غن

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

مُغْنًى: see 4, former half.

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

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

دعو

1 دَعَوْتُ and دَعَيْتُ signify the same: (Fr, K and TA in art. دعى:) the aor. of the former is أَدْعُو, (TA in that art.,) sec. Pers\. fem. sing.

تَدْعِينَ and تَدْعُوِينَ and تَدٌعُيْنَ, the last with an inclination to the sound of a dammeh in the vowel of the ع [so that it is between a kesreh and a dammeh], and sec. Pers\. masc. and fem. pl. تَدْعُونَ: (S, TA:) aor. of the latter verb أَدْعِى: inf. n. دُعَآءٌ. (TA in art. دعى.) دُعَآءٌ [generally] signifies [or implies] The act of seeking, desiring, asking, or demanding. (KT.) b2: You say, دَعَا اللّٰهَ, (K,) first Pers\. دَعَوْتُ, aor. ـْ (Msb,) inf. n. دُعَآءٌ (Msb, K) and دَعْوَى, (K,) in which latter the alif [written ى] is to denote the fem. gender, [and therefore the word is without tenween,] (TA,) He prayed to God, supplicated Him, or petitioned Him humbly, (Msb, K, TA,) desiring to obtain some good that He had to bestow. (Msb, TA.) And دَعَوْتُ اللّٰهَ لَهُ [I prayed to God for him]; and عَلَيْهِ [against him]; inf. n. دُعَآءٌ: (S:) [and دَعَوْتُ لَهُ I prayed for him, or blessed him; and دَعَوْتُ عَلَيْهِ I prayed against him, or cursed him:] and دَعَوْتُ لَهُ بِخَيْرٍ [I supplicated for him good]; and دَعَوْتُ عَلَيْهِ بِشَرٍّ [I imprecated upon him evil]. (TA.) b3: دَعَا بِالكِتَابِ He desired, or required, or requested, that the writing, or book, should be brought. (TA.) And دَعَا أَنْفُهُ الطِّيبَ His nose, perceiving its odour, desired the perfume. (TA.) b4: [Hence,] دَعَا بِهِ, said of anything in the earth, means It needed it; or required it: [and so دَعَا إِلَيْهِ: one says of a wall, دَعَا إِلَى إِصْلَاحِهِ It needed, or required, its being repaired: (see 10 in art. رم:) and] one says to him whose clothes have become old and worn out, قَدْ دَعَتْ ثِيَابُكَ [Thy clothes have become such as to need thy putting on others; or] thou hast become in need of putting on other clothes. (Aboo-'Adnán, TA.) [See also 10.] b5: دَعَوْتُهُ, (S, MA, Mgh, Msb,) and دَعَوْتُ بِهِ, (MA, [and of frequent occurrence,]) inf. n. [دُعَآءٌ and] دَعْوٌ, (TA, [but the former is more common,]) also signify I called him, called out to him, or summoned him, (S, MA, Mgh, Msb,) syn. نَادَيْتُهُ, (Mgh, Msb,) or الدُّعَآءُ is to the near and النِّدَآءُ is to the distant, (Kull p. 184,) and desired him to come, to come forward, or to advance; (Msb;) and ↓ اِسْتَدْعَيْتُهُ signifies the same, (S, MA,) [i. e.] I called him to myself. (MA.) One says, دَعَا المُؤَذِّنُ النَّاسَ إِلَى الصَّلَاةِ [The مؤذّن called the people to prayer]. (Msb.) And the saying of En-Nahdee كُنَّا نَدْعُو وَنَدَعُ means We used to call, or invite, them to ElIslám at one time, and to leave doing so at another time. (Mgh.) And دَعَوْتُ النَّاسَ, (Msb,) inf. n. دُعَآءٌ and دَعْوَةٌ, (S,) or the latter is a simple subst., (Msb,) and مَدْعَاةٌ, (S, [app. there mentioned as an inf. n., agreeably with many other instances,]) means also I invited people to eat with me, or at