امن

1 أَمِنَ, (T, S, M, &c.,) aor. ـَ (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and إِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and إِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ, for it is said in the S that this is syn. with أَمَانٌ,] and آمنٌ, an instance of an inf. n. of the measure فَاعِلٌ, which is strange, (MF,) or this is a subst. like فَالِجٌ, (M,) He was, or became, or felt, secure, safe, or in a state of security or safety; originally, he was, or became, quiet, or tranquil, in heart, or mind; (Msb;) he was, or became, secure, or free from fear; أَمْنٌ signifying the contr. of خَوْفٌ, (S, M, K,) and so أَمَنَةٌ (S) and آمِنٌ [&c.]: (M, K:) he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear. (El-Munáwee, TA.) [See أَمْنٌ, below.] You say also, يَإْمَنُ عَلَى نَفْسِهِ [He is secure, or safe, or free from fear, for himself]. (M.) And أَمِنَ البَلَدُ, meaning The inhabitants of the country or district, or town, were in a state of security, or confidence, therein. (Msb.) The verb is trans. by itself, and by means of the particle مِنْ; as in أَمَنَ زَيْدٌ الأَسَدَ and أَمِنَ مِنَ الأَسَدِ, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion. (Msb.) You say also, أَمِنَ كَذِبَ مَنْ

أَخْبَرَهُ [He was secure from, or free from fear of, the lying of him who informed him]. (M.) And لَا آنَنُ أَنْ يَكُونَ كَذلِكَ [I am not free from fear of its being so; I am not sure but that it may be so]. (Mgh in art. نبذ; and other lexicons passim.) And, of a strong-made she camel, أَمِنَتْ

أَنْ تَكُونَ ضَعَيفَةً [She was secure from, or free from fear of, being weak]: (M: [in a copy of the S أُمِنَتْ:]) and أَمِنَتِ العِثَارَ وَالإَعْيَآءٍ [ She was secure from, or free from fear of, stumbling, and becoming jaded]: (M:) and أُمِنَ عِثَارُهَا [Her stumbling was not feared]. (So in a copy of the S.) And, of a highly-prized camel, أُمِنَ أَنْ يُنْحَرَ [It was not feared that he would be slaughtered; or his being slaughtered was not feared]. (M.) [أَمنَهُ sometimes means He was, or became, free from fear, though having cause for fear, of him, or it. i. e. he thought himself secure, or safe, from him or it. (See Kur vii. 97.)] b2: أمِنَهُ (inf. n. أَمْنٌ TK) [and accord. to some copies of the K ↓ آمَنَهُ] and ↓ أمّنهُ (inf. n. تَأْمِينٌ K) and ↓ ائتمنهُ ([written with the disjunctive alif اِيتَمَنَهُ, and] also written اِتَّمَنَهُ, on the authority of Th, which is extr., like اِتَّهَلَ [&c.], M) and ↓ استأمنهُ all signify the same (M, K, TA) [He trusted, or confided, in him; (as also آمن بِهِ, q. v.;) he intrusted him with, or confided to him, power, authority, control, or a charge; he gave him charge over a thing or person: these meanings are vaguely indicated in the M and K and TA.]. You say, يَأْمَنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتَهُ [Men, or people, trust, or confide, in him, and do not fear his malevolence, or mischievousness]. (T, M.) and أَمِنَهُ عَلَى كَذَا (S, Mgh, * Msb *) and ↓ ائتمنهُ عَلَيْهِ, (S, Msb, K,) [He trusted, or confided, in him with respect to such a thing; he intrusted him with, or confided to him, power, authority, control, or a charge, over it; he gave him charge over it;] he made him, or took him as, أَمِين over such a thing. (Mgh.) Hence, in a trad., the مُؤَذِّن is said to be مُؤْتَمَنٌ; i. e. النَّاسُ عَلَ الأَوْقَاتِ الَّتِى يُؤَذَّنُ فِيهَا ↓ يَأْتَمِنُهُ [Men trust, or confide, in him with respect to the times in which he calls to prayer], and know, by his calling to prayer, what they are commanded to do, as to praying and fasting and breaking fast. (Mgh.) It is said in the Kur [xii. 11], مَا لَكَ لَا تَأْمَنُنَا عَلَى يُوسُفَ and [تَأْمَنَّا] with idghám [i. e. What aileth thee that thou dost not trust, or confide, in us with respect to Joseph? or, that thou dost not give us charge over Joseph?]; (S;) meaning, why dost thou fear us for him? (Bd;) some pronouncing the verb in a manner between those of the former and the latter modes of writing it; but Akh says that the latter is better: (S:) some read تِيمَنَّا. (Bd.) You say also, ↓ اُوتُمِنَ فُلَانٌ [Such a one was trusted, or confided, in &c.;] when it begins a sentence, changing the second ء into و; in like manner as you change it into ى when the first is with kesr, as in اِيتَمَنَهُ; and into ا when the first is with fet-h, as in آمَنَ. (S.) The phrase أَمَانَةً ↓ اُوتُمِنَ, in a saying of Mohammad, if it be not correctly عَلَى أَمَانَةٍ, may be explained as implying the meaning of اُسْتُحْفِظَ أَمَانَةً [He was asked to take care of a deposite; or he was intrusted with it]. (Mgh.) [You also say, أَمِنَهُ بِكَذَا, meaning He intrusted him with such a thing; as, for instance, money or other property: see two exs. in the Kur iii. 68.]

A2: أَمُنَ, (M, Mgh, K,) or أَمِنَ, (Msb,) inf. n. أَمَانَةٌ, (M, Mgh, Msb,) He was, or became, trusted in, or confided in: (M, K:) or he was, or became, trusty, trustworthy, trustful, confidential, or faithful: said of a man. (Mgh.) 2 أمّنهُ, inf. n. تَأْمِينٌ: see 4: b2: and see also أَمِنَهُ.

