علو: علا. علامَنْ: سعيد مَنْ: (ميهرن ص32).
علا: تعالى، تعاظم، تظاهر بالعلو والرفعة (بوشر).
علا على: عَلَّى الارتفاع، زاد البناء ارتفاعا، وهو من مصطلح فن العمارة. (بوشر).
علا ب: تلا بصوت عال. (ابن جبير ص97).
علا: سفد، نزا على أنثاه. (بوشر). وفي ابن البيطار (3: 143): وهذا الحيوان بَغَّاء للحيوان وذلك إنه لا يمرَّ به حيوان من غير جنسه إلا وعلاه.
عَلَّى (بالتشديد): سفد، نزا على الأنثى. (معجم الطرائف).
عَلَّى: زاده ضغثا على إبالة. (ألكالا).
عَلَّى: دَفَّ بالواح خشبية، تخَّت. (ألكالا).
عَلَّى: ألقى بعيداً. (فوك).
أعلى: بدلاً أن يقال: أُعل عني يقال أيضاً أَعْلِ وحدها بمعنى تنحَّ عنّي وانصرف (الأغاني) ص20، وانظر أيضاً ص257 من التعليقات.
تعلَّى: أُلقي بعيداً. (فوك).
اعتلى: إذا اعتلى قدَّ (دي ساسي طرائف 2: 444) وقد ترجمها هذا العالم إلى الفرنسية بما معناه، إذا هاجم خصمه رافعاً ذراعه شقه.
استعلى على: أناف على: سما على، فاق، تفوّق جاوز، تجاوز، بزّ (فوك، ألكالا).
استعلى على: تكبّر على. تعجرف على: ازدرى، استخف به، احتقره. ففي كتاب ابن صاحب الصلاة (ص21 ق): تكلّم أشياخ الموحدين في استعلائه عليهم وبتقصيره بأولاد أمير المؤمنين.
عَلى: تستعمل قبل عدد الساعات، فيقال مثلاً: صلبوا المسيح على ثلاث ساعات من يوم الجمعة. كما تستعمل للدلالة على المسافة، فيقال مثلاً: كان موضع الذبح بالشام على ميلين من ايليا. (معجم أبي الفداء).
على: بمعنى طول، مدة. (لين 4145 القسم الثاني) وانظر كوسج (طرائف ص41). ففيه: فأقمت على عشرين يوماً. (ويجرز ص52، 188 رقم 333).
علَيَّ: لا بدّ لي، ينبغي لي، يجب عليّ .. ، يقال.
مثلاً: عليَّ مشورة، أي لا بدَّ لي من أن استشير، وعليَّ شخاخ: لا بد لي من أن أبول. (بوشر).
الذي عليه والذي له: ما هو مدين به وما يملكه. (بوشر).
ما عليك: الدراهم التي أنت مدين بها لي. ففي رياض النفوس (ص80 و): نزع المنديل من على رأسه وألقاه على بائع الفطائر والزلابية والقطائف وقال له: دع الصغير يأكل منها كما يشاء. فقال له صاحب الدكَان خُذ ما شئت حتى تأتي بما عليك فقال له ما احبَّ ذلك إلا برهن ومضى وهو حاسر الرأس إلى القصر. خلص لا له ولا عليه: ترك الأمر قبل الخسران، خرج من الهمل بلا خسارة، (بوشر).
على حساب، على نفقة. ويقال أيضاً: على كيس. مثلاً: أكله ولبسه عليك أو على كيسك، أي أكله ولبسه على نفقتك (بوشر) هذا عليَّ والمصروف على كيسي أي هذا على نفقتي (بوشر).
على بعضه: بلا انقطاع، بتواتر، على التتابع والتوالي. (بوشر) خمسة أيام على بعضهم (عاميَّة): خمسة أيام متعاقبة، متوالية، متتابعة، متلاحقة. (بوشر).
على الله: بمعنى بحب الله. ففي رياض النفوس (ص8): قال لي أعطه تلك العشرة التي معك على الله تبارك وتعالى.
بالله عليك: وبرضا الله عليك: أتوسل إليك وأتضرع باسم الله. (بوشر).
وعلى ما به: مهما يكن. وعلى أيَّة حال: كيف ما كان الأمر. (الأغاني، 5 ص9).
لا عليك: لا تخشى شيئاً، كن مطمئناً هادئ القلب، قرير العين، (بدرون ص278، 294، ابن بطوطة 2: 147).
ما عليك منه: لا تخش منه شيئاً. (بوشر).
ما عليك من شيء: لا تهتم بشيء. (بوشر). وبهذا المعنى تقريباً ما جاء في ألف ليلة (1: 342): لا عليك منى، أي لا تخشى ولا تخف عليّ.
ما عليه: هذا لا يهمه. (بوشر).
عَليك: حين يكون عليك اسم فعل فمعناه الأمر مثل عليك زيداً وينصب مفعولاً.
ومثاله في المقري (2: 308): عليك يا شمس العلى إظهاره. (انظر فليشر بريشت ص300).
عليك بنفسك اهتم بأمرك (رياض النفوس ص61 و) وفيه بعد ذلك: دَعْ عنك غيرَك، أي لا تهتم بأمر غيرك.
يا علي: يا ليت. (فوك).
عُِلى: عُليَّة، الغرفة في الطبقة الثانية من الدار، وقد ذكرها الكالا وجمعها علالي مقابل Soberado وهذه تعني الغرفة في الطبقة الثانية (وذكر فيكتور مرادفها Algorpha وهي الكلمة العربية: الغرفة وذكرها مقابل Miradero lugar de donde miramos بمعنى منظرة وهي مقصورة في مكان مرتفع تشرف على مناظر جميلة. وهي فيما يقول شوا (1: 308) وفيما يقول دي جوبرن (ص309). هي عُلى: oleah: عليّة: الطبقة الثانية من الدار، وستجد بعد هذا كلمات أخرى مشتقة من هذا الأصل تدل على هذه المعاني. وانظر أيضاً عُليَّة في معجم لين.
علوة: مرادف ذروة. (معجم الادريسي علوة، والجمع علاوي: تلّ، رابية، هضبة، قلعة. (بوشر).
عِلْيَة. علية الأفاويه: أجود الأفاويه وألذها وأفخرها. (أبو الوليد ص659 رقم 60).
عَلْوَي: الطوابق العليا. (رولاند).
عُلْوي: فوتاني. ففي عباد (1: 69).
وقل لعامها السفلى قد كتمت ... سريرة العالم العلوي اغمات
عَلَوي: علوي، سماوي. (بوشر). وفي حيان- بسام (1: 116و): كان بصيراً بالآثار العلوية عالماً بالــأفلــاك والهيئة.
العلوية: الكواكب الثلاثة العالية وهي: زحل والمشتري والمريخ (محيط المحيط). العلويان: الكوكبان العاليان وهما زحّلَ والمشتري (م. المحيط المقدمة: 1862، دي سلان 2: 219 رقم 3).
علوٍ، علوُ الإسناد أو السند (مملوك 151: 46) أو علو الرواية (المقري 1: 92): إذا ذكر في سند الأحاديث التي تروي عدداً متتابعاً من الرواة الثقات فهذه الأحاديث عوالٍ. (انظر عالية). ومنه قولهم: سمع منهم الصحيحين بعلو (المقري 1: 806 وانظر 1: 844).
علو: علية، غرفة في الطابق الأعلى. ففي المنتخب من تاريخ العرب (ص291): فأقامه على باب الدار في العلو. (وضبط الناشر لهذه العبارة ليس بالصحيح، ولم يصب الشارح في تفسيره). وفي العبدري (ص80 و): وأنزلني شيخنا شرف الدين الدمياطي بمدرسته الظاهرية في علو منها مليح وفيه (ص106 ق): وكنت نزلت بالمدرسة الكاملية منها في علو مشرف على السوق. وفي رياض النفوس (ص26 ق):
فكنت أبيت عنده وكنت في بيت في سقيفته وكان يسكن العلو فكان ينزل إليَّ. (وقد أثبت ضبط الكلمات وفقاً لما جاء في المخطوطات. ويقول دلابورت الجريدة الآسيوية 1830، 1: 136) أن اسم علو يطلق في طرابلس على ما يسمى مصرية بمراكش، وقد فسر كلمة مصرية بقوله: غرفة أو شقة عليا منعزلة، وهي إما متصلة بالدار وإما أن تكون فوق دكان، ويصعد إليها بدرج بابه من الطريق ولهذه الشقة وهي غرفة واحدة شباك صغير يطل على الطريق ولا يطل عادة على الفناء الداخلي للمنازل. ويسكنها العزاب غير المتزوجين. ووجدت في تاريخ تونس (ص123) الجمع علوات بهذا المعنى. ففيه: وأكره الناس على إخلاء علواتهم لسكنى الترك.
عَلوَّه: واهاً واحسرتاه، واحرباه. يا ويلاه، وأسفاه، يا لهفي على. وقد وردت في بيت عامي من الشعر في الاغاني (ص43).
ويرس السيد فليشر (ص298 من التعليقات) أنها تصحيف على وهٍ.
عُليَّة (لين) وفي معجم فوك عِليَّة: الطابق العلوي من الدار، سماه البيت أي أعلى طبقة منه.
عُليّه: بضم العين وكسرها: منظرة وهي مقصورة في مكان مرتفع تشرف على مناظر جميلة. (بوشر، ابن جبير ص51، 253، كرتاس ص36 وقد ذكرت فيه عدة مرات).
عُليَّة: تل رابية، ربوة مكونة من بقايا الزبل والرمال. (ميهرن ص32).
عالٍ. بالعالى: بصوت مرتفع (بوشر).
عالٍ: فائق، رفيع، ناعم دقيق. (بوشر).
شيء من العال: بضاعة جيدة من الدرجة الأولى (بوشر).
صوت عال: صوف ظهر الغنم وهو الألطف. صوف من الدرجة الأولى. (بوشر).
أضف إلى الأمثلة التي ذكرتها في رسالتي إلى السيد فليشر (ص27) لهذا المعنى ما جاء في معجم المنصوري: سقوطري هي جزيرة هندية ينسب إليها الصبر العالي (مع عين صغيرة تحت العين الكبيرة).
عالٍ: يقال له سند في الحديث إذا كان رواة هذا الحديث من الثقات. ففي مملوك (1، 1: 46): له سند عالي (الأصح عالٍ) في الحديث. ولم يُرْزَق الإسناد العالي. وفي المقري (1: 892): وسمعت منه جزءاً أخرجه من حديث يزيد بن هارون ممّا وقع له عاليا.
حمار عالٍ: حمار ذو أكاف مرتفع. (لين عادات 1: 286، ألف ليلة برسل 2: 138) وكذلك: أبغل عالية الركاب. (المقري 1: 231).
عالية العوالي: الأحاديث التي رواها عدد من متتابعون من الرواة الثقات. (دي سلان ترجمة ابن خلكان 2: 159، دي ساسي عبد اللطيف ص535، حاجي خليفة 4: 277 - 278، المقري 1: 564، 611).
عالية، والجمع عوال: من كانوا في الطبقة الأولى في لعب الشطرنج. (حاجى خليفة 1: 467) حيث يجب قراءة القتال بدل العيال كما لاحظ السيد فاندرلند في تاريخ الشطرنج 1: 106، 107، 120).
عالية: دار ذات طابق أول أو ذات عدة طوابق. (أسبينا مجلة الشرق 12: 149).
أعلى: لا يعني الذروة فقط بل طرف الشيء ونهايته أيضاً. (معجم الادريسي، ابن جبير ص237).
أعلاه: ضد أدناه. (بوشر، فهرس المخطوطات الشرقية في مكتبة ليدن 1: 156).
عَلَى أعْلى: فوق، أعلى من، (فوك).
أَعْلى: أجود، افضل صنف. (رسالة إلى السيد فليشر ص27).
شيء من الأعلى: بضاعة من الدرجة الأولى (بوشر).
أعْلى سند: سند قوامه عدد من رواة الحديث الثقات المتتابعين. ففي المقري (1: 844) وهو أعلى سند يوجد وفيه (1: 843) في كلامه عن أحد الشيوخ: إنه أعلى شيوخي في القراءات.
جدَّه الأعلى: أبو جده، أو أبو جدته. (المقري 2: 35) وجدَّه الأول. (ابن بطوطة 3: 102، 104).
الضُحَى الأعلى: في العبدري (ص45 ق): رحلنا في الضحى الأعلى من يوم الثلاثاء. وعند بوسييه: الضحا العالي، وهو من الساعة الثامنة إلى العاشرة صباحاً.
العُلْيا: وجمعه العُلى: كلمة تطلق على المذكر والمؤنث: الشيء كريم العنصر، والعمل الكريم، المكرمة. والرجال الأشراف أيضاً وهم الطائفة العليا، بحذف الطائفة. (ويجرز في هو جفلايت ص107) والمعنى الأخير عند (أبي الوليد ص160، عباد 1: 321) وعُلْيا: سمو، رفعة، شرف. أيضاً. (عباد 1: 221، 2: 73). عُلّى: جيد، كريم الأصل. (أبو الوليد ص105).
مَعْلاة: القسم المرتفع من مكة. ففي الادريسي (الباب الثاني، الفصل) في كلامه عن مكة: وطولها من المعلاة إلى المسفلة نحو ميلين وهو من جهة الجنوب إلى جهة الشمال. معالٍ: أشياء نفيسة ثمينة. (1: 39). معالٍ: رجال أشراف كرام. (عباد ص66، ملّر ص129).
مَعْلوة (مثل مَكْرُمة): شيء كريم وعمل كريم، (المقري 1: 865، 2: 597، 772).
مَعُلُوَّ. التاء المعلوة: حرف التاء (ابن بطوطة 2: 172: 232، 266).