my abode. (Msb.) b6: [Hence,] مَا دَعَاكَ إِلَى هٰذَا الأَمْرِ What drew, led, induced, or caused, and constrained, or drove, thee to do this thing? (TA.) And دَعَانَا غَيْثٌ وَقَعَ بِبَلَدٍ قَدْ أَمْرَعَ, i. e. [Rain that fell in a region which had become abundant in herbage invited us thither, or] was the cause of our seeking its herbage. (TA.) And يَدْعُومَا بَعْدَهُ, (S, Mgh, K, *) or يَدْعُومَا وَرَآءَهُ مِنَ اللَّبَنِ, (Nh, TA,) [It draws, or attracts, what is to come after it, of the milk,] said of some milk left in the udder. (S, Nh, Mgh, K, TA.) And دَعَاهُ إِلَى الأَمِيرِ He drove him, or urged him to go, [but more commonly meaning he summoned him,] to the prince, or commander. (K, * TA. [In the TK, الى الأَمْرِ to the thing, or affair.]) b7: [Hence likewise,] الدُّعَآءُ signifies also The calling to one's aid: thus, [in the Kur ii. 21,] وَادْعُوا شُهَدَآءَكُمْ meansAnd call ye to your aid [your helpers]. (TA.) b8: And دَعَا المَيِّتَ He called upon the dead, praising him, and saying, Alas for such a one! or he wailed for, wept for, or deplored the loss of, the dead, and enumerated his good qualities and actions; as though he called him. (TA. [See also 5.]) b9: And دَعَوْتُهُ زَيْدًا and بِزَيْدٍ (tropical:) I called him, i. e. named him, Zeyd. (Msb, K, TA.) And دَعَوْتُهُ بِابْنِ زَيْدٍ (assumed tropical:) I called him, i. e. asserted him to be, the son of Zeyd. (Msb.) b10: دَعَاهُ اللّٰهُ (assumed tropical:) God destroyed him: [as though He called him away:] whence تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّى, in the Kur lxx. 17, [describing the fire of Hell,] (assumed tropical:) It shall destroy him who shall have gone back from the truth and turned away from obedience: or this means (tropical:) it shall draw, and bring, &c.: or it refers to the زَبَانِيَة of Hell [i. e. the tormentors of the damned]: (Bd:) or it means (assumed tropical:) it will do to them hateful deeds. (TA.) [Also] God punished him, or tormented him. (TA.) and دَعَاهُ اللّٰهُ بِمَكْرُوهٍ (tropical:) God caused an evil, or abominable, event to befall him. (ISd, Z, K.) b11: دَعَا فِى الضَّرْعِ (tropical:) He left some milk, such as is termed دَاعِيَة, in the udder. (M, K, TA.) Accord. to IAth, دَاعِيَةٌ is an inf. n., like عَاقِبَةٌ and عَافِيَةٌ. (TA.) 3 مُدَاعَاةٌ signifies (tropical:) The proposing an enigma or enigmas to a person; or the contending with another in doing so; syn. مُحَاجَاةٌ. (S, K, TA.) You say, دَاعَيْتُهُ (tropical:) I proposed to him an enigma or enigmas; &c. (TA.) A poet says, أُدَاعِيكَ مَا مُسْتَصْحَبَاتٌ مَعَ السُّرَى حِسَانٌ وَمَا آثَارُهَا بِحِسَانِ [(assumed tropical:) I propose to thee an enigma: What are things that are taken as companions in night-journeying, good, and the effects whereof are not good?]: meaning swords. (S.) b2: And The asking a thing of one much, so as to weary; as also مُحَاجَاةٌ. (K.) b3: دَاعَيْنَا الحَائِطَ عَلَيْهِمْ (tropical:) We pulled down, or demolished, the wall upon them, from the sides [or foundations] thereof. (K, * TA.) b4: [Golius assigns other significations to دَاعَى, for which I find no authority: namely, “Convocavit