سبط

1 سَبِطَ, aor. ـَ (Sb, S, M, Msb, K;) and سَبُطَ, aor. ـُ (M, Msb, K;) inf. n. سَبَطٌ, of the former verb, (S, Msb,) or سَبْطٌ, (so in the K, as is remarked in the TA,) and سُبُوطَةٌ, (M, Msb, K,) which is of the latter verb, (M, Msb,) and سَبَاطَةٌ and سُبُوطٌ, (M, K,) which are also of the latter verb; (M;) It (hair, S, Msb) was, or became, lank, not crisp: (S, M, * Msb, K: *) or the former verb is used in this sense, said of hair; and the latter is said of a man, signifying he was, or became, lank, not crisp, in his hair. (TA.) b2: سَبَاطَةٌ, relating to a man, also signifies The being tall: (M:) or the being long in the [bones called]

أَلْوَاح [pl. of لَوْحٌ], and even therein. (TA.) b3: Also سَبُطَ, inf. n. سَبَاطَةٌ; (M, TA;) and سَبِطَ, inf. n. سَبَطٌ; (M;) (tropical:) He (a man) was, or became, easy, or facile, بِالْمَعْرُوفِ in beneficence. (M, TA.) And سُبُوطَةٌ is likewise expl. as signifying (tropical:) The being liberal, bountiful, or munificent. (M, TA.) b4: And سَبَاطَةٌ, relating to rain, (tropical:) The being abundant and extensive. (Sh, K, TA.) [b5: See also the part. n. سَبِطٌ.]

A2: سَبَطَ عَلَيْهِ العَطَآءَ (tropical:) He gave to him successive and large gifts. (Sgh, TA.) A3: سُبِطَ He was affected with fever. (Sgh, K.) [See سَبَاطِ.]2 سَبَّطَتْ, (M, K, &c.,) inf. n. تَسْبِيطٌ, (S, K,) She (a camel, Az, As, M, K, and a ewe, K) cast her young one, or fœtus, in an incomplete state: (M, K:) or before its form was apparent; (Az, K;) like أَجْهَضَتْ and رَجَعَتْ: (Az:) or when its fur had grown, before completion; as also سَبَّغَتٌ: (As, TA:) or سبّطت بِوَلَدِهَا she (a camel) cast her young one when its hair had grown: and سبّطت she (a ewe) cast her young one, or fœtus, abortively. (S.) The epithet applied to her in this case is ↓ مُسَبِّطٌ [without ة]. (M, K.) 4 اسبط He (a man, S, M) extended himself, or became extended or stretched, (S, M, K, TA,) upon the ground, (S, TA), in consequence of being beaten, (M, K, TA,) &c.: (TA:) he fell (M, K, TA) upon the ground, (TA,) and was unable to move, (M, K, TA,) by reason of weakness, (M, TA,) or from drinking medicine, or some other cause; on the authority of Az: (M:) he fell upon the ground, and became extended or stretched, in consequence of being beaten, or from disease, and in like manner from drinking medicine. (TA.) And اسبط بِالأَرْضِ He clave to the ground. (Ibn-Jebeleh, M, K.) b2: He was silent, by reason of fear, or fright: (M, L, K:) he was silent and still; or he lowered his eyes, looking towards the ground, and was still. (O.) b3: اسبط فِى نَوْمِهِ He shut, or closed, his eyes, or eyelids, in his sleep. (Sgh, K.) b4: اسبط عَنِ الأَمْرِ He feigned himself negligent of the thing or affair, inattentive to it, or heedless of it. (Sgh, K.) سَبْطٌ: see سَبِطٌ, throughout.

سِبْطٌ A grandchild; (S, Msb, K;) a son's child, and a daughter's child: (M, TA:) pl. أَسْبَاطٌ; (S, Msb, TA;) which is commonly used by the vulgar as signifying daughters' children; distinguished by them from أَحْفَادٌ [which they apply to son's children, pl. of حَفِيدٌ]; but the leading lexicologists expressly declare that it includes sons' children and daughters' children, as it is said to do by ISd: IAar explained سِبْطٌ and سِبْطَانِ and أَسْبَاطٌ as signifying the particularly distinguished, and choicest, of children. (TA.) It is said in a trad., (TA,) الحَسَنُ وَالحُسَيْنُ سِبْطَا رَسُولِ اللّٰهِ El-Hasan, and El-Hoseyn are the two grandsons of the Apostle of God. (M, TA. *) b2: A tribe of the Jews: pl. أَسْبَاطٌ: (M, Msb, K:) سِبْطٌ (M) and أَسْبَاطٌ (S, Msb) in relation to the Jews, (M, Msb,) or [rather] the Children of Israel, (S,) being like قَبِيلَةٌ (M) and قَبَائِلُ (S, Msb) in relation to the Arabs: (S, M, Msb:) and the former are thus called to distinguish them from the children of Ishmael. (M, TA.) In the phrase, وَقَطَّعْنَاهُمُ اثْنَتَىْ عَشْرَةَ أَسْبَاطًا [And we divided them into twelve divisions, tribes], (S, M, K,) in the Kur [vii. 160], (S, M,) اسباطا is a substitute (S, M, K) for اثنتى عشرة, (S, M,) not a specificative, (S, M, K,) because the specificative may only be a sing.; (S, M;) the meaning being وقطّعناهم اثنتى عشرة فِرْقَةً

اسباطًا, (Akh, Zj, S,) and therefore the numeral is fem.; (Akh, S;) or this is a mistake; for it should be فِرَقًا اثنتى عشرة; and therefore the numeral is fem. (Abu-l-'Abbás, TA.) Accord. to Ktr, you say, هٰذَا سِبْطٌ and هٰذِهِ سِبْطٌ, and هٰؤُلَآءِ سِبْطٌ and using سبط as a pl., meaning فِرْقَةٌ. (TA.) The saying كَأَنَّهُ سِبْطٌ مِنَ الأَسْبَاطِ is [asserted to be] a mistake, inasmuch as its author imagined that سِبْطٌ meant a man: (M:) IDrd ascribes it to El-'Ajjáj or Ru-beh: it occurs in an أُرْجُوزَة by the latter. (Sgh, TA.) [But it is applied to a single man: for] it is said in a trad., (TA,) حُسَيْنٌ سِبْطٌ مِنَ الأَسْبَاطِ, i. e. Hoseyn is [as though he were] a nation of the nations (أُمَّةٌ مِنَ الأُمَمِ K) in goodness; so expl. by Aboo-Bekr: (TA:) or one of the fathers of tribes; because of the multitude of his descendants: or one of the sons of daughters. (So in a marginal note in a copy of the “ Jámi' es-Sagheer ” of Es-Suyootee.) b3: Also A generation (قَرْن) that comes after another. (Zj, TA.) A2: And سِبْطٌ رِبْعِيَّةٌ, (TA in the present art. and in art. ربع,) or رِبْعِيَّةٌ ↓ سَبَطٌ, (so accord. to a copy of the M, in the present art.,) A palmtree of which the fruit ripens in the end of the summer, or hot-season. (M, TA.) سَبَطٌ: see the next paragraph, first sentence.

A2: Also Such as is fresh of the [plant called] حَلِىّ; one of the plants of the sands; (M;) [i. e.] the [plant called] نَصِىّ, while fresh; (A'Obeyd, S, O, K;) when it has dried up, called حَلِىّ; (A'Obeyd, S, O;) a plant like the ثِيل [q. v.], except that it becomes tall; growing in the sands: (Lth, TA:) n. un. with ة: (Lth, S:) it is one of those that, when they dry up, become white, [as is said of the حَلِىّ,] resembling hoariness, like the ثُمَام [or panic grass]: (AHn, O: in the TA, the نَمَّام:) it is asserted that the Arabs say, “The صِلِّيَان is the bread of the camels, and the سَبَط is their خَبِيص: ” (AHn, O:) its manner of growth is like [that of] دُخْن [q. v.]; and it is a good pasture: (K:) AHn says, a desert-Arab, of 'Anazeh, told me that its manner of growth is like that of large دُخْن, falling short of [so I render دُونَ, but this also signifies exceeding,] ذُرَة [q. v.], and it has grain like the grain termed بَزْر [q. v.], which will not come forth from its envelopes but by bruising, or pounding, and men extract it and eat it, made into bread, and cooked: (M, O:) the n. un. is with ة: and the pl. is أَسْبَاطٌ. (M.) Also The tree that has many branches and one أَصْل [meaning stem]: (K:) so says Az.; adding that hence is derived أَسْبَاطٌ [pl. of سِبْطٌ]; as though the father represented the tree and the children represented the branches: (TA: [but this is questionable:]) accord. to Abo-Ziyád, a certain tree, (AHn, M, O,) growing in the sands, (AHn, O,) tall, having slender branches, eaten by the camels and the sheep or goats, (AHn, M, O,) and collected by men, who sell it upon the roads (عَلَى الطُّرُقِ), (AHn, O,) or with the tamarisk (مَعَ الطَّرْفَآءِ); (so in the TA;) without blossom and without thorns, having thin leaves of the size of [those of] the كُرَّاث [or leek] (AHn, M, O) when this first comes forth. (AHn, O.) b2: See also the last sentence of the next preceding paragraph.

