وصف:
وصف: نعت وكذلك قصّ (معجم الإدريسي) (فوك - narar) .
وصف الكفر قال ما ليس يقوله المسلم (معجم التنبيه).
وصف: بمعنى أثنى، مدح، حلّى (المقري 14:834:1. انظر إضافات) (21:872 و4:546).
وصفه ووصف له: وصف له علاجاً (فريتاج - بدون تحريك) (بقطر، كليلة ودمنة 7:210، ابن خلكان 13:145:9، المقري 19:655:1. انظر إضافات، ألف ليلة 200:1): وصف الطبيب للمريض وصفة (م. المحيط، بوشر).
وصف: في الحديث عن غلالة خفيفة يبدو الثديان من ورائها، وعلى سبيل المثال: غلالة خفيفة تصف ما وراءها من الثديين أو ما تحتها (معجم مسلم)؛ وكذلك وصف فلانة، وعلى سبيل المثال (البكري 13:187): فتلقته في قميص يصفها وينم بجسمها. وكذلك ما ورد في (أخبار 2:6): في الحديث عن مضيق جبل طارق: إنه ليس ببحر وإنما هو خليج يصف صفة ما خلفه للناظر.
وصف: تصور شكل الأشياء (ابن جبير 7:42): حجر موضوع في الجدار الذي يستقبله الداخل شديد السواد والبصيص يصف الأشخاص كلها كأنه المرآة الهندية الحديثة الصقل.
انوصف: معجم (فوك) ذكر بعد كلمة وصف التي جاءت في adiectivum: نَنصف أنصفتْ ب: إنوصف ب: اشتهر ب: (دي ساسي كريست 4:19:1، المقدمة 2:358:1 و 2:404 و 4:137:3).
انوَصف ب: أنظر الكلمة في (فوك) في مادة narare أي قصّ، حكى.
استوصف: = وَصُفَ (في محيط المحيط): (استوصف الغلام بلغ حد الخَدمة).
استوصف: (فلاناً سأله أن يصفه له) (م. المحيط).
استوصف: وصف تفصيلاً (قرطاس 6:98) حيث يجب أن نقرأ بيت (ابن اللبانة كما يأتي):
يوم العروبة كان ذاك الموقف ... وإن شهدت فابن مَنْ يستوصف
(إنه يوم الجمعة يوم تلك المعركة فقل لي، إن كنت قد شهدته، مَنْ يستطيع أن يصفه تفصيلاً.).
وصف والجمع أوصاف: علامات، وعلى سبيل المثال أعطى أوصاف الغلام أي قدم بياناً بما يتعلق بأوصافه مثل شكله، صورته، اسمه وكل ما يمكن أن يميزه عن غيره .. الخ (بقطر).
وصف: الوصف الذي يتعلق بالإنسان: أخلاقه، ميوله، قلبه وروحه، ميوله، عاداته ... الخ.
وصف: خاصة، خاصية qualité, attribute الصفة الخاصة اللصيقة بالشيء (دي ساسي كريست 13:1 و14) في معرض الحديث عن صفات القهوة ولا أنكر شربها لذاتها ولا لوصف خارج عنها منَ إدارة وغيرها ..
شاب مليح الأوصاف: ذو هيئة وقوام جميل (بقطر)؛ وكذلك يقال عن الفتاة الجميلة كاملة الوصف أو الأوصاف (ألف ليلة 40:1 و 56).
وصفة: صورة Portrait نعت descreiption ( بقطر).
وصف: نعت qualification، لقب، ميزة (بقطر).
وصفة: دواء العلاج. وفي (محيط المحيط): (وصف الطبيب للمريض وصفة بين ما يتعالج به. والاسم الوصفة أو مولدة) ووصفة الحكيم أي ما كتبه ويضعه من تعليمات وإرشادات (بقطر م. المحيط).
صفة: في (محيط المحيط): (الصفات
الذاتية هي ما يوصف به الله ولا يوصف بضده نحو القدرة والعزة والعظمة وغيرها والصفات الفعلية هي ما يجوز أن يوصف الله بضده كالرضى والرحمة والسخط والغضب ونحوها. والصفات الجمالية ما يتعلق باللطف والرحمة والصفات الجلالية ما يتعلق بالقهر والعزة والعظمة والسعة.) الصفات: التبديلات والتعبيرات المستمرة والعابرة للنفس أو الروح (دي ساسي) (المقدمة 12:61:3).
صفة: علامة (بقطر).
صفة: شكل، هيئة figure ( ابن العوام 6:459:2): وهذه صفة المجرد. وبعد ذلك قدَّم رسم هذه الآلة (ألف ليلة 2:40:1): فتعجب الملك من ذلك السمك ولا رأى في عمره صفته ولا شكله.
صفة: يظهر، خارج، ظاهر dehors, extérieur ( بوسويه، ابن الخطيب - 14 حول جنود من غرناطة): كل منهم بصفة تختص بسلاحه وشهرة يعرف بها. وفي (ألف ليلة 7:67:1): وكان من عادته يتنكر في صفة التجار. صفة: بشكل (وذلك حين تأتي الصفة متبوعة بالمضاف إليه) (ألف ليلة 6:51:1): ثم تلبسني ثوب شعر صفة اللباس على نصفي الفوقاني.
صفة: كيفية تركيب مكتوبة للأدوية لكي ترشد إلى طريقة تركيبها recette ( بقطر).
صفة: الأسلوب الواجب إتباعه للقيام ببعض العمليات والكلمة غالباً ما ترد في (ابن العوام، وعلى سبيل المثال (184:1 و396:2): صفة أخرى مختصرة لمَنْ أراد من الماورد -المترجم- يسيراً (رينو 237): صفة حل البارود (طريقة تذويب البارود) (الجريدة الآسيوية 1849، 668:2 رقم 2) بعد أن شرح كيفية تبييض النفط الأسود فهذه صفة عجيبة أن العبارة التي وردت عند (كاترمير في الجريدة الآسيوية 225:1:1850) التي حذف منها، سهواً منه، كلمة حل، غيَّر دون حق كلمة صفة وجعلها تصفية ولم يكتفِ بهذا بل (في المرجع نفسه، ص 261) جعل كلمة صنعة تحل محلها. ويبدو لي أنه لم يكن يعرف معنى هذه، أي معنى (صفة) على وجهها الاصطلاحي هنا. لذلك كان (رينو) على حق حين قرأها صفة التي تكررت في مخطوطتينا.
أي صفة: أيّ (فوك).
صفة: اسم (الكالا) وهذا خطأ فهو صفة.

صهب

1 صَهِبَ, (Mgh, L, Msb, TA,) aor. ـَ (Msb,) inf. n. صَهَبٌ (Mgh, * L, Msb, TA) [and app. صُهُوبَةٌ also, and perhaps صُهْبَةٌ, q. v.], said of hair, [and of a camel's fur or hair,] It was, or became, such as is termed أَصْهَب, i. e., of the colour termed صُهْبَة; (Mgh, L, Msb, TA;) as also ↓ اصهبّ and ↓ اصهابّ. (L, TA.) A2: See also صَاهِبْ.4 اصهب He (a stallion [meaning a stallion camel]) had young ones such as are termed صُهْب [pl. of أَصْهَبُ] born to him: (K:) or, accord. to the M and L, he (a man) had children such as are so termed born to him. (TA.) A2: See also صَاهِبْ.9 إِصْهَبَّand 11: see the first paragraph.

صَهَبٌ: see what next follows.

صُهْبَةٌ (S, A, Mgh, Msb, K) and ↓ صُهُوبَةٌ (S, Mgh, Msb, K) and ↓ صَهَبٌ, (A, Mgh, K,) [the last said in the L and Msb and TA to be an inf. n., (see 1,) and so may be each of the others, used as simple substs.,] Redness, (T, Mgh, Msb, K,) or [a redness such as is termed] شُقْرَة, (S, K,) in the hair (T, S, Mgh, Msb, K) of the head (T, S, Mgh) and of the beard, when the exterior is red, with blackness in the interior: (T, Mgh:) or a tinge of redness over the hair, the roots being black, so that the hair when anointed appears as though it were black: (As, TA:) or redness in blackness: (A:) or redness, of the hair, tinged over with blackness: or, as some say, redness of the whole of the hair. (TA.) صُهُوبَةٌ: see the next preceding paragraph.

