سن

1 سَنَّهُ, (M, L, K,) [aor. ـُ inf. n. سَنٌّ, (M,) He (a man, M, L) bit him (another man, M, L) with his أَسْنَان [or teeth]. (M, L, K: but in the K, with the أَسْنَان.) [Hence, app.,] سُنَّتِ الأَرْضُ The herbage of the land was eaten. (L, K.) b2: And, (M, L, in the K “ or,”) aor. and inf. n. as above, (M, L,) He broke his (a man's, M, L) أَسْنَان [or teeth]. (M, L, K.) b3: سُنَّتِ البَدَنَةُ: and سَنَّهَا اللّٰهُ: see 4. b4: Also, (accord. to the M and L, but accord. to the K “ or,”) aor. and inf. n. as above, (M, L,) He pierced him, or thrust him, with the سِنَان [or spear-head]. (M, L, K.) And سَنَّهُ بِالرُّمْحِ He pierced him, or thrust him, with the spear. (L.) b5: And He fixed, or mounted, upon it (i. e. the spear) the سِنَان [or iron head]; (M, L, K;) and ↓ أَسَنَّهُ he put to it a سِنَان. (L.) b6: Also, (S, M, L, Msb, K,) aor. and inf. n. as above, (M, L, Msb,) He sharpened it, whetted it, or made it sharp-pointed, (S, M, L, Msb, K,) and polished it, (M, L, K,) namely, a thing, (M, L,) or a knife; (S, L, Msb, K;) and so ↓ سنّنهُ: (M, L, K:) and سَنَّ he sharpened, whetted, or made sharp-pointed, a spear-head upon the مِسَنّ: (L:) and he rubbed, or grated, a stone upon a stone. (Fr, L.) b7: [Hence,] سَنَّنِى هٰذَا الشَّىْءُ (assumed tropical:) This thing [sharpened my appetite;] made me desirous of food. (K.) The Arabs say [also] الحَمْضُ تَسُنُّ الإِبِلَ عَلَى الخُلَّةِ (assumed tropical:) The [plants, or trees, called]

حمض strengthen the camels [or sharpen their appetites] for the [plants, or trees, called] خلّة, like as the whetstone strengthens [or sharpens] the edge of the knife. (L.) b8: [Hence also,] سَنَّ

أَضْرَاسَهُ, (M, L, K, *) [aor. and] inf. n. as above, (M, L,) He rubbed and cleaned his teeth with the stick used for that purpose; (M, L, K;) as though he polished them. (M, L.) b9: And سَنَّ الإِبِلَ, (ISk, S, M, L,) or المَالَ, (K,) aor. and inf. n. as above, (M, L,) He tended well, (K,) or pastured and tended well, (ISk, S, L,) or pastured, and rendered fat, or plump, (M, L,) the camels, (ISk, S, M, L,) or the cattle; (K;) [so that they became in good condition, free from mange or the like;] as though he polished them. (ISk, S, M, L, K.) b10: And سَنُّوا المَالَ They sent the cattle into the pasturage. (El-Muärrij, S, L, K. *) b11: And سَنَّ الإِبِلَ, (M, L, K,) [aor. and] inf. n. as above, (M, L,) He drove the camels quickly: (M, L, K:) or, as some say, السَّنُّ signifies السَّيْرُ الشَّدِيدُ [i. e. the making to go vehemently; السَّيْرُ being here syn. with التَّسْيِيرُ]: (M, L:) you say, سَنَنْتُ النَّاقَةَ I made the she-camel to go (سِرْتُهَا, S, or سَيَّرْتُهَا, L) vehemently. (S, L.) b12: إٍنَّمَا إُنَسَّى لِأَسُنَّ, occurring in a trad., meaning I am made to forget only that I may drive men by directing to the right way, and show them what is needful for them to do when forgetfulness occurs to them, may be from سَنَّ [expl. above as] meaning “ he pastured and tended well ” the camels. (L.) b13: سَنَّ عَلَيْهِ المَآءَ, [aor. and inf. n. as above,] He poured forth the water upon him, or it; (M, L, K;) as also ↓ اسنّهُ: (Ham p. 611:) or he discharged the water gently upon him, or it. (M, L.) You say, سَنَنْتُ المَآءَ عَلَى وَجْهِى, (S, L,) or عَلَى الوَجْهِ, (Msb,) or سَنَّ المَآءَ عَلَى وَجْهِهِ, (L,) or فِى وَجْهِهِ, (Mgh,) aor. as above, (Mgh, L,) and so the inf. n., (L,) I [or he] discharged the water without scattering upon his face: if scattering it in pouring, you say, شَنَنْتُ: (S, L:) or I, or he, poured the water gently (Mgh, L, Msb) upon the face, (Msb,) or upon his face. (Mgh, L.) And سَنَّ التُّرَابَ He poured the dust, or earth, gently upon the ground: (S, L:) and he put it gently upon a corpse. (L.) And سَنَّتِ العَيْنُ الدَّمْعَ, aor. and inf. n. as above, The eye poured forth tears. (M, L.) And اُسْنُنْ قُرُونَ فَرَسِكَ Make the [issues of] sweat to flow from thy horse by plying him hard, in order that he may become lean, or light of flesh: and سُنَّ لَهُ قَرْنٌ, and قُرُونٌ, An issue, and issues, of his sweat, was, and were, made to flow. (L.) سَنَّ عَلَيْهِ الدِّرْعَ, (S, M, L, K,) aor. and inf. n. as above, (S, M, L,) He put (lit. poured) upon him the coat of mail. (S, M, L, K.) b14: سَنَّ الفَحْلُ النَّاقَةَ The stallion threw down the she-camel (كَبَّهَا, in copies of the K [erroneously] رَكِبَهَا,) upon her face. (L, K. * [See also 3.]) b15: سَنَّ الطِّينَ He plastered pottery with the clay: (M, L:) or he made the clay into pottery. (M, L, K.) b16: سَنَّهُ, (S, L, K,) aor. as above, (S,) and so the inf. n., (S, L,) also signifies He formed it, fashioned it, or shaped it; (S, L, K;) namely, a thing: (K:) and some say, he made it long. (L.) b17: And [from the former of these two meanings, app.,] He instituted, established, or prescribed, it, i. e. a custom, practice, usage, or the like, whether good or bad; set the example of it; originated it as a custom &c. to be followed by others after him. (L.) You say, سَنَنْتُ لَكُمْ سُنَّةً فَاتَّبِعُوهَا [I have instituted &c., for you an institute, a custom, a practice, a usage, or the like, to be followed, therefore follow ye it]. (L.) And سَنَّ فُلَانٌ طَرِيقًا مِنَ الخَيْرِ, aor. and inf. n. as above, Such a one originated [or instituted] an act of goodness, or piety, [or a good, or pious, way of acting,] which his people knew not, and which they afterwards followed, or pursued. (L.) And سَنَّ اللّٰهُ سُنَّتَهُ لِلنَّاسِ God manifested, or made known, his statutes, or ordinances, and commands and prohibitions, [i. e. his laws,] to men: (M, L:) and سَنَّ اللّٰهُ سُنَّةً God manifested, or made known, a right way [of acting &c.]: (L:) [and in like manner one says of any one,] سَنَّ الأَمْرَ He manifested, or made known, the thing, affair, or case. (K.) b18: and سَنَّ سُنَّةً, (M, L,) or طَرِيقَةً, (K,) [aor. and] inf. n. as above, (M, L,) He pursued [a way, course, rule, mode, or manner, of acting or conduct or life or the like]; as also ↓ استنّها; (M, L;) or ↓ استسنّها; (so in the K;) and بِهَا ↓ استنّ: (K in art. سير:) and بِطَرِيقٍ مِنَ الخَيْرِ ↓ استسنّوا [They followed, or pursued, a good, or pious, way of acting]. (L.) It is said in a trad. respecting the Magians, أَهْلِ الكِتَابِ ↓ سُنُّوا بِهِمْ سُنَّةَ, i. e. Pursue ye with them the way of the People of the Scripture, or Bible; act with them as ye act with these; granting them security on the condition of receiving [from them] the [tax called]

