سق

ى1 سَقَاهُ, aor. ـْ (K,) inf. n. سَقْىٌ; (TA; [see also سِقَايَةٌ, which is likewise said to be an inf. n. of the same verb;]) and ↓ سقّاهُ, (K,) with teshdeed; (TA;) and ↓ اسقاهُ; (K, TA; [in the CK, erroneously, اسْتَقاهُ;]) all have one meaning; (TA;) [i. e. He gave him to drink, generally water, often milk, and sometimes poison or some other thing: and the first often signifies he watered him, namely, a beast; and in like manner seed produce &c., i. e. irrigated it; as will be shown by what follows:] or سَقَاهُ [is said when you mean he gave him drink] لِشَفَتِهِ [to his lip], (S,) or بِالشَّفَةِ [by means of the lip], as also ↓ سقّاهُ; and ↓ اسقاهُ means he directed him to water, (K,) or he watered (سَقَى) his cattle or his land: (S, * K:) or both of them, (K, TA,) i. e. سَقَاهُ and ↓ اسقاهُ, (TA,) signify he assigned to him, or gave to him, (جَعَلَ لَهُ,) water, (K, TA,) or drink, or water for irrigation; so that سَقَاهُ is like كَسَاهُ, and ↓ اسقى is like آَلْبَسَ, as Sb says: (TA:) or, as some say, سَقَيْتُهُ I gave him water to his mouth; and ↓ أَسْقَيْتُهُ, I assigned to him, or gave to him, (جَعَلْتُ لَهُ,) drink, or water for irrigation, that he might do as he would; and like them are كَسَوْتُهُ and أَكْسَيْتُهُ: (Ham p. 45:) Er-Rághib says that السَّقْىُ signifies the giving one drink; and ↓ الإِسْقَآءُ, the giving one drink so that he may take it howsoever he will; so that the latter is more ample in meaning than the former. (TA.) Both سَقَى and ↓ اسقى are sometimes used in relation to what is in the bellies of camels or other cattle; [meaning their milk;] as in the Kur [xxiii. 21], where it is said, مِمَّا فِى بُطُونِهَا ↓ نُسْقِيكُمْ, or نَسْقِيكُمْ, [i. e. We give you to drink of what is in their bellies,] accord. to different readings. (TA.) One says, سَقَاهُ المَآءَ, [He gave him to drink water, or the water,] inf. n. as above: (Mgh:) and المَآءَ ↓ سَقَّيْتُهُ [I gave him to drink water, or the water, much, or often]: the teshdeed denotes muchness, or frequency. (S.) [See also a tropical usage of the former verb in a verse cited in p. 85, col. 3: and another, from Tarafeh, in p. 134, col. 3. One says also, سَقَى المَآءَ, without a second objective complement, He supplied, or gave, water, or the water.] And سَقَيْتُ الزَّرْعَ, [I watered, or irrigated, the seed-produce,] inf. n. as above; as also ↓ أَسْقَيْتُهُ, (Msb.) And سَقَيْتُ فِى القِرْيَةِ and فِيهَا ↓ أَسْقَيْتُ [I poured water into the water-skin]: a poet says, [in one of my copies of the S, Dhu-r-Rummeh,] وَمَاشَنَّتَا خَرْقَآءَ وَاهٍ كِلَاهُمَا سَقَى فِيهِمَا مُسْتَعْجِلٌ لَمْ تَبَلَّلَا بِأَنْبَعَ مِنْ عَيْنَيْكَ لِلدَّمْعِ كُلَّمَا تَعَرَّفْتَ دَارًا أَوْ تَوَهَّمْتَ مَنْزِلَا [And two old and worn-out skins of an unskilful woman who has not sewed them well, each of them unsound, into which a person in haste has poured water, they not having been previously moistened, (تَبَلَّلَا being for تَتَبَلَّلَا,) are not more liable to the shedding of their water than are thine eyes to the shedding of tears whenever thou investigatest a dwelling or imaginest a place of alighting, or abode]. (S.) [and hence, app.,] سَقَى فُلَانٌ فِى ذَكَرِهِ (assumed tropical:) Such a one became vehemently affected by sexual appetite. (JK.) One says also, سَقَاهُ اللّٰهُ الغَيْثَ and ↓ اسقاهُ (S, Msb, * K) God sent down rain to him, or may God send &c.: (K:) both of these verbs being used by Lebeed in his saying, سَقَى قَوْمِى بَنِى مَجْدٍ وَأَسْقَى

نُمَيْرًا وَالقَبَائِلَ مِنْ هِلَالِ [May He send down rain to my people, the sons of Mejd, and may He send down rain to Numeyr, and the tribes of Hilál]. (S.) [Hence,] one says, سَقَى اللّٰهُ عَصْرَ الشَّبِيبَةِ (assumed tropical:) [May God freshen as with rain the times, or mornings, or afternoons, of youth, or young manhood]. (A and TA in art. شب.) And سَقَيْتُ فُلَانًا, (S,) and ↓ أَسْقَيْتُهُ, and ↓ سَقَّيْتُهُ, (S, K, *) which last is the form in most repute as expressive of a prayer, (Ham p. 45,) and of which the inf. n. is تَسْقِيَةٌ, (K,) I said to such a one سَقَاكَ اللّٰهُ [May God send down rain to thee], (S and K in explanation of the second and third,) or سَقْيًا [which virtually means the same, for سَقَاكَ اللّٰهُ سَقْيًا]: (S in explanation of the first and second, and K in explanation of the second and third:) [or,] accord, to some, one says سَقَيْتُهُ when it [which he gives, i. e. water or the like,] is in his hand; [agreeably with the first explanation in this art.;] and ↓ أَسْقَيْنُهُ signifies I prayed for him, saying سَقْيًا لَكَ. (Msb.) b2: سَقَى بَطْنُهُ, (JK, S, MA, K,) inf. n. سَقِىٌ; (JK, S;) and سُقِىَ, (JK, IAth, TA,) or سَقِى, aor. ـْ inf. n. سِقًى or سَقًى; (MA;) and ↓ استسقى; (JK, S, K; [in my copy of the Msb استقى, which I doubt not to be a mistranscription, as the verb most commonly known in the sense here following is استسقى, and as this is not there mentioned;]) His belly [was, or became, diseased with dropsy, i. e.] had yellow water [meaning serum] (JK, S, Msb, K, * TA) apparent in it, (JK,) or collected in it; (S, K, TA;) for which there is scarcely, or never, any cure; (Msb, TA;) his belly became swollen [with dropsy]. MA.) b3: [In the phrase written in the CK سُقِىَ قُلْبُهُ عَدَاوَةًُ, the verb is correctly سُقِىَ: see 2.] b4: سَقَىالعَرَقُ The sweat flowed without stopping. (TA.) b5: سَقَى التَّوْبَ, and ↓ سقّاهُ, He made the garment, or piece of cloth, to imbibe a dye. (TA.) b6: [سَقَى also signifies He tempered steel; and is used in this sense in the present day: and accord. to a reading in one of my copies of the S, in art. شرخ, ↓ سقّى also has this meaning.]

b7: See also 4, last sentence.2 سَقَّىَ see 1, in six places. b2: سُقِىَ قَلْبُهُ عَدَاوَةً, (K, TA, [in the CK, erroneously, سُقِىَ,]) and بِالعَدَاوَةِ, (TA, and thus, and thus only, in the JK,) inf. n. تَسْقِيَةٌ, (JK, TA,) (tropical:) His heart was made to imbibe enmity, (K, TA,) is said of a man to whom a thing that he dislikes, or hates, has been repeatedly done. (TA.) 3 مُسَاقَاةٌ [The giving to drink, one with another. See a tropical usage of its verb in an ex. cited in art. شف, conj. 8. b2: ] The drawing of water together. (KL.) b3: And a man's employing a man to take upon himself, or manage, the culture [or watering & c.] of palm-trees or grape-vines [or the like] on the condition of his having a certain share of their produce: (S, TA:) Az says that the people of El-'Irák term it مُعَامَلَةٌ. (TA.) 4 أَسْقَىَ see 1, in thirteen places. b2: One says also, أَسْقَيْتُهُ رَكِيَّتِى I assigned to him my well [to draw water therefrom]: and أَسْقَيْتُهُ جَدْوَلًا مِنْ نَهْرِى I assigned to him [a streamlet as] a place, or source, of irrigation, from my river, or rivulet; and أَسْقَيْتُ لَهُ مِنْهُ [which means the same]. (TA.) b3: And اسقاهُ It produced in him [dropsy, or] yellow water. (JK. [See 1, near the end of the paragraph.]) b4: And He gave him a made [shin such as is termed] سِقَآء: (Az, K, TA: [it is said in the TA that وَهَبَ مِنْهُ in the K should be وَهَبَ لَهُ, as in the explanation by Az: but see art. وهب, in which it is said that وهب منه is allowable, and occurs in several trads.:]) or he gave him a hide to make of it a سِقَآء: (K:) or اسقاهُ

إِهَابًا has the latter meaning: (JK, TA:) and أَسْقِ إِهَابَهَا occurs in a trad. as meaning Give thou its hide to him who will make of it a سِقَآء, (TA,) or make thou its hide to be a سِقَآء for thee. (JK.) b5: Also, (JK, S, K, TA,) and ↓ سَقَاهُ, (K,) the latter mentioned as on the authority of IAar, but disallowed by Sh, (TA,) i. q. اِغْتَابَهُ (tropical:) [He spoke evil of him, or traduced him, in his absence or otherwise], (JK, S, K, TA,) in a foul manner; (TA;) and imputed to him a vice, fault, or the like: (S, TA:) and J cites [in the S] a verse of Ibn-Ahmar ending with the phrase أَسْقَى

↓ سِقَائِيَا [app. as meaning (assumed tropical:) Who has spoken evil of me, & c.]. (TA.) 5 تسقّى It (a thing) received, or admitted, moisture, (M, TA,) or irrigation; or became plentifully irrigated, or succulent, or sappy. (M, K, TA.) The Hudhalee (El-Mutanakhkhil, TA) says.

مُجَدَّلٌ يَتَسَقَّى جِلْدُهُ دَمَهُ كَمَا تَقَطَّرَ جِذْعُ الدَّوْمَةِ القُطُلُ

meaning [Thrown down upon the ground, his skin] becomes drenched with his blood (يَتَشَرَّبُهُ) [like as drips the severed trunk of the Theban palm-tree]: or, as some relate the verse, يَتَكَسَّى

[becomes overspread, here meaning suffused], from الكِسْوَةُ. (S, TA.) b2: تَسَقَّتِ الإِبِلُ الحَوْذَانَ (assumed tropical:) The camels ate the حوذان (a certain plant, TA) in its fresh and moist state, and became fat upon it. (K.) 6 تَسَاقَوْا They gave to drink, one to another, (S, MA, TA,) with the full measure of the vessel in which they were given to drink. (S, TA.) [See also 3.]8 استقى He drew water (TA) مِن البِئْرِ [from the well], (S, TA,) and مِنَ النَّهْرِ [from the river, or rivulet]. (TA. [Golius and Freytag make the verb in this sense, erroneously, استسقى; but the former mentions استقِىِ also in the same sense.]) [And استقى عَلَى بَعِيرٍ He drew water upon a camel in a manner expl. voce سَانِيَةٌ, q. v.: often occurring in the Lexicons.] b2: And (tropical:) He was, or became, fat, (K, TA,) and satisfied with drinking of water. (TA.) b3: See also 10, in two places.10 استسقى He sought, or demanded, drink (سِقْيًا, K, TA, [in the CK سَقْيًا,] i. e. مَا يُشْرَبُ, TA); منْهُ [from him]; as also ↓ استقى. (K, TA. [In the CK is immediately added after this explanation, وسَقِيًّا: but this is a mistranscription for وَتَقَيَّأَ; expressing another signification of these two verbs, which will be expl. below.]) And He asked, begged, or prayed, for rain; (Msb, * TA;) i. q. اِسْتَمْطَرَ (S in art. مطر, and Msb. *) [Hence, صَلَاةُ الاِسْتِسْقَآءِ The prayer of the petitioning for rain. And استسقى لَهَا He said سَقَاهَااللّٰهُ May God send down rain upon it, namely, a land: see Har p. 300.] b2: And He constrained himself to vomit; or vomited intentionally; syn. تَقَيَّأَ; [see a statement above, in this paragraph, respecting a mistranscription in the CK;] as also ↓ استقى; (K, TA;) mentioned by ISd. (TA.) b3: See also 1, in the last quarter of the paragraph.

سَقْى in the phrase سَقْىُ الفُرَاتِ, which means The towns, or villages, [or lands,] watered by the Euphrates, is said by Mtr to be an inf. n. used as a subst. [properly so termed, and, being originally an inf. n., it may be used alike as sing. and pl.]; or, in this phrase, a noun that should be prefixed to it [such as ذَات], is suppressed: or, accord. to some, it is سِقْى [q. v.], an instance of the measure فِعْلٌ in the sense of the measure مَفْعُولٌ; and thus it is in the handwriting of EI-Hareeree in his 22nd Makámeh. (Har p. 246.) b2: See also the next paragraph.

سِقْىٌ Drink; or what is drunk; (TA;) or what is given to drink; (K, TA;) a subst. from سَقَاهُ and أَسْقَاهُ; (S, TA; [in the former of which, this meaning is indicated, and also the meaning of water given to drink to cattle; and water with which land is irrigated;]) in the M, drink given to camels: (TA:) pl. أَسْقِيَةٌ. (S, TA.) and [particularly] A share, or portion, of water [ for irrigation]: one says, كَمْ سِقْىُ أَرْضِكَ [How many bucketfuls or skinfuls, (the specificative being suppressed,) virtually meaning how much, is the share, or portion, of water for the irrigation of thy land?]. (S, TA.) b2: And Water, (K, TA, [in the CK ما, a mistranscription for مَآءٌ,]) i. e. yellow water [meaning serum, effused in dropsy], incidental in the belly, (K, TA,) scarcely, or never, curable; (TA;) as also ↓ سَقْىٌ: (K: [وَيُفْتَحُ being there added: and the word as meaning “ yellow water ” is written only with fet-h in the JK: but in the TA, ويفتح forms part of the addition here following:]) or it is in white نَفَافِيخ [meaning cells] in the fat of the belly; [in which sense, also, the word is written only with fet-h in the JK;] and it [app. meaning the belly] is opened (وَيُفْتَحُ) on the occasion of its issuing: so says ISd: (TA:) a subst. from سَقَى بَطْنُهُ [q. v.]. (S, TA.) And A skin [or membrane] containing yellow water, which cleaves asunder from over the head of the young one [at the birth]: (K, TA:) or, as in the T, the water that is in the [membrane called] مَشِيمَة, that comes forth عَلَى رَأْسِ الوَلَدِ [meaning at the birth]. (TA.) A2: Also Land that is irrigated; having the meaning of the measure مَفْعُولٌ, like نِقْضٌ [in the sense of مَنْقُوضٌ]: (Er-Rághib, TA: [see also سَقْى:]) or it signifies, (K,) or so ↓ سَقِىٌّ, of the same measure as شَقِىٌّ and صَبِىٌّ, (Mgh,) and ↓ مَسْقَوِىٌّ, (S, Mgh, K,) app. a rel. n. from مَسْقًى, not from مَسْقِىٌّ, for if it were from the latter it would be مَسْقِىٌّ, (M, TA,) [or, accord. to some, if from مَسْقِىٌّ, it may be either مَسْقِىٌّ or مَسْقَوِىٌّ, (see Lumsden's Arab. Gr. p. 630,)] seed-produce irrigated (S, Mgh, K) by water running upon the surface of the earth; (S, Mgh;) [i. e., not by rain only;] ↓ سَقِىٌّ being the contr. of بَخْسِىٌّ; (Mgh;) and ↓ مَسْقَوِىٌّ, contr. of مَظْمَئِىٌّ, (Mgh, TA,) which signifies “ watered [only] by the rain; ” and the vulgar say ↓ مِسْقَاوِى. (TA.) بَطْنٌ سَقٍ A belly swollen [with dropsy]. (MA.) سُقْيَا A giving of drink; [or a giving to drink;] like [the inf. n.] سَقْىٌ. (Er-Rághib, TA.) b2: And A sending down of rain upon mankind and the lands: (TA:) a subst. from سَقَاهُ اللّٰه الغَيْثَ. (S, K, * TA. *) One says, دَعَوْتُ لَهُ بِالسُّقْيَا [I prayed for him for the sending down of rain]. (JK.) And it is said in a form of prayer, سُقْيَا رَحْمَةٍ وَلَا سُقْيَا عَذَابٍ [We ask of Thee a sending down of a rain of mercy, and not a sending down of a rain of punishment]; meaning, send Thou down upon us a rain in which shall be benefit, without injury, and without laying waste. (Msb.) One says also أَرْضٌ خَافِضَةُ السُّقْيَا Land easy of irrigation [either by the rain or otherwise]: (K in art. خفض:) and the contr. is termed رَافِعَةُ السُّقْيَا. (TA in that art.) b3: Also i. q. شرب [i. e.