صُهَابِىٌّ, applied to a camel, i. q. أَصْهَبُ [q. v.]; (S, K;) and its fem., with ة, is syn. with صَهْبَآءُ [fem. of أَصْهَبُ]: or a camel of which the origin is referred to a certain stallion, or a place, named صُهَابٌ: (S, K:) or, if not used as a prefixed noun, it means sprung from a stallion named صُهَابٌ: Tarafeh uses the fem. as a prefixed noun in the phrase صُهَابِيَّةُ العُثْنُونِ [A she-camel of the colour termed صُهْبَة in the long hairs beneath the lower jaw]: (T, TA:) but Himyán [without using it as a prefixed noun] says, يُطِيرُ عَنْهَا الوَبَرَ الصُّهَابِجَا [Making to fly from her, or it makes to fly from her, the fur of the colour termed صُهْبَة]; meaning الصُّهَابِىَّ; contracting it, and changing the ى into ج: and El-'Ajjáj applies صُهَابِىّ in a similar manner, as an epithet, to a camel's lip. (TA.) b2: Also Full, or complete, without lack or defect. (K.) b3: And applied to camels (نَعَمٌ) as meaning From which the poor-rate has not been taken; (K, TA;) they being left complete, without lack or deficiency. (TA.) b4: And, applied to a man, (K, TA,) Low, ignoble, or mean; (TA;) for whom, or to whom, there is no دِيوَان [or register of the names of pensioners or the like]. (K, TA.) b5: And Hard, strong, vehement, or violent. (A, K.) Hence, مَوْتٌ صُهَابِىٌّ (tropical:) A hard, or violent, death; like مَوْتٌ أَحْمَرُ. (A, TA.) صَاهِبْ ↓ اِصْهَبْ, (O,) or صَاهِبْ ↓ أَصْهِبْ, (so in a copy of the K, in the CK اَصْهَبْ صَاهِبْ,) a call to ewes to be milked: (O, K:) it [i. e. صاهب] is a name for Ewes: (O:) in one copy of the K, a call to the stallion [meaning the stallion camel] on the occasion of covering. (TA.) صَيْهَبٌ A hard place: (Sh, K:) pl. صَيَاهِبُ. (Sh, TA.) Level ground: (K:) so some say: (Sh, TA:) pl. as above: (TA:) or ضَيْهَبٌ has this meaning. (O.) Any place, (K,) or any high, or rugged, or high and rugged, ground, or place of a mountain, (O,) upon which the sun is vehemently hot so that flesh-meat is broiled upon it: (O, K:) Lth assigns this meaning to ضَيْهَبٌ; but AM says that the right word is صَيْهَبٌ. (TA in art. ضهب.) And A hard rock: and stones: (K:) [or] by stones are here meant hard rocks: (O:) [but] this is a meaning of the pl. صَيَاهِبُ. (JK.) b2: A hard, or strong, camel; fem. with ة: likened to the stones so called. (T, O, TA.) b3: b4: And A tall man. (K.) b5: And A hot day: (K:) or a day intensely hot: (O, TA:) and so صَيْهَدٌ. (TA.) b6: And Intenseness of heat: (K:) so on the authority of IAar alone; others explaining it as an epithet. (TA.) أَصْهَبُ, applied to hair, (A, TA,) [and to camel's fur or hair,] and to a man, (S,) and to a camel, (A,) or to a male [of mankind and of camels], (Mgh, Msb,) fem. صَهْبَآءُ: (A, Mgh, Msb:) pl. صُهْبٌ: (S, A, Msb, K:) Of the colour termed صُهْبَة [expl. above]: (S, A, Mgh, Msb:) as some say, (TA,) applied to hair, it means having redness intermixed with its whiteness: (K, TA:) accord. to As, it is nearly the same as أَصْبَحُ: (TA:) applied to a camel, having redness intermixed with his whiteness, the upper part of the fur being red, and the inner parts white: (S:) or not having the inner parts [of the fur] intensely white, the flanks and sides having somewhat of whiteness; the اصهب being less white than what is termed آدَمُ, having a dusky hue in the upper parts and a whiteness in the lower parts: (T, TA:) or not intensely white: (K:) or, accord. to IAar, white: and he says that the صُهْب and أُدْم were called by the Arabs “ the Kureysh of camels,” i. e. the most noble, and the best, as Kureysh were considered by them the best of them; also, that صُهْبَة was said to be the most famous and the best of colours, and that a she-camel of that colour was said to be the most swift of all: [see also أَحْمَرُ as applied to a camel:] but accord. to As, آدَمُ applied to a camel signifies white; and أَصْهَبُ, white intermixed with redness: (TA:) [see also صُهَابِىٌّ:] the dim. is ↓ أُصَيْهِبُ. (Msb.) b2: صُهْبُ السِّبَالِ [lit. Persons red, or reddish, &c., in respect of the mustaches, &c.,] is a designation of (tropical:) enemies; and is applied to them even if not really صُهْبُ السِّبَالِ: (As, S, A, * L, K:) originally applied to the Greeks (الرُّوم), because redness of the hair was [common] among them, and they were enemies of the Arabs: (S, L, TA:) applied to others, it designates them as being as great enemies as the Greeks. (TA.) b3: الأَصْهَبُ is an appellation of The lion: (K:) because of his colour. (TA.) b4: And [for the same reason]

أَصْهَبُ is a designation of The male ostrich. (L, TA.) b5: Hence also (S, TA) الصَّهْبَآءُ signifies Wine: (S, K:) or wine expressed from white grapes: (K:) used in this sense as a proper name: (AHn, K:) but also used without the article ال; being originally an epithet. (TA.) b6: يَوْمٌ أَصْهَبُ (tropical:) A cold day: (K:) or a day intensely cold. (A, TA.) أُصَيْهِبُ dim. of أَصْهَبُ, q. v. (Msb.) مُصَهَّبٌ (tropical:) Flesh-meat mixed with fat. (A, TA.) b2: (assumed tropical:) What is termed صَفِيف [here app. meaning cut into strips or slices, and laid upon live coals, or upon rocky ground vehemently heated by the sun (see صَيْهَبٌ)], (O, K, and so in a copy of the S, in some copies of the K غَلِيظ, and in one copy ضَعِيف,) of roast flesh-meat. (S, O, K.) b3: and Wild animals (وَحْش) [of various kinds or species] mixed together. (O, K, and in one of my copies of the S.)

عنو

1 عَنَا, (S, Mgh, Msb,) first Pers\. عَنَوْتُ, (K,) aor. ـْ (S, Msb,) inf. n. عُنُوٌّ, (S, Mgh, Msb, K, *) and ↓ عَنْوَةٌ is the subst. thereof, (Mgh, K, * TA,) [and] so is ↓ عَنَآءٌ, (Msb,) or عَنْوَةٌ is its inf. n., (MA,) [and so, app., is عَنَآءٌ, in this sense as well as in another sense, accord. to the K,] He was, or became, lowly, humble, or submissive; (S, MA, Mgh, Msb, K,) and obedient; (MA, TA;) to the truth, &c. (TA.) You say, عَنَا لَهُ He was, or became, lowly, humble, or submissive, to him; or obedient to him. (MA.) And hence the saying in the Kur [xx. 110], وَعَنَتِ الْوَجُوهُ لِلْحَىِّ القَيُّومِ (S, TA) And the countenances shall be lowly &c. [to the Deathless, or Ever-living, the Self-subsisting by Whom all things subsist: or shall be downcast; like the Hebr. phrases ending verses 5 and 6 in Gen. iv.]: or shall be submissive like captives: or the meaning is [shall be depressed by] the depressing of the forehead and the knee [or rather knees] and the hands in the lowering of the head and the prostrating oneself [in prayer]: or [عَنَت is here from عَنَى, belonging to art. عنى, and الوجوه is used by a synecdoche for the persons (as being the most noble of all the parts thereof), and the meaning is] shall suffer fatigue, or weariness, and shall toil. (TA.) b2: And عَنَا, inf. n. عُنُوٌّ (M, Msb, K, TA, accord. to some copies of the K [erroneously] عَنْوٌ) and عُنِىٌّ (TA) and عَنَآءٌ; (K;) and عَنِىَ; (M, K;) He became a captive: (K:) and the latter verb signifies also he stuck fast in captivity: (K in art. عنى:) or both of these verbs have this latter signification: (Msb:) [or] you say, عَنَا فِيهِمْ فُلَانٌ أَسِيرًا Such a one remained among them a captive; and was in a state of confinement: (S:) and عَنَآءٌ signifies also confinement, or imprisonment, in hardship and humiliation. (TA.) Hence the trad., الخَالُ وَارِثُ مَنْ لَا وَارِثَ لَهُ يَفُكُّ عُنِيَّهُ i. e. أَسْرَهُ [The maternal uncle is the heir of him who has no more nearlyallied heir: he shall loose his (the latter's) captivity]: meaning [he shall acquit him of] what is incumbent on him, and clings to him, because of the actions that require punishment or retaliation, the way [or custom] of which is that the عَاقِلَة [q. v., of whom he is a member,] bear the responsibility for them. (Nh, TA.) And ↓ عَنْوَةٌ is the subst. of the verb in this sense also. (K, * TA.) A2: And عَنَا, aor. ـْ inf. n. عَنْوَةٌ, He took a thing by force: b2: and also he took it peaceably, or by surrender: thus having two contr. significations. (Msb.) [But see below, where عَنْوَةٌ is expl. as though it were the subst. of the verb in these two senses.]

A3: عَنَوْتُ الشَّىْءَ I put forth, or produced, the thing: and I made the thing apparent, or showed it: (S:) or it has the latter signification; (K;) as also عَنَيْتُ الشَّىْءَ: (IKtt, TA in art. عنى:) and عَنَوْتُ بِالشَّىْءِ has the former signification. (K.) And ↓ عَنْوَةٌ is the subst. of the verb thus used, (K, TA,) i. e. in these two senses, as well as in others mentioned above. (TA.) And one says, عَنَتِ الأَرْضُ بِالنَّبَاتِ, (ISk, S, and K in this art. and in art. عنى,) aor. ـْ inf. n. عُنُوٌّ; (ISk, S;) and aor. ـْ (Ks, S;) The land made apparent, or showed, [or put forth, or produced,] its plants, or herbage; (S, K;) as also ↓ أَعْنَتْهُ. (K.) And لَمْ تَعْنُ بِلَادُنَا بِشَىْءٍ and لَمْ تَعْنِ Our country did not give growth to anything. (S.) And الأَرْضُ شَيْئًا ↓ مَا أَعْنَتِ The land did not give growth, or has not given growth, to anything. (S.) b2: And [hence, app.,] سَأَلْتُهُ فَلَمْ يَعْنُ لِى بِشَىْءٍ I asked him, and he did not (لَمْ يَنْدَ and لَمْ يَبِضَّ) to me, or for me, anything. (TA.) A4: عَنَتْ بِهِ أُمُورٌ Events befell him. (S, K.) [See also 1 in art. عنى.] b2: And عَنَا الأَمْرُ عَلَيْهِ The event, or affair, was difficult, or distressing, to him; distressed, or troubled, him. (ISd, K, TA.) b3: عَنَاهُ الأَمْرُ, aor. ـْ see 1 in art. عنى, first sentence. b4: And عَنَا فِيهِ الأكْلُ, aor. ـْ inf. n. عُنُوٌّ: see 1 in art. عنى.

A5: عَنَا الكَلْبُ الشَّىْءَ, (CK, [in the TA and in my MS. copy of the K للشىء, but see what follows,]) aor. ـْ inf. n. عنو [app., supposing the verb to be trans. by itself, عَنْوٌ], (TA,) The dog came to the thing and smelt it: (K, TA:) and one says, هٰذَا يَعْنُو هٰذَا This comes to this and smells it. (TA.) A6: عَنَتِ القِرْبَةُ بِمَآءٍ

كَثِيرٍ, (K, TA,) aor. ـْ (TA,) The water-skin did not keep, or retain, much water, so that it appeared [oozing from it]: (K, TA:) or, as some say, عَنَتِ القِرْبَةُ signifies the water-skin let flow its water. (TA.) b2: And عَنَا, inf. n. عُنوٌّ, said of blood, It flowed. (IKtt, TA.) A7: And عَنَا, aor. ـْ inf. n. عُنُوٌّ, signifies also قَامَ [He, or it, stood; &c.]. (IKtt, TA.) A8: See also Q. Q. 1.2 عنّاهُ, (S, TA,) inf. n. تَعْنِيَةٌ, (S, K,) He imprisoned him, or confined him, (S, K, TA,) long, straitening him. (TA.) [See also 4.] b2: and تَعْنِيَةٌ is said to signify Any long confining or restraining: in a trad. of 'Alee, respecting the day of Siffeen, he is related to have said, اِسْتَشْعِرُوا الحَشْيَةَ وَعَنُّوا بِالأَصْوَاتِ i. e. [Make ye fear, or awe, (app. of God,) to be the thing next your hearts,] and restrain, and suppress, the voices; as though he forbade their raising a confused and unintelligible clamour. (TA.) A2: عَنَّيْتُ البَعِيرَ, (S,) inf. n. as above, (S, K,) I smeared the camel with عَنِيَّة [q. v.]. (S, K.) [Hence تَعْنِيَةٌ as a subst., expl. below.]