علو
: (و (} عُلْوُ الشَّيءَ، مُثَلَّثَةً، {وعُلاوَتُه، بالضَّمِّ، وعالِيَتُه: أَرْفَعُه) .) تقولُ: قَعَدْت} عُلْوه وَفِي عُلْوِه، يتعَدَّى إِلَيْهِ الفِعْلُ بحَرْفٍ وبغيرِ حَرْفٍ.
وَفِي الصِّحاح: عُلْوُ الَّدارِ {وعِلْوُها: نَقِيضُ سُفْلها.
و (} عَلا) الشَّيءُ ( {عُلُوًّا) ، كسُمُوَ، (فَهُوَ} عَلِيٌّ) ، كغَنِيَ، (وعَلِيَ، كرضِيَ، {وتَعَلَّى؛) وقيلَ:} تَعلَّى إِذا عَلا فِي مُهْلةٍ.
( {وعَلاهُ و) } عَلا (بِهِ) عُلُوًّا ( {واسْتَعْلاهُ} واعْلَوْلاهُ! وأَعْلاهُ {وعَلاَّهُ) ، بالتَّشديدِ، (} وعالاهُ و) {عالى (بِهِ) :) كلُّ ذلكَ إِذا (صَعِدَهُ) جَبَلاً كانَ أَو دَابَّةً.
(والحُروفُ} المُسْتَعْلِيَةُ) سَبْعةٌ: الصادُ والغَيْن والقافُ والضادُ والخاءُ والطاءُ والظاءُ يَجْمَعُها قوْلك: (صَغَقَ ضَخْطَظٍ) ، وَمَا عَداها مُنْخَفِضٍ، ومَعْنى {الاسْتِعْلاء أَن تَتَصَعَّدَ فِي الحَنَك الأَعْلى فأرْبَعةٌ بأَطْبَاق والغَيْن والخَاء والقافُ لَا إِطْبَاق فِيهَا.
(و) } العَلاءُ، (كسَماءٍ: الرِّفْعَة.
(و) أَيْضاً: (اسْمُ) رجُلٍ، سُمِّي بذلكَ، وَهُوَ مَعْرفَةٌ بالوَضْعِ دونَ اللامِ، فَمن ذلكَ العَلاءُ بنُ الحَضْرميّ مِن الصَّحابَةِ.
( {وعَلا النَّهارُ: ارْتَفَع،} كاعْتَلَى {واسْتَعْلى.
(وعَلا الدَّابَّةَ) } يَعْلُوها: (رَكِبَها) ، وكذلكَ كلّ شيءٍ.
( {وأَعْلَى عَنهُ) :) إِذا (نَزَلَ) عَنهُ، كَذَا فِي النُّسخِ والصَّوابُ عَنْهَا.
(وعَلِيَ فِي المَكارِمِ، كرضِيَ، عَلاً) ، مَقْصورٌ، وَفِي الصِّحاحِ بالمدِّ، (وعَلاَ عُلُوًّا) ، كسُمُوَ: لُغَتانِ، قَالَ الشَّاعِرُ:
لمَّا عَلاَ كَعْبُك لي عَلِيتُ فجَمَعَ بَيْنَ اللُّغَتَيْنِ، قالَهُ الجوهريُّ.
(ورجلٌ} عالي الكَعْبِ) :) أَي (شريفٌ) ؛) وَفِي حديثِ قيلَةَ: (لَا يزالُ كَعْبُكِ {عالِياً) ، أَي لَا تَزَالِينَ شَريفَةً مُرْتفِعة على مَنْ يعادِيكِ.
(} والمَعْلاةُ) ، كمَسْعاةٍ: (كَسْبُ الشَّرَفِ) ، والجَمْعُ {المَعالِي.
(و) } المَعْلاةُ (مَقْبَرَةُ مكَّةَ فِي الحَجون) مَشْهورَةٌ.
(و) المَعْلاةُ: (ة باليَمامَةِ) مِن قُرَى الخَرْجِ.
(و) أَيْضاً: (ع قُرْبَ بَدْرٍ) بَيْنَهما بَرِيدُ الأُثَيْل جاءَ ذِكْرُه فِي كُتُبِ السِّيَرِ.
( {وعِلْيةُ النَّاسِ} وعِلْيُهم، مَكْسُورَيْنِ) :) أَي (جِلَّتُهُم) وأَشْرافُهم؛ وعِلّيَةُ جَمْعُ {عَلِيَ، كصِبْيَةٍ وصَبِيَ، أَي شَرِيف رَفِيع؛ كَمَا فِي الصِّحاح.
(وعَلاَ بِهِ وأَعْلاهُ} وعَلاَّهُ) ، بالتَّشْديدِ: أَي (جَعَلَهُ {عالِياً) ؛) وَمِنْه أَعْلَى اللهُ كَعْبَه.
(} والعالِيَةُ: أَعْلَى القَناةِ) ، وأَسْفَلُها السافِلَةُ؛ (أَو رأْسُهُ) ، كَذَا فِي النُّسخِ والصَّوابُ رأْسُها.
وَفِي المُحْكم: {عالِيَةُ الرُّمْح: رأْسُه؛ (أَو النِّصْفُ الَّذِي يَلِيَ السِّنانَ) .
(وقالَ الَّراغبُ: عالِيَةُ الرُّمْحِ مَا دُونَ السِّنانِ.
وقالَ غيرُهُ: عالِيَةُ الرُّمْحِ: مَا دَخَلَ فِي السِّنانِ إِلَى ثُلُثِه، والجَمْعُ} العَوالِي، وقيلَ: {عَوالي الرِّماح أَسِنَّتُها.
(و) } العالِيَةُ: (مَا فَوْقَ) أَرْضِ (نَجْدٍ إِلَى أَرضِ تِهامَةَ) و (إِلَى مَا وَراءَ مكَّةَ) ، وَهِي الحِجازُ وَمَا وَالاَها؛ كَذَا فِي الصِّحاحِ.
(وقِيلَ: عالِيَةُ الحِجازِ أَعْلاَها بَلَداً وأَشَرَفُها موضِعاً، وَهِي بِلادٌ واسِعَةً.
(و) المُسَمَّى {بالعالِيَةِ (قُرًى بظاهِرِ المدينةِ) المُشرَّفَةِ، (وَهِي العَوالِي) ، وأَدْنَاها من المدينَةِ على أَرْبَعَةِ أَمْيالٍ وأَبْعَدها من جهَةِ نَجْدٍ ثَمانِيَة، (والنِّسْبَةُ) إِلَيْهَا (} عالِيٌّ) على القِياسِ؛ (و) يقالُ أَيْضاً: (! عُلْوِيٌّ، بالضَّمِّ) وَهِي (نادِرَةٌ) على غيرِ قِياسٍ؛ كَمَا فِي الصِّحاح.
وَإِذا قُلْنا: إنَّ {العُلْوِيَّ مَنْسوبٌ إِلَى} عليا نَجْدٍ فَلَا ندْرَةَ.
(و) يقالُ: ( {عالَى) الرَّجُلُ (} وأَعْلَى) :) إِذا (أَتَاها) ، كأَعْرَقَ وأَتْهَمَ وأَنْجَدَ.
( {والعِلاوَةُ، بالكسْرِ: أَعْلَى الرَّأْسِ، أَو) أَعْلَى (العُنُقِ) .
(وَفِي الصِّحاح:} العِلاوَةُ رأْسُ الإنْسانِ مَا دامَ فِي عُنُقِه؛ يقالُ: ضَرَبَ {عِلاوَتَه: أَي رأْسَه.
(و) } العِلاوَةُ: (مَا وُضِعَ بَين العِدْلَيْنِ) بعد شدِّهما على البَعيرِ وغيرِهِ.
وَفِي الصِّحاح: العِلاوَةُ: كلُّ مَا عَلَّيْتَ بِهِ على البَعيرِ بعدَ تمامِ الوِقْرِ أَو عَلَّقْته عَلَيْهِ نحْو السِّقاءِ والسَّفُّودِ، والجَمْعُ {العَلاوَى، ومِثْلُه إداوَة، وأَدَاوَى.
(و) العِلاوَةُ، (من كلِّ شيءٍ: مَا زادَ عَلَيْهِ) .) يقالُ: أَعْطاهُ أَلْفَ دِينارٍ ودِيناراً} عِلاوَةً وأَلْفَيْن وخَمْسمائة عِلاوَة.
(و) العِلاوَةُ: (فَرَسُ) التوأَمِ بنِ عَمْرو اليَشْكريّ.
( {والعَلْياءُ: السَّماءُ) ، وَهُوَ اسْمٌ لَهَا لَا صِفَة.
(و) أَيْضاً: (رأْسُ الجَبَلِ) ؛) وقيلَ: رأْسُ كلِّ جَبَلٍ مُشْرِفٍ.
(و) أَيْضاً: اسْمُ (المَكانِ العالِي) ؛) وَفِي شِعْرِ العَبَّاس، رضِيَ اللهُ تَعَالَى عَنهُ:
حَتَّى احْتَوَى بيتُك المُهَيْمِنُ مِنْ
خِنْدِفَ} عَلْيَاءَ تَحْتَها النُّطُقُقالَ ابنُ الأَثِيرِ: هُوَ اسْمٌ للمَكانِ المُرْتفِعِ كاليفاعِ، وليسَتْ بتَأْنِيثِ! الأَعْلَى لأنَّها جاءَتْ منكَّرَةً، وفَعْلاءُ أَفْعَل يَلْزَمها التَّعْريف.
(و) قيلَ: (كلُّ مَا عَلاَ من شيءٍ) فَهُوَ عَلْياء. (و) {العَلْياءُ: اسْمُ (الفَعْلَةِ العالِيَةِ) على المَثَلِ.
(} وعُلْيَا مُضَر، بالضَّمِّ والقَصْر: {أَعْلاها) ؛) وقيلَ: قُرَيْش وقَيْس، وَمَا عَداهُم سُفْلَى مُضَر؛} والعُلْيا تَأْنِيثُ الأَعْلَى، والجَمْعُ {عُلا، ككُبْرَى وكُبَر.
قالَ ابنُ الأَنْبارِي: والضمُّ مَعَ القَصْر أَكْثَر اسْتِعْمالاً.
(} وعَلَّى المَتاعَ عنِ الَّدابَّةِ {تَعْلِيَةً: نَزَّلَهُ) ؛) لَا يقالُ} أَعْلاهُ فِي هَذَا المَعْنى إلاَّ مُسْتَكْرَهاً.
(و) {عَلَّى (الكِتابَ) :) إِذا (عَنْوَنَهُ} كعَلْوَنَهُ {عَلْوَنَةً} وعُلْواناً) ، بالضمِّ، وكَذلكَ عنونه وَقد مَرَّ ذِكْرُه فِي النونِ، {وعَلَّيْتُه، أَقْيَس اللّغَتَيْنِ.
(} وعالَوْا نَعِيَّهُ) ، بفتْحِ الَّلامِ: أَي (أَظْهَرُوهُ) ، وَلَا يقالُ: {أَعْلَوهُ وَلَا} عَلَّوْهُ.
(والعِلْيانُ، بالكسْر: الضَّخْمُ) الطَّويلُ مِنَّا ومِن الإِبِلِ، والأُنْثى بالهاءِ.
(و) أَيْضاً: (الطَّويلُ) مِن الضِّباعِ.
وقيلَ: بَعيرٌ عِلْيانُ: قدِيمٌ ضَخْمٌ. ورجُلٌ عِلْيانُ طَويلٌ جَسِيمٌ، هَكَذَا ضَبَطَه ابنُ سِيدَه والأزْهري بِكسْرِ العَيْن فِي الكُلّ.
وضَبَطَه الجَوْهري بفَتْحِ العَيْن فقالَ: ورجُلٌ عَلْيانُ كعَطْشانَ، وكَذلكَ المرْأَةُ ليَسْتوي فِيهِ المُذكَّرُ والمُؤَنَّثُ؛ وأَنْشَدَ أَبو عليَ:
ومَتْلَفٍ بَين مَوْماةٍ بمَهْلكةٍ
جاوَزْتُه بعَلاةِ الخَلْقِ علْيان (و) أَيْضاً: (المَتاعُ.
(و) قيلَ: العِلْيانُ: (النَّاقَةُ المُشْرِفَةُ) ؛) وقيلَ: الطَّويلَةُ الجَسِيمةُ، وقيلَ: مُرْتَفِعةُ السَّيْر لَا تَراها أَبَداً إلاَّ أَمامَ الرِّكاب.
(و) العِلْيانُ (مِن الأصْواتِ: الجَهيرُ، كالعلِّيانِ، بكَسْرَتَيْن وشَدِّ الَّلام فيهمَا) أَي فِي الصَّوْتِ والناقَةِ؛ وَلَو قالَ كصِلِّيان لسَلِمَ مِن هَذَا التَّطْويلِ.
(و) العِلْيانُ: (ذَكَرُ الضِّباعِ) ، أَو الطَّويلُ مِنْهَا.
(و) {العُلْوانُ، (بالضَّمِّ: عُنْوانُ الكِتابِ) ، وَهُوَ سِمَتُه.
قالَ الجَوْهرِي: يقالُ باللامِ وبالنونِ.
(والعَلايَةُ: ع) ، وكأَنَّه فِي الأصْلِ} عَلاوَةٌ.
(و) العَلايَةُ: (كلُّ موضِعٍ مُرْتَفِع) رُئي فِيهِ مَعْنى {الْعُلُوّ؛ (كالعَلْيِ كظَبْيٍ} والعَلِيُّ) ، كغَنِيَ: الصُّلْبُ (الشَّديدُ القَوِيُّ، وَبِه سُمِّي) الرَّجُلُ {عَلِيًّا، فَهُوَ مِن الشدَّةِ والقوَّةِ، ويكونُ أَيْضاً مِن الرّفْعَةِ والشَّرفِ، وأَفْضَلُ مَنْ سُمِّي بِهِ أَمِيرُ المُؤْمِنِين} عليُّ بنُ أَبي طالِبٍ، رضِيَ اللهُ تَعَالَى عَنهُ.
( {والعَلاةُ: السِّنْدانُ) حَجَراً كانَ أَو حَدِيداً، والجَمْعُ} العَلا؛ وَمِنْه حديثُ عَطاءٍ فِي مَهْبَطِ آدَم، عَلَيْهِ السّلام: (هَبَطَ {بالعَلاةِ) .
وقيلَ: هِيَ الزُّبْرة الَّتِي يَضْرِب عَلَيْهَا الحدَّادُ الحدِيدَ.
(و) } العَلاةُ: (حَجَرٌ يُجْعَلُ عَلَيْهِ الأَقِطُ) ؛) وأَنْشَدَ الجوهريُّ لمبَشِّر بنِ هُذَيْل الشمخي:
لَا تَنْفَعُ الشاوِيَّ فِيهَا شاتُه
وَلَا حِمارَاهُ وَلَا {عَلاتُه وقيلَ: هِيَ صَخْرةٌ يُجْعَلُ لَهَا إطارٌ من الأَخْثاءِ ومِن اللّبنِ والرّمادِ، ثمَّ يُطْبَخُ فِيهَا الأَقِطُ، والجَمْعُ العَلا.
(و) أَيْضاً: (كالعُلْبَةِ يُجْعَلُ حَوْلَها الخِثْيُ، يُحْلَبُ بهَا.
(و) أَيْضاً: (الناقَةُ المُشْرفَةُ) } العالِيَةُ.
وَفِي الصِّحاح: ويقالُ للنَّاقَةِ {عَلاةٌ تُشَبَّه بالسِّنْدانِ فِي صَلابَتِها؛ قَالَ الشَّاعرُ:
ومَتْلَفٍ وَسْط مَوْماةٍ بمَهْلَكةٍ
جاوَزْتُها بعَلاةِ الخَلْقِ علْيانِأَي طَوِيلَة جَسِيمة.
(و) } العَلاةُ: (فَرَسُ) عَمْرِو بنِ جَبَلَةَ اليَشْكُري.
(و) أَيْضاً: (جَبَلٌ) فِي أَرْضِ النَّمِرِ بنِ قاسِطٍ لبَنِي جُشَمِ بنِ زَيْدِ مَنَاة مِنْهُم قالَهُ نَصْر.
( {وعِلِّيُّونَ: جَمْعُ عِلِّيَ) ، بكسْرَتَيْن وشدِّ اللامِ والياءِ: موضِعٌ (فِي السَّماءِ السَّابعةِ تَصْعَدُ إِلَيْهِ أَرْواحُ المُؤْمِنينَ) ويقابِلُه سِجِّين فِي جهنَّم أَعاذَنا اللهُ مِنْهَا تصْعَدُ إِلَيْهِ أَرْواحُ الكَافِرِينَ، وقولُه تَعَالَى: {لفِي} عِلِّيِّين} ، أَي فِي أَعْلى الأمْكِنَة.
وقيلَ: {عِلِّيُّونَ شيءٌ فَوْقَ شيءٍ غَيْر مَعْرُوف واحِده وَلَا أُنْثاه، وَهُوَ ارْتِفاعٌ بعدَ ارْتِفاع.
وقيلَ: عِلّيُّون السماءُ السابعةُ؛ وقيلَ: هُوَ اسْمٌ لدِيوانِ الملائِكَةِ الحَفَظَةِ تُرْفَعُ إِليه أعمالُ الصّالِحِينَ.
(} ويَعْلى بنُ أُمَيَّة) :) أَبو صَفْوان التَّمِيمِيُّ الحَنْظليُّ؛ ويقالُ أَبو خالِدٍ، حَلِيفٌ لبَني عبْدِ المطَّلبِ، ( {ومُعَلَّى بنُ أَبي أَسَدٍ صَحابيَّانِ) .) أَمَّا} يَعْلَى بنُ أُمَيَّة فمَشْهُورٌ، وَلم أَجِد {لمُعَلّى بن أَبي أَسَدٍ ذِكْراً فِي الصَّحابَةِ، ثمَّ رأيْتُ الذَّهبيّ ذَكَرَه فِي الكُنى فقالَ: أَبو} المُعَلَّى جَدّ أَبي الأَسَدِ السّلَميّ فِي الأضْحِية وَلم يَصحّ.
ومُعَلَّى بنُ لوذان بنِ حارِثَة الأنْصارِيُّ الخَزْرجيُّ ذكَرَه ابنُ الكَلْبي فِي الصَّحابَة.
(! ويِعْلَى، بكسْر المُثنَّاةِ التَّحْتيةِ) :) اسْمُ (امْرأَةٍ) ، والصَّوابُ فِيهِ {تِعْلَى بكسْرِ التاءِ، كَمَا فِي التّكملَةِ.
(وعُبَيْدُ بنُ} يعْلَى) الطَّائيُّ، هَكَذَا فِي سائرِ النُّسخِ، والصَّوابُ أَنَّ والِدَ عُبَيْدٍ هَذَا تِعْلَى، بكسْرِ التَّاءِ الفَوْقيةِ كَمَا ضَبَطَه الحافِظُ فِي التَّبْصِيرِ، وقالَ فِيهِ: إنَّه (تابِعيٌّ) فرْدٌ. وذَكَرَه الَّذهبيُّ فِي الكاشفِ بينَ عُبَيْدِ بنِ البرَّاء عُبَيْدِ بنِ ثُمامَة، وقالَ: إنَّه رَوَى عَن أبي أَيّوب، وَعنهُ بُكَيْرُ بنُ الأَشَجّ وغيرُهُ، وثَّقَهُ النّسائي.
(و) يقالُ: (أَخَذَهُ {عَلْواً) ، بالفَتْح: أَي (عَنْوَةً) وقَهْراً.
(} والتَّعالِي: الارْتِفاعُ، إِذا أمَرْتَ مِنْهُ قُلْتَ: {تَعالَ، بِفَتْح الَّلامِ) ، أَي} اعْل، وَلَا يُسْتَعْملُ فِي غيرِ الأمْرِ، (وَلها: {تَعالَيْ) ، وَلَهُم} تَعالَوْا، ولهنَّ {تَعالَيْنَ؛ ويقُولونَ أَيْضاً:} تَعالَه يَا رَجُل، وللاثنين {تَعالَيا وَلَا يُبالُون أَن يكونَ المَدْعوّ أَعْلَى أَوْ أَسْفَل.
قالَ الْجَوْهَرِي: وَلَا يجوزُ أَن يقالَ مِنْهُ} تعالَيْت، وَإِلَى أَيِّ شيءٍ {أَتَعالَى.
وَفِي المِصْباح: وأَصْلُه أَنَّ الرَّجُلَ} العالِي كانَ يُنادِي السَّافِلَ فيقولُ: تعالَ، ثمَّ كَثُرَ فِي كَلامِهم حَتَّى اسْتُعْمِل بمعْنَى هَلُمَّ مُطْلقاً، وَسَوَاء كانَ مَوْضِعُ المَدْعوّ أَعْلَى أَوْ أَسْفَل أَو مُساوِياً، فَهُوَ فِي الأصْلِ لمعْنًى خاصَ، ثمَّ اسْتُعْمِل فِي مَعْنى عامَ، وتَتَّصِلُ بِهِ الضَّمائرُ بَاقِيا على فَتْحِهِ، ورُبَّما ضُمَّتِ اللامُ مَعَ جَمْعِ المذكَّرِ السالِمِ، وكُسِرَتْ مَعَ المُؤَنَّثَةِ؛ وَبِه قرَأَ الحَسَنُ البَصْري: {قُلْ يَا أَهْلَ الكِتابِ {تعالُوا} ، لمُجانَسَةِ الْوَاو.
(} وتَعَلَّى: عَلاَ فِي مُهْلَةٍ) ؛ نَقَلَهُ الجَوْهرِي.
(و) {تَعَلَّتِ (المرْأَةُ من نِفاسِها أَو) مِن (مَرَضِها) :) إِذا (سَلِمَتْ) ؛) وقيلَ: تَعَلَّتِ المرأَةُ من نِفاسِها: طَهرتْ. والمَرِيضُ من عِلّتِه: أَفاقَ مِنْهَا.
(وأَتَيْتُه من} عَلِ الَّدارِ، بكسرِ الَّلامِ وضَمِّها، و) أَتَيْتُه (مِنْ {عَلَا ومِنْ} عالٍ) ، كُلُّ ذلكَ: (أَي مِن فَوْقُ) ؛) شَاهِدُ عَل بكسْرِ اللَّام قولُ امْرىءِ القَيْس:
مِكَرَ مِفَرَ مُقْبِلٍ مُدْبِرٍ مَعًا
كجلْمُودِ صَخْرٍ حَطَّه السَّيْلُ من عَلِ وشاهِدُ! عَلُ، بضمِّ اللامِ، قولُ عَدِيِّ بنِ زَيْدٍ أَنْشَدَه يَعْقوب:
فِي كِناسٍ ظاهرٍ يَسْتُرُه
من عَلُ الشَّفَّان هُدَّابُ الفَنَنْوالشَّفَّانُ: القَطْرُ القَلِيلُ.
وشاهِدُ عَلا قَولُ أَبي النَّجْمِ، أَو غَيْلان بنِ حُرَيْث الرّبعي:
باتَتْ تَنُوشُ الحَوْضَ نَوْشاً مِن عَلا وشاهِدُ مِن عالٍ قولُ دُكَيْن بنِ رَجاءٍ، أَنْشَدَه يَعْقُوب:
ظَمأَى النَّسَا مِنْ تَحْتُ رَيَّا مِنْ عَالْ قالَ الجوهرِيُّ: وأَمَّا قولُ أَوْسٍ: فَمَلَّكَ باللِّيطِ الذِي تحتَ قِشْرِه
كغِرْقِىءِ بَيْضٍ كَنَّه القَيْظُ مِنْ {عَلُو فإنَّ الواوَ زائِدَةٌ، وَهِي لإطْلاقِ القافِيَةِ وَلَا يجوزُ مثلُه فِي الكَلامِ.
وقالَ ابنُ هِشَام وَالْتزم فِي عَلِ مُخَفَّفة اللَّام جَرّه بمِن وقَطعَه عَن الإضافَةِ، فَلَا يقالُ أَخَذْته مِن عَلِ السَّطْح كَمَا يقالُ مِن} علوه خِلافاً للجَوْهرِي وابنِ مالِكٍ. وأَمَّا قولُه:
أرمض من تَحت وأضحى من {عَلُهْ فالهاءُ للسَّكْت لأنَّه مَبْنيٌّ وَلَا وَجْه للبِناءِ وَلَو كانَ مُضافاً، وَإِذا أُرِيدَ بِهِ المَعْرِفَة فبِناء على الضمِّ كَمَا فِي البَيْتِ تَشْبيهاً لَهُ بالغَاياتِ أَو النَّكِرَةِ فَهُوَ مُعْرَبٌ كَمَا فِي قوْلِه:
حَطَّه السَّيْلُ من عَلِ
نقلَهُ البَدْر الْقَرَافِيّ فِي حاشِيَتِه.
(} وعالِ عَلَيَّ: أَي احْمِلْ) .
(قالَ الجَوْهرِي: وقولُ الشاعِرِ، وَهُوَ أُمَيَّةُ بنُ أَبي الصَّلْتِ:
سَلَعٌ مَّا ومِثْلُه عُشَرٌ مَّاعائِلٌ مَّا {وعالَتِ البَيْقُورا (2 أَي أَنَّ السَّنَة المُجْدبَةَ أَثْقَلَت البَقَر بِمَا حَمَلَتْه من السَّلَع والعُشَر.
(} والعِلِّيَّةُ، بالضَّم وَالْكَسْر) ، مَعَ تَشْدِيدِ اللامِ المَكْسورَةِ والياءِ: (الغُرْفَةُ، ج {العَلالِيُّ) .
(قالَ الراغبُ: هِيَ فَعَالِيل.
وَفِي الصِّحاح: وَهِي فُعِّيلة مثلُ مُرِّيقةٍ، وأَصْلُه} عُلِّيْوَة، فأُبْدِلَتِ الواوُ يَاء وأُدْغِمَت لأنَّ هَذِه الواوَ إِذا سَكَنَ مَا قَبْلها صَحَّت، كَمَا يُنْسَب إِلَى الدَّلْو دَلْوِيٌّ، وَهِي من {عَلَوْت.
وقالَ بعضُهم: هِيَ} العِلِّيَّة، بالكسْرِ، على فعلية، جَعَلَها من المُضاعَفِ؛ قَالَ: وليسَ فِي الكَلام فُعِّيلة.
( {والمُعَلَّى، كمُعَظَّمٍ: سابِعُ سِهامِ المَيْسِرِ) ؛) حَكاهُ أَبو عبيدٍ عَن الأصْمعي؛ هَذَا نَصّ الجَوْهري فقولُ شيْخنا هَذَا غَلَطٌ مَحْضٌ مُوْهِم غَيْر المُرَاد، بلِ} المُعَلّى هُوَ السَّهْم الَّذِي لَهُ سَبْعَة أَنْصباء كَمَا هُوَ ضَرورِي لمَنْ لَهُ أَدْنى إِلْمَام، انتَهَى. غَفلَة عَن النُّصُوص وَلَا مُخالَفَة بينَ قوْلِه وقَوْل المصنّف، فإنَّ سابِعَ سِهامِ المَيْسِر لَهُ سَبْعَة أَنْصِباء، ودليلُ ذلكَ قَوْلُ ابنِ سِيدَه: المُعَلَّى: القِدْحُ السابِعُ فِي المَيْسِرِ وَهُوَ أَفْضَلُها إِذا فازَ حازَ سَبْعَةَ أَنْصِباء وَله سَبْعَة فُروضٍ، وَعَلِيهِ غُرْمُ سَبْعة إِن لم يَفُزْ، فتأَمَّل ذلكَ.
(و) المُعَلَّى: (فَرَسُ الأشْعَرِ) بنِ حِمْران الجعْفيّ الشاعِر، واسْمُه مَرْثدٌ وكُنْيَته أَبو حِمْران؛ (وغَلِطَ الجوهريُّ فكسَرَ لامَه) . (قالَ شيْخُنا: وبالكَسْر رَواهُ غيرُهُ ممَّنْ صنَّفَ فِي خيلِ العَرَبِ، والمصنَّفُ اغْتَرّ بكَلامِ الصَّاغاني وَهُوَ مَبْحوث فِيهِ غَيْر مُسْتَند لثَبْت، انتَهَى.
قُلْت: وَالَّذِي قَرأْته فِي كتابِ أنْسابِ الخَيْل لابنِ الكَلْبي بفَتْح اللامِ، وَهِي نَسْخةٌ قدِيمةٌ مَضْبوطَةٌ، تاريخُها سَنَة ثلثمِائة وَعشرَة، قالَ فِيهِ: وكانَ الأَسْعَر يَطْلُبُ بني مازِنٍ من الأزْدِ، فكانَ يصبحُهم فيَقْتلُ مِنْهُم ثمَّ يَهْربُ فَلَا يُدْرَكُ، وكانتْ خالَتَهُ فيهم ناكحاً، فَقَالَت: إنِّي سأَدُلُّكم على مَقْتِله، إِذا رأَيْتُموه فصبُّوا لفَرَسِه اللَّبَنَ فإنَّه قد عَوَّده سَقْيه إيَّاه فَلَنْ يَضْبِطَه حَتَّى يَكْرَعَ فِيهِ، ففَعَلُوا فَلم يَضْبطْه حَتَّى كُرَعَ فِيهِ، فتَنادَى القوْمُ فلمَّا غَشِيته الرُماحُ قَالَ: واثكل أُمِّي وخالَتي، فصاحَتْ اضْرِب قنبه ففَعَل فوَثَب بِهِ، فَلم يُدْرَكْ فنَجا، فَقَالُوا لَهَا: مَا دَعاكِ إِلَى مَا فَعَلْتِ وأَنتِ دَلَلْتِينا عَلَيْهِ؟ فقالتْ: رَابَتْني عَلَيْهِ الثَّواكلُ فأَنْشأَ الأسْعَرُ يقولُ:
أُرِيدُ دِماءَ بَني مازِنٍ ورَاقَ المُعَلَّى بَياض اللّبَنْ خَلِيلانِ مُخْتَلف شَأْننا أُرِيدُ {العَلاءَ ويَهْوى اليَمَنْ إِذا مَا رأَى وضحاً فِي الإناءِسَمِعْتُ لَهُ زمجراً كالمغنْ (و) } المُعَلِّي، (بكَسْرِ الَّلامِ: الَّذِي يأْتي الحَلُوبَةَ من قِبَلِ يَمِينِها) ؛) نقلَهُ الجَوْهرِي.
وَفِي المُحْكم: للنَّاقَةِ حَالِبانِ: أَحَدُهما يُمْسِك العُلْبَة من الجانِبِ الأيْمن، والآخَرُ يَحْلُب من الجانِبِ الأيْسَر، فَالَّذِي يَحْلُبُ يُسَمَّى المُعَلّيَ، {والمُسْتَعْليَ، والمُمْسِكُ يُسَمَّى البائِنَ، وسَيَأتِي لذلكَ مَزِيدٌ فِي المُسْتدركات.
(و) المُعَلّى: (فَرَسٌ) آخَرُ غَيْر الَّذِي ذُكِرَ.
(} ويُعَيْلَى) ، مُصَغَّر يَعْلَى: اسْمُ (رجُلٍ) ؛) وقولُ الراجزِ:
قد عَجِبَتْ منِّي ومِن {يُعَيْلِيا
لمَّا رأَتْني خَلَقاً مَقْلَوْلِياأَرادَ} يُعَيْلى فحرَّكَ الياءَ ضَرُورةً لأنَّه ردَّه إِلَى أصْلِه، وأَصْلُ الياآتِ الحَرَكَة، وإنّما لم يُنَوَّن لأنّه لَا يَنْصَرِف؛ كَذَا فِي الصِّحاح.
( {والمُعْتَلِي: الأَسَدُ) لشدَّتِهِ وقوَّتِه.
(} وعُلَيُّ بنُ رَباحِ) بنِ قصيرٍ اللّخَميُّ، (كسُمَيَ) ؛) وقيلَ: هُوَ لَقَبُه واسْمُه عليٌّ مكبّراً، وَكَانَ يقولُ: لَا أَجْعَل فِي حلَ مَنْ قالَ لي {عُلَيّ؛ رَوَى عَن أَبي هُرَيْرةَ وزَيْدِ بنِ ثابِتٍ، وكانَ فِي المكتبِ إِذْ قُتِل عُثْمان، وَعنهُ ابْنُه موسَى وَبِه كانَ يكنَى ويزيدُ بنُ أَبي حبيبٍ، وكانَ ذَا مَنْزلةٍ وحِرْمَةٍ مِن عبْدِ العَزيزِ بنِ مَرْوان، ماتَ بأَفْرِيقِيَة سَنَة 114، وَله وَلَدان آخَران عَبْدُ الرحمنِ وعبْدُ العَزيزِ.
(وعَلْيانُ، بالفَتْح) :) لم أَجِدْه فِي المُحدِّثِين، وإنَّما ذَكَرَ ابنُ حبيبٍ عَلْيان بن أَرْحَب فِي بَني دُهْمان، وذَكَر السّلَميّ فِي الصُّوفيَّة مُحَمَّد بن عليَ النّسَوي ويُعْرَفُ بابنِ عَلْيان.
(} وعُلَيَّانُ، بالضَّم وشَدِّ الياءِ) ، هُوَ المُوَسْوسُ الكُوفيّ لَهُ أَخْبارٌ.
(وإبراهيمُ بنُ! عُلَيَّةَ، كسُمَيَّة) ، هَكَذَا فِي النُّسخِ، والمَشْهورُ بالحديثِ إنَّما هُوَ ابْنُه إسْماعيل لَا إبْراهيم، وَهُوَ إسْماعيلُ بنُ إبْراهيمَ بنِ مقسمِ البَصْريُّ وعُلَيَّةُ والِدَتُه؛ إمامٌ حجَّةٌ كُنْيَتُه أَبو بِشْرٍ، رَوَى عَن أَيُّوب وابنِ جدْعان وعَطاءِ ابنِ السّائبِ، وَعنهُ أَحمدُ وإسْحاقُ وابنُ مُعِين، ماتَ سَنَة 193، وإخْوَتُه إسْحاق ورِبْعِي بَنِي إبْراهيمَ بنِ عُلَيَّة، الأخيرُ عَن سعيدِ بنِ مَسْروقٍ ودَاود بنِ أَبي هنْدٍ، وَعنهُ أَحمدُ والزَّعْفراني، ثِقَةٌ تُوفي سنة 197؛ (مُحدِّثونَ) .
(وَالَّذِي فِي التّكْملَةِ: وَقد سَمَّوا عَلْيان، بالفَتْح، وعُلَيَّان {وعُلَيَّة مُصَغَّرَيْن.
(} والعُلَى، كهُدًى: د بناحِيَةِ وادِي القُرَى) بَيْنه وبينَ الشامِ نَزِلَه النبيُّ صلى الله عَلَيْهِ وَسلم فِي طَرِيقِه إِلَى تَبُوكَ، وبُنِيَ هُنَاكَ مَسْجِدٌ بمكانِ مُصَلاّه، وَهُوَ اليَوْم أَحدُ منازِلِ حاجِّ الشامِ، وَعَلِيهِ قلْعةٌ حَصِينةٌ، وَبِه عينُ ماءٍ عَذْب.
(و) أَيْضاً: (ع بدِيارِ غَطَفانَ) .
(قالَ نَصْر: وموضِعٌ أَحْسبُ فِي دِيارِ تميمٍ.
(و) أَيْضاً: (رَكِيَّاتٌ) عندَ الحصاءِ (بدِيارِ) بَني (كِلابٍ.
(و) العَلاءُ، (كسَماءٍ: ع بالمدينَةِ) ؛) قالَ نَصْر: أَظنُّه أُطُماً، أَو عنْدَه أُطُمَ.
(وسِكَّةُ العَلاءِ: ببُخارَا) وَمِنْهَا أَبو سعيدٍ الكاتِبُ {العَلائِيُّ رَوَى عَنهُ أَبو كاهلٍ البَصْرِيّ وغيرُهُ.
(وكُورَةُ} العَلاتَيْنِ) ، مُثَنَّى! العَلاة، (بحِمْصَ. ( {والعَلْواءُ: القِصَّةُ العالِيَةُ) ؛) عَن ابنِ الأعْرابي، ونَصّه} العَلْوَي.
(وَبلا لامٍ) عَلْوَي اسْمُ (امْرأَةٍ.
(و) {عَلْوَى: (فَرَسانِ) :) أَحَدُهما لخفَّافِ بنِ نُدْبَة، وَالثَّانِي للسّلَيْكِ بنِ السّلَكةِ.
(} والعِلِيُّ، بكَسْرَتَيْنِ) مَعَ شَدِّ الياءِ: ( {العُلُوُّ) ، وَمِنْه قِراءَةُ ابنِ مَسْعود {ظلما} وعِلِيًّا} .
وممَّا يُسْتدركُ عَلَيْهِ:
مِن أَسْمائِهِ تَعالى: {العَلِيُّ} والمُتَعالِي، {والأَعْلَى} فالعَلِيُّ الَّذِي ليسَ فَوْقه شيءٌ، وعَلا الخَلْقَ فقَهَرَهُم بقُدْرتِه، والمُتعالِي الَّذِي جلَّ عَن إفْكِ المُفْتَرِيْن، ويكونُ بمعْنَى العالِي.
والأَعْلَى: الَّذِي هُوَ أَعْلى من كلِّ عالٍ.
وعَلا فِي الأرضِ: طَغَى وتكبَّرَ.
وقولُه تَعَالَى: { {ولَتَعْلُنَّ عُلُوًّا كَبِيرا} ، أَي لَتَبْغُنَّ ولَتَعظُمَنَّ.
} وعَلَوْتُ الرَّجُلَ: غَلَبْته.
{وعَلَوْتُه بالسَّيْفِ: ضَرَبْته.
وأَتَيْتَه مِن} مُعالٍ، بضمِّ الْمِيم؛ قالَ ذُو الرُّمَّة:
ونَغَضانُ الرحل من مُعالِ وأَمَّا قولُ أَعْشَى باهِلَةَ:
إنِّي أَتَتْني لِسانٌ لَا أُسَرُّ بهَا
مِنْ! عَلْوُ لَا عَجَبٌ مِنْهَا وَلَا سَخَرُ فيُرْوى بضمِّ الواوِ وفَتْحِها وكَسْرِها، أَي أَتاني خَبرٌ مِن {أَعْلَى نَجْدٍ.
} وعالِ عَنِّي {وأَعْلِ عَنِّي: أَي تَنَحَّ. وَفِي حديثِ مَقْتَل أَبي جَهْل: (} أَعْلِ عَنِّجْ) ، أَي تنَحَّ عَنِّي.
{واعْلِ عنِّي مَوْصُولَة لُغَةٌ فِي أَعْلِ مَقْطُوعَة؛ عَن الفرَّاء.
} واعْلُ الوِسادَةَ: اقْعُد عَلَيْهَا، وأعْلِ عَنْهَا: انْزِلْ عَنْهَا؛ قالتِ امْرأَةٌ من العَرَبِ:
فَقَدْتُكَ مِنْ بَعْلٍ عَلامَ تَدُكُّنِي
بصَدْرِكَ لَا تُغْنِي فَتِيلاً وَلَا {تُعْلي أَي لَا تَنْزِل.
} وعُلاوَةُ الرِّيحِ، بالضمِّ: مَا كانَ فَوْقَ الصَّيْدِ، وسُفالَتُها تَحْته.
{وعَلَوْتُ على فلانٍ الرِّيحَ: كُنْت فِي} عُلاوَتِها.
ويقالُ: لَا {تَعْلُ الرِّيحَ على الصَّيْدِ فيُراحُ رِيحَكَ ويَنْفِرُ.
} والعُلاَ، كهُدًى: الشَّرفُ والرِّفْعَةُ.
وأَبو العَلاءِ: مِن كناهُم.
{والعالِيَةُ: قَرْيةٌ باليَمَنِ.
} وعَالاَهُ اللهُ: رَفَعه؛ قَالَ العجَّاج:
{عالَيْتُ أَنْساعِي وجلِبَ الكُور
عَلَى سَراةِ رائحٍ مَمْطُورِ} وعَلَّيْت الحَبْلَ تَعْلِيَةً: رَفَعْته إِلَى مَجْراهُ من البَكَرةِ والرِّشَاء، فَهُوَ {مُعَلَ والرِّشاءُ} مُعَلّى.
! وعَلا بالأمْرِ: اسْتَقَلَّ بِهِ واضْطَلَعَ، قالَ عليُّ بنُ الغديرِ الغنوي: فاعْمِدْ لمَا {تَعْلُو فَمَا لكَ بالذِي
لَا تَسْتَطِيع مِنَ الأُمورِ يَدان} ِوالعالِيَةُ: القَناةُ المُسْتَقِيمةُ.
{وأَعْلِ عنَّا} وعالَ: اطْلُبْ حاجَتَكَ عنْدَ غَيْرِنا فَلَا نَقْدِرُ عَلَيْهَا.
{وعَلا حاجَتَه} واسْتَعْلاها: ظَهَرَ عَلَيْهَا؛ وقِرْنَه كَذلكَ.
ورجُلٌ {عَلُوٌّ للرِّجالِ، كعَدُوَ.
} والعَلْو، بالفَتْح: ارْتِفاعُ أَصْلِ البِناءِ.
{والعِلِّيُّون فِي كَلامِهم: الَّذين يَنْزلونَ} أَعَالِي البِلاد، فَإِذا نَزَلُوا أَسافِلَها فهُم سِفْلِيُّون.
{والعِلِّيُّونَ أَيْضاً: أَهْلُ الثَّرْوَةِ والشَّرَفِ، والمُتَّضِعُون سِفْلِيُّون.
} والتَّعْلِيةُ: أَن ينْتأَ بعضُ الطَّيِّ أَسْفَل البِئْرِ فيَنْزلَ رجُلٌ {فيُعلِّي الدَّلْوَ عَن الحَجرِ الناتِىءِ.
وقيلَ: المُعَلِّي الَّذِي يرفَعُ الدَّلْوَ مَمْلوءَةٌ إِلَى فَوْق يُعِين المُسْتَقيَ بذلك.
} والعَلاَيَةُ: بَلَدٌ بالرُّومِ، مِنْهَا الصّلاحُ خليلُ بنُ كيكلدى {العَلاَئيُّ حافِظُ بَيْتِ المَقْدِس.
} والعَلاَئيُّ أَيْضاً: من ولدِ العَلاءِ بنِ الحَضْرميّ، مِنْهُم عبدُ الرحمنِ بنُ محمدِ بنِ مَنْصورٍ الحَضْرميُّ، وابْنُه محمدٌ وآخَرُونَ.
{واعْتَلَى الشيءَ: قَوِيَ عَلَيْهِ} وعَلاهُ.
{والعَلِيَّةُ من الإِبلِ} والمُعْتَلِيَةُ {والمُسْتَعْلِيَةُ: القَوِيَّةُ على حِمْلِها.
ويقالُ: ناقةٌ حَلِيَّة} عَلِيَّة، فالحَلِيَّةُ حُلْوةُ المَنْظرِ والسَّيْر، {والعَلِيَّةُ: الفائِقَةُ.
} والمُسْتَعْلي: الَّذِي يقومُ على يَسارِ الحَلُوبةِ، أَو الَّذِي يأْخُذُ العُلْبَةَ بيَسارِه ويَحْلُب بيمِينِه؛ وقيلَ: هُوَ الَّذِي يَحْلُبها من الشقِّ الأَيْسَرِ.
{والعَلاةُ: الصَّخْرَةُ.
} وعُولِيَ السّمْن والشَّحْم فِي كلِّ ذِي سمنٍ: صُنِعَ حَتَّى ارْتفعَ فِي الصَّنْعةِ.
وفلانٌ هَنِيٌّ {عليَّ: أَي يتَأَنَّث للنِّساء.
وسَمَّوْا} عَلْوان؛ والنِّسْبَةُ إِلَى {مُعَلًّى:} مُعَلَّوِيٌّ.
{وعلاءَةُ بَني هزان: باليَمامَةِ على طريقِ الحاجِّ.
وعلاءَةُ كلْبٍ بالشامِ.
} والعُلا بالضمِّ: موْضِعٌ فِي دِيارِ بَني تمِيم.
{وَتَعَالَى: اسْمُ امْرأَةٍ.
ويقالُ للكَثيرِ المالِ:} اعْل بِهِ، أَي ابْقَ بعْدَه، أَو دُعاءً لَهُ بالبَقاءِ.
ويقالُ: هُوَ غَيْرُ مُؤْتَلٍ فِي الأمْرِ وَلَا {مُعْتَلَ، أَي غَيْر مُقصِّرٍ.
} وتَعلَّى فلانٌ: إِذا هَجَمَ على قوْمٍ بغيرِ إذْن.
وفلانٌ {تَعْلُو عَنهُ العَيْنُ: أَي تَنْبُو.
وَإِذا نَبَا الشيءُ عَن الشيءِ وَلم يَلْصَقْ بِهِ: فقد} عَلاَ عَنهُ.
{وعالِيَةُ الوادِي: حيثُ يَنْحدرُ الماءُ مِنْهُ.
وعالِيَةُ تمِيمٍ: هُم بَنُو عَمْرِو بنِ تمِيمٍ، وهُم بَنُو الهُجَيْمِ والعَنْبر ومازِنٍ.
وَذُو} العُلا: ذُو الصِّفاتِ العُلا، أَو هُوَ جَمْع الصِّفَةِ {العُلْيا والكَلِمَةِ العُلْيا، ويكونُ جَمْعاً للاسْمِ الأعْلى.
واليَدُ العُلْيا: المُتَعفِّفَةُ أَوْ المُنْفِقَةُ.
والنِّسْبَةُ إِلَى} عَليٍّ:! عَلَوِيٌّ، وهم {العَلَويُّونَ.
وآلُ با} علوى: قَبيلَةٌ مِن العَلَوِيِّين بحَضْرَمَوْتَ.
وأَتَيْتُ الناقَةَ مِن قِبَل {مُسْتَعْلاها، أَي مِن قِبَلٍ إِنسيّها.
وَهَذِه الكَلِمةُ} تَسْتَعْلي لِسانِي: إِذا كانتْ تَجْرِي عَلَيْهِ كثيرا.
والحائِضُ {عالِيَةُ الدّم:} يَعْلُو دَمُها الماءَ.
وهم بهم {أَعْلى عَيْناً: أَي أَبْصَرُ بهم وأَعْلَم بحالِهِم.
وَإِذا بلَغَ الفَرَسُ الغايَةَ فِي الرِّهان قيلَ:} اسْتَعْلَى على الغايَةِ.
{والمُعْتَلي: المُطِيقُ} كالمُسْتَعْلِي.
وغُنِّيَ النّعْمانُ بشيءٍ من دَالِيةِ النابغَةِ فقالَ: هَذَا شِعْرٌ {عُلْوِيٌّ، أَي} عالِي الطَّبَقةِ، أَو مِن {عُلْيا نَجْدٍ، وَمَا سَأَلْتك مَا} يَعْلُوكَ ظَهْراً: أَي مَا يُشقُّ عَلَيْك.
وَهُوَ {أَعْلَى بكُم عَيْناً: أَي أَشَدّ لكُم تَعْظِيماً فأَنْتُم أَعِزَّةٌ عِنْدَه.
وَأَبُو} يَعْلَى مِن كناهُم.
وبَنُو {عَلِيٍّ: قبيلَةٌ من كِنانَةَ، وهم بَنُو عبْدِ مَنَاة، وإنَّما قيلَ لَهُم بَنُو عليَ عزْوَة إِلَى عليِّ بنِ مَسْعودٍ الأزْدِي، وَهُوَ أَخُو عَبْد مَنَاة لأُمِّه فخلفَ على أُمّ ولدِ عبْدِ مَنَاة وهم بَكْرٌ وعامِرٌ ومرَّةُ وأُمُّهم هنْدُ بنْتُ بكْرِ بنِ وائِلٍ النّزارِيَّة فربَّاهم فِي حجرِهِ فنُسِبُوا إِلَيْهِ، والعَرَبُ تنسبُ ولدَ المرأَةِ إِلَى زَوْجِها الَّذِي يخلفُ عَلَيْهَا بعدَ أَبيهم، وذلكَ عَنَى حسَّانُ بنُ ثابتٍ، رضِيَ اللهُ} تَعَالَى عَنهُ بقوْله:
ضَرَبُوا! عَلِيًّا يَوْمَ بَدْرٍ ضَرْبةً
دانَتْ لوَقْعَتِها جَمِيعُ نزارِ أَرادَ بني عليَ هَؤُلَاءِ مِن كِنانَةَ؛ قالَهُ ابنُ الجوانِي.
وبَنُو عليَ: قَبيلَةٌ يَنْزِلون أَفْرِيقِيَة، وأُخْرَى يَنْزلُونَ وادِي بَرْقَةَ.
وكسُمَيَ: {عُلَيُّ بنُ عيسَى بنِ حَمْزةَ بنِ دهاسٍ الحسْني أميرُ مكَّةَ الَّذِي ذَكَرَه الزَّمَخْشريُّ فِي خطْبَةِ الكشَّاف.
ومَسْلمةُ بنُ عُليَ الحسْني وكانَ يَكْرهُ تَصْغيرَ اسْمه وإنَّما صُغِّرَ فِي أَيامِ بَني أُمَيَّة مُراغَمَة مِن الجَهَلَةِ.
وأَصْبَغُ بنُ عَلْقَمَةَ بنِ عُلَيِّ بنِ شريكِ بنِ الحارِثِ أَبو المقْدَامِ الحَنْظَليُّ البَصْريُّ، رَوَى عَنهُ ابنُ المُبارَكِ وَابْن عَمِّهِ خالِد بن هزيمِ بنِ عِلَيِّ بنِ شريكٍ ماتَ بخُراسَان، ورَوَى عَن حميدِ بنِ مرَّةَ تَاريخَ مَرْوَ؛} وعُليُّ بنُ عبادِ بنِ الحارثِ فِي الجاهِلِيَّةِ. فهَؤلاءِ كُلُّهم بالتَّصْغِيرِ.
وسَمَّوْا {عَلْياء، وجلالُ الدِّيْن أَبُو} العَلْياء جَدُّ أَشْرافِ سَمْهود بالصَّعِيدِ.
{وعالِيَةُ بنْتُ أيفعِ زَوْجُ أَبي إسْحاق السُّبَيْعِيْ وأُمُّ ابْنِه يُونُس؛ وعالِيَةُ بنْتُ سَبْع عَن مَيْمونَةَ؛ وعالِيَةُ أُخْتُ عَبْد المُحْسن الشِّيحي؛ وأَبو} العالِيَةَ الرِّياحِيُّ: مُحدِّثونَ.
وأَبو الحُسَيْن أَحمدُ بنُ محمدِ بنِ مَنْصورِ بنِ حُسَيْنِ بنِ العالِي بنِ سُلَيْمان البُوشَنْجي رَوَى عَن شيخِ الإسْلامِ الهَرَوي؛ والرَّشيدُ فضْلُ اللهِ بنُ أَبي الخَيْر ابنِ! عالِي الهَمَداني وَزِيرُ سُلْطان المَشْرِقِ مَشْهورٌ.
{والعَلَويُّون: بَطْنٌ باليَمنِ يَنْتَسِبُون إِلَى} عليِّ بنِ راشدِ بنِ بولان مِن بَني عُكِّ بنِ عَدْنان، مِنْهُم النَّفيس سُلَيمانُ بنُ إبراهيمَ بنِ عُمَر التعزي المُحدِّث، تُوفي سَنَة 835، وأَهْل بَيْته؛ ونَسَبَه الحافِظُ إِلَى عليِّ بنِ بكْرِ بنِ وائِلٍ وَهُوَ غَلَطٌ.
وسلّم {العَلوِيُّ إِلَى عِلْمِ الهَيْئَةِ، وَقيل: إِلَى عليِّ بنِ سودِ بنِ الحجرِ الأزْدِي.
وبَنُو} عَليَ أَيْضاً بَطْنٌ مِن مَذْحِجٍ.
وبتَثْقِيل الَّلامِ: محمدُ بنُ عليّ بنِ {علّويه} العَلَّوِيّ الجُرْجاني تَفَقَّه على المُزَني؛ وأَبو القاسِمِ عليُّ بنُ الحَسَنِ بنِ علّويه {العَلّويُّ تَفَقَّه على أَبي عُثْمان الصَّابوني؛ وأَبو النَّضْر محمدُ بنُ بكْرِ بنِ محمدِ بنِ مَسْعودِ بنِ علّويه العلّويُّ السَّمَرْقَنْديُّ رَوَى عَن عُمَر بنِ محمدٍ النّجيرمي.
وبكونِ اللامِ: عَمْرُو بنُ سَلْمةَ الهَمدانيُّ} العلْوِيُّ الأرْحبيُّ صاحِبُ عليَ، ذَكَرَه الرّشاطي.
{وعَلَيَّانُ، مُصَغَّراً: فحلٌ كانَ لكُلَيْبِ بنِ وائِلٍ، وَفِيه أجْرى المَثَل: دُون} عُلَيَّان خُرِطَ القَتادُ.
{ومعليا: من نواحِي الأُرْدن.
وجاءَ مِن} أَعْلَى وأَرْوَح: أَي مِن السَّماءِ ومَهَبِّ الرِّياح.
ويقالُ فِي زَجْرِ العَنْزِ: {عل عل} وَعلا علا.
وعَلا فلانٌ للشيءِ {يَعْلُو لَهُ: إِذا أَطاقَهُ.
} والعالِيَةُ: فرَسُ عَمْرِو بنِ مِلْقَطٍ الطائيُّ.
وقالَ ابنُ حبيبٍ:! علةُ بنُ جلدِ بنِ مالِكٍ.

