رتب

1 رَتَبَ, (T, S, M, &c.,) aor. ـُ inf. n. رُتُوبٌ, (S, M, Msb, K, *) It (a thing, S, M, Msb) was, or became, constant, firm, steady, steadfast, stable, fixed, fast, settled, established, (S, M, A, Msb, K,) and stationary, or motionless; (S, * M, A, * Msb, * K;) as also ↓ ترتّب. (M, K.) Also, said of a thing, (T,) of a كَعْب [i. e. cockal-bone, or die], [aor. and] inf. n. as above, (S, M, A, TA,) and of a man, (M, TA,) aor. as above, inf. n. رَتْبٌ, (M,) or رَتَبٌ, (K, * TA,) It, and he, stood erect, or upright; (T, S, M, A, TA; [but in some copies of the K, الاِنْصِبَابُ is erroneously put for الاِنْتِصَابُ as the explanation of الرَّتَبُ;]) and (TA) so ↓ ارتب, (K, TA, [but this I rather think to be a mistranscription,]) said of a man: mentioned in the T as on the authority of IAar. (TA. [But in the T, I find only رَتَبَ in this sense.]) So in the saying, رَتَبَ رُتُوبَ الكَعْبِ فِى

المَقامِ الصَّعْبِ [He stood erect like as does the cockal-bone, or the die, in the difficult standingplace]: (S, * A, TA:) occurring in a trad. of Lukmán Ibn-'Ád. (TA.) And رَتَبَ فِى الصَّلَاةِ He stood erect in prayer. (A.) [Or] رَتَبَ said of a man, [aor. ـُ inf. n. رَتْبٌ and رُتُوبٌ, signifies He remained, stayed, dwelt, or abode, in the town, or country: and also he stood firm. (Msb.) And you say also, رَتَبَ فِى الأَمْرِ [He was constant, firm, &c., in the affair]. (A.) 2 رتّب, (S, M, A, &c.,) inf. n. تَرْتِيبٌ, (S, K,) He made, or rendered, (a thing, S, M, or things, A,) constant, firm, steady, steadfast, stable, fixed, fast, settled, established, and stationary, or motionless. (S, * M, Msb, K.) You say, رتّب الطَّلَائِعَ فِى المَرَاتِبِ [He stationed the scouts upon the مراتب]. (A. See مَرْتَبَةٌ.) b2: He set things in order, disposed them regularly, arranged them, or classified them. (MA.) You say, رتّب الرُّتَبَ [He set in order, regularly disposed, arranged, classified, distributed, or appointed, the stations, posts of honour, &c.]. (TA voce أَصَّلَ.) b3: [Hence,] تَرْتِيبٌ is sometimes used as signifying The mode of construction termed لَفٌّ وَنَشْرٌ [when it is regularly disposed: see art. لف]. (Har p. 383.) b4: [Also The prescribing, or observing, a particular order in any performance; as, for instance, in the ablution termed الوُضُوْء.] b5: and The drawing of omens, one after another. (KL.) 4 ارتب الكَعْبَ, (T, M, A,) inf. n. إِرْتَابٌ, (T,) said of a boy, (T, M, A,) He made the كعب [i. e. cockal-bone, or die,] to stand erect, or upright: (T, * A:) or he made the كعب firm, or steady. (M.) A2: ارتب as an intrans. v.: see 1.

A3: Also, inf. n. as above, He became a beggar, after having been rich, or in a state of competence. (IAar, T, K. [Perhaps formed by transposition from أَتْرَبَ.]) A4: And He invited distinguished persons to his food, or banquet. (T.) 5 ترتّب: see 1, first sentence. b2: [Also, as quasi-pass of 2, It was, or became, set in order, regularly disposed, arranged, or classified. b3: And ترتّب عَلَيْهِ It was consequent upon it; it resulted, or accrued, from it.]

رَتْبٌ: see the next paragraph.

رَتَبٌ The steps of stairs. (M, TA.) b2: Rocks near together, some of them higher than others: (M, K:) [a coll. gen. n.:] n. un. ↓ رَتَبَةٌ; mentioned on the authority of Yaakoob as [written ↓ رُتَبٌ,] with damm to the ر and fet-h to the ت. (M.) b3: Elevated ground, (S, K,) like a بَرْزَخ [or bar, or an obstruction, between two things: app. a coll. gen. n. in this sense also; n. un. with ة; for] you say ↓ رَتَبَةٌ and رَتَبٌ like as you say دَرَجَةٌ and دَرَجٌ. (S.) b4: Hardness, or difficulty: (S, A, K:) coarseness, hardness, or difficulty, of life or living: (M, K: *) fatigue, weariness, embarrassment, or trouble; as also ↓ مَرْتَبَةٌ. (M.) You say, مَا فِى عَيْشِهِ رَتَبٌ (T, S, M, A) There is no hardness, or difficulty, in his life or living: (S, A:) or no coarseness, hardness, or difficulty. (M.) And مَا فِى هٰذَا الأَمْرِ رَتَبٌ, and ↓ مَرْتَبَةٌ, There is no fatigue, weariness, embarrassment, or trouble, in this affair. (M.) And مَا فِى هٰذَا الأَمْرِ رَتَبٌ وَلا عَتَبٌ There is not in this affair any hardness, or difficulty: (S:) or any fatigue, or trouble: (T:) i. e. it is easy, and rightly disposed. (T, A.) A2: Also The space between the little finger and that next to it, namely, the third finger, [when they are extended apart:] and the space between the third finger and the middle finger [when they are so extended]: (M, K:) or the space between the fore finger and the middle finger [when they are so extended]: sometimes written and pronounced ↓ رَتْبٌ: (S, TA:) [or it is a coll. gen. n.; and] ↓ رَتَبَةٌ [is the n. un., and] signifies the space between [any two of] the fingers. (TA in art. رتق. [See also بُصْمٌ.]) It denotes also The [space that is measured by] putting the four fingers close together. (K. [See also عَتَبٌ.]) رُتْبَةٌ A single step of stairs or of a ladder; (MA;) [and so ↓ مَرْتَبَةٌ, as appears from what follows:] pl. of the former رُتَبٌ (MA) [and رُتَبَاتٌ, for Az says that] رُتْبَةٌ signifies one of the رُتَبَات of stairs: (T:) [the pl. of مَرْتَبَةٌ is مَرَاتِبُ.] You say, رَقِىَ فِى رُتَبِ الدَّرَجِ and ↓ مَرَاتِبِهَا [He ascended the steps of the stairs]. (A.) b2: [Hence,] also, (S, M, A, * Msb, K,) and ↓ مَرْتَبَةٌ, (T, S, M, A, K, TA,) [or] from رَتَبَ signifying “ he stood erect,” (TA,) (tropical:) A station, or standing; a post of honour; rank; condition; degree; dignity; or office; (T, S, M, A, Msb, K, TA;) with, or at the courts of, kings; and the like: (T, TA:) or a high station, &c.: (TA:) pl. of the former رُتَبٌ; (A, * Msb, TA;) and of the latter ↓ مَرَاتِبُ. (A, TA.) You say, هُوَ فِى أَعْلَى الرُّتَبِ (tropical:) [He is in the highest of stations, &c.]: and عِنْدَ ↓ لَهُ مَرْتَبَةٌ السُّلْطَانِ (tropical:) [He has a station, &c., or high station, &c., with, or at the court of, the Sultán]: and ↓ هُوَ مِنْ أَهْلِ المَرَاتِبِ (tropical:) [He is of the people of high stations, &c.]. (A, TA.) b3: [رُتْبَةٌ also signifies The order of the proper relative places of things; as, for instance, of the words in a sentence.] b4: See also the pl. رُتَبٌ in the next preceding paragraph.

رَتَبَةٌ n. un. of رَتَبٌ, which see in three places. (S, * M.) رَتْبَآءُ A she-camel erect in her pace. (T, K.) رَاتِبٌ (Msb) and ↓ تُرْتُبٌ and ↓ تُرْتَبٌ (M, K) and ↓ تَرْتُبٌ (M) A thing constant, firm, steady, steadfast, stable, fixed, fast, settled, established, stationary, or motionless: (M, Msb, K: [the third of these words, in this sense, is mentioned in the T in art. ترب: but see the next paragraph:]) and the first, standing erect, or upright; (T, TA;) applied to a thing, (T,) to a كَعْب [i. e. cockal-bone, or die], and to a man. (TA.) Yousay أَمْرٌ رَاتِبٌ A thing, or an affair, continual, or uninterrupted, (دَارٌّ.) constant, firm, steady, &c.: and ↓ أَمْرٌ تُرْتَبٌ, the latter word of the measure تُفْعَلٌ, with damm to the ت and fet-h to the ع, a thing, or an affair, constant, firm, steady, &c. (S.) And عِزٌّ رَاتِبٌ Might, high rank or condition, or the like, constant, firm, &c. (A.) And عَيْشٌ رَاتِبٌ Constant, or continual, (M, TA,) fixed, settled, or established, (TA,) means of subsistence. (M, TA.) And مَا زِلْتُ عَلَى هٰذَا رَاتِبًا I ceased not to be, or to do, thus constantly; as also رَاتِمًا; in which, IJ says, the م is app. a substitute for ب, because we have not heard رَتَمَ used like رَتَبَ; but it may be radical, from الرَّتِيمَةُ. (M.) b2: [رَاتِبٌ in the modern language, used as a subst., signifies A set pension, salary, and allowance; a ration; and any set office, or task: and so رَاتِبَةٌ; pl. رَوَاتِبُ.]

تُرْتَبٌ and تُرْتُبٌ and تَرْتُبٌ: see the next preceding paragraph, in four places. b2: You say also, جَاؤُوا تُرْتَبًا and تُرْتُبًا, meaning They came all together. (K.) And a poet says, (M,) namely, Ziyád Ibn-Zeyd El-'Odharee, (TA,) وَكَانَ لَنَا فَضْلٌ عَلَى النَّاسِ تُرْتَبَا meaning [And we possessed excellence above the people] all together: (M, TA:) thus accord. to the reading commonly known: but, as some relate it, وَكَانَ لَنَا حَقًّا عَلَى النَّاسِ تُرْتَبَا i. e. [And it was a just claim that we had upon the people,] settled, or established. (TA.) The first ت in تُرْتَبٌ is augmentative, because there is no word like جُعْفَرٌ; and the derivation also is an evidence of this, for the word is from الشَّىْءُ الرَّاتِبُ. (M.) A2: Also the second of these three words, (T in art. ترب, and M, and L,) or the first of them, (K,) A bad slave: (T, K:) or a slave whom three persons inherit, one after another; because of his continuance in slavery: [it being a common custom for a man to make a good slave free at his death:] mentioned by Th. (M.) b2: Also the second, (Th, M, K,) and the first, (K,) Dust, or earth; syn. تُرَابٌ: (Th, M, K:) because of its long endurance. (Th, M.) b3: and the first, i. q. أَبَدٌ [Time, or duration, or continuance, or existence, without end; &c.: or the right reading may perhaps be آبِدٌ, i. e. remaining constantly, &c.]. (K.) أَخَذَ فُلَانٌ تُرْتُبَّةً Such a one took what was like a road, to tread it. (K, * TA.) مَرْتَبَةٌ, and its pl. مَرَاتِبُ: see رُتْبَةٌ, in six places. b2: Accord. to As, it signifies A place of observation, which is the summit of a mountain, or the upper part thereof: (S:) accord. to Kh, (S,) the مَرَاتِب in mountains and in deserts (صَحَارٍ) are [structures such as are termed] أَعْلَام [pl. of عَلَمٌ, q. v.,] upon which are stationed (↓ تُرَبُ) scouts, or spies: (T, S:) or places to which scouts ascend, in, or upon, mountains. (A.) b3: The pl. also signifies Narrow and rugged parts of valleys. (TA from a trad.) b4: And the sing., Any difficult station or position. (M.) b5: See also رَتَبٌ, in two places. b6: [In post-classical works, and in the language of the present day, it is applied to A mattress, upon which to sit or recline or lie; such as is spread upon a couch-frame or upon the ground.]

رمد

1 رَمَدُوا, (Sh, T, M, A, L,) [aor., app., رَمِدَ,] inf. n. رَمْدٌ; (M, L;) and ↓ ارمدوا; (Sh, T, M, L;) for which A 'Obeyd erroneously says رَمِدُوا, with kesr to the م; and ↓ ارمدُوا, with teshdeed to the د; (T, L;) They (a people, or party,) perished: (Sh, T, M, A, L:) or became like رَمَاد [or ashes]: (A:) and رَمَدَ عَيْشُهُمْ, (L,) or ↓ ارمد عيشهم, (TA,) has the former meaning. (L, TA.) And رَمَدَ [so in the T and L and TA, not رَمُدَ,] aor. ـُ inf. n. رُمُودَةٌ, It (a garment, En-Nadr, T, or a thing, TA) perished by becoming old and wornout, and had no goodness and lastingness. (En-Nadr, T, L, TA.) b2: رَمَدَتِ الغَنَمُ, (S, M, K,) aor. ـِ (S, K,) inf. n. رَمْدٌ, (S,) The sheep, or goats, perished by reason of cold, or of hoar-frost or rime. (S, M, K.) A2: رَمَدَ, (Az, ISk, T, S, Nh, Msb,) aor. ـُ (Az, T,) or ـِ (Msb,) or both, (ISk, S,) inf. n. رَمْدٌ; (Az, ISk, T, S, Msb;) or ↓ رمّد; (M, TT;) and ↓ ارمد; (M, Nh, L;) He, (God, M, TA, or a man, Msb,) or it, (a company of men, ISk, S,) destroyed (Az, ISk, T, S, Msb) a person or thing, (L, Msb,) or people: (Az, ISk, T, S, M:) or destroyed, and rendered like ashes. (Nh.) A3: رَمِدَ, (S, M, L, K) aor. ـَ (S, L,) inf. n. رَمَدٌ; (S, M, L;) and ↓ أُرْمِدَ, or ↓ اِرْمَدَّ; (accord. to different copies of the K;) He (a man, S) was, or became, affected with pain and swelling of the eye; (M;) with inflammation thereof; or with ophthalmia; syn. هَاجَتْ عَيْنُهُ. (S, L, K. *) And رَمِدَتْ عَيْنُهُ, (T, A, L, Msb,) aor. ـَ (L, Msb,) inf. n. رَمَدٌ; (T, A, L, Msb, K;) and ↓ أَرْمِدَتْ; (T, Msb;) or ↓ اِرْمَدَّتْ, (TA,) inf. n. اِرْمِدَادٌ; (K, TA;) His eye was, or became, painful and swollen, inflamed, or affected with ophthalmia; syn. هَاجَتْ. (L, K, * TA.) 2 رمّدهُ, (M, A,) inf. n. تَرْمِيدٌ, (S,) He put ashes into it, (M, * A,) or upon it; (M;) namely, roast meat: (M, A:) or he put it (a thing) into ashes. (S.) It is said in a prov., شَوَى أَخُوكَ حَتَّى

إِذَا أَنْضَجَ رَمَّدَ [Thy brother roasted, until, when he had thoroughly cooked the meat, he put ashes into it, or put it into the ashes]: (T, S, M, A:) meaning (tropical:) Thy brother did a good deed and then marred it: (A:) [i. e.] it is applied to him who mars, or corrupts, that which he has put into a good, or right, state: (T:) or to him who does a kind act, and then mars it by reproach, or cuts it short. (IAth.) b2: Also He put it (namely, flesh-meat to be roasted,) into live coals. (M.) b3: See also 1.