A3: See also Q. Q. 1.4 اعناهُ He rendered him lowly, humble, or submissive. (S, TA.) b2: And (TA) He made him (Msb, K, TA) to stick fast in captivity, (Msb,) or to be, (K,) or to remain, or continue, (TA,) a captive. (K, TA.) A2: See also 1, in two places. b2: [Hence,] اعني الوَلِىُّ الأَرْضَ The وَلِىّ, i. e. the rain after the وَسْمِىّ, watered the land so that it gave growth to plants, or herbage. (S, * IKtt, TA.) b3: And اعنى الرَّجُلُ The man found, or lighted on, land that had produced herbage such as is termed عُشْب, [for قد اعشرت (to which I cannot assign any apposite meaning) in my original, I read قَدْ أَعْشَبَتْ], and of which the pasturage had become abundant. (TA.) A3: See also Q. Q. 1.5 تعنّى He [a camel] was, or became, smeared with عَنِيَّة [q. v.]: whence the saying of EshShaabee, لَأَنْ أَتَعَنَّى بِعَنِيَّةٍ أَحَبُّ إِلَىَّ مِنْ أَنْ أَقُولَ فِى مَسْأَلَةٍ بِرَأْيِى [Verily my being smeared with عَنِيَّة would be more approvable to me than my saying respecting a question according to my opinion]. (TA.) Q. Q. 1 عَنْوَنْتُ الكِتَابَ, (S, K, TA,) inf. n. عَنْوَنَةٌ and عُِنْوَانٌ, (TA,) i. q. عَلْوَنْتُهُ, (S,) I put an عُنْوَان [i. e. a superscription, or title,] to the book, or writing; (K, TA;) syn. وَسَمْتُهُ: (TA:) and one says also, الكِتَابَ ↓ عَنَا, aor. ـْ meaning عَنْوَنَهُ; (IKtt, TA;) and ↓ اعناهُ and ↓ عنّاهُ and عنّنهُ [which is said to be the original of عَنَّاهُ], meaning the same; (K and TA in art. عنى;) and عَنَيْتُ الكِتَابَ, inf. n. عَنْىٌ, likewise signifies I wrote the عُنْيَان [or عُنْوَان] of the book, or writing. (IKtt, TA in art. عنى.) عِنًا: see the paragraph next following.

عِنْوٌ sing. of أَعْنَآءٌ as signifying The sides, regions, quarters, or tracts, (S, K,) of a country, (S,) or of the sky; (K;) like أَحْنَآءٌ: (S in art. حنو and حنى:) or, accord. to IAar, its sing., in this sense, is ↓ عِنًا: (S:) and the pl. signifies also the sides of the face. (TA.) b2: And sing. of أَعْنَآءٌ as signifying A party of men of sundry, or different, tribes. (S, K.) عَنْوَةٌ Force, or constraint: (Mgh, K, TA:) or the taking by force; (Msb, TA;) as inf. n. of عَنَا [q. v.]. (Msb.) One says, فُتِحَتْ مَكَّةُ عَنْوَةً

Mekkeh was taken forcibly, or by force. (Mgh.) And أَخَذَهُ عَنْوَةً He took it by force. (TA.) and فُتِحَتْ هٰذِهِ المَدِينَةُ عَنْوَةً i. e. [This city was taken] by means of conflict; its occupants having been combated until they had it taken from them by superior power or force, and were powerless to keep it, so they left it without there having occurred between them and the Muslims [or invaders] a treaty of peace. (TA.) b2: Also Love, or affection: (ISd, K, TA:) or submission, and concession: or a consequence of submission and concession, on the part of him from whom a thing is taken: (TA:) or the taking peaceably, or by surrender; as inf. n. of عَنَا [q. v.]: (Msb:) thus it has two contr. significations. (Msb, K, TA.) A poet (cited by Fr, TA) says, فَمَا أَخَذُوهَا عَنْوَةً عَنْ مَوَدَّةٍ

وَلٰكِنَّ ضَرْبَ المَشْرَفِىِّ اسْتَقَالَهَا (Msb, TA;) which is said to mean, [And they did not take it, or her, or them,] by concession, and obedience, [arising from love, or affection,] without fighting: [but the smiting of the Mesh-rafee sword demanded the renouncing thereof:] 'Abd-El-Kádir Ibn-'Amr El-Baghdádee asserts the meaning of عَنْوَةٌ to be submission and concession; adducing as evidence thereof this verse; attributing the contr. meaning to the vulgar: both, however, are correct; and that first mentioned occurs repeatedly in traditions: but the most learned Yákoot Er-Roomee, in his Moajam, says that the verse above-cited may be rendered as meaning and they did not take it, or her, or them, by superior power attended by [or in consequence of] love, or affection: but they did so by fighting: and that this may be regarded as indicated by the poet's saying اخذوها; for otherwise he would have said, فَمَا سَلَّمُوهَا: and he says, it is a matter of common consent that عَنْوَةٌ signifies force, and superior power. (TA.) b3: It is also a subst. from عَنَا in the first of senses mentioned in this art.: [i. e. it signifies Lowliness, humility, or submissiveness:] (Mgh, TA:) [and] so is ↓ عَنَآءٌ: (Msb:) see 1, first sentence. b4: And it is also a subst. from عَنَا as meaning “ he became a captive: ” [i. e. it signifies also A state of captivity:] (TA:) see, again, 1.

A2: And it is also a subst. from عَنَا in two other senses, as stated above: [i. e. it app. signifies also The act of putting forth, or producing, a thing: and of making it apparent, or showing, it:] (TA:) see, again, 1.

عُنْوَانٌ (S, K, TA) and عِنْوَانٌ (TA) The سِمَة [meaning superscription, or title,] of a book, or writing; (K, TA;) i. q. عُلْوَانٌ; (S;) and عُنْيَانٌ signifies the same; (K in art. عنى;) as also ↓ مُعَنَّى: (K, TA: [in the CK, كَمَعْنَاهُ is put for كَمُعَنَّاهُ:]) the inscription on the back, or outside, of a book, or writing: (Har p. 163, in explanation of عُنْوَانٌ:) [and the address of a letter. and hence,] Anything that serves as an indication of another thing is called its عُنْوَان. (Msb and K in art. عن.) One says, فِى جَبْهَتِهِ عُنْوَانٌ مِنْ كَثْرَةِ السَّجُودِ i. e. [On his forehead is] a mark [from much prostration in prayer]. (TA.) [See more in art. عن.]

عَنَآءٌ: see 1, first sentence; and عَنْوَةٌ, near the end: b2: and see also art. عنى.

عَنِيَّةٌ, of the measure فَعِيلَةٌ, The urine of the camel, inspissated in the sun, with which such as is affected with mange, or scab, is smeared; on the authority of AA: (S:) or certain mixtures of urine and dung of camels, with which the camel affected with mange, or scab, is smeared; also termed ↓ تَعْنِيَةٌ: (K:) or the urine of camels that are caused to void their urine [in my original تُسْتَبَانُ is erroneously written for تُسْتَبَالُ] in the [season called] رَبِيع when they are satisfied with fresh pasture so as to be in no need of water, cooked [app. by boiling] until it becomes thick, when some flowers of some sorts of herbs, and حَبّ المَحْلَب [the prunus mahaleb of Linn.], are thrown upon it, and it becomes inspissated thereby, then put into small [earthen vessels of the kind called] بَسَاتِيق [pl. of بُسْتُوقَةٌ]: or urine [app. of camels] mixed with certain things, and kept close for some time: or any هِنَآء [generally meaning tar, or a kind thereof, with which camels are smeared, as a remedy for the mange, or scab]. (TA.) It is said in a prov., العَنِيَّةُ تَشْفِى الجَرَبَ; (S, TA;) or عَنِيَّتُهُ تَشْفِى الجَرَبَ [for مِنَ الجَرَبِ, i. e. His عنيّة cures the mange, or scab]: applied to the man of good judgment [whose advice is like a remedy]. (TA.) عَانٍ Lowly, humble, or submissive. (Msb, TA.) b2: And (Msb, TA) hence, app., (TA,) A captive; (S, Mgh, Msb, K, TA;) fem. عَانِيَةٌ: (Mgh, TA:) pl. masc. عُنَاةٌ; (S, Mgh, Msb, TA;) and pl. fem. عَوَانٍ. (S, Mgh, TA.) b3: And عَوَانٍ signifies (assumed tropical:) Women; (Msb, K;) sing. عَانِيَةٌ: (Msb:) because they are confined like captives in the abodes of their husbands; (Msb;) or because they are treated wrongfully and not defended against their wrongers. (K.) It occurs in a trad. as meaning Females in the condition of captives: (Mgh:) or women who are captives; or like captives. (IAth, TA.) b4: And it signifies also عَوَامِلُ [which, as pl. of عَامِلَةٌ, is used as meaning Workers, or labourers; and also, as a subst., as meaning the legs of a beast or horse or the like]: and it is said to be used by El-Jaadee as an epithet applied to the limbs of camels, or other beasts, used for riding. (TA.) b5: and hence, perhaps, it is applied to The مَكَّاسُون [or collectors of the impost termed مَكْس, q. v.]; because they are workers, or labourers, for the oppressors. (TA.) A2: Also (the sing.) Flowing, applied to blood, (S, K, TA,) or to water. (TA.) مَعْنَوِىٌّ: see art. عنى.

تَعْنِيَةٌ: [originally inf. n. of 2, q. v.: used as a subst.,] see عَنِيَّةٌ.

مُعَنًّى A stallion [camel] of mean origin, which, when excited by lust, is confined in the [enclosure called] عُنَّة, because his exercise of the faculty of a stallion is avoided: but it is said that it is originally مُعَنَّنٌ, from العُنَّةُ; one of the ن being changed into ى: (S, TA: *) or of mean origin, of which the legs are bound with a rope, when he is excited by lust, for that reason. (TA.) b2: And A camel of which the people of the Time of Ignorance used to displace the سَنَاسِن [pl. of سِنْسِنٌ, q. v.] of one of his vertebræ, and to wound his hump, in order that he might not be ridden, and that no use might be made of his back: this was done when his owner possessed a hundred camels, he being the camel by which they became a hundred: and this act was termed الأِغْلَاقُ: it may be from عَنَآءٌ meaning “ fatigue; ” or from the signification of “ confinement from freedom of action. ” (TA.) A2: See also عُنْوَانٌ.

