ريب

, (T, S, M, &c.,) aor. يَرِيبُ , (M, Mgh, Msb, K,) inf. n. رَيْبٌ (T, M, Mgh, Msb, &c.) and رِيبَةٌ , (M, K,) or the latter is a simple subst., (S, Msb,) It (a thing) occasioned in me disquiet, disturbance, or agitation, of mind: (Ksh and Bd in ii. 1:) [this is the primary signification; (see رِيبَةٌ ;) a signification also borne by أَرَابَنِى ; (see the verses of Khálid cited in this paragraph;) whence the other significations here expl. in what follows:] it (a thing) made me to doubt: (Msb: and in like manner رَابَهُ is expl. in the Mgh:) or it (a thing, M) caused me to have what is termed رِيبَة [i. e. doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion]; as also أَرَابَنِى : (M, K: in both of which this meaning is indicated, but not expressed:) but the latter is said by Lth to be bad: (T:) or, (T, M, Msb,) accord. to AZ, (T, Msb,) the former signifies he, (T, M, *) or it, i. e. his case, (M, * Msb,) made me to know that there was on his part what is termed رِيبَة [i. e. something occasioning doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion]; (T, M, Msb;) made me to be certain, or sure, of it: (Msb:) and ↓ the latter signifies made me to think that there was in him what is so termed; (Sb, T, M, Msb, K;) without my being certain, or sure, of it: (Msb:) [Az says that] these are the right explanations of the two phrases: (T:) [or] the latter signifies also جَعَلَ فِىَّ الرِّيَبَةَ [he put into me, i. e. into my mind, doubt, or suspicion &c.]; (Sb, M, K; and in a similar manner أَرَبْتُهُ is expl. in the latter;) or أَوْهَمَنِى الرِّيبَةَ [he made me to think that which occasioned doubt, or suspicion &c.]: (K: and in like manner ارابهُ is expl. in the Ham p. 363:) and رِبْتُهُ signifies أَوْصَلْتُ إِلَيْهِ الرِّيبَةَ [I made doubt, or suspicion &c., or that which occasioned doubt, or suspicion &c., to come to him, or to reach him]; (K;) [app. by some act; for it is said that] رَابَهُ signifies أَتَاهُ بِرِيبَةٍ [he did to him a thing that occasioned doubt, or suspicion &c.]: (Ham ubi suprà:) or, (K,) accord. to Lh, the Arabs say, (M,) رَابَنِى أَمْرُهُ , aor. يَرِيبُنِى , inf. n. رَيْبٌ and رِيبَةٌ : when they speak allusively [with respect to the cause of doubt &c., not expressing it,] ( إِذَا كَنَوْا [misinterpreted in the TA as meaning “ when they affix a pronoun to the verb, ” for the meaning here intended is clearly shown by what follows,]) they prefix ا [to the verb, saying أَرَابَ , and أَرَبْتُ , &c., expl. in the latter part of this paragraph]; and when they do not speak allusively [with respect to the cause of doubt &c., but express it,] ( إِذَا لَمْ يَكْنُوا ) they reject that letter; but [so accord. to the M, but in the K “ or, ”] it is allowable to say, أَرَابَنِى الأَمْرُ ; (M, K;) i. e., to prefix the ا when the verb is made trans.: (M:) accord. to As, (T,) رَابَنِى [signifies he did what made me to doubt, or to have doubt, or suspicion &c, and what I disliked, or hated; for it] is said of a man when thou seest, on his part, what makes thee to doubt, &c., ( مَا يُرِيبُكَ , [or مَا يَرِيبُكَ ,]) and what thou dislikest, or hatest: (T, S:) and Hudheyl say, أَرَابَنِى , (T, S, Msb,) or ارابنى أَمْرُهُ , as As says on the authority of 'Eesà Ibn-'Omar; (M;) and رِبْتُ and اِرْتَبْتُ , meaning I doubted: (Msb:) accord. to IAth, رَابَنِى الشَّكُّ [an evident mistranscription for رابنى الشَّىْءُ ] and ارابنى both mean شَكَّكَنِى وَ أَوْهَمَنِى الرِّيبَةَ بِهِ [i. e. the thing made me to doubt, and caused me to think that there was that which occasioned doubt, or suspicion &c., in it]; but when you are certain, or sure, of it, you say [only] رَابَنِى , without [an incipient] ا : (TA:) accord. to