ad Deum propheta, præco sacer,” followed by an accus.: and “ Contendit contra alium: Provocavit: pecul. rem vindicans sibi vel arrogans. ”]4 أَدْعَاهُ [so in some copies of the K; in other copies ↓ اِدَّعَاهُ; the former of which I regard as the right reading;] He made him to assert his relationship as a son [for يُدْعَى, in my copies of the K, I read ↓ يَدَّعِى, syn. with يَعْتَزِى,] to one who was not his father. (K.) [SM, who appears to have read ↓ اِدَّعَاهُ, says that it is like اِسْتَلْحَقَهُ and اِسْتَلَاطَهُ.]5 التَّدَعِّى [inf. n. of تَدَعَّتْ] signifies The تَطْرِيب [or singing, or quavering or trilling and prolonging of the voice, or prolonging and modulating of the voice,] of a woman wailing for the dead. (TA. [See دَعَا المَيِّتَ, above.]) 6 التَّدَاعِى signifies The calling, summoning, or convoking, one another. (Mgh.) You say, تَدَاعَوْ لِلْحَرْبِ [They called, summoned, or convoked, one another for war: and hence,] (assumed tropical:) they prepared themselves for war. (TA.) And تَدَاعَوْا عَلَيْهِ, (Msb, K,) or عَلَى بَنِى فُلَانٍ, (T, M,) They collected themselves together, (K,) or called one another so that they assembled together, (M,) or leagued together, and called one another to mutual aid, (T, Msb, *) against him, (Msb, K,) or against the sons of such a one. (T, M.) and تَدَاعَى عَلَيْهِ العَدُوُّ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The enemy advanced against him from every side. (K, * TA.) b2: [Hence,] تَدَاعَتِ السَّحَابَةُ بِالبَرْقِ وَالرَّعْدِ مِنْ كُلِّ جَانِبٍ (assumed tropical:) The cloud lightened and thundered from every quarter. (TA.) And تَدَاعَى البُنْيَانُ, (Mgh, Msb,) or البِنَآءُ, (TA,) (tropical:) The building cracked in its sides, (Msb,) or became much broken, (TA,) and gave notice of falling to ruin: (Msb, TA:) or cracked in several places, without falling; and in like manner, تَدَاعَتِ الحِيطَانُ, (Mgh,) the walls cracked in several places, without falling: (Mgh, K: *) and تَدَاعَتِ الحِيطَانُ لِلْخَرَابِ the walls fell to ruin by degrees; syn. تَهَادَمَت: (S:) [but Mtr says,] تَدَاعَتْ إِلَى الخَرَابِ is a vulgar phrase; not [genuine] Arabic. (Mgh.) And تداعى said of a sand-hill, (assumed tropical:) It, being put in notion, or shaken in its lower part, poured down. (Msb.) And [hence,] تَدَاعَتْ إِبِلُ بَنِى فُلَانٍ (tropical:) (tropical:) The camels of such a one became broken by emaciation. (TA.) b3: تَدَاعَوْ بِالأَلْقَابِ They called one another by surnames, or nicknames. (Msb.) b4: التَّدَاعِى also signifies (assumed tropical:) The trying one another with an enigma or enigmas; or contending, one with another, in proposing an enigma or enigmas; syn. التَّحَاجِى. (TA in art. حجو.) You say, بَيْنَهُمْ أُدْعِيَّةٌ يَتَدَاعُوْنَ بِهَا (assumed tropical:) [Between them is an enigma with which they try one another; or by proposing which they contend, one with another]. (S, K. *) b5: يَتَدَاعَوْنَ فَصْلَ الخِطَابِ (assumed tropical:) They compete, one with another, [as though each one challenged the others,] in discoursing of the science of chasteness of speech, and eloquence. (Har p. 446.) b6: See also 8, in two places.

