سكن

1 سَكَنَ, (S, Mgh, L, Msb, K,) aor. ـُ (L,) inf. n. سُكُونٌ, (S, Mgh, L, Msb, K,) said of a thing, (S, L,) of a thing that moves, (Mgh, Msb,) It was, or became, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled, (هَدَأَ, Abu-l-'Abbás, L, or قَرَّ, K,) after motion; (Abu-l-'Abbás, L;) its motion [ceased, or] went away; (L, Msb;) and in like manner said of a man, and of a beast: (Abu-l-'Abbás, L:) and said of anything such as wind and heat and cold and the like; of rain; [and of pain;] and of anger; [&c.;] it was, or became, still, calm, tranquillized, appeased, allayed, assuaged, or quelled; [it died away, passed away, or ceased to be: and it remitted, or subsided; became alleviated, light, slight, or gentle:] and said of a man [or beast or the like, and of a voice or sound], he [or it] was, or became, still, or silent. (L.) [Hence,] one says, سَكَنَ الدَّمْعُ, and الدَّمُ, meaning رَقَأَ [The tears, and the blood, stopped, or ceased to flow]. (S and Mgh in art. رقاٌ.) [And one says of heat, and cold, and pain, &c., سَكَنَ عَنْهُ It passed away from him; quitted him. And سَكَنَتِ النَّارُ The fire became extinguished; or became allayed or assuaged; subsided; or ceased to flame or blaze or burn fiercely,] b2: [Hence also, It (a letter) was or became, quiescent; i. e., without a vowel immediately following it; contr. of تَحَرَّكَ.] b3: And سَكَنَ إِلَيْهِ, (Msb, [where the aor. is said to be سَكِنَ, but this is either a mistake or rare, for the aor. accord. to common usage is سَكُنَ, as in the Kur vii.] 189 and xxx. 20,]) inf. n. سُكُونٌ (Mgh, Msb) and سَكَنٌ, (Msb,) He trusted to it, or relied upon it, so as to be, or become, easy, or quiet, in mind; i. q. رَكَنَ إِلَيْهِ; (S and K &c. in art. ركن;) and اِطْمَأَنَّ إِلَيْهِ; (TA in art. طمن;) [and اِعْتَمَدَ عَلَيْهِ; and وَثِقَ بِهِ; &c.; and he inclined to it; syn. مَالَ إِلَيْهِ; and became familiar with it; syn. اِسُتَأْنَسَ بِهِ, and أَلِفَ; agreeably with explanations here following;] namely, a thing: (Msb:) and سَكَنَ إِلَيْهَا, aor. ـُ he trusted to her, or relied upon her, so as to be, or become, easy, or quiet, in mind; &c., as above; syn. اِطْمَأَنَّ إِلَيْهَا; (Ksh and Bd in vii. 189, and Ksh in xxx. 20;) and مَالَ إِلَيْهَا; (Ksh in vii. 189, and the same and Bd in xxx. 20;) and اِسْتَأْنَسَ بِهَا, and أَلِفَ; (Bd in the same two places;) namely, his wife. (Ksh and Bd.) b4: And سَكَنَ الَّدارَ, (S, MA, Mgh, L, Msb, K,) and فِى الدَّارِ, (Mgh, Msb,) and بِالمَكَانِ, (L,) aor. ـُ (L, Msb, JM,) inf. n. سُكْنَى (MA, Mgh, L, JM) and سُكُونٌ (MA, L) and سُكْنٌ, (MA,) or ↓ سُكْنَى is a simple subst., and the inf. n. is سكن, (Msb, [accord. to which the latter is app. سَكَنٌ, for it is there said that the verb in this case is like طَلَبَ, the unaugmented inf. n. of which is طَلَبٌ, but this inf. n. سَكَنُ I have not found elsewhere, and what is generally used as the inf. n. or quasi-inf. n. of the verb in this case is ↓ سُكْنَى,]) or ↓ سُكْنَى is a subst. in the sense of إِسْكَانٌ, as expl. below, (Mgh,) [or rather it is also a subst. in this sense,] He inhabited, or dwelt or abode in, the house [and the place]. (MA, Mgh.) وَلَهُ مَا سَكَنَ فِى اللَّيْلِ وَالنَّهَارِ, in the Kur [vi. 13], is from السُّكْنَى (Ksh, Bd) or from السُّكُونُ: (Bd:) if from the former, (Ksh, Bd,) it signifies To Him belongeth what taketh up its abode in the night and the day; (IAar, Ksh, * Bd, * L, Jel;) meaning, what the night and the day include within their limits: (Ksh, * Bd:) or, if from السُّكُونُ, (Bd,) what is still, or motionless, (Abu-l-'Abbás, Bd, L,) and what moves; one of the two contraries being mentioned as sufficient [to show what is intended] without the other; (Bd;) app. meaning the creation, collectively, or all created beings. (Abu-l-'Abbás, L.) b5: And سَكَنَ, (L, K,) aor. ـُ (K,) He became such as is termed مِسْكِين [q. v.]; (L, K;) as also سَكُنَ, (K,) and ↓ اسكن, and ↓ تسكّن, and ↓ تَمَسْكَنَ: (L, K:) and [thus it means particularly] he was, or became, lowly, humble, or submissive; and low, abject, abased, and weak; as also ↓ اسكن, (L,) and ↓ تسكّن, and ↓ تَمَسْكَنَ; (S, * L;) the former of these being the regular form, (S, L,) and the more common and more chaste; (L;) the latter of them anomalous, [from المِسْكِينُ,] like تَمَنْدَلَ from المِنْدِيلُ, and تَمَدْرَعَ from المِدْرَعَةُ; (S, L;) and ↓ استكن, (L, Msb,) and ↓ اِسْتَكَانَ, of the measure اِفْتَعَلَ (L, Msb, K) from المَسْكَنَةُ (L, K) or from السُّكُونُ, (Msb,) with ا added, (L, Msb,) the vowel of the medial radical letter being thus rendered full in sound, (L, Msb, K,) or it is of the measure اِسْتَفْعَلَ from الكِينَةُ, signifying “ evil state or condition,” (Msb,) or from الكَيْنُ signifying “ the [piece of] flesh in the interior of the vulva,” because he who is lowly and abject is the most obscure of mankind. (L. [See also arts.

كون and كين.]) 2 سكّنهُ, (S, L, Msb, K,) inf. n. تَسْكِينٌ, (S, L, K,) He, or it, caused it to be, or become, still, motionless, stationary, in a state of rest, quiet, calm, or unruffled; (S, * L, Msb, K;) namely, a thing: (S, L, Msb:) [and caused it, namely, anything such as wind, and heat, and cold, and the like, as rain, and pain, and anger, to be, or become, still, or calm; stilled, calmed, tranquillized, appeased, allayed, assuaged, or quelled, it; caused it to die away, pass away, or cease to be: and caused it to remit, or subside; to become alleviated, light, slight, or gentle: and caused him, and it, namely, a man or beast or the like, and a voice or sound, to become still, or silent: (see 1, first sentence:)] and ↓ اسكنهُ signifies the same. (L.) [Hence,] one says of God, سكّن دَمْعَهُ, meaning أَرْقَأَهُ [He caused his tears to stop, or cease flowing]. (S and TA in art. رقأ.) b2: [and hence, He made it (a letter) quiescent; i. e., made it to be without a vowel immediately following it; contr. of حَرَّكَهُ.]

A2: تَسْكِينٌ also signifies The straightening a cane, or spear, (صَعْدَة,) with fire [which is termed السَّكَن]. (IAar, L, K.) A3: and The constantly riding a light and swift ass which is termed سُكَيْن. (IAar, L, K.) 3 ساكنهُ, inf. n. مُسَاكَنَةٌ, i. q. جَاوَرَهُ [meaning He lived in his neighbourhood, or near to him]. (TA in art. جور.) 4 اسكن: see 1, near the end, in two places.

A2: اسكنهُ: see 2, first sentence. b2: [Hence,] said of poverty, It made him to be little, or seldom, in motion. (Aboo-Is-hák, L, K.) b3: And, said of God, He made him to be such as is termed مِسْكِين [q. v.]. (L, K.) b4: And اسكنهُ الدَّارَ, (S, L, Msb, K,) or المَنْزِلَ, (MA,) He made him [or gave him] to inhabit the house, or abode; (S, * MA, L, * Msb, * K; *) he lodged him therein. (MA.) 5 تسكّن, said of a man, is from السَّكِينَةُ [i. e. He had, or possessed, or affected, the quality thus termed; meaning he was, or became, or affected to be, calm, tranquil, grave, staid, steady, or sedate; &c.]. (L.) See also Q. Q. 2, below: and see 1, above, near the end, in two places.8 استكن, and its var. or syn. اِسْتَكَانَ: see 1, near the end. Q. Q. 2 تَمَسْكَنَ He affected to be like, or he imitated, such as are termed مَسَاكِين [pl. of مِسْكِينٌ, q. v.]. (IAth, L.) b2: See also 1, near the end, in two places. You say, تَمَسْكَنَ لِرَبِهِ He humbled, or abased, himself to his Lord; or addressed himself with earnest, or energetic, supplication to Him: and ↓ تسكّن is like تَمَسْكَنَ. (Lh, L.) سَكْنٌ, a quasi-pl. n. of ↓ سَاكِنٌ, like as شَرْبٌ is of شَارِبٌ, called by Akh a pl., (L,) The inhabitants, people, or family, of a house or tent; (S, L, K;) a household. (L.) b2: And The collective body of the people of a tribe: one says, تَحَمَّلَ السَّكْنُ فَذَهَبُوا [The collective body of the people of the tribe bound the loads, or burdens, upon their beasts, and went away]. (Lh, L.) b3: See also سَكَنٌ. b4: And see the paragraph here next following.

سُكْنٌ: see سُكْنَى. b2: And see also مَسْكَنٌ, in three places. b3: Also, (L, JM, [thus written in both, and expressly said in the latter to be “ with damm,”]) or ↓ سَكَنٌ, (thus in copies of the K,) or ↓ سَكْنٌ, (thus in the CK,) [but the first is app. the right,] Food, aliment, or victuals, syn. قُوتٌ; (L, K, JM;) like نُزْلٌ meaning “ food (طَعَام, L, JM) of a party alighting to partake of it,” and said to be called سُكْنٌ because by means of it a place is inhabited, like as the نُزْل of an army means the “ appointed rations of an army alighting at a place. ” (L.) سَكَنٌ A thing, (S, L, Msb, K,) of any kind, (S, L,) to which one trusts, or upon which one relies, so as to be, or become, easy, or quiet, in mind; (S, L, Msb, K;) and in like manner, a person, or persons, to whom one trusts, &c.: applied in this sense to a family, or wife, (L, Msb,) as well as to property, (Msb,) &c.: (L, Msb:) and hence [particularly] signifying a wife. (L.) One says, [app. using it in this sense, as seems to be indicated by the context in the S,] فُلَانٌ أْبْنُ السَّكَنِ [Such a one is the son of the سَكَن]; and As used to say ↓ السَّكْنِ: (S, L:) accord. to Ibn-Habeeb, one says سَكَن and سَكْن. (L.) And it is said in the Kur [vi. 96], جَعَلَ

أْللَّيْلَ سَكَنًا He hath made, or appointed, the night to be a resource for ease, or quiet. (L.) And in the same [ix. 104], إِنَّ صَلَوَاتِكَ سَكَنٌ لَهُمْ, i. e. [Verily thy prayers for forgiveness are] a cause of ease, or quiet, to them. (Zj, L.) [And ↓ سُكْنَةٌ seems to have a similar meaning: for] ISh says, تَغْطِيَةُ الوَجْهِ عِنْدَ النَّوْمِ سُكْنَةٌ, app. [The covering of the face on the occasion of sleep is a cause of ease, or quiet,] in the case of loneliness, or of fear arising therefrom. (L.) And it is said in a trad., اَللّٰهُمَّ أَنْزِلْ عَلَيْنَا فِى أَرْضِنا سَكَنَهَا, meaning O God, send down upon us, in our land, the succour, or relief, of its inhabitants, [app. alluding to rain,] to which they may trust so as to be easy, or quiet, in mind. (L.) b2: Also i. q. مَسْكِنٌ. (Lh, L, and Ham p. 400.) See the latter word, in three places. b3: And Fire; [app. first applied thereto as being a cause of ease, or comfort;] (S, L, K;) as in the saying [of a rájiz], وَسَكَنٍ تُوقَدُ فِىمِظَلَّهْ [And a fire kindled in a large tent of hair-cloth, or in a booth, or shed], (S, L,) describing himself as driven to have recourse thereto by the night, and by a moist wind, or a wind cold with moisture; and [afterwards used without any allusion to its being a cause of ease, or comfort,] as in the saying of another, describing a cane, أَقَامَهَا بِسَكَنٍ وَأَدْهَانْ meaning He straightened it with fire and oils. (L.) b4: And Mercy, pity, or compassion. (K, [See also سَكِينَةٌ.]) b5: And i. q. بَرَكَةٌ [A blessing; prosperity, or good fortune; increase; &c.]. (K.) A2: See also سُكْنٌ:

A3: and سُكْنَى:

A4: and see سَآكِنٌ.

سَكْنَةٌ A quiescence of a letter; its having no vowel immediately following; opposed to حَرَكَةٌ: pl. سَكَنَاتٌ.] b2: تَرَكْتُهُمْ عَلَى سَكَنَاتِهِمْ: see سَكِنَةٌ.

سُكْنَةٌ: see سَكَنٌ.

سَكِنَةٌ A place; [properly] a place of habitation or abode: pl. سَكِنَاتٌ. (L.) It is said in a trad., اِسْتَقِرُّوا عَلَى سَكِنَاتِكُمْ فَقَدِ انْقَطَعَتِ الهِجْرَةُ, (S, L, K, *) i. e. Rest ye, or remain ye, at your places, (S, L,) or in your places of habitation or abode, (S, L, K,) for emigration has [ended, having] become no longer needful. (L.) And one says, النَّاسُ عَلَى سَكِنَاتِهِمْ, [virtually] meaning, accord. to Fr, The people are in their right state: (S, L:) and in like manner is expl. the saying, تَرَكْتُهُمْ عَلَى سَكِنَاتِهِمْ and ↓ سَكَنَاتِهِمْ and نَزَلَاتِهِمْ; but the approved explanation is, [I left them] at their places of habitation, which is that of Th; or, as in the M, their places of alighting, or abode. (L.) b2: Also The part, of the neck, which is the resting-place of the head. (S, L, K.) So in the saying, (S, L,) attributed to several poets, (L,) بِضَرْبِ يُزِيلُ الهَامَ عَنْ سَكِنَاتِهِ [With a smiting that removes the heads from their resting-places on the necks]. (S, L.) سُكْنَى is an inf. n. of سَكَنَ in the phrase سَكَنَ الدَّارَ: (MA, Mgh, L, JM:) or a simple subst. therefrom: (Msb:) or a subst. in the sense of إِسْكَانٌ, like رُقْبَى in the sense of إِرْقَابٌ: (Mgh:) see 1, in three places: or it is a subst. (S, L, K) also (L) from أَسْكَنَهُ الدَّارَ, (S, L, K,) like as عُتْبَى is from إِعْتَابٌ, (S, L,) and so is ↓ سَكَنٌ, (Lh, L, K,) [which is app. mentioned in the Msb as an inf. n. of the former verb,] signifying, as also ↓ سُكْنٌ, [so in one place, as on the authority of Lth, in the L, and said in the MA to be, like سُكْنَى, an inf. n. of the verb first mentioned above,] The making [or giving] a man a place, or an abode, to inhabit, without rent; (L, and Ham p. 400 in explanation of the first of these words;) the term سُكْنَى being similar to عُمْرَى. (L.) b2: See also مَسْكَنٌ, in five places.

سُكَيْنٌ An ass light, or active, and quick, or swift: and سُكَيْنَةٌ is applied to a she-ass (L, K) in the same sense. (L.) b2: Hence the latter is used as a name for (assumed tropical:) A girl, or young woman, or a female slave, that is of a light, or an active, spirit. (L.) b3: The former also signifies A wild ass. (L.) b4: And السُّكَيْنَةُ is the name of The gnat that entered into the nose of Numrood [or Nimrod]. (L, K.) سَكِينَةٌ (S, L, Msb, K) and ↓ سِكِّينَةٌ (Ks, L, K) and ↓ سَكِّينَةٌ, (L, Msb,) mentioned in the “ Nawádir,” (Msb,) on the authority of Az, (L,) but of a measure of which there is no [other] known instance, (L, Msb,) Calmness, or tranquillity; (S, L, Msb, K;) gravity, staidness, steadiness, or sedateness; (S, L, Msb;) and a quality inspiring reverence or veneration: (Msb:) and, as some say, mercy, pity, or compassion: [see also سَكَنٌ:] and aid or assistance; or victory or conquest: and a thing whereby a man is calmed, or tranquillized: (L:) pl. of the first word سَكَائِنُ. (Har p. 62.) One says of a man who is calm or tranquil, or grave &c., عَلَيْهِ السَّكِينَةُ [Upon him is resting, or abiding, calmness &c.]. (L.) And it is said in a trad., respecting the Prophet, on the occasion of the coming down of revelation, فَغَشِيَتْهُ السَّكِينَةُ, meaning And calmness, or tranquillity, and غَيْبَة [i. e., as here used, absence of mind from self and others by its being exclusively occupied by the contemplation of divine things], came upon him. (L.) And in the Kur [ii. 249], it is said, [with reference to the coming of the ark of the covenant,] فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ, meaning [In which shall be] a cause of your becoming tranquil, [or easy in your minds,] when it cometh to you [from your Lord]: (Zj, L, K:) or, as some say, there was in it a head like that of the cat; when it uttered a cry, victory betided the Children of Israel: (L:) or a thing having a head like that of the cat [and a tail like that of the cat (Bd)], of chrysolite and sapphire, and a pair of wings: (L, K:) or an image like the cat, that was with them among their forces, on the appearance of which their enemies were routed: or an animal having a face like that of a human being, compact [in substance], the rest thereof being unsubstantial like the wind and the air: or the images of the Prophets, from Adam to Mohammad: (Bd:) or the signs, or miracles, with the performance of which Moses was endowed, and to which they trusted so as to be easy, or quiet, in their minds: (L:) or by the تَابُوت to which these words refer is meant the heart, [or rather the chest, i. e. bosom,] and the سكينة is the knowledge, and purity, or sincerity, in the heart [or bosom]. (Bd.) In a trad. of' Alee, respecting the building. of the Kaabeh, it is said, فَأَرْسَلَ اللّٰه إِلَيْهِ السَّكِينَةَ, meaning [And God sent to him] the wind swift in its passage. (L.) سُكَيْنَةٌ fem. of سُكَيْنٌ [q. v.]. (L, K. *) الطُّرَّةُ السُّكَيْنِيَّةُ [The hair over the forehead (of a girl or woman) that is cut with a straight, or even, edge, or with two such edges one above the other, so as to form a kind of border, after the fashion of Sukeyneh,] is so called in relation to Sukeyneh the daughter of El-Hoseyn. (S, L, K.) سَكَّانٌ A maker of سَكَاكِين [or knives], (ISd, L, K, *) pl. of سِكِينٌ; (ISd, L;) as also ↓ سَكَاكِينِىٌّ, (ISd, L, K,) which latter is held by ISd to be post-classical, being formed from the pl., whereas by rule it should be formed from the sing. (L.) سُكَّانٌ The ذَنَب, (Lth, S, MA, Mgh, L,) [i. e.] the rudder, (MA, KL, PS,) of a ship or boat, (Lth, S, MA, Mgh, L,) by means of which it is rightly directed, (Lth, Mgh, * L,) and made still, or steady; (Mgh, L;) its خَدْف; (AA, L;) i. q. خَيْزُرَانٌ and كَوْثَلٌ [meaning the same, or its tiller]: (A 'Obeyd, L:) it is an Arabic word. (L.) Hence the saying of Tarafeh, (L,) likening to it the elevated neck of a she-camel, as being long, and quick in motion, (EM p. 73,) [and thus app. applying it to the upper and narrow part of a rudder,] كَسُكَّانِ بُوصِىٍ بِدِجْلَةَ مُصْعِدِ (L, EM,) i. e. Like the سُكَّان of a vessel of the sort called بُوصِىّ [ascending the Tigris]. (EM.) A2: Also pl. of سَاكِنٌ [q. v.]. (L, Msb.) سِكِّينٌ a word of well-known meaning; (S, Msb, K;) i. e. A knife; (MA, PS;) i. q. مُدْيَةٌ; (L;) as also ↓ سِكِّينَةٌ, (ISd, L, K,) a dial. var., (ISd, L,) occurring in a trad., but the former is that which is commonly known: (L:) so called because it stills the animals slaughtered with it: (Az, L, Msb:) of the measure فِعِّيلٌ: (IDrd, L, Msb:) or, accord. to some, its ن is augmentative, so that it is of the measure فِعْلِينٌ: (Msb:) it is masc., and sometimes fem.: (Zj, IAmb, * L, Msb, K: *) not heard as fem. by IAar: (L:) held to be only masc. by Az and As and some others: (Msb:) but sometimes it occurs in poetry as fem. on the ground of meaning [as being syn. with مُدْيَةٌ or شَفْرَهٌ], (Msb,) and as such it occurs in a trad.: (L:) the pl. is سَكَاكِينُ. (ISd, MA, L.) [See an ex. in a prov. cited voce سَلًى.]

سَكِّينَةٌ: see سَكِينَةٌ.

سِكِّينَةٌ: see سَكِينَةٌ: b2: and see also سِكِّينٌ.

سَكَاكِينِىٌّ: see سَكَّانٌ.

