مءى

Root entry · 28 derived lemmas

This root primarily deals with concepts of reaching a limit, completion, or fullness, particularly in relation to numbers (like one hundred). It also extends to meanings of corruption, spreading rumors, and stretching or expanding.

Derived headwords

مَأَى فيهِverb

1.
to reach maturityclassical
To reach a state of maturity or fullness, to become deep or profound.

مَأْيٌnoun

1.
maturity, depthclassical
The state of being mature or profound; the source or act of reaching maturity.

مَأَى الشجرُverb

1.
trees buddedclassical
When trees begin to bud or leaf out.

مَأَى ما بينهمverb

1.
to corrupt, to sow discordclassical
To cause corruption or discord between people, often through spreading rumors or gossip.

مَآءٌadjective

1.
slanderer, talebearerclassical
A person who spreads rumors or engages in gossip; a slanderer.

مَأَى القومُverb

1.
to reach one hundredclassical
For a group of people to reach the number of one hundred by themselves.

مِئَةٌnoun

1.
one hundredboth
The cardinal number one hundred.
2.
a large numberclassical
Used metaphorically to denote a large, indefinite number.

مِئَةٌ إبلهnoun

1.
a hundred of his camelsboth
Referring to a quantity of one hundred, often used in descriptive phrases.

مِئَاتٌnoun

1.
hundredsboth
The plural form of one hundred, indicating hundreds of something.

مِئُونَnoun

1.
hundredsclassical
A plural form of 'one hundred', used in specific grammatical contexts.

مُؤُونٌnoun

1.
hundredsclassical
An alternative plural form of 'one hundred'.

مِئِيٌّnoun

1.
hundredclassical
A poetic or archaic form referring to the number one hundred.

ثلاثُ مِئَاتٍnoun

1.
three hundredboth
The number three hundred, formed by combining 'three' with the plural of 'hundred'.

ثلاثُ مِئِينَnoun

1.
three hundredclassical
An alternative construction for 'three hundred', considered grammatically less common.

مِئَوِيٌّadjective

1.
hundredthboth
Relating to or denoting the number one hundred; the hundredth.

أَمْأَى القومُverb

1.
to become one hundredclassical
For a group to reach the number of one hundred, often implying external addition.

أَمْأَيْتُهُمْverb

1.
to make them one hundredclassical
To cause a group to reach the number of one hundred by adding to them.

مَمْؤُونٌnoun

1.
made one hundredclassical
The passive participle indicating a group that has been made to reach one hundred.

أَمْأَى الدراهمَverb

1.
to become one hundredclassical
For money or other items to reach the quantity of one hundred.

أَمْأَيْتُ الدراهمَverb

1.
to make one hundredclassical
To cause money or other items to reach the quantity of one hundred.

مُمَاءَاةٌnoun

1.
agreement for one hundredclassical
A contract or agreement involving the sum of one hundred.

مَأَيْتُ الجلدَverb

1.
to stretch the skinclassical
To stretch or extend a piece of skin.

تَمَأَّى السقاءُverb

1.
waterskin expandedclassical
For a waterskin or similar container to expand or stretch out.

تَمَأْيًاnoun

1.
expansion, stretchingclassical
The act or process of expanding or stretching.

تَمَاءَى الجلدُverb

1.
skin stretchedclassical
For skin to stretch or expand.

مَاءَةٌadjective

1.
slanderer, talebearerclassical
A woman who is a slanderer or talebearer.

مُؤَاءَةٌadjective

1.
slanderer, talebearerclassical
A woman who is a slanderer or talebearer.

مَآءٌadjective

1.
slanderer, talebearerclassical
A person, especially a man, who spreads rumors or engages in gossip.

Parallel reading

مأى فيه، كسعى: بالغ وتعمق

He reached maturity in it, like 'sa'a': he became mature and profound.

مأى الشجر: طلع أو أورق

The trees budded: they began to sprout or leaf out.

ويقال: مأى ما بينهم: أي أفسد

And it is said: 'Ma'a' between them: meaning, he corrupted.

ويعتلون من مأى في الدحس

And they ascend from a place of corruption in the digging.

مأيت بين القوم إذا دببت بينهم بالنممية

I caused discord between people if I crept among them with talebearing.

ومأى بينهم أخو نكرات لم يزل ذا نميمة مأآء

And a man of many tricks caused discord among them, he has always been a talebearer, a slanderer.

مأى القوم: تممهم بنفسه مائة، فهم ممئيون

The people reached one hundred: they completed themselves to one hundred, so they are 'mumaiyyun'.

وتمأى السقاء تمئيا: توسع وامتد

And the waterskin expanded, 'tamaiyan': it widened and stretched.

وهو مطاوع مأيته مأيا

And it is the passive of 'maaytuhu' (I stretched it) 'maayan'.

وامرأة ماءة، كماعة، أي نمامة

And a woman 'ma'ah', like 'kama'ah', meaning a talebearer.

وقياسه مآة كمعاة

And its measure is 'ma'ah' like 'ma'ah'.

وفي التهذيب: امرأة مآءة، كمعاعة، نمامة

And in Al-Tahdhib: a woman 'ma'ah', like 'ma'a'ah', a talebearer.

واشتقاقه من مأيت الجلد مددته لأنه عدد ممتد

And its derivation is from 'maayt al-jild' (I stretched the skin) because it is an extended number.

مررت برجل مائة إبله

I passed by a man with a hundred of his camels.

أصله مئى كمعى، والهاء عوض من الياء

Its origin is 'mi'y' like 'mi'y', and the 'ha' is a substitute for the 'ya'.

المائة حذف من آخرها ياء

The 'hundred' has a 'ya' removed from its end.

