بد

أ1 بَدَأَ بِهِ, (T, S, M, &c.,) aor. ـَ (Mgh, K,) inf. n. بَدْءٌ, (T, S, M, Msb,) i. q. به ↓ ابتدأ; (S, Msb, K;) [He began with it;] he made it to have precedence, or to be first; gave precedence to it; syn. قَدَّمَهُ: (Mgh, Msb:) in the dial. of the Ansár, بَدِئَ به is used in this sense of قدّمه; (M;) or بَدِىَ به [without ء]; (IKtt, TA; [see بَدةءٌ;]) [and بَدَى به; see art. بدى;] and به ↓ ابدأ signifies the same. (Msb.) [So in the Kur xii. 76, فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ And he began with their bags, before the bags of his brother. and بَدَأَهُ is sometimes used in the sense of بَدَأَ بِهِ; whence, in the Kur ix. 13, وَهُمْ بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ

And they, it was, began with you the first time; i. e., as Bd says, by acting with hostility, and fighting.] You say also, بَدَّا ثُمَّ عَادَ He began, or did a first time, or the first time: then repeated, or did a second time. (Az, TA in art. عود.) and بَدَأَ فِىِ الأَمْرِ [He began, or made a beginning, in the affair.] (M.) b2: بَدَأَ also signifies It (a thing) began; began to be; originated; or came into existence. (Msb.) [See also 5.]

A2: بَدَأَ الشَّيْءَ, (S, M, K,) aor. and inf. n. as above, (M,) [He began the thing; commenced it; set about it; as also ↓ ابتدأهُ: accord. to the Mgh, the latter has this meaning, or, agreeably with the authority of the M and K, the meaning which here next follows:] he did the thing first, for the first time, by way of beginning, or originally; (S, M, K;) as also ↓ ابدأهُ and ↓ ابتدأهُ; (M, K;) i. e., not after the example of anything preceding. (TA. [But this addition seems rather to belong to another explanation to be mentioned below.]) One does not say, زَيْدًا ↓ ابتدأ nor بَدَأَهُ, because these two verbs [signifying as last explained above] do not have for their objects corporeal things. (Mgh.) [El-Mutanakhkhil El-Hudhalee uses the phrase سَأَبْدُؤُهُمْ بِمَشْمَعِةٍ I will begin with them (meaning his guests) by sporting and jesting; like the phrase in the Kur ix. 13 cited above: but different from these is the saying in the Kur xxxii. 6, وَبَدَأَ خَلْقِ الْإِنْسَانِ مِنْ طِينٍ And He began the creation of man from clay.] The saying, ↓ فَإِنْ كَانَ السَّبُعُ ابْتَدَأَهُ means ابتدأ أَخْذَهُ

أَوْ عَضَّهُ [But if the beast, or bird, of prey has begun the seizing of him, or the biting of him]; the noun that is prefixed [to the pronoun] being suppressed. (Mgh.) You say also, كَانَ ذٰلِكَ فِى

الأَمْرِ ↓ ابْتِدَآءِ That was in the beginning, or first, of the affair. (Msb.) [See also بَدْءٌ, below.] b2: He originated the thing; brought it into being or existence; made it, or produced it, for the first time, it not having been before; (Mgh;) [and] so ↓ ابدأهُ, said [of God, and] of a man, as the agent; (Msb;) and ↓ ابتدأهُ. (Mgh in art. بدع.) [Hence,] بَدَأَ اللّٰهُ الخَلْقَ, and ↓ أَبْدَأَهُمْ, God created, or brought into existence, mankind, or the created beings: (M, Msb, K:) both signify the same. (S.) البَاطِلُ وَمَا يُعِيدُ ↓ مَا يُبْدِئُ [in the Kur xxxiv. 48, means What doth that which is false, or the Devil, originate, or produce in the first instance? and what doth it, or he, reproduce after it hath perished?]: Zj says that مَا, here, is in the place of an accus., meaning in each Instance أَىَّ شَىْءٍ: or it may be a negative; and الباطل here is Iblees; i. e., Iblees createth not, nor raiseth to life after death. (M.) You say also, وَمَا يُعِيدُ ↓ مَا يُبْدِئُ, meaning وَلَا ↓ مَا يَتَكَلَّمُ عَائِدَةٍ, (S, K,) i. e. He does not say anything for the first time, nor anything for the second time; or anything original, nor anything in the way of repetition; الكَلَامِ ↓ بَادِئَةُ signifying what is said for the first time; and عَائِدَةُ الكَلَامِ, what is said for the second time, afterwards: (TA:) or he says not anything: (A in art. عود:) and he has no art, artifice, or cunning. (IAar, TA in art. عود; and A in the present art.) b3: بَدَأَ البِئْرَ He dug the well [for the first time: see بَدِىْءٌ]. (Msb.) A3: بَدَأَ مِنْ أَرْضٍ إِلَى أَرْضٍ, (T,) or مِنْ أَرْضِهِ, (K,) He went forth from a land to a land, or from his land; as also ↓ ابدأ. (T, K.) A4: بُدِئَ, (inf. n. as above, S, M, K,) He (a man, S, M) had the small-pox: (Az, As, T, S, M, K:) or the حَصْبَة [i. e. measles, or spotted fever]: (S, M, K:) or, as Az says, and the حصبة: (T:) or, as Lh says, there came forth upon him pustules resembling the small-pox: but he adds, some say, the small-pox itself: (M:) the epithet applied to a person affected therewith is ↓ مَبْدُوْءٌ. (Az, As, Lh, T, S, M.) b2: Also He fell sick. (IAth, TA.) In a trad. of ' Áïsheh occur the words, فِى اليَوْمِ الَّذِى بُدِئَ فِيهِ رَسُولِ اللّٰهِ [meaning In the day in which the Apostle of God fell sick]: and IAth says, مَتَى بُدِئَ فُلَانٌ meaning When did such a one fall sick? is a phrase used in inquiring respecting the living [who has been attacked by illness] and respecting the dead. (TA.) 4 ابدأ: see 1, in seven places. b2: Also He did a new thing; a thing unknown before; or a strange, or wonderful, thing. (S, * TA.) b3: and He voided excrement, or ordure; or broke wind; syn. نَجَا; [as also أَبْدَى;] said of a man. (M.) b4: And He put forth his second teeth; said of a child; (M;) and of a colt. (TA voce أَحْفَرَ, q. v.) 5 تبدّأ He, or it, began, or made a beginning. (KL.) [See also 1. Golius mentions, but without giving the authority, and without the vowel-signs, the saying, هَاتِ القِصَّةَ مِنْ ذِى تُبُدِّئَتْ; but writing the last word تبديت, stating only that it is in the passive form; as meaning Relate thou the story, or history, from the beginning.]8 إِبْتَدَاَ see 1, in seven places. b2: ابتدأهُ بِوَعْدٍ He made him a promise in anticipation; without his asking it of him. (M in art. انف.) بَدءٌ inf.n. of 1; (T, S, M, Msb;) [The act of beginning;] or the doing a thing first. (M.) Yousay, لَكَ البَدْءُ, (M, K,) and ↓ البُدْءُ, (As, TA,) and ↓ البَدْأَةُ, (S, M, Msb, K,) and ↓ البُدْأَةُ, (S, M, K,) and ↓ البِدْأَةُ, (L,) and ↓ البَدَآءَةُ, (M, K,) and ↓ البُدَآءَةُ, (S, M, K,) and البُدَاهَةُ, with ه substituted for ء, (M, Mtr,) and ↓ البِدَآءَةُ, (Mtr, TA,) and, accord. to IKtt, البِدَايَةُ, but see what follows, (TA,) and ↓ البَدِئَةُ, (M, K,) and ↓ البُدَّآءَةُ, (Az, TA,) It is for thee to begin, (S, M, Msb, K,) before any other, in shooting or casting, &c.: (S:) as to البِدَايَةُ, mentioned above, accord. to Mtr [and Fei], (TA,) it is a vulgar word, (Mgh, Msb, TA,) as IB and several others have stated, (Msb, TA, *) a corruption of ↓ البِدَآءَةُ, (Mgh, Msb,) signifying the first; as also ↓ البُدَآءَةُ; and ↓ البَدْأَةُ: (Msb:) but IKtt says that it is a word of the dial. of the Ansár; بَدَأْتُ بِالشَّىْءِ and بَدِيتُ بِهِ signifying قَدَّمْتُهُ: [see 1:] and he cites the following verse of Ibn-Rawáhah: وَلَوْ عَبَدْنَا غَيْرَهُ شَقِينَا بِاسْمِ الْإِلَاهِ وَ بِهِ بَدِينَا [In the name of God, and with it we begin; and if we worshipped any other than Him, we should be miserable]: see art. بدى. (TA. [This verse is also cited in the S in art. بدو, where, in one copy I find it as above; in another, with بَدَيْنَا instead of بَدِيْنَا.]) And you say, فَعَلَهُ عَوْذَا وَبَدْءًا, (T, S,) and عَوْدَهُ عَلَي بَدْئِهِ, (M,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, (S, M,) [He did it returning and beginning again; or returning to his beginning; i. e. he did it again from the beginning; he recommenced it: or you say this] meaning like as is meant by the saying next following. (TA.) رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ, (S, K,) and عَوْدًا عَلَى بَدْءٍ, in both of which [and in the last following] the verb may be trans., and the noun following therefore in the accus. case, (TA,) and فِى عَوْدِهِ وَبَدْئِهِ, and ↓ فِى عَوْدَتِهِ وَبَدْأَتِهِ, [in both of which, if correct, the verb must be intrans.,] and عَوْدًا وَبَدْءًا, [as though meaning عَائِدًا وَبَادِئًا, used as a phrase denotative of state,] (K,) [but in this last, and the two next preceding, accord. to the TA, the verb should be فَعَلَهُ, as in the next preceding sentence, instead of رَجَعَ, and this is confirmed by what is said in the K in art. عود,] He returned in the way whence he had come: (S, K:) [accord. to the TA, the literal meaning of the first and second may be he made his returning to revert to his beginning, and he made a returning to revert to a beginning:] or the meaning of the first, (Sb, TA in art. عود, and K in that art.,) and of the second, (K in that art.,) is, he returned without stopping after he had gone away: (Sb, K:) and sometimes it signifies the stopping in one's coming and then returning: (Sb:) [and it returned to its first state; it recommenced:] and you say, رَجَعْتُ عَوْدِى عَلَى

بَدْئِى, meaning I returned like as I had come. (Sb ubi suprà.) b2: Also First, or former; preceding all others, or preceding another; as also ↓ البَدْءُ بَدِىْءٌ; and البَدِىءُ being syn. with الأَوَّلُ. (S, K.) Hence the saying, اِفْعَلْهُ بَادِى بَدْءٍ, and ↓ بَادِى بَدِىْءٍ, meaning Do thou it the first thing, or the first of everything; [accord. to different copies of the S;] the ى in بادى being quiescent, in the place of the accus. case, accord. to usage; and sometimes they omit the [altogether], on account of frequent use [of the phrase], as will be stated in art. بدو, (S in the present art.,) saying بَادِى بَدٍ, and بَادِىبَدِى (S in art. بدو.) You say also, اِفْعَلْهُ بَدْءًا, and أَوَّلَ بَدْءٍ, (Th, M, K,) and بَدْءَ بَدْءٍ, (CK,) and بَدَا بَدْءٍ, (M, K,) and بَدْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, K,) and بَادِىَ بَدٍ, (K,) and بَادِىْ بَدًا, (M, K, [in the CK بَادِىْ بَدٍ,]) and بَادِىْ بَدًا, (M,) and بَدِىْءٍ ↓ بَادَئَ, (K,) and بَادِىْ بَدَا, (M, K,) and ↓ بَدِىْءٍ ↓ بَادِئَ, (A'Obeyd, T, S, M, CK,) and بَدِىٍّ ↓ بَادِئَ, which is anomalous, (M,) or بَادِىَ بَدِّىِ, (K,) and بَادِىْ بَدِيٍّ, (Fr, A'Obeyd, T, S, M,) and ↓ بَدِئٍ ↓ بَادِئَ, (S, CK,) or ↓ بَادِىَ بَدِئٍ, (K, TA,) and بَادِىْ

↓ بَدْأَةَ, (M, K, TA,) the former word being the act. part. n. of بَدِىَ, which is of the dial. of the Ansár, as mentioned above, and the latter being indecl., with fet-h for its termination, (TA, [in the CK the latter word is written بَدْءَة,]) and بَدْءٍ ↓ بَدْأَةَ, (CK,) and ↓ بَدْأَةَ بَدْأَةَ, (M, K,) and ↓ بَدِىْءٍ ↓ بَدْأَةَ, (S,) and بَدْءٍ ↓ بَدِىْءَ, (S, CK,) and بَدْءَ ذِى بَدْءٍ, (Fr, T,) and ذِى بَدْءٍ ↓ بَدْأَةَ, (Fr, T, S, K,) and ↓ بَدْأَةَ ذِى بَدْأَةٍ, and ↓ ذِى بَدِىْءٍ ↓ بَدْأَةَ, (S, K,) and ↓ ذِي بَدَآءَةَ ↓ بَدَأَةَ, (K, TA,) not بداءة [as in the CK], (TA,) and ↓ بَدِىْءَ ذِى بَدِىْءٍ, (S, K, TA, [in the CK the last word is written بَدْءٍ,]) and ↓ ذِى بَدِىْءٍ ↓ بَدَآءَةِ, (K,) meaning Do thou it the first thing; (Fr, T, K;) so in a correct copy [of the K, and so I find in a MS. copy of the K and in the CK]: accord. to another copy, the first of everything: (TA:) or the first of first; (S;) thus in the L: (TA:) the words here put in the accus. case [literally or virtually] are so put [in some instances] as adverbial nouns; or, accord. to MF, they may be [in some instances] denotatives of state, with respect to the agent; the meaning being اِفْعَلْهُ حَالَةَ كَوْنِكَ بَادِئًا, i. e. مُبْتَدِئَا بِهِ [lit. do thou it in the state of thy being beginning it]. (TA.) [In like manner,] you also say, بَدْءَ الرَّأْىِ, and [more commonly] الرَّأْىِ ↓ بَادِئَ, At first thought; or on the first opinion: (Lh, M:) [بَدْءُ الرَّأْىِ and] الرَّأْىِ ↓ بَادِئُ signifying the first, and beginning, of the idea, thought, opinion, or judgment; or what is perceived before considering well or thoroughly: (M:) [and بَدْءٌ alone signifying a first idea, thought, opinion, or judgment; as is implied in the A, voce صَيُّورٌ, q. v.:] hence, الرَّأْيِ ↓ فَعَلَهُ فِى بَادِئِ [He did it at first thought, &c.]: (M:) and الرَّأْىِ تُرِيدُ ↓ أَنْتَ بَادِئَ ظُلْمَنَا, and الرأى ↓ مُبْتَدَأَ, i.e. Thou at first thought, &c., desirest to wrong us: and one says also, بَادِىَ الرأى, without; meaning on the occasion of what appeared of opinion; i. e. at the first of what appeared thereof; [or at the first opinion's presenting itself;;] in which case, the phrase does not belong to this art. [but to art. بدو]: it occurs in the Kur xi. 29: (M:) AA alone there read بَادِئَ, with; all the other readers pronounced it without ء (TA.) b3: Also A chief, or lord, (S, M, Msb, K,) who occupies the first place in chieftainship or lordship: (S:) or, as some say, a youth, or young man, whose judgment, or opinion, is deemed good, and who is consulted: (M:) or it signifies also an intelligent youth or young man: (K:) pl. بُدُوْءٌ. (M.) A poet (namely, Ows Ibn-Maghrà Es-Saadee, TA) says, ثُنْيَانُنَا إِنْ أَتَاهُمْ كَانَ بَدْأَهُمُ وَبَدْؤُهُمْ إِنْ أَتَانَا كِانَ ثُنْيَانَا [Our second chief, if he came to them, would be their first chief; and their first chief, if he came to us, would be a second chief]. (S.) b4: Also, and ↓ بَدْأَةٌ, A share, or portion, of a slaughtered camel: (S, K:) or the best share or portion thereof: (T:) or the former word has the latter signification; and the latter word, the former signification: and the former signifies also a bone with the meat, or flesh, that is on it: (M:) and a joint; syn. مَفْصِلٌ; (AA, T, M;) and so بَدًا q.v.: (AA, T:) the pl. [of pauc.] of بَدْءٌ is أَبْدَآءٌ (S, M, K) and [of mult.] بُدُوْءٌ; (S, K;) the former of which is the more common: (TA:) or this is pl. of بَدًا. (AA, T.) The shares abovementioned [as commonly divided for the game called المَيْسِر q. v.] are ten; namely, the two haunches, the two thighs properly so called, the two thighs commonly so called (i. e. the tibiæ), the two shoulders, and the two arms; which last are the worst, because of the many veins [therein]. (TA.) b5: See also بَدِىْءٌ.

