ارز

أَرْزٌ and ↓ أُرْزٌ The pine-tree; syn. شَجَرُ الصَّنَوْبَرِ: (K:) or this is called ↓ أَرْرَةٌ, and أَرْزٌ is the pl.: (A 'Obeyd, S:) [or rather أَرْزٌ is a coll. gen. n., and أَرْزَةٌ is the n. un.:] or the male of that kind of tree; (AHn, K;) as also ↓ أَرْزَةٌ; (K;) and the author of the Minháj adds, it is that which does not produce fruit; but pitch (زِفْت) is extracted from its trunks and roots, and its wood is employed as a means of light, like as candles are employed; and it grows not in the land of the Arabs: A 'Obeyd says, ↓ أَرْزَةٌ is the name of a tree well known in Syria, called with us صَنَوْبَرٌ, because of its fruit: he says also, I have seen this kind of tree, called أَرْزَةٌ, and it is called in El-'Irák صَنَوْبَرٌ, but this last is the name of the fruit of the أَرْز: (TA:) or i. q. عَرْعَرٌ [a name given to the cypress and to the juniper-tree]. (K.) It is said in a trad., المُجْذِيَةِ ↓ مَثَلُ الكَافِرِ مَثَلُ الأَرْزَةِ عَلَى الأَرْضِ حَتَّى يَكُونَ آنْجِعَافُهَا بِمَرَّةٍ وَاحِدَةٍ [The similitude of the unbeliever is the similitude of the pine-tree standing firmly upon the ground until it is pulled up at once]: respecting which AA and AO say that it is ↓ الأَرَزَة, with fet-h to the ر; meaning the tree called الأَرْزَن: but A 'Obeyd thinks this to be a mistake, and that it is ↓ الأَرْزَة, with the ر quiescent. (L.) أُرْزٌ: see أَرْزٌ: A2: and see also أَرُزٌّ.

أَرُزٌ: see أَرُزٌّ.

أُرُزٌ: see أَرُزٌّ.

أَرْزَةٌ: see أَرْزٌ, in five places.

أَرَزَةٌ The tree called أَرْزَنٌ [which is a hard kind, from which staves are made]: (AA, S, K:) some say that it is ↓ آرِزَةٌ, of the measure فَاعِلَةٌ; but A 'Obeyd disapproves of this. (TA.) See also أرْزٌ.

أَرُزٌّ and ↓ أُرُزٌّ and ↓ أُرْزٌ and ↓ أُرُزٌ (S, Msb, K) and ↓ أَرُزٌ and ↓ آرُزٌ (Kr, K) and رُزٌ (S, Msb, K) and رُنْزٌ, (S, K,) the first of which is the form commonly obtaining among persons of distinction; the last but one, that commonly obtaining among the vulgar; (TA;) and the last, of the dial. of 'AbdEl-Keys; (S, TA;) [Rice;] a certain grain, (S, K,) well known: (K:) [said in the TA to be a species of بُرّ; but this is an improper explanation:] there are several kinds; Egyptian and Persian and Indian; and the best kind is the جوهرى [perhaps a mistake for مِصْرىّ, or Egyptian]: it is cold and dry in the second degree; or, as some say, moderate; or, as some say, hot in the first degree; and its husk is poisonous. (El-Minháj, TA.) أُرُزٌّ: see أَرُزٌّ.

آرُزٌّ: see أَرُزٌّ.

آرِزَةٌ: see أَرَزَةٌ.

ايه

2 ايّه بِهَا, (S, TA,) and, accord. to some, بِهِمْ (TA,) and بِهِ, (K, * TA,) inf. n. تَأْيِيهٌ, (S, K,) He cried out to, or shouted to, and called, (S, K, TA,) them, namely, camels, (S, TA,) and, accord. to some, horses, and men, (TA,) and him, (K, TA,) namely, a camel: (TA:) or ايّه به signifies he said to him, namely, a man, and a horse, يَا وَيْهَاهْ [Ho! On!]: (A 'Obeyd:) and he said to him, namely, a man, يَا أَيُّهَا الرَّجُلُ [O thou man]: (K:) or he called him, يا ايّها الرجل: (IAth:) and he cried out to him, or at him; or drove him away with crying or a cry; namely, an object of the chase. (TA.) أَيْهَ would seem to be a dial. var. of وَيْهَ; for it is said that] أَيْهَكَ is syn. with وَيْهَكَ. (K: [but see وَيْهَ.]) A2: أَيْهًا: see أَيْهَاتَ.