علو

1 عَلَا, (Msb, K,) aor. ـْ (Msb,) inf. n. عُلُوٌّ; (Msb, K;) and عَلِىَ; and ↓ تعلّى [which last see also below]; (K;) It (a thing, Msb) was, or became, high, elevated, or lofty; (Msb, K; *) syn. اِرْتَفَعَ; (Msb;) and so ↓ تعالى: (S, K:) or you say, عَلَا فِى المَكَانِ [it was, or became, high, or elevated, in place], aor. ـْ inf. n. عُلُوٌّ: (S:) and عَلِىَ فِى الشَّرَفِ [(assumed tropical:) he was, or became, high, or elevated, or exalted, in dignity, or nobility], (S, Mgh,) with kesr, (S,) aor. ـْ inf. n. عَلَآءٌ; (S, Mgh;) and also عَلَا, with fet-h, aor. ـْ a poet says, لَمَّا عَلَا كَعْبُكَ لِى عَلِيتُ [(assumed tropical:) When thy nobility became exalted to me, I became exalted]; thus combining the two dial. vars.: (S:) or you say, عَلِىَ فِى المَكَارِمِ [(assumed tropical:) he was, or became, eminent in generous, or honourable, actions or qualities], inf. n. عَلَآءٌ [in some copies of the K عَلًا]; (Msb, K;) and عَلَا, inf. n. عُلُوٌّ; (K;) and thus the two verbs are used in the saying of the poet cited above: (TA:) and ↓ استعلى, said of a man, signifies the same as عَلَا. (S.) [Hence,] عَلَتِ الشَّمْسُ The sun became high; as also ↓ اِعْتَلَت: (Nawádir el-Aaráb, TA in art. دلك:) and [hence,] عَلَا النَّهَارُ The day became advanced, the sun being somewhat high; syn. اِرْتَفَعَ [q. v.]; as also ↓ اعتلى and ↓ استعلى. (K.) b2: عَلَا فِى المَكَانِ, inf. n. عُلُوٌّ, signifies [also] He ascended the place, or upon the place; syn. صَعِدَ: and عَلَوْتُ عَلَى الجَبَلِ and عَلَوْتُ أَعْلَاهُ are syn. [as meaning I ascended the mountain, or upon the mountain, or upon the top, or highest part, thereof]: and عَلَوْتُهُ and عَلَوْتُ فِيهِ signify I ascended it; syn. رَقِيتُ فِيهِ. (Msb.) عَلَاهُ (S, Msb, K, TA) and عَلَا بِهِ, (K, TA, [in the CK علّاه وبه is put for عَلَاهُ وَبِهِ,]) and ↓ استعلاهُ, (S, K, TA,) and ↓ اعتلاهُ, (S,) and ↓ اِعْلَوْلَاهُ, and ↓ اعلاهُ, and ↓ علّاه, (K, TA,) this last [for which the CK has عالاهُ] being with teshdeed, (TA,) and ↓ عالاهُ and بِهِ ↓ عالى, (K, TA, [in the CK عالَّاهُ وبه,]) are syn., (S, K,) signifying He ascended it, or upon it; (K; [in the CK صَعَّدَهُ, and so in my MS. copy of the K, but in other copies صَعِدَهُ, which is certainly the right reading;]) whether the object be a mountain or a beast: (TA:) [or] you say, عَلَا الدَّابَّةَ He mounted the beast; (K, TA;) and in like manner, anything: (TA:) and عَلَى السَّطْحَ, aor. ـْ (K, TA;) but in the M عَلِىَ السَّطْحَ, i. e., like رَضِىَ; (TA;) inf. n. عَلْىٌ (K, TA) and عِلْىٌ (TA, and so accord. to some copies of the K,) and عُلِىٌّ; (TA, and so accord. to other copies of the K instead of عِلْىٌ;) He ascended upon the flat house-top; syn. صَعِدَهُ. (K, TA.) b3: [عَلَاهُ signifies also He, or it, was, or became, upon it, or over it: and it came, or arose, upon it; overlay it; was, or became, superincumbent, or supernatant, upon it; or overspread it; as scum, and rust, &c. And It lay on him as a burden. Hence,] one says, مَا سَأَلْتُكَ مَا يَعْلُوكَ ظَهْرًا i. e. [(assumed tropical:) I did not ask, or demand, of thee, what would lie as a burden on thy back; or] what would be onerous, burdensome, oppressive, or troublesome, to thee. (TA.) b4: And [hence also] عَلَاهُ It over-topped it, rose above it, or exceeded it in height. (TA in art. دصر.) [And in like manner, ↓ استعلى

عَلَيْهِ It became elevated above it.] b5: And عَلَوْتُهُمْ بِالشَّرَفِ and بِالجَمَالِ [(assumed tropical:) I was, or became, superior to them in nobility and in goodliness]. (S in art. فرع.) b6: And عَلَاهُ [(assumed tropical:) He had, or gained, ascendency over him, or it; as also عَلَا عَلَيْهِ and عليه ↓ استعلى: and] (assumed tropical:) he overcame him; or had, or gained, the mastery over him; (S, Msb, TA;) and subdued him; (Msb;) namely, his opponent, or adversary; as also ↓ استعلاهُ: and in like manner, عَلَا حَاجَتَهُ and ↓ استعلاها (assumed tropical:) he gained the mastery over the object of his want: and ↓ اعتلى

الشَّىْءَ (assumed tropical:) he prevailed against the thing, or had power over it, and overcame it; and عَلَا لِلشَّىْءِ, aor. ـْ (assumed tropical:) he was, or became, able to do, or accomplish, or to bear, the thing. (TA.) عَلَا بِالأَمْرِ means اِضْطَلَعَ بِهِ وَاسْتَقَلَّ [i. e. (assumed tropical:) He had strength, or power, sufficient for the affair, and had absolute control over it]: (S: [so in one of my copies: the other has اِطَّلَعَ, which I find also in the PS and in my copy of the TA; and which is allowed by some, but disallowed by others, in the sense of اِضْطَلَعَ, as is shown voce مُضْطَلِعٌ:]) a poet says, فَاعْمِدْ لِمَا تَعْلُو فَمَا لَكَ بِالَّذِى

لَا تَسْتَطِيعُ مِنَ الأُمُورِ يَدَانِ [Then aim thou at that for which thou hast sufficient strength, or power, and over which thou hast absolute control: (بِهِ being understood after تعلو:) for what object hast thou in meddling with that which a pair of hands cannot accomplish, of affairs?]. (S.) [And hence, perhaps,] one says to him who possesses much property, اعل به i. e. ابق بعده [app. اُعْلُ بِهِ and اِبْقَ بَعْدَهُ, as though meaning (assumed tropical:) Have thou ability to consume it, and so survive thou it; like as one says to him who puts on a new garment, أَبْلِ (see 4 in art. بلو)]: or [perhaps a mistake for “ and ”] it is [virtually] a prayer for his continuance in life. (TA.) b7: عَلَوْتُ عَلَى فُلَانٍ الرِّيحَ means I was [or went] on the windward side of such a one: and one says, لَا تَعْلُ الرِّيحَ عَلَى الصَّيْدِ فَيَرَاحَ رِيحَكَ وَيَنْفِرَ [i. e. Go not thou on the windward side of the game, lest it scent thy odour, and take fright and flee]. (TA.) b8: عَلَوْتُهُ بِالسَّيْفِ means I smote him [with the sword; or, more properly, I set upon him therewith]. (S, TA.) And [in like manner] one says, عَلَاهُ بِالشَّتْمِ وَالضَّرْبِ [(assumed tropical:) He set upon him, or assailed him, or overcame him, with reviling and beating]. (S and M in art. ثول, &c.) b9: عَلَا فِى

الأَرْضِ, (S, TA,) inf. n. عُلُوٌّ, (S,) signifies (assumed tropical:) He exalted, or magnified, himself, [in the earth,] or behaved proudly, insolently, or exorbitantly. (S, * TA.) And [in like manner] لَا تَعْلُوا عَلَى اللّٰهِ, in the Kur xliv. 18, (assumed tropical:) Exalt not, or magnify not, yourselves against God; or behave not proudly, &c. (Bd, Jel.) b10: عَلَا عَنْهُ [lit. signifies It rose from it: and hence,] it recoiled from it, i. e., a thing from another thing; it did not cleave to it: and تَعْلُو عَنْهُ العَيْنُ means (assumed tropical:) The eye recoils from him. (TA.) b11: اُعْلُ عَنِّى: see 3. b12: عَلَا بِهِ as syn. with أَعْلَاهُ: see expl. with the latter below.2 علّاهُ: see 4. b2: [Hence,] one says, عَلَّيْتُ بِهِ عَلَى البَعِيرِ [I raised it, and put it, upon the camel]: (S:) [and so ↓ عَالَيْتُهُ; as in a verse cited voce رَائِحٌ, in art. روح; in which, and in the present art., it is cited in the S and TA: and ↓ عَالَبْتُ بِهِ; as in a verse cited voce إِلَى in the sense of مِنْ, in art. الو:] and عَلَىَّ ↓ عَالِ means اِحْمِلْ [i. e. Put thou upon me such a thing to be carried by me; or load thou me]. (S, K.) b3: And عَلَّيْتُ الحَبْلَ, inf. n. تَعْلِيَةٌ, I raised the cord to its proper place in respect of the channel of the sheave, and in respect of the [main] well-rope. (S.) b4: And علّى الدَّلْوَ, inf. n. as above, He raised the bucket from a stone projecting in the lower part of the casing of a well [and impeding its ascent]; he having descended the well for that purpose: [or simply he raised the filled bucket; for] some say that ↓ المُعَلِّىsignifies he who raises the filled bucket; i. e., who draws water thereby. (TA.) b5: And علّى المَتَاعَ عَنِ الدَّابَّةِ He put down the goods, or furniture and utensils, from the beast: [app. because he who does so lifts them off the beast:] (K, TA:) أَعْلَاهُ in this sense is disapproved. (TA.) b6: See also 1, former half. b7: And see Q. Q. 1.3 مُعَالَاةٌ signifies (assumed tropical:) The vying, competing, or contending for superiority, in highness, loftiness, elevation, or eminence. (KL.) You say, عَالَاهُ, meaning سَامَاهُ. (M in art. سمو. [See 3 in that art. in two places.]) b2: See 4, in two places. b3: عُولِىَ, said of clarified butter, and of the fat of anything having fatness, means It was wrought (صُنِعَ [app. over a fire]) until it rose in the operation. (TA.) b4: عَالَوْا نَعِيَّهُ (assumed tropical:) They manifested the announcement of his death: (K, TA:) [as though meaning they raised the report of his death:] one should not say أَعْلَوْهُ nor عَلَّوْهُ. (TA.) b5: See 2, in three places. b6: عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, is mentioned and explained in the S in this art. and in art. عول: see the latter art. [to which it seems more properly to belong]. b7: See 1, former half, in two places. b8: عَالِ عَنِّى Remove thou, or go thou away or aside, from me; as also عَنِّى ↓ أَعْلِ; (S, TA;) for which latter, أَعْلِ عَنِّجْ occurs in a trad. respecting the slaughter of Abu-Jahl; and عَنِّى ↓ اُعْلُ with the conjunctive ا is a dial. var. of أَعْلِ عَنِّى

with the disjunctive ا mentioned by Fr. (TA.) b9: [Hence,] one says, عَنَّا ↓ أَعْلِ and عَالِ [i. e. and عَالِ عَنَّا], meaning (assumed tropical:) Seek the object of thy want at the hands of other than us (عِنْدَ غَيْرِنَا), for we are not able to accomplish it. (TA.) b10: And عالى and ↓ اعلى signify He came to the 'Áliyeh of Nejd, i. e. the region above Nejd, extending to the land of Tihámeh and the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it. (S.) 4 اعلاهُ He (a man, Msb) elevated it (i. e. a thing, Msb); or made it high, or lofty; (Msb, K;) as also ↓ علّاهُ, (K,) with teshdeed, (TA,) and بِهِ ↓ عَلَا [without teshdeed]: (K:) it is [also] said of God, meaning (assumed tropical:) He elevated, or exalted, him; and ↓ عالاهُ is like it [in meaning]: (S:) and بِفُلَانٍ ↓ عَالَيْتُ signifies the same as أَعْلَيْتُهُ [(assumed tropical:) I elevated, or exalted, such a one; as also, app., (see 4 in art. ظهر,) أَعْلَيْتُ بِفُلَانٍ]. (Ham p. 175.) Hence one says, أَعْلَى اللّٰهُ كَعْبَهُ [(tropical:) God exalted, or may God exalt, his nobility]. (TA.) b2: See also 1, former half. b3: أَعْلِ الوِسَادَةَ means Sit thou upon the cushion. (TA.) b4: And أَعْلِ عَنِ الوِسَادَةِ Rise thou from the cushion; syn. قُمْ: (TA in art. دك:) or descend thou from it. (S * and TA in the present art.) And اعلى عَنِ الدَّابَّةِ He alighted from the beast. (K, TA.) b5: See also 3, latter half, in three places.5 تعلّى: see 1, first sentence. b2: Also (K) He, or it, was, or became, high, elevated, or lofty, gently, or leisurely. (S, K.) b3: And He came upon a party of men suddenly, or at unawares, without permission. (TA.) b4: تَعَلَّتْ مِنْ نِفَاسِهَا (assumed tropical:) She (a woman) became free, (S, Mgh, K,) and passed forth, (Mgh,) from her state of impurity consequent upon childbirth; (S, Mgh, K;) as also ↓ تَعَالَتْ; (Mgh; and TA in art. عل;) and so تَعَالَّتْ, as well as تَعَلَّلَتْ: (K and TA in that art.:) or مِنْ مَرَضِهَا from her disease: (K:) or you say of a woman, تعلّت من نفاسها meaning [as above or] she became pure from the effects of her childbirth: (TA:) and of a man you say, تعلّى مِنْ عِلَّتِهِ (S, TA) he recovered from his disease. (TA.) 6 تعالى: see 1, first sentence. b2: Addressing a man, (S, Msb,) using the imperative form, you say, تَعَالَ, (S, Msb, K,) with fet-h to the ل, (S, K,) originally meaning Be thou elevated, (S, Msb,) and said by a man in a high place in calling a man in a low place; (Msb;) then, by reason of frequency of usage, employed in the sense of هَلُمَّ [meaning Come thou], (S, Msb,) absolutely, whether the place of the person called be high or low or on the same level; so that it is originally applied to denote a particular meaning, and then used in a general meaning: (Msb:) and to a woman one says, تَعَالَىْ; (S, K;) and to two women, (S,) or two persons, (TA,) تَعَالَيَا; (S, TA;) and to a pl. number of men, تَعَالَوْا; (Msb, TA;) and to a pl. number of women, تَعَالَيْنَ; (S, Msb, TA;) and sometimes the ل is pronounced with damm in the pl. masc., and with kesr in the fem.; whence El-Hasan El-Basree read, [in the Kur iii. 57,] قُلْ يَا أَهْلَ الْكِتَابِ تَعَالُوا [Say thou, O people of the Scripture, come ye, the usual reading being تَعَالَوْا], for the sake of congeniality with the و: (Msb, TA:) it is not allowable to say تَعَالَيْتُ [as meaning I came], nor to use the prohibitive form; (S;) but one says, (thus accord. to several copies of the S,) or nor does one say, (thus accord. to one of my copies of the S, [and accord. to the TA, in which it is said that the verb is not used otherwise than in the imperative form,]) قَدْ تَعَالَيْتُ [as meaning I have come], and إِلَى أَىِّ شَىْءٍ أَتَعَالَى

[as meaning To what thing shall I come? like as one says, إِلَامَ أَهَلُمَّ]. (S.) b3: [تعالى signifies also (assumed tropical:) He was, or became, exalted, or extolled: and (assumed tropical:) he exalted himself: and in both of these senses it is often followed by عَنْ as syn. with عَلَى, denoting superiority: you say, تعالى فُلَانٌ عَنْ كَذَا, meaning (assumed tropical:) Such a one was, or became, exalted above such a thing; or simply, was, or became, above it, i. e. too elevated in character for it: and also, exalted himself above such a thing; or held himself above it.] Said of God, in the Kur xx. 113 [and in other instances therein], it means [(assumed tropical:) Exalted, or supremely exalted, is He] in his essence and his attributes, above the created beings. (Bd.) [But in common speech, it is generally used as an ejaculation of praise, meaning (assumed tropical:) Exalted or extolled, or supremely exalted or extolled, be He, or his greatness or majesty or glory, or his name; or acknowledged be his absolute supremacy. And the common expression (used in citing words of the Kur-án) قَالَ تَعَالَى means (assumed tropical:) He saith, or hath said, exalted or extolled, or supremely exalted or extolled, be He; &c.] b4: See also 5.8 إِعْتَلَوَ see 1, in two places as trans.: b2: and also in two places as intrans.

A2: [It may also be used for, or in the sense of, اِئتَلَى, as meaning He fell short in an affair: see its part. n.]10 إِسْتَعْلَوَ see 1, in seven places. [The inf. n. اِسْتِعْلَآءٌ, properly denotes Superiority that is perceptible by sense: and tropically, such as is ideal, or perceived by the intellect: see عَلَى, below.] b2: One says also, هٰذِهِ الكَلِمَةُ تَسْتَعْلِى لِسَانِى, meaning [(assumed tropical:) This word, or sentence,] is often current upon my tongue. (TA.) b3: And اِسْتَعْلَى عَلَى الغَايَةِ, said of a horse in the contending to outstrip in a race, means (assumed tropical:) He reached the goal. (TA.) 12 اِعْلَوْلَاهُ: see 1, former half. Q. Q. 1 عَلْوَنَ الكِتَابَ, (S, K,) inf. n. عَلْوَنَةٌ and عُلْوَانٌ, (K,) i. q. عَنْوَنَهُ [He put a superscription, or title, to the book, or writing; or he wrote the superscription, or title, thereof]; (S, K;) as also الكِتَابَ ↓ عَلَّى; (K;) which latter is the more agreeable with analogy. (TA.) [See also Q. Q. 1 in arts. عن and عنو.]

مِنْ عَلُ: see the next paragraph. It also signifies, simply, Above him or it; or in the higher, or highest, part of him or it: thus in a hemistich cited voce تَحْت. (Mughnee.) [In all cases,] عَلُ is determinate, and indecl., with damm for its invariable termination: (Mughnee, TA:) [for it is regarded as a prefixed noun of which the complement is to be understood as to the meaning but not as to the letter:] in the saying of Ows, كَغِرْقِئِ بَيْضٍ كَنَّهُ القَيْضُ مِنْ عَلُو [Like the thin pellicle of eggs, which the shell covers above], the و [in عَلُو] is augmentative, being added to render the rhyme unrestricted: (S, TA:) and in the instance of مِنْ عَلُهْ, likewise ending a verse, the ه is that of pausation: for if عَلُ were [really] a prefixed noun, it would not be thus indecl. (Mughnee, TA.) أَتَيْتُهُ مِنْ عَلِ, (S, * K,) whence the saying of Imra-el-Keys cited in the first paragraph of art. حط, (S, Mughnee, TA,) and ↓ مِنْ عَلُ, [respecting which see the next preceding paragraph,] and ↓ مِنْ عَلَا, (S, K,) of which a verse cited voce نَاشَ in art. نوش is an ex., (S, TA,) and ↓ مِنع عَالٍ, signify the same, (S, Mughnee, K,) i. e. مِنْ فَوْقٍ; (K;) [which, with أَتَيْتُهُ preceding it, means I came to him, or it, from above; and (assumed tropical:) I overcame, or subdued, him, or it; for] اتاه من فوق and من علو [app. ↓ من عَلْوٍ (see عَلْوٌ below,) tropically used,] means قَهَرَهُ; (Ham p. 128;) [but the former is here meant in many, if not in all, instances, as is shown by what follows;] and [in like manner] one says, ↓ أَتَيْتُهُ مِنْ مُعَالٍ; [whence] Dhu-r-Rummeh says, وَنَغَضَانُ الرّحْلِ مِنْ مُعَالِ [And the shaking of the camel's saddle in the upper part]. (S, TA.) عَلِ in مِنْ عَلِ is indeterminate [in itself] and decl. [as being a prefixed noun of which the complement is to be understood as to the meaning and as to the letter; thus differing from عَلُ in مِنْ عَلُ: if the complement were not to be understood either as to the letter or as to the meaning, one would say مِنْ عَلٍ, originally مِنْ عَلْوٍ]. (TA.) One says also أَتَيْتُهُ مِنْ عَلِ الدَّارِ, [thus in several copies of the S, from which one of my copies deviates by erroneously substituting عَلى for عَلِ,] with kesr to the ل, meaning مِنْ عَالِ [or rather مِنْ عَالِ الدَّارِ i. e. I came to him, or it, from the high, or elevated, part of the house or abode]: (S:) or the using عَل [thus] as a prefixed noun is a mistake. (Mughnee.) b2: And one says, اُزْجُرِ الفَزَّ عَلِ عَلِ and ↓ عَلَا عَلَا [Chide thou the young one of the wild cow, saying عَلِ عَلِ and عَلَا عَلَا]. (TA.) عَلَا [as a subst.]: see the next preceding paragraph, in two places.

A2: See also عَلَاةٌ.

عَلْوٌ: see عُلْوٌ in five places. b2: Also A high, or an elevated, state of the base, or foundation, of a building. (TA.) b3: And you say, أَخَذَهُ عَلْوًا, meaning (assumed tropical:) He took him, or it, by force. (K, TA.) See also the next but one of the preceding paragraphs.

عُلْوٌ and ↓ عِلْوٌ (S, Msb, K) and ↓ عَلْوٌ (K) signify The higher, or highest, part (S, Msb, K) of a house, or an abode, (S, Msb,) or of a thing; (K;) as also ↓ عِلْوَةٌ (K voce سُفْلٌ) and ↓ عُلَاوَةٌ and ↓ عَالِيَةٌ. (K in the present art.) You say, قَعَدْتُ عُلْوَهُ and ↓ عِلْوَهُ and فِى عُلْوِهِ and ↓ فى عِلْوِهِ [i. e. I sat in the higher, or highest, part of it]. (TA.) And Aashà-Báhileh says, إِنِّى أَتَنْنِى لِسَانٌ لَا أُسَرُّ بِهَا لَا عَجَبٌ مِنْهَا وَلَا سُخُرُ ↓مِنْ عَلْوَ (S,) or, as in one of my copies of the S, أَسُرُّ and سَخَرُ,) i. e. Verily information has come to me [by which I shall not be rejoiced (or by which I shall not rejoice others, accord. to the latter reading mentioned above,)] from the higher, or highest, parts of Nejd, (مِنْ أَعْلَى نَجْدٍ, thus in some copies of the S and in the TA, but in other copies of the S the word نَجْدٍ is omitted,) [at which there is no wondering, as at a thing that is improbable, nor any scoffing;] related [thus] with fet-h to the و and with damm thereto and with kesr thereto [i. e. عَلْوَ as above and also ↓ عَلْوُ and ↓ عَلْوِ]. (S, TA.) b2: One says also, هٰذَا شِعْرُ عُلْو [app. عُلْوٍ], meaning (assumed tropical:) This is poetry of a high class: or [the last word may be ↓ عَلْوَ or عَلْوُ or عَلْوِ, for it may mean], of the higher, or highest, part of Nejd. (TA.) عِلْوٌ: see the next preceding paragraph, in three places.

عَلْىٌ: see عَلْيَآءُ.

عِلْىٌ: see عَلِىٌّ.