ذا

ذَا is said by Aboo-'Alee to be originally ذَىْ; the ى, though quiescent, being changed into ا: (M:) or it is originally ذَيَى or ذَوَى; the final radical letter being elided: some say that the original medial radical letter is ى because it has been heard to be pronounced with imáleh [and so it is now pronounced in Egypt]; but others say that it is و, and this is the more agreeable with analogy. (Msb.) It is a noun of indication, [properly meaning This, but sometimes, when repeated, better rendered that,] relating to an object of the masc. gender, (S, M, K,) such as is near: (I'Ak p. 36:) or it relates to what is distant [accord. to some, and therefore should always be rendered that]; and هٰذَا, [which see in what follows,] to what is near: (K in art. هَا: [but the former is generally held to relate to what is near, like the latter:]) or it is a noun denoting anything indicated that is seen by the speaker and the person addressed: the noun in it is ذَ, or ذ alone: and it is a noun of which the signification is vague and unknown until it is explained by what follows it, as when you say ذَا الرَّجُلُ [This man], and ذَا الفَرَسَ [This horse]: and the nom. and accus. and gen. are all alike: (T:) the fem. is ذِى (T, S, M, K, but omitted in the CK) and ذِهْ, (S, M, K, but omitted in the CK,) the latter used in the case of a pause, (S,) with a quiescent ه, which is a substitute for the ى, not a sign of the fem. gender, (S, M,) as it is in طَلْحَهْ and حَمْزَهْ, in which it is changed into ة when followed by a conjunctive alif, for in this case the ه in ذِه remains unchanged [but is meksoorah, as it is also in other cases of connexion with a following word]; and one says also ذهِى; (M;) and تَا and تِهْ: (S and K &c. in art. تا:) for the dual you say ذَانِ and تَانِ; (M;) ذَانِ is the dual form of ذَا (T, S) [and تَانِ is that of تَا used in the place of ذِى]; i. e., you indicate the masc. dual by ذَانِ in the nom. case, and ذَيْنِ in the accus. and gen.; and the fem. dual you indicate by تَانِ in the nom. case, and تَيْنِ in the accus. and gen.: (I'Ak p. 36:) the pl. is أُلَآءِ [or أُلَآءِ] (T, S, and I'Ak ib.) in the dial. of the people of El-Hijáz, (I'Ak,) and أُولَى [or أُلَى] (T, I'Ak) in the dial. of Temeem; each both masc. and fem. (I'Ak ib. [See art. الى.]) You say, ذَا أَخُوكَ [This is thy brother]: and ذِىأُخْتُكَ [This is thy sister]: (T:) and لَاآتِيكَ فِى ذِى السَّنَةِ [I will not come to thee in this year]; like as you say فى هٰذِهِ السَّنَةِ and فى هٰذِى السَّنَةِ; not فى ذَا السَّنَةِ, because ذا is always masc. (As, T.) And you say, ذَانِ أَخَوَاكَ [These two are thy two brothers]: and تَانِ أُخْتَاكَ [These two are thy two sisters]. (T.) and أُولَآءِ إِخْوَتُكَ [These are thy brothers]: and أُولَآءِ

أَخَوَاتُكَ [These are thy sisters]: thus making no difference between the masc. and the fem. in the pl. (T.) b2: The هَا that is used to give notice, to a person addressed, of something about to be said to him, is prefixed to ذَا [and to ذِى &c.], (T, S, M, K,) and is a particle without any meaning but inception: (T:) thus you say هٰذَا, (T, S, M,) and some say هٰذَاا, adding another ا; (Ks, T;) fem.

هٰذِى, (T, S, M,) and [more commonly] هٰذِهْ in the case of a pause, (M,) and هٰذِهِ in other cases, (T, S,) and هَاتَا, and some say هٰذَاتِ, but this is unusual and disapproved: (T:) dual هٰذَانِ for the masc., and هَاتَانِ for the fem.; (T;) said by IJ to be not properly duals, but nouns formed to denote duals; (M;) and many of the Arabs say هٰذَانِّ; (T;) some, also, make هٰذَانِ indecl., like the sing. ذَا, reading [in the Kur xx. 66] إِنَّ هٰذَانِ لَسَاحِرَانِ [Verily these two are enchanters], and it has been said that this is of the dial. of Belhárith [or Benu-l-Hárith] Ibn-Kaab; but others make it decl., reading إِنَّ هٰذَايْنِ لَسَاحِرَانِ: (S, TA: [see, however, what has been said respecting this phrase voce إِنَّ:]) the pl. is هٰؤُلَا in the dial. of Temeem, with a quiescent ا; and هٰؤُلَآءِ in the dial. of the people of El-Hijáz, with medd and hemz and khafd; and هٰؤُلَآءٍ in the dial. of Benoo-'Okeyl, with medd and hemz and tenween. (Az, T.) The Arabs also say, لَا هَا اللّٰهِ ذَا, introducing the name of God between هَا and ذَا; meaning No, by God; this is [my oath, or] that by which I swear. (T.) In the following verse, of Jemeel, وَأَتَى صَوَاحِبُهَا فَقُلْنَ هٰذَا الَّذِى

مَنَحَ المَوَدَّةَ غَيْرَنَا وَجَفَانَا [it is said that] هَذَا is for أَذَا, (M,) i. e., ه is here substituted for the interrogative hemzeh (S * and K in art. ها) [so that the meaning is, And her female companions came, and said, Is this he who gave love to other than us, and treated us unkindly?]: or, as some assert, هَذَا is here used for هٰذَا, the ا being suppressed for the sake of the measure. (El-Bedr El-Karáfee, TA in art. ها.) b3: One says also ذَاكَ, (T, S, M, K,) affixing to ذَا the ك of allocution, [q. v., meaning That,] relating to an object that is distant, (T, *, S, and I'Ak p. 36,) or, accord. to general opinion, to that which occupies a middle place between the near and the distant, (I'Ak pp. 36 and 37,) and this ك has no place in desinential syntax; (S, and I'Ak p. 36;) it does not occupy the place of a gen. nor of an accus., but is only affixed to ذا to denote the distance of ذا from the person addressed: (T:) for the fem. you say تِيكَ (T, S) and تَاكَ; (S and K in art. تا, q. v.;) but not ذِيكَ, for this is wrong, (T, S,) and is used only by the vulgar: (T:) for the dual you say ذَانِكَ (T, S) and ذَيْنِكَ, as in the phrases جَآءَنِى ذَانِكَ الرَّجُلَانِ [Those two men came to me] and رَأَيْتُ ذَيْنُكَ الرَّجُلَيْنِ, [I saw those two men]; (S;) and some say ذَانِّكَ, with teshdeed, (T, S,) [accord. to J] for the purpose of corroboration, and to add to the letters of the noun, (S,) but [accord. to others] this is dual of ذٰلِكَ, [which see in what follows,] the second ن being a substitute for the ل; (T on the authority of Zj and others;) and some say تَانِّكَ also, with tesh-deed, (T, S,) as well as تَانِكَ: (T in this art., and S and K in art. تا, but there omitted in some copies of the S:) the pl. is [أُولَاكَ and] أُولٰئِكَ. (T, S.) هَا is also prefixed to ذَاكَ; so that you say, هٰذَاكَ زَيْدٌ [That is Zeyd]: (S, TA:) and in like manner, for the fem., you say هَاتِيكَ and هَاتَاكَ: (S and K in art. تا:) but it is not prefixed [to the dual nor] to أُولٰئِكَ. (S.) b4: You also add ل in ذَاكَ, (T, S, M, K,) as a corroborative; (TA;) so that you say ذٰلِكَ, [meaning That,] (T, S, M, K,) relating to an object that is distant, by common consent; (I'Ak pp. 36 and 37;) or hemzeh, saying ذَائِكَ, (K,) but some say that this is a mispronunciation: (TA in art. ذوى:) for the fem. you say تِلْكَ and تَالِكَ: the dual of ذٰلِكَ is ذَانِّكَ, mentioned above; and that of the fem. is ثَانِّكَ: (T: [and in the K in art. تا, تَالِكَ is also mentioned as a dual, as well as a sing.:]) and the pl. is أُولَالِكَ. (S and M and K voce أُولَى or أُلَى or أُلَا. [See art. الى.]) هَا is not prefixed to ذٰلِكَ (S) nor to تِلْكَ [nor to أُولَالِكَ] because, as IB says, the ل denotes the remoteness of that which is indicated and the ها denotes its nearness, so that the two are incompatible. (TA in art. تا.) b5: In the saying in the Kur [ii. 256, the Verse of the Throne], مَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ, (T, TA,) accord. to Th and Mbr, (TA,) هٰذَا is syn. with ذا [so that the meaning is, Who is this that shall intercede with Him but by his permission?]: (T, TA:) or it may be here redundant [so that the meaning is, Who is he that &c.?]. (Kull.) b6: It is sometimes syn. with اَلَّذِى. (T, S, M.) So in the saying, مَا ذَا رَأَيْتَ [What is it that thou sawest?]; to which one may answer, مَتَاعٌ حَسَنٌ [A goodly commodity]. (Sb, S.) and so in the Kur [ii. 220 (erroneously stated as 216 in Lane's original)], وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ[And they ask thee what amount of their property is it that they shall expend in alms]; (T, M, TA;) accord. to those who make the reply to be in the nom. case; for this shows that ما is [virtually] in the nom. case as an inchoative, and ذا is its enunciative, and ينفقون is the complement of ذا; and that ما and ذا are not to be regarded as one word: [or] this is the preferable way of explanation in the opinion of Sb, though he allowed the other way, [that of regarding ما and ذا as one word, together constituting an inchoative, and ينفقون as its enunciative, (see Ham p. 521,)] with [the reply in] the nom. case: (M:) and هٰذَا, also, is used in the same sense: (TA:) so too ذا in مَا ذَا هُوَ and مَنْ ذَا هُوَ may be considered as syn. with الذى; but it is preferable to regard it as redundant. (Kull.) b7: It is [said to be] redundant also in other instances: for ex., in the trad. of Jereer, as related by Aboo-'Amr Ez-Záhid, who says that it is so in this instance: يَطْلُعُ عَلَيْكُمْ رَجُلٌ مِنْ ذِى يَمَنٍ عَلَى وَجْهِهِ مَسْحَةٌ مِنْ ذِى مُلْكٍ

[There will come to you a man from El-Yemen, having upon his face an indication of dominion]. (TA. [But this evidently belongs to art. ذُو; in which see a similar ex. (أَتَيْنَا ذَا يَمَنٍ). See also other exs. there.]) b8: [كَذَا lit. means Like this: and hence, thus: as also هٰكَذَا. b9: It is also often used as one word, and, as such, is made the complement of a prefixed noun; as in سَنَةَ كَذَا and فِى سَنَةِ كَذَا In such a year. See also art. كَذَا: and see the letter ك.] b10: هٰذَا is sometimes used to express contempt, and mean estimation; as in the saying of 'Áïsheh respecting 'Abd-Allah Ibn-'Amr Ibn-'Abbás, يَا عَجَبًا لِابْنِ عَمْرٍو هٰذَا [O wonder (meaning how I wonder) at Ibn-'Amr, this fellow!]. (Kitáb el-Miftáh, cited in De Sacy's “ Gram. Ar.,” 2nd ed., i. 442.) [يَا هٰذَا often occurs as addressed to one who is held in mean estimation: it is like the Greek ὦ οὗτος, and virtually like the vulgar Arabic expression يَا أَنْتَ, and the Latin heus tu; agreeably with which it may be rendered O thou; meaning O thou fellow; an appellation denoting mean estimation being understood: in the contrary case, one says يَا فَتَى.