A2: أمّن, inf. n. as above, also signifies He said آمِينَ or أَمِينَ, (T, S, Msb,) after finishing the Fátihah, (T,) or عَلَي الدُّعَآءِ on the occasion of the prayer, or supplication. (Msb.) 4 آمَنَ is originally أَأْمَنَ; the second ء being softened. (S.) You say, آمنهُ, [inf. n. إِيمَانٌ;] (S, M, Msb;) and ↓ أمّنهُ, [inf. n. تَأْمِينٌ;] (M, TA;) meaning He rendered him secure, or safe; (Msb;) he rendered him secure, or free from fear; (S, M, TA;) contr. of أَخَافهُ: (TA:) so in آمَنْتُهُ مِنْهُ I rendered him secure, or safe, from him, or it. (Msb.) And of God you say, آمَنَ عِبادَهُ مِنْ أَنْ يَظْلِمَهُمْ [He hath rendered his servants secure from his wronging them]. (S.) And يُؤْمِنُ عِبَادَهُ مِنْ عَذَابِهِ [ He rendereth his servants secure from his punishment]. (M.) You say also, آمَنْتُ الأَسِيرَ, meaning I gave, or granted, الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter,] to the captive. (Msb.) And آمَنَ فُلَانٌ الَعَدُوَّ [Such a one granted security, &c., to the enemy], inf. n. as above. (T.) It is said in the Kur ch. ix. [verse 12], accord. to one reading, لَا إِيمَانَ لَهُمْ They have not the attribute of granting protection; meaning that when they grant protection, they do not fulfil their engagement to protect. (T.) A2: إِيمَانٌ also signifies The believing [a thing, or in a thing, and particularly in God]; syn. تَصْدِيقٌ; (T, S, &c.;) by common consent of the lexicologists and other men of science: (T:) its primary meaning is the becoming true to the trust with respect to which God has confided in one, by a firm believing with the heart; not by profession of belief with the tongue only, without the assent of the heart; for he who does not firmly believe with his heart is either a hypocrite or an ignorant person. (T, TA.) Its verb is intrans. and trans. (TA, from a Commentary on the Mutowwal.) You say, آمَنَ, meaning He believed. (T.) and it is said to be trans. by itself, like صَدَّقَ; and by means of بِ, considered as meaning اِعْتِرَافٌ [or acknowledgment]; and by means of لِ, considered as meaning إِذْعَانٌ [or submission]. (TA.) [Thus] you say, [آمنهُ and] آمن بِهِ, (inf. n. إِيمَانٌ, T, K,) namely, a thing. (T, M.) And آمن بِاللّٰهِ He believed in God. (T.) It seems to be meant by what is said in the Ksh [in ii. 2], that آمن بِهِ [or آمَنَهُ] properly signifies آمَنَهُ التَّكْذِيبَ [He rendered him secure from being charged with lying, or falsehood]; and that the meaning he believed him or in him, is tropical; but this is at variance with what its author says in the A; and Es-Saad says that this latter meaning is proper. (TA.) The phrase in the Kur [ix. 61], وَيُؤْمِنُ لِلْمؤْمِنِينَ, accord. to Th, means And he believeth the believers; giveth credit to them. (M.) b2: Sometimes it is employed to signify The acknowledging with the tongue only; and hence, in the Kur [lxiii. 3], ذلِكَ بأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا That is because they acknowledged with the tongue, then disacknowledged with the heart. (TA.) b3: Also (assumed tropical:) The trusting, or confiding, or having trust or confidence. (M, K.) [You say, آمن بِهِ, meaning He trusted, or confided, in him, or it: for] the verb of ايمان in this sense is trans. by means of بِ without implication; as Bd says. (TA.) [And it is also trans. by itself: for] you say, مَا آمَنَ أَنْ يَجِدَ صَحَابَةً, meaning (tropical:) He trusted not that he would find companions; (M, * K, * TA;) said of one who has formed the intention of journeying: or the meaning is مَا كَادَ [i. e. he hardly, or scarcely, found &c.; or he was not near to finding &c.]. (M, K.) See also أَمِنَهُ. b4: Also The manifesting humility or submission, and the accepting the Law, (Zj, T, * K,) and that which the Prophet has said or done, and the firm believing thereof with the heart; (Zj, T, M;) without which firm belief, the manifesting of humility or submission, and the accepting that which the Prophet has said or done, is termed إِسْلَامٌ, for which one's blood is to be spared. (T.) [In this sense, it is trans. by means of لِ, accord. to some, as shown above; or by means of بِ, for, accord. to Fei,] you say, آمَنْتُ بِاللّٰهِ, inf. n. as above, meaning I submitted, or resigned, myself to God. (Msb.) [There are numerous other explanations which it is needless to give, differing according to different persuasions. b5: See also إِيمَان below.]8 إِاْتَمَنَ see 1, in five places.10 استأمنهُ He asked, or demanded, of him الأَمَان [i. e. security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]. (T, * Msb, TA.) b2: See also أَمِنَهُ. b3: استأمن إِلَيْهِ He entered within the pale of his أمَان [or protection, or safeguard]. (S, Msb.) أَمْنٌ [an inf. n. of أَمِنِ: as a simple subst. it signifies Security, or safety: (see أَمِنَ:) or] security as meaning freedom from fear; contr. of خَوْفٌ; (S, M, K;) as also ↓ إِمْنٌ (Zj, M, K) and ↓ أَمِنٌ (M, K) and ↓ أَمَنَهُ (S, M, K) [and ↓ إِمْنَةٌ (see أَمِنَ)] and ↓ أَمَانٌ and ↓ آمِنٌ, (M, K,) which last is an inf. n. of أَمِنَ [like the rest], (MF,) or a subst. like فَالِجٌ; (M;) and ↓ أَمَانَةٌ is syn. with أَمَانٌ, (S,) both of these signifying security, or safety, and freedom from fear: (PS:) or أَمْنٌ signifies freedom from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, ease of mind, and freedom from fear. (El-Munáwee, TA.) You say, أَنْتَ فِى أَمْنٍ [Thou art in a state of security], (T, M,) مِنْ ذَاكَ [from that]; and ↓ فى أَمَانٍ signifies the same; (T;) and so ↓ فى آمِنٍ. (M.) And نُعَاسًا ↓ أَمَنَةً, in the Kur [iii. 148], means Security (أَمْنًا) [and slumber]. (S.) ↓ أَمَانٌ also signifies Protection, or safeguard: and [very frequently] a promise, or an assurance, of security or safety; indemnity; or quarter: in Pers\. پَنَاهْ and زِنْهَارٌ: (KL:) syn. إِلُّ. (K in art. ال.) Yousay, ↓ دَخَلَ فِى أَمَانِهِ [He entered within the pale of his protection, or safeguard]. (S, Msb.) [and اللّٰهِ ↓ كُنٌ فِى أَمَانِ Be thou in the protection, or safeguard, of God.] And ↓ أَعْطَيْتُهُ الأَمَانَ [I gave, or granted, to him security or safety, or protection or safeguard, or the promise or assurance of security or safety, or indemnity, or quarter]; namely, a captive. (Msb.) And طَلَبَ

↓ مِنْهُ الأَمَانَ [He asked, or demanded, of him security or safety, or protection or safeguard, &c., as in the next preceding ex.]. (Msb, TA.) b2: أَمْنًا in the Kur ii. 119 means ذَا أَمْن [Possessed of security or safety]: (Aboo-Is-hák, M:) or مَوْضِعَ أَمْنٍ [a place of security or safety; like مَأْمَنًا]. (Bd.) b3: See also آمِنٌ. b4: You say also, مَا أَحْسَنَ أَمْنَكَ, and ↓ أَمَنَكَ, meaning How good is thy religion! and thy natural disposition! (M, K.) إِمْنٌ: see أَمْنٌ.

أَمَنٌ: see أَمْنٌ, first and last sentences.

