سمو

First person سَمَوْتُ, like عَلَوْتُ; maṣdar سُمُوٌّ and سَمِىَ; first person سَمِيتُ, like عَلِيتُ.

He (a man), or it (a thing), was, or became, high, lofty, raised, upreared, or exalted; it rose, or rose high.

تسامى has the same meaning.

سَمَابِهِ: see form 4.

See also form 2.

According to Sb the verb was originally with ب, but Lh says that the first form is the usual one; maṣdar تَسْمِيَةٌ.

In the same way اسماهُ, that is, اسماهُ فُلَانًا and بِفُلَانٍ; and according to Th, سَمَاهُ فُلَانًا and بِفُلَانٍ.

In the correct copies of the K the first verb mentioned is without teshdeed, while in the CK the first and the last both have teshdeed; the M says that Th mentioned سَمَوْتُهُ, but no one else has mentioned it.

He named him, or called him, Such a one; as Zeyd; that is, he made Zeyd his name, his proper name.

. He vied, competed, or contended for superiority with him in highness, loftiness, or eminence, or in glory, or excellence, or in an absolute sense; the same as عَالَاهُ, or فَاخَرَهُ and بَارَاهُ.

From the tradition about the lie against ʿĀʾisheh; the words for vying in eminence here are تُفَاخِرُهَا and تُعَالِيهَا, and المُسَامَاةُ means المُطَاوَلَةُ فِى الحُِظْوَةِ.

Said when one fears an affair, or event, before him; on the authority of IAar.

A poet cited by Th says:

Th says that سَامَى means اِرْتَفَعَ and صَعِدَ; but the verse seems rather to mean: 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 that, in his opinion, the poet means that as the seed-produce rose by growth, he rose to it, until it attained to maturity, when he reaped it and stole it.

He also cites the saying

[And raise your hands, then endeavour to reach the windpipe], explaining سَامِ الحَنْجَرَ as meaning raise your hands to his حَلْق, that is, his throat.

Literally, he rose with him, or it; this is also the meaning of the form 4 verb.

In the M this word is explained, just before this phrase, as the shape, or figure, seen from a distance, and the aspect, of anything.

Es-Semāweh, السَّمَاوَة, is a certain water in the desert, البَادِيَة, or a place between El-Kūfeh and Syria, a well-known desert.

See also form 2.

Golius explains it first as meaning Altus fuit, eminuit, like سَمَا; but he names no authority for this, and I find none.

He named himself.

See form 1, first sentence.

In the CK الصّاعِدُ is a mistranscription for الصَّائِدُ.

He (a hunter, or sportsman) put on the socks, or stockings, called مِسْمَاة, to protect himself from the heat of the burning ground, for hunting gazelles in the hot season.

Freytag says, on the authority of scholia to the Deewán of Jereer: in the time of the greatest heat they drive a wild animal repeatedly out of its hiding-place, letting it return there at night, when, thus disturbed, it does not come out of its place; so that they may be able to strike it.

Or استمى الظِّبَآءَ.

The word for their hiding-places is فَى غِيرَانِهَا, as in the M and in copies of the K, the غِيرَان meaning the كُنُس; or the reading is فِى غَيْرِ ٱنِهَا, in some copies of the K, meaning at a time that was not their season; and this at the auroral rising of Canopus, سُهَيْل, which rose aurorally, in Central Arabia, about the beginning of the era of the Flight, on the 4th of August, Old Style. So says IAar.

Or: I perceived good, or goodness, in him by a right opinion formed from its outward signs.

The word فلانا appears to have been left out by a copyist.

سُمٌ and سَمٌ: see اِسْمٌ, in three places near the beginning of that article, and in four places near its end.

See سَمَآءٌ.

And see also اِسْمٌ, near the beginning of that article.

سِمًا: see اِسْمٌ, in two places near the beginning of that article, and in the last sentence but one of it.

The higher, upper, or highest part of anything. In this sense masculine.

See also سَمَاوَةٌ.

See سَمَاوَةٌ.

See سَامٍ, in two places.

Diminutive of اِسْمٌ.

Diminutive of سَمَآءٌ.

سُمَوِىٌّ: see اِسْمِىُّ.

See سَمَآءٌ, in three places.

See سَمَآءٌ, in the middle of that article.

This and the headword are relative nouns from سَمَآءٌ.