عَلَى is a particle and a noun (Mbr, S, Mughnee, K) and a verb; (Mbr, S;) though some assert that it is only a noun, and ascribe this assertion to Sb: (Mughnee:) its alif, (Sb, S, Msb,) [which, when it has no affix, is written ى, and] which is originally و, (Sb, S,) [like that of إِلَى, q. v.,] is changed into [what is properly] ى when it has a pronominal affix, (Sb, S, Msb,) as in عَلَيْكَ, (Sb, S,) and عَلَيْهِ; (Msb;) but some of the Arabs [in this case] leave it unchanged, as in the saying of a rájiz, طَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا [They fled, or have fled, upon them, (referring to camels,) and flee thou upon her]; this, it is said, being of the dial. of Belhárith Ibn-Kaab. (Sb, S.) b2: As a particle, it has nine [or more than nine] meanings. (Mughnee.) As such, (Mughnee,) or, accord. to Sb, as a noun, (K,) it denotes الاِسْتِعْلَآء [i. e. superiority] (Msb, Es-Subkee, Mughnee, K, TA) properly thus termed, (Msb,) such as is perceptible by sense; (Es-Subkee, TA;) either with respect to what is signified by the noun governed by it, and this is generally the case, (Mughnee,) as in the saying [in the Kur xxiii. 22 and xl. 80], وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ [And upon them (referring to camels) and upon the ship, or ships, ye are carried]; (Mughnee, K;) or with respect to what is near thereto, as in the saying [in the Kur xx. 10], أَوْ أَجِدُ عَلَى النَّارِ هُدًى [Or I shall find near upon the fire, i. e. at the fire, a right direction]: (Mughnee:) and using it to denote الاستعلآء properly thus termed, you say, كُنْتُ عَلَى السَّطْحِ [I was upon the flat house-top]: (Msb:) [in like manner also,] as denoting الاستعلآء that is perceptible by sense, it occurs in the saying [in the Kur lv. 26], كُلُّ مَنْ عَلَيْهَا فَانٍ [Every one that is upon it (referring to the earth) is transitory]: (Es-Subkee, TA:) and you say, عَلَى زَيْدٍ ثَوْبٌ [Upon Zeyd is, or was, a garment], عَلَى being here a particle; and عَلَا زَيْدًا ثَوْبٌ [A garment was upon Zeyd,] عَلَا being here a verb. (Mbr, S.) And it denotes الاستعلآء, likewise, tropically thus termed, (Msb, TA,) such as is ideal, or perceived by the intel-lect; (Msb, Es-Subkee, Mughnee, TA;) as in the saying زَيْدٌ عَلَيْهِ دَيْنٌ (tropical:) [Zeyd, a debt is lying upon him, or incumbent on him, i. e. he owes a debt, لِفُلَانٍ to such a one], that which is ideal being thus likened to that which is corporeal; (Msb;) and in the phrases عَلَيْنَا أَمْرٌ and عَلَيْنَا مَالٌ, meaning (tropical:) An affair, or a command, lies, or rests, upon us, or is incumbent on us, and so property, [as due from us, i. e.] the former as a duty and the latter as a debt, i. e. يَثْبُتُ, like as the thing lies, or rests, (يَثْبُتُ,) upon the place; the latter phrase importing responsibility: and ثَبَتَ عَلَيْهِ مَالٌ is also said to mean كَثُرَ [i. e. (assumed tropical:) property was, or became, much in quantity, or amount, upon him, app. as a burden imposing upon him responsibility]. (TA.) And it [likewise] denotes ideal استعلآء in the phrase لَهُمْ عَلَىَّ ذَنْبٌ (tropical:) [A crime, or an offence, committed upon (or here, as in many other instances, it may be rendered against) me is imputable to them]: (Mughnee:) and so in the saying [in the Kur ii. 254 and xvii. 22], فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ (tropical:) [We have made some of them to have superiority over some]. (Es-Subkee, Mughnee, TA.) [See also أَنْتَ عَلَى عَيْنِى, and and أَنْتَ عَلَى رَأْسِى, voce عَيْنٌ, first quarter.] b3: It also denotes concomitance, like مَعَ; as in the saying [in the Kur ii. 172], وَآتَى المَالَ عَلَى حُبِّهِ [And giveth property with (or notwithstanding) the love of it]; (Mughnee, K;) and so it is said to be used in the phrase, in a trad. respecting the alms of the breaking of the fast [of Ramadán], عَلَى كُلِّ حُرٍّ وَعَبْدٍ صَاعٌ [With every free man and slave, a sáa], because the alms-gift of the breaking of the fast is not incumbent on the slave, but only on his master; (IAth, TA;) and so it is used in the [common] phrase, عَلَى أَنَّنِى رَاضٍ

[With (or notwithstanding) my being pleased, or well pleased, or content]. (Har p. 13.) b4: It also denotes transition, (Mughnee, K,) like عَنْ; (Mughnee;) as in the saying (of El-Koheyf El-'Okeylee, TA), إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍ

لَعَمْرُ اللّٰهِ أَعْجَبَنِى رِضَاهَا [When the sons of Kusheyr shall be pleased, or well pleased, or content, with me, (or rather, if عَلَىَّ here denote transition, with what will proceed from me,) by the everlasting existence of God, their being pleased, &c., will induce in me admiration, or pleasure], (Mughnee, K, * TA,) i. e. عَنِّى; (Mughnee, TA;) or it may be that رَضِىَ is made to imply the meaning of عَطَفَ [which is trans. by means of عَلَى]; (Mughnee;) or, as Ks says, it is made to accord with its contr. سَخِطَ, (Mughnee, TA,) by its being made trans. by means of عَلَى: (TA:) and so in the saying, فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًا يَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا [In a nigh in which we shall not see any one that shall report what will proceed from us, except its stars], i. e., عَنَّا; or it may be said that يَحْكِى is [here] made to imply the meaning of يَنُِمُّ. (Mughnee.) b5: It is also used to assign a cause, like ل; as in the saying [in the Kur ii. 181], وَلِتُكَبِّرُوا اللّٰهَ عَلَى مَا هَدَاكُمْ, (Mughnee, K,) meaning لِهِدَايَتِهِ

إِيَّاكُمْ [i. e. And that ye should magnify God for, or on account of, his rightly directing you]; (Mughnee;) [and in the same, vi. 90, &c., لَا

أَسْأَلُكُمْ عَلَيْهِ أَجْرًا i. e. I will not ask of you for it, or on account of it, a recompense;] and as in the saying of Rabee'ah Ibn Makroom Ed-Dabbee, فَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍ

وَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ i. e. [And they called out, “Alight; ” and I was the first of any alighting:] and for what [or wherefore] do I ride him if I do not alight when called upon to do so? (Ham p. 29. [عَلَامَ is here, as usually, for عَلَى مَ.]) b6: It is also used in the sense of فِى [generally followed by a noun significant of time]; (S, Mughnee, K; *) as in the saying [in the Kur xxviii. 14], وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ [And he entered the city in, or during, a time of inadvertence]; (Mughnee, K;) and in the saying [in the same ii. 96], وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ, meaning, فِى

زَمَنِ مُلكِ سليمان [i. e. And they followed what the devils related, or recited, in the time of, or during, the reign of Suleymán (or Solomon)]; (Mughnee;) and in the phrase, كَانَ كَذَا عَلَى

عَهْدِ فُلَانٍ, meaning, فِى عَهْدِهِ [i. e. It was thus, or such a thing was, in the time of such a one]: (S:) [and in like manner it is used in the saying in the Kur iii. 173, مَا كَانَ اللّٰهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ God is not purposing to leave, or certainly will not leave, the believers in that state wherein ye are: and in the phrase عَلَى سَفَرٍ, in ii. 180 &c. of the same, i. e. In (or, as we also say, on) a journey: in like manner also] لَقَدْ سَرَيْتُ عَلَى الظَّلَامِ, in a verse of Aboo-Kebeer El-Hudhalee, means, فِى الظَّلَامِ [i. e. I have journeyed by night in the darkness], فى الظلام holding the place of a noun in the accus. case as a ظَرْف [i. e. an adverbial noun of time or place]; or it may be in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ i. e. رَاكِبٌ لَهُ [riding upon the darkness]: (Ham p. 37:) and you say of one who was desiring to rise and hasten, رَأَيْتُهُ عَلَى أَوْفَاضٍ [i. e. I found him in a state of haste: see وَفْضٌ]. (TA.) b7: [It also denotes conformity, accordance, adaptation, or agreement; as in the phrase, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا i. e. Make thou it, fashion it, or mould it, conformably, or according, to the model, make, fashion, or mould, of this; (see طَبْعٌ;) and in طُبِعَ عَلَى الشَّىْءِ and جُبِلَ and فُطِرَ &c. i. e. He (a man) was created conformably, or with an adaptation or a disposition, to the thing: (see 1 in art. طبع:) so too in the phrase in the Kur xxiv. last verse, قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ Certainly He knoweth that state of conduct and mind to which ye are conforming yourselves; and in many other passages therein: thus also in the saying of Mohammad, كُلُّ مَوْلُودٍ يُولَدُ عَلَى

الفِطْرةِ Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb in relation to the soul; (see art. فطر;) and in the prov., mentioned by Meyd, النَّاسُ عَلَى دِينِ المُلُوكِ The people are in conformity to, i. e. are followers of, or follow, the religion of the kings; and in the phrase, relating to a saying or an opinion, عَلَيْهِ أَكْثَرُ العُلَمَآءِ Upon it most of the learned are in agreement; in which, as in other exs. of the same kind, a verb or a part. n., (in the last, for instance, مُجْمِعُونَ or the like,) is understood. b8: It also denotes a condition; as in the phrases, صَالَحَهُ عَلَى كَذَا He made peace, or reconciliation, or a compromise, with him on the condition of such a thing, and عَلَى أَنْ يَفْعَلَ كَذَا on the condition of his doing such a thing. b9: And there are various other usages of this prep. depending upon verbs or part. ns. expressed or obviously understood in connection with them, too numerous to be here collected. Many of these will be found among the explanations of words with which they occur.] b10: It is also used in the sense of مِنْ; as in the saying, إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ, (S, Mughnee, K,) in the Kur [lxxxiii. 2], meaning, مِنَ النَّاسِ [i. e. Who, when they take by measure from men, take fully], (S,) or, as in the T, عَنِ النَّاسِ [which signifies the same]. (TA.) b11: It is also used in the sense of بِ; (S, Mughnee, K;) as in the saying in the Kur [vii. 103], عَلَى أنْ لَا أَقُولَ عَلَى اللّٰهِ إِلَّا الْحَقَّ, (Mughnee, K, *) meaning بِأَنْ, (TA,) [i. e. That I should not say of God aught save the truth,] and Ubeí read with ب [i. e. بِأَنْ]; (Bd, Mughnee;) like as they say, رَمَيْتُ عَلَى القَوْسِ [meaning بِالقَوْسِ, i. e. I shot with the bow], and جِئْتُ عَلَى حَالٍ حَسَنَةٍ [meaning بِحَالٍ حَسَنَةٍ, i. e. I came in a good condition]; (Bd; [in which, and also voce حَقِيقٌ, last sentence, see more;]) and they said also, اِرْكَبْ عَلَى اسْمِ اللّٰهِ [meaning, بِسْمِ اللّٰهِ, i. e. Mount thou in the name of God]: (Mughnee:) thus [too] it is used in the saying of Aboo-Dhu-eyb, يَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ [expl. in art. فيض, conj. 4,] meaning بِالقِدَاحِ: (S:) [and in the phrase عَلَى يَدِهِ i. e. By his hand, or (assumed tropical:) by his means.] b12: It is also used to denote an emendation, (Mughnee, K,) and a digression, or transition, (Mughnee,) like لٰكِنَّ; (TA;) as in the saying, فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ, (Mughnee,) or فُلَانٌ جَهَنَّمِىٌّ, (K,) عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ اللّٰهِ, (Mughnee, K,) meaning لٰكِنَّهُ [i. e. Such a one will not enter Paradise, because of the evilness of his deed, or conduct, or such a one is hell-doomed; but, or yet, he will not despair of the mercy of God]: (TA:) and thus it is used in the saying, بِكُلٍّ تَدَاوَيْنَا فَلَمْ يُشْفَ مَا بِنَا عَلَى أَنَّ قُرْبَ الدَّارِ خَيْرٌ مِنَ البُعْدِ عَلَى أَنَّ قُرْبَ الدَّارِ لَيْسَ بِنَافِعٍ

إِذَا كَانَ مَنْ تَهْوَاهُ لِيْسَ بِذِى وَدِّ [With everything we treated, or have treated, ourselves curatively, and what was in us was not, or has not been, healed; but the nearness of the abode is better than the remoteness; but the nearness of the abode is not profitable when the person whom thou lovest is not endued with affection]: the poet invalidates by the first عَلَى his saying فَلَمْ يُشْفَ مَا بِنَا; and then, by the second عَلَى, the clause immediately preceding it. (Mughnee.) b13: It is also redundant, for the purpose of compensation; as in the saying, إِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْ

إِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ meaning مَنْ يَتَّكِلُ عَلَيْهِ [i. e. Verily the generous, by thy father, will work for himself when he finds not, some day, him upon whom he may rely]; عَلَى being added before مَنْ for the purpose of compensation [for its omission in its proper place]: (Mughnee, K:) Es-Subkee says, it may be redundant, as in the saying, لَا أَحْلِفُ عَلَى يَمِينٍ, meaning لا احلف يَمِينًا [i. e. I will not swear an oath]. (TA.) A2: It is also a noun, having the meaning of فَوْق [i. e. The location that is above, or over], this being the case when it is immediately followed by مِنْ; (S, Msb, Mughnee, K; *) as in the saying (of Muzáhim-El-'Okeylee, describing a قَطَاة [or sand-grouse, and, afterwards, its making a rumbling sound in its inside, from thirst], TA), غَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا [It went away in the early morning from the location above it, (or, as we say, from above it,) after that her interval between two comings to water was complete]: (Msb, Mughnee, K: [and a similar ex. is cited in the S:]) or, accord. to As, meaning مِنْ عِنْدِهِ [from its vicinage]: and, used in this sense, as a noun, it admits before it no other prep. than مِنْ. (Msb.) A3: عَلَيْكَ is also a verbal noun, used as an incentive: (TA:) you say, عَلَيْكَ زَيْدًا, (S, K, TA,) and بِزَيْدٍ, (TA,) meaning Take thou Zeyd; or take thou hold of Zeyd: (S, TA:) or keep thou, or cleave thou, to Zeyd: (K, TA:) and عَلَيْكَ بِكَذَا keep thou to such a thing: (El-Munáwee, TA in art. ب:) [thus] it is said in a trad., عَلَيْكَ باِلرِّفْقِ [Keep thou to gentleness]. (El-Jámi' es-Sagheer.) b2: And [in like manner] you say, عَلَىَّ زَيْدًا, and بِزَيْدٍ, meaning Give thou me, or present thou to me, Zeyd: (S, TA:) [or, more commonly, bring thou to me Zeyd:] you say, عَلَىَّ بِكَذَا, meaning bring thou to me such a thing. (MA.) عُلًى: see عَلَآءٌ. b2: [It is also pl. of عُلْيَا, fem. of أَعْلَى, q. v.]

عَلَاةٌ The سِنْدَان [or anvil], (S, Mgh, K, TA,) whether of شجر [app. meaning of such as are made from trees, or perhaps this is a mistranscription for صَخْر, i. e. rock], or of iron; or the زُبْرَة [i. e. iron anvil] upon which the blacksmith beats iron: (TA:) pl. [or rather coll. gen. n.]

↓ عَلًا. (S.) b2: Hence it is applied to a she-camel, as being likened thereto in respect of her hardness: you say نَاقَةٌ عَلَاةُ الخَلْقِ (assumed tropical:) [A she-camel hard, or firm, in respect of make]: (S:) or عَلَاةٌ thus applied signifies tall, or overtopping; as also ↓ عِلْيَانٌ, and ↓ عِلِّيَانٌ: (K, TA:) or ↓ عِلْيَانٌ, (TA,) or ↓ عَلْيَانٌ, (S,) and ↓ عِلِّيَانٌ, (TA,) signify, thus applied, tall and bulky; (S, TA;) or, as some say, outstripping in pace or journeying; never seen otherwise than before the other camels. (TA.) b3: Also A stone [placed upon two other stones called حِمَارَانِ (q. v.)] upon which is put [to dry the preparation of curd called] أَقِط: (S, K, TA:) or, as some say, a piece of rock upon which is made a circle of أَخْثَآء [or lumps of dung such as is called خِثْى (q. v.)] and bricks, or crude bricks, (لَبِن,) and ashes, and in, or upon, which أَقَط is then cooked: pl. [or coll. gen. n.] as above. (TA.) b4: And A thing like the [milking-vessel called] عُلْبَة, around which [dung such as is called]

خِثْى is put, and which is used for milking therein. (K.) عِلْوَةٌ: see عُلْوٌ.

عِلْيَةٌ: see عَلِىٌّ [of which it is said to be pl.].

عَلْوَى, accord. to IAar, [and so in my MS. copy of the K,] but accord. to [other copies of] the K ↓ عَلْوَآءُ, (TA,) i. q: قِصَّةٌ عَالِيَةٌ [app. A story, or an affair, of a high quality]. (K, TA. [See also عَلْيَآءُ.]) عَلْوَآءُ: see what next precedes.

عَلْيَآءُ A high place; (IAth, K, TA;) a subst. in this sense, not [an epithet syn. with عُلْيَا] fem. of أَعْلَى; for if it were this, it would [by rule] be necessarily determinate; (IAth, TA;) [though] it is sometimes used as syn. with عُلْيَا, see أَعْلَى: (Msb:) any high, or overtopping, place: (S, Msb:) this is its primary meaning: (Msb:) and [in like manner] ↓ عَلَايَةٌ signifies any high, or lofty, place; as also ↓ عَلْىٌ. (K.) And Any high thing. (K.) The head of a mountain: (K, TA:) or the head of any high, or overtopping, mountain. (TA.) And العَلْيَآءُ signifies The sky: (K, TA:) a subst., not an epithet. (TA.) مَا زَالَ مِنْهَا بِعَلْيَآءَ means He ceased not to be ennobled, and elevated in rank, or dignity, in consequence of it; i. e., a deed that he had done. (As, TA in art. بعل.) b2: Also (tropical:) A high, or an eminent, deed. (K, TA.) عُلْوِىٌّ: see عَالِىٌّ.

عُلْوَانٌ of a book or writing, The عُنْوَان thereof; (S, Msb, K, * TA;) i. e. its superscription, or title; syn. سِمَةٌ. (TA.) [See arts. عن and عنو.]

عَلْيَانٌ: see the next paragraph: and see also عَلَاةٌ.

عِلْيَانٌ, with kesr, (K, TA,) thus accord. to Az and ISd, but accord. to J, [in the S,] ↓ عَلْيَانٌ, like عَطْشَانٌ [in measure] Tall and corpulent, applied to a man, (S, TA,) and likewise to a woman: (TA:) or bulky: and tall: (K:) or bulky and tall, applied to a man and to a camel; fem. with ة: or, applied to a camel, old and bulky. (TA.) See also عَلَاةٌ, in two places. b2: Also, عِلْيَانٌ, The male hyena: (K, TA:) or a tall hyena. (TA.) b3: And A high, or loud, voice, as also ↓ عِلِّيَانٌ. (K.) A2: And Household-goods, or furniture and utensils; syn. مَتَاعٌ. (TA, as from the K; and TK; but not in my MS. copy of the K, nor in the CK.) عَلَآءٌ inf. n. of عَلِىَ (S, Mgh, Msb) in the phrase عَلِىَ فِى الشَّرَفِ (S, Mgh) or فِى المَكَارِمِ: (Msb:) and [used as a simple subst.] it signifies High, or elevated, rank or station; or eminence, or nobility; (K;) as also ↓ عُلًى, and ↓ مَعْلَاةٌ; (S;) or this last signifies the acquisition of high, or elevated, rank or station, or of eminence, or nobility; (K;) [or, agreeably with analogy, a cause, or means, of acquiring high, or elevated, rank &c.; being originally مَعْلَوَةٌ, of the measure مَفْعَلَةٌ, like مَبْخَلَةٌ and مَجْبَنَةٌ &c.;] and its pl. is مَعَالٍ, (S, Msb,) whence مَعَالِى الأُمُورِ i. e. مكتسب الشرف [a strange explanation of a pl. by a sing., app. meaning (the affairs, or actions, that are) the cause, or means, of acquiring high, or elevated, rank &c.]. (Msb.) b2: أَبُو العَلَآءِ [is a name for The kind of sweet food called] الفَالُوذَجُ [and الفَالُوذُ, q. v.]. (Har pp. 228.) عَلُوٌّ, like عَدُوٌّ [in measure], an epithet used in the phrase رَجُلٌ عَلُوٌّ لِلرِّجَالِ [app. meaning A man wont to exalt himself to other men]. (TA.) عُلُوٌّ: [see 1, of which it is an inf. n., and] see عِلِىٌّ.

عَلِىٌّ High, elevated, or lofty; (S, K;) applied to a thing; (K;) [and] so ↓ عَالٍ: (Msb:) so, too, the former, [and more commonly so,] in respect of rank, condition, or state; eminent, or noble: and ↓ عِلْيَةٌ is a pl. thereof in the latter sense; like as صِبْيَةٌ is of صَبِىٌّ; [or, as some hold a word of this form and class to be, a quasi-pl. n.;] as in the saying, فُلَانٌ مِنْ عِلْيَةِ النَّاسِ [Such a one is of the high in rank, &c., of men]; (S;) or عِلْيَةٌ, as also ↓ عِلْىٌ, [which latter is of a form proper to quasi-pl. ns. by common consent,] signifies the great in respect of estimation, rank, or dignity, of men, thus used in a pl. sense. (K.) b2: It signifies also Strong, robust, or powerful: (K, TA:) and hence it is used as a proper name of a man; (K, * TA;) and it may be also from the meaning of highness of rank &c., eminence, or nobility. (TA.) b3: العَلِىُّ as a name of God signifies [The High: or the Most High, like ↓ الأَعْلَى; i. e.] He above whom is nothing. (TA.) b4: عَلِيُّونَ [is also a pl. of عَلِىٌّ, and] signifies Persons alighting, or abiding, in the high parts of a country; in this sense opposed to سُفْلِيُّونَ: b5: and it signifies also Persons having opulence, and eminence, or nobility; in this sense likewise opposed to سُفْلِيُّونَ. (TA.) b6: عَلِيَّةٌ applied to a she-camel means Having strength to bear her burden; as also ↓ مُعْتَلِيَةٌ and ↓ مُسْتَعْلِيَةٌ: and you say نَاقَةٌ حَلِيَّةٌ عَلِيَّةٌ, the former epithet meaning pleasing in appearance and pace, and عالية [an evident mistranscription for عَلِيَّةٌ] meaning excelling. (TA.) b7: And one says, فُلَانٌ هَيىْءٌ عَلِىٌّ, meaning [Such a one is a person of goodly form or aspect or the like,] one who acts effeminately to women. (TA.) عِلِىٌّ i. q. ↓ عُلُوٌّ [an inf. n. of 1, q. v.]. (K, TA.) Hence the reading of Ibn-Mes'ood [in the Kur xxvii. 14], ظُلْمًا وَعِلِيًّا [By reason of wrongfulness and self-exaltation]. (TA.) عُلَاوَةٌ: see عُلْوٌ. b2: عُلَاوَةُ الرِّيحِ means The windward side; the side, or quarter, from which the wind blows; with respect to the game, or object of the chase; (S, TA;) and with respect to a man: (TA:) opposed to سُفَالَتُهَا. (S, Msb, * TA.) [See 1, last quarter.]

عِلَاوَةٌ Anything that one has raised and put, (S,) or a thing that one has hung, upon a camel, after the loading him (S, Mgh, Msb) completely, such as the water-skin and the سَفُّود [q. v.], (S,) or such as the [small leathern water-bag called] إِدَاوَة and the سُفْرَة [q. v.]: (Mgh, Msb:) or a thing that is put between the two equiponderant burdens, (K, TA,) after the binding of them upon the camel or other animal: (TA:) pl. عَلَاوَى, (S,) or عِلَاوَاتٌ. (Msb.) b2: Also A superaddition of anything; as meaning something added. (K, TA.) One says, أَعْطَاهُ أَلْفَ دِينَارٍ وَدِينَار عِلَاوَة [as though the phrase were, وَدِينَارَ عِلَاوَة, but the right reading is app. وَدِينَارًا عِلَاوَةً, i. e. He gave him a thousand deenárs, and a deenár as a superaddition, or over and above]. (TA.) b3: And (assumed tropical:) The upper, or uppermost, part of the head, or of the neck: (K:) or the head of a human being as long as it remains upon the neck: one says, ضَرَبَ عِلَاوَتَهُ i. e. رَأْسَهُ (assumed tropical:) [He smote his head, app. meaning he beheaded him]: (S:) or ضَرَبَ عِلَاوَةَ رَأْسِهِ, which is tropical: (Mgh:) and سَبَتَ عِلَاوَتَهُ (assumed tropical:) he smote his neck [so as to decapitate him]: (S and M in art. سبت:) and سُبِتَتْ عِلَاوَتُهُ (tropical:) His head was cut off; a tropical phrase. (A in that art.) عَلَايَةٌ: see عَلْيَآءُ.

عِلِّيَانٌ: see عَلَاةٌ, in two places: b2: and عِلْيَانٌ.

عِلِّىٌّ: see عِلِّيُّونَ.

عُلِّيَّةٌ, (S, Msb, K,) with damm, (Msb, K,) the ل, which is meksoorah, being with teshdeed, as is also the ى, (TA,) of the measure فُعِّيلَةٌ, like مُرِّيقَةٌ [n. un. of مُرِّيقٌ], (S,) originally عُلِّيوَةٌ, (S, Msb,) from عَلَوْتُ; (S;) and عِلِّيَّةٌ, with kesr, (S, Msb, K,) of the measure فِعِّيلَةٌ; or, as some say, from a reduplicate root, and of the measure فُعْلِيَّةٌ; adding that there is no instance of فُعِّيلَةٌ in the language; (S;) [therefore it is also mentioned in art. عل;] An upper chamber; or a chamber in the upper, or uppermost, story; syn. غُرْفَةٌ: (S, Msb, K:) pl. عَلَالِىُّ. (S, Msb, K.) b2: And عِلِّيَّةٌ, it is said, may signify also The board upon which is placed the مِعْيَار [or assay-balance]. (Har p. 550.) b3: See also the next paragraph.

عِلِّيُّونَ, [said to be] a pl. of which the sing. is ↓ عِلِّىٌّ, (K and TA in this art. and in art. عل,) or ↓ عِلِّيَّةٌ or عُلِّيَّةٌ, or a pl. having no sing., (K and TA in art. عل,) [or rather it is from a Hebr. word, as I have stated in art. عل,] A place in the Seventh Heaven, to which ascend the souls of the believers: (K, TA:) or the highest of the places: or a certain thing above another thing; [a word] of which the sing. is not known, nor the fem.: or loftiness above loftiness: or the Seventh Heaven [altogether]: or the دِيوَان [or register, or place of reckoning,] of the guardian angels, to which are brought up the reports of the deeds of the righteous: (TA:) or Paradise: or the right leg [or pillar] of the عَرْش [which is vulgarly held to mean the throne of God]: or [the lote-tree called] سِدْرَةُ المُنْتَهَى [respecting which see art. سدر]. (Har p. 5.) [See also other explanations in art. عل.]

عَالٍ: see عَلِىٌّ. b2: [Hence,] رَجُلٌ عَالِى الكَعْبِ (assumed tropical:) A man who is elevated, exalted, eminent, or noble. (K. [See also كَعْبٌ.]) It is said in a trad. respecting Keyleh, لَا يَزَالُ كَعْبُكِ عَالَيًا, meaning May thou not cease to be elevated, or noble; exalted above such as treats, or regards, thee with enmity. (TA.) b3: مِنْ عَالٍ signifies the same as مِنْ عَلِ, q. v. (S, K.) b4: عَالِيَةُ الدَّمِ, said of the حَائِض, means One whose blood rises above the water. (TA.) b5: [عَالٍ applied to a word, or form of word, signifies (assumed tropical:) Of high authority, approved, or chaste: and hence, usual, or common: see أَعْلَى.]

A2: See also عَائِلٌ, in art. عول.

عَالِيَةٌ [a subst. from عَالٍ, rendered such by the affix ة]: see عُلْوٌ. b2: Also [particularly] The upper portion of the spear-shaft; (K, TA;) سَافِلَةٌ signifying the “ lower portion ” thereof: (TA:) or the head (رأس) thereof: or the half that is next to the iron head: (K, TA:) or the part, of the spear, that is below the iron head: (Er-Rághib, TA:) or the portion, of the spear, that enters the iron head, extending to the third part thereof [i. e. of the shaft; so that it signifies the uppermost of the three equal portions of the shaft]: (S, TA:) pl. عَوَالٍ, which some explain as meaning the iron heads of spears. (TA. [See an ex. of the pl. in a verse cited voce زُجٌّ.]) Also A straight spear-shaft. (TA.) b3: And The [upper] part, of a valley, whence the water thereof descends. (TA.) b4: العَالِيَةُ, also, is The region above Nejd, extending to the land of Tihámeh, (S, Mgh, Msb, K,) and to the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it: (S:) and it is said that the عَالِيَة of El-Hijáz is the higher and more elevated part thereof, forming a wide extent of country. (TA.) And [its pl.] العَوَالِى, (K, TA,) as also العَالِيَةُ, (TA,) is applied to Certain towns, or villages, in the exterior of El-Medeeneh, (K, TA,) the nearest four miles distant from it, and the most distant, in the direction of Nejd, eight. (TA.) عَالِىٌّ Of, or relating to, the region called العَالِيَة; (S, K;) and so ↓ عُلْوِىٌّ, (S, Msb, K,) with damm, (Msb, K,) which is anomalous. (S, Msb, K.) أَعْلَى Higher, and highest; contr. of أَسْفَلُ: (M and Msb and K in art. سفل:) the fem. is عُلْيَا; (TA;) which is like دُنْيَا and قُصْيَا, with و changed into ى; (ISd, TA voce بُقْوَى;) and of which the pl. is عُلًى, like as كُبَرٌ is of كُبْرَى. (Msb, TA.) See عَلِىٌّ. b2: One says شَفَةٌ عُلْيَا and ↓ عَلْيَآءُ, but the former is the more usual, meaning An upper lip. (IAmb, Msb, TA.) b3: عُلْيَا مُضَرَ means The higher [app. in respect of territory (see a note in p. xi. of the preface to this work)] of Mudar; (K, TA;) said to denote Kureysh and Keys; the rest being called سُفْلَى مُضَرَ. (TA.) b4: And one says, جَآءَ مِنْ أَعْلَى وَأرْوَحَ, meaning It came from the sky and the place whence the wind blows. (TA.) b5: أَعْلَى applied to a word, or form of word, means (assumed tropical:) [Of higher authority, more approved, or more chaste; and also, hence, as frequency of usage is a necessary condition of فَصَاحَةٌ, q. v.,] more usual or common. (M and TA in art. قر.) b6: One says also, هُمْ بِهِمْ أَعْلَى

عَيْنًا i. e. (assumed tropical:) They are most knowing respecting them, and most acquainted with their state, or condition. (TA.) b7: And هُوَ أَعْلَى بِكُمْ عَيْنًا i. e. (assumed tropical:) He is in the highest degree a magnifier, or honourer, of you; ye being greatly esteemed by him. (TA.) b8: اليَدُ العُلْيَا (assumed tropical:) The abstinent, or chaste, hand: or the expending, or disbursing, hand. (TA.) A2: أَعْلَى

formed by transposition from أَعُوَلُ: see the latter, in art. عول.

مَعْلَاةٌ: see عَلَآءٌ.

المُعَلَّى The seventh of the arrows of the game called المَيْسِر; (As, A'Obeyd, S, M, Mgh, K;) the most excellent of them; it has seven notches; and it obtains seven shares [of the slaughtered camel] when it wins, and occasions the imposition of seven fines when it does not win. (M, TA.) [See an ex. in a verse cited voce رَقِيبٌ.]

المُعَلِّى: see 2. b2: Also He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from the direction of her left side: (S, K:) or the she-camel has two milkers; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker [thus standing on the left side] is called المُعْلِّى and ↓ المُسْتَعْلِى; and the holder, البَائِنُ: thus in the M: or ↓ المُسْتَعْلِى is he who stands on the left side of the milch beast: or he who takes the milking-vessel with his left hand and milks with his right hand: or he who milks from the left side. (TA.) أَرْضٌ مُعْلَوْلِيَةٌ: see مُغْلَوْلِيَةٌ, in art. غلو.

أَتَيْتُهُ مِنْ مُعَالٍ: see أَتَيْتُهُ مِنْ عَلِ.

مُعْتَلٍ (assumed tropical:) Having ability, or power; as also ↓ مُسْتَعْلٍ. (TA.) b2: [Hence,] المُعْتَلِى signifies (assumed tropical:) The lion; (K, TA;) because of his strength. (TA.) b3: See also عَلِىٌّ, last quarter.