شِرْبٌ, meaning A beast's share, or portion, of water]: so in the Kur xci. 13. (Jel.) سِقآءٌ A skin, (KL,) or a قِرْبَة, (JK,) [i. e.] a skin of a young goat or sheep when it has entered its second year, (M, K,) used for water and for milk, (ISk, JK, S, Msb, K, KL,) or, accord. to ISd, only for water: (TA:) it is termed اِبْنُ أَدِيمٍ

[made of one hide; but there are larger sorts]; and if larger, it is termed اِبْنُ أَدِيمَيْنِ [made of two hides], and اِبْنُ ثَلَاثَةِ آدِمَةٍ [made of three hides]: (T and TA in art. بنى:) accord. to ISk, the وَطْب is peculiarly for milk; and the نِحْى, for clarified butter; and the قِرْبَة, for water: (S:) the pl. (of pauc., S) is أَسْقِيَةٌ and أَسْقِيَاتٌ and (of mult., S) أَسَاقٍ, (S, K,) or this last is a pl. pl. (T, TA.) b2: See also 4, last sentence. b3: [And see a phrase voce حِذَآءٌ, in art. حذو, where it is applied to (assumed tropical:) The stomach of a camel, in which water is stored.]

سَقِىٌّ: see سِقْىٌ, last sentence, in two places. b2: Also A cloud having large drops [of rain], (S, K,) vehement in the falling [thereof]: (S:) [like رَمِىٌّ and رَوِىٌّ:] pl. أَسْقِيَةٌ. (S, K.) b3: And The papyrus (بَرْدِىّ): (JK, S, K:) or tender papyrus: so called because of its growing in, or near to, water: (TA:) occurring in a verse of Imra-el- Keys, cited voce مُذَلَّلٌ: (S, TA: [but see what is said under this word, مذلّل: and see Ham p. 555:]) n. un. سَقِيَّةٌ. (S.) b4: And Palm-trees; (S, K;) and سَقِيَّةٌ signifies [the same, or] palmtrees that are irrigated by means of water-wheels (دَوَالٍ, [pl. of دَالِيَةٌ, q. v.]). (TA.) سُقَايَةٌ: see what next follows.

سِقَايَةٌ and ↓ سُقَايَةٌ and ↓ مَسْقَاةٌ and ↓ مِسْقَاةٌ A place for giving to drink or for watering: (K, * TA:) what is termed سِقَايَةُ المَآءِ is well known: (S:) i. e. سِقَايَةٌ signifies a place made, or prepared, for the giving to drink to people: (Msb:) a construction for water: (Mgh:) or a place in which beverage is made, or prepared, at the fairs, or festivals, &c.: (JK, T, TA:) [and particularly a place in which a beverage made of raisins steeped in water was given at the general assembly of the pilgrims:] and ↓ مَسْقَاةٌ signifies a drinkingplace [in a general sense]: and he who pronounces it with kesr to the م [↓ مِسْقَاةٌ] makes it to be like the utensil called مِسْقَاةُ الدِّيكِ [the drinking-vessel of the cock]: (S:) [see تُرْفَةٌ:] and the pl. is مَسَاقٍ. (TA.) b2: سِقَايَةٌ also signifies A vessel in which one is given to drink: (K:) in the Kur [xii. 70], it means the king's drinking-cup; (Mgh;) his صُوَاع, in [or from] which he drank, (JK, S, TA,) and with which they measured corn; and it was a vessel of silver. (TA.) b3: And سِقَايَةُ الحَاجِ means The beverage made of raisins steeped in water which [the tribe of] Kureysh used to give to the pilgrims to drink: it was under the superintendence of El-'Abbás in the Time of Ignorance and in El-Islám: (TA:) or سِقَايَة in this phrase is an inf. n.; so in the Kur ix. 19; (Mgh;) where it is said, أَجَعَلْتُمْ سِقَايَةَ الْحَاجِ وَعِمَارَةَالْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِآللّٰهِ وَاليَوْمِ الْآخِرِ; the two words سقاية and عمارة being inf. ns. of سَقَى and عَمَرَ; (Bd;) the meaning being أَجَعَلْتُمْ أَهْلَ سِقَايَةِ الحَاجِ وَ عِمَارَةِ المَسْجِدِ الحَرَامِ [i. e. Have ye made, or pronounced, the authors of the giving to drink to the pilgrims, and of the keeping in repair of the sacred mosque, to be like him who has believed in God and the last day?]; and this is confirmed by another reading, which is, سُقَاةَ الحَاجِ وَعَمَرَةَ المَسْجِدِ: (Ksh, Bd:) or the meaning is, أَجَعَلْتُمْ سِقَايَةَ الحَاجِ كَإِيمَانِ مَنْ آمَنَ [&c., i. e. have ye made, or pronounced, the giving to drink to the pilgrims, &c., to be like the belief of him who has believed &c.?]. (Bd.) [See also رِفَادَةٌ.]

سَقَّآءٌ; and the fem. سَقَّآءَةٌ and سَقَّايَةٌ: see سَاقٍ, in six places. b2: السَّقَّآءُ is also the appellation of A certain intelligent bird, that draws water for itself. (JK.) [It is applied in the present day, by some, to The pelican: and by some, to the aquiline vulture; commonly called the رَخَم.]

سَاقٍ and ↓ سَقَّآءٌ Giving to drink; or one who gives to drink: (K, TA:) the former signifies [generally as above, or a cup-bearer: and also] watering seed-produce; or a waterer of seedproduce: (Msb:) [and ↓ the latter generally signifies a water-carrier:] the pl. of the former is سُقًّى, (K, TA,) with damm and then teshdeed, (TA,) [accord. to the CK سُقِىٌّ, which is app. a mistranscription,] and سُقَّآءٌ, (K, TA,) like رُمَّانٌ, (TA,) or سُقَاةٌ: (CK: [this last is a well-known pl. of سَاقٍ, and as such has occurred above, voce سِقَايَةٌ:]) the pl. of ↓ سَقَّآءٌ is سَقَّاؤُونَ: (K:) and a woman is termed ↓ سَقَّآءَةٌ and ↓ سَقَّايَةٌ. (S, K.) It is said in a prov., ↓ اِسْقِ رَقَاشِ إِنَّهَا سَقَّايَةٌ [Give thou to drink to Rakáshi: verily she is one who gives to drink: رَقَاشِ being a woman's name]: it is applied to him who does good: meaning do thou good to him, because of his doing good. (A'Obeyd, S.) b2: [Hence,] سَاقِى

العَيْنِ A certain vein [app. the central artery of the retina] which passes from the interior of the head to the eye, and the severing of which occasions the loss of the sight. (JK.) [See also the next paragraph.]

سَاقِيَةٌ [a subst. from ساقٍ, made so by the affix ة,] A rivulet, or streamlet, (T, K, TA,) for the irrigation of seed-produce; (T, TA;) a small channel for the irrigation of land; (Msb;) it is larger than a جَدْوَل, and than a نَهْر: (Mgh:) pl. سَوَاقٍ. (Mgh, TA.) It is now vulgarly applied to designate The [kind of water-wheel for irrigation termed] دُولَاب [q. v.]. (TA in art. دلب.) b2: And [the pl.] السَّوَاقِى signifies Certain veins which discharge into the أَبْهَرَانِ [dual of أَبْهَرُ, q. v.]. (JK.) مَسْقًى A time [and a place] of giving to drink. (JK, TA.) مَسْقَاةٌ: see سِقَايَةٌ in tow places. One says when the Sultán has dealt gently with his subjects in his government of them, أَبْلَغَ السُّلْطَانُ الرَّاتِعَ مَسْقَاتَهُ (assumed tropical:) [The Sultán has caused the beast pasturing at pleasure amid abundant herbage to come to his drinking-place]. (TA.) [See also شَرَبَةٌ.]

مِسْقَاةٌ: see سِقَايَةٌ, in two places. b2: Also A thing which is made for the جِرَار [or water-jars], and upon which the mugs are hung. (JK, TA.) مَسْقِىٌّ [Given to drink: and] watered seedproduce [&c.]. (Msb.) b2: [Hence,] إِنَّهُ لَمَسْقِىُّ الدَّمِ Verily he is tinged with redness. (JK.) مَسْقَوِىٌّ and مِسْقَاوِى: see سِقْىٌ, last sentence, in three places.

سقى: سقى: مصدره في معجم فوك: سُقَا، ذكر في مادة لاتينية معناها سقى وبلَّل. سقى (وحدها) وسقى فلاناً: اختصار سقاه سَمَاً، سمه بأن يجعله يشرب شراباً قتالاً (مملوك 1، 2: 149).
سقى: وضع الزيت في القنديل (المقري 1: 362).
سقى: طلى بالسمن أو بالزيت (ابن جبير ص68).
سقى: غمس الحديد والصلب في ماء مهيئ لذلك (بوشر، انظر لين، ومعجم البلاذري، وابن العوام 1: 405، مملوك 2، 1: 115 والتعليقات) سقى الماء. سقى السفينة الماء: زودها بماء عذب، استسقى بماء عذب (أمارى ص134).
سقى الحبقة: شرب كثيراً من النبيذ، أكثر من الأكل والشرب وأفرط في الشراب، ثمل، سكر (بوشر).
أسقيك يا كموّن: مثل معناه: ما لا يكون أبداً، أتمناه لك أي لن تحصل على ما تتمنى.
بسقيك يا كموّن: يا للخيبة! ويقال لمن خاب في أمله. انتظرني تحت الدردار وهي عبارة يقولها بسخرية من يعطي موعداً لا ينوي الوفاء به (بوشر).
سَقّى (بالتشديد): سقّى فلانا مثل سقاه أي سمه وجعله يشرب شراباً مميتاً (فوك).
أسقى: دق، طرق، قرع (فوك) ويقال أسقى ب.
انسقى: مطاوع سقى، ارتوى (فوك).
استقى: نزح، استنزف، نشّف (ابن جبير ص207).
استقى: رفع، جذب إلى أعلى. يقال مثلا استقى الرجل، ففي حيان (ص73 و): وضاق باب الحصن بأصحابه في انهزامهم فلم يجد اللعين منفذاً للدخول عليه حتى استقاه أصحابه من فوق السور من صهوة فرسه (ألف ليلة برسل 6: 292) ويقال: استقى الزنبيل (نفس المصدر).
استقى: انظر فيما يلي المصدر واسم المفعول.
استسقى: طلب السقي، طلب الشراب. ولا يقال استقى من فلان فقط بل استسقاه أيضاً. ففي حيان (ص93 و): فإذا بها تغنّيه وهو يفديها ويستسقيها.
استسقى: يذكر الكالا المصدر استسقاء بمعنى الاحتفال لطلب السقيا بنزول الغيث. وتجد وصف هذا الاحتفال والدعاء لطلب السقيا عند كرتاس (ص275) والاستسقاء في مصر إقامة الصلاة العامة والدعاء لزيادة النيل (دي ساسي طرائف 1: 59) - وانظر فيما يلي مصدر استسقى واسم المفعول منه.
سُقا: ذكرت في معجم فوك مرادفة لسقْيْ بمعنى إرواء.
السقا: ذكرت في المعجم اللاتيني - العربي في مادة eliotropium بلا تمييز. ويمكن أن تقرأ أيضاً السنا، ولست أعرف هذه ولا تلك.
سقية. سقية الأرض بالترع: ارواء الأرض (بوشر).
سقية الحديد: غمس الحديد المحمى في الماء ليصلب (بوشر).
سقية: شراب مسموم (مملوك 1: 3: 149).
سقية: حوض جرن. (المُقْري 1: 655).
أراد الناشر تغيير الكلمة غير أنها موجودة في طبعة بولاق.
سقاوة: خنب، رعام، خنان: مرض معد مميت يصيب الخيل، وهو التهاب الجلدة المخاطية أو النخامية (بوشر) سِقَايَة: حُوَيض يحفظ فيه سمك أو نباتات.
(انظر معجم البلاذري) وهذا المعنى مذكور عند دومب (ص98).
سقاية الحديد: غمس الحديد المحمي في الماء ليصلب (بوشر).
سَقَّاء. الشَيخْ السقاء في المساجد هو الموكل على توزيع الماء للوضوء (برتون 1: 101، 358) ساقِيَة: خندق، حفيرة، ومنها قيل: طفّ الساقية أي عزم على أمر مهم بعد أن تردد مدة طويلة (بوشر).
نطّ الساقية: صار تركياً (بوشر). ساقِيَة: دلو، قادوس (معجم الادريسي): ومنه الكلمات الإيطالية: secchio, secc, sicchia ( أماري الجريدة الأسيوية 1845، 1: 114).
ساقِيَة: مغطس، مستحم. ففي المقري (3: 753): فدخل أبو العباس المطهرة وتجرَّد من أثوابه - فقال لي أَيْنَ الفقيه أبو العباس فقُلْتُ هاهو في الساقية عريان (ألف ليلة برسل 11: 345).
ساقِية: دولاب مائي تديره البقر لرفع الماء من النهر لسقي الحقول والبساتين (معجم الادريسي، شو 2: 170، نيبور، ص32، 148، نيبور 1: 143 - 144، ويرن ص14، فوسكيه ص62، المقري 3: 131 (وفي مخطوطتنا تذكر دائماً كلمة سانية المرادفة فيما يذكر).
سَاقية: زخرف الفتائل الذهبية مع اللؤلؤ التي تصنعها النساء على جباههن للزينة، وقد أطلق عليها هذا الاسم لأنها تشبه الدولاب المائي (لين عادات 3: 403).
سَاقِية: بئر للري يرفع منها الماء بنواعير إلى حيث ما يحتاجونه (معجم الادريسي).
سَاقية: فسقية عامة، سبيل (معجم الادريسي).
سَاقية: بستان (معجم الادريسي). وفي كتاب ابن صاحب الصلاة (ص76 ق): وكان هذا الشيخ - ينزل على ساقية - على ضفة نهر، أحسن من شادمَهْر، يحفّها جداول كالصلال. ولا تكاد ترمقها الشمس من تكاثف الظلال، فيستريح فيها.
سَاقية: أنبوبة (معجم الادريسي).
سَاقِية: بمعنى المدر سقي أي إرواء.
ويسمى في الأندلس من يشرف على ارواء الحقول صاحب الساقية، وعمله وكالة الساقية (معجم الادريسي) ويجب حذف رقم 8 ساقية من معجم الادريسي فإن مقارنة ما جاء فيه مع ما جاء في المقري 21: 459) تظهر أن أبيات الشعر التي ذكرت في (ص279) لم تكن قد قيلت في الساقية بل قيلت في القوادس وهي سفت حربية شراعية، وعليك أن تقرأ في العبارة الأخيرة الشواني بدل السواقي.
تَسْقِيَة: حساء شوربة (بوشر) وفيه قد شددت الياء وهذا غير صحيح لأن أصل الاسم مصدر سقَّى (بالتشديد).
تسقّية: طعام يتخذ من قوادم الغنم (ميهرن ص26).
مسقى: مورد؛ منهل، مشرب، حوض (ألكالا، الادريسي ص96، (فوك) وفيه الجمع مَسَاقي. ( aberador) aqueductus غير أن عليك أن تقرأ بدل الكلمة الاخيرة abrevador ومعناها مورد، منهل، مشرب، حوض ..
مسقاة: مرشة سقاية (بوشر).
مرض الإستسقاء: حبن (تاريخ البربر 1: 488) وفي مخطوطتنا (رقم 1351) استسقاء مصدر استسقى.
مستقى: قصعة، طاس لغرف الماء (ابن بطوطة 4: 188.
مستقى: مستقِ محبون (برجون)
مستقَى النهر: مجرى النهر، مسيل النهر (بوشر) استسقاء وعلة الاستسقاء: حين فوك)، بوشر برجون، مارسيل، سنج، معجم المنصوري، ابن خلكان 1191، بيان 1: 279)، وهو ثلاثة أنواع: لحمّي وزقّي وطبلّي، ويسمى الأخير الاستسقاء اليابس أيضاً (محيط المحيط).
مستسقى: محبون، مصاب بالاستسقاء (بوشر، مارسل).