بُدءٌ: see بَدْءٌ; second sentence.

بَدِئٌ: see بَادِئَ بَدِئٍ, or بَادِىَ بَدِئٍ, voce بَدءٌ.

بَدْأَةٌ: see بَدْءٌ, in thirteen places. b2: Also The beginning, or outward course, of a military expedition; opposed to رَجْعَةٌ, meaning the returning, or homeward course, thereof: occurring in a trad., in which it is said that the Prophet gave, in the case of the former, a fourth [of the spoil], and in the case of the latter, a third; i.e., when a troop went forth from the main body of the army and attacked a party of the enemy, they were to have a fourth of the spoil that they took, and the rest of the army was to share with them the remaining three fourths; and if a troop did so in returning, they were to have a third of all the spoil that they took, because of the greater difficulty and danger attending this case. (T, Mgh.) b3: كَانَ ذٰلِكَ فِى بَدْأَتِنَا, and ↓ بُدْأَتِنَا, and ↓ بِدْأَتِنَا, (K,) and ↓ بَدَآءَتِنَا, (Lh, M, TA,) and ↓ بُدَآءَتِنَا, and ↓ بِدَآءَتِنَا, (TA,) and ↓ بَدَأَتِنَا, (Lh, M, K,) but [ISd says,] I know not how that is, (M,) and ↓ مُبْدَئِنَا, and ↓ مُبْدَئِنَا, (K,) and ↓ مَبْدَأَتِنَا, (Lh, M, and so in some copies of the K,) or مَبْدَاتِنَا, (so in other copies of the K,) thus in the بَاهِر of Ibn-'Odeys [in the CK Ibn-'Adebbes], (K,) which is said to indicate that we should hesitate respecting them [before admitting them to be of classical authority], are phrases meaning That was in the first of our state, and in our adolescence. (TA.) A2: Also, (so in a copy of the M, there written بَدْأَة,) or ↓ بُدْأَةٌ, with damm, (K,) A certain plant; (M;) a black thing, resembling a truffle (كَمْء), of which no use is made: so says AHn. (M.) بُدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ, in two places.

بِدْأَةٌ: see بَدْءٌ; second sentence: and see بَدْأَةٌ بَدَأَةٌ: see بَدْأَةٌ.

بَدَآءٌ, with medd; [Excrement from the anus; as also بَدَّا;] a subst. from أَبْدَأَ, as meaning نَجَا. (M.) بَدِىْءٌ: see بَدْءٌ, as signifying First, or former; in eight places. b2: Also, applied to a thing, or an affair, i. q بَدِيعٌ, (S, and so in a copy of the K,) or مُبْدَعٌ: (so in other copies of the K:) [thus it signifies] Originated; brought into being or existence; made, or produced, for the first time, not having been before, or not after the similitude of any former thing: (TA:) and created: (M, K:) and wonderful: (M, Msb, TA:) and strange, or extraordinary, as not being after the similitude of any former thing. (TA.) b3: [Hence, as is implied in the Mgh,] بِئْرٌ بَدِىْءٌ A well newly dug; (T, Mgh, Msb;) i. q. بَدِيعٌ; (M;) or dug since the era of ElIslám (S, K;) not ancient; (S, Mgh, Msb;) as also ↓ بَدْءٌ: (S:) the former epithet [in this sense] is generally pronounced [بَدِىٌّ] without ء: (T:) the well thus called is one dug in a waste land that has no owner: (TA:) AO says, (TA,) this epithet, and بَدِيع, are applied to a well when thou hast dug it; but if thou findest it to have been dug before thee, it is termed خَفِيَّة; and thus the well of Zemzem is termed خفيّة, because it was Ismá'eel's, and was filled up or covered over [after his time]: (T, TA:) the term قَلِيب is [said to be] applied to an ancient well of which neither the owner nor the digger is known: (TA:) it is said in a trad., that the حَرِيم of a well such as is termed بدىء [i. e. the space surrounding it and belonging to it] is five-and-twenty cubits: (T, S: [but see حَرِيمٌ:]) the pl. is بُدُوْءٌ: (M:) and AO says that بُودَانٌ is pl. of بَدِىْءٌ applied to a well, and is syn. with قُلْبَانٌ [a pl. of قَلِيبٌ which I have not found elsewhere] and رَكَايَا, being formed by transposition of letters from بُدْيَانٌ [which is for بُدْآنٌ, as بَدِىٌّ is for بَدِىْءٌ; the د and ى being transposed, the word becomes بُيْدَانٌ, and this, by a rule of permutation, becomes بُودَانٌ]. (TA.) بَدَآءَةٌ: see بَدْءٌ, in three places: and see بَدْأَةٌ: and بَدِئَةٌ, in two places.

بُدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَْةٌ.

بِدَآءَةٌ: see بَدْءٌ, in two places: and see بَدْأَةٌ: and for the former, see also بَدِئَةٌ.

بَدِيْئَةٌ: see بَدْءٌ; second sentence. b2: Also, (M, K,) and ↓ بَدَآءَةٌ, (K,) or ↓ بُدَآءَةٌ, (M,) i. q. بَدِيهَةٌ, (K,) and بَدَاهَةٌ, (TA,) or بُدَاهَةٌ, i. e. The first occurrence of a thing, that happens to one unexpectedly: (M:) [or the first of anything: and an occurrence thereof by which one is taken unawares: accord. to explanations in the K in art. بده:] pl. of the first, بَدَايَا. (TA.) b3: [And all app. signify The faculty of extemporizing; like بَدِيهَةٌ (q. v.) &c.] You say, جَيِّدَةٍ ↓ فُلَانٌ ذُو بَدَآءَةٍ, i. e. بَدِيهَةٍ حَسَنَةٍ, [meaning] Such a one has a good faculty of extemporizing; or of uttering, or relating, things by means of the promptness of his intelligence. (TA.) بُدَّآءَةٌ: see بَدْءٌ; second sentence.

بَادِئٌ [act. part. n. of 1]: see بَدْءٌ, in nine places.

بَادِئَةٌ: see 1, in two places.

مَبْدَأٌ [originally noun of place and of time from 1; A place, and a time, of beginning, &c. b2: ] See بَدْأَةٌ. b3: [Also A principle, or first rule, of a science &c.: pl. مَبَادِئُ. b4: And The primary import of a word; opposed in this sense to غَايَةٌ.]

مُبْدَأٌ: see بَدْأَةٌ.

المُبْدِئُ, applied to God, The Creator, or Originator, of the things [that exist], who hath produced them at the beginning, not after the similitude of anything pre-existing. (Nh.) and المُبْدِئُ المُعِيدُ, so applied, He who createth mankind, and who returneth them after life to death in the present world and after death to life on the day of resurrection. (TA in art. عود.) b2: مُبْدِئُ مُعِيدٌ A man who has gone on warring, or warring and plundering, expeditions, time after time, and is experienced in affairs: (A 'Obeyd, and K in art. عود:) and a horse upon which the owner has gone time after time on warring, or warring and plundering, expeditions; (TA in that art.;) or well trained and exercised, (K and TA in that art.) so as to be obedient to his rider. (TA in that art.) b3: [For other significations of مُبْدِئٌ, see its verb (4); and see أَحْفَرَ.]

مَبْدَأَةٌ: see بَدْأَةٌ مَبْدُوْءٌ [pass. part. n. of 1; Begun, &c.

A2: ] See بُدِئَ.

مُبْتَدَأٌ: see بَدْءٌ. b2: [In grammar, as correlative of خَبَرٌ, An inchoative.]

نشب

1 نَشِبَ الشَّىْءُ فى الشَّىْءِ, aor. ـَ inf. n. نُشُوبٌ (S) and نَشَبٌ (K, accord. to TA, &c: in the CK نَشْبٌ:) and نُشْبَةٌ; (K;) and ↓ انتشب (S, K) [and ↓ تنشّب, q. v.]; The thing stuck fast in the thing. (S.) نَشِبَ العَظْمُ فِيهِ The bone stuck fast in him, or it; (TA;) would not pass through. (K.) b2: نَشِبَ, aor. ـَ inf. n. نَشَبٌ, It became caught, or entangled, فِى شَىْءٍ in a thing; as game in a net, or snare. (Lth.) b3: اشْتَرَيْتُ سِمْسِمًا فَنَشِبَ فِيهِ رَجُلٌ [I bought some sesame, and a man seized it, or laid hold upon it, for himself]. (TA.) b4: نَشِبَتِ الحَرْبُ بَيْنَهُمْ, (S, A,) inf. n. نُشُوبٌ, (A,) (tropical:) The war, or fight, became intricate and entangled (اشتبكت), between them. (TA.) b5: مَا نَشِبْتُ أَفْعَلُ كَذَا (tropical:) I ceased not to do so. (K.) b6: مَا نَشِبْتُ أَقُولُهُ like مَا عَلِقْتُ (tropical:) I did not cease saying it. (A.) b7: لَمْ يَنْشَبْ أَنْ فَعَلَ كَذَا (tropical:) He did not delay to do so; [he did so without delay]. (A.) b8: لَمْ يَنْشَبْ وَرَقَةُ أَنْ مَاتَ (tropical:) Warakah delayed not to die; [died without delay, or immediately;] lit., did not cling to anything else. Occurring in a trad. (IAth.) b9: نَشِبَهُ الأَمْرُ The thing was incumbent upon him: syn. لَزِمَهُ. (K.) 2 نشّبوا فِى قَتْلِ عُثْمَانَ [They set about, or commenced, the slaughter of 'Othmán]. (TA, from a trad.) b2: نشّب فِى الشَّىْءِ i. q. نشّم: (K:) mentioned by Lh, but as being of weak authority. (TA.) b3: See 4.3 ناشبه الحَرْبَ (assumed tropical:) He waged open war with him; contended with him therein; [app., with pertinacity]. (S.) b2: ناشب عَدُوَّهُ, inf. n. مُنَاشَبَةٌ, (tropical:) [He contended with his enemy with pertinacity]. (A.) 4 أَنْشَبْتُهُ فِيهِ, (S, K,) and ↓ نَشَّبْتُهُ, (K,) I made it to stick fast in it, (S,) so that it would not pass through. (K.) b2: انشب He (a fowler or the like) had game caught, or entangled, in his snare, or net. (S, K.) b3: He (a hawk) fixed his talons into his prey. (TA.) b4: انشبتِ الرِّيحُ i. q. انسبت, The wind was violent, and drove along the dust and pebbles. (K.) 5 تنشّب الشَّوْكُ بِالثَّوْبِ The thorns caught in, or to, or laid hold upon, the garment. (Msb, art. علق.) b2: تنشّب فِى قَلْبِهِ حُبُّهَا (tropical:) [Love of her took fast hold upon, or became fixed in, his heart]. (A.) b3: See 1.6 تَنَاشَبُوا حَوْلَهُ They drew themselves together, cleaving one to another, around him. (K, * TA.) 8 إِنْتَشَبَ See 1. b2: Also, He collected fire-wood. (K.) b3: انتشب طَعَامًا He collected together corn, and made for himself property (نَشَب) thereof. (K.) نَشَبٌ (S, K) and ↓ نَشَبَةٌ and ↓ مَنْشَبَةٌ Moveable and immoveable property; syn. مَالٌ and عَقَارٌ: (A'Obeyd, S, Msb:) or the latter only: (Msb:) or fixed property, consisting of animate and inanimate things; [or live stock and land &c.; or land &c. with its live stock;] lit. vocal and mute, نَاطِق and صَامِت: (K:) or نشب is a term mostly applied to immoveable property, such as houses and land; whereas مال is a term mostly applied to moveable property, such as silver and gold coin, &c.: but this latter term is sometimes applied to all that a man possesses; and sometimes especially, or particularly, to camels. (TA.) See also 8. [You say,] لكُمْ نَسَبٌ وَمَا لَكُمْ نَشَبٌ مَا أَنْتُمْ إِلَّا خَشَبٌ [Ye have (good) lineage; but ye have not fixed property: ye are nothing but logs of wood]. (A, and in a MS. copy of the K: in the CK, with the pron. of the third Pers\., and with إِنْ in place of the latter ما.) A2: نَشَبٌ A certain tree, of which bows are made, (K,) one of the trees of the desert. (TA.) كُنْتُ مَرَّةً نُشْبَةً فَصِرْتُ اليَوْمَ عُقْبَةٌ I was once such that, when I clung to a man, he experienced evil from me; but now I have reverted from being such through weakness. (IAar, K. *) [See also art. عقب.] A proverb. Said by El-Hárith Ibn-Bedr El-Ghudánee. Applied in the case of him who has become abased after having been great or powerful. MF observes, that نشبة as syn. with عَلِقٌ is properly written ↓ نَشَبَةٌ; and that it is altered here to assimilate it to عُقْبَة: but it will be seen that نُشْبَةٌ is explained in the K, in another instance in this art. in a sense suitable to it in this proverb. (TA.) b2: نُشْبَةٌ [A holdfast. And hence,] (tropical:) A man who, when he is involved, or engaged, in an affair, can scarcely be extricated, or disengaged, from it; (A, K;) or who is unable to accomplish it: (TA:) one who, when charged with, or accused of, a vice, or fault, or the like, will scarcely forsake it. (L.) [See an explanation of a verse cited voce عُصْبٌ.]

