رب
1 رَبَّهُ, (
M,
K,)
aor. ـُ
inf. n. رَبٌّ, (
M,) [He was, or became, its رَبّ, or lord, possessor, owner, &c.;] he possessed, or owned, it; had possession of it, and command, or authority, over it; (
M,
K;) namely, a thing; (
K;)
syn. مَلَكَهُ. (
M,
K.) [and in like manner, He was, or became, his رَبّ, or lord, &c.] You say, رَبَبْتُ القَوْمَ, [
inf. n. as above and مَرَبَّةٌ and رِبَابَةٌ,] I ruled, or governed, the people;
syn. سُسْتُهُمْ; i. e. I was, or became, over them [as their lord, master, or chief]. (
S.) and طَالَتْ مَرَبَّتُهُمُ النَّاسَ and رِبَابَتُهُم Their ruling, or governing, the people continued long. (
M,
K. *) The saying of Safwán, (
T,
S,) on the day of Honeyn, (
T,) لَأَنْ يَرُبَّنِى رَجُلٌ مِنْ قُرَيْشٍ أَحَبُّ إِلَىَّ مِنْ أُنْ يَرُبَّنِى رَجُلٌ مِنْ هَوَازِنَ means [Assuredly that a man of Kureysh] should be over me (
T,
S) as رَبّ [or lord, &c.], and as master, or chief, having command, or authority, over me, (
T,) [is more pleasing to me than that a man of Hawázin should be lord, &c., over me.]
b2: Also, (
S,
M,
Mgh,
K,)
aor. ـُ (
S,
M,)
inf. n. رَبٌّ, (
S,
Mgh,
M,) He reared, fostered, brought up, fed, or nourished, him;
i. q. رَبَّاهُ; (
S,
M,
Mgh,
K;) namely, his child, (
S,) or a child, (
M,
K,) either his own or another's; taking good care of him, and acting as his guardian, (
M,) until he attained to puberty, or to the utmost term of youth: (
M,
K:) and so ↓ ربّبهُ, (
Lh,
S,
M,
Mgh,
K,) or this has a more emphatic signification, (
TA,)
inf. n. تَـ
ـربِيــبٌ (
Lh,
M,
Mgh,
K) and تَرِبَّةٌ; (
Lh,
M,
K;) and ↓ تربّبه; (
S,
M,
K;) and ↓ ارتبّهُ: (
M,
K:) [in like manner, also,] ↓ رَبْرَبَ signifies he reared, fostered, or brought up, an orphan: (
AA,
T:) and
accord. to
IDrd, (
M,) رَبِبْتُهُ is a
dial. var. [of رَبَبْتُهُ]: (
M,
K:) he says also that the verb is used in like manner in relation to the young one of an animal other than man; and he used to cite this
ex.: كَانَ لَنَا وَهْوَ فَلُوٌّ نِرْبِبُهْ [He belonged to us when he was a young weaned, or one-year-old, colt, we rearing him]; with the letter characteristic of the
aor. meksoor, to show that the second letter of the preterite is meksoor, accord to the opinion of
Sb in respect of a case of this kind; and this, he says, is peculiar to the
dial. of Hudheyl in this species of verb. (
M,
TA.) رَبَّتِ المَرْأَةُ صَبِيَّهَا, used tropically, means (
tropical:) The woman patted her child repeatedly on its side in order that it might sleep. (
A,
TA.) [See 2 in art. ربت.] [It is said that] the primary signification of الرَّبُّ is التَّـ
ـرْبِيَــةُ; i. e. The bringing a thing to a state of completion by degrees. (
Bd in i. l.) A poet says, (
S,) namely, Hassán Ibn-
Thábit, (
TA,) مِنْ دُرَّةٍ بَيْضَآءَ صَافِيَةٍ
حَائِرُ البَحْرِ ↓ مِمَّا تَرَبَّبَ [Than a white, clear, pearl, of those which the depth of the sea has brought to maturity]; meaning a pearl which the shell has reared, or brought to maturity in the bottom of the water. (
S,
TA.) And the phrase لَكَ نِعْمَةٌ تَرُبُّهَا occurs in a
trad., meaning [Thou hast wealth] which thou preservest, and of which thou takest care, and which thou fosterest like as the man fosters his child. (
TA.)
b3: [Hence,] المَطَرُ يَرُبُّ النَّبَاتَ وَالثَّرَى The rain causes the plants, or herbage, and the moisture [of the earth] to increase. (
M.) and السَّحَابُ يَرُبُّ المَطَرَ The clouds collect and increase the rain. (
M.) And رَبَّ, (
T,
S,
M,
K,
TA,)
aor. ـُ
inf. n. رَبٌّ and رِبَابٌ and رِبَابَةٌ; (
Lh,
M,
TA;) and ↓ ربّب; (
M,
TA;) (
tropical:) He increased, (
M,
K,
TA,) or rightly disposed, and completed, (
T,
S,) a benefit, or benefaction. (
T,
S,
M,
TA.)
b4: رَبَّ الأَمْرَ, (
M,
Msb,
K,)
aor. ـُ ,
inf. n. رَبٌّ (
M,
Msb) and رِبَابَةٌ, (
M,) (
tropical:) He put the affair into a right, or proper, state; adjusted it, arranged it, ordered it, or rightly disposed it; (
M,
K;) and established it firmly: (
M:) or he managed, conducted, or regulated, the affair: (
Msb:) [perhaps from رَبَّ signifying “ he reared,”
&c.; but more probably, I think, from what next follows.]
b5: رَبَّ, (
T,
S,
M,
K,)
aor. ـُ (
T,
M,)
inf. n. رَبُّ (
T,
M,
K) and رُبٌّ; (
K) and ↓ ربّب; (
M;) He seasoned a skin (
T,
S,
K) for clarified butter (
T,
S) with رُبّ [i. e. rob, or inspissated juice], (
T,
S,
K,) of dates, (
TA,) which imparts a good odour to it, (
S,
TA,) and prevents the flavour and odour of the butter from being spoiled: (
TA:) or he seasoned a skin with رُبّ, and a jar with tar or pitch: or, as some say, رَبَبْتُهُ signifies I smeared it over, and prepared it properly. (
M.) ↓ رَبَّ and ↓ ربّب, (
K,) or the latter, but the former also is allowable, (
M,) (
tropical:) He made oil, or ointment, good, and sweet, or fragrant, or he perfumed it, (
M,
K, *
TA,)
accord. to
Lh, by infusing in it jasmine or some other sweet-smelling plant. (
M,
TA.) See also مُرَبَّبٌ, below.
b6: رَبَّ also signifies He collected, or congregated, (
K,
TA,) people: (
TA:) [and so, probably, ↓ ربّب: see رَبَبٌ.] You say, فُلَانٌ يَرُبُّ النَّاسَ Such a one collects, or congregates, to him the people. (
T,
S,
M.)