سَبِطٌ and ↓ سَبْطٌ and ↓ سَبَطٌ, (the first and third of these in one copy of the S, and the second alone in another copy of the S, and all in the M and Msb and K,) the first of the dial. of El-Hijáz, (TA,) from سَبِطَ, and the second from سَبُطَ, the last being an inf. n. used as an epithet, (Msb,) Lank, not crisp; (S, M, * Msb, K; *) applied to hair: (S, Msb:) pl. سِبَاطٌ, which is said by Sb to be of the measure most common for a pl. of an epithet of the measure فَعَلٌ, (M,) or فَعْلٌ. (TA.) b2: سَبِطُ الشَّعَرِ, (S, M,) and ↓ سَبْطُهُ, (M,) A man having lank hair: (S, M:) and in like manner سِبَاطٌ, alone, applied to a number of persons. (TA.) ↓ سَبْطٌ is also metonymically applied to (tropical:) A foreigner, like as [its contr.] جَعْدٌ is to an Arab. (TA.) b3: سَبِطٌ also signifies Tall; (M, K;) applied to a man: (M:) or, as also ↓ سَبْطٌ, (TA,) or سَبِطُ الجِسْمِ, (M,) so applied, long in the [bones called] أَلْوَاح [pl. of لَوْح], (M, TA,] and even therein: (TA:) or سَبِطُ الجِسْمِ or ↓ سَبْطُهُ, (accord. to different copies of the K,) or both, (S, TA,) goodly in stature, or person, or proportion, (S, K,) and evenness. (S.) Also Having extended limbs, and perfect in make. (TA.) And سَبِطُ القَصَبِ, and ↓ سَبْطُهَا, A man [long and even, or] extended, and without protuberances, in the bones of the fore arms and the shanks. (TA.) And سَبِطُ البَنَانِ and ↓ سَبْطُهَا, (tropical:) Long in the fingers. (TA.) And سَبِطُ الخَلْقِ A man lank in make: (L in art. رد:) and سَبِطَةُ الخَلْقِ, and ↓ سَبْطَتُهُ, (tropical:) a woman lank, or soft, or tender, in make. (M, Z, TA.) And سَبِطُ السَّاقَيْنِ A man soft, or flaccid, or uncompact, in the shanks. (Ham p. 238.) b4: اليَدَيْنِ ↓ سَبْطُ, (M, K, TA,) and سَبِطُهُمَا, (TA, and so in the CK,) and سَبِطُ الكَفَّيْنِ, (TA,) (tropical:) A man who is liberal, bountiful, or munificent. (M, K, TA.) And سَبِطٌ بِالْمَعْرُوفِ (tropical:) A man easy, or facile, in beneficence. (M, TA.) b5: مَطَرٌ سَبِطٌ, (Sh, TA,) and ↓ سَبْطٌ, (Sh, K,) (tropical:) Rain pouring abundantly and extensively, (Sh, K,) and consecutively. (Sh, TA.) سِبِطٌّ: see سِبِتٌّ.

سَبَاطِ Fever: (M, O, K:) so called because the man attacked by it extends himself, and becomes relaxed: (Skr, O:) or fever attended with shivering, or trembling. (O.) سُبَاطٌ (AA, S, M, K) and سُبَاطُ, being perfectly and imperfectly decl., (AA, K,) and also written with ش, (TA, and K in art. شبط, ) The name of a month in Greek; (S;) a certain month, [next] before آذَارُ; (K;) the month that is between the winter and the spring; (M;) [the fifth month of the Syrian year, corresponding with February O. S.;] it is in the winter-quarters, and in it is the completion of the day whereof the fractions circulate in the years: when the said day is complete in that month, the people of Syria call that year عَامُ الكَبِيسِ; and when a child is born, or a person arrives from a country, in that year, they consider it fortunate. (Az, TA.) [See كَبِيسٌ.]

سُبَاطَةٌ Sweepings, syn. كُنَاسَةٌ, (S, M, Mgh, Msb, K,) which are thrown every day in the courts of houses. (K.) b2: Also A place in which sweepings (Mgh, TA) and dirt (TA) are thrown: occuring in a trad., (Mgh, TA,) and so expl. by El-Khattábee: (Mgh:) but some assign to it there the former meaning. (TA.) [It should be observed that كُنَاسَةٌ also is said to have both these meanings.] b3: Also What falls from, or of, hair when it is combed. (M, TA.) A2: A raceme of a palm-tree, with its fruit-stalks (عَرَاجِين) and its fresh ripe dates: of the dial. of Egypt. (TA.) سَابَاطٌ A roof (S, M, Mgh, Msb, K) between two walls, (S,) or between two houses, (M, K,) having beneath it a road, or way, or passage, (S, Mgh, Msb, K,) which is a thoroughfare: (Mgh:) pl. سَوَابِيطُ (S, Msb, K) and سَابَاطَاتٌ. (S, K.) مَا لِى أَرَاكَ مُسْبِطًا Wherefore do I see thee hanging down thy head like one in grief, or anxiety, lax in body? (S.) And تَرَكْتُهُ مُسْبِطًا I left him (meaning a sick person) not moving nor speaking. (TA.) A2: أَرْضٌ مُسْبِطَةٌ, (M, and so in some copies of the S,) or ↓ مَسْبَطَةٌ, (thus in other copies of the S, and in the O,) Land abounding with سَبَط [q. v.]. (S, M, * O.) مَسْبَطَةٌ: see what next precedes.

مُسَبِّطٌ: see 2.

(رَغَمَ)
فِيهِ «أَنَّهُ عَلَيْهِ السَّلَامُ قَالَ: رَغِمَ أنفهُ، رَغِمَ أنفُه، رَغِمَ أنفُه، قِيلَ مَن يَا رَسُولَ اللَّهِ؟ قَالَ: مَنْ أدْرَك أَبَوَيْهِ أَوْ أَحَدَهُمَا حَيًّا وَلَمْ يَدْخُلِ الْجَنَّةَ» يُقَالُ رَغِمَ يَرْغَمُ، ورَغَمَ يَرْغَمُ رَغْماً ورِغْماً ورُغْماً، وأَرْغَمَ اللَّهُ أَنْفَهُ: أَيْ ألصَقه بِالرَّغَامِ وَهُوَ التُّرَابُ. هَذَا هُوَ الأصلُ، ثُمَّ استُعْمل فِي الذُّل وَالْعَجْزِ عَنِ الانْتصاف، والانْقياد على كُرْه. وَمِنْهُ الْحَدِيثُ «إِذَا صَلَّى أحدُكم فليُلزِم جَبْهته وأنفْه الْأَرْضَ حَتَّى يَخْرُجَ مِنْهُ الرَّغْمُ» أَيْ يَظهر ذُله وخُضوعه.
(هـ) وَمِنْهُ الْحَدِيثُ «وَإِنْ رَغِمَ أنْف أَبِي الدَّرْداء» أَيْ وإنْ ذَلَّ: وَقِيلَ وَإِنْ كَرِه.
(هـ) وَمِنْهُ حَدِيثُ مَعْقِل بْنِ يَسار «رَغِمَ أَنْفِي لِأَمْرِ اللَّهِ» أَيْ ذَلَّ وَانْقَادَ.
وَمِنْهُ حَدِيثُ سَجَدتي السَّهْوِ «كَانَتَا تَرْغِيماً لِلشَّيْطَانِ» .
(هـ) وَحَدِيثُ عَائِشَةَ فِي الْخِضَابِ «وأَرْغِمِيهِ» أَيْ أَهِينِيهِ وارْمي بِهِ فِي التُّرَابِ.
(هـ) وَفِيهِ «بُعِثْتُ مَرْغَمَةً» الْمَرْغَمَةُ: الرُّغْمُ، أَيْ بُعِثْت هَواناً لِلْمُشْرِكِينَ وذُلّاً.
(هـ) وَفِي حَدِيثِ أَسْمَاءَ «إِنَّ أُمِّي قَدمَت عَلِيَّ رَاغِمَةً مُشْركة أفَاصلُها؟ قَالَ: نَعَمْ» لَمَّا كَانَ الْعَاجِزُ الذَّليلُ لَا يخَلْو مِنْ غَضَب قَالُوا: تَرَغَّمَ إِذَا غَضِب، ورَاغَمَهُ إِذَا غاضَبه، تُرِيدُ أَنَّهَا قَدِمت عَلَيَّ غَضْبَى لإسْلامي وهجْرتي مُتَسخِّطة لأمْرِي، أَوْ كارِهة مَجيئها إليَّ لولَا مِسيسُ الْحَاجَةِ، وَقِيلَ هارِبة مِنْ قومِها، مِنْ قَوْلِهِ تَعَالَى «يَجِدْ فِي الْأَرْضِ مُراغَماً كَثِيراً وَسَعَةً»
أَيْ مَهْرَبا ومُتَّسَعا.
(هـ) وَمِنْهُ الْحَدِيثُ «إِنَّ السِّقْط لَيُرَاغِمُ ربَّه إِنْ أَدْخَلَ أَبَوَيْهِ النَّارَ» أَيْ يُغاضِبه.
(س) وَفِي حَدِيثِ الشَّاةِ الْمَسْمُومَةِ «فلمَّا أَرْغَمَ رسولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَرْغَمَ بشْرُ بْنُ البَراء مَا فِي فِيه» أَيْ ألْقَى اللُّقْمة مِن فِيهِ فِي التُّرَابِ.
(س) وَفِي حَدِيثِ أَبِي هُرَيْرَةَ «صَلِّ فِي مُرَاح الْغَنَمِ وامْسح ــالرَّغَامَ عَنْهَا» كَذَا رَوَاهُ بَعْضُهُمْ بالغَين المُعْجَمة، وَقَالَ: إِنَّهُ مَا يَسِيل مِنَ الأنْفِ. والمشهورُ فِيهِ والمَرْوي بِالْعَيْنِ المُهْملة.