A2: هُوَ غَيْرُ مُعْتَلٍ فِى الأَمْرِ means He is not one who falls short, or falls short of doing what is requisite, or who is remiss, in the affair; like غَيْرُ مُؤْتَلٍ. (TA.) المُتَعَالِى, as a name of God, He who is great, or supremely great, above the lie [or lying imputation] of the forgers of falsehood: or the High: and the Most high; who is higher than every [other] high one: (TA:) or He who has ascendency over everything by his power: or He who is great, and exalted, or supremely exalted, above [the ascription of] the attributes of the created beings. (Ksh, Bd.) مُسْتَعْلًى The near, i. e. left, side of a she-camel: you say, أَتَيْتُ النَّاقَةَ مِنع قِبَلِ مُسْتَعْلَاهَا i. e. مِنْ قِبَلِ إِنْسِيِّهَا [I came to the she-camel from the direction of her near, or left, side]. (TA.) مُسْتَعْلٍ: see مُعْتَلٍ; and عَلِىٌّ, last quarter: b2: and see also المُعَلِّى, in two places. b3: اليَدُ المُسْتَعْلِيَةُ means (assumed tropical:) The hand of him who takes by force, and of the plunderer, and the like: opposed to اليَدُ المُسْتَخْفِيَةُ: the Sunneh ordains that the latter shall be cut off [except in certain cases] but not the former. (TA in art. خقى.) b4: الحُرُوفُ المُسْتَعْلِيَةُ [The high, or elevated, letters] are خ, ص, ض, ط, ظ, غ, and ق; (K, TA;) in which is a rising [of the tongue] to the palate; with إِطْبَاق [of the tongue (see 4 in art. طبق)] except in خ and غ and ق: opposed to المُنْخَفِضَةُ. (TA.)

حص

1 حَصَّهُ, aor. ـُ (TA,) inf. n. حَصٌّ, (A, K,) He, or it, shaved it off; namely, hair. (A, K, TA.) You say also, حَصَّتِ البّيْضَةُ رَأْسَهُ (S, A) [The helmet rubbed off his hair: or] rendered his hair scanty. (S.) b2: He cut off from it, either with the مَشَارَة, [a word for which I do not find any apposite meaning, and which is perhaps a mistranscription,] or with the shears: (Er-Rághib, as quoted in the TA:) whence, accord. to some, the word حِصَّةٌ. (TA.) b3: حَصُّوا بَيْنَهُمْ رَحِمًا (tropical:) They cut, or severed, a tie of relationship between them. (TA.) b4: جَآءَتْ سَنَةٌ فَحَصَّتْ كُلَّ شَىْءٍ (tropical:) [There came a dearth, or drought, or a year of drought, and] it did away with, or consumed, or destroyed, everything. (TA, from a trad.) b5: حَصَّ الجَلِيدُ النَّبْتَ (assumed tropical:) The hoar-frost, or rime, nipped, shrunk, shrivelled, or blasted, (lit. burned, أَحْرَقَ, q. v.,) the plant, or plants, or herbage: (AHn:) a dial. var. of حَسَّ, q. v. (TA.) A2: حَصَّ, quasi-pass. of حَصَّهُ in the first of the senses explained above: see 7, in two places.

A3: حَصَّنِى

مِنَ المَالِ كَذَا, (A, Mgh, * Msb, K, *) aor. ـُ (A, Mgh, Msb,) Such a thing became my portion of the property: (A, * K:) or came to me, and became my portion: (Mgh:) or came to me as my portion. (Msb.) A4: حَصَّ, aor. ـُ [contr. to rule, by which it should be حَصِّ, the verb being intrans., unless the sec. Pers\. pret. be حَصُصْتَ,] inf. n. حَصٌّ, (S, TA,) with which حُصَاصٌ, q. v., is syn., (S, &c.,) He ran vehemently and quickly: (S, TA:) and ↓ حَصْحَصَ, (TA,) inf. n. حَصْحَصَةٌ, (S, K,) he was quick (S, K, TA) in going, (TA,) and in journeying or pace. (S, TA.) A5: حَصَّ is also syn. with ↓ حَصْحَصَ in all its meanings; like كَبَّ and كَبْكَبَ, and كَفَّ and كَفْكَفَ. (Er-Rághib.) 2 حَصَّّ see R. Q. 1, in two places.3 حَاصَصْتُهُ الشَّىْءَ I divided with him the thing, each of us allotting to himself his portion. (TA.) See also 6.4 أَحْصَصْتُهُ I gave him his portion, lot, or share: (S, Msb, K:) or his portion, lot, or share, of food and beverage &c. (TA.) And احصصت القَوْمَ I gave the company of men their portions, lots, or shares. (A.) 6 تحاصّوا They (namely, creditors,) divided property among themselves in portions, lots, or shares; (S, * Mgh, Msb, K; *) as also ↓ حاصّوا, (K,) inf. n. مُحَاصَّةٌ (S, TA) and حِصَاصٌ; (TA;) every one of them taking his portion. (TA.) 7 انحصّ quasi-pass. of حَصَّهُ in the first of the senses explained above; It (hair) became shaven off; as also ↓ حَصَّ, [sec. Pers\., app., حَصِصْتَ, and aor. ـَ inf. n. حَصِيصٌ [and app. حَصَصٌ, q. v. infrà]; or, as some say, حص [perhaps a mistake for حَصَصٌ or حَصِيصٌ] signifies the hair's going from the head by shaving or by disease: (TA:) and the former verb, it (the hair) went from the head; (K, TA;) became removed, or stripped off; (TA;) fell off, and became scattered, by degrees; (S, TA;) as also ↓ حَصَّ: (TA:) the former is also said of the plumage of a bird; (A;) and of the foliage of trees; in the last of the senses mentioned above: (TA:) and [in like manner] ↓ تَحَصْحَصَ it (fur, and the nap of cloth,) became removed, or stripped off. (IAar.) You say also, انحصّت اللِّحْيَةُ The beard became short, its hair breaking off in pieces. (TA.) And انحصّ الذَّنَبُ The tail became cut off. (K.) It is said in a prov., أَفْلَــتَ وَ انْحَصَّ الذَّنَبُ [He escaped, but the tail became cut off]: applied to him who has been at the point of destruction, and then escaped: (K:) or alluding to the coward's escape from destruction after being at the point thereof: related to have been said by Mo'áwiyeh, on the occasion of the safe return of an ambassador whom he had sent to the King of the Greeks, appointing for him a threefold bloodwit [if he should be slain] on the condition of his proclaiming the call to prayer on entering his court; which he did; whereupon the King's generals, who were with him, sprang forward to slay him; but he forbade them, and sent him back furnished with requisites for his journey. (A 'Obeyd.) [See also Freytag's Arab. Prov., ii. 201.] You also say, انحصّ رَأْسُهُ [His head shed, or lost, its hair: or part thereof]: (A:) and الحِمَارُ ↓ تَحَصْحَصَ, and البَعِيرُ, the ass's, and the camel's, hair fell off. (TA.) R. Q. 1 حَصْحَصَ, inf. n. حَصْحَصَةٌ: see 1, last two sentences. b2: The inf. n. also signifies The walking of him who is shackled. (K, TA.) A2: He strove, or laboured; exerted himself; took pains, or extraordinary pains; or exceeded the usual bounds; in his affair. (Abu-l-' Abbás, TA.) A3: He (a camel) fixed, or made firm or steady, his knees, in order to rise (S, K *) with the load; and his stifle-joints: (S:) or lay down upon his breast, with folded legs. (TA.) A4: Hence, as some say, الْآنَ حَصْحَصَ الحَقُّ, in the Kur [xii. 51], meaning, Now the truth hath become established: or, as others say, it is from حِصَّةٌ, and means, now hath the portion of truth become distinct from that of falsehood: (TA:) or now hath the truth become distinct, apparent, or manifest, (S, Msb, Er-Rághib, TA,) after concealment, (TA,) or by the coming to light of that which was concealed in the mind. (Er-Rághib, TA.) You say, حَصْحَصَ الشَّىْءُ The thing became distinct, apparent, or manifest, (Kh, S, K,) after having been concealed; (Kh;) as also ↓ حَصَّصَ, inf. n. تَحْصِيصٌ: (K:) and some read الحَقُّ ↓ حَصَّصَ in the Kur ubi suprà (TA.) One should not say حُصْحِصَ in this sense; (TA;) nor تَحَصْحَصَ. (Ez-Zejjájee.) R. Q. 2 تَحَصْحَصَ: see 7, in two places.

حِصَّةٌ A portion of a sum: (Er-Rághib:) and used to signify a portion, lot, or share, (S, Msb, Er-Rághib, K,) of food, and of beverage, and of land, &c.: (TA:) accord. to some, from حَصَّهُ signifying “ he cut off from it: ” (TA:) pl. حِصَصٌ. (A, Msb, K.) حَصَصٌ Paucity, or scantiness, of the hair of the head; (S, K;) and of the fetlock of a horse: (TA:) also shortness of the beard, when its hair breaks off in pieces: (TA:) and the state of one suffering from a protracted disease, whose hair does not grow long. (TA.) حُصَاصٌ Mange, or scab: (Ibn-' Abbád, K:) because the hair falls off in consequence of it. (TA.) A2: Vehemence of running, (As, S, Mgh, K,) of an ass, (Mgh,) and quickness thereof: (As, S:) [see 1, last sentence but one:] or, accord. to 'Ásim Ibn-Abi-n-Nujood, (S,) an ass's straightening and erecting the ears, and moving about, or wagging, the tail, and running: (S, K:) accord. to some, (S,) an emission of wind from the anus, with a sound; (S, Mgh, K;) as A'Obeyd says, in relation to a trad. in which that which it signifies is attributed to the devil as the effect of his hearing the call to prayer; but he adds that the saying of 'Ásim is more pleasing to him; and it is also the saying of As, or like it. (S.) حَصِيصٌ i. q. ↓ مَحْصُوصٌ [Shaven off]; applied to hair: (K:) or it is a subst. applied to that hair [which is shaven off]. (TA.) [See also حَصِيصَةٌ:] b2: and see أَحَصُّ.

حَصِيصَةٌ What is collected from shaving or plucking out. (TA.) [See also حَصِيصٌ.] b2: Also The hair and fur of the ear, whether shaven off or not: or, as some say, hair and fur in general: but the former explanation is more known. (TA.) b3: And What is above the أَشْعَر [or part next the hoof (in the CK erroneously written شَعَر)] of the horse; (Ibn-' Abbád, K;) i. e., of the hair that surrounds the hoof: so called because of the paucity of that hair. (Ibn-' Abbád.) قَرَبٌ حَصْحَاصٌ A laborious, (K,) quick nightjourney to water, in which is no flagging; (As, S, K;) like حَثْحَاثٌ: (S:) or such as is farextending, or long: and سَيْرٌ حَصْحَاصٌ a quick journey, or pace; like حَثْحَاثٌ. (TA.) حَاصَّةٌ A disease in consequence of which the hair gradually falls off and becomes scattered: (S, A, K:) or a disease that takes away the hair: (IAth:) or that takes away the hair entirely. (A 'Obeyd.) A2: بَيْنَهُمْ رَحِمٌ حَاصَّةٌ i. q. ↓ مَحْصُوصَةٌ; (K;) (tropical:) Between them is a tie of relationship which they have severed, or cut; not treating one another with the affection due to it; (TA;) [so that it is an act. part. n. in the sense of a pass. part. n.;] as also ↓ رَحِمٌ حَصَّآءُ: (A, TA:) or the meaning is, ذَاتُ حَصٍّ [having a severing; so that it is a possessive epithet]. (K.) أَحَصُّ [Having the hair shaven off, or rubbed off, or fallen off, either wholly or partly], applied to the head; pl. حُصٌّ: (A:) a man having little hair upon the head: (S, K:) or a man having no hair; (Mgh;) a man whose hair has all gone; fem. حَصَّآءُ, applied to a woman: (Et-Tirmidhee:) also, [a man] having no hair upon his breast: and a man suffering from a protracted disease, whose hair does not grow long: (TA:) and a horse having little hair in the fetlock, and in the tail; which is a fault; (TA;) as also ↓ حَصِيصٌ; (K, * TA;) on the authority of IDrd: (TA:) and the fem., a she-camel having no fur upon her: and the masc., a tail having no hair upon it: and ↓ مَحْصُوصٌ applied to the back of the neck, of which the hair has been shaven off. (TA.) You say also رَجُلٌ أَحَصُّ اللِّحْيَةِ A man whose beard has become short, its hair having broken off in pieces: and لِحْيَةٌ حَصَّآءُ a beard that has become short in like manner. (TA.) And طَائِرٌ أَحَصُّ الجَنَاحِ (S, A, K) A bird having little plumage in the wing: (K:) or whose plumage of the wing has gradually fallen off and become scattered: (S, * TA:) pl. as above. (S.) b2: (tropical:) A sword having in it, or upon it, no أَثْر [or diversified wavy marks, streaks, or grain]. (K, TA.) b3: Applied to a man, (A,) (tropical:) Unlucky; (Az, A, K;) unpropitious; in whom is no good: (Az, A:) and the fem., applied to a woman, also signifies (tropical:) unlucky; (K, TA;) in whom is no good. (TA.) And hence, (A,) or because they keep pace together in their prices (يُمَاشِيَانِ أَثْمَانَهُمَا) until they grow old and weak, when their prices become diminished and they die, (S,) الأَحَصَّانِ signifies (tropical:) The slave and the ass. (S, A, K.) b4: (tropical:) [A man] who cuts, or severs, the tie of relationship. (TA.) b5: رَحِمٌ حَصَّآءُ: see حَاصَّةٌ. b6: سَنَةٌ حَصَّآءُ (S, A, K) (tropical:) A sterile year, in which is no good: (S, K:) or a year of drought, in which is little herbage: or a year in which is no herbage. (TA.) b7: يَوْمٌ أَحَصُّ (tropical:) A day intensely cold. (TA.) It was said to a man of the Arabs, “Which of the days is the most cold? ” and he answered, الأَحَصُّ الأَزَبُّ; (TA;) the former meaning, (tropical:) The day whose sun rises (K TA) the horizon being red, (TA,) and its sky (سَمَاؤُهُ), accord. to the copies of the K, but correctly its north wind (شَمَالُهُ), (TA,) being clear, (K, TA,) and such that a touch is not felt by reason of the cold; and it is that in which there are no clouds, and of which the cold does not abate: and the latter meaning, the day in which blows the wind called النَّكْبَآء driving along clouds in which is no water, wherein no sun rises, and in which is no rain. (TA.) Z says, (TA,) it was said to one of them, “Which of the days is the coldest? ” and he answered, الأَحَصُّ الوَرْدُ وَ الأَزَبُّ الهِلَّوْفُ, i. e., The clear, [in which the horizon is red,] and the cloudy, in which blows the wind called النَّكْبَآء. (A, TA.) b8: رِيحٌ حَصَّآءُ (tropical:) A wind that is clear, without dust. (K, TA.) مَحْصُوصٌ: see حَصِيصٌ; and أَحَصُّ; and حَاصَّةٌ.

خل

1 خَلَّ لَحْمُهُ, aor. ـُ (Ks, S, K, TA, in the CK خَلَّ,) [irreg. in the case of an intrans. v. of this class, unless the verb be of the measure فَعُلَ,] and خَلِّ, (K,) [agreeably with general rule,] inf. n. خَلٌّ and خُلُولٌ; (Ks, S, K;) and ↓ اختلّ; (Sgh, K;) His flesh became little, or scanty; (Ks, S;) or his flesh decreased, diminished, or wasted: (K:) he became lean, or spare. (Ks, S, K.) [But it seems, from what follows, that the verb may be of the measure فَعِلَ, aor. ـَ as well as of the measure فَعَلَ, aor. ـِ or خَلُّ; or perhaps of the measures فَعِلَ and فَعَلَ and فَعُلَ, so that the aor. may be regularly خَلَّ and خَلِّ and خَلُّ.] b2: You say also خَلِلْتُ مِنْ كَذَا I missed such a thing. (JK.) And خَلَّ البَعِيرُ مِنَ الرَّبِيعِ The camel missed the [herbage called] ربيع, and became lean in consequence thereof. (JK, Ibn-'Abbád, TA.) b3: and خَلَّ, (JK, S, K,) inf. n. خَلٌّ; (TA;) and ↓ أَخَلَّ, (JK, Msb, TA,) or ↓ أُخِلَّ, (K,) and بِهِ ↓ أُخِلَّ; (S, TA;) and ↓ اختلّ; (MA, KL;) said of a man, (JK, S, Msb,) He was, or became, poor, or in want or need. (JK, S, MA, KL, Msb, K, AT.) A2: خَلَّ الشَّىْءَ, (K,) aor. ـُ inf. n. خَلٌّ, (TA,) He, or it, perforated the thing; transpierced it, or pierced it through; as also ↓ تخللّٰهُ: (K:) so in the M. (TA.) You say, خَلَلْتُ الشَّىْءَ بِالخِلَالِ, aor. ـُ I transfixed, or transpierced, the thing with the [pin called] خلال. (JK,) [And خَلَّ اللَّحْمَ He skewered the flesh-meat.] And خَلَلْتُهُ بِالرُّمْحِ I pierced him with the spear. (JK.) And بِالرُّمْحِ ↓ اختلّهُ He transpierced him, or transfixed him, with the spear; (T, M, K, TA;) and so بِالسَّهْمِ with the arrow: (S:) or the former signifies he pierced him with the spear and transfixed his heart: (TA:) accord. to Az, الاِخْتِلَالُ relates to the heart and the liver. (M in art. نظم.) And CCC الثَّوْرُ ↓ يَخْتَلًّ

الكَلْبَ بِقَرْنِهِ [The bull pierces the dog with his horn]. (JK. [It is there vaguely indicated that ↓ خِلَّةٌ signifies The act, or perhaps the effect, of a bull's piercing a dog with his horn.]) and بِالرُّمْحِ ↓ تخللّٰهُ He pierced him time after time with the spear. (M, K.) b2: And خَلَّ الفَصِيلَ, (K,) inf. n. خَلٌّ, (TA,) He slit the tongue of the young camel, and inserted into it a wooden pin called خِلَال, in order that he might not such: (K:) or [simply] he slit the tongue of the young camel, in order that he might not be able to such [any longer], so that he became lean; as also خَلَّ لِسَانَ الفَصِيلِ: (S:) or الخَلُّ signifies the fixing a خِلَال above the nose of the young camel, to prevent his sucking. (TA in art. لهج.) b3: and خَلَّةُ, (T, Mgh, Msb, K, TA,) aor. ـُ inf. n. خَلٌّ, (S, Msb, TA,) namely, a thing, (TA,) a garment, (T, TA,) a [garment such as is called] كِسَآء (S, K, TA) or رَدَآء (Mgh, Msb) &c., (TA,) and a [tent such as is called] خِبَآء, (S, TA,) He pinned it with the [pin called] خِلَال; (T, TA;) he conjoined (Mgh, Msb, TA) its two edges, (Mgh, Msb,) or its edges, (TA,) or he fastened it, (K,) with a خِلَال: (S, Mgh, Msb, K, TA:) and ↓ خللّٰهُ has a similar, but intensive, signification. (Msb) A poet says, سَمِعْنَ بِمَوْتِهِ فَظَهَرْنَ نَوْحًا قِيَامًا مَا يُخَلُّ لَهُنَّ عُودُ meaning, لَا يُخَلُّ لَهُنَّ ثَوْبٌ بِعُودٍ [i. e. They (the women) heard of his death, and appeared, wailing, standing; no garment of theirs having its edges fastened together with a pointed piece of wood]. (TA.) A3: خَلَّ الإِبِلَ, (K,) aor. ـُ inf. n. خَلٌّ, (TA,) He removed, transferred, or shifted, the camels to what is termed خُلَّة [after they had been pasturing upon حَمْض]; as also ↓ أَخَلَّهَا: (K:) or the latter signifies he pastured them upon خُلَّة. (S.) A4: خَلَّ, (Lh, S, K,) [aor. ـُ inf. n. خَلٌّ, (TA,) is also syn. with خَصَّ [He particularized, or specified]; (Lh, S, K;) contr. of عَمَّ; (K;) and so ↓ خلّل: (JK, S, TA:) thus in the phrase, عَمَّ فِى دُعَائِهِ وَخَلَّ (S, TA) and وَخَلَّلَ (JK, S, TA) [He included, or comprehended, persons or things in common, or in general, in his prayer or supplication &c., and particularized, or specified, some person or thing, or some persons or things].2 خلّل أَسْنَانَهُ, inf. n. تَخْلِيلٌ, [He picked his teeth;] he extracted the remains of food between his teeth with a خِلَال [or toothpick]; (Msb, K, * in which latter the pass. form of the verb is mentioned;) and so ↓ تخلّل, alone; (T, S, * O, TA;) but accord. to the K, you say, تخللّٰهُ [he extracted it], meaning the remains of food between the teeth. (TA.) b2: خلّل الشَّعَرَ بِالمُشْطِ [He separated the hair with the comb; he combed the hair]. (Mgh voce تَشْرِيحٌ.) b3: خلّل لِحْيَتَهُ, (S, * Msb, K,) and أَصَابِعَهُ, (S, * K,) inf. n. as above, (S,) He made the water to flow into the interstices of his beard, (Msb, K,) and of his fingers or toes, (K,) in the ablution termed وُضُوْء; (S, TA;) and ↓ تخلّل, alone, signifies the same. (S.) It (the former) is as though it were taken from تَخَلَّلْتُ القَوْمَ meaning “I entered amid the breaks, or interspaces, of the people. ” (Msb.) Hence the trad., خَلِّلُوا أَصَابِعَكُمْ لَا تُخَلَّلَهَا نَارٌ قَلِيلٌ بُقْيَاهَا [Make ye the water to flow into the interstices of your fingers or toes, lest fire that shall spare little be made to flow into their interstices]. (TA.) b4: خللّٰهُ كِلْسًا He put صَارُوج [or كِلْس, i. e. quick lime, &c.,] into the interstices of its (a building's) stones. (TA in art. كلس.) b5: خلّل القِثَّآءَ, and البِطِّيخَ, inf. n. as above, He investigated the state of the cucumbers, and the melons, or water-melons, so as to see every one that had not grown, and put another in its place. (AA, TA.) b6: See also 1, in the latter half of the paragraph.

A2: And see 1 again, last sentence.

A3: خلّل, inf. n. تَخْلِيلٌ, said of wine and of other beverages, It became acid, or sour; and spoiled: (K:) or, said of شَرَاب [i. e. wine and the like], (Mgh,) or of نَبِيذ [i. e. must and the like], (Msb,) or of expressed juice, (K,) it became vinegar; (Mgh, Msb, K;) as also ↓ اختلّ; (Lth, K;) but this is disallowed by Az; (TA;) and ↓ تخلّل; but this is of the language of the lawyers; (Mgh;) or, said of نبيذ, this last signifies it was made into vinegar: (Msb:) or خلّل, said of شراب, signifies it spoiled, (JK, T,) and became vinegar. (T.) A4: تَخْلِيلٌ also signifies The making vinegar; (S;) and so ↓ اِخْتِلَالٌ; (K;) i. e. of the expressed juice of grapes and of dates. (TA.) You say, خلّل الخَمْرَ, (K,) or الشَّرَابَ, (Mgh,) or النَّبِيذ, inf. n. as above, (Msb,) the verb being trans. as well as intrans., (Mgh, Msb, K,) and النَّبِيذَ ↓ تخلّل, (TA,) He made the wine, or beverage, or must or the like, into vinegar. (Mgh, Msb, K, TA.) A5: And خلّل البُسْرَ He put the full-grown unripe dates in the sun, and then sprinkled them (نَضَحَهُ, in some copies of the K نضجه,) with vinegar, and placed them in a jar: (K:) so in the M: and in like manner, other things than بُسْر; as cucumbers, and cabbage, and بَاذَنْجَان [q. v.], and onions. (TA.) [Accord. to modern usage, the verb signifies He pickled.]3 خالّهُ, (JK, Mgh, K,) inf. n. مُخَالَّةٌ and خِلَالٌ (JK, S, K) and [quasi-inf. n.] ↓ خُلَّةٌ, (JK,) He acted, or associated, with him as a friend, or as a true, or sincere, friend. (JK, S, * Mgh, K.) لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ, in the Kur [xiv. 36], is said to mean [Wherein shall be no buying or selling] nor mutual befriending: or [and no friends, or true friends, for], as some say, خِلَالٌ is here pl. of ↓ خُلَّةٌ, like as جِلَالٌ is pl. of جُلَّةٌ. (TA.) 4 أَخَلَّ and أُخِلَّ and أُخِلَّ بِهِ: see 1, near the beginning. b2: أخَلَّ بِهِ He (a man) fell, or stopped, short in it; fell short of accomplishing it; fell short of doing what was requisite, or due, or what he ought to have done, in it, or with respect to it; or flagged, or was remiss, in it; namely, a thing; syn. قَصَّرَ فِيهِ; (Msb;) as, for instance, in belief, and in confession thereof, and in works: (Ksh and Bd in ii. 2:) he left it, neglected it, omitted it; or left it undone: (Har p. 402:) or i. q. أَجْحَفَ بِهِ [app. as meaning he was near to falling short of accomplishing it, or of doing what was requisite in it; or was near to being remiss in it]; namely, a thing. (K.) b3: He failed of fulfilling his compact with him, or his promise to him. (K.) b4: He became absent, or he absented himself, from it; he left, abandoned, or quitted, it; namely, a place &c. (K.) You say, اخلّ بِمَرْكَزِهِ He (a man, S, or a horseman, Mgh) left, abandoned, or quitted, his station (S, Mgh) which the commander had appointed him. (Mgh.) And اخلّ بِهِمْ He became absent, or he absented himself, from them. (JK.) b5: اخلّ الوَالِى بِالثُّغُورِ The prefect made the frontiers to be kept by a small body of troops. (K.) A2: أَخَلَّ إِلَيْهِ: see 8.

A3: اخلّهُ He made him, or caused him, to want, or be in need. (JK, S, K.) Yousay, مَا أَخَلَّكَ إِلَى هٰذَا What has made thee, or caused thee, to want, or be in need of, this? (S.) And مَا أَخَلَّكَ اللّٰهُ إِلَيْهِ What has God made thee, or caused thee, to want, or be in need of? (Lh, K.) A4: اخلّ الأِبِلَ: see 1, near the end of the paragraph.

A5: اخلّوا, (K,) inf. n. إِخْلَالٌ, (TA,) Their camels pastured upon what is termed خُلَّة. (K.) b2: Hence, اخلّ said of a man signifies (assumed tropical:) أَخَذَ مِنْ قُبُلٍ [i. e. He took frontways]: opposed to أَحْمَضَ [and حَمَّضَ, q. v.], meaning أَخَذَ مِنْ دُبُرٍ. (TA.) A6: اخلّت النَّخْلَةُ The palmtree produced bad fruit. (A' Obeyd, JK, S, K.) b2: And The palm-tree produced dates such as are termed خَلَال: [like أَبْلَحَت from بَلَحٌ:] thus it bears two contr. significations. (K.) 5 تخلّل [primarily signifies It entered, or penetrated, or passed through, the خِلَال, i. e. interstices, &c., of a thing]. You say, تَخَلَّلْتُ القَوْمَ I entered amid the breaks, or interspaces, of the people. (S, M, Msb, K. *) And تَخَلَّلُوا الدِّيَارَ [They went through the midst of the houses]. (S in art. جوس.) And تخلّل الرَّمْلَ He passed through the sands. (Az, TA.) And تخلّل القَلْبَ (assumed tropical:) [It penetrated the heart]; said of admonition. (TA in art. بهم.) And تخلّل الاشَّىْءُ The thing [i. e. anything] went, or passed, through. (JK, * S, K.) b2: [Hence, It intervened; said of a time &c. And hence the phrase مِنْ غَيْرِ تَخَلُّلِ Without interruption.] b3: And تخلّل المَطَرُ The rain was confined to a particular place, or to particular places; was not general. (S, K.) b4: See also 1, in two places, in the former half of the paragraph. b5: تخلّل الرُّطَبَ He sought out the fresh ripe dates in the interstices of the roots of the branches (M, K) after the cutting off of the racemes of fruit. (M.) And تخلّل النَّخْلَةَ He picked the dates that were among the roots of the branches of the palm-tree; as also تَكَرَّبَهَا. (AHn, TA.) b6: For other significations, see 2, in four places.6 تَخَالٌّ [said of several persons] The being friendly, one with another. (KL.) [You say, تَخَالُّوا They acted together, or associated, as friends, or as true friends.]8 اختلّ [primarily signifies] It had interstices, breaks, chinks, or the like. (MA. [See خَلَلٌ.]) b2: [And hence,] It was, or became, shaky, loose, lax, uncompact, disordered, unsound, corrupt, (Msb,) faulty, or defective, (KL, Msb,) [and weak, or infirm, (see خَلَلٌ and مُخْتَلٌّ,)] said of a thing or an affair; (KL;) it became altered for the worse. (Msb.) [You say, اختلّ مِزَاجُهُ His constitution, or temperament, became in a corrupt or disordered state. And اختلّ alone He was, or became, disordered in temper; (see تَحَمَّضَ;) but this seems to be from the same verb said of a camel; (see اختلّت الأِبِلُ, below;) for the camel becomes disordered in his stomach by pasturing long upon خُلَّة, without shifting to حَمْض. And اختلّ عَقْلَهُ His mind, or intellect, was, or became, unsound, or disordered.] and اختلّ أَمْرُهُ [His affair, or state, was, or became, unsound, corrupt, or disordered]; (S, voce اِضْطَرَبَ;) i. e. وَقَعَ فِيهِ الخَلَلُ. (JM.) b3: He was, or became, lean, meagre, or emaciated; (KL;) and so اختلّ جِسْمُهُ. (S.) See 1, first sentence. b4: See also خَلَّ as syn. with أَخَلَّ or أُخِلَّ &c., near the beginning of the first paragraph. [Hence,] اختلّ إِلَيْهِ He wanted it, or needed it; (S, Msb, K;) namely, a thing; (S, Msb;) as also اليه ↓ أَخَلَّ: (TA:) whence the saying of Ibn-Mes'ood, عَلَيْكُمْ بِالعِلْمِ فَإِنَّ أَحَدَكُمْ لَايَدْرِى مَتَى يُخْتَلُّ إِلَيْهِ [Keep ye to the pursuit of knowledge, or science; for any one of you knows not, or will not know, when it will be wanted, or needed]; i. e., when men will want, or need, that [knowledge] which he possesses. (S.) You say also, اُخْتُلَّ إِلَى فُلَانٍ Such a one was wanted, or needed. (JK.) A2: See also 2, in two places.

A3: اختلّهُ بِالرُّمْحِ, and بِالسَّهْمِ: and يَخْتَلُّ الثَّوْرُ الكَلْبَ بِقَرْنِهِ: see 1, in the former half of the paragraph. b2: اختلّ also signifies He served together. (KL.) b3: اُخْتُلَّ said of herbage: see خُلَّةٌ, near the end of the paragraph.