A2: رَبَّ,
aor. ـِ see 4
A3: رَبَّتْ, (
Lh,
M,
K,)
aor. ـُ (so in the
M,) or ـِ (
MF,
TA,)
inf. n. رَبٌّ, (
M,
TA,) or رِبَابٌ, (
S,
K, [in each of which this is mentioned as the
inf. n. whence the
epithet رُبَّى,]) said of a ewe or she-goat, She brought forth: (
Lh,
M,
K:) or, as some say, she conceived: or,
accord. to some, there is no verb to the
epithet رُبَّى: (
M:)
Az says that it has no verb: (
Msb:) [but] ↓ رِبَابٌ is an
inf. n. used in relation to a ewe or she-goat as meaning her being in the state of such as is termed رُبَّى
[
q. v.]: (
S,
M, *
Msb, *
K: *) and in relation to a she-camel, as in the
ex. cited by Munteji' Ibn-Nebhán to
As, حَنِينَ أُمِّ البَوِّفِى رِبَابِهَا [The yearning cry of the mother of the young camel in the time of her having recently brought forth]: (
S:) and used also in relation to a woman as meaning her having recently brought forth: or her state within two months after having brought forth: or within twenty days: whence the phrase, in a
trad., حَمْلُهَا رِبَابٌ, meaning She becomes pregnant soon after having brought forth. (
TA.) 2 ربّب: see 1, in five places.
b2: [Also He preserved with رُبّ, i. e., rob, or inspissated juice: see مُرَبَّبٌ.]
4 اربّ بِالمَكَانِ, (
T,
M,
A,
K, *)
inf. n. إِرْبَابٌ; (
T;) and ↓ رَبَّ, (
M,
K,)
aor. ـِ (
MF,
TA;) He remained, stayed, dwelt, or abode, in the place, (
T,
M,
A,
K, *) not quitting it; (
T;) like
أَلَبَّ: (
T, A:) and the former, [or each,] he kept, or clave, to the place. (
M.) And اربّتِ الإِبِلُ بِالمَوْضِعِ (
T,) or بِمَكَانِ كَذَا, (
S,) The camels kept, or clave, (
T,
S,) to the place, (
T,) or to such a place, and remained in it. (
S.) and اربّت النَّاقَةُ, (
S,) or اربّت النَاقة بِالفَحْلِ, and بِوَلَدِهَا, (
M,) The she-camel kept to the stallion, (
S,
M,) and to her young one, (
M,) and affected it. (
TA.) And اربّت السَّحَابَةُ (
S,
M, A) بِأَرْضِهِمْ (A) (
tropical:) The cloud continued raining [in their land]. (
S, *
M.) And اربّت الجَنُوبُ (assumed
tropical:) The south, or southerly, wind continued. (
T,
S.)
b2: الإِرْبَابُ also signifies The drawing near, or approaching, (
S,
M,
K,) a thing, (
S,
M,) of any kind. (
M.) 5 تربّب الأَرْضَ, (
M,
A,
K,) and الرَّجُلَ, (
M,
K,) He asserted himself to be the ربّ [or lord, &c.,] of the land, (
M,
A,
K,) and of the man. (
M,
K.)
b2: See also 1, in two places, in the former half of the paragraph.
A2: تربّبوا They collected themselves together, or congregated; or they became collected or congregated. (
S.) 6 ترابّوا They united in a confederacy, league, or covenant. (
M,
TA.) [
App. from the fact of some confederates dipping their hands into رُبّ: see رِبَابٌ.]
8 ارتبّهُ: see 1.
b2: تَرْتَبُّ الشَّعَرَ [She adjusts, or arranges, and composes, or collects together, the hair], said of a woman, is from [الرَّبُّ signifying]
الإِصْلَاحُ and الجَمْعُ. (
M.)
b3: اُرْتُبَّ العِنَبُ The grapes were cooked so as to become رُبّ [or rob], used to give a relish to bread. (
AHn,
M.)
R.
Q. 1 رَبْرَبَ: see 1.
رَبْ: see رَأَبَ, of which it is an
imperative.
رُبَ and رَبَ and رُبُ and رُبْ and رَبْ; and رُبَمَا and رَبَمَا &c.: see رُبَّ.
رَبٌ: see the next paragraph, last sentence but one.
رَبٌّ A lord, a possessor, an owner, or a proprietor,
syn. مَالِكٌ, (
T,
IAmb,
S,
M,
A,
Msb,
K,) of a thing, (
T,) of anything, (
S,
M,
A,
K,) or of an irrational thing; (
Msb;) a person who has a right, or just title or claim, to the possession of anything; or its صَاحِب [which is
syn. with مَالِك]; (
M,
A,
K;) رَبٌّ and مَالِكٌ and صَاحِبٌ all signifying in
Pers\. خُدَاوَنْد: (
KL:) and a lord, master, or chief; (
Msb,
TA;) or a lord, master, or chief, to whom obedience is paid: (
IAmb,
TA:) and a lord, ruler, governor, regulator, or disposer; (
TA;) an orderer, a rectifier, or a reformer: (
IAmb,
TA:) a rearer, fosterer, bringer-up, feeder, or nourisher: and a completer, or an accomplisher: (
TA:) it is an
epithet, like نَمٌّ from نَمَّ: or an
inf. n. used as an intensive
epithet; like عَدْلٌ; (
Ksh and
Bd * in i. l;) originally signifying the “ bringing (a thing) to a state of completion by degrees;” (
Bd, ibid.;) then used in the sense of مَالِكٌ: (
Ksh and
Bd ibid.:) the
pl. [of pauc.] is أَرْبَابٌ and [of mult.]
رُبُوبٌ, (
M,
K,) and
accord. to
Sh, رِبَابٌ also, (
TA,) signifying أَصْحَابٌ, (
K,) and ↓ رَبُوبٌ is
app. a
quasi-pl. n.: (
M:) the
fem. is ↓ رَبَّةٌ; of which the
pl. is رَبَّاتٌ. (
T.) Whoever possesses a thing is its رَبّ: you say, هُوَ رَبُّ الدَّابَّةِ [He is the possessor, or owner, or master, of the beast], and الدَّارِ [of the house], (
T,) and المَالِ [of the property, or cattle]; (
Msb;) and البَيْتِ ↓ هِىَ رَبَّةُ [She is the owner, or mistress, of the house or tent]. (
T.) With the article ال, it is [properly] applied only to God: (
T,
S,
M,
A,
Msb,
K:) He is رَبُّ الأَرْبَابِ [The Lord of lords]. (
T. [Thus the
pl. with the article ال is applied to created beings.]) To any other being it is not [properly] applied but as a
prefixed noun governing another noun as its complement in the
gen. case [or in a similar manner]. (
S.) The pagan Arabs, however, sometimes applied it to A king, (
S,) or to a lord as meaning a master or chief: (
Msb:) El-Hárith says, (
S,
Msb,) i. e. Ibn-Hillizeh, (
S,) وَهُوَ الرَّبُّ وَالشَّهِيدُ عَلَى يُوْ مِ الحِيَارَيْنِ وَالبَلَآءُ بَلَآءُ (
S,
Msb,) i. e. And he (meaning El-Mundhir Ibn-
Má-es-Semà, or, as some say, 'Amr Ibn-Hind,) was the king [or lord] and witness of our fighting on the day of El-Hiyárán (the name of a place), and the trial was a hard trial. (
EM, p. 285: [in which الحَيَارَيْنِ is erroneously put for الحِيَارَيْنِ.]) Some forbid that a man should be called the رَبّ of his slave: (
Msb:) it is said in a
trad. that the slave shall not say to his master, رَبّى, because it is like attributing a partner to God: (
TA:) but رَبّ is sometimes used in the sense of lord as meaning master or chief prefixed to a noun signifying a rational being governed by it in the
gen. case: thus in the saying of the Prophet, حَتَّى تَلِدَ الأَمَةُ رَبَّهَا [So that the female slave shall bring forth him who will become her master], or ↓ رَبَّتَهَا [her mistress],
accord. to different transmitters; (
Msb;) relating to the signs of the hour of resurrection: i. e., the female slave shall bring forth to her master a child that shall be as a master [or mistress] to her because like his [or her] father in rank: meaning that captives and concubines shall be numerous. (
TA.)
