زكو

1 زَكَا, aor. ـْ (S, Msb, K, &c.,) inf. n. زَكَآءٌ, (S,) or زُكُوٌّ, (Msb, [accord. to which the former seems to be a simple subst.,]) or both, (K, TA,) the latter like عُلُوٌّ, as in the M, but accord. to [some of] the copies of the K زَكْوٌ, (TA,) It increased, or augmented; (S, Msb, K, TA;) it received increase and blessing from God; it throve by the blessing of God; (Er-Rághib, TA;) and produced fruit; (TA in art. زكى;) and زَكِىَ, (K in that art.,) aor. ـْ inf. n. زَكَاةٌ, (TA in that art.,) signifies the same, (K, TA,) mentioned by ISd, on the authority of Lh, as a dial. var. of زَكَا, aor. ـو (TA;) and so ↓ ازكى; (Msb, K;) and ↓ تزكّى: (K in art. زكى:) it is said of seed-produce, (S, Msb, Er-Rághib, TA,) and of wealth, or cattle &c., and of other things: of anything that increases, or augments, one says يَزْكُو, inf. n. زَكَآءٌ. (TA.) [This is the primary meaning: or, accord. to some, the primary meaning is, It was, or became, pure:] some say that the root denotes purity: and some, that it denotes a state of increase, or augmentation. (Mgh.) You say also زَكَتِ الأَرْضُ The land throve, or yielded increase. (Msb.) And زَكَا الغُلَامُ [The boy grew, or throve], inf. n. زُكُوٌّ and زَكَآءٌ, on the authority of Akh. (S.) And زَكَا عَمَلُهُ (assumed tropical:) [His deed, or work, throve]. (K in art. در.) It is said in a trad. of 'Alee, المَالُ تَنْقُصُهُ النَّفَقَةُ وَالعِلْمُ يَزْكُو عَلَى

الإِنْفَاقِ (assumed tropical:) [Wealth, what one expends diminishes it, but knowledge increases by expending]: زَكَآء being thus predicated of knowledge, though this is not a corporeal thing. (TA.) Accord. to El-Umawee, (S,) said of a man, زَكَا, (S, K,) aor. ـْ inf. n. زُكُوٌّ, (S,) means He enjoyed, or led, a plentiful, and a pleasant or an easy, and a soft or delicate, life; (S, K;) was in a state of abundance of the goods, conveniences, or comforts, of life. (S.) And likewise said of a man, (having the same aor. and inf. n., TA,) it means also He was, or became, good, or righteous; (Jel in xxiv. 21, Msb, K, TA;) and pure from sin. (Jel ibid.) [Hence,] هٰذَا الأَمْرُ لَا يَزْكُو بِفُلَانٍ means This thing, or affair, will not be suitable to such a one; will not befit him. (S.) 2 زكّاهُ, inf. n. تَزْكِيَةٌ: see 4. b2: Also He purified him, or it. (Er-Rághib, TA.) Sometimes the agent of the verb in this sense is a man; as in the saying in the Kur [xci. 9], قَدْ أَفْلَحَ مَنْ زَكَّاهَا [Verily he prospereth who purifieth it; namely, his soul]: sometimes it is God; as in [the saying in the Kur xxiv. 21,] وَلٰكِنَّ اللّٰهَ يُزَكِّى

مَنْ يَشَآءُ [But God purifieth whom He willeth]: and sometimes it is the Prophet; as in the saying [in the Kur ix. 104], خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا [Take thou, from their possessions, a poor-rate, whereby thou shalt cleanse them and purify them; where (J says in the S) they say that تُزَكِّيهِمْ means the same as تُطَهِّرُهُمْ]; and in the saying [in the Kur ii. 146], يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ [Who reciteth to you our signs, and purifieth you]. (Er-Rághib, TA.) b3: [Hence, accord. to what is said in the Kur ix. 104, i. e. because the act which it signifies is believed to purify the performer, or because it is believed to purify, or to occasion an increase of, the rest of his property,] زكّى مَالَهُ, (S, Mgh, Msb,) inf. n. as above, (S, Msb,) He gave the زَكَاة [or poorrate] from his property. (S, Mgh.) And زكّاهُ, (S,) or زكّاهُمْ, (Mgh,) He took (S, Mgh) his, (S,) or their, (Mgh,) زَكَاة [or poor-rate]. (S, Mgh.) b4: زَكَّيْتُهُ also signifies I attributed to him زَكَآء, i. e. [purity, or] goodness, or righteousness. (Msb.) [And hence, I praised him.] And زكّى