إِيهْ, with the ه quiescent, is a word used in chiding, or checking; meaning حَسْبُكَ [Sufficient for thee is such a thing; &c.]. (ISd, K.) b2: إِيهًا signifies, (S, K,) as also ايهَ, (K,) a command to be silent, (S, K,) and to abstain; (S, TA;) i. e. Be silent; and abstain, or desist: (TA:) both are used in chiding, or checking: and هِيهَ is used in the place of إِيهَ. (Lth, TA.) You say [also,] إِيهًا عَنَّا Be silent, and abstain from [troubling] us. (S, TA.) And إِيهَا عَنِّى الْآنَ Abstain thou from [Troubling] me now. (Az, TA.) b3: إِيهًا also occurs as meaning I hold that to be true, and approve it. (IAth, TA.) A2: إِيهِ, as also إِيهَ and إِيهٍ, is a word denoting a desire, or demand, for one to add, or to give, or do, more; (Lth, K;) and a desire for one to speak: (K:) it (i. e. إِيهِ) is an imperative verbal noun, (S,) indecl., with kesr for its termination: (K:) you say to a man, when you desire, or demand, his telling or saying more of a [certain] story or subject of discourse, or his doing more of a [certain] deed, إِيهِ, with kesr. to the ه; (S;) [i. e. Tell me, or say, more of this; say on; go on, or proceed, with this; or do more of this;] and افْعَلْ إِيهِ [Go on, or proceed, with this; do it]; (Az;) and for إِيهِ, you say, هِيهِ: (Lth:) but when you make no interruption after it, you pronounce it with tenween, (ISk, S, K,) and say إِيهٍ, (ISk, S,) which means حَدِّثْنَا [i. e. Tell us, or relate to us, something]; (Ks, Lh, (ISk, * S; *) and for this one says هِيهٍ, by substitution of one letter for another: (Ks, Lh:) or it means زِدْ [i. e. tell, or say, or do, something more]; and هَاتِ [i. e. give, or relate, something]; (Har p. 592;) and تَكَلَّمَ [i. e. speak]. (Idem p. 419.) In the following saying of Dhu-r-Rummeh, وَقَفْنَا وَ قُلْنَا إِيهِ عَنْ أُمِّ سَالِمٍ

وَ مَا بَالُ تَكْلِيمِ الدِّيَارِ البَلَاقِعِ [We stopped, and we said, Tell us some tidings: inform us (أَخْبِرِينَا being app. understood) respecting Umm-Sálim: but what is the case (meaning what is the use) of speaking to the vacant dwellings?], he has used the word without tenween, though making no interruption after it, because he intended a pause. (ISk, S.) Ibn-Es-Seree says, When you say, إِيهِ يَا رَجُلُ, you only command him to tell you more of the subject of discourse known to you and him, as though you said, هَاتِ الحَدِيثَ [Give, or relate, the story, or narrative, O man]: but if you say, إِيهٍ, with tenween, it is as though you said, هَاتِ حَدِيثًا مَّا [Give, or relate, some story or narrative], because the tenween renders indeterminate: and Dhu-rRummeh meant the tenween, but omitted it through necessity. (S.) As says that Dhu-rRummeh has committed a mistake; the expression of the Arabs being only إِيهٍ [in a case of this kind]: ISd says, the truth is, that it is without tenween when determinate, and with tenween when indeterminate; and that Dhu-r-Rummeh asks the ruins to tell him more of a known story, as though he said, Relate to us the story, or tell us the tidings: (TA:) Aboo-Bekr Ibn-Es-Sarráj says, citing this verse, that ايه is not known in a case of this kind without tenween in any of the dialects; meaning that it is never conjoined with a following word unless it be with tenween. (IB, TA.) أَيْهَا: see what next follows.

أَيْهَاتَ i. q. هَيْهَاتَ [Far, or far from being believed or from the truth, is such a thing: or remoteness, or remoteness from being believed or from the truth, is to be attributed to such a thing.]: as also ↓ أَيْهَانِ, (S, K,) and ↓ أَيْهَانَ, (K, TA, in the CK اَيْهَانُ,) [and several other dial. vars., for which see هَيْهَاتَ,] and ↓ أَيْهَا, (TA; and so in some copies of the S and K; in other copies of these, ↓ أَيْهًا; [but the former is app. the right;]) with the ن [or the ت] suppressed, (TA,) which is said in pronouncing [a thing] to be remote [whether in a proper or a tropical sense]: (S, TA:) Th explains ↓ أَيْهَانِ as meaning بَعِيدٌ ذٰلِكَ AA explains it as meaning بَعُدَ ذٰلِكَ, making it a verbal noun; and this is the correct explanation: (TA:) or the meaning is البُعْدُ, [as I have indicated above,] (K in art. هيه,) but this is only when لِ is prefixed to what follows it, as Sb says. (TA. [See هَيْهَاتَ.]) أَيْهَانَ and أَيْهَانِ: see أَيْهَاتَ, in three places.

أَيِّهٌ Having a strong, or loud, voice; and vigilant, or wary. (Ham p. 675.) أَيُّهَا: see أَىٌّ; last portion of the paragraph.