بعض العرب يقولون مائة درهم يشمون شيئا من الرفع في الدال ولا يبينون، وذلك الإخفاء

Some Arabs say 'mi'at dirham' and they perceive a slight raising in the 'dal' without it being clear, and that is 'al-ikhfaa'.

لو قلت في جمع مائة مئات، كمعات، لكان جائزا

If you said for the plural of 'hundred', 'mi'aat', like 'ma'aat', it would be permissible.

وإذا جمعت بالواو والنون قلت مئون، بكسر الميم

And when you pluralize with 'waw' and 'nun', you say 'mi'un', with a kasra on the 'mim'.

وبعضهم يقول: مؤون، بضم الميم

And some of them say: 'mu'un', with a damma on the 'mim'.

وميء، كمع، وأنكر هذه سيبويه

And 'miyy', like 'ma', and Sibawayh rejected this.

وحاتم الطائي وهاب المئي إنما أراد المئي فحذف

And Hatim al-Ta'i, the giver of 'al-mi'i', he only intended 'al-mi'i' and omitted.

فخفف؛ كما قال: ألم تكن تحلف بالله العلي إن مطاياك لمن خير المطي

So he lightened it; as he said: Did you not swear by God Almighty that your camels are among the best of mounts.

ثلثمائة أضافوا أدنى العدد إلى الواحد لدلالته على الجمع

Three hundred: they added the lowest number to the one to indicate the plural.

وهو شاذ

And this is irregular.

وكان حقه أن يقال: ثلاث مئات وثلاث مئين

And its proper form should be: three hundreds and three 'mi'in'.

لأن ما بين الثلاثة إلى العشرة يكون جماعة نحو ثلاثة رجال وعشرة رجال

Because what is between three and ten is a plural, like three men and ten men.

ولكنهم شبهوه بأحد عشر وثلاثة عشر

But they likened it to eleven and thirteen.

ومن قال مئين ورفع النون بالتنوين ففي تقديره قولان

And whoever says 'mi'in' and raises the 'nun' with tanween, there are two opinions regarding its structure.

أحدهما: فعلين مثال غسلين، وهو قول الأخفش وهو شاذ

The first: 'fa'ileen' like 'ghisleen', which is the opinion of Al-Akhfash and it is irregular.

والآخر: فعيل، كسر الفاء لكسرة ما بعده، وأصله: مئي! ومئي مثال عصي وعصي

And the second: 'fa'eel', the kasra of the 'fa' is due to the kasra of what follows it, and its origin is: 'mi'i'! and 'mi'i' is like 'asi' and 'asi'.

وأما قول الشاعرين: وهاب المئي، وخمسمىء، فهما عند الأخفش محذوفان مرخمان

As for the saying of the two poets: 'wahhab al-mi'i', and 'khammasmi'', they are, according to Al-Akhfash, shortened and elided.

وحكي عن يونس: أنه جمع بطرح الهاء مثل تمرة وتمر

And it is narrated from Yunus: that he pluralized by dropping the 'ha' like 'tamrah' and 'tamr'.

والنسبة إلى المائة في قول سيبويه ويونس جميعا فيمن رد اللام مئوي، كمعوي

And the attribution to 'al-mi'ah' according to Sibawayh and Yunus, for those who return the 'lam', is 'mi'awi', like 'ma'awi'.

فإذا أضفت إليها أبدلت الألف واوا فقلت: مئوي كثنوي

So when you attribute to it, you replace the 'alif' with a 'waw' and say: 'mi'awi' like 'thanawi'.

فإنه كان إذا نسب فعلة أو فعلة مما لامه ياء أجراه مجرى ما أصله فعلة أو فعلة

For he used to treat 'fa'lah' or 'fa'lah' whose 'lam' is 'ya' as if its origin was 'fa'lah' or 'fa'lah'.

فيقول في الإضافة إلى بطية بطوي

So he says for attribution to 'battiyah', 'battawi'.

فيتفق اللفظان من أصلين مختلفين

So the two pronunciations agree from two different origins.

أمأى القوم: صاروا مائة

The people became one hundred: they reached one hundred.

فهم ممؤون، كمعطون، أصله ممأوون

So they are 'mum'awun', like 'mu'tawn', its origin is 'mum'awun'.

وأمأيتهم أنا: تممتهم مائة

And I made them one hundred: I completed them to one hundred.

كان القوم تسعة وتسعين فامأيتهم، بألف مثل أفعلتهم

The people were ninety-nine, so I made them reach one hundred, with an 'alif' like 'af'altuhum'.

وكذا إذا صاروا هم كذلك قلت: أمأوا وآلفوا إذا صاروا مائة وألفا

And likewise, if they themselves become so, you say: 'am'aw' and 'aalafu' if they become one hundred and one thousand.

أمأت الدراهم والإبل وسائر الأنواع: صارت مائة

The dirhams, camels, and other types reached one hundred: they became one hundred.

وأمأيتها: جعلتها مائة

And I made them one hundred: I made them one hundred.

وشارطته مماآة: أي على مائة

And I contracted with him 'mumā'āh': meaning, for one hundred.

كمؤالفة على ألف

Like 'mu'ālafah' for a thousand.

مأيت الجلد مأيا: مددته

I stretched the skin 'maayan': I extended it.

وتماءى الجلد على تفاعل

And the skin stretched, on the pattern 'tafā'ala'.

ورجل مآء، كشداد: نمام

And a man 'mā'ā', like 'shaddād': a talebearer.

ومأى بينهم أخو نكرات لم يزل ذا نميمة مآء

And a man of many tricks caused discord among them, he has always been a talebearer, a slanderer.