[1]
رَابَنِى , (T, S, M, &c.,) aor.
يَرِيبُ, (M, Mgh,
Msb, K,) inf. n.
رَيْبٌ (T, M, Mgh, Msb, &c.) and
رِيبَةٌ, (M, K,) or the latter is a simple subst.,
(S, Msb,)
It (a thing)
occasioned in me disquiet,
disturbance, or
agitation, of mind: (Ksh and Bd
in ii. 1:) [this is the primary signification; (see
رِيبَةٌ;) a signification also borne by ↓
أَرَابَنِى; (see
the verses of Khálid cited in this paragraph;)
whence the other significations here expl. in what
follows:]
it (a thing)
made me to doubt: (Msb:
and in like manner
رَابَهُ is expl. in the Mgh:) or
it (a thing, M)
caused me to have what is termed
رِيبَة [i. e.
doubt, or
suspicion or
evil opinion, or
doubt combined with suspicion or
evil opinion];
as also ↓
أَرَابَنِى: (M, K: in both of which this
meaning is indicated, but not expressed:) but the
latter is said by Lth to be bad: (T:) or, (T, M,
Msb,) accord. to AZ, (T, Msb,) the former signifies
he, (T, M, *) or
it, i. e. his case, (M, * Msb,)
made me to know that there was on his part what
is termed رِيبَة [i. e.
something occasioning doubt,
or
suspicion or
evil opinion, or
doubt combined
with suspicion or
evil opinion]; (T, M, Msb;)
made me to be certain, or
sure, of it: (Msb:)
and ↓ the latter signifies
made me to think that
there was in him what is so termed; (Sb, T, M,
Msb, K;)
without my being certain, or
sure, of
it: (Msb:) [Az says that] these are the right
explanations of the two phrases: (T:) [or] the
latter signifies also
جَعَلَ فِىَّ الرِّيَبَةَ [
he put into
me, i. e.
into my mind, doubt, or
suspicion &c.];
(Sb, M, K; and in a similar manner
أَرَبْتُهُ is expl.
in the latter;) or
أَوْهَمَنِى الرِّيبَةَ [
he made me to
think that which occasioned doubt, or
suspicion
&c.]: (K: and in like manner
ارابهُ is expl. in the
Ham p. 363:) and
رِبْتُهُ signifies
أَوْصَلْتُ إِلَيْهِ الرِّيبَةَ
[
I made doubt, or
suspicion &c., or
that which
occasioned doubt, or
suspicion &c.,
to come to
him, or
to reach him]; (K;) [app.
by some act;
for it is said that]
رَابَهُ signifies
أَتَاهُ بِرِيبَةٍ [
he did
to him a thing that occasioned doubt, or
suspicion
&c.]: (Ham ubi suprà:) or, (K,) accord. to Lh,
the Arabs say, (M,)
رَابَنِى أَمْرُهُ, aor.
يَرِيبُنِى, inf. n.
رَيْبٌ and
رِيبَةٌ: when they speak allusively [with
respect to the cause of doubt &c., not expressing
it,] (
إِذَا كَنَوْا [misinterpreted in the TA as meaning “ when they affix a pronoun to the verb, ” for
the meaning here intended is clearly shown by
what follows,]) they prefix
ا [to the verb, saying
↓
أَرَابَ, and
أَرَبْتُ, &c., expl. in the latter part of
this paragraph]; and when they do not speak
allusively [with respect to the cause of doubt &c.,
but express it,] (
إِذَا لَمْ يَكْنُوا) they reject that
letter; but [so accord. to the M, but in the K
“ or, ”] it is allowable to say,
أَرَابَنِى ↓
الأَمْرُ; (M,
K;) i. e., to prefix the
ا when the verb is made
trans.: (M:) accord. to As, (T,)
رَابَنِى [signifies
he did what made me to doubt, or
to have doubt,
or
suspicion &c,
and what I disliked, or
hated;
for it] is said of a man when thou seest, on his
part, what makes thee to doubt, &c., (
مَا يُرِيبُكَ,
[or
مَا يَرِيبُكَ,]) and what thou dislikest, or hatest:
(T, S:) and Hudheyl say, ↓
أَرَابَنِى, (T, S, Msb,)
or
ارابنى أَمْرُهُ, as As says on the authority of 'Eesà
Ibn-'Omar; (M;) and
رِبْتُ and ↓
اِرْتَبْتُ, meaning
I doubted: (Msb:) accord. to IAth,
رَابَنِى
الشَّكُّ [an evident mistranscription for
رابنى الشَّىْءُ]
and ↓
ارابنى both mean
شَكَّكَنِى وَ أَوْهَمَنِى الرِّيبَةَ بِهِ
[i. e.
the thing made me to doubt, and
caused me
to think that there was that which occasioned
doubt, or
suspicion &c.,
in it]; but when you are
certain, or sure, of it, you say [only]
رَابَنِى, without [an incipient]
ا: (TA:) accord. to Lth,
رَابَنِى
الأَمْرُ, inf. n.