A2: [It is also used transitively:] you say, تَدَاعَوُا القَوْمَ They [together] called the people. (Mgh in art. نقض. [See 6 in that art.]) 7 اندعى i. q. أَجَابَ. (K.) Akh heard one or more of the Arabs say, لَوْدَعَوْنَا لَانْدَعَيْنَا, meaning لَأَجُبْنَا [i. e. Had they called us, &c., we had certainly answered, or replied, or assented, or consented]. (S.) 8 اِدَّعَى He asserted a thing to be his, or to belong to him, or to be due to him, either truly or falsely: (K, * TA:) he claimed a thing; laid claim to it; or demanded it for himself: and he desired a thing; or wished for it. (Msb.) and اِدَّعَوُا الشَّىْءَ and الشىء ↓ تَدَاعَوُا signify the same [i. e. They claimed the thing, every one of them for himself]. (Mgh.) You say, اِدَّعَيْتُ عَلَى فُلَانٍ كَذَا [I asserted myself to have a claim upon such a one for such a thing; preferred a claim against such a one for such a thing; or claimed of such a one such a thing]. (S.) And اِدَّعَى زَيْدٌ عَلَى عَمْرو مَالًا [Zeyd asserted himself to have a claim upon 'Amr for property; or preferred a claim against 'Amr &c.]. (Mgh.) And اِدَّعَيْتَ عَلَىَّ مَا لَمْ أَفْعَلْ [Thou hast asserted against me, or charged against me, or accused me of, that which I have not done]. (S and K in art. شرب, and S in art. اكل.) هٰذَا الَّذِى كُنْتُمْ بِهِ تَدَّعُونَ, in the Kur [lxvii. 27], means This is that on account of which ye used to assert vain and false things: or which ye used to deny, or disbelieve: or, accord. to Fr, the latter verb may here be used in the sense of تَدْعُونَ; and the meaning may be, this is that which ye desired to hasten, and for which ye prayed to God in the words of the Kur [viii. 32], “O God, if this be the truth from Thee, then rain Thou upon us stones from Heaven, or bring upon us some [other] painful punishment: ” it may be from الدُّعَآءُ: and it may be from الدَّعْوَى: (TA:) [i. e.] it means this is that which ye used to demand, and desire to hasten; from الدُّعَآءُ: or that which ye used to assert, [namely,] that there will be no raising to life; from الدَّعْوَى. (Bd.) And وَلَهُمْ مَا يَدَّعُونَ, in the Kur [xxxvi. 57], is explained as meaning and they shall have what they desire, or wish for; which is referrible to the meaning of الدُّعَآءُ. (TA.) b2: You say also, اِدَّعَى غَيْرَ أَبِيهِ [He asserted the relationship of father to him of one who was not his father; or claimed as his father one who was not his father]. (T, Mgh, Msb.) And يَدَّعِى إِلَى غَيْرِ أَبِيهِ [He asserts his relationship as a son, or claims the relationship of a son, to one who is not his father]. (T, Msb. See 4, in three places.) And يَدَّعِيهِ غَيْرُ أَبِيهِ [One who is not his father asserts him to be his son; or claims him as his son]. (T, Msb.) الاِدِّعَآءُ in war signifies The asserting one's relationship; syn. الاِعْتِزَآءُ; (S, TA;) as also ↓ التَّدَاعِى; (TA;) i. e. the saying “ I am such a one the son of such a one. ” (S.) And [hence] sometimes it includes the meaning of Informing, or telling; and therefore بِ may be prefixed to its objective complement; so that one says, فُلَانٌ يَدَّعِى بِكَرَمِ فِعَالِهِ, i. e. Such a one informs of the generosity of his deeds. (Msb.) 10 إِسْتَدْعَوَ see 1, near the middle of the paragraph. b2: [Hence, استدعى signifies also It called for, demanded, required, or invited, a thing. See also دَعَابِهِ.]