See also, in what follows, a usage of ذَاكَ and ذٰلِكَ. b11: هٰذَا in a letter and the like is introduced when the writer breaks off, turning to a new subject; and means “ This is all that I had to say on the subject to which, it relates: ” what follows it is commenced with the conjunction وَ.] b12: One says, لَيْسَ بِذَاكَ [and لَيْسَ بِذٰلِكَ], meaning It is not approved: for, [like as a person held in mean estimation is indicated by هٰذَا, which denotes a thing that is near, so,] on account of its high degree of estimation, a thing that is approved is indicated by that whereby one indicates a thing that is remote. (Kull voce ليس.) [See also what next follows.] b13: ذٰلِكَ الكِتَابُ in the Kur ii. 1 is said by Zj to mean هٰذَا الكِتَابُ [This book]: but others say that ذلك is here used because the book is remote [from others] in respect of highness and greatness of rank. (TA.) b14: كَذٰلِكَ [lit. Like that, often means so, or in like manner: and b15: ] Let that suffice [thee or] you. (TA in art. ذعر, from a trad.) b16: The dim. of ذَا is ذَيَّا: (T, S, M:) you form no dim. of the fem. ذِى, using in its stead that of تَا, (S,) which is تَيَّا: (T:) the dim. of the dual [ذَانِ] is ذَيَّانِ: (S:) and that of [the pl.] أُولَآءِ [and أُولَى] is أُولَيَّآءِ [and أُولَيَّا]: (T:) b17: that of هٰذَا is ذَيَّا, like that of ذَا; [and you may say هٰذَيَّا also; for] that of هٰؤُلَآءِ is هٰؤُلَيَّآءِ: (T:) b18: that of ذَاكَ is ذَيَّاكَ: (S, K: *) and that of تَاكَ is تَيَّاكَ: (K in art. تا:) b19: that of ذٰلِكَ is ذَيَّالِكَ: (S, K: *) and that of تِلْكَ is تَيَّالِكَ. (S.) A rájiz says, أَوْ تَحْلِفِى بِرَبِّكَ العَلِىِّ

إِنِّى أَبُو ذَيَّالِكِ الصَّبِىِّ [Or thou shalt swear by thy Lord, the High, that I am the father of that little child]: (S, TA:) he was an Arab who came from a journey, and found that his wife had given birth to a boy whom he disacknowledged. (TA.) A2: ذَا is also the accus. case of ذُو, q. v.

فد

ى1 فَدَاهُ, (T, S, M, &c.,) aor. ـْ (Msb, K,) inf. n. فِدَآءٌ (T, S, M, Mgh, K,) [omitted in my copy of the Msb, probably by inadvertence,]) and فَدًى, (Mgh,) or فِدًى, (so in the M, accord. to the TT,) or also both of these, (Fr, T, S, Msb, K,) the latter of them said by Fr, on one occasion, to be the more common, (T, TA,) [which is the case when it is a subst., like فِدْيَةٌ,] but 'Alee Ibn-Suleymán El-Akhfash [i. e. El-Akhfash El-Asghar] is related to have said that this is not allowable except by poetic license, and El-Kálee says that الفِدَى was used by the Arabs in conjunction with الحِمَى, [see حِمَآءُ, in art. حمى,] but other forms were used in other cases [among which he seems to mention فَدَآء, with fet-h and the lengthened alif, but the words in which I find this expressed are somewhat ambiguous, and are also rendered doubtful by an erasure and an alteration]; (TA;) and ↓ افتداهُ, (M,) [whence an ex. in a verse which will be found in what follows,] or بِهِ ↓ افتدى (K, TA) and مِنْهُ, (TA,) [but I do not know افتدى in either of these phrases as having any other than the well-known meaning of فَدَى نَفْسَهُ, which is strangely omitted in the K;] and know ↓ فادِاهُ, (S, Mgh, Msb, K, TA,) inf. n. مُفَادَاةٌ and فِدَآءٌ; (Msb, TA;) but some explain this differently [as will be shown in what follows]; (T, Mgh, Msb, TA;) He gave his ransom; (S;) he gave a thing, (K, TA, [اَعْطاهُ in the CK being a mistake for أَعْطَى, without the affixed pronoun,]) or a captive, for him, (TA,) and so liberated him; (K, TA;) [i. e. he ransomed him;] or he liberated him, or ransomed him, مِنَ الأَسْرِ [from captivity]: (Mgh, Msb:) or ↓ فاداهُ signifies he loosed him, or set him free, and took his ransom: (Mgh, Msb, TA:) or مُفَادَاةٌ signifies the giving a man and taking a man [in exchange]: and فِدَآءٌ, [as inf. n. of فَدَاهُ,] the purchasing him [from captivity or the like]: (Mbr, T, Mgh, Msb, TA:) or the preserving a man from misfortune by what one gives by way of compensation for him; as also فَدًى: (Er-Rághib, TA:) you say, فَدَيْتُهُ بِمَالِى I purchased [i. e. ransomed] him with my property, and بِنَفْسِى with myself: (T:) or, accord. to Nuseyr Er-Rázee, the Arabs say, الأَسِيرَ ↓ فَادَيْتُ [I ransomed the captive], and فَدَيْتُهُ بِأَبِى وَ أُمِى [I ransomed him in a tropical sense with my father and my mother], and بِمَالٍ [with property], as though thou purchasedst him and freedst him therewith, when he was not a captive; and you may say, فَدَيْتُ الأَسيرَ meaning I freed the captive from the state in which he was, though ↓ فَادَيْتُ is better in this sense: as to the reading تَفْدُوهُمْ [in the Kur ii. 79], Aboo-Mo'ádh says, it means Ye purchase them from the enemy and liberate them; but the reading ↓ تُفَادُوهُمْ, he says, means ye contend with them who are in your hands respecting the price and they so contend with you: (T, TA:) [that ↓ افتداهُ is syn. with فَدَاهُ is shown by what here follows:] a poet says, يُفْتَدَى لَفَدَيْتُهُ فَلَوْ كَانَ مَيتٌ بِمَا لَمْ تَكُنْ عَنْهُ النُّفُوسُ تَطِيبُ [And if a person dead were to be ransomed, assuredly I would ransom him with what minds would not be willing to relinquish]. (M, TA.) b2: [The inf. ns. of the first of these verbs are much used in precative phrases:] they said, فَدًى لَكَ [for فَدَاكَ فَدًى, and therefore virtually meaning فُدِيتَ Mayest thou be ransomed; the ل being لِلتَّبْيِينِ i. e. “ for the purpose of notifying ” the person addressed]: (TA:) and بِى أَ فَدًى لَكَ [ for فَدَاكَ أَبِى بِنَفْسِهِ فَدًى, and therefore virtually meaning simply فَدَاكَ أَبِى بِنَفْسِهِ May my father ransom thee with himself; so that it may be well rendered may my father be a ransom for thee]: (S:) and فِدَآء, with tenween, some of the Arabs pronounce with kesr [to the ء, i. e. they pronounce فِدَآء with the tenween of kesr], peculiarly when it is next to [meaning immediately followed by] the preposition ل, saying فِدَآءٍ لَكَ, because it is indeterminate; they intending thereby the meaning of a prayer; and As has cited [as an ex. thereof] the saying of En-Nábighah [Edh-Dhubyánee], مَهْلًا فِدَآءٍ لَكَ الأَقْوَامُ كُلُّهُمُ وَمَا أُثَمِرُ مِنْ مَالٍ وَمِنْ وَلَدِ [Act gently: may the peoples, all of them, and what I make to be abundant of wealth and of offspring, give themselves as a ransom, or be a ransom, for thee: فِدَآءٍ being app. assimilated to an indeterminate imperative verbal noun such as صَهٍ in the phrase صَهٍ يَا رَجُلُ, which is as though one said اُسْكُتْ سُكُوتًا يَا رَجُلُ; thus meaning here لِيَفْدِكَ: but De Sacy mentions, in his “ Chrest. Arabe,” see. ed., vol. ii., p. 460, three allowable readings (not the foregoing reading) in this verse, namely, فدآءٌ and فدآءً and فدآءٍ; and adds that what here follows is said by a commentator to be, of several explanations, that which is the right: والقول الآخر وهو الصحيح ان فدآءِ بمعنى ليُفدِكَ فبناه كما بنى الامر وكذلك تَراكِ و دَراكِ لانه بمعنى اترك و ادرك: this, it will be observed, is similar to the explanation which I have offered of فِدَآءٍ لك; for ليُفدِك is app. a typographical mistake for ليَفدِك: and I incline to think that فدآءِ, though supposed to be correct and therefore likened to تَراكِ and دَراكِ, is a mistake of a copyist for فدآءٍ; and the more so because I find in Ahlwardt's “ Divans of the Six Ancient Arabic Poets ” the three readings فِداءٌ and فِداءً and فِداءٍ, but not فِداءِ]. (S, TA.) b3: وَفَدَيْنَاهُ بِذِبْحٍ [in the Kur xxxvii. 107] means And we made an animal prepared for sacrifice to be a ransom for him, and freed him from slaughter. (T, TA.) b4: فَدَتْ نَفْسَهَا مِنْ زَوْجِهَا and ↓ افتدت [alone] mean She gave property to her husband so that she became free from him by divorce. (Msb, TA.) b5: See also what next follows.2 فدّاهُ, (S, * K,) or فدّاهُ بِنَفْسِهِ, (S, * TA,) [or both, for both are correct,] inf. n. تَفْدِيَةٌ; (S, K;) and بنفسه ↓ فَدَاهُ, (S, TA, *) aor. ـْ inf. n. فِدَآءٌ; (TA;) He said to him ↓ فِدَاكَ جُعِلْتُ [May I be made thy ransom, i. e. a ransom for thee]. (S, K, TA.) 3 فَاْدَىَ see 1, former half, in five places. b2: In the saying respecting bloodwits, وَإِنْ أَحَبُّوا فَادَوْا, the meaning is, [And if they like,] they free the slayer, or his next of kin who is answerable for him, and accept the bloodwit; because this is a substitute for the blood, like as the ransom is a substitute for the captive. (Mgh.) 4 افداهُ الأَسِيرَ [in the CK (erroneously) الاسيرُ] He accepted from him the ransom of the captive. (M, K.) Hence the saying of the Prophet to Kureysh, when 'Othmán Ibn-'Abd-Allah and El-Hakam Ibn-Keysán had been made captives, لَا نُفْدِيكُمُو هُمَا حتَّى يَقْدَمَ صَاحِبَانَا [We will not accept from you the ransom of them two until our two companions shall come], meaning [by the two companions] Saad Ibn-Abee-Wakkás and 'Otbeh Ibn-Ghazwán. (M.) b2: افدى فُلَانٌ Such a one danced, or dandled, his child: (K, TA:) because of his [often] saying, فَدِى لَكَ أَبِى وَ أُمِى [May my father and my mother be ransoms for thee]. (TA.) A2: افدى also signifies He made for his dried dates a store-chamber. (K.) b2: And (assumed tropical:) He became large in his body; (IAar, T, K, TA;) as though it became like the فَدَآء [q. v.]. (TA.) b3: And He sold dates. (IAar, T, K.) 6 تفادوا They ransomed one another. (S, TA.) b2: And (assumed tropical:) They guarded themselves, one by another; as though every one of them made his fellow to be his ransom. (Msb, TA.) b3: And تفادى مِنْهُ (tropical:) He guarded against it, or was cautious of it, and kept aloof from it. (S, K, * TA.) 8 إِفْتَدَىَ see 1, first quarter, in two places; and again, near the middle of the paragraph. b2: As intrans., افتدى signifies [He ransomed himself;] he gave a ransom for himself. (Er-Rághib, TA.) You say, افتدى مِنْهُ بِكَذَا [He ransomed himself from him with such a thing]. (S.) Hence the usage of the verb in the Kur ii. 229. (TA.) See 1, last sentence but one.

