In the present day it is also particularly applied to signify, like شَرِيف, Any descendant of the Prophet.] b3: One of the poets has used it in relation to the jinn, or genii; saying, يَنْدُبْنَ سَيِّدَهُنَّةْ جِنٌّ هَبَبْنَ بِلَيْلٍ

[Genii that were roused from their sleep by night, summoning, or perhaps bewailing and eulogizing their chief]: Akh says that this is a well-known verse of the poetry of the Arabs: but it is asserted by one, or more, likewise deserving of reliance, that it is of the poetry of El-Weleed [and therefore post-classical]. (M.) b4: And the wild ass is called (assumed tropical:) the سَيِّد of his female. (TA.) b5: Also, (Ks, S, M, Mgh, Msb, K,) and ↓ سِيَّدٌ, (K,) the latter on the authority of Aboo-'Alee, (TA,) applied to a he-goat, (assumed tropical:) Advanced in years: (Ks, S, M; Mgh, Msb, K:) or in its third year: (Mgh:) or great, though not advanced in years: (TA:) or it is of general application, for it occurs in a trad. applied to the camel and the ox-kind. (M, TA.) b6: And the former also signifies (assumed tropical:) What is most eminent, exalted, or noble, of any things: and is applied by Zj to the Kur-án, because, he says, it is سَيِّدُ الكَلَامِ (assumed tropical:) [The paragon of speech]. (M.) سِيَّدٌ: see the last sentence but one above.

سُوَيْدٌ the abbreviated dim. of أَسْوَدُ: (S, Mgh, Msb:) see the latter. b2: Also [as a subst., or an epithet in which the quality of a subst. predominates,] Water; (M, Mgh, L;) as also ↓ أَسْوَدُ: (M: [but see الأَسْوَدَانِ, voce أَسْوَدُ:]) the former is [said to be] used in this sense in negative phrases only: (M, L:) one says, مَاسَقَاهُمْ مِنْ سُوَيْدٍ قَطْرَةً He gave them not to drink a drop of water. (M, Mgh, * L.) b3: أُمُّ سُوَيْدٍ means The anus; syn. الاِسْتُ; (K;) [and] so ↓ السُّوَيْدَآءُ. (M.) سَوَادَةُ القَلْبِ: see سَوَادٌ, near the beginning of the paragraph.

سُوَادِىٌّ [or perhaps سَوَادِىٌّ, i. e. “ belonging to the Sawád of El-'Irák,”] i. q. سِهْرِيزٌ (M) A wellknown sort of dates, (K voce سهريز,) found in abundance at El-Basrah. (TA ibid.) سَوَادِيَّةٌ: see سُودَانِيَّةٌ.

سُوَيْدَآءُ dim. of سُوْدَآءُ, fem. of أَسْوَدُ, q. v.: (Mgh:) b2: see also سَوَادٌ, in two places: b3: and سُوَيْدٌ: b4: and أَسْوَدُ, near the end of the paragraph. b5: Also A certain bird. (M.) b6: And Salt tracts (سِبَاخ) of [plants of the kind called] نَجِيل: Kr explains it by نِبْتَةٌ [app. a mistranscription for نَبْتَةٌ a plant]; without describing it. (M.) سَائِدٌ: see سَيِّدٌ, in the middle of the paragraph, in three places.

أَسْوَدُ Greater, and greatest, in respect of estimation, rank, or dignity; syn. أَجَلُّ: (S, K:) and, as some say, more [and most] liberal or bountiful or munificent: or more [and most] clement or forbearing. (TA.) One says, هُوَ أَسْوَدُ مِنْ فُلَانٍ He is greater &c. (أَجَلُّ) than such a one. (S.) And الأَسْوَدُ مِنَ القَوْمِ means The greatest &c. (الأَجَلُّ) of the people, or party. (K, TA.) A2: Also Black; i. e. having سَوَاد, (M, * Mgh,) which is the contr. of بَيَاض: (M, Mgh:) and ↓ أَسْوَدِىٌّ signifies the same as أَسْوَدُ: (Ham p.