جِزْيَة. (Mgh, L. *) A2: سُنَّ is also expl. as meaning He, or it, became altered for the worse, or stinking: so in a trad. of Barwaa the daughter of Wáshik, where it is said, كَانَ زَوْجُهَا سُنَّ فِى بِئْرٍ

[Her husband had become altered for the worse, or stinking, having died, in a well which he had descended]: from the saying in the Kur مِنْ حَمَأ

مَسْنُونٍ: [see مَسْنُونٌ:] but some say that he [who used this phrase] meant [to say, or meant thereby,] أَسِنَ, i. e. his head became affected with vertigo by reason of a foul odour that he smelt, and he swooned. (L.) 2 سنّنهُ: see 1, near the beginning. b2: [Hence,] سنّن المَنْطِقَ (assumed tropical:) He made the speech good, or beautiful; (M, L, K;) as though he polished it. (M, L.) b3: And سنّن إِلَيْهِ الرُّمْحَ, (M, L, K,) inf. n. تَسْنِينٌ, (M, L,) He directed, or pointed, the spear towards him, or it. (M, L, K.) 3 سانّ النَّاقَةَ, inf. n. مُسَانَّةٌ and سِنَانٌ, (S, M, L, K,) He (the stallion-camel) bit the she-camel with the fore part of the mouth: (L:) or he opposed himself to her, (M, L,) or drove her, (S, L,) or bit her with the fore part of the mouth, and drove her, (K,) to make her lie down, (S, M, L, K,) in order that he might cover her: (S, M, * L, K:) or he covered her without her desiring it, or before she desired it, by force. (IB, L.) 4 اسنّ, (S, M, L, Msb, K,) inf. n. إِسْنَانٌ, (Mgh, L, Msb,) said of a man, (S, M, L, Msb, K,) and of other than man, (Msb,) i. q. كَبِرَ [meaning He became advanced in age, or fullgrown], (S, L, Msb,) or كَبِرَتْ سِنُّهُ [which means the same]; (M, L, K;) as also ↓ استسنّ: (K:) but Az says that الإِسْنَانُ in the case of an animal of the ox-kind and of the sheep or goat, is not the same as in that of a man: for in such animals it means [the attaining to the age of] the coming forth of the [permanent] ثَنِيَّة [or central incisor]: (Msb:) or in such animals it means at least [the attaining to the age of] the shedding of the [tooth called] ثنيّة [which is generally said to be in the third year]; and at the utmost in such animals, [the attaining to the age of] what is termed الصُّلُوغ or السُّلُوغ [which is in the sixth year]; and at the utmost in camels, [the attaining to the age of] what is termed البُزُول [which is generally in the ninth year]. (Mgh, L.) [It is also expl. in the K as meaning His tooth grew forth: but the right explanation is one given in the Mgh and L; i. e. his tooth whereby he became مَسِنّ grew forth.] لَمْ يُسْنَنْ, occurring in a trad. of Ibn-'Omar, as some relate it, is a mistake for لَمْ يُسْنِنْ. (Mgh, L.) And البَدَنَةُ ↓ سُنَّتِ, a phrase mentioned by KT, as meaning The teeth of the بدنة grew forth, is also a mistake [for أَسَنَّت]. (L.) b2: You say also, اسنّ سَدِيسُ النَّاقَةِ The [tooth called] سديس of the she-camel grew forth, i. e. in the eighth year. (S, L.) A2: Also, said of God, He made a tooth to grow forth. (S, L, K.) اللّٰهُ ↓ سَنَّهَا, [referring to the teeth of a بَدَنَة,] a phrase mentioned by KT, is a mistake [for أَسَنَّهَا]. (L.) b2: See also 1, in the former half of the paragraph, in two places.5 تسنّن بِهِ [He took him, or it, as an exemplar, example, or object to be imitated]. (K voce قُدْوَةٌ.) b2: تسنّن فِى عَدْوِهِ He (a man) went at random, heedlessly, or in a headlong manner, in his running; as also ↓ استنّ. (M, L.) A2: See also 5 in art. سنه, last signification.6 تَسَانَّتِ الفُحُولُ i. q. تَكَادَمَت [meaning The stallion-camels bit one another with the fore part of the mouth]. (L, K.) 8 استنّ He rubbed and cleaned his teeth with the سِوَاك [or piece of stick used for that purpose]; (S, M, L, K;) he made use of the سِوَاك, passing it over his teeth. (L.) b2: And He took, or seized, with the teeth. (KL.) A2: استنّت العَيْنُ The eye poured forth its tears. (M, L.) b2: استنّ said of the blood of a wound made with a spear or the like, It issued in a gush. (Az, L.) b3: Said of the سَرَاب [or mirage], It was, or became, in a state of commotion, went to and fro, or quivered. (M, L, K.) b4: Said of a horse, i. q. قَمَصَ [app. as meaning He pranced, leaped, sprang, or bounded]: (S, K:) he frisked; or was brisk, lively, or sprightly: he ran, in his friskiness, briskness, liveliness, or sprightliness, in one direction: he ran, by reason of his friskiness, briskness, liveliness, or sprightliness, a heat, or two heats, without a rider upon him: (L:) he ran to and fro, by reason of briskness, liveliness, or sprightliness: from سَنَّ as signifying “ he poured forth ” water, and as signifying “ he sharpened ”

iron upon a whetstone. (Har p. 47.) It is said in a prov., اِسْتَنَّتِ الفِصَالُ حَتَّى القَرْعَى, (S, Meyd, L,) or الفُصْلَانُ, (Meyd,) i. e. The young weaned camels leaped, sprang, or bounded; (S * L;) even those affected with the small pustules called قَرَع; (Meyd, L;) which are small white pustules, the remedy for which is salt, and the butter (جُبَاب) of camels' milk: (Meyd:) when the healthy young weaned camels do thus, those affected with such pustules do the like in imitation, but become disabled from doing it by weakness: the prov. is applied to the man who introduces himself among a people, or party, to whom he does not belong: (L:) or to him who speaks with one before whom he should not speak by reason of the greatness of his rank: and some related it differently, saying, القُرَيْعَى [which is the dim. of القَرْعَى]; (Meyd;) and القُرْعُ [which is pl. of الأَقْرَعُ, q. v.]: and some say that استنّت الفِصَالُ signifies the young weaned camels became fat, or plump, and their skins became [sleek] like مَسَانّ [or whetstones]. (L.) And it is said in a trad. of 'Omar, رَأَيْتُ

