1
سَوِىَ , aor.
يَسْوَى: see 3, in two places. -A2- [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
وآهنگ
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 S and other lexicons of good repute, I find the meaning of
قَصَدَ assigned to
اِسْتَوَى followed by
إِِلَى; but in none to
سَوَى.] 2
سوّاهُ , (S, M, &c.,) inf. n.
تَسْوِيَةٌ, (K,)
He made it equal, equable, uniform, even, level, flat,
plane or plain; (S, * M, MA, Msb, K;) or equal in respect of
elevation or of depression; (Er-Rághib, TA;) [and straight, right,
direct, or rightly directed; (see its quasi-pass. 8;)] and ↓
اسواهُ signifies the same; (M, K;) namely, a place, (Msb, K,) or a
thing, (S, 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 Kur [iv. 45],
لُوْ
تُسَوَّى
بِهِمُ
الْأَرْضُ,
(TA,) i. e. That they were buried, and that the ground were made level over
them; (S, * Bd;)
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. (Bd.) [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. (Bd, Jel.) And
بَيْنَ ↓
حَتَّى
إِِذَا
سَاوَى
الصَّدَفَيْنِ,
in the Kur [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.) ―
-b2- [Also He made it uniform, equal, or consimilar, with another
thing.] One says,
سَوَّيْتُهُ
بِهِ, (M, K,) inf. n. as above; (K;) and
به ↓
سَاوَيْتُهُ , (M, * TA, TK,) and
به ↓
أَسْوَيْتُهُ ; I made it uniform, or equal, with it; or
like it: (M, K, TA:) and ↓
سَاوَيْتُ
هٰذَا
بِذَاكَ I raised this so as to make it equal in measure, or
quantity, or amount, with that. (TA.) And
سَوَّيْتُ
بَيْنَهُمَا, and ↓
سَاوَيْتُ , (S, M, K,) I made them uniform, or equal, each
with the other; or like each other. (M, K, TA.) ― -b3- [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 Kur xxxii. 8, it means He made him symmetrical
[or symmetrically], by the fit, or suitable, formation of his
members. (Bd,) And
سَوَّيْتُهُ in the same, xv. 29 and xxxviii. 72, I made his creation
symmetrical: (Bd:) 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
ا@لَّذِى
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, (Bd,) or
completed it by adorning it with the stars, (Bd, TA, *) agreeably with what
is said in the Kur xxxvii. 6, (TA,) and by means of the revolvings [thereof],
&c.: from the saying next following. (Bd.)
سوّى
فُلَانٌ
أَمْرَهُ Such a one rectified, or adjusted, his affair; or
put it into a right, or good, state. (Bd 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.) -A2-
سَوَّى [as an intrans. verb, if not a mistranscription for
سُوِّىَ], inf. n. as above: see 8. -A3- And
سُوِّىَ, [app. for
سُوِّئَ,] inf. n. as above, signifies It was, or became, altered
[for the worse]; syn.
غُيِّرَ. (TA.) 3
ساواهُ , (S, * M, * Msb,) inf. n.
مُسَاوَاةٌ (M, Er-Rághib, Msb, TA) and
سِوآءٌ, (M,) It was, or became, equal to it, (S, Er-Rághib,
Msb, TA,) and like it, in measure, extent, size, bulk, quantity, or
amount, and in value, (Msb, TA,) or in linear measure, and
in weight, and in the measure of capacity, [as well as in value:]
one says
هٰذَا
لِذٰلِكَ
الثَّوْبِ ↓
الثَّوْبُ
مُسَاوٍ [This garment, or piece of cloth, is equal in length
and breadth to that garment, or piece of cloth]; and
هٰذَا
الثَّوْبُ
لِذٰلِكَ
الدِّرْهَمِ ↓
مُسَاوٍ [This garment, or piece of cloth, is equivalent to
that dirhem]: and sometimes it means in mode, or manner of being:
one says,
لِذٰلِكَ
السَّوَادِ ↓
هٰذَا
السَّوَادُ [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,
دِرْهَمًا ↓
سَوِىَ , aor.