A2: نُشْبَةُ a proper name of The wolf. (K.) Imperfectly declinable. (TA.) نَشَبَةٌ: see نَشَبٌ, and نُشْبَةٌ.

نَشَّابٌ A maker of arrows. (K.) See نَاشِبٌ.

نُشَّابٌ coll. gen. n., Arrows: syn. سِهَامٌ, (S,) or نَبْلٌ: (K:) n. un. with ة: (S, K:) pl. نَشَاشِيبُ: (TA:) from نَشِبَ “ it stuck fast ” in a thing. (Msb.) نَاشِبٌ Sticking fast in a thing. (Msb.) b2: Possessing arrows. (S, K.) A word of the same kind as لَابِنٌ and تَامِرٌ: (Msb:) after the manner of a relative noun; having no corresponding verb from which to be formed. (TA.) قَوْمٌ نَاشِبَةٌ [A people, or party, possessing arrows]. (S.) b3: Also, قَوْمٌ نَاشِبَةٌ, (TA,) and ↓ نَشَّابَةٌ, (K,) A people shooting, or who shoot, arrows. (K, TA.) b4: نَاشِبَةُ المَحَالِ The pulley that sticks fast, or will not run. A poet says, وَتِلْكَ بَنُو عَدِىٍّ قَدْ تَأَلَّوْا فَيَا عَجَبًا لِنَاشِبَةِ المَحَالِ [And those, the sons of 'Adee, fell short of what they should do, or delayed: and I wonder at the pulley that sticks fast, and will not run!] He compares them, in their holding back from aiding them, [see art. الو,] to the pulley that will not run. So explained by IAar, and the L. In the K explained imperfectly. (TA.) مَنْشَبٌ A place whence one cannot extricate himself. Ex. نَشِبَ مَنْشَبَ سَوْءٍ (tropical:) He fell into an evil, or a misfortune, from which he could not deliver, or extricate himself. (A, K.) مَنْشَبٌ [An instrument by which a thing is made to catch, or stick fast: pl. مَنَاشِبُ]. [Hence,] مَنَاشِبُ قُفْلٍ [The catches of a lock]. (A'Obeyd, in TA, voce فَرَاشٌ, q. v.) b2: مِنْشَبٌ Tough, or dry, bad, unripe dates; syn. بُسْرُِ الخَشْوِ: pl. مَنَاشِبُ. (K.) b3: أَتَوْنَا بِخَشْوٍ مِنْشَبٍ يَأْخُذُ بِالْحَلْقِ [They brought us tough, or dry, bad, unripe dates, that choked, or stuck in the throat]. (IAar.) مَنْشَبَةٌ: see نَشَبٌ.

مُنَشَّبٌ A garment of the kind called بُرْد figured with the forms of arrows: (K:) or figured with a pattern resembling the notches of arrows. (A.)

طوى: طوى: من مصطلح البحرية ويقال: طوى القلوع أي رسا وهي أبحر وأقلع.
طوى جانب القلع: طوى القلوع، قصر الأشرعة ولف جانباً منها (بوشر).
طوى: كبس الفواكه اليابسة بعضها فوق بعض.
(معجم الادريسي).
طوى: وضعه في جيبه وأخذه معه (بوشر).
طوى: اكل بشراهة (بوشر).
طوى: سكت عنه، وضرب صفحاً عنه. ففي تاريخ البربر (1: 29): ونخص منهم بالذكر من كان لهذا العهد بحيّه وناجعته ونَطْوي ذكَر من انقرض منهم.
طوى لفلان وعليه: نوى وقصد فعل شيء له، ففي عباد (3: 136) في النص العربي: لا أطوي لك إلا على جميل. أي لا أريد لك إلا فعل الجميل.
طوى قطع وجاز يقال مجازاً: طوى العدوُّ بساط بلاد الأندلس. أي استولى العدو على كل بلاد الأندلس.
وفي المقري (2: 762، 787): ونعود إلى حيث كُنا من تبدُّد شمل الجيرة. وطَيّ بساط الجزيرة.
ومن هذا تدل طوى وحدها على: استولى على.
ففي كتاب عبد الواحد (ص114) فلم يزل أصحاب يوسف بن تاشفين يطوون تلك الممالك مملكة مملكة إلى أن دانت لهم الجزيرة بأجمعها. وفي تاريخ ابن خلدون (4: 32و): طوى ما بين تلك الحصون والقرى وفيه: يتقرى الفرنتيرة حصناً حصنا ومدينة مدينة إلى أن طواها طياً.
وربما كان طوى ديوانه يدل على نفس المعنى في عبارة تاريخ البربر (2: 362): فاعتقله واستصفى ماله وطوى ديوانه وامتحنه أياماً.
طوى المراحل: سار طول النهار (بوشر) وفيه: طوى المراحل وقطع المنازل بهذا المعنى (عباد 2: 9 رقم 37) وكذلك: طوى الرحَل (الكامل ص410) وطوى المناهل (كرتاس ص145) وهذا هو الصواب وفقاً لمخطوطات أخرى بدل المنهل.
طوى نَصَّهُ: يقال هذا أيضاً بمعنى سافر مسرعاً. وهذا هو الصواب وفقاً لطبعة بولاق بدلاً من نضه.
طوى العَدَ: ضاعفه (فوك).
طوى قَدَميه: ثنى ساقيه وجلس على طريقة المشارقة. جلس مستريحاً (عباد 1: 66).
وتستعمل اليوم طوى وحدها بهذا المعنى.
وطوى الجمل: اضطجع وذلك إنه حين يضطجع يغطي بجسمه قوائمه المطوية.
طوى الرجل: جلس وقعد (زيشر 20: 122).
طوى كَشحْهَ على أمر: فسرت في تاج العروس باستمرَّ عليه وترجمة لين لها إلى الإنجليزية بما معناه استمر في أمر ترجمة جيدة حين تدل كلمة أمر على عمل. غير أنها إذا كانت تدل على حالة نفسية (كالحزن والألم) فيجب ترجمتها باستسلم وخضع واحتمل بصبر وأناة. (انظر معجم مسلم).
وبنفس المعنى يقال: طوى جوانحه على امر، ففي تاريخ البربر (2: 208) مثلاً: حين علم السلطان بقتله غضب غضباً شديداً، ولكنه حين قيل له أن ابنه على راس القتلة أغْضى وطوى عليها جوانحه.
وكذلك ما جاء في (2: 211) منه.
طوى يومَه صائماً: قضى يومه من غير أكل.
(المقري 1: 138). وفي محيط المحيط: طوى نهارَه صائماً أي أقام فيه.
طُوىَ (المبني للمجــهول): انتهى، وصل إلى نهايته، ففي حيان (ص20 ق): عاش حتى طوى أمد الأمير عبد الله.
تُطوْى عليه الخناصر: انظره في مادة خنصر.
يُطَوَى له الحشى على شَرَق أي يضمر له القلب الأسى. ويستعمل الفعل انطوى بهذا المعنى غالباً (معجم مسلم).
أطوى: عامية طوى بمعنى حنى وعطف (فوك الكالا). وفي كرتاس (ص153): فوقع الحجر من المنجنيق في وسط دفَّة باب المهدية فأطوى وسطه.
وكذلك اطوى المراحل عامية طوى المراحل (كرتاس ص121).
انطوى: تلوّى. يقال: انطوت الحيّة (الثعالبي لطائف ص98) وقد أسيء تفسيرها في معجمه.
وفي المعجم اللاتيني - العربي: preceps: منحدر، متسبسب، منطوي.
ويستعمل هذا الفعل في الكلام عن الماء (ماء النهر أو ماء الجدول الذي يجري ويتلوى في المنحدر.) وانطوى على تدل على هذا المعنى فقط بل تدل على معنى سال وجرى وانساب متلوياً ومتعرجاً.
انطوى: اضمحل تلاشى، مات، توفي، باد، هلك لين مادة طوى، معجم مسلم.
وفي عباد (1: 12): انطووا بأيدي المنايا.
انطوى على: اشتمل واحتوى ويقال: انطوى علي حب وعلى كره وعلى حقد وعلى زهو وكبرياء وعلى خيانة وخداع وومكر وغير ذلك (لين معجم البلاذري، حياة ابن خلدون عند دي سلان المقدمة 1: 51) وفي ميرسنج (ص22).
في كلامه عن طبيب مشكوك في عقيديه: ولم أتحقق بعد ما كان منطوياً عليه من العقد.
أي ولم أعرف بعد ما كانت عليه عقيدته.
(وقد اظهر الناشر بتعليقته (ص100) إنه لم يفهم شيئاً من هذا الكلام) (انظره في مادة عقد).
النفوس منطوية على تأميله: كل واحد يأمل الثراء والغنى منه (تاريخ البربر 2: 509).
انطوى على: أضمر في نفسه تصور عقد العزم.
(فريتاج طرائف ص101).
وفي كتاب الخطيب (ص176): انطوت إفطاره (أفْكارُه) على نيل الإمارة.
وفي حياة ابن خلدون (ص206 ق): خرجت معهم وقد كنت منطويا على مفارقتهم لما أصابني من الاستيحاش لذهاب أشياخي.
انطوى على: اشتمل واحتوى. ففي بوشر: كل فصل منه ينطوي على معنى يخصه.
انطوى على: حُطَّ على، وُضع على. ففي رحلة ابن بطوطة (1: 309) في كلامه عن باب الكعبة: وعَرْضُ الحائط الذي ينطوي عليه خمسة أشبار.
انطوى على: خبَّأ، أخفى (المقري 2: 84، عبد الواحد ص158).
انطوى على: اعتاد، تعوَّد. ففي كتاب الحماسة (ص135) وقد نقلت في معجم مسلم: فقد جعلت نفسي على النأي تنطوي انطوى على فلان يقال: انطووا عليه أي التفوا حوله وأحاطوا به (معجم البلاذري).
انطوى عن فلان: توارى عنه واختفى ولم يتركه يراه (عباد 1: 254).
انطوى من: امتنع عن (المقري 1: 339).
طَوٍ: طاو، جائع. ويجمع على أطْوَاء (الكامل للمبرد ص692).
طَيّ: ظرف، مغلف، غِلاف، وطيه: ضمنه (بوشر).
طَيّ: لَفَّ الأقمشة والملابس في غلاف (الكالا).
طوّة: طاوة، مقلاة صغيرة (بوشر) ويقول بوسييه إنها كلمة تركية.
طَيُّة: تثنية (فوك، الكالا، بوشر).
فرد الطيّات: أزال الثنيات وفكها (بوشر).
طيّة الركبة: مأبض الركبة (هلو).
طيّة القلب: خبايا (بوشر).
طيَّة (مصدر): التوجّه إلى مكان. ففي ملر (ص27): استقبلنا طيّة الغرض البعيد.
طِيَّة (اسم): ناحية، وجهة، منتوى، منزل مقصود. ويقال. ذهب لطيته أي مضى لوجهه وقصده (تاريخ البربر 2: 215) (وهذا صواب الجملة وفقاً لما جاء في مخطوطتنا رقم 1350).
وتاريخ البربر (2: 496) وقد صححت الجملة في الترجمة وفي ملر (ص16):
وأنّي وإن أزمعت عنك لطِيَّة ... وقوَّضتُ رحلي عنك دون تلُّوم
مناخ الطية: محل الوصول والغاية والمقصد، وفي المقري (3: 3، 25) سمي النبي (ص) منتهى الفضل ومناخ الطية. وفي كتاب الخطيب (ص26 و) تصدَّر للإقراء ببلده على وقور (صوابه قدر) أهل العلم فكان سابق الحلبة ومناخ الطية إمتاعاً وتفُّنناً وحُسْن اللقاء.
طوُى (في التركية الشرقية توى) مأدبة وليمة (المغول ص139، 140) حيث ينقل كاترمير عبارة من مسالك الأبصار. (ابن بطوطة 3: 40).
طَويَّة: ضمير، خفايا القلب (بوشر).
طواى: طَواء، لفّاف (بوشر).
طايَة، وتجمع على طايات: ثنية (ابو الوليد ص800) مَطِيّ: تصحيف مَطْوِيّ: مغلفّ.
ففي كرتاس (ص155) وكان ذا الكتاب مطيئاً (كذا) في حُلَّة خضراء.
مطوة (تصحيف مِطْوى) وتجمع على مطاوي): مِطْواة، سكين صغير ذو نصل أو نصال تطوى في النصاب (بوشر).
مَطْوِّى: مكان تنام فيه الإبل (زيشر 22: 122) مِطْوَى (عامية مَطْوى): مسداة الحياكة وهي اسطوانة من خشب يلف عليها الحائك نسيجه شيئاً فشيئاً حين ينسج (الكالا) وجمعها مطاوي.
مِطْوَى: مِطْواة آلة لطي الورق، آلة لتقطيع الورق (بوشر).
مِطْوَى: مِطْواة، سكين صغير ذو نصل أو نصال تِطوى في النصاب (همبرت ص112).
مِطْوَى: موسى (همبرت ص78 جزائرية).
مُطْوِى: تضاعف، زيادة تكرار (الكالا).
وفيه: بلا مطوى أي بلا تضاعف ولا زيادة ولا تكرار.
خِلْقَة مطوية: مكرر (الكالا).
مِطْواة= مطوى أي مسداة الحياكة (أبو الوليد ص419 رقم 28).
منطو في ذاته: رجل كتوم مكنون الدخيلة لا يسبر غوره ولا يعرف فيم يفكر (بوشر).
طياطر مسرح، تياتر (معجم الادريسي).