أَبَاهُ يَسْتَنُّ بِسَيْفِهِ كَمَا يَسْتَنُّ الجَمَلُ, meaning [I saw his father] exulting with briskness, liveliness, or sprightliness, and brandishing his sword, [like as the camel exults with briskness, and lashes with his tail.] (L.) See also 5. b5: [Also He took, held, or followed, the سَنَن, i. e., road, or way, or main and middle part thereof: and he, or it, was, or lay, in the way. Hence,] one says, خُذْ مَا اسْتَنَّ, meaning [Take thou what lies in the way;] what is easily attainable; what offers itself without difficulty. (AA, TA voce اِنْتَدَبَ.) b6: See also 1, near the end of the paragragh, in two places.10 إِسْتَسْنَ3َ see 4: A2: and see also 1, near the end of the paragraph, in two places. b2: اِسْتَسَنَّتِ الطَّرِيقُ The road was travelled. (K.) R. Q. 1 سَنْسَنَتِ الرِّيحُ The wind blew coldly, or coolly; as also نَسْنَسَت: so in the Nawádir. (L.) سِنٌّ i. q. ضِرْسٌ [as meaning A tooth; in which sense this latter word is often used; though it is frequently restricted to a molar tooth, or to any of the teeth except the central incisors]: (M, L, K:) [or, accord. to some, a single tooth; i. e. one that is not of the double, or molar, kind; as shown by a description in what follows:] of the fem. gender: (S, M, L, Msb:) pl. أَسْنَانٌ (S, M, L, Msb, K) and أَسِنَّةٌ and أَسُنٌّ, (M, L, K,) the last of these mentioned by Lh, and this and the second anomalous; (M, L;) or the second is allowable as pl. of the first of these pls.; (S;) or it is pl. of the سِنَان of the spear; but may also be pl. of أَسْنَانٌ as pl. of سِنٌّ applied to herbage upon which camels pasture, in an instance to be cited in what follows: (A'Obeyd, T, L:) the vulgar say إِسْنَان and أُسْنَان, which are wrong: (Msb:) the أَسْنَان of a human being consist of four ثَنَايَا, and four رَبَاعِيَات, and four أَنْيَاب, and four نَوَاجِذ, and sixteen أَضْرَاس: or, as some say, four ثنايا, and four رباعيات, and four انياب, and four نواجذ, and four ضَوَاحِك, and twelve أَرْحَآء: (Msb:) or the أَسْنَان and أَضْرَاس together make up the number of thirty-two; the ثنابا are four, two above and two below [in the middle]; next are the رباعيات, which are four, two above and two below; next are the انياب, which are four [likewise, two above and two below]; and next are the اضراس, which are twenty, on each side five above and five below; and of these [last] the four that are next to the انياب are the ضواحك; next to each ناب, above and below, is a ضَاحِك; next to the ضواحك are the طَوَاحِن, also called the أَرْحَآء, which are twelve, on each side [above and below] three; and next to these are the نواجذ, which are the last of the teeth in growth, and the last of the اضراس, on each side of the mouth one above and one below: (Zj in his “ Khalk el-Insán: ”) the dim. of سِنٌّ is ↓ سُنَيْنَةٌ, because it is fem. (S.) One says, لَا آتِيكَ سِنَّ الحِسْلِ, (S, M, L,) i. e. I will not come to thee as long as remains the tooth of the young one of the [kind of lizard called]

ضَبّ; (M, L;) meaning, ever; (S, M, * L;) because the حسل never sheds a tooth: (S, L:) or, as Lh relates it, on the authority of ElMufaddal, سِنَّىْ حِسْلٍ; [using the dual form of سِنٌّ;] and [it may be rendered, accord. to the former reading, (assumed tropical:) during the life of the young one of the ضّب, for] he says, they assert that the ضبّ lives three hundred years, and that it is the longest-lived creeping thing upon the earth. (M, L.) A poet (Aboo-Jarwal El-Jushamee, whose name was Hind, L) says, describing camels taken as a bloodwit, فَجَآءَتْ كَسِنِّ الظَّبْىِ لَمْ أَرَ مِثْلَهَا بَوَآءَ قَتِيلٍ أَوْ حَلُوبَةَ جَائِعِ [And they came; (assumed tropical:) like the age of the gazelle was the age of every one of them: I have not seen the like of them for an equivalent of a slain person, or a milch camel of one hungry: (I have given a reading of this verse that I have found in the M and TA in art. ظبى, instead of that in the present art. in the S and L, in which سنآءَ and سَنَآءَ are put in the place of بَوَآءَ app. for سِنَآءَ, an inf. n. of سَانَاهُ, and as such here meaning a soothing, or the like:)] he means that they were ثُنْيَان, [pl. of ثَنِىٌّ], because the ثَنِىّ is one shedding [or that has shed] his ثَنِيَّة, and the gazelle has no ثَنِيَّة [in the upper jaw], so that he is always [one that may be termed] a ثَنِىّ. (S, L.) It is said in a trad., إِذَا سَافَرْتُمْ فِى الخِصْبِ فَأَعْطُوا الرُّكُبَ

أَسِنَّتَهَا, [expl. as] meaning When ye journey in the land abounding with herbage, enable ye the ridden beasts to take of the pasturage: (S, L:) but Az states that A'Obeyd says, I know not أَسِنَّة except as pl. of the سِنَان of the spear; and if the trad. be [correctly] preserved in memory, it seems to be pl. of أَسْنَان; for سِنٌّ [sometimes] signifies the [portion of] herbage upon which camels pasture; and its pl. is أَسْنَانٌ; one says, أَسْنَانٌ مِنَ المَرْعَى; and the pl. of أَسْنَانٌ is أَسِنَّةٌ: Aboo-Sa'eed says that this last is pl. of سِنَانٌ, not of أَسْنَانٌ, and ↓ سِنَانٌ is applied to the [plants, or trees, called] حَمْض, as meaning (assumed tropical:) a strengthener [i. e. a sharpener of the appetite] of the camels for the [plants, or trees, called] خُلَّة: [see a phrase in the earlier part of the first paragraph:] in like manner, also, [he says,] when they light upon what is termed سِنٌّ مِنَ المَرْعَى [a portion of pasturage], this is termed عَلَى السَّيْرِ ↓ سِنَانٌ [a strengthener, or sharpener, for journeying]: this explanation is approved by Az, and likewise that of A'Obeyd: it is also related, on the authority of Fr, that السِّنُّ signifies the eating vehemently: [a signification mentioned in the K as well as in the L:] and Az says, I have heard more than one of the Arabs say, أَصَابَتِ الإِبِلُ اليَوْمَ سِنًّا مِنَ المَرْعَى