سَاكِنٌ Still, motionless, stationary, in a state of rest, quiet, calm, or unruffled: [applied to a letter, quiescent; i. e. without a vowel immediately following it:] still, calm, tranquil, becoming appeased or allayed or assuaged or quelled; [dying away, passing away, or ceasing to be: remitting, or subsiding; becoming alleviated, light, slight, or gentle:] still, or silent. (L. [See its verb, سَكَنَ, first sentence.]) b2: Inhabiting, dwel-ling, or abiding; an inhabitant, or a lodger: (L, Msb:) and ↓ سَكَنٌ signifies the same as سَاكِنٌ [app. thus used]: (L:) the pl. of سَاكِنٌ is سُكَّانٌ. (L, Msb.) You say, هُمْ سُكَّانُ فُلَانٍ [They are the lodgers of such a one]. (S, L.) And سُكَّانُ الدَّارِ signifies The Jinn, or Genii, inhabiting the house. (L. [Respecting the custom of sacrificing an animal to the Jinn on the occasion of buying a house, in order to prevent any injury from the Jinn thereof, see ذِبْجٌ. The belief that houses are inhabited by Jinn obtains among the Arabs in the present day.]) See also سَكْنٌ. b3: [Other meanings are indicated by explanations of its verb.]

أَسْكَنُ More, and most, still, &c.]

مَسْكَنٌ and مَسْكِنٌ; (S, L, Msb, K;) the people of El-Hijáz say the former, (S, L,) and the latter is anomalous; (L;) [A place of habitation;] a place of alighting, abiding, sojourning, or lodging; an abode, or a dwelling; (S, L, K;) a house, or a tent; (S, L, Msb;) pl. مَسَاكِنُ: (Msb:) and ↓ سَكَنُ signifies the same as مَسْكِنٌ, [thus in the Kur xvi. 82,] (Lh, L, and Ham p. 400,) as also ↓ سُكْنَى, (Lh, L,) and ↓ سُكْنٌ: you say, دَارٌ فِيهَا

↓ سَكَنٌ and ↓ سُكْنٌ, i. e. ↓ سُكْنَى [or مَسْكَنٌ, meaning A house in which is a place of habitation, or a lodging]: (L: [↓ سَكَنٌ and ↓ سُكْنٌ are there mentioned as syn., each of them, with مَسْكَنٌ and سُكْنَى, but in different places; and I incline to think that سُكْنٌ thus mentioned may be a mistranscription for سَكَنٌ: I have not found it elsewhere in this sense:]) and ↓ دَارِى لَكَ سُكْنَى, in which the last word is [said to be] virtually in the accus. case, as a denotative of state, meaning [My house is for thee,] as made [or given] to be inhabited, or as being inhabited: (Mgh:) or ↓ لَكَ دَارِى هٰذِهِ سُكْنَى, meaning To thee this my house is a lent dwelling-place: and المَرْأَةِ ↓ سُكْنَى means The wife's dwelling-place in which the husband lodges her. (L.) مَرْعًى مُسْكِنٌ Abundant pasturage, [that causes people to abide in it,] not requiring to go away; like مُرْبِعٌ and مُنْرِلٌ. (L.) b2: أَصْبَحُوا مُسْكِنِينَ They became in the state termed مَسْكَنَةٌ. (L, K.) مَسْكَنَةٌ (L, Msb, K) The state of him who is termed مِسْكِينٌ: primarily, lowliness, humility, or submissiveness: and meaning also lowness, abjectness, ignominiousness, abasement, or humiliation; and paucity of property; and an evil state or condition; also poverty of mind; and weakness; (IAth, L:) it is from السُّكُونُ [an inf. n. of سَكَنَ meaning as expl. in the first sentence of this art.]. (L.) مُسْكَانٌ, meaning “ an earnest,” or “ earnest money,” and of which [as well as of مِسْكِينٌ] the pl. is مَسَاكِينُ, belongs to art. مسك. (TA.) مِسْكِينٌ (S, Mgh, L, Msb, K, &c.) and مَسْكِينٌ, (L, Msb, K,) the latter anomalous, for there is no [other] instance of the measure مَفْعِيلٌ, (L,) of the dial. of Benoo-Asad, (L, Msb,) mentioned by Ks as heard by him from some one or more of that tribe, (L,) others saying مِسْكِينٌ, (Msb,) of the measure مِفْعِيلٌ (L) from السُّكُونُ, because the person to whom it is applied trusts to, or relies upon, others, so as to be, or become, easy, or quiet, in mind: (Mgh, L, Msb:) primarily, (L,) it signifies Lowly, humble, or submissive; (IAth, Mgh, L;) and therefore the Prophet said, اَللّٰهُمَّ أَحْيِنِى مِسْكِينًا وَأَمِتْنِى مِسْكِينًا وَاْحْشُرْنِى فِى زُمْرَةِ المَسَاكِينِ [O God, make me to live lowly, and make me to die lowly, and gather me among the congregation of the lowly]: (Mgh, * L:) and hence it sometimes applies to him who possesses little and [sometimes] to him who possesses much: (L:) sometimes, (S,) it signifies (S, IAth, L, Msb, K) also (IAth, L) low, abject, ignominious, or in a state of abasement or humiliation; (S, IAth, L, Msb, K;) and weak; (S, L, K;) and subdued, or oppressed; though possessing riches or competence: (Msb:) [therefore] Sb says, it is one of the words expressive of pity, or compassion; [and as such may be rendered poor;] you say, مَرَرْت بِهِ المِسْكِينَ [I passed by him, I mean the poor man], putting it in the accus. case by the implication of أَعْنِى, though it may be in the genitive case as a substitute [for the pronoun], and in the nom. case by the suppression of هُوَ meant to be understood: (L:) in other cases, (S,) it is syn. with فَقِيرٌ, (S, L, Msb,) meaning (Msb) destitute, i. e. possessing nothing: (L, Msb, K:) or accord. to ISk, مسكين means thus; but the فقير is he who possesses a sufficiency of the means of subsistence: (Msb:) or the former means possessing somewhat; (L;) or [rather] needy, i. e. possessing what is not sufficient (L, K) for him (K) or for his family: (L:) or caused by poverty to have little power of motion; (L, K;) thus expl. by Aboo-Is-hák; but this is improbable; for مسكين has the meaning of an active part. n., and his explanation [like one of the others mentioned above] makes it to have that of a pass. part. n.: (L:) Yoo says the like of ISk: (Msb:) he used to say that the مسكين is in a harder condition than the فقير: (S, L, * Msb: *) he says, I asked an Arab of the desert, Art thou فقير? and he answered, No, by God, but rather مسكين; (S, L, * Msb;) but 'Alee Ibn-Hamzeh says that this man may have meant that he was low, or abject, by reason of his distance from his people and his home; and that he does not think he meant anything but that: (L:) [J also adds,] it is said in a trad. that the مسكين is not he whom a mouthful or two mouthfuls will turn back, or away, but is only he who does not beg, and who is not known so that he may be given [anything]; (S;) but Ziyádet-Allah Ibn-Ahmad says that the فقير is he who sits in his house, not begging, and the مسكين is he who begs and is given; and hence it is argued that the latter is in a better condition than the former; though it indicates that the former is more highminded than the latter: (L:) accord. to As, the مسكين is better in condition than the فقير; and this is [said to be] the right assertion, (Mgh, L, Msb,) for the pl. of the former is applied in the Kur xviii. 78 to men possessing a ship, or boat, which is worth a considerable sum; (L, Msb;) but they may have been thus termed because they were humbled and abased by the tyranny of the king who took every ship, or boat, that he found upon the sea, by force; (L;) and it is said that these men were hirers, not owners, of the vessel: (TA voce فَقِيرٌ, q. v.:) 'Alee Ibn-Hamzeh says, that the مسكين is better in condition than the فقير is shown by a passage in the Kur [ix. 60], where it is said that the poor-rates are for the فُقَرَآء and the مَسَاكِين; for you will find the classes to be there mentioned in such an order that the second is better in condition than the first, and the third than the second, and in like manner the fourth and the fifth and the sixth and the seventh and the eighth: and he says that the same is shown by the fact that the Arabs sometimes used مسكين as a proper name, but not فقير: (L:) or when these two words are used together, they differ in signification; and when used separately, they [sometimes] signify the same: (El-Bedr El-Karáfee, TA in art. فقر:) [see more voce فَقِيرٌ:] a woman is termed مِسْكِينَةٌ (Sb, S, L, Msb, K) and مِسْكِينٌ also; (S, L, K;) the former by way of assimilation to فَقِيرَةٌ; (Sb, S, L;) the latter being accord. to rule, for an epithet of the measure مِفْعِيلٌ is regularly applied alike to a male and a female; (S, Msb;) or, as Abu-l-Hasan says, this is only when it is an intensive epithet, which مِسْكِينَةٌ is not: (L:) the pl. is مَسَاكِينُ and مِسْكِينُونَ, (S, L, K,) applied to men, (K,) or to a company of people, (S, L,) and مِسْكِينَاتٌ applied to female. (S, L, K.)

عدو

1 عَدَاهُ, (Mgh, K,) first Pers\. عَدَوْتُهُ, (Msb,) aor. ـْ (Mgh, Msb,) [inf. n. عَدْوٌ,] He passed from it, (Mgh, Msb, K,) namely, a thing, or an affair, (K,) to another, (Mgh, Msb,) and left it; (K;) and عَدَا عَنْهُ signifies the same; (K;) as also ↓ تعدّاه; (S, * K;) and in like manner one says, ↓ عَدَّيْتُهُ, inf. n. تَعْدِيَةٌ; (Msb;) [but I do not find this elsewhere, and think that correctly one should say, عَنْهُ ↓ عَدَّيْتُ; agreeably with what here follows:] the saying عَنْ هٰذَا ↓ عَدِّ means Leave thou this, and turn from it to another; and is app. from the phrase هَمَّكَ ↓ عَدِّ

إِلَى غَيْرِهِ [Turn thy anxiety to other than him, or it]; the objective complement being altogether left out, so that the verb becomes as though it were intrans.; and there are many instances similar to this in the language: (Har p. 478:) one says, عَنِّى الهَمَّ ↓ عَدَّيْتُ I turned away from me anxiety: and [hence] you say to him who has pursued you, عَنِّى إِلَى غَيْرِى ↓ عَدِّ, meaning Turn thou the beast upon which thou art riding towards other than me: (TA:) and عَمَّا تَرَى ↓ عَدِّ, meaning Turn thou thine eye from what thou seest. (S.) [See an ex. of the first of these verbs in the Ham p. 125.] One says also, عَدَاهُ الأَمْرُ and ↓ تعدّاهُ The thing, or affair, passed from him. (TA. [See an ex. in the first paragraph of art. عدم.]) And the Arabs say, إِنَّ الجَرَبَ لَيَعْدُو, meaning Verily the mange, or scab, passes from him that has it to him that is near to him so that the latter becomes mangy, or scabby. (Msb.) And مَا عَدَا فُلَانٌ أَنْ صَنَعَ [app. meaning Such a one did not leave, or, accord. to an explanation of the verb in a similar phrase in Har p. 333, did not delay, his doing such a thing]. (S.) Accord. to Er-Rághib, العَدْوُ primarily signifies Transition; [whence what here precedes;] or the going, or passing, beyond, or the exceeding, a limit, or the usual limit: and incompatibility to coalesce. (TA.) b2: And [hence,] عَدَاهُ, aor. as above, [inf. n. عَدْوٌ,] He went, or passed, beyond it; exceeded it; or transgressed it. (S, TA. *) So in the saying عَدَا طَوْرَهُ [He went, or passed, beyond his proper limit; exceeded it; or transgressed it]: and in like manner, الحَقَّ ↓ تعدّى and ↓ اعتداهُ signify He went, or passed, beyond, &c., what was true, or right; and so عَنِ الحَقِّ, and فَوْقَ الحَقِّ. (TA.) أَمَا عَدَا مَنْ بَدَا, a saying in which the vulgar erroneously omit the interrogative أ, means Does not he transgress that which is right who begins by acting injuriously? (TA.) And it is said عَدَا القَارِصُ فَحَرَزَ (tropical:) What was biting to the tongue attained to an excessive degree, so that it became acid: meaning that the affair, or case, became distressing. (S in art. قرص.) b3: And عَدَا عَلَيْهِ, inf. n. عَدْوٌ and عَدَآءٌ (S, Mgh, Msb, K) and عُدُوٌّ (S, Msb, K) and عُدْوَانٌ (ISd, Msb, K) and عِدْوَانٌ (ISd, K) and عُدْوَى; (K;) and ↓ تعدّى, and ↓ اعتدى; (S, Msb, K;) He acted wrongfully, unjustly, injuriously, or tyrannically, against him; (S, Msb, K;) and transgressed against him, or exceeded the proper limit against him: (S, Msb:) [and he acted aggressively against him; agreeably with an explanation of the inf. n. of the last of these verbs in what follows: (see an ex. in a verse cited voce رِيحٌ:)] or he acted with excessive wrongfulness, &c., against him: (Mgh:) and ↓ اعدى signifies the same as the other verbs here mentioned; (K, TA;) whence (TA) one says, فِى مَنْطِقِكَ ↓ أَعْدَيْتَ Thou hast deviated from that which is right in thy speech: (S, TA:) ↓ الاِعْتِدَآءُ is the exceeding what is right; and it is sometimes in the way of aggression; and sometimes in the way of requital; and instances of the usage of its verb in both of these manners occur in the Kur ii. 190: (Er-Rághib, TA:) the first and third of the inf. ns. of عَدَا, mentioned above, occur in the Kur vi.108 accord. to different readings: (S, TA:) and [it is said that] العُدْوَانُ signifies sheer, or unmixed, wrongful or unjust or injurious or tyrannical conduct: (S:) or, as some say, the worst of [such conduct, i. e., of] الاِعْتِدَآء, in strength, or deed, or state or condition. (TA.) b4: And عَدَا عَلَيْهِ He acted corruptly towards him. (TA.) b5: And عُدِىَ عَلَيْهِ He had his property stolen, and was wronged. (TA.) And عَدَا عَلَى القُمَاشِ, inf. n. عَدَآءٌ [said in the TA to be like سَحَابٌ, but in the CK عَدًا,] and عُدْوَانٌ and عَدَوَانٌ, (K, TA,) but in the M written with damm and fet-h [i. e. عُدْوَان and عَدْوَان], (TA,) said of a thief, He stole the قماش [meaning goods, or utensils and furniture]. (K, TA.) And عَدَا فِى ظَهْرِهِ He stole what was behind him: (A in art. ظهر:) [or he acted wrongfully in respect of what was behind him: for] لِصٌّ عَادِى ظَهْرٍ is expl. by the words عَدَا فِى ظَهْرٍ فَسَرَقَهُ [so that it app. meansA thief who has acted wrongfully in respect of what was behind one, and stolen it]. (O and K in that art.) b6: And عَدَا عَلَيْهِ, (K, TA,) inf. n. عَدْوٌ, (TA,) signifies also He leaped upon him, or it. (K, TA.) b7: And عَدَا, (K,) or عَدَا فِى

مَشْيِهِ, (Msb,) aor. ـْ (Msb, K,) inf. n. عَدْوٌ (S, Mgh, Msb, K) and عَدًا and عُدُوٌّ and عَدَوَانٌ and تَعْدَآءٌ, (K,) signifies أَحْضَرَ [i. e. He ran; or rose in his running]; (S, * K, TA;) said of a man and of a horse: (TA:) or he went a pace nearly the same as that termed هَرْوَلَةٌ, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْىٌ: (Msb, TA:) or he went a pace less quick than شَدٌّ and more so than مَشْىٌ: (TA in art. سعى:) or [he went quickly, or swiftly; for] العَدْوُ signifies السُّرْعَةُ: (Mgh:) [or rather he ran, whether gently or moderately or vehemently: that it often signifies he ran vehemently is shown by the prov. مِنْ سُلَيْكٍ ↓ أَعْدَى

More vehement in running than Suleyk, who is said to have outstripped fleet horses; and by numerous exs.:] and ↓ عّى signifies the same as عَدَا, denoting a quick pace. (TA in art. هبص.) b8: And [hence, perhaps,] عَدَا المَآءُ, aor. ـْ (assumed tropical:) The water ran. (TA.) A2: عَدَاهُ عَنِ الأَمْرِ, (S, K,) inf. n. عَدْوٌ and عُدْوَانٌ; as also ↓ عدّاهُ; (K;) signifies He, or it, diverted him; or turned him away, or back; (S, K;) and occupied him so as to divert him; (K;) from the thing, or affair. (S, K.) You say, عَدَتْ عَوَادٍ. (S, TA. See عَادِيَةٌ, voce عُدَوَآءُ: and see also the last sentence of the first paragraph of art. عود.) b2: عَدَانِى مِنْهُ شَرٌّ means بَلَغَنِى [i. e., app., Evil, or mischief, reached me from him, or it]. (TA. [See a signi-fication of 4.]) A3: عَدِيتُ لَهُ signifies I hated him, or it. (ISd, K.) A4: عَدَا is also a verb by which one makes an exception, with مَا [preceding it] and without مَا: (S, K:) you say, جَآءَنِى القَوْمُ مَا عَدَا زَيْدًا [The people, or party, came to me, except Zeyd]; and جَاؤُونِى عَدَا زَيْدًا [which means the like]; putting what follows it in the accus. case; the agent being implied in it: (S: [see this expl. in what has been said of خَلَا as used in the same manner:]) accord. to MF, it is a verb when what follows it is put in the accus. case; and when what follows it is put in the gen. case, it is a particle, by common consent: (TA: [and the like is said in the Mughnee; i. e., that it is similar to خَلَا in respect of the explanations there given of the different usages of this latter; but that Sb did not know it to have been used otherwise than as having the quality of a verb:]) one says, رَأَيْتُهُمْ عَدَا أَخَاكَ and مَا عَدَاهُ, meaning مَا خَلَا [i. e. I saw them, except thy brother]: and sometimes it governs the gen. case without ما: thus in the M: Az says, [as though regarding it as only a particle,] when you suppress [ما], you make it to govern the accus. case as meaning إِلَّا and you make it to govern the gen. case as meaning سِوَى. (TA.2 عداهٌ, (S, K,) inf. n. تَعْدِيَةٌ, (K,) He made him, or it, to pass [from a thing, or an affair, to another: see 1, first sentence]: (S, K:) and he made it to pass through, and go beyond; syn. أَنْفَذَهُ. (K.) b2: Hence تَعْدِيَةُ الفِعْلِ, a phrase of the grammarians, [generally meaning (assumed tropical:) The making the verb transitive,] as in خَرَجَ زَيْدٌ فَأَخْرَجْتُهُ [Zeyd went forth and I made him to go forth]. (TA.) b3: See also 1, first quarter, in seven places: b4: and again, in the latter half, in two places.3 عاداهُ, (K, TA,) inf. n. مُعَادَاةٌ, (S, K, TA,) [He treated him, or regarded him, with enmity, or hostility:] the verb in this phrase is that of which the epithet is عَدُوٌّ, and the subst. is عَدَاوَةٌ. (K, TA.) [It is perhaps from one of the three phrases next following]. b2: عادى الشَّىْءَ signifies He was, or became, distant, or aloof, from the thing; or he made the thing to be, or become, distant, or aloof; syn. بَاعَدَهُ. (TA.) And you say, فُلَانٌ لَا يُعَادِينِى وَلَا يُوَادِينِى, meaning لَا يُجَافِينِى وَلَا يُوَاتِينِى [app. Such a one will not make me to be, or become, remote, or aloof, from him, nor will he comply with me: but لَا يُوَادِينِى properly signifies he will not take from me the دِيَة, or bloodwit]. (TA.) And عَادِ رِجْلَكَ عَنِ الأَرْضِ Draw away thy leg, or foot, from the ground. (TA.) And عَادَى الأَدَاةَ عَنِ البَعِيرِ He raised [partially] the furniture (consisting of the saddle and saddle-cloth) from contact with the camel [so as to render it bearable by him]. (ISh, TA in art. غلق.) b3: عادى شَعَرَهُ He took [somewhat] from his hair: or he raised it, (K, TA,) in washing it: or he neglected it, and did not oil it, or anoint it: or he subjected it time after time to the purification termed وُضُوع, and to washing. (TA.) b4: عادى الوِسَادَةَ He folded the pillow. (TA.) b5: عادى القِدْرَ He lowered one of the three stones upon which the cooking-pot rested, in order that it (the pot) might incline upon the fire. (TA.) b6: عادى بَيْنَ الصَّيْدَينِ, (S, * K,) inf. n. عِدَآءٌ (S, K) and مُعَادَاةٌ, (K,) He made a succession, of one to the other, between the two animals of the chase, (S, K,) by throwing down one of them immediately after the other, (S,) in one طَلَق [or heat]. (S, K.) Imra-el-Keys says, [describing a horse,] فَعَادَى عِدَآءً بَيْنَ ثَوْرٍ وَنَعْجَةٍ

دِرَاكًا وَلَمْ يَنْضَحْ بِمَآءٍ فَيُغْسَلِ [And he made a succession, of one to the other, between a wild bull and a wild cow, by running down one after the other in a single heat, overtaking uninterruptedly, and not breaking out with water (i. e. sweat) so as to become suffused therewith]. (S. [See EM p. 49.]) In like manner also المُعَادَاةُ بَيْنَ رَجُلَيْنِ means The piercing, or thrusting, two men, one after the other, uninterruptedly. (TA.) b7: And عَادَيْتُهُ [sometimes] signifies I vied, or contended, with him in running; i. q. حَاضَرْتُهُ, from الحُضْرُ. (A in art. حضر.) 4 اعدى الأَمْرَ He passed from, or beyond, another, to the thing, or affair: so in the K. (TA.) But in the M it is said, اعداهُ الدَّآءُ signifies The disease passed from another to him. (TA.) And one says أَعْدَى فُلَانٌ فُلَانًا مِنْ خُلُقِهِ, or مِنْ عِلَّةٍ بِهِ, or جَرَبٍ, (S, TA,) i. e. Such a one made somewhat of his natural disposition, or of a disease, or malady, that was in him, or of mange, or scab, to pass [from him] to such a one; [or infected him therewith; (see two exs., in a verse and a hemistich, cited in the first paragraph of art. جنى;)] and اعداهُ بِهِ signifies the same: and اعدى صَاحِبَهُ He made his companion to acquire the like of what was in him. (TA.) And يُعْدِى is said of the mange, or scab, &c., meaning It passes from him that has it to another; (S, K;) and in like manner one says of a disease, ↓ يتعدّى: (Nh, TA:) but it is said in an explanation of a trad., لَا يُعْدِى شَىْءٌ شَيْئًا [i. e. A thing (meaning disease) does not pass by its own agency to a thing]. (S, TA.) [Therefore] one says, of the mange, or scab, [or the like,] اعداهُ اللّٰهُ God made it to pass from him that had it to one that was near to him, so that he became affected therewith. (Msb.) b2: One says also, of a man, قَدْ أَعْدَى النَّاسَ بِشَرٍّ He has made evil, or mischief, to cleave to men. (TA.) A2: See also 1, near the middle, in two places.