A4: اختلّ المَكَانُ The place had in it خُلَّة [q. v.]. (MA.) b2: And اختلّت الإِبِلُ The camels were confined in [pasturage such as is termed] خُلَّة. (K.) R. Q. 1 خَلْخَلَهَا He attired her with the خِلْخَال [or anklet, or pair of anklets]. (TA.) A2: خلخل العَظْمَ He took the flesh that was upon the bone. (K.) R. Q. 2 تَخَلْخَلَتْ She attired herself with the خَلْخَال [or anklet, or pair of anklets]. (K.) A2: تخلخل It (a garment, or piece of cloth,) was, or became, old, and worn out. (JK.) خَلٌّ a word of well-known meaning, (S, Msb.) Vinegar; i. e. expressed juice of grapes (JK, Mgh, K) and of dates (JK) &c. (K) that has become acid, or sour: (JK, * Mgh, K:) so called because its sweet flavour has become altered for the worse (اِخْتَلَّ): (Msb:) a genuine Arabic word: (IDrd, K:) the best is that of wine: it is composed of two constituents (K) of subtile natures, (TA,) hot and cold, (K,) the cold being predominant: (TA:) and is good for the stomach; and for the gums, (K,) which it strengthens, when one rinses the mouth with it; (TA;) and for foul ulcers or sores; and for the itch; and for the bite, or sting, of venomous reptiles; and as an antidote for the eating of opium; and for burns; and for toothache; and its hot vapour is good for the dropsy, and for difficulty of hearing, and for ringing in the ears: (K: [various other properties &c. are assigned to it in the TA:]) ↓ خَلَّةٌ signifies somewhat (lit. a portion) thereof; [being the n. un.:] (Aboo-Ziyád, K;) or it may be a dial. var. thereof, like as خَمْرَةٌ is [said by some to be] of خَمْرٌ: (Aboo-Ziyád, TA:) see also خَلَّةٌ: the pl. is خُلُولٌ [meaning sorts, or kinds, of vinegar]. (Msb.) It is said in a trad., نِعْمَ الإِدَامُ الخَلُّ [Excellent, or most excellent, is the seasoning, vinegar!]. (TA.) b2: [Hence,] أُمُّ الخَلِّ [The mother of vinegar; meaning] wine. (JK, TA.) b3: [Hence also the saying,] مَا فُلَانٌ بِخَلٍّ وَلَا خَمْرٍ, (A'Obeyd, JK, S,) or مَا لَهُ خَلٌّ وَلَا خَمْرٌ, (K,) or مَا عِنْدَ فُلَانٍ خَلٌّ وَلَا خَمْرٌ, (S, in art. خمر,) Such a one, or he, possesses neither good nor evil: (A'Obeyd, JK, S, K:) [or neither evil nor good: for] AA says that some of the Arabs make الخَمْرُ to be good, and الخَلُّ to be evil; [and thus the latter is explained in one place, in this art., in the K;] and some of them make الخمر to be evil, and الخلّ to be good. (Har p. 153.) A2: I. q. حَمْضٌ [i. e. A kind of plants in which is saltness: or salt and bitter plants: or salt, or sour, plants or trees: &c.: opposed to خُلَّةٌ]. (K.) A poet says, لَيْسَتْ مِنَ الخَلِّ وَلَا الخِمَاطِ [She is not, or they are not, of the plants or trees called خلّ, nor of the kind called خماط (pl. of خَمْطٌ)]. (TA.) A3: A road in sands: (S:) or a road passing through sands: or a road between two tracts of sand: (K:) or a road passing through heaped-up sands: (JK, K:) masc. and fem. [like طَرِيقٌ]: (S, K:) pl. [of pauc.] أَخْلٌّ and [of mult.] خِلَالٌ. (K.) One says حَيَّةُ خَلٍّ

[A serpent of a road in sands, &c.]; like as one says أَفْعَى صَرِيمَةٍ. (S.) b2: An oblong tract of sand. (Ham p. 709.) b3: b4: A vein in the neck (JK, K) and in the back, (K,) communicating with the head. (JK, TA.) b5: A slit, or rent, in a garment, or piece of cloth. (K.) A4: An old and worn-out garment, or piece of cloth, (JK, S, K, TA,) in which are streaks: (TA:) [or so ثَوْبٌ خَلٌّ:] and ↓ خَلْخَلٌ and ↓ خَلْخَلٌ, applied to a garment, or piece of cloth, (JK, K,) signify old and worn out, (JK,) or thin, (K,) like هَلْهَلٌ and هَلْهَالٌ. (TA.) b2: A bird having no feathers: (JK:) or having few feathers. (K.) b3: A man (JK, S) lean, meagre, or emaciated; (JK, S, K;) as also ↓ خَلِيلٌ (K) [a meaning said in the TA to be tropical] and ↓ مَخْلُولٌ and ↓ مُخْتَلٌّ: (TA:) or light in body: (IDrd, TA:) and [the fem.] خَلَّةٌ, applied to a woman, light (K, TA) in body, lean, or spare: (TA:) the pl. of خَلٌّ is خُلُولٌ. (JK.) Also Fat: thus bearing two contr. significations: (K:) and so ↓ مَخْلُولٌ. (TA.) It is applied to a man and a camel. (TA.) Accord. to the K, it also signifies A [young camel such as is termed]

فَصِيل: (TA:) but it means such as is lean, or emaciated: (TA:) and so ↓ مَخْلُولٌ, applied to a فصيل as an epithet, for a reason mentioned above, in an explanation of the phrase خَلَّ الفَصِيلَ. (S, TA.) b4: Also i. q. اِبْنُ مَخَاضٍ [i. e. A male camel in his second year]; (JK, K;) and so ↓ خَلَّةٌ; which is also applied to the female: (As, S, K:) and i. q. اِبْنُ لَبُونٍ [i. e. a male camel in, or entering upon, his third year]; and in like manner ↓ خَلَّةٌ is applied to the female; (JK;) or, as in the M, to a she-camel; (TA;) and, as some say, (JK,) a large she-camel: (JK, TA:) and اِبْنُ

↓ الخَلَّةِ signifies the same as اِبْنُ اللَّبُونِ (T in art. بنى) or اِبْنُ مَخَاضٍ [or ابن المَخَاضِ]. (TA in that art.) You say, أَتَاهُمْ بِقُرْصٍ كَأَنَّهُ فِرْسِنُ

↓ خَلَّةٍ, (S, TA,) or كَأَنَّهُ خُفُّ خَلَّةٍ, (JK,) [They brought them a round cake of bread as though it were the foot of a camel in its second, or third, year,] meaning small. (JK. [In the TA, meaning سَمِينَة (i. e. fat); but this seems to be a mistranscription.]) A5: A cautery. (TA.) خُلٌّ: see خَلِيلٌ, in two places.

خِلٌّ: see خُلَّةٌ, in two places: b2: and see خَلِيلٌ, in four places.

خَلَّةٌ A road between two roads. (TA.) b2: A hole, perforation, or bore, that penetrates, or passes through, a thing, and is small: or, in a general sense: (K:) or a gap, or breach, in a booth of reeds or canes. (T, TA.) [See also خَلَلٌ.]

b3: [And hence,] The gap that is left by a person who has died: (As, T, S, TA:) or the place, of a man, that is left vacant after his death. (K.) One says, of him who has lost a person by death, اَللّٰهُمَّ اخْلُفْ عَلَى أَهْلِهِ بِخَيْرٍ وَاسْدُدْ خَلَّتَهُ, i. e. [O God, supply to his family, with that which is good, the place of him whom they have lost,] and fill up the gap which he has left by his death. (As, T, S, * TA.) b4: And The interval, or inter-vening space, between the piercer, or thruster, and the pierced, or thrust: whence the saying, رَقَعَ خَلَّةَ الفَارِسِ, explained in art. رقع. (O and K and TA in that art.) b5: [Hence also,] Want, or a want: poverty; (S, Msb, K;) need, straitness, or difficulty. (Lh, K.) One says, بِهِ خَلَّةٌ شَدِيدَةٌ He has pressing, or severe, need or straitness or difficulty. (Lh, TA.) And سَدَّ اللّٰهُ خَلَّتَهُ May God supply his want. (TA.) And it is said in a prov., الخَلَّةُ تَدْعُو إِلَى السَّلَّةِ Want invites to theft. (K, * TA.) A2: I. q. خَصْلَةٌ; (JK, S, Mgh, Msb, K;) both signify A property, quality, nature, or disposition: and a habit, or custom: (KL, PS, TK:) [and app. also a practice, or an action:] in a man: (TA: [see the latter word:]) pl. خِلَالٌ. (JK, Mgh, Msb, K.) One says, فُلَانٌ خَلَّتُهُ حَسَنَةٌ [Such a one, his nature, or disposition, is good]. (IDrd, TA.) And hence, خَيْرُ خِلَالِ الصَّائِمِ السِّوَاكُ [The best of the habits, or customs, of the faster is the use of the tooth-stick]. (Mgh.) b2: See also خُلَّةٌ.

A3: An isolated tract of sand, (Fr, K,) separate from other sands. (Fr, TA.) b2: And i. q. هَضْبَةٌ [which signifies An elevated tract of sand: but more commonly a hill; or a spreading mountain; &c.]. (JK, TA.) A4: Wine, (K,) in a general sense: (TA:) or acid, or sour, wine: (S, K:) or wine altered for the worse, (K, TA,) in flavour, (TA,) without acidity, or sourness: (K, TA:) pl. [or coll. gen. n.] ↓ خَلٌّ. (K.) b2: See also خَلٌّ, first sentence.

A5: And see this last word near the end of the paragraph, in four places.

خُلَّةٌ an inf. n. [or rather quasi-inf. n.] of خَالَّهُ, q. v.: (JK:) True, or sincere, friendship, love, or affection; as also ↓ خُلُولَةٌ and ↓ خُلَالَةٌ and ↓ خَلَالَةٌ and ↓ خِلَالَةٌ: (S:) or all these signify a particular true or sincere friendship, or love, or affection, in which is no unsoundness, or defect, and which may be chaste and may be vitious: (K: [in which all are said to be substs., except خُلَّةٌ, as though this were properly speaking an inf. n., though having a pl., as shown below:]) [and sometimes simply friendship: see an ex. in a verse cited voce مَرْحَبٌ, in art. رحب:] or خُلَّةٌ and ↓ خَلَّةٌ, (Msb,) or ↓ خِلٌّ and ↓ خِلَّةٌ, each with kesr, (K,) signify true, or sincere, friendship, or love, or affection, (Msb, K,) and brotherly conduct: the last two as used in the phrases, إِنَهُ

↓ لَكَرِيمُ الخِلِّ and ↓ الخِلَّةِ [Verily he is generous in respect of true, or sincere, friendship, &c.]: (K:) the pl. of خُلَّةٌ in the sense explained above is خِلَالٌ. (S, K.) b2: See also خَلِيلٌ, in three places.

A2: A kind of plants or herbage [or trees]; (JK, S, Msb, K;) namely, the sweet kind thereof; (S, K;) not حَمْض: (JK:) or any pasture, or herbage, that is not حَمْض; all pasture, or herbage, consisting of حَمْض and خُلَّة, and حَمْض being such as has in it saltness [or sourness]: (TA:) the [kind of plant, or tree, called] عَرْفَج; and every tree that remains in winter: (JK:) accord. to Lh, it is [applied to certain kinds] of trees &c.: accord. to IAar, peculiarly of trees: but accord. to A'Obeyd, [shrubs, i. e.] not including any great trees: (TA:) and a certain thorny tree: also a place of growth, and a place in which is a collection, of [the plants, or trees, called] عَرْفَج: (K:) and any land not containing [the kind of plants, or herbage, or trees, called] حَمْض; (AHn, K;) even though containing no plants, or herbage: (AHn, TA:) the pl. is خُلَلٌ: (K:) one says أَرْضٌ خُلَّةٌ and أَرَضُونَ خُلَلٌ: ISh says that أَرْضٌ خَلَّةٌ and خُلَلُ الأَرْضِ mean land, and lands, in which is no حَمْض, sometimes containing [thorny trees such as are called] عِضَاه, and sometimes not containing such; and that خُلَّةٌ is also applied to land in which are no trees nor any herbage: (TA:) some say that خُلَّةٌ, as meaning the pasture, or herbage, which is the contrary of حَمْض, has for a pl. خِلَالٌ, and then, from خِلَال is formed the pl. أَخِلَّةٌ: and some say that this last means herbage that is cut (وَاجْتُزّ ↓ اُخْتُلّ [in which the latter verb seems to be an explicative adjunct to the former]) while green. (Ham p. 662, q. v.) They say that the خُلَّة is the bread of camels, and the حَمْض is their fruit, (JK, T, Sudot;, TA,) or their flesh-meat, (S, TA,) or their خَبِيص. (TA.) b2: Hence, by way of comparison, it is applied to (tropical:) Ease, or repose; freedom from trouble or inconvenience, and toil or fatigue; or tranquillity; and ampleness of circumstances: and حَمْض, to evil, and war: (T, TA:) and the former, to life: and the latter, to death. (Ham p. 315.) b3: Also Acid, or sour, leaven or ferment. (IAar, TA.) خِلَّةٌ: see 1, near the middle of the paragraph: A2: and see also خُلَالةٌ, in four places: A3: and خُلَّةٌ, first sentence, in two places: A4: and خَلِيلٌ, in two places.

A5: Also The جَفْن [i. e. the scabbard, or the case,] of a sword, covered with leather: (K:) or a lining with which the جَفْن of a sword is covered, (S, K, and Ham pp. 330 et seq.,) variegated, or embellished, with gold &c.; (S;) but the pl. is also used as meaning scabbards: (Ham p. 331:) and a thong that is fixed upon the outer side of the curved extremity of a bow: (S, K:) in the T it is explained as meaning the inner side of the thong of the جَفْن, which is seen from without, and is an ornament, or a decoration: (TA:) and any piece of skin that is variegated, or embellished: (M, K:) the pl. is خِلَلٌ (S, K, and Ham p. 330) and خِلَالٌ, and pl. pl. أَخِلَّةٌ, (K,) i. e. pl. of خِلَالٌ. (TA.) خَلَلٌ An interstice, an interspace or intervening space, a break, a breach, a chink, or a gap, between two things; (JK, S, Msb, K;) pl. خِلَالٌ: (JK, S, Msb:) and particularly the places, (K,) or interstices, (S,) of the clouds, from which the rain issues; as also ↓ خِلَالٌ; (S, K;) both occurring in this sense, accord. to different readings, in the Kur xxiv. 43 and xxx. 47: (S, TA:) the latter may be [grammatically] a sing. [syn. with the former], or it may be pl. of the former: (MF, TA:) and الدَّارِ ↓ خِلَالُ signifies what is around the limits of the house; (JK, K;) or around the walls thereof; thus in the M; (TA;) and what is between the chambers thereof. (K.) You say, دَخَلْتُ بَيْنَ خَلَلِ القَوْمِ and ↓ خِلَالِهِمْ [I entered amid the breaks, or interspaces, of the people]. (S, Msb.) And هُوَ خَلَلَهُمْ and ↓ خِلَالَهُمْ (M, K) and ↓ خَلَالَهُمْ (K [but in the CK these words are with damm to the second ل]) He is amid them. (M, K.) And بُيُوتِ الحّى ↓ جُسْنَا خِلَالَ, and دُورِ القَوْمِ ↓ خِلَالَ, i. e. [We went, or went to and fro, or went round about, &c.,] amid the tents of the tribe, and in the midst of the houses of the people; like a phrase in the Kur xvii. 5. (TA.) b2: And [hence] Shakiness, looseness, laxness, or want of compactness, and disorder, or want of order, of a thing; (Msb;) unsoundness, or corruptness, (S, Msb, *) in an affair or a thing, (S,) or of a thing; (Msb;) [a flaw in a thing;] defect, imperfection, or deficiency; (Ham p. 300;) weakness, or infirmity, in an affair, (JK, K, TA,) as though some place thereof were left uncompact, or unsound, (TA,) and in war, (JK,) and in men: (JK, K: *) and (tropical:) unsettledness in an opinion. (K, * TA.) b3: الخَلَلُ The night. (JK, Ibn-'Abbád.) خُلَلٌ: see خُلَالَةٌ, in two places.

خِلَلٌ: see خُلَالَةٌ, in three places.

خِلَلَةٌ: see خُلَالَةٌ, in two places.

خَلَالٌ [Dates in the state in which they are termed] بَلَحٌ, (JK, T, S, K,) in the dial. of the people of El-Basrah; (T, TA;) i. e. green dates: (JK:) [but see بَلَحٌ and بُسْرٌ:] n. un. with ة. (JK, TA.) A2: هُوَ خَلَالَهُمْ: see خَلَلٌ.

خُلَالٌ: see خُلَالَةٌ.

A2: Also An accident that happens in anything sweet so as to change its flavour to acidity, or sourness. (K.) خِلَالٌ A thing with which one perforates, or transpierces, a thing, (JK, K,) either of iron or of wood: (JK:) pl. أَخِلَّةٌ. (K.) b2: A wooden thing [or pin] (S, Msb,) with which one pins a garment, (T, S, Mgh, Msb, K,) conjoining its two edges: (Mgh, Msb:) pl. as above: (S, Msb:) which also signifies the small pieces of wood with which one pins together the edges of the oblong pieces of cloth of a tent. (TA.) b3: [A skewer for flesh-meat.] b4: A wooden pin which is inserted into the tongue of a young camel, in order that he may not such: (K:) or which is fixed above the nose of a young camel, for that purpose. (TA in art. لهج.) b5: [A toothpick;] a thing (of wood, S, Msb) with which one extracts the remains of food between his teeth; (S, Msb, K;) as also ↓ خِلَالَةٌ. (Har p. 101.) b6: [A long thorn or prickle: such being often used as a pin and as a toothpick.]

A2: See also خُلَالَةٌ.

A3: And see خَلَلٌ, in six places.

خَلِيلٌ Perforated, or transpierced; like

↓ مَخْلُولٌ. (K.) b2: See also خَلٌّ, in the latter half of the paragraph. b3: Poor; needy; in want; (JK, S, Msb, K;) as also ↓ مُخِلٌّ, (so in some copies of the K and in the M,) or ↓ مُخَلٌّ, (so in other copies of the K,) and ↓ مُخْتَلٌّ and ↓ أَخَلُّ (K:) and أَخِلَّةٌ may be a pl. of خَلِيلٌ in this sense. (Ham p. 662.) b4: A friend; or a true, or sincere, friend; (S, Mgh, Msb;) as also ↓ خِلٌّ, and ↓ خُلَّةٌ, which is used alike as masc. and fem., because originally an inf. n., [or a quasi-inf. n., i. e. of 3, q. v.,] (S,) or ↓ خِلَّةٌ, [thus in the copies of the K, but what precedes it, though not immediately, seems to show that the author perhaps meant خُلَّةٌ,] used alike as masc. and fem. and sing. and pl.: (K:) or a special, or particular, friend or true or sincere friend; as also ↓ خِلٌّ and ↓ خُلٌّ; or this latter is only used in conjunction with وُدٌّ, as when you say, كَانَ لِى وُدًّا وَخُلًّا [He was to me an an object of love and a friend &c.]; (K;) or, as ISd says, ↓ خِلٌّ is the more common, and is applied also to a female; (TA;) as is also ↓ خُلَّةٌ, (K,) and ↓ خِلَّةٌ: (TA:) خَلِيلٌ also signifies veracious; (K;) thus accord. to IAar: (TA:) or a friend in whose friendship is no خَلَل [i. e. unsoundness, or defect, or imperfection]: (Zj, TA:) or one who is pure and sound in friendship, or love: (IDrd, K:) the pl. is أَخِلَّآءُ (Msb, K) and خُلَّانٌ (JK, K) and أَخِلَّةٌ: (Ham p. 662, and MA:) the fem. is خَلِيلَةٌ; (S, M, K;) of which the pl. is خَلِيلَاتٌ and خَلَائِلُ: (M, K:) the pl. of ↓ خِلٌّ or ↓ خُلٌّ is أَخْلَالٌ: (K:) and the pl. of ↓ خُلَّةٌ is خِلَالٌ, (S,) mentioned before, see 3, second sentence. It is applied in the Kur iv. 124 to Abraham; who is called خَلِيلُ اللّٰه, (TA,) and الخَلِيلُ. (K.) and it is said that the pl. أَخِلَّةٌ means also Pastors; because they act to their beasts like أَخِلَّآء [or friends, &c.], in labouring to do good to them. (Ham p. 662.) b5: Also One who advises, or counsels, or acts, sincerely, honestly, or faithfully. (IAar, TA.) b6: And الخَلِيلُ also signifies The heart. (IAar, JK, K.) b7: And The liver. (JK, TA.) b8: And The nose. (JK, K.) b9: And The sword. (IAar, TA.) [And] A sword of Sa'eed Ibn-Zeyd Ibn-' Amr Ibn-Nufeyl. (K.) b10: and The spear. (IAar, TA.) خَلَالَةٌ: see خُلَّةٌ, first sentence.

خُلَالَةٌ i. q. كُرَابَةٌ; (AHn, JK;) i. e. The scattered dates that remain at the roots of the branches [after the racemes of fruit have been cut off]; (AHn, TA;) the fresh ripe dates that are sought out in the interstices of the roots of the branches; as also ↓ خُلَالٌ. (K.) b2: Also What comes forth from the teeth when they are picked; (JK, S, * Msb;) as also ↓ خِلَلٌ (JK, S) and ↓ خُلَلٌ (S) and ↓ خِلَّةٌ: (JK:) or ↓ خِلَلٌ and ↓ خِلَالٌ and خُلَالَةٌ (K) and ↓ خِلَّةٌ (S) and ↓ خَالٌّ (TA) signify the remains of food between the teeth; (S, K;) and the sing. [of خِلَلٌ] is ↓ خِلَّةٌ and [the n. un. of the same] ↓ خِلَلَةٌ. (K, TA. [In the CK, for خِلَلَةٌ is erroneously put خَلَّلَهُ.]) You say, فُلَانٌ يَأْكُلُ خُلَالَتَهُ and ↓ خَلَلَهُ (JK, S) and ↓ خُلَلَهُ (S) and ↓ خِلَّتَهُ (JK) and ↓ خِلَلَتَهُ (TA) Such a one eats what comes forth from his teeth when they are picked. (JK, S, * TA.) A2: See also خُلَّةٌ, first sentence.

خِلَالَةٌ: see خُلَّةٌ, first sentence: A2: and see also خِلَالٌ.

خُلُولَةٌ: see خُلَّةٌ, first sentence.

خَلَّالٌ A seller of vinegar. (K, * TA.) خُلِّىٌّ a rel. n. from خُلَّةٌ as meaning the “ sweet kind of plants or herbage.” (S.) You say بَعِيرٌ خُلِّىٌّ, (Yaakoob, S,) and إِبِلٌ خُلِّيَّةٌ (Yaakoob, S, K) and ↓ مُخْلَّةٌ and ↓ مُخْتَلَّةٌ, (K,) meaning [A camel, and camels,] pasturing upon خُلَّة. (K.) And hence the prov., فَتَحَمَّضْ ↓ إِنَّكَ مُخْتَلٌّ (assumed tropical:) [meaning Verily thou art disordered in temper, therefore sooth thyself; or] shift from one state, or condition, to another: accord. to IDrd, said to him who is threatening: (TA. [See also 5 in art. حمض:]) [or it may mean verily thou art weary of life, therefore submit to death: see Ham p. 315.] And the saying of El- 'Ajjáj, فَلَاقَوْا حَمْضَا ↓ كَانُو مُخَلِّينَ [lit. They were pasturing upon خُلَّة, and they found حَمْض; meaning (assumed tropical:) they were seeking to do mischief, and found him who did them worse mischief]: applied to him who threatens, and finds one stronger than he. (TA. [See also حَمْضٌ.]) خَلْخَلٌ: see خَلٌّ, in the latter half of the paragraph: A2: and see also خَلْخَالٌ.

خُلْخُلٌ: see the next paragraph.

خَلْخَالٌ: see خَلٌّ, in the latter half of the paragraph. b2: رَمْلٌ خَلْخَالٌ Rough sand. (TA.) A2: Also, and ↓ حَلْخَلٌ, (JK, S, K,) which is a dial. var. of the former, or a contraction thereof, (S,) and ↓ خُلْخُلٌ, (JK, K,) A well-known ornament (K) of women; (S, K; *) i. e. an anklet: (KL:) [or a pair of anklets; for you say,] فِى سَاقَيْهَا خَلْخَالٌ [Upon her legs is a pair of anklets]: (TA in art. حجل:) pl. (of the first, S) خَلَاخِيلُ (S, TA) and [of the second and third] خَلَاخِلُ. (TA.) خَالٌّ (K) and ↓ مُتَخَلْخِلٌ (Mgh, K) [and ↓ مُخْتَلٌّ all signify Having interstices, breaks, chinks, or the like:] uncompact, or incoherent: (Mgh, K:) the first and second applied in this sense to an army. (K.) b2: For the first, see also خَالٌ, in art. خيل.

A2: And see خُلَالَةٌ.

أَخَلُّ More, and most, poor, or needy: (K, TA:) from أَخَلَّ إِلَيْهِ signifying “ he wanted it,” or “ needed it. ” (TA.) Hence the phrase أَخَلُّ إِلَيْهِ [meaning More, or most, in need of him, or it]. (TA.) b2: See also خَلِيلٌ.

مُخَلٌّ: see خَلِيلٌ.

مُخِلٌّ: see خَلِيلٌ: A2: and see also خُلِّىٌّ, in two places: b2: and what here follows.

أَرْضٌ مَخَلَّةٌ, or ↓ مُخِلَّةٌ, (accord. to different copies of the S,) A land abounding with خُلَّة, not containing any حَمْض. (S.) مَخْلُولٌ: see خَلِيلٌ, first sentence: A2: and see also خَلٌّ, in the latter half of the paragraph, in three places.

مُخَلْخَلٌ The part, of the leg, which is the place of the خَلْخَال [or anklet]; (JK, K;) i. e., of the leg of a woman. (TA.) مُخْتَلٌّ: see خَالٌّ: b2: and see خَلٌّ, in the latter half of the paragraph: b3: and خَلِيلٌ. b4: Also Vehemently thirsty. (ISd, K.) b5: أَمْرٌ مُخْتَلٌّ An affair in a weak, or an unsound, state. (K.) A2: See also خُلِّىٌّ, in two places.

مُتَخَلْخِلٌ: see خَالٌّ.

قد

1 قَدَّهُ, aor. ـُ (S, M, O, L, Msb,) inf. n. قَدٌّ; (S, M, A, O, L, Msb, K;) and ↓ قدّدهُ, (M, L,) [but this app. has an intensive signification, or denotes repetition of the action, or its relation to several objects,] inf. n. تَقْدِيدٌ; (L, K;) and ↓ اقتدّهُ, (M, L,) inf. n. اِقْتِدَادٌ; (K;) He cut it in an enlongated form; or lengthwise: (IDrd, M, L, K:) or slit, split, clave, rent, or divided, it, (namely, a thong, &c., S, O, L, and a garment, or piece of cloth, L,) lengthwise: (S, M, A, O, L, Msb, K:) and he cut it off entirely: (M, L, K:) or he cut it, or cut it off, in an absolute sense: (TA:) he cut it, namely, a skin: and he rent it, namely, a garment, or piece of cloth, or the like. (L.) One says, ضَرَبَهُ بِالسَّيْفِ فَقَدَّهُ بِنِصْفَيْنِ [He smote him with the sword and clave him in halves,] (L, Msb, *) or قَدَّهُ نِصْفَيْنِ. (A.) And قَدَّ القَلَمَ وَقَطَّهُ [He slit the writing-reed, and nibbed it, or cut off its point breadthwise, or crosswise]: (A, TA:) [for] قَطَّهُ is opposed to قَدَّهُ: (S and TA in art. قط:) and both of these verbs occur in a trad. describing 'Alee's different modes of cutting [with the sword] when contracting himself and when stretching himself up. (TA.) b2: And [hence] قَدَّ, (S, M, A, L,) inf. n. قَدٌّ, (M, L, K,) (tropical:) He clave, cut through by journeying, or passed through, the desert, (S, M, A, O, L, K,) and the night. (M, L) b3: and قَدَّ بِهِ الطَّرِيقُ, (so in a copy of the M,) or قَدَّتْهُ الطَّرِيقُ, (so in the L and TA,) aor. and inf. n. as above, (M, L, TA,) i. q. قَطَعَهُ (M) or قَطَعَتْهُ (L, TA) (tropical:) [The road cut him off, app. from his companions, or from the object of his journey: compare قَطَعَ بِهِ and قُطِعَ بِهِ]. b4: And قَدَّ الكَلَامَ, (M, L,) inf. n. as above, (M, L, K,) i. q. قَطَعَهُ (M, L, K *) and شَقَّهُ (M, L) [both of which explanations may here mean, as قَطَعَ الكَلَامَ generally does, (assumed tropical:) He cut short, or broke off, the speech; or ceased from speaking: or both may here mean, as قَطَعَ الكَلَامَ sometimes does, he articulated speech, or the speech: compare this latter rendering with an explanation of شَقَّقَ الكَلَامَ]. b5: [قَدَّهُ also signifies He cut it out, or shaped it, in any manner, whether lengthwise or otherwise; like قَتَّهُ: see this latter, and a verse cited as an ex. of its inf. n.: and see also a saying near the end of the first paragraph of art. فرى. Hence] قُدَّ فُلَانٌ قَدَّ السَّيْفِ [Such a one was shaped with the shaping of the sword] means (tropical:) such a one was made goodly, or beautiful, in respect of التَّقْطِيع [i. e. conformation, or proportion, &c., like as is the sword]. (S, O, L, TA.) [See also قَدٌّ, below.] b6: And قُدّ means also (assumed tropical:) He suffered a pain [app. what may be termed a cutting pain] in the belly, called قُدَاد. (M, L, K.) 2 قَدَّّ see 1, first sentence. b2: [Hence,] قدّد, (as implied in the L,) or قدّد اللَّحْمَ, (A, O, *) inf. n. تَقْدِيدٌ, (O, L,) He made قَدِيد [i. e. he cut flesh-meat into strips, or oblong pieces, and spread them in the sun, or salted them and spread them in the sun, to dry]. (L.) A2: قدّد عَلَيهِ, said of a garment, It fitted him, or suited him, in size and length. (L, from a trad.) 4 اقدّ عَلَيْهِ, said of food, (assumed tropical:) It occasioned him a pain in the belly, termed قُدَاد. (IKtt, TA.) 5 تَقَدَّّ see 7. b2: تقدّد said of a garment, or piece of cloth, It was, or became, much slit or rent. or ragged, or tattered, (O, K, TA,) and old and worn out. (TA.) b3: And, said of flesh-meat, quasi-pass. of 2, [i. e. It was, or became, cut into strips, or oblong pieces, and spread in the sun, or salted and spread in the sun, and so dried.]. (O.) b4: And, said of a company of men (قَوْمٌ), It became separated (S, M, O, L, K) into قِدَد [or parties, &c., pl. of قِدَّةٌ, q. v.]. (M, L.) b5: Also, said of a thing, (TA,) [perhaps from the same v. said of flesh-meat,] It was, or became, dry; or it dried, or dried up. (K, TA.) b6: And تقدّدت said of a she-camel, She became somewhat lean (O, K) after having been fat: (O:) or she became fat, (TA,) or began to become fat, after having been lean. (K, TA.) 7 انقدّ, (S, M, A, O, L, Msb, K,) and ↓ تقدّد, (M, L, K,) [but the latter app. has an intensive signification, or is said of a number of things,] the former said of a skin, and of a garment, or piece of cloth, (A,) not said of aught except some such thing as a bag for travelling-provisions and for goods or utensils &c., and such as clothing, (O,) It became cut in an elongated form; or lengthwise: (L, K:) or became slit, split, cloven, rent, or divided, lengthwise: (S, M, A, O, L, Msb, K:) or became cut off entirely: (M, L, K:) or became cut, or cut off. (TA.) 8 إِقْتَدَ3َ see 1, first sentence. b2: اقتدّ الأُمُورَ means (tropical:) He considered the affairs, forcasting their issues, or results, and discriminated them: (S, O, K:) or he devised the affairs, and considered what would be their issues, or results. (M.) 10 استقدّ (tropical:) It contained, or continued in one manner, or state. (Ibn-'Abbád, A, O, K,) لَهُ to him. (A.) And (assumed tropical:) It (an affair, TA) was, or became, uniform, or even in its tenour. (Ibn-'Abbád, O, K, TA.) And استقدّت الإِبِلُ (assumed tropical:) The camels went on undeviatingly, in one course, way, or manner: (O, K:) so says AA. (O.) قَدْ is a noun and a particle: (S, O, Mughnee, K:) and as a noun it is used in two ways. (Mughnee, K.) b2: (I) It is a noun syn. with حَسْبُ; (S, O, Mughnee, K;) generally used indeclinably; (Mughnee, K;) thus accord. to the Basrees; with the د quiescent; (TA;) because resembling قَدْ the particle in respect of the letters composing it, and many other particles in respect of its form, (Mughnee, TA,) such as عَنْ and بَلْ &c.: (TA:) one says, قَدْ زَيْدٍ دِرْهَمٌ [The sufficiency of Zeyd (i. e. what is sufficient for Zeyd) is a dirhem], (Mughnee, K,) with the د quiescent; (Mughnee, * K, * TA;) and قَدِى (S, O) and قَدْنِى (S, O, Mughnee) [both] meaning حَسْبِى [My sufficiency (i. e. what is sufficient for me)]; (S, O;) the ن in قَدْنِى being inserted in order to preserve the quiescence [of the final letter of the noun] because this is the original characteristic of what they make indeclinable; (Mughnee;) but the insertion of the ن in this case is anomalous, for it is [by rule] only added in verbs, by way of precaution, [to prevent the confusion of the pronominal affix of the verb and that of the noun,] as in ضَرَبَنِى: (S, O:) [see, however, in the next sentence, an explanation of قَدْنِى accord. to which the ن is inserted regularly:] accord. to Yaakoob, using قَدْ in the sense of حَسْبُ, one says, مَا لَكَ عِنْدِى إِلَّا هٰذَا فَقَدْ i. e. فَقَطْ [There is nothing for thee with me, or nothing due to thee in my possession, except this, and it is a thing sufficient, or it is enough, فَقَطْ being held to signify properly فَحَسْبُ, but it is commonly used as meaning and no more]; and he asserts it [i. e. قَدْ] to be a substitute [for قَطْ]: (M:) and it is also used declinably; (Mughnee, K;) thus accord. to the Koofees; (TA;) but this is rare: (Mughnee:) one says قَدُ زَيْدٍ, making it marfooa, (Mughnee, K,) like as one says حَسْبُهُ; and قَدِى without ن [as mentioned above,] like as one says حَسْبِى. (Mughnee.) b3: (2) It is also a verbal noun, syn. with يَكْفِى: one says, قَدْ زَيْدًا دِرْهَمٌ [A dirhem suffices, or will suffice, Zeyd], and قَدْنِى دِرْهَمٌ [A dirhem suffices, or will suffice, me]; (Mughnee, K;) like as one says يَكْفِى زَيْدًا دِرْهَمٌ, and يَكْفِيْنِى دِرْهَمٌ. (Mughnee, K. *) A2: As a particle, it is used peculiarly with a verb, (Mughnee, K,) [i. e.] as such it is not preposed to anything except a verb, (S, O,) either a pret. or an aor. , (TA,) from which it is not separated unless by an oath, (Mughnee,) such as is perfectly inflected, enunciative, (Mughnee, K,) not an imperative, (TA,) affirmative, and free from anything that would render it mejzoom or man-soob, and from what is termed حَرْف تَنْفِيس [i. e.