أَمِنٌ: see آمِنٌ. b2: Also, (K, [there said to be like كَتِفٌ,]) or ↓ آمِنٌ, (M, [so written in a copy of that work,)] Asking, or demanding, or seeking, protection, in order to be secure, or safe, or free from fear, for himself: (M, K:) so says IAar. (M.) إِمْنَةٌ: see أَمْنٌ.

أمَنَةٌ: see أَمْنٌ, in two places: b2: and see also أَمَانَةٌ.

A2: Also A man who trusts, or confides, in every one; (T, S, M;) and so ↓ أُمَنَةٌ: (S:) and who believes in everything that he hears; who disbelieves in nothing: (Lh, T:) or in whom men, or people, trust, or confide, and whose malevolence, or mischievousness, they do not fear: (T, M:) and ↓ أُمَنَةٌ signifies trusted in, or confided in; [like أَمِينٌ;] and by rule should be أُمْنَةٌ, because it has the meaning of a pass. part. n. [like لُعْنَةٌ and ضُحْكَةٌ and لُقْطَلةٌ &c. (see لَقَطٌ)]: (M:) or both signify one in whom every one trusts, or confides, in, or with respect to, everything. (K.) b2: See also أَمِينٌ.

أُمَنَةٌ: see أَمَنَةٌ, in two places.

أَمَانٌ: see أَمْنٌ, in seven places.

أَمُونٌ, applied to a she camel, of the measure فَعُولٌ in the sense of the measure مَفْعُولَةٌ, like عَصُوبٌ and حَلُوبٌ, (tropical:) Trusted, or confided, in; (T;) firmly, compactly, or strongly, made; (T, S, M, K;) secure from, or free from fear of, being weak: (S, M:) also, that is secure from, or free from fear of, stumbling, and becoming jaded: (M:) or strong, so that her becoming languid is not feared: (A, TA:) pl. أُمُنٌ. (M, K.) [See also what next follows.]

أَمينٌ Trusted; trusted in; confided in; (T, * S, * M, Msb, * K;) as also ↓ أُمَّانٌ; (S, M, K;) i. q. ↓ مَأْمُونٌ (S, M, K) and ↓ مُؤْتَمَنٌ: (ISk, T, K:) [a person in whom one trusts or confides; a confidant; a person intrusted with, or to whom is confided, power, authority, control, or a charge, عَلَى شَىْءٍ over a thing; a person intrusted with an affair, or with affairs, i. e., with the management, or disposal, thereof; a confidential agent, or superintendent; a commissioner; a commissary; a trustee; a depositary;] a guardian: (TA:) trusty; trustworthy; trustful; confidential; faithful: (Mgh, Msb: *) pl. أُمَنَآءُ, and, accord. to some, ↓ أَمَنَةٌ, as in a trad. in which it is said, أَصْحَابِى أَمَنَةٌ لِأُمَّتِى, meaning My companions are guardians to my people: or, accord. to others, this is pl. of ↓ آمِنٌ [app. in a sense mentioned below in this paragraph, so that the meaning in this trad. is my companions are persons who accord trust, or confidence, to my people]. (TA.) Hence, أَلَمْ تَعْلَمِى يَا أَسْمَ وَيْحَكِ أَنَّنِى

حَلَفْتُ يَمِينًا لَا أَخُونُ أَمِينِى

[Knowest thou not, O Asmà (أَسْمَآء, curtailed for the sake of the metre), mercy on thee! or woe to thee! that I have sworn an oath that I will not act treacherously to him in whom I trust?] i. e. ↓ مَأْمُونِى: (S:) or the meaning here is, him who trusts, or confides, in me; (ISk, T;) [i. e.] it is here syn. with ↓ آمِنِى. (M.) [Hence also,] الأَمِينُ فِى القِمَارِ, (K voce مُجُمِدٌ, &c.,) or أَمِينُ, القِمَارِ, [The person who is intrusted, as deputy, with the disposal of the arrows in the game called المَيْسِر; or] he who shuffles the arrows; الَّذِى.

يَضْرِبُ بِالقِدَاحِ. (EM p. 105.) [Hence also,] الرُّوحُ الأَمِينُ [The Trusted, or Trusty, Spirit]; (Kur xxvi. 193;) applied to Gabriel, because he is intrusted with the revelation of God. (Bd.) ↓ أُمَّانٌ, mentioned above, and occurring in a verse of El-Aashà, applied to a merchant, is said by some to mean Possessed of religion and excellence. (M.) ↓ مُؤْتَمَنٌ is applied, in a trad., to the مُؤَذِّن, as meaning that men trust, or confide, in him with respect to the times in which he calls to prayer, and know by his call what they are commanded to do as to praying and fasting and breaking fast. (Mgh.) المُعَامَلَةِ ↓ هُوَ مَأْمُونُ means He is [trusty, or trustworthy, in dealing with others; or] free from exorbitance and deceit or artifice or craft to be feared. (Msb.) b2: An aid, or assistant; syn. عَوْنٌ [here app. meaning, as it often does, an armed attendant, or a guard]; because one trusts in his strength, and is without fear of his being weak. (M.) b3: (assumed tropical:) The strong; syn. قَوِىٌّ. (K, TA: [in the latter of which is given the same reason for this signification as is given in the M for that of عون; for which قوى may be a mistranscription; but see أَمُونٌ.]) b4: One who trusts, or confides, in another; (ISk, T, K;) [as also ↓ آمِنٌ, of which see an ex. voce حَذِرٌ;] so accord. to ISk in the verse cited above in this paragraph: (T:) thus it bears two contr. significations. (K.) b5: See also آمِنٌ, in five places.

A2: And see آمِينَ.

أَمَانَةٌ: see أَمْنٌ, first sentence. b2: Trustiness; trustworthiness; trustfulness; faithfulness; fidelity; (M, Mgh, K;) as also ↓ أَمَنَةٌ. (M, K.) أَمَانَةُ اللّٰهِ [for أَمَانَةُ اللّٰهِ قَسَمِي or مَا أُقْسِمُ The faithfulness of God is my oath or that by which I swear] is composed of an inf. n. prefixed to the agent, and the former is in the nom. case as an inchoative; the phrase being like لَعَمْرُ اللّٰهِ, as meaning an oath; and the enunciative being suppressed, and meant to be understood: accord. to some, you say, أَمَانَةَ اللّٰهِ [app. for نَشَدْتُكَ أَمَانَةَ اللّٰهِ I adjure thee, or conjure thee, by the faithfulness of God, or the like], making it to be governed in the accus. case by the verb which is to be understood: and some correctly say, وَأَمَانَةِ اللّٰهِ [By the faithfulness of God], with the و which denotes an oath: (Mgh:) or this last is an oath accord. to Aboo-Haneefeh; but Esh-Sháfi'ee does not reckon it as such: and it is forbidden in a trad. to swear by الأَمَانَة; app. because it is not one of the names of God. (TA.) [Or these phrases may have been used, in the manner of an oath, agreeably with explanations here following.]