A3: اعداهُ عَلَيْهِ He aided, or assisted, him, (S, Mgh, Msb, K,) and strengthened him, (K,) against him; (S, Mgh, Msb, K;) and avenged him of him; (S, Msb;) namely, one who had wronged him. (S, Mgh, Msb.) and اعداهُ He (a judge) heard his accusation against another, and commanded to bring his adversary. (Mgh.) A4: اعداهُ, (S, Msb, K, TA,) namely, a horse, (S, TA,) and also a man, (TA,) [He made him to run, whether gently or moderately or vehemently: or, as sometimes used,] he made him, (K, TA,) or desired him, (S,) to go the pace termed حُضْر: (S, K, TA:) or he made him to go a pace nearly the same as that termed هَرْوَلَة, (Msb, TA,) not so quick, (TA,) or which is not so quick, (Msb,) as that termed جَرْى: (Msb, TA: [see 1, latter half:]) and ↓ استعداهُ signifies the same. (S.) 5 تَعَدَّوَ see 1, first quarter, in two places: and see 4. b2: [Hence تعدّى said of a verb, It was, or became, transitive.] b3: تعدّى الحَقَّ: and تعدّى

عَلَيْهِ: see 1, second quarter, in two places.

A2: تَعَدَّوْا They found milk, (K, TA,) which they drank, (TA,) and it rendered them in no need of wine: (K, TA:) so in the copies of the K; but correctly, of flesh-meat, as in the M. (TA.) b2: And They found pasturage for their cattle, and it rendered them in no need of purchasing fodder. (K, * TA.) A3: And تعدّى مَهْرَ فُلَانَةَ He took, or received, the dowry, or bridal gift, of such a woman. (K.) 6 تعادى القَوْمُ The people, or party, became affected, [or infected,] or smitten, (S, TA,) one with the disease of another, or one with the like of the disease of another: (S:) or died, one after another, (S, TA,) in one month, and in one year. (TA.) And تعادت الإِبِلُ The camels died in great numbers. (TA.) b2: And تعادى القَوْمُ عَلَىَّ بِنَصْرِهِمْ The people, or party, came upon me consecutively with their aid, or assistance. (TA.) b3: One says also, تعادى القَوْمُ (S, K) from العَدَاوَةُ (S) meaning The people, or party, treated, or regarded, one another with enmity, or hostility. (K.) b4: And تعادى مَا بَيْنَهُمْ (S, K) The case, or affair, that was between them became in a bad, or corrupt, state, (S,) or complicated, intricate, or confused, so as to be a subject of disagreement, or difference, between them. (K.) b5: And تعادى المَكَانُ The place was, or became, dissimilar in its several parts; and uneven. (TA.) and [hence] one says, بِعُنُقِى وَجَعٌ مِنْ تَعَادِى الوِسَادِ مِنَ المَكَانِ المُتَعَادِى i. e. [In my neck is a pain from the unevenness of the pillow from] the uneven place. (TA.) b6: And تعادى He, or it, was, or became, distant, remote, far off, or aloof, (S, * K, * TA,) عَنْهُ from him, or it. (S, TA.) A2: تعادوا They vied, competed, or contended for superiority, in going the pace termed العَدْو [meaning in running]. (K, TA.) 8 إِعْتَدَوَ see 1, second quarter, in three places. b2: الاِعْتِدَآءُ in supplication [to God] is The exceeding the limits of the [Prophet's] rule, or usage, that has been transmitted from generation to generation. (TA.) 10 الاِسْتِعْدَآءُ signifies The asking, or demanding, of aid, or assistance, (Mgh, Msb,) and of vengeance, or avengement, (Mgh,) and of strengthening: (Msb:) and also the act of aiding, or assisting. (Mgh.) You say, استعداهُ He asked, or demanded, of him (i. e. the prince, or governor, or commander, S, Mgh, Msb) aid, or assistance, (S, Mgh, Msb, K,) عَلَيْهِ against him, (S, Mgh, Msb,) namely, one who wronged him: (Mgh, Msb:) [or,] accord. to El-Khuwárezmee (who derives it from العَدِىُّ signifying الرَّجَّالَةُ الَّذِينَ يَعْدُونَ), استعدى [or استعدى القَاضِىَ] means he asked, or demanded, of the judge, that he should make his foot-messengers to run in quest of his antagonist and to bring him, for the purpose of exacting from him his right, or due. (De Sacy's Chrest. Arabe, sec. ed., iii. 100. [and an explanation similar to this, but not a similar derivation, is indicated in the Mgh by an explanation of أَعْدَاهُ, q. v.]) b2: See also 4, last sentence.

عَدَا, as a verb, or a preposition, or both, denoting an exception: see 1, last sentence.

عَدْوٌ an inf. n. of 1 [q. v.] b2: فَعَلَ كَذَا عَدْوًا بَدْوًا means He did thus openly, or publicly. (TA.) عِدْوٌ: see عِدًى: b2: and see also عَدَآءٌ.

عَدًى [or عَدًا]: see عُدْوَةٌ, in two places: and عَادٍ, last sentence.

عُدًى: see the next paragraph.

A2: [It is also a pl. of عَدُوٌّ, q. v.]

عِدًى The stones of a grave; as also ↓ عُدًى: (KL:) [i. e.] the broad stones with which the [oblong excavation called] لَحْد is covered over: (AA, TA:) or a thin stone with which a thing is concealed, or covered over; as also ↓ عِدَآءٌ; (K, TA;) the latter written in [a copy of] the M ↓ عَدَاءٌ, like سَحَابٌ; but [the former explanation seems to be the more correct, for] it is added in the K that one thereof is termed ↓ عِدْوٌ; and accord. to this, the word expl. above [or each of the two words expl. above] is a pl. (TA. [See also عِدْوَةٌ.]) b2: And Any piece of wood that is put between two [other] pieces of wood. (K, * TA.) A2: See also عُدْوَةٌ, in two places: and عَادٍ, last sentence: b2: and عُدَوَآءُ: b3: and عَدَآءٌ.

A3: [It is also a pl. of عَدُوٌّ, which see in two places.

A4: ] And عِدَى is used as a prefixed n. for عِدَة as syn. with وَعْد. (Fr; S and L in art. وعد, q. v.) عَدْوَةٌ [inf. n. un. of عَدَا: pl. عَدَوَاتٌ. b2: Hence the saying, السُّلْطَانُ ذُو عَدَوَاتٍ وَذُو بَدَوَاتٍ, expl. voce بَدَآءٌ, in art. بدو. See another reading of this saying voce عَدَوَانٌ.] b3: [Hence also,] one says, لَهُ عَدْوَةٌ شَدِيدَةٌ He has a vehement run of the kind termed عَدْو, inf. n. of عَدَا. (Msb) b4: عَدْوَةُ الأَمَدِ means The extent of the eyesight. (TA.) And one says, هُوَ مِنِّى عَدْوَةَ القَوْسِ [app. meaning He, or it, is at the distance of a bowshot from me]. (TA.) A2: See also عُدْوَةٌ. b2: عَدَايَا is used in poetry as a pl. of عدوة [app. عَدْوَةٌ, but in what sense is not shown]. (TA.) عُدْوَةٌ and ↓ عِدْوَةٌ, (S, Msb, K,) the former of the dial. of Kureysh and the latter of the dial. of Keys, (Msb,) and ↓ عَدْوَةٌ, (K,) all mentioned by ISd, (TA,) The side of a valley; (S, Msb, K;) as also ↓ عِدًى; (K;) which last likewise signifies [absolutely] a side, or lateral part or portion; and so ↓ عَدًى; (K, TA; [see both voce عَادٍ, last sentence;]) thus in the M; (TA;) and the pl. is أَعْدَآءٌ; (K, TA;) or this last signifies [particularly] the sides of a valley, and so do ↓ عِدًى and ↓ عَدًى: (TA:) the pl. of عُدْوَةٌ and ↓ عِدْوَةٌ is عِدَآءٌ and [of عُدْوَةٌ] عُدَيَاتٌ also. (S.) b2: And عُدْوَةٌ signifies also An elevated place; and so ↓ عِدْوَةٌ: (AA, S, K:) pl. [as above, i. e. of both] عِدَآءٌ and [of the former] عُدَيَاتٌ [also]. (K. [In some copies of the K, the latter pl. is written عَدَيَاتٌ; in the CK عُدْياتٌ; but it is correctly عُدَيَاتٌ, as above, thus in my copies of the S; and perhaps عِدَيَاتٌ may also be a pl., i. e. of عِدْوَةٌ, being thus written accord. to the TA in copies of the S.]) b3: And A place far extending: (K, TA:) mentioned by ISd. (TA.) b4: See also عَدَآءٌ. b5: [Reiske, as stated by Freytag, has expl. عُدْوَةٌ as signifying “ Atrium, impluvium domus: ” but this the former has app. done from his having found عدوة erroneously written for عَذِرَة.]

A2: عُدْوَةٌ signifies also The kind of plants, or herbage, termed خُلَّة; i. e., in which is sweetness. (TA.) عِدْوَةٌ: see عُدْوَةٌ, in three places: b2: and see also عَدَآءٌ. b3: [Freytag states, as from the Deewán of the Hudhalees, that, accord. to some, it signifies A stone with which a grave, or a well, is covered: and that the pl. is ↓ عَدَآءٌ: this latter, if correct, is a quasi-pl. n.: but perhaps it is correctly عِدَآءٌ: see عِدًى, first sentence.]

A2: أُمُور عِدْوَة [app. أُمُورٌ عِدْوَةٌ, or perhaps أُمُورُ عِدْوَةٍ,] signifies Remote affairs. (TA.) عَدْوَى Mange, or scab, or other disease, that passes, or is transitive, from one to another; (S, K, TA;) a transitive disease; and such is said to be the جَرَب, and the بَرَص, and the رَمَد, and the حَصْبَة, and the جُذَام, and the وَبَآء, and the جُدَرِىّ. (Kull p. 259.) You say, لَا تُقَرِّبْهُ مِنْهُ فَإِنَّ بِهِ عَدْوَى Do not thou bring him near to him, for in him is a disease such as the mange, or scab, that is transitive from one to another. (TK.) b2: And The transition of the mange, or scab, or other disease, from him that has it to another: (S, K, TA, TK:) the subst. from يَعْدُو said of the mange, or scab, expl. above, as meaning “ it passes ” &c. (Msb. [See 1, first quarter.]) It is said in a trad., لَا عَدْوَى, i. e. لَا يُعْدِى شَىْءٌ شَيْئًا [A thing (meaning disease) does not pass by its own agency to a thing]; (S;) or [lit.] there is no transition of the mange, or scab, or other disease, from him that has it to another. (TK.) b3: And i. q. فَسَادٌ [i. e. Badness, corruptness, unsoundness, &c.]. (K, TA. [In the CK erroneously written in this sense عُدْوٰى; which, however, being an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ, q. v., may be correctly used as having the same, or nearly the same, meaning.]) So in the saying, ?? [In him, or it, is badness, &c.]. (TK.) A2: A(??) A demand that one makes upon a prefect, or governor, [or judge,] to aid, or assist, him against him who has wronged him, i. e. to inflict penal retribution on him, (IF, S, Msb,) for his wrongdoing to him. (IF, Msb.) b2: and Aid, or assistance, against a wrongdoer, (S, Mgh, TA,) required of a judge, for the bringing into his presence the antagonist: and also applied to a signet, or a [sealed] piece of clay, given by the judge as a token to denote the summoning of him whose presence is required. (Mgh.) عُدَوَآءُ (S, K) and ↓ عَادِيَةٌ and ↓ عَدَآءٌ (K) Distance, or remoteness, (S, K, TA,) as also ↓ عِدًى, (Ham p. 377,) [or particularly] of a house, or an abode, or a dwelling. (S, TA.) [Hence,] one says, طَالَتْ عُدَوَاؤُهُمْ Their distance, or remoteness, one from another, and their separation, was, or became, long. (TA.) b2: Also (i. e. the first and ↓ second and ↓ third words) Occupation, or business, that turns one away, or back, from a thing: (K, TA:) or عُدَوَآءُ signifies a custom, or habit, of occupation or business: (TA:) and عُدَوَآءُ الشُّغْلِ, the hindrances, or impediments, of occupation or business: (S, TA:) and one says, جِئْتَنِى وَأَنَا فِى عُدَوَآءَ عَنْكَ i. e. [Thou camest to me when I was engaged] in an occupation that diverted [me from thee]: (so in one of my copies of the S:) the pl. of ↓ عَادِيَةٌ is عَوَادٍ: (TA:) عَوَادِى الدَّهْرِ means the accidents, or casualties, of time or fortune, that divert [or intervene as obstacles] by occupying or busying: (S:) and you say, عَوَادِ ↓ عَدَتْ, [lit.] meaning Things, or events, turning away, or back, turned, or have turned, away, or back; [but this phrase, when followed by دُونَ or بَيْنَ, I would rather render, simply, obstacles occurred, or have occurred;] (S, TA;) thus in the latter of two verses cited voce حَبَّ. (S.) b3: عُدَوَآءُ الدَّهْرِ means The shifting, and varying, of time or fortune. (TA.) b4: and عُدَوَآءُ الشَّوْقِ What has severely affected, distressed, or afflicted, its sufferer, of the yearning, or longing, of the soul, or of longing desire. (TA.) b5: And عُدَوَآءُ signifies also A مَرْكَب [i. e. beast, or saddle, or thing on which one rides,] that is not easy: (K:) or, accord. to As, a place where he who sits thereon is not in a state of ease: and one says, جِئْتُ عَلَى مَرْكَبٍ ذِى عُدَوَآءَ i. e. [I came upon a beast, or saddle, &c.,] that was not easy: (S:) and جِئْتُكَ عَلَى فَرَسٍ ذِى عُدَوَآءَ, the last word imperfectly decl., i. e. [I came to thee upon a horse] that was not easy: (TA:) and جَلَسَ عَلَى عُدَوَآءَ He sat upon an uneven thing or place; (M, TA;) the last word imperfectly decl., as is said by ISd. (TA.) b6: Also Dry, hard, land; (K, TA;) sometimes occurring in a well when it is dug; and sometimes it is stone, from which the digger turns aside: and one says, أَرْضٌ ذَاتُ عُدَوَآءَ, meaning land that is not even, or plain; not easy to walk or ride or lie upon: or, as some say, it means a rough, rugged, place: or an elevated place upon which the camel lies down and then reclines thereon upon his side, having by his side a depressed place, which causes him to tend downwards, in consequence whereof he becomes in the state termed تَوَهُّنٌ, [weak, or languid, and unable to rise,] i. e. in the condition of extending his body towards the low place while his legs are upon the عُدَوَآء, which is the elevated, so that he is unable to rise, and dies. (TA.) A2: And [it is said that] العُدَوَآءُ also signifies اناخة قليلة [app. إِنَاخَةٌ قَلِيلَةٌ, meaning A little, or brief, making of a camel to lie down upon the breast, as is done on the occasions of mounting and dismounting &c.]. (TA.) عُدْوِىٌّ and عُدَوِىٌّ [are rel. ns. of which only the fem. forms are mentioned, in what here follows]. عُدْوِيَّةٌ and عُدَوِيَّةٌ are rel. ns. of عُدْوَةٌ as meaning “ the kind of plants, or herbage, termed خُلَّة,” the former reg. and the latter irreg.; and عَوَادٍ [pl. of ↓ عَادٍ or of عَادِيَةٌ] is a possessive epithet [from the same], without the relative ى: [all are app. applied to camels, as meaning Having for their pasture the plants, or herbage, called عُدْوَة, above mentioned: but it is immediately added,] and عُدْوِيَّةٌ and عُدَوِيَّةٌ applied to camels signify that pasture upon the [plants called] حَمْض: (TA:) and ↓ عَادِيَةٌ and [the pl.] عَوَادٍ, so applied, have this latter meaning accord. to the M and K: but accord. to the S, they are applied to camels as meaning abiding among the [trees called] عِضَاه, not quitting them, and not pasturing upon the حَمْض; and so is [the pl.] عَادِيَاتٌ. (TA in another portion of this art.) [See also عَاذِيَةٌ, in art. عذو.]

عِدَوِىٌّ, being a rel. n. of عِدَةٌ, see in art. وعد.

عَدَوِيَّةٌ The herbage of the صَيْف [q. v., here app. meaning spring], after the departure of the رَبِيع [q. v., here app. meaning winter]: (S, K:) it is applied to the young trees which then become green and are depastured by the camels: (S:) or, as some say, the [plants, or herbage, called] رَبْل [q. v.]. (TA.) b2: And The young ones of sheep or goats. (K.) b3: And Female infants [of the age] of forty days; (K, TA; [in the CK, نَبات is erroneously put for بَنَات;]) but when their [hair termed] عَقِيقَة has been cut off, this appel-lation is no longer applied to them: so says Lth; but Az pronounces him to have erred: (TA:) or it is with غ (K, TA) and ذ, both dotted, or only the former of them dotted, and one of them is called غَدِىٌّ [or غَدَوِىٌّ, or غَذِىٌّ or غَذَوِىٌّ]: thus in the M, and thus accord. to Az. (TA.) عُدْوَانٌ [expl. in the S as signifying Sheer or unmixed, wrongful or unjust or injurious or tyrannical conduct,] is an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]; (ISd, Msb, K;) as also عِدْوَانٌ. (ISd, K.) عَدَوَانٌ, applied to a wolf, (S, K,) means يَعْدُو عَلَى النَّاسِ [i. e. That acts aggressively against men]; (S, TA;) i. q. ↓ عَادٍ [app. in this sense], (K, TA,) which occurs in a trad. applied to a beast of prey, (TA,) an epithet applied to a beast of prey by the Prophet: (Mgh:) one says سَبُعٌ عَادٍ and سِبَاعٌ عَادِيَةٌ. (Msb.) [In the S, immediately after the words يَعْدُو عَلَى النَّاسِ, it is added, and hence their saying, السُّلْطَانُ ذُو عَدَوَانٍ وَذُو بَدَوَانٍ; and thus I find the saying cited as from the S in arts. عدو and بدو of the PS: but I think that عَدَوَانٍ and بَدَوَانٍ, here, are mistranscriptions for عَدَوَاتٍ and بَدَوَاتٍ, as I find them written in my copies of the S and TA in the arts. above mentioned: see عَدْوَةٌ, above; and see بَدَآءٌ in art. بدو, where it seems to be clearly shown that بَدَوَاتٍ is correct, as pl. of بَدَاةٌ.] b2: Also, (S, K, and Ham p. 81,) and ↓ عَدَّآءٌ, (Mgh, Msb, K, and Ham ubi suprà,) That runs vehemently, or much; (S, Mgh, Msb, K; *) i. q. شَدِيدُ العَدْوِ, (S, TA,) or كَثِيرُ العَدْوِ; (Ham;) applied to a horse: (Mgh, and Ham:) [and to a man:] الشَّدِيدَةُ, in the K, is a mistake for الشَّدِيدُهُ, meaning الشَّدِيدُ العَدْوِ. (TA.) عَدَآءٌ an inf. n. of عَدَا in the phrase عَدَا عَلَيْهِ [q. v.]. (S, Mgh, Msb, K.) b2: And, as also ↓ عِدَآءٌ, A single طَلَق [or heat; i. e., a single run, at once, to a goal, or limit]; (K, TA;) of a horse. (TA.) A2: And عَدَآءُ كُلِّ شَىْءٍ, (S, K,) as also ↓ عِدَاهُ, (K, TA,) [the latter written in the CK عِداؤُهُ, but] the former is with the lengthened ا and the latter with the shortened ا, (TA,) and ↓ عِدْوُهُ and ↓ عِدْوَتُهُ and ↓ عُدْوَتُهُ, (K,) signify طَوَارُهُ, (S, K,) i. e. [The equal, of anything, in breadth and length; or] what is coextensive with anything in its breadth and its length. (S, TA.) One says, لَزِمْتُ عَدَآءَ الطَّرِيقِ, or النَّهْرِ, or الجَبَلِ, meaning طَوَارَهُ [i. e. I kept to the tract coextensive in its breadth and its length with the road, or the river, or the mountain]. (TA.) A3: See also عُدَوَآءُ, first and third sentences.

A4: And see عِدًى, and عِدْوَةٌ.

عِدَآءٌ: see the next preceding paragraph: A2: and see also عِدًى.