دَعْوَةٌ [as an inf. n. of un.] signifies A single time or act (S, Msb) [of prayer and of imprecation, as is indicated in the S, and also, though less plainly, in the TA]. See دُعَآءٌ. b2: [Also, as such, A call.] You say, هُوَمِنِّى دَعْوَةُ الرَّجُلَ (K, TA) and الكَلْبِ, and دَعْوَةَ الرَّجُلِ and الكَلْبِ, in the former case دعوة being used as a simple subst., and in the latter case as an adv. n., (TA,) meaning قَدْرُ مَا بَيْنِى وَبَيْنَهُ ذَاكَ [i. e. He, or it, is distant from me the space of the call of the man and of the dog]. (K, TA.) And لَهُمُ الدَّعْوَةُ عَلَى

غَيْرِهِمْ The call is to them before the others of them: (K, TA: [يَبْدَأُ in the CK is a mistake for يُبْدَأُ:]) accord. to the T and the Nh, in the case of gifts, or pay, or salary. (TA.) b3: The call to prayer: whence, in a trad., الدَّعُوَةُ فِى الحَبَشَةِ [meaning The office of calling to prayer rests among the Abyssinians]; (JM, TA;) said by the Prophet in preference of his مُؤَذِّن Bilál. (JM.) b4: A call, or an invitation, to El-Islám. (Mgh.) Yousay, أَدْعُوكَ بِدَعْوَةِ الإِسْلَامِ and السلام ↓ دِعَايَةِ and الاسلام ↓ دَاعِيَةِ, meaning I call thee, or invite thee, by the declaration of the faith whereby the people of false religions are called: دَاعِيَةٌ being an inf. n. syn. with دَعْوَةٌ, like عَافِيَةٌ and عَاقِبَةٌ: (JM:) دَعْوَةُ الإِسْلَامِ and ↓ دَعايَتُهُ and ↓ دَاعِيَتُهُ signify the same: and دَعْوَةُ الحَقِّ [in like manner] means the declaration that there is no deity but God. (TA.) b5: An invitation to food, (S, M, Msb, K, TA,) and to beverage; or, accord. to Lh, specially a repast, feast, or banquet, on the occasion of a wedding or the like: (TA:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دِعْوَةٌ: (A 'Obeyd, S, M, Msb:) it is an inf. n. in this sense, (S,) or a simple subst.: (Msb:) and ↓ دُعْوَةٌ signifies the same; (K;) or, as some say, this, which is given as on the authority of Ktr, is a mistake: (TA:) and so does ↓ مَدْعَاةٌ [app. an inf. n.]. (S, Msb, K.) You say, كُنَّافِى

دَعْوَةِ فُلَانٍ and ↓ مَدْعَاتِهِ, meaning [We were included in] the invitation (دُعَآء [see 1]) of such a one to food: (S, Msb: [but in the latter, نَحْنُ, in the place of كُنَّا:]) [or we were at the repast, or feast, or banquet, of such a one; for] you say [also] دَعَاهُ إِلَى الدَّعْوَةِ and ↓ الى المَدْعَاةِ [He invited him to the repast, or feast, or banquet: and in this sense دَعْوَة is commonly used in the present day]. (MA.) b6: See also دِعْوَةٌ: b7: and دَعْوَى. b8: Also i. q. حَلِفٌ or حَلْفٌ (accord. to different copies of the K) [both in the sense of Confederation to aid or assist]: (K, TA:) [whence] one says, دَعْوَةٌ فُلَانٍ فِى بَنِى فُلَانٍ

[meaning The confederation of such a one is with the sons of such a one]. (TA.) دُعْوَةٌ: see the next preceding paragraph.

دِعْوَةٌ respects relationship, (S, Msb,) like ↓ دَعْوَى or دَعْوَى فِى النَّسَبِ; (S;) meaning A claim in respect of relationship; (K;) [i. e.] one's claiming as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one's claiming the relationship of a son to a person who is not his father: or one's being claimed as a son by a person who is not his father: (Az, Msb:) thus pronounced by most of the Arabs, except 'Adee of Er-Rabáb, who pronounce it, in this sense, ↓ دَعْوَةٌ. (S, Msb.) See also دَعْوَى. b2: Also Kindred, or relationship, and brotherhood: so in the saying, لِى فِىالقَوْمِ دِعْوَةٌ [I have in, or among, the people, or company of men, kindred, or relationship, and brotherhood]. (Ks, Msb.) b3: See also دَعْوَةٌ.