نَفْسَهُ, (S, Mgh,) inf. n. as above, (S,) He praised himself. (S, Mgh.) The doing this is forbidden in the Kur liii. 33. (Er-Rághib, TA.) Hence, also, تَزْكِيَةُ الشُّهُودِ The pronouncing the witnesses to be veracious, and good, or righteous. (Mgh.) A2: هُوَ يُخَسِّى وَيُزَكِّى He plays, and says, “Is it even or odd [or rather odd or even]?” (TA in art. خسو;) he takes, or holds, something in his hand, and says, “Is it even or odd [or odd or even]?” (TA in the present art.) [See زَكَا below.]4 ازكاهُ He (God) made it to increase, or augment; (S, Msb, K;) [made it to thrive; and put it into a good, or right, state, or condition;] namely, seed-produce, (S, Msb, TA,) and wealth, or cattle &c, and any other thing capable of increase; (TA;) as also ↓ زكّاهُ, (Msb, K, TA,) inf. n. تَزْكِيَةٌ. (TA.) b2: Also He put it into a bag, or some other receptacle; namely, property: thus expl. by Aboo-Moosà. (Nh, TA.) A2: See also 1, first sentence.5 تزكّى: see 1, first sentence. b2: Also He became purified; or he purified himself: (TA:) also pronounced اِزَّكَّى, aor. ـّ (Bd in xxxv. 19.) b3: And He endeavoured to attain much piety; from الزَّكَآءُ. (Bd in lxxxvii. 14.) b4: And He gave the poor-rate. (S.) زَكَا, (S, K, * TA,) without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; and in like manner خَسَا, which is coupled with the former, is without tenween, and accord. to some with tenween, and not having the article ال prefixed to it; (TA;) [but each has ال prefixed to it in the K;] i. q. الشَّفْعُ (S, K) مِنَ العَدَدِ (K) [or شَفْعٌ, as meaning An even number; a number consisting of pairs; or a single pair]: said to be so called because the pair are more, or more perfect, or better, (↓ أَزْكَى,) than is the one. (TA.) You say خَسَا أَوْ زَكَا or خَسًا أَوْ زَكًا [Odd or even?]. (TA.) [See more voce خَسَا.]

زَكَاةٌ. or زَكٰوةٌ, [accord. to El-Hareeree, to be written with ا when prefixed to a pronoun, and also in the dual number, (see De Sacy's Anthol. Gram. Arabe, p. 67 of the Arabic text,) but this rule I have not found to be generally observed, even in the best MSS., nor have I in the similar cases of صَلٰوةٌ and حَيٰوةٌ, (to which it is also applied,) in the best copies of the Kur-án,] of the measure فَعَلَةٌ, [i. e., originally زَكَوَةٌ,] like صَدَقَةٌ [which is one of its syns.]; a noun of the class of homonyms: (IAth, TA:) it signifies Increase, or augmentation, (IAth, Er-Rághib, TA,) as also ↓ زَكَآءٌ [mentioned in the first paragraph as an inf. n.], (Msb,) resulting from the blessing of God; and this is [said to be] the primary meaning; and is considered as relating to the things of the present world and to those of the world to come. (Er-Rághib, TA.) b2: And Purity. (IAth, TA.) And [particularly] The dryness of the earth or ground; which is its purity from defilement. (TA.) b3: And Purification: a meaning which it is said to have in the saying in the Kur [xxiii. 4], وَالَّذِينَ هُمْ لِلزَّكٰوةِ فَاعِلُونَ, (IAth, Mgh, Er-Rághib, TA,) i. e. And who are acting in their religious service for God's purification of them; or for their purification of themselves: for لِلزَّكٰوة is not here an objective complement of فَاعِلُونَ; the ل therein denoting the aim and the cause. (Er-Rághib, TA.) b4: Also, [as being a mode of purification of oneself,] Good, or righteous, conduct: and in this sense it has been expl. as used in the Kur xviii. 