[The camels have obtained to-day a good portion of pasturage] when they have eaten well of the best of the pasturage: Z says that ↓ أَعْطُوا الرُّكُبَ أَسِنَّتَهَا means (assumed tropical:) Give ye to the ridden beasts what will prevent their being slaughtered; for when their owner pastures them well, they become fat, and goodly in his eye, and therefore he withholds himself, with niggardliness, from slaughtering them, and this [condition of them] is likened to أَسِنَّة [as meaning “ spear-heads ”] pl. of سِنَانٌ: [see also أَخَذَتْ رِمَاحَهَا, said of camels, voce رُمْحٌ:] or if the pl. of سِنٌّ be intended by it, the meaning is, enable ye them [i. e. the ridden beasts] to take of the pasturage; and hence the trad., أَعْطُوا السِّنَّ حَظَّهَا مِنَ السِّنِّ, i. e. Give ye the possessors of the سِنّ [meaning tooth] their share of the سِنّ which is the pasture. (L.) السِّنُّ is also used for ذَوَاتُ السِّنِّ [The possessors of the tooth] as meaning the slave and horses and the like and other animals, [collectively, in like manner as خُفٌّ and حَافِرٌ are used,] in a trad. of 'Omar. (L.) And it is said in a trad. of Ibn-Dhee-Yezen, لَأُوطِئَنَّ أَسْنَانَ العَرَبِ كَعْبَهُ, for ذَوِى أَسْنَانِ العَرَبِ, meaning [I will assuredly make] the great men and the nobles [of the Arabs to tread upon his ankle]. (L.) [But اسنان in this instance may be pl. of سِنٌّ in the sense here next following; so that ذوى اسنان may be rendered the advanced in age.]) b2: Hence, (L,) (tropical:) Life; (S, M, L, Msb;) metaphorically used in this sense as indicative of its length and its shortness; (L;) [for the teeth vary with the length of life;] the measure, (K,) or extent, of life; (Msb, K;) [the age attained;] used in relation to human beings and others: (M, L, K:) of the fem. gender in this sense also, (M, L, Msb,) because meaning مُدَّةٌ: (Msb:) pl. أَسْنَانٌ, (M, L, K,) only. (M, L.) You say رَجُلٌ حَدِيثُ السِّنِّ, meaning (assumed tropical:) A young man. (S, Msb, K, all in art. حدث.) And جَاوَزْتُ أَسْنَانَ أَهْلِ بَيْتِى (assumed tropical:) [I have exceeded] the lives of the people of my house. (L.) And صَدَقَنِى سِنَّ بَــكْرِهِ [and سِنُّ بَــكْرِهِ, expl. in art. بكر]. (L.) b3: And (assumed tropical:) A like, an equal, or a match, in age, of another; (M, L, K;) like تِنٌّ; (M, L;) as also ↓ سَنِينٌ, (M, L, K,) and ↓ سِنِينٌ, (L,) or ↓ سَنينَةٌ: (M, K:) in this sense also fem.; and [therefore] the dim. is ↓ سُنَيْنَةٌ; (L;) one says, اِبْنِى سُنَيْنَةُ ابْنِكَ [My son is the equal in age of thy son]: (El-Kanánee, L:) and the pl. is أَسُنٌّ and أَسْنَانٌ. (L.) b4: Also (assumed tropical:) A tooth of a مِنْجَل [or reaping-hook]: (M, L, K: *) pl. أَسْنَانٌ, signifying its أُشُر. (L and K in art. اشر.) b5: [And (assumed tropical:) A tooth of a comb.] The Arabs say كَأَسْنَانِ المُشْطِ meaning (assumed tropical:) [Like the teeth of the comb] in equality, in respect of any state, or condition: but if they mean equality in respect of evil, they say سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ [Equals like the teeth of the ass]; سواسية being an anomalous pl. of سَوَآءٌ. (Har p. 39.) b6: and (assumed tropical:) The nib, i. e. the place of paring, of a writingreed: (S, L, K:) [and each lateral half of that part; for] the writing-reed has a right سِنّ and a left سِنّ: (TA in art. حرف:) [and ↓ سِنَّةٌ occurs in the K voce جِلْفَةٌ as meaning the point of a writing-reed.] One says, أَطِلْ سِنَّ قَلَمِكَ وَسَمِّنْهَا وَحَرِّفْ قِطَّتَكَ وَأَيْمِنْهَا [Make long the nib, or pared portion, of thy writing-reed, and make it thick (lit. fat), and make thy mode of cutting the extremity of the nib oblique, and make it to incline towards the right]. (S, L. *) b7: A tooth [or pin] of a key [app. of the kind of wooden lock called ضَبَّة, q. v.]. (MA.) b8: See also سِنْسِنٌ. b9: Also, (M, K, and A and K in art. فص,) or ↓ سِنَّةٌ, (S, JM,) A clove, (فَصٌّ, S and A as syn. with سِنٌّ in art. فص, and JM in explanation of سِنَّةٌ in the present art., or فَصَّةٌ, S and L in explanation of سِنَّةٌ,) or a حَبَّة [app. here meaning small distinct portion] of the head [app. here meaning bulb], (M and L and K in explanation of سِنٌّ,) of garlic. (S, M, A, L, K, JM.) A2: [Accord. to some,] one says, وَقَعَ فُلَانٌ فِى سِنِّ رَأْسِهِ, meaning Such a one fell into [what equalled] the number of his hairs, of good, (M, * L, K, *) and of evil: (L:) or, as some say, into what he willed, or wished, and had authority to decide: (L, K:) but this is a mistranscription: (Meyd:) the correct saying is فِى سِىِّ رَأْسِهِ, (Az, Meyd, L,) and سَوَآءِ رَأْسِهِ, meaning he fell into a state of enjoyment, or welfare; (Meyd;) the former sometimes expl. as meaning, [he lighted upon, or came upon, what equalled] the number of the hairs of his head, of wealth, or good: (A'Obeyd, Meyd:) or what equalled [the hairs of] his head, of abundance of herbage, or of the goods, conveniences, or comforts, of life: (Az, L, and Meyd * on the authority of IAar:) the saying is a prov. (Meyd.) A3: السِّنُّ also signifies The wild bull. (L, K.) سَنَّةٌ, (K,) or ↓ سِنَّةٌ, (so in the L,) A she-bear; syn. دُبَّةٌ. (K: in the L دِبَّة.) And A she-lynx: syn. فَهْدَةٌ. (L, K.) سُنَّةٌ A way, course, rule, mode, or manner, of acting or conduct or life or the like; syn. طَرِيقَةٌ, (Mgh, L, Msb,) as also ↓ سَنَنٌ, (S, L,) and سِيرَةٌ; (S, M, L, Msb, K;) whence the saying, سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الكِتَابِ, expl. in the first paragraph of this art., last sentence but one, (Mgh,) and the saying of the Hudhalee [Khálid Ibn-Zuheyr] cited in the first paragraph of art. سير; (S;) and this is [said to be] the primary signification; (L;) whether good, or bad; (M, L;) approved or disapproved: (Msb:) or, accord. to Sh, a way [of acting &c.] that has been instituted, or pursued, by former people, and has become one pursued by those after them; and this, he says, is the primary signification: (L:) it signifies also [particularly] a way of acting &c. that is commended, or approved, and right; wherefore one says, فُلَانٌ مِنْ أَهْلِ السُّنَّةِ [Such a one is of the people of the commended and right way of acting &c.; generally meaning, of those who follow the institutes, or ways, of the Prophet]; and is from ↓ سَنَنٌ signifying “ a way,” or “ road; ” (T, L;) and is also syn. with سَنَنٌ: (L:) and [the laws, i. e] the statutes, or ordinances, and commands and prohibitions, of God: (Lh, M, L, K:) [also a practice or saying, or the practices and sayings collectively, of Mohammad, or any other person who is an authority in matters of religion, namely, any prophet, or a Companion of Mohammad, (see Kull p. 203,) as handed down by tradition:] when used unrestrictedly in matters of the law, السُّنَّةُ meansonly what the Prophet [Mohammad] has commanded, and what has been handed down from him by tradition, [or, as in the JM, and what he forbade,] and what he has invited to do, by word or deed, of such things as are not mentioned in the Kur-án; wherefore one says, in speaking of the directions, or evidences, of the law, الكِتَابُ وَالسُّنَّةُ meaning the Kur-án and the Traditions: (L:) [thus used, it may be rendered the institutes of the Prophet; or his rule or usage:] or in the law it signifies the way of acting &c. that is pursued in religion without being made obligatory, or necessary; it is what the Prophet persevered in doing, or observing, with omitting, or neglecting, [it] sometimes; and if the said persevering is in the way of religious service, it constitutes [what are termed] سُنَنُ الهُدَى; if in the way of custom, سُنَنُ الزَّوَائِدِ: so that سُنَّةُ الهُدَى [the سُنَّة of right direction] is that of which the observance is a completion of religion, and it is that to the omission, or neglect, whereof attach blame and misdemeanour; and سُنَّةُ الزَّوَائِدِ [the سُنَّة of supererogatory acts] is that of which the observance is good, but to the omission, or neglect, whereof neither blame nor misdemeanour attaches, such as the ways of the Prophet in his standing and sitting and clothing and eating: (KT:) سُنَنٌ is the pl. (Msb.) سُنَّةُ الأَوَّلِينَ, in the Kur xviii. 53, i. e. سُنَّتُنَا فِى الأَوَّلِينَ [The way pursued by us in respect of the former, or preceding peoples], means the destruction decreed to befall them; (Jel;) or extirpation; (Bd;) or, as Zj says, their beholding punishment; (أَنَّهُمْ عَايَنُوا العَذَابَ; [or, as expl. in the K, مُعَايَنَةُ العَذَابِ;]) for the believers in a plurality of gods said, [as is related in the Kur viii. 32,] O God, if this be the truth from Thee, then do Thou rain down upon us stones from heaven. (M, L.) b2: Also Nature; natural, or native, disposition, temper, or other quality or property: (M, L, K:) pl. سُنَنٌ. (M, L.) b3: And The face; (M, L, K;) because of its polish and smoothness: (M, L:) or the ball of the cheek (حُرُّ الوَجْهِ): or the circuit (دَائِرَة) of the face: or the form: (M, L, K:) or the form of the face: (S:) or the forehead and two sides thereof: (M, L, K:) all from the meaning of polish and smoothness and evenness: (M, L:) or the principal part of the face; the part thereof in which beauty is generally known to lie: (M in art. ام:) or the side of the cheek: pl. سُنَنٌ. (L.) You say, رَجُلٌ قَبَِيحُ السُّنَّةِ A man foul, or ugly, in respect of the form, and of what confronts one, of the face. (L.) And هُوَ أَشْبَهُ شَىْءٍ سُنَّةً وَأُمَّةً He is the most like thing in form, and face, and in stature. (L.) b4: And The black line, or streak, on the back of the ass. (L.) A2: Also, (S, K,) or ↓ سِنَّةٌ, (so in the L,) A sort of dates, of ElMedeeneh, (S, L, K,) well known. (L.) سِنَّةٌ: see سِنٌّ, in the last quarter of the paragraph, in two places. b2: Also i. q. سِكَّةٌ, meaning A ploughshare; i. e. the iron thing with which the ground is ploughed up: (AA, IAar, S, L: [see also لُؤَمَةٌ:]) pl. سِنَنٌ. (L.) b3: [And] A twoheaded فَأْسٍ [i. e. hoe or adz or axe]: (K:) or [its pl.] سِنَنٌ signifies [simply] i. q. فُؤُوسٌ [pl. of فَأْسٌ]. (L.) A2: See also سَنَّةٌ: A3: and see سُنَّةٌ, last sentence.