عَدُوٌّ And enemy, contr. of وَلِىٌّ, (S,) or of صَدِيقٌ, (K,) or of صَدِيقٌ مُوَالٍ; (Msb;) an epithet, but resembling a subst.: (S:) [and (like our word “ enemy ” in military parlance) a hostile party: for] it is used alike as sing. and pl. and masc. and fem.; (Msb, K;) as is said in the “ Muk-tasar el-' Eyn: ” (Msb:) but sometimes it is dualized and pluralized and feminized: (K:) the pl. is أَعْدَآءٌ; (S, Msb, K;) and the pl. of أَعْدَآءٌ is أَعَادٍ; (Msb, K; *) and عِدًى and عُدًى are also pls. of عَدُوٌّ; (S, Msb, K; [each improperly termed in the K اِسْمُ جَمْعٍ; for فِعَلٌ and فُعَلٌ are measures of pls., not of quasi-pl. ns.;]) the former said by ISk to be the only pl. of this measure among epithets; (S, Msb; *) and عُدَاةٌ, with damm and with ة, is another pl.; (Th, S, Msb;) and is pl. of ↓ عَادٍ, (K, TA,) which is syn. with عَدُوٌّ; (S, K, TA;) as in the saying of a woman of the Arabs, أَشْمَتَ رَبُّ العَالَمِينَ عَادِيَكَ [May the Lord of the beings of the universe make thy enemy to rejoice at thy affliction]: (S, TA:) the fem. form of عَدُوٌّ is عَدُوَّةٌ, (S, Msb,) which is said by Az to be used when the meaning of an epithet is intended: (Msb:) it is said by ISk, (S, TA,) and in the “ Bari',” (Msb,) that there is no instance of the measure فَعُولٌ in the sense of فَاعِلٌ but its fem. is without ة, except عَدُوَّةٌ, (S, Msb, K,) in the phrase هٰذِهِ عَدُوَّةٌ اللّٰهِ [This woman is the enemy of God]: accord. to Fr, عَدُوَّةٌ has the affix ة to assimilate it to صَدِيقَةٌ; for a word is sometimes formed to accord with its contr.: (S, TA:) Az says that he heard certain of the tribe of 'Okeyl say, [of some women,] هُنَّ وَلِيَّاتُ اللّٰهِ and عَدُوَّاتُ اللّٰهِ and أًوْلِيَاؤُهُ and أَعْدَاؤُهُ [i. e. They are the friends of God and the enemies of God]. (Msb.) [The pl.] عِدًى signifies also Persons distant, or remote, one from another: (ISd, K, TA:) and (K) strangers, or foreigners: (ISk, S, K, TA:) and such as are distant, or remote, in respect of relationship; or not relations: (TA:) as well as enemies: (M, TA:) كَالأَعْدَآءِ, which is added in the K after وَالغُرَبَآءُ, should be وَالأَعْدَآءُ. (TA.) عَدِىٌّ is a pl. [or rather a quasi-pl. n.] of عَادٍ, q. v. (S, TA.) عَدَاوَةٌ Enmity, or hostility; (S, K, TA;) like مُعَادَاةٌ [inf. n. of 3, q. v.]. (TA.) عَدَّآءٌ: see عَدَوَانٌ, last sentence.

عَادٍ [act. part. n. of عَدَا, q. v. b2: As such particularly signifying] Acting wrongfully, unjustly, injuriously, or tyrannically; transgressing, or exceeding the proper limit: (Msb, TA:) pl. عَادُونَ. (Msb.) Hence the saying, لَا أَشْمَتَ اللّٰهُ بِكَ عَادِيَكَ i. e. [May God not make to rejoice at thy affliction] him who acts wrongfully to thee. (TA.) [And hence the phrase لِصٌّ عَادِى ظَهْرٍ, expl. in art. ظهر.] See also عَدَوَانٌ. And see عَدُوٌّ, with which it is syn. b3: Also Seizing, or carrying off, by force; or snatching at unawares. (TA.) and العَادِى signifies [particularly] The lion; (K, TA;) because of his injuriousness, and his seizing men and making them his prey. (TA.) b4: ↓ عَدِىٌّ is a pl. of عَادٍ, [or rather a quasi-pl. n.,] like as غَزِىٌّ is of غَازٍ; as such signifying Runners upon their feet: (S, TA:) or a company of men, (K, TA,) in the dial. of Hudheyl, (TA,) that run to the fight (K, TA) and the like: (TA:) or the first, of the footmen, [or foot-soldiers,] that charge, or assault; (K, TA;) because they run quickly: (TA:) like عَادِيَةٌ, (K, TA,) of which the pl. is عَوَادٍ, (TA,) in both senses: or this signifies the horsemen; (K, TA;) i. e. the first, of the horsemen, that charge, or assault, in a hostile, or predatory, incursion, especially; (TA;) or horses making a hostile, or predatory, incursion; and hence [the pl.] العَادِيَات in the Kur c. 1. (TA in the supplement to this art.) And accord. to ElKhuwárezmee, عَدِىٌّ particularly signifies The foot-messengers of the sovereign, and of the judge, who are made to run in quest of one against whom an accusation has been made, and to bring him, for the purpose of exacting from him the right, or due, of his accuser. (De Sacy's Chrest. Arabe, sec. ed., iii. 100.) A2: عَادِى العَوَادِى, a phrase used by a poet, is expl. by IAar as meaning The hardest, or most pressing, or most severe, of occupations that turn one away, or back, from a thing. (TA.) A3: See also عَادٍ and its fem. عَادِيَةٌ voce عُدْوِىٌّ.

A4: عَادِيَا اللَّوْحِ signifies طَرَفَاهُ [The two extremities, or two sides, of the tablet or the like]; (K, TA;) each of them being called عادى [i. e.

عَادِى اللَّوْحِ, or a mistranscription for عَادٍ], like عِدى [i. e. ↓ عِدًى or ↓ عَدًى, both mentioned above, voce عُدْوَةٌ, as meaning, absolutely, a side, or lateral part or portion]. (TA.) عَادِيَةٌ [fem. of.عَادٍ, q. v.

A2: As a subst., it signifies] Wrongdoing, injustice, injuriousness, or tyranny; and evil, or mischief; (S, TA;) as in the saying دَفَعْتُ عَنْكَ عَادِيَةَ فُلَانٍ [I repelled, or have repelled, from thee the wrongdoing &c., and the evil, or mischief, of such a one]: (S:) it is an inf. n. [or rather a quasi-inf. n.] like عَاقِبَةٌ: and signifies also sharpness, or hastiness, of temper; and anger. (TA.) Also The harm, or hurt, of poison. (Har p. 304.) A3: See also عُدَوَآءُ, in three places.

A4: عَوَادِى الكَرْمِ, (K, TA,) of which عَادِيَةٌ is the sing., (TA,) signifies The grape-vines that are planted at the feet, or roots, of great trees. (K, TA.) أَعْدَى [a noun denoting the comparative and superlative degrees, and having several different significations]. أَعْدَى مِنَ الجَرَبِ More transitive, or wont to pass from one to another, than the mange, or scab, is a prov. (Meyd.) and أَعْدَى مِنَ الثُّؤَبَآءِ is another prov., having a similar meaning [i. e. More wont to pass from one to another, or, as we commonly say, more catching, than yawning]; (Meyd;) for when a man yawns in the presence of others, they become affected as he is. (TA in art. ثأب.) b2: أَعْدَى مِنَ الذِّئْبِ is also a prov., and may mean More wrongful, or more inimical, or more vehement in running, than the wolf. (Meyd.) أَعْدَى مِنْ سُلَيْكٍ, another prov., (expl. in the latter half of the first paragraph,) is from العَدْوُ. (Meyd.) b3: هُوَ أَعْدَى شَىْءٍ [app. meaning It is the most effectual thing to aid, or assist, or to avenge; أَعْدَى in this case being irregularly formed from the augmented verb in the phrase أَعْدَاهُ عَلَيْهِ]. (TA in art. ادو: see آدَى in that art.) تَعَادٍ Uneven places, (K, TA,) dissimilar in their several parts: occurring in this sense in a trad. (TA.) As mentions the saying نِمْتُ عَلَى

↓ مَكَانٍ مُتَعَادٍ, meaning [I slept upon] a place dissimilar in its several parts; uneven: and هٰذِهِ

↓ أَرْضٌ مُتَعَادِيَةٌ This is land having in it burrows, and [trenches, or channels, such as are termed]

لَخَاقِيق. (S, TA.) مَا لِى عَنْ فُلَانٍ مَعْدًى means There is not for me any going beyond such a one to another, nor any stopping short of him. (S.) مَعْدُوٌّ: see what next follows.

فُلَانٌ مَعْدِىٌّ عَلَيْهِ and ↓ مَعْدُوٌّ (S, K *) mean [Such a one is] treated wrongfully, unjustly, injuriously, or tyrannically: (K:) the ى in مَعْدِىٌّ is substituted for و because the latter [in this case] is deemed difficult of utterance. (S.) مُتَعَادٍ; and its fem., with ة: see تَعَادٍ.

علو

1 عَلَا, (Msb, K,) aor. ـْ (Msb,) inf. n. عُلُوٌّ; (Msb, K;) and عَلِىَ; and ↓ تعلّى [which last see also below]; (K;) It (a thing, Msb) was, or became, high, elevated, or lofty; (Msb, K; *) syn. اِرْتَفَعَ; (Msb;) and so ↓ تعالى: (S, K:) or you say, عَلَا فِى المَكَانِ [it was, or became, high, or elevated, in place], aor. ـْ inf. n. عُلُوٌّ: (S:) and عَلِىَ فِى الشَّرَفِ [(assumed tropical:) he was, or became, high, or elevated, or exalted, in dignity, or nobility], (S, Mgh,) with kesr, (S,) aor. ـْ inf. n. عَلَآءٌ; (S, Mgh;) and also عَلَا, with fet-h, aor. ـْ a poet says, لَمَّا عَلَا كَعْبُكَ لِى عَلِيتُ [(assumed tropical:) When thy nobility became exalted to me, I became exalted]; thus combining the two dial. vars.: (S:) or you say, عَلِىَ فِى المَكَارِمِ [(assumed tropical:) he was, or became, eminent in generous, or honourable, actions or qualities], inf. n. عَلَآءٌ [in some copies of the K عَلًا]; (Msb, K;) and عَلَا, inf. n. عُلُوٌّ; (K;) and thus the two verbs are used in the saying of the poet cited above: (TA:) and ↓ استعلى, said of a man, signifies the same as عَلَا. (S.) [Hence,] عَلَتِ الشَّمْسُ The sun became high; as also ↓ اِعْتَلَت: (Nawádir el-Aaráb, TA in art. دلك:) and [hence,] عَلَا النَّهَارُ The day became advanced, the sun being somewhat high; syn. اِرْتَفَعَ [q. v.]; as also ↓ اعتلى and ↓ استعلى. (K.) b2: عَلَا فِى المَكَانِ, inf. n. عُلُوٌّ, signifies [also] He ascended the place, or upon the place; syn. صَعِدَ: and عَلَوْتُ عَلَى الجَبَلِ and عَلَوْتُ أَعْلَاهُ are syn. [as meaning I ascended the mountain, or upon the mountain, or upon the top, or highest part, thereof]: and عَلَوْتُهُ and عَلَوْتُ فِيهِ signify I ascended it; syn. رَقِيتُ فِيهِ. (Msb.) عَلَاهُ (S, Msb, K, TA) and عَلَا بِهِ, (K, TA, [in the CK علّاه وبه is put for عَلَاهُ وَبِهِ,]) and ↓ استعلاهُ, (S, K, TA,) and ↓ اعتلاهُ, (S,) and ↓ اِعْلَوْلَاهُ, and ↓ اعلاهُ, and ↓ علّاه, (K, TA,) this last [for which the CK has عالاهُ] being with teshdeed, (TA,) and ↓ عالاهُ and بِهِ ↓ عالى, (K, TA, [in the CK عالَّاهُ وبه,]) are syn., (S, K,) signifying He ascended it, or upon it; (K; [in the CK صَعَّدَهُ, and so in my MS. copy of the K, but in other copies صَعِدَهُ, which is certainly the right reading;]) whether the object be a mountain or a beast: (TA:) [or] you say, عَلَا الدَّابَّةَ He mounted the beast; (K, TA;) and in like manner, anything: (TA:) and عَلَى السَّطْحَ, aor. ـْ (K, TA;) but in the M عَلِىَ السَّطْحَ, i. e., like رَضِىَ; (TA;) inf. n. عَلْىٌ (K, TA) and عِلْىٌ (TA, and so accord. to some copies of the K,) and عُلِىٌّ; (TA, and so accord. to other copies of the K instead of عِلْىٌ;) He ascended upon the flat house-top; syn. صَعِدَهُ. (K, TA.) b3: [عَلَاهُ signifies also He, or it, was, or became, upon it, or over it: and it came, or arose, upon it; overlay it; was, or became, superincumbent, or supernatant, upon it; or overspread it; as scum, and rust, &c. And It lay on him as a burden. Hence,] one says, مَا سَأَلْتُكَ مَا يَعْلُوكَ ظَهْرًا i. e. [(assumed tropical:) I did not ask, or demand, of thee, what would lie as a burden on thy back; or] what would be onerous, burdensome, oppressive, or troublesome, to thee. (TA.) b4: And [hence also] عَلَاهُ It over-topped it, rose above it, or exceeded it in height. (TA in art. دصر.) [And in like manner, ↓ استعلى

عَلَيْهِ It became elevated above it.] b5: And عَلَوْتُهُمْ بِالشَّرَفِ and بِالجَمَالِ [(assumed tropical:) I was, or became, superior to them in nobility and in goodliness]. (S in art. فرع.) b6: And عَلَاهُ [(assumed tropical:) He had, or gained, ascendency over him, or it; as also عَلَا عَلَيْهِ and عليه ↓ استعلى: and] (assumed tropical:) he overcame him; or had, or gained, the mastery over him; (S, Msb, TA;) and subdued him; (Msb;) namely, his opponent, or adversary; as also ↓ استعلاهُ: and in like manner, عَلَا حَاجَتَهُ and ↓ استعلاها (assumed tropical:) he gained the mastery over the object of his want: and ↓ اعتلى

الشَّىْءَ (assumed tropical:) he prevailed against the thing, or had power over it, and overcame it; and عَلَا لِلشَّىْءِ, aor. ـْ (assumed tropical:) he was, or became, able to do, or accomplish, or to bear, the thing. (TA.) عَلَا بِالأَمْرِ means اِضْطَلَعَ بِهِ وَاسْتَقَلَّ [i. e. (assumed tropical:) He had strength, or power, sufficient for the affair, and had absolute control over it]: (S: [so in one of my copies: the other has اِطَّلَعَ, which I find also in the PS and in my copy of the TA; and which is allowed by some, but disallowed by others, in the sense of اِضْطَلَعَ, as is shown voce مُضْطَلِعٌ:]) a poet says, فَاعْمِدْ لِمَا تَعْلُو فَمَا لَكَ بِالَّذِى

لَا تَسْتَطِيعُ مِنَ الأُمُورِ يَدَانِ [Then aim thou at that for which thou hast sufficient strength, or power, and over which thou hast absolute control: (بِهِ being understood after تعلو:) for what object hast thou in meddling with that which a pair of hands cannot accomplish, of affairs?]. (S.) [And hence, perhaps,] one says to him who possesses much property, اعل به i. e. ابق بعده [app. اُعْلُ بِهِ and اِبْقَ بَعْدَهُ, as though meaning (assumed tropical:) Have thou ability to consume it, and so survive thou it; like as one says to him who puts on a new garment, أَبْلِ (see 4 in art. بلو)]: or [perhaps a mistake for “ and ”] it is [virtually] a prayer for his continuance in life. (TA.) b7: عَلَوْتُ عَلَى فُلَانٍ الرِّيحَ means I was [or went] on the windward side of such a one: and one says, لَا تَعْلُ الرِّيحَ عَلَى الصَّيْدِ فَيَرَاحَ رِيحَكَ وَيَنْفِرَ [i. e. Go not thou on the windward side of the game, lest it scent thy odour, and take fright and flee]. (TA.) b8: عَلَوْتُهُ بِالسَّيْفِ means I smote him [with the sword; or, more properly, I set upon him therewith]. (S, TA.) And [in like manner] one says, عَلَاهُ بِالشَّتْمِ وَالضَّرْبِ [(assumed tropical:) He set upon him, or assailed him, or overcame him, with reviling and beating]. (S and M in art. ثول, &c.) b9: عَلَا فِى

الأَرْضِ, (S, TA,) inf. n. عُلُوٌّ, (S,) signifies (assumed tropical:) He exalted, or magnified, himself, [in the earth,] or behaved proudly, insolently, or exorbitantly. (S, * TA.) And [in like manner] لَا تَعْلُوا عَلَى اللّٰهِ, in the Kur xliv. 18, (assumed tropical:) Exalt not, or magnify not, yourselves against God; or behave not proudly, &c. (Bd, Jel.) b10: عَلَا عَنْهُ [lit. signifies It rose from it: and hence,] it recoiled from it, i. e., a thing from another thing; it did not cleave to it: and تَعْلُو عَنْهُ العَيْنُ means (assumed tropical:) The eye recoils from him. (TA.) b11: اُعْلُ عَنِّى: see 3. b12: عَلَا بِهِ as syn. with أَعْلَاهُ: see expl. with the latter below.2 علّاهُ: see 4. b2: [Hence,] one says, عَلَّيْتُ بِهِ عَلَى البَعِيرِ [I raised it, and put it, upon the camel]: (S:) [and so ↓ عَالَيْتُهُ; as in a verse cited voce رَائِحٌ, in art. روح; in which, and in the present art., it is cited in the S and TA: and ↓ عَالَبْتُ بِهِ; as in a verse cited voce إِلَى in the sense of مِنْ, in art. الو:] and عَلَىَّ ↓ عَالِ means اِحْمِلْ [i. e. Put thou upon me such a thing to be carried by me; or load thou me]. (S, K.) b3: And عَلَّيْتُ الحَبْلَ, inf. n. تَعْلِيَةٌ, I raised the cord to its proper place in respect of the channel of the sheave, and in respect of the [main] well-rope. (S.) b4: And علّى الدَّلْوَ, inf. n. as above, He raised the bucket from a stone projecting in the lower part of the casing of a well [and impeding its ascent]; he having descended the well for that purpose: [or simply he raised the filled bucket; for] some say that ↓ المُعَلِّىsignifies he who raises the filled bucket; i. e., who draws water thereby. (TA.) b5: And علّى المَتَاعَ عَنِ الدَّابَّةِ He put down the goods, or furniture and utensils, from the beast: [app. because he who does so lifts them off the beast:] (K, TA:) أَعْلَاهُ in this sense is disapproved. (TA.) b6: See also 1, former half. b7: And see Q. Q. 1.3 مُعَالَاةٌ signifies (assumed tropical:) The vying, competing, or contending for superiority, in highness, loftiness, elevation, or eminence. (KL.) You say, عَالَاهُ, meaning سَامَاهُ. (M in art. سمو. [See 3 in that art. in two places.]) b2: See 4, in two places. b3: عُولِىَ, said of clarified butter, and of the fat of anything having fatness, means It was wrought (صُنِعَ [app. over a fire]) until it rose in the operation. (TA.) b4: عَالَوْا نَعِيَّهُ (assumed tropical:) They manifested the announcement of his death: (K, TA:) [as though meaning they raised the report of his death:] one should not say أَعْلَوْهُ nor عَلَّوْهُ. (TA.) b5: See 2, in three places. b6: عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, is mentioned and explained in the S in this art. and in art. عول: see the latter art. [to which it seems more properly to belong]. b7: See 1, former half, in two places. b8: عَالِ عَنِّى Remove thou, or go thou away or aside, from me; as also عَنِّى ↓ أَعْلِ; (S, TA;) for which latter, أَعْلِ عَنِّجْ occurs in a trad. respecting the slaughter of Abu-Jahl; and عَنِّى ↓ اُعْلُ with the conjunctive ا is a dial. var. of أَعْلِ عَنِّى

with the disjunctive ا mentioned by Fr. (TA.) b9: [Hence,] one says, عَنَّا ↓ أَعْلِ and عَالِ [i. e. and عَالِ عَنَّا], meaning (assumed tropical:) Seek the object of thy want at the hands of other than us (عِنْدَ غَيْرِنَا), for we are not able to accomplish it. (TA.) b10: And عالى and ↓ اعلى signify He came to the 'Áliyeh of Nejd, i. e. the region above Nejd, extending to the land of Tihámeh and the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it. (S.) 4 اعلاهُ He (a man, Msb) elevated it (i. e. a thing, Msb); or made it high, or lofty; (Msb, K;) as also ↓ علّاهُ, (K,) with teshdeed, (TA,) and بِهِ ↓ عَلَا [without teshdeed]: (K:) it is [also] said of God, meaning (assumed tropical:) He elevated, or exalted, him; and ↓ عالاهُ is like it [in meaning]: (S:) and بِفُلَانٍ ↓ عَالَيْتُ signifies the same as أَعْلَيْتُهُ [(assumed tropical:) I elevated, or exalted, such a one; as also, app., (see 4 in art. ظهر,) أَعْلَيْتُ بِفُلَانٍ]. (Ham p. 175.) Hence one says, أَعْلَى اللّٰهُ كَعْبَهُ [(tropical:) God exalted, or may God exalt, his nobility]. (TA.) b2: See also 1, former half. b3: أَعْلِ الوِسَادَةَ means Sit thou upon the cushion. (TA.) b4: And أَعْلِ عَنِ الوِسَادَةِ Rise thou from the cushion; syn. قُمْ: (TA in art. دك:) or descend thou from it. (S * and TA in the present art.) And اعلى عَنِ الدَّابَّةِ He alighted from the beast. (K, TA.) b5: See also 3, latter half, in three places.5 تعلّى: see 1, first sentence. b2: Also (K) He, or it, was, or became, high, elevated, or lofty, gently, or leisurely. (S, K.) b3: And He came upon a party of men suddenly, or at unawares, without permission. (TA.) b4: تَعَلَّتْ مِنْ نِفَاسِهَا (assumed tropical:) She (a woman) became free, (S, Mgh, K,) and passed forth, (Mgh,) from her state of impurity consequent upon childbirth; (S, Mgh, K;) as also ↓ تَعَالَتْ; (Mgh; and TA in art. عل;) and so تَعَالَّتْ, as well as تَعَلَّلَتْ: (K and TA in that art.:) or مِنْ مَرَضِهَا from her disease: (K:) or you say of a woman, تعلّت من نفاسها meaning [as above or] she became pure from the effects of her childbirth: (TA:) and of a man you say, تعلّى مِنْ عِلَّتِهِ (S, TA) he recovered from his disease. (TA.) 6 تعالى: see 1, first sentence. b2: Addressing a man, (S, Msb,) using the imperative form, you say, تَعَالَ, (S, Msb, K,) with fet-h to the ل, (S, K,) originally meaning Be thou elevated, (S, Msb,) and said by a man in a high place in calling a man in a low place; (Msb;) then, by reason of frequency of usage, employed in the sense of هَلُمَّ [meaning Come thou], (S, Msb,) absolutely, whether the place of the person called be high or low or on the same level; so that it is originally applied to denote a particular meaning, and then used in a general meaning: (Msb:) and to a woman one says, تَعَالَىْ; (S, K;) and to two women, (S,) or two persons, (TA,) تَعَالَيَا; (S, TA;) and to a pl. number of men, تَعَالَوْا; (Msb, TA;) and to a pl. number of women, تَعَالَيْنَ; (S, Msb, TA;) and sometimes the ل is pronounced with damm in the pl. masc., and with kesr in the fem.; whence El-Hasan El-Basree read, [in the Kur iii. 57,] قُلْ يَا أَهْلَ الْكِتَابِ تَعَالُوا [Say thou, O people of the Scripture, come ye, the usual reading being تَعَالَوْا], for the sake of congeniality with the و: (Msb, TA:) it is not allowable to say تَعَالَيْتُ [as meaning I came], nor to use the prohibitive form; (S;) but one says, (thus accord. to several copies of the S,) or nor does one say, (thus accord. to one of my copies of the S, [and accord. to the TA, in which it is said that the verb is not used otherwise than in the imperative form,]) قَدْ تَعَالَيْتُ [as meaning I have come], and إِلَى أَىِّ شَىْءٍ أَتَعَالَى