80: or as meaning goodness, or righteousness: (TA:) which ↓ زَكَآءٌ [also] signifies. (Msb.) And Religious service; as being the means of purification: so [accord. to some] it signifies in the saying [in the Kur xix. 14], وَحَنَانًا مِنْ لَدُنَّا وَزَكٰوةً [And the disposition to mercy, or compassion, from us, and religious service]: (Er-Rághib, TA:) or it here means طُهْرَة [i. e. purification, or purity]: and [accord. to some, if we except the instances mentioned above in the next two preceding sentences,] this is the only instance in the Kur-án in which it is used in any other sense than that which next follows. (Kull p. 199.) b5: And [The poor-rate;] the portion, or amount, of property, that is given therefrom, (M, IAth, Mgh, Msb, K, Er-Rághib, TA,) as the due of God, (Er-Rághib, TA,) by its possessor, (M, K, TA,) to the poor, (M, Mgh, Er-Rághib, TA,) in order that he may purify it thereby: (M, IAth, K, TA:) [in the S it is merely said that “ the زَكٰوة of property is well known: ” the giving it is obligatory, provided that the property is of a certain amount, and has been in possession eleven months: the portion given varies according to the nature and amount of the property; but is generally a fortieth part thereof, or of its value; i. e. two and a half per cent.:] it is thus termed [for the reason assigned above; or] as being a cause of the hope of increase, (Msb, Er-Rághib, TA,) or as causing the soul, or person, to thrive, or grow, by means of good things and blessings [procured thereby], or for both of these reasons. (Er-Rághib, TA.) زَكَاةُ الفِطْرِ [The alms of the breaking of the fast, given at the end of Ramadán,] is obligatory upon every person of the Muslims, the free and the slave, the male and the female, the young and the old, the poor and the rich; and purifies the faster from unprofitable and lewd discourse: it consists of a صَاع [q. v.] of dates, or of barley, [or of raisins or some other ordinary kind of food,] or half that quantity of wheat. (El-Jámi' es-Sagheer, voce زَكَاة.) [The pl. is زَكَوَاتٌ.] b6: Also, [as being an attribution of purity or goodness or righteousness,] Praise. (IAth, TA.) b7: And The pure, or best, part of a thing: (K, TA:) on the authority of Aboo-'Alee. (TA.) زَكَآءٌ an inf. n. of 1 [q. v.]. (S, K.) See also the next preceding paragraph, in two places. b2: Also [The increase of the earth; or] the fruits caused to come forth by God. (TA.) زَكِىٌّ i. q. ↓ زَاكٍ, (Akh, S,) which signifies Increasing [&c., as act part. n. of زَكَا, q. v.]: (Ham p. 722:) [and growing, or thriving]: applied in this sense to a boy. (Akh, S.) b2: غُلَامًا زَكِيًّا in the Kur xix. 19 means [A boy] pure from sins: or growing, or increasing, in goodness and righteousness: (Bd:) or purified by nature: or such as shall in the future become purified. (TA.) and نَفْسًا زَكِيَّةً in the Kur xviii. 73 means [A soul, or person,] pure from sins: some read ↓ زَاكِيَةً; but the former is more forcible: [or,] accord. to AA, ↓ the latter means that has never sinned: and the former, that has sinned and then been forgiven. (Bd.) [Or] رَجُلٌ زَكِىٌّ signifies A good, or righteous, man: and the pl. is أَزْكِيَآءُ. (Msb, K, * TA.) And also A man enjoying, or leading, a plentiful, and a pleasant or an easy, and a soft or delicate, life: pl. as above. (K, TA.) b3: and أَرْضٌ زَكِيَّةٌ Good, fat land. (TA in art زكى.) زَكَوِىٌّ [generally meaning Of, or relating to, the poor-rate] is the rel. n. of زَكَاةٌ; like as حَصَوِىٌّ is that of حَصَاةٌ; because the rel. n. reduces the word to its original form: زَكَائِىٌّ is vulgar and wrong. (Msb.) زَاكٍ, and its fem. زَاكِيَةٌ: see زَكِىٌّ, in three places.