طو

ى1 طَوَى الشَّىْءِ, (S, Msb, *) or الصَّحِيفَةَ, (K,) aor. ـْ (Msb, K,) inf. n. طَىٌّ, (S, Msb,) [He folded, folded up, or folded together, and he rolled up, the thing, such as a garment, or piece of cloth, or the like, or the written piece of paper:] طَوَى الصَّحِيفَةَ meaning the contr. of نَشَرَهَا. (TA.) And one says also, طَوَى الثَّوْبَ, inf. n. طِيَّةٌ, with kesr, and طِيَةٌ, like عِدَةٌ, this latter on the authority of Lh, and extr., [meaning He folded, &c., the garment, or piece of cloth:] and the phrase صَحِيفَةٌ جَافِيَةُ الطِّيَةِ has been mentioned as meaning الطَّىِّ [i. e. A written piece of paper thick, or rude, in respect of the folding, &c.]. (TA.) [and طَوَيْتُ السِّقَآءَ عَلَى بُلُلَتِهِ, and بُلَلَتِهِ, or بَلَلَتِهِ, I folded the skin while it was moist: whence the phrases طَوَيْتُ فُلَانًا عَلَى بُلُلَتِهِ, and بُلَلَتِهِ, &c., and طَوَاهُ عَلَى بِلَالِهِ, and بُلُولِهِ, expl. voce بَلَلٌ; and a similar phrase in a verse cited voce ذَرِبَ, q. v.: see also a similar phrase in art. دمل, conj. 3: and see طَوِىَ.] b2: [Hence, طَوَى signifies also (assumed tropical:) He, or it, made a thing compact, as though folded; or round, like a scroll.] One says, طُوِىَ جِسْمُهُ طَيًّا حَتَّى اكْتَنَزَ لَحْمُهُ (assumed tropical:) [His body was, or became, compacted, or rounded, so that his, or its, flesh was firm, or hard]. (Lh, TA in art. دملج.) And سَاقٌ حَسَنَةُ الطَّىِّ (assumed tropical:) [A shank goodly in respect of the compacture, or rounding; well compacted, well rounded, or well turned]. (K in art. جدل, &c.) And [hence likewise,] طَوَاهُ means also (assumed tropical:) It rendered him lean, lank, light of flesh, slender, or lank in the belly. (L in art. مسد.) One says, طَوَاهُ السَّيْرُ (assumed tropical:) Journeying, or travel, rendered him lean, or emaciated him. (TA.) b3: طَوَى عُنُقَهُ وَنَامَ آمِنًا is said of a gazelle [as meaning He folded, or bent, his neck, and slept free from fear]. (TA.) b4: طَوَى كَشْحَهُ [lit. He folded, or bent, his flank,] means (tropical:) he turned away his love, or affection: (S, TA:) or, as in the M, (tropical:) he withdrew his countenance: and the following ex. is cited: وَصَاحِبٍ قَدْ طَوَى كَشْحًا فَقُلْتُ لَهُ هٰذَا عَنْكَ يَطْوِينِى ↓ إِنَّ انْطِوَآءَكَ (tropical:) [Many a companion has withdrawn countenance, and I have said to him, Verily this thy withdrawing withdraws me from thee]: (TA:) or طَوَى

كَشْحَهُ عَنِّى means (tropical:) he turned away from me, forsaking, or abandoning. (K, TA. [See also art. كشح.]) b5: And طَوَى كَشْحَهُ عَلَى أَمْرٍ (tropical:) He concealed an affair, or a case: (K, TA:) or, as in the M, (assumed tropical:) he determined, or resolved, upon an affair: (TA:) or, as in the L, and other lexicons, (assumed tropical:) he persevered in an affair. (TA in art. كشح.) b6: And طَوَى, [for طَوَى أَحْشَآءَهُ,] (S, K,) aor. ـْ inf. n. طَىٌّ, (S,) (assumed tropical:) He suffered hunger intentionally, or purposely. (S, K. [See also طَوِىَ.]) b7: And طَوَى عَنِّى الحَدِيثَ, (K, * TA,) and السِّرَّ, (TA,) (tropical:) He concealed from me the story, (K, * TA,) and the secret. (TA.) One says, اِطْوِ هٰذَا الحَدِيثَ (tropical:) Conceal thou this story. (TA.) b8: And طَوَى حَدِيثًا إِلَى حَدِيثٍ (assumed tropical:) He concealed in his mind a story and passed on from it to another story; like as is said of the traveller in the sentence next following: and similar to this is the phrase طَىُّ الصَّوْمِ (assumed tropical:) [the passing on from the fasting to the next fasting]. (TA.) One says of the traveller, يَطْوِى مَنْزِلًا

إِلَى مَنْزِلٍ فَلَا يَنْزِلُ (assumed tropical:) [He passes on from one place of alighting to another so that he does not alight]. (TA.) And طَوَى المَكَانَ إِلَى المَكَانِ (assumed tropical:) He passed on from the place to the place. (TA.) and طَوَى البِلَادَ, (K, Ta,) inf. n. طَىٌّ, (TA,) (tropical:) He traversed the countries, (K, TA,) country after country. (TA.) b9: طَوَى القَوْمَ means (assumed tropical:) He came to the people, or party: or he passed by them: (IAar, K, TA:) or he sat by them, or at their place of abode. (K, TA.) b10: طَوَى اللّٰهُ البُعْدَ لَنَا, accord. to the K, means (tropical:) May God contract (lit. make near) the distance to us: but accord. to the T, البَعِيدَ [i. e., make near the remote]. (TA.) b11: الطَّىُّ also denotes the passing away of life: [or rather the making life to pass away:] one says, طَوَى اللّٰهُ عُمُرَهَ (assumed tropical:) [God made, or may God make, his life to pass away]: and a poet says, طَوَتْكَ خُطُوبُ دَهْرِكَ بَعْدَ نَشْرٍ (assumed tropical:) [Thy misfortunes have exanimated thee after vivifying, or reviving]: طُوِىَ فُلَانٌ وَهُوَ مَنْشُورٌ (tropical:) [Such a one has been exanimated but he is revived] is said of a person when [he has died and] a good reputation of him remains, or a good memorial. (TA.) [It is also implied in the TA that, in accordance with this usage of the verb, طَوَاهُ may be rendered (assumed tropical:) He caused it to pass away, or come to nought or to an end; destroyed it; or annihilated it: (see the pass. part. n.:) and, accord. to Bd, يَوْمَ نَطْوِى السَّمَآءَ, in the Kur xxi. 104, may mean On the day when we shall efface the heaven: but this phrase is better rendered on the day when we shall fold, or roll up, the heaven.] b12: One says also, طَوَى الغَزْلَ عَلَى المِطْوَى [He wound the spun thread upon the winder]. (TA.) b13: And طَوَى الرَّكِيَّةَ, (TA,) or البِئْرَ, (Msb,) inf. n. طَىٌّ, He cased the well with stones, and with baked bricks: and in like manner, طَوَى اللَّبِنَ فِى البِنَآءِ [He cased the bricks, or crude bricks, in the building]. (TA.) A2: طَوِىَ السِّقَآءُ, [aor. ـْ inf. n. طَوًى, The skin was folded having in it moisture, or some remains of milk, in consequence of which it became altered, and stinking, and dissundered by putrefaction. (TA. [See also the third sentence of this paragraph.]) b2: And طَوِىَ, aor. ـْ inf. n. طَوًى (S, K) and طِوًى also, on the authority of Sb, (TA,) (assumed tropical:) He was hungry; (S, K; *) as also ↓ أَطْوَى. (K. [See also طَوَى, above.]) b3: And طَوِيَتْ طِيَّتُهُ The place to which, or towards which, he would repair, or betake himself, was, or became, remote. (Lh, TA.) 2 طَوَّيْتُهُ [I folded it with several, or many, foldings; or wound it, or coiled it: see the quasipass., تطوّى]. TA.) 4 أَطْوَىَ see 1, last sentence but one.5 تطوّى [It became folded with several, or many, foldings; or wound, or coiled;] quasi-ـهُولِ">pass. of 2. (TA.) You say, تَطَوَّتِ الحَيَّةُ The serpent wound, or coiled, itself. (S, TA.) And Sb mentions the phrase ↓ تَطَوَّى انْطِوَآءً; citing, as an ex., وَقَدْ تَطَوَّيْتُ انْطِوَآءَ الحَضْبَهْ [And I had writhed with the winding of the حضبة], meaning [by this last word] a species of serpent, or the bow-string. (TA.) 6 تَطَاْوَىَ [This verb, said of several agents, (i. e., app. تَطَاوَوْا said of several persons, or تَطَاوَتْ said of several things,) accord. to Freytag on the authority of the Deewán of the Hudhalees signifies They mutually folded together.]7 انطوى [It was, or became, folded, folded up, or folded together, and rolled up,] quasi-ـهُولِ">pass. of طَوَى (S, K, TA) as signifying the contr. of نَشَرَ; (TA;) as also ↓ اِطَّوَى, (K, TA,) of the measure اِفْتَعَلَ, mentioned by Az and ISd. (TA.) See also 5. b2: [Hence,] انطوى بَطْنُهُ (assumed tropical:) [His belly became lean, or lank]; said of a camel, and of a sheep or goat. (JK voce اِرْتَقَى.) and اِنْطِوَآءُ الحَشَا (assumed tropical:) [The state of being lean, or lank, in the belly]. (S and TA voce أَخْطَفَ, q. v.) b3: See also a verse cited in the first paragraph. b4: [Hence also,] انطوى عَلَى الحِقْدِ, and الوُدِّ, (assumed tropical:) He conceived [as though he infolded] in the heart rancour, malevolence, malice, or spite, and love, or affection. (MA.) And انطوى قَلْبُهُ عَلَى غِلٍّ (assumed tropical:) [His heart conceived, as though it infolded, rancour, malevolence, malice, or spite]. (TA.) 8 إِطْتَوَىَ see the next preceding paragraph.

طَوٌّ: see طَوًى.

طَىٌّ [originally an inf. n., of طَوَى, q. v.,] and ↓ طِىٌّ and ↓ طِوَى, [said in one place in the TA to be like إِلَى, but I think that this is only said to show that its first vowel is kesr and the second fet-h, and that it is correctly طِوًى, for there is no reason for its being imperfectly decl.,] accord. to the M, are sings. of أَطْوَآءٌ, which it explains as signifying The lines, or streaks, and creases, of the folding of a garment, or piece of cloth, and of a written piece of paper, and of the belly, and of fat, and of the guts, and of a serpent, and of other things; and it is said in the T and K that ↓ مَطَاوٍ, of which the sing. is ↓ مَطْوًى, signifies the أَطْوَآء of the serpent, and of the guts, and of fat, and of the belly, and of a garment, or piece of cloth: (TA:) one says, أَمَعَائِهَا ↓ مَا بَقِيَتْ فِى مَطَاوِى

ثَمِيلَةٌ [There remained not in the creases of her, or their, guts any relic of food]: (A, TA:) and الدِّرْعِ ↓ مَطَاوِى signifies the creases of the coat of mail when it is drawn together, or contracted. (TA.) [Hence,] one says, عَلَى جَبِينِهَا أَطْوَآءُ النَّجْمِ i. e. طَرَائِقُهُ [app. meaning Upon her forehead (for so جَبِين sometimes signifies) are the wrinkles indicative of the time for the payment of the debt of nature]. (TA.) The أَطْوَآء in the she-camel are The طَرَائِق [i. e. lines, or streaks, or perhaps creases, or wrinkles,] of the fat (S, K, TA) of the hump: (K, TA:) [or the creases, or wrinkles, one above another, of the side and of the hump; for] Lth says, طَرَائِقُ جَنْبِهَا وَسَنَامهَا طَىٌّ فَوْقَ طَىٍّ

[the creases, or wrinkles, of her side and of her hump are, or consist of, طَىّ above طَىّ]. (TA.) And AHn says that أَطْوَآءٌ signifies The bending [or rather he should have said, or perhaps he did say, the places of bending] in the tail of the locust, [which are] like عُقَد [or articulations]: and the pl. [of mult.] is ↓ طِوَى [said to be like إِلَى, but I think that it is correctly طِوًى, as I have observed above]. (TA.) b2: One says also, وَجَدْتُ فِى طَىِّ الكِتَابِ كَذَا [lit. I found within the folding of the writing, or letter, such a thing; meaning, infolded, or enclosed, or included, in it; or among the contents, or implications, of it]: and فِى أَطْوَآءِ الكُتُبِ and ↓ مَطَاوِيهَا [lit. within the folds, or places of folding, of the writings, or letters]. (A, TA.) And الغِلُّ فِى طَىِّ قَلْبِهِ (tropical:) [Rancour, malevolence, malice, or spite, is conceived, as though it were infolded, in his heart]. (TA. [See 7.]) And أَدْرَجَنِى فِى طَىِّ النِّسْيَانِ (tropical:) [He, or it, infolded me within the folding of oblivion]. (TA.) b3: See also طَوًى. b4: And see طَوِىٌّ. b5: [Also A casing of stones or of baked bricks; and particularly such a casing of a well; an inf. n. used as a subst. properly so called; and often occurring in the lexicons &c. in this sense.]

طِىٌّ: see the next preceding paragraph, first sentence.

طَيَّةٌ [inf. n. of un. of طَوَى]. You say, طَوَاهُ طَيَّةً وَاحِدَةً [He folded it, &c., with one folding &c.]. (TA.) طِيَّةٌ, (S, TA,) from طَوَيْتُ الشَّىْءَ, (S,) is like جِلْسَةٌ (S, TA) and رِكْبَةٌ (S) and مِشْيَةٌ, signifying A mode, or manner, of folding &c.; and a mode, or manner, of being folded &c. (TA.) One says, إِنَّهُ لَحَسَنُ الطِّيَّةِ [Verily he is good in respect of the mode, or manner, of folding, &c.]. (K, TA.) And طَوَاهُ طِيَّةً جَيِّدَةً [He folded it, &c., in a good mode, or manner, of doing so]. (TA.) And hence the saying of Dhu-rRummeh, كَمَا تُنَشَّرُ بَعْدَ الطِّيَّةِ الكُتُبُ [Like as the writings, or letters, are unfolded after the folding in a particular manner]: (S, TA:) he said طِيَّة, with kesr, because he did not mean a single time [of folding]. (TA.) b2: [See also 1, second sentence, where it is mentioned as a simple inf. n., and sometimes pronounced طِيَةٌ, without teshdeed.] b3: Also i. q. نِيَّةٌ; (S, K;) and so ↓ طَوِيَّةٌ; (K;) and [agreeably with this explanation] Kh says that it may mean A place of alighting or abode [to which one purposes repairing, or betaking himself], and it may mean an object of aim or purpose or intention [whatever it be]: (S:) and in the A it is expl. as meaning the direction towards which countries are traversed: (TA:) one says طِيَّةٌ بَعِيدَةٌ i. e. [A place of alighting or abode &c.] that is distant, or remote: and بَعُدَتْ عَنَّا طِيَّتُهُ i. e. The place of alighting, or of abode, to which he purposed repairing [was distant, or remote]: and مَضَى لِطِيَّتِهِ i. e. [He went] to his نِيَّة [meaning either place of alighting &c. or object of aim &c.] that he purposed: (S:) and لَقِيتُهُ بِطِيَّاتِ العِرَاقِ i. e. [I met him in] the regions, or quarters, or directions, of El-'Irak: and sometimes it is pronounced طِيَةٌ, without teshdeed. (TA.) b4: Also An object of want or need. (TA.) [Therefore مَضَى لِطِيَّتِهِ may be rendered He went to accomplish his object of want or need.] b5: آخِرَ طِيَّةٍ is syn. with آخِرَ مَخْطَرٍ [expl. voce خَطْرَةٌ, q. v.]. (TA in art. خطر.) طَوًى A skin for water or milk; syn. سِقَآءٌ; (K;) as also ↓ طَىٌّ: or the former signifies a skin (سقآء) that has been folded having in it its moisture, and has consequently become dissundered; app. an inf. n. [of طَوِىَ] used as a subst. [properly so called]: and ↓ سِقَآءٌ طَوٍ signifies [the same, or] a skin that has been folded having in it moisture, or some remains of milk, in consequence of which it has become altered, and stinking, and dissundered by putrefaction. (TA.) A2: Also Hunger; (S;) [and] so ↓ طَوٌّ [if not a mistranscription]. (TA. [See طَوِىَ, of which the former is an inf. n., as also طِوًى.]) طُوًى is said by some to be like ↓ طِوًى, meaning A thing twice done [as though folded]; and to be thus in the Kur [xx. 12 and lxxix. 16]; meaning twice sanctified [referring to the valley there mentioned]; (S, TA; [and thus expl., and said to be like ثِنًى, in the Ksh and by Bd;]) or, as El-Hasan says, twice blest and sanctified: (S, TA:) or meaning twice called [referring to the calling of Moses mentioned in the context]. (Ksh and Bd in xx. 12, and in like manner says Er-Rághib.) [But طُوَى (as most pronounce it) or طُوًى, in the Kur, is generally held to be the name of a certain valley. Golius explains طُوًى and طِوًى as meaning “ Plicata, plicabilis, res; ”

which is a mistake: and he adds, “Ambulatio, incessus reciprocatus, ultro citroque in se rediens: ” for the latter of these explanations, both of which he gives as on the authority of J and the K, I am quite unable to account.]