379:) [or has an intensive signification, like أَحْمَرىٌّ:] the fem. of أَسْوَدُ is سَوْدَآءُ: (Mgh, Msb:) the dim. of أَسْوَدُ is ↓ أُسَيِّدُ, (S, Msb,) and it is allowable to say ↓ أُسَيْوِدُ, [as is shown by an ex. voce أَسَكُّ,] meaning [a little black thing; or blackish, or] approaching to black; (S;) and the abbreviated dim. is ↓ سُوَيْدٌ: (S, Mgh, Msb:) the dim. of سَوْدَآءُ is ↓ سُوَيْدَآءُ: (Mgh:) the pl. of أَسْوَدُ (M, Msb) and of سَوْدَآءُ (Msb) is سُودٌ (M, Msb) and سُودَانٌ [which latter is especially applied to human beings]. (M.) السُّودَانُ is said in the R to denote [The negroes;] that particular people, or race, who are the most stinking of mankind in the armpits and sweat, and the more so those who are eunuchs. (TA.) [It (i. e. السودان) is also sometimes used for أَرْضُ السُّودَانِ, or بِلَادُ السُّودَانِ, (The land, or the country, of the negroes,) or the like: it is thus used in the TA voce سَمْغَرَةُ.] and the epithet أَسْوَدُ is also applied by the Arabs to a thing that is أَخْضَر [i. e. green]; because it appears to be thus at a distance. (Msb. [See أَخْضَرُ: and see حَدِيقَةٌ دَهْمَآءُ and مُدْهَامَّةٌ, voce أَدْهَمُ.]) b2: [Hence,] أَسْوَدُ القَلْبِ and سَوْدَآؤُهُ: see سَوَادٌ. b3: [And السَّوْدَآءُ The black bile; one of the four humours of the body; of which the others are the yellow bile (الصَّفْرَآءُ), the blood (الدَّمُ), and the phlegm (البَلْغَمُ).] b4: أَسْوَدُ as opposed to أَحْمَرُ [and meaning The Arab race, and also, accord. to some, in this case also, the black]: see أَحْمَرُ, in two places. b5: As applied to a certain bird: see سُودَانِيَّةٌ, in two places. b6: Also, as a subst., (S,) or an epithet in which the quality of a subst. predominates, (Sh, M,) so that it is used as a subst., (Sh, TA,) but imperfectly decl., (TA,) (tropical:) A great serpent, (S, M, K,) in which is blackness: (S, M:) the worst and greatest and most noxious of serpents, than which there is none more daring, for sometimes it opposes itself to a company of travellers, and follows the voice, and it is that which seeks retaliation, and he who is bitten by it will not escape death: (Sh, TA:) it is pluralized as a subst., (Sh, S, M,) its pl. being

أَسَاوِدُ (S, M) and أَسَاوِيدُ and ↓ أَسْوَدَاتٌ: (M:) were it an epithet [used as such], its pl. would be سُودٌ: it is also called أَسْوَدُ سَالِحٌ, because it casts off its slough every year: you do not say أَسْوَدُ سَالِخٍ: (S:) the female is called ↓ أَسْوَدَةٌ, (S, M,) which is extr.; (M;) and to this the epithet سَالِخَةٌ is not applied. (S.) b7: الأَسْوَدَانِ means (assumed tropical:) The serpent and the scorpion; (Sh, Mgh, Msb, K;) which are to be killed during prayer: (Sh, Mgh, Msb:) so called by the attribution of predominance [to the former]. (Sh, TA.) b8: and (tropical:) Dates and water; (El-Ahmar, As, S, M, A, Mgh, Msb, K;) both together being thus called by a term which properly applies to one only, [accord. to some,] for [they say that] الأَسْوَدُ alone signifies dates, not water, and especially, or mostly, the dates of El-Medeeneh; and in like manner, Aboo-Bekr and 'Omar together are called العُمَرَانِ; and the sun and the moon together, القَمَرَانِ: (TA:) or, as some say, it means water and milk; and is applied by a rájiz to water and the herb called الفَثّ, of [the grain of] which bread is made, and is eaten [in time of dearth or drought]. (M, L.) See also سُوَيْدٌ. b9: Also (assumed tropical:) The حَرَّة [or tract strewn with black and crumbling stones] and night: (S, M, L:) so called because of their blackness. (M, L.) A party came as guests to Muzebbid El-Medenee, and he said to them, “There is nothing for you with us but the أَسْوَدَانِ: ” and they replied, “Verily therein is a sufficiency: dates and water: ” but he said, “ I meant not that: I only meant the حَرَّة and the night. ” (S, M.) And as to the saying of 'Áïsheh, that she was with the Prophet when they had no food, but only the أَسْوَدَانِ, which is expl. by the lexicologists as meaning dates and water, [and thus by Mtr in the Mgh, ISd says,] in my opinion she only meant the حَرَّة and night. (M.) b10: هُوَ أَسْوَدُ الكَبِدِ [lit. He is black-livered] means (tropical:) he is an enemy: (A, TA:) and سُودُ الأَكْبَادِ means (tropical:) enemies. (M, A.) b11: You say also, جَآءَ فُلَانٌ بِغَنَمِهِ سُودَ البُطُونِ, and, in like manner, حُمْرَ الكُلَى, both meaning (tropical:) Such a one brought his sheep, or goats, in a lean, or an emaciated, state. (As, S, and A in art. حمر.) b12: and رَمَى بِسَهْمِهِ الأَسْوَدِ (tropical:) He shot with his lucky arrow, (A, K,) that was smeared with blood, (A,) by means of which he looked for good fortune, (K, TA,) because he had shot with it and hit the object shot at, (TA,) or as though it were black (K, TA) with blood, (TA,) or by its having been much handled. (K, TA.) b13: and كَلَّمْتُهُ فَمَا رَدَّ عَلَىَّ سَوْدَآءَ وَلَا بَيْضَآءَ (tropical:) I spoke to him, and he did not return to me a bad word nor a good one: (S, L:) or a single word. (A.) b14: وَطْأَةٌ سَوْدَآءُ means (assumed tropical:) A footstep, or footprint, that is becoming effaced: a recent one is termed حَمْرَآءُ. (S.) b15: السَّوْدَآءُ (assumed tropical:) Cultivated, or planted, land; opposed to البَيْضَآءُ [q. v.]. (TA in art. بيض.

