روع

1 رَاعَهُ, (IAar, Az, S, Msb, K, *) aor. ـُ (Mgh,) inf. n. رَوْعٌ (Msb, TA) and رُوعٌ and رُوُوعٌ and رُؤُوعٌ, (IAar, TA,) [He, or it, affected his رُوع, i. e. heart, or mind, with fright, or fear;] fear of it (namely an affair or event) reached his رُوع; (Az, TA;) he, or it, (a man, S, or an affair or event, IAar, TA, or a thing, Msb,) frightened him; put him in fear; made him afraid; (S, Mgh, Msb, K;) as also ↓ روّعــهُ, (S, Msb, K, *) inf. n. تَرْوِيعٌ: (TA:) or its beauty and abundance or multitude frightened him: (Lth, TA:) and ↓ the latter also, it frightened him by its abundance or multitude, or its beauty. (TA.) Hence the saying, in a trad., إِذَا شَمِطَ لإِنْسَانُ فِى عَارِضَيْهِ فَذٰلِكَ الــرَّوْعُ, as though meaning [When the man becomes grizzled in the hair of the two sides of his face, that is] the warning of death. (TA.) You say also, [using the pass. form,] رِيعَ, aor. ـَ (TA,) inf. n. رَوْعٌ, (S, K,) He was, or became, frightened, or afraid; or he feared; (S, * K, * TA;) as also ↓ ارتاع, and ↓ تــروّع. (S, K, TA.) And رَاعَ مِنْهُ, aor. ـُ inf. n. رَوْعٌ, He was, or became, frightened at it, or afraid of it; or he feared it. (TK. [But I know of no authority on which this is founded, except a prov. (cited in art. جعر) , in which some read رُوعِــى جَعَارِ instead of رُوغِى.]) To a man, you say, لَا تُرَعْ [Be not thou frightened;] fear not thou; let not fear overtake thee: and to a woman, لَا تُرَاعِى. (S, TA.) And hence the saying, in a trad., لَنْ تُرَاعَوْا مَا رَأَيْنَا مِنْ شَىْءٍ [Ye shall not be frightened, or afraid: we saw not, or have not seen, anything]. (TA.) You also say, مِنْهُ ↓ ارتاع and لَهُ He was, or became, frightened at, or afraid of, him, or it; or he feared him, or it. (TA.) b2: (tropical:) [It affected his رُوع, i. e. heart, or mind, with a sudden surprise; it took him by surprise.] One says, مَا رَاعَنِى إِلَّا مَجِيؤُكَ meaning (tropical:) [Nothing took me by surprise but thy coming; i. e. I was surprised by thy coming; or] I knew not save thy coming; as though he said, nothing struck my رُوع but thy coming. (TA.) And خَرَجْتُ وَ مَا رَاعَنِى إِلَّا فُلَانٌ لِالبَابِ (assumed tropical:) [I went forth, and nothing took me by surprise but such a one at the door]; which is equivalent to saying, and lo, such a one was at the door. (Har p. 207.) And it is said in a trad. of I'Ab, فَلَمْ يَرُعْنِى إِلَّا رَجُلٌ آخِذٌ بِمَنْكِبِى, i. e. I knew not [save a man taking hold of, or seizing, my shoulder-joint]; as though he came upon him suddenly, or unexpectedly, without any previous appointment, and without knowledge, and so that event frightened him. (TA.) b3: [It affected his رُوع, i. e. heart, or mind, with admiration, or pleasure;] it excited his admiration and approval; it pleased him, or rejoiced him; (S, Msb, K;) said of beauty [&c.]. (Msb.) It is said in a trad., describing the people of Paradise, فَيَــرُوعُــهُ مَا عَلَيْهِ مِنَ اللِّبَاسِ And what is upon him, of apparel, excites his admiration &c., by its beauty. (TA.) b4: [It (drink) cooled it, (namely, the heart,) or allayed its thirst.] A poet says, سَقَتْنِى شَرْبَةً رَاعَتْ فُؤَادِى

