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مءي

Root entry · 27 derived lemmas

This root primarily deals with concepts of exaggeration, stretching, expanding, and corruption. It also encompasses the meaning of reaching a specific number, particularly one hundred, and the sounds made by cats.

Derived headwords

مَأَىverb
  1. 1.
    to exaggerateboth

    To go to extremes or be excessive in an action or matter.

  2. 2.
    to sprout, to leaf outclassical

    Used for trees, meaning to begin to grow leaves or to produce new shoots.

  3. 3.
    to corrupt, to spoilclassical

    To cause something to become damaged, ruined, or morally corrupt.

  4. 4.
    to spread rumors, to sow discordclassical

    To engage in malicious gossip or to incite conflict between people.

مَأَيْتُ في الشيءِ أَمْأَى مَأْيًا — I exaggerated in the matter.
مَأَى الشجرُ مَأْيًا — The trees sprouted/leafed out.
مَأْوَىverb
  1. 1.
    to stretch, to widenclassical

    To make something, like a waterskin or leather, wider and more expansive by stretching it.

مَأَوْتُ الجلدَ والدلوَ والسقاءَ مَأْوًا — I stretched the leather, the bucket, and the waterskin.
تَمَأَّىverb
  1. 1.
    to become wide, to expandclassical

    To become stretched out and wider, used for containers like waterskins and leather.

  2. 2.
    to become corrupt, to spreadclassical

    Used to describe evil or corruption becoming widespread and prevalent among people.

تَمَأَّى الجلدُ يَتَمَأَّى تَمْئِيًا — The leather became wide.
تَمَأَّى فيهم الشرُّ — Evil spread among them.
المَأْيُnoun
  1. 1.
    rumor-mongering, slanderclassical

    The act of spreading malicious gossip or inciting discord between people.

  2. 2.
    corruption, فسادclassical

    The state of being spoiled, damaged, or morally corrupt.

المَأْيُ النميمةُ بين القومِ — Slander is rumor-mongering between people.
مَأَّاءٌadjective
  1. 1.
    slanderer, rumor-mongerclassical

    A person, male or female, who habitually spreads gossip and incites discord.

رجلٌ مَأَّاءٌ — A slandering man.
مَأَّاءَةٌadjective
  1. 1.
    slanderer, rumor-mongerclassical

    A woman who habitually spreads gossip and incites discord.

امرأةٌ مَأَّاءَةٌ — A slandering woman.
المَأْسُnoun
  1. 1.
    corruption, فسادclassical

    The state of being spoiled, damaged, or morally corrupt; also used for spreading discord.

الدحسُ والمَأْسُ: الفسادُ — Al-dahs and al-ma's: corruption.
مَاءَverb
  1. 1.
    to meow, to cry (cat)both

    The sound made by a cat when it cries or calls out.

ماءَ السنورُ يَمُوءُ مُوَاءً — The cat meowed.
مُوَاءٌnoun
  1. 1.
    meowing, cat's cryboth

    The sound produced by a cat.

ماءَ السنورُ يَمُوءُ مُوَاءً — The cat meowed with a meow.
أَمْوَىverb
  1. 1.
    to make reach one hundredclassical

    To cause a group or quantity to reach the number of one hundred.

  2. 2.
    to cry out (cat)classical

    To make the sound of a cat crying.

أَمْأَيْتُ القومَ — I made the people reach one hundred.
أَمْوَى إذا صاح صياحَ السنورِ — He made the sound of a cat's cry.
مِئَةnoun
  1. 1.
    one hundredboth

    The cardinal number representing the quantity of 100.

مررت برجلٍ مِئَةُ إبلِهِ — I passed by a man whose camels numbered one hundred.
مِئَاتٌnoun
  1. 1.
    hundredsboth

    The plural form of 'one hundred', referring to quantities in the hundreds.

الجمع مِئَاتٌ ومِئُونَ — The plural is hundreds and hundreds.
مِئُونَnoun
  1. 1.
    hundredsboth

    A plural form of 'one hundred', indicating quantities in the hundreds.

الجمع مِئَاتٌ ومِئُونَ — The plural is hundreds and hundreds.
مَأْوَةٌnoun
  1. 1.
    low-lying landclassical

    A depression or low-lying area of land.

مَأْوٌ المَأْوَةُ: أرضٌ منخفضةٌ — Ma'w al-ma'wah: low-lying land.
مَآةٌnoun
  1. 1.
    slanderer, rumor-mongerclassical

    A woman who spreads gossip and incites discord, a variant of مأاءة.