A2: رَمَّدَتْ, (Az, T, S, M, K,) inf. n. تَرْمِيدٌ; (S) and ↓ ارمدت; (S, K;) said of a ewe, or she-goat, (Az, T, S, M,) and of a she-camel, (S, M, K,) and of a cow, (S,) She secreted milk in her udder a little before her bringing forth; syn. أَضْرَعَتْ: (S, K:) or she showed herself to be pregnant, and became large in her udder; as also أَضْرَعَتْ: (Az, T:) or she secreted a little milk at the time of bringing forth: (T:) or she showed herself to be pregnant, and became large in her belly and swollen in her udder and her vulva: or she secreted somewhat [of milk] at the time of bringing forth, or a little before it: the epithet applied to her in this case is ↓ مُرَمِّدٌ [without ة]. (M.) [See also رَبَّدَتْ.] One says, رَمَّدَتِ الضَّأْنُ فَرَبِّقْ رَبِّقْ [The ewes have secreted milk in their udders, &c.]: (I Aar, T, S:) therefore prepare thou the أَرْبَاق: prepare thou the ارباق: [i. e., the loops into which their heads are to be inserted:] for the ewes secrete milk in their udders only عَلَى رَأْسِ الوَلَدِ [i. e. at the time of bringing forth, or when about to produce the young]. (S.) And [in like manner,] رَمَّدَتِ المِعْزَى فَرَنِّقْ رَنِّق. (IAar, T. [See also arts. رمق and رنق.]) 4 ارمد, as an intrans. v.: see 1, first sentence, in two places. b2: Also, (S, K,) inf. n. إِرْمَادٌ, said of a man, (S,) He was, or became, poor, needy, or indigent. (S, K.) And ارمد القَوْمُ The people were, or became, afflicted with drought, barrenness, or dearth, (A, K, TA,) and their cattle perished (K, TA) in consequence thereof. (TA.) A2: See also 1, last two sentences.

A3: And see 2.

A4: As a trans. v.: see 1, in the middle of the paragraph.

A5: ارمد عَيْنَهُ He, (God, S, M, L, K,) and it, (weeping, A, TA,) caused his eye to become painful and swollen, inflamed, or affected with ophthalmia. (S, M, L, K, TA.) 9 ارمدّوا: see 1, first sentence. b2: ارمدّ, said of a man's face, i. q. اربدّ [as meaning It became like the colour of رَمَاد or ashes; or it became altered by reason of anger]. (A, TA.) A2: See also 1, last two sentences.

A3: Also, inf. n. اِرْمِدَادٌ, said of a camel, accord. to AA, He ran vehemently; and so ارقدّ: or, accord. to As, both signify he went at random, heedlessly, headlong, or in a headlong course; and quickly: (T:) or he went quickly, or a quick pace; accord. to some, specially said of the ostrich: (M, L:) or he ran in the manner of the رُمْد [meaning ostriches]. (A. Q. Q. 4 اِرْمِئْدَادٌ [inf. n. of اِرْمَأَدَّ] The going, or acting, vigorously, or with energy. (M, TA.) رَمْدٌ: see رَمَادَةٌ.

رَمِدٌ, applied to water, Turbid: (T:) or altered for the worse in taste and colour, though still drinkable; (Es-Sijistánee, S, A, K;) as also ↓ مُرْمِدٌ. (Lh, L.) b2: And, applied to a garment, or piece of cloth, Faded; syn. فَاسخٌ; as also ↓ أَرْمَدُ [q. v.]. (A, TA.) A2: Also, (S, L. Msb, K,) and ↓ أَرْمَدُ, (S, M, A, L, Msb, K,) and ↓ مُرْمَدٌ, or ↓ مُرْمَدٌّ, (accord. to different copies of the K,) A man affected with pain and swelling of the eye; with inflammation thereof; or with ophthalmia: (S, M, A, * L, Msb, * K:) fem. of the first رَمدَةٌ, (Msb,) and of the second ↓ رَمْدَآءُ, (M, Msb,) [and pl. of the second ↓ رُمْدٌ.] and عَيْنٌ رَمِدَةٌ (S, M, L) and ↓ رَمْدَآءُ (M, A, L) An eye painful and swollen, inflamed, or affected with ophthalmia: (S, M, A, * L:) pl. of the latter ↓ عُيُونٌ رُمْدٌ. (A.) رُمْدَةٌ Ash-colour; the colour of رَمَاد; as also رُبْدَةٌ: (A in art. ربد:) a colour like وُرْقَةٌ, inclining to blackness; and so رُبْدَةٌ: (T in that art.:) a colour inclining to that of dust. (M.) مَا تَرَكُوا إِلَّا رِمْدَةَ حَتَّانَ, or حَتَّانٍ, (as in different copies of the K,) a phrase expl. in art. حت.

رَمَادٌ رِمْدِدٌ (S, M, K) and رِمْدَدٌ, (K,) which latter is abnormal, (TA,) or رَمْدَدٌ, (so accord. to a copy of the T,) and ↓ رِمْدِيدٌ and ↓ أَرْمَدُ, (M, K,) Ashes perishing, or coming to nought: (S, K:) or much in quantity, and very fine or minute: (M, K:) or reduced to the finest, or most minute, state: (T, TA:) or رِمْدِدٌ signifies burnt to the utmost degree, and reduced to the finest, or most minute, state. (IAth, TA.) رِمْدِدَآءُ: see رَمَادٌ.

رِمْدِيدٌ: see رِمْدِدٌ.

رَمَادٌ Ashes; i. e. charcoal reduced to particles T, M) by being burnt; (T;) burnt coals that have become mixed with dust, and extinguished, and reduced to particles: (M:) and ↓ رِمْدِدَآءُ signifies the same; (S, M, K;) as also ↓ أَرْمِدَآءُ, like أَرْبِعَآءُ, (so in some copies of the K, and in a copy of the S,) or ↓ أَرْمَدَآءُ, like أَرْبَعَآءُ, (so in other copies of the K,) or ↓ إِرْمِدآءُ; (so in two copies of the S, there said to be like إِرْبِعَآءُ, and so in the M;) as some say; or ↓ أَرْمِدَآءُ is a pl. of رَمَادٌ, as is also أَرْمدَةٌ; and ↓ إِرْمِدَآءُ, which is mentioned on the authority of Kr, and which is [said to be] the only word of its measure, [though إِرْبِعَآءُ also is mentioned by IHsh,] is a quasi-pl. n.: (M:) [رَمَادٌ is a coll. gen. n.;] and ↓ رَمَادَةٌ [is its n. un., and as such] signifies a portion thereof. (M.) [Hence] one says, فُلَانٌ كَثِيرُ رَمَادُ القِدْرِ [lit. Such a one has many ashes of the cooking-pot]; meaning (assumed tropical:) such a one is very hospitable; has many guests: (Mgh in art. عرض:) [and so هُوَ كَثِيرُ الرَّمَادِ:] and هُوَ عَظِيمُ الرَّمَادِ (assumed tropical:) he has many guests: because the ashes become much in quantity in consequence of cooking. (L, from a trad.) And سُفِىَ الرَّمَادُ فِى وَجْهِهِ [lit. Ashes were blown and scattered in his face]; meaning (tropical:) his face became altered. (A, TA.) b2: [مَآءُ الرَّمَادِ is a term applied in the present day to Lixivium, or lye; i. e. water infused with wood-ashes.]

رَمَادَةٌ Perdition, destruction, or a state of destruction; (S, Msb;) as also ↓ رَمْدٌ (T, S.) Hence, (S Msb,) عَامُ الرَّمَادَةِ The year of perdition or destruction, (S, Msb. K,) or of drought, (A,) in the days of 'Omar, (S, Msb, K,) the seventeenth or eighteenth year of the Flight, (TA,) in which men perished (S, M, Msb, K) in great numbers, (M,) and cattle also, (S, K,) in consequence of drought (S, Msb) long con-tinuing, (S,) wherefore it was thus called, (S, M,) because the earth became like ashes by reason of the drought; (Msb;) or, as some say, because the drought continued so as to render the earth and the trees like the colour of ashes: but the first reason assigned above, for its being thus called, is preferable. (M.) b2: See also رَمَادٌ.

رَمَادِىٌّ A sort of grapes, of Et-Táif, of a dusty black colour. (M.) رَامِدٌ [Perishing: or becoming like رَمَاد, or ashes: or] perishing by becoming old and wornout, and having no goodness and lastingness. (En-Nadr, T, L, TA.) أَرْمَدُ Of the colour of رَمَاد [or ashes]; (S, M, K;) [ash-coloured; ashy;] of a dusty colour in which is a duskiness, or dinginess: (S:) [fem. رَمْدَآءُ: and pl. رُمْدٌ.] Hence رَمْدَآءُ applied to A female ostrich: (S, K:) [and رُمْدٌ applied to ostriches: (see 9, last sentence:)] and hence also رُمْدٌ applied to gnats (T, S, A, L, K) of a certain species: (T:) and you say نَعَامَةٌ رَمْدَآءُ (M, A) i. e. [an ostrich or a female ostrich,] of an obscure black hue, like the colour of ashes: (M:) and ظَلِيمٌ أَرْمَدُ [a male ostrich of such a colour]: (M:) and نَعَامٌ رُمْدٌ [ostriches of such a colour]: (A:) and ثِيَابٌ رُمْدٌ garments, or pieces of cloth, of a dusty colour in which is a duskiness, or dinginess; from رَمَادٌ. (T.) Lh asserts that the م in this word is a substitute for ب. (M, L. [See أَرْبَدُ.]) b2: See also رَمِدٌ, in six places. b3: And see رِمْدِدٌ.

أَرْمَدَآءُ and أَرْمِدَآءُ and إِرْمِدَآءُ: see رَمَادٌ, in five places.

مُرْمَدٌ: see رَمِدٌ.

مُرْمِدٌ A she-camel, (Ks, T, TA,) and a cow, and a ewe, or she-goat, (TA,) secreting milk in her udder a little before her bringing forth; (Ks, T, TA;) as also مُرِدٌّ: (Ks, T:) or both signify a she-camel having her udder shining, and infused with milk. (Ks, L in art. رد.) [See also مُرَمِّدٌ, in the second paragraph of this art.]

b2: See also رَمِدٌ.

مُرْمَدٌّ: see رَمِدٌ.

مُرَمَّدٌ Flesh-meat roasted in live coals. (T, S. *) مُرَمِّدٌ: see 2.

مُرْمَئِدٌّ Going, or acting, vigorously, or with energy: (K, * TA:) الجَارِى, in the explanation given in the K, is a mistake for الجَادُّ. (TA. [See Q. Q. 4.])

سنم

1 سَنِمَ, (M, Msb, K,) aor. ـَ (Msb, K,) inf. n. سَنَمٌ; (M, Msb;) so some say; others saying سُنِمَ, in the pass. form; and ↓ أَسْنَمَ, as some say; others saying ↓ أُسْنِمَ; (Msb;) He (a camel) was, or became, large in the سَنَام [or hump]. (M, Msb, K.) 2 سنّمهُ, (M, K,) inf. n. تَسْنِيمٌ, (K,) It (herbage, or pasture,) made him (a camel) large in the سَنَام [or hump]; as also ↓ اسنمهُ: (M, K:) or both signify it made him fat. (TA.) b2: And He made it gibbous, namely, a grave; i. e. he raised it from the ground like the سَنَام: (Msb:) تَسْنِيم (S, K) of a grave (S) is the contr. of تَسْطِيح. (S, K.) He raised it, [app. so as to make it gibbous,] namely a thing. (M.) b3: And He filled it, namely, a vessel, (Az, M, Msb, K,) and then put upon it what was like a سَنَام of wheat or some other thing, (Az, Msb,) or so that there was above it what was like the سَنَام. (M.) b4: See also 5. b5: [And see تَسْنِيمٌ, below.]4 أَسْنَمَ see 1, in two places: b2: and 2, first sentence. b3: اسنم الدُّخَانُ, (S, K,) inf. n. إِسْنَامٌ, (S,) The smoke rose, or rose high. (S, K.) and اسَنمت النَّارُ The fire became large in its flame: (M, K:) or the fire had a high flame. (TA.) 5 تسنّم النَّاقَةَ He mounted, or rode upon, the سَنَام [or hump] of the she-camel. (Har pp. 332, and 390.) b2: He (the stallion) mounted the she-camel; (M, TA;) he leaped the she-camel. (TA.) b3: And تسنّمهُ He, or it, mounted, ascended, got, was, or became, upon it, (S, M, Msb, K,) namely, a thing; (M, Msb, K;) as also ↓ سنّمهُ, (M, K,) inf. n. تَسْنِيمٌ. (TA. [Freytag adds استنمهُ in this sense, as on the authority of J, whom I do not find to have mentioned it.]) And He mounted, or ascended, upon it from its side, namely, a wall. (TA.) And He rode upon it, namely, anything, [meaning any animal,] advancing, or retiring. (TA.) b4: Also It became abundant upon him, and spread; said of hoariness; as also تَشَيَّمَهُ; (IAar, M, TA;) like أَوْشَمَ فِيهِ. (TA.) b5: and تسنّم السَّحَابُ الأَرْضَ The clouds rained copiously, or abundantly, upon the land. (TA.) b6: التَّسَنُّمُ also signifies The taking, or seizing, suddenly, unexpectedly, or by surprise. (M, K.) سَنَمٌ [a coll. gen. n.]: see سَنَمَةٌ [its n. un.].