يَسْوَاهُ; (Msb, TA;) which AZ disallows, saying, one says
ساواه, but not
يَسْوَاهُ. (Msb.) And
هٰذَا
الشَّىْءُ
لَا
يُسَاوِى
كَذَا This thing is not equivalent to [or is not worth]
such a thing: (Fr, S:) or
لَايُسَاوِى
شَيْئًا [It (a garment, or some other thing, M) is not worth
anything]: (M, K:) ↓
لا
يَسْوَى is of a rare dial., (K,) unknown to Fr, (S,) disallowed by
A'Obeyd, but mentioned by others: (M:) Az says that it is not of the language of
the Arabs [of pure speech], (Msb, 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 Fs
expressly disallows it, but the expositors thereof say that it is correct and
chaste, of the dial. of the people of El-Hijáz, 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.) ― -b2- See also 6. -A2- And see 2, in four
places, in the former half of the paragraph. 4
اسوى
ذ as a trans. verb: see 2, in two places, in the former half of the
paragraph. ― -b2-
لَايُسْوِى in the sense of
لَايُسَاوِى is not correct Arabic: see 3, in the latter part of the
paragraph. -A2- As an intrans. verb: see 8. ― -b2- Also He was like his son,
or offspring, [in some copies of the K his father, which, as is
said in the TA, is a mistake,] in make, (M, K,) 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 K, the verb is erroneously written in the CK
استوى.] ― -b3-
اسوى
فِى
المَرْأَةِ i. q.
أَوْعَبَ, (M, K, TA,) i. e. He inserted the whole of his
ذَكَر into the
فَرْج [of the woman]. (TA.) -A3- Also, [as though originally
أَسْوَأَ,] He was, or became, base, abased, object, vile,
despicable, or ignominious; syn.
خَزِىَ; (M, K;) from
السَّوْأَةُ. (TA.) ― -b2- And He voided his ordure; syn.
أَحْدَثَ; (Az, M, K;) [likewise] from
السَّوْأَةُ, as meaning “ the anus. ” (Az, TA.) ― -b3- And hence, in the
opinion of Az, and thought by J to be originally
أَسْوَأَ [as he says in the S], (TA,) [though trans.,] He dropped, left
out, omitted, or neglected, (S, M, K,) and did so through
inadvertence, (S, K,) a thing, (S,) or a letter, or word, of the Kur-án, (M,
K,) or a verse thereof: (M:) mentioned by A'Obeyd: (S:) 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.) ― -b4- 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.) ― -b5- 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.) -A4-
أَسْوَيْتُهُ
بِهِ: see Q. Q. 1 in art.
اسو. 5
تَسَوَّىَ see 8. 6
تَسَاوَيَا They two were, or became, equal, like each other, or
alike; as also ↓
اِسْتَوَيَا . (M, K.) ↓
استوى has two and more agents assigned to it: one says,
استوى
زَيْدٌ
وُعَمْرُو
وَخَالِدٌ
فِى
هٰذَا [Zeyd and 'Amr and Khálid were equal, or alike, in this];
i. e.
تَسَاوَوْا: whence the saying in the Kur [ix. 19],
عِنْدَ
اللّٰهِ
↓
لَا
يَسْتَوُونَ [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 also
فِيهِ ↓
اِسْتَوَوْا . (Msb.) 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
فَإِِذَا
تَسَاوَوْا
هَلَكُوا, (S, * 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 [seems, accord. to Bd, 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. ― -b2- 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 (S, M, Msb, K, TA, and Ksh and Bd in ii. 27)
فِى
ذَاتِهِ, (TA,) said of a place, (Msb,) and
اِسْتَقَامَ, said of a stick, or piece of wood, &c. (Ksh ubi suprà.) And ↓
سَوَّى , [if not a mistranscription for
سُوِّىَ,] inf. n.
تَسْوِيَةٌ, signifies the same as
استوى [app. meaning as above], accord. to IAar; and so does ↓
أَسْوَى , 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 also ↓
تَسَوَّتْ , and
عَلَيْهِ ↓
سُوِّيَتْ . (M, K.) 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
ا@عُوِجَاجٍ
[It became even from a state of unevenness]. (S.)