جفو: جفاه: أبعده، وهجره، وتركه (تعليقات فليشر على المقري 2: 77 في الزيادات والتصحيحات، وفي التعليقات على المقري ص273 - 274). وتقول العرب فيما قرره فليشر: جفت جفوني النوم، في حين تقول (نحن الفرنسيين): جفا النوم جفوني. ولذلك يمكن أن تقرأ ما جاء في المقري (2: 195): جفا جفني المنامَ (بنصب المنام كما يرى فليشر). غير أن رفع المنام كما نشرته صحيح أيضاً، لانا نجد في المقدمة (3: 398) بيتا من الشعر فيه: جفا جفوني النومُ، والضمة فوق الميم في مخطوطتنا رقم 1350، ولا شك أن الشاعر قالها بالضم وإلا لقال: جفت جفوني.
ويقال: جفا الرقاد بمعنى جفا جنبه عن الفراش (عند فريتاج ولين) (ألف ليلة 2: 101).
وجفاه: لامه وعذله، أنبه وبكنه (فوك) جَفَّى بالتشديد (أنظر لين) تعني كما يقول جوليوس: قابله بجفاء. وعامله بجفاء (بوشر). وهذا المعنى قديم نجده في بيت للأعشى نقله ابن خلكان (1: 186).
وفي مخطوطة ليدن: نُجَفَّى (أنظر أيضاً معجم مسلم).
جافاه: أبعده، وأساء إليه، وجافته خليلته أبعدته وقست عليه (بوشر).
تجافي: لم يلزم مكانه، ومال من جانب إلى جانب. (البكري 159). وتجافى عنه: تولى عنه، وكف عنه، وعفَّ (المقري، 1: 55، 2: 75، 634، 2: 164، 273، 434) وفي كتاب الخطيب (24و): لم يكن من أهل نباهة ووقع لابن عبد الملك في ذلك مقل كان حقه التجافي عنه لو وفق (المقدمة 1: 160، 229)، (تاريخ البربر 2: 64، 148، 316، 318، 323، 334، أماري 387).
وقد تكون بمعنى لم يرغب فيه وامتنع عنه، ففي العبدري (58 ق): وأجرت بيتا في مكة وكان لا يزال يسكنه قوم من تونس (فتجافيت عن التضييق عليهم في السكنى معهم وانتظرت خروجهم. وفي تاريخ البربر (1: 12): وتجافى عن قبول شيء من السلطان.
وتجافى عن فلان: عفا عنه وامتنع عن الإساءة إليه. ففي حيان- بسام (3: 50 و): فتجافى الكفرة عنهم وخرجوا يريدون مدينة منشون. (في نسخة ب، 1: فتجفى غير أن المزيد تفعَّل من جفا غير مستعمل).
وتجافى عن دمه: امتنع عن قتله، وعفا عنه (تاريخ البربر 1: 597، 2: 22).
وتجافى عنه: ابتعد عنه وتركه (تاريخ البربر 1: 649، 2: 181).
وتجافى عن ملك الحضرة: ترك امتلاك العاصمة وامتنع عن ذلك (تاريخ البربر 1: 657).
وتجافى عن الإمارة: ترك الملك وتنازل عنه (تاريخ البربر 1: 620).
وتجافى لفلان عن الشيء: تركه له (بيان 2: 283، تاريخ البربر 1: 552، 581، 583، 595، 2: 98، 124 ومواضع أخرى، أبن بطوطة 3: 340).
وتجافى عن الشيء: نفر منه وكرهه، ففي تاريخ البربر (1: 367): وضمن هو تخريب المساجد لتجافيهم عنها (تاريخ البربر 1: 488، 2: 179، 192).
وتجافى بهم المنبت عن الحضارة والأمصار بعض الشيء، ابتعد أصلهم عن البقاء في المدن والسكنى في بيوت ثابتة (دي سلان) (المقدمة 1: 298).
وتجافى عن فلان: عفا عنه (دي ساسي قواعد 1: 78، شرح الحريري 413، تاريخ البربر 1: 42).
وتجافى لفلان عنه: تركه له (بدرون 296 حيث يجب قراءة النص كما ذكرناه) وانظر التعليقات في صفحة 127 - 128 منه.
وتجافى به: أبعده، وأقصاه (شرح ديوان مسلم).
استجفاه: وجد حافيا، ففي المقري (2: 560) في كلامه عن شاعر استجفاه أي وجد شعره ثقيلا غليظا غير (حلو المنزع) جَفْوَة: تباعد، تنافر. ففي تاريخ البربر (2: 185): كانت جفوة بين السلطان وخالد.
جفاء: قسوة، وشدة، صرامة. ففي الكلام عن الخليلة يقال: أعطته عين الجفاء: أي قست عليه وعاملته بشدة، ونظرت إليه بصرامة (بوشر).
جاف: فظ، غليظ، قاسي القلب، يقال: جافية على العاشق أي قاسية القلب على حبيبها (بوشر).
وجاف: ثقيل، توصف به وسائل النقل، وقطع الحجارة، والأسلحة (معجم الادريسي).
وجاف: بليد، أحمق، غليظ الذهن (فوك) وثقيل الروح، ثقيل الظل، مملّ، مضجر (فوك).
الأم الجافية: الغشاء الخارجي المغلف للدماغ والحبل الشوكي (بوشر).
مَجْفُوّ: كريه النظر، مشوه الخلقة.
ففي المقري (1: 306): رث الهيأة، مجفو الطلعة.

جفو

1 جَفَا, (K,) aor. ـُ (TA,) inf. n. جَفَآءٌ; and ↓ تجافى; It did not keep, or cleave, to its place. (K.) You say, جَفَا جَنْبُهُ عَنِ الفِرَاشِ, (Mgh,) and عَنْهُ ↓ تجافى, (S, Mgh,) His side did not rest, or was restless, or uneasy, upon the bed; or shrank from it; (S, Mgh;) and heaved, or rose, from it: (Mgh:) or the former, his side did not keep, or cleave, to its place upon the bed: and the latter, it became withdrawn, or removed, from it. (TA.) And جَفَا السَّرْجُ عَنْ ظَهْرِ الفَرَسِ, (S Msb, TA,) aor. and inf. n. as above; (Msb;) and ↓ تجافى; (S, Msb;) The saddle heaved, or rose, from the back of the horse: (S, Msb:) or did not keep, or cleave, to its place upon his back. (TA.) b2: [Hence,] it is said in a trad. of 'Omar, إِنِّى أَجْفُو عَنْ أَشْيَآءَ مِنَ العِلْمِ Verily I recoil, shrink, or am averse, from some matters of knowledge, or science, and ignore them, or neglect them. (Mgh.) b3: Also جَفَا, (Msb, TA,) aor. as above, (Msb,) [and so the inf. n.,] said of a garment, or piece of cloth, It was thick, coarse, or rough: (Msb, TA:) and in like manner said of a reed-pen, it was thick, coarse, or rough, in its nib. (TA.) b4: [And hence, (see جَفَآءٌ, below, and جَافٍ,) He was, or became, thick, gross, coarse, rough, or rude, of make: and, more commonly, coarse, rough, or rude, of nature or disposition, or in his intercourse and dealings with others; unkind, hard, churlish, uncivil, or surly. (See also 10.)] It is said in a trad., مَنْ بَدَا جَفَا, i. e. [He who abides in the desert] becomes coarse, rough, or rude, of nature or disposition; [or unkind, hard, churlish, &c.;] by reason of mixing little with men. (TA.) b5: جَفَا عَلَيْهِ كَذَا Such a thing was, or became, heavy, onerous, burdensome, or oppressive, to him. (K.) A2: جَفَا جَنْبَهُ عَنِ الفِرَاشِ: and جَفَا السَّرْجَ: see 3. b2: جَفَتِ القِدْرُ زَبَدَهَا The cooking-pot cast forth its froth, or foam; as also ↓ اجفت; (TA;) [like جَفَأَت and اجفأت;] originally without ء. (Er- Rághib, TA.) And جَفَا السَّيْلُ The torrent drove away [things in its course]. (Msb.) b3: جَفَا الرَّجُلَ, aor. as above, He turned away from the man; avoided him; or shunned him: or he drove away the man; from جفا السَّيْلُ, explained above: sometimes meaning, with hatred. (Msb.) And جَفَاهُ He withdrew, or removed, far, or to a distance, from him: whence the saying of Mohammad Ibn-Sookah, لَمَّا قَلَّ مَالِى جَفَانِى إِخْوَانِى [When my property became little, my brethren withdrew far from me]. (TA) b4: And جَفَا مَالَهُ He did not keep, or cleave, or hold fast, to his property. (K.) b5: And جَفَاهُ, (S, K,) aor. ـُ (S,) inf. n. جَفَآءٌ (S, K) and جَفْوٌ, (K,) He treated him, or behaved towards him, coarsely, roughly, rudely, unkindly, hardly, churlishly, uncivilly, or surlily: (S, K:) you should not say جَفَيْتُ. (S.) The pass. part. n. is ↓ مَجْفُوٌّ and ↓ مَجْفِىٌّ: (S, and K in art. جفى:) the latter formed in accordance with جُفِىَ, in which the و is changed into ى. (Fr, S.) b6: He did to him what displeased, grieved, or vexed, him; did to him what he disliked, or hated; did evil to him. (TA.) So in the trad., مَنْ حَجَّ وَلَمْ يَزُرْنِى فَقَدْ جَفَا [He who performs the pilgrimage to Mekkeh and does not visit me, i.e. does not visit my tomb afterwards, either on his homeward journey or by journeying to ElMedeeneh for that special purpose, does what displeases me]. (TA.) b7: جَفَتِ المَرْأُةُ وَلَدَهَا The woman neglected to take care of her child, or to pay frequent attention to it. (TA.) 2 تَجْفِيَةٌ [inf. n. of جفّى] signifies, in Persian, جفاء فرمودن [app. as meaning The ordering one to act, or to treat another, coarsely, roughly, rudely, &c.]. (KL. [Accord. to Golius, as on this authority, “i. q. جَفَا, sign. injuria affecit; duriter et inique tractavit: seu transit. ejus. ”]) 3 جافى جَنْبَهُ عَنِ الفِرَاشِ, and ↓ جَفَاهُ, He caused his side not to rest, or caused it to be restless, or uneasy, upon the bed; or caused it to shrink therefrom: and he heaved it, drew it up, or raised it, [making it to be separated by some space or interval] from the bed. (Mgh.) and hence, (Mgh,) جافى عَضُدَيْهِ (Mgh, TA) عَنْ جَنْبيْهِ (TA) He put, or set, his upper arms apart, or remote, from his sides. (Mgh, TA.) [Thus the Muslim is enjoined to do in prostrating himself in prayer.] And جافى السَّرْجَ عَنْ ظَهْرِ الفَرَسِ, (S, * Msb,) and ↓ اجفاهُ, (S, K,) and ↓ جَفَاهُ, (K, [said in the TA to be a mistake, but a similar usage of this verb has been mentioned above on the authority of the Mgh,]) He raised the saddle from the back of the horse: (S, Msb, K:) and in like manner, القَتَبَ عَنْ ظَهْرِ البَعِيرِ ↓ أَجْفَيْتُ [I raised the saddle from the back of the. camel]. (M, TA.) 4 اجفاهُ He made, or caused, him, or it, to be, or become, distant, remote, far off, or aloof. (TA.) b2: See also 3, in two places. b3: اجفى المَاشِيَةَ He fatigued the cattle, [in some copies of the S, تَبِعَهَا is put for أَتْعَبَهَا,] and did not let them eat, (Az, S, K, TA,) nor fed them previously, driving them vehemently. (TA.) A2: أَجْفَتِ القِدْرُ: see 1. b2: أجْفَتِ الأَرْضُ The land became like the جُفَآء, or rubbish and scum cast forth by the torrent of a valley, or by a cooking-pot, in respect of the departure of the good thereof. (Er-Rághib, TA.) 6 تجافى: see 1, in three places. [Said of a person prostrating himself, or lying down, it means He drew up his body from that on which he rested. And تجافى عَنْهُ generally signifies He, or it, receded, withdrew, removed, or became remote or aloof or separated by some space or interval, from him, or it: and he drew away, shrank, or flinched, from him, or it.] It is said, of the difference between الذَّبْح and القَتْل, that the former is by cutting the external jugular veins; and the latter, بِإِيقَاعِ الفِعِلِ فِى المَحَلِّ مَعَ التَّجَافِى [By causing the act to take effect upon the place thereof while standing aloof]; meaning that the قَاتِل strikes from a distance, not knowing whether he will hit the place or not. (Mgh.) And [hence] you say, تجافى لَهُ عَنْ حَقِّهِ (assumed tropical:) [He relinquished, i. e.] he gave, to him, his right, or due. (TA in art. خمص.) b2: He inclined, or declined, or turned, from side to side: and from right to wrong. (Har p. 125.) [See 6 in art. دفو.]8 اجتفاهُ He removed him, or it, from his, or its, place. (K.) 10 استجفاهُ He esteemed it (namely, a bed, &c., K) جَافٍ (S, K) i. e. thick, coarse, or rough. (TA.) b2: He demanded, or required, of him that he should do what was displeasing, grievous, vexatious, or evil. (TA.) A2: استجفى He became coarse, rough, rude, unkind, hard, churlish, uncivil, or surly. (KL. [See also 1.]) جَفًا: see جَفَآءٌ.

جَفْوَةٌ A single act of coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, treatment, or behaviour. (TA.) b2: See also جَفَآءٌ, in three places.

جِفْوَةٌ: see جَفَآءٌ.