سَنِمٌ A camel having a large سَنَام [or hump]: (Lth, S, M, K:) fem. with ة. (Lth, TA.) b2: Also A tall plant, of which the سَنَمَة, (S, K,) i. e. the head, resembling the ear of corn, (S,) or the blossom, (K,) has come forth. (S, K.) [And]

سَنِمَةٌ signifies Any tree (شَجَرَة) that does not bear; its extremities having dried up, and become altered. (M. [In the TA, the word in this sense is said to be سَنَمَةٌ: but the former is app. the right reading.]) b3: Also, (TA,) or سَنِمٌ عَلَى

وَجْهِ الأَرْضِ, (S, in which it is only mentioned as said of water,) Water rising, or rising high, and appearing upon the surface of the earth. (TA.) سَنَمَةٌ The blossom (M, K) of a plant; (K;) i. e. (TA) the head thereof, resembling the ear of corn, (S, TA,) [or] it is of the طَرِيفَة [q. v.], not of the [herbs called] بَقْل: (M:) and signifies also the extremities [or an extremity] of the صِلِّيَان, which are [or is] shed thereby: (M, TA:) and the head of a tree [or plant] of the kind termed دِقّ [q. v.], in form like what is upon the head of the reed, or cane, except that it is soft, and the camels eat it in the manner termed خَضْمٌ [inf. n. of خَضَمَ, q. v.]: (TA:) [it is the n. un. of ↓ سَنَمٌ, the latter being a coll. gen. n., as is shown by what follows:] AHn says, some assert that the سَنَمَة is such of the produce of herbs as resembles the produce of the إِذْخِر [q. v.] and the like; and such as the produce of the reed, or cane; and that the most excellent of the سَنَم are the سَنَم of a herb called the ↓ إِسْنَامَة [n. un. of إِسْنَامٌ]; and the camels eat it in the manner termed خَضْمٌ, because of its softness; or, as in some of the copies [of his work], the camels do not eat it. (M.) سَنَامٌ of the camel, (S,) of the he-camel and of the she-camel, [The hump; i. e.] the highest part of the back: (M, TA:) [in substance,] it is to the camel like the أَلْيَة [here meaning the fat of the tail] to the sheep: (Msb:) pl. أَسْنِمَةٌ (S, M, Msb, K) [and app. أَسْنَامٌ also, as seems to be indicated by an explanation of this latter pl. in what follows]. Hence, in a trad., نِسَآءٌ عَلَى رُؤُوسِهِنَّ كَأَسْنِمَةِ البُخْتِ [Women upon whose heads are the like of the humps of the Bactrian camels]; meaning such as wind the head-coverings as turbans upon their heads so as to enlarge them [in appearance] thereby. (TA.) [Hence, also, سَنَامُ النَّاقَةِ (assumed tropical:) The name of a star in the constellation of Cassiopea: mentioned by Freytag, with a reference to Ideler Untersuch. p. 84.] b2: Also The highest, or highest part, of anything: (TA:) and the best, or choice part, (M, TA,) of anything; (TA;) because the سَنَام is the best, or the choice part, of what is in the camel. (M.) [Hence,] أَسْنِمَةُ الرِّمَالِ The protuberant, or elevated, parts of the sands; as being likened to the hump of the she-camel: (M, TA:) and أَسْنِمَةُ الرَّمْلِ the backs of the sands, that rise from the main portions thereof. (TA.) And سَنَامُ الأَرْضِ The بَحْر [q. v.] (S, TA [in some copies of the S نَحْر, perhaps correctly نَجْد, i. e. high, or elevated, part]) of the land: (S, TA:) and the middle of the land. (S, K.) And سَنَامُ النَّعْلِ The rising part of the middle of the upper side of the sandal, which is in the place of the hollow of the foot. (Har p. 559.) And أَسْنَامُ نَارٍ The highest parts of a fire: (EM p. 156, and TA:) أَسْنَام being pl. of سَنَامٌ, which signifies the highest part of a thing. (EM ubi suprà.) And سَنَامُ المَجْدِ (assumed tropical:) The highest [of a people] in respect of glory. (TA.) السُّنَّمُ The ox, or cow; syn. البَقَرَةُ: (M, K:) or, as some say, the wild بَقَرَة. (TA.) إِسْنَامٌ The fruit, or produce, of the حَلِىّ [q. v.]; (M, K, TA; [in the CK, of the حُلَيّا;]) mentioned by Seer on the authority of Aboo-Málik: (M:) n. un. with ة. (K.) And the latter signifies A certain herb: (see سَنَمَةٌ:) or a species of tree: pl. [or rather coll. gen. n.] إِسْنَامٌ. (M.) تَسْنِيمٌ [originally inf. n. of 2, q. v.,] A certain water in Paradise; so called because running above the elevated chambers (S, K *) and the pavilions: mentioned in the Kur lxxxiii. 27: (S:) or a certain fountain, or source, (عَيْنٌ,) in Paradise: so they assert; and this requires its being determinate, imperfectly decl.: or, accord. to Zj, a water coming upon them from above, from the elevated chambers: (M:) or a certain fountain, or source, coming upon them from above. (K [and in like manner Az explains it].) أَرْضٌ مُسْنِمَةٌ A land that gives growth to the إِسْنَامَة, n. un. of إِسْنَامٌ. (K, TA.) مُسَنَّمٌ A camel left unridden [so that he is made to have a large hump]. (K, * TA.) b2: And قَبْرٌ مُسَنَّمٌ An elevated [or a gibbous] grave: from السَّنَامُ. (Mgh.) b3: And مَجْدٌ مُسَنَّمٌ (assumed tropical:) Great glory. (M, TA.)

شي

أ1 شَآءَهُ, (Msb,) [originally شَيِئَهُ,] like خَافَهُ, [which is originally خَوِفَهُ,] (MF,) first. Pers\.

شِئْتُهُ, (S, K,) aor. ـَ (Msb,) [and by poetic license يَشَاهُ, without ء,] first Pers\. أَشَاؤُهُ, (S. K,) inf. n. شَىْءٌ (Msb, K) and مَشِيْئَةٌ, (S, * K,) or this is a simple subst., (Msb,) and مَشَآءَةٌ and مَشَائِيَةٌ, (K,) [or these two also are simple substs.,] He, and I, willed, wished, or desired, it; syn. أَرَادَهُ (Msb) and أَرَدْتُهُ: (S, * K:) most of the scholastic theologians make no difference between المَشِيْئَةُ and الإِرَادَةُ, though they are [said to be] originally different; for the former, in the proper language, signifies the causing to be or exist, syn. الإِيجَادُ; and the latter, the willing, wishing, or desiring; syn. الطَّلَبُ. (TA.) A Jew objected, to the Prophet, his people's saying مَا شَآءَ اللّٰهُ وَشِئْتُ [What God hath willed and I have willed], as implying the association of another being with God: therefore the Prophet ordered them to say مَا شَآءَ اللّٰهُ ثُمَّ شِئْتُ [What God hath willed, then I have willed]. (TA.) [مَا شَآءَ اللّٰهُ as signifying What hath God willed! is used to express admiration. And as signifying What God willed it is a phrase often used to denote a vague, generally a great or considerable, but sometimes a small, number or quantity or time: See De Sacy's Relation de l'Égypte par Abdallatif, pp.246 and 394 &c.]

A2: See also 1 in art. شوأ.2 شَيَّأْتُهُ عَلَى الأَمْرِ [in some copies of the K (erroneously) شِئْتُهُ] I incited him, or made him, to do the thing, or affair. (As, S, L, K, TA.) A2: And شَيَّأَ اللّٰهُ وَجْهَهُ, (K, TA,) and خَلْقَهُ, (TA,) God rendered, or may God render, foul, unseemly, or ugly, his face, (K, TA,) and his make. (TA.) 4 أَشَآءَهُ إِلَيْهِ He, or it, compelled him, constrained him, or necessitated him, to have recourse, or betake himself, to it; syn. أَلْجَأَهُ; (S, K;) a dial. var. of أَجَآءَهُ; (S;) of the dial. of Temeem. (TA.) Temeem say, شَرٌّ مَا يُشِيؤُكَ إِلَى مُخَّةِ عُرْقُوبٍ, meaning يُجِيؤُكَ [q. v., i. e. It is an evil thing that compels thee to have recourse to the marrow of a hock]. (S.) 5 تشيّأ His anger became appeased: (K:) said of a man. (TA.) شَىْءٌ [A thing; anything; something; somewhat;] a word of well-known meaning: (K:) [sometimes, in poetry, written and pronounced شَىٌّ: see an ex. in a verse cited voce صُؤَابَةٌ: see also the last sentence but one of this paragraph:] الشَّىْءُ properly signifies what may be known, and that whereof a thing may be predicated: (Mgh, KT:) accord. to Sb, it denotes existence, and is a name for anything that has been made to have being, whether an accident, or attribute, or a substance, and such that it may be known, and that a thing may be predicated thereof: (KT:) MF says that it is app. an inf. n. used in the sense of a pass. part. n., meaning what is willed, and meant, or intended, [in which sense ↓ مَشِيْئَةٌ (pl. مَشِيْآتٌ) is often used,] without restriction to its actuality or possibility of being, so that it applies to that which necessarily is, and that which may be, and that which cannot be; accord. to the opinion adopted by the author of the Ksh: [or, as an inf. n. in the sense of a pass. part. n., it may be expl., agreeably with what is said to be the proper meaning of the verb, as signifying what is caused to be or exist; accordingly,] Er-Rághib says that it denotes whatever is caused to be or exist, whether sensibly, as material substances, or ideally, as sayings; and Bd and others expressly assert that it signifies peculiarly what is caused to be or exist; but Sb says that it is the most general of general terms; and some of the scholastic theologians apply it to what is non-existent; such, however, are overcome in their argument by its not being found to have been thus used by the Arabs, and by such passages as كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُ [Everything is subject to perish except Himself (Kur xxviii. last verse)] and وَإِنْ مِنْ شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ [And there is not anything but it glorifies Him with praising (Kur xvii. 46)], for what is nonexistent cannot be described as perishing nor imagined to glorify God: (TA:) the pl. is أَشْيَآءُ, (S, Msb, K, &c.,) imperfectly decl., (Msb, TA,) or rather this is a quasi-pl. n., (Sb, TA,) respecting the formation of which there is much difference of opinion [as will be shown hereafter], (Msb, TA,) and أَشْيَاوَاتٌ, (S, K,) a pl. pl. [i. e. pl. of أَشْيَآءٌ], (MF, TA,) and أَشَاوَاتٌ, [a contraction of that next preceding,] (K,) and أَشَاوَى, (S, K,) with fet-h to the و, (MF, TA,) and it is also mentioned as with kesr, (TA,) [and is written in both of my copies of the S أَشَاوَى, though if with kesr it should be either أَشَاوٍ or أَشَاوِىُّ, but أَشَاوَى

only is meant by J, as is shown by what here follows,] originally أَشَايِىُّ, with three ى s, not أَشَائِىُّ as J says, [or rather as the word is written in copies of the S, for J may have held it to be أَشَائِىُّ or أَشَايِىْءُ, as he says that the ء was changed into ى thus occasioning the combination of three ىs, so that he held its secondary form to be أَشَايِىُّ, as will presently be shown,] because the first ى is radical, not augmentative, (IB, K,) the medial ى of the three being suppressed, and the final one changed into ا [though written ى], and the initial one changed into و, (S,) and another form of pl. is أَشَايَا, (S, Msb, K,) with the ى preserved, not changed into و [as it is in أَشَاوَى], (TA,) [likewise] a pl. of أَشْيَآءُ, (Msb,) and أَشَيَايَا also is mentioned, (K,) as formed [from أَشْيَآءُ] by the change of ء into ى and adding ا, (TA,) and أَشَاوِهُ, which is strange, (Lh, K,) as there is no ه in أَشَيَآءُ, (Lh,) or in شَىْءٌ: (K:) with respect to the first of these forms, [the quasi-pl. n.] أَشَيَآءُ, the most probable opinion is that of Kh: (Msb, TA:) accord. to him, (S, Msb, K,) it is originally of the measure فَعْلَآءُ, (S, K, *) in lieu of أَفْعَالٌ, (K,) and therefore imperfectly decl., (S,) [i. e.] it is originally شَيْئَآءُ, (Msb,) and the two hemzehs combined in the latter portion being found difficult of pronunciation, the former of them is transposed to the beginning of the word, so that it becomes of the measure لَفْعَآءُ, (S, Msb,) as is shown by its having for its pls. أَشَاوَى and أَشَايَا and أَشْيَاوَاتٌ: (S:) accord. to Akh, it is [originally] of the measure أَفْعِلَآءُ; (S, K;) but if it were thus a broken pl., [not a quasi-pl. n.,] its dim. would not be ↓ أُشْيَّآءُ, as it is, but شُيَيْآتٌ: (S:) accord. to Ks, it is of the measure أَفْعَالٌ, and made imperfectly decl. because of frequency of usage, being likened to فَعْلَآءُ; but were it so, أَبْنَآء and أَسْمَآء would be imperfectly decl.: (S, K:) accord. to Fr, شَىْءٌ is originally شَيِّئٌ, and therefore has a pl. of the measure أَفْعِلَآءُ, afterwards contracted to فَعْلَآءُ; but were it so, it would not have for its pl. أَشَاوَى. (S. [Much more respecting this pl. is added in the TA, but it is comparatively unprofitable.]) The dim. of شَىْءٌ is ↓ شُيَىْءٌ and ↓ شِيَىْءٌ; (S, K, TA, but only the former in some copies of the K, the word being written in other copies شُِيَىْءٌ;) not ↓ شُوَىٌّ, or ↓ شُوَىْءٌ; (the former accord. to my two copies of the S and accord. to the copies of the K followed in the TA, in which it is said to be with teshdeed to the ى, and the latter accord. to the CK and my MS. copy of the K;) or this is a dial. var. of weak authority, (K,) used by post-classical poets in their verses. (MF, TA.) b2: When a man says to thee, “What dost thou desire? ” thou answerest, لَا شَيْئًا [Nothing]: and when he says, “Why didst thou that? ” thou answerest, لِلَا شَىْءٍ [For nothing]: and when he says, “What is thine affair? ” thou answerest, لَا شَىْءٌ [Nothing]: it is with tenween in every one of these cases. (As, AHát, TA.) [When one says لَا شَىْءَ, he means thereby There is nothing.]

