سون سوى سى
1. (سوى ⇒ سوا ⇒ سو)
سَوِىَ, aor. يَسْوَى: see 3, in two places.
[Accord. to Golius, سَوَى, inf. n. سِوًى, signifies He intended, or proposed to himself: this he says as on the authority of the KL, in which only the inf. n. is mentioned with the explanation قصد وآهنغ كردن: and to this, Freytag adds the authority of Meyd; and also that the verb governs the thing which is its objective complement in the accus. case. In the Ṣ and other lexicons of good repute, I find the meaning of قَصَدَ assigned to اِسْتَوَى followed by إِلَى; but in none to سَوَى.]
سوّاهُ, (Ṣ, M, &c.,) inf. n. تَسْوِيَةٌ, (Ḳ,) He made it equal, equable, uniform, even, level, flat, plane or plain; (Ṣ,* M, MA, Mṣb, Ḳ;) or equal in respect of elevation or of depression; (Er-Rághib, TA;) [and straight, right, direct, or rightly directed; (see its quasi-pass. 8;)] andاسواهُ↓ signifies the same; (M, Ḳ;) namely, a place, (Mṣb, Ḳ,) or a thing, (Ṣ, M, Er-Rághib, TA,) or an uneven, or a crooked, thing. (Mgh.) It is said in a trad., فَأَمَرَ بِالخِرَبِ فَسُوِّيَتْ [And he gave orders respecting the ruins, and they were levelled]. (TA in art. خرب.) And in another trad., سَوَّيْنَا عَلَى رُقَيَّةَ, meaning We buried Ru- keiyeh, and made the earth of the grave even, or level, over her. (Mgh.) [Hence also,] سُوِّيتْ عَلَيْهِ الأَرْضُ: see 8. And hence the saying in the Ḳur [iv. 45], لُوْ تُسَوَّى بِهِمُ ٱلْأَرْضُ, (TA,) i. e. That they were buried, and that the ground were made level over them; (Ṣ,* Bḍ;) بِ being here syn. with عَلَى: (TA in art. ب:) or the meaning is, that they became like the dust of the earth; (M, Jel;) thus expl. by Th; (M;) or that they had not been created, and that they and the earth were alike. (Bḍ.) [Hence also,] بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّىَ بَنَانَهُ, in the same [lxxv. 4], is said to mean [Yea: we are able] to make his hand like the foot of the camel, without fingers: or to make his fingers uniform, of one measure or size: (TA:) or the meaning is, we are able to put together the bones of his fingers [consistently] as they were. (Bḍ, Jel.) Andحَتَّى إِذَا سَاوَى↓ بَيْنَ ٱلصَّدَفَيْنِ, in the Ḳur [xviii. 95], means سَوَّى بَيْنَهُمَا [i. e. Until, when he had made the space between the two sides of the mountains even, or level, by filling it up]. (TA.)
[Also He made it uniform, equal, or consimilar, with another thing.] One says, سَوَّيْتُهُ بِهِ, (M, Ḳ,) inf. n. as above; (Ḳ;) andسَاوَيْتُهُ↓ به, (M,* TA, TḲ,) andأَسْوَيْتُهُ↓ به; I made it uniform, or equal, with it; or like it: (M, Ḳ, TA:) andسَاوَيْتُ↓ هٰذَا بِذَاكَ I raised this so as to make it equal in measure, or quantity, or amount, with that. (TA.) And سَوَّيْتُ بَيْنَهُمَا, andسَاوَيْتُ↓, (Ṣ, M, Ḳ,) I made them uniform, or equal, each with the other; or like each other. (M, Ḳ, TA.)
[And He made it symmetrical or symmetrically, by, or with, a just adaptation of its component parts; made it congruous or consistent in its several parts, or with congruity or consistency in its several parts: he made it, formed it, or fashioned it, in a suitable manner: he made it to be adapted, or so as to be adapted, to the exigencies, or requirements, of its case, or of wisdom: he made it complete, or in a complete manner; completed it, or completed its make: he made it right or good, or in a right or good manner; rectified it; adjusted it; or put it into a right, or good, state.] In the Ḳur xxxii. 8, it means He made him symmetrical [or symmetrically], by the fit, or suitable, formation of his members. (Bḍ,) And سَوَّيْتُهُ in the same, xv. 29 and xxxviii. 72, I made his creation symmetrical: (Bḍ:) or I completed him, or made him complete. (Jel.) And سَوَّى in the same, lxxxvii. 2, He made what He created congruous or consistent in the several parts. (Jel.) And ٱلَّذِى خَلَقَكَ فَسَوَّاكَ, in the same [lxxxii. 7], means [Who created thee,] and made thy creation to be adapted to the exigencies, or requirements, of wisdom. (TA.) وَنَفْسٍ وَمَا سَوَّاهَا, in the same, [xci. 7, means By a soul and what made it to be adapted to its exigencies, i. e., to the performance of its functions, for it] is indicative of the faculties of the soul: this explanation is more proper than that which makes ما to mean [Him who, i. e.] God. (TA.) And رَفَعَ سَمْكَهَا فَسَوَّاهَا, in the same, lxxix. 28, means He hath raised high [its canopy, or] the measure of its elevation from the earth, or its thickness upwards, and made it symmetrical, or even, (Bḍ,) or completed it by adorning it with the stars, (Bḍ, TA,*) agreeably with what is said in the Ḳur xxxvii. 6, (TA,) and by means of the revolvings [thereof], &c.: from the saying next following. (Bḍ.) سوّى فُلَانٌ أَمْرَهُ Such a one rectified, or adjusted, his affair; or put it into a right, or good, state. (Bḍ in lxxix. 28.) [Hence,] one says, سَوِّ وَلَا تُسَوِّئْ Rectify thou, and do not corrupt, or mar. (A and TA in art. سوأ.) [One says also, سوّى الطَّعَامَ He cooked the food thoroughly: see 8 as its quasi-pass.] And سوّى فُلَانٌ مَنْصُوبَةً [Such a one framed a stratagem, or plot]. (TA in art. نصب.)
سَوَّى [as an intrans. verb, if not a mistranscription for سُوِّىَ], inf. n. as above: see 8.