طِوًى: see the next preceding paragraph: b2: and see also طَىٌّ, in two places.

طَوَى البَطْنِ A man lean, or lank, in the belly; (S, TA; [in the Ham, p. 708, erroneously written طِوَى البَطْنِ, and there expl. as meaning naturally small in the belly;]) as also ↓ مُنْطَوٍ [or rather مُنْطَوِى البَطْنِ]; (TA;) and so ↓ طَيَّانُ. (Ham p. 495.) b2: And [hence], (K, TA,) as also ↓ طَاوٍ, and ↓ طَيَّانُ, (S, K, TA,) (assumed tropical:) Hungry: (S, TA:) or having eaten nothing: fem. [of the second]

طَاوِيَةٌ (K) and [of the third] طَيَّا or طَيَّآءُ [like حَيْرَى and حَيْرَآءُ pls. of حَيْرَانُ]. (K accord. to different copies.) b3: See also طَوًى.

طَوِىٌّ A bundle of بَزّ [meaning cloths or stuffs or garments, or a kind, or kinds, thereof: so called as being folded together]: thus in the Tekmileh [and in copies of the K]: in [some of] the copies of the K, مِنَ البُرْدِ in the place of من البَزِّ. (TA.) b2: And A well that is cased (S, M, Msb, * TA) with stones, or with baked bricks; as also ↓ طَىٌّ: (TA:) of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ: (Msb:) it is masc., but may be made fem. to accord. with the meaning [i. e. بِئْرٌ]: (M, TA:) pl. أَطْوَآءٌ: accord. to the K, ↓ طَوِيَّةٌ signifies a well; but [SM says] I have not seen that any one has mentioned this. (TA.) A2: And A سَاعَة [meaning short portion] of the night: (K:) one says, أَتَيْتُهُ بَعْدَ طَوِىٍّ مِنَ اللَّيْلِ [I came to him after a short portion of the night]: mentioned by ISd. (TA.) طَوِيَّةٌ (assumed tropical:) The ضَمِير [meaning heart, or mind]: (S, K, TA:) so called because it is [as though it were] folded upon the secret, or because the secret is [as though it were] infolded in it. (TA.) b2: See also طِيَّةٌ. b3: And see طَوِىٌّ.

مَا بِالدَّارِ طُوَوِىٌّ [like دُوْوِىٌّ or دَوَوِىٌّ, if not a mistranscription for طُورِىٌّ,] means [There is not in the house] any one. (TA.) طَيَّانُ: see the paragraph commencing with طَوِى البَطْنِ, in two places. [طَيَّانٌ, perfectly decl., belongs to art. طين, q. v.]

طَآءٌ: see art. طى.

طَايَةٌ A سَطْح [or flat top or roof of a house] (Az, S, K) upon which one sleeps. (Az, TA.) b2: And A place in which dates are put to dry in the sun. (S, K.) b3: And A great rock in land containing sand, (K, TA,) or in which 9are no stones: mentioned by ISd. (TA.) A2: جَآءَتِ الإِبِلُ طَايَاتٍ means [The camels came] in herds; syn. قُطْعَانًا: the sing. is طَايَةٌ. (TA.) طَاوٍ A gazelle that bends, [or is bending,] or has bent, his neck, on the occasion of lying down, and then lies down, or has [lain down and] slept free from fear. (TA.) b2: And طَاوِى

الكَشْحِ Rendered lean or lank; not large in the sides. (Ham p. 495.) b3: See also the paragraph commencing with طَوِى البَطْنِ.

شِعْرٌ طَاوِىٌّ Verse of which the [fundamental] rhyme-letter is ط: [but] Kh says that its ا is originally ى. (TA.) مَطْوًى; and its pl. مَطَاوٍ, and as a prefixed n.

مَطَاوِى: see طَىٌّ, in five places. مَطْوًى may be used as an inf. n., meaning The folding of a garment, or piece of cloth: and as meaning the place of folding thereof: and signifies also the inside thereof. (Har p. 160.) مِطْوًى [A winder for thread;] a thing upon which spun thread is wound. (TA.) b2: And, as a word used by the vulgar, [but by them generally pronounced مَطْوَى, with fet-h, and without tenween,] A small [clasp-] knife. (TA.) مَطْوِىٌّ [Folded, folded up, or folded together, and rolled up: see 1, first sentence. b2: and hence, (assumed tropical:) Made compact, as though folded; and round, like a scroll]. You say اِمْرَأَةٌ مَطْوِيَّةُ الخَلْقِ (S and K in art. مكر) [meaning, accord. to the PS in that art., (assumed tropical:) A plump woman; and the same seems to be indicated by what immediately follows it in the S itself: but it is more correctly rendered (assumed tropical:) a woman compacted, or rounded, in make: see طُوِىَ جِسْمُهُ. It may, however, signify also (assumed tropical:) A woman lean, lank, or slender, in make; lit., rendered lean, &c.: see طَوَاهُ]. b3: بِئْرٌ مَطْوِيَّةٌ (S, TA) A well cased with stones [or with baked bricks]. (TA.) b4: وَالسَّمٰوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ, in the Kur [xxxix. 67, generally understood to mean And the heavens shall be folded together, or rolled up, by his right hand], has been expl. as meaning [that they shall be] destroyed: so says Er-Rághib. (TA.) مُنْطَوٍ, or مُنْطَوِى البَطْنِ: see the paragraph commencing with طَوِى البَطْنِ.

غن

ى1 غَنِىَ, (S, MA, Msb, K, *) from المَال, aor. ـْ (Msb,) inf. n. غِنًى (S, * MA, Msb, K *) and غَنَآءٌ, (MA, K, * TK, [but the latter is app. held by some to be a simple subst.,]) He was, or became, free from want; in the state, or condition, of having no wants; and also, of having few wants; or in a state of competence, or sufficiency; or rich, or wealthy; الغِنَى being the contr. of الفَقْرُ, as also الغَنَآءُ; (K, TA;) and thus denoting the absence, or non-existence, of wants, which is [properly, or strictly speaking,] attributable to none but God; and also the paucity of wants; (TA;) or syn. with اليَسَارُ: (S:) and the epithet applied to him of whom this is said is ↓ غَنِىٌّ, (S:) or ↓ غَانٍ, (Msb,) [or both, for] both signify the same [as will be shown below]. (K.) One says غَنِىَ and ↓ استغنى and ↓ تغنّى and ↓ تغانى and ↓ اغتنى, (K, TA, [but wanting in the CK, and app. in several copies of the K, though it is said in one place in the K, as it is in the S, that تغنّى is syn. with استغنى,]) all having one and the same meaning, and followed by بِهِ [as therewith signifying He was, or became, free from want; in the state, or condition, of having no want, or need; or in a state of competence, &c.; by means of it, or him; i. e. he was, or became, sufficed by it, or him; and hence, he was, or became, content, or satisfied, with it, or him]. (TA.) ↓ لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالقُرْآنِ, (Msb, TA,) a saying of the Prophet, (Msb,) mentioned in a trad., (TA,) means من لم ↓ يَسْتَغْنِ [i. e. He is not of us who is not content, or satisfied, with the Kur-án]: so says Sufyán Ibn-'Oyeyneh; not regarding it as meaning the utterance of the voice [in chanting]: and A 'Obeyd says that this obtains extensively in the speech of the Arabs; that they say ↓ تَغَنَّيْتُ and ↓ تَغَانَيْتُ in the sense of ↓ اِسْتَغْنَيْتُ. (Az, Msb, TA.) And one says, غَنِىَ عَنْهُ, inf. n. غِنًى and غُنْيَانٌ, meaning He was in no need of it [or him]: as also عنه ↓ استغنى; and غنه ↓ أَغْنَى [which seems to be rarely used in this sense]: and ↓ غُنْيَةٌ signifies the state of being in no need: and ↓ غَانٍِ, a man free from need. (MA.) [And مَا عَنْهُ ↓ يَسْتَغْنِى He is not without need, or not free from want, of it, or him.] And غَنِىَ بِهِ عَنْهُ, (S, Msb,) i. e. عَنْ غَيْرِهِ, (Msb,) inf. n. غُنْيَةٌ, (S,) or ↓ غُنْيَةٌ is the subst., (Msb,) meaning ↓ استغنى

[He was sufficed by it, or was satisfied, or content, with it, so as to be in no need, or so as to be free from want, of it, i. e. of another thing]: and the epithet is ↓ غَنِىٌّ. (Msb.) And [in like manner] غَنِيَتِ المَرْأَةُ بِزَوْجِهَا (S, Msb, K) عَنْ غَيْرِهِ, (Msb,) inf. n. غُنْيَانٌ (S, K) and غَنَآءٌ also, (TA,) meaning ↓ اِسْتَغْنَت [The woman was satisfied, or content, with her husband, so as to have no want of other than him]. (S, K) And غَنِيَتْ [alone], (K, TA,) inf. n. غِنًا [for غِنًى, or perhaps a mistranscription for غَنَآءٌ, as in the next preceding sentence], She (a woman) was, or became, such as is termed غَانِيَةٌ [q. v. voce غَانٍ]. (K.) b2: غَنِىَ, (TK,) inf. n. غِنًى, (K, TK,) also signifies He married, or took a wife; [as also ↓ تغنّى; (see Ham p. 226 l. 1, where تَغَنَّتْ occurs said of a woman as meaning she married;)] syn. تَزَوَّجَ. (K, * TK. [In the K, only the inf. n. of the former verb in this sense is mentioned; الغِنَى being there expl. in some copies as signifying التَّزَوُّجُ; and in others, التَّزْوِيجُ.]) Hence the saying, الغِنَى حِصْنٌ لِلْعَزَبِ [Marriage is a bulwark to him who has no wife; protecting him from the attacks of seductive women by rendering him free from the want of them]: mentioned by Az. (TA.) b3: Also, غَنِىَ, (S, K,) inf. n. غِنًى, (TA,) He dwelt, or abode, (S, K,) بِالمَكَانِ in the place: (S:) or غَنِىَ القَوْمُ فِى دَارِهِمْ The people, or party, dwelt long in their place of abode: (T, TA:) or غَنِىَ فِى مَكَانِ كَذَا He dwelt long in such a place, satisfied, or content, therewith, so as to be in no need of any other. (Er-Rághib, TA.) كَأَنْ لَمْ يَغْنَوْا فِيهَا, in the Kur [vii. 90 and xi. 71 and 98], means As though they had not dwelt therein. (TA.) [See also the last sentence but two in this paragraph.] b4: and He lived; syn. عَاشَ. (S, K.) b5: And I. q.

بَقِىَ: (TA:) one says, غَنِيتُ لَكَ مِنِّى بِالمَوَدَّةِ, meaning بَقِيتُ [i. e. I remained, or have remained, constant to thee with my love, or affection]. (ISd, K, TA: in the CK [erroneously]

غَنَيْتُ.) b6: [And I. q. كَانَ.] قَدْ أَغْنَى الحَبِيبَ المُصَافِىَ, in a verse of Ibn-Mukbil, means أَكُونُ الحَبِيبَ [i. e. Certainly I will be, or shall be, the sincere friend]. (TA.) And غَنِيَتْ دَارُنَا تِهَامَةَ, (K, TA,) in a verse of another poet, (TA,) means كَانَتْ [i. e. Our place of abode was Tihámeh]. (K, TA.) And one says of a thing when it has perished, passed away, or come to nought, كَأَنْ لَمْ يَغْنَ بِالأَمْسِ, meaning كَأَنْ لَمْ يَكُنْ [i. e. As though it had not been in existence yesterday]. (Az, TA.) A2: غَنِىَ also signifies لَقِىَ: (K:) [SM doubts this; saying,] thus in the copies; but perhaps it should be بَقِىَ, a signification of غَنِىَ accord. to ISd and the K [and mentioned above]: (TA:) [it appears, however, to be correct; for it is said that] مَا غَنِيتُ فُلَانًا means لَمْ أَلْقَهُ [i. e. I did not meet, or meet with, or find, or I have not met, &c., such a one]. (JK.) [Accord. to the TK, غَنِىَ followed by بِهِ signifies لَقِى: but this is perhaps said conjecturally.]2 غَنَّىَ see 4.

A2: غنّى, (S, MA, Msb,) inf. n. تَغْنِيَةٌ, (KL,) as syn. with ↓ تغنّى, (S, MA, Msb, *) He sang, or chanted, (S, * MA, KL;) or he trilled, or quavered, or prolonged his voice and modulated it sweetly, singing, or chanting. (Msb in explanation of the former.) You say غنّاهُ الشِّعْرَ [He sang, or chanted, to him the poetry], and غنّى بِهِ [he sang, or chanted, it, i. e., the poetry], inf. n. تَغْنِيَةٌ; and بِهِ ↓ تغنّى; تغنّى and غنّى

having one and the same meaning. (K, TA.) بِالقُرْآنِ ↓ يَتَغَنَّى, in a trad. cited in the first paragraph of art. اذن, means, as expl. by EshSháfi'ee, Reciting [or chanting] the Kur-án with a plaintive and gentle voice. (Az, Msb, TA. [See also that trad. somewhat differently related voce تَرَنَّمَ.]) b2: غنّى is also said of a pigeon, meaning It [cooed, or] uttered a cry; (K, TA;) and so ↓ تغنّى. (TA.) b3: غنّى بِالمَرْأَةِ meansتَغَزَّلَ بِهَا, (K, TA,) i. e. He mentioned the woman [in amatory language, as an object of love,] in his poetry: (TA:) and غنّى بِزَيْدٍ He eulogized Zeyd: or he satirized him: like ↓ تغنّى in these two senses: (K, TA:) in that of eulogizing and that of satirizing: or, in the opinion of ISd, both of the verbs are used in these two senses and likewise in the sense mentioned immediately before them; meaning that he did thus after prolonging and modulating his voice; singing, or chanting, the same, i. e. the غَزَل and the eulogy and the satire. (TA.) 3 غَاْنَىَ see غَنَآءٌ. [From what is there said, it seems that غاناهُ signifies He was in no need of him, or it; like غَنِىَ عَنْهُ and استغنى عنه: compare تَغَانَوْا.

