قلب: قلب: قلب الرداء الشيء حوله وجعل أعلاه أسفله وباطنه ظاهره (محيط المحيط).
قلب على العدو: كر على العدو (بوشر) ضحكوا حتى قلبوا على قفاهم: ضحكوا حتى وقعوا على قفاهم. (ألف ليلة 1: 63) وفي المطبوع منها قلبوا وهو خطأ، لأنهم يستعملون انقلب مطاوع قلب بهذا المعنى.
قلب: صب، سكب. ففي ألف ليلة (1: 68).
أقعدت على السفرة باطية صينية وقلب فيها ماء خلاف.
قلب الأرض للزراعة: حولها بالقلب، عزق الأرض، حرث بالمر. (محيط المحيط، بوشر، عبد الواحد ص 23، ابن العوام 1: 55، 61، 71). والمصدر منه ليس قلبا فقط بل قليب أيضا. (لبن العوام 1، 22، 43، 71، 522، 2: 1).
وفي معجم بوشر: قلب الأرض بالمر: حرثها بالمر.
قلب الشيء للابتياع: تصفحه فرأى داخله وباطنه. (محيط المحيط).
قلب الأمر ظهرا لبطن: اختبره. (محيط المحيط).
قلب القوم: صرفهم. (محيط المحيط).
قلب: بدل، غير، حول. يقال مثلا: قلب الماء خمرا. (بوشر) وفي المقري (1: 444): سكره قلب مجلس الأنس حربا وقتالا.
مقلوب (اسم المفعول): ممسوخ، مسيخ، مخول الصورة. ففي باسم (ص80) وحين رأي باسما يفرط في الشراب قال في سره: والله ما هذا إلا عفريت مقلوب.
قلب الأعيان: تستعمل هذه الكلمة في الكلام عن المشعبذين الذين يوهمون الناس أنهم يبدلون الأشياء ويغيرونها. وليس عكس العينين وجعل أعلاها أسفلها كما ترجمها دي سلان الذي أخطأ فظن أن الأعيان هنا معناها العيون، ويظهر إنه لم يلاحظ أن عكس العيون وجعل أعلاها أسفلها خال من كل معنى. ففي المقدمة (2: 308): من يخيل أشياء من العجائب بإيهام قلب الأعيان. وفي المقري (3: 23):
فلله من أعيان قوم تآلفوا ... على عقد سحر أو على قلب أعيان
قلب أحمر: صار أحمر، احمر وجهه من الخجل (بوشر).
قلب: نابذ. (فوك) ولا أدري ما يعنيه بهذا فكلمة ماكس التي ذكرها مرادفة لهذه الكلمة معناها استحط ثمن البضاعة.
قلب (بالتشديد): عزق الأرض وحرثها بالمر. (بوشر، ابن العوام 1: 65).
قلب: يبس الكلأ وجففنه بأن جعل أعلاه سافله وسافله أعلاه وكرر ذلك. (بوشر).
قلب الورق: تصفحه. (بوشر).
قلب الرأي في: تردد في، تحير في، حار. (بوشر) وفي بسام (3: 39و): يقلب الرأي في أمره ظهره لبطنه.
قلب أبوابا في الحرب: قام بعدد من الحركات الحربية. (ألف ليلة 3: 275).
قلب: فحص: بحث، نقب. (هلو، المعجم اللاتيني العربي، معجم مسلم، المقري 2: 660).
قلب: تفقد المكان وفحصه وفتشه. وفتش المواضع والأشخاص. (بوشر).
قلب الشيء لشرائه: تصفحه وفحصه ورأى داخله وباطنه، ففيه (أماري ديب ص128، 143، 157، 197). وفي العقد الصقلي: بمعرفة الدار المذكورة بالنظر والعيان والخبرة والمشاهدة والتقليب. وتقال في الكلام عن تجار الرقيق الذين يفحصون الفتيات من الجواري. ففي ألف ليلة (1: 419): فقال له التاجر عن أذنك اكشف عن وجهها واقلبها كما يقلب الناس الجواري لأجل الاشتراء.
وفيها (1: 421): فاعتقد إنها تمنعه من التقليب.
وكذلك يقال: قلب المعادن بمعنى فحصها واختبرها. (المقدمة 3: 412).
قلب: قارن، قابل (الكالا) والمصدر تقليب.
قلب الكلام: افسد الكلام. (بوشر).
التقليب في المعاش: السعي في كسب القوت والاجتهاد فيه. (المقدمة 3: 8).
اقلب: عزق الأرض وحرثها بالمر، مثل قلب وقلب. (ابن العوام 1: 62).
اقلب: غير صوته وبدله. (ألف ليلة برسل 3: 251).
اقلب: حول إلى. ففي السعدية (النشيد 66): اقلب البحر يبيسا.
اقلب ذيله على رأسه: غطى رأسه بذيل ثوبه. (ألف ليلة برسل 2: 34).
اقلب: رقد قضيب الكرم، وقد الدالية. (ابن العوام 1: 3 ب، 185).
اقلب الخد: خلع الفك، مزق الفك. (الكالا).
تقلب: تحول من جنب إلى جنب. ففي رايسكه (في معجم فريتاج) في الكلام عن المضطجع الذي لا يقدر على أن ينام: اضطرب وتحول من جنب إلى جنب في سريره. (دي ساسي طرائف 1: 36).
وفي معجم فوك: اضطرب في سريره حين لم يستطع النوم.
تقلب السمك خارج الماء: اختلج، ارتعص، اهتز. (كليلة ودمنة ص250).
تقلب في الهواء، في الكلام عن الرقاص: قفز في الهواء واستدار على نفسه. (ابن بطوطة 4: 412).
تقلب: فرفر، تلون، لم يثبت على حال. (فوك).
تقلب به: تصرف به. ففي كتاب عبد الواحد (ص165): واذكر لك هذا لتنظر كيف تقلب الأيام بأهلها.
تقلب: انتقل من مكان إلى آخر: ففي بسام (1: 85و): غلب عليه الفالج لكنه لم يعدمه حركة ولا تقلبا. وفي كتاب عبد الواحد (80): تقلب في بلاد الأندلس.
تقلب: تصرف كما يشاء. ففي قصة عنتر (ص14): وكانوا لا يخضعون لشريعة ولا قانون يتقلبوا تحت المشية والقدرة. أي يفعلون ما يشاءون وما يقدرون عليه.
تقلب في: مرادف تصرف في. ففي محيط المحيط والقاموس المحيط: تقلب في الأمور تصرف فيها كيف شاء. وفي الإدريسي (القسم الثاني، الفصل السادس ص6): تجارات يتقلبون فيها ويتغيشون منها.
وفي (أماري ديب ص46): التصرف في تجارتهم والتقلب في بضاعتهم. (انظر رحلة ابن جبير ص95).
تقلب: تحول، تغير. (بوشر). متقلب: متغير، قابل للتغير والتحول. (ويجرز ص28).
تقلب: تناوب، تعاقب، تتالى. ففي كوسج (طرائف ص96): يتقلب على ظهور الخبل، أي يركب مرة هذا الحصان ومرة حصانا آخر.
تقلب: حرث الأرض بالمر، وعزقها. مثل: قلب وقلب وأقلب. (ابن العوام 63:1).
انقلب: وردت في عبارة للماوردي (ص76) وقد أسيء تفسيرها في معجمه وهي: فلا ينقلب أحد منكم إلا بفداء أو ضربة عنق. ومعنى هذا الفعل هو المعنى المألوف وهو رجع وانصرف إلى أهله. غير أن ذكر الكلمتين ضربة عنق غير منطقي فما معنى يرجع بضربه عنق.
انقلب عليه: ضاده، خالفه، صار ضده.
ففي ويجرز (ص28) عليك أن تقرأ: وعلم أن الناس متقلبون، وعلى من انقلب عليهم الدهر منقلبون.
انقلب: سقط على قفاه (كليلة ودمنة ص174). وفي (ألف ليلة 1: 64، 65): ضحكوا حتى انقلبوا على قفاهم.
انقلبت المدينة: كانت المدينة في حركة. ففي ألف ليلة (1: 95): وانقلبت المدينة لأجلي وصاروا يتفرجون علي.
انقلب: انهار، وسقط. (بوشر). وفي ألف ليلة (1: 99): وصرخ علينا صرخة تخيل لنا أن القصر انقلب علينا.
انقلب: ترجح، ارتجح، اهتز في الأرجوحة (بوشر).
انقلب: تحول، تبدل. يقال مثلا: انقلب انقلب الجبل ذهبا. (بوشر، ألف ليلة 1: 98).
وفي ألف ليلة (1: 10): فانقلب العفريت في صورة أسد (3: 57).
انقلبت البهائم: ماتت. (فوك).
اقتلب: أصيب بداء النقطة، أصيب بالصرع. (فوك).
قلب: تستعمل بمعنى أبان وأوان في مثل قولهم قلب الشتاء (تقويم ص112).
ويقال أيضا: قلب الزريعة أي أوان البذر، موسم الزرع. (تقويم ص109).
قلبه حاضر: رابط الجاش، حاضر الفكر (بوشر).
على قلب واحد: بالإجماع، على رأي واحد. (فوك).
قلب: بهجة، جذل، بشاشة، سرور، انشراح، ابتهاج فرح. ففي رياض النفوس (ص79 و): سأل الولي أبو جعفر أحمد خادمه الفتى لماذا أنت حزين؟ فقال له قلبي ما وجدت منه ما أحب فقال له أبو جعفر عمك أحمد (يريد أنا) له تسعون سنة ماله قلب تحب أنت أن يكون لك قلب.
قلب: جهد، مجهود، كد. (الكالا).
أخذ بقلبه: انظرها في مادة أخذ.
ذو القلبين: جميل بن معمر الشاعر (محيط المحيط). لأنه كان من أحفظ العرب (تاج العروس).
قلب اللوز والفستق والبندق: لبه الذي نزع عنه قشره. ففي المقدسي (ص180): ومن مآب قلوب اللوز. وفيه (ص393): والروذة وبوسنة معادن اللوز من القلوب بأربعة دوانيق.
وقد أستعمل قلب لوز وقلب فستق وقلب بندق الخ اسما للجمع بدل قلوب لوز. وفي ألف ليلة (1: 56) إن امرأة اشترت من نقلى قلب فستق وقلب لوز.
وفي برسا (1: 149): قلب بندق، وفي طبعة كلكتا القديمة لسنة1814 (1: 155): لب الفستق، وهو يدل على نفس المعنى. وفي أماري (ديب ص202): زيت طيب وعسل نحل وصبون وبندق وقلب لوز.
وفي حكاية باسم الحداد (ص109): أكل قطعة لحم وقلب فستق، وفي معجم بوشر: قلب جوز: نصف جوزة خضراء أزيل عنها قشرها.
قلب، والجمع قلوبات، وقلوبات سكر: ملبس، وهو خليط من اللوز والفستق والبندق مغطى بالسكر.
ويقال: قلوبات فقط، ففي المقريزي (2: 230): أربع خوافق صيني مملوءة طعاما مفتخرا بالقلوبات ونحوها. وفي ألف ليلة (برسل 1: 149)، وكانت السيدة قد أخذت ما تحتاج إليه من جميع القلوبات والمكسرات. وفيها (برسل 2: 87) نقدم له زبدية حبرمان وخثره بقلوبات سكر. وفيها (برسل 2: 89): قد طبخ حبرمان هائل محلا مخثر بجلاب مختوم بالماء الورد والقلوبات. وفيها (برسل 12: 91): بأنواع الأطعمة بالقلوبات والسكر. والصواب بالقلوبات.
قلب، والجمع قلوب: رأس مدور من الملفوف والخش. ووسط الفاكهة البقول الذي لا يؤكل (بوشر). وقد نقل بوشار من هيروزيكون (1: 36).
الحديث: كان طعام يحيى عليه السلام الحردا (الجراد) وقلوب الشجر، وقال الشارح: هو الذي ينبت في وسطها غضا طريا قبل أن يقوى ويصلب. وفي ابن البيطار (1: 13): وقد يفعل ذلك ماء طبيخ قلوب أطراف الشجرة نفسها.
قلب: السعف في أعلى جذع النخلة. ففي ألف ليلة (1: 322): طلع فوق النخلة وتدارى (وتوارى) في قلبها.
قلب البيت: أرى أن يترجم قلب البيت عند البكري (ص20) بما معناه أعلى البيت، فهو يقول: في مدخل الميناء الضحل بناية عالية هي دليل الملاحين، فإذا رأى قلب البيت أصحاب السفن- اداروها إلى مواضع معلومة. وقد ترجم كل من كاترميرودي سلان كلمة قلب بما معناه: وسط، وأرى أن هذا لا يلائم المعنى.
قلب: جناس التصحيف، وهو عكس ترتيب حروف الكلمة لتكون كلمة لها معنى آخر. وهو إما قام وهو عكس حروف الكلمة مثل حلب فإذا قلبت صارت بلح. (وهو في معجم بوشر قلب وهو خطأ).
وقلب وداع: عادو. وفي المقري (1: 61) بيت للأحنف هو:
حشامك فيه للأحباب فتح ... ورمحك فيه للأعداء حتف
وأما ناقص، مثل قولهم: اللهم استر عوارتنا وآمن روعاتنا. (انظر: ميهرن بلاغة، ومحيط المحيط).
قلب: نقد قلب: نقد زائف (بوشر) ويذكر هذا المعنى في المعاجم الفارسية.
قلوب: لابد أنها مرادفة قوالب، لأنهم يقولون قلوب الجامات كما يقولون قوالب الجامات (انظرها في مادة جام).
قلب: بطارخ، نوع من الكافيار المضغوط المجفف. ففي ألف ليلة (برسل 10: 153): وبقي عنده جبن وزيتون وقلب بطارخ (وقد سقطت كلمة قلب من طبعة ماكن) وكذلك في (برسل 10: 454) وإني أجهل معناها.
على قلبك: تقال جوابا لبارك الله فيك، كما تقال لشارب الماء بمعنى هنيئا (بوشر).
في قلبك: في ألف ليلة (برسل 9: 312): وقالوا له أن مال أبينا في قلبك ومعناها في حوزتك وحيازتك لأن في طبعة ماكن: عندك.
وإني أميل إلى إبدال في قلبك بكلمة قبلك وهي مرادف عندك تماما.
في قلب بعضهم: بعضهم بعوض بعضا (بوشر).
قلب الأرض= سورنجان. (المستعيني في مادة سورنجان).
قلب الأسد: ثمانية كواكب في كوكبة الأسد. (ألف استرون 1: 69، دورن ص54).
قلب الثور: اسم يطلق على نوع من الزيتون الضخم الحجم والذي دق طرفه كالكمثري.
قلب: جزدان، كيس نقود. (شيرب).
قلب حجر: أسم ثوب وهو نوع من المنصورية. (انظر: منصورية). (المقري 3: 643).
قلب المحزون: ترنجان، بقلة الضب، (المستعيني مادة باذرنجويه).
قلب الطير: صنف من الأجاص الصغير. (بوشر). (انسورث في ريتر اركنده) (11: 501).
قلوب الطير: هيوفاريقون، داذي عند أهل المغرب. (معجم المنصوري في مادة هيوفارقيون).
قلب القرآن: سورة يس، وهي السورة السادسة والثلاثون. (رياض النفوس ص98 و، دسكرياك ص149).
أرباب القلوب: الصوفية (المقري 1: 568).
عمل قلبه: جخف، فخر، افتخر، عظم شأنه. (بوشر).
أفعال القلوب: هي حسب وظن ورأى ووجد وعلم وزعم وخال. وقد أطلق عليها هذا الاسم لأن معانيها قائمة بالقلب مثل علم ورأى ووجد، (دي ساسي قواعد 2: 580).
وجع القلب: صداع. (جاكسون ص153). قلب. (ابن البيطار يذكر ضبط هذه الكلمة ونقطها وذلك مذكور في مخطوطتي المستعيني): فضة (ابن البيطار 2: 313).
قلب: كاسر الحجر، سكس افراغية، ليثو سفرمن. (ابن البيطار 2: 312). وقد أطلق هذا الاسم على هذا النبات لأن بزره أبيض صلب كالفضة. (المستعيني، معجم المنصوري).
قلب الماس: نوع من السمك. (ابن بطوطة 4: 112، 211).
قلبة: اسم الوحدة من قلب مصدر قلب.
فعند أبي الوليد (ص614): يقلبك قلبة ويديرك إدارة.
قلبة: قمح مسلوق عند بعض العامة (محيط المحيط).
قلوب: مقام، نغمة موسيقية، مقام الألحان (صفة مصر 14: 29). قليب: قبر (رايت 113).
قليب: مصدر قلب بمعنى عزق الأرض وحرثها بالمر (انظر قلب) ويجمع على قلب. ففي ابن العوام (2: 10، 17): وأفضل القليب ما عمل أربع قلب (والقلب هنا تدل على المعنى الذي يلي).
قليب: أرض محروثة. ففي ابن العوام (2: 518): وهذه الأرض إذا فعل بها هذا الفعل صلحت وهي تسمى القليب. (واقرأ فيه ويأتي كما جاء في مخطوطتنا بدل وما في) (17: 20).
وفي معجم فوك: قليب أرض محروثة والجمع قلائب. وفي العقد الطليطلي في الكلام عن حاصل الزراعة في العام التالي الجمع قلالب. ففيه: وثلث ما يضم من شراب وثلث جميع القلالب حيث ما عرف له قليب في الثلاثة قرى.
قليبات: قنبيط الشتاءن نوع من الملفوف الايطالي، أو شكير الملفوف. (بوشر).
قلاب: متقلب. 0فوك) ومتغير، متحرك، متنقل، متبدل. (بوشر).
قلاب اللون: متلون، متقلب اللون. (بوشر).
قلابات: نوع من الحمام تنقلب في طيرانها.
قلابة: حديدة تقلب بها سقاطة الباب (محيط المحيط).
قالب، وقالب، وفتح اللام اكثر (محيط المحيط) وكسر اللام في معجم فوك والكالا، والجمع قوالب وقواليب (ويقول صاحب محيط المحيط إنما أشبع الكسرة ليزاوج بينها وبين أساليب وقد ذكرها الحريري في مقامته العشرين. وقد وردت كلمة قواليب في لطائف الثعالبي (ص129).
وهذه الكلمة مأخوذة من الكلمة اليونانية كالأبوس التي معناها في الأصل شكل، هيئة، نموذج، مثال. وتدخل في الحذاء ليستقيم شكله.
(فليشر، معجم ص72، الكالا، محيط المحيط، ألف ليلة 4: 681).
قالب: قالب حذاء وهو أداة لتوسيع الأحذية (بوشر).
قالب: ما تفرغ فيه المعادن وغيرها ليكون مثالا لما يصاغ منها (الكالا، هلو، دي ساسي طرائف 1: 235). ويقال مجازا: صب على (أو قي) قالب فلان: قلد فلانا وسار سيرته. (عباد 3: 39، 56 رقم 4).
قالب: قبقاب من الخشب سميك النعل عالي الكعب كان النساء يحتذينه لتطول قامتهن.
وقد أنبأني بذلك السيد دي غويه، وأنا أعرف هذا المعنى وقد جاء في الحديث وقد نقل السيد دي غويه من الفائق (2: 366) هذه العبارة: كان الرجال والنساء في بني إسرائيل يصلون القالبين تطاول بهما لخليلها فألقي عليهن الحيض. فسر القالبان بالرقيصين من الخشب والرقيص النعل بلغة اليمن وإنما القي عليهن الحيض عقوبة لئلا يشهدن الجماعة مع الرجال.
ويرى صديقي العلامة أن هذه الكلمة تدل على هذا المعنى في عبارة ألف ليلة (برسل 2: 195) التي أربكتني وهي: والصبية قد أقبلت بقوج وقالب وعصبة وروائح طيبة.
قالب: صندوق من رصاص. ففي لطائف الثعالبي (ص129): وكانوا ينقلون الرقي (البطيخ الأحمر) في قواليب الرصاص معبأة بالثلج.
سكر قالب: رأس سكر. (هوست ص 271، مارتن ص30).
قالب سكر: رأس سكر (بوشر، ألف ليلة 1: 125). قالب جبن: راس جبن، قطعة جبن (همبرت ص12).
قالب طوب؛ أجرة. (بوشر، همبرت ص190).
قالب: ختم، طابع، خاتم، راسوم، مهر. (ابن بطوطة 2: 91، المقدمة 3: 130).
قالب: مطبعة، آلة الطبع (الكالا).
صاحب قالب: صاحب مطبعة (الكالا).
قالب: عيار، سعة أنبوب السلاح الناري (هلو) وأرى أن أهل الجزائر يستعملون اليوم كلمة قالب بهذا المعنى وأنهم أخذوها من الفرنسية Calibre ولا أزال أصر على أن كلمة Calibre من أصل لاتيني على الرغم من أن السيد دفيك (ص79) له رأي آخر. وكلمة Calibre التي ذكرت في القسم الثاني من معجم فيكتور القديم جديرة بالاعتبار فهو يترجم الكلمة الفرنسية Calibre بالكلمة الإيطالية calibre, peso ugual وبالكلمة الأسبانية equilibrio و peso ygual قالب: مشطرة، اداة لتخطيط الخطوط المستقيمة (همبرت ص83).
قالب: منهج، نظام، قاعدة. (هلو).
قالب: مظهر الرجل. ففي كتاب عبد الواحد (ص62): وجعلت أتحدث معه على طريق السخرية به والضحك على قالبه.
اخرج القالب: قلد مظهر الرجل وإشاراته، حاكاه. (فوك) = حكى انظرها).
قالب: جسم، نقيض قلب وروح. ففي روتجرز (ص145): قيامه معه في حروبه بقلبه وقالبه.
وفي ميرشند (سلجوق ص69 طبعة فلرز): أنت إذا غبت عنا بالقالب فأنت حاضر عندنا في القلب والفرس يقولون: قالب بي روح: جسم بلا روح.
اقلب: اكثر تغيرا. (المفصل ص186).
تقلب. والجمع تقلبات (هذا ما كان فريتاج أن يكتبه وليست تقلبة. ونفس هذه الملاحظة تنطبق على تقلبية): تغير، تلون، تبدل، تحول (بوشر، المقري 1: 134).
تقلب: تردد، تحير، (بوشر).
تقلب: ميخ، تحول وتغير في الصورة والمظهر (بوشر).
تقلب: ثورة. (بوشر).
تقلب: ترجل عن الفرس، وعن البغل. (الكالا).
تقلبة: قلبة، كبة، انقلاب، ويقال: ضرب تقلبة أي تشقلب.
تقليب: نموذج، عينة، (نمونة)، مسطرة، (الكالا).
وقد ذكر: استخبار، ثم ذكر بعد ذلك: muestra en otra manera تقليب. ولا أدري ماذا يعني.
تقليب النفس: عند الأطباء الجهد الذي تقوم به المعدة التقيؤ. وفي معجم المنصوري: هو حركة المعدة بالقيء وهو التهوع.
مقلب: مقلب، حاشدة، قطعة من البندقية يضرب عليها ديك البندقية. (بوشر).
شقلبا مقلبا: بلا نظام، خبط عشواء. (بوشر). مقلوب: التشبيه المقلوب: التشبيه المعكوس، كما في قول الشاعر:
وبدا الصباح كأن غرته ... وجه الخليفة حين يمتدح
(ميهرن بلاغة ص25).
رأس بالمقلوب: رأس مختصل التفكير. (بوشر).
مقلوب: قفا القماش، ضد وجه القماش (هلو).
مقلوب: مرقد، يقال دالية من الكرم مقلوبة أي دفنت في الأرض لتبت لها جذور. (ابن العوام 1: 187) وانظر: اقلب.
حديث مقلوب: حديث عرف بأنه قد رواه بعض الرواة غير أن إسناده قد نسب إلى راو آخر (دي سلان المقدمة 2: 585).
مقلوب: النغم السابع. وقد أطلق عليه هذا الاسم لأنه يدل على العودة إلى سلم الأنغام فبعد أن يترفعوا إلى النغم الثامن يعودوا إليه. (صفة مصر 14: 18).
مقلوب: جثة، جيفة حيوان، رمة (فوك).
انقلاب: منقلب، مدار انقلاب الشمس الصيفي أو الشتائي. (بوشر، ابن العوام 2: 378، 186).
دائرة الانقلاب: مدار، دائرة المدار، يقال مثلا: مدار السرطان (المنقلب الصيفي) ومدار الجدي (المنقلب الشتوي). (بوشر).