رَيْبٌ, signifies
the thing, or
event,
[app. said only of that which is evil,]
betided me,
or
befell me: and
رَابَنِى أَمْرُهُ,
his affair, or
case,
brought upon me doubt (
شَكًّا [in the TA
شَرًّا i. e.
evil])
and fear. (T.) It is said in a trad., of
Fátimeh,
يَرِيبُنِى مَا يَرِيبُهَا, meaning
That displeases and disquiets me which displeases and disquiets her. (TA.) And in another, respecting a
gazelle lying curled in sleep,
لَا يَرِيبُهُ أَحَدٌ بِشَىْءٍ,
meaning
No one shall oppose himself to it and
disquiet it, or
disturb it. (TA.) And in another,
مَا رَابَكَ إِلَى قَطْعِهَا, i. e.
What disquieted thee and
constrained thee to cut it off? as Aboo-Moosà
thinks the phrase may be read: but see another
reading voce
رَابٌ. (TA.) And in another,
دَعْ مَا
يَرِيبُكَ إِلَى مَا لَا يَريبُكَ فَإِنَّ الكَذِبَ رِيبَةٌ ↓
وَ إِنَّ
الصِّدْقَ طُمَأْنِينَةٌ, (Mgh, TA, *) or, as some relate
it, ↓
يُرِيبُكَ, (TA,) i. e.
Leave thou that which
causeth thee to doubt, (Mgh, TA, *)
and occasioneth in thee الرِّيبَة, which originally signifies
disquiet, or
disturbance, or
agitation, of mind,
[and hence
suspicion &c., and betake thyself
to
that which will not cause thee to doubt, &c.,
for
verily lying is a thing that occasions disquiet of
mind, or
doubt, or
suspicion &c.,
and verily
veracity is a thing that occasions
tranquillity;]
because the mind is not at rest when it doubts,
but becomes tranquil when it is certain, or sure.
(Mgh.) And the Hudhalee, (S, TA,) Khálid Ibn-Zuheyr, (TA,) says,
يَا قَوْمِ مَا لِى وَ أَبَا ذُؤَيْبِ
كُنْتُ إِذَا أَتَوْتُهُ مِنْ غَيْبِ
يَشُمُّ عِطْفِى وَ يَجُرُّ ثَوْبِى
كَأَنَّنِى أَرَبْتُهُ ↓ بِرَيْبِ
[
O my people, what aileth me with Aboo-Dhueyb? I was (
such that)
when I came to him
after absence, or
from being absent, he would
smell my side, or
my armpit, and pull my garment, as though I disquieted his mind with doubt,
or
suspicion &c.]: (S and TA, in this art. and in
art.
بز; but in the latter with
يَبُزُّ in the place of
its syn.
يَجُرُّ:) it is said in the L that
اراب is
trans. and intrans.; and that he who makes it
trans. makes it syn. with
رَابَ; and thus it is in
the saying of Khálid cited above; the last hemistich of which is also related thus:
كَأَنَّنِى قَدْ رِبْتُهُ بِرَيْبِ
but ↓
اراب when intrans. signifies
أَتَى بِرِيبَةٍ
[meaning
he did an act that occasioned doubt, or
suspicion &c.]; like as
أَلَامَ signifies
أَتَى بِمَا يُلَامُ
عَلَيْهِ [he did an act for which he was to be
blamed]: and agreeably with this signification is
expl. the verse ascribed to El-Mutalemmis, or to
Beshshár Ibn-Burdeh,
أَخُوكَ الَّذِى إِنْ رِبْتَهُ قَالَ إِنَّمَا
أَرَبْتُ ↓ وَ إِنْ لَايَنْتَهُ لَانَ جَانِبُهْ
[
Thy brother is he who, if thou make him to
doubt, &c., (or
if thou do to him an act occasioning doubt, or
suspicion &c., as expl. in the Ham
p. 363, where
عَاتَبْتَهُ is put in the place of
لَايَنْتَهُ,)
says, Only I have done what occasions doubt,
&c.;
and if thou act gently with him, becomes
gentle]: thus the verse is correctly related: he
who relates it differently, saying
أَرَبْتَ, [and thus
I find it in two copies of the T,] asserts that
إِنْ رِبْتَهُ means
if thou make him of necessity to
have doubt, or
suspicion &c.; and ↓
اربت [here
said in the TA to be “ with damm, ” but this is
evidently a mistranscription for “ with fet-h, ”
for it cannot mean with damm to the
ا, as
أُرِبْتَ
does not bear an appropriate signification, nor
can it mean with damm to the
ت, as the explanation relates to the reading of
اربت with fet-h to
the
ت,] means
thou hast caused [me]
to think
that there was that which occasioned doubt, or
suspicion &c.,
when it was not decidedly necessary.
(TA.)