b3: لَيْسَ بِشَىْءٍ means [It is nought, of no account or weight; it is not worthy of notice, or not worth anything;] it is not a good thing; or it is not a thing to be regarded. (W p. 27.) b4: [لَيْسَ مِنَ الأَمْرِ فِى شَىْءٍ is a phrase of frequent occurrence, meaning He has no concern with the affair; see two exs. in the first paragraph of art. حوص. b5: فِيهِ شَىْءٍِ مِنَ الطُّولِ occurs in the TA voce حُسْبَانَةٌ, meaning In it is somewhat, or some degree, of length; i. e. it is somewhat long; and is used in the present day in this sense.] b6: In the phrase هُوَ أَحْسَنُ مِنْكَ شَيْئًا, the last word is for بِشَىْءٍ

[i. e. He is better than thou in something; meaning he is somewhat better than thou]. (IJ, L.) b7: مَا أَغْفَلَهُ عَنْكَ شَيْئًا is a phrase of the Arabs [app. lit. signifying How unmindful of thee is he as to anything!] mentioned by Sb as meaning دَعِ الشَّكَّ عَنْكَ [Dismiss doubt from thee (respecting him as to anything)]: IJ says that شيئا is here put in the accus. case as an inf. n., as though the saying were مَا أَغْفَلَهُ عَنْكَ غُفُولًا, because the verb of wonder does not require to be corroborated by the inf. n. [proper to it]: (L, TA:) [or it is a specificative:] IF says that it is a phrase of dubious meaning; and that the most probable explanation of it is this; that ما is here lit. interrogative, but in meaning denotative of wonder; and that شيئا is governed in the accus. case by some other word, or phrase, as though the saying were dismiss a thing by which he is not occupied in mind, and dismiss doubt as to his being occupied in mind by it. (TA in art. ما.) b8: [شَيْئًا فَشَيْئًا means Thing by thing, part by part, bit by bit, piecemeal, inch by inch, drop by drop, little and little in succession, by little and little, by degrees or gradually.] b9: أَىُّ شَىْءٍ [meaning What thing?] is, by the alleviation of the ى [in اىّ] and the suppression of the ء [in شىء], made into one word, أَيْشَىْ: so says El-Fárábee: (Msb:) or, [as is commonly the case in the present day,] by reason of frequency of usage, it is contracted into أَيْشَ. (TA in art. جرم, as on the authority of Ks.) b10: شَىْءٌ in the Kur lx. 11 may mean Any one (Bd, Jel) or more. (Jel.) b11: [It is also applied to (assumed tropical:) The penis of a man; as in the explanation of a phrase mentioned voce ذَنَبٌ; like as its syn. هَنٌ is to the same and (more commonly) to the “ vulva ” of a woman.] b12: In algebra, it signifies [A square root;] a number that is multiplied into itself; which in arithmetic [and in algebra also] is called جذر [i. e. جَذْرٌ]; and in geometry, ضلع [i. e. ضِلْعٌ or ضِلَعٌ]; (“ Dict. of the Techn. Terms used in the Sciences of the Musalmans,” p. 202;) an unknown number that is multiplied into itself. (Idem, p. 730.) A2: It is also said, on the authority of Lth, to signify Water: and he cites as an ex., تَرَى رَكْبَهُ بِالشَّىْءِ فِى وَسْطِ قَفْرَةٍ

[Thou seest, or wilt see, his company of riders at the water in the midst of a desert]: but AM says, I know not الشىء in the sense of “ water,” nor know I what it is. (TA.) A3: يَا شَىْءَ is an expression of regret, (El-Ahmar, Ks, TA,) or of wonder, (K, TA,) [or of both,] meaning [Oh! or] O my wonder! (Ks, Lh, TA.) One says, يَا شَىْءَ مَا لِى, (El-Ahmar, Ks, Lh, K,) and يَا شَىَّ مَا لِى, i. e. with and without ء, (Ks, TA,) and يَا هَىْءَ مَا لِى, (Lh, K,) يا هَىَّ ما لى, and يَا فَىَّ ما لى, (El-Ahmar, Ks, TA,) neither of these two with ء, (Ks, TA,) [meaning Oh! or O my wonder! What has happened to me?] in all of these, (Ks, TA,) ما being in the place of a noun in the nom. case. (Ks, Lh, TA.) b2: Some also say, يَا شَىْءَ and يَا هَىَّ and يَا فَىَّ, and some add مَا, saying, يَا شَىْءَ مَا and يَا هَىَّ مَا and يَا فَىَّ مَا, meaning How good, or beautiful, is this! (Ks, TA.) شِيْئَةٌ [Will, wish, or desire,] a subst. from شَآءَهُ, (Lh, K,) [and] so is ↓ مَشِيْئَةٌ [which is mentioned in the K as an inf. n.]. (Msb.) One says, كُلُّ شَىْءٍ بِشِيْئَةِ اللّٰهِ, (S, K,) i. e. ↓ بَمِشِيْئَتِهِ [Everything is by the will of God]. (S.) شُيَىْءٌ and شِيَىْءٌ and شُوَىٌّ or شُوَىْءٌ: see شَىْءٌ in the middle of the paragraph.

شَيِّآنٌ and شَيَّآنٌ: see art. شوأ.

أُشَيَّآءُ dim. of أَشْيَآءُ: see شَىْءٌ, in the latter part of the former half of the paragraph.

مَشِيْئَةٌ: see شِيْئَةٌ, in two places: b2: and see also شَىْءٌ, near the beginning of the paragraph.

مُشَيَّأٌ Incongruous, unsound, (K, TA,) foul, or ugly, (TA,) in make, or formation. (K, TA. [See Ham p. 192.]) b2: And accord. to Aboo-Sa'eed, A child born preposterously, the legs coming forth before the arms. (TA.)

شطب

1 شَطَبَ, (K, TA,) aor. ـُ (TA,) inf. n. شَطْبٌ, (Az, TA,) He cut (K, TA) into oblong pieces, or strips, flesh-meat, and a camel's hump, and a hide, or leather: (TA:) or he cut into strips, but without separating them, a camel's hump. (Az, TA.) b2: And شَطَبَتِ الجَرِيدَ, [aor. ـُ inf. n. شَطْبٌ, She (a woman) split the palm-sticks, or palmbranches stripped of their leaves, to make of them mats: which being done, says A'Obeyd, [or when they have been peeled,] the شَاطِبَة [q.v.] throws them to the مُنَقِّيَة. (S.) [Or] شَطَبَت, aor. ـُ inf. n. شُطُوبٌ, She removed the upper peel of the شَطْب, or [fresh, green] palm-branches. (ISk, TA.) A2: شَطَبَ also signifies It inclined, or declined, turned aside or away, deflected, or deviated, and became distant, or remote; (As, O, K;) and so شَطَفَ; and both signify it went away. (As, TA.) One says, شَطَبَ عَنْهُ It turned aside or away, and became distant, or remote, from him, or it. (K.) Thus, in a trad., شَطَبَ الرُّمْحُ عَنْ مَقْتَلِهِ The spear deflected from, and failed to reach, his vital part. (O, TA. *) and one says also, شَطَبَتِ الدَّارُ The dwelling was, or became, distant, or remote. (O.) 7 انشطب It flowed; (S, K;) said of water, &c. (K.) شَطْبٌ pl. of ↓ شَطْبَةٌ, (S, Msb,) [or rather a coll. gen. n., of which the latter is the n. un.,] like as تَمْرٌ is of تَمْرَةٌ; (Msb;) Fresh, (A,) or green, (Msb,) or green and fresh, (S, K,) palm-branches (S, A, Msb, K) stripped of their leaves: (A:) or they are less than what are termed شَطَائِبُ, of which the sing. is ↓ شَطِيبَةٌ; and the شطائب are less than the كَرَانِيف: [i. e. the كِرْنَاف is the thickest part of the palm-branch; next is the شَطِيبَة; and next to this, the شَطْبَة:] or ↓ شَطْبَةٌ signifies a green palm-branch. (K.) كَمَسَلِّ

↓ شَطْبَةٍ, in a trad. of Umm-Zara, [as expl. in art. سل, q. v.,] means Like a green palm-stick drawn forth from its skin: or like a sword drawn forth [from its scabbard]: (TA in art. سل:) [for] b2: ↓ شَطْبَةٌ signifies also A sword. (Aboo-Sa'eed, K.) b3: [Hence, app.,] شَطْبٌ is used also as an epithet, meaning (tropical:) Tall, and well made; (A, K, TA;) applied to a man and to a horse. (TA.) And, applied to a boy, or young man, (tropical:) Plump; or fat, soft, thin-skinned, and plump: and so ↓ شَطْبَةٌ applied to a girl, or young woman: (A:) or the former, applied to a boy, or young man, well made, and neither tall nor short: (TA:) or, so applied, light, or active, in body, and sharpheaded: (IAar, TA in art. عضب, voce عَضْبٌ:) or it means, so applied, long and even (سَبِطٌ) in the bones, light of flesh; likened to the palm-stick that is split: but this epithet is mostly used with ة, i. e. ↓ شَطْبَةٌ, which is applied to a mare: (Ham p. 298:) or this epithet, شَطْبَةٌ, applied to a mare, means lank (سَبِطَةٌ) in flesh; (K, TA;) or tall; (TA;) as also ↓ شِطْبَةٌ in the former sense, (K, TA,) or in the latter; and the masc. is not thus used, applied to a horse: (TA:) and ↓ شَطْبَةٌ, (S,) or ↓ شِطْبَةٌ, (K,) or both, but the former is the more approved, (TA,) beautiful; plump; or fat, soft, thin-skinned, and plump; (K, TA;) and tall: (K:) or simply tall; (S, TA;) as also ↓ مَشْطُوبٌ and ↓ مُشَطَّبٌ applied to a man. (TA.) شَطْبَةٌ: see the next preceding paragraph, in seven places: b2: and see what next follows.

شُطْبَةٌ (S, K) and ↓ شِطْبَةٌ (K) and ↓ شَطْبَةٌ (TA) and ↓ شُطَبَةٌ, (K,) which last is said by some to be a n. un. of شُطَبٌ [mentioned in what follows as a pl.], (MF,) A [raised] line (طَرِيقَة, S, O, or طَرِيق, K, [meaning a ridge, and sometimes also a depressed line, as shown voce مُشَطَّبٌ, i. e. a channel,]) in the مَتْن [i. e. broad side, or middle of the broad side, of the blade] (S, O) of a sword: (S, O, K:) pl. شُطَبٌ and شُطُبٌ, (S, O,) or شُطُوبٌ and شُطَبٌ and شُطُبٌ: (K: [in which it is said that the pl. is شُطُوبٌ and شُطَبٌ like غُرَفٌ and كُتُبٌ: but I think that شُطُوبٌ is a mistranscription, and that the right reading is شُطَبٌ and شُطُبٌ like غُرَفٌ and كُتُبٌ:]) hence it would seem that شُطَبٌ and شُطُبٌ are pls. of one sing.; but Ibn-Hishám El-Lakhmee expressly states that the former is pl. of شُطْبَةٌ; and the latter, of ↓ شَطِيبَةٌ; (MF;) of which شَطَائِبُ also is a pl.; (L in art. عمد;) and which signifies [the same as شُطْبَةٌ, i. e.] the rising عَمُود [i. e. the ridge] in the مَتْن of a sword. (ISh, TA.) [See also مُشَطَّبٌ: and see عَمُودٌ and مَيْنٌ.]

شَطْبَةٌ: see شَطْبٌ (near the end) in two places: b2: and see also شُطَبَةٌ: b3: and شَطِيبَةٌ, in three places.

شُطَبَةٌ: see شُطْبَةٌ.

شِطَابٌ The instrument with which a بَرْذَعَة [or cloth put beneath a camel's saddle] is quilted. (K.) شَطِيبَةٌ A slice, or strip, of flesh-meat: (TA:) or a piece cut lengthwise of a camel's hump; (S, O, K, TA;) as also ↓ شِطْبَةٌ: (O, K:) or a piece cut in the form of a strip, but not separated, of a camel's hump; and so ↓ the latter word: pl. of the former شَطَائِبُ. (Az, TA.) b2: And A piece cut lengthwise of a hide or of leather; (S, O;) as also ↓ شِطْبَةٌ. (O.) b3: And A piece of [the tree called]

نَبْع of which a bow is made. (S, O.) b4: See also شَطْبٌ. b5: And see شُطْبَةٌ. b6: Also, applied to a she-camel, Tough; syn. يَابِسَةٌ. (K.) b7: And [the pl.] شَطَائِبُ Different, or various, parties, sects, or classes, (K, TA,) and sorts, of men &c. (TA.) b8: And Difficulties, or distresses; (Abu-l-Faraj, O, K;) as also شَصَائِبُ. (Abu-l-Faraj, O, TA.) شَطِيبِيَّةٌ, (as in the TA,) or ↓ مُشَطَّبَةٌ, (as implied in the K,) A quilted بَرْذَعَة [or cloth that is put beneath a camel's saddle]. (K, TA.) شَطَّابٌ A butcher. (Fr, TA in art. سطر.) شَاطِبٌ [act. part. n. of the trans. verb شَطَبَ]. b2: [Hence,] شَوَاطِبُ [the pl. of شَاطِبَةٌ] signifies Women who cut skin, or leather, into strips, after having shaven it or measured it: so accord. to different copies of the K; i. e. بَعْدَ مَا يَحْلِقْنَهُ or يَخْلُقْنَهُ. (TA.) b3: And Women who split palmleaves, and peel the [palm-branches stripped of their leaves, or the portions thereof termed] عَسِيب, to make of them mats, and then throw them to the مُنَقِّيَات: (TA:) or the sing., شَاطِبَةٌ, signifies a woman who peels the عَسِيب, (As, TA,) or who splits the palm-sticks, to make of them mats, (S,) and then throws them to the مُنَقِّيَة, (As, S, TA,) who removes all that is upon them with her knife until she has made them slender, when she throws them back to the شَاطبة: (As, TA:) or a woman who makes mats of شَطْب, i. e. [green, fresh] palm-branches [stripped of their leaves]: (ISk, TA:) the pl. occurs in a verse cited voce تَذَرَّعَ. (S, TA.) A2: Also, [from the intrans. verb شَطَبَ,] طَرِيقٌ شَاطِبٌ A road inclining, declining, or turning aside or away. (S, K.) b2: And رَمْيَةٌ شَاطِبَةٌ A shot, or throw, that deflects, or deviates, from a vital part; as also شَاطِفَةٌ. (TA.) b3: And رَجُلٌ شَاطِبُ المَحَلِّ i. q. شَاطِنٌ [i. e. A man remote, or distant, in respect of the place of alighting or abode]. (TA.) مُشَطَّبٌ A sword (S, A, K) having شُطَب [pl. of شُطْبَةٌ], (A, K,) i. e. (A, TA) having طَرَائِق [here meaning ridges, as expl. above, voce شُطْبَةٌ], (S, A, TA,) in its مَتْن; [or ridges and channels,] these being in some cases elevated and depressed [lines]; (TA;) as also ↓ مَشْطُوبٌ: (K, TA:) said by some, [but not so accord. to the A,] to be tropical, as being likened to pieces of a camel's hump cut in strips. (TA.) And in like manner, A garment, or piece of cloth, having طَرَائِق [as meaning lines, or streaks, or stripes]. (S, TA.) And أَرْضٌ مُشَطَّبَةٌ (tropical:) Land that is furrowed (A, Msb, K) a little, (K,) not much, (Msb,) by a torrent. (A, Msb, K.) b2: And (assumed tropical:) Flowing [water &c.; because of the streaks, or lines, with which its surface is diversified]. (TA.) b3: See also شَطِيبِيَّةٌ. b4: And see شَطْبٌ, last sentence.