سَنَنٌ A way, or road: (T, L:) the main and middle part thereof; (A'Obeyd, Mgh, L;) the beaten track, or part along which one travels, thereof; as also ↓ سُنَنٌ: (A'Obeyd, L:) the نَهْج [i. e. plain, or open, track] of the road; and so ↓ سُنَنٌ and ↓ سُنُنٌ (M, L, K) and ↓ سِنَنٌ: (K:) and, all of these, the course, or direction, of the road: (M, L, K:) but ISd says, [in the M,] I know not ↓ سِنَنٌ on any other authority than that of Lh. (L.) One says, تَنَحَّ عَنْ سَنَنِ الطَّرِيقِ (S, L, Msb) and ↓ سُنَنِهِ and ↓ سُنُنِهِ [Go thou away, or aside, from the main and middle part of the road, or from the beaten track thereof; &c.]: (S, L:) and عَنْ سَنَنِ الخَيْلِ (S, Msb) from the way of the horses, (Msb,) or from the course, or direction, thereof. (S.) And تَرَكَ فُلَانٌ لَكَ سَنَنَ الطَّرِيقِ and ↓ سَُنَهُ (Lh, M, L) and ↓ سُنُنَهُ (L) and ↓ سِنَنَهُ (Lh, M, L) [respecting which last see what precedes] Such a one left, or has left, to thee the course, or direction, of the road. (Lh, M, L.) And اِمْضِ عَلى سَنَنِكَ and ↓ سُنَنِكَ (L) or ↓ سُنُنِكَ (M) Go along on thy course. (M, L.) سَنَنٌ also signifies A way of acting or the like; syn. طَرِيقَةٌ; (S, L;) as also سُنَّةٌ: (Mgh, L, Msb: see the latter word, in the former half of the paragraph, in two places:) you say, اِسْتَقَامَ فُلَانٌ عَلَى سَنَنٍ وَاحِدٍ [Such a one went on undeviatingly in one way]: (S, L, Msb: *) and [in like manner] ↓ جَآءَتِ الرِّيحُ سَنَائِنَ The wind came in one way, (S, K,) in one course, or direction, and one way, (M, L,) not varying: (S, L:) and [similar to the former of these two phrases is the saying] بَنَى القَوْمُ بُيُوتَهُمْ عَلَى سَنَنٍ وَاحِدٍ i. e. [The people, or party, built their houses, or constructed their tents,] in one mode, or manner. (M, L.) Also The aim, or intention, of a man. (ISh, M, * L.) [Accord. to Fei,] السَّنَنُ also signifies الوَجْهُ مِنَ الأَرْضِ [by which may be meant The place, or tract, or quarter, of the land, towards which one goes; or it may mean the face, or surface, of the ground]: and so ↓ سُنُنٌ and ↓ سُنَنٌ. (Msb.) A2: السَّنَنُ also signifies الإِبِلُ تَسْتَنُّ فِى عَدْوِهَا [app. meaning The camels that leap, spring, or bound, in their running; (see 8;) or rather السَّنَنُ مِنَ الإِبِلِ has this meaning, as appears from what here follows]: (K:) or [a horse, or camel,] that perseveres in his running and advancing and retiring: and one says, جَآءَ سَنَنٌ مِنَ الخَيْلِ, i. e. شَوْطٌ [app. meaning There came a number of horses running a heat; for شوط in this explanation seems, from the phrase to which it relates and from what immediately precedes the mention of that phrase, to be an inf. n. used as an epithet in which the quality of a subst. predominates, and therefore, agreeably with a common rule, applied to a pl. number as well as to a single individual]: (M, L:) and جَآءَ مِنَ الخَيْلُ سَنَنٌ لَا يُرَدُّ وَجْهُهُ [app. meaning, in like manner, There came, of the horses, a number running a heat, the course of which was not to be turned away]; (S, L; not expl. in either;) and so, مِنَ الإِبِلِ [of the camels]. (L.) b2: And Sh explains سَنَنٌ as applied in a verse of El-Aashà

to People, or a party, hastening to fight, or slay. (L.) A3: Also, [as a quasi-inf. n.,] The leaping, springing, or bounding, [so I here render اِسْتِنَان, inf. n. of 8, which see for other, similar, meanings,] of camels and of horses. (L. [It is there mentioned in another place, and in the M, as a subst., meaning a quasi-inf.n., from اِسْتَنَّ.]) سُنَنٌ: see the next preceding paragraph, in six places. b2: It is also pl. of سُنَّةٌ [q. v.]. (Msb, &c.) سُنُنٌ: see سَنَنٌ, in five places.

سِنَنٌ: see سَنَنٌ, in three places.

سَنَان, also pronounced سَنَّان: see سَنَا, in art. سنو and سنى, last sentence.

سِنَانٌ, (K,) or سِنَانُ رُمْحٍ, (S, M, Mgh, Msb,) A spear-head; (K;) the iron [head] of a spear: so called because of its polish: (M, L:) pl. أَسِنَّةٌ. (T, S, Msb, K.) One says, هُوَ أَطْوَعُ السِّنَانِ He is one to whom the spear-head is subservient, howsoever he will. (K.) b2: See also an ex. of its pl. voce سِنٌّ, in the middle of the paragraph.

A2: And سِنَانٌ is syn. with مِسَنٌّ, q.v. (S, M, L.) b2: See also سِنٌّ, near the middle of the paragraph, in two places.

A3: Also Flies; syn. ذِبَّانٌ [pl. of ذُبَابٌ]. (El-Muärrij, L.) سَنُونٌ A dentifrice; (S, M, L, K;) a medicament with which the teeth are rubbed and cleansed, compounded for the purpose of strengthening and freshening them: (L:) pl. سَنُونَاتٌ. (K in art. سرط [where, in the CK, سُفُوفَاتٌ is erroneously put in its place].) A2: See also سَنِينَةٌ.