عصب: عصب: قارن ما ذكره لين 2057 في الآخر بما جاء في أخبار (ص152) مع تعليقي عليه.
عصب: المعنى الثاني عشر في معجم فريتاج. ويقال مجازاً: افلت بعد عصب الريق.
عَصَّب (بالتشديد): ضمدَّ أو لأم جرحاً.
(هلو) وفي البكري: عصب جراحه.
عصب عَيْنيهَ: غطى عينيه، غمى عينيه.
(ألف ليلة 1: 35، 77).
عصَّب: كسا البرج وغطاه بقطعة قماش (مملوك 222: 212).
أعصب: فسر شارح ديوان مسلم قولهم معتدل الهوى بقوله: ليس لك أعْصِبْ. ويرى الناشر أن هذا الفعل للتعجب= ليس لك أن يقال أَعْصِبْ بيعقوب أي ليس لك أن يقال ما أشد يعقوب وأقواه. وهذا فيما أرى مشكوك فيه.
تعصبَّ. والمصدر منه تعصُّب: وهي المحاماة عن عصبته وقومه والغضب لهم. (بوشر).
تعصَّب بأو مع: تحزَّب له وانضم إلى حزبه وجماعته، وتحالف. (بوشر).
تعصَّب: دبر مؤامرة. (بوشر).
تعصَّب: تألب. (بوشر).
تعصَّب: اعتنق رأيا، انتمى إلى حزب. (بوشر).
تعصب برأي أحد: تعلق برأيه وارتبط به.
تعصَّب: تآمر على، ائتمر، ويقال: تعصب مع ناس على: دبر مكيدة معهم، تآمر معهم.
(بوشر، ياقوت 1: 521).
اعتصبْ ب: انضم إلى لوائه، اعتنق رأيه، انتمى إلى حزمه. ويقال: اعتصب مع: تحالف مع، وتحزب معه (بوشر).
اعصوصب: يقال اعصوصب على دعوة فلان: أعلنوا أنهم من عصبته ومؤيديه. (تاريخ البربر 1: 27) ويقال: أعصوصب على فلان. تاريخ البربر 1: 87).
اعصوصب بفلان: لم يتضح لي معناها، ففي حيان- بسام (1: 120و): فارتاعت صنهاجة من معسكر المرتضى واعصوصبوا بأميرهم زاوي مسلمين له بالتدبير.
عَصْب أو عُصْب: اسم نبات، وتجمع على عصاب (معجم الادريسي) وانظر ابن البيطار (2: 196) ففيه: هو النبات المسمى باليونانية نوارس، وهذا في مخطوطة أب (2: 563) وفي مخطوطة أب (2: 196): العصب، وكذلك عند ديسقوريدوس 3: 15).
عَصَب: رباط عظم، ويقول صاحب المعجم المنصوري أن هذه الكلمة ليست من فصيح اللغة بهذا المعنى.
وفي معجم فوك: عصب: وتر العضلة، وجمعها أعصاب.
عَصَب: معنى هذه الكلمة في المعجم اللاتيني- العربي محك للعظام، وهذا غريب.
عصِب: أحذف من معجم فريتاج معنى آلة تعذيب. وانظر: فليشر (معجم ص32).
عصبة (عَصْبة أو عِصْبة): رَبْط الجرح بالعِصاب وهو ما يشدّ به منديل أو خرقة. ففي مجمع الأنهر (2: 259) واختلف في عصبة الجراحة بالحرير.
عَصْبة: هي في مصر طرحة من الحرير مربعة الشكل سوداء اللون لها حاشية حمراء وصفراء، وهي تبطن بصورة منحرفة، ثم يلف بها الرأس، وتعقد من الخلف عقدة واحدة. (الملابس ص300). وهي في دمشق= منديل (زيشر 22: 147).
عصبة: نوع من القلانس تلبس عند النوم. (بوشر).
عَصْبة؟: محبة، تعلق، حنان. ففي قصة عنتر (ص6): زادت عصبته لعنتر.
عُصْبَة. وجمعها عُصَب: حزب، جماعة من الناس. زمرة، عصابة، متآمرون، طغمة، تحالف، ائتلاف، اتحاد، مؤامرة. (بوشر).
عصبة الشعب: ثورة الشعب وعصيانه وهيجانه. وثورة الغوغاء. (بوشر).
عَصَبَة: الذين نطلق عليهم كلمة عصبة في الفرائض من ليست لهم فريضة مسماة في الميراث وانما يأخذون ما أبقى ذوو الفروض. وقد ذكرهم فنست في دراسات في الشريعة الإسلامية (ص65).
عَصبة: سلسلة صغيرة تربط بالقرطين وتعلق على الجبهة بصورة تشكل نوعاً من الأكاليل.
(دوماس حياة العرب ص173).
عصبة الساق: ربلة الساق. (همبرت ص5)، ويقال أيضاً: عصبة فقط (هلو) وفيه الجمع أعصاب.
عَصَبَة: شريط، رباط، عِصاب، عصابة. وهي عَصّبة في معجم فريتاج.
عصبي: سريع التأثر والانفعال.
عصبية: لاحظ قولهم: كانت دعوته عصبية المولدين على العرب. (حيان ص11 ق).
عصبان: مصارين تقطع قطعاً صغيرة وتخلط باللحم وتتبل مع الرز والفلفل والملح وكثير من الاباريز والتوابل (دوماس حياة العرب ص252).
عِصاب: منديل يوضع فوق العمامة لتثبيتها (بوشر).
عِصَابة: رباط، ما يشد به من منديل أو خرقة.
عِصَاب. وجمعها في معجم بوشر: عُصَب.
عصابة انظر الملابس (ص300) وزيشر (22: 147). وفي معجم بوشر: عمارة للرأس تتكون من منديل يلف حول الرأس.
عصابة الطاقية: القسم الأعلى المدور المقبب منها. والقسم الأعلى منها الذي لا يمس الرأس.
(الملابس ص282). عصابة: راية من الحرير مزركشة بالذهب تحمل خلف السلطان تعلوها خصلة من الشعر وكانت شارة السلطنة. (مملوك 1، 1: 135، 192، 227، د 228، 250، دي ساسي طرائف 2: 268 (وقد ترجمت ترجمة سيئة، المقدمة 2: 46).
عِصَابة: عند اليهود قدة من جلد كتب عليها آيات من التوراة تجعل على الجبهة أو المصدر أو العنق أو اليد علامة للتقوى والديانة، وربما اتخذوها عوذة. (محيط المحيط).
عصَابية- دهماوية (بوشر).
عَصَاب: هو بالمغرب نبات اسمه العلمي. Lipidium Latifolium ففي المستعيني: شيطرج: وهو العَصَّاب (والشدة بالمخطوطتين) وفي معجم المنصوري مادة شيطرج: وأكثر المتأخرين على إنه المسمى بالمغرب العَصَّاب (وضبط الكلمة في في المخطوطة) وفي ابن البيطار مادة شيطرج هو العصاب بالبربرية، وفيه بعد ذلك (2: 196) (ولم يذكر سونثمير هذه المادة): عُصاب هو الشيطرج بالبربرية. وضبط الكلمة هذا في مخطوطة ب.
تعْصيب: قوة الأعصاب (الكالا).
معَصَّب: عصبي، سريع التأثر والانفعال (فوك، الكالا).

عصب

1 عَصَبَ, aor. ـِ (K,) inf. n. عَصْبٌ, (S, A, Mgh, O, K,) He twisted [a thing], or wound [it] round: (A, K, TA:) this is the primary signification: (TA:) and he folded [it]; (A, K;) or he folded [it] tightly: (S, O, TA:) and he bound [it], or tied [it]: (A, Mgh, K, TA:) عَصْبٌ denotes the binding, or tying, a thing with another thing, lengthwise, or [more commonly] around. (O.) See also 2, first sentence. [And see مَعْصُوبٌ.] b2: He twisted, or spun, thread. (K, * TA.) And He put together thread, and bound it, previously to dyeing it. (TA.) b3: عَصَبَ الكَبْشَ, (S, O, Msb, K, *] aor. as above, (K,) and so the inf. n., (S, Msb, K,) He bound, or tied, (tightly, TA) the testicles of the ram, in order that they might fall, without his extracting them: (S, O, Msb, K:) and in like manner one says of a goat, (K,) and of other beasts. (TA.) b4: عَصَبَ النَّاقَةَ, (O, Msb, K, *) aor. as above, (K,) and so the inf. n., (Msb, K, TA,) and عِصَابٌ also; (TA;) and ↓ اعتصبها; (O, K;) He bound the thighs of the she-camel, (Msb, K, TA,) or the lower parts of her nostrils, (TA,) with a cord, (Msb, TA,) in order that she might yield her milk copiously: (Msb, K, TA:) and (O) عَصَبَ فَخِذَ النَّاقَةِ [He bound the thigh of the she-camel] for that purpose. (S, O.) [See عَصُوبٌ.] Hence one says, أَعْطَى عَلَى العَصْبِ (tropical:) He gave by means of force. (TA.) And مِثْلِى لَا يَدِرُّ بِالعِصَابِ (assumed tropical:) Such a one as I am will not give by means of force. (A, TA.) b5: عَصَبَتْ فَرْجَهَا She (a woman) bound her vulva with a bandage. (Msb.) b6: عَصَبَ الشَّجَرَةَ, (S, O, K,) aor. ـِ inf. n. عَصْبٌ, (K,) He drew together the branches of the tree (S, O, K, TA) that were straggling, (K, TA,) by means of a rope, (TA,) and then beat it, (S, O, K, TA,) in order that its leaves might fall. (S, O, TA.) [Golius assigns this signification also to عَصَّبَ, as on the authority of the S, in which I do not find it.] El-Hajjáj said, (S, TA,) when preaching to the people at El-Koofeh, (TA,) لَأَعْصِبَنَّكُمْ عَصْبَ السَّلَمِ (S) or السَّلَمَةِ (TA) [I will assuredly draw you together and beat you as one does the selem or the selemeh]. The سَلَمَة is a tree of the kind called عِضَاه, having thorns, and its leaves are the قَرَظ with which hides are tanned: [but see قَرَظٌ:] the removal of the leaves with the hand being difficult on account of the many thorns, its branches are drawn together and bound tightly with a rope; then the beater pulls them towards him, and beats them with his staff; whereupon the leaves become scattered for the cattle and for him who desires to gather them. (TA.) Or this is done, (S, O, TA,) accord. to A 'Obeyd, (S, O,) only (TA) when they desire to cut down the selemeh, that they may get at the stock. (S, O, TA.) [Hence,] one says, فُلَانٌ لَا تُعْصَبُ سَلَمَاتُهُ [Such a one will not have his selemehs bound round with a rope, and beaten]: a prov., applied to a strong, mighty man, not to be subdued nor abased. (A, * TA.) And one says also of winds, تَعْصِبُ الشَّجَرَ عِنْدَ دُرُوجِهَا فِيهِ (assumed tropical:) [They compress the branches of the trees, as though they bound them round, in their passage among them]: and such winds are termed ↓ عَصَائِبُ. (O.) And عَصَبَ القَوْمَ, aor. ـِ inf. n. عَصْبٌ, (assumed tropical:) It (an affair, or event,) drew the people together, and became severe to them. (Az, TA.) b7: عَصَبَ صَدْعَ الزُجَاجَةِ بِضَبَّةٍ مِنْ فِضَّةٍ He (a smith) repaired the crack of the glass vessel by putting round it a band of silver. (O, TA.) b8: عَصَبَ بِرَأْسِ قَوْمِهِ العَارَ (assumed tropical:) He made disgrace to befall his people [as though he bound it upon the head of their chief or upon the head of each of them]. (O.) It is related in a trad. respecting the battle of Bedr, that 'Otbeh the son of Rabee'ah said, اِرْجِعُوا وَلَا تُقَاتِلُوا وَاعْصِبُوهَا بِرَأْسِى (assumed tropical:) [Return ye, and fight not; and bind it upon my head]; meaning attach and attribute to me the disgrace that will befall you for relinquishing the battle and inclining to peace. (IAth, TA.) And it is said in another trad., قُومُوا بِمَا عَصَبَكُمْ بِهِ (assumed tropical:) Fulfil ye the obligations with which He (meaning God) has bound you; or which He has imposed upon you and attached to you; by his commands and prohibitions. (TA.) b9: عَصَبَ الشَّىْءَ and عَلَى