A2: A thing committed to the trust and care of a person; a trust; a deposite; (Mgh, Msb;) and the like: (Msb:) property committed to trust and care: (TA:) pl. أَمَانَاتٌ. (Mgh, Msb.) It is said in the Kur [viii. 27], وَتَخُونُوا أَمَانَاتِكُمْ [Nor be ye unfaithful to the trusts committed to you]. (Mgh.) And in the same [xxxiii. 72], إِنَّا عَرَضْنَاالأَمَانَةَ عَلَى

السّموَاتِ وَالْأَرْضِوَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ [Verily we proposed, or offered, the trust which we have committed to man to the heavens and the earth and the mountains, and (accord. to explanations of Bd and others) they refused to take it upon themselves, or to accept it, and they feared it, but man took it upon himself, or accepted it: or, (accord. to another explanation of Bd, also given in the T, and in the K in art. حمل, &c.,) they refused to be unfaithful to it, and they feared it, but man was unfaithful to it: but in explaining what this trust was, authors greatly differ: accord. to some,] الامانة here means obedience; so called because the rendering thereof is incumbent: or the obedience which includes that which is natural and that which depends upon the will: [for] it is said that when God created these [celestial and terrestrial] bodies, He created in them understanding: or it may here [and in some other instances] mean reason, or intellect: [and the faculty of volition: and app. conscience: these being trusts committed to us by God, to be faithfully employed: (see an ex. voce جَذْرٌ:)] and the imposition of a task or duty or of tasks or duties [app. combined with reason or intellect, which is necessary for the performance thereof]: (Bd:) or it here means prayers and other duties for the performance of which there is recompense and for the neglect of which there is punishment: (Jel:) or, accord. to I'Ab and Sa'eed Ibn-Jubeyr, (T,) the obligatory statutes which God has imposed upon his servants: (T, K: *) or, (T, K,) accord. to Ibn-'Omar, [the choice between] obedience and disobedience was offered to Adam, and he was informed of the recompense of obedience and the punishment of disobedience: but, in my opinion, he says, (T,) it here means the intention which one holds in the heart, (T, K,) with respect to the belief which he professes with the tongue, and with respect to all the obligatory statutes which he externally fulfils; (K;) because God has confided to him power over it, and not manifested it to any [other] of his creatures, so that he who conceives in his mind, with respect to the acknowledgment of the unity of God, (T, K,) and with respect to belief [in general], (T,) the like of that which he professes, he fulfils the امانة [or trust], (T, K,) and he who conceives in his mind disbelief while he professes belief with the tongue is unfaithful thereto, and every one who is unfaithful to that which is confided to him is [termed] حَامِلٌ, (T,) or حَامِلُ الأَمَانَةِ, and مُحْتَمِلُهَا: (Bd:) and by الإِنْسَانُ is here meant the doubting disbeliever. (T.) b2: Also, [as being a trust committed to him by God, A man's] family, or household; syn. أَهْلٌ. (TA.) أُمَّانٌ: see أَمينٌ, in two places.

A2: Also One who does not write; as though he were (كَأَنَّهُ [in the CK لاَنَّهُ because he is]) an أُمِّى. (K, TA.) [But this belongs to art. ام; being of the measure فُعْلَانٌ, like عُرْيَانٌ.] b2: And A sower, or cultivator of land; [perhaps meaning a clown, or boor;] syn. زَرَّاعٌ: (CK:) or sowers, or cultivators of land; syn. زُرَّاعٌ: (K, TA:) in one copy of the K زِرَاع. (TA.) آمِنٌ Secure, safe, or free from fear; as also ↓ أَمِينٌ (Lh, T, * S, * M, Msb, K) and ↓ أَمِنٌ. (M, K.) Hence, in the Kur [xcv. 3], ↓ وَهذَا الْبَلَدِ الْأَمِينِ [And this secure town]; (Akh, Lh, T, S, M;) meaning Mekkeh. (M.) بَلَدٌ آمِنٌ and ↓ أَمِينٌ means A town, or country, or district, of which the inhabitants are in a state of security, or confidence, therein. (Msb.) It is also said in the Kur [xliv. 51], ↓ إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ, meaning [Verily the pious shall be in an abode] wherein they shall be secure from the accidents, or casualties, of fortune. (M.) [And hence,] ↓ الأَمِينُ is one of the epithets applied to God, (Mgh, K,) on the authority of El-Hasan; (Mgh;) an assertion requiring consideration: it may mean He who is secure with respect to the accidents, or casualties, of fortune: but see المُؤْمِنُ, which is [well known as] an epithet applied to God. (TA.) آمِنُ المَالِ means What is secure from being slaughtered, of the camels, because of its being highly prized; by المال being meant الإِبِل: or, as some say, (tropical:) what is highly esteemed, of property of any kind; as though, if it had intellect, it would feel secure from being exchanged. (M.) You say, أَعْطَيْتُهُ مِنْ آمِنِ مَالِي, (K, TA, [in the CK آمَنِ,]) meaning (tropical:) I gave him of the choice, or best, of my property; of what was highly esteemed thereof; (K, TA;) and مَالِى ↓ مِنْ أَمْنِ which Az explains as meaning of the choice, or best, of my property. (TA: [in which is given a verse cited by ISk showing that أَمْن, thus used, is not a mistranscription for آمِن.]) And آمِنُ الحِلْمِ means Steadfast in forbearance or clemency; of whose becoming disordered in temper, and free from self-restraint, there is no fear. (M.) b2: See also أَمِينٌ, in three places: b3: and see اَمِنٌ.

A2: See also أَمِينٌ, in two places.