فَاسْتَوَى
عَلَى
سُوقِهِ, in the Kur xlviii. last verse, means And has stood straight,
or erect, (Bd,) or become strong, and stood straight, or erect,
(Jel,) upon its stems. (Bd, Jel. [Golius erroneously assigns a similar
meaning to
استسوى, a verb which I do not anywhere find.]) And
فَا@سْتَوَى
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: (Bd:) 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
إِِلَيْهِ
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
اسْتَوَى
إِِلَى
السَّمَآءِ is metaphorically said of God, in the Kur ii. 27 [and xli. 10]; (Ksh;)
meaning (tropical:) Then He directed himself by his will to the [heaven,
or] elevated regions, (Ksh, Bd,) or upwards, (Ksh,) or to the
heavenly bodies; (Bd;) syn.
عَمَدَ, (Zj, M, K,) and
قَصَدَ (Zj, S, M, K, and Ksh and Bd)
بِإِِرَادَتِةِ; (Ksh, Bd;) for when
الاِسْتِوَآءُ is trans. by means of
إِِلَى 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
اسْتَوَى
لَهُ and
إِِلَيْهِ: (Har p. 631:) or the meaning here is
صَعِدَ, (Zj, M, K,) 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,
K;) like as one says,
كَانَ
فُلَانٌ
مُقْبِلًا
عَلَى
فُلَانٍ
ثُمَّ
اسْتَوَى
عَلَىَّ
يُشَاتِمُنِى and
إِِلَىّض 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, K,) as some say: (M:) J says, [in the S,] 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 S,] “
قَدِ
اسْتَوَى
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 Kur [xx. 4],
اَلرَّحْمٰنُ
عَلَى
الْعَرْشِ
اسْتَوَى
[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
ا@سْتَوَتْ
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, (S, TA,) or
عَلَى
الفَرَسِ, (Msb,) 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: (S, Msb, TA:) and
استوى
جَالِسًا [He became firm, or steady, sitting; or he settled
himself in his sitting place; or sat firmly]. (Msb.) [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, K;) [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; (S;) 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, K) years. (K.) And
استوى
الطَّعَامُ The food became thoroughly cooked. (Msb.) [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.
― -b2- [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 and
رَأْسِهِ ↓
سَوَآءِ , (Fr, S,) or
وَقَعَ
فِى
سِىِّ
رَأْسِهِ [in the CK (erroneously)
سَىِّ] and
رأسه ↓
سَوَآءِ (M, K) and
رأسه ↓
سِوَآءِ , (K,) or
وَقَعَ
رأسه ↓
مِنَ
النِّعْمَةِ
فِى
سِوَآءِ , (Ks, M,) i. e. (assumed tropical:) [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, K:) 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; (A'Obeyd, S, K;) as some explain it. (A'Obeyd, S.)
See also
سِنٌّ, last sentence but one. ― -b3- [Hence likewise,]
لَا
سِيَّمَا, (S, M, Msb, K,) also pronounced
لا
سِيَمَا, without teshdeed, (Msb, Mughnee, K,) and ↓
لا
سَيَّمَا is a dial. var. thereof, (Msb,) a compound of
سِىّ and
مَا, denoting exception: (S:) 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, K:) [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]: (S, TA: [thus in a copy of the S: 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-Keys, “
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-Keys 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
إِِنَّ
فُلَانًا
كَرِيمٌ
وَلَا
سِيَّمَا
إِِنْ
أَتَيْتَهُ
قَاعِدًا, accord. to Akh,
ما is a substitute for the affixed pronoun
هُ, which is suppressed; the meaning being,
وَلَا
مِثْلَهُ
إِِنْ
أَتَيْتَهُ
قَاعِدًا [i. e. Verily such a one is generous, and there is not the like
of him if thou come to him sitting]: (S, TA:) it is said in the Msb, [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 (Lh, M, K) i. e. There is not the like of such a one: (TA:)
and
لَا
سِيَّكَ
مَا
فُلَانٌ (Lh, M, K) 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.] ― -b4-
سِىٌّ also signifies A [desert such as is termed]
مُفَازَة; (S, M, K) 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.] ― -b5- See also art.
