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سيب

Form 1 · Form 2 · Form 4 · Form 7  ·  11 entries  ·  Qur'ānic frequency 1

Form 1سَابَ4 senses · 1 main
maṣdarسَيْبٌ سَيَبَانٌmuḍāriʿيَسِيبُ

Core sense — it ran, said of water; he went along quickly; he went away at randomgenerated

1.1it ran of itself, said of water—انساب

It ran, said of water..

1.1.1figurative · مجاز — inferredthe serpent ran, or went along in a uniform, continuous course, or quickly—سابت الحَيَّةُ

Muḍāriʿ as above; انسابت has the same meaning.

he, or it, walked, or went along, quickly—ساب

Some restrict this meaning to this verb.

he, or it, walked, or went along, quickly—انساب
a serpent entered and ran into his belly with the running of the water—اِنْسَابَتْ فِى بَطْنِهِ حَيَّةٌ

Said in a tradition about a man who drank from the mouth of a skin; drinking from the mouth of a skin was for this reason forbidden.

he entered into it as the serpent enters into its lurking place—انساب فِيهَا عَلَى غَرَارَةٍ

El-Hareeree uses this phrase in his first Makámeh, the San'áneeyeh, page 20.

it came forth from its lurking place, said of a viper—ساب
it came forth from its lurking place, said of a viper—انساب
he returned towards you—انساب نَحْوَكُمْ
1.1.2figurative · مجازhe went away at random, or he went any, or every, way—ساب

Said of a horse and the like.

Muḍāriʿ as above.

the beast was left alone, by itself, to pasture, without a pastor—سابت الدَّابَّةُ
1.1.3figurative · مجازhe took every way [or roved at large] in his speech—ساب فِى مَنْطِقِهِ
he entered into talk with loquacity, or irrationality—ساب فِى الكَلَامِ
[Art, or skill, in speech is more eloquent, or effective,] than what is loose, or unrestrained, [or rambling,] in words—إِنَّ الحِيلَةَ بِالمَنْطِقِ أَبْلَغُ مِنَ السُّيُوبِ فِى الكَلِمِ

Or: he was profuse in his speech, without consideration.

Said in a tradition.

That is, elegance of speech with few words is more effective than profusion. [السُّيُوب is here a maṣdar.]

Show Lane's original text
, (S, M, A, Mgh, Msb, K,) aor. يَسِيبُ , (S, A,) inf. n. سَيْبٌ , (S, M, A, K,) It ran; (S, M, A, * Mgh, Msb, K;) said of water: (S, M, A, Msb:) and انساب , likewise said of water, it ran of itself. (Msb.) [Hence,] سابت الحَيَّةُ , (M,) aor. as above; (M, A;) and انسابت ; (S, M, A, Msb;) The serpent ran: (S, A, * Msb:) or went along (M, TA) in a uniform, or continuous, course, (M,) or quickly. (TA.) ساب and انساب both signify He, or it, walked, or went along, quickly: (K, TA:) [or] so the former verb. (M.) It is said in a trad., respecting a man who drank from the mouth of a skin, اِنْسَابَتْ فِى بَطْنِهِ حَيَّةٌ A serpent entered and ran into his belly with the running of the water: wherefore it was forbidden to drink from the mouth of a skin. (TA.) El-Hareeree, in [his first Makámeh, entitled] the San'áneeyeh, [p. 20,] uses the phrase, انساب فِيهَا عَلَى غَرَارَةٍ , meaning He entered into it as the serpent enters into its lurking place. (TA.) And you say of a viper, ساب and انساب , meaning It came forth from its lurkingplace. (TA.) And انساب نَحْوَكُمْ He returned towards you. (S.) ساب , (Mgh, Msb,) aor. as above, inf. n. سَيَبَانٌ , said of a horse and the like, He went away at random: (Msb:) or he [app. a horse or the like] went any, or every, way: (Mgh:) or سابت الدَّابَّةُ The beast was left alone, or by itself, to pasture, without a pastor. (S, * A, TA.) And ساب فِى مَنْطِقِهِ He took every way [or roved at large] in his speech: (TA:) or he dilated, or was profuse, without consideration, in his speech. (A, TA.) And ساب فِى الكَلَامِ He entered into talk, or discourse, with loquacity, or irrationality. (TA.) It is said in a trad., إِنَّ الحِيلَةَ بِالمَنْطِقِ أَبْلَغُ مِنَ السُّيُوبِ فِى الكَلِمِ , meaning [Verily art, or skill, in speech is more eloquent, or effective,] than what is loose, or unrestrained, [or rambling,] in words; i. e. elegance of speech, with paucity, [is more eloquent, or effective,] than profusion. (L, TA. [ السُّيُوب is here an inf. n.])
Form 2سيّب4 senses · 1 main

Core sense — he left a beast alone to pasture freely; he emancipated a slavegenerated

2.1figurative · مجاز — inferred

He left a thing alone, or neglected it.