And سُوِّىَ, [app. for سُوِّئَ,] inf. n. as above, signifies It was, or became, altered [for the worse]; syn. غُيِّرَ. (TA.)
3. (ساوى ⇒ ساوا)
ساواهُ, (Ṣ,* M,* Mṣb,) inf. n. مُسَاوَاةٌ (M, Er-Rághib, Mṣb, TA) and سِوآءٌ, (M,) It was, or became, equal to it, (Ṣ, Er-Rághib, Mṣb, TA,) and like it, in measure, extent, size, bulk, quantity, or amount, and in value, (Mṣb, TA,) or in linear measure, and in weight, and in the measure of capacity, [as well as in value:] one saysهٰذَا الثَّوْبُ مُسَاوٍ↓ لِذٰلِكَ الثَّوْبِ [This garment, or piece of cloth, is equal in length and breadth to that garment, or piece of cloth]; andهٰذَا الثَّوْبُ مُسَاوٍ↓ لِذٰلِكَ الدِّرْهَمِ [This garment, or piece of cloth, is equivalent to that dirhem]: and sometimes it means in mode, or manner of being: one says,هٰذَا السَّوَادُ مُسَاوٍ↓ لِذٰلِكَ السَّوَادِ [This blackness is equal in quality to this blackness]. (Er-Rághib, TA.) It is said in a trad., سَاوَى الظِّلُّ التِّلَالَ The shade, or shadow, was like, in its extent, to the mounds, in their height. (TA.) [And ساوى الشَّىْءُ رَأْسَهُ means The thing equalled in height his head: see an ex. of the verb tropically used in this sense voce سِىٌّ.] One says also, هٰذَا يُسَاوِى دِرْهَمًا This is worth, or equal in its value to, a dirhem: and in a rare dial., one says,سَوِىَ↓ دِرْهَمًا, aor. يَسْوَاهُ; (Mṣb, TA;) which AZ disallows, saying, one says ساواه, but not يَسْوَاهُ. (Mṣb.) And هٰذَا الشَّىْءُ لَا يُسَاوِى كَذَا This thing is not equivalent to [or is not worth] such a thing: (Fr, Ṣ:) or لَايُسَاوِى شَيْئًا [It (a garment, or some other thing, M) is not worth anything]: (M, Ḳ:) لا يَسْوَى↓ is of a rare dial., (Ḳ,) unknown to Fr, (Ṣ,) disallowed by AʼObeyd, but mentioned by others: (M:) Az says that it is not of the language of the Arabs [of pure speech], (Mṣb, TA,) but is post-classical; and in like manner لا يُسْوِى↓ is not correct Arabic: this last is with damm to the [first] ى: MF says that the generality of authorities disallow it, and the Fṣ expressly disallows it, but the expositors thereof say that it is correct and chaste, of the dial. of the people of El-Ḥijáz, though an instance of a verb of which the aor. only is used. (TA.) One says likewise, ساوى الرَّجُلُ قِرْنَهُ The man equalled his opponent, or competitor, in knowledge, or in courage. (TA.)
And see 2, in four places, in the former half of the paragraph.
4. (اسوى ⇒ اسوا)
اسوى as a trans. verb: see 2, in two places, in the former half of the paragraph.
لَايُسْوِى in the sense of لَايُسَاوِى is not correct Arabic: see 3, in the latter part of the paragraph.
As an intrans. verb: see 8.
Also He was like his son, or offspring, [in some copies of the Ḳ his father, which, as is said in the TA, is a mistake,] in make, (M, Ḳ,) or in symmetry, or justness of proportion; (Fr, TA;) or simply he was like his son, or offspring. (M.) [In this instance, and in all the senses here following that are mentioned in the Ḳ, the verb is erroneously written in the CK استوى.]
اسوى فِى المَرْأَةِ i. q. أَوْعَبَ, (M, Ḳ, TA,) i. e. He inserted the whole of his ذَكَر into the فَرْج [of the woman]. (TA.)
Also, [as though originally أَسْوَأَ,] He was, or became, base, abased, object, vile, despicable, or ignominious; syn. خَزِىَ; (M, Ḳ;) from السَّوْأَةُ. (TA.)
And He voided his ordure; syn. أَحْدَثَ; (Az, M, Ḳ;) [likewise] from السَّوْأَةُ, as meaning “the anus.” (Az, TA.)
And hence, in the opinion of Az, and thought by J to be originally أَسْوَأَ [as he says in the Ṣ], (TA,) [though trans.,] He dropped, left out, omitted, or neglected, (Ṣ, M, Ḳ,) and did so through inadvertence, (Ṣ, Ḳ,) a thing, (Ṣ,) or a letter, or word, of the Ḳur-án, (M, Ḳ,) or a verse thereof: (M:) mentioned by AʼObeyd: (Ṣ:) and in like manner, accord. to IAth, in reckoning, and in shooting, or casting: and Hr says that أَشْوَى, with ش, is allowable, as meaning أَسْقَطَ. (TA.)
Also He was, or became, affected with بَرَص [or leprosy, which is sometimes termed السُّوْءُ; so that the verb in this sense also seems to be originally أَسْوَأَ]. (TA.)
And He was, or became, restored to health, [or free from سُوْءٌ as meaning an evil affection, (as though the verb were in this sense likewise originally أَسْوَأَ, the incipient أ being privative, as it is in many other instances, like the Greek privative α,)] after a disease, or malady. (TA.)