سَقَاهَا اللّٰهُ مِنْ حَوْضِ الرَّسُولِ [She gave me to drink a draught that cooled, or allayed the thirst of, my heart: may God give her to drink from the pool of the Apostle in Paradise]. (TA.) You say also, هٰذِهِ شَرْبَةٌ رَاعَ بِهَا فُؤَادِى [which may be rendered This is a draught by which he has cooled, or allayed the thirst of, my heart; and it is implied in the TA that this is the right meaning: or it means] this is a draught by which the thirst, or vehement thirst, of my heart has been allayed: (so accord. to the pointing in the copies of the K:) mentioned by Az. (TA.) A2: The verb from رَوَعٌ [q. v. infrà] is one and the same [whether trans. or intrans.; i. e., you say رَاعَهُ, aor. ـُ inf. n. رَوْعٌ, meaning “He,” or “it, excited his admiration and approval,” &c., as expl. above; and رَاعَ, app. with the same aor. and inf. n., meaning He possessed the quality of exciting admiration and approval by his beauty and the pleasingness of his aspect, or by his courage, &c.; and in like manner, رَاعَتْ, said of a woman]; the trans. verb [in this case] being like the trans. [in other cases], and the intrans. [in this case] like the intrans. [in other cases]: but the regular form, accord. to Az, of the [intrans.] verb hence derived is رَوِعَ, aor. ـْ inf. n. رَوَعٌ. (TA.) A3: رَاعَ فِى يَدِى

كَذَا: see art. ريع. b2: And رَاعَ, aor. ـُ and يَرِيعُ, inf. n. of the former رُوَاعٌ, and of the latter رَيْعٌ: see art. ريع.2 رَوَّعَ see 1, first sentence, in two places.5 تَــرَوَّعَ see 1, in the former half of the paragraph.8 إِرْتَوَعَ see 1, in the former half of the paragraph, in two places. b2: ارتاع لِلْخَيْرِ i. q. ارتاح لَهُ [He was affected by alacrity, cheerfulness, briskness, liveliness, or sprightliness, disposing him to promptness to do good; he inclined to, and loved, doing good]. (Az.) رَوْعٌ [see 1, of which it is an inf. n. b2: ] Fright, or fear; (S, K;) as also ↓ رَوعٌ [accord. to some, but this seems to be little known]. (TA.) Hence the saying, أَفْرَخَ رَوْعُــهُ His fright, or fear, departed. (S.) Az says, All the lexicologists whom I have met say أَفْرَخَ رَوْعُــهُ, with fet-h to the ر [in روعــه], except El-Mundhiree, who informs me that AHeyth used to say, It is only ↓ افرخ رَوْعُــكَ, with damm. (TA.) Accord. to different relations of a trad., you say, ↓ أَفْرَخَ رُوعُــكَ, meaning Fright, or fear, hath departed from thy heart; or may fright, or fear, depart from thy heart; (K, TA;) thus expl. by AHeyth; (TA;) and افرخ رَوْعُــكَ, with fet-h; or this latter, only, is the right, and means what thou fearest hath quitted thee, and departed from thee, and become removed; or may what thou fearest quit thee, &c.; as though it were taken from the young bird's going forth from the egg, (K, TA,) and the darkness' becoming removed from it; thus expl. by Aboo-Ahmad El-Hasan Ibn-' Abd-Allah Ibn-Sa'eed El-' Askeree; and AO says that افرخ روعــك [thus in the TA, without any syll. signs,] means let thy fright, or fear, depart, for the case is not as thou fearest it to be. (TA.) It is also said, in a trad. of Mo'áwiyeh, that he wrote in a letter to Ziyád, ↓ لِيُفْرِخْ رُوعُــكَ, with damm; (K, TA;) but the opinion commonly obtaining with the leading lexicologists is, that it is with fet-h; except AHeyth, who relates it thus, with damm; (TA;) meaning Dismiss thou the رَوْع from thy رُوع; (K, TA;) i. e., the fright, or fear, from thy heart: (TA:) for you say أَفْرَخَتِ البَيْضَةُ when the young bird quits the egg; and رَوْع is fright, or fear, which does not depart from itself, but from its place, which is the رُوع, with damm; (AHeyth, K;) the رَوْع in the رُوع being like the young bird in the egg: in like manner also one says أَفْرَخَ فُؤَادُ الرَّجُلِ when a man's fright, or fear, departs: but Dhu-r-Rummeh, though knowing the meaning, has made an inversion, saying, قَدْ أَفْرَخَتْ عَنْ رُوعِــهِ الكُرَبُ [for قَدْ أَفْرَخَ عَنِ الكُرَبِ رُوعُــهُ His heart had freed itself from griefs]. (AHeyth, TA.) AHeyth adds, (TA,) one also says, عَنِ الأَمْرِ ↓ أَفْرِخَ رُوعَــكَ, or عَلَى الأَمْرِ, [accord. to different copies of the K, the latter being the reading in the TA, but the former probably the right,] meaning [Free thy heart from the affair; i. e.] be thou tranquil, and without fear. (K, TA.) Az observes, What AHeyth says is clear; but I am averse from it because of his being alone in his saying; though sometimes later authorities correct things in which the earlier have erred; therefore the correctness of AHeyth may not be [absolutely] denied in this matter, seeing that he had an ample share of knowledge. (TA.) [See also art. فرخ, in several places.] b3: Also (tropical:) War, or battle; as in the phrase, شَهِدَ الــرَّوْعَ (tropical:) [He witnessed, or was present at or in, war, or battle]. (TA.) [See also an ex. in a verse cited voce سَعَفٌ.]