الشَّىْءِ, aor. ـِ inf. n. عَصْبٌ and عِصَابٌ, He grasped the thing with his hand. (K, * TA.) A poet, cited by IAar, says, وَكُنَّا يَا قُرَيْشُ إِذَا عَصَبْنَا يَجِىْءُ عِصَابُنَا بِدَمٍ عَبِيطِ [And we were, O Kureysh, when we grasped our opponents, such that our grasping brought fresh blood]; عِصَابُنَا meaning our grasping those whom we opposed with the swords. (TA.) b10: and عَصَبَ, aor. ـِ inf. n. عَصْبٌ, He clung, or kept, to a thing. (K.) One says, عَصَبَ المَآءَ He kept to, or by, the water. (IAar, TA.) And عَصَبَ الرَّجُلُ بَيْتَهُ The man remained, or stayed, in his house, or tent, not quitting it. (O, TA.) b11: And He went round, encompassed, or surrounded, a thing. (K.) It is said in a trad., of the angel Gabriel, on the day of Bedr, قَدْ عَصَبَ رَأْسَهُ الغُبَارُ The dust had overspread, [or surrounded,] and clung to, his head: or, as some relate it, قَدْ عَصَمَ ثَنِيَّتَيْهِ الغُبَارُ; and if this be not a mistake, the latter verb is syn. with the former: ب and م being often interchangeable: (L, TA:) the latter phrase means, as also with عَصَبَ, the dust had stuck to his two central incisors. (TA in art. عصم.) And Ibn Ahmar says, إِذْ عَصَبَ النَّاسَ شَمَالٌ وَقُرٌ [وَقُرْ being for وَقُرٌّ] i. e. When north wind and cold environ me. (L, TA.) And one says also, عَصَبَ الغُبَارُ بِالجَبَلِ The dust encompassed, or surrounded, the mountain. (L, TA.) And عَصَبُوا بِهِ They encompassed, or surrounded, him: (S, A, Mgh, O, TA:) and they encompassed, or surrounded, him, looking at him: (S, O:) and, (Msb, K,) as also عَصِبُوا, (K,) aor. of the former عَصِبَ, (Msb, K,) and inf. n. عَصْبٌ, (Msb,) and aor. of the latter عَصَبَ, (K,) they assembled around him (Msb, K) for fight or defence. (Msb. For another explanation of عَصَبَ and عَصِبَ, see 12.) And عَصَبَ القَوْمُ بِالنَّسَبِ i. q. أَحَاطُوا بِهِ [app. meaning The people, or party, included, or comprehended, the relations, or kinsmen; for النَّسَبُ is often used for ذَوُو النَّسَبِ]. (Msb.) and عَصَبَتِ الإِبِلُ بِالمَآءِ The camels surrounded, or encircled, the water. (S, O.) b12: عَصَبَ الرِّيقُ بِفِيهِ, (S, O, K, * TA,) aor. ـِ inf. n. عَصْبٌ; (K, TA;) and عَصِبَ, aor. ـَ (TA;) The saliva became dry in his mouth. (S, O, K, * TA.) And عَصَبَ الرِّيقُ فَاهُ (S, O, TA) The saliva by its drying made his mouth dry: and the saliva adhered to his mouth. (TA.) Aboo-Mohammad El-Fak'asee says, يَعْصِبُ فَاهُ الرِّيقُ أَىَّ عَصْبِ عَصْبَ الجُبَابِ بِشَفَاهِ الوَطْبِ

[The saliva makes his mouth dry, with what a drying ! as the drying of the spume of camels' milk on the lips of the skin]. (S, O.) and عَصَبَ فُوهُ, aor. ـِ inf. n. عَصْبٌ, His mouth, with his saliva, became dry. (O.) And عَصَبَ الفَمُ, (K, * TA,) aor. ـِ inf. n. عَصْبٌ and عُصُوبٌ, meaning [The mouth, or teeth, (the latter accord. to the explanation in the K,)] became foul, or dirty, from dust and the like, (K, TA,) as from vehement thirst, or fear. (TA.) b13: عَصَبَ, aor. ـِ inf. n. عُصُوبٌ, He was, or became, [hungry; or] very hungry; or his bowels were almost dried up with hunger: because it is said of the practice of a hungry man's binding round his belly, as expl. voce مَعْصُوبٌ [q. v.]. (TA.) b14: عَصَبَ الأُفُقُ The horizon became red. (S, O. [In Freytag's Lex. عَصِبَ, as from the K, in which I do not find it. See عَصْبٌ.]) A2: عَصِبَ, (S, O, K,) with kesr, (S, O,) like فَرِحَ, (K,) said of flesh, or flesh-meat, It had many عَصَبَ [i. e. sinews, or tendons]. (S, O, K.) b2: And عَصِبَ, aor. ـَ inf. n. عَصْبٌ, [so in the TA, and so in a verse there cited, not عَصَبٌ,] He was, or became, firm and compact in flesh. (TA.) b3: [Other meanings of this verb have been mentioned above.]2 عصّب, (S, A, O, &c.,) inf. n. تَعْصِيبٌ, (S, A, O,) [He bound, or wound round, a thing with several circumvolutions:] he bound [or wound round] a man's head with a turban, fillet, bandage, or the like; (S, * O, * Msb, K, * TA;) as also ↓ عَصَبَ, inf. n. عَصْبٌ: (MA:) and he bound a broken limb, or a wound, with a piece of rag or a bandage. (L, TA.) He turbaned a man; attired him with a turban. (A, TA.) b2: Hence, (A, O,) تَعْصِيبٌ signifies (tropical:) [The crowning a man: (see the pass. part. n.:)] the making a man a chief: (A, O, K, TA:) for turbans are the crowns of the Arabs: (O:) when a man's people made him a chief, they bound his head with a turban: (A, TA:) as kings wore crowns, so the chiefs of the Arabs wore red turbans: (L, TA:) there were brought to the desert, from Haráh (هَرَاة), red turbans, which the nobles among the Arabs wore. (Az, TA.) b3: [Hence also,] عصّبهُ بِالسَّيْفِ i. q. عَمَّمَهُ بِهِ (assumed tropical:) [He cut, or wounded, him in the place of the turban, with the sword]. (A, TA.) b4: And عصّبهُ, inf. n. as above, He, or it, [caused him to bind his waist by reason of hunger: (see the pass. part. n.:) and hence,] made him to hunger: (K:) and عَصَّبَتْهُمُ السِّنُونَ The years of drought, or sterility, made them to hunger: (TA:) or عصّبتهُ السِّنُونَ The years of drought, or sterility, ate up his property, or cattle. (A 'Obeyd, S, O.) And It [i. e. drought or the like] destroyed him: (K:) and عصّب الدَّهْرُ مَالَهُ Adverse fortune destroyed his cattle, or camels &c. (TA.) b5: And He called him مُعَصَّب [meaning poor]: so says IAar; and he cites as an ex., يُدْعَى المُعَصَّبَ مَنْ قَلَّتْ حَلُوبَتُهُ وَهَلْ يُعَصَّبُ مَاضِى الهَمِّ مِقْدَامُ [He is called the poor, whose milch-cattle have become few: but should one whose purpose is effectual, one of great boldness, be called poor?]. (TA.) b6: الذَّكَرُ يُعَصِّبُ الأُنْثَى means The male makes the female to be such as is termed عَصَبَةٌ [by his being consociated with her as such]. (Mgh.) 4 أَعْصَبَ see 12. b2: [Golius explains this v. as meaning “ Firmiter religavit: ” or, as a trans. v. governing an accus., “constringi jussit: ” as on the authority of the S, in which I do not find it in any sense.]5 تعصّب i. q. شَدَّ العِصَابَةَ [i. e. He bound the turban, or fillet, round his (own) head; a meaning well known, whence that explained in the next sentence: (see also 8:) and he bound a bandage of some kind round his (own) body, by reason of hunger: see مُعَصَّبٌ]. (S, O, Msb, * K.) b2: And (assumed tropical:) He was made a chief; quasi-pass. of 2 [q. v.]. (L, TA.) b3: And it has also another signification, from العَصَبِيَّة; (S, O;) [i. e.] it signifies also أَتَى بِالعَصَبِيَّةِ; (K, TA;) which means [He aided his people, or party, against hostile conduct: or he was angry, or zealous, for the sake of his party, and defended them: (see عَصَبِىٌّ and عَصَبِيَّةٌ:) or] he invited, or summoned, others to the aid of his party, and to combine, or league, with them against those who acted towards them with hostility, whether they were wrongdoers or wronged. (TA.) And you say, تَعَصَّبُوا عَلَيْهِمْ They leagued, or collected themselves, together against them: and تَعَصَّبْنَا لَهُ, and مَعَهُ, We [leagued together for him, and with him, and] defended him. (TA.) [See also De Sacy's Chrest. Ar., see. ed., i. 445-6; where it is shown that التَّعَصُّبُ in religion means The being zealous, or a zealot: and see Har pp.423 and 573.] b4: And تعصّب بِالشَّىْءِ He was, or became, content with the thing; as also ↓ اعتصب.