(سَوَدَ)
(هـ س) فِيهِ «أَنَّهُ جَاءَهُ رجُلٌ فَقَالَ: أنتَ سَيِّدُ قُرَيش، فَقَالَ: السَّيِّدُ اللهُ» أَيْ هُوَ الَّذِي تَحِقُّ لَهُ السِّيَادَةُ. كأنَّه كَره أَنْ يُحْمَد فِي وَجْهِهِ، وأحَبَّ التَّواضُع.
(س) وَمِنْهُ الْحَدِيثُ «لمَّا قَالُوا لَهُ أَنْتَ سَيِّدُنَا، قَالَ: قُولُوا بقَولِكم» أَيِ ادْعُوني نَبِيًّا وَرَسُولًا كَمَا سمَّاني اللهُ، وَلَا تُسمُّوني سيِّدا كَمَا تُسمُّون رُؤساءَكم، فَإِنِّي لسْتُ كأحَدِهم مِمَّنْ يَسُودُكُمْ فِي أَسْبَابِ الدُّنْيَا.
(هـ) وَمِنْهُ الْحَدِيثُ «أَنَا سَيِّدُ وَلدِ آدَم وَلَا فَخْرَ» قَالَهُ إِخْبَارًا عَمَّا أَكْرَمَهُ اللَّهُ تَعَالَى بِهِ مِنَ الْفَضْلِ والسُّودَد، وتحدُّثاً بِنِعْمَةِ اللَّهِ تَعَالَى عِنْدَهُ، وَإِعْلَامًا لأمُّته لِيَكُونَ إيمانُهم بِهِ عَلَى حَسَبه ومُوجَبه.
وَلِهَذَا أتْبَعه بِقَوْلِهِ وَلَا فَخْر: أَيْ أنَّ هَذِهِ الفَضِيلة الَّتِي نِلْتها كَرامةٌ مِنَ اللَّهِ لَمْ أنَلْها مِنْ قِبَل نَفْسي، وَلَا بَلْغتُها بقُوَّتي، فَلَيْسَ لِي أَنْ أفْتَخِر بِهَا.
(س) وَفِيهِ «قَالُوا يَا رَسُولَ اللَّهِ مَنِ السَّيِّدُ؟ قَالَ: يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ، قَالُوا: فَمَا فِي أُمَّتِك مِنْ سَيِّد؟ قَالَ: بَلَى، مَنْ آتاَه اللهُ مَالًا، ورُزِقَ سَمَاحَةً فأدَّى شُكْرَهُ، وقَلَّت شكاَيتُه فِي النَّاسِ» .
(س) وَمِنْهُ «كُلُّ بَنِي آدَمَ سَيِّدٌ، فالرجُل سَيِّدُ أَهْلِ بَيْتِهِ، وَالْمَرْأَةُ سَيِّدَةُ أَهْلِ بَيْتِهَا» .
(س) وَفِي حَدِيثِهِ لِلْأَنْصَارِ «قَالَ: مَن سَيِّدُكُمْ؟ قَالُوا: الجَدُّ بنُ قَيسٍ، عَلَى أَنَّا نُبَخِّلُه. قَالَ وَأَيُّ داءٍ أدْوَي مِنَ البُخْل» .
(هـ س) وَفِيهِ «أَنَّهُ قَالَ لِلْحَسَنِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا: إِنَّ ابْنِي هَذَا سَيِّد» قِيلَ أَرَادَ بِهِ الحليمَ، لِأَنَّهُ قَالَ فِي تَمَامِهِ «وإنَّ اللَّهَ يُصْلِحُ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ المسْلمين».
(س) وَفِيهِ «أَنَّهُ قَالَ لِلْأَنْصَارِ: قومُوا إِلَى سَيِّدِكُمْ» يَعْنِي سعْدَ بْنَ مُعاَذ. أَرَادَ أَفْضَلَكُمْ رَجُلاً.
(س) وَمِنْهُ «أَنَّهُ قَالَ لِسَعْدِ بْنِ عُبَادَةَ: انْظُروا إِلَى سَيِّدِنَا هَذَا مَا يَقُولُ» هكذا رَواه الخطَّابي، وقال يُريدُ: انظروا إلى مَنْ سَوَّدْنَاهُ عَلَى قَومه ورَأَّسْناَه عَلَيْهِمْ، كَمَا يَقُولُ السلطانُ الأَعظم:
فُلان أميرُنا وقائدُنا: أَيْ مَنْ أمَّرناه عَلَى النَّاس ورتَّبناه لقَوْد الجُيُوش. وَفِي رِوَايَةٍ «انْظُرُوا إِلَى سَيِّدِكُمْ» أَيْ مُقَدَّمِكم. وَفِي حَدِيثِ عَائِشَةَ «إِنَّ امْرأةً سألتْها عَنِ الخِضاَب فَقَالَتْ: كَانَ سَيِّدِي رسولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يكرَهُ رِيحَه» أرادَت مَعْنى السِّيَادَةِ تَعْظِيمًا لَهُ، أَوْ مِلْك الزَّوجيَّة، مِنْ قوله تعالى وَأَلْفَيا سَيِّدَها لَدَى الْبابِ.