أَزْكَى More, or most, profitable: (Bd in ii. 232:) or better, or best: (Jel ibid:) more, or most, pure: (Bd in xxiv. 28:) more, or most, lawful, (Bd and Jel in xviii. 18,) and good, or pleasant: or more, or most, abundant and cheap. (Bd ibid.) See also زَكَا as a noun.

دنو

1 دَنَا, (T, M, Mgh, Msb, K, &c.,) first Pers\.

دَنَوْتُ, (T, S,) aor. ـْ (T, Msb,) inf. n. دُنُوٌّ (T, S, M, Msb, K) and دَنَاوَةٌ, (M, K,) He, or it, was, or became, near; drew near, or approached; (T, M, Mgh, Msb, K;) as also ↓ ادنى; (IAar, T, K;) and ↓ دنّى, inf. n. تَدْنِيَةٌ; (IAar, T;) and ↓ دانى, inf. n. مُدَانَاةٌ; (KL, but only the inf. n. is there mentioned;) and ↓ اِدَّنَى, inf. n. اِدِّنَآءٌ: (TA:) it is either in person, or substance, or in respect of predicament, and in place, and in time: (El-Harállee, TA:) you say, دَنَا مِنْهُ, (M, Mgh, Msb,) and دَنَوْتُ مِنْهُ, (T, S,) and إِلَيْهِ, (M, Msb,) and لَهُ, (TA,) and عَلَيْهِ occurs in a verse of Sá'ideh as meaning مِنْهُ, (M,) He, or it, and I, was, or became, near, &c., to him, or it: (T, M, Mgh, Msb:) [and in like manner you use the other verbs mentioned above, except ↓ دانى, which is immediately trans.: or دَنَا مِنْهُ with دَنَاوَةٌ for its inf. n. means, or means also, He was near to him in respect of kindred; was related to him: for] دَنَاوَةٌ is syn. with قَرَابَةٌ (S, M, K) and قُرْبَى: (M, K:) you say, بَيْنَهُمَا دَنَاوَةٌ meaning قَرَابَةٌ [i. e. Between them two is relationship]; (S;) and مَا تَزْدَادُ مِنَّا إِلَّا قُرْبًا وَدَنَاوَةٍ [Thou increasest not save in nearness and relationship to us]. (ISk, T, S.) A rájiz says, مَا لِى أَرَاهُ دَالِفًا قَدْدُنْىَ لَهُ meaning دُنِىَ لَهُ [i. e. What hath happened to me that I see him walking gently or with short steps, or rendered lowly by age, having been approached by death?]: it is from دَنَوْتُ, but the و is changed into ى because of the kesreh before it, and then the ن is made quiescent: and there are similar instances of contraction of verbs: but [ISd says,] I know not دُنْىَ except in this instance; and As used to say of the poem in which this occurs, This rejez is not ancient: it is app. of Khalaf ElAhmar or some other of the Muwelleds. (M.) One says also, دَنَتِ الشَّمْسُ لِلْمَغُرُوبِ and ↓ أَدْنَت [The sun was, or became, near to setting]. (M.) A2: دَنِىَ, (T, M, K, TA, [in the CK, ما كانَ دَنْيَا ولقد دَنا is erroneously put for مَا كَانَ دَنِيًا وَلَقَدْ دَنِىَ,]) like رَضِىَ, (TA,) aor. ـْ (T,) inf. n. دَنًا (T, M, K) and دَنَايَةٌ, (T, K, TA,) or دِنَايَةٌ; (M, accord. to the TT; and so in the CK; [app. a mistranscription occasioned by a misunderstanding of what here follows;]) the ى [in دَنِىَ] being substituted for و because of the nearness of the kesreh; all on the authority of Lh; (M;) and دَنُوَ, aor. ـْ without ء, inf. n. دَنَآءَةٌ, with ء, (ISk, T,) and دُنُوٌّ; (T;) or دَنَا, aor. ـْ inf. n. دَنَاوَةٌ; i. q. دَنَأَ and دَنُؤَ; (Msb;) [i. e.] He (a man, T, M) was, or became, such as is termed ↓ دَنِىٌّ; (T, M, Msb, K;) and دَنِىْءٌ; (Msb;) meaning weak; contemptible (خَسِيسٌ); not profitable to any one; who falls short in everything upon which he enters: (T: [like مُدَنٍّ:]) or low, ignoble, or mean; (سَاقِطٌ;) weak; (M, K;) such as, when night affords him covert, will not quit his place, by reason of weakness: (M:) or low, ignoble, or mean, (لَئِيمٌ,) in his actions, or conduct; bad, evil, or foul; accord. to the explanation of دَنَا by Es-Sarakustee: but some distinguish between دَنِىْءٌ and دَنِىٌّ; making the former to signify “ low, ignoble, or mean; ” (لَئِيمٌ;) and the latter, خَسِيسٌ [app. as meaning contemptible]. (Msb, and so the latter is explained in the Mgh.) 2 دَنَّوَ see 1: A2: and 4. b2: It is said in a trad., سَمُّوا وَ سَمِّتُواوَ دَنُّوا, i.e. [Pronounce ye the name of God, (i. e. say, In the name of God,) and invoke a blessing upon him at whose abode or table ye eat, (see art. سمت,) and] make your words to be near together in praising God. (M.) And in another trad., إِذَا أَكَلْتُمْ فَسَمُّوا اللّٰهَ وَدَنُّوا, i. e. [When ye eat, pronounce the name of God, and] eat of that which is near you: (M:) or إِذَا أَكَلْتُمْ فَدَنُّوا, i. e. [When ye eat,] eat of that which is next you. (S.) b3: دَنَّى, (T, M,) inf. n. تَدْنِيَةٌ, (T,) also signifies He (a man) sought after mean, paltry, or contemptible, things. (Lh, T, M.) And دنّى فِى الأُمُورِ, (inf. n. as above, S, K,) He pursued small matters, and mean, paltry, or contemptible: (T, S, TA:) in the K, erroneously, and great. (TA.) b4: Also He was, or became, weak; syn. ضَعُفَ. (S and TA in art. دون.) 3 دانى, inf. n. مُدَانَاةٌ: see 1, in two places. You say also, دَانَيْتُ الأَمْرَ I was, or became, near to [doing, or experiencing,] the affair, or event. (M.) b2: دَانَيْتُ القَيْدَ لِلْبَعِيرِ I made the shackles, or hobbles, strait, or contracted, to the camel. (M, K.) And دَانَى القَيْدُ قَيْنَىِ البَعِيرِ (M, TA) The shackles, or hobbles, straitened, or contracted, [the two parts of the camel that were the places thereof.] (TA.) Dhu-r-Rummeh says, دَانَى لَهُ القَيْدُ فِى دَيْمُومَةٍ قَذَفٍ