قلب

1 قَلَبَهُ, (S, A, Mgh, O, Msb, K,) aor. ـِ (Msb, K.) inf. n. قَلْبٌ, (Msb,) He altered, or changed, its, or his, mode, or manner, of being; (A, Mgh, Msb, * K;) and ↓ قلّبهُ signifies the same, (K,) or is like قَلَبَهُ in the sense expl. above and in other senses but denotes intensiveness and muchness; (Msb;) and ↓ اقلبهُ also signifies the same as قَلَبَهُ in the sense expl. above, (K,) on the authority of Lh, but is of weak authority. (TA.) Hence, (Mgh,) He inverted it; turned it upside-down; turned it so as to make its upper most part its undermost; (S, * A, * Mgh, Msb;) namely, a thing; (S;) for instance, a [garment of the kind called] رِدَآء: (A, * Mgh:) and ↓ قلّبهُ has a similar meaning, but [properly] denotes intensiveness and muchness. (Msb. See two exs. of the latter verb voce قَلَبَةٌ.) And, (A, K,) like ↓ قلّبهُ, [except that the latter properly denotes intensiveness and muchness,] (K,) it signifies حَوَّلَهُ ظَهْرًا لِبَطْنٍ (A, K) [He turned it over, or upsidedown as meaning so that the upper side became the under side; lit. back for belly; accord. to the TA, meaning back upon belly (ظَهْرًا عَلَى بَطْنٍ); but this is hardly conceivable; whereas the former explanation is obviously right in another case: (see 5:) and another meaning of قَلَبَهُ and ↓ قُلبهُ, i. e. he turned it inside-out, is indicated in the TA by its being added, so that he knew what was in it]. b2: See an ex. voce قَلَابِ. One says, قَلَبَ كَلَامًا [meaning He altered, or changed, the order of the words of a sentence or the like, by inversion, or by any transposition]. (TA.) [And in like manner, قَلَبَ كَلِمَةً He altered, or changed, the order of the letters of a word, by inversion, or by any transposition.] Es-Sakháwee says, in the Expos. of the Mufassal, that when they transpose [the letters of a word], they do not assign to the [transformed] derivative an inf. n., lest it should be confounded with the original, using only the inf. n. of the original that it may be an evidence of the originality [of the application of the latter to denote the signification common to both]: thus they say يَئِسَ, inf. n. يَأْسٌ; and أَيِسَ is مِنْهُ ↓ مَقْلُوبٌ [i. e. formed by transposition, or metathesis, from it], and has no inf. n.: when the two inf. ns. exist, the grammarians decide that each of the two verbs is [to be regarded as] an original, and that neither is مقلوب from the other, as in the case of جَذَبَ and جَبَذَ: but the lexicologists [in general] assert that all such are [of the class termed]