مَشْطُوبٌ: see the next preceding paragraph. b2: فَرَسٌ مَشْطُوبُ المَتْنِ وَالكَفَلِ means A horse swollen with fat in the two portions of flesh and sinew next the back bone, on each side, [and in the rump,] (O, K,) and whose creases of the skin are far apart. (O.) b3: See also شَطْبٌ, last sentence.

شفق

1 شَفِقَ and شَفَقَ: see 4, in five places. b2: شَفِقَ عَلَيْهِ signifies He was niggardly of it: (TA:) [thus] the saying [of a poet]

كَمَا شَفِقَتْ عَلَى الزَّادِ العِيَالُ means [Like as the household] are niggardly of the provision: (IDrd, M, O:) because he who is niggardly of a thing is عَلَيْهِ ↓ مُشْفِقٌ [i. e. fearful, or cautious, on account of it]. (M.) 2 تَشْفِيقٌ signifies (tropical:) The making [a gift or the like (see مُشَفَّقٌ)] scanty, or little in amount or quantity; as also ↓ إِشْفَاقٌ. (O, K, TA.) b2: and (tropical:) The weaving badly. (K, TA.) You say, شفّق المِلْحَفَةَ (tropical:) He wove badly, (M,) or so as to make it scanty in the yarn, or unsubstantial, (TA,) the [kind of wrapper called] ملحفة. (M, TA.) A2: See also 4, last sentence.4 اشفق signifies He feared, or was cautious; as also ↓ شَفِقَ [in the CK شَفَقَ]; or only the former: (K, TA:) [accord. to ISd,] ↓ شَفِقَ, inf. n. شَفَقٌ, signifies he feared: (M:) IDrd says, ↓ شَفِقْتُ [in one of my copies of the S شفَقتُ] and أَشْفَقْتُ are syn., (S, O, TA,) as some assert, (O, TA,) but the lexicologists disallow this, (S, O,) saying that one should only say أَشْفَقْتُ: (O:) accord. to Er-Rághib, الإِشْفَاقُ signifies [the being affected with] care, or solicitude, mixed with fear; and when it is trans. by means of مِنْ, the meaning of fear is most apparent in it; but when trans. by means of عَلَى, the meaning of care, or solicitude, is most apparent in it: (TA: [and the like is said by Bd in xxi. 29:]) or it signifies [the being affected with] fright [or fear]; sometimes mixed with faithful or sincere or honest advice; and sometimes divested thereof: (Ham p. 179:) one says, أَشْفَقْتُ مِنْهُ, (S,) or مِنْ كَذَا, (Msb,) I feared, or was cautious of, (S, Msb,) him, or it, (S,) or such a thing: (Msb:) or اشفق مِنْهُ he feared him, or it: (MA:) and أَشْفَقْتُ عَلَيْهِ, (S, [in which it is implied that this differs from أَشْفَقْتُ مِنْهُ,]) or عَلَى الصَّغِيرِ, I was affectionate, kind, or compassionate, and favourably inclined, [towards him, or] towards the little one: (Msb: [and a similar explanation is given in the MA:]) and ↓ شَفَقْتُ, aor. ـِ is a dial. var. thereof [i. e. of أَشْفَقْتُ when trans. by means of عَلَى, and perhaps also when it is trans. by means of مِنْ]: (Msb:) or اشفق عَلَيْهِ signifies [he was solicitously affectionate, &c., towards him; agreeably with the explanation of Er-Rághib above, and with that here following;] he was affected with pity, or compassion, and tenderness, and fear, for him, at the same time giving him faithful or sincere or honest advice, أَنْ يَنَالَهُ مَكْرُوهٌ [lest some disliked or evil event should betide him]: (TA:) or he feared, or was cautious, for him: and اشفق مِنْهُ he was impatient of him, or it: and ↓ شَفَقَ is a dial. var. [of اشفق when trans. by means of مِنْ, and app. also when trans. by means of عَلَى]. (M.) A2: See also 2.

A3: Also He entered upon [the time of] the شَفَق [q. v.]. (M.) And He came in a [time of] شَفَق: and so ↓ شفّق. (M.) شَفَقٌ Fear: (K:) [see also شَفِقَ, (of which it is the inf. n.) in the next preceding paragraph:] or fear [arising] from strictness (شِدَّة) of faithful or sincere or honest advice; (M, TA;) as also ↓ شَفَقَةٌ: (M:) or ↓ the latter signifies the fear of him who gives faithful or sincere or honest advice, in consequence of his doing so, for him to whom such advice is given: (O:) or the former, (K, TA,) and ↓ the latter also, (TA,) the eagerness, or striving, of him who gives such advice, to rectify, or amend, the state of him to whom that advice is given: (K, TA: [said in the latter to be a tropical application of the words; but why, I see not:]) ↓ شَفَقَةٌ is subst. from الإِشْفَاقُ, (S, Msb, TA,) and شَفَقٌ is syn. therewith (S, O, K, TA) as being also a subst. from الإِشْفَاقُ: (S, TA:) [it is said that] the primary signification of ↓ شَفَقَةٌ is weakness: (Ham p. 179:) and it is conjoined with خَوْفٌ [fear]; therefore it is not applied as an attribute to God: (Idem p. 722:) [generally] it signifies affection, kindness, benignity, compassion, or favourable inclination: (MA:) [or solicitous affection &c.:] or pity, or compassion, and tenderness, and fear of the betiding of some disliked or evil event, together with faithful or sincere or honest advice. (TA.) A2: شَفَقٌ also signifies The redness (Kh, S, Msb, K) in the horizon (K) from sunset until the time of the last عِشَآء [i. e. nightfall], (Kh, S, Msb, K,) when it disappears, (Kh, S, Msb,) and the white شَفَق remains until the middle [or rather until a late period varying at different seasons] of the night: (Msb:) or until near that time: or until near the عَتَمَة [q. v., generally meaning the same, or nearly so]: (K:) or the redness that is seen in the sky at sunset: (IDrd, O:) or the remains of the light and redness of the sun in the first part of the night, until near the عَتَمَة: (S:) or the light and redness of the sun, seen at sunset, until the time of the prayer of nightfall: (M:) or the mixture of the light of day with the blackness of night at sunset: (Er-Rághib, TA:) accord. to Zj, the redness that is in the region of sunset after the setting of the sun: this is the meaning given as of common repute in the books of lexicology; and Mtr says [in the Mgh] that it means the redness accord. to a number of the Companions of the Prophet and of the people of the generation next succeeding them: but accord. to Aboo-Hureyreh, it means the whiteness [after sunset, which, to distinguish it from the شَفَق commonly so called, is often termed the white شَفَق, as in an instance above]: (Msb:) IAth says that this word has two contr. meanings; being applied to the redness that is seen after sunset; and to the whiteness remaining in the western horizon after the said redness. (TA.) Fr says, I heard one of the Arabs say, عَلَيْهِ ثَوْبٌ كَأَنَّهُ الشَّفَقُ [Upon him is, or was, a garment as though it were the شَفَق]: and it was red. (S.) b2: [Hence,] (tropical:) A garment, or piece of cloth, dyed red. (AA, TA.) b3: and Day. (Zj, M, K.) A3: Also i. q. نَاحِيَةٌ (assumed tropical:) [A side, &c.; or a remote side]: pl. أَشْفَاقٌ. (O, K.) One says, أَنَا فِى أَشْفَاقٍ مِنْ هٰذَا الأَمْرِ i. e. نَوَاحٍ [meaning (assumed tropical:) I am apart, or aloof, from this affair; as though in, or on, remote sides thereof]: (O, TA:) and in like manner فِى عُرُوضٍ مِنْهُ [app. a mistranscription for عَرُوضٍ i. e. نَاحِيَةٍ] and فى أَعْرَاضٍ منه i. e. نَوَاحٍ. (TA.) A4: And (tropical:) A bad thing; syn. رَدِىْءٌ: (Lth, S, M, O, K, TA: [in the TA said to be written by J with kesr to the ف; but not so in either of my copies of the S:]) applied to a garment, or piece of cloth, (Mgh, TA, and Ham p. 179,) [in this sense, or] as meaning bad and thin: (Mgh in art. خرث:) [said to be] from شَفَقَةٌ signifying “ weakness: ” (Ham ubi suprà:) seldom pluralized: (O:) and used alike as masc. and fem., being applied as an epithet to a مِلْحَفَة, (M, O,) meaning رَدِيئَةٌ. (M.) شَفِقٌ: see شَفِيقٌ, in two places.

شَفَقَةٌ: see شَفَقٌ, in five places.

شَفُوقٌ: see the next paragraph.

شَفِيقٌ is syn. with ↓ مُشْفِقٌ as part. n. of 4 [signifying Fearing, or fearful, or cautious; and also affectionate, kind, or compassionate, &c.]; (S, O, Msb, * K;) as also ↓ شَفِقٌ (Msb) [and in an intensive sense ↓ شَفُوقٌ; and , from what follows, it appears that شَفِيقٌ also is used as an intensive epithet]: or ↓ شَفِقٌ signifies fearing; and its pl. is شَفِقُونَ: (M, TA:) and شَفِيقٌ, one giving faithful or sincere or honest advice, eager, or striving, to rectify, or amend, the state of him to whom that advice is given. (M.) إِنَّ الشَّفِيقَ بِسُوْءِ ظَنٍ مُولَعٌ [Verily the affectionate, &c., or the very affectionate &c., is addicted to evil opinion,] is a prov., applied in the case of the man who fears, for his friend, the accidents of fortune, by reason of his excessive شَفَقَة [or affection, &c.]. (TA.) And it is said in the Kur [xxi. 50], وَهُمْ مِنَ

↓ السَّاعَةِ مُشْفِقُونَ [meaning And who are fearful of the time of the resurrection]; the signification of fear being most apparent when مُشْفِقٌ is thus trans. by means of مِنْ. (TA.) See also an instance of ↓ مُشْفِقٌ [in a similar sense] in the first paragraph of this art. مُشْفَقٌ: see the last paragraph.

A2: [Accord. to Freytag, it signifies also Fear: but he names no authority for this.]

مُشْفِقٌ: see شَفِيقٌ, in three places.

عَطَآءٌ مُشَفَّقٌ (tropical:) A gift made scanty, or little in amount or quantity; (S, TA;) as also ↓ مُشْفَقٌ. (TA.)

ثوب

1 ثَابَ, (T, S, M, &c.,) aor. ـُ (S, Mgh, &c.,) inf. n. ثَوْبٌ (S, M, Msb, K) and ثَوَبَانٌ (S) and ثُؤُوبٌ, (M, K,) He, or it, (a thing, M,) returned; (M, Mgh, Msb, K;) as also ↓ ثوّب, inf. n. تَثْوِيبٌ: (M, K:) he returned to a place to which he had come before; or it returned &c.: (T:) he (a man) returned, after he had gone away. (S.) You say, تَفَرَّقُوا ثُمَّ ثَابُوا i. e. [They became separated, or dispersed: then] they returned. (A.) b2: ثاب إِلَى اللّٰهِ, like تَابَ, (assumed tropical:) He returned [from disobedience] to obedience to God; he repented; as also أَنَابَ. (T.) b3: ثاب also signifies (assumed tropical:) He returned to a state of advertency, or vigilance; or he had his attention roused. (Th, T.) b4: Also (assumed tropical:) He returned to a state of health, or soundness: (TA, from a trad.:) he became convalescent, and fat, after leanness. (Mgh.) And ثاب جِسْمُهُ, (M, A, K,) inf. n. ثَوَبَانٌ; (M, K;) and جِسْمُهُ ↓ اثاب; (IKt, M;) and ثاب إِلَيْهِ جِسْمُهُ; (T, M, A;) and ↓ اثاب, alone; (S, M, A;) (tropical:) He became fat, after leanness; (A;) his good state of body returned to him; (S, M, K; *) his condition of body became good, after extenuation; and health, or soundness, thereof returned to him. (T.) b5: ثاب إِلَيْهِ عَقْلُهُ (tropical:) [His reason, or intellect, returned to him]: and حِلْمُهُ [his forbearance, or clemency]. (A.) b6: ثاب المَآءُ (assumed tropical:) The water of a well returned, or collected again: (T:) the water attained again its former state after some had been drawn: (M:) the water collected [again] in a wateringtrough, or tank. (S.) b7: ثاب النَّاسُ (assumed tropical:) The people collected themselves together, and came. (S.) And ثاب القَوْمُ (assumed tropical:) The company of men came following one another: the verb is not used in this sense in speaking of one person. (M.) b8: ثاب said of a man's property, (tropical:) It became abundant, and collected. (A.) b9: Said of dust, (tropical:) It rose, or spread, or diffused itself, and became abundant. (A.) b10: Said of a watering-trough, or tank, (T, M, A, K,) inf. n. ثَوْبٌ (Az, T, M, K) and ثَوَبَانٌ (Az, T) and ثُؤُوبٌ, (M, K,) (tropical:) It became full: (Az, T, M, A, K:) or nearly full. (Az, T, M, K.) 2 ثوِّب, inf. n. تَثْوِيبٌ: see 1, first sentence. b2: ثوَب بَعْدَ خَصَاصَةٍ (tropical:) [He returned to a state of richness, or competence, after poverty, or straitness, or being in an evil condition]. (A, TA.) b3: تَثْوِيبٌ meaning The calling, or summoning, (M, Mgh, K,) to prayer, (M, K,) and to other things, (M,) is said to be from ثَوْبٌ “ a garment,” (Mgh,) because a man, when he comes crying out for aid, makes a sign with his garment, (M, Mgh,) moving it about, raising his hand with it, in order that he to whom he calls may see it, (Mgh,) and this action is like a calling, or summoning, (M, Mgh,) and an announcing, to him; so the calling, or summoning, by reason to frequent usage of this word [as meaning the making a sign with a garment], came to be thus called; and one said of the caller, or summoner, ثوَب: (Mgh:) or it means the calling, or summoning, twice; (M, K;) or the repeating a call or summons; from ثاب “ he returned: ” (Mgh:) you say, ثوّب, inf. n. as above, (T, Msb,) meaning he called, or summoned, one time after another; (T;) he repeated his call, or cry: (Msb:) and hence تثويب in the أَذَان; (T, Msb;) i. e., the saying of the مُؤَذِّن, after having, by the اذان, called the people to prayer, الصَّلَاهْ رَحِمَكُمُ اللّٰهُ الصَّلَاهْ [Prayer: may God have mercy on you! Prayer!]; thus calling to it a second time: (T:) or his saying, (S, TA,) in the morning call to prayer, (S,) الصَّلَاةُ خَيْرٌ مِنَ النَّوْمٌ [Prayer is better than sleep]; (S, TA;) for he resumes his call by saying this after he has said, حَىَّ عَلَى