مَآةٌnoun
  1. 1.
    corruption, فسادclassical

    The state of being spoiled or corrupt, a variant form.

مَأْوِيٌّadjective
  1. 1.
    related to one hundredclassical

    A nisba adjective referring to something related to the number one hundred.

مَأْوِيٌّ كَمَعْوِيٍّ — Ma'wiyy, like Ma'awiyy.
مَأْيٌnoun
  1. 1.
    corruptionclassical

    The state of being corrupt or spoiled.

مَأْيَاnoun
  1. 1.
    exaggerationclassical

    The act of going to extremes or being excessive.

مَأَيْتُ في الشيءِ أَمْأَى مَأْيًا — I exaggerated in the matter.
مَأْوًاnoun
  1. 1.
    stretchingclassical

    The act of stretching something to make it wider.

مَأَوْتُ الجلدَ والدلوَ والسقاءَ مَأْوًا — I stretched the leather, the bucket, and the waterskin.
تَمْئِيًاnoun
  1. 1.
    expansion, wideningclassical

    The process of becoming wider or more expansive.

تَمَأَّى الجلدُ يَتَمَأَّى تَمْئِيًا — The leather became wide.
مُمَأَّىparticiple
  1. 1.
    made to reach one hundredclassical

    Describing a group or quantity that has been caused to reach the number of one hundred.

وهُمْ مُمَأُّونَ — And they are made to reach one hundred.
مُمَأُّونparticiple
  1. 1.
    made to reach one hundredclassical

    Describing a group that has been caused to reach one hundred, possibly by external addition.

وهُمْ مُمَأُّون — And they are made to reach one hundred.
مُؤَالَفَةnoun
  1. 1.
    agreement, contractclassical

    A mutual agreement or contract, particularly concerning a quantity like one hundred.

شارَطْتُهُ مُؤَالَفَةً — I contracted with him for a hundred.
مَآتٌnoun
  1. 1.
    hundredsclassical

    A plural form of 'one hundred', used poetically or in specific grammatical contexts.

خَمْسَمِئٍ مِنْهَا قِسِيٌّ وَزَوَائِفُ — And five hundred of them were bows and counterfeit items.
مَئِينٌnoun
  1. 1.
    hundredsclassical

    A plural form of 'one hundred', used in specific grammatical constructions.

وَحَامِلُ المَئِينِ بَعْدَ المَئِينِ — And the bearer of hundreds after hundreds.
مَئِيٌّnoun
  1. 1.
    one hundredclassical

    A variant form or pronunciation of 'one hundred'.

وَهَابُ المَئِيِّ — And the giver of a hundred.