Lth, رَابَنِى الأَمْرُ , inf. n. رَيْبٌ , signifies the thing, or event, [app. said only of that which is evil,] betided me, or befell me: and رَابَنِى أَمْرُهُ , his affair, or case, brought upon me doubt ( شَكًّا [in the TA شَرًّا i. e. evil]) and fear. (T.) It is said in a trad., of Fátimeh, يَرِيبُنِى مَا يَرِيبُهَا , meaning That displeases and disquiets me which displeases and disquiets her. (TA.) And in another, respecting a gazelle lying curled in sleep, لَا يَرِيبُهُ أَحَدٌ بِشَىْءٍ , meaning No one shall oppose himself to it and disquiet it, or disturb it. (TA.) And in another, مَا رَابَكَ إِلَى قَطْعِهَا , i. e. What disquieted thee and constrained thee to cut it off? as Aboo-Moosà thinks the phrase may be read: but see another reading voce رَابٌ . (TA.) And in another, دَعْ مَا وَ إِنَّ رِيبَةٌ يَرِيبُكَ إِلَى مَا لَا يَريبُكَ فَإِنَّ الكَذِبَ الصِّدْقَ طُمَأْنِينَةٌ , (Mgh, TA, *) or, as some relate it, يُرِيبُكَ , (TA,) i. e. Leave thou that which causeth thee to doubt, (Mgh, TA, *) and occasioneth in thee الرِّيبَة , which originally signifies disquiet, or disturbance, or agitation, of mind, [and hence suspicion &c., and betake thyself to that which will not cause thee to doubt, &c., for verily lying is a thing that occasions disquiet of mind, or doubt, or suspicion &c., and verily veracity is a thing that occasions tranquillity;] because the mind is not at rest when it doubts, but becomes tranquil when it is certain, or sure. (Mgh.) And the Hudhalee, (S, TA,) Khálid Ibn-Zuheyr, (TA,) says, 1 [O my people, what aileth me with Aboo-Dhueyb? I was (such that) when I came to him after absence, or from being absent, he would smell my side, or my armpit, and pull my garment, as though I disquieted his mind with doubt, or suspicion &c.]: (S and TA, in this art. and in art. بز ; but in the latter with يَبُزُّ in the place of its syn. يَجُرُّ :) it is said in the L that اراب is trans. and intrans.; and that he who makes it trans. makes it syn. with رَابَ ; and thus it is in the saying of Khálid cited above; the last hemistich of which is also related thus: 2 but اراب when intrans. signifies أَتَى بِرِيبَةٍ [meaning he did an act that occasioned doubt, or suspicion &c.]; like as أَلَامَ signifies أَتَى بِمَا يُلَامُ عَلَيْهِ [he did an act for which he was to be blamed]: and agreeably with this signification is expl. the verse ascribed to El-Mutalemmis, or to Beshshár Ibn-Burdeh, 3 [Thy brother is he who, if thou make him to doubt, &c., (or if thou do to him an act occasioning doubt, or suspicion &c., as expl. in the Ham p. 363, where عَاتَبْتَهُ is put in the place of لَايَنْتَهُ ,) says, Only I have done what occasions doubt, &c.; and if thou act gently with him, becomes gentle]: thus the verse is correctly related: he who relates it differently, saying أَرَبْتَ , [and thus I find it in two copies of the T,] asserts that إِنْ رِبْتَهُ means if thou make him of necessity to have doubt, or suspicion &c.; and اربت [here said in the TA to be “ with damm, ” but this is evidently a mistranscription for “ with fet-h, ” for it cannot mean with damm to the ا , as أُرِبْتَ does not bear an appropriate signification, nor can it mean with damm to the ت , as the explanation relates to the reading of اربت with fet-h to the ت ,] means thou hast caused [me] to think that there was that which occasioned doubt, or suspicion &c., when it was not decidedly necessary. (TA.) يَا قَوْمِ مَا لِى وَ أَبَا ذُؤَيْبِ | كُنْتُ إِذَا أَتَوْتُهُ مِنْ غَيْبِ | يَشُمُّ عِطْفِى وَ يَجُرُّ ثَوْبِى | كَأَنَّنِى أَرَبْتُهُ بِرَيْبِ كَأَنَّنِى قَدْ رِبْتُهُ بِرَيْبِ أَخُوكَ الَّذِى إِنْ رِبْتَهُ قَالَ إِنَّمَا | أَرَبْتُ وَ إِنْ لَايَنْتَهُ لَانَ جَانِبُهْ