بِهِ. (K.) 7 انعصب i. q. اِشْتَدَّ [app. meaning, as seems to be indicated by the context (both before and after) in the S, It was, or became, hard, firm, or strong]. (S, O, K.) 8 اعتصب بِالعِمَامَةِ [He attired himself, or surrounded his head, with the turban], and بِالتَّاجِ [with the crown]. (S, O.) And اعتصب التَّاجَ عَلَى

رَأْسِهِ He encircled his [own] head with the crown. (Az, TA.) b2: اعتصب النَّاقَةَ: see 1, in the middle of the first quarter. b3: اعتصبوا They became formed, or collected, into companies such as those whereof one is called عُصْبَة: (K:) or, into one of such companies. (M, L, TA.) [See also 12.] b4: اعتصب بِهِ: see 5, last sentence.12 اِعْصَوْصَبَ القَوْمُ The people, or party, collected themselves together: (TA:) or did so, and became companies such as are called عَصَائِب, (S, O, TA,) and became one of such companies: [see also 8; and see عُصْبَةٌ:] and in like manner, [did so, and] strove, or exerted themselves, in journeying, or pace. (TA.) And اعصوصبت الإِبِلُ The camels strove, or exerted themselves, in journeying, or pace; as also ↓ اعصبت: and collected themselves together; (K;) [and] so ↓ عَصَبَت and ↓ عَصِبَت: (Fr, S, O:) or collected themselves together so as to become one عِصَابَة, and strove, or exerted themselves, in journeying, or pace. (TA.) b2: اعصوصب is also said of a day, [app. in relation to heat,] meaning It was, or became, vehement, or severe: (S, O:) and of evil, meaning it was, or became, vehement, or severe, (K, TA,) and concentrated. (TA.) عَصْبٌ: see عِصَابَةٌ, in two places. b2: And see also عُصْبٌ. b3: Also A particular sort of the garments called بُرُود, (S, A, Mgh, O, K,) of the fabric of El-Yemen; (S, Mgh, O;) a بُرْد of which the yarn is dyed, and then woven; (Msb;) or of which the yarn is put together and bound, then dyed, and then woven; (A, Mgh, TA; *) not of the sort called بُرُودُ الرَّقْمِ: (TA:) it has no pl., (Nh, Msb, TA,) nor dual: (Msb:) you say بُرْدُ عَصْبٍ (Nh, Mgh, TA) and بُرُودُ عَصْبٍ (Nh, Mgh, Msb, TA) and يُرْدَا عَصْبٍ, (Msb,) and also يُرْدٌ عَصْبٌ and بُرُودٌ عَصْبٌ, (Nh, TA,) and ثَوْبٌ, عَصْبٌ, (Msb,) and أَرْدِيَةُ العَصْبِ; (A, TA;) and sometimes they say عَصْبٌ alone, the بُرْد being known by this name: (TA:) or garments of the kind called بُرُود, of the fabric of El-Yemen, the yarn of which is put together and bound, and then dyed, and woven, so that they become partycoloured, because what has been bound thereof remains white, the dye not having taken it; and such garments a woman in the period termed عِدَّة [q. v.] is allowed to wear, but not garments that are [wholly] dyed: or striped garments of the kind called بُرُود: and what is forbidden in that case is a garment that has been dyed after it has been woven; or what are forbidden are the عَصْب of El-Yemen, which are said to have been dyed with urine; so in the L &c.: (TA:) or, accord. to Sub, garments of the kind called بُرُود of the fabric of El-Yemen; so called because they are dyed with عَصْب, which grows only in El-Yemen; [he says that العَصْبُ is a certain dyed that does not grow but in El-Yemen; (Msb;)] but in this he opposes the generality of authorities; for they agree in stating that the garments in question are thus called from العَصْبُ, “the act of binding,” because the yarn is bound in order that the dye may not pervade the whole of the بُرْد. (MF, TA.) b4: Hence, (assumed tropical:) Clouds like such as are termed لَطْخ [q. v.]: (S, O:) or red clouds or mist (K, TA) seen in the western horizon (TA) in a time of drought, or sterility; as also ↓ عِصَابَةٌ, (K, TA,) pl. عَصَائِبُ. (TA.) A2: In a trad., mention occurs of a necklace made of عَصْب: ElKhattábee says, if it do not mean the garments of El-Yemen, I know not what it is; yet I see not how a necklace can be made of these: Aboo-Moosà thinks it may be عَصَب, meaning the tendons of joints, as they may have taken the tendons of certain clean animals, and cut them in pieces, and made them like beads, and, when dry, made neck laces of them; but he adds his having been told by some of the people of El-Yemen that عَصْبٌ is the name of A certain beast of the sea, or of the great river, called also فَرَسُ فِرْعَوْنَ [i. e. Pharaoh's horse, perhaps meaning the hippopotamus], of which [meaning of the teeth or bones of which] beads and other things, as the handles of knives &c., are made, and which is white. (L, TA.) A3: And Saliva that sticks and dries in the mouth: whence the saying, لَفَظَ فُلَانٌ عَصْبَهُ, meaning (assumed tropical:) Such a one died. (T and TA in art. لفظ.) A4: And A light, or an active, and sharp-headed, boy, or young man; (IAar, TA;) [and] so عَضْبٌ. (IAar, TA in art. عضب.) عُصْبٌ and ↓ عَصْبٌ and ↓ عَصَبٌ (K, TA) Certain trees that twine round other trees, having weak leaves; (TA;) the kind of tree called لَبْلَاب [dolichos lablab of Linn.]; (K;) said by Sh to be a kind of plant that twines round trees, i. q. لَبْلَابٌ: [coll. gen. ns.:] the ns. un. are عُصْبَةٌ and عَصْبَةٌ and عَصَبَةٌ: (TA:) accord. to Abu-lJarráh, (O, TA,) عَصْبَةٌ signifies a certain thing [app. meaning plant] that twines about a قَنَادَة [or tragacanth], (O, K, TA,) thus, correctly, in many copies of the K, but in some فَتَاة, and in some قَنَاة, both of which are wrong, though some assert the latter to be correct, (TA,) not to be pulled off from it but with an effort: (O, K, TA:) [see عِطْفَةٌ:] one says of a man strong in struggling for the mastery, قَتَادَةٌ لُوِيَتْ بِعُصْبَةٍ (assumed tropical:) [A tragacanth twined about by a lebláb; the strong man being app. likened to a tragacanth, and his antagonist to a lebláb]: (TA:) and in a trad. of Ez-Zubeyr Ibn-El-'Owwám, he is related to have said, عَلِقْتُهُمْ إِنِّى خُلِقْتُ عُصْبَهْ قَتَادَةً تَعَلَّقَتْ بِنُشْبَهْ (O, TA:) he puts عصبه for علقه, [evidently, I think, a mistranscription for عَلِقًا, (see نُشْبَةٌ, in its proper art., for a confirmation,)] the meaning being خلقت علقة لخصومى [in which for علقة I read عَلِقًا]; then he likens himself to a tragacanth in respect of his excessive tenaciousness; for بنشبه means “ by the help of a thing of great tenaciousness: ” [or نشبه may be here an inf. n., i. e. of نَشِبَ: the meaning of the verse may therefore be, I clung to them: verily I have been created a grasper, and a tragacanth that has clung by means of a strong holdfast, or that has clung with great tenaciousness:] (TA:) Sh explains عُصْبَة (O, TA) with damm on the authority of Ed-Deenawaree [i. e. AHn], and عَصْبَة with fet-h on the authority of AA, (O,) as meaning a certain plant that twines about a tree, and is called لَبْلَاب; and نُشْبَة as meaning a man who, when he sports with a thing (عَبِثَ بِشَىْءٍ [but probably the right reading is شَبِثَ بشىء or تَشَبَّثَ i. e. clings to a thing]), hardly, or never, quits it. (O, TA.) عَصَبٌ [The sinews, or tendons; though the following explanation seems rather to denote the ligaments;] the أَطْنَاب of the joints, (S, O, Msb, K, TA,) which connect and bind together the structure thereof, in man and in others, such as the ox-kind, and sheep or goats, and gazelles, and ostriches; so says AHn; (TA;) i. q. عَقَبٌ: (S and K &c. in art. عقب:) or such as are yellow of the اطناب (Mgh, Msb) of the joints; the عَقَب being the white: (Mgh:) [it is also used as meaning ligaments: (see an ex. of its n. un. in an explanation of الصَّدَفَتَانِ, voce صَدَفٌ:) and sometimes it means nerves: (see a usage of its pl. voce صَرْعٌ:) it is a coll. gen. n.:] the n. un. is with ة: (S, O, TA:) and the pl. is أَعْصَابٌ. (S, Mgh, O, Msb.) b2: And (assumed tropical:) The best (in a pl. sense) of a people or party. (K.) b3: See also عُصْبٌ.

عَصِبٌ Flesh, or flesh-meat, having many عَصَب [i. e. sinews, or tendons]. (TA.) عَصْبَةٌ n. un. of عَصْبٌ as syn. with عُصْبٌ [q. v.]. (TA.) عُصْبَةٌ n. un. of عُصْبٌ [q. v.]. (TA.) b2: and A party, or company, of men (Az, S, O, Msb) who league together to defend one another; (O; [See also عَصَبَةٌ;]) in number from ten to forty; (Az, S, O, Msb;) or, about ten: (IF, Msb:) or accord. to Akh, a company [of men]; as also ↓ عِصَابَةٌ; having no sing.: (O:) or ↓ the latter, (S, O, Msb,) or each, (K,) signifies a company, or an assemblage, of men, and of horses, (S, O, Msb, K,) or of horses with their riders, (TA,) and of birds, (S, O, Msb, K,) and of other things, (TA,) in number from ten to forty, (K, TA,) or the former from three to ten, or consisting of forty, or of seventy, but said to be originally applied to an unlimited number: its pl. is عُصَبٌ: (IAth, Msb, TA:) and the pl. of ↓ عِصَابَةٌ is عَصَائِبُ. (S, O, Msb, TA.) It is said in a trad. of 'Alee that the أَبْدَال are in Syria; and the نُجَبَآء, in Egypt; and the ↓ عَصَائِب, in El-'Irák; meaning, by the last, Companies assembled for wars: or a company of devotees, because coupled with the ابدال and the نجباء. (TA.) عِصْبَةٌ A mode, or manner, of binding, or winding round, one's head with a turban or the like. (L, TA.) عَصَبَةٌ n. un. of عَصَبٌ. (S, &c. [See the latter word in the paragraph headed by it and also voce عُصْبٌ.]) b2: Also A man's people, or party, who league together for his defence: (K, TA: [see also عُصْبَةٌ:]) thus accord. to the leading lexicologists. (TA.) b3: And The heirs of a man who has left neither parent nor offspring: and [particularly], with respect to the [portions of inheritances termed] فَرَائِض [pl. of فَرِيضَةٌ q. v.], all such as have not a فَرِيضَة named, and who receive if there remain anything after [the distribution of] the فَرَائِض: (K, TA:) thus accord. to those who treat of the فرائض, and accord. to the [other] lawyers: (TA:) or the relations by the side of the males: this is the meaning of what is said by the leading lexicologists: (Msb:) or, as is said by Az, a man's heirs consisting of male relations: (Msb, TA:) or his sons, and relations on the father's side: (S:) so called because they encompass him; the father being a طَرَف [i. e. an extremity in the right line], and so the son, and the paternal uncle being a جَانِب [i. e. a collateral relation], and so the brother: (Az, S, TA:) or a man's relations on the father's side; (Mgh, TA;) because they encompass him and he is strengthened by them: (TA:) afterwards it became applied to a single person as well as to a pl. number, and both a male and a female: (Mgh:) or the lawyers apply it to a single person when there is no other than he, because he stands in the place of the collective number in receiving the whole of the property; and in the language of the law it is applied to a female in certain cases relating to emancipation and inheritances, but not otherwise either in the proper language or in the language of the law: (Msb:) and ↓ عُصُوبَةٌ is used as its inf. n. [meaning the state of being persons, or a person, to whom the term عَصَبَةٌ is applied]: (Mgh:) it is said [by Az] in the T, “I have not heard any sing. of عَصَبَةٌ: accord. to analogy it should be عَاصِبٌ, like as طَالِبٌ is sing. of طَلَبَةٌ: ” (TA: [and the like is also said in the Mgh: in the Msb it is said that عَصَبَةٌ is pl. of عَاصِبٌ, like as كَفَرَةٌ is pl. of كَافِرٌ:]) the pl. is عَصَبَاتٌ. (Az, S, TA.) عَصَبِىٌّ One who aids his people, or party, against hostile conduct: or who is angry [or zealous] for the sake of his party, and defends them: [or one who invites others to the aid of his party, or to combine, or league, with them against those who act towards them with hostility, whether they be wrongdoers or wronged: or one who leagues with others: or one who defends others: or a partisan; a person of party-spirit; or one zealous in the cause of a party: (see 5, and see the paragraph next following this:)] occurring in a trad. (TA.) عَصَبِيَّةٌ [The quality of him who is termed عَصَبِىٌّ: i. e., of him who aids his people, or party, against hostile conduct: or of him who is angry, or zealous, for the sake of his party, and defends them: or of him who invites others to the aid of his party, and to combine, or league, with them against those who act towards them with hostility, whether they be wrongdoers or wronged: or of him who leagues with others: or of him who defends others: or partisanship; party-spirit; or zeal in the cause of a party: or (as expl. by De Sacy, Chrest. Ar., sec. ed., i. 411,) a strong attachment, which holds several persons closely united by the same interest or the same opinion: see 5, and see the paragraph next preceding this]. (S, K, TA.) عِصَابٌ A cord with which the thigh of a she-camel is bound in order that she may yield her milk copiously. (S.) b2: See also عِصَابَةٌ, in two places.