A2: And app. it signifies also He spoke, or talked, to him, i. e. to a child, or boy, saying to him what was pleasing to him; for it is said that] المُغَانَاةُ means تَكْلِيمُكَ الصَّبِىَّ بِمَا يَهْوَى. (JK.) 4 اغناهُ He (i. e. God, S, K, TA, [but wanting in the CK and app. in several copies of the K,]) rendered him, or made him to be, in no need, or free from want; (S, * MA, K; *) [or in a state of competence, or sufficiency;] or possessed of wealth; (S, * K, * TA;) [or rich, or wealthy; (see 1, first sentence;)] and ↓ غنّاهُ signifies the same; (K, TA; [but wanting in the CK and app. in several copies of the K;]) or, as some say, this latter is [used] in prayer [app. as meaning he said to him, May God enrich thee, or the like: compare سَقَّيْتُهُ (“ I said to him, May God send down rain to thee ”), and عَقَّرْتُهُ (as expl. in art. عقر), &c.]. (TA.) [And اغناهُ عَنْ كَذَا He, or it, caused him to be in no need, or free from want, of such a thing. (See Ham p. 152.) and يُغْنِى عَنْ أَنْ تَفْعَلَ كَذَا It renders needless thy doing such a thing: lit. it causes that there shall be no need of thy doing such a thing.] b2: and اغنى عَنْهُ كَذَا Such a thing sufficed him; or stood him in stead: whence the saying in the Kur [lxix. 28], مَا أَغْنَىعَنِّى مَالِيَهْ [My property has not sufficed me, or stood me in stead]: and [in iii. 8 and lviii. 18 of the same,] لَنْ تُغْنِىَ عَنْهُمْ أَمْوَالُهُمْ [Their possessions will not suffice them in lieu of God]: (Er-Rághib, TA:) or this last means, will not defend them from God, i. e. from his punishment. (Jel in iii. 8.) And ↓ أَغْنَيْتُ عَنْكَ مَغْنَى

فُلَانٍ and ↓ مَغْنَاتَهُ, (S, Msb, K, *) and ↓ مُغْنَى

فُلَانٍ and ↓ مُغْنَاتَهُ, (S, Mgh, K,) and فُلَانٍ ↓ غَنَآءَ, (K,) I sufficed, or satisfied, or contented, thee, or I have sufficed, &c., as such a one; or I stood thee, or served thee, or I have stood &c., in the stead of such a one. (S, * Mgh, Msb, K.) and مَا يُغْنِى عَنْكَ هٰذَا This does not suffice, or satisfy, or content, thee; or stand thee, or serve thee, in any stead; and does not avail, or profit, thee. (S.) Az mentions مَا أَغْنَى فُلَانٌ شَيْئًا, thus, and with ع, [i. e. أَعْنَى,] as meaning Such a one did not avail, or profit, at all, in a difficult, or an arduous, affair or case; and did not suffice for such an affair or such a case, or for the supply of what was necessary for subsistence. (Msb, TA.) And he says also that he heard a man chide his slave, and say to him, أَغْنِ عَنِّى وَجْهَكَ بَلْ شَرَّكَ, meaning Free me from, and avert from me, [thy face, nay, rather,] thy evil, or mischief: and hence the phrase شَأْنٌ يُغْنِيهِ, [respecting which see the second sentence in art. عنى,] in the Kur [lxxx. 37]. (TA.) [Hence also,] وَمَا أُغْنِى عَنْكُمْ مِنَ اللّٰهِ مِنْ شَىْءٍ, in the Kur xii. 67, means But I do not avert from you, by my saying this, anything decreed to befall you from God: the second من is redundant. (Jel.) And one says, أَغْنِ عَنِّى كَذَا, meaning Put thou away from me, and remove far from me, such a thing: properly [أَغْنِنِى عَنْ كَذَا, originally meaning render thou me in no need of such a thing,] a phrase of the same kind as عَرَضَ الدَّابَّةَ عَلَى المَآءِ [for عَرَضَ المَآءَ عَلَى الدَّابَّةِ]. (Mgh.) A2: أَغْنَى عَنْهُ as intrans.: see 1, former half.

A3: مَا أَغْنَاهُ [How free from wants, or how rich, or wealthy, is he!]: this and مَا أَفْقَرَهُ are [said to be] anomalous; for their [respective] verbs are استغنى and افتقر, from either of which the verb of wonder may not properly [or regularly] be formed. (S in art. فقر.

[But see غَنِىَ as syn. with استغنى; and see also art. فقر.]) 5 تَغَنَّىَ see 1, former half, in three places: b2: and again in the latter half: A2: and see also 2, in five places.6 تَغَاْنَىَ see 1, former half, in two places. b2: تَغَانُوْا means They were, or became, free from want, one of another, or, as we say, of one another. (S, K.) El-Mugheereh Ibn-Habnà says, عَنْ أَخِيهِ حَيَاتَهُ ↓ كِلَانَا غَنِىٌّ وَنَحْنُ إِذَا مُتْنَا أَشَدُّ تَغَانِيَا [Each of us is free from want of his brother in his life-time; and when we die, we shall be more free from such want]. (S.) 8 إِغْتَنَىَ see 1, second sentence.10 إِسْتَغْنَىَ see 1, in seven places.

A2: استغنى اللّٰهَ He asked, or begged, God to render him, or make him to be, in no need, or free from want; [or in a state of competence, or sufficiency;] or rich, or wealthy. (K, TA. [But wanting in the CK, and app. in several copies of the K.]) Hence the prayer, اَللّٰهُمَّ

إِنِّىَ أَسْتَغْنِيكَ عَنْ كُلِّ حَارِمٍ وَأَسْتَعِينُكَ [O God, I ask Thee to render me in no need of any one who refuses to give, and I beg thine aid]. (TA.) غَنًى, (K, TA,) with fet-h, and مَقْصُور, (TA,) i. q. مَئِنَّةٌ; so in the saying, مَكَانُ كَذَا غَنًى مِنْ فُلَانٍ [Such a place is meet, fit, or proper, for such a one; as though meaning a place of freedom from want]; as also مِنْهُ ↓ مَغْنًى. (K, TA.) غِنًى and ↓ غَنَآءٌ signify the same; (MA, K;) both are inf. ns. of غَنِىَ: (MA:) [see the first sentence of this art.: used as simple substs., they mean Freedom from need or want; competence, or sufficiency; or richness, or wealthiness:] or غِنًى is the inf. n. of غَنِىَ; (Msb;) and ↓ غَنَآءٌ signifies competence, or sufficiency; (Mgh, Msb;) as in the saying, لَيْسَ عِنْدَهُ غَنَآءٌ He has not competence, or sufficiency: (Msb:) or غَنَآءٌ signifies profit, utility, or avail; (S;) and you say, رَجُلٌ لَا غَنَآءَ عِنْدَهُ meaning A man who is not profitable to any one: (TA voce دَدَانٌ; [and in like manner this phrase, occurring in the S voce دَدَانٌ, is expl. in the PS:]) and ↓ غُنْوَةٌ signifies the same as غِنًى

in the saying لِى عَنْهُ غُنْوَةٌ [I have no need of it, or him]: (K and TA in art. غنو:) so says Ks: but, as ISd says, the word commonly known is ↓ غُنْيَةٌ; (TA in that art.;) which see in two places in the former half of the first paragraph of this art.: this last word [said in the S to be an inf. n.] and ↓ غِنْيَةٌ and ↓ غُنْوَةٌ and ↓ غُنْيَانٌ [which is said in the S and in one place in the K to be an inf. n.] are substs. having one and the same meaning [syn. with غِنًى used as a simple subst.]: and مَا لَه عَنْهُ غِنًى [in the CK erroneously غَنًى] and ↓ غُنْيَةٌ and ↓ غُنْيَانٌ and ↓ مَغْنًى mean [lit. He has not freedom from need of it, or him; and hence,] he has not any means, or way, of separating himself from, or avoiding, it, or him; syn. بُدٌّ: (K:) and one says عَنِ ↓ فِى النِّكَاحِ غُنْيَةٌ السِّفَاحِ [In marriage is freedom from need of fornication]. (A and Msb in art. سفح.) مَا كَانَ عَنْ ظَهْرِ غِنًى, in a trad. respecting alms, means What is over and above that which suffices for the sustenance of the household, or family. (TA.) غُنْوَةٌ: see the next preceding paragraph, in two places.

غُنْيَةٌ and غِنْيَةٌ: see غِنًى; the former in three places.

غُنْيَانٌ: see غِنًى, latter half, in two places.

غَنَآءٌ: see غِنًى, in two places; and see also 4, former half. A poet says, سَيُغْنِينِى الَّذِى أَغْنَاكَ عَنِّى

فَلَا فَقْرٌ يَدُومُ وَلَا غَنَآءُ [He will render me free from need who has rendered thee free from need of me: for poverty will not always continue, nor competence, or richness]: or, as some relate it, غِنَآءُ, meaning thereby the inf. n. of ↓ غَانَيْتُ: [see 3, above:] but it is said that the proper reading is غَنَآءُ; because this has no other meaning than that of غِنًى: so says ISd. (TA.) b2: مَا فِيهِ غَنَآءُ ذَاكَ means There is not in him [ability for] the setting-up of that, and strength, or power, to bear it, or carry it, or to raise it upon his back and rise with it. (ISd, K, TA.) غِنَآءٌ is an inf. n. of 3. (TA, [See the next preceding paragraph.]) A2: Also, (TA,) [Song, or vocal music; i. e.] an utterance of the voice with a prolonging and a sweet modulation thereof; (K, TA;) or a raising of the voice, and continuing it without interruption; (Nh, TA;) [a singing, and a chanting;] it is said in the S to be مِنَ السَّمَاعِ [meaning that it is a sort of musical performance]: (TA:) being an utterance of the voice, its analogical form would be with damm [i. e. غُنَآءٌ, like حُدَادٌ &c.]: (Msb, TA:) its pl. is أَغْنِيَةٌ: (MA:) [and ↓ مَغْنًى signifies the same as غِنَآءٌ; and a mode of singing; and any particular air, or tune; and a song, i. e. a composition in verse that is sung or to be sung: and its pl. is مَغَانٍ: but perhaps it is post-classical: the pl. occurs in the K, in art. نصب:] غِنَآءٌ [also] signifies [a song, i. e.] poetry, or verse, that is [sung, or chanted, or] uttered with a trilling, or quavering, or a prolonging and a sweet modulation, of the voice; (Har p. 286;) and ↓ أُغْنِيَّةٌ is syn. with غِنَآءٌ (S, Har) in this sense; (Har;) or, as also ↓ إِغْنِيَّةٌ, (Fr, K, TA,) and ↓ each of them also without teshdeed, (K, TA,) as mentioned by ISd, but said by him to be not of valid authority, (TA,) signifies a certain sort of غِنَآء (K, TA) which they sing or chant: (TA:) and the pl. is أَغَانِىُّ (S, TA) [and أَغَانٍ, this latter being the pl. of each sing. that is without teshdeed]. b2: الغِنَآء is also used by a poet in the place of an inf. n., meaning التَّغَنِّى: he says, تَغَنِّ بِالشِّعْرِ إِمَّا كُنْتَ قَائِلَهُ

إِنَّ الغِنَآءَ بهٰذَا الشِعْرِ مِضْمَارُ [Sing thou, or chant thou, the poetry, if thou be uttering it: verily the singing, or chanting, this poetry is a مضمار (expl. in art. ضمر)]. (TA.) غَنِىٌّ and ↓ غَانٍ: see 1, former half; each in two places: both signify [Free from want; or in a state of competence, or sufficiency; or rich, or wealthy; or] possessing much property or wealth: (K, * TA:) pl. of the former أَغْنِيَآءُ. (Msb, TA.) See an ex. of the former in a verse cited above, conj. 6. One says, أَنَا غَنِىٌّ بِكَذَا عَنْ غَيْرِهِ [I am sufficed by such a thing, or satisfied, or content, with it, so as to be free from want of another thing]. (Msb.) b2: الغَنِىُّ as a name of God signifies [The Self-sufficient; i. e.] He who has no need of any one in any thing. (TA.) غَنَّآءٌ A singer; (MA;) [as also ↓ مُغَنٍّ; and مُغَنِّيَةٌ a female singer, a songstress:] accord. to Ibn-Ya'eesh, a ↓ مُغَنٍّ is thus called لِأَنَّهُ يُغَنِّنُ صَوْتَهُ, i. e. because he makes his voice to have in it a غُنَّة [or sort of nasal sound, or twang]; the word being, in his opinion, originally, مُغَنِّنٌ, with three ن, the last of which is changed into ى, when one says المُغَنِّى, for the purpose of alleviating the utterance. (Mughnee, art. حَرْفُ النُّونِ.) غَانٍ: see غَنِىٌّ. b2: [The fem.] غَانِيَةٌ signifies A young woman who is sufficed by her husband; or satisfied, or content, with him, (S, Msb, TA, *) so as to be in no need, or free from want, of any other: (Msb:) and sometimes, also, applied to a woman, (S,) such as is sufficed by her beauty, (S, ISd, K, TA,) so as to be in no need of decoration (ISd, K, TA) with women's ornaments: (ISd, TA:) or such as is sought, or desired, by men, but does not seek, or desire: (ISd, K, * TA:) or such as has abode in the house, or tent, of her father and mother, and whom captivity (سِبَآء) has not befallen; (IJ, ISd, K, * TA;) which is the strangest of the explanations: (TA:) or such as is youthful and chaste, whether having a husband or not: (ISd, K, TA:) or, accord. to AO, one that is married: (Ham p. 226:) or, accord. to Az, such as pleases men, and is pleased by شَبَاب [which means both youthfulness and youths or young men]: (TA:) pl. غَوَانٍ; (K;) with the article, الغَوَانِى; [and also غَانِيَاتٌ: (see an ex. in a verse cited in the second paragraph of art. زج:)] in the saying of Ibn-Er-Rukeiyát, لَا بَارَكَ اللّٰهُ فِى الغَوَانِىِ هَلْ يُصْبِحْنَ إِلَّا لَهُنَّ مُطَّلَبُ [May God not bless those young women that are sufficed by their husbands, or by their beauty, &c.: do they enter upon the time of dawn without their having desire (lit. a time or place, meaning an occasion, of seeking, or desire) ?], the ى is made movent by a poetic license: (S, TA:) and another poet uses الغَوَانِ for الغَوَانِى. (TA.) أَغْنَآءٌ [a pl. of which the sing. is not mentioned,] The أَمْلَاكَات [meaning Goods and chattels, or paraphernalia,] of brides. (Az, K.) أُغْنِيَّةٌ and إِغْنِيَّةٌ, and each of them also without teshdeed: see غِنَآءٌ, latter half.