Parallel reading

مَأَيْتُ في الشيءِ أَمْأَى مَأْيًا: بالغت.
I exaggerated in the matter, going to extremes.
مَأَى الشجرُ مَأْيًا: طلع، وقيل: أورق.
The trees sprouted, and it was said: they leafed out.
مَأَوْتُ الجلدَ والدلوَ والسقاءَ مَأْوًا ومَأَيْتُ السقاءَ مَأْيًا إذا وسعته ومددته حتى يتسع.
I stretched the leather, the bucket, and the waterskin, and I stretched the waterskin until it became wide.
وتَمَأَّى الجلدُ يَتَمَأَّى تَمْئِيًا توسع، وتمأت الدلو كذلك، وقيل: تمئيها امتدادها، وكذلك الوعاء، تقول: تمأى السقاء والجلد فهو يتمأى تمئيا ومأو تمؤوا، وإذا مددته فاتسع، وهو تفعل؛
And the leather expanded, becoming wider; the bucket did the same, and it was said its expansion is its stretching, and so is the container. You say: the waterskin and the leather expanded, and it is a ta fa'ul form;
وقال الليث: المَأْيُ النميمة بين القوم.
And Al-Layth said: Al-Ma'y is slander between people.
مَأَيْتُ بين القومِ: أفسدت.
I caused corruption between the people: I spoiled things.
وقال الليث: مَأَوْتُ بينهم إذا ضربت بعضهم ببعض، ومَأَيْتُ إذا دببت بينهم بالنميمة؛
And Al-Layth said: I caused discord between them by pitting them against each other, and I spread rumors among them;
ومَأَى بينهم أخو نكرات لم يزل ذا نميمة مَآءًا
And a man of unknown origins caused discord among them, he was always a slanderer.
وامرأة مَآءَةٌ، مثل مَعَاعة، ومستقبله يَمْأَى.
And a woman who is a slanderer, like Ma'a'ah, and its future is corruption.
قال ابن سيده: ومَأَى بين القومِ مَأْيًا أفسد ونَم.
Ibn Sidah said: And he caused corruption and spread rumors between people.
الجوهري: مَأَى ما بينهم مَأْيًا أي أفسد؛
Al-Jawhari: He corrupted what was between them, meaning he spoiled it;
ويعتلون من مَأَى في الدحس، بالمَأْسِ يرقى فوق كل مَأْسٍ
And they are corrupted by what he spoils in the discord, climbing with corruption over every corruption.
وقد تَمَأَّى ما بينهم أي فسد.
And what was between them became corrupt, meaning it spoiled.
وتَمَأَّى فيهم الشرُّ: فشا واتسع.
And evil spread among them: it became widespread and extensive.
وامرأة ماءة، على مثل ماعة: نمامة مقلوب، وقياسه مآة على مثال معاة.
And a woman is Ma'ah, like Ma'ah: a slanderer, inverted, and its measure is Ma'ah like Ma'ah.
ماءَ السنور يموءُ مُوَاءً «1» ومَأَتِ السنور كذلك إذا صاحت، مثل أمت تأمو أماء؛
The cat meowed, making a meow, and the cat did the same when it cried, like 'ammat ta'mu ammaa;
وقال غيره: ماءَ السنور يموءُ كمَأَى.
And others said: The cat meowed like Ma'a.
أبو عمرو: أموى إذا صاح صياح السنور.
Abu Amr: He made the sound of a cat's cry.
والمائة: عدد معروف، وهي من الأسماء الموصوف بها، حكى سيبويه: مررت برجل مِئَة إبله، قال: والرفع الوجه، والجمع مئات ومئون على وزن معون، ومئ مثال مع، وأنكر سيبويه هذه الأخيرة، قال: لأن بنات الحرفين لا يفعل بها كذا، يعني أنهم لا يجمعون عليها ما قد ذهب منها في الإفراد ثم حذف الهاء في الجمع، لأن ذلك إجحاف في الاسم وإنما هو عند أبي علي المئي.
And Al-Mi'ah: a known number, and it is among the names used for description. Sibawayh narrated: I passed by a man whose camels numbered one hundred. He said: and raising it is the preferred way, and the plural is Mi'aat and Mi'oon on the pattern of Ma'oon, and Mi' example Ma', and Sibawayh rejected the latter, saying: because the derivatives of two letters are not treated this way, meaning they do not pluralize upon it what was lost in the singular then the 'haa' is deleted in the plural, because that is an abbreviation in the name, and it is with Abu Ali Al-Mi'i.
أصلها مئى مثل معى، والهاء عوض من الياء، وإذا جمعت بالواو والنون قلت مئون، بكسر الميم، وبعضهم يقول مؤون، بالضم؛
Its origin is Mi'y like Ma'y, and the 'haa' is a substitute for the 'yaa', and when you pluralize with 'waw' and 'noon' you say Mi'oon, with a kasra on the 'meem', and some say Mu'oon, with a damma;
ولو قلت مئات مثل معات لكان جائزا؛
And if you said Mi'aat like Ma'aat, it would be permissible;
أصلها مئي.