جَفَآءٌ is in make; [signifying Thickness, grossness, coarseness, roughness, or rudeness:] and in nature, or disposition; (TA;) signifying coarseness, roughness, or rudeness, (Mgh, Msb,) in one's intercourse and dealings with others; (Mgh;) unkindness, hardness, churlishness, incivility, or surliness; a predominant quality of the people of the desert; (Mgh, Msb;) from جَفَا said of a garment, or piece of cloth; (Msb;) contr. of بِرٌّ (S,) or of صِلَةٌ; (K;) as also ↓ جَفًا, (K,) accord. to Lth; but Az says that he knew not any one who allowed this latter: (TA:) so, too, ↓ جِفْوَةٌ and ↓ جَفْوَةٌ, in the sayings فِيهِ جِفْوَةٌ and جَفْوَةٌ [In him is coarseness, roughness, or rudeness, &c.] : (K:) and فُلَانٌ ظَاهِرُ الجِفْوَةِ Such a one is a person in whom coarseness, roughness, or rudeness, &c., is apparent: (S:) but accord. to Lth, جفوة [whether جَفْوَةٌ or جَفْوَةٌ is not shown] denotes a more constant quality than جَفَآءٌ (TA.) Yousay also, ↓ بِهِ جَفْوَةٌ, meaning He is suffering coarseness, roughness, or rudeness, &c. (K.) and الزَّمَنِ ↓ أَصَابَتْهُ جَفْوَةُ (tropical:) [The roughness, or rudeness, &c., of time, or fortune, smote him]; and جَفَوَاتُهُ [its roughnesses, or rudenesses, &c.]. (TA.) جُفَآءٌ The rubbish and scum cast forth by the torrent of a valley, and by a cooking-pot. (Er-Rághib, TA.) [See also art. جفأ.] b2: And hence, as being likened to the جُفَآء of the torrent, (tropical:) The first, or foremost, of men, or people. (TA.) [But see art. جفأ.]

جَافٍ [act. part. n. of 1:] applied to a garment, or piece of cloth, (Mgh, Msb,) and to a bed, &c., (S, * K, TA,) Thick, coarse, or rough. (Mgh, Msb, TA.) b2: And [hence] applied to a man, (S, TA,) meaning Thick, gross, coarse, rough, or rude, of make; and coarse, rough, or rude, of nature or disposition; coarse, rough, rude, unkind, hard, churlish, uncivil, or surly, in his treatment of, or behaviour towards, his companions: pl. جُفَاةٌ. (TA.) You say also, رَجُلٌ جَافِى الخِلْقَةِ [A man thick, gross, coarse, rough, or rude, of make]: and جَافِىالخُلُقِ niggardly and incompliant; coarse, rough, or rude, (K, TA,) in his intercourse and dealings with others; oppressive when angry and irritated against his companion with whom he sits. (TA.) And جَافٍ

عَنِ المَوْعِظَةِ [Obdurate against admonition]. (TA in art. جعظر.) مَجْفُوٌّ: see 1.

مَجْفِىٌّ: see 1.

رشو

1 رَشَا, said of a young bird, It stretched forth its head to its mother in order that she should put food into its beak. (Abu-l-'Abbás [Th], Msb, TA.) b2: Hence, [accord. to Th, but see رِشْوٌة, below,] رَشَاهُ, (S, Mgh, Msb, K,) aor. ـر inf. n. رَشْوٌ, (S, Msb,) He gave him a رِشْوَة [or bribe]. (S, * Mgh, Msb, K.) [See also 3.]3 راشاهُ, (S, ISd, K,) inf. n. مُرَاشَاةٌ, (TA,) i. q. صَانَعَهُ [He bribed him; (see also 1;) or endeavoured to conciliate him; or did to him a thing in order that he (the latter) might do to him (the former) another thing]: (K:) and حَابَاهُ [app. as meaning he treated him, or behaved towards him, with partiality]: (ISd, K:) or ظَاهَرَهُ [he aided him, or assisted him]. (S.) 4 ارشى الدَّلْوَ He put a رِشَآء [or rope]. to the bucket. (S, ISd, K.) b2: [Hence,] ارشى said of the colocynth [or any similar plant (see رِشَآءٌ)] (assumed tropical:) It extended its rope-like branches [or stalks]. (Az, S, K, ↓ TA.) A2: أَرْشَيْتُ الفَصِيلَ, (S, K,) inf. n. إِرْشَآءٌ, (S,) I made the young camel to suck, or to be suckled. (S, K.) 5 ترشّاهُ He was soft, tender, gentle, bland, or mild, towards him; or he treated him with gentleness, or blandishment. (S, ISd, K.) 8 ارتشى He took, or received, a رِشْوَة [or bribe], (S, Mgh, Msb, K,) مِنْهُ from him. (Mgh.) 10 استرشى He sought, or desired, to be suchled; said of a young camel. (S, K.) b2: and استرشى مَا فِى الضَّرْعِ He drew forth what was in the udder. (Az, TA.) b3: [Hence, probably,] استرشى فِى حُكْمِهِ He sought, or desired, or demanded, a رِشْوَة [or bribe] in the case of his deciding judicially, for his doing so [agreeably with the desire of the briber]. (S, K, ↓ TA.) رِشْوَةٌ and رُشْوَةٌ (T, S, M, Mgh, Msb, K) and رَشْوَةٌ, (Lth, K,) of which the first is that which is the most commonly used, (TA,) i. q. جُعْلٌ [as meaning A bribe]; (K, TA;) i. e. (TA) a thing that one gives to a judge, or to another person, in order that he may judge in his [the giver's] favour, or to incite him to do what he [the giver] desires; (Msb, TA;) or a means of attaining that which one wants, by bribery; not including what is given as a means of obtaining a right or repelling a wrong; for it is related on the authority of several of the leading doctors of the Tábi'ees that there is no harm in man's bribing for the defence of himself and his property when he fears being wronged; so says IAth: and Lth explains the last of these three words as meaning an act of bribery: (TA:) accord. to Abu-l-'Abbás [i. e. Th], (TA), the former meaning is from رَشَا said of a young bird, explained in the first sentence of this art.: (Msb, TA:) or it is from الرِّشَآءُ, (IAth, Mgh, TA,) signifying “ that by means of which one obtains water,” (IAth, TA,) or “ the rope of the bucket: ” (Mgh:) or, accord. to ISd, the reverse of this is the case: (TA:) the pl. (of the first, Msb, TA) is رِشًا or رِشًى and (of the second, Msb, TA) رُشًا or رُشًى. (S, Msb, K, TA.) رِشَآءٌ A rope: (S, Msb, K:) [or a well-rope; i. e.] the rope of the bucket: (Mgh:) and ↓ تِرْشَآءٌ, also, with kesr, has the same meaning as رِشَآءٌ: (K:) hence it would seem that this is generally the case; but they have expressly declared that the latter word has not been heard except in relation to the like of an enchantment, or a fascination: so says MF, pointing to the saying of Lh, that among the phrases of women who enchant, or fascinate, men is أَخَّذْتُهُ بِدُبَّآء مُمَلَّأٍ مِنَ المَآء مُعَلَّقٍ بِتِرْشَآء [I have enchanted him, or fascinated him, with a gourd, filled with water, suspended by a rope, or well-rope]; and that ترشاء, meaning a rope, is not thus said except in this enchantment, or fascination: accord. to ISd, the last radical of رشاء is judged to be و because one obtains water by means of the رشاء, like as one obtains the thing sought by means of the رِشْوَة; which is the reverse what has been said above, that الرشوة is from الرشاء: (TA:) the pl. is أَرْشِيَةٌ. (S, Mgh, Msb, K.) b2: الرَّشَآءُ is also the name of (assumed tropical:) A Mansion of the Moon; (K, TA;) [the Twenty-eighth, which is the last, of the Mansions of the Moon;] so called as being likened to a rope; (TA;) [the northern fish, of the constel-lation Pisces, together with the star beta of Andromeda; or, more correctly, delta and epsilon, with some neighbouring stars, of Pisces;] a group of many stars, in the form of a fish, with the tail towards the south and the head towards the north; (Kzw;) many small stars, in the form of a fish, called [also] بَطْنُ الحُوتِ, in the navel of which is a bright star, which the moon makes one of its mansions; (S, TA;) [or including بطن الحوت, which is in the navel of Andromeda; for] بطن الحوت is the name of the bright star [beta] that is above the drapery round the waist of Andromeda: (Kzw, descr. of Andromeda:] الرشاء is also called قَلْبُ الحُوتِ. (TA in art. قلب.) [See مَنَازِلُ القَمَرِ, in art. نزل.]

رَشِىٌّ A young camel; syn. فَصِيلٌ. (K.) [See 4, last sentence.]

رَاشٍ The giver of a رِشْوَة [or bribe]: hence the trad., لَعَنَ اللّٰهُ الرَّاشِىَ وَالمُرْتَشِىَ وَالرَّائِشَ, i. e. [May God curse] the giver of a رِشْوَة, who aids another to do what is wrong, and the receiver thereof, and him who is agent between them two, demanding more for this or less for this. (IAth, TA.) تِرْشَآءٌ: see رِشَآءٌ, first sentence.

مُرْتَشٍ The receiver of a رِشْوَة [or bribe]. (IAth, TA.) [See an ex. above, voce رَاشٍ.]

مُسْتَرْشٍ A seeker, desirer, or demander, of a رِشْوَة [or bribe]. (TK.) Hence, (TK,) one says, إِنَّكَ لَمُسْتَرْشٍ لِفُلَانٍ, [in the TA إِلَى فُلَانٍ,] i. e. مُطِيعٌ لَهُ تَابِعٌ لِمَسَرَّتِهِرص [app. meaning (assumed tropical:) Verily thou art obedient to such a one, subservient to that which gives him happiness]. (K, TK.)

صبو

1 صَبَا, (S, M, K,) aor. ـْ inf. n. صَبْوَةٌ, (S,) or صَبْوٌ, (M, K,) and صُبُوٌّ (S, M, K) and صِبًا [also written صِبًى, in the CK (erroneously) صَبًى,] and صَبَآءٌ, (M, K,) [app., in its primary acceptation, He was a youth, or boy, or child; agreeably with an explanation of a phrase in what follows, and with explanations of صِبًا and صَبَآءٌ which will be found below: b2: and hence,] He was, or became, youthfully ignorant, or foolish, or silly: (M, K:) [and, as seems to be indicated in the TA, he indulged in amorous dalliance; a sense in which the verb, more especially with صِبًا (q. v. infrà) for its inf. n., is very frequently used:] or he inclined to ignorant, or foolish, or silly, and youthful, conduct; and in like manner ↓ تصابى; from الصِّبَا, which is from الشَّوْق [i. e. “ desire ”]: (S: [see an ex. of the inf. n. of the latter verb in a verse cited voce شَابَ, in art. شيب:]) or صِبًا and صَبَآءٌ, as inf. ns., signify the inclining the heart to any one; and have other significations expl. in what follows: and ↓ تَصَابٍ signifies the manifesting passionate love, and desire: (KL:) [but صِبًا and صَبَآءٌ are often used in different senses: thus Et-Tebreezee says that] in the following hemistich of a poem by Dureyd Ibn-Es-Simmeh, صَبَا مَا صَبَا حَتَّى عَلَا الشَّيْبُ رَأْسَهُ the first صبا may be from الصِّبَى [or الصِّبَا], and the second صبا from الصَّبَآءُ signifying الفَتَآءُ; so that the meaning may be, He engaged in play, or sport, and الصِّبَى [or amorous dalliance, &c.], as long as he was a youth, [until hoariness came upon his head;] or the meaning may be, he engaged in الصِّبِى as long as he engaged therein, &c. (Ham p. 380.) And صَبِىَ, (S, M, K,) [aor. ـْ inf. n. صَبَآءٌ, (S,) or صِبًا, (M,) [or both, as will appear from what follows,] signifies He played, or sported, with the صِبْيَان [i. e. youths, or boys, or children]: (S:) or he acted in the manner of the صِبْيَان: (M, K: *) or both صِبًا and صَبَآءٌ, as inf. ns., signify the acting as a youth, or boy, or child; and the playing, or sporting, with youths, or boys, or children: (KL:) and ↓ تصبّى and ↓ تصابى, said of an old man, signify he acted in a youthful, boyish, or childish, manner. (TA.) b3: صَبَا, inf. n. صُبُوٌّ and صَبْوَةٌ, also signifies He inclined. (Msb.) You say, صَبَا إِلَيْهَا He inclined to her, namely, a woman; as also صَبِىَ: and in like manner, صَبَتْ إِلَيْهِ and صَبِيَتْ [She inclined to him]. (M. [See also صُبٌّ, in art. صب.]) And صَبَا إِلَيْهِ, (M,) or إِلَيْهَا, (K,) inf. n. صَبْوَةٌ (M, K) and صُبْوَةٌ (K) and صُبُوٌّ; (M, K;) and صَبِىَ; (K;) He yearned towards, longed for, or desired, (M, K,) him, (M,) or her: (K.) b4: [Hence, app.,] صَبَتِ النَّخْلَةُ, (M, K,) aor. ـْ (M,) The [female] palm-tree inclined, or leaned, towards the male palm-tree that was distant from it. (M.) b5: And صَبَتِ الرَّاعِيَةُ, (M, K,) aor. ـْ (M,) inf. n. صُبُوٌّ, The pasturing beast inclined its head and put it upon the pasturage. (M, K.) [See also 2.]

A2: صَبَتْ, (S, M, K,) aor. ـْ (S, M,) inf. n. صُبُوٌّ (S, M, K) and صَبًا, (M, K,) in [some of] the copies of the K صَبَاء, (TA,) said of the wind called الصَّبَا, (S, M, K,) It blew. (K.) b2: And صُبِىَ القَوْمُ, (M, K,) like عُنِىَ, (K,) The people, or party, were blown upon by the wind called الصَّبَا. (M, K.) 2 صبّى رَأْسَهُ, inf. n. تَصْبِيَةٌ, He inclined his head towards the ground. (TA.) [See also 1, near the end.]3 صابى رُمْحَهُ, (T, S, *, M, K, TA,) inf. n. مُصَابَاةٌ, (TA,) He inclined his spear, (M, K,) or he lowered the head of his spear towards the ground, (T, TA,) [or, as the context in the S seems to indicate, he inverted his spear,] to pierce, or thrust, (T, M, K,) with it. (M, TA.) b2: صابى السَّيْفَ He put the sword into its غِمْد [which generally means its scabbard] (S, M, K,) or into its قِرَاب [which generally means its case for enclosing it together with its scabbard,] (TA,) reversed, or inverted: (S, M, K, TA:) or, accord. to the A, صابى سَيْفَهُ, and سِكِّينَهُ, means he put his sword, and his knife, into its قِرَاب not in the right manner: and one says to one who hands a knife, صَابِ سِكِّينَكَ i. e. Reverse thy knife, putting the handle towards me. (TA.) b3: صابى بِنَآءَهُ He made his building to incline, or lean. (K.) b4: صابى مَشَافِرَهُ He (a camel) inverted his lips on the occasion of drinking. (K.) b5: صابى الشَّيْخَ He, or it, overturned the old man; and made him to incline. (TA.) b6: صابى البَيْتَ, (M, K,) i. e. البَيْتَ مِنَ الشِّعْرِ, (TA,) He recited the verse not rightly, or not regularly. (M, K, TA. [In the CK, صاباهُ البَيْتَ.]) and صابى الكَلَامَ He made the speech, or language, to deviate from its proper course, or tenour. (M, K.) b7: صَابَيْنَا عَنِ الحَمْضِ is a phrase mentioned by Az as meaning We turned away from the [plants called] حمض. (TA.) b8: And one says, الجَوَارِى يُصَابِينَ فِى السِّتْرِ, meaning يطلعن [i. e.