6. (تساوى ⇒ تساوا)
تَسَاوَيَا They two were, or became, equal, like each other, or alike; as alsoاِسْتَوَيَا↓. (M, Ḳ.) استوى↓ has two and more agents assigned to it: one says, استوى زَيْدٌ وُعَمْرُو وَخَالِدٌ فِى هٰذَا [Zeyd and ʼAmr and Khálid were equal, or alike, in this]; i. e. تَسَاوَوْا: whence the saying in the Ḳur [ix. 19],لَا يَسْتَوُونَ↓ عِنْدَ ٱللّٰهِ [They will not be equal, or alike, in the sight of God]. (TA.) And one says, تَسَاوَوْا فِى المَالِ They were, or became, equal in respect of the property, none of them exceeding another; as alsoاِسْتَوَوْا↓ فِيهِ. (Mṣb.) It is said in a trad., as some relate it, مَنْ سَاوَى↓ يَوْمَاهُ فَهُوَ مَغْبُونٌ, in which the meaning is said to be تَسَاوَى [i. e. He whose two days are alike, neither being distinguished above the other by any good done by him, is weak-minded]. (TA.) And in another it is said, لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا تَفَاضَلُوا فَإِذَا تَسَاوَوْا هَلَكُوا, (Ṣ,* TA,) i. e. [Men will not cease to be in a good state while they vie in excellence,] but when they cease from vying in excellent qualities and are content with defect [and thus become alike, they perish]: or when they become equal in ignorance: or when they form themselves into parties and divisions, and every one is alone in his opinion, and they do not agree to acknowledge one exemplar or chief or leader [so that they are all alike]: or, accord. to Az, when they are alike in evil, there being none among them possessed of good. (TA.)
8. (استوى ⇒ استوا)
استوى [seems, accord. to Bḍ, to signify primarily He sought, or desired, what was equal, equable, uniform, even, or the like: for he says (in ii. 27) that the primary meaning of الاِسْتِوَآءُ is طلَبُ السَّوَآءِ; app. indicating the sense in which السوآء is here used by what follows.]
[And hence, accord. to him, but I would rather say primarily, as being quasi-pass. of سَوَّاهُ,] It was, or became, equal, equable, uniform, even, level, flat, plane or plain, [or equal in respect of elevation or of depression, (see 2, first sentence,)] straight, right, direct, or rightly directed; syn. اِعْتَدَلَ (Ṣ, M, Mṣb, Ḳ, TA, and Ksh and Bḍ in ii. 27) فِى ذَاتِهِ, (TA,) said of a place, (Mṣb,) and اِسْتَقَامَ, said of a stick, or piece of wood, &c. (Ksh ubi suprà.) Andسَوَّى↓, [if not a mistranscription for سُوِّىَ,] inf. n. تَسْوِيَةٌ, signifies the same as استوى [app. meaning as above], accord. to IAạr; and so doesأَسْوَى↓, as also أَوْسَى, formed from it by transposition. (TA.) One says, اِسْتَوَتْ بِهِ الأَرْضُ [lit. The earth, or ground, became equable, uniform, even, &c., with him, he having been buried in it], meaning he perished in the earth; as alsoتَسَوَّتْ↓, andسُوِّيَتْ↓ عَلَيْهِ. (M, Ḳ.) And استوت أَرْضُهُمْ Their land became [even in its surface, being] affected with drought, or barrenness. (M,* TA.) And استوى المَآءُ وَالخَشَبَةَ, meaning مَعَ الخَشَبَةِ [i. e. The water became even, or level, with the piece of wood]. (TA.) See also 6, in four places. One says also, استوى المُعَوَّجُ [or المُعْوجُّ (as in the MA) i. e. The crooked, or uneven, became straight, or even]: (Mgh:) and استوى مِنِ ٱعُوِجَاجٍ [It became even from a state of unevenness]. (Ṣ.) فَٱسْتَوَى عَلَى سُوقِهِ, in the Ḳur xlviii. last verse, means And has stood straight, or erect, (Bḍ,) or become strong, and stood straight, or erect, (Jel,) upon its stems. (Bḍ, Jel. [Golius erroneously assigns a similar meaning to استسوى, a verb which I do not anywhere find.]) And فَٱسْتَوَى in the same, liii. 6, And he stood straight, or erect, in his proper form in which God created him: or was endowed by his strength with power over the affair appointed to him: (Bḍ:) or became firm, or steady. (Jel.) استوى said of a stick &c. means It stood up or erect: and was, or became, even, or straight: hence one says, استوى إِلَيْهِ كَالسَّهْمِ المُرْسَلِ He, or it, went towards him, or it, with an undeviating, a direct, or a straight, course, like the arrow hot forth: and hence, ثُمَّ ٱسْتَوَى إِلَى السَّمَآءِ is metaphorically said of God, in the Ḳur ii. 27 [and xli. 10]; (Ksh;) meaning ‡ Then He directed himself by his will to the [heaven, or] elevated regions, (Ksh, Bḍ,) or upwards, (Ksh,) or to the heavenly bodies; (Bḍ;) syn. عَمَدَ, (Zj, M, Ḳ,) and قَصَدَ (Zj, Ṣ, M, Ḳ, and Ksh and Bḍ) بِإِرَادَتِةِ; (Ksh, Bḍ;) for when الاِسْتِوَآءُ is trans. by means of إِلَى it imports the meaning of the directing of oneself, or, as in this case, of one's design: (TA;) you say of any one who has finished a work and has directed himself to another, قَدِ ٱسْتَوَى لَهُ and إِلَيْهِ: (Ḥar p. 631:) or the meaning here is صَعِدَ, (Zj, M, Ḳ,) or صَعِدَ أَمْرُهُ [i. e. his command ascended]; (M;) and this is what is intended here by صَعِدَ: (TA:) or أَقْبَلَ عَلَيْهَا [i. e. He advanced to it, namely, the heaven]; (Fr, Th, M, Ḳ;) like as one says, كَانَ فُلَانٌ مُقْبِلًا عَلَى فُلَانٍ ثُمَّ ٱسْتَوَى عَلَىَّ يُشَاتِمُنِى and إِلَىّض also, meaning أَقْبَلَ [i. e. Such a one was advancing against such a one, then he advanced against me, and to me, reviling me, or contending with me in reviling]: (TA:) or it means اِسْتَوْلَى, (M, Ḳ,) as some say: (M:) J says, [in the Ṣ,] but not explaining thereby the verse above cited, that it signifies also اِسْتَوْلَى and ظَهَرَ [as meaning He had, or gained, the mastery, or victory]: and hence the saying of El-Akhtal, cited by him [in the Ṣ,]