مقلوب. (Mz, close of the 33rd نوع.) [and قَلَبَ likewise signifies He changed, or converted, a letter into another letter; the verb in this sense being doubly trans.: for ex., one says, قَلَبَ الوَاوَ يَآءً He changed, or converted, the و into ى.] b3: And [hence] one says, قَلَبَهُ عَنْ وَجْهِهِ (assumed tropical:) He turned him [from his manner, way, or course, of acting, or proceeding, &c.]: and Lh has mentioned ↓ اقلبهُ [in the same sense], but as being disapproved. (TA.) And قَلَبَ الصِّبْيَانَ (tropical:) He (the teacher) turned away [or dismissed] the boys to their dwellings: (Th, A, TA:) or sent them [away], and returned them, to their abodes: and Lh has mentioned ↓ اقلبهم as a dial. var. of weak authority, saying that the former verb is that which is used by the Arabs in this and other [similar] cases. (TA.) And قَلَبْتُ القَوْمَ (assumed tropical:) I turned away [or dismissed] the people, or party; (Th, S, O;) like as you say صَرَفْتُ الصِّبْيَانَ. (Th, S.) And قَلَبَ اللّٰهُ فُلَانًا إِلَيْهِ (assumed tropical:) [God translated such a one unto Himself, by death: meaning God took his soul]; as also ↓ اقلبه; (K, TA;) whence the saying of Anooshirwán, اللّٰهُ مُقْلَبَ أَوْلِيَائِهِ ↓ أَقْلَبَكُمُ (assumed tropical:) [May God translate you with the translating of his favourites (مقلب being here an inf. n.), meaning, as He translates his favourites]. (TA.) b4: And قَلَبَ عَيْنَهُ, and حِمْلَاقَهُ, (TA,) or حِمْلَاقَ عَيْنِهِ, (A,) [He turned about, or rolled, his eye, and therefore the parts of his eye that are occasionally covered by the eyelids,] on the occasion of anger, (A, TA,) and of threatening. (TA.) b5: قَلَبَ, aor. ـِ inf. n. قَلْبٌ; and ↓ اقلب likewise, but this is of weak authority, mentioned by Lh; signify also He turned over bread, and the like, when the upper part thereof was thoroughly baked, in order that the under side might become so. (TA.) And you say, قَلَبْتُ الإِنَآءَ عَلَى رَأْسِهِ [I turned over the vessel upon its head]. (Msb, in explanation of كَبَبْتُ الإِنَآءَ.) And قَلَبْتُ الأَرْضَ لِلزِّرَاعَةِ [I turned over the earth for sowing]: and ↓ قَلَّبْتُهَا, also, I did so much.] (Msb.) And يُقْلَبُ التُّرَابُ بِالحَفْرِ [The earth is turned over in digging]: whence قَلَبْتُ قَلِيبًا means I dug a well. (A.) b6: And [hence also] one says, قَلَبْتُ الشَّىْءَ لِلْاِبْتِيَاعِ I turned over the thing, or (assumed tropical:) I examined the several parts, or portions, of the thing, (تَصَفَّحْتُهُ,) [or I turned over the thing for the purpose of examining it,] with a view to purchasing, and saw its outer part or side, and its inner part or side: and ↓ قَلَّبْتُهُ, also, I did so much. (Msb.) And قَلَبَ السِّلْعَةَ (tropical:) He (a trafficker) examined the commodity, and scrutinized its condition: and ↓ قَلَّبَهَا, also, he did so [much]. (A.) And قَلَبَ الدَّابَّةَ and الغُلَامَ (tropical:) [He examined, &c., the beast, or horse, or the like, and the youth, or young man, or male slave]: (A:) and قَلَبَ المَمْلُوكَ, aor. ـِ inf. n. قَلْبٌ, (tropical:) he uncovered and examined the male slave, to look at [or to see] his defects, on the occasion of purchasing. (O, TA.) And قَلَبْتُ الأَمْرَ ظَهْرًا لِبَطْنٍ (assumed tropical:) I considered [or turned over in my mind] what might be the issues, or results, of the affair, or case: and ↓ قَلَّبْتُهُ, also, I did so much. (Msb.) A2: قَلَبٌ signifies اِنْقِلابٌ, (S, A, O, K, TA,) meaning A turning outward, (TK,) and being flabby, (TA,) of the lip, (S, A, O, K,) or of the upper lip, (TA,) of a man: (S, A, O, K, TA:) it is the inf. n. of قَلِبَت said of the lip (الشَّفَةُ); (TA;) [and also, accord. to the TK, of قَلِبَ said of a man as meaning His lip had what is termed قَلَبٌ:] and hence ↓ أَقْلَبُ as an epithet applied to a man; and [its fem.] ↓ قَلْبَآء as an epithet applied to a lip. (S, A, O, K, TA.) A3: قَلَبَهُ, (S, A, O, K,) aor. ـُ (Lh, K) and قَلِبَ, (K,) He (a man, S, O) hit his heart. (S, A, O, K.) And It (a disease) affected, or attacked, his heart. (A.) and قُلِبَ He (a man) was affected, or attacked, by a pain in his heart, (Fr, A, * TA,) from which one hardly, or nowise, becomes free. (Fr, TA.) and قُلِبَ said of a camel, (As, S, O, K, TA,) inf. n. قُلَابٌ, (As, S, TA,) He was attacked by the disease called قُلَاب expl. below: (As, S, O, K, TA:) or he was attacked suddenly by the [pestilence termed] غُدَّة, and died in consequence. (As, TA.) b2: [Hence,] قَلَبَ النَّخْلَةَ (tropical:) He plucked out the قَلْب, or قُلْب, meaning heart, of the palm-tree. (S, A, O, K.) b3: And قَلَبَتِ البُسْرَةُ (assumed tropical:) The unripe date became red. (S, O, K.) 2 قَلَّبَ see 1, first quarter, in four places. Yousay, قَلَّبْتُهُ بِيَدِى [I turned it over and over with my hand], inf. n. تَقْلِيبٌ. (S.) [And hence several other significations mentioned above.] See, again, 1, latter half, in four places. b2: فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ, (A, O,) in the Kur [xviii. 40], (O,) means فاصبح يقلّب كفّيه ظَهْرًا لِبَطْنٍ [and he began to turn his hands upside-down, or to do so repeatedly,] in grief, or regret: (Bd:) or (tropical:) he became in the state, or condition, of repenting, or grieving: (Ksh, A, O:) for تَقْلِيبُ الكَفَّيْنِ is an action of him who is repenting, or grieving; (Ksh, O:) and therefore metonymically denotes repentance, or grief, like عَضُّ الكَفِّ and السُّقُوطُ فِى اليَدِ. (Ksh.) b3: [تَقْلِيبُ المَالِ لِغَرَضِ الرِّبْحِ occurs in the A, in art. تجر, as an explanation of التِّجَارَةُ, meaning (assumed tropical:) The employing of property, or turning it to use, in various ways, for the purpose of gain.] And you say, قَلَّبْتُهُ فِى الأَمْرِ, meaning صَرَّفْتُهُ [i. e. (assumed tropical:) I employed him to act in whatever way he pleased, according to his own judgment or discretion or free will, or I made him a free agent, in the affair: or I made him, or employed him, to practise versatility, or to use art or artifice or cunning, in the affair: and simply, I employed him in the managing of the affair]. (K in art. صرف.) [And قَلَّبَ الفِكَرَ فِى أمّرٍ (assumed tropical:) He turned over and over, or revolved repeatedly, in his mind, thoughts, considerations, or ideas, with a view to the attainment of some object, in relation to an affair.] And قلّب الأُمُورَ, (TA,) inf. n. تَقْلِيبٌ, (S, K, TA,) (tropical:) He investigated, scrutinized, or examined, affairs, [or turned them over and over in his mind, meditating what he should do,] and considered what would be their results. (TA.) وَقَلَّبُوا لَكَ الأُمُورَ is a phrase occurring in the Kur-án [ix. 48,] (Msb,) and is tropical, (A,) meaning (tropical:) [And they turned over and over in their minds affairs, meditating what they should do to thee: or] they turned over [repeatedly in their minds] thoughts, or considerations, concerning the beguiling, or circumventing, thee, and the rendering thy religion ineffectual]: (Jel:) or they meditated, or devised, in relation to thee, wiles, artifices, plots, or stratagems; and [more agreeably with the primary import of the verb] they revolved ideas, or opinions, respecting the frustrating of thy affair. (Ksh, Bd.) 4 أَقْلَبَ see 1, in six places. [اقلبهُ, said of God, also signifies (assumed tropical:) He made him to return from a journey: see an ex. in the first paragraph of art. صحب. (In the phrase أَقْبِلْنَا بِذِمَّةٍ, expl. in the TA in art. دم as meaning Restore us to our family in safety, أَقْبِلْنَا is a mistranscription for أَقْلِبْنَا.)]

A2: اقلب as intrans., said of bread [and the like], It became fit to be turned over [in order that the other side might become thoroughly baked]. (S, O, K.) b2: And اقلب العِنَبُ The grapes became dry, or tough, externally, (K, TA,) and were therefore turned over, or shifted. (TA.) A3: Also He had his camels attacked by the disease called قُلَاب. (S, O, K.) 5 تقلّب الشَّىْءُ ظَهْرًا لبِطْنٍ [The thing turned over and over, or upside-down as meaning so that the upper side became the under side, (lit. back for belly,) doing so much, or repeatedly], like as does the serpent upon the ground vehemently heated by the sun. (S, O, TA.) تقلّب said of a man's face [&c.] signifies تصرّف [i. e. It turned about, properly meaning much, or in various ways or directions; or it was, or became, turned about, &c.]. (Jel in ii. 139.) And تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ, in the Kur [xxiv. 37], means In which the hearts and the eyes shall be in a state of commotion, or agitation, by reason of fear, (Zj, Jel, TA,) and impatience; (Zj, TA;) the hearts between safety and perdition, and the eyes between the right side and the left. (Jel.) And فِى تَقَلُّبِهِمْ, in the Kur xvi. 48, means (assumed tropical:) In their journeyings for traffic. (Jel. [See also the Kur iii. 196, and xl. 4.]) You say, تقلّب فِى البِلَادِ, (TA,) and فى الأُمُورِ, (K, TA,) meaning تَصَرَّفَ فِيهَا كَيْفَ شَآءَ [i. e. (assumed tropical:) He acted in whatsoever way he pleased, according to his own judgment or discretion or free will, or as a free agent, in journeying, for traffic or otherwise, in the country, and in the disposal, or management, of affairs: and simply, he employed himself in journeying, for traffic or otherwise, in the country, and in the disposal, or management, of affairs: or تقلّب فى الامور means he practised versatility, or used art or artifice or cunning, in the disposal, or management, of affairs]. (K, * TA.) and هُوَ يَتَقَلَّبُ فِى أَعْمَالِ السُّلْطَانِ (tropical:) He acts as he pleases, &c., or simply he employs himself, in the offices of administration, or in the provinces, of the Sultán]. (A.) 7 انقلب, of which مُنْقَلَبٌ is an inf. n., (S, O, K, TA,) syn. with اِنقِلَابٌ, (TA,) and also a n. of place, (S, O, K, TA,) like مُنْصَرَفٌ, (S, O, TA,) is quasi-pass. of قَلَبْتُهُ: (S, O:) it signifies It, or he, was, or became, altered, or changed, from its, or his, mode, or manner, of being: (TA:) [and hence,] it (a thing) became inverted, or turned upside-down [&c.: see 1]. (S.) b2: And [hence] الاِنْقِلَابُ إِلَى اللّٰهِ means (assumed tropical:) The transition, and the being translated, or removed, to God, by death: and [in like manner] المُنْقَلَبُ means the transition [&c.], of men, to the final abode. (TA. [See an ex. in p. 132, sec. col., from the Kur xxvi. last verse.]) b3: And الاِنْقِلَابُ means also (assumed tropical:) The returning, in an absolute sense: and, as also المُنْقَلَبُ, particularly, from a journey, and to one's home: thus, in a trad., in the prayer relating to journeying, أُعُوذُ بِكَ مِنْ كَآبَةِ المُنْقَلَبِ (assumed tropical:) [I seek protection by Thee from the being in an evil state in respect of the returning from my journeying to my home]; i. e., from my returning to my dwelling and seeing what may grieve me. (TA.) The saying in the Kur xxii. 11 وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ means (assumed tropical:) And if trial befall him, and [particularly such as] disease in himself and his cattle, he returns [to his former way, i. e., in this case,] to infidelity. (Jel. [See also other exs. in the Kur in ii. 138 and iii. 138.]) And one says, انقلب عَنِ العَهْدِ [meaning (assumed tropical:) He withdrew, or receded, from the covenant, compact, agreement, or engagement]. (S in art. حول.) [See also an ex. from the Kur-án (lxvii. 4) voce خَاسِئٌ.]

قَلْبٌ The heart; syn. فُؤَادٌ: (Lh, T, S, M, O, Msb, K, &c.:) or [accord. to some] it has a more special signification than the latter word: (O, K:) [for] some say that فؤاد signifies the “ appendages of the مَرِىْء [or œsophagus], consisting of the liver and lungs and قَلْب [or heart]: ” (K in art. فأد:) [and, agreeably with this assertion,] it is said that the قلب is a lump of flesh, pertaining to the فؤاد, suspended to the نِيَاط [q. v.]: Az says, I have observed that some of the Arabs call the whole flesh of the قلب, its fat, and its حِجَاب [or septum?], قَلْب and فُؤَاد; and I have not observed them to distinguish between the two [words]; but I do not deny that the [word]

قلب may be [applied by some to] the black clot of blood in its interior: MF mentions that فؤاد is said to signify the “ receptacle,” or “ covering,” of the heart, (وِعَآءُ القَلْبِ, or غِشَاؤُهُ, [i. e. the pericardium,]) or, accord. to some, its “ interior: ” the قَلْب is said to be so called from its تَقَلُّب: [see 5:] the word is of the masc. gender: and the pl. is قُلُوبٌ. (TA.) بَنَاتُ القَلْبِ means (assumed tropical:) The several parts, or portions, [or, perhaps, appertenances,] of the heart. (TA in art. بنى.) [And قَلْبٌ is also used as meaning The stomach, which is often thus termed in the present day: so, for ex., in an explanation of طَنِخ, q. v.] b2: قَلْبُ العَقْرَبِ (also called simply, القَلْبُ, Kzw) is (assumed tropical:) A certain bright star, [the star a in Scorpio,] between two other stars, which is one of the Mansions of the Moon, (S, O,) namely, the Eighteenth Mansion; so called because it is in the heart of Scorpio: (MF:) [it rose aurorally, about the commencement of the era of the Flight, in Central Arabia, together with النَّسْرُ الوَقِعُ (a of Libra) on the 25th of November, O. S.: (see مَنَازِلُ القَمَرِ, in art. نزل:)] the commencement of the period when the cattle breed in the desert is at the time of its [auroral] rising and the [auroral] rising of النسر الواقع; these two stars rising together, in the cold season: the Arabs say, القَلبْ جَآءَ الشِّتَآءُ كَالْكَلْبْ [When the heart of the Scorpion rises, the winter comes like the dog]: and they regard its نَوْء [q. v.] as unlucky; and dislike journeying when the moon is in Scorpio: at its نَوْء [meaning auroral rising], the cold becomes vehement, cold winds blow, and the sap becomes stagnant in the trees: its رَقِيب is الدَّبَرَانُ [q. v.] (Kzw.) There are also three similar appellations of other stars: these are قَلْبُ الأَسَدِ (assumed tropical:) [Cor Leonis, or Regulus, the star a of Leo]: قَلْبُ الثَّوْرِ, an [improper] appellation of الدَّبَرَانُ: and قَلْبُ الحُوتِ, a name of الرِّشَآءُ [q. v.]. (TA.) b3: And القَلْبُ is syn. with الضَّمِيرُ [signifying (assumed tropical:) The heart as meaning the mind or the secret thoughts]. (Msb in art. ضمر.) b4: And (assumed tropical:) The soul. (TA.) b5: And (assumed tropical:) The mind, meaning the intellect, or intelligence. (Fr, S, O, Msb, K.) So in the Kur l. 36: (Fr, S, O, TA:) or it means there endeavour to understand, and consideration. (TA.) Accord. to Fr, you may say, مَا لَكَ قَلْبٌ (assumed tropical:) Thou hast no intellect, or intelligence: (TA:) and مَا قَلْبُكَ مَعَكَ (assumed tropical:) Thine intellect is not present with thee: (O, TA:) and أَيْنَ ذَهَبَ قَلْبُكَ (assumed tropical:) Whither has thine intellect gone? (TA.) [And hence, أَفْعَالُ القُلُوبِ (assumed tropical:) The verbs significant of operations of the mind; as ظَنَّ, and the like.] b6: See also قُلْبٌ. b7: [قَلْبُ الجَيْشِ means (assumed tropical:) The main body of the army; as distinguished from the van and the rear and the two wings: mentioned in the S and K in art. خمس; &c.] b8: And قَلْبٌ signifies also (assumed tropical:) The pure, or choice, or best, part of anything. (L, K, * TA.) It is said in a trad. إِنَّ لِكُلِّ شَىْءٍ قَلْبًا وَقَلْبُ القُرْآنِ يٰس (tropical:) [as though meaning, Verily to everything there is a choice, or best, part; and the choice, or best, part of the Kur-án is Yá-Seen (the Thirty-sixth Chapter)]: (A, O, L, TA:) it is a saying of the Prophet; [and may (perhaps better) be rendered, verily to everything there is a pith; and the pith &c.; from قَلْبٌ, as meaning, like قُلْبٌ, the “ pith ” of the palm-tree; but,] accord. to Lth, it is from what here immediately follows. (O.) One says, جِئْتُكَ بِهٰذَا الأَمْرِ قَلْبًا, meaning (tropical:) I have come to thee with this affair unmixed with any other thing. (A, * O, L, TA.) b9: Also (tropical:) A man genuine, or pure, in respect of origin, or lineage; (S, A, O, K;) holding a middle place among his people; (A;) and ↓ قُلْبٌ signifies the same: (O, K:) the former is used alike as masc. and fem. and sing. and dual and pl.; but it is allowable to form the fem. and dual and pl. from it: (S, O:) one says عَرَبِىٌّ قَلْبٌ (S, A, * O) and ↓ قُلْبٌ (O) (tropical:) a genuine Arabian man, (S, A, * O,) and اِمْرَأَةٌ قَلْبٌ (S, * A, O *) and قَلْبَةٌ (S, A, O) and ↓ قُلْبَةٌ (K) a woman genuine, or pure, in respect of origin, or lineage: (S, A, * O, K:) Sb says, they said هٰذَا عَرَبِىٌّ قَلْبٌ and قَلْبًا (assumed tropical:) [This is an Arabian genuine, or pure, &c., and being genuine, or pure, &c.]; using the same word as an epithet and as an inf. n.: and it is said in a trad., كَانَ عَلىٌّ قُرَشِيًّا قَلْبًا, meaning (assumed tropical:) 'Alee was a Kurashee genuine, or pure, in respect of race: or, as some say, the meaning is, an intelligent manager of affairs; from قَلْبٌ as used in the Kur l. 36. (L, TA.) قُلْبٌ (S, A, Mgh, O, Msb, K) and ↓ قَلْبٌ (S, O, Msb, K) and ↓ قِلْبٌ (S, O, K) (tropical:) The لُبّ, (S, O,) or شَحْمَة, (A, K,) or جُمَّار, (Mgh, Msb,) [i. e. heart, or pith,] of the palm-tree; (S, A, Mgh, O, Msb, K;) which is a soft, white substance, that is eaten; it is in the midst of its uppermost part, and of a pleasant, or sweet, taste: (TA: [see also جُمَّارٌ:]) or the best of the leaves of the palm-tree, (AHn, K [in which this explanation relates to all the three forms of the word, but app. accord. to AHn it relates only to the first of them], and TA,) and the whitest; which are the leaves next to the uppermost part thereof; and one of these is termed ↓ قُلْبَةٌ, with damm and sukoon: (AHn, TA:) or قُلْبٌ, with damm, signifies the branches of the palm-tree (سَعَف [in my copy of the Msb سعفة]) that grow forth from the قلب [meaning heart]: (T, TA: [see العَوَاهِنُ and الخَوَافِى, pls. of عَاهِنٌ, or عَاهِنَةٌ, and خَافِيَةٌ:]) the pl. is قِلَبَةٌ, (S, O, Msb, K,) which is of the second, (Msb,) [or of all,] and قُلُوبٌ, (Msb, K,) a pl. of the second, (Msb,) and أَقْلَابٌ, (Msb, K,) a pl. [of pauc.] of the first. (Msb.) b2: And قُلْبٌ signifies also (tropical:) A bracelet (S, O, K, TA) that is worn by a woman, (K, TA,) such as is one قُلْب, (S, O, TA, but in the O, one قَلْب,) [as though meaning such as is single, not double,] or such as is one قِلْد, ('Eyn, T, MS, [and this is evidently the right reading, as will be shown by what follows,]) meaning such as is formed by twisting [or rather bending round] one طَاق [i. e. one wire (more or less thick), likened to a yarn, or strand], not of a double طَاق; (MS;) and they say سِوَارٌ قُلْبٌ; (TA;) and قُلْبُ فِضَّةٍ i. e. a [woman's] bracelet [of silver], (A, Mgh, Msb, TA,) such as is not twisted [like a cord, or rope, of two or more strands, as are many of the bracelets worn by Arab women]: (Mgh, Msb, TA:) so called as being likened to the قُلْب of the palm-tree because of its whiteness; (A, Mgh, Msb, TA;) or, as some say, the converse is the case. (Mgh.) b3: And (tropical:) A serpent: (S, O:) or a white serpent: (A, K:) likened to the bracelet so called. (S, O.) A2: قُلْبٌ as an epithet, and its fem. قُلْبَةٌ: see قَلْبٌ, last sentence, in three places.