As to the phrase in the
Kur [xii. 42], اُذْكُرْنِى عِنْدَ رَبِّكَ [Mention thou me in the presence of thy lord], Joseph thus addressed his fellow-prisoner agreeably with the acceptation in which he [the latter] understood the words. (
TA.) A similar instance also occurs in the same chapter, in the verse immediately preceding. (
Msb.) In another verse, [23 of the same ch.,] إِنَّهُ رَبِّى
[Verily he is my lord] may refer to Joseph's master or to God. (
M,
TA.) The words of the
Kur [lxxxix. 28 and 29], اِرْجِعِى إِلَى رَبِّكِ رَاضِيَةً
مَرْضِيَّةً فَادْخُلِى فِى عَبْدىِ, as some read, [instead of عِبَادِى,] may mean Return to thine owner, [approving, approved,] and enter into my servant. (
M,
TA.)
b2: Without the article ال, as some say, (
L,
TA,) it is sometimes written and pronounced ↓ رَبٌ, without teshdeed; (
L,
K;) as in the following verse, cited by El-Mufaddal, وَقَدْ عَلِمَ الأَقْوَامُ أَنْ لَيْسَ فَوْقَهُ رَبٌ غَيْرُ مَنْ يَعْطِى الحُظُوظَ وَيَرْزُقُ [And the peoples have known that there is not above him a lord beside Him who gives the portions of mankind and of others and grants the means of subsistence]. (
L.) And Ahmad Ibn-Yahyà [i. e.
Th] mentions the phrase لَا وَـ
ـرَبِيــكَ لَا
أَفْعَلُ, for لَا وَرَبِّكَ [i. e. No, by thy Lord, I will not do such a thing]; the [latter] ب being changed into ى because of the reduplication. (
M,
K: * in the
CK رَبْيِــكَ.) رُبَّ is a word of which there are seventy
dial. vars., all mentioned by Zekereeyà El-Ansáree in his great
Expos. of the “ Munferijeh,” but only eighteen of which are mentioned in the
K, including some that are formed with the affix ت, some with the affix مَا, and some with both these affixes together; as follows: (
TA:) رُبَّ (
T,
S,
M,
Msb,
Mughnee,
K, &c.) and رَبَّ (
T,
M,
Mughnee,
K) and رُبُّ, (
Mughnee,) and ↓ رُبَ (
T,
S,
M,
Mughnee,
K) and رَبَ (
T,
M,
Mughnee,
K) and رُبُ and رُبْ (
Mughnee,
K) and رَبْ; (
Mughnee;) and ↓ رُبَّتَ (
T,
S,
M,
Msb,
Mughnee,
K) and رَبَّتَ (
M,
Mughnee,
K) and رُبُّتَ and رُبَّتُ and رَبَّتُ and رُبُّتُ and رُبَّتِ and رَبَّتِ and رُبُّتِ and رَبُّت (
TA) and رُبَّتْ and رَبَّتْ (
Mughnee) and رُبُّتْ, (
TA,) and ↓ رُبَتَ (
T,
Mughnee,
K) and رَبَتَ (
Mughnee,
K) and رُبُتَ and رُبْتَ and رَبْتَ and رُبَتُ and رَبَتُ and رُبُتُ and رُبْتُ and رَبْتُ and رُبَتِ and رَبَتِ and رُبُتِ and رَبُتِ and رُبْتِ and رَبْتِ (
TA) and رُبَتْ and رَبَتْ (
Mughnee) and رُبُتْ; (
TA;) and رُبَّمَا (
T,
S,
M,
K) and رَبَّمَا (
M,
K) and رُبُّمَا, (
TA,) and ↓ رُبَمَا (
T,
K) and رَبَمَا (
K) and رُبُمَا and رُبْمَا and رَبْمَا; (
TA;) and ↓ رُبَّتَمَا (
T,
S,
M,
K) and رَبَّتَمَا (
M,
K) and رُبُّتَمَا and رُبَّتُمَا and رَبَّتُمَا and رُبُّتُمَا and رُبَّتْمَا and رَبَّتْمَا and رُبُّتْمَا, (
TA,) and ↓ رُبَتَمَا and رَبَتَمَا (
M,
K) and رُبُتَمَا and رُبْتَمَا and رَبْتَمَا and رُبَتُمَا and رَبَتُمَا and رُبُتُمَا and رُبْتُمَا and رَبْتُمَا and رُبَتْمَا and رَبَتْمَا and رُبُتْمَا: (
TA:) [of all these, the most common are رُبَّ and رُبَّمَا: and] ↓ رُبَّتَ is the most common of the forms that have the affix ت: (
Mughnee and
K on the letter ت:) and the forms with teshdeed are more common than the [corresponding] forms without teshdeed. (
M.) It is a word, (
M,) or
particle, (
T,
S,
Mughnee,
K,) governing the
gen. case: (
S,
M,
Mughnee,
K:) or a noun, (
K,
TA,) [i. e. an
indecl. noun,] in the opinion of the Koofees and some others; but this opinion is rejected by Ibn-
Málik in the Tesheel and its
Expos., and by
AHei, and by
IHsh in the
Mughnee. (
TA.)