[See also سَوْدَةٌ.]) b16: [But سَنَةٌ سَوْدَآءُ means (assumed tropical:) A very severe year; more severe than such as is termed حَمْرَآءُ; which is more severe than the بَيْضآء, and still more so than the شَهْبَآء: see arts. شهب and حمر.] b17: الحَبَّةُ السَّوْدَآءُ, said in a trad. to be a remedy for every disease except death, (TA,) i. q. الشُّونِيزُ [q. v.], (K,) as also ↓ السُّوَيْدَآءُ, (TA,) [i. e.] this latter signifies حَبَّةُ الشُّونِيزِ, (M,) or properly الشِّينِيز, for thus the Arabs called it accord. to IAar: or, as some say, i. q. الحَبَّةُ الخَضْرَآءُ [q. v. in art. حب], because the Arabs [often] call black أَخْضَر, and green أَسْوَد. (TA.) A3: It is also used as an epithet denoting excess; but as such is anomalous, being formed from a verb whence the simple epithet is of the measure أَفْعَلُ: so in the saying, أَسْوَدُ مِنْ حَلَكِ الغُرَابِ [Blacker than the blackness, or intense blackness, of the crow, or raven: see حَلَكٌ]. (I'Ak p. 237. [See also its contr. أَبْيَضُ, voce بَيَاضٌ; and see Har p. 286.]) أَسْوَدَةٌ fem. of أَسْوَدُ, q. v., used as a subst. (S, M.) أَسْوَدَاتٌ: see سَوْدٌ: b2: and سَوَادٌ: b3: and أَسْوَدُ.

أَسْوَدِىٌّ: see أَسْوَدُ, fourth sentence.

أُسَيْدِىٌّ, rel. n. of أُسَيِّدُ with the movent ى rejected, Of, or relating to, [a blackish colour, or] a colour approaching to black. (S.) أُسَيِّدُ and أُسَيْوِدُ: see أًسْوَدُ, fourth sentence.

مِسَادٌ, A skin for clarified butter, or for honey. (TA in this art. [See also art. مسد; and see مِسْأَدٌ, in art سأد.]) مَسُودٌ One over whom rule, or dominion, is exercised; or of whom another is سَيِّد [or chief, lord, master, &c.]. (TA.) مُسْوِدٌ [act. part. n. of أَسْوَدَ, q. v.:] with ة, i. e. مُسْوِدَةٌ, A woman who brings forth black children: the contr. is termed مُبْيِضَةٌ, (Fr, K in art. بيض,) or, more commonly, مُوضِحَةٌ. (O and TA in that art.) مَآءٌ مَسْوَدَةٌ Water that is a cause of [the disease called] سُوَاد (M, K, TA) to such as drink it. (TA.) ظّلَّ وَجْهُهُ مُسْوَدًّا, in the Kur [xvi. 60 and xliii.

16], means (assumed tropical:) [His face becomes, or continues, or continues all the day,] expressive of sorrow, or displeasure. (Mgh. [See the verb, 9.]) and أَيَّامٌ مُسْوَدَّةٌ means (assumed tropical:) [Days of] evil state or condition, and hardness, or difficulty, of living. (Har p. 304.) b2: [مُسْوَدَّةٌ The first draught, or original copy, of a book, or the like: (not called مُسَوَّدَةٌ:) opposed to مُبْيَضَّةٌ, q. v.: probably postclassical.]

مُسَوَّدٌ Guts (مُصْرَان) containing blood drawn by venesection from a she-camel, bound at the head, roasted and eaten. (IAar and K as expl. by MF.) المُسَوِّدَةُ The partisans of the dynasty of the 'Abbásees; [so called because they made their clothes black;] opposed to the مُبَيِّضَة. (S and K in art. بيض.) مَسْؤُودٌ part. n. of سُئِدُ. (K. [See 1, last signification.])