آمِينَ [in the CK, erroneously, آمِينُ] and ↓ أَمِينَ; (Th, T, S, M, Mgh, Msb, K;) both chaste and well known, (TA,) the latter of the dial. of El-Hijáz, (Msb, TA,) as some say, (TA,) [and this, though the less common, is the original form, for] the medd in the former is only to give fulness of sound to the fet-hah of the أ, (Th, M, Msb, TA,) as is shown by the fact that there is no word in the Arabic language of the measure فَاعِيلٌ; (Msb, TA;) and some pronounce the former آمِّينَ, (K,) which is said by some of the learned to be a dial. var., (Msb,) but this is a mistake, (S, Msb,) accord. to authorities of good repute, and is one of old date, originating from an assertion of Ahmad Ibn-Yahyà, [i. e. Th,] that آمِينَ is like عَاصِينَ, by which he was falsely supposed to mean its having the form of a pl., [and being consequently آمِّينَ,] (Msb, [and part of this is said in the M,]) whereas he thereby only meant that the م is without teshdeed, like the ص in عَاصِينَ; (M;) beside that the sense of قَاصِدِينَ [which is that of آمِّينَ, from أَمَّ,] would be inconsistent after the last phrase of the first chapter of the Kur [where آمينَ is usually added]; (Msb;) and sometimes it is pronounced with imáleh, [i. e. “émeena,”] as is said by ElWáhidee in the Beseet; (K;) but this is unknown in works on lexicology, and is said to be a mispronunciation of some of the Arabs of the desert of El-Yemen: (MF:) each form is indecl., (S,) with fet-h for its termination, like أَيْنَ and كَيْفَ, to prevent the occurrence of two quiescent letters together: (T, S, TA:) it is a word used immediately after a prayer, or supplication: (S, * M:) [it is best expressed, when occurring in a translation, by the familiar Hebrew equivalent Amen:] El-Fárisee says that it is a compound of a verb and a noun; (M;) meaning answer Thou me; [i. e. answer Thou my prayer;] (M, Mgh;*) or O God, answer Thou: (Zj, T, Msb, K:) or so be it: (AHát, S, Msb, K:) or so do Thou, (K, TA,) O Lord: (TA:) it is strangely asserted by some of the learned, that, after the Fátihah, [or Opening Chapter of the Kur-án,] it is a prayer which implies all that is prayed for in detail in the Fátihah: so in the Towsheeh: (MF:) or it is one of the names of God: (M, Msb, K:) so says El-Hasan (M, Msb) El-Basree: (Msb:) but the assertion that it is for يَا اَللّٰهُ [O God], and that اسْتَجِبٌ [answer Thou] is meant to be understood, is not correct accord. to the lexicologists; for, were it so, it would be with refa, not nasb. (T.) إِيمَانٌ [inf. n. of 4, q. v. b2: Used as a simple subst., Belief; particularly in God, and in his word and apostles &c.: faith: trust, or confidence: &c.] b3: Sometimes it means Prayer; syn. صَلَاةٌ: as in the Kur [ii. 138], where it is said, وَمَا كَانَ اللّٰهُ لِيُضِيعَ إِيَمانَكُمْ, (Bd, Jel, TA,) i. e. [God will not make to be lost] your prayer towards Jerusalem, (Bd, * Jel,) as some explain it. (Bd.) b4: Sometimes, also, it is used as meaning The law brought by the Prophet. (Er-Rághib, TA.) مَأْمَنٌ A place of security or safety or freedom from fear; or where one feels secure. (M, TA.) مُؤْمَنٌ pass. part. n. of آمَنَهُ. (T.) It is said in the Kur [iv. 96], accord. to one reading, (T, M,) that of Aboo-Jaafar El-Medenee, (T,) لَسْتَ مُؤْمَنًا [Thou art not granted security, or safety, &c.; or] we will not grant thee security, &c. (T, M.) مُؤْمِنٌ [act. part. n. of 4; Rendering secure, &c.]. المُؤْمِنُ is an epithet applied to God; meaning He who rendereth mankind secure from his wronging them: (T, S:) or He who rendereth his servants secure from his punishment: (M, IAth:) i. q. المُهَيْمِنُ, (M,) which is originally المُؤَأْمِنُ; [for the form مُفْعِلٌ is originally مُؤَفْعِلٌ;] the second ء being softened, and changed into ى, and the first being changed into ه: (S:) or the Believer of his servants (Th, M, TA) the Muslims, on the day of resurrection, when the nations shall be interrogated respecting the messages of their apostles: (TA:) or He who will faithfully perform to his servants what He hath promised them: (T, TA:) or He who hath declared in his word the truth of his unity. (T.) b2: [Also Believing, or a believer; particularly in God, and in his word and apostles &c.: faithful: trusting, or confiding: &c.: see 4.]

مَأْمُونٌ: see أَمِينٌ, in three places. b2: مَأْمُونَةٌ A woman whose like is sought after and eagerly retained because of her valuable qualities. (M.) مَأْمُونِيَّةٌ A certain kind of food; so called in relation to El-Ma-moon. (TA.) مُؤْتَمَنٌ: see أَمِينٌ, in two places.