* قَدِ ٱسْتَوَى بِشْرٌ عَلَى العِرَاقِ ** مِنْ غَيْرِ سَيْفٍ وَدَمٍ مُهْرَاقِ *
[Bishr has gained the mastery over El-'Irák without sword and without shed blood]: Er-Rághib says that when this verb is trans. by means of عَلَى, it imports the meaning of الاِسْتِيلَآء; as in the saying in the Ḳur [xx. 4], اَلرَّحْمٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَى [which may be rendered, The Compassionate hath ascendancy over the empyrean so as to have everything in the universe equally within his grasp; agreeably with what here follows]: he then adds, it is said to mean that everything is alike in relation to Him in such manner that no one thing is nearer to Him than another thing, since He is not like the bodies that abide in one place exclusively of another place. (TA.) The saying لَمَّا ٱسْتَوَتْ بِهِ رَاحِلَتُهُ عَلَى البَيْدَآءِ means [When his riding-camel] ascended with him upon the desert: or stood up with him straight upon its legs. (Mgh.) And one says, استوى عَلَى ظَهْرِ دَابَّتِهِ, (Ṣ, TA,) or عَلَى الفَرَسِ, (Mṣb,) He was, or became, firm, or steady, [or he settled himself, or became firmly seated, or sat firmly,] upon the back of his beast, or upon the horse: (Ṣ, Mṣb, TA:) and استوى جَالِسًا [He became firm, or steady, sitting; or he settled himself in his sitting place; or sat firmly]. (Mṣb.) [استوى as quasi-pass. of سَوَّاهُ also signifies It was made, or became, symmetrical; congruous, or consistent in its several parts: was made, formed, or fashioned, in a suitable manner: was made, or became, adapted to the exigencies, or requirements, of its case, or of wisdom: was made, or became, complete: was made, or became, right, or good; became rectified, adjusted, or put into a right or good state. And hence,] استوى الرَّجُلُ i. q. بَلَغَ أَشُدَّهُ [q. v.]; (M, Ḳ;) [generally meaning] The man [became full-grown, of full vigour, or mature, in body, or in body and intellect; i. e.] attained the utmost limit of [the period termed] his شَبَاب; (Ṣ;) or attained the utmost limit of his شَبَاب, and the completion of his make and of his intellect, by the completion of from twenty-eight to thirty [years]: (T, TA:) or attained to forty (T, M, Ḳ) years. (Ḳ.) And استوى الطَّعَامُ The food became thoroughly cooked. (Mṣb.) [خَطُّ الاِسْتِوَآءِ means The equinoctial line.]
سَىٌّ, [app. a dial. var. of سِىٌّ]: see لَا سِيَّمَا, in the next paragraph.
سِىٌّ, originally سِوْىٌ; and its dual: see سَوَآءٌ, in ten places, all except one in the latter half of the paragraph.
[Hence,] of him who is, or has become, in a state of wealth, or welfare, [or rather, of abundant wealth or welfare,] one says, هُوَ فِى سِىِّ رَأْسِهِ andسَوَآءِ↓ رَأْسِهِ, (Fr, Ṣ,) or وَقَعَ فِى سِىِّ رَأْسِهِ [in the CK (erroneously) سَىِّ] andسَوَآءِ↓ رأسه (M, Ḳ) andسِوَآءِ↓ رأسه, (Ḳ,) orوَقَعَ مِنَ النِّعْمَةِ فِى سِوَآءِ↓ رأسه, (Ks, M,) i. e. † [He is in, or has lighted upon, or come upon,] what is in the predicament of his head (حُكْمِ رَأْسِهِ) [in point of eminence, of wealth, or welfare]: or what covers his head [thereof]: (M, Ḳ:) or what equals his head [in eminence] (يُسَاوِى رَأْسَهُ), of wealth, or welfare: (T, TA:) or what has equalled his head [in eminence], of wealth, or welfare; i. e. what has accumulated upon him, and filled [or satisfied] him: (M:) or [what equals] the number of the hairs of his head, of wealth, or good; (AʼObeyd, Ṣ, Ḳ;) as some explain it. (AʼObeyd, Ṣ.) See also سِنٌّ, last sentence but one.
[Hence likewise,] لَا سِيَّمَا, (Ṣ, M, Mṣb, Ḳ,) also pronounced لا سِيَمَا, without teshdeed, (Mṣb, Mughnee, Ḳ,) andلا سَيَّمَا↓ is a dial. var. thereof, (Mṣb,) a compound of سِىّ and مَا, denoting exception: (Ṣ:) one says, لَا سِيَّمَا زَيْدٍ, i. e. لَا مِثْلَ زَيْدٍ [lit. There is not the like of Zeyd; virtually, and generally, meaning above all Zeyd, or especially Zeyd]; مَا being redundant: and لا سيّما زَيْدٌ also; like as one says, دَعْ مَا زَيْدٌ: (M, Ḳ:) [J says,] with respect to the case of the noun following ما, there are two ways: you may make مَا to be in the place of الَّذِى, and mean that an inchoative is to be understood, [namely, هو or the like,] and put the noun that you mention in the nom. case as the enunciative; thus you may say, جَآءَنِى القَوْمُ لَا سِيَّمَا أَخُوكَ, meaning لَا سِىَّ الَّذِى هُوَ أَخُوكَ [i. e. The people, or party, came to me, and there was not the like of him who is thy brother; or above all, or especially, he who is thy brother]: (Ṣ, TA: [thus in a copy of the Ṣ: in other copies of the same, and in the TA, for سِىَّ, سِيَّمَا:]) but this rendering is invalidated in such a phrase as وَلَا سِيَّمَا زَيْدٌ by the supression of the correlative of the noun in the nom. case where there is no lengthiness, and by the applying ما to denote a rational being: (Mughnee:) or you may put the noun after it in the gen. case, making ما redundant, and making سِىّ to govern the noun in that case because the meaning of سِىّ is مِثْل: [and this is the preferable way:] (Mughnee:) in both of these ways is recited the saying of Imra-el-Ḳeys,