[as meaning To what thing shall I come? like as one says, إِلَامَ أَهَلُمَّ]. (S.) b3: [تعالى signifies also (assumed tropical:) He was, or became, exalted, or extolled: and (assumed tropical:) he exalted himself: and in both of these senses it is often followed by عَنْ as syn. with عَلَى, denoting superiority: you say, تعالى فُلَانٌ عَنْ كَذَا, meaning (assumed tropical:) Such a one was, or became, exalted above such a thing; or simply, was, or became, above it, i. e. too elevated in character for it: and also, exalted himself above such a thing; or held himself above it.] Said of God, in the Kur xx. 113 [and in other instances therein], it means [(assumed tropical:) Exalted, or supremely exalted, is He] in his essence and his attributes, above the created beings. (Bd.) [But in common speech, it is generally used as an ejaculation of praise, meaning (assumed tropical:) Exalted or extolled, or supremely exalted or extolled, be He, or his greatness or majesty or glory, or his name; or acknowledged be his absolute supremacy. And the common expression (used in citing words of the Kur-án) قَالَ تَعَالَى means (assumed tropical:) He saith, or hath said, exalted or extolled, or supremely exalted or extolled, be He; &c.] b4: See also 5.8 إِعْتَلَوَ see 1, in two places as trans.: b2: and also in two places as intrans.

A2: [It may also be used for, or in the sense of, اِئتَلَى, as meaning He fell short in an affair: see its part. n.]10 إِسْتَعْلَوَ see 1, in seven places. [The inf. n. اِسْتِعْلَآءٌ, properly denotes Superiority that is perceptible by sense: and tropically, such as is ideal, or perceived by the intellect: see عَلَى, below.] b2: One says also, هٰذِهِ الكَلِمَةُ تَسْتَعْلِى لِسَانِى, meaning [(assumed tropical:) This word, or sentence,] is often current upon my tongue. (TA.) b3: And اِسْتَعْلَى عَلَى الغَايَةِ, said of a horse in the contending to outstrip in a race, means (assumed tropical:) He reached the goal. (TA.) 12 اِعْلَوْلَاهُ: see 1, former half. Q. Q. 1 عَلْوَنَ الكِتَابَ, (S, K,) inf. n. عَلْوَنَةٌ and عُلْوَانٌ, (K,) i. q. عَنْوَنَهُ [He put a superscription, or title, to the book, or writing; or he wrote the superscription, or title, thereof]; (S, K;) as also الكِتَابَ ↓ عَلَّى; (K;) which latter is the more agreeable with analogy. (TA.) [See also Q. Q. 1 in arts. عن and عنو.]

مِنْ عَلُ: see the next paragraph. It also signifies, simply, Above him or it; or in the higher, or highest, part of him or it: thus in a hemistich cited voce تَحْت. (Mughnee.) [In all cases,] عَلُ is determinate, and indecl., with damm for its invariable termination: (Mughnee, TA:) [for it is regarded as a prefixed noun of which the complement is to be understood as to the meaning but not as to the letter:] in the saying of Ows, كَغِرْقِئِ بَيْضٍ كَنَّهُ القَيْضُ مِنْ عَلُو [Like the thin pellicle of eggs, which the shell covers above], the و [in عَلُو] is augmentative, being added to render the rhyme unrestricted: (S, TA:) and in the instance of مِنْ عَلُهْ, likewise ending a verse, the ه is that of pausation: for if عَلُ were [really] a prefixed noun, it would not be thus indecl. (Mughnee, TA.) أَتَيْتُهُ مِنْ عَلِ, (S, * K,) whence the saying of Imra-el-Keys cited in the first paragraph of art. حط, (S, Mughnee, TA,) and ↓ مِنْ عَلُ, [respecting which see the next preceding paragraph,] and ↓ مِنْ عَلَا, (S, K,) of which a verse cited voce نَاشَ in art. نوش is an ex., (S, TA,) and ↓ مِنع عَالٍ, signify the same, (S, Mughnee, K,) i. e. مِنْ فَوْقٍ; (K;) [which, with أَتَيْتُهُ preceding it, means I came to him, or it, from above; and (assumed tropical:) I overcame, or subdued, him, or it; for] اتاه من فوق and من علو [app. ↓ من عَلْوٍ (see عَلْوٌ below,) tropically used,] means قَهَرَهُ; (Ham p. 128;) [but the former is here meant in many, if not in all, instances, as is shown by what follows;] and [in like manner] one says, ↓ أَتَيْتُهُ مِنْ مُعَالٍ; [whence] Dhu-r-Rummeh says, وَنَغَضَانُ الرّحْلِ مِنْ مُعَالِ [And the shaking of the camel's saddle in the upper part]. (S, TA.) عَلِ in مِنْ عَلِ is indeterminate [in itself] and decl. [as being a prefixed noun of which the complement is to be understood as to the meaning and as to the letter; thus differing from عَلُ in مِنْ عَلُ: if the complement were not to be understood either as to the letter or as to the meaning, one would say مِنْ عَلٍ, originally مِنْ عَلْوٍ]. (TA.) One says also أَتَيْتُهُ مِنْ عَلِ الدَّارِ, [thus in several copies of the S, from which one of my copies deviates by erroneously substituting عَلى for عَلِ,] with kesr to the ل, meaning مِنْ عَالِ [or rather مِنْ عَالِ الدَّارِ i. e. I came to him, or it, from the high, or elevated, part of the house or abode]: (S:) or the using عَل [thus] as a prefixed noun is a mistake. (Mughnee.) b2: And one says, اُزْجُرِ الفَزَّ عَلِ عَلِ and ↓ عَلَا عَلَا [Chide thou the young one of the wild cow, saying عَلِ عَلِ and عَلَا عَلَا]. (TA.) عَلَا [as a subst.]: see the next preceding paragraph, in two places.

A2: See also عَلَاةٌ.

عَلْوٌ: see عُلْوٌ in five places. b2: Also A high, or an elevated, state of the base, or foundation, of a building. (TA.) b3: And you say, أَخَذَهُ عَلْوًا, meaning (assumed tropical:) He took him, or it, by force. (K, TA.) See also the next but one of the preceding paragraphs.

عُلْوٌ and ↓ عِلْوٌ (S, Msb, K) and ↓ عَلْوٌ (K) signify The higher, or highest, part (S, Msb, K) of a house, or an abode, (S, Msb,) or of a thing; (K;) as also ↓ عِلْوَةٌ (K voce سُفْلٌ) and ↓ عُلَاوَةٌ and ↓ عَالِيَةٌ. (K in the present art.) You say, قَعَدْتُ عُلْوَهُ and ↓ عِلْوَهُ and فِى عُلْوِهِ and ↓ فى عِلْوِهِ [i. e. I sat in the higher, or highest, part of it]. (TA.) And Aashà-Báhileh says, إِنِّى أَتَنْنِى لِسَانٌ لَا أُسَرُّ بِهَا لَا عَجَبٌ مِنْهَا وَلَا سُخُرُ ↓مِنْ عَلْوَ (S,) or, as in one of my copies of the S, أَسُرُّ and سَخَرُ,) i. e. Verily information has come to me [by which I shall not be rejoiced (or by which I shall not rejoice others, accord. to the latter reading mentioned above,)] from the higher, or highest, parts of Nejd, (مِنْ أَعْلَى نَجْدٍ, thus in some copies of the S and in the TA, but in other copies of the S the word نَجْدٍ is omitted,) [at which there is no wondering, as at a thing that is improbable, nor any scoffing;] related [thus] with fet-h to the و and with damm thereto and with kesr thereto [i. e. عَلْوَ as above and also ↓ عَلْوُ and ↓ عَلْوِ]. (S, TA.) b2: One says also, هٰذَا شِعْرُ عُلْو [app. عُلْوٍ], meaning (assumed tropical:) This is poetry of a high class: or [the last word may be ↓ عَلْوَ or عَلْوُ or عَلْوِ, for it may mean], of the higher, or highest, part of Nejd. (TA.) عِلْوٌ: see the next preceding paragraph, in three places.

عَلْىٌ: see عَلْيَآءُ.

عِلْىٌ: see عَلِىٌّ.

عَلَى is a particle and a noun (Mbr, S, Mughnee, K) and a verb; (Mbr, S;) though some assert that it is only a noun, and ascribe this assertion to Sb: (Mughnee:) its alif, (Sb, S, Msb,) [which, when it has no affix, is written ى, and] which is originally و, (Sb, S,) [like that of إِلَى, q. v.,] is changed into [what is properly] ى when it has a pronominal affix, (Sb, S, Msb,) as in عَلَيْكَ, (Sb, S,) and عَلَيْهِ; (Msb;) but some of the Arabs [in this case] leave it unchanged, as in the saying of a rájiz, طَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا [They fled, or have fled, upon them, (referring to camels,) and flee thou upon her]; this, it is said, being of the dial. of Belhárith Ibn-Kaab. (Sb, S.) b2: As a particle, it has nine [or more than nine] meanings. (Mughnee.) As such, (Mughnee,) or, accord. to Sb, as a noun, (K,) it denotes الاِسْتِعْلَآء [i. e. superiority] (Msb, Es-Subkee, Mughnee, K, TA) properly thus termed, (Msb,) such as is perceptible by sense; (Es-Subkee, TA;) either with respect to what is signified by the noun governed by it, and this is generally the case, (Mughnee,) as in the saying [in the Kur xxiii. 22 and xl. 80], وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ [And upon them (referring to camels) and upon the ship, or ships, ye are carried]; (Mughnee, K;) or with respect to what is near thereto, as in the saying [in the Kur xx. 10], أَوْ أَجِدُ عَلَى النَّارِ هُدًى [Or I shall find near upon the fire, i. e. at the fire, a right direction]: (Mughnee:) and using it to denote الاستعلآء properly thus termed, you say, كُنْتُ عَلَى السَّطْحِ [I was upon the flat house-top]: (Msb:) [in like manner also,] as denoting الاستعلآء that is perceptible by sense, it occurs in the saying [in the Kur lv. 26], كُلُّ مَنْ عَلَيْهَا فَانٍ [Every one that is upon it (referring to the earth) is transitory]: (Es-Subkee, TA:) and you say, عَلَى زَيْدٍ ثَوْبٌ [Upon Zeyd is, or was, a garment], عَلَى being here a particle; and عَلَا زَيْدًا ثَوْبٌ [A garment was upon Zeyd,] عَلَا being here a verb. (Mbr, S.) And it denotes الاستعلآء, likewise, tropically thus termed, (Msb, TA,) such as is ideal, or perceived by the intel-lect; (Msb, Es-Subkee, Mughnee, TA;) as in the saying زَيْدٌ عَلَيْهِ دَيْنٌ (tropical:) [Zeyd, a debt is lying upon him, or incumbent on him, i. e. he owes a debt, لِفُلَانٍ to such a one], that which is ideal being thus likened to that which is corporeal; (Msb;) and in the phrases عَلَيْنَا أَمْرٌ and عَلَيْنَا مَالٌ, meaning (tropical:) An affair, or a command, lies, or rests, upon us, or is incumbent on us, and so property, [as due from us, i. e.] the former as a duty and the latter as a debt, i. e. يَثْبُتُ, like as the thing lies, or rests, (يَثْبُتُ,) upon the place; the latter phrase importing responsibility: and ثَبَتَ عَلَيْهِ مَالٌ is also said to mean كَثُرَ [i. e. (assumed tropical:) property was, or became, much in quantity, or amount, upon him, app. as a burden imposing upon him responsibility]. (TA.) And it [likewise] denotes ideal استعلآء in the phrase لَهُمْ عَلَىَّ ذَنْبٌ (tropical:) [A crime, or an offence, committed upon (or here, as in many other instances, it may be rendered against) me is imputable to them]: (Mughnee:) and so in the saying [in the Kur ii. 254 and xvii. 22], فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ (tropical:) [We have made some of them to have superiority over some]. (Es-Subkee, Mughnee, TA.) [See also أَنْتَ عَلَى عَيْنِى, and and أَنْتَ عَلَى رَأْسِى, voce عَيْنٌ, first quarter.] b3: It also denotes concomitance, like مَعَ; as in the saying [in the Kur ii. 172], وَآتَى المَالَ عَلَى حُبِّهِ [And giveth property with (or notwithstanding) the love of it]; (Mughnee, K;) and so it is said to be used in the phrase, in a trad. respecting the alms of the breaking of the fast [of Ramadán], عَلَى كُلِّ حُرٍّ وَعَبْدٍ صَاعٌ [With every free man and slave, a sáa], because the alms-gift of the breaking of the fast is not incumbent on the slave, but only on his master; (IAth, TA;) and so it is used in the [common] phrase, عَلَى أَنَّنِى رَاضٍ

[With (or notwithstanding) my being pleased, or well pleased, or content]. (Har p. 13.) b4: It also denotes transition, (Mughnee, K,) like عَنْ; (Mughnee;) as in the saying (of El-Koheyf El-'Okeylee, TA), إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍ

لَعَمْرُ اللّٰهِ أَعْجَبَنِى رِضَاهَا [When the sons of Kusheyr shall be pleased, or well pleased, or content, with me, (or rather, if عَلَىَّ here denote transition, with what will proceed from me,) by the everlasting existence of God, their being pleased, &c., will induce in me admiration, or pleasure], (Mughnee, K, * TA,) i. e. عَنِّى; (Mughnee, TA;) or it may be that رَضِىَ is made to imply the meaning of عَطَفَ [which is trans. by means of عَلَى]; (Mughnee;) or, as Ks says, it is made to accord with its contr. سَخِطَ, (Mughnee, TA,) by its being made trans. by means of عَلَى: (TA:) and so in the saying, فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًا يَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا [In a nigh in which we shall not see any one that shall report what will proceed from us, except its stars], i. e., عَنَّا; or it may be said that يَحْكِى is [here] made to imply the meaning of يَنُِمُّ. (Mughnee.) b5: It is also used to assign a cause, like ل; as in the saying [in the Kur ii. 181], وَلِتُكَبِّرُوا اللّٰهَ عَلَى مَا هَدَاكُمْ, (Mughnee, K,) meaning لِهِدَايَتِهِ

إِيَّاكُمْ [i. e. And that ye should magnify God for, or on account of, his rightly directing you]; (Mughnee;) [and in the same, vi. 90, &c., لَا

أَسْأَلُكُمْ عَلَيْهِ أَجْرًا i. e. I will not ask of you for it, or on account of it, a recompense;] and as in the saying of Rabee'ah Ibn Makroom Ed-Dabbee, فَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍ

وَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ i. e. [And they called out, “Alight; ” and I was the first of any alighting:] and for what [or wherefore] do I ride him if I do not alight when called upon to do so? (Ham p. 29. [عَلَامَ is here, as usually, for عَلَى مَ.]) b6: It is also used in the sense of فِى [generally followed by a noun significant of time]; (S, Mughnee, K; *) as in the saying [in the Kur xxviii. 14], وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ [And he entered the city in, or during, a time of inadvertence]; (Mughnee, K;) and in the saying [in the same ii. 96], وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ, meaning, فِى

زَمَنِ مُلكِ سليمان [i. e. And they followed what the devils related, or recited, in the time of, or during, the reign of Suleymán (or Solomon)]; (Mughnee;) and in the phrase, كَانَ كَذَا عَلَى

عَهْدِ فُلَانٍ, meaning, فِى عَهْدِهِ [i. e. It was thus, or such a thing was, in the time of such a one]: (S:) [and in like manner it is used in the saying in the Kur iii. 173, مَا كَانَ اللّٰهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ God is not purposing to leave, or certainly will not leave, the believers in that state wherein ye are: and in the phrase عَلَى سَفَرٍ, in ii. 180 &c. of the same, i. e. In (or, as we also say, on) a journey: in like manner also] لَقَدْ سَرَيْتُ عَلَى الظَّلَامِ, in a verse of Aboo-Kebeer El-Hudhalee, means, فِى الظَّلَامِ [i. e. I have journeyed by night in the darkness], فى الظلام holding the place of a noun in the accus. case as a ظَرْف [i. e. an adverbial noun of time or place]; or it may be in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ i. e. رَاكِبٌ لَهُ [riding upon the darkness]: (Ham p. 37:) and you say of one who was desiring to rise and hasten, رَأَيْتُهُ عَلَى أَوْفَاضٍ [i. e. I found him in a state of haste: see وَفْضٌ]. (TA.) b7: [It also denotes conformity, accordance, adaptation, or agreement; as in the phrase, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا i. e. Make thou it, fashion it, or mould it, conformably, or according, to the model, make, fashion, or mould, of this; (see طَبْعٌ;) and in طُبِعَ عَلَى الشَّىْءِ and جُبِلَ and فُطِرَ &c. i. e. He (a man) was created conformably, or with an adaptation or a disposition, to the thing: (see 1 in art. طبع:) so too in the phrase in the Kur xxiv. last verse, قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ Certainly He knoweth that state of conduct and mind to which ye are conforming yourselves; and in many other passages therein: thus also in the saying of Mohammad, كُلُّ مَوْلُودٍ يُولَدُ عَلَى

الفِطْرةِ Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb in relation to the soul; (see art. فطر;) and in the prov., mentioned by Meyd, النَّاسُ عَلَى دِينِ المُلُوكِ The people are in conformity to, i. e. are followers of, or follow, the religion of the kings; and in the phrase, relating to a saying or an opinion, عَلَيْهِ أَكْثَرُ العُلَمَآءِ Upon it most of the learned are in agreement; in which, as in other exs. of the same kind, a verb or a part. n., (in the last, for instance, مُجْمِعُونَ or the like,) is understood. b8: It also denotes a condition; as in the phrases, صَالَحَهُ عَلَى كَذَا He made peace, or reconciliation, or a compromise, with him on the condition of such a thing, and عَلَى أَنْ يَفْعَلَ كَذَا on the condition of his doing such a thing. b9: And there are various other usages of this prep. depending upon verbs or part. ns. expressed or obviously understood in connection with them, too numerous to be here collected. Many of these will be found among the explanations of words with which they occur.] b10: It is also used in the sense of مِنْ; as in the saying, إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ, (S, Mughnee, K,) in the Kur [lxxxiii. 2], meaning, مِنَ النَّاسِ [i. e. Who, when they take by measure from men, take fully], (S,) or, as in the T, عَنِ النَّاسِ [which signifies the same]. (TA.) b11: It is also used in the sense of بِ; (S, Mughnee, K;) as in the saying in the Kur [vii. 103], عَلَى أنْ لَا أَقُولَ عَلَى اللّٰهِ إِلَّا الْحَقَّ, (Mughnee, K, *) meaning بِأَنْ, (TA,) [i. e. That I should not say of God aught save the truth,] and Ubeí read with ب [i. e. بِأَنْ]; (Bd, Mughnee;) like as they say, رَمَيْتُ عَلَى القَوْسِ [meaning بِالقَوْسِ, i. e. I shot with the bow], and جِئْتُ عَلَى حَالٍ حَسَنَةٍ [meaning بِحَالٍ حَسَنَةٍ, i. e. I came in a good condition]; (Bd; [in which, and also voce حَقِيقٌ, last sentence, see more;]) and they said also, اِرْكَبْ عَلَى اسْمِ اللّٰهِ [meaning, بِسْمِ اللّٰهِ, i. e. Mount thou in the name of God]: (Mughnee:) thus [too] it is used in the saying of Aboo-Dhu-eyb, يَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ [expl. in art. فيض, conj. 4,] meaning بِالقِدَاحِ: (S:) [and in the phrase عَلَى يَدِهِ i. e. By his hand, or (assumed tropical:) by his means.] b12: It is also used to denote an emendation, (Mughnee, K,) and a digression, or transition, (Mughnee,) like لٰكِنَّ; (TA;) as in the saying, فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ, (Mughnee,) or فُلَانٌ جَهَنَّمِىٌّ, (K,) عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ اللّٰهِ, (Mughnee, K,) meaning لٰكِنَّهُ [i. e. Such a one will not enter Paradise, because of the evilness of his deed, or conduct, or such a one is hell-doomed; but, or yet, he will not despair of the mercy of God]: (TA:) and thus it is used in the saying, بِكُلٍّ تَدَاوَيْنَا فَلَمْ يُشْفَ مَا بِنَا عَلَى أَنَّ قُرْبَ الدَّارِ خَيْرٌ مِنَ البُعْدِ عَلَى أَنَّ قُرْبَ الدَّارِ لَيْسَ بِنَافِعٍ