اهل

1 أَهَلَ, aor. ـُ inf. n. أُهُولٌ; (Msb;) or أُهِلَ, like عُنِىَ; (K, TA;) It (a place, Msb, TA) was, or became, peopled, or inhabited. (Msb, K, TA.) b2: أَهَلَ, aor. ـُ and اَهِلَ, inf. n. as above, He married, or took a wife; (Yoo, S, Msb, K;) as also ↓ تأهّل; (S, Mgh, Msb, K;) and ↓ اتَّهَلَ, [written with the disjunctive alif اِتَّهَلَ, like اتَّخَذَ and اتَّزَرَ and اتَمَنَ &c.], (K,) of the measure افتعل. (TA.) b3: أَهَلَ; (Ks, S, Msb;) or أَهِلَ, aor. ـَ (K;) or both; (JK;) بِهِ, (JK,) i. e. بِالرَّجُلِ, (Ks, S,) or بِالشَّىءِ; (Msb;) i. q. أَنِسَ [He was, or became, sociable, companionable, friendly, amicable, or familiar, with him, i. e. the man; or he was, or became, cheered, or gladdened, by his company or converse, or by his, or its (the thing's) presence]. (JK, S, Msb, K.) 2 أهّل بِهِ, (K,) or أهّلهُ, (Ham p. 184,) inf. n. تَأْهِيلٌ, (Ham, K,) He said to him أَهْلًا: (Ham:) or he said to him مَرْحَبًا وَأَهْلًا: (K:) like رَحَّبَ بِهِ: (TA:) [see أَهْلٌ:] IB says that [the first Pers\. of] the aor. of this verb is with fet-h to the ه [contr. to rule: a strange assertion]. (TA.) b2: أهّلهُ لِذٰلِكَ, inf. n. as above; and ↓ آهلهُ; He saw him, judged him, thought him, or held him, to be worthy, or deserving, of that; to merit it; to have a right, or just title or claim, to it: (K, * TA:) or he made him to be worthy, or deserving, of that; &c. (TA.) You say, أَهَّلَكَ اللّٰهُ لِلْخَيْرِ [May God make thee worthy, or deserving, of good, good fortune, prosperity, or the like]. (S.) 4 آهَلَكَ اللّٰهُ فِى الجَنَّةِ, inf. n. إِيهَالٌ, May God make thee to enter with thy wife into Paradise: (Az, S, TA:) or may God make thee to have a family in Paradise, and unite thee with them [therein]. (TA.) b2: See also 2.5 تَاَهَّلَ see 1.8 إِاْتَهَلَ see 1.10 استأهلهُ as signifying He was, or became, worthy, or deserving, of it, or he merited it, or he had a right, or just title or claim, to it, is not allowable: (Msb, * MF:) not only does J disallow it, but the generality of those before him do so; saying that it is not chaste: in the Fs it is said to be of weak authority; and the expositors thereof confirm this assertion, saying that it occurs, but is inferior to other words in chasteness; and El-Hareeree asserts it to be erroneous: (MF:) or it is good in this sense; and J's disallowance of it is of no account: (K:) Az and Z and Sgh and others assert it to be good: and Az says, in the T, some have asserted the saying فُلَانٌ يَسْتَأْهِلُ أَنْ يُكْرَمَ أَوْ يُهَانَ, as meaning [Such a one] is worthy, or deserving, [of being treated with honour, or of being held in light estimation,] to be erroneous; and الاِسْتِئْهَالُ to be only from الإِهَالَةُ; but I do not disallow it, nor charge with error him who says thus; for I have heard the verb thus used by a chaste Arab of the desert, of the BenooAsad, and there was present a number of Arabs of the desert who did not disapprove his saying: and this is confirmed by the saying in the Kur [lxxiv. 55], هُوَ أَهْلُ التَّقْوَي وَ أَهْلُ المَغْفِرَةِ [explained below: see أَهْلُ]. (T.) A2: استأهل, (JK, K,) or استأهل الأَهَالَةَ, (Msb,) He took the إِهَالَةَ: (JK, K:) or he ate the اهالة: see this word below. (Msb, TA.) أَهْلٌ [The people of a house or dwelling, and of a town or village, and of a country: and the family of a man:] a man's cohabitants of one dwelling or place of abode, (Er-Rághib, Kull p. 84,) and of one town or country: (Er-Rághib:) afterwards applied to a man's fellow-members of one family or race, and of one religion, and of one craft or art or the like: (Er-Rághib, Kull:) or, as some say, relations, whether they have followers or dependents, or not; whereas آلٌ signifies relations with their followers or dependents: (Kull:) or it originally signifies relations: and sometimes is applied to followers or dependents: and signifies also the أَهْل [i. e. people, or inhabitants, or family,] of a house or tent: (Msb:) or a man's nearer, or nearest, relations by descent from the same father or ancestor; or his kinsfolk; his relations: (K:) or, accord. to [the Imám] Mohammad, a man's wife [or wives] and his children and household who are the objects of his expenditure; and thus, any brother and sister, or paternal uncle and son of a paternal uncle, or strange or distantly-related child, whom a man feeds or sustains in his abode: the most particular, or most special, dependents, or the like, of a man: on the authority of El-Ghooree: (Mgh:) [J indicates some of these meanings merely by saying that it signifies] the أَهْل of a man, and the أَهْل of a house; as also ↓ أَهْلَةٌ: (S:) [see also آلٌ; in the explanations of which, certain distinctions between it and أَهْلٌ will be found mentioned:] the pl. is أَهْلُونَ, [like أَرْضُونَ, a form sometimes used for أَرَضُونَ] (Mgh, Msb, K,) and أَهَالٍ, (S, Mgh, Msb, K,) with an additional ى [implied by the tenween, and expressed in the accus. case, and when the word is determinate, as in الأَهَالِى,] (S,) contr. to rule, (S, Mgh,) like لَيَالٍ, pl. of لَيْلٌ, (S,) [and like أَرَاض, respecting which and ليَالٍ and أَهَالٍ, see أَرْضٌ,] and آهَالٌ, (S, K,) a pl. [of pauc.] sometimes occurring in poetry, (S,) [like آرَاضٌ,] and أَهْلَاتٌ and أَهَلَاتٌ [as though pls. of أَهْلَةٌ]. (S, K.) b2: أَهْلُ البَيْتِ The [people or] inhabitants [or family] of the house or tent. (Mgh, K.) But أَوْصَى لأَهْلِ بَيْتِهِ means the same as اوصى لِجِنْسِهِ, i. e. He left by will, of his property, to the children of his father, [or his kindred by the father's side,] exclusively of all relations of the mother. (Mgh in art. جنس.) [See also أَهْلُ الرَّجُلِ, below.] b3: أَهْلَ القُرَى The [people or] inhabitants of the towns or villages. (TA.) And أَهْلُ البَلَدِ The settled, or constant, inhabitants of the country or town. (Msb.) and أَهْلُ الحَضَرِ The people of the region, or regions, of cities, towns, or villages, and of cultivated land. (A in art. حضر.) And أَهْلُ المَدَرِ وَ الوَبَرِ (S in art. مدر, &c.) [The people of the towns or villages, or] the inhabitants of the buildings, and of the tents, (Kull,) or deserts. (TA in art. وبر) b4: [أَهْلُ القُبُورِ, and المَقَابِرِ, The people of the graces, and of the places of graves; i. e., those buried therein.] b5: [أَهْلُ الجَنَّةِ The people of Paradise.]

b6: [أَهْلُ النَّارِ The people of the fire, i. e., of Hell.]

b7: See also أَهِلَةٌ. b8: The following is an ex. of اهل as explained above in the first sentence on the authority of the K: الأَهْلُ إِلَى الأَهْلِ أَسْرَعُ مِنَ السِّيلِ إِلَى السَّهْلِ a prov. [meaning Kinsfolk are quicker of tendency to kinsfolk than the torrent to the plain]. (TA.) So, too, a saying of a poet cited voce خَفْضٌ. (TA.) [And] أَهْلَكَ وَاللَّيْلَ a prov. meaning بَادِر أَهْلَكَ وَاحْذَرِ اللَّيْلَ وَ ظُلْمَتَهُ [Betake thyself early to thy family, and beware of the night and its darkness]. (Har p. 175.) [And] مَرْحَبًا وَأَهْلًا (S, K) a saying meaning Thou hast come to an ample, or a spacious, or roomy, place, and to [people like thine own] kinsfolk; therefore be cheerful, or sociable, not sad, or shy: (S:) or thou hast found, or met with, [an ample, or a spacious, or roomy, place, and] kinsfolk, not strangers. (K.) [And] أَهْلًا وَ سَهْلًا وَمَرْحَبًا Thou hast come to a people who are [like] kinsfolk, and to a place that is plain, even, not rugged, and that is ample, spacious, or roomy; therefore rejoice thyself, and be not sad, or shy. (Msb.) b9: أَهْلُ النَّبِىِّ The [family or] wives and daughters of the Prophet, and his son-in-law

'Alee: or his women; and (as some say, TA) the men who are his آل; (K, TA;) comprising the grandchildren (أَحْفَاد) and [other] progeny: and so أَهْلُ البَيْتِ as used in the Kur xxxiii. 33, occurring also [in a like sense] in xi. 76: (TA:) and الأَهْلُ is conventionally applied to the nearer, or nearest, kinsfolk of the Prophet. (Er-Rághib.) b10: أَهْلُ كُلِّ نَبِىٍّ also means The people to whom any prophet is sent; (K, TA;) and those who are of his religion. (TA.) b11: In the phrase آلٌ اللّٰهِ وَرَسُولِهِ, meaning The friends, or the like, (أَوْلِيَآء K, TA,) and the assistants, (TA,) of God and of his apostle, the first word is originally أَهْل. (K, TA.) b12: أَهْلُ اللّٰهِ is also an appellation which used to be applied to The readers or reciters [of the Kur-án]. (TA.) b13: أَهْلُ الرَّجُلِ also signifies (tropical:) The man's wife; (Mgh, * Msb, * K;) as well as his wife and children; (TA;) [so, too, in the present day, أَهْلُ بَيْتِ الرَّجُلِ;] and so, too, ↓ أَهْلَتُهُ. (K.) Hence the phrase بَنَى عَلَي