* أَلَا رُبَّ يُوْمٍ لَكَ مِنْهُنَّ صَالِحٍ ** وَلَا سِيَّمَا يَوْمٌٍ بِدَارَةِ جُلْجُلِ *
[Verily many a good day was there to thee by reason of them; but there was not the like of a day, or above all a day, or especially a day, at Dárat Juljul, a certain pool, where Imra-el-Ḳeys surprised his beloved, 'Oneyzeh, with others, her companions, bathing: see EM pp. 9 and 10]: you say also, أَضْرِبُ القَوْمَ وَلَا سِيَّمَا أَخِيكَ, meaning وَلَا مِثْلَ ضَرْبِ أَخِيكَ [i. e. I will beat the people, or party, but there shall not be the like of the beating of thy brother]: and if you say, وَلَا سِيَّمَا أَخُوكَ, the meaning is, وَلَا مِثْلَ الَّذِى هُوَ أَخُوكَ [and there shall not be the like of him who is thy brother]: in the saying إِنَّ فُلَانًا كَرِيمٌ وَلَا سِيَّمَا إِنْ أَتَيْتَهُ قَاعِدًا, accord. to Akh, ما is a substitute for the affixed pronoun هُ, which is suppressed; the meaning being, وَلَا مِثْلَهُ إِنْ أَتَيْتَهُ قَاعِدًا [i. e. Verily such a one is generous, and there is not the like of him if thou come to him sitting]: (Ṣ, TA:) it is said in the Mṣb, [after explaining that ما in سيّما may be redundant, and the noun after it governed in the gen. case as the complement of a prefixed noun; and that ما may be used in the sense of الّذى, and the noun following put in the nom. case as the enunciative of the inchoative هو which is suppressed;] that, accord. to some, the noun following may be in the accus. case, as being preceded by an exceptive; [or, as a specificative; (Mughnee;) in which case we must regard ما as a substitute for the affixed pronoun هُ;] but that this is not a good way; [and in this case, accord. to the generality of the authorities, it must be an indeterminate noun, not, like زَيْدٌ, determinate: (Mughnee:)] also that سيّما should not be used without لا preceding it: and that it denotes the predominance of what follows it over what precedes it: but it is added that لا is sometimes suppressed [as is said in the Mughnee] because known to be meant, though this is rare. (TA.) One says also, لَاسِىَّ لِمَا فُلَانٌ (Lḥ, M, Ḳ) i. e. There is not the like of such a one: (TA:) and لَا سِيَّكَ مَا فُلَانٌ (Lḥ, M, Ḳ) i. e. Such a one is not the like of thee. (TA.) [In both of these instances, ما is obviously redundant. Other (similar) usages of سِىّ are mentioned voce سَوَآءٌ, to which reference has been made above.]
سِىٌّ also signifies A [desert such as is termed] مُفَازَة; (Ṣ, M, Ḳ) because of the evenness of its routes, and its uniformity. (TA.) [Hence السِّىُّ is the name of a particular tract, said in the M to be a certain smooth place in the بَادِيَة.]
سِيَّة: see سَوَآء, near the end of the paragraph.
سُوًى: see سَوَآءٌ, in seven places:
and see also سِوًى, in two places.
سِوًى: see سَوَاءٌ, in seven places.
Also, and likewise سُوًى↓, (Akh, Ṣ, Mṣb, Mughnee, Ḳ,) andسَوَآءٌ↓, (Akh, Ṣ, M, Mughnee, Ḳ,) andسِوَآءٌ↓, (Mughnee,) i. q. مَكَانٌ, (Mughnee,) or غَيْرٌ, (Akh, Ṣ, M, Mṣb, Mughnee, Ḳ,) accord. to different authorities: each used as an epithet, and as denoting exception, like غَيْر; accord. to Ez-Zejjájee and Ibn-Málik, used in the same sense and manner as غَيْر: but accord. to Sb and the generality of authorities, an adv. n. of place, always in the accus. case, except in instances of necessity: (Mughnee:) one says, عِنْدِى رَجُلٌ سِوَى زَيْدٍ, meaning بَدَلَ زَيْدٍ and مَكَانَ زَيْدٍ [i. e. I have with me a man instead of Zeyd and in the place of Zeyd]: (Ḥam p. 570, and TA:*) [but] one says [also] مَرَرْتُ بِرَجُلٍ سِوَاكَ andسُوَاكَ↓ andسَوَائِكَ↓, meaning غَيْرِكَ [i. e. I passed by a man other than thee]: (Ṣ:) andجَآءَنِى سَوَاؤُكَ↓ [and سِوَاك &c. Other than thou came to me], using it as an agent; andرَأَيْتُ سَوَآءَكَ↓ [and سِوَاكَ &c. I saw other than thee], using it as an objective complement: andمَا جَآءَنِى أَحَدٌ سَوَآءَكَ↓ [and سِوَاكَ &c. None except thou came to me]: andمَا جَآءَنِى أَحَدٌ سَوَاؤُكَ↓ [and سِوَاكَ &c. None other than thou came to me]: (Mughnee:) and قَصَدْتُ القَوْمَ سِوَى زَيْدٍ, meaning غَيْرَ زَيْدٍ [i. e. I betook myself to, or towards, the people, or party, others than Zeyd, which is virtually the same as except Zeyd]: (Mṣb:) and لَئِنْ فَعَلْتَ ذَاكَ وَأَنَا سِوَاكَ لَيَأْتِيَنَّكَ مِنِّى مَا تَكْرَهُ, meaning [If thou do that] when I am in a land other than thy land, [what thou dislikest, or hatest, shall assuredly come to thee from me.] (Ibn-Buzurj, TA.)
The Arabs also said, عَقْلُكَ سِوَاكَ, meaning Thine intellect has departed from thee. (IAạr, M.)
The strangest of the meanings of سِوَى, in this sense with the short alif and with kesr, is قَصْدٌ. (Mughnee.) سِوَى الشَّىْءِ means قَصْدُهُ [i. e. The tendency, or direction, of the thing]. (M.) And one says, قَصَدْتُ سِوَى فُلَانٍ, meaning قَصَدْتُ قَصْدَهُ [i. e. I tended, or betook myself, in the direction of, or towards, such a one]. (Ṣ, Ḳ.* [In the CK, and in my MṢ. copy of the Ḳ, سَوَاهُ is erroneously put for سِوَاهُ.]) And hence, (Mughnee,) a poet says, (namely, Keys Ibn-El-Khateem, TA,)
* وَلَأَصْرِفَنَّ سِوَى حُذَيْفَةَ مِدْحَتِى *
[And I will surely turn towards Hodheyfeh my eulogy]. (Ṣ, Mughnee.)