قَيْنَيْهِ وَانْحَسَرَتْ عَنْهُ الأَنَاعِيمُ [The shackles, or hobbles, straitened to him, in a far-extending, wide desert, the two parts of him that were the places thereof, and enjoyments became removed from him]. (M.) And you say also, دَانَيْتُ بَيْنَ الأَمْرَيْنِ I made the two affairs, or events, to be nearly uninterrupted; syn. قَارَبْتُ: (T, S, Msb:) or I made the two affairs, or events, to be connected; syn. جَمَعْتُ. (M.) 4 ادناهُ He made him, or it, to be, or become, near; to draw near, or to approach; he drew near, or brought near, him, or it; (S, M, Mgh, K;) as also ↓ دنّاهُ, (M, K,) inf. n. تَدْنِيَةٌ. (K.) b2: [Hence,] أَدْنَتْ ثَوْبَهَا عَلَيْهَا She (a woman) let down her garment upon her, and covered, or veiled, herself with it. (Mgh.) And أَدْنَيْتُ السِّتْرَ I let down the veil, or curtain, [for the purpose of concealment.] (Msb.) It is said in the Kur [xxxiii. 59], يُدْنِينَ عَلَيْهِنّ مِنْ جَلَابِيبِهِنَّ [They shall let down upon them a portion of their outer wrapping-garments]; (Mgh;) meaning they shall let down a portion of their outer wrapping-garments over their faces, when they go forth for their needful purposes, except one eye. (Jel.) A2: ادنى is also intrans.: see 1, in two places. b2: [Hence,] أَدْنَتْ, said of a she-camel, (S, TA,) and of a woman, (TA,) She was, or became, near to bringing forth. (S, TA.) And أَدْنَتْ عَلَى رَأْسِ الوَلَدِ [a phrase similar to أَضْرَعَتْ عَلَى رَأْسِ الوَلَدِ, q. v.]. (Occurring in a verse cited in the TA in art. فكه.) b3: And ادنى He lived a strait life, (IAar, T, K,) after easiness and plenty. (IAar, T.) 5 تدنّى He (a man, S) drew near, or approached, by little and little. (S, K.) 6 تَدَانَوْا They drew near, or approached, one to another. (S, K.) b2: [Hence,] تدانى It (a thing) drew together, or contracted; or became drawn together or contracted. (M* and L in art. قلص.) b3: And تَدَانَتْ إِبِلُ الرَّجُلَ The camels of the man became few and weak. (M.) 8 اِدَّنَى, inf. n. اِدِّنَآءٌ: see 1.10 استدناهُ He sought, desired, or demanded, of him, nearness, or approach; (M, K, TA;) he sought, or desired, to make him draw near, or approach: and he drew him near, or caused him to approach. (MA. [See also 4.]) دَنًا inf. n. of دَنِىَ, q. v. (T, M, K.) A2: أَدْنَى دَنًا: see ادنى.

هُوَ ابْنُ عَمّ دِنْىٍ and دِنْيًا and دِنْيَا and ↓ دُنْيَا mean [He is a son of a paternal uncle] closely related; syn. لَحًّا [q. v.]: when you pronounce the د with damm, you do not make the word perfectly decl.: when you pronounce it with kesr, you make it either perfectly or imperfectly decl.: but when you prefix عَمّ to a determinate noun, دِنْى may not be in the gen. case: for instance, you say, هُوَ ابْنُ عَمِّهِ دِنْيًا, i. e. [He is the son of his paternal uncle] closely related; as also ↓ دِنْيَةٌ; because دِنْى, being indeterminate, cannot be an epithet applied to that which is determinate: (S:) and [in like manner] you say, هُوَ ابْنُ عَمِّى, or ابن خَالِى, or ابن عَمَّتِى, or ابن خَالَتِى, or ابن أَخِى, or ابن أُخْتِى, (M, K,) all mentioned by Lh, the last two as on the authority of Aboo-Safwán, but all except the first and second as unknown to Ks and to As, (M,) followed by ↓ دِنْيَةٌ and دِنْيًا and دِنْيَا and ↓ دُنْيَا, (M, K, TA,) the last two without tenween, (TA; [and so written in the M; but in the CK and my MS. copy of the K, in the place of these two is put دُنْيًا, which is disallowed by J;]) meaning [He is the son of my paternal uncle, and the son of my maternal uncle, &c.,] closely related: (M, K:) and ↓ هُوَ عَمُّهُ دُنٌيَا and ↓ دِنْيَةً and دِنْيًا and دِنْيَا [He is his paternal uncle closely related]: (Ks, T:) Lh says that the و is changed into ى in ↓ دِنْيَةً and دِنٌيًا because of the nearness of the kesreh and the weakness of the intervening letter, as is the case in فِتْيَةٌ and عِلْيَةٌ: but it seems that these words are originally ↓ دُنْيَا, i. e., by a relationship, or uterine relationship, nearer to me than others; and that the change of the letter is made only to show that the ى is that of the fem. of أَدْنَى. (M.) You say also, ↓ هُمْ رَهْطُهُ دِنْيَةً

They are his people, and his tribe, closely related. (S and TA in art. رهط.) دِنْيَةٌ: see the next preceding paragraph, in five places.