قِلْبٌ: see the next preceding paragraph.

قُلْبَةٌ, as a subst.: see قُلْبٌ, former half.

A2: Also Redness. (IAar, O, K.) مَا بِهِ قَلَبَةٌ There is not in him any disease, (S, A, Mgh,) thus says IAar, adding, for which he should be turned over (↓ يُقَلَّب) and examined, (S,) and in this sense it is said of a camel [and the like], (TA,) or on account of which he should turn over upon his bed: (A:) or there is not in him anything to disquiet him, so that he should turn over upon his bed: (Et-Tá-ee, TA:) or thers is not in him any disease, and any fatigue, (K, TA,) and any pain: (TA:) or there is not in him anything; said of one who is sick; and the word is not used otherwise than in negative phrases: accord. to IAar, originally used in relation to a horse or the like, meaning there is not in him any disease for which his hoof should be turned upsidedown (↓ يُقَلَّب) [to be examined]: (TA:) or it is from القُلَابُ, (Fr, S, A, TA,) the disease, so termed, that attacks camels; (TA;) or from قُلِبَ [q. v.] as said of a man, and means there is not in him any disease on account of which one should fear for him. (Fr, TA.) أَوْدَى الشَّبَابُ وَحُبُّ الخَالَةِ الخَلِبَهٌ وَقَدْ بَرِئْتُ فَمَا بِالقَلْبِ مِنْ قَلَبَهٌ [Youthfulness has perished, and the love of the proud and self-conceited, the very deceitful, woman, (thus the two epithets are expl. in art. خلب in the S,) and I have recovered so that there is not in the heart any disease, &c.]; meaning I have recovered from the disease of love. (S, TA.) قَلَابِ [as used in the following instance is an attributive proper name like فَجَارِ &c.]. اِقْلِبْ قَلَابِ [Alter, O alterer,] is a prov. applied to him who turns his speech, or tongue, and applies it as he pleases: accord. to IAth, to him who has made a slip of the tongue, and repairs it by turning it to another meaning: يَا, he says, is suppressed before قلاب. (TA. [See also Freytag's Arab. Prov. ii. 247.]) قُلَابٌ A certain disease of the heart. (Lh, K.) And (K) A disease that attacks the camel, (As, S, O, K,) occasioning complaint of the heart, (As, S, O,) and that kills him on the day of its befalling him: (As, S, O, K:) or a disease that attacks camels in the head, and turns it up. (Fr, TA.) [It is also mentioned as an inf. n. of قُلِبَ, q. v.] Accord. to Kr, it is the only known word, signifying a disease, derived from the name of the member affected, except كُبَادٌ and نُكَافٌ. (TA in art. كبد.) قِلَابٌ: see قِلِّيبٌ.

قَلُوبٌ, (O, K,) as an epithet applied to a man, (O, TA,) i. q. مُتَقَلِّبٌ كَثِيرُ التَّقَلُّبِ [app. meaning (assumed tropical:) Who employs himself much in journeying, for traffic or otherwise, or in the disposal, or management, of affairs: or who practises much versatility, &c.: see 5, last sentence but one]. (O, K.) b2: See also قِلِّيبٌ.

A2: قَلُوبُ الشَّجَرِ means What are soft, or tender, of succulent herbs: these, and locusts, [it is said,] were eaten by John the son of Zachariah. (O.) قَلِيبٌ Earth turned over (تُرَابٌ مَقْلُوبٌ): [app. an epithet in which the quality of a subst. is predominant:] this is the primary signification. (A.) b2: And hence, (A,) a masc. n., (A, * Msb,) or masc. and fem., (S, O, K,) A well, (Msb, K, TA,) of whatever kind it be: (TA:) or a well before its interior is cased [with stones or bricks]: (S, A, Mgh, O:) or an ancient well, (A 'Obeyd, S, O, K, TA,) of which neither the owner nor the digger is known, situate in a desert: (TA:) or an old well, whether cased within or not: (TA:) or a well, whether cased within or not, containing water or not, of the kind termed جَفْر [q. v.] or not: (ISh, TA:) or a well, whether of recent formation or ancient: (Sh, TA:) so called because its earth is turned over (Sh, A, TA) in the digging: (A:) or a well in which is a spring; otherwise a well is not thus called: (IAar, TA:) the pl. (of pauc., S, O) أَقْلِبَةٌ (S, O, K) and (of mult., S, O) قُلُبٌ (S, Mgh, O, K) and قُلْبٌ, (O, K,) the first and last of which are said to be pls. in the dial. of such as make the sing. to be masc., and the second the pl. in the dial. of such as make the sing. to be fem., but the last, as MF has pointed out, is a contraction of the second like as رُسْلٌ is of رُسُلٌ, (TA,) and قُلْبَانٌ also is mentioned as a pl. of قَلِيبٌ on the authority of AO. (TA voce بَدِىْءٌ.) b3: El-'Ajjáj has applied the pl. قُلُب to (tropical:) Wounds, by way of comparison. (S, O.) قُلَيْبٌ [dim. of قَلْبٌ: and hence, perhaps,] (assumed tropical:) A خَرَزَة [i. e. bead, or gem,] for captivating, fascinating, or restraining, by a kind of enchantment. (Lh, K.) رَجُلٌ قُلَّبٌ (assumed tropical:) A man who employs himself as he pleases in journeying, for traffic or otherwise, or in the disposal, or management, of affairs: or in practising versatility, or using art or artifice or cunning, in the disposal, or management, of affairs. (TA.) And حُوَّلِىٌّ قُلَّبٌ (S, O, K) and حُوَّلٌ قُلَّبٌ and حُوَّلِىٌّ قُلَّبِىٌّ (O, K) or قُلَّبٌ حُوَّلٌ (A) (tropical:) One who exercises art, artifice, cunning, ingenuity, or skill, and excellence of consideration or deliberation, and ability to manage according to his own free will, with subtilty; knowing, skilful, or intelligent, in investigating, scrutinizing, or examining, affairs, [or turning them over and over in his mind,] and considering what will be their results. (S, A, * O, K, TA. [See also art. حول.]) قِلَّابٌ: see قِلِّيبٌ.

قِلَّوْبٌ and قَلُّوبٌ: see what next follows.

قِلِّيبٌ and ↓ قِلَّوْبٌ The wolf; (S, O, K;) as also ↓ قَلُّوبٌ and ↓ قَلُوبٌ and ↓ قِلَابٌ, the last like كِتَابٌ, (K,) or ↓ قِلَّابٌ. (O: thus there written.) b2: And The lion. (O, in explanation of the first and second.) قَالَبٌ, with fet-h to the ل, (S, MA, O, Msb, K, KL,) and ↓ قَالِبٌ, (MA, O, Msb, K,) but the former is the more common, (Msb, K,) A model according to which the like thereof is made, or proportioned: (T in art. مثل, MA, KL, MF:) the model [or last] (KL,) of a boot, (S, O, Msb, KL,) and of a shoe, (KL,) &c.: (O, Msb, KL:) and a mould into which metals are poured: (K:) قَالَبٌ is an arabicized word, as is shown by its form, which is not that of an Arabic word; though Esh-Shiháb, in his Expos. of the Shifè, denies this: its original is [the Pers\. word]

كَالَبٌ: (MF:) the pl. is قَوَالِبُ, (MA,) and قَوَالِيب is used by El-Hareeree to assimilate it to أَسَالِيب. (Har p. 23.) [A fanciful and false derivation of قَالِبٌ used in relation to a boot &c., as though it were of Arabic origin, is given in the O, and in Har p. 23.] b2: الكَلَامِ ↓ قَدْ رَدَّ قَالَِبَ وَقَدْ طَبَّقَ المَفْصِلَ وَوَضَعَ الهِنَآءَ مَوَاضِعَ النُّقْبِ [app. meaning (assumed tropical:) He has returned in reply the model, or pattern, of speech; and has hit the joint so as to sever the limb; (that is to say, has hit aright, or hit upon, the argument, proof, or evidence, agreeably with an explanation in art. طبق;) and has put the tar upon the places of the scabs;] is mentioned by Az as said of an eloquent man. (O, TA. * [The TA, in this art. and in art. طبق, has ورد (to which I cannot assign in this case any apposite meaning) instead of رَدَّ, the reading in the O.]) b3: And ↓ قَالَِبٌ, (O, L, TA,) with fet-h and with kesr to the ل, (L, TA,) signifies also A [clog, or] wooden sandal, (O, L, TA,) like the قَبْقَاب [q. v.]: in this sense likewise said to be an arabicized word: and قَوَالِيبُ is its pl., [properly قَوَالِبُ,] occurring in a trad., in which it is said that the women of the Children of Israel used to wear the wooden sandals thus called: (L, TA:) it is related in a trad. of Ibn-Mes'ood that the woman used to wear a pair of the kind of sandals thus called in order thereby to elevate herself (O, L, TA) when the men and the women of that people used to pray together. (O.) قَالِبٌ Red unripe dates: (S, O, Msb, K:) so in the dial. of Belhárith Ibn-Kaab: (El-Umawee, TA:) [app. an epithet in which the quality of a subst. is predominant; for بُسْرٌ قَالِبٌ:] or an unripe date when it has become wholly altered [in colour] is termed قَالِبٌ. (AHn, TA.) b2: and شَاةٌ قَالِبُ لَوْنٍ A ewe, or she-goat, of a colour different from that of her mother: (O, * K, TA:) occurring in a trad. (O, TA.) A2: See also قَالَبٌ, in three places.

أَقْلَبُ as an epithet applied to a man: and قَلْبَآءُ as an epithet applied to a lip (شَفَةٌ): see 1, near the end.

إِقلابية [app. إِقْلابِيَّةٌ] A sort of wind, from which sailors on the sea suffer injury, and fear for their vessels. (TA.) تَقَلُّبَاتٌ (assumed tropical:) Vicissitudes of fortune or of time.]

مِقْلَبٌ The iron implement with which the earth is turned over for sowing. (S, O, K.) مُقَلِّبُ القُلُوبِ (assumed tropical:) [The Turner of hearts: an epithet applied to God]. (TA in art. حرك, from a trad.) مَقْلُوبٌ pass. part. n. of قَلَبَ الشَّىْءَ. (A, O.) You say حَجَرٌ مَقْلُوبٌ [generally meaning A stone turned upside-down]. (A.) And سَرِيرٌ مَقْلُوبٌ i. e. [A couch-frame] of which the legs are turned upwards. (Mgh.) And كَلَامٌ مَقْلُوبٌ [A sentence, or the like, altered, or changed, in the order of its words, by inversion, or by any transposition]. (A.) And in like manner مقلوب is applied to a word: see 1, former half.

A2: Also a man attacked by a disease of the heart. (A.) And A camel attacked by the disease termed قُلَاب [q. v.]: (S, O, K:) fem. with ة. (S.) المَقْلُوبَةُ [A subst., rendered such by the affix ة,] The ear. (O, K.) مُتَقَلَّبٌ i. q. مُتَصَرَّفٌ (assumed tropical:) [Place, or room, or scope, for free action, &c.: see سرب: and see an ex. voce سَبَحَ]. (Jel. in xlvii. 21.) b2: See also the following paragraph, in two places.

مُنْقَلَبٌ An inf. n. of 7 [q. v.]. (S, O, K, TA.) b2: And also a n. of place from the same [ for which Freytag seems to have found in a copy of the S مُقَلَّبٌ, a mistranscription], (S, O, K, TA,) like مُنْصَرَفٌ. (TA.) [As a n. of place it signifies A place in which a thing, or person, is, or becomes, altered, or changed, from its, or his, mode, or manner, of being: and hence, a place in which a thing becomes inverted, or turned upside-down, &c. b3: Hence, also, (assumed tropical:) The final place to which one is translated, or removed, by death; and so ↓ مُتَقَلَّبٌ.] One says, كُلُّ أَحَد يَصِيرُ إِلَى مُنْقَلَبِهِ and ↓ مُتَقَلَّبِهِ (tropical:) [Every one reaches, or will reach, his final place to which he is to be translated, or removed]. (A.) b4: [And A place to which one returns from a journey &c.]

قلب

قَلَبَ(n. ac. قَلْب)
a. Turned; turned over; turned upside-down, inverted;
transposed; changed, altered; varied, transformed, metamorphosed
metamorphized.
b. [acc. & 'An], Turned from.
c. Dismissed, sent away.
d. Called away, took to himself; translated (
God ).
e. Rolled ( his eyes ).
f. Examined; inspected, scrutinized.
g. Considered, pondered ( in his mind ).
h.
(n. ac.
قَلْب), Hit, injured, affected the heart of.
i. Took out the pith of (palm-tree).
j. Became red (date).
k. [pass.], Had heartdisease.
قَلِبَ(n. ac. قَلَب)
a. Was turned up (lip); had turned up lips.