الصَّلَاهْ [and حَىَّ عَلَى الفَلَاحٌ]; desiring the people to hasten to prayer: (TA:) or his saying, in the morning call to prayer, الصلاة خيرمن النوم twice, (T, K,) after having said, حَىّ علي الصلاه حىّ علي الفلاح: (T:) or the old تثويب was the saying of the مُؤَذِّن, in the morning call to prayer, الصلاة خير من النوم: and the modern, الصَّلَاهْ الصَّلَاهْ; or قَامَتْ قَامَتْ. (Mgh.) It also signifies The إِقَامَة; (Mgh, K, TA;) [meaning, the chanting, by the مُبَلِّغُون, in a mosque, not by the مُؤَذِّن, the common words of the أَذَان, with the addition of قَدْ قَامَتِ الصَّلَاهْ (The time of prayer has come), pronounced twice after حىّ على الفلاح;] i. e. the اقامة of prayer: (IAth, TA:) and this is what is meant by the phrase, in a trad., إِذَا ثُوِّبَ بِالصَّلَاةِ [When the words of the اقامة are chanted]. (IAth, Mgh, TA.) And The praying after the prayer divinely ordained. (Yoo, T, K.) You say, ثوّب, meaning He performed a supererogatory prayer after the prescribed; تثويب being only after the prescribed; being the praying after praying: (T:) and ↓ تثوّب signifies the same. (K.) And ثّوب بِرَكْعَتَيْنِ He performed two rek'ahs as a supererogatory act. (A.) But this and the similar significations are said to be post-classical. (MF.) b4: See also 4, in four places.

A2: ثَيَّبَتْ, (T, S, Mgh,) inf. n. تَثْيِيبٌ; (T, Mgh;) formed from ثَيِّبٌ, upon supposition [that the medial radical letter of this word is ى, whereas many hold that letter to be و]; (Mgh;) or ↓ تَثَيَّبَتْ; (K in art. ثيب; [the author of which seems to have supposed that, for ثَيَّبَتْ, one should read ثُيِّبَتْ; and therefore he gives مُثَيَّبٌ as syn. with ثَيِّبٌ;]) She (a woman) became what is termed ثَيِّب. (T, Mgh, K.) b2: [Accord. to my copy of the Mgh, it also signifies She (a camel) became what is termed نَاب: but I think that, in this instance, it is a mistranscription, for نَيَّبَتْ.]

A3: [See also the last sentence of the second paragraph of art. ثرب; and compare, with what is there said by SM, meanings assigned below to مَثَابٌ and مَثَابَةٌ.]3 الخُطَّابُ يُثَاوِبُونَهَا The suitors return to her (namely, a woman such as is termed ثَيِّب,) time after time. (A, Mgh.) 4 اثاب: see 1, in two places. b2: It may also mean (assumed tropical:) It (a valley, or a well,) had a return of water after a stoppage thereof. (Ham p. 598.) A2: اثاب اللّٰهُ جِسْمَهُ (tropical:) God restored him to fatness, after leanness; (A;) restored his body to a good state, or condition. (TA.) b2: إِنَّ عَمُودَ الدِّينِ لَا يُثَابُ بِالنِّسَآءَ إِنْ مَالَ (assumed tropical:) Verily the column of the religion cannot be set upright again by women, if it incline: said by Umm-Selemeh to 'Áïsheh, when the latter desired to go forth to El-Basrah. (T, L.) b3: اثابهُ اللّٰهُ, (T, S, * M, A, Msb, K,) inf. n. إِثَابَةٌ; (Mgh;) and أَثْوَبَهُ [dev. from rule]; (M, K;) and ↓ ثوّبهُ, (T, A,) inf. n. تثْوِيبٌ; (T, Mgh;) God recompensed, compensated, requited, or rewarded, him: (T, S, * M, A, Mgh, * Msb, K:) said in relation to good and to evil. (T.) And اثابهُ, (Lh, M,) and أَثْوَبَهُ, (T,) مَثُوبَةً حَسَنَةً, (Lh, T, M,) and مَثْوَبَةً, (Lh, M,) He (God) gave him a good recompense, compensation, &c. (M.) and مَثُوبَتَهُ ↓ ثوّبهُ He gave him his recompense, &c. (M, K.) It is said in a trad., أَثِيبُوا أَخَاكُمْ, i. e. Recompense ye your brother for his good deed. (TA.) And in the Kur [lxxxiii. last verse], هَلْ الكُفَّارُ مَا كَانُوا يَفْعَلُونَ ↓ ثُوِّبَ Have the unbelievers been recompensed for what they did? (T, S, M.) And one says also, اثابهُ مِنْ هِبَتِهِ, meaning He gave him a substitute, something instead or in exchange, or a compensation, for his gift. (Mgh, * and TA in art. جنب.) And مِنْ كَذَا ↓ ثوّبهُ, (M,) inf. n. تَثْوِيبٌ, (K,) He gave him a substitute, &c., for such a thing. (M, K. *) b4: اثاب الثَّوْبَ, inf. n. إِثَابَةٌ, He sewed the garment, or piece of cloth, the second time: when one sews it the first time, [in a slight manner,] you say of him مَلَّهُ [and شَلَّهُ, i. e. “ he sewed it in the manner termed ‘ running ' ”]. (T.) b5: اثاب الحَوْضَ (tropical:) He filled the watering-trough, or tank: (K, TA:) or nearly filled it. (K.) 5 تثوّب: b2: and تَثَيَّبَتْ: see 2, in the latter part of the paragraph. b3: The former also signifies He gained, or earned, a ثَوَاب [or recompense, &c.]. (K.) But this is said to be post-classical. (MF.) 6 تثاوب: see ثُئِبَ, in art. ثأب.10 استثاب مَالًا He restored to himself, or repossessed himself of, property; syn. اِسْتَرْجَعَهُ; (T, A, K;) his property having gone away. (T, A.) And اِسْتَثَبْتُ بِمَالِكَ I restored to myself, or repossessed myself of, property, by means of that which thou gavest me; my property having gone away. (A.) El-Kumeyt says, إِنَّ العَشِيرَةَ تَسْتَثِيبُ بِمَالِهِ فَيُغِيرُ وَهْوَ مُوَفِّرٌ أَمْوَالَهَا [Verily the tribe restore to themselves wealth by means of his property; and he makes incursions into hostile territories at his own expense, making their property abundant by the spoil that they gain with him]. (T, TA.) b2: استثابهُ He asked him to recompense, compensate, requite, or reward, him. (S, K.) ثَوْبٌ A garment, (M, Mgh, Msb, K,) [or piece of cloth or stuff,] that is worn by men, composed of linen, cotton, wool, fur, خَزّ [q. v.], (Mgh, Msb,) silk, or the like; (Msb;) but [properly] not what is cut out of several pieces, such as the shirt, and trousers, or drawers, &c.; (Mgh;) [though often applied to a shirt or shift (قَمِيص or دِرْع) and to a جُبَّة &c.:] it seems to be so called because the wearer returns to it, or it to the wearer, time after time: (Mgh:) [also a garment worn by women and girls over the shift; (see أُصْدَةٌ;) app., as in the present day, a long gown, reaching to the feet, with very wide sleeves:] pl. ثِيَابٌ [the pl. of mult.] (T, S, M, A, Mgh, Msb, K) and أَثْوَابٌ [a pl. of pauc.] (S, M, Msb, K) and أَثْوُبٌ and أَثْؤُبٌ, (S, M, K,) the last two being pls. of pauc., and the latter of them being thus pronounced with ء by some of the Arabs because the dammeh immediately after و is deemed difficult of utterance; for which reason they substitute ء for و in all instances like this. (S.) b2: Curtains, and the like, are not [properly] called ثِيَاب; but أَمْتِعَةُ البَيْتِ: (Mgh, Msb:) though Es-Sarakhsee uses the phrase ثِيَابُ البَيْتِ. (Mgh.) تَعَلَّقَ بِثِيَابِ اللّٰهِ (tropical:) [He clung to the curtains of the House of God], i. e., to the curtains of the Kaabeh, is a tropical expression. (A.) b3: Sometimes, ثَوْبٌ is used metonymically to signify (tropical:) A thing [of any kind] that veils, covers, or protects: as in the saying of a poet, كَثَوْبِ ابْنِ بِيضٍ وَقَاهُمْ بِهِ فَسَدَّ عَلَى السَّالِكِينَ السَّبِيلَا [Like the means of protection adopted by Ibn-Beed: he protected them by it, and closed the way against the passengers]. (TA.) Ibn-Beed was a wealthy merchant of the tribe of 'Ád, who hamstrung his she-camel upon a mountain-road, and stopped the way [to his abode] with it. (K in art. بيض.) b4: In the same manner, also, ثِيَابٌ is used to signify (tropical:) Weapons. (Ham p. 63.) b5: And أَثْوَابٌ is sometimes employed to signify (assumed tropical:) The wearers of garments; the wearers' bodies. (R, TA.) Esh-Shemmákh says, (T,) or Leylà, describing camels, (TA,) وَمَوْهَا بِأَثْوَابٍ خِفَافٍ فَلَا تَرَى

لَهَا شَبَهًا إِلَّا النَّعَامَ المُنَفَّرَا i. e. They mounted them, namely, the travellingcamels, (T,) with their [light, or agile,] bodies: [and thou seest not anything like them, except ostriches scared away.] (T, TA.) And in like manner, also, the dual is employed to signify (assumed tropical:) The wearer's body, or self; or what the garments infold: and ثِيَاب is employed in the same manner. (TA.) You say, لِلّهِ ثَوْبَاهُ, i. e. (tropical:) To God be he [meaning his excellence] attributed! [ for nothing but what is excellent is to be attributed to God:] (A:) or it means لِلّهِ دَرُّهُ [To God be attributed the good that hath proceeded from him! or his good deed! &c.: see arts. اله and در]. (K.) And فِى ثَوْبَىْ أَبِى أَنْ أَفِيَهُ meaning (tropical:) [On me and on my father it rests, or lies, or be it, that I pay it: or] فِىذِمَّتِى وَذِمَّةِأَبِى [on my responsibility and the responsibility of my father]. (K, TA.) And اُسْلُلْ ثِيَابَكَ مِنْ ثِيَابِى (tropical:) Withdraw, or separate, thyself from me. (A.) b6: [The following exs. are mostly, or all, tropical.] b7: إِنِّ المَيِّتَ لَيُبْعَثُ فِى ثِيَابِهِ الَّتِى يَمُوتُ فِيهَا, (K, * TA,) a saying of Mohammad, repeated by Aboo-Sa'eed El-Khudree, when, being about to die, he had called for new garments, and put them on: (TA:) it means Verily the dead will be raised in his garments in which he dies; accord. to some; and was used in this sense by Aboo-Sa'eed: (ElKhattábee, MF, TA:) or (assumed tropical:) [agreeably with] his works (K, TA) with which his life is closed: (TA:) or (assumed tropical:) in the state in which he dies, according as it is good or evil. (TA.) b8: وَثِيَابَكَ فَطَهِّرْ, in the Kur [lxxiv. 4], means And purify thy garments: (Abu-l-'Abbás, T:) or shorten thy garments; for the shortening them is a means of purity: (T:) or (assumed tropical:) put not on thy garments in a state of disobedience or unrighteousness: (I'Ab, T:) or (assumed tropical:) be not perfidious; for [figuratively speaking,] he who is so pollutes his garments: (Fr, T:) or, as some say, (assumed tropical:) purify thy heart: (Abu-l-'Abbás, T, K:) or (assumed tropical:) purify thyself (IKt, T, TA) from sins, or offences: (IKt, TA:) or (assumed tropical:) rectify thine actions, or thy conduct. (TA.) b9: You say, فُلَانْ نَقِىُّ الثَّوْبِ, meaning (tropical:) Such a one is free from vice, or fault: (A:) and طَاهِرُ الثَّوْبِ (tropical:) [the same; or pure in heart, or conduct, or reputation]. (TA in art. نصح.) And دَنِسُ الثِّيَابِ (tropical:) Vicious, or faulty: (A:) or perfidious: (Fr, T:) or foul, or evil, in reputation, (T, TA,) in conduct, or actions, and in the way that he follows [with respect to religion and morality]. (TA.) b10: كَلَابِسِ ثَوْبَىْ زُورٍ: see مُتَشَبِّعٌ. b11: أَعْرَضَ ثَوْبُ المَلْبَسِ and المِلْبَسِ &c.: see عَرُضَ. b12: ثَوْبُ المَآءِ (assumed tropical:) [The membrane called] السَّلَى and الغِرْسُ. (K. See these two words.) ثِيبٌ: see ثَائِبٌ, in two places.