سِنُونَ and سُنُونَ pls. of سَنَةٌ: see this last in art. سنه.

سَنِينٌ: see مَسْنُونٌ, in two places. b2: Also What flows [upon, or from, the whetstone] on the occasion of sharpening iron [or a knife or the like], and which is always stinking. (Fr, L.) and What falls from a stone when one rubs, or grates, it (Fr, S, L, K) upon another stone. (Fr, L.) A2: See also سِنٌّ, in the latter half of the paragraph.

سِنِينٌ: see سِنٌّ, in the latter half of the paragraph.

A2: See also سَنَةٌ (of which it is a pl.) in art. سنه.

سَنِينَةٌ Elevated sands extending lengthwise upon the ground: or sands having the form of حِبَال [pl. of حَبْلٌ, q. v.]: and ↓ سَنُونٌ is syn. therewith in the former or latter of these senses: (M, L:) or سَنائِنُ has the former of these meanings, and سَنِينَةٌ is its sing. (S, K.) A2: Also Wind: (M, L, K:) [or a gentle wind: (Freytag, from the Deewán of the Hudhalees:)] pl. سَنَائِنُ. (L.) b2: See also the pl., in relation to wind, voce سَنَنٌ, near the middle of the paragraph.

A3: See also سِنٌّ, in the latter half of the paragraph.

سُنَيْنَةٌ: see سِنٌّ, of which it is the dim., in the former half of the paragraph: A2: and again, in the latter half of the same.

A3: See also سَنَةٌ (of which it is an irreg. dim.) in art. سنه.

سِنْسِنٌ The edge (S, M, L, K) of a vertebra (S, M, L) or of the vertebræ (K) of the back; (S, M, L, K;) as also ↓ سِنْسِنَةٌ and ↓ سِنٌّ: (M, L, K:) pl. سَنَاسِنُ: (S, L:) and the head [of any] of the bones of the breast: and the extremity of the rib in the breast: (K:) or, as some say, سَنَاسِنُ signifies the heads of the extremities of the bones of the breast, which are the soft heads of the bones of the زَوْر: or the extremities of the ribs in the breast: or, of a horse, the prominent [ribs, or anterior parts of the ribs, called] جَوَانِح, resembling the ضُلُوع, but stopping short of the ضُلُوع: (M, L:) or the upper part of the hump of a camel: (Ham p. 689:) [or the middle of the lower part of the hump; for,] accord. to Az, لَحْمُ سَنَاسِنِ البَعِيرِ signifies the flesh that is between the two sides, or halves, of the hump of the camel; which is the best of the sorts of flesh, and is marbled with fat: (L:) or سَنَاسِنُ signifies bones [in general]; as also شَنَاشِنُ: (IAar, L:) and (S) accord. to Ibn-'Amr [or Aboo-'Amr?] and others, (L,) it signifies the heads of the مَحَالَة [app. here meaning vertebræ]; (S, L;) and [it is also said that the sing.] سِنْسِنٌ signifies the head of the مَحَالَة [which signifies a vertebra as well as vertebræ, or is more correctly without ة when applied to the latter]. (K.) A2: Also Thirst. (K.) سِنْسِنَةٌ: see the next preceding paragraph.

سَنْسَانٌ [app. A blast of smoke]. One says نَسْنَاسٌ مِنْ دُخَانٍ and سَنْسَانٌ, meaning [of] the smoke of fire. (L in the present art. and TA in art. نس.) رِيحٌ سَنْسَانَةٌ A cold, or cool, wind; as also نَسْنَاسَةٌ. (L.) إَسَنُّ More [and most] advanced in age: (M, L, K:) a correct Arabic word. (M, L.) Yousay, هٰذَا أَسَنُّ مِنْ هٰذَا This is more advanced in age than this: (M, L, K: *) and Th says, speaking of Moosà Ibn-'Eesà-Leythee, أَدْرَكْتُهُ أَسَنَّ

أَهْلِ البَلَدِ [meaning I lived in his time, he being the most advanced in age of the people of the town, or country]. (M, L.) مُسِنٌّ Advanced in age, or full-grown; (L, Msb;) applied to a beast, contr. of فَتِىٌّ: (S and Mgh and Msb in art. فتو:) or, applied to an animal of the ox-kind and to the sheep or goat, [at the least,] in the third year: (L: [see the verb, 4:]) fem. with ة: (Msb:) pl. مَسَانٌّ, (L, Msb,) which, applied to camels, is [said to be] syn. with كِبَارٌ [as meaning advanced in age, or full-grown], (K,) contr. of أَفْتَآءُ [pl. of فَتِىٌّ] so applied. (S, L.) مِسَنٌّ A whetstone; i. e. a stone, (S, M, L, Msb,) or anything, (K,) with which, (S, K,) or upon which, (M, L, Msb, K,) one sharpens, or whets, or makes sharp-pointed, (S, M, L, Msb, K,) and polishes, (M, L, K,) a knife and the like; (Msb;) and ↓ سِنَانٌ signifies the same. (S, M, L.) مَسْنُونٌ [Bitten with the teeth: whence, app., what next follows]. You say أَرْضٌ مَسْنُونَةٌ and ↓ سَنِينٌ meaning Land of which the herbage has been eaten. (L, K.) b2: Sharpened, or whetted, or made sharp-pointed, and polished; as also ↓ سَنِينٌ; (M, L, K;) applied to a knife (K) or thing [of any kind]. (M, L.) Made smooth. (S, L.) Formed, fashioned, or shaped. (S, M, L.) Made long. (L.) You say وَجْهٌ مَسْنُونٌ (assumed tropical:) A face in which is length, without breadth; (مَخْروُطٌ;) smooth and even; or smooth and long; or long, and not high in the ball; or soft, tender, thin, and even; as though the flesh were ground (سُنَّ [like as a thing is ground in sharpening and polishing]) from it. (M, L.) And رَجُلٌ مَسْنُونُ الوَجْهِ (assumed tropical:) A man beautiful and smooth in the face: (Lh, M, L, K:) or a man in whose nose and face is length: (S, L, K:) or beautiful and long in the face. (L.) مِنْ حَمَأ مَسْنُونٍ, in the Kur [xv. 26 and 28 and 33], (L,) means (assumed tropical:) [Of black mud] altered [for the worse in odour]; (AA, S, L;) in which sense مَسْنُون is also applied to water; (AHeyth, L;) [or] stinking: (AA, S, M, L, K:) from سَنَنْتُ الحَجَرَ عَلَى الحَجَرِ “ I rubbed, or grated, the stone upon the stone; ” what flows between them, termed سَنِين, being always stinking: (Ksh and Bd in xv. 26: [and the like is said in the L, on the authority of Fr:]) or, accord. to I'Ab, it means moist: accord to AO, poured forth: or, as some say, poured forth in a form, or shape: (L:) or formed, fashioned, or shaped: (Ksh, Bd:) or poured forth in order to its drying [or hardening], and becoming formed, fashioned, or shaped, like as molten, or liquified, substances are poured forth into moulds. (Ksh, * Bd.) مُسْتَنُّ الحَرُورِ is said to mean The place of the running of the سَرَاب [or mirage, app. in consequence of the hot wind]: or the place of the vehement heat of the hot wind; as though it were running to and fro therein (كَأَنَّهَا تَسْتَنُّ فِيهِ عَدْوًا): or it may mean the place whence issues the [hot] wind: but the first is the explanation given by the preceding authorities. (M, L.) A2: المُسْتَنُّ [an epithet used as meaning] The lion. (K. [Thus applied, act. part. n. of اِسْتَنَّ.]) مُسْتَسَنُّ and مُسْتَسِنُّ: see what follows.

مِسَنْسَنٌ A travelled road; (T, M, L, and so in the CK; in some copies of the K ↓ مُسْتَسِنٌّ;) as also ↓ مُسْتَسَنٌّ. (K.)