رُوعٌ The heart: (S, Msb, K:) or the part thereof which is the place of رَوْع, i. e. fear: (K, * TA:) or the سَوَاد [or core, &c.,] thereof: (K:) and the mind: (S, Msb, K, * TA:) and the understanding; or intellect. (S, K.) See رَوْعٌ, in five places. You say, وَقَعَ ذٰلِكَ فِى رُوعِــى That came into my mind. (S, Msb, * TA.) And it is said in a trad., إِنَّ الرُّوحَ نَفَثَ فِى رُوعِــى [Verily the Trusted, or Trusty, Spirit (meaning Gabriel) inspired into my mind, or heart]. (S.) You say also, ثَابِ رُوعُــهُ, meaning (assumed tropical:) He went to [app. a mistake for from] a thing, and then returned to it. (TA.) رَوَعٌ The quality of exciting admiration and approval by beauty (S, K) and pleasingness of aspect, or by courage; (K;) the quality denoted by the epithet أَــرْوَعُ, applied to a man, (S, K, *) and رَوْعَــآءُ, applied to a woman. (S.) [See also 1, near the end of the paragraph.]

رَوِعٌ: see رَائِعٌ; last sentence.

رَوْعَــةٌ A fit of fright or fear: (S, K, TA:) pl. رَوَعَــاتٌ; (TA;) which is applied by Tarafeh to the frights occasioned by a stallion-camel to a she-camel when he desires to cover her. (EM, p. 66.) It is said in a trad., فَأَعْطَاهُمْ بِــرَوْعَــةِ الخَيْلِ, meaning And he gave them something for the fright occasioned to their women and their children by the horsemen. (TA.) b2: A trait, or sign, or mark, of beauty [that affects the رُوع, or heart]: (IAar, K:) beauty that excites admiration and approval, or pleases, or rejoices. (TA.) رُوَاعُ الفُؤَادِ and رُوَاعَةُ الفُؤَادِ, applied to a she-camel, Quick, spirited, vigorous; sharp in spirit; syn. شَهْمَةٌ ذَكِيَّةٌ: (K:) and [in like manner]

↓ رَوْعَــآءُ, applied to a she-camel and a mare, (S, K,) but not to a male [in this sense, i. e. its masc. form, أَــرْوَعُ, is not thus used], (S,) sharp in spirit; syn. حَدِيدَةُ الفُؤَادِ: (S, K:) in the T, رُوَاعٌ, without ة, is applied as an epithet to a mare: and IAar says that ↓ رَوْعَــآءُ, thus applied, is not from رَائِعَةٌ, but means one that is as though she were fearful, by reason of her sharpness, and briskness, or lightness, of spirit: he says also, that ↓ أَــرْوَعُ, applied to a horse, is like this epithet applied to a man; and IB says, in art. عجس, that, applied to a man, it signifies quickly frightened or afraid: it is also applied to a heart, meaning that is frightened, [or startled,] by reason of its sharpness, at everything that is heard or seen; and so رُوَاعٌ. (TA.) [See also رَائِعٌ, and أَــرْوَعُ mentioned and expl. therewith.]