قَلَّبَa. see I (a)b. Handled, manipulated.
c. Managed, transacted (business).
d. [acc. & Fī], Employed, empowered to act in (
matter ).
e. [acc.
amp; Fī ], Turned over, revolved (
his thoughts about ).
f. see I (f)
أَقْلَبَa. see I (d)b. Made to return.
c. [acc. & Bi], Brought back, restored to.
d. Was done on one side (bread); was dry
tough (grape).
e. Had his camels attacked by heartdisease.

تَقَلَّبَa. Was turned round, turned over, inverted; turned
shifted; changed, altered.
b. Tossed about; was restless.
c. Was fickle; was versatile.
d. [Fī], Managed, directed, acted as he pleased in.

إِنْقَلَبَa. Was inverted, turned over; was transposed; was changed
transformed.
b. [Ila], Returned to; turned, veered, shifted towards.
c. Was restless, uneasy; was disturbed, agitated.
d. ['An], Turned, withdrew, receded from.
قَلْب
(pl.
قُلُوْب)
a. Heart: viscra, stomach; mind, soul; intellect
intelligence; secret thought; interior, inside; centre, middle
midst; core, kernel; marrow; pith; essence, best, choice
of.
b. Turn; change, alteration; vicissitude.
c. Inversion, transposition; permutation.
d. Transformation, metamorphosis.
e. Reverse; inverse.
f. Main body ( of an army ).
g. Genuine; pure; of good lineage.

قَلْبَةa. see 1 (b) (g).
قَلْبِيّa. Hearty, cordial.
b. Internal, inward; inner, inside, interior; innermost
inmost; intimate.

قِلْبa. see 3 (a)
قُلْبa. Pith, heart ( of a palmtree ).
b. Bracelet.
c. Whitish serpent.
d. see 1 (g)e. [ coll. ]
see 1 (b) (c), (d), (e).

قُلْبَةa. Redness.
b. see 3 (a)
قَلَبَةa. Disease, unsoundness.
b. Fatigue; pain.

قُلَّبa. Versatile; cunning, subtle; ingenious; shifty, fickle
inconstant, changeable, variable.

قُلَّبِيّa. see 11
أَقْلَبُa. Turned up (lip).
مِقْلَب
(pl.
مَقَاْلِبُ)
a. Hoe; seed-drill.
b. [ coll. ], Hammer ( of a
gun ).
قَاْلِبa. Turning &c.
b. Red, unripe dates.
c. see قَالَب

قَلَاْبa. Quibbler.

قِلَاْبa. see 30
قُلَاْبa. Heart-disease.

قَلِيْب
(pl.
قُلْب
قُلُب
أَقْلِبَة
15t)
a. Well.
b. Earth freshly turned over.

قَلُوْبa. see 11 & 30
قِلِّيْبa. Wolf.
b. Lion.

قَلُّوْبa. see 30
N. P.
قَلڤبَa. Turned over; inverted; upside-down, topsy-turvy;
reversed; transposed.
b. Suffering from heart disease.

N. Ag.
تَقَلَّبَa. Changeable, versatile.

N. P.
تَقَلَّبَa. Free scope; liberty of action.
b. see N. P.
إِنْقَلَبَ
N. Ac.
تَقَلَّبَa. Inversion; transposition; alteration;
variation.
b. Versatility; changeableness;
variableness; fickleness, shiftiness, inconstancy.
N. P.
إِنْقَلَبَa. Place of return; destination; the hereafter.

N. Ac.
إِنْقَلَبَa. see N. Ac.
V (a)b. Revolution.

تَقَلُّبَات
a. Changes, vicissitudes.

قُلَيْب
a. Little heart.
b. Amulet, bead.

قَالَب (pl.
قَوَاْلِبُ قَوَاْلِيْبُ), P.
a. Model, form; last ( of a boot ).
b. Mould, cast.
c. Girder ( of an arch ).
d. Clog, sandal.

قِلَّاب قِلَّوْب
a. see 30
المَقْلُوْبَة
a. The ear.

بَالمَقْلُوْب
a. [ coll. ], The reverse way;
inside-out; hind part before; contrariwise.
قَلْبُ الْأَسَد
a. Cor Leonis.

قَلْبُ الْعَقْرَب
a. The star a in Scorpio.

حُوَّل قُلَّب
a. حُوَّلِيّ قُلَّبِيّ
see 11
مُقَلِّبُ القُلُوْبِ
a. The Turner of hearts: God.

إِنْقِلَاب الشَّمْس
a. Solstice.

قَالَب سُكَّر
a. [ coll. ], Sugar-loaf.

مِن صَمِيْم قَلْبِهِ
a. From the bottom of his heart: heartily.

قلع: قلع المخطاف: رفع المرساة (الانجر) وأبحر، أقلع. (همبرت ص128).
قلع: خلع قف الباب وانتزعه (الكتلا).
قلع: أزال القطران عما طلي به. (الكالا).
قلع: أزال البقع عن الشيء. (الكالا).
قلع: اقلع، رفع قلع السفينة أي شراعها. (فوك، فريتاج).
قلع: خلع، نزع ملابسه. (الملابس ص30 حاشية رقم 212 محيط المحيط).
قلع جزمته: خلع جزمته. (بوشر).
قلع (بالتشديد) قلع المركب: أقلع المركب وأبحر. (بوشر بربرية) وفي (الجريدة الآسيوية 1851، 1: 53): وقلعت أجفانه في ذلك الوقت من مرسى القل.
قلع: صرف، رفت، سرح، فصل، طرد. (همبرت ص222).
قلع: جفا، رد بالذل والحرمان، طرد بجفاء، مد بجفاء. رد بجفاء. (بوشر).
قلع القلب: أغثى، سبب الغثيان، كره، نفر. (همبرت ص14).
قلع: أسرع بالقتل، بادر بقتله. (بوشر).
قلع حوائجه: خلع ملابسه، نزع ملابسه. (بوشر).
قلع السلاح: نزع سلاحه وعراه منها، جرده من السلاح. (بوشر).
قالع: قالعا: قلع أحدهما الآخر. (محيط المحيط).
أقلع. أقلع المركب: أبحر (بوشر، ابن جبير ص31، ص323 وفي مواضع أخرى) وفي ابن اياس (ص229): فلما نزل سيدي أبو الفضل في المركب وأقلعوا قال.
عاد أقلع: أبحر ثانية. (بوشر).
اقلع من: ترك المكان وفارقه. وقد تكرر ذكر هذا في رحلة ابن جبير في (ص190، 191) مثلا. وفي وفيات الأعيان لابن خلكان (ج4 ص8 ق): اقلعوا من هنالك.
اقلع عن: كف عن، ترك، تخلى عن، عدل عن، امتنع عن. (طرائف دي ساسي 2: 92، 100، هوجفلايت ص52، عياد 1: 169).
أقلع: زهد في الملذات والشهوات. ففي حيان- بسام (3: 140 و) وقد كان معروفا بالشطارة في شبابه فاقلع مع شيبه فرجي فلاحه لصدق توبته الخ. وفي حياته ابن خلدون (ص197 ق): أظهر التوبة والإقلاع.
تقلع (مشتق من قلعة): كان حصينا كالقلعة. ففي الاكتفا (ص65 ق): فما قصد موضعا إلا ألفاه متقلعا ممتنعا.
انقلع: رحل، انصرف، انطلق، مضى. (فوك). (وفي مباحث 1، الملحق ص39): ثم انقلع وراءه. وفي حيان -بسام (1: 120 ق) بعد هذا: وانقلع أيضا خيران برجاله.
انقلع: فر، هرب، (شمع الخيط)، افرنقع. ويقال انقلع من هون، انصرف من هنا، أذهب إلى الشيطان. (بوشر) وفي ألف ليلة (1: 245): ويلك يا شيخ السوء لنقلع لأيش هذا الكلام الذي تقابلني به.
انقلع الفرس: غير وجهته. (ابن العوام 2: 635).
اقتلع به: في ألف ليلة (1: 92): ثم اقتلع بي من الأرض وطار بي إلى الجو.
استقلع. استقلع الملك من أخيه: انتزع الملك من أخيه. (معجم أبي الفداء).
استقلعت الشجرة: حان لها أن تقلع (محيط المحيط).
قلع: قلع الهند: فولاذ الهند. ففي لطائف الثعالبي (ص102، ص130): وأفضل سيف إذا كان من قلع الهند وطبع اليمن.
قلخ: شراع المركب، ويجمع على قلوع أيضا. (فوك، بوشر، هلو، أبو الوليد ص636، كرتاس ص224، تاريخ البربر 2: 293، المقري 2: 766، ألف ليلة 1: 128) وفي المعجم اللاتيني- العربي: قليع: شراع السفينة.
وفي رحلة ابن بطوطة (4: 91) استعملت كلمة قلع اسما للجمع، ففيها: وقلعها من قضبان الخيزران منسوجة كالحصر لا تحط أبدا.
قلعة: حصن، اطم. والجمع قلع. (بوشر).
زوج قلعة، والجمع زوج قلعات: زوج كلابة، كلابتان. (بوشر).
قلعة: أقام على قلعة: مستعد دوما للرحلة. (تاريخ البربر 1: 643).
قلعي: نسبة إلى قلعة حماد. ففي ياقوت (4: 164): وبها الأكسية القلعية الصفيقة النسيج الحسنة المطرزة بالذهب.
قلعي: (إما نسبة إلى كلغ وهو الرصاص بلغة ماليزيا) أو نسبة إلى قلعة أو كلة اسم مدينة من مدن الهند يجلب منها الرصاص. والقلعي وصف للرصاص القلعي، اسم للرصاص أيضا. (معجم الأسبانية ص245).
قلاع: قطعة من نسيج القنب أو الكتان أو القطن يغطى بها صحن المسجد. (كرتاس ص36).
قلاع، والجمع اقلع: شراع الميزان، شراع مقدمة السفينة. (الكالا).
قلاع: بثور في الفم (معجم المنصوري).
قلاع: بثور في الفم واللسان، وقروح صغيرة في الفم. (بوشر).
وقلوع: تلال بيض. (الإدريسي ص101). وانظر قليعة. ويذكر هاي (ص11) الاسم الخاص. دار القلوع، ويقول إنها سلسلة جبال وعرة مثلمة القمم كأسنان المنشار.
قليعة: فرس سهل القياد. (دوماس حياة العرب ص167).
قليعة: يقول بارث (1: 44) إنها سلسلة صغيرة من التلال يطلق على قمتين منها هذا الاسم. ويقول مرجريت (ص264) إن القليعات تلعتان (ربوتان)، ويفسر هذا الاسم بقوله: (مدينتان صغيرتان حضينتان وقد أطلق عليهما هذا الاسم لأنها شبيهة بحصنين تريان من بعيد).
وفي مجلة الشرق والجزائر (7: 196): جرف القلعة اسم جبل ويسميه بعضهم جبل القلع.
قلاع. قلاع الأسنان: منتزع الأسنان، من يقلع الأسنان. (بوشر).
قلوعة، والجمع قلوع وقلاليع: قلاعة، مدر يقتلع من الأرض مع جذور من العشب والكلأ. (فوك، الكالا).
قيلعي: نبات اسمه العلمي في المشرق Leon tice Leontopetalum ( ابن البيطار 2: 186، 534) وفي مخطوطة (رقم 13): ويسمى هذا الفيلعي لكونه يغسل به الصوف والثياب فيقلع أوساخها.
أقلع: مأبون. (ألف ليلة برسل 7: 319).
مقلع: عامية مقلع، والجمع مقالع، وقد ذكرت في القسم الأول من معجم فوك من دون تفسير. وإزميل ومنقاش. (الكالا).
مقلع. المقلعون: فسرت بديوان الهذليين (ص120) بالذين أقلعت عنهم السماء فلم يمطروا.

عفو: عَفا: لم يذكر لين إلاّ عفّى على، غير أن عفا تستعمل أيضاً، يقال، عفا عليه التراب بمعنى غطاه التراب فلم يعرف. (معجم البلاذري). وفي تاريخ البربر (1: 434): فأزال السلطان تلك السِكة وعفا عليها. (وهذا صواب قراءة العبارة بدل عليه وفقاً لما جاء في مخطوطتنا رقم 135) أي أزالها.
عَفا: ألْغى أمراً؟ (ألكالا) وهو يذكر: نهفو وأهفيت وأهفو ويكتبها كذلك كما لو كان هذا الفعل حفو، غير أن حفو هذا لا يوافق المعنى.
عَفّى (بالتشديد): خرب، دمر، أتلف، اجتاح، ففي كتاب ابن صاحب الصلاة (ص25 ق): قد نقدم التاريخ في قبيح نكاية إبراهيم بن همشك لمدينة قرطبة- وتعفيته جنباتها وربوعها.
عَفَّى: ردَّ، درأ، دافع، قاوم. (فوك).
عافي من: أعفى من. ففي النويري (الأندلس ص482): المعافاة من الخدمة. وفي معجم بوشر: معافاة: إعفاء ومعافاة من: إعفاء من.
عافاك: مرحى؛ أحسنت، ممتاز، حبذا، يا حبذا، ة عظيم، نعما. (بوشر).
عافاكم العرب: مرحى أيها العرب، يا حبذا العرب، أحسنتم أيها العرب. (جاكسون تمبكتو ص141).
أعفى: بمعنى عفا: محا، دمر، خرب (ريجرز ص21) حسب ما جاء في مخطوطتنا (رقم 1) وحسب ما جاء في مخطوطة باريس (رقم ج) التي يعتمد عليها دي ساسي. أما مخطوطتنا (رقم ب) ففيها عافي غير أن الناشر يرى أن عفا أفضل، وهذه موجودة في طبعة باريس. غير أن عبارة في المقري (1: 339) تؤيد كلمة أعفاه، لأن المصدر إعفاء يعني الإبادة والتخريب.
أعفى: بمعنى جعله في حل من الأمر، وصرفه عن منصبه لا تليها من فقط فيقال: إعفاء من، بل تليها عن أيضاً فيقال: إعفاء عن (معجم أبي الفداء بوشر، كليلة ودمنة ص238).
تعافَي: ينقل جان جاك شولتز (انظر فريتاج) كلام الحريري الذي يشير إليه لين أيضاً.
تعافي: نال العافية، استعاد قواه، أبل من المرض. شفي. (بوشر، لين، ألف ليلة 1: 53، 227، 344، برسل 2: 298).
اعتفى عن: اعتذر، أعفى نفسه، استعفى. (بوشر).
عَفْو: إسقاط، مواضعة، تجاوز عن قسم من الدين، وخفض الثمن، وحطيطة في السعر. (بوشر).
عفواً: تلقائياً. (انظر معجم البلاذري). وفي ابن البيطار (1: 180): ينبت لنفسه عفواً على الشجر المذكور، وفي (2: 182) منه: وهو ينبت لنفسه عفواً (2: 539).
عفواً: لم يلق مقاومة. ففي حيان- بسام (1: 173ق): لحق بالمرية ودخلها عفواً.
عفى: قوي، شديد، أضلع، جبار، ضخم جسيم. (بوشر).
عفية عليك: مرحى، أحسنت، نعم ما فعلت يا حبذا ما فعلت. (بوشر).
عَافِية: يسأل السائل: كيف الصحة؟ فيكون الجواب: العافية، أي صحتي جيدة. (المقري 1: 476).
عَافِية: نشاط. (بوشر).
عافِية: هدوء، سكينة وسكون. (بوشر بربرية).
ويقال: راح بعافيته أي ذهب بهدوء. وفي رياض النفوس (ص92 و): قال له وهو يهدده بسكين لئن لم ترح بعافيتك لأخضبنها من دمك.
مات على فراش (أو سرير).
العافية: مات حتف أنفه، مات موتاً طبيعياً. (الجريدة الآسيوية 1851، 1: 56، 57).
عافِيَة: سلم، سلام. (فوك)، وفيه أيضاً: طالب عافية: مسالم، محب للسلم.
عَافية: رغبة في السلام، حب السلام، ففي الجريدة الآسيوية (1852، 2: 215): وارتفع له بذلك صيت عظيم مع عافيته وحسن نيته.
عافية: ففي بلاد البربر يتحاشون استعمال كلمة نار بل يستعملون مقابلها العافية. يقول دوماس (حياة العرب ص523): إذا أردت أن تؤرث غليونك فلا تقل: جيب لي نار، لأن كلمة نار تطلق خاصة على نار جهنم، بل قل: جيب العافية. انظر: (هوست ص222)، دومب ص79، شينييه 3: 188، باربييه، دلايورث ص38، بوشر (وفيه نار الحطب بربرية). وفي مارتن (ص33، 169): راني نقعد قرب العافية ونسخن: أي اقعد قرب النار وادفأ.
عافية عليك: عفية عليك، مرحى، أحسنت نعم ما فعلت، يا حبذا ما فعلت. (بوشر).
عوافي: رحلة سعيدة، مع السلامة: على الطائر الميمون: (بوشر).
أهل العافية: المعوزون، المحتاجون، طلاب المعروف. (دي سلان المقدمة 2: 296).
معفا: في المستعيني (مادة خلاف) وهو الصفصاف والغرب: ومنه نوع يعرف بالمعفا.
معاف (تصحيف معافى): محرر. معفو.
ويقال: معاف عن أي معفو من. (بوشر).
مُعاف: بإعفاء من الضرائب. (بوشر).
مُعاف: سند الإعفاء بكفالة من الرسوم الكمركية، سند يعطيه مدير مكتب الكمرك لمرور شيء نحو المكان المرسل إليه. (بوشر).
معافات: انظرها في مادة عافي. معافاة (جمع): إعفاءات من الضرائب والرسوم (بوشر). متعافي: قوي، طويل بدين، جبار، أضلع. (بوشر، ألف ليلة برسل 3: 106) وفي طبعة ماكن: شجاع بدل متعافي.