سيو.
سِيَّة : see
سَوَآء, near the end of the paragraph.
سُوًى : see
سَوَآءٌ, in seven places: ― -b2- and see also
سِوًى, in two places.
سِوًى : see
سَوَاءٌ, in seven places. ― -b2- Also, and likewise ↓
سُوًى , (Akh, S, Msb, Mughnee, K,) and ↓
سَوَآءٌ , (Akh, S, M, Mughnee, K,) and ↓
سِوَآءٌ , (Mughnee,) i. q.
مَكَانٌ, (Mughnee,) or
غَيْرٌ, (Akh, S, M, Msb, Mughnee, K,) 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]: (Ham p. 570, and TA: *) [but] one says [also]
مَرَرْتُ
بِرَجُلٍ
سِوَاكَ and ↓
سُوَاكَ and ↓
سَوَائِكَ , meaning
غَيْرِكَ [i. e. I passed by a man other than thee]: (S:) and ↓
جَآءَنِى
سَوَاؤُكَ [and
سِوَاك &c. Other than thou came to me], using it as an agent; and ↓
رَأَيْتُ
سَوَآءَكَ [and
سِوَاكَ &c. I saw other than thee], using it as an objective
complement: and ↓
مَا
جَآءَنِى
أَحَدٌ
سَوَآءَكَ [and
سِوَاكَ &c. None except thou came to me]: and
مَا
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]:
(Msb:) 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.) ― -b3- The Arabs also said,
عَقْلُكَ
سِوَاكَ, meaning Thine intellect has departed from thee. (IAar, M.)
-A2- 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]. (S, K. * [In the CK, and in my MS. copy of the
K,
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]. (S, Mughnee.)
سَوَآءٌ [in some copies of the K erroneously written without '] 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 also ↓
سَوِيَّةٌ : (M, K:) or [rather] it is a subst., (S, and Ksh and Bd in
ii. 5,) meaning
اِسْتِوَآءٌ, (Ksh and Bd ibid.,) from
اِسْتَوَى in the sense of
اِعْتَدَلَ; (S;) and signifies [as above: and] equity, justice, or
rectitude; syn.
عَدْلٌ; (S, M, K;) as also ↓
سَوِيَّةً ; (M;) and ↓
سِوًى and ↓
سُوًى , as well as
سَوَآءٌ, accord. to Fr, are syn. with
نَصَفٌ; and accord. to him, (TA,) and to Akh, (S, TA,) syn. with
عَدْلٌ; (S, K, 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
مِنْ
هٰذَا
الأَمْرِ ↓
عَلَى
سَوِيَّةً , meaning
سَوَآءٍ [i. e. They two are on an equality, or on a par, in
respect of this affair, or case]: (S, TA:) and ↓
هُمْ
عَلَى
سَوِيَّةٍ , meaning [likewise]
اِسْتِوَآءٌ [i. e. They are on an equality, or on a par], (M,
K,)
فِى
هٰذَا
الأَمْرِ [in this affair, or case]. (M.) And ↓
قَسَمْتُ
الشَّىْءَ
بَيْنَهُمَا
بِالسَّوِيَّةِ , (S,) meaning
بِالعَدْلِ [i. e. I divided the thing between them two with equity,
justice, or rectitude]. (TA.) And it is said in the Kur [viii. 60],
فَانْبِذْ
إِِلَيْهِمْ
عَلَى
سَوَآءٍ, meaning
عَدْلٍ [as expl. in art.
نبذ, q. v.]. (S, * 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]; (As, S, K, TA;) in
which the moon becomes equable or uniform (يَسْتَوِى)
[in illumination]: (TA:) or the night of the fourteenth. (M, K.) ―
-b2- And i. q.