عَصُوبٌ A she-camel that will not yield her milk copiously unless her thigh, (S, O,) or thighs, (A, K,) be bound with a cord: (S, A, O, K:) or unless the lower parts of her nostrils be bound with a cord, and she be then urged to rise, and not loosed until she is milked. (Az, TA.) b2: And A woman having little flesh in her posteriors and thighs: or light in the hips, or haunches. (Kr, K.) عَصِيبٌ Lights [of an animal] bound round with guts, and then roasted, or broiled: (S, O, K:) pl. [of pauc.] أَعْصِبَةٌ (K) and [of mult.] عُصُبٌ. (S, O, K.) And Such as are twisted, of the guts of a sheep or goat. (TA.) And its pl. عُصُبٌ, Guts of a sheep or goat, folded, and put together, and then put into one of the winding guts of the belly. (L, TA.) A2: Also, and ↓ عَصَبْصَبٌ A vehement, or severe, day: (Fr, S, O, K:) or a vehemently-hot day: (Fr, K:) and the former is in like manner applied to a night (لَيْلَة), without ة: (TA:) and ↓ the latter signifies also a cold, and very cloudy, day, in which nothing is seen of the sky. (Abu-l- 'Alà, L, TA.) عِصَابَةٌ A thing with which another thing is bound, or wound round; as also ↓ عِصَابٌ (K, TA) and ↓ عَصْبٌ: (L, TA:) or a thing with which the head is bound, or wound round: (S, A, Mgh, O, TA;) and ↓ عِصَابٌ signifies a thing with which a thing other than the head is bound, or wound round; (A, TA;) anything, such as a piece of rag, or a fillet, or bandage, with which a broken limb, or a wound, is bound, is termed thus, i. e. عِصَابٌ: (L, TA:) and عِصَابَةٌ signifies also a turban; syn. عِمَامَةٌ: (A, Mgh, Msb, K, TA:) or this [in the TA by mistake written عمامة] signifies a small thing that serves as a covering for the head, [such as a kerchief or a fillet,] being wound round it; and what is larger is termed عِمَامَةٌ: ('Ináyeh of Esh-Shiháb, MF, TA:) or whatever is bound, or wound, round the head, whether it be a turban or a kerchief or a piece of rag: (TA, from an explanation of a trad.:) and ↓ عَصْبٌ [likewise] signifies a turban, and anything with which the head is bound, or wound round: (S, O:) the pl. of عِصَابَةٌ is عَصَائِبُ. (Mgh, TA.) El-Farezdak says, وَرَكْبٌ كَأَنَّ الرِّيحَ تَطْلُبُ مِنْهُمُ لَهَا سَلَبًا مِنْ جَذْبِهَا بِالعَصَائِبِ [And a company of riders in such a state that it seemed as though the wind desired to take for itself spoil from them, by its dragging away the turbans]: he means that the wind untwisted their turbans by its violence, as though it despoiled them thereof. (TA.) b2: And [hence] (assumed tropical:) A crown. (A, TA.) b3: See also عَصْبٌ, latter half. b4: and see عُصْبَةٌ, in four places. b5: And for the pl. applied to winds, see 1, former half.

عُصُوبَةٌ: see عَصَبَةٌ, near the end.

عَصَبْصَبٌ: see عَصِيبٌ, in two places.

عَصَّابٌ A vender, or spinner, of thread, or yarn; syn. غَزَّالٌ. (AA, S, O.) فُوهُ عَاصِبٌ His mouth is dry from the drying up of the saliva: and رَجُلٌ عَاصِبٌ A man in whose mouth the saliva has dried up. (TA.) مُعَصَّبُ, (S, O, TA,) accord. to the author of the K ↓ مُعَصِّبٌ, like مَحَدِّثٌ, in all its senses there explained, but accord. to others like مُعَظَّمٌ, (TA,) One having his waist bound round in consequence of hunger; (S, O;) one who binds round his body (يَتَعَصَّبُ) with pieces of a garment or of cloth, by reason of hunger; (K, TA;) one who, in consequence of leanness occasioned by hunger, binds round his belly with a stone [placed under the bandage: see مَعْصُوبٌ]: (TA:) or, accord. to A 'Obeyd, one whose property, or cattle, years of drought, or sterility, have eaten up: (S, O:) [or] it signifies also a poor man. (K, TA.) b2: And Turbaned; attired with a turban; (O, L, TA;) [as also ↓ مُعْتَصِبٌ.] b3: And [hence] (assumed tropical:) A chief; (K;) one made a chief. (Az, L, TA. [See 2.]) b4: And [hence] (assumed tropical:) Crowned: (O:) or a crowned king; as also ↓ مُعْتَصِبٌ: (A, TA:) because the crown encircles the head like a turban. (Az, TA.) مُعَصِّبٌ: see the next preceding paragraph.

مَعْصُوبٌ [Twisted, or wound round: and folded, or folded tightly: and bound, or tied: see 1, first sentence. b2: And hence,] (assumed tropical:) Firm, or strong, in the compacture of the flesh. (S, O,) You say رَجُلٌ مَعْصُوبُ الخَلْقِ (assumed tropical:) [A man firm, or compact, in respect of make]; (S, A, O;) strongly, or firmly, knit, or compacted; not flabby in flesh. (TA.) And جَارِيَةٌ مَعْصُوبَةٌ, meaning حَسَنَةُ العَصْبِ i. e. مَجْدُولَةُ الخَلْقِ (assumed tropical:) [A girl, or young woman, goodly in respect of compacture; well compacted in respect of make]. (S, O.) b3: And (assumed tropical:) A slender, or an elegant, sword. (K.) b4: And (assumed tropical:) Hungry, having his belly bound round: (A:) or [simply] hungry; in the dial. of Hudheyl: (S, O:) or very hungry: (K:) or one whose bowels are almost dried up by hunger: an epithet said to be applied to a hungry man because he binds round his belly with a stone [within the bandage] on account of his hunger: it is said to have been the custom of any hungry man, among the Arabs, to bind his belly with a bandage, under which he sometimes put a stone. (TA.) b5: And (assumed tropical:) A letter (كِتَابٌ); thus called because bound round with a thread, or string: so in the saying, وَرَدَ عَلَىَّ مَعْصُوبٌ [A letter came to me]. (A, TA.) مُعْتَصِبٌ: see مُعَصَّبٌ, in two places.

رَجُلٌ يَعْصُوبٌ, A strong, or sturdy, man. (TA.)

ور

ى1 وَرَى

, aor. ـِ inf. n. وَرْىٌ [and وُرِىٌّ and رِيَةٌ, K]; and وَرِىَ, aor. ـِ and ↓ أَوْرَى; It (a زَنْد) produced its fire. (Msb.) b2: وَرِيَتْ بِكَ زِنَادِى, or وَرَتْ: see art. زند, and see وَقَدَ and زَهَرَ, and راى. b3: قَدْحٌ لَا يُورِى: see خَيَّابٌ.2 وَرَّى بِشَىْءٍ عَنْ شَىْءٍ

[He pretended, or made believe, a thing, instead of a thing which he meant: as is shown by the explanation of a trad. in the TA]. (S, art. عرض; save that the inf. n. is there mentioned instead of the pret.) b2: وَرَّى عَنْ كَذَا, inf. n. تَوْرِيَةٌ, He alluded to such a thing equivocally, or ambiguously: equivocated respecting it: he meant such a thing and pretended another. (M, K.) التورية is also called الإِيهَامُ and التَّوْجِيهُ and التَّخْيِيلُ: (Kull, p. 113:) and signifies The using a word, an expression, or a phrase, which has an obvious meaning, and intending thereby another meaning, to which it applies, but which is contrary to the obvious one. (Msb.) See مِعْرَاضٌ. b3: See 4.3 وَارَاهُ He hid it, concealed it, or covered it. (S, Msb, K, &c.) 4 أَوْرَى and ↓ وَرَّى and ↓ اِسْتَوْرَى He made his زند to produce fire. (S, K.) b2: See 1.10 إِسْتَوْرَىَ see 4.

وَرْىٌ Purulent matter in the interior of the body: or [an abscess; or] a severe ulcer that discharges purulent matter and blood. (M, K, TA.) وَرْيًا وَقُحَابًا: see قُحَابٌ.

رِيَةٌ

: see رِئَةٌ, in art. رأى.

وَرَائِى كَذَا Behind me is such a thing, as though it were a burden upon my back. b2: مِنْ وَرَآءَ وَرَآءَ From behind a thing covering, or concealing. (TA.) b3: فُلَانٌ مِنْ وَرَآءِ فُلَانٍ

Such a one is an aider of such a one: or a follower. (Ham, p. 206.) b4: اَللّٰهُ مِنْ وَرَائِكَ God is seeking after thee, and watching, or lying in wait, for thee. (Ham, p. 206.) See also an ex. in the first paragraph of art. فتل.