تهافت الفلاسفة
للإمام، حجة الإسلام، أبي حامد: محمد بن محمد الغزالي، الطوسي.
المتوفى: سنة 505، خمس وخمسمائة.
مختصر.
أوله: (نسأل الله تعالى بجلاله، الموفى على كل نهاية 000 الخ).
قال: رأيت طائفة يعتقدون في أنفسهم التميز عن الأتراب والنظراء، بمزيد الفطنة والذكاء، قد رفضوا وظائف الإسلام من العبادات، واستحقروا شعائر الدين من وظائف الصلوات، والتوقي عن المحظورات، واستهانوا بتعبدات الشرع وحدوده، ولم يقفوا عند توفيقاته وقيوده، بل خلعوا بالكلية ربقة الدين، بفنون من الظنون.
يتبعون فيها رهطاً يصدون عن سبيل الله، ويبغونها عوجاً، وهم بالآخرة هم كافرون، ولا مستند لكفرهم غير تقليد سماعي، ألفي كتقليد اليهود والنصارى.
إذ جرى على غير دين الإسلام نشؤهم وأولادهم، وعليه درج آباؤهم وأجدادهم، لا عن بحث نظري، بل تقليد صادر عن التعثر بأذيال الشبه الصارفة عن صوب الصواب، والانخداع بالخيالات المزخرفة كلا مع السراب.
كما اتفق لطوائف من النظار في البحث عن العقائد والآراء من أهل البدع والأهواء، وإنما مصدر كفرهم سماعهم أسامي هائلة كسقراط وبقراط وأفلاطون وأرسطاطاليس وأمثالهم، وإطناب طوائف من متبعيهم وضلالهم في وصف عقولهم، وحسن أصولهم، ودقة علومهم الهندسية، والمنطقية، والطبيعية، والإلهية، واستبدادهم لفرط الذكاء والفطنة، باستخراج تلك الأمور الخفية.
وحكايتهم عنهم أنهم مع رزانة عقلهم، وغزارة فضلهم، منكرون للشرائع والنحل، وجاحدون لتفاصيل الأديان والملل، ومعتقدون أنها نواميس مؤلفة، وحيل مزخرفة.
فلما قرع ذلك سمعهم، ووافق ما حكى من عقائدهم طبعهم، تجملوا باعتقاد الكفر، تحيزاً إلى غمار الفضلاء بزعمهم، وانخراطاً في سلكهم، وترفعاً عن مساعدة الجماهير والدهماء، واستنكافاً من القناعة بأديان الآباء ظناً بأن إظهار التكايس في النزوع عن تقليد الحق بالشروع في تقليد الباطل جمال وغفلة منهم، عن أن الانتقال إلى تقليد عن تقليد خرف وخبال.
فأية رتبة في عالم الله سبحانه وتعالى أخس من رتبة من يتجمل بترك الحق، المعتقد تقليداً بالتسارع إلى قبول الباطل، تصديقاً دون أن يقبله خبراً وتحقيقاً.
فلما رأيت هذا العرق من الحماقة نابضاً على هؤلاء الأغبياء، ابتدأت لتحرير هذا الكتاب، رداً على الفلاسفة القدماء، مبيناً تهافت عقيدتهم، وتناقض كلمتهم، فيما يتعلق بالإلهيات، وكاشفاً عن غوائل مذهبهم، وعوراته التي هي على التحقيق مضاحك العقلاء، وعبرة عند الأذكياء.
أعني: ما اختصوا به عن الجماهير والدهماء، من فنون العقائد والآراء، هذا مع حكاية مذهبهم على وجهه.
ثم صدر الكتاب بمقدمات أربع:
ذكر في الأولى: أن الخوض في حكاية اختلاف الفلاسفة تطويل، فإن خبطهم طويل، ونزاعهم كثير، وأنه يقتصر على إظهار التناقض في الرأي.
مقدمهم الذي هو المعلم الأول، والفيلسوف المطلق، فإنه رتب علومهم وهذبها، وهو: أرسطاطاليس وقد رد على كل من قبله حتى على أستاذه أفلاطون فلا إيقان لمذهبهم، بل يحكمون بظن وتخمين، ويستدلون على صدق علومهم الإلهية، بظهور العلوم الحسابية، والمنطقية، متقنة البراهين، ويستدرجون ضعفاء العقول، ولو كانت علومهم الإلهية متقنة البراهين، لما اختلفوا فيها، كما لم يختلفوا في الحسابية.
ثم المترجمون لكلام أرسطو لم ينفك كلامهم عن تحريف وتبديل.
وأقومهم بالنقل من المتفلسفة الإسلامية:
أبو نصر الفارابي، وابن سينا.
وأنه يقتصر على إبطال ما اختاروه، ورأوه الصحيح من مذهب رؤسائهم.
وعلى رد مذاهبهم بحسب نقل هذين الرجلين كيلا ينتشر الكلام.
وذكر في الثانية:
أن الخلاف بينهم وبين غيرهم ثلاثة أقسام:
الأول: يرجع النزاع فيه إلى لفظ مجرد، كتسميتهم صانع العالم جوهراً مع تفسيرهم الجوهر: بأنه الموجود لا في موضوع، ولم يريدوا به الجوهر المتحيز.
قال: ولسنا نخوض في إبطال هذا، لأن معنى القيام بالنفس إذا صار متفقاً عليه، رجع الكلام في التعبير باسم الجوهر عن هذا المعنى إلى البحث عن اللغة.
وإن سوغ إطلاقه، رجع جواز إطلاقه في الشرع إلى المباحث الفقهية.
الثاني: ما لا يصدم مذهبهم فيه أصلاً من أصول الدين، وليس من ضرورة تصديق الأنبياء والرسل منازعتهم فيه، كقولهم: إن كسوف القمر، عبارة عن انمحاء ضوء القمر بتوسط الأرض بينه وبين الشمس، والأرض كرة والسماء محيطة بها من الجوانب، وإن كسوف الشمس، وقوف جرم القمر بين الناظر وبين الشمس عند اجتماعهما في العقيدتين على دقيقة واحدة.
قال: وهذا المعنى أيضاً لسنا نخوض في إبطاله إذ لا يتعلق به غرض ومن ظن أن المناظرة فيه من الدين فقد جنى على الدين، وضعف أمره، فإن هذه الأمور تقوم عليها براهين هندسية، لا تبقى معها ريبة، فمن يطلع عليها، ويتحقق أدلتها، حتى يخبر بسببها عن وقت الكسوفين، وقدرهما، ومدة بقائهما، إلى الانجلاء.
إذا قيل له: إن هذا على خلاف الشرع لم يسترب فيه، وإنما يستريب في الشرع، وضرر الشرع ممن ينصره لا بطريقه أكثر من ضرره ممن يطعن فيه بطريقة، وهو كما قيل: عدو عاقل، خير من صديق جاهل.
وليس في الشرع ما يناقض ما قالوه، ولو كان تأويله أهون من مكابرة أمور قطعية، فكم من ظواهر أولت بالأدلة القطعية التي لا تنتهي في الوضوح إلى هذا الحد، وأعظم ما يفرح به الملحدة، أن يصرح ناصر الشرع بأن هذا، وأمثاله على خلاف الشرع، فيسهل عليه طريق إبطال الشرع.
وهذا: لأن البحث في العالم عن كونه حادثاً أو قديماً، ثم إذا ثبت حدوثه فسواء كان كرة، أو بسيطاً، أو مثمناً، وسواء كانت السماوات، وما تحتها ثلاثة عشرة طبقة، كما قالوه، أو أقل، أو أكثر، فالمقصود: كونه من فعل الله سبحانه وتعالى فقط، كيف ما كان.