إِذَا كَانَ مَنْ تَهْوَاهُ لِيْسَ بِذِى وَدِّ [With everything we treated, or have treated, ourselves curatively, and what was in us was not, or has not been, healed; but the nearness of the abode is better than the remoteness; but the nearness of the abode is not profitable when the person whom thou lovest is not endued with affection]: the poet invalidates by the first عَلَى his saying فَلَمْ يُشْفَ مَا بِنَا; and then, by the second عَلَى, the clause immediately preceding it. (Mughnee.) b13: It is also redundant, for the purpose of compensation; as in the saying, إِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْ

إِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ meaning مَنْ يَتَّكِلُ عَلَيْهِ [i. e. Verily the generous, by thy father, will work for himself when he finds not, some day, him upon whom he may rely]; عَلَى being added before مَنْ for the purpose of compensation [for its omission in its proper place]: (Mughnee, K:) Es-Subkee says, it may be redundant, as in the saying, لَا أَحْلِفُ عَلَى يَمِينٍ, meaning لا احلف يَمِينًا [i. e. I will not swear an oath]. (TA.) A2: It is also a noun, having the meaning of فَوْق [i. e. The location that is above, or over], this being the case when it is immediately followed by مِنْ; (S, Msb, Mughnee, K; *) as in the saying (of Muzáhim-El-'Okeylee, describing a قَطَاة [or sand-grouse, and, afterwards, its making a rumbling sound in its inside, from thirst], TA), غَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا [It went away in the early morning from the location above it, (or, as we say, from above it,) after that her interval between two comings to water was complete]: (Msb, Mughnee, K: [and a similar ex. is cited in the S:]) or, accord. to As, meaning مِنْ عِنْدِهِ [from its vicinage]: and, used in this sense, as a noun, it admits before it no other prep. than مِنْ. (Msb.) A3: عَلَيْكَ is also a verbal noun, used as an incentive: (TA:) you say, عَلَيْكَ زَيْدًا, (S, K, TA,) and بِزَيْدٍ, (TA,) meaning Take thou Zeyd; or take thou hold of Zeyd: (S, TA:) or keep thou, or cleave thou, to Zeyd: (K, TA:) and عَلَيْكَ بِكَذَا keep thou to such a thing: (El-Munáwee, TA in art. ب:) [thus] it is said in a trad., عَلَيْكَ باِلرِّفْقِ [Keep thou to gentleness]. (El-Jámi' es-Sagheer.) b2: And [in like manner] you say, عَلَىَّ زَيْدًا, and بِزَيْدٍ, meaning Give thou me, or present thou to me, Zeyd: (S, TA:) [or, more commonly, bring thou to me Zeyd:] you say, عَلَىَّ بِكَذَا, meaning bring thou to me such a thing. (MA.) عُلًى: see عَلَآءٌ. b2: [It is also pl. of عُلْيَا, fem. of أَعْلَى, q. v.]

عَلَاةٌ The سِنْدَان [or anvil], (S, Mgh, K, TA,) whether of شجر [app. meaning of such as are made from trees, or perhaps this is a mistranscription for صَخْر, i. e. rock], or of iron; or the زُبْرَة [i. e. iron anvil] upon which the blacksmith beats iron: (TA:) pl. [or rather coll. gen. n.]

↓ عَلًا. (S.) b2: Hence it is applied to a she-camel, as being likened thereto in respect of her hardness: you say نَاقَةٌ عَلَاةُ الخَلْقِ (assumed tropical:) [A she-camel hard, or firm, in respect of make]: (S:) or عَلَاةٌ thus applied signifies tall, or overtopping; as also ↓ عِلْيَانٌ, and ↓ عِلِّيَانٌ: (K, TA:) or ↓ عِلْيَانٌ, (TA,) or ↓ عَلْيَانٌ, (S,) and ↓ عِلِّيَانٌ, (TA,) signify, thus applied, tall and bulky; (S, TA;) or, as some say, outstripping in pace or journeying; never seen otherwise than before the other camels. (TA.) b3: Also A stone [placed upon two other stones called حِمَارَانِ (q. v.)] upon which is put [to dry the preparation of curd called] أَقِط: (S, K, TA:) or, as some say, a piece of rock upon which is made a circle of أَخْثَآء [or lumps of dung such as is called خِثْى (q. v.)] and bricks, or crude bricks, (لَبِن,) and ashes, and in, or upon, which أَقَط is then cooked: pl. [or coll. gen. n.] as above. (TA.) b4: And A thing like the [milking-vessel called] عُلْبَة, around which [dung such as is called]

خِثْى is put, and which is used for milking therein. (K.) عِلْوَةٌ: see عُلْوٌ.

عِلْيَةٌ: see عَلِىٌّ [of which it is said to be pl.].

عَلْوَى, accord. to IAar, [and so in my MS. copy of the K,] but accord. to [other copies of] the K ↓ عَلْوَآءُ, (TA,) i. q: قِصَّةٌ عَالِيَةٌ [app. A story, or an affair, of a high quality]. (K, TA. [See also عَلْيَآءُ.]) عَلْوَآءُ: see what next precedes.

عَلْيَآءُ A high place; (IAth, K, TA;) a subst. in this sense, not [an epithet syn. with عُلْيَا] fem. of أَعْلَى; for if it were this, it would [by rule] be necessarily determinate; (IAth, TA;) [though] it is sometimes used as syn. with عُلْيَا, see أَعْلَى: (Msb:) any high, or overtopping, place: (S, Msb:) this is its primary meaning: (Msb:) and [in like manner] ↓ عَلَايَةٌ signifies any high, or lofty, place; as also ↓ عَلْىٌ. (K.) And Any high thing. (K.) The head of a mountain: (K, TA:) or the head of any high, or overtopping, mountain. (TA.) And العَلْيَآءُ signifies The sky: (K, TA:) a subst., not an epithet. (TA.) مَا زَالَ مِنْهَا بِعَلْيَآءَ means He ceased not to be ennobled, and elevated in rank, or dignity, in consequence of it; i. e., a deed that he had done. (As, TA in art. بعل.) b2: Also (tropical:) A high, or an eminent, deed. (K, TA.) عُلْوِىٌّ: see عَالِىٌّ.

عُلْوَانٌ of a book or writing, The عُنْوَان thereof; (S, Msb, K, * TA;) i. e. its superscription, or title; syn. سِمَةٌ. (TA.) [See arts. عن and عنو.]

عَلْيَانٌ: see the next paragraph: and see also عَلَاةٌ.

عِلْيَانٌ, with kesr, (K, TA,) thus accord. to Az and ISd, but accord. to J, [in the S,] ↓ عَلْيَانٌ, like عَطْشَانٌ [in measure] Tall and corpulent, applied to a man, (S, TA,) and likewise to a woman: (TA:) or bulky: and tall: (K:) or bulky and tall, applied to a man and to a camel; fem. with ة: or, applied to a camel, old and bulky. (TA.) See also عَلَاةٌ, in two places. b2: Also, عِلْيَانٌ, The male hyena: (K, TA:) or a tall hyena. (TA.) b3: And A high, or loud, voice, as also ↓ عِلِّيَانٌ. (K.) A2: And Household-goods, or furniture and utensils; syn. مَتَاعٌ. (TA, as from the K; and TK; but not in my MS. copy of the K, nor in the CK.) عَلَآءٌ inf. n. of عَلِىَ (S, Mgh, Msb) in the phrase عَلِىَ فِى الشَّرَفِ (S, Mgh) or فِى المَكَارِمِ: (Msb:) and [used as a simple subst.] it signifies High, or elevated, rank or station; or eminence, or nobility; (K;) as also ↓ عُلًى, and ↓ مَعْلَاةٌ; (S;) or this last signifies the acquisition of high, or elevated, rank or station, or of eminence, or nobility; (K;) [or, agreeably with analogy, a cause, or means, of acquiring high, or elevated, rank &c.; being originally مَعْلَوَةٌ, of the measure مَفْعَلَةٌ, like مَبْخَلَةٌ and مَجْبَنَةٌ &c.;] and its pl. is مَعَالٍ, (S, Msb,) whence مَعَالِى الأُمُورِ i. e. مكتسب الشرف [a strange explanation of a pl. by a sing., app. meaning (the affairs, or actions, that are) the cause, or means, of acquiring high, or elevated, rank &c.]. (Msb.) b2: أَبُو العَلَآءِ [is a name for The kind of sweet food called] الفَالُوذَجُ [and الفَالُوذُ, q. v.]. (Har pp. 228.) عَلُوٌّ, like عَدُوٌّ [in measure], an epithet used in the phrase رَجُلٌ عَلُوٌّ لِلرِّجَالِ [app. meaning A man wont to exalt himself to other men]. (TA.) عُلُوٌّ: [see 1, of which it is an inf. n., and] see عِلِىٌّ.

عَلِىٌّ High, elevated, or lofty; (S, K;) applied to a thing; (K;) [and] so ↓ عَالٍ: (Msb:) so, too, the former, [and more commonly so,] in respect of rank, condition, or state; eminent, or noble: and ↓ عِلْيَةٌ is a pl. thereof in the latter sense; like as صِبْيَةٌ is of صَبِىٌّ; [or, as some hold a word of this form and class to be, a quasi-pl. n.;] as in the saying, فُلَانٌ مِنْ عِلْيَةِ النَّاسِ [Such a one is of the high in rank, &c., of men]; (S;) or عِلْيَةٌ, as also ↓ عِلْىٌ, [which latter is of a form proper to quasi-pl. ns. by common consent,] signifies the great in respect of estimation, rank, or dignity, of men, thus used in a pl. sense. (K.) b2: It signifies also Strong, robust, or powerful: (K, TA:) and hence it is used as a proper name of a man; (K, * TA;) and it may be also from the meaning of highness of rank &c., eminence, or nobility. (TA.) b3: العَلِىُّ as a name of God signifies [The High: or the Most High, like ↓ الأَعْلَى; i. e.] He above whom is nothing. (TA.) b4: عَلِيُّونَ [is also a pl. of عَلِىٌّ, and] signifies Persons alighting, or abiding, in the high parts of a country; in this sense opposed to سُفْلِيُّونَ: b5: and it signifies also Persons having opulence, and eminence, or nobility; in this sense likewise opposed to سُفْلِيُّونَ. (TA.) b6: عَلِيَّةٌ applied to a she-camel means Having strength to bear her burden; as also ↓ مُعْتَلِيَةٌ and ↓ مُسْتَعْلِيَةٌ: and you say نَاقَةٌ حَلِيَّةٌ عَلِيَّةٌ, the former epithet meaning pleasing in appearance and pace, and عالية [an evident mistranscription for عَلِيَّةٌ] meaning excelling. (TA.) b7: And one says, فُلَانٌ هَيىْءٌ عَلِىٌّ, meaning [Such a one is a person of goodly form or aspect or the like,] one who acts effeminately to women. (TA.) عِلِىٌّ i. q. ↓ عُلُوٌّ [an inf. n. of 1, q. v.]. (K, TA.) Hence the reading of Ibn-Mes'ood [in the Kur xxvii. 14], ظُلْمًا وَعِلِيًّا [By reason of wrongfulness and self-exaltation]. (TA.) عُلَاوَةٌ: see عُلْوٌ. b2: عُلَاوَةُ الرِّيحِ means The windward side; the side, or quarter, from which the wind blows; with respect to the game, or object of the chase; (S, TA;) and with respect to a man: (TA:) opposed to سُفَالَتُهَا. (S, Msb, * TA.) [See 1, last quarter.]

عِلَاوَةٌ Anything that one has raised and put, (S,) or a thing that one has hung, upon a camel, after the loading him (S, Mgh, Msb) completely, such as the water-skin and the سَفُّود [q. v.], (S,) or such as the [small leathern water-bag called] إِدَاوَة and the سُفْرَة [q. v.]: (Mgh, Msb:) or a thing that is put between the two equiponderant burdens, (K, TA,) after the binding of them upon the camel or other animal: (TA:) pl. عَلَاوَى, (S,) or عِلَاوَاتٌ. (Msb.) b2: Also A superaddition of anything; as meaning something added. (K, TA.) One says, أَعْطَاهُ أَلْفَ دِينَارٍ وَدِينَار عِلَاوَة [as though the phrase were, وَدِينَارَ عِلَاوَة, but the right reading is app. وَدِينَارًا عِلَاوَةً, i. e. He gave him a thousand deenárs, and a deenár as a superaddition, or over and above]. (TA.) b3: And (assumed tropical:) The upper, or uppermost, part of the head, or of the neck: (K:) or the head of a human being as long as it remains upon the neck: one says, ضَرَبَ عِلَاوَتَهُ i. e. رَأْسَهُ (assumed tropical:) [He smote his head, app. meaning he beheaded him]: (S:) or ضَرَبَ عِلَاوَةَ رَأْسِهِ, which is tropical: (Mgh:) and سَبَتَ عِلَاوَتَهُ (assumed tropical:) he smote his neck [so as to decapitate him]: (S and M in art. سبت:) and سُبِتَتْ عِلَاوَتُهُ (tropical:) His head was cut off; a tropical phrase. (A in that art.) عَلَايَةٌ: see عَلْيَآءُ.

عِلِّيَانٌ: see عَلَاةٌ, in two places: b2: and عِلْيَانٌ.

عِلِّىٌّ: see عِلِّيُّونَ.

عُلِّيَّةٌ, (S, Msb, K,) with damm, (Msb, K,) the ل, which is meksoorah, being with teshdeed, as is also the ى, (TA,) of the measure فُعِّيلَةٌ, like مُرِّيقَةٌ [n. un. of مُرِّيقٌ], (S,) originally عُلِّيوَةٌ, (S, Msb,) from عَلَوْتُ; (S;) and عِلِّيَّةٌ, with kesr, (S, Msb, K,) of the measure فِعِّيلَةٌ; or, as some say, from a reduplicate root, and of the measure فُعْلِيَّةٌ; adding that there is no instance of فُعِّيلَةٌ in the language; (S;) [therefore it is also mentioned in art. عل;] An upper chamber; or a chamber in the upper, or uppermost, story; syn. غُرْفَةٌ: (S, Msb, K:) pl. عَلَالِىُّ. (S, Msb, K.) b2: And عِلِّيَّةٌ, it is said, may signify also The board upon which is placed the مِعْيَار [or assay-balance]. (Har p. 550.) b3: See also the next paragraph.

عِلِّيُّونَ, [said to be] a pl. of which the sing. is ↓ عِلِّىٌّ, (K and TA in this art. and in art. عل,) or ↓ عِلِّيَّةٌ or عُلِّيَّةٌ, or a pl. having no sing., (K and TA in art. عل,) [or rather it is from a Hebr. word, as I have stated in art. عل,] A place in the Seventh Heaven, to which ascend the souls of the believers: (K, TA:) or the highest of the places: or a certain thing above another thing; [a word] of which the sing. is not known, nor the fem.: or loftiness above loftiness: or the Seventh Heaven [altogether]: or the دِيوَان [or register, or place of reckoning,] of the guardian angels, to which are brought up the reports of the deeds of the righteous: (TA:) or Paradise: or the right leg [or pillar] of the عَرْش [which is vulgarly held to mean the throne of God]: or [the lote-tree called] سِدْرَةُ المُنْتَهَى [respecting which see art. سدر]. (Har p. 5.) [See also other explanations in art. عل.]

عَالٍ: see عَلِىٌّ. b2: [Hence,] رَجُلٌ عَالِى الكَعْبِ (assumed tropical:) A man who is elevated, exalted, eminent, or noble. (K. [See also كَعْبٌ.]) It is said in a trad. respecting Keyleh, لَا يَزَالُ كَعْبُكِ عَالَيًا, meaning May thou not cease to be elevated, or noble; exalted above such as treats, or regards, thee with enmity. (TA.) b3: مِنْ عَالٍ signifies the same as مِنْ عَلِ, q. v. (S, K.) b4: عَالِيَةُ الدَّمِ, said of the حَائِض, means One whose blood rises above the water. (TA.) b5: [عَالٍ applied to a word, or form of word, signifies (assumed tropical:) Of high authority, approved, or chaste: and hence, usual, or common: see أَعْلَى.]

A2: See also عَائِلٌ, in art. عول.

عَالِيَةٌ [a subst. from عَالٍ, rendered such by the affix ة]: see عُلْوٌ. b2: Also [particularly] The upper portion of the spear-shaft; (K, TA;) سَافِلَةٌ signifying the “ lower portion ” thereof: (TA:) or the head (رأس) thereof: or the half that is next to the iron head: (K, TA:) or the part, of the spear, that is below the iron head: (Er-Rághib, TA:) or the portion, of the spear, that enters the iron head, extending to the third part thereof [i. e. of the shaft; so that it signifies the uppermost of the three equal portions of the shaft]: (S, TA:) pl. عَوَالٍ, which some explain as meaning the iron heads of spears. (TA. [See an ex. of the pl. in a verse cited voce زُجٌّ.]) Also A straight spear-shaft. (TA.) b3: And The [upper] part, of a valley, whence the water thereof descends. (TA.) b4: العَالِيَةُ, also, is The region above Nejd, extending to the land of Tihámeh, (S, Mgh, Msb, K,) and to the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it: (S:) and it is said that the عَالِيَة of El-Hijáz is the higher and more elevated part thereof, forming a wide extent of country. (TA.) And [its pl.] العَوَالِى, (K, TA,) as also العَالِيَةُ, (TA,) is applied to Certain towns, or villages, in the exterior of El-Medeeneh, (K, TA,) the nearest four miles distant from it, and the most distant, in the direction of Nejd, eight. (TA.) عَالِىٌّ Of, or relating to, the region called العَالِيَة; (S, K;) and so ↓ عُلْوِىٌّ, (S, Msb, K,) with damm, (Msb, K,) which is anomalous. (S, Msb, K.) أَعْلَى Higher, and highest; contr. of أَسْفَلُ: (M and Msb and K in art. سفل:) the fem. is عُلْيَا; (TA;) which is like دُنْيَا and قُصْيَا, with و changed into ى; (ISd, TA voce بُقْوَى;) and of which the pl. is عُلًى, like as كُبَرٌ is of كُبْرَى. (Msb, TA.) See عَلِىٌّ. b2: One says شَفَةٌ عُلْيَا and ↓ عَلْيَآءُ, but the former is the more usual, meaning An upper lip. (IAmb, Msb, TA.) b3: عُلْيَا مُضَرَ means The higher [app. in respect of territory (see a note in p. xi. of the preface to this work)] of Mudar; (K, TA;) said to denote Kureysh and Keys; the rest being called سُفْلَى مُضَرَ. (TA.) b4: And one says, جَآءَ مِنْ أَعْلَى وَأرْوَحَ, meaning It came from the sky and the place whence the wind blows. (TA.) b5: أَعْلَى applied to a word, or form of word, means (assumed tropical:) [Of higher authority, more approved, or more chaste; and also, hence, as frequency of usage is a necessary condition of فَصَاحَةٌ, q. v.,] more usual or common. (M and TA in art. قر.) b6: One says also, هُمْ بِهِمْ أَعْلَى

عَيْنًا i. e. (assumed tropical:) They are most knowing respecting them, and most acquainted with their state, or condition. (TA.) b7: And هُوَ أَعْلَى بِكُمْ عَيْنًا i. e. (assumed tropical:) He is in the highest degree a magnifier, or honourer, of you; ye being greatly esteemed by him. (TA.) b8: اليَدُ العُلْيَا (assumed tropical:) The abstinent, or chaste, hand: or the expending, or disbursing, hand. (TA.) A2: أَعْلَى

formed by transposition from أَعُوَلُ: see the latter, in art. عول.

مَعْلَاةٌ: see عَلَآءٌ.

المُعَلَّى The seventh of the arrows of the game called المَيْسِر; (As, A'Obeyd, S, M, Mgh, K;) the most excellent of them; it has seven notches; and it obtains seven shares [of the slaughtered camel] when it wins, and occasions the imposition of seven fines when it does not win. (M, TA.) [See an ex. in a verse cited voce رَقِيبٌ.]

المُعَلِّى: see 2. b2: Also He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from the direction of her left side: (S, K:) or the she-camel has two milkers; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker [thus standing on the left side] is called المُعْلِّى and ↓ المُسْتَعْلِى; and the holder, البَائِنُ: thus in the M: or ↓ المُسْتَعْلِى is he who stands on the left side of the milch beast: or he who takes the milking-vessel with his left hand and milks with his right hand: or he who milks from the left side. (TA.) أَرْضٌ مُعْلَوْلِيَةٌ: see مُغْلَوْلِيَةٌ, in art. غلو.

أَتَيْتُهُ مِنْ مُعَالٍ: see أَتَيْتُهُ مِنْ عَلِ.

مُعْتَلٍ (assumed tropical:) Having ability, or power; as also ↓ مُسْتَعْلٍ. (TA.) b2: [Hence,] المُعْتَلِى signifies (assumed tropical:) The lion; (K, TA;) because of his strength. (TA.) b3: See also عَلِىٌّ, last quarter.