يَطَّلِعْنَ, but I think that فِى is a mistranscription for مِن, and that the meaning is, The girls, or young women, look from within the curtain]. (TA.) 4 أَصْبَتْ She (a woman) had a child such as is termed صَبِىّ [i. e. a boy, or a young male child]; (S, M;) and a child, male or female. (S.) A2: أَصْبَتْهُ She (a woman, M, K, or a girl, or young woman, S) excited his desire, and invited him, (M, K,) or made him to incline, (S,) to ignorant, or foolish, or silly, and youthful, conduct, (S, M, K,) so that he yearned towards her; as also ↓ تَصَبَّتْهُ. (M, K.) And ↓ تَصَبَّاهَا He invited her to the like thereof. (M.) And ↓ تصبّاها also signifies He deceived, or beguiled, her, and captivated her heart; (M, K; [see also another rendering in an explanation of a verse cited voce إِصَارٌ;]) as also ↓ تصاباها. (K.) And اصبى عِرْسَ فُلَانٍ He endeavoured to cause the wife of such a one to incline [to him]. (TA.) A3: أَصْبَوْا They entered upon [a time in which blew] the wind called الصَّبَا. (M, K.) 5 تَصَبَّوَ see 1, latter half: A2: and see also 4, in three places.6 تَصَاْبَوَ see 1, in three places: A2: and see also 4.10 استصبى, as stated by Freytag, is expl. by Reiske as signifying Pueriliter se et proterve gessit: A2: and by Jac. Schultens as signifying Pro puero habuit. But the usage of this verb in any sense is app. post-classical.]

صَبًا [is of the fem. gender, and] is a subst. and an epithet, [so that one says رِيحٌ صَبًا, as well as صَبًا alone and رِيحُ الصَّبَا,] (M, TA,) [and signifies The east wind: or an easterly wind:] the wind that blows from the place of sunrise: (Msb:) or the wind of which the mean place whence it blows is the place where the sun rises when the night and day are equal; the opposite wind of which is the دَبُور: (S:) or the wind that faces the House [of God, i. e. the Kaabeh; app. meaning that blows from the point opposite to the corner, of the Kaabeh, that is between the Black Stone and the door]; as though yearning towards the House: (M, TA:) or, accord. to IAar, (M,) the wind of which the place whence it blows extends from the place of rising of الثُّرَيَّا [or the Pleiades] to [the place of] بَنَات نَعْش [meaning the tail of Ursa Major]: (M, K:) [it is often commended by poets as a gentle and pleasant gale, like the Zephyr with us:] the dual is صَبَوَانِ and صَبَيَانِ: (Lh, M, K:) and pl. صَبَوَاتٌ and أَصْبَآءٌ. (M, K.) صِبًا [also written صِبًى] and ↓ صَبَآءٌ, the former with kesr and the short alif, and the latter with fet-h and the long alif, (S, Msb,) [both mentioned before as inf. ns.,] Youth, or boyhood; the state of the صَبِىّ [q. v.]: (S:) or childhood. (Msb.) One says, كَانَ ذٰلِكَ فِى صِبَاهُ and صَبَائِهِ [That was in his youth or boyhood: or in his childhood]. (Msb.) [See also an ex. in a verse cited in the first paragraph of art. شفع.] b2: And the former [or each, as is shown in the first sentence of this art.,] has also a signification derived from الشَّوْقُ [or “ desire; ” i. e., each signifies also An inclining to ignorant, or foolish, or silly, and youthful, conduct; and amorous dalliance]: (S:) and ↓ صَبْوَةٌ signifies [the same, as is also shown in the first sentence of this art., or, like صِبًا and صَبَآءٌ,] the ignorance, or foolishness, or silliness, of youth; (Lth, M, K;) and amorous dalliance. (Lth, TA.) [See an ex. of the first in a verse cited in the first paragraph of art. ادى; and another in a verse cited voce عَارَضَ.]

صَبْوَةٌ: see the next preceding paragraph.

صَبَآءٌ: see صَبًا.

صَبِىٌّ A youth, boy, or male child; syn. غُلَامٌ: (S:) or a young male child; (Mgh, Msb;) before he is called غُلَام: (Mgh:) or one that has not yet been weaned, (M, K,) so called from the time of his birth: (M:) and ↓ صَابٍ signifies the same as صَبِىٌّ; these two words being like قَادِرٌ and قَدِيرٌ: (TA:) the pl. of the former is صِبْيَةٌ [a pl. of pauc., in which the و is changed into ى because of the kesreh before it, like as is said in the M respecting another of the pls.,] (S, M, Msb, K, but not in the CK,) and صِبْوَةٌ (M, K, TA, in the CK صَبْوَةٌ,) and صُبْيَةٌ (M, K) and صَبْيَةٌ, (K, TA, but not in the CK,) [or rather the last two are quasi-pl. ns.,] and أَصْبٍ [another pl. of pauc.] (K) and أَصْبِيَةٌ [also a pl. of pauc.], (M, K,) but this last is said by J to have been unused, because the usage of صِبْيَةٌ rendered it needless, (TA,) and صِبْيَانٌ, (S, M, Msb, K, but not in the CK,) in which the و is changed into ى because of the kesreh before it, (M,) and صُبْيَانٌ, (M, K,) as some say, preserving the ى notwithstanding the dammeh, (M,) and صِبْوَانٌ (M, K, but not in the CK,) and صُبْوَانٌ: (M, K:) and [ISd says,] accord. to Sb, the dim. of صِبْيَةٌ is ↓ أُصَيْبِيَةٌ, and that of أَصْبِيَةٌ is ↓ صُبَيَّةٌ, each irreg.; but in my opinion, صُبَيَّةٌ is the dim. of صِبْيَةٌ, and أُصَيْبِيَةٌ is that of أَصْبِيَةٌ: (M:) [J says,] أُصَيْبِيَةٌ occurs in poetry as being the dim. of أَصْبِيَةٌ. (S.) ↓ صَبِيَّةٌ signifies A young woman, girl, or female child; (S, TA;) and so too, [sometimes,] صَبِىٌّ: (TA:) and the pl. is صَبَايَا. (S TA.) b2: أُمُّ الصِّبْيَانِ is a term applied to The flatus, or flatulence, (الرِّيحُ,) that is incident to children. (TA in art. ام.) [Golius, in that art., explains it as meaning Larva, terriculamentum puerorum; on the authority of Meyd.: and also as meaning Epilepsy; on the authority of Ibn-Beytár.] b3: صَبِىٌّ also signifies (assumed tropical:) The pupil of the eye: (M, K:) but Kr ascribes this meaning to the vulgar. (M.) b4: And (tropical:) The extremity of each of the jaw-bones: (K, TA:) i. e. (TA) الصَّبِيَّانِ signifies the two extremities of the two jaw-bones (S, M, TA) of the camel and of other animals: or, as some say, the two edges curving outwards from the middle of the two jaw-bones: (M, TA:) or, accord. to the A, the thin portions of the two extremities thereof: and it is [said to be] tropical. (TA.) And (assumed tropical:) A bone below the lobe, or lobule, of each of the two ears: (K:) or, as some say, the head of the bone that is below the lobe, or lobule, of each of the two ears by the space of about three fingers put together. (M.) b5: And (tropical:) The edge (حَدّ) of the sword: (M, K, TA:) or the ridge thereof, (M, TA, in the copies of the K أَوْ غَيْرِهِ is erroneously put for أَوْ عَيْرُهُ, TA,) which rises in [i. e. along] its middle; (M, K, TA;) and likewise of a spear-head: (M, TA:) or, accord. to the A, that part of a sword below, or exclusive of, (دُونَ,) its ظُبَة [q. v.]. (TA.) b6: And (assumed tropical:) The head of the human foot; (M, A, TA; in the copies of the K رَأْسُ القَوْمِ is erroneously put for رَأْسُ القَدَمِ; TA;) i. e. the part [thereof] between its حِمَارَة [q. v.] and the toes. (A, TA.) And الصَّبِيَّانِ signifies also (assumed tropical:) The two sides of the [camel's saddle called] رَحْل. (M.) b7: It is also said that صِبْيَانُ الجَلِيدِ signifies (tropical:) The grains of hoar-frost that resemble pearls: and صِبْيَانُ المَطَرِ (tropical:) the small drops of rain: but accord. to the author of the “ Khasáïl,” it is صِئْبَان [pl. of صُؤَابَةٌ, q. v.], with ء and then ب. (TA.) صَبِيَّةٌ fem. of صَبِىٌّ, q. v.

صُبَيَّةٌ: see صَبِىٌّ, former half.

صَابٍ: see صَبِىٌّ, first sentence. b2: Also i. q. صَاحِبُ صَبْوَةٍ [i. e. One who indulges in youthful folly, and amorous dalliance]. (TA.) b3: Kureysh, (M,) or the Jews, (TA,) used to call the Companions of the Prophet صُبَاةٌ. (M, TA. [See صَابِئٌ, in art. صبأ.]) And Náfi' read [in the Kur ii. 59 and xxii. 17] الصَّابِينَ instead of الصَّابِئِينَ; (TA;) and [in v. 73] الصَّابِيُونَ instead of الصَّابِئُونَ. (TA voce صَابِئٌ.) b4: صُبَّى, a pl. of صَابٍ, is expl. as meaning Those who incline to conflicts and factions, seditions, or the like, and love to be foremost therein. (TA. [See صُبٌّ, in art. صب.]) الصَّابِيَةُ The oblique wind (النُّكَيْبَآءُ, dim. of النَّكْبَآءُ,) that blows in a direction between that of the east or easterly wind (الصَّبَا) and that of the north or northerly wind (الشَّمَال): (S, K:) it is very cold, (S and TA voce نَكْبَآءُ,) and very boisterous, and unattended by rain or by any good. (TA ibid.) أُصَيْبِيَةٌ: see صَبِىٌّ.

مُصْبٍ, (Ks, Az, M,) or مُصْبِيَةٌ, (S, A,) or both, (K,) applied to a woman, (Ks, Az, S, M, A, K,) and the former also applied to a man, (Er-Rághib, TA,) Having صِبْيَة [i. e. children, or young children, or young unweaned children], (S, Er-Rághib, A, *) or having a child such as is termed صَبِىّ. (M, K.) b2: Hence the latter is metaphorically applied by El-Hareeree to (tropical:) Wine of which the sealed cover has been broken. (Har p. 450.) b3: [See also the verb, 4.]

مَصْبُوٌّ: see صَابِئٌ, in art. صبأ.

مُصَابِيَةٌ A calamity, or misfortune. (K.)

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

سوى: سَوى: ساوى، له ثمن. وقد ذكر سَوي الفعل الماضي في بيت ذكر في ألف ليلة (1: 50) انظر لين في مادة ساوى.
سَوِي: أثمر، أغّل، حصل على دخل (ألكالا).
سَوِي: ساوى أكثر، له ثمن أكثر (ألكالا).
سَوي: يسوى أي يصلح (محيط المحيط).
سَوًّى (بالتشديد). سوّى الرَقّ: صقله وجعله أملس لامعاً من كثرة دلكه كما يفعل المشارقة. (عباد 1: 154).
سَوَّى: عدّل، جعله مستوياً (بوشر).
سَوَّى: ضبط ودوزن الآلة الموسيقية (ألكالا) والمصدر منه تسوية. وفي حيان - بسام (3: 50 ف): فأخذت العود وقعدت تسوّيه.
سَوَّى: رتب، نظّم، هيّأ (البكري ص71). وفي رياض النفوس (ص35 و): وكانت المرأة سوَّت البيت وبخرته وأوقدت المصباح (ألف ليلة: 1: 80).
سَوَّى: طبخ الطعام. (لين، ألف ليلة 4: 20) سَوَّى: صنع، فعل (بوشر) وفي محيط المحيط: سوَّيت الشيء أي صنعته، وكيف أُسَوِي أي كيف أفعل.
ساوى الآلة الموسيقية: ضبطها ووزنها (ألكالا).
ساوى بينهم: اصلح (بوشر).
ساوى: وفق بين الآراء (ألكالا).
ساوى: أعزّ، وقّر، أكرم، اعتبر (ألكالا).
ساوى: ما قل وعادل. وساوى به وله: لحق به، وسادى بينهما: جعلهما يتماثلان ويتعادلان (معجم مسلم).
استوى قولهم استوى جالساً لم يفسره لين تفسيراً حسناً. ويستعمل حين يكون المرء مضطجعاً أو متكئاً فيستقيم ويعتدل في جلسته. ففي مختارات من تاريخ العرب (ص274) فلما دخل عليه وجده في صدر متكئاً فلم يقم له ولا استوى جالساً.
ويقال أيضاً: استوى قائماً أي قام مستقيماً معتدلاً (بوشر، كليلة ودمنة ص13).
استوى فلان لي خَصْماً: أي صار لي خصماً وتعين. (محيط المحيط).
استوى مع فلان: اصطلح معه (بوشر بربرية) استوى: نضج (محيط المحيط، همبرت ص51) برجون، هلو (وفيه اشتوى بالشين بدل السين). ألف ليلة: 3: 620 وفيها كان ناضجاً).
استوى: انظر المصدر والمفعول به فيما يلي.
سِيّ. سِيّما: تستعمل من غير لا قبلها وهو خطأ وقع فيه مؤلفون قدماء. تجده مثلاً في الزراعة النبطية لابن العوام (1: 115) وفي كتاب محمد بن الحارث (ص305): كان مبرَّاً من ذلك منزَّهاً سِيّما إنه لم يزل الغم يسري في قلبه الخ. وتجده عنده البيضاوي (1: 11). وهذا الاستعمال كثير عند الكتاب المتأخرين في مصر والمغرب، ففي النويري (الأندلس ص456): كان قد بلغه عن عامل اسمه ربيع إنه ظلم سيما أهل الذمّة. (ميرسنج ص26، المقدمة 1: 9، 70، 217، 2: 86).
سواة. على سواة: في محاذاة، في صف، يقال: بيته في سواة الجامع.
سواتَيْن: سيّان، سواء، لا يعبأ ولا يكترث بفعله، ليس بالجيد ولا بالرديء (بوشر).
سواة: بعد كل حساب، مع ذلك.
سواة: تساويا في سوء الــمعاملة عند الجدال (بوشر).
سَوَاء: بغية، مراد، مرام (فوك).
سَوَاء: جميعاً، سويّة، مُشاع، صحبة، رفقة، معاً، في نفس الوقت (بوشر) ويقال أيضاً: سوا بسوا (قصة عنتر ص36).
سَوَاء: استقامة، باستقامة، قبالة، تلقاء، تجاه، حذاء (بوشر).
سَوَاء: تماماً، بالضبط، بدقة (معجم الادريسي، دي يونج، تاريخ البربر 2: 3، 14.
شَرْعَ أنْ سَوَا: شَرْعاً سواء، جميعاً (فوك) عدّ ما بقى في كيسه ما اجاسوا أو ما طلع سوا. أي عدّ ما بقي في كيسع من الدراهم فلم يجد ما ينتفع به (بوشر).
سويّ: مستوي الخلق لا داء به ولا عيب، وهو مرادف صحيح (ابن بطوطة 4: 201، 291) وقد أسيئت ترجمتها.
وفي رياض النفوس (ص97 د): يا كذّاب هذا أنا صحيح سوي (ألف ليلة برسل 12: 352).
سَوِيّ: صفة نوع من التمر (زيشر 18: 550).
سَوِيّة: تثمين، تسعير، تقدير (ألكالا).
تَسَاو: مصالحة، طريقة للاتفاق، تسوية الخلاف (بوشر).
مُساويَة: مصالحة، توفيق، إصلاح، اتفاق لحل الخلاف في أمر من الأمور (بوشر).
اسْتِواء: مطابقة، موافقة، ملاءمة (بوشر).
استواء: اتفاق، تراض (هلو).
استواء: توافق الأصوات في الموسيقى (ألكالا).
استواء: نضج. يقال: استواء بلاغ الأثمار، بلوغ أو ثمار وقت نضجها (بوشر).
على غير استواء: منحرف المزاج، مريض (ألف ليلة 1: 588، 605).
مُسُتَوٍ ومُسْتَوي: سهل، مهاد، وكذلك مُسْتَواة (معجم الطرائف).
مُسْتوٍ: ناضج. ورجل مستو: عاقل، حكم (بوشر).