Accord. to some, (
K,
TA,) it is used to denote a small number, (
T,
M,
Msb,
K,
TA,) always, (
TA,) or mostly: (
Msb,
TA:) [thus it may be rendered Few if we render the noun following it as a
pl.; and scarce any if we render the noun following as a
sing. or a
pl.:] it is the
contr. of كَمْ when this latter is not used interrogatively: (
T:) [and with مَا affixed, restricting it from government, it may be rendered Few times, or seldom:] or it is used to denote a large number; (
K,
TA;) i. e. always: so says
IDrst: (
TA:) [thus used, but such is not always the case, it may be rendered Many, whether we render the noun following it as a
sing. or as a
pl.: and with مَا affixed, Many times, many a time, oftentimes, ofttimes, often, or frequently:] or it is used to denote a small and a large number; (
Mughnee,
K;) often the latter, and seldom the former: (
Mughnee:) or it is used in a case of boasting, or glorying, (
K,
TA,) exclusively of other cases, (
TA,) to denote a large number: (
K,
TA:) or it does not denote by itself either a small number or a large number; but one or the other of these meanings is inferred from the context: (
K:) [but sometimes neither of these meanings can be clearly inferred from the context: in these cases, it may be rendered Some: and with مَا affixed, Sometimes:]
accord. to Er-Radee, its primary meaning is to denote a small number, but it has been so much used to denote a large number as to be in this latter sense as though it were proper, and in the former sense as though it were
tropical, requiring context [to explain it]. (Marginal note in my copy of the
Mughnee.) [Without the affix ما,] it governs an indeterminate noun (
T, *
S,
Msb,
Mughnee,
K) only, (
T,
S,
K,) and a pronoun. (
S,
M,
Mughnee.) You say, رُبَّ يَوْمٍ بَكَّرْتُ فِيهِ [Few, or many, days have I gone forth early therein]: (
T:) and رُبَّ رَجُلٍ قَائِمٌ [Few, or many, men are standing]: (
M:) and رُبَّ رَجُلٍ قَامَ [Few, or many, men stood]: (
Msb:) and in like manner, رُبَّتَ ↓ رَجُلٍ ; (
Msb;) for the ت in this case is not a denotative of the
fem. gender. (
Msb.) The pronoun affixed to it is of the third
Pers\., (
S,
M,) and is [generally]
sing. and
masc., (
S,
Mughnee,) though it may be followed by a
fem. and by a dual and by a
pl.: (
S:) notwithstanding its being determinate in the utmost degree, its use in this manner is allowable because it resembles an indeterminate noun in its being used without the previous mention of the noun to which it relates; and hence it requires a noun to explain it: (
IJ,
M:) it annuls the government of رُبَّ; (
TA;) and the indeterminate noun that follows it is put in the
accus. case as a
specificative: (
S,
Mughnee:) thus you say, رُبَّهُ رَجُلًا قَدْ ضَرَبْتُ [Few, or many, men I have beaten]: (
S,
M: *) but
accord. to the Koofees, you say رُبَّهُ رَجُلًا, (
S,) and رُبَّهَا امْرَأَةً, (
M,) and رُبَّهُمَا رَجُلَيْنش, and رُبَّهُمْ رِجَالًا, and رُبَّهُنَّ نِسَآءً: he who puts the pronoun in the
sing. [in all cases] holds it to be allusive to something unknown; and he who does not put it in the
sing. [when it is not followed by a
sing. noun] holds it to be used in reply to a question, as though it were said to a man, “Hast thou not any young women? ” and he answered, رُبَّهُنَّ جَوَارٍ قَدْ مَلَكْتُ [Few, or many, young women have I possessed]: Ibn-Es-Sarráj says that the grammarians are as though they were of one consent in holding رُبَّ to be a replicative [
app. meaning in a case of this kind, with an affixed pronoun]: (
S:) [but it is not always a replicative in a case of this kind; though perhaps it was originally:]
AHeyth cites as an ex.
وَرُبَّهُ عَطِبًا أَنْقَذْتُ مِ العَطَبِ [And many a perishing man have I saved from perdition]. (
TA. [But the reading commonly found in grammars is مِنْ عَطَبِهْ from his state of perdition.]) The following is an
ex. of the use of رُبَّ to denote a small number, [or rather to denote singleness,] أَلَا رُبَّ مَوْلُودٍ وَلَيْسَ لَهُ أَبٌ وَذِى وَلَدٍ لَمْ يَلْدِهِ أَبَوَانِ [Now surely scarce an instance is there of anyone born not having a father, and of anyone having offspring whom two parents have not procreated]; meaning [our Lord] Jesus and Adam: (
Mughnee: [but I have substituted يَلْدِهِ for يَلْدَهُ, the reading in my copy of that work: لَمْ يَلْدِهِ is for لَمْ يَلِدْهُ, for the sake of the metre; like as لِمْ أَجْدِ is for لَمْ أَجِدْ:]) and among the many exs. of its use to denote a large number, is the saying, in a
trad., يَا رُبَّ كاَسِيَةٍ فِى الدُّنْيَا عَارِيَةٌ يَوْمَ القِيٰمَةِ [
O, many a female having clothing in the present state of existence will be naked on the day of resurrection!]; and the saying of an Arab of the desert, after the ending of Ramadán, يَا رُبَّ صَائِمِهِ لَنْ يَعصُومَهُ وَيَا رُبَّ قَائِمِهِ لَنْ يَقُومَهُ [
O, many a keeper of its fast shall not keep its fast again! and
O, many a passer of its nights in prayer, or per-former of its تَرَاوِيح, shall not pass its nights in prayer, or perform its تراويح, again!]. (
Mughnee.) [But in this last
ex., and in others, it relates to few in comparison with others, though many abstractedly.]
b2: مَا is affixed to رُبَّ &c. in order that a verb may follow it; (
S,
Mughnee;) and the verb that follows it is generally a preterite, (
T,
Mughnee,) as to the letter and the meaning: (
Mughnee:) you say, رُبَّمَا جَآءَنِى فُلَانٌ [Seldom, or often, such a one came to me, or has come to me]: (
T:) sometimes the verb is a future; (
T,
Mughnee;) but only when it expresses an event of which one is certain: (
T:) so in the saying in the
Kur [xv. 2], رُبَّمَا يَوَدُّ الَّذينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ, (
T,
S,
M,
Mughnee), meaning Often [will those who have disbelieved wish that they had been Muslims]; (
Mughnee,
Jel;) or seldom, (
Zj,
T,
M,
Jel,) because terrors will bereave them of their reason so that they will but seldom recover reason to wish this; (
Jel;) for God's threat is true, as though it had come to pass, and therefore the verb here is equivalent to a preterite [which is often used in the
Kur and elsewhere in this manner]. (
T.) مَا is also sometimes affixed when a noun follows, (
T,
Mughnee,) or a nominal proposition, and generally restricts رُبَّ
&c. from governing: thus, Aboo-Duwád says, رُبَّمَا الجَامِلُ المُؤَبَّلُ فِيهِمْ وَعَنَا جِيجُ بَيْنَهُنَّ المِهَارُ
[Sometimes, or often, the numerous herd of camels is among them, and there are swift horses, among which are the colts]: another says, making رُبَّ, with مَا affixed, to govern, رُبَّمَا ضَرْبَةٍ بِسَيْفٍ صَقِيلٍ
قَيْنِ بُصْرَى وَطَعْنَةٍ نَجْلَآءَ [Many a stroke with a polished sword of the forging of Busrà, (the Bozrah of the Bible, a city famous for its sword-blades,) and many a wide spear-wound; or, perhaps, few strokes &c.]: (
Mughnee: [but I have substituted قَيْنِ for بَيْنَ, which is the reading in my copy of the
Mughnee, an evident mistranscription:]) and another, cited by
IAar, says, غَارَةٍ ↓ مَاوِىَّ يَا رُبَّتَمَا شَعْوَآءَ كَاللَّذْعَةِ بِالْمِيسَمِ [
Máweeyeh, (مَاوِىَّ being an apocopated proper name of a woman, originally مَاوِيَّةُ,)
O, many a raid spreading widely and dispersedly, like the burn with the branding-iron]. (
T. [In the
TT, as from the
T, I find, here, بَلْ in the place of يا, which I find in a copy of the
T, and which is the reading commonly known.]) رُبٌّ Rob, or inspissated juice, (دِبْس,) of any fruit; i. e., (
M,
TA,) the first, or clear, juice of the thick residuum of any fruit after it has been pressed (
M,
K,
TA) and cooked: (
M,
TA:) thick طِلَآء [or expressed juice; such as the inspissated juice of dates, with which a skin for clarified butter is seasoned; see 1, in the latter half of the paragraph]: (
S:) or what flows from fresh ripe dates, like honey, when it has been cooked [and so rendered thick]; before which it is called صَقْرٌ: (
Msb in the present art. and in art. صقر:) what is prepared by coction from, or of, dates: (
TA:) expressed juice of grapes, and of apples, &c., cooked and [so] thickened: (
KL:) and dregs, (
K,) or black dregs, (
IDrd,
M,) of clarified butter, (
IDrd,
M,
K,) and of olive-oil: (
IDrd,
M:)
pl. رُبُوبٌ and رِبَابٌ (
S) [and
pl. pl. (i. e.