سَوْفُ and its variants]: and it has six meanings. (Mughnee, K.) b2: (1) It denotes expectation: (M, Mughnee, K:) and when it is with an aor. , this is evident; (Mughnee;) one says قَدْ يَقْدَمُ الغَائِبُ, (Mughnee, K,) meaning It is expected that the absent will come: (TA:) and most affirm that it is thus used with a pret.: (Mughnee:) accord. to some, (M,) it is used in reply to the saying لَمَّا يَفْعَلْ [i. e. “ He has not yet done ” such a thing, which implies expectation that he would do it]; (S, M, O;) the reply being, قَدْفَعَلَ [Already he has done the thing]: (M:) and Kh asserts that it is used in reply to persons expecting information; (S, M, * O, Mughnee;) [for to such] you say, قَدْ مَاتَ فَلَانٌ [Already such a one has died]; but if one inform him who does not expect it, he does not say thus, but he says [merely] مَاتَ فُلَانٌ: (S, O:) thus some say قَدْ رَكِبَ الأَمِيرُ [Already the commander has mounted his horse] to him who expects his mounting: some, however, disallow that قَدْ is used to denote expectation with the pret. because the pret. denotes what is already past; and hence it appears that those who affirm it to be so used mean that the pret. denotes what was expected before the information: (Mughnee: [in which it is added, with some other observations, that, in the opinion of its author, it does not denote expectation even with the aor. ; because the saying يَقْدَمُ الغَئِبُ denotes expectation without قَدْ:]) MF says, What we have been orally taught by the sheykhs in ElAndalus is this, that it is a particle denoting the affirmation of truth, or certainty, when it occurs before a pret., and a particle denoting expectation when it occurs before a future. (TA.) b3: (2) It denotes the nearness of the past to the present: (O, Mughnee, K:) so in the saying قَدْ قَامَ زَيْدٌ [Zeyd has just, or just now, stood; a meaning often intended by saying merely, has stood]; (Mughnee, K;) for this phrase without قد may mean the near past and the remote past; (Mughnee;) and so in the saying of the muëdhdhin, قَدْ قَامَتِ الصَّلَاةُ [The time of the rising to prayer has just come, or simply has come]: (O:) [and, when thus used, it is often immediately preceded by the pret. or aor. of the verb كَانَ; thus you say, كَانَ قَدْ ذَهَبَ He had just, or simply had, gone away; and يَكُونُ قَدْ ذَهَبَ He will, or shall, have just, or simply have gone away:] and accord. to the Basrees, except Akh, it must be either expressed or understood immediately before a pret. used as a denotative of state; as in [the saying in the Kur ii. 247,] وَمَا لَنَا أَلَّا نُقَاتِلُ فِى سَبِيلِ اللّٰهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا [And what reason have we that we should not fight in the cause of God when we have been expelled from our abodes and our children?]; and in [the saying in the Kur iv. 92,] أَوْ جَاؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أنْ يُقَاتِلُوكَمْ [Or who come to you, their bosoms being contracted so that they are incapable of fighting you, or their bosoms shrinking from fighting you]; but the Koofees and Akh says that this is not required, because of the frequent occurrence of the pret. as a denotative of state without قَدْ, and [because] the primary rule is that there should be no meaning, or making, anything to be understood, more especially in the case of that which is in frequent use: (Mughnee:) Sb [however] does not allow the use of the pret. as a denotative of state without قَدْ; and he makes حصرت صدورهم to be an imprecation [meaning may their bosoms become contracted]: (S in art. حصر; in which art. in the present work see more on this subject:) and the inceptive لَ is prefixed to it like of the saying, إِنَّ زَيْدًا لَقَدْ قَامَ [Verily Zeyd has just stood, or has stood]; because the primary rule is that it is to be prefixed to the noun, and it is prefixed to the aor. because it resembles the noun, and when the pret. denotes a time near to the present it resembles the aor. and therefore it is allowable to prefix it thereto. (Mughnee.) [See also the two sentences next after what is mentioned below as the sixth meaning.] b4: (3) It denotes rareness, or paucity; (Mughnee, K;) either of the act signified by the verb, (Mughnee,) as in [the saying], قَدْ يَصْدُقُ الكَذُوبُ [In some few instances the habitual liar speaks truth]; (Mughnee, K;) or of what is dependent upon that act, as in [the saying in the Kur xxiv. last verse,] قَدْ يَعْلَمُ مَا

أَنْتُمْ عَلَيْهِ [as though] meaning أَنَّ مَا هُمْ عَلَيْهِ هُوَ

أَقَلُّ مَعْلُومَاتِهِ [so that it should be rendered At least He knoweth that state of conduct and mind to which ye are conforming yourselves]: but some assert that in these exs. and the like thereof it denotes the affirmation of truth, or certainty; [as will be shown hereafter;] and that the denoting of rareness, or paucity, in the former ex. is not inferred from قَدْ, but from the saying الكَذُوبُ يَصْدُقٌ. (Mughnee.) b5: (4) It denotes frequency; (Mughnee, K;) [i. e.] sometimes (S, O) it is used as syn. with رُبَّمَا [as denoting frequency, as well as with رُبَّمَا in the contr. sense, mentioned in the next preceding sentence]: (S, M, O:) thus in the saying (S, M, O, Mughnee, K) of the Hudhalee, (M, Mughnee,) or 'Abeed Ibn-El-Abras, (IB, TA,) قَدْ أَتْرُكُ القِرْنَ مُصْفَرًّا أَنَامِلُهُ [Often I leave the antagonist having his fingers' ends become yellow]. (S, M, O, Mughnee, K.) b6: (5) It denotes the affirmation of truth, or certainty: thus in [the saying in the Kur xci. 9,] قَدْ أَفْلَــحَ مَنْ زَكَّاهَا [Verily, or certainly, or indeed, or really, he prospereth, or will prosper, who purifieth it; (namely, his soul;) each pret. here occupying the place of a mejzoom aor. ]: (Mughnee, K:) and thus accord. to some in [the saying in the Kur xxiv. last verse, of which another explanation has been given above,] قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ [Verily, or certainly, &c., He knoweth that state of conduct and mind to which ye are conforming yourselves]. (Mughnee.) b7: (6) It denotes negation, (Mughnee, K,) accord. to ISd, (Mughnee,) occupying the place of مَا, (M,) in the saying, قَدْ كُنْتَ فِى خَيْرٍ فَتَعْرِفَهُ, (M, Mughnee, K,) with تعرف mansoob, [as though meaning Thou wast not in prosperity, that thou shouldst know it,] (Mughnee, K,) heard from one of the chaste in speech: (M:) but this is strange. (Mughnee.) b8: [When it is used to denote the nearness of the past to the present, as appears to be indicated by the context in the O,] قَدْ may be separated from the verb by an oath; as in قَدْ وَاللّٰهِ أَحْسَنْتَ [Thou hast, by God, done well] and قَدْ لَعَمْرِى بِتُّ سَاهِرًا [I have, by my life, or by my religion, passed the night sleepless]. (O, Mughnee. [In the latter, this and what here next follows are mentioned before the explanations of the meanings of the particle; probably because the meaning in these cases can hardly be mistaken.]) And the verb may be suppressed after it, (M, * O, Mughnee,) when its meaning is apprehended, (O,) or because of an indication; (Mughnee;) as in the saying of En-Nábighah (M, O, Mughnee) Edh-Dhubyánee, (O,) أَفِدَ التَّرَحُّلُ غَيْرَ أَنَّ رِكَابَنَا لَمَّا تَزُلْ بِرِحَالِنَا وَكَأَنْ قَدِ [The time of departure has drawn near, though the camels that we ride have not left with our utensils and apparatus for travelling, but it is as though they had (left)]; meaning كَأَنْ قَدْ زَالَتْ. (M, O, Mughnee.) b9: If you make قَدْ an اِسْم [i. e. a subst. or a proper name], you characterize it by teshdeed: therefore you say, كَتَبْتُ قَدًّا حَسَنَةً [I wrote a beautiful قد]; and so you do in the case of كَىْ and هُوَ and لَوْ; because these words have no indication of what is deficient in them [supposing them to be originally of three radical letters], therefore it is requisite to add to the last letter of each what is of the same kind as it, and this is incorporated into it: but not in the case of ا; for in this case you add ء; thus if you name a man لَا, or مَا, and then add at the end of it ا, you make it ء; for you make the second ا movent, and ا when movent becomes ء: (S, O:) so says J, [and Sgh has followed him in the O,] and such is the opinion of Akh and of a number of the grammarians of El-Basrah [and of El-Koofeh (MF)], and F has quoted this passage in the B and left it uncontradicted: but IB says, (TA,) [and after him F in the K,] this is a mistake: that only is characterized by teshdeed of which the last letter is infirm: you say, for هُوَ, (IB, K,) used as the name of a man, (IB,) هُوٌّ, (IB, K,) and for لَوْ you say لَوٌّ, and for فِى you say فِىٌّ; (IB;) and such is characterized by teshdeed only in order that the word may not be reduced to one letter on account of the quiescence of the infirm letter [which would disappear] with tenween [as it does in دَمٌ and يَدٌ &c.]: (K:) but as to قَدْ, if you use it as a name, you say قَدٌ; (IB, K;) and for مَنْ you say مَنٌ, and for عَنْ you say عَنٌ; (K;) like يَدٌ (IB, K) and دَمٌ &c.: (K:) F, however, [following IB,] is wrong in calling J's statement a mistake; though the rule given by him [and IB] is generally preferred. (MF, TA.) قَدٌّ The skin of a lamb or kid: (M, A, L, Msb, K:) or [only] of a kid: (S, O, L:) or, accord. to IDrd, a small skin, but of what kind he does not say: (M, L:) pl. (of pauc., S) أَقُدٌّ and (of mult., S) قِدَادٌ (ISk, S, M, L, Msb, K) and [of pauc. also] أَقِدَّةٌ, which is extr. (M, L.) Hence the saying, ↓ فُلَانٌ مَا يَعْرِفُ القَدَّ مِنَ القِدِّ Such a one knows not the skin of a lamb, or kid, from the thong. (A.) And hence, (O, K,) it is said in a prov., (S, M, A, O,) مَا يَجْمَلُ قَدَّكَ إِلَى أَدِيمِكَ (S, M, A, O, K) What approximates thy skin of a lamb, or kid, to thy hide [of a full-grown beast]? meaning, accord. to Th, (assumed tropical:) what makes the great to be like the little? (M: [or the little to be like the great?]) or meaning what induces thee to make thy small affair [appear] great? (S:) or what approximates thy small [affair] to thy great? (O, K:) applied to him who transgresses his proper limit; (M, O, K;) and to him who compares the contemptible with the noble. (O, K.) b2: See also قِدٌّ, in two places.

A2: Also (assumed tropical:) The measure, quantity, size, or bulk, (M, L, Msb, K,) of a thing: (M, L:) (tropical:) the conformation, or proportion, syn. تَقْطِيع, (S, M, A, O, L, K,) of a thing, (M, L,) or of a young woman, (A,) or of a man: (K:) (tropical:) the stature, syn. قَامَة, (S, A, O, L, K,) of a man: (K:) (assumed tropical:) his justness of form, or symmetry: (M, L, K:) and (assumed tropical:) his figure, person, or whole body: (M, L:) pl. [of pauc.] أَقُدٌّ (M, L, K) and أَقِدَّةٌ, (K,) which is extr., (TA,) and [of mult.] قُدُودٌ (M, L, K) and قِدَادٌ. (K.) One says, هٰذَا عَلَى قَدِّ ذَاكَ (assumed tropical:) This is equal in measure, quantity, size, or bulk, to that; is like that. (Msb.) And شَىْءٌ حَسَنُ القَدِّ (assumed tropical:) A thing goodly, or beautiful, in respect of conformation, or proportion. (L.) And جَارِيَةٌ حَسَنَةُ القَدِّ (tropical:) A young woman goodly, or beautiful, in respect of stature, and of conformation, or proportion. (A.) And غُلَامٌ حَسَنُ القَدِّ (assumed tropical:) A young man goodly, or beautiful, in respect of justness of form, or symmetry, and in person, or the whole of his body. (M, L.) A3: See, again, قِدٌّ.

A4: By the phrase يَا وَيْلَ قَدٍّ, addressed to Mikdád, in a verse of Jereer, is meant يَا وَيْلَ مِقْدَادٍ [O, woe to thee Mikdád]; the poet restricting himself to some of the letters [of the name]: an instance [more obviously] of a similar kind is سَلَّام used by El-Hoteiäh for سُلَيْمَان. (O.) قُدٌّ A certain marine fish, (O, K,) the eating of which is said to increase [the faculty of] الجِمَاع. (O.) قِدٌّ A thing that is مَقْدُود [i. e. cut in an elongated form, &c.]. (M, L.) b2: [And hence] A thong cut from an untanned skin, (S, M, * A, O, * L, Msb, K,) with which sandals or shoes are sewed, (M, * L, Msb,) and with which a captive is bound; (A;) pl. أَقُدٌّ: (S, O, L:) and [as a coll. gen. n.] thongs, cut from an untanned skin, with which camels' saddles and [the vehicles called]

مَحَامِل are bound: (M, L:) and ↓ قِدَّةٌ [of which the pl. is قِدَدٌ] is a more special term, (S, O, L,) signifying a single thong of this kind. (K.) See an ex. voce قَدٌّ. b3: And (hence, L) A whip; (O, L, K;) as also ↓ قَدٌّ. (K.) Thus in the trad., لَقَابُ قَوْسِ أَحَدِكُمْ وَمَوْضِعُ قِدِّهِ فِى الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا, (O, * L,) or ↓ قَدِّهِ, (K,) i. e. Verily the space that would be occupied by the bow of any one of you, and the place that would be occupied by his whip, in Paradise, are better than the present [sublunary] world and what is in it: or قِدّه may here have the meaning next following. (L.) b4: A sandal; because cut in an elongated form from the skin: (O, L:) or a sandal not stripped of the hair, in order that it may be more pliant. (IAar, O, L.) b5: And A vessel of skin. (S, O, K.) One says, مَا لَهُ قِدٌّ وَلَا قِحْفٌ He has not a vessel of skin nor a vessel of wood: (S, O, M:) or a skin nor a fragment of a drinking-cup or bowl. (M.) b6: شَدِيدُ القِدِّ occurs in a trad. as some relate it, meaning Having a strong bowstring: but accord. to others, it is ↓ شَدِيدُ القَدِّ, meaning strong in pulling the bow. (L.) قِدَّةٌ: see قِدٌّ. b2: Also A piece of a thing. (M, L.) b3: And hence, (M,) A party, division, sect, or distinct body or class, of men, holding some particular tenet, or body of tenets, creed, opinion, or opinions, (S, M, O, L, Msb, K,) accord. to some, (Msb,) of whom each has his own, (S, O, L, K,) or of which each has its own, (Msb,) erroneous opinion: (S, O, L, Msb, K:) pl. قِدَدٌ. (Msb.) Hence, كُنَّا طَرَائِقَ قِدَدًا, (S, L, O, K,) in the Kur [lxxii. 11], (L, O,) said by the Jinn, (Fr, L,) We were parties, or sects, differing in their erroneous opinions, or in their desires: (Fr, O, L, K:) or separate [sects]; Muslims and not Muslims: (Zj:) or diverse, or discordant, or various, sects; Muslims and unbelievers. (Jel.) And one says, صَارَ القَوْمُ قِدَدًا The people became divided, or different, in their states, or conditions, and their desires, or erroneous opinions. (L.) قَدَادٌ The hedge-hog: b2: and The jerboa. (O, K.) قُدَادٌ A pain [app. what may be termed a cutting pain] in the belly. (S, M, O, L, K.) حَبَنًا وَقُدَادًا is a form of imprecation, meaning [May God inflict upon thee] dropsy, and a pain in the belly. (L.) قَدِيدٌ, (S, M, O, L, K,) or لَحْمٌ قَدِيدٌ, (Msb,) Flesh-meat cut into strips, or oblong pieces: (M, L, K:) or cut, (M,) or cut into oblong pieces, and spread, or spread in the sun, to dry: (M, L, K:) or salted, and dried in the sun: (L:) i. q. لَحْمٌ مُقَدَّدٌ: (S, O, L:) قَدِيدٌ is of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ. (L.) b2: ثَوْبٌ قَدِيدٌ A garment, or piece of cloth, [slit, or rent, and] old and worn out. (S, O, L, K.) قُدَيْدٌ A small مِسْح [or garment of thick, or coarse, hair-cloth], (M, * K, * TA,) such as is worn by persons of low condition. (TA.) قَدِيدِيُّونَ, (IAth, O, K, TA,) thus accord. as a trad., in which it occurs is related, (IAth, TA,) not to be pronounced with damm, (K,) or, as some say, it is [قُدَيْدِيُّونَ, i. e.] with damm to the ق and fet-h to the [first] د, (IAth, TA,) and thus in the handwriting of Z in the “ Fáïk,” (O,) [and thus I find it in a copy of the A,] The followers of an army, consisting of handicraftsmen, (A, IAth, O, K, TA,) such as the repairer of cracked wooden bowls, and the farrier, (O, K, TA,) and the blacksmith: (O, TA:) of the dial. of the people of Syria: as though they were called by the former appellation because of the tattered state of their clothing; (O;) or by the latter as though, by reason of their low condition, they wore the small مِسْح called قُدَيْد; or from التَّقَدُّدُ, because they disperse themselves in the provinces on account of need, and because of the tattered state of their clothing; and the diminutive form denotes mean estimation of their condition: (IAth, TA:) a man (IAth, O, TA) of them (O) is reviled by its being said to him يَا قَدِيدىُّ (IAth, O, TA) and يا قُدَيْدِىُّ: (IAth, TA:) and it is commonly used in the language of the Persians also. (O.) قَيْدُودٌ A she-camel long in the back: (O, K:) but this is said to be derived from القَوْدُ, like الكَيْنُونَةُ from الكَوْنُ: (L:) [see art. قود:] pl. قَيَادِيدُ. (K. [In the O the pl. is written قَنَادِيدُ.]) مَقَدٌّ (tropical:) A road: (A, K, TA:) because it is cut: so in the phrase مَفَازَةٌ مُسْتَقِيمَةُ المَقَدِّ (tropical:) [A desert, or waterless desert, whereof the road is straight, or direct]. (A, TA.) b2: (assumed tropical:) The rima vulvæ of a woman. (M, L.) b3: (assumed tropical:) The part of the back of the neck that is between the ears. (K, L.) [A dial. var. of, or a mistake for, مَقَذٌّ.]) b4: And i. q. قَاعٌ, i. e. (assumed tropical:) An even, or a plain, place. (S, M, O, L.) مِقَدٌّ, like مِدَقٌّ [in measure], (K, [in a copy of the M, erroneously, مَقَدّ,]) or ↓ مِقَدَّةٌ, (L,) The iron instrument with which skin is cut (يُقَدُّ). (L, * K, * TA.) مِقَدَّةٌ: see the next preceding paragraph.

مَقَدِّىٌّ Wine of El-Makadd, a town of the region of the Jordan, (K,) or, as is said in the Marásid and the Moajam, near Adhri'át, in the Howrán; (TA;) wrongly said by J to be without teshdeed to the د, for the wine called مَقَدَىٌّ is different from that called مَقَدِّىٌّ: (K:) or it is wine boiled until it is reduced to half its original quantity; likened to a thing that is divided (قُدَّ) in halves; so accord. to Rejá Ibn-Selemeh, and in the Nh and Ghareebeyn; and sometimes it is pronounced without teshdeed to the د. (TA.)

جر: جُرّ: سحب الذهب والفضة (بوشر).
جَرّ: قطَر، سحب وراءه (معجم الأسبانية ص291).
ويقال: كان له ما جرّ من إلى، أي كانت بلاده تمتد من إلى (البكري 130).
جر إلى: مال إلى، أشبه بعض الشبه، ففي ابن العوام (1: 42): أرضا حمراء يجر إلى الدكنة، وفي مخطوطة ليدن: بحر، وأرى أن الصواب: تجر.
خرج يجر الجيش: سار على رأس الجيش (كوسج مختار 103).
جرَّ رجله أو رجليه: سار يسحب رجله، سار ببطء شديد وجهد كبير. ويقال هذا عن المريض أو الكسيح أو من يخرج مكرها (معجم المتفرقات، زيشر 22: 83) وقد ترجمها ويتزشتاين بقوله ( Seine Füsse Schleppen mühsam") .
وفي المقري (3: 153): فقام يجر رجله كأنه مبطول. وبهذا المعنى: جر أطنابه ففي رياض النفوس (63ق): إن القاضي ابن عبدون بعد أن وبخ (مضى وهو يجر أطنابه).
وجرّ رجل فلان أو برجله. ومعناه اللفظي سحب رجله إنما يراد به أخرجه مرغما، أرغمه على الخروج، وأجبره على ترك المحل الذي هو فيه (معجم المتفرقات).
جرَّ بساقه: فشّج، لوى رجليه وهو يمشي (ألكالا) جرَّ سَنَه: ومعناه اللفظي: سحب زمامه، ويراد به مجازا: صنع ما شاء (عباد 3: 10).
جرَّيده على: مسح يده على، ففي كرتاس (120): جرّيده على الأسد وسكنه أي وضع يده على ظهر الأسد ولاطفه وهدأه. وكذلك جر بيده على، ففي رياض النفوس (82ق): وجر بيده على رأسه ودعا له. وفي (104ق) منه: كان يجر على كل إنسان منهم بيده فيبرأ.
أجَرّ. أجَرَّ الرواحل: وضع الجرير على الإبل، وهو حبل يوضع فوق أنوفها (أنظر لين في آخر مادة جرير).
الجِرَّة (معجم البلاذري).
بالاجرار: بالتتابع (الكالا).
انجَرَّ إلى: زحف الى، ففي كتاب محمد بن الحارث (241: فلما بصر به الشاهد وهو في مرضه وكربه يعالج الموت جثا على ركبتيه وجعل ينجر إليه).
انجر إلى وراء: تقهقر، تأخر (بوشر).
انجر بنا الكلام إلي: أدّى بنا الحديث إلى.
(المقري 1: 47، وإضافات وتصحيحات، وفليشر بريشت 157).
وانجرَّت على الجيش الغرناطي الهزيمة: أصابت الجيش الغرناطي الهزيمة (الخطيب 92و) اجتَرَّ. اجتْرًّ نَفَسَهُ: تنهد، تنفس الصعداء (أماري 194).
استجر: جذب، سحب، يقال مثلا استجر العدو إلى الكمين، ففي النويري (مصر، مخطوطة 2، ص115 و): انهزم المسلمون إلى جهة المدينة استجرار لهم. وتقرأ فيه بعد ذلك أن العدو سقط في الكمين.
وفي حيان- بسام (1: 58): استخرتهم (استجرتهم) البرابرة حتى ذا تمكنوا منهم عطفوا عليهم.
جَرَّة: قُلَّة، إناء من خزف للماء، وتجمع على جُرُر عند (بوشر).
وجَرَّة: أثر (رولاند) وعند شيرب جرَّة.
وعند بوشر من غير حركات) -والأثر الذي تتركه العجلة- وجرة المركب: أثر سير المركب.
واتباعه راحوا في جرته: أصاب اتباعه من السوء ما أصابه (بوشر).
جَرةَّ (بالأسبانية Cerro) وتجمع على جَرّات وجَرَ: ما يوضع على المغزل من الصوف أو مشاقة الكتان (الكالا)، وفيه: Cerro de lana o Lino ( انظر فكتور) وفي معجم فوك linum. ولا تزال هذه اللفظة مستعملة في مراكش، يقولون في المثل (عينين بَرَّه ما يغزلوا جَرهَّ). (ليرشندي).
جُرَّة: أثر (شيرب) أنظر جَرًّة.
جَرِير: يجمع على جزر (الكامل 112) جَرَاري (جمع): آلات تشد في المحاريث (رحلة إلى عواده 380).
جَرْائِرِيّ: صفة تطلق على صنف من البطيخ، وقد أطلقت عليه لأنه يشبه الجرة في شكله (ابن العوام 2: 223).
جَرّار، يقال: جيش جرار: كثير، لا يقل عدده فيما يقول المسعودي عن 12000 رجل (مونج 250).
وعين جَرّارة: ثَرَّة، كثيرة الماء (مونج 250).
وشهراً جَرّاراً: مدة تزيد على الشهر (معجم البلاذري) أو ناس جرار: غشاشون، نصابون (برتون 1: 119).
وجَرّار: طبقة من الخزانة تجر إلى الخارج، عامي (محيط المحيط).
وجَرار: عريش (مِجَرّ العجلة): مقبض الدفة آلة من آلات العجلة) (بوشر).
جَرارّ المدفع: آلة المدفع وتسير به (بوشر).
جَرَّارة: يوجد هذا الضرب من العقارب في عسكر مكرم (ابن البيطار 2: 454) وفي الأهواز عامة (الثعالبي لطائف 107).
جَرّارة: زلاجة (مركبة الجليد) ألكالا جارور: (أنظر فريتاج) - وجارور الباب: مفصلة، محور (بوشر).
وجارور: مجر (محيط المحيط) - وجارور: زليج النافذة (محيط المحيط).
جارُورَة: خشبة تربط إلى النورج فيجر بها (محيط المحيط).
مَجَرّ: جيش (أبو الوليد 374) (عسكر).
ومَجَرّ وجمعه مَجَرّات: سيل، مجرى الماء. (الكالا) - ومَجُرّ: صندوق علبة (دومب 93).
مِجَرّ: مطْوَل تجر به الخيل العربة (بوشر) مَجَرَّة: وفي ابن العوام المنجرة وهو مأخوذة من مجرة وهي خشبة عارضة في الرحى أو في آلة سحب الماء تربط إليها الدابة لتدويرهما (ابن العوام 1: 146، 147، وفي مخطوطة ليدن صواب كتابة الكلمة).