A2: هُوَ غَيْرُ مُعْتَلٍ فِى الأَمْرِ means He is not one who falls short, or falls short of doing what is requisite, or who is remiss, in the affair; like غَيْرُ مُؤْتَلٍ. (TA.) المُتَعَالِى, as a name of God, He who is great, or supremely great, above the lie [or lying imputation] of the forgers of falsehood: or the High: and the Most high; who is higher than every [other] high one: (TA:) or He who has ascendency over everything by his power: or He who is great, and exalted, or supremely exalted, above [the ascription of] the attributes of the created beings. (Ksh, Bd.) مُسْتَعْلًى The near, i. e. left, side of a she-camel: you say, أَتَيْتُ النَّاقَةَ مِنع قِبَلِ مُسْتَعْلَاهَا i. e. مِنْ قِبَلِ إِنْسِيِّهَا [I came to the she-camel from the direction of her near, or left, side]. (TA.) مُسْتَعْلٍ: see مُعْتَلٍ; and عَلِىٌّ, last quarter: b2: and see also المُعَلِّى, in two places. b3: اليَدُ المُسْتَعْلِيَةُ means (assumed tropical:) The hand of him who takes by force, and of the plunderer, and the like: opposed to اليَدُ المُسْتَخْفِيَةُ: the Sunneh ordains that the latter shall be cut off [except in certain cases] but not the former. (TA in art. خقى.) b4: الحُرُوفُ المُسْتَعْلِيَةُ [The high, or elevated, letters] are خ, ص, ض, ط, ظ, غ, and ق; (K, TA;) in which is a rising [of the tongue] to the palate; with إِطْبَاق [of the tongue (see 4 in art. طبق)] except in خ and غ and ق: opposed to المُنْخَفِضَةُ. (TA.)

سطو

1 سَطَا بِهِ (S, M, Msb, K, &c.) and عَلَيْهِ (M, Msb, K,) aor. ـْ (Msb,) inf. n. سَطْوٌ (S, M, Msb, K) and سَطْوَةٌ, (M, Msb, K,) or the latter is an inf. n. un., (S,) He sprang, or rushed, upon him; made an assault, or attack, upon him; syn. صَالَ: (M, K:) he sprang upon him and seized him violently or laid violent hands upon him: (Bd in xxii. 71:) he seized him violently with uplifted hand: (Er-Rághib, TA:) he overbore him, overpowered him, or subdued him, (قَهَرَهُ, Lth, S, Msb, K, or تَطَاوَلَ عَلَيْهِ, T, TA,) by seizing him violently, or laying violent hands upon him, (Lth, S, K,) and abased him; or he seized him with great violence: (Msb:) or he stretched forth his hand to him [to seize him]. (Th, M, TA.) And in like manner, (M,) one says of a stallion [camel], يَسْطُو عَلَى طَرُوقَتِهِ [He springs, or rushes, upon, or he overbears, the she-camel that he covers]. (S, M. *) b2: سَطَا عَلَى

النَّاقَةِ, (S, M, K,) and الفَرَسِ, inf. n. سَطْوٌ and سُطُوٌّ, (M,) He (the pastor) put his hand into the رَحِم [or vulva] of the she-camel, (S, M, K,) and of the mare, (M,) to extract, (S, K,) or and extracted, (M,) the sperma of the stallion: (S, M, K:) when this is not extracted, the she-camel does not conceive: (S:) or this is done when she has been leaped by a stallion of low race; or when the sperma is bad, and she has not conceived in consequence of it. (M.) And He extracted from her (i. e. a she-camel, TA) the fœtus, dead: (M, TA:) and مَسَطَ signifies “ he extracted the sperma of the stallion: ” thus Az distinguishes between the two verbs. (TA.) Accord. to IAar, one says, سَطَا عَلَى الحَامِلِ, and سَاطَ, which is formed by transposition, meaning He extracted the fœtus, or young one, of the pregnant female. (TA.) And A'Obeyd mentions السَّطْوُ as used in relation to a woman: it is said in a trad. of El-Hasan, لَا بَأْسَ أَنْ يَسْطُوَ الرَّجُلُ عَلَى المَرْأَةِ [There is, or will be, no harm in the man's extracting the fœtus of the woman]; (M, TA;) which Lth explains by saying, when her child sticks fast in her belly, dead, it may be extracted [by him] when fear is entertained for her and a woman is not found to do this. (TA.) b3: سَطَا said of a horse, (M, K,) inf. n. سَطْوٌ, (M,) He went at random, heedlessly, or in a headlong manner, not obeying guidance. (M, K.) b4: Also, said of a horse, He went with wide step: (S, M, K:) or raised his tail in running; the doing of which is approved. (M.) b5: Also (tropical:) It was, or became, abundant, or copious; said of water. (S, M, Msb, K, TA.) b6: And (tropical:) He tasted food; (K, TA;) and took it with the hand, or with the extended hand. (TA.) b7: And i. q. عَاقَبَ [app. as meaning He punished: see سَطْوَةٌ, below]. (M, TA.) b8: And سَطَاهَا He compressed her; [and so سَطَأَهَا and شَطَأَهَا;] on the authority of Aboo-Sa'eed. (TA.) 3 ساطاهُ, (K,) inf. n. مُسَاطَاةٌ, (TA,) He treated him with hardness, severity, or rigour: (K, TA:) so says Az, on the authority of IAar. (TA.) b2: And He treated him with gentleness, or tenderness. (IAar, T, TA.) Thus it has two contr. significations. (TA.) سَطْوَةٌ [as a simple subst., or] as an inf. n. un., has for its pl. سَطَوَاتٌ. (S.) It signifies [A spring, or rush; or an assault, or attack: &c.: (see 1, first sentence:) impetuosity in war or battle:] a reviling: a beating: and punishment, or chastisement; as in the saying, اِتَّقِ سَطْوَتَهُ [Guard thyself against his punishment, or chastisement; or it may mean in this phrase, his violence, or impetuosity]. (TA.) سَاطٍ [act. part. n. of 1, Springing, or rushing; making an assault, or attack: &c. b2: Hence,] applied to a horse, That springs, or rushes, upon other horses, and stands upon his hind legs and attacks with his fore legs: (T, TA: [in the Ham p. 383, and raises his fore legs:]) or a horse wide in step: (As, S, M, K:) or that attacks other horses: (S:) or that raises his tail in his running; (S, M, K;) the doing of which is approved. (M.) b3: And A stallion-camel excited by lust, and going forth from camels to other camels (S, K) in consequence thereof. (S.) b4: And What is tall, or long, (K, TA,) of camels &c. (TA.) b5: الأَيْدِى السَّوَاطِى The hands that reach, or take, or take hold of, a thing. (TA.)

سمو

1 سَمَا, (S, M, Msb, K,) first Pers\. سَمَوْتُ, like عَلَوْتُ, (S,) aor. ـْ (Msb, TA,) inf. n. سُمُوٌّ; (S, M, K;) and سَمِىَ, first Pers\. سَمِيتُ, (Th, S, TA,) like عَلِيتُ; (S;) He, (a man, Th, S,) or it, (a thing, M,) was, or became, high, lofty, raised, upraised, uplifted, upreared, exalted, or elevated; it rose, or rose high: (S, M, Msb, K:) and ↓ تسامى signifies the same. (MA. [See also 5.]) b2: سَمَالِىَ الشَّىْءُ The thing became raised from afar so that I plainly distinguished it: (K:) or, as in the S, سَمَا لِىَ الشَّخْصُ the form, or figure, seen from a distance, rose, or became raised, to me [i. e. to my view] so that I plainly distinguished it. (TA.) b3: سَمَا الهِلَالُ The moon near the change rose مُرْتَفِعًا [app. meaning upreared, not decumbent: see أَدْفَقُ]. (TA.) b4: [سَمَا لَهُ or نَحْوَهُ He rose, and betook himself, to, or towards, him, or it. Hence,] مَاسَمَوْتُ لَكُمْ I will not [or (unless the phrase be an apodosis) I did not] rise and hasten to fight you. (TA.) b5: سَمَا بَصَرَهُ His sight, or eye, rose, or became raised. (S, TA.) [And سَمَاطَرْفُهُ lit. signifies the same; but means (assumed tropical:) His look was lofty; or he was proud: see سَامٍ, below.] b6: سَمَا is also said of him who is termed حَسِيبٌ and شَرِيفٌ [i. e. it signifies He was, or became, noble; or high, or exalted, in rank]. (TA.) b7: سَمَتة هِمَّتُهُ إِلَى مَعَالِى الأُمْورِ [His ambition soared, or aspired, to high things, or the means of attaining eminence;] he sought glory, or might, and eminence. (Msb, TA.) b8: سَمَابِى شَوْقَ بَعْدَ أَنْ كَانَ أَقْصَرَ [A yearning, or longing, of the soul arose in me after it had ceased]. (TA.) b9: هُمْ يَسْمُونَ عَلَى المِائَةِ They exceed [or are above] the number of a hundred. (TA.) b10: سَمَوْا, (S, K, TA,) and ↓ استموا, (S,) They went forth to pursue the animals of the chase (S, K, TA) in their deserts: (TA:) [or] one says of the hunter, or sportsman, يَسْمُو الوَحْشَ, and ↓ يَسْتَمِيهَا, meaning he sees, or looks to see, (يَتَعَيَّنُ,) the coming forth of the wild animals, and pursues them. (M. [See also 8 below.]) b11: سَمَا الفَحْلُ, inf. n. سَمَاوَةٌ, The stallion sprang, or rushed, upon, (S,) or he overbore, (S, * M, K,) his she-camels that had passed seven or eight months since the period of their bringing forth. (S, M, K.) A2: سَمَابِهِ: see 4.

A3: See also 2.2 سمّاهُ فُلَانًا and بِفُلَانٍ, (S, M, Msb, K,) accord. to Sb originally with ب, but Lh says that the former is that which is usual, (M,) [inf. n. تَسْمِيَةٌ,] and in like manner ↓ اسماهُ, (S,) i. e. اسماهُ فُلَانًا and بِفُلَانٍ, (M, K,) and accord. to Th, فُلَانًا ↓ سَمَاهُ and بِفُلَانٍ, (K, [in the correct copies of which the form of the verb first mentioned is without teshdeed, while in the CK the first and last are both alike with teshdeed, or, as is said in the M, Th has mentioned سَمَوْتُهُ, but none other has mentioned it,]) He named him, or called him, Such a one; (S, M, Msb, K;) as Zeyd; i. e., he made Zeyd to be his name, his proper name. (Msb.) b2: [One says also, سمّى اللّٰهَ عَلَى شَىْءٍ, or simply سمّى عَلَيْهِ, which is the more common, meaning He pronounced the name of God, saying بِسْمِ اللّٰهِ (In the name of God), upon, or over, a thing; such as food, and an animal about to be slaughtered.] The Prophet said, سَمُّوا وَسَمِّتُوا وَدَنُّوا, [cited, with some variations, and expl., in arts.

دنو and سمت,] meaning سَمُّوا اللّٰهَ [Pronounce ye the name of God, &c.]; i. e. whenever ye eat, [before ye begin to do so, accord. to the general custom, or] between two mouthfuls. (M.) 3 ساماهُ, (S, M, K, TA,) inf. n. مُسَامَاةٌ, (TA,) He vied, competed, or contended for superiority, in highness, loftiness, or eminence, or in glory, or excellence, [or in an absolute sense,] with him; syn. عَالَاهُ, (M,) or فَاخَرَهُ, and بَارَاهُ. (K.) It is said in the trad. respecting the lie [against 'Áïsheh], لَمْ تَكُنِ امْرَأَةٌ تُسَامِيهَا غَيْرُ زَيْنَبَ, meaning There was not any woman that vied with her in eminence (تُفَاخِرُهَا and تُعَالِيهَا) except Zeyneb; المُسَامَاةُ meaning المُطَاوَلَةُ فِى الحُِظْوَةِ. (TA.) and one says, فُلَانٌ لَا يُسَامَى وَقَدْ عَلَا مَنْ سَامَاهُ [Such a one will not be vied with in highness, &c.: and he has overcome him who vied with him, &c.]. (S.) And إِنَّ أَمَامِى مَا لَا أُسَامِى, said when one fears an affair, or event, before him; on the authority of IAar; meaning [Verily before me is an affair, or event,] with which I cannot vie. (M.) A poet cited by Th says, بَاتَ ابْنُ أَدْمَآءَ يُسَامِى الأَنْدَرَا سَامَى طَعَامَ الحَىِّ حَتَّى نَوَّرَا and he says that سَامَى means اِرْتَفَعَ, and صَعِدَ; but [it seems that the verse should be rendered, Ibn-Admà passed the night aspiring to reach the heap of reaped wheat: he aspired to attain the wheat of the tribe until it attained to maturity: for ISd says,] in my opinion he means, as the seed-produce rose by growth, he rose to it, until it attained to maturity, when he reaped it and stole it: and he cites also the saying, فَارْفَعْ يَدَيْكَ ثُمَّ سَامِ الحَنْجَرَا [And raise thy hands, then endeavour to reach the windpipe]; explaining سَامِ الحَنْجَرَ as meaning raise thy hands to his حَلْق [or throat, properly, fauces]. (M.) 4 اسماهُ He raised, upraised, uplifted, upreared, exalted, or elevated, him, or it; as also بِهِ ↓ سَمَا [lit. he rose, &c., with him, or it]. (M, K.) b2: أَسْمَيْتُهُ مِنْ بَلَدٍ I made him to go up, or away, from a town, or country. (TA.) b3: اسمانا, (TA,) or ↓ اِسْتَمَانَا, (M,) He, or it, incited us to hunt, or chase: so says Th. (M, TA.) A2: Also He looked at, or towards, his, or its سَمَاوَة [expl. immediately before the mention of this phrase in the M as meaning the form, or figure, seen from a distance, and the aspect, of anything]. (M, TA.) A3: And اسمى He (a man) took the direction of, (S,) or came to, (M,) Es-Semáweh (السَّمَاوَة, S, M) a certain water in the desert (البَادِيَة, M) or a place between El-Koofeh and Syria, (K,) a well-known desert. (TA.) A4: See also 2.5 تسمّى [expl. by Golius, first, as meaning Altus fuit, eminuit; like سَمَا; but for this he names no authority, and I find none for it.

A2: ] He named himself. (KL.) b2: تسمّى بِزَيْدٍ He was named Zeyd: (S, * M, * Msb, K: *) تسمّى

بِكَذَا means Such a thing became his name: it is quasi-pass. of سَمَّاهُ and أَسْمَاهُ. (TA.) b3: and تسمّى بِبَنِى فُلَانٍ, (M,) or بِالقَوْمِ, (K,) and إِلَيْهِمْ, (M, K,) He asserted his relationship to the sons of such a one [by the assumption of a name of relationship to them], or to the people. (M, K.) 6 تَسَاْمَوَ see 1, first sentence. b2: تَسَامَوْا عَلَى الخَيْلِ They mounted upon the horses. (TA.) b3: and تساموا They vied, competed, or contended for superiority, [in highness, loftiness, or eminence, or in glory, or excellence, or in an absolute sense, (see 3,)] one with another. (S, K.) A2: and تساموا signifies also They called one another by their names. (TA.) 8 استمى He (a hunter, or sportsman, [الصّاعِدُ in the CK being a mistranscription for الصَّائِدُ,]) attired himself with the socks, or stockings, called مِسْمَاة, (M, K, TA,) to protect himself from the heat of the burning ground, (TA,) for the hunting of gazelles, in the time of heat. (M.) and (M, in the K “ or ”) استماهُ He asked of him the loan of the socks, or stockings, above named, for that purpose, (M, K, *) i. e. for the hunting of gazelles at midday. (TA.) And استمى, (M, CK,) or استمى الظِّبَآءَ, (so in some copies of the K and in the TA,) He sought, or pursued, the gazelles in their caves, or hiding-places, (فَى غِيرَانِهَا, M, and so in copies of the K, by the غِيرَان being meant the كُنُس, M,) or in what was not their time, or season, (فِى غَيْرِ انِهَا, thus in some copies of the K,) at the auroral rising of Canopus (سُهَيْل [which rose aurorally, in Central Arabia, about the commencement of the era of the Flight, on the 4th of August, O. S.]): (M, K:) so says IAar. (M.) [Freytag says, on the authority of scholia to the Deewán of Jereer, as follows: In the time of the greatest heat, they drive out a wild animal repeatedly from its hiding-place, permitting it to return thither at night, when, thus disturbed, it does not issue from its place; in order that they may be able to strike it.] b2: And He hunted, or chased, wild animals. (M.) b3: See also 1, latter part, in two places. b4: and see 4.

A2: اِسْتَمَيْتُهُ also signifies I made him the object of a visit: or I perceived in him good, or goodness, by a right opinion formed from its outward signs. (K.) b2: And استماهُ He chose it, took it in preference, or selected it. (IAar, L voce اِقْتَرَحَ.) b3: And IAar mentions the saying, البَكْرَةُ مِنَ الإِبِلِ تُسْتَمَى بَعْدَ أَرْبَعَ عَشْرَةَ لَيْلَةً أَوْبَعْدَ إِحْدَى وَعِشْرِينَ, as meaning [The youthful she-camel] is tested for the purpose of discovering whether or not she be pregnant [after fourteen nights or after one and twenty]: but Th disallows this, and says that the word is تُسْتَمْنَى, from المُنْيَةُ, which means “ the period by the end of which one knows whether or not the she-camel is pregnant. ” (M.) 10 استسمى [or استسمى فُلَانًا, the word فلانا having app. been inadvertently omitted by a copyist,] He asked, or demanded, his [or such a one's] name. (TA.) سِمٌ and سُمٌ and سَمٌ: see اِسْمٌ, in three places, near the beginning of the paragraph; and in four places near the end of the same.

سَمًا: see سَمَآءٌ: A2: and see also اِسْمٌ, near the beginning of the paragraph.

سُمًا and سِمًا: see اِسْمٌ, in two places, near the beginning of the paragraph; and in the last sentence but one of the same.

سَمَآءٌ The higher, or upper, or highest, or uppermost, part of anything: [in this sense] masc. (M.) b2: [In its predominant acceptation,] a word of well-known meaning; (K, TA;) i. e. (TA) [The sky, or heaven;] the canopy of the earth: (M, Msb, TA:) in this sense (M, Msb) masc. and fem.; (IAmb, S, M, Msb, K; *) sometimes fem.; (M;) rarely so, and thus as having the next but one of the significations here following: (Fr, Msb:) Az says that it is fem. because it is pl. [or coll. gen. n.] of سَمَآءَةٌ: (TA:) or it is as though it were pl. of ↓ سَمَاوَةٌ, [or rather its coll. gen. n.,] like as سَحَابٌ is of سَحَابَةٌ: (Msb, TA:) Er-Rághib says that the سَمَآء as opposed to the أَرْض is fem., and sometimes masc.; and is used as a sing. and as a pl.; as the latter in the Kur ii. 27 [where it is shown to apply to seven heavens]; and that it is like نَخْلٌ and شَجَرٌ and other [coll.] gen. ns.: (TA:) in this sense (M) the pl. is أَسْمِيَةٌ [a pl. of pauc.] (S, M, K) and سُمِىٌّ, (M, K,) the latter [originally سُمُوىٌ] of the measure فُعُولٌ, and both [also] pls. of سَمَآءٌ in another sense, mentioned in what follows, (TA,) and سَمَاوَاتٌ or سَمٰوَاتٌ, (S, M, Msb, K,) and accord. to the K, [in which all of these are mentioned as though pls. of سَمَآءٌ in all its senses,] ↓ سَمًا, [in the CK سُمًا,] but in the M سَمَآءٌ [like the sing., as mentioned above], where it is said that it must be a pl. in the Kur ii. 27 for the reason already stated, as though pl. of سَمَآءَةٌ or سَمَاوَةٌ; (TA;) and a poet assigns to سَمَآءٌ the anomalous pl. سَمَآءٍ, by his saying, سَمَآءُ الْإِلٰهِ فَوْقَ سَبْعِ سَمَآئِيَا [The heaven of God, above seven heavens]: (S, M:) the dim. is ↓ سُمّيَّةٌ. (Ham p. 452.) b3: and Any canopy, or covering over-head, of a person. (S, Msb, * TA.) b4: And hence, (S, TA,) The ceiling, or roof, (S, Msb, K, TA,) of a house, or chamber, or tent, (S, K, TA,) and of anything; (K, TA;) in this sense masc.; (Msb, TA;) and ↓ سَمَاوَةٌ also has this meaning. (S.) b5: And The رِوَاق, (M, K,) i. e. the شُقَّة [or oblong piece of cloth] that is beneath the upper, or uppermost, شُقَّةٌ, (M,) of a بَيْت [or tent]; (M, K;) in which sense it is fem., and sometimes masc.; (M;) as also ↓ سَمَاوَةٌ; (M, K;) [and so, app., ↓ سِمَايَةٌ; for] one says, أَصْلَحَ سِمَايَتَهُ, with kesr, [He repaired his سماية,] meaning, his سَمَاوَة. (TA.) b6: And The clouds; (Zj, K;) because of their height: (Zj, TA:) or a cloud. (Msb.) b7: and Rain; (S, M, Msb, K;) because it comes forth from the سَمَآء [i. e. sky or clouds]: (TA:) or a good rain (مَطْرَةٌ جَيِّدَةٌ): (K, TA:) or a new rain (مَطْرَةٌ جَدِيدَةٌ): (T, TA:) or, as some say, rain that has not fallen upon the earth; so called in consideration of what has been said above [of its meaning the “ clouds ” &c.]: (Er-Rághib, TA:) [but] one says, مَا زِلْنَا نَطَأُ السَّمَآءَ حَتَّى

أَتَيْنَاكُمْ [We ceased not to tread upon the rain until we came to you]: (S, TA:) applied to rain, it is masc., and fem. also because of its connexion with the سَمَآء that canopies the earth; (M;) or it is fem., as meaning سَحَابَةٌ: (Msb:) the pl. [of mult.] is سُمِىٌّ (S, M, Msb, TA) and [of pauc.]