أَهْلِهِ [see art. بنىِ]: (Kull:) and دَخَلَ بِأَهْلِهِ and دَخَلَ عَلَى أَهْلِهِ [see art. دخل]. (Har p. 502; &c.) b14: أَهْلُ مَذْهَبٍ [The people of, or] those who follow, (K, TA,) and believe, (TA,) a certain persuasion, or body of tenets. (K, TA.) [Hence,] أَهْلُ السُّنَةِ [Those who conform to the institutes of Mohammad]. (TA.) [And] أَهْلُ الأَهْوَآءِ [The people of erroneous opinions;] those whose belief is not that of the class termed أَهْلُ السُّنَّةِ, but who share the same قِبْلَة. (TA.) [And] أَهْلُ الإِسْلَامِ Those who follow the religion of El-Islám. (Mgh.) [And] أَهْلُ القُرْآنِ Those who read, or recite, the Kur-án, and perform the duties enjoined thereby. (Mgh.) [And] أَهْلُ الكِتَابِ [The people of the Scripture, or Bible: and] the readers, or reciters, of the Mosaic Law, and of the Gospel. (TA.) b15: أَهْلُ العِلْمِ [The people of knowledge, or science;] those who are characterized by knowledge, or science. (Msb.) b16: أَهْلُ الأَمْرِ [The possessors of command: or] those who superintend the affairs [of others]; (K, TA;) like أُلُوالأَمرِ, q. v. (TA.) b17: أَهْلُ المَرَاتِبِ [The people of exalted stations, posts of honour, or dignities]. (TA in art. رتب.) b18: أَهْلُ الذِّمَّةِ (Mgh in art. ذم) and أَهْلُ العَهْدِ (TA in art. عهد) Those persons, (Mgh, TA,) of the unbelievers, (Mgh,) [namely, Christians, Jews, and Sabians, but no others,] who have a compact, or covenant, with the Muslims, (Mgh, TA,) paying a poll-tax, whereby they are secure of their property and blood, (Mgh,) or whereby the Muslims are responsible for their security [and freedom and toleration] as long as they act agreeably to the compact. (TA.) b19: أَهْلٌ also signifies The possessors, or owners, of property: as in the Kur iv. 61. (TA.) b20: أَهْلٌ لِكَذَا A person, (S, K,) and persons, for it is used as a sing. and as a pl., (K,) having a right, or just title, to such a thing; entitled thereto; worthy, or deserving, thereof; meet, or fit, for it: (S, K:) the vulgar say ↓ مُسْتَأْهِلٌ, which is not allowable: (S:) or this assertion of J's is of no account. (K: see 10.) You say, هُو أَهْلٌ لِإِكْرَامِ He is entitled to be, or worthy of being, treated with honour. (Msb.) And لِكُّلِ ↓ هُوَ أَهْلَةٌ خَيْر [He is entitled to, or worthy of, all that is good]. (Ibn- 'Abbád.) And وُدٍّ ↓ أَهلَةٌ He who is, or they who are, entitled to, or worthy of, love, or affection. (S, Sgh.) And hence, in the Kur [lxxiv. last verse], هُوَ أَهْلُ التَّقْوَى وَأَهْلُ المَغْفِرَةِ (TA) He is the Being entitled to be regarded with pious fear, and the Being entitled to forgive those who so regard Him. (Jel.) In the phrase أهْلَ الثَنَآءِ وَالمَجْدِ [0 Thou who art the Being entitled to praise and glory], occurring in a form of prayer, the first word is mansoob as a vocative: and it may be marfooa, as the enunciative of an inchoative suppressed; i. e. أَنْتَ أَهْلُ [Thou art the Being entitled &c.]. (Msb.) b21: [Frequently, also, أَهْلٌ signifies The author, or, more commonly, authors, of a thing; like صَاحِبٌ and أَصْحَابٌ; as in أَهْلُ البِدَعِ The author, or authors, of innovations; and أَهْلُ الظُّلْمِ The author, or authors, of wrong.]

أَهِلٌ: see أَهْلِيىٌ.

أَهْلَةٌ: see أَهْلٌ, in four places: A2: and see أَهلَةٌ.

أَهِلَةٌ i. q. مَالٌ [Property; or cattle]: so in the saying إِنَّهُمْ لَأَهْلُ أَهِلَةٍ (JK, K) [app. meaning Verily they are sojourners, or settlers, possessed of property, or cattle]: ↓ أَهْلٌ here signifying حُلُولٌ [pl. of حَالٌّ]. (JK, TA.) [But] Yoo says that ↓ هُمْ أَهْلُ أَهْلَةِ and أَهِلَةٍ means They are people of the distinguished sort. (TA.) أَهْلِىٌّ A domestic beast [or bird]; a beast [or bird] that keeps to the dwelling [of its owner]; (JK, Msb, K, TA;) contr. of وَحْشِىٌّ; (TA;) as also ↓ أَهِلٌ. (K.) You say حُمُرٌ أَهْلِيَّةٌ [Domestic asses]: (JK, TA:) occurring in a trad., in which their flesh is forbidden to be eaten. (TA.) أَهْلِيَّةٌ The quality of having a right, or just title, to a thing; worthiness, or desert; meetness, or fitness; in Pers\. سَزَوَارِى: (Golius, app. from a gloss. in a copy of the KL:) the state, or quality, of meetness, or fitness, [of a person,] for the bindingness of the rights which the law imposes for one or upon him. (TA.) إِهَالَةٌ Grease: (S:) or melted grease: (Msb:) or fat: or melted fat: or olive-oil: and anything that is used as a seasoning or condiment: (K:) such as fresh butter, and fat, and oil of sesame: (TA:) or melted fat of a sheep's tail and the like. (JK.) Hence, سَرْعَانَ ذَا إِهَالَةٌ, a prov., mentioned in art. سرع; (K, * TA;) or, as some say, وَشْكَانَ. (TA.) آهِلٌ, (JK, S, Msb, K,) [said by those unacquainted with the verb أَهَلَ in the first of the senses explained in this art. to be] a kind of rel. n., (TA,) and ↓ مَأْهُولٌ, (JK, K,) A place peopled, or inhabited: (Msb:) or a place having people: (JK:) or the former has this signification; and the latter signifies having its people in it: (ISk, K:) or the former has this last signification: (Yoo, S:) pl. of the latter مَآهِلُ, occurring in a poem of Ru-beh [app. by poetic licence for مَآهِيلُ]. (TA.) You say قَرْيَةٌ آهِلَةٌ A peopled, or inhabited, town or village. (Msb.) And أَمْسَتْ نِيرَانُهُمْ آهِلَةٌ Their fires became in the evening attended by many people. (TA.) مَأهُولٌ: see آهِلٌ.

A2: ثَرِيدَةٌ مَأْهُولَةٌ [A mess of crumbled bread] having much إِهَالَة, q. v. (A, TA.) مُتَأَهِّلٌ Having a wife. (Har p. 571.) مُسْتَأْهِلٌ: see أَهْلٌ; latter part of the paragraph.