pl. of رُبُوبٌ) رُبُوبَاتٌ, which means sorts, or species, of رُبّ]
A2: See also رُبَّى.
رَبَّةٌ: see رَبٌّ, in three places.
b2: الرَّبَّةُ was also the name of A Kaabeh [or square temple], (
M,
K,) in Nejrán, (
M,) belonging to [the tribe of] Medh-hij (
M,
K) and Benu-l-Hárith-Ibn-Kaab, who held it in honour. (
M.) In a
trad. of 'Orweh (
K,
TA) Ibn-Mes'ood Eth-Thakafee, (
TA,) it is applied to El-
Lát (اللَّاتُ), (
K,
TA,) the rock which [the tribe of] Thakeef worshipped, at Et-
Táïf. (
TA.) And in another
trad., it is said to be the name of A temple of [the tribe of] Thakeef, which, when they became Muslims, was demolished by El-Mugheereh. (
TA.)
b3: and رَبَّةٌ, (
K,) or دَارٌ رَبَّةٌ, (
M,) signifies A large house or mansion. (
M,
K.)
A2: See also رُبَّى.
رُبَّةٌ A party, division, sect, or distinct body or class, of men: (
M:) or a large assembly or company: (
K:) or a myriad; i. e. ten thousand: (
M,
K:) or thereabout: (
M:) and ↓ رِبّةٌ signifies the same: (
M,
K:) or this signifies a company [of men]: (
T:) the
pl. of the former is رِبَابٌ: (
S,
M:) and that of the latter is أَرِبَّةٌ: (
T,
K:) by
Th [and in the
K], the former
pl. is said to be a
pl. of رِبَّةٌ; but this is a mistake. (
M.)
b2: [Hence, the
pl.] رِبَابٌ signifies Companions. (
K.)
b3: And hence [also], i. e., as
pl. of الرُّبَةُ, (
S,
M,) الرِّبَابُ is an appellation of The [confederate] tribes of Dabbeh; (
M,
K,
TA;) or Teym and 'Adee and 'Okl; (
T,
TA;) or Teym and 'Adee and 'Owf and Thowr and Ashyab; (
TA; [but for the orthography of the last of these names I have found no authority; it is written in the
TA اشيب, without any
syll. signs;]) and Dabbeh was their paternal uncle; (
TA;) or five tribes which united in a confederacy, consisting of Dabbeh and Thowr and 'Okl and Teym and 'Adee: (
S:) they were thus called because of their division into distinct bodies; (
M;) or because they collected themselves (
As,
Th,
S,
TA) in distinct bodies: (
Th,
M,
TA:) or because they united in a confederacy against Temeem Ibn-Murr: (
AO,
M,
TA:) or because they dipped their hands in some رُبّ, and formed a confederacy over it: (
As,
T,
M,
K:) or, as some say, because they congregated, and became like the رِبَاب [or bundle] of arrows [used in the game called المَيْسِر]: (
TA:) the rel.
n. is ↓ رُبِّىٌّ, formed from the
sing., (
Sb,
S,
M,)
accord. to a rule generally observed except when a [single] man has a
pl. word for his name, as كِلَابٌ &c. (
S,
TA.)
b4: The
sing. (رُبَّةٌ) also signifies Plenty, or abundance, of the means of subsistence: (
K:) and constant, or inseparable, prosperity. (
Khálid Ibn-Jembeh,
TA.)
A2: See also رُبَّى.
رِبَّةٌ: see the next preceding paragraph, first sentence.
b2: [Hence its
pl.] أَرِبَّةٌ signifies Confederates; (
S,
IB,
K;) [or] it is for ذَوُو أَرِبَّةٍ
having covenants; أَرِبَّةٌ being said by
AAF to be
pl. of رِبَابٌ in the sense of عَهْدٌ. (
IB,
TA.)
A2: Also A species of plant, (
S,
M,
Msb,
K,) of the [season called] صَيْف, (
M,) remaining in the end of the صَيْف: (
Msb:) or the name of a number of plants which do not dry up in the صَيْف, remaining green in the winter and the صيف [or summer]; among which are the حُلَّب and the رُخَامَى and the مَكْر and the عَلْقَى or عَلْقًى: [see رَبْلٌ:] or a certain soft, or tender, herb, or leguminous plant: (
TA:) or any plant that is green in the hot season: or certain species of trees, or of plants, undefined: (
M:)
pl. رِبَبٌ. (
S,
Msb.) [In the
dial. of Egypt, Alexandrian trefoil (بِرْسِيم,
q. v.,) of the second and third crops.]
b2: Also A certain tree: as some say, the tree of the خَرُّوب [an appellation generally applied to the carob, or locust-tree]. (
M,
K.) رَبَبٌ, (
S,
M,
K,) or مَآءٌ رَبَبٌ, (
S,
TA,) Much water, (
S,
M,
K,) collected together: (
M:) or sweet-water: (
S,
K:)
accord. to
Th, it means مَا رَبَّبَهُ الطِينُ [
app. such (water) as the clay has collected; for تَرَبَّبَ signifying تَجَمَّعَ is probably quasi-
pass. of رَبَّبَ, so that this last seems to signify جَمَّعَ]. (
M.) رُبَتَ and رَبَتَ &c.; and رُبَتَمَا and رَبَتَمَا &c.: see رُبَّ.
رَبَابٌ Clouds: (
M:) or white clouds: (
S,
K:) or clouds that one sees beneath other clouds, (
S,) or clouds suspended beneath other clouds, (
M,) sometimes white and sometimes black: (
S,
M:) this latter is said by
IB to be the signification commonly known: (
TA:) or clouds consisting of an accumulation of parts: (A 'Obeyd,
T:)
n. un. with ة. (A 'Obeyd,
S,
K.) Hence الرَّبَابُ as a proper name of a woman. (A 'Obeyd,
T,
S.)
A2: Also A certain instrument of diversion, [meaning, of music,] (
K,) having strings, (
TA,) with which one plays [
lit. beats]. (
K.) [The رباب in common use among the Arabs in the present day is a kind of viol. A specimen of it is figured and described in my work on the Modern Egyptians. Being an instrument of remarkable simplicity, it is probably similar to the ancient رباب.] Memdood Ibn-'Abd-Allah El-
Wásitee Er-Rabábee became proverbial for his musical skill with the رباب. (
K.)