أَسْمِيَةٌ. (S, TA.) بَنُو مَآءِ السَّمَآءِ is an appellation of The Arabs; [signifying the sons of the water of the heaven;] because of their keeping much to the deserts which are the places of the falling of rain [by means of which they subsist]: or by مَآء السمآء is meant Zemzem, which God made to well forth for the Arabs, who are therefore like the sons thereof. (TA.) b8: [Hence, app., as being likened to rain by reason of the swiftness of his running,] a certain horse, (M, K,) belonging to Sakhr the brother of El-Khansà, (M,) was named السَّمَآءُ. (M, K.) b9: [Hence, likewise, as being likened to rain, (assumed tropical:) Bounty.] One says, أَصَابَنِى بِرَشْحَةٍ مِنْ سَمَائِهِ (assumed tropical:) [He gave me a gift from his store of bounty]. (A in art. رشح.) b10: Also (assumed tropical:) Herbage; because produced by the rain, which is thus called. (TA.) b11: And The back of a horse; (S, Msb, K;) because of its height: coupled with [its opposite] أَرْضٌ [q. v.]. (S, TA.) b12: And of a sandal, [in like manner opposed to أَرْضٌ,] The upper part [of the sole, i. e. the upper surface thereof], upon which the foot is placed. (M.) A2: See also سَمَاوَةٌ.

سَمَاوٌ: see سَمَاوَةٌ.

سَمِىٌّ: see سَامٍ, in two places. b2: [Also] A competitor, or contender for superiority, in highness, loftiness, or eminence, or in glory, or excel-lence; i. q. ↓ مُسَامٍ, (S, TA,) and مُطَاوِلٌ: (TA:) thus the word, in the accus. case, is said to signify in the Kur xix. 66: (S, TA:) or it there has the meaning here next following. (S, M, TA.) b3: A like, or an equal: (S, M, K TA:) and this meaning the word, in the accus. case, is said by some to have in the Kur xix. 8: or in this instance it has the meaning here following. (M, TA.) b4: A namesake of another. (S, M, K, TA.) b5: The fem. is سَمِيَّةٌ. (M, TA.) سُمَىٌّ dim. of اِسْمٌ, q. v.

سُمَيَّةٌ dim. of سَمَآءٌ, q. v.

سِمَوِىٌّ and سُمَوِىٌّ: see اِسْمِىُّ.

سَمَاوَةٌ: see سَمَآءٌ, in three places. b2: Also The form, or figure, seen from a distance, (S, M, K, TA,) [or] such as is high, or elevated, (TA,) of anything; (S, M, K, TA;) and the aspect thereof: pl. [or rather coll. gen. n.] ↓ سَمَآءٌ and ↓ سَمَاوٌ; the latter mentioned by Ks. (M, TA.) El-'Ajjáj says, سَمَآوَةُ الهِلَالِ حَتَّى احْقَوْقَفَا [The form, &c., of the moon when near the change, until it became curved]. (S.) سِمَايَةٌ: see سَمَآءٌ, in the middle of the paragraph.

سَمَآئِىٌّ and سَمَاوِىٌّ [Of, or relating to, the sky or heaven; heavenly; celestial;] rel. ns. from سَمَآءٌ. (Msb, TA.) سَامٍ [High, or lofty; as also ↓ سَمِىٌّ: pl. of the former سَوَامٍ; applied to women as pl. of سَامِيَةٌ, whence the phrase سَوَامِى الطَّرْفِ in a verse cited voce بُضْعٌ; and to irrational animals, as in an instance here following]. One says القُرُومُ السَّوَامِى

The stallions [meaning the stallion-camels high in their heads, or] raising their heads high. (S, TA.) And سَامِيَاتٌ, [pl. of سَامِيَةٌ,] applied to camels, That raise, or raise high, their eyes and their heads. (Ham p. 791.) And رَدَدْتُ مِنْ سَامِى

طَرْفِهِ [app. an elliptical phrase, نَخْوَتَهُ (which is expressed in the explanation) or a similar word being understood; i. e. (assumed tropical:) I repelled the pride, or haughtiness, of him who was lofty in look;] meaning I contracted to him [or to the lofty in look] his soul, and annulled his pride, or haughtiness. (S, TA.) And الأَنْفِ ↓ سَمِىُّ [lit. Highnosed] means (assumed tropical:) disdainful, or scornful. (T and K in art. انف.) b2: [Also act. part. n. of 1 in all its senses. b3: And hence,] سُمَاةٌ, (S, M, K,) of which it is the sing., (M,) signifies Hunters (S, M, K) going forth to the chase: (K:) an epithet in which the quality of a subst. predominates: or, as some say, hunters in the day-time, peculiarly: or hunters wearing the socks, or stockings, called مِسْمَاة. (M.) اِسْمٌ, (S, M, Msb, K,) with the conjunctive ا, [i. e. written اسْمٌ,] but this is made disjunctive by poetic license [as well as when the word commences a sentence], (S,) usually with kesr [when the | is disjunctive], (Lh, M, TA,) and اُسْمٌ, (S, M, K,) of the dial. of Benoo-'Amr-Ibn-Temeem and of Kudá'ah, (M, TA,) mentioned by IAar, (TA,) and ↓ سِمٌ and ↓ سُمٌ (S, M, K) and ↓ سَمٌ, (K,) and ↓ سُمًا (M, K) and ↓ سِمًا and ↓ سَمًا, (K,) [The name of a thing; i. e.] a sign [such as may be uttered or written] conveying knowledge of a thing; syn. عَلَامَةٌ: and a word applied to denote a substance or an accident or attribute, for the purpose of distinction: (M, K:) [or a substantive in the proper sense of this term, i. e. a real substantive; and a substance in a tropical sense of this term, i. e. an ideal substantive:] as expl. by El-Munáwee, in the “ Towkeef,” the اسم is that which denotes a meaning in itself unconnected with any of the three times [past and present and future]: if denoting what subsists by itself, it is termed اِسْمُ عَيْنٍ; and if denoting what does not subsist by itself, [i. e. an accident or attribute,] whether existent, as العِلْمُ [i. e. knowledge], or non-existent, as الجَهْلُ [i. e. ignorance], it is termed اِسْمُ مَعْنًى: (TA:) the pl. is أَسْمَآءٌ [a pl. of pauc.] and أَسْمَاوَاتٌ, (S, M, K,) the latter said by Lh to be a pl. of اِسْمٌ, but it is rather a pl. of أَسْمَآءٌ, for otherwise there is no way of accounting for it, (M,) and أَسَامٍ (S, M, K) and أَسَامِىُّ (M, K) are [likewise] pls. of أَسْمَآءٌ: (K, * TA:) the word اسْمٌ [i. e. اِسْمٌ or اُسْمٌ] is derived from سَمَوْتُ, (S, TA,) or from السُّمُوُّ, (Msb, Er-Rághib, TA,) because the اسم is a means of raising into notice the thing denoted thereby, and making it known: (S, * Er-Rághib, TA:) it is of the measure اِفْعٌ [or اُفْعٌ, accord. to different dialects], the last radical, و, being wanting in it, (S, Msb, TA,) and the hemzeh [or rather |] being prefixed by way of compensation for it, accord to a general rule; (Msb, TA;) for it is originally سِمْوٌ (S, Msb, Er-Rághib, TA) or سُمْوٌ, (S, Msb, TA,) its pl. being أَسْمَآءٌ, and its dim. being ↓ سُمَىٌّ [originally سَمَيْوٌ]: (S, Msb, Er-Rághib, * TA:) some of the Koofees hold that it is from الوَسْمُ, meaning العَلَامَةُ, the و, which is the primal radical, being rejected, and the hemzeh [or |] being substituted for it, so that its measure is اِعْلٌ [or اُعْلٌ]; but this is a weak opinion, for, were it so, the dim. would be وَسَيْمٌ and the pl. would be أَوْسَامٌ. (Msb, TA.) One says, اِسْمُ هٰذَا كَذَا [The name of this is thus, or such a word]; and if you will you may say, اُسْمُ هٰذا كذا; and in like manner, ↓ سِمُهُ and ↓ سُمُهُ: Lh says that اِسْمُهُ فُلَانٌ [His name is Such a one] is the [common] phrase of the Arabs; and he mentions اُسْمُهُ فُلَانٌ as heard from [the tribe of] Benoo-'Amr-Ibn-Temeem: and Ks cites, as heard from some of [the tribe of] Benoo-Kudá'ah, the saying, ↓ بِاسْمِ الَّذِى فِى كُلِّ سُورَةٍ سُمُهْ [In the name of Him whose name is in every chapter of the Kur-án], and ↓ سِمُهْ as heard from others, not of Kudá'ah. (M.) سِرْ عَلَى اسْمِ اللّٰهِ is an elliptical phrase [for سِرْ مُعْتَمِدًا عَلَى ذِكْرِ اسْمِ اللّٰهِ Journey thou relying upon the mention of the name of God]. (IJ, M in art. دل: see دَلِيلٌ.) b2: [Hence,] اسْمٌ signifies also (assumed tropical:) Fame, renown, report, or reputation, of a person: (TA:) and so ↓ سُمًا, in relation to good, (K, TA,) not to evil; mentioned by Az. (TA.) One says, ذَهَبَ اسْمُهُ فِى النَّاسِ, i. e. His fame &c. [went, or spread, among mankind, or the people]. (TA.) اِسْمِىٌّ [Of, or relating to, a name or noun or substantive;] rel. n. from اِسْمٌ; as also ↓ سِمَوِىٌّ and ↓ سُمَوِىٌّ. (S, TA.) [Hence, جُمْلَةٌ اسْمِيَّةٌ A nominal proposition or phrase; as distinguished from فِعْليَّةٌ, or verbal.]

اِسْمِيَّةٌ The quality of a name or noun or substantive.]

مِسْمَاةٌ The socks, or stockings, worn by a hunter, (M, K, TA,) to protect him from the heat of the burning ground. (TA.) مُسَمًّى [Named]. b2: [Hence,] one says, هُوَ مِنْ مُسَمَّى قَوْمِهِ and مُسَمَّاتِهِمْ, meaning (assumed tropical:) He is of the best of his people or party. (TA.) مُسَامٍ: see سَمِىٌّ.

فرو

2 فرّى الجُبَّةَ, inf. n. تَفْرِيَةٌ, He furred, or lined with fur, the garment called جُبَّة: see the pass. part. n., below.]4 افرى He was, or became, abundant in cattle, or other property: like أَثْرَى. (M in art. ثرو.

[See فَرْوَةٌ, last sentence.]) 8 افترى فَرْوًا He wore فَرْو [i. e. fur]: (S, M, K:) [and so, app., افترى alone: see مُفْتَرٍ, below.]

فَرْوٌ signifies A certain thing that is worn; (S, Msb;) as also ↓ فَرْوَةٌ: (Msb:) each of these is a word of well-known meaning: (M:) [but the former is properly a coll. gen. n., and ↓ فَرْوَةٌ is its n. un.; agreeably with what here follows:] الفَرْوُ is well known [as being fur]; and ↓ فَرْوَةٌ is the appellation applied when it is [a furred garment] like the جُبِّة: (Lth, T:) and signifies also a skin, but not unless having upon it وَبَر [i. e. fur, or soft hair,] or wool: (T:) [in general,] this latter word signifies, (K, TA,) and some say the former also, (TA,) a kind of garment, well known, (K, TA,) lined with the skins of various species of animals, the most highly esteemed whereof is the سَمَّور [or sable], tanned, and sewed together; this garment being worn for preservation from the cold: (TA:) فِرَآءٌ is the pl. (S, M, Msb, TA) of mult., and the pl. of pauc. is أَفْرٍ: so says Aboo-'Alee El-Kálee. (TA.) فَرْوَةٌ: see the next preceding paragraph, in three places. b2: Also The scalp, or skin of the head: (S, Msb, K:) or فَرْوَةُ الرَّأْسِ signifies the scalp, or skin of the head, with the hair thereof, (Lth, T, M, Mgh,) of a man, and of other than man: (M:) or the upper part of the head: (M, TA:) and one says, ضَرَبَهُ عَلَى أُمِّ فَرْوَتِهِ meaning [He struck him upon] his هَامَة [crown, &c.]. (TA.) [Hence,] it is metaphorically applied, in a trad., to (tropical:) The skin of the face. (TA.) b3: and (tropical:) A woman's [head-covering such as is called]

خِمَار, (Mgh, K, TA,) or [such as is called] قِنَاع; occurring in a trad.; (Mgh, TA;) metaphorically applied thereto. (Mgh.) b4: And (assumed tropical:) A crown, such as is worn by a king: (Z, K, * TA:) [said to be] so called because made of skins. (TA.) b5: and A [garment of the kind called] جُبَّة of which the two sleeves have been tucked up. (K.) b6: and The half of a [garment such as is called] كِسَآء

made of the soft hair of camels; (K, TA;) now known by the appellation of جبة [evidently a mistranscription, app. for خِبَّة, q. v.]. (TA.) b7: and A [bag such as is termed] وَفْضَة [q. v.], (K, TA,) [i. e.] like the خَرِيطَة, made of skin, (TA,) in which the beggar puts his alms. (K, TA.) and hence, (TA,) ذُو الفَرْوَة means The beggar. (K, TA.) b8: And A portion of herbage collected together and dry. (S, K.) b9: And Waste, or uncultivated, land, having in it no herbage (T, K) and no بَرَش [or maculæ, or spots differing in colour from the rest]. (T.) b10: أَبُو فَرْوَةٍ signifies The بَلُّوط [here meaning chestnut, which is called in Egypt ابو فروة in the present day]; of the dial. of Egypt: it is thus called because within its husk is what resembles the soft hair of camels. (TA.) A2: Also i. q. ثَرْوَةٌ, (Fr, As, ISk, T, S, M, Msb, K,) and غِنًى; (S, K;) [i. e. Abundance, and richness &c.;] accord. to Yaakoob [i. e. ISk], (M,) formed from ثَرْوَةٌ by substitution (S, M) of ف for ث: (M:) one says, إِنَّهُ لَذُو ثَرْوَةٍ مِنَ المَالِ and فَرْوَةٍ, both meaning the same [i. e. Verily he is a possessor of abundance of property]; (T, S; [in some copies of the latter, فِى المَالِ;]) so says ISk, (T,) or Fr; (S;) and As says the like: (S:) the latter says, فُلَانٌ ذُو فَرْوَةٍ and ثَرْوَةٍ, meaning Such a one is a possessor of abundant property. (T.) فَرَّآءٌ A manufacturer of فِرَآء [i. e. furs, or furred garments]: b2: and A seller thereof. (TA.) جُبَّةٌ مُفَرَّاةٌ [A furred جبّة;] a [garment of the kind called] جبّة upon which is a فَرْوَة [or fur, i. e., that is lined therewith].

مُفْتَرٍ [act. part. n. of 8]. المُفْتَرِى لَا يَجِدَ البَرْدَ [The wearer of fur will not feel the cold] is a saying of the Arabs. (TA.) Quasi فروز Q. Q. 1 فَرْوَزَ see in art. فرز.

ربث

1 رَبَثَهُ, aor. ـُ inf. n. رَبْثٌ, (Ks, ISk, T,) He hindered, withheld, restrained, or prevented, him, and retarded him; or diverted him, by occupying him otherwise; (Ks, T, TA;) as also ↓ ربّثهُ: (A:) and he kept him, or held him, back: (Ks, T, TA:) and he deceived, deluded, beguiled, circumvented, or outwitted, him. (ISk, T.) Yousay, رَبَثَهُ عَنْ حَاجَتِهِ, (Sh, T, S, A, * K, *) and أَمْرِهِ, (T, M,) aor. as above, (T, S, M,) and so the inf. n.; (T, S, M, A, K;) and ↓ ربّثهُ, (M,) inf. n. تَرْبِيثٌ; (K;) He hindered, withheld, restrained, or debarred, him; (Sh, T, S, M, A, K;) and turned, or diverted, him; (M;) from the thing that he wanted, (Sh, T, S, A, K,) and from his affair, (T, M,) by pretexts. (T.) A2: رَبَثَ He was, or became, slow, tardy, dilatory, late, or backward. (Sh, TA.) [See also 5.]2 ربّثهُ: see above, in two places. Also He made him to tarry, stay, or stop. (M.) 5 تربّث He tarried, stayed, or stopped, (S, K,) in his journeying. (S.) 8 إِرْتَبَثَ see the next paragraph.9 اربثّوا They became separated, disunited, dispersed, or scattered. (TA.) And اربثّت الغَنَمُ The sheep, or goats, became dispersed, or scattered. (A, TA.) And اربثّوا فِى مَنَازِلِهِمْ, and رَأْيِهِمْ, They became separated, or disunited, in their places of alighting or abode, and their judgment or opinion. (A, TA.) b2: [Hence,] اربثّ

أَمْرُهُمْ, (S, TA,) or ↓ اِرْبَاثّ (K, TA,) or ↓ اِرْبَأَثَّ, (CK,) which last has been heard thus pronounced with ء to avoid the conjunction of two quiescent letters, (MF,) (assumed tropical:) Their affair was, or became, weak, and slow, tardy, or dilatory, so that they became separated, disunited, dispersed, or scattered: (S, K:) or the first (اربثّ امرهم) signifies, (T, M, A,) or signifies also, (K, * TA,) (tropical:) their affair, or state of affairs, was, or became, discomposed, dissipated, disorganized, disordered, or broken up; (T, M, A, K; *) as also ↓ ارتبث. (K.) 11 اِرْبَاثَّ, (K, TA,) or ↓ اِرْبَأَثَّ, (CK,) He was, or became, hindered, withheld, restrained, or debarred. (K, TA.) You say, دَنَا فُلَانٌ ثُمَّ ارْبَاثَّ Such a one drew near, or approached: then became hindered, withheld, &c. (TA.) b2: See also 9.

Q. Q. 4 اِرْبَأَثَّ: see 11: b2: and see also 9.

رَبِيثٌ i. q. ↓ مَرْبُوثٌ, (M, K,) Hindered, withheld, &c.: (M, * K:) the former, (T, M,) and the latter also, (M,) applied to an affair, or an event. (T, M.) One says, جَرْيُهُ كَرِيثٌ وَأَمْرُهُ رَبِيثٌ [app. meaning His running is attended with difficulty, and the accomplishment of his affair is hindered]: (T: [in a copy of the A, as cited in the TA, حِزْبُهُ is put in the place of جَرْيُهُ, which appears to be the right reading, from what here follows:]) and جَرْىٌ كَرِيثٌ أَمْرُهُ رَبِيثُ [app. meaning A running attended with difficulty, the affair of which is hindered]: (M:) كَرِيثٌ is [here] syn. with مَكْرُوثٌ. (T.) A2: It is also said to signify The جِرِّيث [or eel]; and so ↓ رَبِيثَةٌ: and in the " Jámi" of El-Ghooree, ↓ رِبِّيثَى with kesr to the ر and with teshdeed of the ب, is said to mean a species of fish. (Mgh.) رَبِيثَةٌ, (T, S, M, K,) a subst. from رَبَثَهُ signifying as expl. in the second sentence of this art., (T,) and ↓ رِبِّيثَى (T, S, M, K,) [in like manner a subst.] from رَبَثَهُ signifying as expl. in the first sentence of this art., (T,) A thing, or an event, that hinders, withholds, restrains, or prevents, one [from a thing that he wants, and from his affair; and that turns, or diverts, one therefrom; and that deceives, or deludes, one]: (S, K:) or both signify deceit, or delusion; [in which sense, accord, to the TA, the former word is expl. in the K, but it is not so in my MS. copy of the K nor in the CK;] and hindrance, restraint, or prevention: (M, TA:) pl. of the former رَبَائِثُ. (TA.) You say, فَعَلَ ذٰلِكَ لَهُ رَبِيثَةً and ↓ رِبِّيثَى He did that to him from a motive of deceit, or delusion, and hindrance, restraint, or prevention. (M.) And إِنَّمَا قُلْتُ ذٰلِكَ رَبِيثَةً مِنِّى

I said that only from a motive of deceit, or delusion, on my part. (ISk, T.) It is said in a trad., تَعْتَرضُ الشَّيَاطِينُ النَّاسَ يَوْمَ الجُمُعَةِ بِالَّربَائِثِ, meaning [The devils go forth against men indiscriminately, on Friday,] with the means of hindering them, or withholding them, from prayer: (M:) or إِذَا كَانَ يَوْمُ الجُمُعَةِ بَعَثَ إِبْلِيسُ جُنُودَهُ

إِلَى النَّاسِ فَأَخَذُوا عَلَيْهِمْ بَالرَّبَائِثِ, i. e. [When Friday is come, Iblees sends forth his forces to men, and] they remind them of the wants that hinder, or withhold, them [from the prayers of that day]: (S:) or, as some relate it, ↓ يَرْمُونَ النَّاسَ بِالتَّرَابِيثِ, which is said by El-Khattábee to be of no account; but it may mean [they assail men with] hindrances; for تَرَابِيثُ may be pl. of ↓ تَرْبِيثَةٌ, inf. n. un. of رَبَّثَهُ. (MF.) A2: See also رَبِيثٌ last sentence.

رِبِّيثَى: see the next preceding paragraph, in two places: A2: and see also رَبِيثٌ last sentence.

رَابِثٌ Slow, tardy, dilatory, late, or backward. (TA.) تَرْبِيثَةٌ, and its pl. تَرَابِيثُ: see رَبِيثَةٌ last sentence but one.

مَرْبُوثٌ: see رَبِيثٌ.