وَسَطٌ [as meaning The middle, or midst, of a thing]; (S, M,
Mughnee, K;) as also ↓
سُوًى and ↓
سِوًى . (Lh, M, K.) Hence,
سَوَآءُ
الشَّىْءِ The middle, or midst, of the thing; (S, M;) as also
↓
سُوَاهُ and ↓
سِوَاهُ . (Lh, M.) It is said in the Kur [xxxvii. 53,]
فَرَآهُ
فِى
سَوَآءِ
الْجَحِيمِ
[And he shall see him] in the middle or midst [of the
fire of Hell]. (S, * 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, K. [In some copies of the
K,
مُتَّسَعُهُ is erroneously put for
مُنْتَصَفُهُ.]) ― -b3- [Hence, perhaps, as being generally the middle or
nearly so,] The summit of a mountain. (M, K.) 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.) -A2- It is also used as an epithet; (Mughnee;) and signifies
Equal, equable, uniform, or even; syn. ↓
مُسْتَوٍ ; (M, Mughnee, K;) applied in this sense to a place; (Mughnee;)
as also, thus applied, ↓
سَوِىٌّ , and ↓
سِىٌّ ; (M, K;) 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 Kur 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
also
الخَلْقِ ↓
رَجُلٌ
سَوِىٌّ , (S, M,) meaning ↓
مُسْتَوٍ [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]: (S:) and
رَجُلٌ ↓
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.:) and ↓
غُلَامٌ
سَوِىٌّ A boy, or young man, uniform in make, or
symmetrical, (الخَلْقِ
↓
مُسْتَوِى ,) 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 Kur 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: (Bd, Jel:) and some read
السَّوَآءِ, meaning the middle, good, road: and
السَّوْءِ (Ksh, Bd) i. e. the evil, or bad, road: (Bd:) and
السُّوْءَى [i. e. most evil, or worst; fem. of
أَسْوَأُ; for
الصِّرَاطُ is fem. as well as masc.]: (Ksh, Bd:) [and] ↓
السُّوَىَ , of the measure
فُعْلَى from
السَّوَآءُ, [with which it is syn.,] or originally
السُّوْءَى [mentioned above]: (K:) and ↓
السُّوَىِّ , (Ksh, Bd,) which is dim. of
السَّوَآء, (Lth, TA,) [or] as dim. of
السَّوْء [in which case it is for
السُّوَىْءِ]. (Ksh, Bd.) ― -b2- [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 Kur xli. 9, some road
سَوَآءً; and others,
سَوَآءٍ. (M.) ― -b3- And Equitable, just, or right; syn.
عَدْلٌ: used in this sense in the saying in the Kur [iii. 57],
تَعَالَوْا
إِِلَى
كَلِمَةٍ
سَوَآءٍ
بَيْنَنَا
وَبَيْنَكُمْ [Come ye to an equitable, or a just, or right,
sentence, or proposition, between us and you]. (Az, TA.) ― -b4- And
Equidistant, or midway, (عَدْلٌ,
and
وَسَطٌ, S, or
نَصَفٌ, Mughnee,) between two parties, (S,) or between two places;
(Mughnee;) applied as an epithet to a place; as also ↓
سِوًى and ↓
سُوًى ; (S, 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 and ↓
سُوًى , (M, K,) in the Kur xx. 60, accord. to different readings, means
A place equidistant, or midway, (Ksh, Bd, Jel,) between us and
thee, (Ksh, Bd,) 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 K,) or
مَعْلَمٌ, (so in other copies of the K 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.) ― -b5- [Also Equal, or alike,
in any respect.] One says,
مَرَرْتُ
بِرَجُلٍ
سَوَآءٍ
وَالعَدَمُ, (M, Mughnee, K,) and
وَالعَدَمُ ↓
سِوَآءٍ , (K,) and
وَالعَدَمُ ↓
سِوًى , and
وَالعَدَمُ ↓
سُوًى , (M, K,) 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, K: *) 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 Kur ii. 5, and the
expositions thereof]. (S.) [And ↓
سِوًى is used as an adv. n., or as an inf. n. adverbially, meaning