, as a trans. verb: see 1, in eight places. As intrans., it signifies He (a man) was, or became, one in whom was something occasioning doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion; i. e. صَارَ ذَا رِيبَةِ : (Sb, T, S, M:) and he did a thing that occasioned doubt, or suspicion &c.: (As, T:) it is said when one is told something of a person, or thinks it, or imagines it: (Msb:) see 1, in the former half of the paragraph; and also, in three places, in the latter part of the same paragraph. Also It (a thing, or an affair, or a case,) was, or became, one in which was something occasioning doubt, or suspicion &c.; i. e. صَارَ ذَا رَيْبٍ (T, K) or ذا رِيبَةٍ . (M.)

see the next paragraph.

He doubted, (S, Msb, K,) فِيهِ [respecting him, or it]. (S.) See 1, in the former half of the paragraph. And ارتاب بِهِ He suspected him, or thought evil of him: (T, M, K:) or he saw on his part [or in him] what caused him to have doubt, or suspicion &c.; as also تريّب به ; (Har p. 257;) and استراب به ; i. e. رَأَى مِنْهُ مَا يَرِيبُهُ : (S, K, and Har ubi suprà:) the last used by [the tribe of] Hudheyl. (TA.) [It often means particularly He was sceptical in matters of religion.]

He fell into that which occasioned doubt, or suspicion or evil opinion; meaning he feared so that he doubted of safety or security: (Har pp. 256 and 257:) [he conceived doubt, or suspicion or evil opinion:] he doubted: and became infected with suspicion or evil opinion. (Idem p. 309.) See also 8.

Want, or need. (TA.) Hence, in a trad., مَا رَبُكُمْ إِلَيْهِ What is [the reason of] your want of him? or your wanting to ask him? (TA.) And, in another trad., مَا رَابُكَ إِلَى قَطْعِهَا What is [the reason of] thy wanting to cut it off? thus, says El-Khattábee, they relate it, with damm to the ب : but IAth says that it is properly مَا أَرَبُكَ , meaning the same: or, accord. to Aboo-Moosà, the right reading may be ما رَابَكَ , expl. in the preceding paragraph. (TA.)