مَغْنًى: see 4, former half: b2: and غَنًى: b3: and غِنًى, near the end. b4: Also A place in which were its occupants, or inhabitants: (S:) or a place of abode by which its occupants, or inhabitants, were sufficed, or with which they were satisfied, or content, and from which they then departed, or removed: or in a general sense; (K, TA;) a place of abode, absolutely; but this seems to be a distinct application: (TA:) pl. مَغَانٍ; with the article, المَغَانِى. (S, TA.) A2: See also غِنَآءٌ.

مُغْنًى: see 4, former half.

مُغْنٍ [act. part. n. of 4,] A man sufficing, or satisfying, or contenting. (TA.) b2: المُغْنِى as a name of God signifies He who satisfies, or contents, whom He will, of his servants. (TA.) b3: And مُغْنِيَةٌ A woman who satisfies, or contents, her husband, so as to render him in no need of looking at other than her. (Har p. 451.) مَغْنَاةٌ and مُغْنَاةٌ: see 4, former half.

مُغَنٍّ; fem. مُغَنِّيَةٌ see غَنَّآءٌ, in two places.

كفى: وفي فلاناً في مقابل ... فوّضه خسارة شيء، وهي كافأ لدى (هيلو) وعوّض (ساسي كرست 2، 135؛ ابن 85 طبعه شديوز).
كفى: كفى فلاناً مئونَته جعلها كافية له. أي قام بها دونه فأغناه عن القيام بها أو كفاه مؤونة الشيء أو الشخص أي أراحه وخلصه من شخص أزعجه أو حل محلّه في النهوض بعبء قضية كانت تقلقه. ففي كليلة ودمنة (4:45): سقط عنه النظر في أمور الأعداء بما قد كفاه ذلك بيدبا. وفي (حيان: بسام 4:3) أمن أهل البلد من مقته وكفاهم الله أمره. وفي البكري 119 أنا أكفيك خبره أي (أنا أستنفدك منه) (المارودي 144، 350، 7، بربرية، 1، 361 وفي المبني للمجــهول ورد في الأغاني، 31 لو شئتَ كنتُ كُفيتُ بنفسك الطلبَ من غيرك وفي (المقري 1، 490، 15): حين ألحَّ الأمير هشام على زياد لكي يتولى منصب القضاء هرب زياد فصاح الأمير: ليت الناس كلهم كزياد حنى أُكْفيَ أهل الرغبة في الدنيا وفي رياض لبنفوس: احنجز أحد الحكام متاع أحد مسافرين فذهب هذا إلى أحد أهل الدين وطلب منه أن يدعو الله في رد متاعه فقال له، بعد أن استمع إلى شكواه، اذهب كفيت إن شاء الله تعالى أي اذهب فستنجو من همومك وقد حدث أن أعيدت إليه أمتعته وفي رواية أخرى قال رجل الدين انصرف لعل الله يكفيك أمره. وجاء في (معجم بوشر) كفاه شر الشيء؛ اكفينا شرك؛ كفاه شرّه: احترم، وفرّ، اقتصد، لم يؤذ، لم يفسد، لم يلتف.
كفى: حافظ على، وقى، تعهد، رعى، غذّى، أطعم، دام بحالة سليمة (بوشر).
كفى: جهّز (هلو).
كافأه: عن هديته (حيان 71).
كافأ: جازى، أثاب (هلو) (بدرون 228) (حيان 76: وقدمه إلى خطة الوزارة مكانه تعجيلاً لمكافأته).
تكافأ: (بدلاً من كفأ) عند الحديث عن شخصين يعملان الشيء نفسه (ألف ليلة 40:1).
إن عدِت عدنا وإن وافيتِ وافينا ... وإن هجرتِ فإنّ قد تكافينا
كوفئ: أثيب وجُزي.
انكفأ: تصحيف كفأ (ميهرن بلاغة 33).
اكتفى: أشبع، شفى غليله (فريتاج كرست 49، 7).
اكتفىب: ارتضى (بوشر).
اكتفى عن ما عادت بي حاجة إلى ... (كاترمير 1847 ص479 الذي لاحظ وجوب أن نقرأ الكلمة على هذا النحو عند كارتاس): 3، 801.
اكتفينا مئونته: وفّر علينا العناء (بوشر).
اكتفى: صدّق على، أمر (هلو). استكفاه الأمر: طلب منه لن يخلصه من أمر أقلقه (رياض النفوس: وأخذ يستعيذ بالله تعالى ويستكفيه شرّه وضرَّه وفيها وشكر الله على ما كفاه منه.
استكفاه الأمر: تخلّص منه (فريتاج 6:62) وأطلق الأسرى من الداوية الذين كانوا بحلب استكفاءً لشرهم. إن تعبير استكفاه الأمر يعني أيضاً: ألقى إليه مقاليد، فوّض أمره إلى، فوّض إليه مراقبة أو الترتيب أو تنظيم، أو تدبير أمرٍ ما (ففي أخبار مجموعة من كتب مجــهولــة ص2:124: وكان له قاضٍ قد استكافه أمور رعيته لفضله وزهده وورعه).
وفي مقدورنا ذكر استكفاه وحدها (عباد 1:51): إلى أن أوكل أمره إلى أحد اليهود واستكفاه. وهناك أيضاً تعبير استكفى به الأمر (ويجرز 12:30، البربرية 1، 375) وهنا أيضاً نستطيع الحذف والإيجاز ونقول استكفى به (دي ساسي كرست 13:11) ويبدو أن (فريتاج) كان له رأيه في العبارة الأخيرة حين أضاف إليها حرف الباء ب " Summum fiduciam posuit in aliquo c. p''.
عدم كفاة: نقص، تقصير (بوشر).
كفاية، أجرى له كفايته: خصص له مبلغاً كافياً من المال ينفق منه (ابن بطوطة 3، 47. معجم التنبيه).
كفاية: يسر، رخاء، العيش في بحبوحة (مقديسي 33، 1، ياقوت 3، 881) وربما قد وردت بهذا المعنى في (2، 256، 20 عند Goeje) .
فرض على الكفاية: فرض ديني ملزم لمتناولي القربان كافة (انظر لين في مادة فرض) (وانظر معجم التنبيه، والبيضاوي 1، 18، 2). قتل الفعلة بالكفاية: (قتل العمال جملةً، بكاملهم جمعهم) (معجم البلاذري 292، 2) إن تعبير بالكفاية يعني أيضاً: حساباً كاملا (أي بلا كسر) أو المجموع العام (ياقوت 3 1: 838: والخراج ثلاثة وثلاثون ألف ألف درهم بالكفاية (988:4:3) ( de Goege) .
كفاية: قدرة، ذكاء، مهارة، اختصاص، نبوغ (بوشر) ويكتبها فخري دائماً: (في الآداب السلطانية) كفاءة (ص179:10133، 2؛ 207، 2؛ 215، 7) وهي تعني: جدارة، مزية، قيمة (في معجم الطرائف ومعجم التنبيه وأخبار 119، 9 وحيان 18): وأرسل رأسه إلى ابن حفصون فأنفذه ابن حفصون إلى الأمير عبد الله بقرطبة مستحمداً إليه كفاية شأنه (أبار 142، 9 بسام 2، 12) في معرض حديثه عن شخص قد ولي منصب القضاء: فمهد لذلك جانباً من كفايته، واحتسب فيه جزءً من عمايته) (البيان 6:284:1 البربرية 1، 147، 3؛ 1: 361، 395؛ 2؛ 432؛ 8: 500 ابن الخطيب 64): فبعثه رسولاً ثقة بكايته (ألف ليلة برسل 353:12، 4؛ فالتون 33، 13 ويبدو أن هذه الكلمة تعني المعنى المتقدم نفسه على نحو عام دون أن تقتصر على الكفاية الإدارية التي هي مراد الناشر؛ هو كفاية كل شيء: قادر على كل شيء (بوشر).
كفاة: حماية:، حفظ. وهي مرادف وقاية (عباد 3، 109، 3) وأسَلُ الله أن يجعلك في حيّز الكفاية، وجانب الوقاية.
كفاية: سهر الإنسان على شرفه وعزة نفسه (معجم الطرائف).
يبدو أن تعبير: (أهل الكفاية) يدل على الناس الإمناء، الصادقين، والمستقيمين، أصحاب الشرف والنزاهة (حيان، 71): الوزراء حذّروا الأمير عبد الله، وصرفوه عن عزمه في ان يكون رأس الجيش الذي سيّره على ابن حفصون لاستغلاط شوكة الخبيث وكثرة أنصاره وللياذ من خبايا الحرب الغشوم لاسيما إن جرت من غير أهل الكفاية المغلقين لباب المعذرة.
كفاية: ذو الكفاتين يبدو إنها منصب مثل قولنا ذو الرئاستين دو الوزارتين (فاليتون 69 رقم 4).
كاف ل: كفء، جدير، خبير متخصص (بوشر، همبرت، معجم التنبيه) مَنْ نعهد إليه، كلياً، أمر التصرّف في شأنٍ ما، أو إدارة شؤون إقليم ما، أو الإدارة بصورة عامة، أو الوزارة .. الخ (بدرون ملاحظات 124، دي يونج، معجم الجغرافيا).
أكفى: أكثر قدرة، أكثر مهارة (رياض النفوس 14): ذكر لي أن أكفأ عبيدي وأقومهم بضيعتي توفي.
الأجير المكفَّى: (محيط المحيط).
قطع مكافئ: جسم مكافئ دوراني (من مصطلحات علم المساحة) (بوشر).
اكتفاء: اكتفى بالقليل، أو ربما تيسّر (بوشر).
اكتفاء: جزم، ترخيم (حذف الصوت الأخير أو المقطع الأخير من كلمة ... الخ) انظرها لمزيد ومحيط المحيط) وحين يعمد إليه الشاعر يقال: قال مكتفياً (المقري 1، 60).

وصى:
وصّى: وصّاه أو وصّى إلى فلان أو به في (محيط المحيط): (عهد إليه وفوّض إليه أمره). (القرآن 126:2 و 145:6. الخ. الميداني في الجريدة الآسيوية 5:1:1838، الكالا، بقطر): فوّض ب: أمر ب، فرض على، ألزم ب (أوصاء وأوصى بالرفق بفلان، أو بالعناية به: وصاه في دعوة حزج عليه أي شدد عليه بأمرها، وصيته عليك أو وصيته بحقك أو هو موصى فيه من فلان مكلف من فلان بمهمة ... وصاني أن أسلّم عليك وكذلك فلان بمهمة .. وصاني أن أسلم عليك وكذلك وصى أحداً على أن. وفي (القلائد 6:55): أن توضع في قبرها ووصى مَنْ ينظر في أمرها؛ وصى الحارس على أن ...
وكذلك الأمثلة التي وردت في (محيط المحيط: ومعجم (أبي الفداء) و (بقطر): (كلّف وأعطى الأمر بتنفيذ إحدى المهام): والمثال الذي ضربه (المقري 23:320:2): وجعل والده يوصيه عليه. (في بداية الأمر كنت قد ترجمت الكلمة بأوصى إلا أنها يحتمل أن تكون وصّى). وهناك أيضاً وصّى إن في (معجم أبي الفداء): ومات يعقوب وأوصى إلى يوسف أن يوقفه مع أبيه أسحق. وفي (دي ساسي كرست: 10:79:1): وأوصانا أن لا نخفيه على الفقراء.
وصّى: أمر، أعطى الأمر إلى العامل - وعلى سبيل المثال - وصّى الخياّط على بدلة أو الخياط يعمل بدلة.
وصّى: فوّض إلى، وكَّل ب (الكالا).
وصّى: كتب وصية، أوصى (بقطر): وصّى ل أو إلى فلان وبه أي ترك له، بوصية، شيئاً (بقطر، م. المحيط، معجم الماوردي، معجم التنبيه، عبّاد 9:44:1) بعد أن وصى بما خلف وكذلك أوصى لما خلّف أي تصرف بما يملك عن طريق الوصية. وفي (محيط المحيط): (وصّاه واليه بكذا توصية وأوصاه وإليه ايصاء عهد إليه وفوّض إليه أمره. وفلان لفلان بكذا ملكه إياه بعد موته). (معجم أبي الفداء، معجم التنبيه).
وصّى إلى ووصّى إلى أو لفلان أو ب، ل أو على الآخر، تشير إلى مَنْ اختاره الموصي لكي ينفذ الوصية على أمواله وأطفاله. وفي (محيط المحيط): (وصى فلان إلى فلان جعله وصياً يتصرف في ماله وأطفاله بعد موته واليه بماله جعله له، وبولده استعطفه عليه.). (فوك) معجم التنبيه (مملوك 110:2:2): وصى بعد ذلك كله عند وفاته إلى المأمون لأبنه). وكذلك وصاه على ابنه، أي كلفه أن يكون وصياً على أبنه، وأوصاه هنا هي بمعنى وصّاه وفقاً (لمحيط المحيط ومملوك 1:1 ومعجمي البيان والتنبيه، وفوك).
وصّى: أنّبَ، وبّخ corriger, sermoncer, sermoncer ( فوك) (الكالا). وكذلك المعنى في أوصى (فوك).
وصّى: أشار، أنذر، أخبر averter, indiquer, enseigner ( الكالا).
وصّى: أزال ضلاله desabuser, detromper ( الكالا).
أوصى: أنظر إلى المرادفات الأربعة لمعنى أوصى في وصّى. أوصى إلى فلان: (أخبار 108:7): أوصت البربر إلى بني ميمون إذ ملت الحصار والقتال إنّا سننهزم غداً بالناس إذا نشبت الحرب فليبق علينا. وفي (145:9): فأوص إليه لم يتقدم عندنا خيرة .. الخ. وفي (حيّان 60): وأوصى إلى هشام يقسم بالله لئن بدر من الولد والقائد إلى أخي شيء أكرهه لآخذن بثأري فيك (جاءت كلمة هشام في المخطوط، خطأً، بعد كلمة والقائد)؛ وهناك مثال لأوصى ب: (محمد بن الحارث232): فدخل العباس على الأمير الحكم وسأله أن يوصي إلى القاضي بالتخلي عن النظر وأن يكون الأمير الناظر بينه وبين خصمه؛ إن تعبير أوصاه إلى فلان بأن كلّفه بأن يقول كذا. وفيه فدعى الأمير بفتى له - وأوصاه إلى مصعب بن عمران بأن يتخلا عن النظر.
تواصى النبت: في (محيط المحيط): ( .. والأرض اتصل نباتها) (وربما قالوا تواصى النبت إذا اتصل).
استوصى: في (محيط المحيط): (واستوصى به خيراً استيصاء، أي قبل وصيته فيه وانتصاب (خيراً) على المصدر أي استيصاء خير). أما المثال الذي ورد في (كليلة ودمنة 8:198) فقد بنى خيراً مع الفعل على المجــهول في (وأمر بالغراب أن يحمل إلى منازل البوم ويكرم ويستوصى به
خيراً).
وَصِيّ: (في محيط المحيط): (وصى فلان إلى فلان جعله وصياً يتصرف في ماله وأطفاله. بعد موته واليه بماله جعله له. وبولده استعطفه عليه). (مملوك 237:1:1 و 109:2:2) وعن الوصيّ tutcur انظر (فوك، الكالا). لذا حمل الأمام على لقب الوصي لأنه كان المنفذ لوصية الرسول (صلى الله عليه وسلم)؛ ويدعى كذلك خير الوصيين (مملوك 1:1). ويجب أن نتجنب ما ذهب إليه (دي ساسي) وأساء متابعته فيه (فريتاج) في أن يكون الوصيون الأئمة السبعة.
وصى: يتم قاصر Pupille ( مرسنج 16:22) لو صحت ترجمة الناشر في (32، رقم 102).
وصية والجمع وصايا: وهذا الجمع هو لمعانيها كافة مما يستدعي تصحيح ما جاء عند (فريتاج) (لذا ينبغي تصحيح ما ذكره في معجمه)؛ وتجمع على وصيات أيضاً عند (الكالا وفوك).
وصية: في (محيط المحيط): (اسم من الإيصاء وتستعمل مصدراً لأوصى). وفي معجم (أبي الفداء): وملك بعده أخوه بوصية من سابور له بالملك.
وصية: توصية (بقطر، الكالا) أمر يلتزم به حارس أو بواب (بقطر). ترتيب نسق، نظام ordre ( الجريدة الآسيوية 5:1:1838 دي ساسي كرست 188:2، محمد بن الحارث 232): فلما أدى الفتى الوصية (المقري 3:28:2): وأفعل معه ما تقتضيه وصيتي به، أي وفقها وكذلك وصية في حق كاتب العرض: حاشية a pastille، توصية في أسفل أو حاشية مذكرة (بقطر)؛ في (محيط المحيط): (وصايا الله تعالى ما ألزم به عباده وأوجبه عليهم أمراً كأكرم أباك وأمك ونهيا كلا تقتل) (بقطر): وصايا الله العشر أو العشر وصايا: العشر كلمات (بقطر)؛ وقد ترجمها (نيرجما والكالا) إلى وصية؛ و (بقطر) حكم، تعلم، قاعدة Pre و epte؛ وإلى مهمة يكلف بها فلان لفعل الشيء الفلاني (بقطر).
وصية: أمر، عمل يكلف به فلان لأجل شخص آخر قصداً (بقطر).
وصية: في (محيط المحيط): (الوصية شرعاً تمليك مضاف إلى ما بعد الموت أي إيجاب شيء من مال أو منفعة لأحد بعد الموت. وعند المحدثين أن يوصي الراوي عند موته أو سفره لشخص معين بكتاب يرويه.).
وصية: وكالة القاصر tutelle ( الكالا).
وصية: توبيخ، تعنيف remontranec semonce ( فوك) (الكالا).
وصية: طلب العناية بأمر من الأمور (أماري دبلوماسية 3:216): تأمر بالوصية التامة لهم وإكرامهم (3:223): مضاعفة الوصية لهم أو بهم (1:227).
وصية: جريدة من النخل يحزم بها والجمع وَصِيّ وليس وِصٍيّ (وقد أساء فريتاج ترجمة ما ورد منها في القاموس).
توصية: كتب على العرض توصية بحق صاحبه: وضع هامشاً على مذكرة (بقطر).