دَعْوَى: see دُعَآءٌ, in five places. b2: Also a subst. from 8; (S, M, Mgh, Msb, TA;) omitted in the K, though better known than the sun; (TA;) and so ↓ دَعَاوَةٌ (M, Msb, K) and ↓ دِعَاوَةٌ and ↓ دِعْوَةٌ, (M, K,) accord. to the general pronunciation, (M, TA,) and ↓ دَعْوَةٌ, (M, K,) accord. to the pronunciation of 'Adee of Er-Rabáb, (M, TA,) and ↓ دَاعِيَةٌ; (TA, there said to be syn. with دَعْوَى;) [meaning An assertion that a thing belongs to one, or is due to one; a claim; as is indicated in the S and Mgh and K &c.;] a demand; a suit; (Yz, Az, Msb;) whether true or false: (Mgh, K, TA:) the pl. of دَعْوَى is دَعَاوٍ and دَعَاوَى; the former of which is preferable accord. to some, being, as IJ says, the original form; but some say that the latter is preferable: (Msb:) [the latter only is mentioned in the Mgh:] the alif in the sing. [written ى] is a sign of the fem. gender; and therefore the word is without tenween. (Mgh.) Yz mentions the sayings, لِى فِى هٰذَا الأَمْرِ دَعْوَى I have, in respect of this thing, [a claim or] a demand, and دَعَاوَى or دَعَاوٍ [claims or] demands, as written in different copies. (Az, Msb.) And لَوْ أُعْطِىَ النَّاسُ بِدَعَاوِيهِمْ [If men were given according to their claims, or demands,] occurs in a trad. (Msb.) b3: See also دِعْوَةٌ.

دُعْوِىٌّ is a word used only in negative sentences: (S:) you say, مَا بِالدَّارِ دُعْوِىٌّ There is not in the house any one: (S, K: *) Ks says that it is from دَعَوْتُ, and [properly] means لَيْسَ فِيهَا مَنْ يَدْعُو [there is not in it one who calls, &c.]. (S.) دُعَآءٌ is an inf. n. of 1; (Msb, K;) as also ↓ دَعْوَى: (K:) the former is originally دُعَاوٌ: (S:) [both, used as simple substs., signify A prayer, or supplication, to God:] and the pl. of the former is أَدْعِيَةٌ. (S.) IF says that some of the Arabs, for ↓ دَعْوَةٌ, say ↓ دَعْوَى, with the fem. alif [written ى]. (Msb, TA.) One says, اَللّٰهُمَّ المُسْلِمِينَ ↓ أَشْرِكْنَا فِى دَعْوَى, meaning [O God, make us to share] in the prayer (دُعَآء) of the Muslims. (TA.) And hence, in the Kur [x. 10], فِيهَا سُبْحَانَك اللّٰهُمَّ ↓ دَعْوَاهُمْ [Their prayer in it shall be سبحانك اللّٰهمّ]. (TA.) [دُعَآءٌ followed by لِ signifies An invocation of good, a blessing, or a benediction: followed by عَلَى, an imprecation of evil, a curse, or a malediction.] سُورَهُ الدُّعَآءِ is a title of The first chapter of the Kur-án. (Bd.) b2: [Hence,] دُعَآءٌ signifies also Adoration, worship, or religious service. (TA.) b3: And i. q. إِيمَانٌ [i. e. Belief; particularly in God, and in his word and apostles &c.: faith: &c.]: a meaning mentioned by the Expositors of El-Bukháree. (TA.) b4: [Also A call, or cry; and so ↓ دَعْوَى, as in the Kur vii. 4 (where the latter is explained by Bd as syn. with the former) and xxi. 15.] b5: And [particularly] A calling, or crying, for aid or succour. (TA.) دَعِىٌّ One invited to a repast: pl. دُعَوَآءُ; as in the saying عِنْدَهُ دُعَوَآءُ [With him, or at his abode, are guests invited to a repast]. (TA.) b2: One who makes a claim in respect of relationship; (S;) [i. e.] one who claims as his father a person who is not his father; (Az, Mgh, Msb;) [in other words,] one who claims the relationship of a son to a person who is not his father: or one who is claimed as a son by a person who is not his father; (Az, Msb;) an adopted son: (S, K:) pl. أَدْئِيَآءُ, (S,) which is anomalous; (Bd in xxxiii. 4;) occurring in the Kur [in the verse just referred to], where it is said, وَمَاجَعَلَ أَدْئِيَاءَكُمْ أَبْنَآءَكُمْ (S) Nor hath He made your adopted sons to be your sons in reality. (Jel.) b3: And One whose origin, or lineage, or parentage, is suspected; (K, TA;) as also ↓ مَدْعِىٌّ: pl. of the former as in the next preceding sentence. (TA.) دَعَاوَةٌ and دِعَاوَةٌ: see دَعْوَى.

دِعَايَةٌ: see دَعْوَةٌ, in two places.