جر

1 جَرَّ, aor. ـُ (S, A, Msb,) inf. n. جَرٌّ; (S K;) and ↓ جرّر, inf. n. تَجْرِيرٌ (S K) [and app. تَجِرَّةٌ, said in the TA to be of the measure تَفْعِلَةٌ from الجَرُّ], with teshdeed to denote repetition or frequency of the action, or its relation to many objects, or intensiveness; (S;) and ↓ اجترّ, inf. n. اِجْتِرَارٌ; (S, L, K;) and ↓ اِجدرّ, inf. n. اِجْدِرَارٌ; (L, K;) in which the ت is changed into د, though you do not say اِجْدَرَأَ for اِجْتَرَأَ, nor اِجْدَرَحَ for اِجْتَرَحَ; (L;) and ↓ استجرّ; (K;) He dragged, drew, pulled, tugged, strained, extended by drawing or pulling or tugging, or stretched, (A, L, Msb, K,) a thing, (A,) or a rope, (S, Msb,) and the like. (Msb.) You say, جَرُّوا أَذْيَالَهُمْ They dragged along their hinder skirts. (A.) And الرُّمْحَ ↓ اجارّ He dragged, or drew along, the spear. (TA.) And الحَدِيثَ مِنْ أَبَاعِدِ أَطْرَافِهِ ↓ فُلَانٌ يَسْتَجِرُّ (assumed tropical:) [Such a one draws forth talk, or discourse, or news, or the like, from its most remote sources]. (A in art. بعد.) And مَا الَّذِى جَرَّكَ إِلَى هٰذَا الأَمْرِ (assumed tropical:) [What drew thee, led thee, induced thee, or caused thee, to do this thing]. (TA in art. دعو.) b2: Also جَرَّ, aor. ـُ (TA,) inf. n. جَرٌّ, (K,) (tropical:) He drove (camels and sheep or goats, TA) gently, (K, TA,) letting them pasture as they went along. (TA.) And جَرَّ الإِبِلَ عَلَى أَفْوَاهِهَا (tropical:) He drove the camels gently, they eating the while. (A.) b3: [Hence,] ↓ هَلُمَّ جَرًّا (tropical:) At thine ease. (TA.) ElMundhiree explains هَلهمَّ جُرُّوا as meaning (tropical:) Come ye at your ease; from الجَرُّ in driving camels and sheep or goats, as rendered above. (TA.) Yousay also, كَانَ ذَاكَ عَامَ كَذَا وَهَلُمَّ جَرًّا إِلَى اليَوْمِ (S, A, Msb, * TA) (tropical:) That was in such a year, and has continued to this day: (Msb, TA:) from الجَرُّ meaning the act of “ dragging,” &c.: (TA:) or from أَجْرَرْتُهُ الدَّيْنَ, or from أَجْرَرْتُهُ الرُّمْحَ. (Msb.) جرّا is here in the accus. case as an inf. n., or as a denotative of state: but it is disputed whether this expression be classical or postclassical. (TA.) [See also art. هلم] b4: جَرَّ الأَثَرَ, said of a numerous army, means (assumed tropical:) [It made a continuous track, so that] it left no distinct footprints, or intervening [untrodden] spaces. (TA.) b5: جَرَّتِ الخَيْلُ الأَرْضَ بِسَنَابِكِهَا (tropical:) The horses furrowed the ground with their hoofs. (As, A, TA.) b6: جَرَّ جَرِيرَةً, (S, A, Msb, K,) aor. ـُ and جَرَّ, (K,) but the latter form is disallowed by MF as not authorised by usage nor by analogy, (TA,) inf. n. جَرٌّ, (K,) He committed a crime, or an offence for which he should be punished, or an injurious action, (S, Msb, K, *) against (عَلِى [and إِلَى, as in the K voce جَنَى,]) another or others, (S, K,) or himself; (A, K;) [as though he drew it upon the object thereof;] syn. جَنَى جِنَايَةً. (S, TA.) It is said in a trad., بَايَعَهُ عَلَى أَنْ لَا يَجُرَّ عَلَيْهِ إِلَّا نَفْسَهُ [He promised, or swore, allegiance to him on the condition that he should not inflict an injury, meaning a punishment, upon him but for an offence committed by himself;] i. e., that he should not be punished for the crime of another, of his children or parent or family. (TA.) b7: جَرَّ الفَصِيلَ: see 4, in two places. b8: [جَرَّ الحَرْفَ فِى الإِعْرَابِ, aor. ـُ inf. n. جَرٌّ, (assumed tropical:) He made the final letter to have kesreh, in inflection; i. q. خَفَضَ, q. v.:] الجَرُّ is used in the conventional language of the Basrees; and الخَفْضُ, in that of the Koofees. (Kull p. 145.) A2: جَرٌّ, (S, A,) inf. n. جَرُورٌ, (K,) (tropical:) She exceeded the [usual] time of pregnancy. (A.) (tropical:) She (a camel) arrived at the time [of the year] in which she had been covered, and then went beyond it some days without bringing forth: (S, TA:) or withheld her fœtus in her womb after the completion of the year, a month, or two months, or forty days only: (K, * TA:) Th says that she sometimes withholds her fœtus [beyond the usual time] a month. (TA. [See also جَرَّتْ.]) (tropical:) She (a mare) exceeded eleven months and did not foal: (K, TA:) the more she exceeds the usual term, the stronger is her foal; and the longest time of excess after eleven months is fifteen nights: accord. to AO, the time of a mare's gestation, after she has ceased to be covered, to the time of her foaling, is eleven months; and if she exceed that time at all, they say of her, اللَّيْلَةُ. (TA.) (tropical:) She (a woman) went beyond nine months without bringing forth, (K, TA,) exceeding that term by four days, or three. (TA.) b2: (assumed tropical:) It (the night, كبد,) was, or became, long. (L in art. كبد.) b3: جَرَّ, aor. ـُ (TA,) inf. n. جَرٌّ; (K;) and ↓ انجرّ; (K;) (assumed tropical:) He (a camel) pastured as he went along: (IAar. K: [if so, the aor. is contr. to analogy:]) or he rode a she-camel and let her pasture [while going along]. (Kudot;.) b4: جَرَّ النَّوْءُ بِالمَكَانِ (assumed tropical:) The نوء [or auroral setting or rising of a star or asterism supposed to occasion rain] caused lasting rain in the place. (TA.) 2 جَرَّّ see 1, first sentence.3 جارَهُ, (S, K,) inf. n. مُجَارَرَةٌ, (TA,) or مُجَارَّةٌ, (TK,) He delayed, or deferred, with him, or put him off, by promising him payment time after time; syn. طَاوَلَهُ, (S,) or مَا طِلَهُ: (K:) or he put off giving him his due, and drew him from his place to another: (TA:) or i. q. جَانَاهُ, (so in copies of the K,) meaning, he committed a crime against him: (TK:) or حَابَاهُ. (TA, as from the K. [But this seems to be a mistranscription.]) It is said in a trad., لَا تُجَارّ أَخَاكَ وَلَا تُشَارِّهِ, i. e. Delay not, or defer not, with thy brother, &c.: [and do not act towards him in an evil, or inimical, manner; or do not evil to him, obliging him to do the like in return; or do not contend, or dispute, with him:] or bring not an injury upon him: but accord. to one reading, it is لَا تُجَارِهِ, without teshdeed, from الجَرْىBُ, and meaning, contend not with him for superiority. (TA.) 4 اجرّهُ He pierced him with the spear and left it in him so that he dragged it along: (S, K:) or so اجرّهُ الرُّمْحَ: (A, Msb:) as though [meaning] he made him to drag along the spear. (TA.) b2: He put the جَرِير, i. e. the rope, upon his neck. (Har p. 308.) b3: اجرّهُ جَرِيرَهُ [lit. He made him to drag along his rope; meaning,] (tropical:) he left him to pasture by himself, where he pleased: a prov. (L.) And اجرّهُ رَسَنَهُ [lit. He made him to drag along his halter; meaning,] (tropical:) he left him to do as he would: (S, K, TA:) he left him to his affair. (A, TA.) b4: اجرّهُ الدَّيْنَ (tropical:) He deferred for him the payment of the debt: (S, A, K:) he left the debt to remain owed by him. (Msb.) b5: اجرّهُ

أَغَانِىَّ (tropical:) He sang songs to him consecutively, successively, or uninterruptedly; syn. تَابَعَهَا: (S, K, TA:) or (tropical:) he sang to him a song and then followed it up with consecutive songs. (A, TA.) b6: اجرّ لِسَانَ الفَصِيلِ, (S,) or اجرّ الفَصِيلَ, (As, K, *) inf. n. إِجْرَارٌ; (K;) and الفَصِيلَ ↓ جَرَّ, (As K, *) inf. n. جَرٌّ; (K;) (tropical:) He slit the tongue of the young weaned camel, that it might not suck the teat: (S, K, TA:) or إِجْرَارُ الفَصِيلِ signifies (tropical:) the slitting the tongue of the young weaned camel, and tying upon it a piece of stick, that it may not suck the teat; because it drags along the piece of stick with its tongue: or الإِجْرَارُ is like التَّفْلِيكُ, signifying (assumed tropical:) a pastor's making, of coarse hair, a thing like the whirl, or hemispherical head, of a spindle, and then boring the tongue of the [young] camel, and inserting it therein, that it may not suck the teat: so say some: (ISk, TA:) the animal upon which the operation has been performed is said to be ↓ مَجْرُورٌ and ↓ مُجَرٌّ. (TA.) [But sometimes ↓ جَرَّ signifies merely He drew away a young camel from its mother: see خَلِيَّةٌ voce خَلِىٌّ, in three places.] b7: Hence, اجرّ لِسَانَهُ (tropical:) He prevented him from speaking. (A.) 'Amr Ibn-MaadeeKerib Ez-Zubeydee says, فَلَوْ أَنَّ قَوْمِى أَنْطَقَتْنِى رِمَاحُهُمْ نَطَقْتُ وَلٰكِنَّ الرِّمَاحَ أجَرَّتِ [And if the spears of my people had made me to speak, I had spoken; but the spears have prevented speech]: i. e., had they fought, and shown their valour, I had mentioned that, and gloried in it, (S,) or in them; (TA;) but their spears have prevented my tongue from speaking, by their flight. (S, * TA.) A2: اجرّ as an intrans. verb: see 8. b2: اجرّت البِئْرُ (tropical:) The well was, or became, such as is termed جَرُور. (Ibn-Buzurj, TA.) 7 انجرّ It (a thing, S) was, or became, dragged, drawn, pulled, tugged, strained, extended by drawing or pulling or tugging, or stretched; it dragged, or trailed along; syn. اِنْجَذَبَ. (S, K.) b2: See also 1, last sentence but one.8 احترّ and اجدرّ: see 1, in three places.

A2: اجترّ said of a camel, (S, Msb, K,) and any other animal having a كَرِش, (S, TA,) [i. e.] any clovenhoofed animal, (Msb,) He ejected the cud from his stomach and ate it again; ruminated; chewed the cud; (S, * Msb, * K * TA;) as also ↓ اجرّ. (Lh, K.) 10 إِسْتَجْرَ3َ see 1, in two places.

A2: اِسْتَجْرَرْتُ لَهُ (tropical:) I made him to have authority and power over me, (K, TA,) and submitted myself, or became submissive or tractable, to him; (A, K, TA;) as though I became to him one that was dragged, or drawn along. (TA.) b2: استجرّ عَنِ الرَّضَاعِ (assumed tropical:) He (a young camel) refrained from sucking in consequence of a purulent pustule, or an ulcer, in his mouth or some other part. (TA.) R. Q. 1 جَرْجَرَ, (S, Mgh, Msb,) inf. n. جَرْجَرَةٌ, (S, * K, * TA,) He (a stallion-camel) reiterated his voice, or cry, (S, * Mgh, Msb, K, *) or his braying, (TA,) in his windpipe. (S, * Mgh, Msb, K. *) b2: He, or it, made, or uttered, a noise, sound, cry, or cries; he cried out; vociferated; raised a cry, or clamour. (TA.) It (beverage, or wine,) sounded, or made a sound or sounds, (K, TA,) in the fauces. (TA.) And جَرْجَرَتِ النَّارُ (assumed tropical:) The fire sounded, or made a sound or sounds. (Msb.) A2: Also, (A, Msb,) inf. n. as above, (K,) He poured water down his throat; as also ↓ تَجَرْجَرَ: (K:) or he swallowed it in consecutive gulps, so that it sounded, or made a sound or sounds; (A, Msb, TA;) as also ↓ the latter verb. (K, * TA.) It is said in a trad., (of him who drinks from a vessel of gold or silver, Mgh, TA,) يُجَرْجِرُ فِى بَطْنِهِ نَارَ جَهَنَّمَ He shall drink down into his belly the fire of Hell (Az, A, Mgh, Msb) in consecutive gulps, so that it shall make a sound or sounds: (A:) or he shall make the fire of Hell to gurgle reiteratedly in his belly; from جَرْجَرَ said of a stallion-camel. (Mgh.) Most read النارَ, as above; but accord. to one reading, it is النارُ, (Z, Msb,) and the meaning is, (tropical:) The fire of Hell shall produce sounds in his belly like those which a camel makes in his windpipe: the verb is here tropically used; and is masc., with ى, because of the separation between it and النار: (Z, TA:) but this reading and explanation are not right. (Mgh.) b2: You say also, جَرْجَرَهُ المَآءَ He poured water down his throat so that it made a sound or sounds. (K, * TA.) R. Q. 2 see R. Q. 1, in two places.

لَا جَرَ and لَا ذَا جَرَ, for لَا جَرَمَ and لَا ذَا جَرَمَ: see art. جرم.

جَرٌّ (tropical:) The foot, bottom, base, or lowest part, of a mountain; (S, A, K;) like ذَيْلٌ: (A, TA:) or the place where it rises from the plain to the rugged part: (IDrd, TA:) or الجّرُّ أَصْلُ الجَبَلِ is a mistranscription of Fr, and is correctly الجُرَاصِلُ الجَبَلُ [i. e. جُراصِلٌ signifies “a mountain”]: (K:) but جُرَاصِلٌ is not mentioned [elsewhere] in the K, nor by any one of the writers on strange words; and [SM says,] there is evidently no mistranscription: جَرُّ الجَبَلِ occurs in a trad., meaning the foot, &c., of the mountain: and its pl. is جِرَارٌ. (TA.) b2: هَلْمَّ جَرًّا: see 1.

A2: See also جَرَّةٌ.

A3: لَا جَرَّ i. q. لَا جَرَمَ: see art. جرم. (TA.) جَرَّةٌ [A jar;] a well-known vessel; (Msb;) an earthen vessel; a vessel made of potters' clay: (T, IDrd, * S, * K: *) or anything made of clay: (Mgh:) dim. جُرَيْرَةٌ: (TA:) pl. جِرَارٌ (T, S, Mgh, Msb, K) and جَرَّاتٌ (Msb) and ↓ جَرٌّ, (T, S, Msb, K,) [or this last is rather a coll. gen. n., signifying pottery, or jars, &c.,] like تَمْرٌ in relation to تَمْرَةٌ; or, accord. to some, this is a dial. var. of جَرَّةٌ. (Msb.) Beverage of the kind called نَبِيذ made in such a vessel is forbidden in a trad.: (Mgh, TA:) but accord. to IAth, the trad. means a vessel of this kind glazed within, because the beverage acquires strength, and ferments, more quickly in a glazed earthen vessel. (TA.) A2: See also جِرَّةٌ: A3: and see what here next follows.

جُرَّةٌ (S, K) and ↓ جَرَّةٌ (K) A small piece of wood, (K,) or a piece of wood about a cubit long, (S,) having a snare at the head, (S, K,) and a cord at the middle, (S,) with which gazelles are caught: (S, K:) when the gazelle is caught in it, he strives with it awhile, and struggles in it, and labours at it, to escape; and when it has overcome him, and he is wearied by it, he becomes still, and remains in it; and this is what is termed [in a prov. mentioned below] his becoming at peace with it: (S, * TA:) or it is a staff, or stick, tied to a snare, which is hidden in the earth, for catching the gazelle; having cords of sinew; when his fore leg enters the snare, the cords of sinew become tied in knots upon that leg; and when he leaps to escape, and stretches out his fore leg, he strikes with that staff, or stick, his other fore leg and his hind leg, and breaks them. (AHeyth, TA.) نَاوَصَ الجُرَّةَ ثُمَّ سَالَمَهَا He struggled with the جرّة and then became at peace with it [see above] is a prov. applied to him who opposes the counsel, or opinion, of a people, and then is obliged to agree: (S, * TA:) or to him who falls into a case, and struggles in it, and then becomes still. (TA.) And it is said in another prov., هُوَ كَالبَاحِثِ عَنِ الجُرَّةِ [He is like him who searches in the earth for the]. (AHeyth, TA.) In the phrase إِذَا أَفْلَــتَتْ مِنْ جُرَّتَيْهَا , in a saying of Ibn-Lisán-el-Hummarah, referring to sheep, [app. meaning When they escape from their two states of danger,] by جرّتيها he means their place of pasture (المَجَرّ) in a severe season [when they are liable to perish], and when they are scattered, or dispersed, by night, and [liable to be] attacked, or destroyed, by the beasts of prey: so says ISk: Az says that he calls their مجر two snares, into which they might fall, and perish. (TA.) جِرَّةٌ A mode, or manner, of dragging, drawing, pulling, tugging, straining, or stretching. (K.) A2: The stomach of the camel, and of a clovenhoofed animal: this is the primary signification: by extension of its meaning, it has the signification next following. (Msb.) b2: The cud which a camel [or cloven-hoofed animal] ejects from its stomach, (Az, S, * IAth, Mgh, Msb, K, *) and eats again, (K,) or chews, or ruminates, (Az, IAth, Msb,) or to chew, or ruminate; (S;) as also ↓ جَرَّةٌ: (K:) it is said to belong to the same predicament as بَعْر. (Mgh.) Hence the saying, لَا أَفْعَلُ ذٰلِكَ مَا اخْتَلَفَتِ الدِّرَّةُ وَالجِرَّةُ I will not do that as long as the flow of milk and the cud go [the former] downwards and [the latter] upwards. (S, A. * [See also دِرَّةٌ.]) And اُجْتُلِبَتِ الدِّرَّةُ بِالجِرَّةِ [The flow of milk was procured by the cud]: alluding to the beasts' becoming full of food, and then lying down and not ceasing to ruminate until the time of milking. (IAar, TA.) and لَا يَحْنَقُ عَلَى جِرَّتِهِ (assumed tropical:) He will not bear rancour, or malice, against his subjects:: or, as some say, cross he will not conceal a secret: (TA:) and مَا يَحْنَقُ عَلَى جِرَّةٍ and مَا يَكْظِمُ على جِرَّةٍ (assumed tropical:) he does not speak when affected with rancour, or malice: (TA in art. حنق:) [or the last has the contr. signification: for] لَا يَكْظِمُ عَلَى جِرَّتِهِ means (tropical:) he will not be silent respecting that which is in his bosom, but will speak of it. (TA in art. كظم.) b3: Also The mouthful with which the camel diverts and occupies himself until the time when his fodder is brought to him. (K.) جَرُورٌ (tropical:) A female that exceeds the [usual] time of pregnancy. (A.) (tropical:) A she-camel that withholds her fœtus in her womb, after the completion of the year, a month, or two months, or forty days only; (K, * TA;) or, three months after the year: they are the most generous of camels that do so: none do so but those that usually bring forth in the season called الرَّبِيع (المَرَابِيع); not those that usually bring forth in the season called الصَّيْف (المَصَايِيف): and only those do so that are red [or brown], and such as are of a white hue intermixed with red (الصُّهْب), and such as are ash-coloured: never, or scarcely ever, such as are of a dark gray colour without any admixture of white, because of the thickness of their skins, and the narrowness of their insides, and the hardness of their flesh. (IAar, TA. [See also 1: and see خَصُوفٌ.]) b2: Also (assumed tropical:) A she-camel that is made to incline to, and to suckle, a young one not her own; her own being about to die, they bound its fore legs to its neck, and put upon it a piece of rag, in order that she might know this piece of rag, which they then put upon another young one; after which they stopped up her nostrils, and did not unclose them until the latter young one had sucked her, and she perceived from it the odour of her milk. (L.) b3: Also, applied to a horse, (S, A, K,) and a camel, (K,) (tropical:) That refuses to be led; refractory: (S, A, K:) of the measure فَعُولٌ in the sense of the measure مَفْعُولٌ; or it may be in the sense of the measure فَاعِلٌ: (Az, TA:) or a slow horse, either from fatigue or from shortness of step: (A 'Obeyd, TA:) pl. جُرُرٌ. (TA.) b4: And (assumed tropical:) A woman crippled; or affected by a disease that deprives her of the power of walking: (Sh, K:) because she is dragged upon the ground. (Sh, TA.) b5: بِئْرٌ جَرُورٌ (tropical:) A deep well; (Sh, S, K;) from which the water is drawn by means of the سَانِيَة [q. v.], (S, A,) and by means of the pulley and the hands; like مَتُوحٌ and نَزُوعٌ: (A:) or a well from which the water is drawn [by a man] upon a camel [to the saddle of which one end of the wellrope is attached]; so called because its bucket is drawn upon the edge of the mouth thereof, by reason of its depth. (As, L.) جَرِيرٌ A rope: pl. أَجِرَّةٌ. (Sh, TA.) A rope for a camel, corresponding to the عِذَار of a horse, (S, K,) different from the زِمَام. (S.) Also The nose-rein of a camel; syn. زِمَامٌ: (K:) or a cord of leather, that is put upon the neck of a she-camel: (Msb:) or a cord of leather, like a زمام: and applied also to one of other kinds of plaited cords: or, accord. to El-Hawázinee, [a string] of softened leather, folded over the nose of an excellent camel or a horse. (TA.) [See also خِطَامٌ.]

جِرَارَةٌ The art of pottery: the art of making jars, or earthen vessels. (TA. [See جَرَّةٌ.]) جَرِيرَةٌ A crime; a sin; an offence which a man commits, and for which he should be punished; an injurious action: (S, * Msb, * K, * TA:) syn. ذَنْبٌ, (Msb, K,) and جِنَايَةٌ: (S:) of the measure فَعِيلَةٌ in the sense of the measure مَفْعُولَةٌ: (Msb:) pl. جَرَائِرُ. (A.) See also what next follows.

فَعَلْتُ كَذَا مِنْ جَرَّاكَ, (S, A, * K, *) and من جَرَّائِكَ, (K,) and من جَرَاك, and من جَرَائِكَ, (S, K,) and ↓ من جَرِيرَتِكَ, (K,) means من أَجْلِكَ, (S, A, K,) i. e., [originally, I did so] in consequence of thy committing it, namely, a crime: and then, by extension of its application, [because of thee, or of thine act &c.; on thine account; for thy sake;] indicating any causation. (Bd in v. 35, in explanation of من جَرَّاكَ and من أَجْلِكَ.) One should not say مِجْرَاكَ, (S,) or بِجْرَاكَ. (A.) جِرِّىٌّ (written in the Towsheeh with fet-h to the ج also, TA,) [The eel;] a kind of fish, (S, K,) long and smooth, (K,) resembling the serpent, and called in Persian مَارْ مَاهِى; said to be a dial. var. of جِرِّيثٌ; (TA;) not eaten by the Jews, (K,) and forbidden to be eaten by 'Alee; (TA;) having no scales: (K:) or any fish having no scales. (Towsheeh, TA.) جِرِّيَّةٌ The stomach, or triple stomach, or the crop, or craw, of a bird; syn. حَوْصَلَةٌ; (S, K;) as also جِرِّيْئَةٌ [q. v.] (K) and قِرِّيَّةٌ. (Az, TA.) You say, ألْقَاهُ فِى جِرِّيَّتِهِ, meaning, (tropical:) He ate it. (A, TA.) See also art. جرى.

جَرَّارٌ A man who leads a thousand. (T, end of art. حفز.) b2: جَيْشٌ جَرَّارٌ, (S, A,) and كَتِيبَةٌ جَرَّارَةٌ, (S, K,) (tropical:) An army, and a troop of horse or the like, that marches heavily, by reason of its numbers: (As, S, K:) or dragging along the apparatus of war: (A:) or numerous. (TA.) A2: A potter; a maker of jars, or earthen vessels. (TA. [See جَرَّةٌ.]) جَرَّارَةٌ A small, (S, A, K, TA,) yellow, (A, TA,) female (TA) scorpion, (S, A, K, TA,) like a piece of straw, (TA, [thus I render على شكل التبنة, but I think that there must be here some mistranscription, as the words seem to be descriptive of form,]) that drags its tail; (S, K;) for which reason it is thus called; one of the most deadly of scorpions to him whom it stings: (TA:) pl. جَرَّارَاتٌ. (A, TA.) جَرَّانُ: see جَارٌّ, last sentence.

جَرْجَرٌ The thing [or machine] of iron with which the reaped corn collected together is thrashed. (K.) [See نَوْرَجٌ and مِدْوَسٌ.]

A2: See also جِرْجِرٌ.

جِرْجِرٌ: see جَرْجَارٌ.

A2: Also The bean; or beans; syn. فُولٌ; (S, K;) and so جَرْجَرٌ: (K:) of the dial. of the people of El-'Irák. (TA.) b2: See also جِرْجِيرٌ.

جَرْجَرةٌ, an onomatopœia: (Msb:) A sound which a camel reiterates in his windpipe: (S, K:) the sound made by a camel when disquieted, or vexed: (TA:) the sound of pouring water into the throat: (TA:) or the sound of the descent of water into the belly: (IAth, TA:) or the sound of water in the throat when drunk in consecutive gulps. (Msb.) [See R. Q. 1.]

جَرْجَارٌ A camel that reiterates sounds in his windpipe: (S:) or a camel that makes much noise [or braying]; as also ↓ جِرْجِرٌ and ↓ جُرَاجِرٌ. (K.) b2: The sound of thunder. (K.) A2: A certain plant, (S, K,) of sweet odour; (S;) a certain herb having a yellow flower. (AHn, TA.) جُرْجُورٌ A large, or bulky, camel: (K:) pl. جَرَاجِرُ, (Kr, K,) without ى [before the final letter], though by rule it should be with ى, except in a case of poetic necessity. (TA.) And, as a pl., Large, or bulky, camels; as also [its pl.] جَرَاجِرُ: (S:) or large-bellied camels: (TA:) and generous, or excellent, camels: (K, TA:) and a herd, or collected number, (K, TA,) of camels: (TA:) and مَائَةٌ جُرْجُورٌ a complete hundred (K, TA) of camels. (TA.) جِرْجِيرٌ (S, K) and ↓ جِرْجِرٌ (K) [The herb eruca, or rocket;] a certain leguminous plant, (S, K,) well known: (K;) a plant of which there are two kinds; namely, بَرَّىّ [i. e. eruca sylvestris, or wild rocket], and بُسْتَانِىّ [i. e. eruca sativa, or garden-rocket]; whereof the latter is the better: its water, or juice, removes scars, and causes milk to flow, and digests food: (TA:) AHn says that the جِرْجِير is the بَاقِلَّى [q. v.]; and that the جِرجِير مِصْرِىّ is the تُرْمُس: [but see this last word.] (TA in art. ترمس.) جَرْجَارَةٌ A mill, or mill-stone; syn. رَحًى: (K:) because of its sound. (TA.) جُرَاجِرٌ: see جَرْجَارٌ. b2: Also That drinks much; (K; [in the CK misplaced;]) applied to a camel: you say إِبِلٌ جُرَاجِرَةٌ. (IAar, TA.) b3: And hence, (TA,) Water that makes a noise. (K.) جَارٌّ [act. part. n. of 1; Dragging, drawing, &c.]. b2: جَارُّ الضَّبُعِ (tropical:) Rain that draws the hyena from its hole by its violence: or the most violent rain; as though it left nothing without dragging it along: (TA:) or rain that leaves nothing without making it to flow, and dragging it along: (IAar, TA:) or the torrent that draws forth the hyena from its hole: (A:) and in like manner, الضَّبُعِ ↓ مَجَرُّ the torrent that has torn up the ground; as though the hyena were dragged along in it. (IAar, Sh, TA.) You say also مَطَرٌ جَارُّ الضَّبُعِ, and مَطْرَةٌ جَارَّةُ الضَّبُعِ. (A.) b3: إِبِلٌ جَارَّةٌ (tropical:) Working camels; because they drag along burdens; (A, Mgh;) or tropically so called because they are dragged along by their nose-reins: (Mgh:) or camels that are dragged along by their nosereins: (S, K, TA: [but in the copies of the S, and in those of the K, in my possession, تَجُرُّ is put for تُجَرُّ, though the latter is evidently meant, as is shown by what here follows:]) جارّة is of the measure فَاعِلَةٌ in the sense of the measure مَفْعُولَةٌ: it is like as when you say عِيشَةٌ رَاضَيَةٌ in the sense of مَرْضِيَّةٌ, and مَآءٌ دَافِقٌ in the sense of مَدْفُوقٌ: (S:) or it means such as carry goods, or furniture and utensils, and wheat, or food. (Az, TA voce حَانٌّ, q. v.) It is said in a trad. that there is no poor-rate (صَدَقَة) in the case of such camels, (S, Mgh,) because they are the ridingcamels of the people; for the poor-rate is in the case of pasturing camels, exclusively of the working. (S.) b4: لَا جَارَّ لِى فِى هٰذَا (tropical:) There is no profit for me in this to attract me to it. (A, TA.) A2: حَارٌّ جَارٌّ is an expression in which the latter word is an imitative sequent to the former; (S, K;) but accord. to A 'Obeyd, it was more common to say حَارٌّ يَارٌّ, with ى: (S:) and one says also ↓ حَرَّانُ يَرَّانُ جَرَّانُ. (TA in art. حر.) جِوَرٌّ is mentioned by Az in this art., meaning Rain that draws along everything: and rain that occasions the herbage to grow tall: and a large and heavy [bucket of the kind called] غَرْب; explained in this sense by AO: and a bulky camel; and, with ة, in like manner applied to a ewe: Fr says that the و in this word may be considered as augmentative or as radical. (TA.) [See also art. و.]

جَارَّةٌ [fem. of جَارٌّ, q. v.: and, as a subst.,] A road to water. (K.) جَارُورٌ A river, or rivulet, of which the bed is formed but a torrent. (S, * K, * TA.) الأَجَرَّانِ The jinn, or genii, and mankind. (IAar, K.) مَجَرٌّ [The place, or track, along which a thing is, or has been, dragged, or drawn]. You say, رَأَيْتُ مَجَرَّ ذَيْلِهِ [I saw the track along which his hinder skirt had been dragged]. (A.) See also المَجَرَّةُ: and جَارٌّ. b2: A place of pasture. (TA.) b3: The جَائِز [or beam] upon which are placed the extremities of the عَوَارِض [or rafters]. (K) مُجَرٌّ: see 4, in the latter portion of the paragraph.

المَجَرَّةُ (tropical:) [The Milky Way in the sky;] the شَرَج of the sky; (K;) the whiteness that lies across in the sky, by the two sides of which are the نَسْرَانِ [or two constellations called النَّسْرُ الطَّائِرُ and النَّسْرُ الوَاقِعُ]: or [the tract called] الطَّرِيقُ المَحْسُوسةُ [which is probably the same; or the tract], in the sky, along which (مِنْهَا) the [wandering] stars [or planets] take their ways: (TA:) or the gate of Heaven: (K:) so called because it is like the trace of the مَجَرّ [or place along which a thing has been dragged, or drawn]. (S.) Hence the prov., تُرْطِبْ هَجَرْ ↓ سِطِى مَجَرْ (tropical:) Reach the middle of the sky, O milky way, (مجر being for مجرّة,) and the palm-trees of Hejer will have ripe dates. (A, * TA.) مَجْرُورٌ [pass. part. n. of 1]: see 4, latter portion.