سو

ى1 سَوِىَ, aor. ـْ see 3, in two places.

A2: [Accord. to Golius, سَوَى, inf. n. سِوًى, signifies He intended, or proposed to himself: this he says as on the authority of the KL, in which only the inf. n. is mentioned with the explanation قصد وآهنگ كردن: and to this, Freytag adds the authority of Meyd; and also that the verb governs the thing which is its objective complement in the accus. case. In the S and other lexicons of good repute, I find the meaning of قَصَدَ assigned to اِسْتَوَى followed by إِلَى; but in none to سَوَى.]2 سوّاهُ, (S, M, &c.,) inf. n. تَسْوِيَةٌ, (K,) He made it equal, equable, uniform, even, level, flat, plane or plain; (S, * M, MA, Msb, K;) or equal in respect of elevation or of depression; (Er-Rághib, TA;) [and straight, right, direct, or rightly directed; (see its quasi-pass. 8;)] and ↓ اسواهُ signifies the same; (M, K;) namely, a place, (Msb, K,) or a thing, (S, M, Er-Rághib, TA,) or an uneven, or a crooked, thing. (Mgh.) It is said in a trad., فَأَمَرَ بِالخِرَبِ فَسُوِّيَتْ [And he gave orders respecting the ruins, and they were levelled]. (TA in art. خرب.) And in another trad., سَوَّيْنَا عَلَى رُقَيَّةَ, meaning We buried Ru-keiyeh, and made the earth of the grave even, or level, over her. (Mgh.) [Hence also,] سُوِّيتْ عَلَيْهِ الأَرْضُ: see 8. And hence the saying in the Kur [iv. 45], لُوْ تُسَوَّى بِهِمُ الْأَرْضُ, (TA,) i. e. That they were buried, and that the ground were made level over them; (S, * Bd;) بِ being here syn. with عَلَى: (TA in art. ب:) or the meaning is, that they became like the dust of the earth; (M, Jel;) thus expl. by Th; (M;) or that they had not been created, and that they and the earth were alike. (Bd.) [Hence also,] بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّىَ بَنَانَهُ, in the same [lxxv. 4], is said to mean [Yea: we are able] to make his hand like the foot of the camel, without fingers: or to make his fingers uniform, of one measure or size: (TA:) or the meaning is, we are able to put together the bones of his fingers [consistently] as they were. (Bd, Jel.) And بَيْنَ ↓ حَتَّى إِذَا سَاوَى

الصَّدَفَيْنِ, in the Kur [xviii. 95], means سَوَّى

بَيْنَهُمَا [i. e. Until, when he had made the space between the two sides of the mountains even, or level, by filling it up]. (TA.) b2: [Also He made it uniform, equal, or consimilar, with another thing.] One says, سَوَّيْتُهُ بِهِ, (M, K,) inf. n. as above; (K;) and به ↓ سَاوَيْتُهُ, (M, * TA, TK,) and به ↓ أَسْوَيْتُهُ; I made it uniform, or equal, with it; or like it: (M, K, TA:) and ↓ سَاوَيْتُ هٰذَا بِذَاكَ I raised this so as to make it equal in measure, or quantity, or amount, with that. (TA.) And سَوَّيْتُ بَيْنَهُمَا, and ↓ سَاوَيْتُ, (S, M, K,) I made them uniform, or equal, each with the other; or like each other. (M, K, TA.) b3: [and He made it symmetrical or symmetrically, by, or with, a just adaptation of its component parts; made it congruous or consistent in its several parts, or with congruity or consistency in its several parts: he made it, formed it, or fashioned it, in a suitable manner: he made it to be adapted, or so as to be adapted, to the exigencies, or requirements, of its case, or of wisdom: he made it complete, or in a complete manner; completed it, or completed its make: he made it right or good, or in a right or good manner; rectified it; adjusted it; or put it into a right, or good, state.] In the Kur xxxii. 8, it means He made him symmetrical [or symmetrically], by the fit, or suitable, formation of his members. (Bd,) And سَوَّيْتُهُ in the same, xv. 29 and xxxviii. 72, I made his creation symmetrical: (Bd:) or I completed him, or made him complete. (Jel.) And سَوَّى in the same, lxxxvii. 2, He made what He created congruous or consistent in the several parts. (Jel.) And الَّذِى خَلَقَكَ فَسَوَّاكَ, in the same [lxxxii. 7], means [Who created thee,] and made thy creation to be adapted to the exigencies, or requirements, of wisdom. (TA.) وَنَفْسٍ وَمَا سَوَّاهَا, in the same, [xci. 7, means By a soul and what made it to be adapted to its exigencies, i. e., to the performance of its functions, for it] is indicative of the faculties of the soul: this explanation is more proper than that which makes ما to mean [Him who, i. e.] God. (TA.) And رَفَعَ سَمْكَهَا فَسَوَّاهَا, in the same, lxxix. 28, means He hath raised high [its canopy, or] the measure of its elevation from the earth, or its thickness upwards, and made it symmetrical, or even, (Bd,) or completed it by adorning it with the stars, (Bd, TA, *) agreeably with what is said in the Kur xxxvii. 6, (TA,) and by means of the revolvings [thereof], &c.: from the saying next following. (Bd.) سوّى

فُلَانٌ أَمْرَهُ Such a one rectified, or adjusted, his affair; or put it into a right, or good, state. (Bd in lxxix. 28.) [Hence,] one says, سَوِّ وَلَا تُسَوِّئْ Rectify thou, and do not corrupt, or mar. (A and TA in art. سوأ.) [One says also, سوّى

الطَّعَامَ He cooked the food thoroughly: see 8 as its quasi-pass.] And سوّى فُلَانٌ مَنْصُوبَةً [Such a one framed a stratagem, or plot]. (TA in art. نصب.) A2: سَوَّى [as an intrans. verb, if not a mistranscription for سُوِّىَ], inf. n. as above: see 8.

A3: And سُوِّىَ, [app. for سُوِّئَ,] inf. n. as above, signifies It was, or became, altered [for the worse]; syn. غُيِّرَ. (TA.) 3 ساواهُ, (S, * M, * Msb,) inf. n. مُسَاوَاةٌ (M, Er-Rághib, Msb, TA) and سِوآءٌ, (M,) It was, or became, equal to it, (S, Er-Rághib, Msb, TA,) and like it, in measure, extent, size, bulk, quantity, or amount, and in value, (Msb, TA,) or in linear measure, and in weight, and in the measure of capacity, [as well as in value:] one says هٰذَا لِذٰلِكَ الثَّوْبِ ↓ الثَّوْبُ مُسَاوٍ [This garment, or piece of cloth, is equal in length and breadth to that garment, or piece of cloth]; and هٰذَا الثَّوْبُ لِذٰلِكَ الدِّرْهَمِ ↓ مُسَاوٍ [This garment, or piece of cloth, is equivalent to that dirhem]: and sometimes it means in mode, or manner of being: one says, لِذٰلِكَ السَّوَادِ ↓ هٰذَا السَّوَادُ [This blackness is equal in quality to this blackness]. Er-Rághib, TA.) It is said in a trad., سَاوَى الظِّلُّ التِّلَالَ The shade, or shadow, was like, in its extent, to the mounds, in their height. (TA.) [and ساوى الشَّىْءُ رَأْسَهُ means The thing equalled in height his head: see an ex. of the verb tropically used in this sense voce سِىٌّ.] One says also, هٰذَا يُسَاوِى دِرْهَمًا This is worth, or equal in its value to, a dirhem: and in a rare dial., one says, دِرْهَمًا ↓ سَوِىَ, aor. ـْ (Msb, TA;) which Az disallows, saying, one says ساواه, but not يَسْوَاهُ. (Msb.) And هٰذَا الشَّىْءُ لَا يُسَاوِى كَذَا This thing is not equivalent to [or is not worth] such a thing: (Fr, S:) or لَايُسَاوِى شَيْئًا [It (a garment, or some other thing, M) is not worth anything]: (M, K:) ↓ لا يَسْوَى is of a rare dial., (K,) unknown to Fr, (S,) disallowed by A'Obeyd, but mentioned by others: (M:) Az says that it is not of the language of the Arabs [of pure speech], (Msb, TA,) but is post-classical; and in like manner ↓ لا يُسْوِى is not correct Arabic: this last is with damm to the [first] ى: MF says that the generality of authorities disallow it, and the Fs expressly disallows it, but the expositors thereof say that it is correct and chaste, of the dial. of the people of El-Hijáz, though an instance of a verb of which the aor. only is used. (TA.) One says likewise, ساوى الرَّجُلُ قِرْنَهُ The man equalled his opponent, or competitor, in knowledge, or in courage. (TA.) b2: See also 6.

A2: And see 2, in four places, in the former half of the paragraph.4 اسوى as a trans. verb: see 2, in two places, in the former half of the paragraph. b2: لَايُسْوِى

in the sense of لَايُسَاوِى is not correct Arabic: see 3, in the latter part of the paragraph.

A2: As an intrans. verb: see 8. b2: Also He was like his son, or offspring, [in some copies of the K his father, which, as is said in the TA, is a mistake,] in make, (M, K,) or in symmetry, or justness of proportion; (Fr, TA;) or simply he was like his son, or offspring. (M.) [In this instance, and in all the senses here following that are mentioned in the K, the verb is erroneously written in the CK استوى.] b3: اسوى فِى المَرْأَةِ i. q. أَوْعَبَ, (M, K, TA,) i. e. He inserted the whole of his ذَكَر into the فَرْج [of the woman]. (TA.) A3: Also, [as though originally أَسْوَأَ,] He was, or became, base, abased, object, vile, despicable, or ignominious; syn. خَزِىَ; (M, K;) from السَّوْأَةُ. (TA.) b2: and He voided his ordure; syn. أَحْدَثَ; (Az, M, K;) [likewise] from السَّوْأَةُ, as meaning “ the anus. ” (Az, TA.) b3: And hence, in the opinion of Az, and thought by J to be originally أَسْوَأَ [as he says in the S], (TA,) [though trans.,] He dropped, left out, omitted, or neglected, (S, M, K,) and did so through inadvertence, (S, K,) a thing, (S,) or a letter, or word, of the Kur-án, (M, K,) or a verse thereof: (M:) mentioned by A'Obeyd: (S:) and in like manner, accord. to IAth, in reckoning, and in shooting, or casting: and Hr says that أَشْوَى, with ش, is allowable, as meaning أَسْقَطَ. (TA.) b4: Also He was, or became, affected with بَرَص [or leprosy, which is sometimes termed السُّوْءُ; so that the verb in this sense also seems to be originally أَسْوَأَ]. (TA.) b5: And He was, or became, restored to health, [or free from سُوْءٌ as meaning an evil affection, (as though the verb were in this sense likewise originally أَسْوَأَ, the incipient أ being privative, as it is in many other instances, like the Greek privative

α,)] after a disease, or malady. (TA.) A4: أَسْوَيْتُهُ بِهِ: see Q. Q. 1 in art. اسو.5 تَسَوَّىَ see 8.6 تَسَاوَيَا They two were, or became, equal, like each other, or alike; as also ↓ اِسْتَوَيَا. (M, K.) ↓ استوى has two and more agents assigned to it: one says, استوى زَيْدٌ وُعَمْرُو وَخَالِدٌ فِى هٰذَا [Zeyd and 'Amr and Khálid were equal, or alike, in this]; i. e. تَسَاوَوْا: whence the saying in the Kur [ix. 19], عِنْدَ اللّٰهِ ↓ لَا يَسْتَوُونَ [They will not be equal, or alike, in the sight of God]. (TA.) and one says, تَسَاوَوْا فِى المَالِ They were, or became, equal in respect of the property, none of them exceeding another; as also فِيهِ ↓ اِسْتَوَوْا. (Msb.) It is said in a trad., as some relate it, ↓ مَنْ سَاوَى

يَوْمَاهُ فَهُوَ مَغْبُونٌ, in which the meaning is said to be تَسَاوَى [i. e. He whose two days are alike, neither being distinguished above the other by any good done by him, is weak-minded]. (TA.) And in another it is said, لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا تَفَاضَلُوا فَإِذَا تَسَاوَوْا هَلَكُوا, (S, * TA,) i. e. [Men will not cease to be in a good state while they vie in excellence,] but when they cease from vying in excellent qualities and are content with defect [and thus become alike, they perish]: or when they become equal in ignorance: or when they form themselves into parties and divisions, and every one is alone in his opinion, and they do not agree to acknowledge one exemplar or chief or leader [so that they are all alike]: or, accord. to Az, when they are alike in evil, there being none among them possessed of good. (TA.) 8 استوى [seems, accord. to Bd, to signify primarily He sought, or desired, what was equal, equable, uniform, even, or the like: for he says (in ii. 27) that the primary meaning of الاِسْتِوَآءُ is طلَبُ السَّوَآءِ; app. indicating the sense in which السوآء is here used by what follows. b2: And hence, accord. to him, but I would rather say primarily, as being quasi-pass. of سَوَّاهُ,] It was, or became, equal, equable, uniform, even, level, flat, plane or plain, [or equal in respect of elevation or of depression, (see 2, first sentence,)] straight, right, direct, or rightly directed; syn. اِعْتَدَلَ (S, M, Msb, K, TA, and Ksh and Bd in ii. 27) فِى ذَاتِهِ, (TA,) said of a place, (Msb,) and اِسْتَقَامَ, said of a stick, or piece of wood, &c. (Ksh ubi suprà.) And ↓ سَوَّى, [if not a mistranscription for سُوِّىَ,] inf. n. تَسْوِيَةٌ, signifies the same as استوى [app. meaning as above], accord. to IAar; and so does ↓ أَسْوَى, as also أَوْسَى, formed from it by transposition. (TA.) One says, اِسْتَوَتْ بِهِ الأَرْضُ [lit. The earth, or ground, became equable, uniform, even, &c., with him, he having been buried in it], meaning he perished in the earth; as also ↓ تَسَوَّتْ, and عَلَيْهِ ↓ سُوِّيَتْ. (M, K.) And استوت أَرْضُهُمْ Their land became [even in its surface, being] affected with drought, or barrenness. (M, * TA.) And استوى المَآءُ وَالخَشَبَةَ, meaning مَعَ الخَشَبَةِ [i. e. The water became even, or level, with the piece of wood]. (TA.) See also 6, in four places. One says also, استوى المُعَوَّجُ [or المُعْوجُّ (as in the MA) i. e. The crooked, or uneven, became straight, or even]: (Mgh:) and استوى مِنِ اعُوِجَاجٍ [It became even from a state of unevenness]. (S.) فَاسْتَوَى عَلَى سُوقِهِ, in the Kur xlviii. last verse, means And has stood straight, or erect, (Bd,) or become strong, and stood straight, or erect, (Jel,) upon its stems. (Bd, Jel. [Golius erroneously assigns a similar meaning to استسوى, a verb which I do not anywhere find.]) And فَاسْتَوَى in the same, liii. 6, And he stood straight, or erect, in his proper form in which God created him: or was endowed by his strength with power over the affair appointed to him: (Bd:) or became firm, or steady. (Jel.) استوى said of a stick &c. means It stood up or erect: and was, or became, even, or straight: hence one says, استوى إِلَيْهِ كَالسَّهْمِ المُرْسَلِ He, or it, went towards him, or it, with an undeviating, a direct, or a straight, course, like the arrow hot forth: and hence, ثُمَّ اسْتَوَى إِلَى السَّمَآءِ is metaphorically said of God, in the Kur ii. 27 [and xli.