سَوَآءٌ [in some copies of the Ḳ erroneously written without ء] in its primary acceptation is an inf. n., [but without a proper verb, used as a simple subst.,] meaning Equality, equability, uniformity, or evenness; syn. اِسْتِوَآءٌ; (Mughnee;) as alsoسَوِيَّةٌ↓: (M, Ḳ:) or [rather] it is a subst., (Ṣ, and Ksh and Bḍ in ii. 5,) meaning اِسْتِوَآءٌ, (Ksh and Bḍ ibid.,) from اِسْتَوَى in the sense of اِعْتَدَلَ; (Ṣ;) and signifies [as above: and] equity, justice, or rectitude; syn. عَدْلٌ; (Ṣ, M, Ḳ;) as alsoسَوِيَّةً↓; (M;) andسِوًى↓ andسُوًى↓, as well as سَوَآءٌ, accord. to Fr, are syn. with نَصَفٌ; and accord. to him, (TA,) and to Akh, (Ṣ, TA,) syn. with عَدْلٌ; (Ṣ, Ḳ, TA;) [but app., only syn. with عَدْلٌ and نَصَفٌ not as a subst. but as an epithet, like وَسَطٌ thus used, as will be shown by what follows, although] each said by Er-Rághib to be originally an inf. n. (TA.) One says,هُمَا عَلَى سَوِيَّةً↓ مِنْ هٰذَا الأَمْرِ, meaning سَوَآءٍ [i. e. They two are on an equality, or on a par, in respect of this affair, or case]: (Ṣ, TA:) andهُمْ عَلَى سَوِيَّةٍ↓, meaning [likewise] اِسْتِوَآءٌ [i. e. They are on an equality, or on a par], (M, Ḳ,) فِى هٰذَا الأَمْرِ [in this affair, or case]. (M.) Andقَسَمْتُ الشَّىْءَ بَيْنَهُمَا بِالسَّوِيَّةِ↓, (Ṣ,) meaning بِالعَدْلِ [i. e. I divided the thing between them two with equity, justice, or rectitude]. (TA.) And it is said in the Ḳur [viii. 60], فَٱنْبِذْ إِلَيْهِمْ عَلَى سَوَآءٍ, meaning عَدْلٍ [as expl. in art. نبذ, q. v.]. (Ṣ,* TA.) [Hence,] لَيْلَةُ السَّوَآءِ The night of the thirteenth [of the lunar month; the first being that on which the new moon is first seen]; (Aṣ, Ṣ, Ḳ, TA;) in which the moon becomes equable or uniform (يَسْتَوِى) [in illumination]: (TA:) or the night of the fourteenth. (M, Ḳ.)
And i. q. وَسَطٌ [as meaning The middle, or midst, of a thing]; (Ṣ, M, Mughnee, Ḳ;) as alsoسُوًى↓ andسِوًى↓. (Lḥ, M, Ḳ.) Hence, سَوَآءُ الشَّىْءِ The middle, or midst, of the thing; (Ṣ, M;) as alsoسُوَاهُ↓ andسِوَاهُ↓. (Lḥ, M.) It is said in the Ḳur [xxxvii. 53,] فَرَآهُ فِى سَوَآءِ ٱلْجَحِيمِ [And he shall see him] in the middle or midst [of the fire of Hell]. (Ṣ,* Mughnee, TA.) In like manner also one says سَوَآءُ السَّبِيلِ [The middle of the road]: or, accord. to Fr, it means the right direction of the road or way. (TA.) And one says, اِنْقَطَعَ سَوَائِى, meaning My waist [broke], or my middle. (TA.) And سَوَآءُ النَّهَارِ means The middle of the day. (M, Ḳ. [In some copies of the Ḳ, مُتَّسَعُهُ is erroneously put for مُنْتَصَفُهُ.])
[Hence, perhaps, as being generally the middle or nearly so,] The summit of a mountain. (M, Ḳ.) And An [eminence, or a hill, or the like, such as is termed] أَكَمَة: or a [stony tract such as is termed] حَرَّة: or the head of a حَرَّة. (M.)
It is also used as an epithet; (Mughnee;) and signifies Equal, equable, uniform, or even; syn. مُسْتَوٍ↓; (M, Mughnee, Ḳ;) applied in this sense to a place; (Mughnee;) as also, thus applied, سَوِىٌّ↓, andسِىٌّ↓; (M, Ḳ;) or these two signify, thus applied, [like سَوَآءٌ as expl. hereafter,] equidistant in respect of its two extremities. (TA.) And as syn. with مُسْتَوٍ↓, it is applied [to a fem. noun as well as to a sing., and] to one and more than one, because it is originally an inf. n.; whence the phrase لَيْسُوا سَوَآءً [They are not equal; in the Ḳur iii. 109]. (Mughnee.) Using it in this sense, one says أَرْضٌ سَوَآءٌ [An even land]: and دَارٌ سَوَآءٌ A house uniform (مُسْتَوِيَةٌ↓) in respect of the [appertenances termed] مَرَافِق: and ثَوْبٌ سَوَآءٌ A garment, or piece of cloth, equal, or uniform, (مُسْتَوٍ↓,) in its breadth and its length and its two lateral edges: but one does not say جَمَلٌ سَوَآءٌ, nor حَمَارٌ سَوَآءٌ, nor رَجُلٌ سَوَآءٌ: (M, TA:) though one says رَجُلٌ سَوَآءُ البَطْنِ A man whose belly is even with the breast: and سَوَآءُ القَدَمِ having no hollow to the sole of his foot. (TA.) One says alsoرَجُلٌ سَوِىٌّ↓ الخَلْقِ, (Ṣ, M,) meaningمُسْتَوٍ↓ [i. e. A man uniform in make, or symmetrical; or full-grown, of full vigour, or mature in body, or in body and intellect: see 8]: (Ṣ:) andرَجُلٌ سَوِىٌّ↓ A man equally free from excess and deficiency in his dispositions and his make: (Er-Rághib, TA:) or sound in limbs: (TA voce مِرَّةٌ, q. v.:) andغُلَامٌ سَوِىٌّ↓ A boy, or young man, uniform in make, or symmetrical, (مُسْتَوِى↓ الخَلْقِ,) without disease, and without fault, or defect: (Mgh:) and the fem. is سَوِيَّةٌ. (M.) Accord. to Er-Rághib, السَّوِىُّ↓ signifies That which is preserved from excess and deficiency: and hence الصِّرَاطِ السَّوِىِّ↓ [in Ḳur xx. last verse, as though meaning The road, or way that neither exceeds, nor falls short of, that which is right]; (Er-Rághib, TA;) the right, or direct, road: (Bḍ, Jel:) and some read السَّوَآءِ, meaning the middle, good, road: and السَّوْءِ (Ksh, Bḍ) i. e. the evil, or bad, road: (Bḍ:) and السُّوْءَى [i. e. most evil, or worst; fem. of أَسْوَأُ; for الصِّرَاطُ is fem. as well as masc.]: (Ksh, Bḍ:) [and] السُّوَىَ↓, of the measure فُعْلَى from السَّوَآءُ, [with which it is syn.,] or originally السُّوْءَى [mentioned above]: (Ḳ:) andالسُّوَىِّ↓, (Ksh, Bḍ,) which is dim. of السَّوَآء, (Lth, TA,) [or] as dim. of السَّوْء [in which case it is for السُّوَىْءِ]. (Ksh, Bḍ.)