ثُبَةٌ The place where the water collects in a valley or low ground; so called because the water returns to it: (Aboo-Kheyreh, T:) and the middle of a watering-trough or tank, (T, S, M,) to which the water returns when it has been emptied, (S,) or to which what remains of the water returns; (T;) as also ↓ مَثَابٌ: (S:) the ة is a substitute for the و, the medial radical, which is suppressed; (S, L;) the word being from ثَابَ, aor. ـُ (L:) Aboo-Is-hák infers that this is the case from its having for its dim. ↓ ثُوَيْبَةٌ: but it may be from ثَبَّيْتُ “ I collected together: ” (M:) it is mentioned in the K in art. ثبى or ثبو, and not here. (TA.) See also art. ثبو or ثبى. b2: Also A company of men; (T, M, L;) and so أُثْبِيَّةٌ: (M:) or a company of men in a state of separation or dispersion; (T;) a distinct body, or company, of people: (Yoo, T:) and a troop of horsemen: (M:) pl. ثُبَاتٌ and ثُبُونَ (T, M) and ثِبُونَ: (S and M in art. ثبى, and M in art. ثبو also:) accord. to some, from ثَابَ, being originally ثُوبَةٌ; and its dim. is ↓ ثُوَيْبَةٌ: accord. to others, it is originally ثُبْيَةٌ; (T, L;) and its pl. is ثُبًى. (L.) Hence, in the Kur [iv. 73], فَانْفِرُوا ثُبَاتٍ, i. e. [And go ye forth to to war against the unbelievers] in troops, (Fr, T,) or in distinct bodies. (Yoo, T.) See, again, art. ثبو or ثبى.

ثُوَبَآءُ: see ثُؤَبَآءُ, in art. ثأب.

ثَوَابٌ (T, S, M, Mgh, Msb, K) and ↓ مَثَابَةٌ (T, Msb) and ↓ مَثُوبَةٌ (T, S, M, K) and ↓ مَثْوَبَةٌ, (EtTemeemee, T, M, K,) the last anomalous, (M,) and unknown to the Kilábees, who knew the second of these words, (T,) A recompense, compensation, requital, or reward, (T, S, M, Mgh, Msb, K,) of obedience [to God]: (S:) or absolutely; for good and for evil; as appears from the words of the Kur, هَلْ ثُوِّبَ الكُفَّارُ [cited above, see 4]; but more especially and frequently, for good. (IAth, L, MF, TA.) b2: ثَوَابٌ is also used as a quasi-inf. n., in the sense of إِثَابَةٌ; and in this case, accord to the Koofees and Baghdádees, it may govern as a verb, [like the inf. n.,] as in the saying, لِإَنَّ ثَوَابَ اللّهِ كُلَّ مُوَحِّدٍ

جِنَانٌ مِنَ الفِرْدَوْسِ فِيهَا يُخَلَّدُ [For God's rewarding every believer in his unity will be the giving gardens of Paradise, wherein he will be made to abide for ever]. (Expos. of the Shudhoor edh-Dhahab.) b3: It signifies also (tropical:) Honey; (K, TA;) i. e. (TA) the good that proceeds from bees. (A, TA.) b4: And in like manner, (tropical:) [Rain; i. e.] the good that results from the winds. (A, TA. [See ثَائِبٌ.]) b5: and (assumed tropical:) Bees; (M, K;) because they return [to their hives]. (M.) ثَيِّبٌ, [like سَيِّدٌ; originally ثَوِيبٌ, or ثَيْوِبٌ; i. e.] of the measure فَعِيلٌ, (Mgh,) or فَيْعِلٌ; (Msb;) A woman who has become separated from her husband (Lth, T, M, Mgh, K) in any manner: (Lth, T, M, Mgh:) or a woman whose husband has died, or who has been divorced, and has then returned to the marriage-state: (AHeyth, TA:) or one that is not a virgin: (IAth, TA:) or a woman to whom a man has gone in; and a man who has gone in to a woman: (Ks, ISk, S, Mgh, K:) or a person who has married: (Msb:) applied to a man and to a woman; (As, S, M, Msb;) like بِكْرٌ and أَيِّمٌ: (Mgh, Msb:) from ثَابَ; (IAth, Mgh, Msb;) because they generally return time after time to the marriage-state: (Mgh:) but mostly applied to a woman; because she returns to her family in a manner different from the first [state]; (Msb;) or because the suitors return to her time after time: (Mgh:) or it is not applied to a man (Lth, El-'Eyn, T, M, Mgh, K) except in the dual form, as when one says وَلَدُ الثَّيِّبَيْنِ: (Lth, El-'Eyn, T, M, K:) and a woman is also termed ↓ مُثَيِّبٌ; (M;) or ↓ مُثَيَّبٌ, like مُعَظَمٌ: (K: [but see 2, last sentence but two:]) the pl. of ثَيِبٌ applied to a woman is ثَيِّبَاتٌ, (T, Mgh, Msb,) and the post-classical writers say ثُيَّبٌ, which has not been heard as genuine Arabic: (Mgh, * Msb:) its pl. if applied to a man is ثُيِّبُونَ. (Msb.) It is said in a trad., الثَّيِّبَانِ يُرْجَمَانِ وَالبِكْرَانِ يُجْلَدَانِ وَيُغَرَّبَانِ [The two persons of whom each has previously had carnal intercourse in marriage with one of the other sex shall be stoned if they commit adultery together; and the two who have previously had no connubial intercourse with others shall be flogged and banished if they commit fornication together]. (T.) b2: It is also applied to (assumed tropical:) A woman who has attained the age of puberty, though a a virgin; tropically, and by extension of its proper signification. (IAth, TA.) b3: This word is mentioned in the K [and M] in art. ثيب; and its mention in art. ثوب is said by the author of the K to be wrong: but IAth and many others decisively assert that it is from ثَابَ, aor. ـُ “ he returned. ” (MF, TA.) ثُوَيْبَةٌ: see ثُبَةٌ, in two places.

ثِيابَةٌ and ثُيُوبَةٌ, as meaning The state of being a ثَيِّب, are not of the genuine language of the Arabs. (Mgh.) ثِيَابِىٌّ One who takes care of the clothes in the bath. (K.) [A post-classical word.]

ثَوَّآبٌ i. q. تَوَّابٌ [One who repents, or returns from disobedience to obedience to God, much or often]. (T.) A2: A seller of garments, or pieces of cloth: (Az, T, L, K:) and a possessor thereof. (Sb, S, L, K.) بِئْرٌ لَهَا ثَائِبٌ (tropical:) A well into which water returns after one has drawn from it; (A, TA;) see مَثَابٌ; and in like manner, [but in an intensive sense in the second of the following phrases,] ↓ بِئِرٌ لَهَا ثِيبٌ, and وَعِيبٍ ↓ ذِاتُ ثِيبٍ [in which وعيب is an epithet]: (T, L, TA:) or the first of these three phrases means a well of which the water stops sometimes, and then returns. (Ham p. 598.) You say of a well (بئر), مَا أَسْرَعَ ثَائِبَهَا (assumed tropical:) How quick is its returning supply of water! (T.) b2: ثَائِبُ البَحْرِ (assumed tropical:) The water of the sea when it flows after ebbing. (K.) Hence, كَلَأٌ مِثْلُ ثَائِبِ البَحْرِ (assumed tropical:) Fresh, sappy, [green,] herbage. (T, L.) b3: قَوْمٌ لَهُمْ ثَائِبٌ (tropical:) A people, or number of men, who come company after company. (A, TA.) b4: ثَائِبٌ also signifies (tropical:) A violent wind that blows at the beginning of rain. (S, K, TA.) مَثَابٌ: see مَثَابَةٌ, in four places: b2: and see ثُبِةٌ. b3: Also (assumed tropical:) The place from which the water returns [to supply the place of that which has been drawn, in a well]: whence ↓ بِئْرٌ لَهَا ثَائِبٌ [see ثَائِبٌ]. (TA.) b4: And (assumed tropical:) The station of the water-drawer, (A 'Obeyd, T, S, M, K,) above the عُرُوش [which means the pieces of wood upon which he stands], (A 'Obeyd, T,) or at the brink, where is the عَرْش [sing. of عُرُوش], (S,) or which forms part of the عُرُوش, (M,) of a well: (A 'Obeyd, T, S, M, K:) or the middle of a well: (K:) or it has this meaning also: (M:) pl. مَثَابَاتٌ. (T, M.) [See also مَثَابةٌ.] b5: And (assumed tropical:) The construction, or casing, of stones (طىُّ الحِجَارَةِ) that succeed one another from top to bottom [round the interior of a well]. (IAar.) [See again مَثَابَةٌ.]

مَثَابَةٌ (accord. to Aboo-Is-hák originally ↓ مَثْوَبَةٌ, T) A place to which people return, (ISh, Aboo-Is-hák, T, S, Msb,) or to which one returns, (ISh, S, Msb,) time after time; (S;) and ↓ مَثَابٌ signifies the same: (Aboo-Is-hák, T:) and the former, a place of assembly or congregation: (ISh:) or a place where people assemble, or congregate, after they have separated, or dispersed; as also ↓ the latter word: (M, K:) and a place of alighting or abode; an abode; or a house; because the inhabitants thereof return to it (ISh, S) after having gone to their affairs: (S:) the pl. is مَثَابَاتٌ; [also mentioned above as pl. of مَثَابٌ;] (ISh;) or it is ↓ مَثَابٌ; (S;) [or this is a coll. gen. n.;] or, accord. to Fr and others, مَثَاَبَةٌ and ↓ مَثَابٌ are the same: Th says that a house, or tent, (بَيْت,) is called مَثَابَةٌ; and some say ↓ مَثْوَبَةٌ; but no one reads thus [in the Kur]. (TA.) It has the first of all these meanings in the Kur ii. 119: (T, S, Bd, Jel, TA:) or it there means a place of recompense or reward for the pilgrimage to the Kaabeh and the visitation thereof. (Bd.) b2: And, sometimes, The place where the hunter, or fowler, puts his snare. (S.) b3: مَثَابَةٌ البِئْرِ (tropical:) The place where the water of the well collects: (A, TA:) or the place reached by the water of the well when it returns and collects after one has drawn from it. (M, K.) [Hence,] جَمَّتْ مَثَابَةُ جَهْلِهِ (tropical:) His ignorance became confirmed. (A, TA.) And كَانَ يَسْتَجِمُّ مَثَابَةَ سَفَهِهِ (tropical:) [He used to wait for his lightwittedness, or silliness, to attain its full degree]: a metaphorical phrase, occurring in a trad. (Har p. 68.) b4: Also (assumed tropical:) The stones that project, or overhang, around the well, (M, K,) upon which the man sometimes stands in order that the bucket (دَلْو or غَرْب) may not strike against the side of the well: (M:) or the place where it is walled round within (مَوْضِعُ طَيِّهَا): (K:) or, accord. to IAar, it means طَىُّ البِئْرِ; but [ISd says,] I know not whether he mean thereby مَوْضِعُ طَيِّهَا, or the building it [or walling it round within] with stones; though it is rarely that a word of the measure مَفَعَلَةٌ [like مثابة] is an inf. n. (M.) [See مَثَابٌ: and see what is said of تَثْوِيبٌ in the last sentence of the second paragraph of art. ثرب.] b5: مَثَابَاتٌ [the pl.] also signifies (assumed tropical:) The foundations of a house. (IAar, T.) A2: See also ثَوَابٌ.

مَثُوَبَةٌ: see ثَوَابٌ.

مَثْوَبَةٌ: see مَثَابَةٌ, in two places: A2: and see also ثَوَابٌ.

مُثَيِّبٌ and مُثَيِّبٌ: see ثَيِّبٌ.

مُسْتَثَابَاتُ الرِّيَاحِ (tropical:) Winds that are attended by prosperity and blessing; from which one hopes for a good result [i. e. rain]. (A, TA.)

وقع

1 وَقَعَ الأَمْرُ The thing, or affair, [fell, befell,] happened; took place; came to pass; became [executed, performed, or] realized; syn. حَصَلَ. (TA.) b2: وَقَعَ فِى He lighted, or came, upon a thing or place; and he became in a place. b3: وَقَعُوا فِى السُّنَيَّاتِ البِيضِ [They lapsed into the years of scantiness of herbage]. (K in art. سنه, q. v.) b4: وَقَعَ إِلَيْهِ It chanced, or happened, to come to him, or it: and, said of a thing borne by water, it drifted to it, namely, a place. b5: وَقَعَ عَلَيْهِ It fell, lay, or closed, upon it, or against it. b6: وَقَعَ بِالأَمْرِ He originated the thing, or event, and made it to befall. (TA.) b7: وَقَعَ He fell into a snare, or the like: he became insnared. b8: وَقَعَ فِى أَرْضٍ فَلَاةٍ

i. q.