(ع ف و) : (يُقَالُ عَفَوْتُ) عَنْ فُلَانٍ أَوْ عَنْ ذَنْبِهِ إذَا صَفَحْتُ عَنْهُ وَأَعْرَضْتُ عَنْ عُقُوبَتِهِ وَهُوَ كَمَا تَرَى يُعَدَّى بِعَنْ إلَى الْجَانِي وَإِلَى الْجِنَايَةِ فَإِذَا اجْتَمَعَا عُدِّيَ إلَى الْأَوَّلِ بِاللَّامِ فَقِيلَ عَفَوْتُ لِفُلَانٍ عَنْ ذَنْبِهِ وَعَلَى ذَا قَوْلُهُ عَفَوْتُكَ عَنْ الْقَطْعِ أَوْ عَنْ الشَّجَّةِ خَطَأٌ وَبِاسْمِ الْفَاعِلَةِ مِنْهُ سُمِّيَ (عَافِيَةُ) الْقَاضِي الْأَوْدِيُّ كَذَا صَحَّ فِي مَنَاقِبِ أَبِي حَنِيفَةَ - رَحِمَهُ اللَّهُ - (وَالتَّعَافِي) تَفَاعُل مِنْهُ وَهُوَ أَنْ يَعْفُوَ بَعْضُهُمْ عَنْ بَعْضٍ (وَأَمَّا) تَعَافُوا الْحُدُودَ فِيمَا بَيْنَكُمْ فَالْأَصْلُ تَعَافُوا عَنْ الْحُدُودِ أَيْ لِيَعْفُ كُلٌّ مِنْكُمْ عَنْ صَاحِبِهِ إلَّا أَنَّهُ حُذِفَ عَنْ وَأُوصِلَ الْفِعْلُ أَوْ ضُمِّنَ مَعْنَى التَّرْكِ فَعُدِّيَ تَعْدِيَتَهُ (وَقَدْ جَعَلَ) صَاحِبُ الْمَقَايِيسِ هَذَا التَّرْكِيبَ دَالًّا عَلَى أَصْلَيْنِ تَرْكٍ وَطَلَبٍ إلَّا أَنَّ الْعَفْوَ غَلَبَ عَلَى تَرْكِ عُقُوبَةِ مَنْ اسْتَحَقَّهَا (وَالْإِعْفَاءُ) عَلَى التَّرْكِ مُطْلَقًا (وَمِنْهُ) إعْفَاءُ اللِّحْيَةِ وَهُوَ تَرْكُ قَطْعِهَا وَتَوْفِيرُهَا وَقَوْلُهُمْ أَعْفِنِي مِنْ الْخُرُوج مَعَك أَيْ دَعْنِي عَنْهُ وَاتْرُكْنِي وَمِنْهُ حَدِيث مُحَاكَمَةِ عُمَرَ وَأُبَيّ بْنِ كَعْبٍ إلَى زَيْدِ بْنِ ثَابِتٍ فِي الْحَائِطِ وَإِنْ رَأَيْت أَنْ تُعْفِيَ أَمِيرَ الْمُؤْمِنِينَ مِنْ الْيَمِينِ فَاعْفِهِ فَقَالَ أَبِي بَلْ نُعْفِيهِ وَنُصَدِّقهُ وَمَنْ رَوَى أَوْ عَفَوْتَ أَمِيرَ الْمُؤْمِنِينَ عَنْ الْيَمِينِ فَقَدْ سَهَا (وَقَوْلُهُمْ) الْعَفْوُ الْفَضْلُ صَحِيحٌ لِأَنَّ الشَّيْءَ إذَا تُرِكَ فَضَلَ وَزَادَ (وَمِنْهُ حَدِيثُ) عَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ - «أُمِرْنَا أَنْ لَا نَأْخُذَ مِنْهُمْ إلَّا الْعَفْوَ» وَخُذْ مَا صَفَا وَعَفَا أَيْ فَضَلَ وَتَسَهَّلَ (وَمِنْهُ) قَوْلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَلَعَمْرِي مَا الْبَرَاذِينُ بِأَعْفَى مِنْ الْفَرَسِ فِيمَا كَانَ مِنْ مُؤْنَةٍ وَحَرْسٍ يَعْنِي لَيْسَ هَذَا بِأَسْهَلَ مُؤْنَةٍ مِنْ ذَاكَ (وَاخْتَلَفُوا) فِي تَفْسِيرِ قَوْله تَعَالَى {فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ} [البقرة: 178] فَأَكْثَرهمْ عَلَى أَنَّهُ مِنْ الْعَفْوِ خِلَافِ الْعُقُوبَةِ وَأَنَّ مَعْنَاهُ فَمَنْ عُفِيَ لَهُ مِنْ جِهَةِ أَخِيهِ شَيْءٌ مِنْ الْعَفْوِ أَيْ بَعْضِهِ بِأَنْ يُعْفَى عَنْ بَعْضِ الدَّم أَوْ يَعْفُوَ بَعْضُ الْوَرَثَةِ وَالْأَخُ وَلِيُّ الْمَقْتُولِ وَمَنْ هُوَ الْقَاتِلُ وَالضَّمِيرُ فِي لَهُ وَأَخِيهِ لِمَنْ وَفِي إلَيْهِ لِلْأَخِ أَوْ لِلْمُتَّبَعِ الدَّالِّ عَلَيْهِ فَاتِّبَاعٌ لِأَنَّ الْمَعْنَى فَلْيُتَّبَعْ الطَّالِبُ بِالْمَعْرُوفِ وَلْيُؤَدِّ إلَيْهِ الْمَطْلُوب بِإِحْسَانِ وَقِيلَ عُفِيَ تُرِكَ وَمُحِيَ وَقِيلَ أُعْطِيَ وَالْأَخُ الْقَاتِل وَمِنْ لِلتَّبْعِيضِ أَوْ لِلْبَدَلِ وَقَدْ أُنْكِرَ وَقَوْلُهُ عَزَّ وَجَلَّ {إِلا أَنْ يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ} [البقرة: 237] فَالْعَفْوُ فِيهِ مُسْتَعَارٌ لِلتَّجَافِي عَنْ الْحَقِّ وَطَلَبِهِ كَمَا فِي قَوْلِهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - «عَفَوْنَا لَكُمْ عَنْ صَدَقَةِ الْخَيْلِ وَالرَّقِيقِ فَهَاتُوا صَدَقَةَ الرِّقَةِ» وَاَلَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ الزَّوْجُ وَقِيلَ الْوَلِيُّ وَقَدْ أُنْكِرَ كَمَا أُنْكِرَ تَفْسِيرُ الْعَفْوِ بِالْإِعْطَاءِ وَتَمَامُ التَّفْسِيرِ لِلْآيَتَيْنِ فِي الْمُعْرِبِ.

عفو

1 عَفَا, aor. ـْ (S, Msb,) inf. n. عَفَآءٌ (S, Msb, K) and عُفُوٌّ and عَفْوٌ, (Msb, K,) It was, or became, effaced, erased, rased, or obliterated; (S, Msb, K;) as also ↓ تعفّى: (K:) and it, or he, perished, came to nought or to an end, or died. (S, TA.) One says, عَفَا الأَثَرُ The trace, vestige, or footprint, was, or became, effaced, &c. (TA.) And [hence,] عَفَا

أَثَرُهُ, inf. n. عَفَآءٌ, He perished, or died. (K.) And عَفَا المَنْزِلُ, aor. as above. (S, Msb,) and so the inf. ns. as in the first sentence, (Msb,) the place of alighting, or abode, was, or became effaced, &c., (S, Msb:) and عَفَت الدَّارُ. aor. ـف inf. a عَفَآءٌ and عُفُوٌّ [and عَفْوٌ]: (TA;) and ↓ تَعَفَّت, (S, TA.) and ↓ عَفَّت also; (TA;) The house, or dwelling, or abode, was, or became, effaced, &c. (S, TA) A'Obeyd cites, as an ex. of العَفَآءُ signifying the being, or becoming, effaced, &c., and the perishing, &c., the saying of Zuheyr, (S, TA.) mentioning a dwelling, or an abode, (TA.) تَحَمَّلُ أَهُلَهَا عَنْهَا فَبَانُوا عَلَى آثَارِ مَا ذَهَبَ العَفَآءُ [Its occupants departed from it, and separated themselves, or removed far away; may the state of that which is effaced, &c., be or rest, upon the traces of what has gone away; or the meaning may be, dust is upon the traces &c., (see عَفَآءٌ as a subst., below;) but it is not thus accord to A 'Obeyd; for] he says, This is like their saying عَلَيْهِ الدَّبَارُ as an imprecation against one expressing a prayer that he may go away and not return. (S, TA.) MF says that عَفَا is one of those verbs that have contr. significations, for at signifies It was, or became, unapparent, or imperceptible and also It was, or became, apparent, or perceptible: and it has two other contr. significations, which will be mentioned in what follows (TA.) b2: And عَفْوٌ signifies also The act of effacing, erasing, rasing, or obliterating. (K, TA.) One says, عَفَتِ الرِّيحُ الأَثَرَ, (TA,) or المَنْزِلَ, (S, Msb,) and الدَّارَ, (TA,) the wind effaced, &c, (S, Msb, TA,) the trace, vestige, or footprint, (TA,) or the place of alighting, or abode, (S, Msb,) and the house, or dwelling, or abode: (TA:) and in like manner, الرِّيحُ ↓ عَفَّتِ الدَّارَ, (S, TA,) inf. n. تَعْفِيَةٌ, (TA,) in which the verb is with teshdeed to denote intensiveness [of the signification, i. e. the wind effaced, &c., mightily, or utterly, the house, or dwelling, or abode]: (S, TA:) and عَلَى أَثَرِهِ ↓ عَفَّى It, or he, effaced its, or his, trace, vestige, or footprint. (MA.) b3: Hence, as some say, عَفَا اللّٰهُ عَنْكَ i. e. May God efface [from thee thy sin, &c.; meaning may God absolve thee]; (TA;) or may God efface thy sins: (Msb:) [and عُفِىَ عَنْهُ May he be absolved, or forgiven, or pardoned:] and hence the saying in a trad., سَلُوا اللّٰهَ العَفْوَ i. e. [Ask ye of God] the effacement of sin; [or ask ye of God absolution, or forgiveness, or pardon;] and ↓ المُعَافَاةَ, and ↓ العَافِيَةَ [which have a similar meaning: see 3]: (TA:) and one says, عَفَوْتُ عَنْ ذَنْبِهِ, meaning I left him, and did not punish him: (S:) or عَفَوْتُ عَنْهُ and عَفَوْتُ عَنْ ذَنْبِهِ and عَفَوْتُ لَهُ عَنْ ذَنْبِهِ i. e. I turned away from him, or from his crime, sin, fault, or offence; syn. صَفَحْتُ عَنْهُ; and I turned away (أَعْرَضْتُ) from punishing him: (Mgh:) or العَفْوُ signifies the turning away (الصَّفْحُ, K, TA) from the committer of a crime or the like; (TA;) and the relinquishing the punishment of the deserving [thereof]: and one says, عَفَا عَنْهُ and عَفَا لَهُ ذَنْبَهُ and عَنْ ذَنْبِهِ [he turned away from him, or from his crime, &c; and relinquished the infliction of his merited punishment, i. e. forgave him, or pardoned him]: (K, TA:) or عَفَا عَنْهُ ذَنْبَهُ and عَفَا لَهُ ذَنْبَهُ and عَنْ ذَنْبِهِ: (so accord. to the CK:) accord. to MF, the primary signification of العَفْوُ is التَّرْكُ: but this is not the case: and الصَّفْحُ [by which it is expl. in the K] is [or rather implies] the relinquishing of blame, or reproof, or of severe, or angry, blame or reproof; and this is more than [is signified by]