A2: Also Taking, or eating, إِهَالَة, q. v. (S.)

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. تَربِيبٌ (Lh, M, Mgh, K) and تَرِبَّةٌ; (Lh, M, K;) and ↓ تربّبه; (S, M, K;) and ↓ ارتبّــهُ: (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 التَّرْبِيَةُ; 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 ارتبّــهُ: see 1. b2: تَــرْتَبُّ 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: اُــرْتُبَّ 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 وَرَبِيكَ 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 رَبْيِكَ.) 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 رَبِيبٌ.

A2: See also رَبٌّ, of which it is said in the M to be app. a quasi-pl. n.

رَبِيبٌ 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.] رَبِيبَةٌ 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 رَبِيبَةٌ [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 رَبِيبَاتٌ. (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 رَبِيبَةٌ 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.) رَبِيبَةٌ 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 رَبِيبٌ [as it is said to be in one of the senses mentioned above]. (TA.) b4: And رَبِيبٌ 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 رَبِيبَةٌ, voce رَبِيبٌ:]) 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., رَبِّيُّونَ, see رِبِّىٌّ, in two places.

رُبِّىٌّ rel. n. of رُبَّةٌ, q. v. (Sb, S, M.) b2: See also its pl., رُبِّيُّونَ, in the next paragraph, in two places.

رِبِّىٌّ sing. of رِبِّيُّونَ (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 ↓ رَبِّيُّونَ, with fet-h to the ر: but accord. to Fr, it is from رِبَّةٌ, meaning “ a company: ” (Th, T:) Zj says that it is رِبِّيُّونَ and ↓ رُبِّيُّونَ, 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 ربّيُون 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 ↓ رُبِّيُّونَ; and Ibn-' Abbas, ↓ رَبِّيُّونَ; 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 رَبِيبٌ 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 مُرَبَّيَاتٌ, except that this is from التَّرْبِيَةُ [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 رَبِيبٌ. 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.

مُــرْتَبٌّ One who confers a benefit, or benefits. (K.) b2: And One on whom a benefit is conferred, or on whom benefits are conferred. (K.)

عنكب

عَنْكَبٌ: see عَنْكَبُوتٌ, in two places.

عَنْكَبَاةٌ and عَنْكَبَآءُ: see the next paragraph.

عَنْكَبُوتٌ; (S, O, K;) generally fem., (S, O,) but sometimes masc.; (O, K;) also, fem., عَكْنَبَاةٌ, (S, O, K,) in the dial. of El-Yemen, with the ك put before the ن; (TA;) and ↓ عَنْكَبَاةٌ and عَنْكَبُوهٌ (so in the O and TA, but in the CK and a MS. copy of the K عَنْكَبُوةٌ); and ↓ عَنْكَبَاءُ; (O, K;) the last mentioned by Sb as shewing the ت in عنكبوت to be an augmentative letter; but it is doubtful whether this be a sing., or a quasi-pl. n.: (TA:) also, masc., ↓ عَنْكَبٌ; (IAar, O, K;) fem., عَنْكَبَةٌ: (IAar, K:) or the former of these two words is a coll. gen. n. [and the latter, its n. un.]: (TA:) [The spider;] the thing that weaves; (S, O;) an insect that weaves a delicate web in the air and upon the upper part of a well: (TA:) pl. عَنَاكِبُ (S, O, K) and عَنْكَبُوتَاتٌ (K) and عَنَاكِيبُ (Lh, TA) and عَنَاكبِيتُ, (As, Ktr, TA,) which last is anomalous, in its having four letters together after its ا: dim. ↓ عُنَيْكِبٌ and ↓ عُنَيْكِيبٌ and ↓ عُنَيْكِبِيتٌ; but this last is not approved: (TA:) quasi-pl. nouns عِكَابٌ and عُكُبٌ and أَعْكُبٌ [in the CK أَعْكَبٌ]. (K.) بَيْتُ العنكبوت [The spider's web] is also called عَكْدَبَةٌ. (Fr, TA.) b2: Sá'ideh-Ibn-Ju-eiyeh says, مَقَتُّ نِسَآءً بِالْحِجَازِ صَوَالِحًا

↓ وَإِنَّا مَقَتْنَا كُلَّ سَوْدَآءَ عَنْكَبِ [meaning I hated virtuous women in El-Hijáz; and verily we hated every black, short woman: for] here عنكب signifies short: (Skr, L:) or it may be syn. with عَنْكَبُوتٌ, but be used as an epithet, though a subst., because it implies blackness and shortness. (IJ, L.) b3: زَهْرُ العَنْكَبُوتِ: see رُتَيْلَآءُ. b4: عنكبوت also signifies A worm, or maggot, that is engendered in the honeycomb, and spoils the honey. (AHn, L.) b5: عنكبوت is mentioned in this art. agreeably with the rule of Sb; when ن occupies the second place in a word, it is not to be pronounced augmentative without proof: but J and some others consider the ن augmentative, and mention the word in art. عكب. (TA.) عُنَيْكِبٌ and عُنَيْكِيبٌ and عُنَيْكِبِيتٌ: see the next preceding paragraph.

مُعَنْكَبُ القَرْنِ A he-goat having a horn curved so as to resemble a ring. (Az, TA.)

بطرق

بِطْرِيقٌ A قَائِد [or leader of an army], in the language of the رُوم [or Greeks of the Lower Empire]; (JK;) one who is to the روم like the قائد to the Arabs; (Mgh, Msb;) [i. e.] a leader of an army (قائد) of the روم; (S, K;) accord. to Kudámeh, (Mgh,) one who is over ten thousand men: (Mgh, K:) next to him is the طَرْخَان [in the CK تَرْخان], over five thousand: then, the قَوْمَس, over two hundred: (K:) but in art. طرخ in the K, it is said that طرخان signifies “ a headman, or chief, of high, or noble, rank,” in the language of Khurásán; and in art. قمس, that قومس signifies “ a commander,” or the like, syn. أَمِيرٌ; and. قَمَامِسَةٌ, i. q. بَطَارِقَةٌ, (TA,) which is pl. of بطريق, (S, Mgh, Msb, K,) as also بَطَارِيقُ, for which بَطَارِقُ is used in a verse of Aboo-Dhueyb: (TA:) it is an arabicized word; (S, TA;) [app. from the Latin “ patricius; ”] or, as some say, of the language of the روم and of Syria: or Arabic, agreeing with the foreign word, and of the dial. of the people of El-Hijáz: accord. to El-Jawáleekee and others, in the language of the روم it is بترك: some say that it signifies skilled in war and its affairs, in the language of the روم; and he who is so has rank, or office, and is sometimes made foremost, among them: (TA:) and (some say, TA) a proud and self-conceited man; (JK, K;) so says Ibn-'Abbád: (TA:) and fat; applied to a bird (JK, K) &c.: (JK:) pl. بَطَارِقَةٌ. (K.) b2: [See also بَطْرَكٌ, and جَاثَلِيقٌ.]