النَّوْرَاةُ The Book of the Law revealed to Moses. (Bd, iii. 2; &c.)

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

سمو

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

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

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

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

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

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

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

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

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

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

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

سَمَاوٌ: see سَمَاوَةٌ.

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

سُمَيَّةٌ dim. of سَمَآءٌ, q. v.

سِمَوِىٌّ and سُمَوِىٌّ: see اِسْمِىُّ.

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

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

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

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

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

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

علم الفلسفيات
العلوم الفلسفية أربعة أنواع: رياضية ومنطقية وطبيعية وإلهية. فالرياضية على أربعة أقسام.
الأول: علم الأرتماطيقي وهو معرفة خواص العدد وما يطابقها من معاني الموجودات التي ذكرها فيثاغورس نيقوماخس وتحته علم الوفق وعلم الحساب الهندي وعلم الحساب القبطي والزنجي وعلم عقد الأصابع.
الثاني: علم الجومطريا وهو علم الهندسة بالبراهين المذكورة في إقليدس ومنها علمية وعملية وتحتها علم المساحة وعلم التكسير وعلم رفع الأثقال وعلم الحيل المائية والهوائية والمناظر والحزب.
الثالث: علم الإسطرلاب قوميا وهو: علم النجوم بالبراهين المذكورة في المجسطي وتحت علم الهيئة والميقات والزيج والتحويل.
الرابع: علم الموسيقى وتحته علم الإيقاع والعروض، والثاني العلوم المنطقية وهي خمسة أنواع:
الأول: أنولوطيقيا وهو معرفة صناعة الشعر.
الثاني: بطوريقا وهو معرفة صناعة الخطب.
الثالث: بوطيقيا وهو معرفة صناعة الجدل.
الرابع: الولوطيقي وهو معرفة صناعة البرهان. الخامس: سوفسطيقا وهو معرفة المغالطة.
والثالث العلوم الطبيعية وهي سبعة أنواع:
الأول: علم المبادئ وهو: معرفة خمسة أشياء لا ينفك عنها جسم وهي: الهيولى والصورة والزمان والمكان والحركة.
الثاني: علم السماء والعالم وما فيه.
الثالث: علم الكون والفساد.
الرابع: علم حوادث الجو.
الخامس: علم المعادن.
السادس: علم النبات.
السابع: علم الحيوان ويدخل فيه علم الطب وفروعه.
الرابع: العلوم الإلهية وهي خمسة أنواع:
الأول: علم الواجب وصفته.
الثاني: علم الروحانيات وهي معرفة الجواهر البسيطة العقلية الفعالة التي هي الملائكة.
الثالث: العلوم النفسانية وهي معرفة النفوس المتجسدة والأرواح السارية في الأجسام الفلكية والطبيعية من الفلك المحيط إلى مركز الأرض.
الرابع: علم السياسات وهي خمسة أنواع:
الأول: علم سياسة النبوة.
الثاني: علم سياسة الملك وتحته الفلاحة والرعايا وهو الأول المحتاج إليه في أول الأمر لتأسيس المدن.
الثالث: علم قود الجيش ومكائد الحرب والبيطرة والبيزرة وآداب الملوك.
الرابع: العلم المدني كعلم سياسة العامة وعلم سياسة الخاصة وهي سياسة المنزل.
الخامس: علم سياسة الذات وهو علم الأخلاق.
فصل في إبطال الفلسفة وفساد منتحلها
من كلام ابن خلدون رحمه الله وهذا الفصل مهم لأن هذه العلوم عارضة في العمران كثيرة في المدن وضررها في الدين كثير فوجب أن يصدع بشأنها ويكشف عن المعتقد الحق فيها وذلك أن قوما من عقلاء النوع الإنساني زعموا أن الوجود كله الحسي منه وما وراء الحسي تدرك ذواته وأحواله بأسبابها وعلل بالأنظار الفكرية والأقيسة العقلية وإن تصحيح العقائد الإيمانية من قبل النظر لا من جهة السمع فإنها بعض من مدارك العقل وهؤلاء يسمون فلاسفة جمع فيلسوف وهو باللسان اليوناني محب الحكمة فبحثوا عن ذلك وشمروا له وحوموا على إصابة الغرض منه ووضعوا قانونا يهتدي به العقل في نظره إلى التمييز بين الحق والباطل وسموه بالمنطق.
ومحصل ذلك أن النظر الذي يفيد تمييز الحق من الباطل إنما هو للذهن في المعاني المنتزعة من الموجودات الشخصية فيجرد منها أولا صورا منطبقة على جميع الأشخاص كما ينطبق الطابع على جميع النقوش التي ترسمها في طين أو شمع وهذه المجردة من المحسوسات تسمى المعقولات الأوائل؛ ثم تجرد من تلك المعاني الكلية إذا كانت مشتركة مع معاني أخرى وقد تميزت عنها في الذهن فتجرد منها معاني أخرى وهي التي اشتركت بها ثم تجرد ثانيا أن شاركها غيرها وثالثا إلى أن ينتهي التجريد إلى المعاني البسيطة الكلية المنطبقة على جميع المعاني والأشخاص ولا يكون منها تجريد بعد هذا وهي الأجناس العالية.
وهذه المجردات كلها من غير المحسوسات هي من حيث تأليف بعضها مع بعض لتحصيل العلوم منها تسمى المعقولات الثواني.
فإذا نظر الفكر في هذه المعقولات المجردة وطلب تصور الوجود كما هو فلا بد للذهن من إضافة بعضها إلى بعض ونفي بعضها عن بعض بالبرهان العقلي اليقيني ليحصل تصور الوجود تصورا صحيحا مطابقا إذا كان ذلك بقانون صحيح كما مر وصنف التصديق الذي هو تلك الإضافة والحكم متقدم عندهم على صنف التصور في النهاية والتصور متقدم عليه في البداية والتعليم لأن التصور التام عندهم هو غاية لطلب الإدراك وإنما التصديق وسيلة له وما تسمعه في كتب المنطقيين من تقدم التصور وتوقف التصديق عليه فبمعنى الشعور لا بمعنى العلم التام وهذا هو مذهب كبيرهم أرسطو.
ثم يزعمون أن السعادة في إدراك الموجودات كلها في الحس وما وراء الحس بهذا النظر وتلك البراهين.
وحاصل مداركهم في الوجود على الجملة وما آلت إليه وهو الذي فرعوا عليه قضايا أنظارهم أنهم عثروا أولا على الجسم السفلي بحكم الشهود والحس.
ثم ترقى إدراكهم قليلا فشعروا بوجود النفس من قبل الحركة والحس والحيوانات ثم أحسوا من قوى النفس بسلطان العقل ووقف إدراكهم فقضوا على الجسم العالي السماوي بنحو من القضاء على أمر الذات الإنسانية ووجب عندهم أن يكون للفلك نفس وعقل كما للإنسان.
ثم أنهوا ذلك نهاية عدد الآحاد وهي العشر تسع مفصلة ذواتها جمل واحد أول مفرد وهو العاشر ويزعمون أن السعادة في إدراك الوجود على هذا النحو من القضاء مع تهذيب النفس وتخلقها بالقضاء وإن ذلك ممكن للإنسان ولو لم يرد شرع لتمييزه بين الفضيلة والرذيلة من الأفعال بمقتضى عقله ونظره وميله إلى المحمود منها واجتنابه للمذموم بفطرته وذلك إذا حصل للنفس حصلت لها البهجة واللذة وإن الجهل بذلك هو الشقاء السرمدي وهذا عندهم هو معنى النعيم والعذاب في الآخرة إلى خبط لهم في تفاصيل ذلك معروف من كلماتهم.
وأمام هذه المذاهب الذي حصل مسائلها ودون علمها وسطر حجاجها فيما بلغنا في هذه الأحقاب هو أرسطو المقدوني من أهل مقدونية من بلاد الروم من تلاميذ أفلاطون وهو معلم الإسكندر1 ويسمونه المعلم الأول على الإطلاق ويعنون معلم صناعة المنطق إذ لم تكن قبله مهذبة وهو أول من رتب قانونها واستوفى مسائلها وأحسن بسطها ولقد أحسن في ذلك القانون ما شاء لو تكفل له بقصدهم في الإلهيات.
ثم كان من بعده في الإسلام من أخذ بتلك المذاهب واتبع فيها رأيه حذو النعل بالنعل إلا في القليل وذلك أن كتب أولئك المتقدمين لما ترجمها الخلفاء من بني العباس من اللسان اليوناني إلى اللسان العربي تصفحها كثير من أهل الملة وأخذ من مذاهبهم من أضله الله من منتحلي العلوم وجادلوا عنها واختلفوا في مسائل من تفاريعها.
وكان من أشهرهم أبو نصر الفارابي في المائة الرابعة لعهد سيف الدولة. أبو علي بن سينا في المائة الخامسة لعهد نظام الملك من بني بويه بأصبهان وغيرهما.
واعلم: إن هذا الرأي الذي ذهبوا إليه باطل بجميع وجوهه فأما إسنادهم الموجودات كلها إلى العقل الأول واكتفائهم به في الترقي إلى الواجب فهو قصور عما وراء ذلك من رتب خلق الله فالوجود أوسع نطاقا من ذلك ويخلق ما لا تعلمون وكأنهم في اقتصارهم على إثبات العقل فقط والغفلة عما وراءه بمثابة الطبيعيين المقتصرين على إثبات الأجسام خاصة المعرضين عن النقل والعقل المعتقدين أنه ليس وراء الجسم في حكمة الله شيء.
وأما البراهين التي يزعمونها على مدعياتهم في الموجودات ويعرضوا على مغيار المنطق وقانونه فهي قاصرة وغير وافية بالغرض.