العَفْوُ, for the latter is sometimes without the former: the primary signification of العَفْوُ [when trans.] is [said to be] the purposing to take a thing; and Er-Rághib says that عَفَوْتُ عَنْكَ is as though it meant I have purposed to remove [or to take away] thy crime or the like: (TA:) [but I think that the primary signification of العَفْوُ when its object is a crime or the like is that of effacement: and hence likewise what next follows:] b4: العَفْوُ is also metaphorically used as meaning (tropical:) The withdrawing from a right, or due, and from seeking, or demanding, it: and thus the verb is used in the Kur ii. 238 [q. v.]: and in the saying of the Prophet, عَفَوْنَا لَكُمْ عَنْ صَدَقَةِ الخَيْلِ وَالرَّقِيقِ [i. e. (tropical:) We have remitted to you the poor-rate of horses and of the slave or slaves]: (Mgh:) [and hence] عَفَوْتُ عَنِ الحَقِّ means (assumed tropical:) I have annulled [or remitted] the right, or due; as though I erased it from [the account of] him who owed it: (Msb:) and عَفَوْتُ لَهُ عَنْ مَا لِى عَلَيْهِ (assumed tropical:) I have relinquished [or remitted] to him what was due to me on his part. (TA.) A2: عَفَا signifies also It was, or became, much in quantity, or many in number: (Msb, MF, TA:) and also the contr., i. e. It was, or became, little in quantity, or few in number. (MF, TA.) It is said in the former sense of hair, and of herbage, &c.: (S:) or, said of hair, It was, or became, long, and much in quantity; (TA;) and said of the hair of a camel, (K,) or of the hair of a camel's back, (TA,) it became abundant and long, and covered his rump; (K, TA;) and said of herbage, it was, or became, much in quantity, and tall. (TA.) And عَفَوْا in the Kur vii. 93 means They became many, or numerous. (S, Msb.) And عَفَتِ الأَرْضُ The land became covered with herbage. (K and TK. [In the CK, والارضَ is erroneously put for وَالأَرْضُ.]) b2: And عَفَوْتُهُ I made it to become much in quantity, or many in number; as also ↓ أَعْفَيْتُهُ; (S, * Msb, TA; *) and so ↓ عَفَّيْتُهُ. (TA.) Accord. to Es-Sarakustee, one says, عَفَوْتُ الشَّعَرَ, aor. ـْ inf. n. عَفْوٌ; and عَفَيْتُهُ, aor. ـْ inf. n. عَفَىٌ; meaning I left the hair to become abundant and long. (Msb.) And one says, اللِّحْيَةَ ↓ اعفى He left the beard to become abundant and long, (Mgh, K, TA,) having ceased from cutting it: (Mgh:) whence, (TA,) it is said in a trad., أَمَرَ أَنْ تُحْفَى

الشَّوَارِبُ وَتُعْفَى اللُّحَى [He commanded that the mustaches should be clipped closely, or much, and that the beards should be left to become abundant and long]: (S, TA:) or أَحْفُوا الشَّوَارِبَ وَأَعْفُوا اللِّحَى [Clip ye &c.], and one may also use the unaugmented verb [saying وَاعْفُوا, from عَفَا]. (Msb, TA.) And شَعَرَ البَعِيرِ ↓ أَعْفَيْتُ, (K,) or شَعَرَ ظَهْرِ البَعِيرِ, (TA,) I left the hair of the camel, or the hair of the back of the camel, to become abundant and long; as also ↓ عَفَّيْتُهُ; (K, TA;) this latter with teshdeed. (TA. [In the CK, عَفَيْتُهُ.]) عَفَا الصُّوفَ, expl. in the K as signifying He shore, or sheared, the wool, signifies he left the wool to become abundant and long, then shore, or sheared, it. (TA.) A3: Also, inf. n. عَفْوٌ, i. q. فَضَلَ or superfluous; or it remained over and above]. (Msb.) You say, خُذْ مَا صَفَا وَعَفَا, [correctly, مَا عَفَا وَصَفَا,] meaning فَضَلَ وَتَسَهَّلَ [i. e. Take thou what has exceeded, or become redundant, and has become facilitated]. (Mgh.) b2: [And He exceeded.] You say, عَفَا عَلَيْهِ فِى العِلْمِ He exceeded him in knowledge; syn. زَادَ. (K.) And هُوَ يَعْفُو عَلَى مُنْيَةِ المُتَمَنِّى وَسُؤَالِ السَّائِلِ He exceeds, in giving, the wish of the wisher and the petition of the petitioner. (TA.) And عَفَوْتُ لَهُ بِمَالِى I exceeded to him [what was incumbent on me] with my property, and gave him. (TA.) b3: And عَفَا, aor. ـْ signifies also [simply] He gave. (TA.) And ↓ اعفاهُ He gave to him, namely, one seeking, or demanding, his beneficence. (Ham pp. 377 and 723.) And بِحَقِّهِ ↓ اعفاهُ He gave to him fully, or wholly, his right, or due. (Har p. 117.) b4: And عَفَوْتُ لَهُ مِنَ المَرَقِ I laded out for him first, and gave to him in preference, some of the broth. (S. [See عِفَاوَةٌ.]) b5: And عَفَوْتُ القِدْرَ I left in the bottom of the cooking-pot [as a gratuity for the lender thereof] the last of the broth, which is termed the عُفَاوَة. (S.) A4: and عَفَوْتُ الرَّجُلَ I asked, or petitioned, the man. (Msb.) And عَفَوْتُهُ and ↓ اِعْتَفَيْتُهُ I came to him seeking, or demanding, his beneficence: you say, فُلَانٌ تَعْفُوهُ الأَضْيَافُ and ↓ تَعْتَفِيهِ [Such a one, guests come to him seeking, or demanding, his hospitality]. (S.) b2: And عَفَتِ الإِبِلُ المَرْعَى, (K, TA,) aor. ـْ inf. n. عَفْوٌ, (TA,) The camels took [or cropped] the pasture near by. (K, TA.) A5: عَفَا المَآءُ The water was untrodden by what would render it turbid. (S, K.) 2 عَفَّتِ الدَّارُ: b2: and عَفَّتِ الرِّيحُ الدَّارَ: and عَفَّى عَلَى أَثَرِهِ: see 1, former half, in three places. [Hence] one says, عَفَّى عَلَيْهِمُ الخَبَالُ, inf. n. تَعْفِيَةٌ, [Perdition, or destruction, &c., effaced them,] meaning (tropical:) they died. (Z, K, TA.) And عَفَّى

عَلَى مَا كَانَ مِنْهُ [He effaced what had proceeded from him], meaning (assumed tropical:) he acted well, or rightly, after acting ill, or wrongly. (S.) A2: See also 1, latter half, in two places. b2: [Hence] one says, عَفُّوا ظَهْرَ هٰذَا الجَمَلِ, meaning Leave ye this camel [lit. the back of this camel] so that he may become fat. (TA.) 3 عافاهُ اللّٰهُ, (S, Msb, K,) مِنَ المَكْرُوهِ, inf. n. مُعَافَاةٌ (K) and عِفَآءٌ (TA as from the K) and ↓ عَافِيَةٌ, (K,) or this is a subst. (S, Msb) put in the place of an inf. n., (S,) or also an inf. n.; (Msb;) and ↓ اعفاهُ; (S, K;) God granted him [health, or soundness, and safety, or security, i. e.] defence (S, K) from diseases and from trial: (K:) or [restored him to health, or soundness, and to security from punishment, i. e.] effaced from him diseases, and sins. (Msb. See also 1, former half.) And عُوفِىَ and ↓ اعفى [the latter perhaps أَعْفَى, but more probably, I think, أُعْفِىَ, agreeably with what here precedes,] are both used in the same sense, said of a sick person [as meaning He was restored to health, or soundness]. (TA.) b2: And مُعَافَاةٌ signifies also God's defending thee from men and defending them from thee: (K, TA:) IAth says that it signifies his rendering thee independent, or in no need, of them, and rendering them independent, or in no need, of thee, and averting their harm from thee and thy harm from them: and some say that it signifies one's forgiving, or pardoning, men, and their forgiving, or pardoning, him. (TA. [See also 6.]) 4 اعفاهُ مِنَ الأَمْرِ He made him to be free, or exempted him, from the affair. (K.) You say, أَعْفِنِى مِنْ هٰذَا الأَمْرِ and أَعْفِ عَنِّى مِنْهُ [Make thou me to be free, or exempt thou me, from this affair]. (TA.) And أَعْفِنِى مِنَ الخُرُوجِ مَعَكَ Exempt thou me, or excuse me, from going forth with thee. (S, Mgh, Msb. *) b2: See also 3, in two places: b3: and 1, latter half, in three places: b4: and the same paragraph, last quarter, in two places.

A2: اعفى also signifies He expended the عَفْو of his property; (K, TA;) i. e., the clear portion thereof; or the redundant portion of it. (TA.) A3: And He was, or became, a possessor of much property; and independent, or in no need. (TA.) 5 تَعَفَّوَ see 1, first and fourth sentences.6 التَّعَافِى signifies [The forgiving, or pardoning, one another, or] the turning away from punishing one another: and تَعَافَوُا الحُدُودَ فِيمَا بَيْنَكُمْ, originally تَعَافَوْا عَنِ الحُدُودِ, [i. e. Relinquish ye the prescribed punishments in respect of what occurs between you,] means let every one of you turn away from [or relinquish] punishing his fellow; the phrase being elliptical, or the verb being made to imply the meaning of التَّرْك, and therefore being made trans. in the same manner as الترك: [hence,] لَوْ تَعَافَيْتُهَا is used by El-Hareeree as meaning If I relinquished them: (Har p. 60:) [and hence it is said that التَّعَافِى signifies التَّجَاوُزُ [app. when each is followed by عَنْ, and thus meaning The passing by, or over, another, or one another, without punishing]. (TA.) A2: And it signifies also The finding, experiencing, or obtaining, health, or soundness. (KL.) 8 إِعْتَفَوَ see 1, last sentence but two, in two places: b2: and see also the paragraph here following.10 الاِسْتِعْفَآءُ is Thy seeking, or demanding, of him who imposes upon thee an affair that is difficult, or troublesome, or inconvenient, his exempting, or excusing, thee from doing it. (K.) You say, اِسْتَعْفَاهُ مِنَ الخُرُوجِ مَعَهُ He asked, or petitioned, him to exempt, or excuse, him from going forth with him. (S, Msb, * TA.) b2: اِسْتَعْفَتِ الإِبِلُ اليَبِيسَ and ↓ اِعْتَفَتْهُ mean The camels took with their lips the dry herbage (K, TA) from above the dust, (TA,) picking out the clear, or best. (K, TA.) عَفًا: see عَفْوٌ, second and last sentences.

عِفًا: see the next paragraph, last sentence.

عَفْوٌ [an inf. n.; for which see 1, throughout.

A2: And also] A land in which is no sign of the way nor trace of habitation or cultivation; untrodden, and not having in it any traces, or vestiges, or footprints: (S:) or a country, or portion of the earth or of land, in which is no trace of its being possessed by any one: and so ↓ عَفًا. (K.) b2: And A redundant portion, (S, Mgh, K,) being such as is left, (Mgh,) of property, remaining over and above what is expended. (S.) A poet says, [app. addressing his wife,] خُذِى العَفْوَ مِنِّى تَسْتَدِيمِى مَوَدَّتِى

وَلَا تَنْطِقِى فِى سَوْرَتِى حِينَ أَغْضَبُ [Take thou what is redundant from me, seeking the continuance of my affection; and speak not in my fit of irritation, when I am angry]. (S.) قُلِ العَفْوَ, in the Kur [ii. 217], means Say thou, Expend ye what is redundant and abundant. (TA.) And خُدِ العَفْوَ, in the same [vii. 198]. means [Take thou, or accept thou,] what is redundant: or accept thou what is easily obtained from the dispositions of men; and oppose them not, for in that case they would oppose thee, and thence would be engendered hatred and enmity. (TA.) And you say, أَعْطَيْتُهُ عَفْوَ المَالِ i. e. [I gave him, of the property, that for which he did not ask; or spontaneously;] without being asked. (S.) And أَعْطَيْتُهُ عَفْوًا [I gave him spontaneously;] without being asked: (K, TA:) or without constraint. (TA.) And أَدْرَكَ الأَمْرَ عَفْوًا He attained the thing easily. (TA.) And أَتَانِى ذٰلِكَ عَفْوًا [That came to me easily]. (A and K in art. غمض.) b3: Also The portion of water that remains over and above what is required by the شَارِيَة [which may mean either the people that dwell thereby and to whom it belongs or the drinkers], (K, TA,) and is taken without constraint and without crowding or pressing. (TA.) b4: And The most lawful, (أَحَلُّ,) so in the copies of the K, but in the M أَجْمَلُ [most beautiful, or goodly], (TA,) and most pleasant, of wealth, or property: (M, K, TA:) and the clear portion thereof. (TA.) b5: And The choice, and best, or most excellent, portion of a thing, (K, TA,) and such as is not attended with fatigue, or weariness. (TA.) b6: And Goodness, or beneficence; or a benefit, or benefaction: syn. مَعْروفٌ. (K.) b7: And A first run: one says of a courser, هُوَ ذُو عَفْوٍ وَعَقِبٍ He has a first run, and a subsequent, and more vehement, ran. (A in art. عقب.) A3: Also, and ↓ عُفْوٌ, and ↓ عِفْوٌ, A young ass; and so ↓ عَفًا; (S, K;) or, accord. to ISk, ↓ عِفًا: (S:) and the female is called عَفْوَةٌ (S, TA) and ↓ عِفَاوَةٌ: (TA:) pl. [of mult.], accord. to the copies of the K, عَفْوَةٌ, but correctly عِفَوَةٌ, said by ISd to be the only instance of a word with و as a final radical movent after a fet-hah, (TA,) and عِفَآءٌ, (ISd, K, TA,) and [of pauc.] أَعْفَآءٌ: (ISd, TA:) and [hence] أَبُو العِفَآءِ means The ass; (K, TA;) [lit. the father of the young asses;] العفَآء being pl. of عَفْوٌ signifying the young ass. (TA.) عُفْوٌ and عِفْوٌ: see the next preceding sentence.

عَفْوَةٌ A bloodwit: (K, TA:) because by means of it pardon is obtained from the heirs of the slain man. (TA.) A2: عَفْوَةُ القِدْرِ and ↓ عِفْوَتُهَا and ↓ عُفْوَتُهَا, as also ↓ عَفَاوَتُهَا, and ↓ عِفَاوَتُهَا and ↓ عُفَاوَتُهَا, signify The froth, or foam, of the cooking-pot; (K, TA;) and the best, or choice, portion thereof, i. e., [of the contents] of the cookingpot; (TA:) or ↓ العِفَاوَةُ signifies the broth that is first taken up out of the cooking-pot, and with which he who is honoured is peculiarly favoured: or, as some say, the first and best of the broth: and ↓ العَفَاوَةُ, the last of the broth, which the borrower of the cooking-pot returns with the cooking-pot. (S, TA. [See also عَافٍ.]) b2: عَفْوَةُ المَرْعَى is What has not been depastured, of herbage, and is therefore abundant. (TA.) b3: And عَفْوَةُ المَآءِ is The supply of water that has collected before the drawing from it. (TA.) b4: See also عِفْوَةٌ.

عُفْوَةٌ: see the next preceding paragraph: b2: and also the next following, in two places.

عِفْوَةٌ: see عَفْوَةٌ. b2: Also, (S, TA,) and ↓ عَفْوَةٌ, (TA,) The best, or choice, (S, TA,) and abundant, (TA,) of a thing, (S,) or of property, (TA,) and of food, and of beverage. (S, TA.) One says, ذَهَبَتْ عِفْوَةُ هٰذَا النَّبْتِ The soft, or tender, and best, of this herbage, has gone: (S, TA:) and accord. to the M, ↓ عُفْوَةٌ, with damm, signifies such as is soft, or tender, of any herbage, and such as has not in it anything troublesome, or burdensome, to the pasturing cattle. (M, TA.) b3: And عِفْوَةٌ and ↓ عُفْوَةٌ signify The hair of the head of a man. (TA.) عَفَآءٌ [an inf. n.: used as a subst., signifying The state of being effaced, erased, rased, or obliterated: and of perishing, or dying.