دُنْيَا fem. of أَدْنَى [q. v.].

دُنْيِىٌّ: see what next follows.

دُنْيَوِىٌّ: see what next follows.

دُنْيَاوِىٌّ [Of, or relating to, the present world, or state of existence; worldly:] a rel. n. from الدُّنْيَا; (T, S;) as also ↓ دُنٌيَوِىٌّ and ↓ دُنْيِىٌّ. (S.) دَنِىٌّ i. q. قَرِيبٌ [as meaning Near, in person, or substance, or in respect of predicament, and in place, and in time: (see 1, first sentence: and see also دَانٍ:) and a relation]: (T, S:) and a friend; or a sincere, or secret, or particular, friend; syn. خُلْصَانٌ. (T.) It has these significations (of قريب and خلصان) in the prov. كُلُّ دَنِىٍّ دُوَنهُ دَنِىٌّ [app. meaning There is a relation, or a friend, nearer than every other relation, or friend; like another prov., namely, دُونَ كُلِّ قُرَيْبَى قُرْبَى, for the meaning and application of which see art. قرب: Freytag renders it, “Quod attinet ad quemlibet propinquum (amicum), præter eum est propinquus:” (Arab. Prov. ii. 357:) and he adds, “ Proverbii sensus esse videtur: Quilibet propinquus seu amicus unicus non est; sed præter eum est alius ”]: (T, Meyd:) so says Az. (Meyd.) b2: See also أَدْنَى.

A2: As an epithet applied to a man, signifying Weak; contemptible; &c.: see 1, near the end of the paragraph: [but J says that] as meaning دُونٌ, it is [دَنِىْءٌ,] with ء: (S:) the pl. is أَدْنِيَآءُ. (T, M.) [In the CK, by a mistranscription mentioned above (voce دَنِىَ), دَنْىٌ is made to signify the same.]

دَنِيَّهٌ A low, or base, quality, property, natural disposition, habit, practice, or action; syn. نَقِيصَةٌ; (Mgh;) or such as is blamed; originally دَنِيْئَةٌ: (TA:) pl. دَنَايَا. (Har p. 327.) Hence the saying of Ibn-Háritheh, المَنِيَّةَ لَا الدَّنِيَّةَ, meaning I choose death rather than, or not, disgrace. (Har ubi suprà.) دَانٍ [Being, or becoming, near; drawing near, or approaching: and hence, near; like دَنِىٌّ:] act. part. n. of دَنَا مِنْهُ. (Msb.) أَدْنَى Nearer, and nearest; opposed to أَقْصَى: (TA:) fem. دُنْيَا; (M, TA;) in which the [radical] و is changed into ى, as in عُلْيَا and قُصْيَا: (ISd, TA voce بُقْوَى:) [the pl. of the masc. is أَدَانٍ and أَدْنَوْنَ; the latter in the accus. and gen. أَدْنَيْنِ: and] the pl. of the fem., دُنًى, (S, K, TA,) like كُبَرٌ pl. of كُبْرَى, and صُغَرٌ pl. of صُغْرَى; (S, TA;) said by some to be extr. and strange [in respect of usage]; and El-Mutanebbee has been blamed for using it; (MF, TA;) but in the case referred to he has used الدُّنَى for الدُّنْيَا, [not as a pl.,] suppressing the ى by poetic license. (TA.) [Hence,] غُلِبَتِ الرُّومُ فِى أَدْنَى