A3: See also رُبَّانٌ.
رُبَابٌ: see رُبَّى, of which it is an
anomalous pl.:
A2: and see also رُبَّانٌ.
رِبَابٌ: see رِبَابَةٌ, in two places.
b2: Also (
tropical:) Tithes, or tenths;
syn. عُشُورٌ: (
S,
M,
K:) from the same word signifying “ a covenant. ” (
S.)
b3: In the phrase يُعْطِيهَا الأَمَانَ رِبَابُهَا, ending a verse of Aboo-Dhu-eyb, describing some asses, رِبَاب is said to signify An oath, or a promise, which the owner of the asses takes of a people to permit those asses to water: or the poet means that the person giving those asses permission to water gives to their owner an arrow, of those used in the game called المَيْسِر, [as a token,] to show that they have received permission to water, and that no one may offer them any opposition: (
TA:) some say that رِبَابُهَا here means their owners: (
M:) [holding this last opinion,]
Sh says that رِبَاب in this verse is a
pl. of رَبٌّ. (
TA.)
A2: It is also a
pl. of رُبَّةٌ; (
S,
M;) not of رِبَّةٌ, as it is said to be by
Th [and in the
K]. (
M.)
A3: See also 1, last sentence.
A4: And see رُبَّانٌ.
رَبُوبٌ: see
رَبِيــبٌ.
A2: See also رَبٌّ, of which it is said in the
M to be
app. a quasi-
pl. n.
رَبِيــبٌ Reared, fostered, brought up, fed, or nourished; [and taken good care of, until the age of puberty; (see 1;)] as also ↓ مَرْبُوبٌ; (
S,
M,
K;) both applied to a boy: (
S,
M:) and in like manner applied to a horse: (
M:) or the latter
epithet, applied to a horse, (
tropical:) tended well, or taken good care of: (
A:) the former is also applied to a gazelle; (
IAar,
K in art. دخل;) [as meaning (assumed
tropical:) brought up in, or near, the house or tent, and there fed;] like أَهْلِىٌّ: (
TA in that art.:) and [its
fem.]
رَبِيــبَةٌ is applied to a ewe or she-goat, (شَاةٌ,
K,) meaning (assumed
tropical:) brought up in the tent, or house, for the sake of her milk; (
S,
K; [see also رُبَّى;])
pl. رَبَائِبُ; (
S;) this last being applied to sheep or goats that are tied near to the tents, or houses, and there fed, and that do not go forth to pasture; (
M,
TA;) of which it is said that none are to be taken for the poor-rate. (
TA.)
b2: [Hence, A step-son,] a man's wife's son (
T,
S,
M,
A,
Msb,
K) by another husband; (
T,
S,
M,
A,
K;) as also ↓ رَبُوبٌ: (
T,
K:)
pl. أَرِبَّآءُ. (
Msb.) And
رَبِيــبَةٌ [A step-daughter;] a woman's husband's daughter by another wife: (
S:) or a man's wife's daughter (
T,
M,
A,
Mgh,
Msb,
K) by another husband; (
T,
M, A;) because he rears her: (
Mgh:)
pl. رَبَائِبُ (
A,
Mgh,
Msb) and sometimes
رَبِيــبَاتٌ. (
Msb.)
b3: Also, and ↓ رَابٌّ, (
T,
M,
K,) both
syn., like شَهِيدٌ and شَاهِدٌ, and خَبِيرٌ and خَابِرٌ, (
TA,) or the latter, (
T,
S,) mentioned by
IAar, is the correct term, (
T,) [A step-father;] the husband of a mother (
T,
S,
M,
K) who has a child by another husband. (
T.) And
رَبِيــبَةٌ and ↓ رَابَّةٌ, (
T,) or the latter [only], (
S,
K,) [A stepmother;] the wife of a father (
T,
S,
K) who has a child by another wife. (
T.)
رَبِيــبَةٌ also signifies [A foster-mother;] a woman who has the charge of a child, who carries him, and takes care of him, and rears, or fosters, him; (
Th,
S,
M,
Msb,
K;) like ↓ رَابَّةٌ; the former being of the measure فَعِلَيةٌ in the sense of فَاعِلَةٌ. (
Msb.) أَربَّآءُ النَّبِىّ [meaning The foster-fathers of the Prophet] is an appellation given to the people [of the tribe of Saad] among whom Mohammad was suckled; as though اربّآء were
pl. of
رَبِيــبٌ [as it is said to be in one of the senses mentioned above]. (
TA.)
b4: And
رَبِيــبٌ signifies also A confederate; a person with whom one unites in a confederacy, league, or covenant. (
M,
K.)
b5: And A king. (
M,
K.) رِبَابَةٌ: see رُبُوبِيَّةٌ.
A2: Also A covenant, compact, confederacy, or league; (
S,
M,
K;) as also ↓ رِبَابٌ, (
M,
K,) of which latter, in this sense, the
pl. is أَرِبَّةٌ. (
AAF,
IB,
TA.) [See رِبَّةٌ, second sentence.])
A3: And A thing [or case] resembling a quiver (كِنَانَة), in which the arrows of the game called المَيْسِر are enclosed together: (
S:) or a piece of skin, (
T,) or a piece of thin skin, (
Lh,
M,
TA,) in which the arrows are enclosed, (
Lh,
T,
M,
TA,) resembling a quiver (كنانة): (
TA:) or a piece of rag, (
M,
K,
TA,) or of skin, (
TA,) in which the arrows are enclosed (
M,
K,
TA) or bound: (
TA:) or a piece of thin skin which is bound upon the hand of the man who takes forth the arrows (
K,
TA) of that game, (
TA,) lest he should know the feel of an arrow for the owner of which he has an affection: (
K,
TA:) or a small cord with which the arrows are bound [together]: or the arrows [themselves] collectively: (
M,
K:) sometimes it is used in this last sense: (
S:) and ↓ رِبَابٌ also seems to be used in like manner; as meaning the رِبَابَة of the arrows of the game of الميسر. (
TA.) [See an
ex. in a verse cited
voce أَفَاضَ in art. فيض.]
رُبُوبَةٌ: see رُبُوبِيَّةٌ.
رَبَابىٌّ A player on the رَبَاب [
q. v.]. (
MA,
K.) رَبُوبِىٌّ, (
M,
K,) with fet-h [to the ر], (
K,) a rel.
n. from الرَّبُّ, deviating from rule: so in the phrase عِلْمٌ رَبُوبِىٌّ [Knowledge, science, or doctrine, relating to the Lord, i. e., to God]. (
M,
K.) رُبُوبِيَّةٌ [Lordship; or the state, or quality, of such as is termed رَبٌّ i. e. a lord, a possessor, an owner, or a proprietor; &c.: and, with the article ال particularly godship, godhead, or deity:] a
subst. from الرَّبُّ; (
T, *
S, *
M,
K;) as also ↓ رِبَابَةٌ [which seems to be properly an
inf. n. of 1 in the sense first explained]. (
M,
K.)