دَعَّآءٌ One who prays, or supplicates God, or who calls, &c., much, or often. (TA.) الدَّعَّآءَةُ [an epithet in which the quality of a subst. predominates;] The سَبَّابَة [or fore finger]; (K;) i. e. the finger with which one calls [or beckons]. [TA.) دَاعٍ [Praying, or supplicating God:] calling, or summoning: (Mgh:) [inviting:] and particularly, [as an epithet in which the quality of a subst. predominates,] one who calls, or summons, or invites, to obey a right or a wrong religion: (TA:) pl. دُعَاةٌ (Mgh, Msb, TA) and دَاعُونَ. (Msb, TA.) [Hence,] دَاعِى اللّٰهِ [God's summoner, or inviter; i. e.] the prophet: (K:) and also, (Msb, K,) or simply الدَّاعِى, (TA,) The مُؤَذِّن [or summoner to prayer]. (Msb, K, TA.) [Hence also, دَاعِى المَنَايَا The summoner of death, lit. of deaths; like طَارِقُ المَنَايَا] b2: See also the next paragraph, in two places. b3: Also A punisher. (TA.) دَاعِيَةٌ: see دَعْوَةٌ, in two places: b2: and see also دَعْوَى. b3: دَاعِيَّةٌ اللَّبَنِ The remainder of the milk, (K,) or what is left, of the milk, in the udder, (S, Mgh,) that draws, or attracts, (K,) or in order that it may draw, or attract, (S, Mgh,) what is to come after it; (S, Mgh, K; *) as also اللَّبَنِ ↓ دَاعِى, occurring in a trad., where it is said, دَعْ دَاعِىَ اللَّبَنِ [Leave thou the remainder of the milk, in the udder, that is to draw, or attract, what is to come after it]; (S, Mgh;) i. e. do not exhaust it entirely. (Mgh.) b4: Hence, دَاعِيَةٌ is metaphorically applied to signify (tropical:) A mean, or means; a cause; or a motive; (Har p. 306;) [as also ↓ دَاعٍ, often used in these senses in the present day;] and so, in an intensive sense, ↓ مَدْعَاةٌ [properly signifying a cause of drawing, attracting, or inducing, &c., originally مَدْعَوَةٌ, being a noun of the same class as مَبْخَلَةٌ and مَجْبَنَةٌ]: (Idem p. 86:) [the pl. of the first is دَوَاعٍ.] b5: Also (assumed tropical:) The cry of horsemen in battle; (K;) as being a call to him who will aid, or succour. (TA.) b6: دَوَاعِى الصَّدْرِ (assumed tropical:) The anxiety [or rather anxieties] of the bosom. (Ham p. 509.) b7: دَوَاعِى الدَّهْرِ (tropical:) The vicissitudes of fortune: (K, TA:) sing. دَاعِيَةٌ. (TA.) أُدْعُوَّةٌ: see what next follows.

أُدْعِيَّةٌ (S, K) and ↓ أُدْعُوَّةٌ (K) An enigma; a riddle; (S, K; *) like أُحْجِيَّةٌ [and أُحْجُوَّةٌ]; and including such as is in verse, like that quoted above, in the second paragraph of this article. (S.) مَدْعَاةٌ: see دَعْوَةٌ, latter part, in three places: b2: and see also دَاعِيَةٌ: [pl. مَدَاعٍ. b3: Hence the saying,] لَهُ مَسَاعٍ وَمَدَاعٍ, i. e. (tropical:) [He possesses means of attaining honour and elevation, and] causes of glorying, or memorable and generous qualities, especially in war. (TA.) مَدْعُوٌّ pass. part. n. of 1; as also ↓ مَدْعِىٌّ.]

مَدْعِىٌّ: see what next precedes: b2: and see also دَعِىٌّ, last sentence.

مُدَّعًى Claimed property [&c.]: مُدَّعًى بِهِ is nought. (Mgh.) b2: مُدَّعًى عَلَيْهِ One upon whom a claim is made for property [&c.]. (Mgh.) [A defendant in a law-suit.]

مُدَّعٍ Claiming property [&c.]; a claimant. (Mgh.) [A plaintiff in a law-suit.]