رهو

1 رَهَا بَيْنَ رِجْلَيْهِ, aor. ـْ (AO, JK, S,) inf. n. رَهْوٌ, (AO, S, K,) He parted, or made an opening between, his legs: (AO, S, K:) or he parted widely, or made a wide opening between, his legs. (JK.) Hence the saying in the Kur [xliv. 23], وَ اتْرُكِ البَحْرَ رَهْوًا [expl. in art. ترك, and below]. (S.) b2: رَهْوٌ also signifies The going easily: (S, K:) one says, جَآءَتِ الخَيْلُ رَهْوًا [The horses, or horsemen, came pacing along easily]: and accord. to IAar, رَهَا فِى السَّيْرِ, aor. as above, mean He was gentle in going, or pace: (S:) or, as some say, رَهْوٌ in going, or pace, is the being soft, or gentle, with continuance: (TA:) or the going along quietly: (JK:) and one says, جَآءَتِ الإِبِلُ رَهْوًا, meaning The camels came following one another. (TA.) Also The going lightly: (JK:) you say, رَهَتْ, aor. and inf. n. as above, They, [i. e. camels or the like,] or she, went lightly. (TA.) And The going vehemently. (TA.) [Thus it has two contr. significations.]

b3: Also The being still, quiet, motionless, calm, allayed, or assuaged. (K, TA.) You say, رَهَا البَحْرُ The sea became still, or calm. (S.) and رَهَا الحَرُّ The heat became allayed, or assuaged. (TA.) Hence some explain وَ اتْرُكِ البَحْرَ رَهْوًا [mentioned above] as meaning And leave thou the sea motionless, or calm: some, as meaning dry. (TA.) And you say, اِفْعَلْ ذٰلِكَ رَهْوًا Do thou that quietly, or calmly. (S.) And فَعَلَ ذٰلِكَ سَهْوًا رَهْوًا He did that quietly, or calmly, without being hard, or difficult: (TA:) or voluntarily; without its being asked, or demanded; (K and TA in art. سهو;) and without constraint. (TA in that art.) And أَعْطَيْتُهُ رَهْوًا I gave to him voluntarily; without being asked; or without con straint. (JK.) b4: رَهَا, (JK, TA) aor. as above, (TA,) inf. n. رَهْوٌ, (JK, K,) said of a bird, He spread his wings, (JK, K, TA,) without flapping them. (JK.) 3 راهاهُ, (K,) inf. n. مُرَاهَاةٌ, (TA,) He ap proached it, or drew near to it. (K, TA.) [App. a dial. var. of رَاهَقَهُ, which is better known.] Yousay, رَاهَيْتُ الاِحْتِلَامَ I approached, or drew near to, puberty, or virility. (JK.) A2: Also He aided him in his foolishness, or stupidity; syn. حَامَقَهُ. (K, TA: in the CK جَامَعَهُ.) 4 ارهى He found, or met with, a wide, or an ample, place. (M, K.) b2: He took to wife a woman wide in the vulva. (K, * TA.) b3: He continued the food to his guests by reason of liberality. (TA.) And أَرْهَيْتُ لَهُمُ الطَّعَامَ وَ الشَّرَابَ I continued to them the food and the beverage; (Yaakoob, S, K;) like أَرْهَنْتُ. (S.) b4: He did well: they say to the shooter, or thrower, when he does ill, أَرْهِهْ, i. e. Do thou well. (TA.) b5: أَرْهِ عَلَى نَفْسِكَ Be gentle with, or to, thyself: (S, K, TA;) [in the CK ارْهُ; and (hence, perhaps,) thus in the printed edition of Har, p. 498; where it is said to be from رها فى السير, meaning رفق: but the right reading is أَرْهِ, for] one says also مَا أَرْهَيْتَ إِلَّا عَلَى

نَفْسِكَ Thou wast not, or hast not been, gentle, save with, or to, thyself: (TA:) or thou didst not show, or hast not shown, mercy, save to thyself. (JK.) b6: ارهى لَكَ الشَّىْءُ The thing became, or has become, within thy power, or reach; or possible, or practicable, to thee. (TA.) b7: and أَرْهَيْتُهُ لَكَ I made it, or have made it, to be within thy power, or reach; or possible, or practicable, to thee. (TA.) b8: مَا أَرْهَيْتُهُ I did not leave it still, or motionless: and أَرْهِ ذَاكَ Leave thou that until it become still, or motionless. (TA.) A2: He kept continually, or constantly, to the eating of the [رَهْو, or species of crane called] كُرُكِىّ. (K.) 6 تَرَاهَيَا, (JK, K,) inf. n. تَرَاهٍ, (JK,) They two made peace, or became reconciled, each with the other; syn. تَوَادَعَا. (JK, K, TA: in the CK توارعا.) 9 اِرْتَهَوْا They became commingled, confounded, or confused. (K.) A2: Also, (K,) or ارتهوا رَهِيَّةً, (TA,) They made رَهِيَّة; i. e. they took ears of corn, and rubbed them with their hands, then bruised, or pounded, them, and poured milk thereon, and then cooked this mixture. (K, TA.) رَهْوٌ inf. n. of 1. (S, K, &c.) b2: Also An intervening space (JK, TA) between two things, (JK,) as, for instance, between the two humps of a camel of the species termed فَالِج. (TA.) b3: A place where water remains and collects or stagnates: (JK, TA:) a جَوْبَة [i. e. a depressed place, or a hollow, or an excavation, or such as is round and wide,] in the place of abode of a people, into which flows the rain-water or other fluid: (A 'Obeyd, S:) or, as also ↓ رَهْوَةٌ, a depressed place (S, K) in which water collects: (S:) and, both words, an elevated place: thus they have two contr. significations: (S, K:) or ↓ رَهْوَةٌ signifies an elevation like a hillock, upon a hard and elevated, or an elevated and plain, tract of ground, or upon a mountain, (JK, TA,) where hawks and eagles alight: (TA:) or a hillock inclining to softness, two or three cubits in height, but only in a soft tract of ground, and in hard, or hard and level, ground consisting of earth, mould, or clay; not upon a mountain: (TA:) [and accord. to some, it signifies a mountain itself; for] Ghatafán are called in a trad. تَنْبَعُ مَآءً ↓ رَهْوَةٌ, meaning a mountain welling forth water: or it means that in them were roughness and hardness: (TA:) the pl. [accord. to the S app. of رَهْوٌ, and accord. to the TA app. of ↓ رَهْوَةٌ, in each case agreeable with analogy,] is رِهَآءٌ. * (S, TA.) b4: [Also, accord. to Golius, as on the authority of the KL, A way through a market-place, at the sides of which sit the sellers: but not in my copy of the KL.]

A2: Also Wide, ample, or spacious. (TA.) b2: A well (بِئْرٌ) wide in the mouth. (TA.) b3: A woman (S) wide in the vulva; (Lth, ISh, S, K;) as also ↓ رَهْوَى (Lth, K) and ↓ رَهَآءٌ: (IAar, K:) [or] a woman who will not refrain from vitious conduct, or adultery, or fornication; as also ↓ رَهْوَى: (JK, TA:) or (TA) a woman that is not approved on the occasion of جِمَاع, (JK, TA,) because of her being wide [in the vulva]. (JK.) b4: A thing dispersed, or scattered. (TA.) b5: And sometimes, Quick, or swift. (TA.) b6: and Still, quiet, or motionless. (TA.) b7: And [hence, or مَطَرٌ رَهْوٌ,] A still rain. (TA.) A3: Also A company of men (JK, K, TA) following one another. (TA.) And غَارَةٌ رَهْوٌ [A company of horsemen making a raid, or an inroad, or incursion,] following one another. (TA.) And one says, النَّاسُ رَهْوٌ وَاحِدٌ مَا بَيْنَ كَذَا وَ كَذَا i. e. مُتَنَاظِرُونَ [app. meaning The people are disposed consecutively in one double rank, partly such and partly such, facing one another]. (TA.) A4: Also A certain species of bird; as some say, (S,) the [species of crane called] كُرْكِىّ: (JK, S, K, TA:) or a certain aquatic bird resembling the كركىّ: (TA:) pl. رِهَآءٌ. (JK.) A5: And A headcovering which is next to the head, and which very soon becomes dirty. (TA.) رَهْوَةٌ A state of elevation: and a state of depression: thus having two contr. significations. (TA.) b2: See also the next preceding paragraph, in four places.

رَهْوَى: see رَهْوٌ, as applied to a woman, in two places: b2: and see also مِرْهَاةٌ.

رَهْوَانٌ A depressed piece of land or ground. (TA.) b2: And applied to A بِرْذَون [or horse for ordinary use and for journeying] that has an easy back in going along: a genuine Arabic word: (TA:) or رَهَوَانٌ [thus I find it written, but it is commonly pronounced رَهْوَان, or رَحْوَان with ح,] is a vulgar term applied to a pacing horse. (MF voce هِمْلَاجٌ.) رَهَآءٌ A wide place. (K.) b2: A wide tract of land: (S, TA:) or what is wide of land: (M, TA:) [or] an even tract of land, seldom free from the سَرَاب [or mirage]: (JK, TA:) and what is even of anything. (TA.) b3: See also رَهْوٌ, as applied to a woman.

A2: It is also [app. A hue, or a haze,] like dust-colour and smoke. (TA.) رَهِيَّةٌ Wheat which is ground between two stones, and upon which milk is poured: (M, TA:) or ears of corn rubbed with the hands, then bruised, or pounded, and then milk is poured thereon, and it is cooked. (K.) رَاهٍ A life (عَيْشٌ) ample in its means or circumstances, unstraitened, or plentiful, easy, pleasant, soft, or delicate; (S, K;) and quiet, or calm. (S.) Easy; as an epithet applied to a [journey such as is termed] خِمْس. (S.) And Anything still, or motionless; as also رَآءٍ. (TA.) b2: طَعَامٌ رَاهٍ

Food that continues, or is permanent; like رَاهِنٌ: (AA, S:) and [in like manner (see رَاهِنٌ)] the fem. of each, with ة, is applied to wine. (S.) [Freytag adds, “Inde dicitur راهى الاباجل Celer de equo: ” but راهى is here a mistranscription for وَاهِى: see أَبْجَلُ.]

رَاهِيَةٌ [the epithet رَاهٍ converted by the affix ة into a subst.,] A bee; because of its quiet manner of flying. (JK, K.) فَرَسٌ مِرْهَاةٌ, with kesr, (K, TA,) like مِسْحَاةٌ [in form], (TA,) or مِرْهَآءٌ, (JK, and so in the CK, [like مِرْخَآءٌ in form, and, as most explain the latter, similar also in meaning, whence it seems that مِرْهَآءٌ is the more probably correct,]) A quick, swift, or fleet, mare: (JK, * K, TA:) pl. مَرَاهِى, (JK, K,) [or rather مَرَاهٍ if the sing. be مِرْهَاةٌ, and مَرَاهِىّْ if the sing. be مِرْهَآءٌ,] like مَسَاحِى [or rather مَسَاحٍ], (TA,) or like مَرَاخِى [or rather مَرَاخِىّْ, pl. of مِرْخَآءٌ]: (JK:) but in the M, it is ↓ رَهْوَى, [app. meaning that the sing. is thus,] like سَكْرَى; and in like manner in the Tekmileh and the JM. (TA.)