فَدًى and ↓ فِدًى and ↓ فِدَآءٌ and ↓ فِدْيَةٌ all signify the same, (S, K,) i. e. [A ransom;] a thing, (K, TA,) or a captive, (TA,) that is given for a man, who is therewith liberated: (K, TA:) [the first three are also inf. ns. (and have been mentioned as such in the first paragraph); therefore when you say فَدًى لَكَ أَبِى and فِدًى لك ابى, the words فَدًى and فِدًى may be either inf. ns. or substs.: as substs., the second and third are more common than the first:] فِدْيَةً [is also sometimes expl. as an inf. n., but accord. to general usage] signifies as above; (K, TA;) or property given as a substitute [or a ransom] for a captive: (Mgh, Msb, TA:) and property by the giving of which one preserves himself from evil in the case of a religious act in which he has fallen short of what was incumbent, like the expiation for the breaking of an oath and of a fast; and thus it is used in the Kur ii. 180 and 192: (Er-Rághib, TA:) and its pl. is فِدًى and فِدَيَاتٌ. (Mgh, Msb, TA.) فِدًى: see the next preceding paragraph. [Hence the phrase] جُعِلْتُ فِدَاكَ: see 2. It is also a pl. of its syn. فِدْيَةً. (Mgh, Msb, TA.) فِدْيَةٌ: see فَدًى.

A2: خُذْ عَلَى هِدْيَتِكَ وَ فِدْيَتِكَ, accord. to the K, but in the S, خُذْ فِى هِدْيَتِكَ وَقِدْيَتِكَ, mentioned in art. قدى, is a saying meaning [Take thou to] that [course] in which thou wast: the author of the K seems to have followed Sgh, who has mentioned it here: (TA in the present art.:) فِدْيَهٌ and قِدْيَهٌ are dial. vars. (TA in art. قدى.) فَدَآءٌ An أَنْبَار, (K, TA,) i. e. (TA) a collection, of wheat: (M, K, * TA:) or it signifies, (K,) or signifies also, (M,) a collection of food, consisting of barley and dates and the like: (M, K:) or an أَنْبَار, i. e. a collection, of food, consisting of wheat and dates and barley: (S:) and it is said to signify a place in which dates are spread and dried, in the dial. of 'Abd-El-Keys. (M.) b2: And The حَجْم [or protuberant, or prominent, part, or perhaps the bulk,] of a thing (M, K) of any kind. (M.) فِدَآئٌ: see فَدًى.

الفِدَاوِيَّةُ is the appellation of A class, or rect, of the خَوَارِج of the دُرْزِيَّة [or دُرُوز, whom we call the Druses; it is a coll. gen. n., of which the n. un. is فِدَاوِىُّ; the و being a substitute for ء: it is used to signify those who undertake perilous adventures, more particularly for the destruction of enemies of their party; as though they offered themselves as ransoms or victims; and hence it is applied to the sect called in our histories of the Crusades “ The Assassins ”]. (TA.) مَفْدِىٌّ, originally مَفْدُوىٌ. In the saying بِنَفْسِى

فُلَانٌ مُفْدِىٌّ With my soul, or myself, may such a one be ransomed, مَفْدِىٌّ is often suppressed; being meant to be understood.]

رقى: رَقِيَ، رَقيَ إليه الخبر مثل ترقَّى إليه الخبر في معجم لين (معجم الطرائف).
رَقِي: هذا الفعل يدل في الأندلس أحياناً ونادراً فيما يظهر على معنى جعل، وضع، ورمى وهو المعنى الذي يدل عليه الفعل أرقى (انظر أرقى)، لأن في معجم فوك يذكر رَقِي (رَقْيٌ في الفصحى) مرادفاً لكلمة إرقاء، وفي معجم ألكالا: رَقِي للشمَاتَة.
رَقّي (بالتشديد)، رُقّيَ إليه أن: نَقِل إليه، أخبر أن (معجم الطرائف).
رقّى منزلته: رفع درجته، ولاّه عملاً أعلى درجة من عمله، ففي حيان (ص4 ق): فرقّا منزلته وولاّه الوزارة.
رقّى (في مصطلح الحسابيين): رفع العدد من قوة إلى أعلى منها (محيط المحيط).
أرقى: رقى، سحر بالرقّى (فوك).
أرقى: يدل هذا الفعل في الأندلس على معنى جعل ووضع، ورمى وذلك عند العامة فقط لأني لم أجد هذا المعنى إلا في معجم فوك ومعجم ألكالا، واعتقد أنه غير مستعمل عند المؤلفين. ففي فوك معناه رمى، وفي معجم ألكالا معناه رمى على شيء آخر، وجعل ووضع ب.
وهذا الفعل المستعمل في عبارات كثيرة نجدها في معجم ألكالا مثل: أرقى في اليُقُوطَة أي علقه بالمشنقة.
أرقى تحت حكمه: أخضع (ألكالا).
إرقاء الثمن: زايد ورفع الثمن (ألكالا).
أرقى خطاراً: راهن، خاطر (ألكالا).
أرقى خَلاَصاً: عُني به (ألكالا).
أرقى شَلَقاً: عقله بالشغربية وهي اعتقال المصارع رجله برجل خصمه وصرعه إياه بهذه الحيلة (ألكالا).
مُرْقَى للسَّماتَةَ: معناه الحقيقي مُعرَّض لفضيحة وعار، وتستعمل للدلالة على معنيين: وضع على رأسه قلنسوة على شكل الهرم التي توضع على رؤوس بعض المجرمين (جُرِّسَ)، وعلق بالمشنقة (ألكالا).
أرقى في الشُّنْطُورة: خبأ في حصنه (ألكالا).
أرقى عروة: زرَّر، أدخل الزر في العروة (ألكالا).
أرقى العَلَف: فَرْجَن الحيوانات (ألكالا).
أرقى عَلاَمة: وَقَّع، أمضى، كتب اسمه، علَّم على، وضع خطه على (ألكالا).
أرقى مَلْزَماً: وضع لزقة (ألكالا).
أرقى مَغْرَة: صبغ بالمَغْرَة، بالطين الأحمر (ألكالا)، وتستعمل أرقى وحدها بمعنى وضع، وخبأ في حضنه التي ذكرت أعلاه.
أرقى: كبس المسنة، أضاف يوماً في شهر شباط (فبراير) في السنة الكبيسة (ألكالا).
أرقى: ثقّل، صبَّر، زوّد السفينة بصابورة (ألكالا).
أرقى (في مصطلح البحر): بمعنى أَرْفَأَ وأَرْسَى السفينة، يقال مثلاً في الكلام عن الملاحين والنوتية: أرقوا إلى الساحل أي أرسوا. وأرقى بالساحل (معجم البلاذري، دي يونج).
وأميل إلى الظن أن أرقى باعتباره من مصطلح البحر معناه الحقيقي: أرسى، ألقى بالانجر وإن اسم الانجر قد حذف. فإذا كان هذا كذلك فإنه يقال أرقى إلى وأرقى ب، وعند ذلك لابد أن نتقبل أيضاً أن العرب قد نسوا أصل هذا المعنى فهم يقولون: تُرْقَى السُفُن، والسُفُن المَرْقاة، للتعبير عن السفن التي ألقت مراسيها. ويصل هذا بنا إلى القول إن تعبير أرقى السفينة غير صحيح. ترقّى: أن يضاف الصفر إلى العدد بحيث يصبح الواحد عشرة، والعشرة مائة، والمائة ألفاً (محيط المحيط).
ارتقى: ارتفع وصعد (معجم الإدريسي).
ارتقى: استرقى، طلب أن يرقى بالرقية (باين سميث 1185، 1386).
رُقْيَة، رقية النَمْلَة: انظر نملة.
رقاية: رقية، سحر (باين سميث 1388).
رَقَّى وتجمع على رَقَّايات: عصا (فوك).
راقٍ، وتجمع على رُقَاة: صاعد (عباد 1: 119، 256).
تَرْقِيَة: أن يضاف الصفر إلى العدد بحيث يصبح الواحد عشرة، والعشرة مائة، والمائة ألفاً (محيط المحيط).
مَرْقى وتجمع على مراقٍ: أي مرقاة، سلَّم، درج، كما أشار شُلتنز إلى ذلك (فوك، ابن جبير ص295).
مَرْقىً: مرقاة، ومرسى، مرفأ، فُرضة، ميناء (معجم الإدريسي ص260، معجم البلاذري، تاريخ البربر 1: 441، 637، 2: 268، 272، 280، 293، 294، 314، 318، 389، ابن صاحب الصلاة ص11 د، ابن جبير ص306 وغيرها فيه الناشر خطأ).
مَرْقَاة: محطة، موقف (معجم الإدريسي).
مَرْقَاة: منبر الخطيب (المقري 1: 237، 240).
مَرْقَاة: سدّ من الحجارة لمنع الفيضان (معجم الإسبانية ص299).
مُرَقٍ: خادم المسجد (لين عادات 1: 119).