الأَرْضِ, in the Kur xxx. 1 and 2, The Greeks have been overcome in the nearer, or nearest, part of the land. (Bd, Jel.) And الجَمْرَةُ الدُّنْيَا [The nearest heap of pebbles;] the heap of pebbles nearest to Minè. (TA. [See art. جمر.]) and السَّمَآءُ الدُّنْيَا [The nearest heaven; i. e. the lowest;] the heaven that is the nearest to us: (T, TA:) also called سَمَآءُ الدُّنْيَا [which means the heaven of the present world; as will be seen from what follows]. (TA.) See also exs. of the fem. in the paragraph commencing with the words هُوَ ابْنُ عَمٍّ دِنْىٍ, in four places. b2: Also Former, and first; and fore, and foremost; opposed to آخِرٌ. (TA.) [Hence,] ↓ لَقِيتُهُ أَدْنَى دَنِىٍّ (S, K, TA) and ↓ أَدْنَى دَنًا, (K, TA, [in the CK, erroneously, ادنى دَنّىٰ and ادنى دَنِىٍّ,]) i. e. I met him the first thing. (S, K.) [And أَدْنَى الفَمِ The fore, or foremost, part of the mouth.] And الدُّنْيَا [ for الدَّارُ الدُّنْيَا, and الحَيَاةُ الدُّنْيَا, The former dwelling, or abode, and life; i. e. the present world, and life, or state of existence]; contr. of الآخِرَةُ: (M, K:) [or] it is so called because of its nearness: (T, S:) [and may be rendered the sublunary abode, &c.: and the inferior abode, &c. It also signifies The enjoyments, blessings, or good, of the present world, or life; worldly blessings or prosperity, &c.] And sometimes it is with tenween, (K, TA,) when used indeterminately: (TA:) [thus,] IAar mentions the saying مَا لَهُ دُنْيًا وَ لَا آخِرَةٌ [as meaning He has none of the enjoyments, or blessings, of the present world, nor in prospect any enjoyments, or blessings, of the world to come]; with tenween. (M, TA.) And you say, بَاعَ دُنْيَاهُ بِآخِرَتِهِ [He purchased his enjoyments of the present world at the expense of his enjoyments of the world to come]. (Z, TA in art. بيع.) And اَبْنُ الدُّنْيَا means The rich man. (Msb in art. بنى.) b3: Also More, and most, apt, fit, or proper: thus in the Kur [xxxiii. 59], in the phrase ذٰلِكَ أَدْنَى أَنْ يُعَرَفْنَ [That will be more, or most, apt, fit, or proper, that they may be known]; (Ksh, Mgh;) i. e., that they may be known to be free women, as distinguished from female slaves, who did not cover their faces. (Jel.) b4: Also Less [in number or quantity &c.], and least [therein]; opposed to أَكْثَرُ. (TA.) وَلَا أَدْنَى مِنْ ذٰلِكَ وَلَاأَكْثَرَ, in the Kur [lviii. 8], means Nor less in number than that, nor more in number. (Bd.) and وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ, in the Kur [xxxii. 21, lit. And we will assuredly make them to taste of the smaller punishment besides the greater punishment], means, accord. to Zj, whatever punishment is inflicted in the present world and the punishment of the world to come. (M.) b5: Also Worse, [or inferior in quality,] and worst; or more, and most, low, ignoble, base, vile, mean, or weak; opposed to خَيْرٌ. (TA.) It is said in the Kur [ii. 58], أَتَسْتَبْدِلُونَ الَّذِى هُوَ

أَدْنَى بِالَّذِى هُوَ خَيْرٌ [Will ye take in exchange that which is worse, or inferior, for that which is better? or], accord. to Zj, meaning that which is less in value [for that which is better]? ادنى

being thus, without ء: Fr says that it is here from الدَّنَآءَةٌ: and Zuheyr El-Kurkubee [or (accord. to some) El-Furkubee] read أَدْنَأُ. (T.) مُدْنٍ and مُدْنِيَةٌ, applied to a she-camel, (M, K,) and to a woman, (M,) Near to bringing forth. (M, K.) مُدَنٍّ, applied to a man, Weak; (S, TA;) contemptible (خَسِيسٌ); not profitable to any one; who falls short in everything upon which he enters; [like دَنِىٌّ;] (TA;) or falling short of accomplishing that which it behooves him to do: (AHeyth, T:) also, for the sake of rhyme, [by poetic license,] written مُدَنْ. (T.)