is an inf. n. of 1, (T, M, Mgh, Msb, &c.,) as also رِيبَةٌ , (M, K,) or the latter is a simple subst.: (S, Msb:) the primary signification of the latter [and of the former also when it is used as a simple subst.] is Disquiet, disturbance, or agitation, of mind: (Ksh and Bd in ii. 1:) [and hence] the former signifies doubt; (T, S, Msb;) as also ↓ the latter; (S, Mgh;) because doubt disquiets, or disturbs, the mind: (Ksh and Bd ubi suprà, and Mgh:) and opinion; syn. ظَنٌّ : (Msb:) and ↓ the latter, (S, M, A, Mgh, K,) and the former also, (M, A, K,) doubt, or suspicion or evil opinion; syn. تُهَمَةٌ (S, M, A, Mgh, K) and ظِنَّةٌ : (M, A, K:) or the former, [and ↓ the latter also,] doubt combined with suspicion or evil opinion: (IAth, TA:) and a thing, or an event, or a case, that occasions one doubt, or suspicion or evil opinion, or doubt combined with suspicion or evil opinion; i. e. مَا رَابَكَ مِنْ أَمْرٍ : (S, TA:) [in this last sense, the latter is the more common: hence,] lying is termed رِيبَةٌ in a trad. cited above: see 1: (Mgh:) the ↓ pl. of the latter is رِيَبٌ . (Msb.) A man, and a thing or an event or a case, is said to be ذُو رِيبَةٍ [as meaning Having in him, or it, something occasioning doubt, or suspicion &c.]. (A.) [ لَا رَيْبَ often occurs as meaning There is no doubt; without doubt; undoubtedly.] Hence, رَيْبُ الزَّمَانِ The accidents, or evil accidents, of time, (Ksh and Bd ubi suprà, [in Fleischer's ed. of the latter رِيَب الزمان , which is more agreeable with the explanation, but رَيْب الزمان is more usual,]) that disquiet, or disturb, the minds and hearts: (Ksh:) and رَيْبُ المَنُونِ (S, A) [which likewise signifies] the accidents, or evil accidents, of time: (S:) and رَيْبُ الدَّهْرِ signifies the same; i. e. صَرْفُهُ , (M, K,) or صُرُوفُهُ , (T, Msb,) and حَوَادِثُهُ . (T. [This is said in the TA to be tropical; but I do not find it so characterized in the A.]) [Hence, likewise,] رَيْبٌ also signifies A want; a needful, or requisite, thing, affair, or business; syn. حَاجَةٌ . (S, A, Msb, K.) A poet says, (S,) namely, Kaab Ibn-Málik El-Ansáree, (TA,) 1 [We accomplished, from Tihámeh, every want, and from Kheyber: then we gave rest to our swords]. (S.) قَضَيْنَا مِنْ تِهَامَةَ كُلَّ رَيْبٍ | وَ خَيْبَرَ ثُمَّ أَجْيَيْنَا السُّيُوفَا [ ريب mentioned by Freytag as applied in art. دلس of the S to a certain plant, and written رَيْب in both of my copies of the S in that art., is a mistake for رَبَب , which is the reading in the TA, pl. of رِبَّةٌ .]

: see the next preceding paragraph, in six places. [It often means particularly Scepticism in matters of religion.]

A thing, or an event, or a case, that frightens, or terrifies. (M, K.)

[act. part. n. of 1; Causing, or occasioning, doubt, or suspicion or evil opinion, &c.] IAar says that Aboo-Bekr is related to have said, in his charge to 'Omar, عَلَيْكَ بِالرَّائِبِ مِنَ الأُمُورِ وَ إِيَّاك وَ الرَّائِبَ مِنْهَا , which Th explains as meaning Keep thou to what is clear, free from dubiousness or confusedness, of affairs, and beware thou of, or avoid thou, what has in it dubiousness, or confusedness, thereof: (T, TA:) the first is from رَابَ of which the aor. is يَرُوبُ , said of milk; and the second is from رَابَ of which the aor. is يَرِيبُ . (TA.) [See also a verse cited voce رَائِبٌ in art. روب , and my remark thereon.]

, applied to a man, (T, S, A,) and to a thing or an event, (M, A,) i. q. ذُو رِيبَةٍ [expl. above, voce رَيْبٌ ]. (T, S, M, A.) إِنَّهُمْ كَانُوا فِى شَكٍّ مُرِيبٍ , in the Kur xxxiv. last verse, means Verily they were in doubt causing to fall into suspicion or evil opinion: or it means ذِى رِيبَةٍ [having in it something occasioning suspicion &c.]: (Ksh and Bd:) or ذِى رَيْبٍ [which means the same: or attended with disquiet, or disturbance, or agitation, of mind]: (M, TA:) [see its verb, 4:] it may be from the trans. or from the intrans. verb. (Ksh.)

Doubting [or suspecting]. (Msb.) [It often means particularly Sceptical, or a sceptic, in matters of religion. And مُرْتَابٌ فِيهِ , or بِهِ , Doubted of, or suspected.]