Alike: see an ex. in a verse cited voce
سَبْتٌ.] ― -b6- Also A like; a similar person or thing; (S, M,
K;) and so ↓
سِىٌّ : [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, (S, M, K,) and also, (S, * K,) but anomalous, (S,) or [rather]
quasi-pl. ns., all anomalous, (M,) ↓
سَوَاسِيَةٌ (S, M, K) and ↓
سَوَاسٍ and ↓
سَوَاسِوَةٌ : (M, K:) and
أَسْوَآءٌ is also pl. of ↓
سِىٌّ : (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:] (S:) accord. to Aboo-'Alee,
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 'Amr], (M, K,) because it is [originally] an inf. n.: (M:) and
هُمَا
فِى
هٰذَا
الأَمْرِ
سَوَآءٌ [They two are in this affair, or case, likes]: (S:)
and
هُمَا
سَوَاآنِ (S, M, K) and ↓
سِيَّانِ i. e. They two are likes: (S, M, Mgh, Msb, K:) and
هُمْ
سَوَآءٌ and
أَسْوَآءٌ and ↓
سَوَاسِيَةٌ i. e. They are likes; (S; [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:) and ↓
مَاهُوَ
لَكَ
بِسِىٍّ He is not a person like to thee: and
مَاهُمْ
لَكَ
بِأَسْوَآءٍ [They are not persons like to thee]: (Lh, M:) and ↓
مَاهِىَ
لَكَ
بِسِىٍّ (Lh, M, K *) i. e. She is not a person like to thee:
(TA:) and
مَاهُنَّ
لَكَ
بِأَسْوَآءٍ [They (females) are not persons like to thee]: and
لِمَنْ
فَعَلَ
ذَاكَ ↓
لَا
سِىَّ [There is not a like to him who did that]: and
إِِذَا
فَعَلْتَ
ذَاكَ ↓
لَا
سِيَّكَ [There is not the like of thee when thou doest that]: (Lh,
M, K:) and
فُلَانٍ ↓
لَا
سِيَّةَ (K) [There is not the like of such a one: in the CK,
فُلَانٌ: perhaps the right reading is
فُلَانٌ ↓
لَا
سِيَّكَ Such a one is not the like of thee].
سَوَآءٌ and ↓
سِيَّانِ 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
وَا@غْبَرَّتِ
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. ― -b7- See also
سِوًى in six places.
سِوَآءٌ
ذ : see
سِىٌّ, second sentence, in two places: and
سَوَآءٌ also, in the latter half of the paragraph: ― -b2- and see
سِوًى. ― -b3-
بَعَثُوا
بِالسِّوَآءِ
وَاللِّوَآءِ means (assumed tropical:) They sent seeking, or
demanding, aid, or succour. (K 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. ― -b2- [Also fem. of
سَوِىٌّ. ― -b3- And hence, as a subst.,] A kind of vehicle of female
slaves and of necessitous persons: (K:) or a [garment of the kind
called]
كِسَآء, stuffed with panic grass (ثُمَام),
(S, M, K, and L in art.
كرب,) or palm-fibres (لِيف),
(M,) or the like, (S, M, and L ubi suprà,) resembling the
بَرْذَعَة [q. v.], (S, 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. (S.)
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.) ― -b2- And
أَرْضٌ
سَوَّآءٌ Land of which the earth, or dust, is like sand. (IAth,
TA.)
سَايَةٌ
ذ is [held by some to be] of the measure
فَعْلَةُ from
التَّسْوِيَةُ [inf. n. of
سوّى]; (K;) 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: (K:) 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
ذ 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? ” (S,) or “ How have ye entered upon the evening? ”
(M, TA,)
مُسْوُونَ
صَالِحُونَ [as enunciatives of
نَحْنُ understood], (S, M,) or
صَالِحِينَ ↓
مُسْتَوِينَ [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. (S, M, TA.)
مُسَاوٍ : see 3, in three places.
مُسْتَوٍ : see
سَوَآءٌ, in the former half of the paragraph, in six places: and see also
مُسْوٍ. [هِلَالٌ
مُسْتَوٍ: see
أَدْفَقُ.]
Credit:
Lane
Lexicon