Its origin is Mi'i.
سمعت مئيا في معنى مائة عن العرب، ورأيت هنا حاشية بخط الشيخ رضي الدين الشاطبي اللغوي رحمه الله قال: أصلها مئية، قال أبو الحسن: سمعت مئية في معنى مائة، قال: كذا حكاه الثمانيني في التصريف،
I heard Mi'yan in the meaning of one hundred from the Arabs, and I saw here a marginal note in the handwriting of Sheikh Radi al-Din al-Shatibi, the lexicographer, may God have mercy on him, who said: its origin is Mi'yah. Abu al-Hasan said: I heard Mi'yah in the meaning of one hundred, he said: thus it was narrated by Al-Thamanini in Al-Tasrif,
قال: وبعض العرب يقول مائة درهم، يشمون شيئا من الرفع في الدال ولا يبينون، وذلك الإخفاء،
He said: And some Arabs say 'Ma'at dirham', they give a hint of a damma on the 'dal' without making it clear, and that is assimilation,
يريد المئي فخفف كما قال الآخر: ألم تكن تحلف بالله العلي إن مطاياك لمن خير المطي
He intended Al-Mi'i, so he shortened it as the other said: Did you not swear by God Almighty that your mounts are among the best of mounts.
وما زودوني غير سحق عباءة، وخمسمئ منها قسي وزائف «1»
And they did not provide me with anything but worn-out cloaks, and five hundred of them were bows and counterfeit items.
هما عند الأخفش محذوفان مرخمان.
They are, according to Al-Akhfash, shortened and elided.
وحكي عن يونس: أنه جمع بطرح الهاء مثل تمرة وتمر، قال: وهذا غير مستقيم لأنه لو أراد ذلك لقال مئى مثل معى، كما قالوا في جمع لثة لثى، وفي جمع ثبة ثبا؛
And it was narrated from Yunus: that he pluralized by dropping the 'haa' like 'tamrah' and 'tamr', he said: and this is not correct because if he intended that, he would have said Mi' like Ma', as they said for the plural of 'lathah' Lathaa, and for the plural of 'thabbah' Thabaa;
وأما في غير مذهب سيبويه فمئ من خمسمئ جمع مائة كسدرة وسدر، قال: وهذا ليس بقوي لأنه لا يقال خمس تمر، يراد به خمس تمرات، وأيضا فإن بنات الحرفين لا تجمع هذا الجمع، أعني الجمع الذي لا يفارق واحده إلا بالهاء؛
And in a way other than Sibawayh's school, it is Mi' from Khamsami' pluralizing 'Mi'ah' like 'sadrah' and 'sadr', he said: and this is not strong because one does not say 'five dates' meaning five date fruits, and also the derivatives of two letters are not pluralized in this way, meaning the pluralization where the singular differs only by 'haa';
وقوله: ما كان حاملكم منا ورافدكم ... وحامل المين بعد المين والألف «2»
And his saying: What was your carrier from us and your supporter... And the bearer of hundreds after hundreds and thousands.
إنما أراد المئين فحذف الهمزة، وأراد الآلاف فحذف ضرورة.
He only intended Al-Mi'een, so he deleted the hamza, and he intended Al-Alaf, so he deleted it out of necessity.
ورأيت مئيا في معنى مائة؛
And I saw Mi'an in the meaning of one hundred;
وهذه دلالة قاطعة على كون اللام ياء،
And this is conclusive evidence that the 'lam' is a 'yaa',
إن أصل مائة مئية، فذكرت ذلك لأبي علي فعجب منه أن يكون ابن الأعرابي ينظر من هذه الصناعة في مثله،
That the origin of 'Ma'ah' is 'Mi'ah', so I mentioned that to Abu Ali, and he was surprised that Ibn Al-A'rabi would consider such a thing from this craft.
وقالوا ثلاثمائة فأضافوا أدنى العدد إلى الواحد لدلالته على الجمع كما قال:
And they said 'Three hundred', so they added the lowest number to the unit to indicate the plural, as he said:
في حلقكم عظم وقد شجينا وقد يقال ثلاث مئات ومئين، والإفراد أكثر على شذوذه،
There is a bone in your throats and we are choked, and it may be said 'three hundreds' and 'hundreds', and the singular is more common despite its irregularity,
والإضافة إلى مائة في قول سيبويه ويونس جميعا فيمن رد اللام مئوي كمعوي،
And the addition to 'Mi'ah' according to Sibawayh and Yunus both, for those who return the 'lam', is 'Mi'awi' like 'Ma'awi',
فإذا أضفت إليها أبدلت الألف واوا فقلت مئوي كثنوي،
And when you add to it, you replace the 'alif' with a 'waw' and say 'Mi'awi' like 'Thanawi',