High, or lofty; and so سَمِىٌّ. The plural of the first is سَوَامٍ, applied to women as plural of سَامِيَةٌ, from which comes the phrase سَوَامِى الطَّرْفِ in a verse cited under بُضْعٌ; and it is applied to irrational animals, as in the instance following.

That is, the stallion-camels high in their heads.

Plural of سَامِيَةٌ.

Apparently a phrase with a word left out, نَخْوَتَهُ (which is expressed in the explanation) or a similar word being understood; that is, I repelled the pride, or haughtiness, of one who was lofty in look.

Literally, high-nosed. In the T and K, under انف.

Written with the conjunctive ا [that is, ٱسْمٌ], but this is made disjunctive by poetic licence, as well as when the word begins a sentence, usually with kesr when the alif is disjunctive; also اُسْمٌ, of the dialect of Benū ʿAmr Ibn Temeem and of Kudāʿah, mentioned by IAar, and سِمٌ and سُمٌ and سَمٌ and سُمًا and سِمًا and سَمًا.

The name of a thing; a sign, such as may be uttered or written, conveying knowledge of a thing; the same as عَلَامَةٌ; and a word applied to denote a substance or an accident or attribute, for the purpose of distinction: or a substantive in the proper sense of the term, that is, a real substantive; and a substance in a figurative sense of the term, that is, an ideal substantive.

As El-Munāwee explains in the Towkeef, the اسم is that which denotes a meaning in itself unconnected with any of the three times, past, present and future; if it denotes what subsists by itself it is called اِسْمُ عَيْنٍ, and if it denotes what does not subsist by itself, that is, an accident or attribute, whether existent, as العِلْمُ [knowledge], or non-existent, as الجَهْلُ [ignorance], it is called اِسْمُ مَعْنًى.

The plural is أَسْمَآءٌ [a plural of paucity] and أَسْمَاوَاتٌ, the latter said by Lh to be a plural of اِسْمٌ, but it is rather a plural of أَسْمَآءٌ, for otherwise there is no way of accounting for it; and أَسَامٍ and أَسَامِىُّ are likewise plurals of أَسْمَآءٌ.

The word ٱسْمٌ [that is, اِسْمٌ or اُسْمٌ] is derived from سَمَوْتُ or from السُّمُوُّ, because the اسم is a means of raising into notice the thing denoted by it, and making it known; so Er-Rāghib.

It is of the measure اِفْعٌ [or اُفْعٌ, according to different dialects], the last radical, و, being wanting in it, and the hemzeh, or rather the alif, being prefixed to make up for it, according to a general rule; for it is originally سِمْوٌ or سُمْوٌ, its plural being أَسْمَآءٌ and its diminutive سُمَىٌّ [originally سَمَيْوٌ]; so Er-Rāghib, among others.

Some of the Kūfans hold that it is from الوَسْمُ, meaning العَلَامَةُ, the و, which is the primal radical, being rejected and the hemzeh substituted for it, so that its measure is اِعْلٌ [or اُعْلٌ]; but this is a weak opinion, for, were it so, the diminutive would be وَسَيْمٌ and the plural would be أَوْسَامٌ.

One may also say اُسْمُ هٰذا كذا, and in the same way سِمُهُ and سُمُهُ.

Lh says that اِسْمُهُ فُلَانٌ [His name is Such a one] is the usual phrase of the Arabs; and he mentions اُسْمُهُ فُلَانٌ as heard from the tribe of Benū ʿAmr Ibn Temeem; and Ks cites, as heard from some of the tribe of Kudāʿah, the saying:

[In the name of Him whose name is in every chapter of the Kurʾān], and سِمُهْ as heard from others, not of Kudāʿah.

سِرْ عَلَى ٱسْمِ ٱللّٰهِ is a phrase with a word left out, for سِرْ مُعْتَمِدًا عَلَى ذِكْرِ ٱسْمِ ٱللّٰهِ [Journey relying upon the mention of the name of God]. So IJ, in the article دل; see دَلِيلٌ.

Of, or relating to, a name, noun, or substantive; a relative noun from اِسْمٌ, as are also سِمَوِىٌّ and سُمَوِىٌّ.

Hence جُمْلَةٌ ٱسْمِيَّةٌ, a nominal proposition or phrase, as distinguished from فِعْليَّةٌ, or verbal.

The quality of being a name, noun, or substantive.

The socks, or stockings, worn by a hunter, to protect him from the heat of the burning ground.

Named.

See سَمِىٌّ.