(ح ي ي) : (حَيِيَ) حَيَاةً فَهُوَ حَيٌّ (وَبِهِ سُمِّيَ) جَدُّ جَدِّ الْحَسَنِ بْنِ صَالِحِ بْنِ صَالِحِ بْنِ مُسْلِمِ بْنِ حَيٍّ (وَبِتَصْغِيرِهِ) سُمِّيَ حُيَيُّ بْنُ عَبْدِ اللَّهِ الْمَعَافِرِيُّ (وَبِتَأْنِيثِهِ) عَلَى قَلْبِ الْيَاءِ وَاوًا حَيْوَةُ بْنُ شُرَيْحٍ (وَاسْتَحْيَاهُ) تَرَكَهُ حَيًّا وَمِنْهُ) «وَاسْتَحْيَوْا شَرْخَهُمْ» وَحَيَاةُ الشَّمْسِ بَقَاءُ ضَوْئِهَا وَبَيَاضِهَا وَقِيلَ بَقَاءُ حَرِّهَا وَقُوَّتِهَا وَالْأَوَّلُ أَظْهَرُ يَدُلُّ عَلَيْهِ الْعُرْفُ وَقَوْلُ ذِي الرُّمَّةِ يَصِفُ حِمَارَ وَحْشٍ
فَلَمَّا اسْتَبَانَ اللَّيْلُ وَالشَّمْسُ حَيَّةٌ ... حَيَاةَ الَّتِي تَقْضِي حُشَاشَةَ نَازِعِ
أَلَا تَرَى كَيْفَ شَبَّهَ حَالَةَ الشَّمْسِ بَعْدَمَا دَنَتْ لِلْمَغِيبِ بِحَالِ نَفْسٍ شَارَفَتْ أَنْ تَمُوتَ فَهِيَ كَأَنَّهَا تَقْضِي دَيْنَ الْحَيَاةِ وَتُؤَدِّي مَا عِنْدَهَا مِنْ وَدِيعَةِ الرَّمَقِ بَعْدَ أَنْ ذَكَرَ مُشَافَهَةَ طَلَائِعِ اللَّيْلِ وَمُشَاهَدَةَ أَوَائِلِهِ فَأَيْنَ هَذِهِ الْحَالَةُ مِنْ بَقَاءِ قُوَّتِهَا وَحَرَارَتِهَا (وَحَيِيَ) مِنْهُ حَيَاءً بِمَعْنَى اسْتَحَيَا فَهُوَ حَيِيٌّ (وَقَوْلُ) ابْنِ عَبَّاسٍ - رَضِيَ اللَّهُ عَنْهُمَا - حَيٌّ أَيْ يُعَامَلُ مُعَامَلَةَ مَنْ لَهُ حَيَاءٌ لِأَنَّ حَقِيقَةَ الْحَيَاءِ انْكِسَارٌ وَآفَةٌ تُصِيبُ الْحَيَاةَ وَذَلِكَ لَا يَصِحُّ فِيهِ تَعَالَى (وَحَيَّاهُ) بِمَعْنَى أَحْيَاهُ تَحِيَّةً كبقاه بِمَعْنَى أَبْقَاهُ تَبْقِيَةً هَذَا أَصْلُهَا ثُمَّ سُمِّيَ مَا يُحَيَّا بِهِ مِنْ سَلَامٍ وَنَحْوِهِ تَحِيَّةً (قَالَ اللَّهُ تَعَالَى) {تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلامٌ} [الأحزاب: 44] فَإِذَا جُمِعَتْ فَقِيلَ وَتَحَايَا وَتَحَايَلُوا وَحَقِيقَتُهُ حَيَّيْتُ فُلَانًا قَلْتُ لَهُ حَيَّاك اللَّهُ أَيْ عَمَّرَك اللَّهُ وَأَحْيَاك وَأَطَالَ حَيَاتَك كَقَوْلِهِمْ صَلَّى عَلَى النَّبِيُّ إذَا دَعَا لَهُ وَمَعْنَاهُ قَالَ لَهُ صَلَّى اللَّهُ عَلَيْك وَمَنْ فَسَّرَ التَّحِيَّةَ فِي قَوْله تَعَالَى {وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ} [النساء: 86] بِالْعَطِيَّةِ فَقَدْ سَهَا وَكَذَلِكَ مَنْ ادَّعَى أَنَّ حَقِيقَتَهَا الْمُلْكُ وَإِنَّمَا هِيَ مَجَازٌ وَذَاكَ أَنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا يُحَيُّونَ الْمُلُوكَ بِقَوْلِهِمْ أَبَيْتَ اللَّعْنَ وَلَا يُخَاطِبُونَ بِهِ غَيْرَهُمْ حَتَّى إنَّ أَحَدَهُمْ إذَا تَوَلَّى الْإِمَارَةَ وَالْمُلْكَ قِيلَ لَهُ فُلَانٌ نَالَ التَّحِيَّة (وَمِنْهُ) بَيْتُ الْإِصْلَاحِ
وَلِكُلِّ مَا نَالَ الْفَتَى ... قَدْ نِلْتُهُ إلَّا التَّحِيَّةَ
أَيْ إلَّا الْمِلْكَ وَأَمَّا التَّحِيَّاتُ لِلَّهِ فَمَعْنَاهَا أَنَّ كَلِمَاتِ التَّحَايَا وَالْأَدْعِيَةِ لِلَّهِ تَعَالَى وَفِي مَلَكَتِهِ لَا أَنَّ هَذِهِ تَحِيَّةٌ لَهُ وَتَسْلِيمٌ عَلَيْهِ فَإِنَّ ذَلِكَ مَنْهِيٌّ عَنْهُ عَلَى مَا قَرَأْتُ «أَنَّ ابْنَ مَسْعُودٍ - رَضِيَ اللَّهُ عَنْهُ - قَالَ كُنَّا إذَا صَلَّيْنَا خَلْفَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - قُلْنَا السَّلَامُ عَلَى اللَّهِ مِنْ عِبَادِهِ السَّلَامُ عَلَى فُلَانٍ السَّلَامُ عَلَى فُلَانٍ فَقَالَ - عَلَيْهِ السَّلَامُ - لَا تَقُولُوا السَّلَامُ عَلَى اللَّهِ وَلَكِنْ قُولُوا التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ» إلَى آخِرِ الْحَدِيثِ وَحَيَّ مِنْ أَسْمَاءِ الْأَفْعَالِ (وَمِنْهُ) حَيَّ عَلَى الْفَلَاحِ أَيْ هَلُمَّ وَعَجِّلْ إلَى الْفَوْزِ وَاَللَّهُ أَعْلَمُ.