ربو

1 رَبَا, aor. ـْ (T, S, M, Msb, K,) inf. n. رَبْوٌ, (so in copies of the S, [in one of my copies of the S not mentioned,]) or رُبُوٌّ and رَبَآءٌ, (M, K, TA,) the latter erroneously written in [some of] the copies of the K رِبَآء, (TA,) It (a thing, T, S, Msb) increased, or augmented. (T, S, M, Msb, K.) Said, in this sense, of property: (Mgh:) or, said of property, It increased by usury. (M, TA.) لِيَرْبُوَ فِى أَمْوَالِ النَّاسِ فَلَا يَرْبُو ↓ وَمَا آتَيْتُمْ عِنْدَ اللّٰهِ, in the Kur [xxx. 38], (T, Bd,) means And what ye give of forbidden addition in commercial dealing, [i. e. of usury,] (Bd,) or what ye give of anything for the sake of receiving more in return, (Zj, T, Bd,) and this is not forbidden accord. to most of the expositions, though there is no recompense [from God] for him who exceeds what he has received, (Zj, T,) in order that it may increase the possessions of men, (T, * Bd,) it shall not increase with God, (T, Bd,) nor will He bless it: (Bd:) some (namely, the people of El-Hijáz, T, or Náfi' and Yaakoob, Bd) read

↓ لِتُرْبُوا, (T, Bd,) meaning, in order that ye may increase [the property of men], or in order that ye may have forbidden addition [or usury therein]. (Bd.) b2: Also It became high. (Msb, * TA.) b3: رَبَا, aor. as above; and رَبِىَ, aor. ـْ said of a child, He grew up. (Msb.) You say, رَبَوْتُ فِى

بَنِى فُلَانٍ, (S,) or فِى حَجْرِهِ, inf. n. رُبُوٌّ (M, K, TA) and رُبْوٌ, (M, TA,) with damm, (TA,) this latter on the authority of Lh, (M, TA,) accord. to the K رَبْوٌ, with fet-h, but correctly with damm; (TA;) and رَبِيتُ, (S, M, TA,) in the copies of the K erroneously written رَبَيْتُ, (TA,) inf. n. رَبَآءٍ and رُبِىٌّ; (M, K, TA; [the latter, accord. to the CK, رَبِىٌّ, which is a mistranscription;]) I grew up [among the sons of such a one, or in his care and protection]. (S, M, K.) b4: رَبَتِ الأَرْضُ The ground [being rained upon] became large, and swelled. (M, TA.) In the Kur xxii. 5 and xli. 39, for وَرَبَتْ, some read وَرَبَأَتٌ: the former means and [becomes large, and swells; or] increases: the latter means “ and rises. ” (T. [See art. ربأ.]) b5: رَبَا السَّوِيقُ, inf. n. رُبُوٌّ, The سويق [or meal of parched barley] had water poured upon it, and in consequence swelled: (M, TA:) in the copies of the K, رَبَا السَّوِيقَ, expl. as meaning he poured water on the سويق, and it consequently swelled. (TA.) b6: رَبَا said of a horse, (S, K,) aor. ـْ (TA,) inf. n. رَبْوٌ, (K,) He became swollen, or inflated, from running, or from fear, or fright (S, K.) b7: He was, or became, affected with what is termed رَبْوٌ; (S, M, K;) i. e. he was, or became, out of breath; his breath became interrupted by reason of fatigue or running &c.; or he panted, or breathed shortly or uninterruptedly; syn. اِنْبَهَرَ: (TA:) and so ↓ تربّى; for you say, طَلَبْنَا الصَّيْدَ حَتَّى تَرَبَّيْنَا, i. e. [We pursued the chase until] we became out of breath; &c.; syn. بُهِرْنَا. (M.) b8: See also 4.

A2: رَبَوْتُ الرَّابِيَةَ I ascended, or mounted, upon the hill, or elevated ground. (S, K.) 2 رَبَّيْتُهُ, (S, M, Mgh, Msb, K,) inf. n. تَرْبِيَةٌ, (S, K,) I reared him, fostered him, or brought him up; (M, Msb;) namely, a child: (Msb:) I fed, or nourished, him, or it; (S, Mgh, K;) namely, a child, (Mgh,) or anything of what grows, or increases, such as a child, and seedproduce, and the like; (S;) as also ↓ تَرَبَّيْتُهُ: (Mgh, K:) the former is said to be originally رَبَبْتُهُ. (Er-Rághib, TA. [See 1 in art. رب, in two places.]) [Thus رَبَّيْتُ signifies I reared, or cultivated, plants or trees.] And ربّى is said of earth, or soil, meaning It fostered plants or herbage. (L in art. رشح, &c.) And يُنَوِّرُ وَلَا يُرَبِّى is said of a tree [as meaning It produces blossoms, but does not mature its produce]. (AHn, M and L in art. مظ.) b2: رَبَّيْتُ الأْتْرُجَّ بِعَسَلٍ (tropical:) [I preserved the citron with honey], and الوَرْدَ بِسُكَّرٍ [the roses with sugar: like رَبَّبْتُهُ]. (TA.) b3: رَبَّيْتُ عَنْ خِنَاقِهِ [in the CK خُناقِه, which I think a mistranscription,] (tropical:) I removed, or eased, [his cord with which he was being strangled; app. meaning, his straitness;] (K;) mentioned by Z. (TA.) [See a similar phrase in art. رخو, conj. 4.]3 راباهُ, (K in art. مجر, as syn. of مَاجَرَهُ,) inf. n. مُرَابَاةٌ, (TA ibid.,) [He practised usury, or the like, with him: used in this sense in the present day.] b2: And رَابَيْتُهُ, (K,) inf. n. as above, (TA,) I treated him with gentleness, or blandishment; soothed, coaxed, wheedled, or cajoled, him. (K, * TA.) 4 أَرْبَيْتُهُ (in [some of] the copies of the K, erroneously, ارتبيته, TA) I increased, or augmented, it. (M, K, TA.) Hence, in the Kur [ii. 277], وَيُرْبِى الصَّدَقَاتِ (M, TA) And He will increase, or augment, alms-deeds; (Jel;) will multiply the recompense thereof, (Bd, Jel,) and bless them. (Bd.) See also an ex. in the first paragraph.

A2: أَرْبَيْتُ I took more than I gave. (S.) b2: [Hence,] اربى, said of a man, signifies [particularly] He engaged in, or entered upon, الرِّبَا [i. e. the practising, or taking, of usury or the like; he practised, or took, usury or the like; as also ↓ رَبَا, aor. ـْ for] إِرْبَآءٌ and رَبْوٌ, as inf. ns., both signify, in Pers\., رِبَا خوُرْدَنْ. (KL. [In the TA, رَبَا, said of a man, is expl. by the words حصل فى ربوة: but I think that the right reading must be حَصَّلَ فِى رِبًوا, or مِنْ رِبًوا; and the meaning, He acquired in the practice of usury or the like, or he acquired of usury or the like.]) See, again, an ex. in the first paragraph. b3: اربى عَلَى الخَمْسَينَ, (M, Msb,) وَنَحْوِهَا, (M,) He exceeded [the age of fifty, and the like]. (M, Msb.) b4: [أَرْبَى said of the عَرْفَج, in a copy of the S, in art رقط is a mistranscription for أَدْبَى, with dál.]5 تربّى, said of a child, (Mgh, Msb,) He was, or became, fed, or nourished; (Mgh;) or reared, fostered, or brought up. (Msb.) A2: See also 1, near the end of the paragraph.

A3: تَرَبَّيْتُهُ: see 2.

رَبْوٌ: see رُبْوَةٌ. b2: Also A company (IAar, T, K, TA) of men: (IAar, T, TA:) pl. أَرْبَآءُ: (IAar, T, K, TA:) and ↓ رِبْوَةٌ likewise signifies a company; or, as some say, ten thousand; as also رُبَّةٌ; (M, TA;) or the former of these two words, (i. e. ربوة,) accord. to the A, signifies a great company of men, such as ten thousand. (TA.) It is said in the K that ↓ رِبْوَةٌ signifies Ten thousand dirhems; as also ↓ رُبَةٌ: but in this assertion are errors; for the former of these two words signifies as explained in the foregoing sentence; and the latter of them is with teshdeed, belonging to art. رب, and signifies a company [or great company] of men. (TA.) A2: Also, (T, S, M, K, TA,) and ↓ رَبْوَةٌ, (M, TA,) The state of being out of breath; interruption of the breath by reason of fatigue or running &c.: or a panting, or breathing shortly or uninterruptedly: syn. بُهْرٌ, (T, M, TA,) and اِنْبِهَارٌ: (TA:) or a loud (lit. high) breathing: (S:) and a state of inflation of the جَوْف [or chest]. (M, TA.) [The former word is now often used as signifying Asthma.]

رِبًا, (T, M, Msb, K,) or ↓ رِبًوا, (S, Mgh,) [for it is often thus written, and generally thus in the copies of the Kur-án,] with the short ا accord. to the pronunciation best known, (Msb,) [which implies that it is also pronounced ↓ رِبَآءٌ,] An excess, and an addition: (Msb:) an addition over and above the principal sum [that is lent or expended]: but in the law it signifies an addition obtained in a particular manner: (Er-Rághib, TA:) [i. e. usury, and the like; meaning both unlawful, and lawful, interest or profit; and the practice of taking such interest or profit:] it is in lending, (Zj, T,) or in buying and selling, (S,) and in giving: and is of two kinds; unlawful, and lawful: the unlawful is any loan for which one receives more than the loan, or by means of which one draws a profit; [and the gain made by such means:] and the lawful is a gift by which a man invites more than it to be given to him, or a gift that he gives in order that more than it may be given to him; [and the addition that he so obtains:] (Zj, T:) [it generally means] an addition that is obtained by selling food [&c.] for food [&c.], or ready money for ready money, to be paid at an appointed period; or by exchanging either of such things for more of the same kind: (Bd in ii.

276:) or the taking of an addition in lending and in selling: (PS:) [it is said to be] i. q. عِينَةٌ: (M, K:) [but although رِبًا and عِينَةٌ are both applicable sometimes in the same case, neither of them can be properly said to be generally explanatory of the other, or syn. therewith: رِبَا النَّسِيْئَةِ is a term specially employed to signify profit obtained in the case of a delay of payment: and رِبَا الفَضْلِ to signify profit obtained by the superior value of a thing received over that of a thing given:] the dual of رِبًا (M, Msb, K) or رِبًوا (S) is رِبَوَانِ and رِبَيَانِ; (S, M, Msb, K;) the former being agreeable with the original; (M, Msb;) the ى in the latter being because of the imáleh occasioned by the preceding kesreh. (M.) See an ex. near the beginning of the first paragraph of this art. ↓ رُبْيَةٌ, thus pronounced by the Arabs, but by the relaters of a trad., in which it occurs, ↓ رُبِّيَّةٌ, (Fr, T, S, Mgh,) or, as some say, ↓ رُبَيَّةٌ, as though this were the dim. of رُبْيَةٌ, (Mgh,) is a dial. var. of رِبًوا [or رِبًا]; and by rule should be رُبْوَةٌ: (Fr, T, S, Mgh:) or, accord. to Z, رُبّيَّةٌ may be of the measure فُعُّولَةٌ from الرِّبَا. (TA.) [See also رَمَآءٌ, in art. رمى.]