A2: Also, (
M,
K,) or ↓ رُبُوبَةٌ, (so in a copy of the
K,) The state, or condition, of a مَمْلُوك [or slave]. (
M,
K.) رُبَّتَ and رَبَّتَ &c.; and رُبَّتَمَا and رَبَّتَمَا &c.: see رُبَّ, in five places.
رُبَّى, applied to a ewe or she-goat (شَاةٌ), (
S,
M, &c.,) That has brought forth: (
M,
Msb,
K:) and so if her young one has died: (
M,
K:) or that has recently brought forth: (
Lh,
S,
M,
Mgh,
Msb,
K:) or that has brought forth twenty days before: (
M:) or that has brought forth two months before: (El-Umawee,
S,
M:) or that is followed, (
M,) or accompanied, (
As,
Mgh,) by her young one: (
As,
M,
Mgh:) or that is confined in the tent, or house, for the sake of her milk: (
Msb: [see also
رَبِيــبَةٌ,
voce رَبِيــبٌ:])
accord. to
Az, (
S,
Msb,) it is applied to a she-goat, (
S,
M,
Msb,) and رَغُوثٌ is applied to a ewe: (
M:)
accord. to others, the former is applied to a she-goat and a ewe, and sometimes to a she-camel: (
S,
Msb:) the
pl. is ↓ رُبَابٌ, (
As,
T,
S,
M,
Mgh,
Msb,
K,) which is
extr. [in form]: (
M,
K:)
Lh mentions the phrase غَنَمٌ رُبَابٌ, or رِبَابٌ, which, he says, is rare. (
M.)
b2: See also رُبَّانٌ, in two places.
A2: A benefit, favour, boon, or good. (
AA,
T,
K.) [See an
ex. in the first paragraph of art. جشأ.]
b2: A want; (
AA,
T,
K;) as in the saying, لِى عِنْدَ فُلَانٍ رُبَّى [I have a want for such a one to supply, or accomplish]. (
AA,
T.)
A3: A child's nurse;
syn. دَايَةٌ. (
AA,
T. In one copy of the
T بابه; and in the
TA راية. [Perhaps the right reading is رَابَّةٌ, meaning a foster-mother.])
A4: A firm knot: (
AA,
T,
K:) [and so,
app., ↓ رُبَّانٌ, if correctly written thus, in the instance here following.] You say, إِنْ كُنْتَ
إِزْرِكَ ↓ بِى تَشهدُّ ظَهْرَكَ فَأَرْخِ بِرُبَّانِ, (
TA,) or بِرُبَّا
إِزْرِكَ (so in the
TT, as from the
M, [as though for بِرُبَّى,]) and مِنع رُبَّى إِزْرِكَ, (
T,
TA,) a
prov., meaning (assumed
tropical:) If thou place thy reliance upon me, then let me weary myself, and enjoy thou relaxation and rest: (
T,
TA:) here رُبَّى [properly] signifies a firm knot. (
T.) [See also a similar
prov. in Freytag's Arab.
Prov. i. 24.])
A5: Also a name of Jumádà-l-Oolà [the fifth month of the Arabian calendar]; and so ↓ رُبٌّ: (
M,
K:) and likewise, (
K,) or
accord. to
Kr, (
M,) a name of Jumádà-l-Ákhireh [the sixth month]; and so ↓ رُبَّةُ: (
M,
K:) and this last likewise, (
K, there expressly said to be with damm,) or ↓ رَبَّةُ, (so
accord. to the
M as transcribed in the
TT,) a name of Dhu-l-Kaadeh [the eleventh month]: (
M,
K:) thus these months were called in the Time of Ignorance. (
M. [See also شَهْرٌ: and see رُنَّى or الرُّنَّى, in art. رن.]) رَبِّىٌّ: see رَبَّانِىٌّ.
b2: And for its
pl.,
رَبِّيُّــونَ, see رِبِّىٌّ, in two places.
رُبِّىٌّ rel.
n. of رُبَّةٌ,
q. v. (
Sb,
S,
M.)
b2: See also its
pl.,
رُبِّيُّــونَ, in the next paragraph, in two places.
رِبِّىٌّ
sing. of
رِبِّيُّــونَ (
T,
S,
K,) which signifies Thousands (
Fr,
Th,
T,
S,
K) of men: (
S,
K:)
accord. to
Akh, it is from الرَّبُّ; and if so, it is ↓
رَبِّيُّــونَ, with fet-h to the ر: but
accord. to
Fr, it is from رِبَّةٌ, meaning “ a company: ” (
Th,
T:)
Zj says that it is
رِبِّيُّــونَ and ↓
رُبِّيُّــونَ, with kesr to the ر and also with damm to the ر, and signifies a numerous company: he adds that رِبَّةٌ is said by some to signify “ ten thousand; ” and that
ربّيُــون is said to signify learned, pious, patient men; and that each of these sayings is good:
accord. to Aboo-
Tálib, it signifies numerous companies: (
T:) [in the
Kur iii. 140,] El-Hasan read ↓
رُبِّيُّــونَ; and Ibn-' Abbas, ↓
رَبِّيُّــونَ; the former with damm, and the latter with fet-h, to the ر. (
L,
TA.)
b2: See also رَبَّانِىٌّ.
رَبَّانٌ: see the next paragraph, in four places.
رُبَّانٌ The first, or beginning, or commencement, or the first and fresh state, of anything; (
As, A 'Obeyd,
T;) [and so ↓ رَبَّانٌ &c., as appears from what follows.] You say, أَتَيْتُهُ فِى رُبَّانِ شَبَابِهِ, (
T,) and شبابه ↓ رَبَّانِ, or شبابه ↓ رِبَّانِ, (
accord. to different copies of the
T,) and شبابه ↓ رُبَابِ, (
T,) and شبابه ↓ رَبَابِ, or شبابه ↓ رِبَابِ, (
accord. to different copies of the
T,) and شبابه ↓ رُبَّى, all meaning [I came to him] in the beginning, or first and fresh state, of his youth. (
T.) and اِفْعَلْ ذٰلِكَ الأَمْرَ بِرُبَّانِهِ Do thou that thing in its first and fresh state: so
accord. to
ISk: and hence, he says, ↓ شَاةٌ رُبَّى [explained above]. (
S.) And أَخَذْتُ الشَّىْءَ بِرُبَّانِهِ, (
As,
S,
K, *) and ↓ بِرَبَّانِهِ, with damm and with fet-h, (
K,) i. e. [I took the thing] in its first state: (
K:) or altogether, (
As,
S,
K,) not leaving of it aught. (
As,
S.) They said also, ذَرْهُ بِرُبَّانٍ [
app. meaning Leave thou him early, before he acquire more power]: and
Th cites the following [as an
ex.]: فَذَرْهُمْ بِرُبَّانٍ وَإِلَّا تَذَرْهُمُ يُذِيقُوكَ مَا فِيهِمْ وَإِنْ كَانَ أَكْثَرَا [which seems to mean Then leave thou them early, before they acquire more power; for if thou do not, or wilt not, leave them, they will make thee to taste what is in them, though it be more]. (
M.)
b2: Also,
accord. to A 'Obeyd, The chief, or main, part or portion of a constellation: or,
accord. to
As, the aggregate thereof: or,
accord. to
AO, ↓ رَبَّانٌ, with fet-h, has this meaning: (
T:) or both signify a company or an assembly, or an aggregate or assemblage. (
K,
TA.)