رَائِعٌ [act. part. n. of رَاعَهُ, q. v.,] Frightening; putting in fear; making afraid; [and particu-larly] by its beauty and abundance or multitude. (Lth, TA.) b2: Applied to beauty, That excites admiration and approval in the رُوع [i. e. heart, or mind,] of him who beholds it, and pleases him, or rejoices him. (TA.) Applied to a man, (K, * TA,) as also ↓ أَــرْوَعُ (S, K, TA) so applied, (S, TA,) Who excites admiration and approval by his beauty (S, K, TA) and pleasingness of aspect, (K, TA,) with generousness, or nobleness, and excellence, and lordly condition; (TA;) or by his courage: (K, TA:) or the former, beautiful in countenance, who excites admiration and approval by his pleasingness of aspect and by the goodliness of his form or figure or state of apparel and the like: or, as some say, who frightens men by his aspect, inspiring reverence or awe: but the former explanation is the more reasonable: and ↓ the latter epithet, a beautiful man, who excites admiration and approval in him who beholds him: or, as some say, sharp; lively in spirit, and sharp in intellect: (TA:) [see also the next preceding paragraph:] the fem. of the former is with ة: (TA:) that of the latter, ↓ رَوْعَــآءُ: (S:) the pl. of رَائِعٌ is أَرْوَاعٌ, (K, * TA,) applied to men, like as رَوَائِعُ [the pl. of رَائِعَةٌ] is to women: (TA:) and the pl. of أَــرْوَعُ and رَوْعَــآءُ is ↓ رُوعٌ, (K, TA,) applied to men and to women. (TA.) You say also, فَرَسٌ رَائِعٌ A beautiful horse, that frightens (يُــرُوعُ, i. e. يُخَوِّفُ, [or rather startles, but better rendered excites admiration and approval in, or pleases, or rejoices,]) the beholder by his beauty: (Mgh:) and فَرَسٌ رَائِعَةٌ, and ↓ رَوْعَــآءُ, [but see, respecting the latter, a remark of IAar in the next preceding paragraph,] a mare that excites admiration and approval, or pleases, or rejoices, (تَــرُوعُ,) by her generousness, or excellence, or high blood, and her description. (TA.) [See also art. ريع, to which, as well as to the present art., رَائِعٌ, applied to a horse, is said, in the TA, to belong.] And زِينَةٌ رَائِعَةٌ Beautiful ornament. (TA.) And كَلَامٌ رَائِعٌ (tropical:) Surpassing, or excelling, speech, or language. (TA.) A2: Also Frightened, or afraid; and so ↓ رَوِعٌ, with the و unaltered, as though it were of the measure فَعِيلٌ: [or both signify having fright or fear: for] each is a possessive epithet: or the former may be of the measure فَاعِلٌ in the sense of the measure مَفْعُولٌ [and therefore have the signification first given]. (TA.) أَــرْوَعُ: fem. رَوْعَــآءُ: pl. رُوعٌ: see the two paragraphs next preceding; the former in three places; the latter, in five.