[Hence,] it signifies also Complete: (Mughnee:) you say, هٰذَا دِرْهَمٌ سَوَآءٌ (M, Mughnee) This is a complete dirhem; (Mughnee;) using the last word as an epithet: and سَوَآءً also, using it as an inf. n., as though you said اِسْتِوَآءً: and in like manner in the Ḳur xli. 9, some road سَوَآءً; and others, سَوَآءٍ. (M.)
And Equitable, just, or right; syn. عَدْلٌ: used in this sense in the saying in the Ḳur [iii. 57], تَعَالَوْا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ [Come ye to an equitable, or a just, or right, sentence, or proposition, between us and you]. (Az, TA.)
And Equidistant, or midway, (عَدْلٌ, and وَسَطٌ, Ṣ, or نَصَفٌ, Mughnee,) between two parties, (Ṣ,) or between two places; (Mughnee;) applied as an epithet to a place; as alsoسِوًى↓ andسُوًى↓; (Ṣ, Mughnee;) of which three words the second (سِوًى) is the most chaste; (Mughnee;) or the last two signify equal (مُسْتَوٍ) in respect of its two extremities; and are used as epithets and as adv. ns.; originally, inf. ns. (Er-Rághib, TA.) مَكَانًا سِوًى↓ andسُوًى↓, (M, Ḳ,) in the Ḳur xx. 60, accord. to different readings, means A place equidistant, or midway, (Ksh, Bḍ, Jel,) between us and thee, (Ksh, Bḍ,) or to the comer from each of the two extremities: (Jel:) or مَكَانٌ سِوًى and سُوًى means مُعْلَمٌ [i. e. a place marked], (so in a copy of the M and in one of the Ḳ,) or مَعْلَمٌ, (so in other copies of the Ḳ and in the TA,) which is for ذُو مَعْلَمٍ, meaning having a mark, or sign, by which one is guided, or directed, thereto. (MF, TA.)
[Also Equal, or alike, in any respect.] One says, مَرَرْتُ بِرَجُلٍ سَوَآءٍ وَالعَدَمُ, (M, Mughnee, Ḳ,) andسِوَآءٍ↓ وَالعَدَمُ, (Ḳ,) andسِوًى↓ وَالعَدَمُ, andسُوًى↓ وَالعَدَمُ, (M, Ḳ,) meaning وُجُودُهُ وَعَدَمُهُ سَوَآءٌ [i. e. I passed by a man whose existence and whose non-existence are equal, or alike, to me, or in my opinion]: (M, Ḳ:*) and Sb mentions the phrase, سَوَآءٌ هُوَ وَالعَدَمُ [as meaning His existence and his nonexistence are equal, or alike, to me]. (M.) And سَوَآءٌ عَلَىَّ قُمْتَ أَوْ قَعَدْتَ [It is equal, or alike, to me, that thou stand or that thou sit, or whether thou stand or sit; or that thou stand or that thou sit is equal, or alike, to me: see Ḳur ii. 5, and the expositions thereof]. (Ṣ.) [Andسِوًى↓ is used as an adv. n., or as an inf. n. adverbially, meaning Alike: see an ex. in a verse cited voce سَبْتٌ.]