2.1.1figurative · مجاز

He left a beast, or a she-camel, alone, by itself, to pasture where it would, without a pastor.

2.1.2figurative · مجاز — inferred

He emancipated a slave so that he, the emancipator, had no claim to inherit from him and no control over his property; he made him such as is termed سَائِبَة.

2.1.3

See also what follows.

Show Lane's original text
He left, left alone, or neglected, a thing. (M.) He left a beast, (S, A,) or a she-camel, (Mgh,) alone, or by itself, to pasture where it would, without a pastor. (S, A, Mgh.) He emancipated a slave so that he (the emancipator) had no claim to inherit from him, and no control over his property; he made him to be such as is termed سَائِبَة . (Msb.) See also what next follows.
Form 4اساب1 sense

Core sense — it went along at random, said of a horsegenerated

4.1

Said of a horse. [And سيّب جُرْدَانَهُ has the same or a similar meaning.] The same as رَفَّضَ, which see; mentioned in the article رفض.

Show Lane's original text
, said of a horse, [and سيّب جُرْدَانَهُ has the same or a similar meaning,] i. q. رَفَّضَ , q. v. (TA in art. رفض .)
Form 7إِنْسَيَبَ1 sense

Core sense — it ran of itself, said of watergenerated

7.1

See form 1, in seven places.

Show Lane's original text
see 1, in seven places.

Derived nouns 7

Nounسَيْبٌ5 senses · 3 main

Core sense — a gift, a benefaction; metal, or mineral; the hair of a horse's tailgenerated

1

A maṣdar of form 1, used in the sense of سَائِبٌ, which see, as will be shown below in this paragraph.

1.1figurative · مجازAnd make it a beneficial gift—وَٱجْعَلْهُ سَيْبًا نَافِعًا

And hence: a gift; a voluntary gift, given as alms or as a good work; a benefaction, an act of kindness, a favour, or a benefit.

Plural: سُيُوبٌ.

his gifts flowed abundantly upon the people—فَاضَ سَيْبُهُ عَلَى النَّاسِ

Said in a tradition about a prayer for rain; or the meaning here may be a flowing rain.

[See also an example in a verse cited under جُبَّأٌ.]

1.2figurative · مجازa fifth part [is for the government treasury]—فِى السُّيُوبِ الخُمْسُ

Also the same as رِكَازٌ [that is, metal, or mineral; or pieces of gold or silver that are extracted from the earth; or any metals or other minerals; or treasure buried by the people of the Time of Ignorance].

Or, according to A 'Obeyd, it is rather the plural سُيُوبٌ that has this meaning; Th says it means metals, or minerals.

Aboo-Sa'eed: veins of gold and of silver that come into existence and appear in the mines, so called because of their running in the earth.

Z: treasure buried in the Time of Ignorance; or metal, or mineral, because it is a gift of God to whoever finds it.

Said by the Prophet, concerning رِكَاز.

2

Also the hair of the tail of a horse.

3

And a pole with which a ship or boat is propelled.