الأشباه والنظائر في الفــروع
للفقيه، الفاضل: زين الدين بن إبراهيم، المعروف: بابن نجيم المصري، الحنفي.
المتوفى: بها، سنة سبعين وتسعمائة.
وهو: مختصر مشهور.
أوله: (الحمد لله على ما أنعم... إلى آخره).
ذكر فيه كتاب: (التاج السبكي) للشافعية، وأنه لم ير للحنفية مثله.
وأنه لما وصل في شرح (الكنز) إلى البيع الفاسد، ألف مختصرا في الضوابط والاستثناءات منها.
وسماه: (بالفوائد الزينية).
وصل إلى خمسمائة ضابط، فأراد أن يجعل كتابا على النمط السابق، مشتملا على سبعة فنون، يكون هذا المؤلف النوع الثاني منها:
الأول: معرفة القواعد، وهي: أصول الفقه في الحقيقة، وبها يرتقي الفقيه إلى درجة الاجتهاد، ولو في الفتوى.
الثاني: فن الضوابط.
قال: وهو أنفع الأقسام للمدرس، والمفتي، والقاضي.
الثالث: فن الجمع والفرق.
ولم يتم هذا الفن، فأتمه أخوه: الشيخ عمر.
الرابع: فن الألغاز.
الخامس: فن الحيل.
السادس: الأشباه والنظائر، وهو: فن الأحكام.
السابع: ما حكي عن الإمام الأعظم، وصاحبيه، والمشايخ، وهو: فن الحكايات.
وفرغ من تأليفه: في جمادى الآخرة 27، سنة: تسع وستين وتسعمائة.
وكانت مدة تأليفه: ستة أشهر، مع تخلل أيام توعك الجسد، وهو آخر تأليفه.
وعليه تعليقات، أحسنها، وأوجزها:
تعليقة: الشيخ، العلامة: علي بن غانم الخزرجي، المقدسي.
المتوفى: سنة ست وثلاثين وألف.
ومنها: تعليقة: المولى: محمد بن محمد، المشهور: بجوي زاده.
المتوفى: سنة خمس وتسعين وتسعمائة.
والمولى: علي بن أمر الله، الشهير: بقنالي زاده.
المتوفى: سنة سبع وتسعين وتسعمائة.
والمولى: عبد الحليم بن محمد، الشهير: بأخي زاده.
المتوفى: سنة ثلاث عشرة وألف.
والمولى: مصطفى، الشهير: بأبي الميامن.
المتوفى: سنة خمس عشرة وألف.
والمولى: مصطفى بن محمد، الشهير: بعزمي زاده.
المتوفى: سنة سبع وثلاثين وألف.
وهذه لا توجد إلا في هوامش نسخ الأشباه، سوى تعليقة: الشيخ: علي المقدسي.
ومنها: تعليقة: المولى: محمد بن محمد الحنفي، الشهير: بزيرك زاده.
أولها: (الحمد لله الذي اطلع على الضمائر... الخ).
انتهى فيه: إلى أوسط كتاب القضاء، سنة ألف، ولم يتم.
وتعليقة: شرف الدين: عبد القادر بن بركات الغزي.
أولها: (الحمد لله الذي أهل الفضلاء لإدراك المعاني... الخ).
ذكر فيه: ما أغفله من: الاستثناءات، والقيود، والمهمات.
ووصل إلى: آخر الفن السادس، في شوال، سنة خمس وألف.
وتعليقة: الشيخ، الصالح: محمد بن محمد التمرتاشي، ولد: تلميذ المصنف.
وهي: حاشية تامة.
سماها: (بزواهر الجواهر النضاير).
أولها: (الحمد لله الذي أرسل وابل غمام المعارف على أرض قلوب كمل الرجال... الخ).
وفرغ من التعليق: في شعبان، سنة أربع عشرة وألف.
ولمولانا: مصطفى بن خير الدين، المعروف: بجلب، مصلح الدين.
المتوفى: سنة...
شرح ممزوج.
على الفن الثاني.
مسمى: (بتنوير الأذهان والضمائر).
أوله: (الحمد لله الذي تقدس ذاته عن الأشباه والنظائر... الخ)).
قرظ له: الموالي، فأتحفه إلى السلطان: أحمد.
وله: ترتيب (الأشباه)، على أبواب الفن الثاني.
وهو ترتيب: (الكنز)، كما صرح به: ابن نجيم.
واسم هذا المرتب: (العقد النظيم).
وممن رتب (الأشباه) أيضا: مولانا محمد، المعروف: بالصوفي.
المتوفى: سنة...
جعله على قسمين:
قسم: في الأصول، والوسائل.
وقسم: في الفــروع، والمسائل.
وسماه: (هادي الشريعة).
أوله: (لله الحمد على إنارة عوالم قلوبنا... الخ).
والشيخ: محمد، الشهير: بخويش خليل الرومي، القلنبكي.
ذكر فيه: أنه كان في خدمة شيخ الإسلام: جوي زاده، وبستان زاده، منذ ثلاثين سنة.
فرتب: غير الفن الأول، والفن الثالث، بناء على أنهما غير قابل للترتيب.
وفرغ: سنة ألف.
أوله: (لله الحمد على إنارة عوالم قلوبنا بأنوار شموس الإيمان... الخ).
والمولى، الفاضل: عبد العزيز، الشهير: بقره جلبي زاده.