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رَابَنِى

Root: ريب

Form: 1

Full Definition

رَابَنِىI , Present.T يَرِيبُ, Verbal.Noun رَيْبٌ and رِيبَةٌ, or the latter is a simple subst., It occasioned in me disquiet, disturbance, or agitation, of mind: [this is the primary signification; (see رِيبَةٌ;) a signification also borne by ; whence the other significations here expl. in what follows:] it made me to doubt: (Msb: and in like manner رَابَهُ is expl. in the Mgh:) or it 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 : but the latter is said by Lth to be bad: or, accord. to AZ, the former signifies he, or it, i. e. his case, 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]; made me to be certain, or sure, of it: and ↓ the latter signifies made me to think that there was in him what is so termed; without my being certain, or sure, of it: [Az says that] these are the right explanations of the two phrases: [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]; [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.]: or, accord. to Lh, the Arabs say, رَابَنِى أَمْرُهُ, Present.T يَرِيبُنِى, Verbal.Noun 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 , 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, الأَمْرُ; i. e., to prefix the ا when the verb is made trans.: accord. to As, 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: and Hudheyl say, , or ارابنى أَمْرُهُ, as As says on the authority of 'Eesà Ibn-'Omar; and رِبْتُ and , meaning I doubted: accord. to IAth, رَابَنِى الشَّكُّ [an evident mistranscription for رابنى الشَّىْءُ] and 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: accord. to Lth, رَابَنِى الأَمْرُ, Verbal.Noun 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. It is said in a trad., of Fátimeh, يَرِيبُنِى مَا يَرِيبُهَا, meaning That displeases and disquiets me which displeases and disquiets her. 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. 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. And in another, دَعْ مَا وَ إِنَّ رِيبَةٌ يَرِيبُكَ إِلَى مَا لَا يَريبُكَ فَإِنَّ الكَذِبَ الصِّدْقَ طُمَأْنِينَةٌ, or, as some relate it, , i. e. Leave thou that which causeth thee to doubt, 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. And the Hudhalee, Khálid Ibn-Zuheyr, says, يَا قَوْمِ مَا لِى وَ أَبَا ذُؤَيْبِ كُنْتُ إِذَا أَتَوْتُهُ مِنْ غَيْبِ يَشُمُّ عِطْفِى وَ يَجُرُّ ثَوْبِى كَأَنَّنِى بِرَيْبِ [O my people, what aileth me with Aboo-Dhueyb? I was 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 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 [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.


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