Show Lane's original text
[is an inf. n. of 1, used in the sense of سَائِبٌ (q. v.), as will be shown in what follows in this paragraph. And hence,] A gift: (S, M, A, Mgh, Msb, K:) and a voluntary gift, by way of alms, or as a good work: (TA:) and a benefaction, an act of beneficence or kindness, a favour, or a benefit: (M, K:) pl. سُيُوبٌ . (L, TA.) It is said in a trad. respecting a prayer for rain, وَٱجْعَلْهُ سَيْبًا نَافِعًا And make Thou it to be a beneficial gift: or the meaning in this instance may be, a flowing rain. (TA.) And one says, فَاضَ سَيْبُهُ عَلَى النَّاسِ His gifts flowed abundantly upon the people. (A, TA.) [See also an ex. in a verse cited voce جُبَّأٌ .] Also i. q. رِكَازٌ [i. e. Metal, or mineral; or pieces of gold or silver, that are extracted from the earth; or any metals or other minerals; or buried treasure of the people of the Time of Ignorance]: (A, Msb:) or so سُيُوبٌ ; (A 'Obeyd, S, M, Mgh, K;) which is the pl.: (A, Msb:) the latter signifies, accord. to Th, metals, or minerals: (M, TA:) accord. to Aboo-Sa'eed, veins of gold and of silver, that come into existence, and appear, in the mines: so called because of their running ( لِٱنْسِيَابِهَا ) in the earth: accord to Z, treasure buried in the Time of Ignorance: or metal, or mineral: (TA:) because of the gift of God, (M, Z, Mgh, TA,) to him who finds it. (Z, TA.) The Prophet said, (Mgh, TA,) فِى السُّيُوبِ الخُمْسُ , i. e. In the case of رِكَاز , the fifth part [is for the government-treasury]. (A, Mgh, TA.) Also The hair of the tail of a horse. (M, K.) And A pole with which a ship or boat is propelled. (M, K.)
Nounسِيبٌ2 senses

Core sense — a place, or channel, in which water runs; the applegenerated

1

A place, or channel, in which water runs; or this is rather سِيبُ مَآءٍ, plural سُيُوبٌ.

2

And the apple; in this sense a Persian word [arabicized].

Hence, according to Abu-l-'Alà and Seer, the name of [the celebrated grammarian] سِيبَوَيْهِ, as though it meant "the scent of apples".

By some, [apparently such as mispronounce it,] this name is said to be from the Persian سِىْ, meaning "thirty", and بُويَهْ, meaning "odour", as though it meant "thirty odours".

And some say that وَيْهِ is an exclamation, and that the relaters of traditions dislike pronouncing this name with it, as with other similar names, and therefore say سِيبُويَهْ, changing the ه into ة, but pausing upon it [so as to pronounce it ه].

Show Lane's original text
A place, or channel, in which water runs: (S, M, K:) or so سِيبُ مَآءٍ : (A:) pl. سُيُوبٌ . (M.) And The apple: in this sense a Pers. word [arabicized]: and hence the name of [the celebrated grammarian] سِيبَوَيْهِ ; as though meaning “ the scent of apples; ” (M, K, * TA;) accord. to Abu-l-'Alà, (M, TA,) and Seer: (TA:) by some, [app. such as mispronounce it,] this name is said to be from the Pers. سِىْ signifying “ thirty ” and بُويَهْ signifying “ odour; ” as though meaning “ thirty odours: ” (MF, TA:) and some say that وَيْهِ is an ejaculation; and that the relaters of traditions dislike pronouncing this name therewith, as also other similar names, and therefore say سِيبُويَهْ , changing the ه into ة , but pausing upon it [so as to pronounce it ه ]. (TA.)
Nounسَيَابٌ1 sense

Core sense — unripe dates; the flowers of the palm-treegenerated

1

This word, and سُيَّابٌ and سَيَّابٌ: [unripe dates in the state in which they are called] بَلَح, or [in the state in which they are called] بُسْر, or green بُسْر.

As says that the flowers of the palm-tree, when they have become بَلَح, are termed سَيَابٌ, without teshdeed. [But see بُسْرٌ.]

The ism waḥda is سَيَابَةٌ and سُيَّابَةٌ [and سَيَّابَةٌ].

Sh says that they are called سَدَآء in the dialect of El-Medeeneh, and one is called سيابة in the dialect of Wádi-l-Kurà; and he adds that he has heard the Bahránees say سُيَّاب and سُيَّابَة.

Show Lane's original text
and سُيَّابٌ (S, M, K) and سَيَّابٌ (K) [Unripe dates in the state in which they are called] بَلَح : (S, M, K:) or [in the state in which they are called] بُسْر : (K:) or green بُسْر : (AHn, M:) As says that the flowers of the palm-tree when they have become بَلَح are termed سَيَابٌ , without teshdeed: (TA:) [but see بُسْرٌ :] the n. un. is سَيَابَةٌ (S, M) and سُيَّابَةٌ (S) [and سَيَّابَةٌ ]: Sh says that they are called سَدَآء in the dial. of ElMedeeneh, and one is called سيابة in the dial. of Wádi-l-Kurà: and he adds, I have heard the Bahránees say سُيَّاب and سُيَّابَة . (TA.)
Nounسَيَابَةٌ2 senses · 1 main

Core sense — a single unripe date; winegenerated

1

Ism waḥda of سَيَابٌ, as سُيَّابَةٌ is of سُيَّابٌ.