Also A like; a similar person or thing; (Ṣ, M, Ḳ;) and soسِىٌّ↓: [each used as masc. and fem.; and the former as sing. and dual and pl., though having proper dual and pl. forms:] the pl. of the former is أَسْوَآءٌ, (Ṣ, M, Ḳ,) and also, (Ṣ,* Ḳ,) but anomalous, (Ṣ,) or [rather] quasi-pl. ns., all anomalous, (M,) سَوَاسِيَةٌ↓ (Ṣ, M, Ḳ) andسَوَاسٍ↓ andسَوَاسِوَةٌ↓: (M, Ḳ:) and أَسْوَآءٌ is also pl. ofسِىٌّ↓: (TA:) as to سَوَاسِيَةٌ↓, Akh says, سَوَآءٌ is of the measure فَعَالٌ, and سِيَةٌ may be of the measure فِعَةٌ or فِلَةٌ, the former of which is the more agreeable with analogy, the و being changed into ى in سِيَةٌ because of the kesreh before it, for it is originally سِوْيَةٌ; and it is from أَسْوَيْتُ الشَّىْءَ meaning “I neglected the thing:” [see 4:] (Ṣ:) accord. to Aboo-ʼAlee, the ى in سَوَاسِيَةٌ is changed from the و in سَوَاسِوَةٌ, in which latter some preserve it to show that it is the final radical: (M:) accord. to Fr, سَوَاسِيَةٌ has no sing., and relates only to equality in evil: (T, TA:) so in the saying,
* سَوَاسِيَةٌ كَأَسْنَانِ الحِمَارِ *
[Equals like the teeth of the ass]. (TA.) It requires two [or more nouns for its subjects]: you say, سَوَآءٌ زَيْدٌ وَعَمْرٌو, meaning ذَوَا سَوَآءٍ [i. e., lit., Two possessors of equality, or likeness, are Zeyd and ʼAmr], (M, Ḳ,) because it is [originally] an inf. n.: (M:) and هُمَا فِى هٰذَا الأَمْرِ سَوَآءٌ [They two are in this affair, or case, likes]: (Ṣ:) and هُمَا سَوَاآنِ (Ṣ, M, Ḳ) andسِيَّانِ↓ i. e. They two are likes: (Ṣ, M, Mgh, Mṣb, Ḳ:) and هُمْ سَوَآءٌ and أَسْوَآءٌ andسَوَاسِيَةٌ↓ i. e. They are likes; (Ṣ; [the first and last of these three are mentioned in the Mgh as identical in meaning;]) or, accord. to Fr, the last means they are equals in evil, not in good: (T, TA:) andمَاهُوَ لَكَ بِسِىٍّ↓ He is not a person like to thee: and مَاهُمْ لَكَ بِأَسْوَآءٍ [They are not persons like to thee]: (Lḥ, M:) andمَاهِىَ لَكَ بِسِىٍّ↓ (Lḥ, M, Ḳ *) i. e. She is not a person like to thee: (TA:) and مَاهُنَّ لَكَ بِأَسْوَآءٍ [They (females) are not persons like to thee]: andلَا سِىَّ↓ لِمَنْ فَعَلَ ذَاكَ [There is not a like to him who did that]: andلَا سِيَّكَ↓ إِذَا فَعَلْتَ ذَاكَ [There is not the like of thee when thou doest that]: (Lḥ, M, Ḳ:) andلَا سِيَّةَ↓ فُلَانٍ (Ḳ) [There is not the like of such a one: in the CK, فُلَانٌ: perhaps the right reading isلَا سِيَّكَ↓ فُلَانٌ Such a one is not the like of thee]. سَوَآءٌ andسِيَّانِ↓ should not be used with أَوْ in the place of وَ except by poetic license: one of the exceptions to this rule is the saying of Aboo-Dhu-eyb,
* وَكَانَ سِيَّانِ أَلَّا يَسْرَحُوا نَعَمًا ** أَوْ يَسْرَحُوهُ بِهَا وَٱغْبَرَّتِ السُّوحُ *
[And they were two like cases that they should not send forth cattle to pasture or send him forth with them when the tracts were very dusty by reason of drought]. (M.) For two other exs. of سَوَآء, [as well as of its syn. سِىّ, and for لَا سِيَّمَا also,] see سِىٌّ.
See also سِوًى in six places.
سِوَآءٌ: see سِىٌّ, second sentence, in two places: and سَوَآءٌ also, in the latter half of the paragraph:
بَعَثُوا بِالسِّوَآءِ وَاللِّوَآءِ means † They sent seeking, or demanding, aid, or succour. (Ḳ in art. لوى. [The proper signification of السِّوَآء in this instance I do not find explained.])
سَوِىٌّ: see سَوَآءٌ, in the former half of the paragraph, in six places.
سُوَىٌّ: see سَوَآءٌ, in the middle of the paragraph.
سَوِيَّةٌ: see سَوَآءٌ, in five places.
[Also fem. of سَوِىٌّ.]
[And hence, as a subst.,] A kind of vehicle of female slaves and of necessitous persons: (Ḳ:) or a [garment of the kind called] كِسَآء, stuffed with panic grass (ثُمَام), (Ṣ, M, Ḳ, and L in art. كرب,) or palm-fibres (لِيف), (M,) or the like, (Ṣ, M, and L ubi suprà,) resembling the بَرْذَعَة [q. v.], (Ṣ, and L ubi suprà,) which is put on the back of the camel, (M,) or on the back of the ass &c., (L ubi suprà,) and which is one of the vehicles of female slaves and of necessitous persons: (M:) and likewise such as is put upon the back of the camel, but in the form of a ring because of the hump, and [also] called حَوِيَّةٌ [q. v.]: pl. سَوَايَا. (Ṣ.)
سَوَاسٍ and سَوَاسِوَةٌ and سَوَاسِيَةٌ: see سَوَآءٌ, in the latter half of the paragraph; the last of them in three places.
سَوَّآءٌ لَوَّآءٌ, each of the measure فَعَّالٌ, irregularly derived from اِسْتَوَى and اِلْتَوَى; a prov., applied to women, meaning Straight and bending, and collecting together and separating; not remaining in one state, or condition. (Meyd.)
And أَرْضٌ سَوَّآءٌ Land of which the earth, or dust, is like sand. (IAth, TA.)
سَايَةٌ is [held by some to be] of the measure فَعْلَةُ from التَّسْوِيَةُ [inf. n. of سوّى]; (Ḳ;) mentioned by Az on the authority of Fr; but in copies of the T, فَعْلَةٌ from السَّوِيَّةُ. (TA.) One says, ضَرَبَ لِى سَايَةً, meaning He prepared for me a speech: (Ḳ:) or an evil speech, which he framed (سَوَّاهَا) against me to deceive me: mentioned by Az on the authority of Fr. (TA.) [See the same word in art. سوأ.]
أَسْوَى [More, and most, equal, equable, uniform, or even: and more, or most, equitable, &c.]. One says, هٰذَا المَكَانُ أَسْوَى هٰذِهِ الأَمْكِنَةِ i. e. [This place is] the most even [of these places]. (M.)
تَسْوَآءٌ An even place; occurring in a trad.: the ت is augmentative. (TA.)
مُسْوٍ [act. part. n. of 4]. One says in answer to him who asks, “How have ye entered upon the morning?” (Ṣ,) or “How have ye entered upon the evening?” (M, TA,) مُسْوُونَ صَالِحُونَ [as enunciatives of نَحْنُ understood], (Ṣ, M,) orمُسْتَوِينَ↓ صَالِحِينَ [as enunciatives of أَصْبَحْنَا or أَمْسَيْنَا understood, but I think that مُسْتَوِينَ is a mistranscription for مُسْوِينَ], meaning In a good, right, state, with respect to our children and our cattle. (Ṣ, M, TA.)
مُسَاوٍ: see 3, in three places.