وأما مذهب يونس فإنه كان إذا نسب إلى فعلة أو فعلة مما لامه ياء أجراه مجرى ما أصله فعلة أو فعلة، فيقولون في الإضافة إلى ظبية ظبوي، ويحتج بقول العرب في النسبة إلى بطية بطوي وإلى زنية زنوي، فقياس هذا أن تجري مائة وإن كانت فعلة مجرى فعلة فتقول فيها مئوي فيتفق اللفظان من أصلين مختلفين.
As for Yunus's school, when he attributed to a 'fa'lah' or 'fa'lah' whose 'lam' is 'yaa', he treated it as if its origin was 'fa'lah' or 'fa'lah', so they say in attribution to 'dhabiyah' 'Dhabawi', and he argues with the Arabs' saying in attribution to 'battiyah' 'Battawi' and to 'zinniyah' 'Zinnawi', so the measure of this is that 'Mi'ah', even though it is 'fa'lah', is treated as 'fa'lah', so you say 'Mi'awi' in it, and the two pronunciations agree from two different origins.
يقال ثلاثمائة، وكان حقه أن يقولوا مئين أو مئات كما تقول ثلاثة آلاف، لأن ما بين الثلاثة إلى العشرة يكون جماعة نحو ثلاثة رجال وعشرة رجال، ولكنهم شبهوه بأحد عشر وثلاثة عشر.
It is said 'three hundred', and it should have been that they say 'Mi'een' or 'Mi'aat' as you say 'three thousands', because what is between three and ten is a plural, like 'three men' and 'ten men', but they likened it to eleven and thirteen.
ومن قال مئين ورفع النون بالتنوين ففي تقديره قولان: أحدهما فعلين مثل غسلين وهو قول الأخفش وهو شاذ، والآخر فعيل، كسروا لكسرة ما بعده وأصله مئي ومئي مثال عصي وعصي، فأبدلوا من الياء نونا.
And whoever says 'Mi'een' and raises the 'noon' with tanween, there are two interpretations of its measure: the first is 'Fa'ileen' like 'Ghasleen', which is the saying of Al-Akhfash and is irregular, and the second is 'Fa'eel', they kasra it due to the kasra of what follows it, and its origin is Mi'i and Mi'i, example 'Asiyy' and 'Asiyy', so they replaced the 'yaa' with a 'noon'.
وأمأى القوم: صاروا مائة وأمأيتهم أنا، وإذا أتممت القوم بنفسك مائة فقد مأيتهم، وهم ممئيون، وأمأوا هم فهم ممؤون.
And the people reached one hundred, and I made them reach one hundred. And if you complete the people yourself to one hundred, you have 'Ma'aytahum', and they are 'Mumay'oon', and they reached it themselves, so they are 'Mumaw'oon'.
وإن أتممتهم بغيرك فقد أمأيتهم وهم ممأون.
And if you complete them with someone else, you have 'Amma'aytahum', and they are 'Mumaw'oon'.
كان القوم تسعة وتسعين فأمأيتهم، بالألف، مثل أفعلتهم، وكذلك في الألف آلفتهم، وكذلك إذا صاروا هم كذلك قلت: قد أمأوا وآلفوا إذا صاروا مائة أو ألفا.
The people were ninety-nine, so I made them reach one hundred, with 'alif', like 'Af'altahum'. And similarly with 'Alif', 'Aalaftahum'. And similarly, if they themselves become so, you say: they have reached, and they have become numerous, if they reach one hundred or a thousand.
وأمأيتها لك جعلتها مائة.
And I made it reach one hundred for you, meaning I made it one hundred.
وأمأت الدراهم والإبل والغنم وسائر الأنواع: صارت مائة، وأمأيتها مائة.
And dirhams, camels, sheep, and all other types reached one hundred: they became one hundred, and I made them reach one hundred.
وشارطته مماآة أي على مائة؛
And I contracted with him for a hundred, meaning for one hundred;
عن ابن الأعرابي، كقولك شارطته مؤالفة.
From Ibn Al-A'rabi, like your saying 'I contracted with him for a mutual agreement'.
قال الليث المائة حذفت من آخرها واو، وقيل: حرف لين لا يدرى أواو هو أو ياء، وأصل مائة على وزن معية، فحولت حركة الياء إلى الهمزة، وجمعها مأيات على وزن معيات، وقال في الجمع: ولو قلت مئات بوزن معات لجاز.
Al-Layth said: The 'haa' was deleted from the end of 'Mi'ah', and it was said: a soft letter, and it is not known if it is a 'waw' or a 'yaa'. And the origin of 'Mi'ah' is on the pattern of 'Ma'iyyah', so the vowel of the 'yaa' was transferred to the hamza, and its plural is 'Ma'ayaat' on the pattern of 'Ma'ayaat', and he said about the plural: And if you said 'Mi'aat' on the pattern of 'Ma'aat', it would be permissible.
مَأْوٌ المأوة: أرض منخفضة، والجمع مأو مأو.
Ma'w al-Ma'wah: low-lying land, and the plural is Ma'w Ma'w.