1.1

Also wine.

Show Lane's original text
n. un. of سَيَابٌ ; (S, M;) like as سُيَّابَةٌ is of سُيَّابٌ . (S.) Also Wine. (K.)
Nounسُيَّابٌ1 sense

Core sense — unripe dates, or the flowers of the palm-treegenerated

1

This word and سَيَّابٌ: see سَيَابٌ, in three places.

Show Lane's original text
and سَيَّابٌ : see سَيَابٌ , in three places.
Nounسَائِبٌ1 sense

Core sense — running watergenerated

1

Running water.

[See also سَيْبٌ, first sentence.]

Show Lane's original text
Running water. (Msb.) [See also سَيْبٌ , first sentence.]
Nounسَائِبَةٌ2 senses · 1 main

Core sense — a beast, or she-camel, left to pasture freely without a pastor; an emancipated slavegenerated

1figurative · مجاز — inferredshe is left to pasture where she will, without a pastor—هِىَ سَائِبَةٌ

Any beast that is left to pasture where it will, without a pastor.

Plural: سَوَائِبُ and سُيَّبٌ.

A camel that has lived until his offspring have had offspring, and is therefore set at liberty, and not ridden, nor laden with a burden.

In the Kur 5:102: a she-camel that was set at liberty to pasture where it would, in the Time of Ignorance, on account of a vow and the like; or the mother of a بَحِيرَة.

Elsewhere it is said to be a بَحِيرَة itself, and in one place a she-camel whose dam is a بَحِيرة; but both of these explanations need consideration, as what follows shows.

Or a she-camel which, having brought forth females at ten successive births, was set at liberty to pasture where she would, and was not ridden, and whose milk was drunk only by her young one or a guest, until she died, when the men and the women ate her together; the ear of her last female young one was slit, and she was [therefore] called بَحِيرَة and was a سَائِبَة like her mother.

Or a she-camel of which a man in the Time of Ignorance said this, when he came home from a far journey, or recovered from a disease, or had been saved by his beast from difficulty or trouble, or from war, or when his beast had been saved from these:

That is, no use was made of her back, she was not kept from water or from herbage, and she was not ridden; this is its meaning in the Kur.

Or a she-camel from whose back a vertebra or [some other] bone was taken out, so that she was known by it, and which was not kept from water or from herbage, nor ridden, nor milked.

The plural is سُيَّبٌ, like نُوَّحٌ, plural of نَائِحَةٌ, and نُوَّمٌ, plural of نَائِمَةٌ, and سَوَائِبُ.

It is said in a tradition, "I saw 'Amr Ibn-Loheí dragging his intestines in the fire [of Hell]"; he was the first who set at liberty سَوَائِب, which the Kur 5:102 forbids.

[He rides what is forbidden who has not what is allowed]—يَرْكَبُ الحَرَامَ مَنْ لَا حَلَالَ لَهُ

It is related that a hostile attack was made upon a certain man of the Arabs, and he found no other beast to ride, so he rode a سَائِبَة, and when he was asked, "Do you ride what is forbidden?" he replied:

the two camels, or cows or bulls, for sacrifice which the Prophet brought as offerings to the House [of God at Mekkeh]—السَّائِبَتَانِ

This saying became a proverb.

The word used is بَدَنَتَانِ. One of the believers in a plurality of gods took them away. They are so called because he gave them up to God.

Qur’ān 5:97 approximate — somewhere between 5:64 and 5:120 Lane cites “Kur v. 102”
Qur’ān 5:97 approximate — somewhere between 5:64 and 5:120 Lane cites “Kur v. 102”
Qur’ān 5:103 located by this root inside the range Lane’s citation allows
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍ وَلَا سَآئِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَـٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ

It was not Allah who instituted (superstitions like those of) a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work: It is blasphemers who invent a lie against Allah; but most of them lack wisdom.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1figurative · مجاز — inferred[The sáïbeh and alms are for their day]—السَّائِبَةُ وَالصَّدَقَةُ لِيَوْمِهِمَا

Also a slave emancipated so that the emancipator has no claim to inherit from him, except, according to Esh-Sháfi'ee, in the case of the slave's dying without appointing any heir, when his inheritance belongs to his emancipator; [for] such an emancipated slave may bestow his property where he pleases, in agreement with a tradition.

It is added, on the authority of IF, that "this is what is related to have been forbidden"; but from what has been said above this appears to be a mistake, and I think these words have been misplaced and relate only to the she-camel termed سَائِبَة.