أما ما كان منها في الموجودات الجسمانية ويسمونه العلم الطبيعي فوجه قصوره أن المطابقة بين تلك النتائج الذهنية التي تستخرج بالحدود والأقيسة كما في زعمهم وبين ما في الخارج غير يقينية لأن تلك أحكام ذهنية كلية عامة والموجودات الخارجية متشخصة بموادها ولعل في المواد ما يمنع من مطابقة الذهني الكلي للخارجي الشخصي اللهم إلا ما يشهدوا له الحس من ذلك فدليله شهوده لا تلك البراهين فأين اليقين الذي يجدونه فيها وربما يكون تصرف الذهن أيضا في المعقولات الأول المطابقة للشخصيات بالصور الخيالية لا في المعقولات الثواني التي تجريدها في الرتبة الثانية فيكون الحكم حينئذ يقينيا بمثابة المحسوسات إذ المعقولات الأول أقرب إلى مطابقة الخارج لكمال الانطباق فيها فنسلم لهم حينئذ دعاويهم في ذلك إلا أنه ينبغي لنا الإعراض عن النظر فيها إذ هو من ترك المسلم لما لا يعنيه فإن مسائل الطبيعيات لا تهمنا في ديننا ولا معاشنا فوجب علينا تركها.
وأما ما كان منها في الموجودات التي وراء الحس وهي الروحانيات ويسمونه العلم الإلهي وعلم ما بعد الطبيعة فإن ذواتها مجهولة رأسا ولا يمكن التوصل إليها ولا البرهان عليها لأن تجريد المعقولات من الموجودات الخارجية الشخصية إنما هو ممكن فيما هو مدرك لها ونحن لا ندرك الذوات الروحانية حتى نجرد منها ماهيات أخرى بحجاب الحس بيننا وبينها فلا يتأتى لنا برهان عليها ولا مدرك لنا في إثبات وجودها على الجملة إلا ما نجده بين جنبينا من أمر النفس الإنسانية وأحوال مداركها وخصوصا في الرؤيا التي هي وجدانية لكل أحد وما وراء ذلك من حقيقتها وصفاتها فأمر غامض لا سبيل إلى الوقوف عليه وقد صرح بذلك محققوهم حيث ذهبوا إلى أن ما لا مادة له لا يمكن البرهان عليه لأن مقدمات البرهان من شرطها أن تكون ذاتية.
وقال كبيرهم أفلاطون: إن الإلهيات لا يوصل فيها إلى يقين وإنما يقال فيها بالأحق الأولى يعني الظن وإذا كنا إنما نحصل بعد التعب والنصب على الظن فقط فيكفينا الظن الذي كان أولا فأي فائدة لهذه العلوم والاشتغال بها ونحن إنما عنايتنا بتحصيل اليقين فيما وراء الحسن من الموجودات على ما هي عليه بتلك البراهين فقول مزيف مردود وتفسيره أن الإنسان مركب من جزئين.
أحدهما: جسماني والآخر روحاني ممتزج به ولكل واحد من الجزئين مدارك مختصة به والمدرك فيهما واحد وهو الجزء الروحاني يدرك تارة مدارك روحانية وتارة مدارك جسمانية إلا أن المدارك الروحانية يدركها بذاته بغير واسطة والمدارك الجسمانية بواسطة آلات الجسم من الدماغ والحواس وكل مدرك فله ابتهاج بما يدركه واعتبره بحال الصبي في أول مداركه الجسمانية التي هي بواسطة كيف يبتهج بما يبصره من الضوء وبما يسمعه من الأصوات فلا شك أن الاتبهاج بالإدراك الذي للنفس من ذاتها بغير واسطة يكون أشد وألذ فالنفس الروحانية إذا شعرت بإدراكها الذي لها من ذاتها بغير واسطة حصل لها ابتهاج ولذة لا يعبر عنها وهذا الإدراك لا يحصل بنظر ولا علم وإنما يحصل بكشف حجاب الحس ونسيان المدارك الجسمانية بالجملة والمتصوفة كثيرا ما يعنون بحصول هذا الإدراك للنفس حصول هذه البهجة فيحاولون بالرياضة أمانة القوى الجسمانية ومداركها حتى الفكر من الدماغ ليحصل للنفس إدراكها الذي لها من ذاتها عند زوال الشواغب والموانع الجسمانية فيحصل لهم بهجة ولذة لا يعبر عنها وهذا الذي زعموه بتقدير صحته مسلم لهم وهو مع ذلك غير واف بمقصودهم.
فأما قولهم إن البراهين والأدلة العقلية محصلة لهذا النوع من الإدراك والابتهاج عنه فباطل كما رأيته إذ البراهين والأدلة من جملة المدارك الجسمانية لأنها بالقوى الدماغية من الخيال والفكر والذكر ونحن أول شيء نعني به في تحصيل هذا الإدراك إماتة هذه القوى الدماغية كلها لأنها منازعة له فادحة فيه وتجد الماهر منهم عاكفا على كتاب الشفاء والإشارات والنجاة وتلاخيص ابن رشد للقص من تأليف أرسطو وغيره يبعثر أوراقها ويتوثق من براهينها ويلتمس هذا القسط من السعادة فيها ولا يعلم أنه يستكثر بذلك الموانع عنها ومستندهم في ذلك ما ينقلونه عن أرسطو والفارابي وابن سينا أن من حصل له إدراك العقل الفعال واتصل به في حياته فقد حصل حظه من هذه السعادة والعقل الفعال عندهم عبارة عن أول رتبة ينكشف عنها الحس من رتب الروحانيات ويحملون الاتصال بالعقل الفعال على الإدراك العلمي وقد رأيت فساده.
وإنما يعني أرسطو وأصحابه بذلك الاتصال والإدراك إدراك النفس الذي لها من ذاتها وبغير واسطة وهو لا يحصل إلا بكشف حجاب الحس.
وأما قولهم إن البهجة الناشئة عن هذا الإدراك هي عين السعادة الموعود بها فباطل أيضا لأنا إنما تبين لنا بما قرروه إن وراء الحس مدركا آخر للنفس من غير واسطة وإنها تبتهج بإدراكها ذلك ابتهاجا شديدا وذلك لا يعين لنا أنه عين السعادة الأخروية ولا بد بل هي من جملة الملاذ التي لتلك السعادة.
وأما قولهم أن السعادة في إدراك هذه الموجودات على ما هي عليه فقول باطل مبني على ما كنا قدمناه في أصل التوحيد من الأوهام والأغلاط في أن الوجود عند كل مدرك منحصر في مداركه وبينا فساد ذلك وأن الوجود أوسع من أن يحاط به أو يستوفي إدراكه بجمله روحانيا أو جسمانيا والذي يحصل من جميع ما قررناه من مذاهبهم أن الجزء الروحاني إذا فارق القوى الجسمانية أدرك إدراكا ذاتيا له مختصا بصنف من المدارك وهي الموجودات التي أحاط بها علمنا وليس بعام الإدراك في الموجودات كلها إذ لم تنحصر وأنه يبتهج بذلك النحو من الإدراك ابتهاجا شديدا كما يبتهج الصبي بمداركه الحسية في أول نشرة ومن لنا بعد ذلك بإدراك جميع الموجودات أو بحصول السعادة التي وعدنا به الشارع إن لم نعمل لها هيهات هيهات لما توعدون.
وأما قولهم إن الإنسان مستقل بتهذيب نفسه وإصلاحها بملابسة المحمود من الخلق ومجانبة المذموم فأمر مبني على أن ابتهاج النفس بإدراكها الذي لها من ذاتها هو عين السعادة الموعود بها لأن الرذائل عائقة للنفس عن تمام إدراكها ذلك بما يحصل لها من الملكات الجسمانية والروحانية فهذا التهذيب الذي توصولنا إلى معرفته إنما نفعه في البهجة الناشئة عن الإدراك الروحاني فقط الذي هو على مقاييس وقوانين.
وأما ما وراء ذلك من السعادة التي وعدنا به الشارع على امتثال ما أمر به من الأعمال والأخلاق فأملا يحيط به مدارك المدركين وقد تنبه لذلك زعميهم أبو علي بن سينا فقال في كتاب المبدأ والمعاد ما معناه أن المعاد الروحاني وأحواله هو مما يتوصل إليه بالبراهين العقلية والمقاييس لأنه على نسبة طبيعية محفوظة ووتيرة واحدة قلنا في البراهين عليه سعة.
وأما المعاد الجسماني أحواله فلا يمكننا إدراكه بالبرهان لأنه ليس على نسبة واحدة وقد بسطته لنا الشريعة الحقة المحمدية فلينظر فيها ولنرجع في أحواله إليها فهذا العلم كما رأيته غير واف بمقاصدهم التي حوموا عليها مع ما فيه من مخالفة الشرائع وظواهرها وليس له فيما علمنا إلا ثمرة واحدة وهي شحذ الذهن في ترتيب الأدلة والحجاج لتحصيل ملكة الجودة والصواب في البراهين وذلك أن نظم المقاييس وتركيبها على وجه الإحكام والإتقان هو كما شرطوه في صناعتهم المنطقية وقولهم بذلك في علومهم الطبيعية وهم كثيرا ما يستعلمونها في علومهم الحكمية من الطبيعيات والتعاليم وما بعدها فيستولي الناظر فيها بكثرة استعمال البراهين بشروطها على ملكه الإتقان والصواب في الحجاج والاستدلالات لأنها وإن كانت غير وافية بمقصودهم هم فهي أصح ما علمناه من قوانين الأنظار.
هذه هي ثمرة هذه الصناعة مع الاطلاع على مذاهب أهل العلم وآرائهم ومضارها ما علمت فليكن الناظر فيها متحرزا جهده من معاطيها فليكن نظر من ينظر فيها بعد الامتلاء من الشرعيات والإطلاع على التفسير والفقه ولا يكبن أحد عليها وهو خلو عن علوم الملة فقل أن يسلم لذلك من معاطيها والله الموفق للصواب وللحق والهادي إليه وما كنا لنهتدي لولا أن هدانا الله.
قال الغزالي في الإحياء: الفلسفة ليست علما برأسها بل هي أربعة أجزاء.
أحدها: الهندسة والحساب وهما مباحان ولا يمنع عنهما إلا من يخاف عليه أن يتجاوز بهما إلى علوم مذمومة فإن أكثر الممارسين لهما قد خرجوا منهما إلى البدع فيصان الضعيف عنهما لا لعينهما خوفا عليه من أن القوي يندب إلى مخالطتهم.
قال الثاني: المنطق وهو بحث عن وجه الدليل وشروطه ووجه الحد وشروطه وهما داخلان في علم الكلام.
الثالث: الإلهيات وهو بحث عن ذات الله تعالى وصفاته وهو داخل في الكلام أيضا والفلاسفة لم ينفردوا فيها بنمط آخر من العلم بل انفرد بمذاهب بعضها كفر وبعضها بدعة.
الرابع: الطبيعيات بعضها مخالف للشرع والدين الحق فهو جهل وليس بعلم حتى يورد في أقسام العلوم وبعضها بحث عن صفات الأجسام وخواصها وكيفية استحالتها وتغييرها وهو شبيه بنظر الأطباء ولا حاجة إليها وإنما حدث ذلك بحدوث البدع إلى آخر ما قال والله أعلم.