رُبَةٌ: see رَبْوٌ.

رَبْوَةٌ: see the next paragraph: A2: and see also رَبْوٌ.

رُبْوَةٌ and ↓ رَبْوَةٌ and ↓ رِبْوَةٌ; (T, S, M, Msb, K;) the first of which is preferred, (T,) or most common; (Msb;) and the second, of the dial. of Temeem; (T, Msb;) and ↓ رَبْوٌ (M, K) and ↓ رَبَاوَةٌ (T, S, M, K) and ↓ رِبَاوَةٌ (M, K) and ↓ رُبَاوَةٌ (IJ, K) and ↓ رَابِيَةٌ (T, S, M, Msb, K) and ↓ رَبَآءَةٌ; (M, K;) A hill; i. e. an elevation of ground, or elevated ground: (T, S, M, K:) or an elevated place: so called because it is high: (Msb, TA:) the pl. of رُبْوَةٌ is رُبًى (T, Msb) and رُبِىٌّ: (T:) and the pl. of ↓ رَابِيَةٌ is رَوَابٍ; (T, Msb;) which ISh explains as meaning elevated sands, like the دَكْدَاكَة [q. v.], but higher and softer than the latter; the latter being more compact and rugged; the رابية, he says, has in it depression and elevation; it produces the best and the most numerous of the herbs, or leguminous plants, that are found in the sands; and men alight upon it. (T.) رِبْوَةٌ: see the next preceding paragraph: b2: and see رَبْوٌ, in two places.

رُبْيَةٌ and رُبَيَّةٌ and رُبِّيَّةٌ: see رِبًا, last sentence: A2: and see also art. ربى.

رِبًوا: see رِبًا. [The و is silent, like the ا.]

رَبْوَآءُ: see رَابٍ.

رِبَوِىٌّ Of, or relating to, what is termed رِبًا or رِبًوا [i. e. usury and the like]: (Mgh, Msb:) رَبَوِىٌّ is said by Mtr to be wrong. (Msb.) رَبَآءٌ Excess, excellence, or superiority; syn. طَوْلٌ: (IDrd, S, K:) so in the saying, لِفُلَانٍ عَلَى

فُلَانٍ رَبَآءٌ [Such a one possesses excess, or excellence, or superiority, over such a one]. (IDrd, S.) b2: And An obligation, a favour, or a benefit; syn. مِنَّةٌ. (K.) رِبَآءٌ: see رِبًا.

رَبَآءَةٌ: see رُبْوَةٌ.

رَبَاوَةٌ and رُبَاوَةٌ and رِبَاوَةٌ: see رُبْوَةٌ.

رَابٍ Increasing, or augmenting: &c. b2: Hence,] فَأَخَذَهُمْ أَخْذَةً رَابِيَةً, in the Kur [lxix. 10], and He punished them with a punishment exceeding other punishments; (Fr, * S, * M, * K, * Jel;) a vehement punishment. (K.) A2: اِمْرَأَةٌ رَابِيَةٌ A woman affected with what is termed رَبْوٌ; [i. e., out of breath; &c.; (see 1, near the end of the paragraph;)] (T, TA;) as also ↓ رَبْوَآءُ. (TA.) رَابِيَةٌ [as a subst.]: see رُبْوَةٌ, in two places.

أَرْبَى in the Kur xvi. 94 means More numerous, (Bd, Jel,) and more abundant in wealth. (Bd.) أُرْبِيَّةٌ, originally أُرْبُوَّةٌ, (S,) or of the measure فُعْلِيَّةٌ, (M,) The root of the thigh: (Ks, T, S, K:) or the part between the upper portion of the thigh and the lower portion of the بَطْن [or belly]: (ISh, T, K:) or the part between the upper portion of the thigh and the lower portion of the بَظْر [q. v.]: or, accord. to Lh, the root of the thigh, next the بَظْر: (M:) or, as in the A, a portion of flesh, in the root of the thigh, that becomes knotted in consequence of pain: (TA:) there are two parts, together called أُرْبِيَّتَانِ. (S, TA.) b2: Also (tropical:) A man's household, and the sons of the paternal uncle of a man; (T, M, K, TA;) not including any others: (T, M:) or the nearer members of the household of a man. (A, TA.) One says, جَآءَ فُلَانٌ فِى أُرْبِيَّتِهِ, and فِى

أُرْبِيَّةٍ مِنْ قَوْمِهِ, (T,) or فِى أُرْبِيَّةِ قَوْمِهِ, (S,) (tropical:) Such a one came among his household, and the sons of his paternal uncle: (T, TA:) or among the people of his house consisting of the sons of his paternal uncles; not of any others. (S.) إِرْبِيَانٌ: see art. ربى.

مُرْبٍ One who practises رِبًا [i. e. usury or the like]. (M, K.) b2: أَر ْضٌ مُرْبِيَةٌ (assumed tropical:) Good land. (M.) مَرْبَاةٌ for مَرْبَأَةٌ: see the latter, in art. ربأ.

مُرَبًّى [Reared, fostered, brought up, fed, or nourished: see 2. b2: And] Made [or preserved] with رُبّ [or inspissated juice, &c. (see 2, last sentence but one)]: you say زَنْجَبِيلٌ مُرَبًّى [Ginger so preserved]; as also مُرَبَّبٌ: (S, K:) and ↓ مُرَبَّيَاتٌ signifies Preserves, or confections, made with رُبّ; like مُرَبَّبَاتٌ. (S in art. رب.) مُرَبَّيَاتٌ: see what next precedes.

ربو: ربا: بمعنى علا. لا يقال رَبَوْت (لين) بدل رَبَأْتُ فقط بل يقال أيضاً رَبَيْتُ. وبمعنى نشأ يقال رَبَيْت وهو الصواب كما ذكر صاحب القاموس (انظر لين)، أما رَبيت فلغة فيها (معجم مسلم).
رَبَّى (بالتشديد): نشَّا ونَّمى. ويقال مجازاً: رَبَّى الصحبة التي لا تزال. بمعنى: جعل صحبته وعشرته ووداده دائماً (دي ساسي ديب 9: 486).
وفي المعجم اللاتيني - العربي: demulcet يهتدن ويُرَبّي.
رابي: أعطى المال بالرباء (بوشر، محيط المحيط).
أربى: زاد، تجاوز الحد. ويقال: أربى على (دي يونج) وانظر بالمعنى الثاني أيضاً (دي ساسي طرائف 1: 252، عباد: 46، بدرون ص173، عبد الواحد ص215).
ويقال: ما يكفيها ويُرْبي أي يزيد، بإيجاز الحذف بمعنى ويُرْبي على ما يكفيها (معجم الإدريسي).
أربى بفلان عن: رفعه ونزهه عن (المقري 2: 110).
رباً: أضف إلى ما ذكره لين: ربا اليد، ربا النساء (= ربا النسيئة عند لين)، وربا القرض. راجع عنها فاندنبرج (ص94 - 95).
رِبْوَة: عشرة آلاف (أبو الوليد ص659، رقم 63، ص661، رقم 82) وتجمع على ربوات (1 نفس المصدر ص662).
رَبِيَّة، ربيات القصر وخوله: الخادمات الجميلات اللائي يرتبن في القصر (دي سلان، تاريخ البربر 1: 483).
رَبِيَّة: درنة في الأُرْبِيَّة تحدث من جرح في القدم تحدث عنها حمَّى شديدة وترجع إذا غمزت (محيط المحيط).
رباية: تربية (بوشر).
رَبيانة: anacyclus tomentosus ( براكس مجلة الشرق والجزائر 8: 243).
رَبَّايَة: مربية (دومب ص76).
رابية: نبات اسمه العلمي: dactyles repens Deaf ( براكس مجلة الشرق والجزائر 4: 196، 8: 281).
تَرْبِيَة: عناية، اهتمام (رولاند).
تَرْبِيَة: تهذيب. ففي حياة ابن خلدون (ص208 ق): شيخ وقته جلالةً وتربيةً وعلماً.
تَرْبِيَة: تستعمل هذه الكلمة بمعنى: ترتيب، تنسيق، نظام. ونجد في بعض العبارات أن كلمة ترتيب قد حلت محلها. ففي ألف ليلة (1: 367): فلما أقبلتم لم أر تربيتكم تربية ملوك وإنما رأيتكم طوائف مجتمعين. وفي المقري (1: 132): لِئَلاَّ يدخل الخَلَل الذي يقضي باختلال القواعد وفساد التربية وحلّ الأوضاع. وقد أبدل الناشر السيد رايت في هذه العبارة كلمة التربية بالترتيب، غير أن ما جاء في جميع المخطوطات وما جاء في طبعة بدلات يخالف هذا.
تربية: الفتيان، الشبان، الفتيات، الشابات (ألكالا).
تربية: طفل، غلام وفتاة أيضاً وتجمع على تَرَابِي (ألكالا).
وفي مختارات من قصة عنتر (6: 1، 11) يقول عنتر لعبد مملوك: وَيْلك ولد الزنا وتربية الأمة اللخنا.
وتربية: قدير متبل - من لحم الضأن والبيض والطماطم (دوماس حياة العرب ص251).
تَرْبايَة: تربية، تهذيب (بوشر).
مُرَبَّى: زمن التربية والتهذيب، ففي حياة ابن خلدون (ص231 ق): وكان في قلبه نكتة من الغيرة من لدن اجتمعنا في المُربَّى مجالس الشيوخ فكثيراً ما كان يظهر تفوقي عليه وإنْ كان أسَنَّ مِنّي (وضبط الكلمات في هذه العبارة في المخطوطة) (المقدمة 1: 332، 334، 2: 248، 260، 261، تاريخ البربر 1: 547، 586، 597، 2: 151).
جعل مرباه في طابق (ألف ليلة 2: 68) أي أنه رُبِّيَ في ديماس (سرداب).
مُرَبَّى: مُرَبَّب، عقيد الثمار. وجمعت في معجم بوشر على مربّوات.
مُرَبَّى: لَعوق، معجون عسلي وهو دواء مؤلف بخاصة من العسل (فوك).
مُرَبِّيَة. هو مربية تحت طابق، أي رُبِّيَ في ديماس (يرداب) (ألف ليلة برسل 7: 46، 47).
مُرباة: ربا. الفائدة التي يحصل عليها من المنقود المقترضة (باين سميث 1449).

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.