A slave is emancipated in this way by his owner saying to him أَنْتَ سَائِبَةٌ.

'Omar said this, meaning for the day of resurrection, so that one may not return to deriving any advantage from them in the present world.

Show Lane's original text
Any beast that is left to pasture where it will, without a pastor: (M, A, K: *) pl. سَوَائِبُ and سُيَّبٌ . (A.) A camel that has lived until his offspring have had offspring, and is therefore set at liberty, and not ridden, (M, K,) nor laden with a burden. (M.) In the Kur v. 102, (TA,) A she-camel that was set at liberty to pasture where it would, (S, Mgh, Msb, K,) in the Time of Ignorance, (S, K,) on account of a vow (S, Mgh, Msb, K) and the like: (S, K:) or the mother of a بَحِيرَة ; (S, Mgh; [in the Msb, said to be a بَحِيرَة (itself); and in one place in the TA said to be a she-camel of which the dam is a بَحِيرة ; but both of these explanations require consideration, as will be seen from what follows;]) or (K) a she-camel which, having brought forth females at ten successive births, was set at liberty to pasture where she would, (S, K,) and not ridden, nor was here milk drunk except by her young one or a guest, until she died, when the men and the women ate her together; and the ear of her last female young one was slit, and she was [therefore] called بَحِيرَة , and was a سَائِبَة like her mother: (S:) or a she-camel of which a man, (M, IAth, K,) in the Time of Ignorance, (M,) when he came from a far journey, (M. IAth, K,) or re- covered from a disease, (IAth, TA,) or had been saved by his beast from difficulty or trouble, (M, IAth,) or when his beast had been saved therefrom, (K,) or from war, said, هِىَ سَائِبَةٌ ; (M, IAth, K;) i. e. she was left to pasture where she would, without a pastor, and no use was made of her back, nor was she debarred from water, nor from herbage, nor ridden: (IAth, TA:) thus it signifies in the Kur: (M:) or a she-camel from whose back a vertebra or [some other] bone was taken forth, (M, K,) so that she became known thereby, (M,) and which was not debarred from water nor from herbage, nor ridden, (M, K,) nor milked: (TA:) the pl. is سُيَّبٌ , like نُوَّحٌ pl. of نَائِحَةٌ , and نُوَّمٌ pl. of نَائِمَةٌ ; (S;) and سَوَائِبُ . (TA.) It is said in a trad., “ I saw 'Amr Ibn-Loheí dragging his intestines in the fire [of Hell]: ” and he was the first who set at liberty سَوَائِب : the doing of which is forbidden in the Kur v. 102. (TA.) And it is related that a hostile attack was made upon a certain man of the Arabs, and he found not any [other] beast to ride, so he rode a سَائِبَة : whereupon it was said to him, “ Dost thou ride what is forbidden? ” and he replied, يَرْكَبُ الحَرَامَ مَنْ لَا حَلَالَ لَهُ [He rides what is forbidden who has not what is allowed]: and this saying became a proverb. (M.) السَّائِبَتَانِ means The بَدَنَتَانِ [i. e. two camels, or cows or bulls, for sacrifice,] which the Prophet brought as offerings to the House [of God at Mekkeh], and which one of the believers in a plurality of gods took away: they are thus called because he gave them up ( سَيَّبَهُمَا ) to God. (TA.) Also A slave emancipated so that the emancipator has no claim to inherit from him, (S, M, A, Mgh, Msb, K,) except, accord. to EshSháfi'ee, in the case of the slave's dying without appointing any heir, in which case his inheritance belongs to his emancipator, (TA,) [for] such an emancipated slave may bestow his property where [or on whom] he pleases, (S, Mgh, Msb, TA,) agreeably with a trad.: (Mgh, TA:) [in the S, and in the Msb as on the authority of IF, it is added, that “ this is what is related to have been forbidden: ” but from what has been stated above, this appears to be a mistake; and I think that these words have been misplaced in the S and Msb, and that they relate only to the she-camel termed سَائِبَة :] a slave is thus emancipated by his owner's saying to him, أَنْتَ سَائِبَةٌ . (S.) 'Omar said, السَّائِبَةُ وَالصَّدَقَةُ لِيَوْمِهِمَا [The sáïbeh and alms are for their day]: i. e., for the day of resurrection; so that one may not return to the deriving of any advantage from them in the present world. (AO, Mgh, TA.)