الثالث: ما يتعلق النزاع فيه بأصل من أصول الدين، كالقول في حدوث العالم، وصفات الصانع، وبيان حشر الأجساد، وقد أنكروا جميع ذلك فينبغي أن يظهر فساد مذهبهم.
وذكر في الثالثة: أن مقصوده تنبيه من حسن اعتقاده في الفلاسفة، وظن أن مسالكهم نقية عن التناقض ببيان وجوه تهافتهم.
فلذلك لا يدخل في الاعتراض عليهم إلا دخول مطالب منكر، لا دخول مدع مثبت.
فيكدر عليهم ما اعتقدوه مقطوعاً بإلزامات مختلفة، وربما ألزمهم بمذاهب الفرق.
وذكر في الرابعة: أن من عظم حيلهم في الاستدراج إذا أورد عليهم إشكال قولهم: أن العلوم الإلهية غامضة، خفية، لا يتوصل إلى معرفة الجواب عن هذه الإشكالات، إلا بتقديم الرياضيات، والمنطقيات.
فيمن يقلدهم إن خطر له إشكال، يحسن الظن بهم، ويقول: إنما يعسر على درك علومهم لأني لم أحصل الرياضيات ولم أحكم المنطقيات.
قال: أما الرياضيات، فلا تعلق للإلهيات بها.
وأما الهندسيات، فلا يحتاج إليها في الإلهيات، نعم قولهم: إن المنطقيات لا بد من إحكامها فهو صحيح، ولكن المنطق ليس مخصوماً بهم، وإنما هو الأصل الذي نسميه: كتاب الجدل، وقد نسميه: مدارك العقول.
فإذا سمع المتكايس اسم المنطق، ظن أنه فن غريب، لا يعرفه المتكلمون، ولا يطلع عليه الفلاسفة.
ثم ذكر بعد المقدمات، المسائل التي أظهر تناقض مذهبهم فيها، وهي عشرون مسألة:
الأولى: في أولية العالم.
الثانية: في أبدية العالم.
الثالثة: في بيان تلبسهم في قولهم: أن الله سبحانه وتعالى صانع العالم، وأن العالم صنعه.
الرابعة: في تعجيزهم عن إثبات الصانع.
الخامسة: في تعجيزهم عن إقامة الدليل على استحالة الهين.
السادسة: في نفي الصفات.
السابعة: في قولهم: إن ذات الأول لا ينقسم بالجنس والفصل.
الثامنة: في قولهم: إن الأول موجود بسيط بلا ماهية.
التاسعة: في تعجيزهم، عن بيان إثبات أن الأول ليس بجسم.
العاشرة: في تعجيزهم، عن إقامة الدليل على أن للعالم صانعاً، وعلة.
الحادية عشرة: في تعجيزهم عن القول: بأن الأول يعلم غيره.
الثانية عشرة: في تعجيزهم عن القول: بأن الأول يعلم ذاته.
الثالثة عشرة: في إبطال قولهم: أن الأول لا يعلم الجزئيات.
الرابعة عشرة: في إبطال قولهم: أن السماء حيوان متحرك بالإرادة.
الخامسة عشرة: فيما ذكروه من العرض المحرك للسماء.
السادسة عشرة: في قولهم: أن نفوس السماوات، تعلم جميع الجزئيات الحادثة في هذا العالم.
السابعة عشرة: في قولهم: باستحالة خرق العادات.
الثامنة عشرة: في تعجيزهم عن إقامة البرهان العقلي، على أن النفس الإنساني جوهر روحاني.
التاسعة عشرة: في قولهم: باستحالة الفناء على النفوس البشرية.
العشرون: في إبطال إنكارهم البعث، وحشر الأجساد، مع التلذذ والتألم بالجنة والنار، بالآلام واللذات الجسمانية.
هذا ما ذكره من المسائل، التي تناقض فيها كلامهم، من جملة علومهم، ففصلها، وأبطل مذاهبهم فيها إلى آخر الكتاب.
وهذا معنى التهافت، لخصتها من أول كتابه، لكونها مما يجب معرفته.
وقال في آخر خاتمته: فإن قال قائل: قد فصلتم مذاهب هؤلاء، أفتقطعون القول بكفرهم؟
قلنا: بكفرهم، لا بد منه، لا بد من كفرهم، في ثلاث مسائل:
الأولى: مسألة قدم العالم، وقولهم: إن الجواهر كلها قديمة.
الثانية: قولهم: إن الله سبحانه وتعالى لا يحيط علماً بالجزئيات الحادثة من الأشخاص.
الثالثة: إنكارهم بعث الأجسام، وحشرها.
فهذه لا تلائم الإسلام بوجه، فأما ما عدا هذه الثلاث من تصرفهم في الصفات، والتوحيد، فمذهبهم قريب من مذهب المعتزلة، فهم فيها... كأهل البدع. انتهى ملخصاً.
ثم إن القاضي، أبا الوليد: محمد بن أحمد بن رشد المالكي.
المتوفى: سنة 595.
صنف تهافتا من طرف الحكماء، رداً على تهافت الغزالي، بقوله:
قال أبو حامد: (وأوله: بعد حمد الله الواجب 000 الخ).
ذكر فيه: أن ما ذكره بمعزل عن مرتبة اليقين والبرهان.
وقال في آخره: لا شك أن هذا الرجل أخطأ على الشريعة، كما أخطأ على الحكمة، ولولا ضرورة طلب الحق مع أهله، ما تكلمت في ذلك. انتهى.
ثم إن السلطان: محمد خان العثماني، الفاتح، أمر المولى مصطفى بن يوسف الشهير: بخواجه زاده البرسوي.
المتوفى: سنة 893، ثلاث وتسعين وثمانمائة.
والمولى: علاء الدين الطوسي.
المتوفى: سنة 887، سبع وثمانين وثمانمائة أن يصنفا كتاباً، للمحاكمة بين تهافت الإمام والحكماء.
فكتب المولى: خواجه زاده، في أربعة أشهر.
وكتب المولى الطوسي، في ستة أشهر.
ففضلوا كتاب المولى: خواجه زاده، على كتاب: الطوسي.
وأعطى السلطان: محمد خان لكل منهما عشرة آلاف ردهم.
وزاد لخواجه زاده بغلة نفيسة.
وكان ذلك هو السبب في ذهاب المولى: الطوسي إلى بلاد العجم.
وذكر: أن ابن المؤيد، لما وصل إلى خدمة العلامة الدواني، قال: بأي هدية جئت إلينا؟
قال: بكتاب (التهافت) لخواجه زاده، فطالعه مدة، وقال: - رضي الله تعالى - عن صاحبه، خلصني عن المشقة حيث صنفه، ولو صنفته لبلغ هذه الغاية فحسب وعنك أيضاً حيث أوصلته إلينا، ولو لم يصل إلينا لعزمت على الشروع.
وأول (تهافت) لخواجه زاده: (توجهنا إلى جنابك 000 الخ).
ذكر: أنهم أخطأوا في علومهم الطبيعية يسيراً، والإلهية كثيراً، فأراد أن يحكي ما أورد الإمام من قواعدهم الطبيعية، والإلهية مع بعض آخر، مما لم يورده، بأدلتها المعول عليها عندهم على وجهها، ثم أبطلها.
وهي مشتملة على اثنين وعشرين فصلاً، فزاد فصلين على مباحث الأصل.
وأول تهافت المولى الطوسي: (سبحانك اللهم يا منفرداً بالأزلية، والقدم 000 الخ).
وهو رتب على عشرين مبحثاً، مقتصراً على الأصل، وسماه الذخيرة، وعليه، وعلى تهافت الخواجه زاده، تعليقة للمولى شمس الدين: أحمد بن سليمان بن كمال باشا، المتوفى: سنة 94، أربعين وتسعمائة.