10]; (Ksh;) meaning (tropical:) Then He directed himself by his will to the [heaven, or] elevated regions, (Ksh, Bd,) or upwards, (Ksh,) or to the heavenly bodies; (Bd;) syn. عَمَدَ, (Zj, M, K,) and قَصَدَ (Zj, S, M, K, and Ksh and Bd) بِإِرَادَتِةِ; (Ksh, Bd;) for when الاِسْتِوَآءُ is trans. by means of إِلَى

it imports the meaning of the directing of oneself, or, as in this case, of one's design: (TA;) you say of any one who has finished a work and has directed himself to another, قَدِ اسْتَوَى لَهُ and إِلَيْهِ: (Har p. 631:) or the meaning here is صَعِدَ, (Zj, M, K,) or صَعِدَ أَمْرُهُ [i. e. his command ascended]; (M;) and this is what is intended here by صَعِدَ: (TA:) or أَقْبَلَ عَلَيْهَا [i. e. He advanced to it, namely, the heaven]; (Fr, Th, M, K;) like as one says, كَانَ فُلَانٌ مُقْبِلًا عَلَى فُلَانٍ ثُمَّ اسْتَوَى عَلَىَّ يُشَاتِمُنِى and إِلَىّض also, meaning أَقْبَلَ [i. e. Such a one was advancing against such a one, then he advanced against me, and to me, reviling me, or contending with me in reviling]: (TA:) or it means اِسْتَوْلَى, (M, K,) as some say: (M:) J says, [in the S,] but not explaining thereby the verse above cited, that it signifies also اِسْتَوْلَى and ظَهَرَ [as meaning He had, or gained, the mastery, or victory]: and hence the saying of El-Akhtal, cited by him [in the S,] قَدِ اسْتَوَى بِشْرٌ عَلَى العِرَاقِ مِنْ غَيْرِ سَيْفٍ وَدَمٍ مُهْرَاقِ [Bishr has gained the mastery over El-'Irák without sword and without shed blood]: Er-Rághib says that when this verb is trans. by means of عَلَى, it imports the meaning of الاِسْتِيلَآء; as in the saying in the Kur [xx. 4], اَلرَّحْمٰنُ عَلَى

الْعَرْشِ اسْتَوَى [which may be rendered, The Compassionate hath ascendancy over the empyrean so as to have everything in the universe equally within his grasp; agreeably with what here follows]: he then adds, it is said to mean that everything is alike in relation to Him in such manner that no one thing is nearer to Him than another thing, since He is not like the bodies that abide in one place exclusively of another place. (TA.) The saying لَمَّا اسْتَوَتْ بِهِ رَاحِلَتُهُ عَلَى البَيْدَآءِ means [When his riding-camel] ascended with him upon the desert: or stood up with him straight upon its legs. (Mgh.) and one says, استوى عَلَى ظَهْرِ دَابَّتِهِ, (S, TA,) or عَلَى الفَرَسِ, (Msb,) He was, or became, firm, or steady, [or he settled himself, or became firmly seated, or sat firmly,] upon the back of his beast, or upon the horse: (S, Msb, TA:) and استوى جَالِسًا [He became firm, or steady, sitting; or he settled himself in his sitting place; or sat firmly]. (Msb.) [استوى as quasi-pass. of سَوَّاهُ also signifies It was made, or became, symmetrical; congruous, or consistent in its several parts: was made, formed, or fashioned, in a suitable manner: was made, or became, adapted to the exigencies, or requirements, of its case, or of wisdom: was made, or became, complete: was made, or became, right, or good; became rectified, adjusted, or put into a right or good state. And hence,] استوى

الرَّجُلُ i. q. بَلَغَ أَشُدَّهُ [q. v.]; (M, K;) [generally meaning] The man [became full-grown, of full vigour, or mature, in body, or in body and intellect; i. e.] attained the utmost limit of [the period termed] his شَبَاب; (S;) or attained the utmost limit of his شَبَاب, and the completion of his make and of his intellect, by the completion of from twenty-eight to thirty [years]: (T, TA:) or attained to forty (T, M, K) years. (K.) and استوى الطَّعَامُ The food became thoroughly cooked. (Msb.) [خَطُّ الاِسْتِوَآءِ means The equinoctial line.]

سَىٌّ, [app. a dial. var. of سِىٌّ]: see لَا سِيَّمَا, in the next paragraph.

سِىٌّ, originally سِوْىٌ; and its dual: see سَوَآءٌ, in ten places, all except one in the latter half of the paragraph. b2: [Hence,] of him who is, or has become, in a state of wealth, or welfare, [or rather, of abundant wealth or welfare,] one says, هُوَ فِى سِىِّ رَأْسِهِ and رَأْسِهِ ↓ سَوَآءِ, (Fr, S,) or وَقَعَ فِى سِىِّ رَأْسِهِ [in the CK (erroneously) سَىِّ] and رأسه ↓ سَوَآءِ (M, K) and رأسه ↓ سِوَآءِ, (K,) or وَقَعَ رأسه ↓ مِنَ النِّعْمَةِ فِى سِوَآءِ, (Ks, M,) i. e. (assumed tropical:) [He is in, or has lighted upon, or come upon,] what is in the predicament of his head (حُكْمِ رَأْسِهِ) [in point of eminence, of wealth, or welfare]: or what covers his head [thereof]: (M, K:) or what equals his head [in eminence] (يُسَاوِى رَأْسَهُ), of wealth, or welfare: (T, TA:) or what has equalled his head [in eminence], of wealth, or welfare; i. e. what has accumulated upon him, and filled [or satisfied] him: (M:) or [what equals] the number of the hairs of his head, of wealth, or good; (A'Obeyd, S, K;) as some explain it. (A'Obeyd, S.) See also سِنٌّ, last sentence but one. b3: [Hence likewise,] لَا سِيَّمَا, (S, M, Msb, K,) also pronounced لا سِيَمَا, without teshdeed, (Msb, Mughnee, K,) and ↓ لا سَيَّمَا is a dial. var. thereof, (Msb,) a compound of سِىّ and مَا, denoting exception: (S:) one says, لَا سِيَّمَا زَيْدٍ, i. e. لَا مِثْلَ زَيْدٍ [lit. There is not the like of Zeyd; virtually, and generally, meaning above all Zeyd, or especially Zeyd]; مَا being redundant: and لا سيّما زَيْدٌ also; like as one says, دَعْ مَا زَيْدٌ: (M, K:) [J says,] with respect to the case of the noun following ما, there are two ways: you may make مَا to be in the place of الَّذِى, and mean that an inchoative is to be understood, [namely, هو or the like,] and put the noun that you mention in the nom. case as the enunciative; thus you may say, جَآءَنِى القَوْمُ لَا سِيَّمَا أَخُوكَ, meaning لَا سِىَّ الَّذِى

هُوَ أَخُوكَ [i. e. The people, or party, came to me, and there was not the like of him who is thy brother; or above all, or especially, he who is thy brother]: (S, TA: [thus in a copy of the S: in other copies of the same, and in the TA, for سِىَّ, سِيَّمَا:]) but this rendering is invalidated in such a phrase as وَلَا سِيَّمَا زَيْدٌ by the supression of the correlative of the noun in the nom. case where there is no lengthiness, and by the applying ما to denote a rational being: (Mughnee:) or you may put the noun after it in the gen. case, making ما redundant, and making سِىّ to govern the noun in that case because the meaning of سِىّ is مِثْل: [and this is the preferable way:] (Mughnee:) in both of these ways is recited the saying of Imra-el-Keys, أَلَا رُبَّ يُوْمٍ لَكَ مِنْهُنَّ صَالِحٍ وَلَا سِيَّمَا يَوْمٌ بِدَارَةِ جُلْجُلِ [Verily many a good day was there to thee by reason of them; but there was not the like of a day, or above all a day, or especially a day, at Dárat Juljul, a certain pool, where Imra-el-Keys surprised his beloved, 'Oneyzeh, with others, her companions, bathing: see EM pp. 9 and 10]: you say also, أَضْرِبُ القَوْمَ وَلَا سِيَّمَا أَخِيكَ, meaning وَلَا مِثْلَ ضَرْبِ أَخِيكَ [i. e. I will beat the people, or party, but there shall not be the like of the beating of thy brother]: and if you say, وَلَا سِيَّمَا أَخُوكَ, the meaning is, وَلَا مِثْلَ الَّذِى هُوَ أَخُوكَ [and there shall not be the like of him who is thy brother]: in the saying إِنَّ فُلَانًا كَرِيمٌ وَلَا سِيَّمَا إِنْ أَتَيْتَهُ قَاعِدًا, accord. to Akh, ما is a substitute for the affixed pronoun هُ, which is suppressed; the meaning being, وَلَا مِثْلَهُ إِنْ أَتَيْتَهُ قَاعِدًا [i. e. Verily such a one is generous, and there is not the like of him if thou come to him sitting]: (S, TA:) it is said in the Msb, [after explaining that ما in سيّما may be redundant, and the noun after it governed in the gen. case as the complement of a prefixed noun; and that ما may be used in the sense of الّذى, and the noun following put in the nom. case as the enunciative of the inchoative هو which is suppressed;] that, accord. to some, the noun following may be in the accus. case, as being preceded by an exceptive; [or, as a specificative; (Mughnee;) in which case we must regard ما as a substitute for the affixed pronoun هُ;] but that this is not a good way; [and in this case, accord. to the generality of the authorities, it must be an indeterminate noun, not, like زَيْدٌ, determinate: (Mughnee:)] also that سيّما should not be used without لا preceding it: and that it denotes the predominance of what follows it over what precedes it: but it is added that لا is sometimes suppressed [as is said in the Mughnee] because known to be meant, though this is rare. (TA.) One says also, لَاسِىَّ لِمَا فُلَانٌ (Lh, M, K) i. e. There is not the like of such a one: (TA:) and لَا سِيَّكَ مَا فُلَانٌ (Lh, M, K) i. e. Such a one is not the like of thee. (TA.) [In both of these instances, ما is obviously redundant. Other (similar) usages of سِىّ are mentioned voce سَوَآءٌ, to which reference has been made above.] b4: سِىٌّ also signifies A [desert such as is termed]

مُفَازَة; (S, M, K) because of the evenness of its routes, and its uniformity. (TA.) [Hence السِّىُّ is the name of a particular tract, said in the M to be a certain smooth place in the بَادِيَة.] b5: See also art. سيو.

سِيَّة: see سَوَآء, near the end of the paragraph.

سُوًى: see سَوَآءٌ, in seven places: b2: and see also سِوًى, in two places.

سِوًى: see سَوَاءٌ, in seven places. b2: Also, and likewise ↓ سُوًى, (Akh, S, Msb, Mughnee, K,) and ↓ سَوَآءٌ, (Akh, S, M, Mughnee, K,) and ↓ سِوَآءٌ, (Mughnee,) i. q. مَكَانٌ, (Mughnee,) or غَيْرٌ, (Akh, S, M, Msb, Mughnee, K,) accord. to different authorities: each used as an epithet, and as denoting exception, like غَيْر; accord. to Ez-Zejjájee and Ibn-Málik, used in the same sense and manner as غَيْر: but accord. to Sb and the generality of authorities, an adv. n. of place, always in the accus. case, except in instances of necessity: (Mughnee:) one says, عِنْدِى رَجُلٌ سِوَى زَيْدٍ, meaning بَدَلَ زَيْدٍ and مَكَانَ زَيْدٍ [i. e. I have with me a man instead of Zeyd and in the place of Zeyd]: (Ham p. 570, and TA: *) [but] one says [also] مَرَرْتُ بِرَجُلٍ سِوَاكَ and ↓ سُوَاكَ and ↓ سَوَائِكَ, meaning غَيْرِكَ [i. e. I passed by a man other than thee]: (S:) and ↓ جَآءَنِى سَوَاؤُكَ [and سِوَاك &c. Other than thou came to me], using it as an agent; and ↓ رَأَيْتُ سَوَآءَكَ [and سِوَاكَ &c. I saw other than thee], using it as an objective complement: and ↓ مَا جَآءَنِى أَحَدٌ سَوَآءَكَ [and سِوَاكَ &c. None except thou came to me]: and مَا جَآءَنِى أَحَدٌ

↓ سَوَاؤُكَ [and سِوَاكَ &c. None other than thou came to me]: (Mughnee:) and قَصَدْتُ القَوْمَ سِوَى

زَيْدٍ, meaning غَيْرَ زَيْدٍ [i. e. I betook myself to, or towards, the people, or party, others than Zeyd, which is virtually the same as except Zeyd]: (Msb:) and لَئِنْ فَعَلْتَ ذَاكَ وَأَنَا سِوَاكَ لَيَأْتِيَنَّكَ مِنِّى

مَا تَكْرَهُ, meaning [If thou do that] when I am in a land other than thy land, [what thou dislikest, or hatest, shall assuredly come to thee from me.] (Ibn-Buzurj, TA.) b3: The Arabs also said, عَقْلُكَ سِوَاكَ, meaning Thine intellect has departed from thee. (IAar, M.) A2: The strangest of the meanings of سِوَى, in this sense with the short alif and with kesr, is قَصْدٌ. (Mughnee.) سِوَى الشَّىْءِ means قَصْدُهُ [i. e. The tendency, or direction, of the thing]. (M.) And one says, قَصَدْتُ سِوَى

فُلَانٍ, meaning قَصَدْتُ قَصْدَهُ [i. e. I tended, or betook myself, in the direction of, or towards, such a one]. (S, K. * [In the CK, and in my MS. copy of the K, سَوَاهُ is erroneously put for سِوَاهُ.]) And hence, (Mughnee,) a poet says, (namely, Keys Ibn-El-Khateem, TA,) وَلَأَصْرِفَنَّ سِوَى حُذَيْفَةَ مِدْحَتِى

[And I will surely turn towards Hodheyfeh my eulogy]. (S, Mughnee.) سَوَآءٌ [in some copies of the K erroneously written without ء] in its primary acceptation is an inf. n., [but without a proper verb, used as a simple subst.,] meaning Equality, equability, uniformity, or evenness; syn. اِسْتِوَآءٌ; (Mughnee;) as also ↓ سَوِيَّةٌ: (M, K:) or [rather] it is a subst., (S, and Ksh and Bd in ii. 5,) meaning اِسْتِوَآءٌ, (Ksh and Bd ibid.,) from اِسْتَوَى in the sense of اِعْتَدَلَ; (S;) and signifies [as above: and] equity, justice, or rectitude; syn. عَدْلٌ; (S, M, K;) as also ↓ سَوِيَّةً; (M;) and ↓ سِوًى and ↓ سُوًى, as well as سَوَآءٌ, accord. to Fr, are syn. with نَصَفٌ; and accord. to him, (TA,) and to Akh, (S, TA,) syn. with عَدْلٌ; (S, K, TA;) [but app., only syn. with عَدْلٌ and نَصَفٌ not as a subst. but as an epithet, like وَسَطٌ thus used, as will be shown by what follows, although] each said by Er-Rághib to be originally an inf. n. (TA.) One says, هُمَا مِنْ هٰذَا الأَمْرِ ↓ عَلَى سَوِيَّةً, meaning سَوَآءٍ [i. e. They two are on an equality, or on a par, in respect of this affair, or case]: (S, TA:) and ↓ هُمْ عَلَى سَوِيَّةٍ, meaning [likewise] اِسْتِوَآءٌ [i. e. They are on an equality, or on a par], (M, K,) فِى هٰذَا الأَمْرِ [in this affair, or case]. (M.) and ↓ قَسَمْتُ الشَّىْءَ بَيْنَهُمَا بِالسَّوِيَّةِ, (S,) meaning بِالعَدْلِ [i. e. I divided the thing between them two with equity, justice, or rectitude]. (TA.) And it is said in the Kur [viii. 60], فَانْبِذْ إِلَيْهِمْ عَلَى سَوَآءٍ, meaning عَدْلٍ [as expl. in art. نبذ, q. v.]. (S, * TA.) [Hence,] لَيْلَةُ السَّوَآءِ The night of the thirteenth [of the lunar month; the first being that on which the new moon is first seen]; (As, S, K, TA;) in which the moon becomes equable or uniform (يَسْتَوِى) [in illumination]: (TA:) or the night of the fourteenth. (M, K.) b2: and i. q. وَسَطٌ [as meaning The middle, or midst, of a thing]; (S, M, Mughnee, K;) as also ↓ سُوًى and ↓ سِوًى. (Lh, M, K.) Hence, سَوَآءُ الشَّىْءِ The middle, or midst, of the thing; (S, M;) as also ↓ سُوَاهُ and ↓ سِوَاهُ. (Lh, M.) It is said in the Kur [xxxvii. 53,] فَرَآهُ فِى سَوَآءِ الْجَحِيمِ [And he shall see him] in the middle or midst [of the fire of Hell]. (S, * Mughnee, TA.) In like manner also one says سَوَآءُ السَّبِيلِ [The middle of the road]: or, accord. to Fr, it means the right direction of the road or way. (TA.) And one says, اِنْقَطَعَ سَوَائِى, meaning My waist [broke], or my middle. (TA.) And سَوَآءُ النَّهَارِ means The middle of the day. (M, K. [In some copies of the K, مُتَّسَعُهُ is erroneously put for مُنْتَصَفُهُ.]) b3: [Hence, perhaps, as being generally the middle or nearly so,] The summit of a mountain. (M, K.) And An [eminence, or a hill, or the like, such as is termed]