A2: Also A captain of sailors (
Sh,
K) in the sea; (
Sh;) and so ↓ رُبَّانِىٌّ: (
Sh,
K:) one skilled in navigation:
pl. [or rather coll.
n. of the latter]
رُبَّانِيَّةٌ. (
TA voce رَهْنَامَجٌ.)
A3: See also رُبَّى, in two places.
رِبَّانٌ: see the next preceding paragraph, second sentence.
رَبَّانِىٌّ (
T,
S,
M,
A,
K) and ↓ رِبِّىٌّ (
M,) or ↓ رِبِّىٌّ, (
A,
KL,) One who devotes himself to religious services or exercises, or applies himself to acts of devotion; (
S,
A,
K;) who possesses a knowledge of God: (
T,
S,
K,
KL:) or a learned man: (
T:) or the first signifies, (
M,) or signifies also, (
K,) and so the second, (
M,)
i. q. حَبْرٌ [i. e. a learned man, or particularly of the Jews, &c.; or a good, or righteous, man]; (
M,
K;) and a lord, or master, of knowledge or science: or a worshipper of the Lord (الرَّبّ): (
M:) or a learned man, a teacher of others, who nourishes people with the small matters of knowledge, or science, before the great: (
IAar,
T:) or a learned man firmly grounded in knowledge, or science, and religion: or a learned man who practices what he knows and instructs others: or one of high rank in knowledge, or science: or learned with respect to what is lawful and what is unlawful, and what is commanded and what is forbidden: (
TA:) رَبَّانِىٌّ is a rel.
n. from رَبَّانٌ; or from الرَّبُّ meaning “ God: ” (
TA, and some copies of the
K:) the ا and ن being added to give intensiveness to the signification; (
M;) or, as
Sb says, to denote a special reference to the knowledge of the Lord, as though the word signified one possessing a knowledge of the Lord exclusively of other branches of knowledge; (
T;) so that it is like لِحْيَانِىٌّ, (
T,
M, and so in some copies of the
K,) meaning “ long-bearded,” (
T,) or “ largebearded,” (
M,) and رَقَبَانِىٌّ, “thick-necked,” and شَعْرَانِىٌّ, “having much hair: ” (
T:) or it is a Syriac word; (
TA, and some copies of the
K;) or Hebrew; and was unknown to the [pagan] Arabs, and known only to the men of law and science: (
TA:) the
pl. is رَبَّانِيُّونَ, (
T,
S,) occurring in the
Kur iii. 73 (
S) [and
v. 48 and 68].
رُبَّانِىٌّ: see رُبَّانٌ, last sentence but one.
رَبَّانِيَّةٌ The quality denoted by the
epithet رَبَّانِىٌّ [
q. v.]. (
A.) رَبْرَبٌ A herd (
T,
S,
M,
K) of oxen, (
T,) [i. e.] of wild oxen (بَقَر الوَحْش): (
S,
M,
K:) or, as some say, of gazelles: or,
accord. to
Kr, a number of [wild] oxen together, less than ten: it has no
sing., or
n. un. (
M.) رَابٌّ; and its
fem., with ة: see
رَبِيــبٌ in three places.
أَرِبَّةٌsaid in the
T and
K to be
pl. of رِبَّةٌ [
q. v.]: and said by
AAF to be
pl. of رِبَابٌ.
مَرَبٌّ A place of collecting (
T,
S,
M, A) of people: (
M, A:) a place of alighting: (
M,
K:) a place of abiding, or dwelling, and congregating. (
M.) [Hence,] مَرَبُّ الإِبِلِ The place where the camels keep, or remain. (
T,
S.)
b2: [Hence also,] فُلَانٌ مَرَبٌّ (assumed
tropical:) Such a one is a person who collects, or congregates, people. (
T,
S,
M,
K. *) [and hence,] فُلَانٌ مَرَبٌّ لِبَنِى فُلَانٍ (assumed
tropical:) Such a one is an object of resort for his counsel and authority to the sons of such a one. (
TA in art. جمع.)
A2: Also, and ↓ مِرْبَابٌ, (
M,
K,) Land abounding with plants, or herbage; (
K;) or with رِبَّة [
q. v.]: (
TA:) or land in which there ceases not to be moisture; and so ↓ مَرَبَّةٌ: or ↓ مرْبَابٌ signifies land abounding with plants, or herbage, and with people. (
M.) مُرِبٌّ Anything keeping, or cleaving, to a thing. (
M. [See its verb, 4]) You say نَاقَةٌ مُرِبٌّ A she-camel keeping to, and affecting, her young one, and the stallion. (
Az,
TA.) And إِبِلٌ مَرَابُّ [originally مَرَابِبُ,
pl. of مُرِبٌّ,] Camels keeping in a place; remaining in it. (
T,
S.) and فَقْرٌ مُرِبٌّ (assumed
tropical:) Constant, inseparable, poverty: occurring in a
trad.: or the
epithet there is مُلِبٌّ. (
IAth.) مَرَبَّةٌ: see مَرَبٌّ.
مُرَبَّبٌ Made [or preserved] with رُبّ [or inspissated juice]; (
S,
K;) like as مُعَسَّلٌ signifies “ made [or preserved] with عَسَل [or honey]: ” (
S:) you say زَنْجَبِيلٌ مُرَبَّبٌ and مُرَبًّى [ginger so preserved]: and ↓ مُرَبَّبَاتٌ signifies Preserves, or confections, made with رُبّ; (
S,
K;) and in like manner مُـ
ـرَبَّيَــاتٌ, except that this is from التَّـ
ـرْبِيَــةُ [
inf. n. of رَبَّى]. (
S.)
b2: Also Oil of which the grain (حَبّ [perhaps a mistranscription for حُبّ i. e. jar]) whence it has been prepared, or taken, has been perfumed (↓ رُبِّبَ): (
T,
TA:) or oil perfumed with sweet-smelling plants; as also ↓ مَرْبُوبٌ and مُرَبًّى. (
A.) مُرَبَّبَاتٌ: see the next preceding paragraph.
مِرْبَابٌ: see مَرَبٌّ, in two places.
مَرْبُوبٌ: see
رَبِيــبٌ.
b2: Also A slave; a bondman;
syn. مَمْلُوكٌ [
lit. possessed, and now particularly applied to a male white slave]. (
M,
K.) العِبَادُ مَرْبُوبُونَ لِلّٰهِ means [Mankind (
lit. the servants of God) are] bondmen (مَمْلُوكُونَ) [to God]. (
M.)
b3: A skin for clarified butter &c. seasoned with رُبّ [or inspissated juice]. (
T,
S.) [And A jar smeared with tar or pitch: see 1.]
b4: See also مُرَبَّبٌ.
مُرْتَبٌّ One who confers a benefit, or benefits. (
K.)
b2: And One on whom a benefit is conferred, or on whom benefits are conferred. (
K.)