صَارَ فِيهَا [He was, or became, meaning he found himself, came to be, or chanced to be, in a desert, or waterless, land]; (Msb:) and فِى رَوْضَةٍ [in a meadow, or garden]: (T, S, in art. انق:) [or he lighted upon, &c.; from the lighting of a bird]. b9: يَقَعُ followed by عَلَى, often signifies It (a garment, &c., or a portion thereof,) lies against or upon a certain part of the body, &c. b10: وَقَعَ بِهِمْ and بِهِمْ ↓ أَوْقَعَ He made much slaughter among them: (Msb:) or he fought them vehemently: (K:) or he fell upon them in fight: (PS:) both mean the same: (S:) he made an onslaught upon them: اوقع بِالعَدُوِّ

he made an assault, or a sudden assault, upon the enemy. (MA.) b11: وَقَعَ فِيهِ, inf. n. وَقِيعَةٌ, He spoke evil of him, behind his back, or in his absence, or otherwise, saying of him what would grieve him if he heard it; (S;) slandered him. b12: He reviled, vilified, or vituperated, him; charged him with a vice, fault, or the like; defamed him; or detracted from his reputation. (Msb.) b13: وَقَعَ مَوْقِعًا مِنْ كِفَايَتِهِ, [and مِنْ حَاجَتِهِ, (see K, art. فقر,)] It supplied, or sufficed for, his need; syn. أَغْنَى غَنَآءً. (Msb.) وَقَعَ مَوْقِعًا signifies It stood in stead, or in some stead: see فَقِيرٌ, in the K; and see Bd, and Jel, ix. 60: and مَوْقِعًا عَظِيمًا, in great stead. b14: لَمْ يَقَعْ مِنْهُ مَوْقِعًا [It did not stand with him in any stead]. (S, K, voce تَسَخَّطَ, end of art. سخط.) [You say]

وَقَعَ مِنْهُ الأَمْرُ مَوْقِعًا حَسَنًا أَوْسَيِّئًا The thing stood with him [in good stead, or (if the expression be allowable) in evil stead]; syn. تَبَتَ لَدَيْهِ. (TA.) b15: وَقَعَ مَوْقِعًا مِنَ الحَاجَةِ [It supplied, or sufficed for, what was needed]. (Bd, ix. 60.) b16: وَقَعْتُ بِقُرِّكَ, and بِقُحَاحِ قُرِّكَ: see قُحَاحٌ. b17: يَقَعُ عَلَى كَذَا It (a word) applies to such a thing.2 وَقَّعَ فِى الكِتَابِ

, (MA, TA,) inf. n. تَوْقِيعٌ, (KL, TA,) [as commonly used in the present day,] He signed the writing [for the purpose of giving effect to it, either beneath, or by endorsing it]: (MA, KL:) [but as generally used in earlier, though post-classical, times,] he annexed to the writing, after it had been finished, for the Sultán or the administrator of affairs, to whom it had been submitted, something [for the purpose of giving effect thereto]; as, for instance, when a complaint is submitted to the Sultán or to the administrator, and one writes beneath the writing or on the back thereof, “Let the affair, or case, of this person be looked into, and let his right, or due, be fully exacted for this person: ” or, accord. to Az, he wrote, upon the writing, a concise abstract, omitting redundances, of the objects of want [petitioned for therein]: from تَوْقِيعُ الدَّبَرِ ظَهْرَ البَعِيرِ [“ the gall's, or sore's, marking the back of the camel ”]; as though the مُوَقِّع upon the writing marked, upon the case respecting which the writing was written, that which confirmed it, and rendered its execution obligatory: (TA:) تَوْقِيعٌ also signifies such a writing itself (مَا يُوَقَّعُ فِى كِتَابٍِ; S, K, TA;) and its pl. is تَوْقِيعَاتٌ: (TA:) it is said to be an Islámic term; not old Arabic. (TA.) [Also He made an entry of a note or postil or the like, or entries of notes, &c., in the writing, or book: see an ex. voce ضِعْف. b2: وقّع بِهِ He blamed him; reproved him angrily, or severely. (TA.) b3: See 4.3 وَاقَعَ الأَمْرَ (assumed tropical:) He threw himself [or plunged] into the affair: he fell into the affair: he fell into the affair, subjecting himself to difficulty. (MA.) And (assumed tropical:) He fell to the thing; such as eating, and drinking, and the like: see 3 in art. فتك, for an instance of this, as well as a similar, meaning. b2: وَاقَعَ الأُمُورَ, inf. n. مُوَاقَعَةٌ and وِقَاعٌ, app., He was near to doing, or experiencing, the affairs, or events; syn. دَانَاهَا. (TA.) b3: وَاقَعَ شَيْئًا also means He experienced the occurrence of a thing; he met with a thing; i. e., something occurred. b4: وَاقَعَ شَيْئًا same as وَقَعَ فى شىءٍ He fell into a thing. (Kur, xviii. 51, and Expos. of the Jeláleyn.) b5: وَاقَعَهَا He compressed her. (MA.) b6: وَاقَعَ بِهِمْ [He engaged with them in fight, or conflict]. (S.) 4 أَوْقَعَ الأَمْرَ

, inf. n. إِيقَاعٌ, (with which ↓ تَوْقِيعٌ is syn., as is shown in the TA,) He made the thing, or affair, to happen, to take place, to come to pass, or to become executed or performed or realized. b2: أَوْقَعَهُ He caused him to fall into a snare, or the like; he ensnared him. b3: أَوْقَعَ بِهِمْ: see 1. b4: أَوْقَعَ فِيهِمْ شَرًّا He caused evil to befall them; occasioned them evil. b5: أَوْقَعَ بِهِ [He punished him]. (A, art. عذر.) b6: See 1. b7: أَوْقَعَ فِى قَلْبِهِ He put into his heart, or mind. b8: أَوْقَعَ بَيْنَ القَوْمِ, (L, art. أرش,) or أَوْقَعَ بَيْنَهُمُ الشَّرَّ (TA, in that art.) i. q. أَرَّشَ. (L, TA, in that art.) b9: أَوْقَعَ He made a verb transitive.5 تَوَقَّعَهُ and ↓ اِسْتَوْقَعَهُ He expected it; looked for its coming to pass, or being. (S, K.) 10 إِسْتَوْقَعَ see 5.

وَقِعٌ

: see 8, in art. حذو.

وَقْعَةٌ An onslaught; a shock in battle: (S:) or such as is repeatedly made. (K.) وَقِيعَةٌ The wisp of wool, &c., with which one tars a mangy camel: see رِبْذَةٌ.

وَقَّاعٌ فِى الشَّرِّ [app., One who is wont to make others fall into evil, or mischief]. (K, voce مُنْدَاصٌ, q. v., in art. ديص.) وَاقِعٌ Actually occurring. b2: An event; a fact; a case. b3: فِى الْوَاقِعِ In fact; in reality.

إِيْقَاعٌ

, in music, A cadence.

مَوْقِعُ إِثْمٍ

An occasion (lit., a place) of falling into sin. b2: [وَقَعَ مَوْقِعًا: see وَقَعَ, in three places: lit., It fell in a place of falling, or where it should fall: sometimes app. meaning it had an effect.] b3: It is said of a half of a date given as alms, لَا يَتَبَيَّنُ لَهُ مَوْقِعٌ عَلَى الجَائِعِ كَمَا لَا يَتَبَيَّنُ عَلَى الشَّبْعَانِ إِذَا أَكَلَهُ [app., There appears not, of it, any effect upon the hungry, &c.]. (O, in art. وقع, in explanation of a trad. mentioned there and in the Msb.) See وَقَعَ مَوَاقِعَهُ, voce عَلِقَ.

مُوقِعٌ An efficient.

مُوَقَّعٌ Tried, experienced: see مُوَقَّحٌ.

وجه

2 وَجَّهْتِ سِجَافَتَهُ and سِدَافَتَهُ

; i. e. هَتَكْتِ سِتْرَهُ, i. e. أَخَذْتِ وَجْهَهَا: see arts. سجف and سدف, and جوه, conj. 2.3 وَاجَهَهُ , inf. n. مُوَاجَهَةٌ, He faced him; confronted him; encountered him; met him face to face (S, K, Msb.) He confronted him, accosted him, or encountered him, with speech, or words, or with his face. (Lth, JK, TA.) 4 أَوْجَهَ He repelled, or rejected, an asker, or a beggar. (T.) b2: See جوه.5 تَوَجَّهَ He tended, repaired, or betook himself, to, or towards, him, or it, either in a direct course, or indirectly. (IJ, in M and L, art. قصد.) b2: أَحْمَقُ مَايَتَوَجَّهُ A stupid man, who does not accomplish his affair well. (JK.) 8 لَمْ يَتَّجِهْ لِشَىْءٍ (S, K, art. بور; and M, K, art. بلد; &c.) He did not apply himself rightly to anything; he knew not the right course to pursue; like لَمْ يَهْتَدِ. See also أَحْمَقُ مَا يَتَوَجَّهُ; and see بَائِرٌ and غُمَّى. b2: اِتَّجَهَ لَهُ رَأْىٌ i. q. سَنَحَ. (S, TA.) See سَنَحَ, in two places. b3: اِتَّجَهَ إِلَى الصِحَّةِ He became convalescent.

وَجْهٌ b2: أَسْلَمْتُ وَجْهِى للّٰه I resigned, or resign, myself to God: i. e., I became, or become, * Muslim: وجه is here used for the whole because it is the most noble part: (Jel, ii. 106:) or ذاتى my course. (TA.) b3: مِنْ كُلِّ وَجْهٍ In every respect; considered from every point of view. b4: الوَجْهُ أَنْ يَكُونَ كَذَا The [proper or reasonable] way is that it should be thus: or the valid and obvious [way]. (Msb.) See تُرْعَةٌ. b5: وَجْهٌ A course, a purpose, or an object, which one is pursuing; a direction in which one is going or looking, & c. as also ↓ جِهَةٌ. b6: The way of a thing. (TA.) b7: لَيْسَ لِكَلاَمِكَ وَجْهٌ There is no truth, or correctness, in thy saying. (TA.) b8: وَجْهٌ Brightness [of intellect]. (L, voce كَدٌّ.) b9: لِوَجْهِ اللّٰهِ (Kur, lxxvi. 9) For the sake of God; or to obtain the countenance or favour of God. (Kull, p. 378.) See فِى ذَاتِ اللّٰهِ in art. ذُو. b10: لَوْكَانَ كَذَا لَكَانَ وَجْهًا Were it so, it were reasonable. b11: لَا وَجْهَ لَهُ, said of a phrase, &c., There is no reasonable way of accounting for it. b12: لَيسَ بِالوَجْهِ same as لَيْسَ بِوَجِيةٍ Not of respectable, or esteemed, or high, authority: (said of a word or phrase, &c.:) or it is not the proper way. b13: اِبْتِغَاءَ وَجْهِ اللّٰهِ From a desire of God's recompense: (Kur, ii. 274; and Expos. of the Jeláleyn:) or countenance, meaning favour. There are several similar phrases in the Kur, where وجه is explained in the same sense of ثَوَابٌ in the Expos. of the Jeláleyn. b14: جَبَسَهُ عَنْ وَجْهِهِ [He withheld him, or restrained him, from his course, purpose, or object]. (S, art. الت.) b15: صَرَفَ الشَّىْءَ عَنْ وَجْهُهُ He turned the thing away, or back, from its course, عَنْ سَنَنِهِ. (TA.) b16: خَرَجَ وَجْهُهُ (S, A, L, art. مرد; and L voce استعلج;) [for خَرَجَ نَبَاتُ وَجْهِهِ, The hair of his face grew forth]. b17: وَجْهُ الدَّهْرِ The beginning of time, (K,) and نَهَارٍ of day. (TA.) b18: رَوَاهُ عَلَى وَجْهِهِ, (S, K, art. قص,) and حَدَّثَ بِهِ عَلَى وَجْهِهِ: (Msb, art. قص:) see قَصَّ, in two places. b19: أَتَيْتُ الأَمْرَ مِنْ وَجَهِهِ, &c., and ↓ جِهَتِهِ: see مَأْتًى. b20: وَجْهٌ The drift of speech. (K, Kull, p. 378.) b21: مَضَىَ عَلَى وَجْهِهِ [He went at random, heedlessly, headlong, or in a heedless, or headlong, course, or manner; and so ذَهَبَ عَلَى وَجْهِهِ]: see رَكِبَ رَأْسَهُ in art. ركب. b22: دَهَبَ عَلَى وَجْهِهِ حَيْثُ شَآءَ [He went away at random whither he would]. (TA in art. سوم.) b23: بَلَّتْ مَطِيَّتُهُ عَلَى وَجْهِهَا and أَبَلَّتْ: see 1 in art. بل. b24: أُطْلُبُوا الحَوَائِجَ إِنَى حِسَانِ الوُجُوهِ Make ye petition, for the things that ye want, to persons of good rank or station. (El-Hasan El-Muäddib, in TA, art. نضر.) b25: وَجْهٌ (assumed tropical:) Consideration and regard. See 3 in art. اسو. b26: وَجْهٌ and ↓ جِهَةٌ The place towards which one goes: (Munjid of Kr:) or the place, region, quarter, part, or point, towards which a person, or thing, goes, tends, or is directed: so I have rendered ↓ جِهَةٌ: see صُقْعٌ, and مَسْجُوحٌ: ↓ جِهَةٌ signifies any place towards which one looks or goes; as also ↓ وِجْهُةٌ: (Har, p. 373:) the place, or point, of the tendency or direction or bearing of anything: whence كَذَا ↓ جِهَةَ in the direction of such a thing: and ↓ لِجِهَةٍ towards one quarter. b27: Hence, وَجْهُ الطَّرِيقِ The point, or place, to which the way, or road, leads: see ذَنَابَةٌ. And in like manner, وَجْهُ أَمْرٍ and ↓ جِهَتُهُ The end, or result, of an affair, to which it leads, or tends. b28: رَمَوْا وَجْهًا وَاحِدًا [They shot in one direction]. (M voce رِشْقٌ.) b29: وَجْهُ الضُّحَى The first, or beginning, of the ضُحَى. (TA voce رَوْنَقٌ, q. v.) b30: وَجْهٌ A chief of a people or party. (K.) b31: أَتَوْا مَنْ وَجْهِهِمْ: see فَوْرٌ. b32: وَجْهٌ i. q. طَرِيقَةٌ [meaning The mode, or manner, of a thing]. (KL.) b34: مَا أَدْرِى مَا وَجْهُهُ I know not what is its meaning. b35: أَخَذَ وَجْهَهَا [app. He degraded her; took away her grade: and hence he took her maidenhead: see وَجَّهْتِ سِجَافَتَهُ].

جَهَةٌ : see وَجْهٌ throughout. b2: مِنْ جِهَةِ كَذَا In respect of, or with reference to, such a thing: and by reason, or on account, or because, of such a thing. b3: الجِهَاتُ السِّتُ The six relative points or directions or locations; namely, above, below, before, behind, right, and left.

وِجْهَةٌ : see وَجْةٌ. b2: A way, mode, or manner, of acting, &c.

وَجِيهٌ Worthy of regard.

أَوْجَهُ More, and most, worthy of regard.

تَوْجِيهٌ : see وَلْثٌ. b2: التَّوْجِيهُ i. q. التَّوْرِيَةُ.

مُتَوَجَّهٌ A place towards which one tends, repairs, or betakes himself.