أَكَمَة: or a [stony tract such as is termed] حَرَّة: or the head of a حَرَّة. (M.) A2: It is also used as an epithet; (Mughnee;) and signifies Equal, equable, uniform, or even; syn. ↓ مُسْتَوٍ; (M, Mughnee, K;) applied in this sense to a place; (Mughnee;) as also, thus applied, ↓ سَوِىٌّ, and ↓ سِىٌّ; (M, K;) or these two signify, thus applied, [like سَوَآءٌ as expl. hereafter,] equidistant in respect of its two extremities. (TA.) And as syn. with ↓ مُسْتَوٍ, it is applied [to a fem. noun as well as to a sing., and] to one and more than one, because it is originally an inf. n.; whence the phrase لَيْسُوا سَوَآءً [They are not equal; in the Kur iii. 109]. (Mughnee.) Using it in this sense, one says أَرْضٌ سَوَآءٌ [An even land]: and دَارٌ سَوَآءٌ A house uniform (↓ مُسْتَوِيَةٌ) in respect of the [appertenances termed] مَرَافِق: and ثَوْبٌ سَوَآءٌ A garment, or piece of cloth, equal, or uniform, (↓ مُسْتَوٍ,) in its breadth and its length and its two lateral edges: but one does not say جَمَلٌ سَوَآءٌ, nor حَمَارٌ سَوَآءٌ, nor رَجُلٌ سَوَآءٌ: (M, TA:) though one says رَجُلٌ سَوَآءُ البَطْنِ A man whose belly is even with the breast: and سَوَآءُ القَدَمِ having no hollow to the sole of his foot. (TA.) One says also الخَلْقِ ↓ رَجُلٌ سَوِىٌّ, (S, M,) meaning ↓ مُسْتَوٍ

[i. e. A man uniform in make, or symmetrical; or full-grown, of full vigour, or mature in body, or in body and intellect: see 8]: (S:) and رَجُلٌ ↓ سَوِىٌّ A man equally free from excess and deficiency in his dispositions and his make: (Er-Rághib, TA:) or sound in limbs: (TA voce مِرَّةٌ, q. v.:) and ↓ غُلَامٌ سَوِىٌّ A boy, or young man, uniform in make, or symmetrical, (الخَلْقِ ↓ مُسْتَوِى,) without disease, and without fault, or defect: (Mgh:) and the fem. is سَوِيَّةٌ. (M.) Accord. to Er-Rághib, ↓ السَّوِىُّ signifies That which is preserved from excess and deficiency: and hence ↓ الصِّرَاطِ السَّوِىِّ [in Kur xx. last verse, as though meaning The road, or way that neither exceeds, nor falls short of, that which is right]; (Er-Rághib, TA;) the right, or direct, road: (Bd, Jel:) and some read السَّوَآءِ, meaning the middle, good, road: and السَّوْءِ (Ksh, Bd) i. e. the evil, or bad, road: (Bd:) and السُّوْءَى [i. e. most evil, or worst; fem. of أَسْوَأُ; for الصِّرَاطُ is fem. as well as masc.]: (Ksh, Bd:) [and] ↓ السُّوَىَ, of the measure فُعْلَى from السَّوَآءُ, [with which it is syn.,] or originally السُّوْءَى [mentioned above]: (K:) and ↓ السُّوَىِّ, (Ksh, Bd,) which is dim. of السَّوَآء, (Lth, TA,) [or] as dim. of السَّوْء [in which case it is for السُّوَىْءِ]. (Ksh, Bd.) b2: [Hence,] it signifies also Complete: (Mughnee:) you say, هٰذَا دِرْهَمٌ سَوَآءٌ (M, Mughnee) This is a complete dirhem; (Mughnee;) using the last word as an epithet: and سَوَآءً also, using it as an inf. n., as though you said اِسْتِوَآءً: and in like manner in the Kur xli. 9, some road سَوَآءً; and others, سَوَآءٍ. (M.) b3: And Equitable, just, or right; syn. عَدْلٌ: used in this sense in the saying in the Kur [iii. 57], تَعَالَوْا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ [Come ye to an equitable, or a just, or right, sentence, or proposition, between us and you]. (Az, TA.) b4: And Equidistant, or midway, (عَدْلٌ, and وَسَطٌ, S, or نَصَفٌ, Mughnee,) between two parties, (S,) or between two places; (Mughnee;) applied as an epithet to a place; as also ↓ سِوًى and ↓ سُوًى; (S, Mughnee;) of which three words the second (سِوًى) is the most chaste; (Mughnee;) or the last two signify equal (مُسْتَوٍ) in respect of its two extremities; and are used as epithets and as adv. ns.; originally, inf. ns. (Er-Rághib, TA.) ↓ مَكَانًا سِوًى and ↓ سُوًى, (M, K,) in the Kur xx. 60, accord. to different readings, means A place equidistant, or midway, (Ksh, Bd, Jel,) between us and thee, (Ksh, Bd,) or to the comer from each of the two extremities: (Jel:) or مَكَانٌ سِوًى and سُوًى means مُعْلَمٌ [i. e. a place marked], (so in a copy of the M and in one of the K,) or مَعْلَمٌ, (so in other copies of the K and in the TA,) which is for ذُو مَعْلَمٍ, meaning having a mark, or sign, by which one is guided, or directed, thereto. (MF, TA.) b5: [Also Equal, or alike, in any respect.] One says, مَرَرْتُ بِرَجُلٍ سَوَآءٍ وَالعَدَمُ, (M, Mughnee, K,) and وَالعَدَمُ ↓ سِوَآءٍ, (K,) and وَالعَدَمُ ↓ سِوًى, and وَالعَدَمُ ↓ سُوًى, (M, K,) meaning وُجُودُهُ وَعَدَمُهُ سَوَآءٌ [i. e. I passed by a man whose existence and whose non-existence are equal, or alike, to me, or in my opinion]: (M, K: *) and Sb mentions the phrase, سَوَآءٌ هُوَ وَالعَدَمُ [as meaning His existence and his nonexistence are equal, or alike, to me]. (M.) and سَوَآءٌ عَلَىَّ قُمْتَ أَوْ قَعَدْتَ [It is equal, or alike, to me, that thou stand or that thou sit, or whether thou stand or sit; or that thou stand or that thou sit is equal, or alike, to me: see Kur ii. 5, and the expositions thereof]. (S.) [And ↓ سِوًى is used as an adv. n., or as an inf. n. adverbially, meaning Alike: see an ex. in a verse cited voce سَبْتٌ.] b6: Also A like; a similar person or thing; (S, M, K;) and so ↓ سِىٌّ: [each used as masc. and fem.; and the former as sing. and dual and pl., though having proper dual and pl. forms:] the pl. of the former is أَسْوَآءٌ, (S, M, K,) and also, (S, * K,) but anomalous, (S,) or [rather] quasi-pl. ns., all anomalous, (M,) ↓ سَوَاسِيَةٌ (S, M, K) and ↓ سَوَاسٍ and ↓ سَوَاسِوَةٌ: (M, K:) and أَسْوَآءٌ is also pl. of ↓ سِىٌّ: (TA:) as to ↓ سَوَاسِيَةٌ, Akh says, سَوَآءٌ is of the measure فَعَالٌ, and سِيَةٌ may be of the measure فِعَةٌ or فِلَةٌ, the former of which is the more agreeable with analogy, the و being changed into ى in سِيَةٌ because of the kesreh before it, for it is originally سِوْيَةٌ; and it is from أَسْوَيْتُ الشَّىْءَ meaning “ I neglected the thing: ” [see 4:] (S:) accord. to Aboo-'Alee, the ى in سَوَاسِيَةٌ is changed from the و in سَوَاسِوَةٌ, in which latter some preserve it to show that it is the final radical: (M:) accord. to Fr, سَوَاسِيَةٌ has no sing., and relates only to equality in evil: (T, TA:) so in the saying, سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ [Equals like the teeth of the ass]. (TA.) It requires two [or more nouns for its subjects]: you say, سَوَآءٌ زَيْدٌ وَعَمْرٌو, meaning ذَوَا سَوَآءٍ [i. e., lit., Two possessors of equality, or likeness, are Zeyd and 'Amr], (M, K,) because it is [originally] an inf. n.: (M:) and هُمَا فِى هٰذَا الأَمْرِ سَوَآءٌ [They two are in this affair, or case, likes]: (S:) and هُمَا سَوَاآنِ (S, M, K) and ↓ سِيَّانِ i. e. They two are likes: (S, M, Mgh, Msb, K:) and هُمْ سَوَآءٌ and أَسْوَآءٌ and ↓ سَوَاسِيَةٌ i. e. They are likes; (S; [the first and last of these three are mentioned in the Mgh as identical in meaning;]) or, accord. to Fr, the last means they are equals in evil, not in good: (T, TA:) and ↓ مَاهُوَ لَكَ بِسِىٍّ He is not a person like to thee: and مَاهُمْ لَكَ بِأَسْوَآءٍ [They are not persons like to thee]: (Lh, M:) and ↓ مَاهِىَ لَكَ بِسِىٍّ (Lh, M, K *) i. e. She is not a person like to thee: (TA:) and مَاهُنَّ لَكَ بِأَسْوَآءٍ [They (females) are not persons like to thee]: and لِمَنْ فَعَلَ ذَاكَ ↓ لَا سِىَّ [There is not a like to him who did that]: and إِذَا فَعَلْتَ ذَاكَ ↓ لَا سِيَّكَ [There is not the like of thee when thou doest that]: (Lh, M, K:) and فُلَانٍ ↓ لَا سِيَّةَ (K) [There is not the like of such a one: in the CK, فُلَانٌ: perhaps the right reading is فُلَانٌ ↓ لَا سِيَّكَ Such a one is not the like of thee]. سَوَآءٌ and ↓ سِيَّانِ should not be used with أَوْ in the place of وَ except by poetic license: one of the exceptions to this rule is the saying of Aboo-Dhu-eyb, وَكَانَ سِيَّانِ أَلَّا يَسْرَحُوا نَعَمًا أَوْ يَسْرَحُوهُ بِهَا وَاغْبَرَّتِ السُّوحُ [And they were two like cases that they should not send forth cattle to pasture or send him forth with them when the tracts were very dusty by reason of drought]. (M.) For two other exs. of سَوَآء, [as well as of its syn. سِىّ, and for لَا سِيَّمَا also,] see سِىٌّ. b7: See also سِوًى in six places.

سِوَآءٌ: see سِىٌّ, second sentence, in two places: and سَوَآءٌ also, in the latter half of the paragraph: b2: and see سِوًى. b3: بَعَثُوا بِالسِّوَآءِ وَاللِّوَآءِ means (assumed tropical:) They sent seeking, or demanding, aid, or succour. (K in art. لوى. [The proper signification of السِّوَآء in this instance I do not find explained.]) سَوِىٌّ: see سَوَآءٌ, in the former half of the paragraph, in six places.

سُوَىٌّ: see سَوَآءٌ, in the middle of the paragraph.

سَوِيَّةٌ: see سَوَآءٌ, in five places. b2: [Also fem. of سَوِىٌّ. b3: And hence, as a subst.,] A kind of vehicle of female slaves and of necessitous persons: (K:) or a [garment of the kind called] كِسَآء, stuffed with panic grass (ثُمَام), (S, M, K, and L in art. كرب,) or palm-fibres (لِيف), (M,) or the like, (S, M, and L ubi suprà,) resembling the بَرْذَعَة [q. v.], (S, and L ubi suprà,) which is put on the back of the camel, (M,) or on the back of the ass &c., (L ubi suprà,) and which is one of the vehicles of female slaves and of necessitous persons: (M:) and likewise such as is put upon the back of the camel, but in the form of a ring because of the hump, and [also] called حَوِيَّةٌ [q. v.]: pl. سَوَايَا. (S.) سَوَاسٍ and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see سَوَآءٌ, in the latter half of the paragraph; the last of them in three places.

سَوَّآءٌ لَوَّآءٌ, each of the measure فَعَّالٌ, irregularly derived from اِسْتَوَى and اِلْتَوَى; a prov., applied to women, meaning Straight and bending, and collecting together and separating; not remaining in one state, or condition. (Meyd.) b2: and أَرْضٌ سَوَّآءٌ Land of which the earth, or dust, is like sand. (IAth, TA.) سَايَةٌ is [held by some to be] of the measure فَعْلَةُ from التَّسْوِيَةُ [inf. n. of سوّى]; (K;) mentioned by Az on the authority of Fr; but in copies of the T, فَعْلَةٌ from السَّوِيَّةُ. (TA.) One says, ضَرَبَ لِى سَايَةً, meaning He prepared for me a speech: (K:) or an evil speech, which he framed (سَوَّاهَا) against me to deceive me: mentioned by Az on the authority of Fr. (TA.) [See the same word in art. سوأ.]

أَسْوَى [More, and most, equal, equable, uniform, or even: and more, or most, equitable, &c.]. One says, هٰذَا المَكَانُ أَسْوَى هٰذِهِ الأَمْكِنَةِ i. e. [This place is] the most even [of these places]. (M.) تَسْوَآءٌ An even place; occurring in a trad.: the ت is augmentative. (TA.) مُسْوٍ [act. part. n. of 4]. One says in answer to him who asks, “How have ye entered upon the morning? ” (S,) or “ How have ye entered upon the evening? ” (M, TA,) مُسْوُونَ صَالِحُونَ [as enunciatives of نَحْنُ understood], (S, M,) or صَالِحِينَ ↓ مُسْتَوِينَ [as enunciatives of أَصْبَحْنَا or أَمْسَيْنَا understood, but I think that مُسْتَوِينَ is a mistranscription for مُسْوِينَ], meaning In a good, right, state, with respect to our children and our cattle. (S, M, TA.) مُسَاوٍ: see 3, in three places.

مُسْتَوٍ: see سَوَآءٌ, in the former half of the paragraph, in six places: and see also مُسْوٍ. [هِلَالٌ مُسْتَوٍ: see أَدْفَقُ.]