A2: Also] Dust. (S, K.) One says, in reviling, بِفِيهِ العَفَآءُ وَعَلَيْهِ العَفَآءُ [In his mouth be dust, and may the state of that which is effaced, &c., be, or rest, upon him: see also the verse cited near the beginning of this art.]. (TA.) b2: And Rain: (K:) because it effaces the traces of the places of alighting. (TA.) b3: And A whiteness upon the black of the eye. (K.) عِفَآءٌ Such as is abundant of the plumage of the ostrich, (S, K,) and of the fur, or soft hair, of the camel, (S, and so in the K accord. to the TA,) and long and abundant hair: (K:) [see an ex. of the last meaning in a verse cited in art. صب, conj. 6:] the n. of un. is with ة; but it is said that a single feather is not termed عِفَآءَةٌ unless it be [one of feathers that are] dense and abundant. (TA.) One says نَاقَةٌ ذَاتُ عِقَآءٍ [A she-camel having abundant far]. (S.) b2: عِقَآءُ السَّحَابِ means (assumed tropical:) What resembles nap, or pile, in the surface of the clouds, which [when they have this] scarcely ever, or never, break their promise of yielding rain. (TA.) عَفُوٌّ عَنِ الذَّنْبِ A man forgiving [or who forgives] the crime, or misdeed: (K:) [or rather]

العَفُوُّ signifies he who forgives much: (S:) and [as meaning thus, or the Very Forgiving,] it is one of the names of God. (TA.) عَفَاوَةٌ: see عَفْوَةٌ.

عُفَاوَةٌ: see عَفْوَةٌ, in two places.

عِفَاوَةٌ: see عَفْوَةٌ, in two places: A2: and see also عَفْوٌ, last sentence.

عَافٍ Being, or becoming, effaced, erased, rased, or obliterated: [&c.: see 1, of which it is a part. n.:] pl. عُفِىٌّ. (S, TA.) A2: Having long hair. (S, K.) b2: A fleshy, plump, boy. (TA.) And عَافِيَةُ اللَّحْمِ A she-camel having much flesh: pl. عَافِيَاتٌ. (K.) b3: And أَرْضٌ عَافِيَةٌ A land of which the herbage, not having been depastured, has become abundant. (TA.) A3: Some broth that is returned in the cooking-pot when it has been borrowed: (K:) or عَافِى القِدْرِ means what is left in the cooking-pot (As, S, M) by the borrower, for the lender. (M, TA.) [See also عَفْوَةٌ.]

A4: A guest: (S, * K:) and any seeker, or demander, of a favour or bounty, (S, K,) or of means of subsistence: as also ↓ مُعْتَف: (K:) pl. عُفَاةٌ (S, TA) and عُفِىُّ, (S, * K,) both signifying guests, &c., (TA,) as also عَافِيَةٌ; (S, * TA;) which last signifies also beasts, and birds, (S, TA,) as well as men, (S,) seekers of, or seeking, the means of subsistence; (S, TA;) and its pl. is عَوَافٍ. (TA.) One says, هُوَ كَثِيرُ العُفَاةِ and العَافِيَةِ and العُفِىِّ [He is one who has many guests, &c.]. (S, TA.) b2: And A seeker of herbage. (K, * TA. [In the CK, الزّائِدُ is erroneously put for الرَّائِدُ.]) b3: and A comer to water: (K, * TA:) and عَافِيَةُ المَآءِ the comers to the water. (S, TA.) عَافِيَةٌ a subst. from عَافَاهُ اللّٰهُ, q. v., (S, Msb,) and from الإِعْفَآءُ [inf. n. of 4, q. v.], (TA,) signifying Health, or soundness, and safety, or security: (TK:) [or, as it may be best rendered, health and safety, considered as proceeding from God; i. e.] God's defence of a man (S, K) from diseases and from trial: (K:) or freedom from evil. (KL.) See also 1, former half.

A2: [Also fem. of عَافٍ (q. v.), and used as a pl.]

أَعْفَى a word occurring in the saying of 'Omar Ibn-'Abd-El-'Azeez, لَعَمْرِى مَا البَرَاذِينُ بِأَعْفَى مِنَ الفَرَسِ فِيمَا كَانَ مِنْ مَؤُونَةٍ وَحَرْسٍ i. e. [By my life, or by my religion, the hackneys] are not more easy in respect of sustenance [and guardianship than the horse, or mare, of good breed: see فَرَسٌ]. (Mgh.) مُعْفٍ, thus correctly, like مُكْرِمٌ, as in the M, in the K said to be like مُحَدِّثٌ, (TA,) One who associates with another without seeking to obtain his bounty. (K, TA.) You say, اِصْطَحَبْنَا وَكِلَانَا مُعْفٍ [We associated, each of us doing so without seeking to obtain the other's bounty]: and hence the saying of Ibn-Mukbil, فَإِنَّكَ لَا تَبْلُو امْرَأَ دُونَ صُحْبَةٍ

وَحَتَّى تَعِيشَا مُعْفِيَيْنِ وَتَجْهَدَا [For verily thou wilt not test a man before companionship, and until ye live associating without either's seeking to obtain the other's bounty, and toil in so living]. (TA.) مُعَفًّى A camel left unridden. (K and TA in art. سنم.) مُعْتَفٍ: see عَافٍ.

رز

أ1 رَزَأَهُ, aor. ـَ inf. n. رُزْءٌ and مَرْزِئَةٌ, He got, or obtained, from him good (S, K) of any kind. (S.) And رَزَأَ فُلَانٌ فُلَانًا i. q. برّه; [a mistake, through an oversight, for قَبِلَ بِرَّهُ; i. e. Such a one accepted the bounty of such a one;] as also رَزَاهُ, without ء: the former said by AM to be the original. (TA.) And رَزَأَ الشَّىْءَ He took from the thing, diminished it, lessened it, or impaired it; (K;) and ↓ ترازأهُ signifies the same; or he took from it, diminished it, &c., by little and little. (JM.) You say, رَزَأَهُ مَالَهُ, and رَزِئَهُ مَالَهُ, aor. ـَ inf. n. رُزْءٌ, He got, or obtained, somewhat of his property; as also مَالَهُ ↓ ارتزأهُ. (K.) and مَا رَزَأْتُهُ مَالَهُ, (S,) and مَا رَزِئْتُهُ مَالَهُ, (S, K, *) I did not take from him of his property; or did not diminish to him his property. (S, K. *) and مَا رَزِئْتُهُ شَيْئًا I did not take from him, or it, aught. (Mgh.) And مَا رَزَأَ فُلَانًا شَيْئًا He did not get, or obtain, from such a one aught of his property; and did not take from him aught thereof. (TA.) And مَا رَزَأْتُهُ زِبَالًا I did not take from him, or it, as much as an ant would carry with its mouth: (Har p. 197:) or thus originally, but meaning, anything. (S in art. زبل.) and مَا رَزَأْنَا مِنْ مَائِكَ شَيْئًا We took not of, or from, thy water, anything: occurring in a trad. (TA.) In another trad., as some relate it, رَزِينَا occurs for رَزِئْنَا, which is the original. (IAth.) Accord. to Az, [however,] one says, رُزِئْتُهُ, meaning [I had it taken, or received, from me; or, virtually,] it was taken, or received, from me; but not رُزِيتُهُ. (TA.) [Hence, when relating to a moral attribute, or the like, it virtually means (assumed tropical:) It was experienced from me: see a verse cited voce مُتْلَدٌ, in art. تلد.] You say also, هُوَ يُرْزَأُ, [virtually] meaning He is a bountiful person; one whose gratuitous gifts people obtain. (Ham p. 722.) And إِنَّهُ لَقَليِلُ الرُّزْءِ مِنَ الطَّعَامِ Verily he is one who gets little of the food. (TA.) b2: رَزَأْتُهُ also signifies I afflicted him with an affliction, a misfortune, or a calamity. (Msb.) And رَزَأَتْهُ رَزِيْئَةٌ An affliction, a misfortune, or a calamity, befell him. (S, Msb.) It is said in a trad., respecting a woman who came asking for her son, إِنْ أُرْزَأِ ابْنِى فَلَمْ أُرْزَأْ أَحْبَابِى, meaning If I be afflicted by the loss of my son, I have not been afflicted by the loss of my friends. (TA.) 4 ارزأ: see ارزى, in art. رزى.6 تَرَاْزَاَ see 1.8 إِرْتَزَاَ see 1.

A2: ارتزأ also signifies It (a thing, S) was, or became, diminished, lessened, or impaired. (S, K.) A poet says, (namely, Ibn Mukbil, describing a stallion, S in art. زبل,) فَلَمْ يَرْتَزِىءْ بِرُكُوبٍ زِبَالَا (S, TA) And he had not been lessened [by riding, so as to lose] as much as the gnat will carry: (TA:) or as much as the ant will carry with its mouth; meaning, anything: (S in art. زبل:) but some read ترتزىء; [and some, يُرْتَزَأْ, as in copies of the S in art. زبل;] and some, بِرُكُونٍ. (TA.) رُزْءٌ, (S, Mgh, K,) [originally an inf. n., and] a subst. from رَزَأَتْهُ رَزِيْئَةٌ, (Msb,) and ↓ رَزِيْئَةٌ, (S, Mgh, Msb, K,) also pronounced رَزِيَّةٌ, originally with ء, (Msb,) and ↓ مَرْزِئَةٌ, (S, K,) An affliction, a misfortune, or a calamity, (S, Msb, K, TA,) by the loss of things dear to one: (TA:) or a great affliction or calamity or misfortune: (Mgh:) pl. (of the first, S, TA) أَرْزَآءٌ (S, K, TA) and (of the second, S, Msb, TA) رَزَايَا. (S, Msb, K, TA.) رَزِيْئَةٌ: see the next preceding paragraph.

مَرْزِئَةٌ: see the next preceding paragraph.

مُرَزَّإٌ; (so in some copies of the S; in others مُرْزَأٌ, which is said in the K to be a mistranscription;) pl. مُرَزَّؤُونَ: (K:) A generous man, (S, K, * [in the latter of which only the pl. is explained,] and TA,) whose good things men get, or obtain, (S,) or from whom much is gotten, or obtained. (TA.) One says, in praising, فُلَانٌ مُرَزَّأٌ فِى مَالِهِ [Such a one is a person from whom much of his property has been obtained]: and in expressing pity and grief, فُلَانٌ مُرَزَّأٌ فِى أَهْلِهِ [Such a one is a person who has had some one, or more, of his family taken from him]. (Ham p. 176.) And the pl., mentioned above, also signifies Persons of whom the best have died: (K:) or persons of whom death befalls the best. (L.)

دلو

1 دَلَا الدَّلْوَ, (Mgh, K, [in the CK, دَلّاها is erroneously put for دَلَاهَا,]) [and دَلَا بِالدَّلْوِ,] first Pers\. دَلَوْتُ الدَّلْوَ, (T, S, Msb,) and دَلَوْتُ بِالدَّلْوِ, (Msb,) aor. , first Pers\., أَدْلُو, inf. n. دَلْوٌ; (T;) and الدَّلْوَ ↓ ادلى; (Mgh; [the only authority that I find for the latter verb in the sense here explained;]) He pulled the دَلْو [or bucket] up, or out, (T, S, Mgh, Msb,) from the well, (T, Mgh,) full: (T, Mgh:) or he pulled the دلو to make it come forth. (K.) Hence, i. e. from ادلى الدلو as explained above, the saying, in a trad., if it be correct, عَنِ المَآءَ ↓ وَرَدُوا مَآءٍ فَسَأَلُوا أَهْلَهُ أَنْ يُدْلُوهُمْ [They came to water, and they asked its owners to draw for them from the water]; for يُدْلُوا لَهُمْ, or يُدْلُوا دَلْوَهُمْ. (Mgh.) And أَدْلُو حَاجَتِى, from دَلَوْتُ الدَّلْوَ explained above, means (assumed tropical:) I seek, or demand, the accomplishment of my want: (Ham p. 500:) or دَلَا حَاجَتَهُ means (assumed tropical:) He sought, or demanded, the object of his want. (TA.) and دَلَوْتُ بِفُلَانٍ إِلَيْكَ, (S, TA,) inf. n. as above, (TA,) (tropical:) I begged, or beg, such a one to make intercession for me to thee. (S, TA.) b2: [Hence also,] دَلَا (assumed tropical:) He drove, or urged on: (IAar, T:) or did so gently; for دَلْوٌ [the inf. n.] means the driving, or urging on, gently. (M.) You say, دَلَوْتُ النَّاقَةَ, (S, K,) aor. ـْ (TA,) inf. n. دَلْوٌ, (S, TA,) (tropical:) I made the she-camel to go gently, or leisurely. (S, K, TA.) b3: And دَلَوْتُهُ and ↓ دَالَيْتُهُ (tropical:) I was gentle with him; namely, a man; (S, K, TA;) treated him with gentleness or blandishment, soothed him, coaxed him, or wheedled him; (S, TA; and K in art. دلى [in which, as is said in the TK, دَاوَيْتُهُ is erroneously put, in some copies, for دَارَيْتُهُ];) endeavoured to conciliate him. (TA.) b4: See also 4, in three places.2 تَدْلِيَةٌ [inf. n. of دلّى] signifies The lowering a thing; like ↓ إِدْلَآءٌ [inf. n. of 4]. (Bd in vii.

21.) You say, دلّى الشَّىْءَ فِى مَهْوَاةٍ He let down the thing, made it to hang down, or let it fall, into a pit or the like. (T, * M, TA.) and دَلَّاهُ مِنْ سَطْحٍ بِحَبْلٍ He let him, or it, down from a house-top by means of a rope. (Mgh.) and دلّى رِجْلَيْهِ مِنَ السَّرِيرِ [He hung down his legs from the couch]; and ↓ ادلى occurs in the same sense. (Mgh.) It is said in a trad., دُلِّىَ عَلَىَّ جِرَابٌ مِنْ شَحْمٍ مِنْ بَعْضِ حُصُونِ خَيْبَرَ, meaning [A bag, or provision-bag, of fat] was let down, or let fall, upon me [from one of the forts of Kheyber]. (Mgh.) See also 4. b2: And دلّى الشَّىْءَ He made, or brought, or drew, the thing near to another thing (مِنْ غَيْرِهِ); like الدَّلْوِ ↓ إِدْلَآءُ. (Har p. 173.) b3: دَلَّاهُ بِغُرُورٍ (assumed tropical:) He caused him to fall into that which he desired [to bring about] by exposing him to perdition, or destruction, or loss, without his knowledge; from الدَّلْوِ ↓ إِدْلَآءُ. (S.) [In the Kur vii. 21,] فَدَلَّاهُمَا بِغُرُورٍ means (assumed tropical:) and he caused them to fall (فدلّاهما) into disobedience by deceiving, or beguiling, them: so says Aboo-Is-hák [Zj]: or (assumed tropical:) he excited their cupidity [with deceit, or guile]; originating from the case of a thirsty man's being let down (يُدَلَّى) into a well in order that he may satisfy his thirst from its water, and his not finding water in it, so that he is let down into it with deceit, or guile: or it means he emboldened them to eat of the tree with deceit, or guile; originally دَلَّلَهُمَا. (T.) 3 دَالَيْتُهُ: see 1.4 أَدْلَيْتُ, [in the CK, erroneously, دَلَيْتُ,] and ↓ دَلَوْتُ (K;) or أَدْلَيْتُ الدَّلْوَ, (T, S, M, Mgh, Msb, K,) inf. n. إِدْلَآءٌ; (T, Msb;) and الدَّلْوَ ↓ دَلَوْتُ, [and app. بِالدَّلْوِ,] aor. ـْ [inf. n. دَلْوٌ;] (T, * Msb;) I let down the دَلْو [or bucket] (T, S, M, Mgh, Msb, K) into the well, (T, S, Mgh, K,) to fill it, (T,) or to draw water with it. (M, Msb.) أَدْلِ دَلْوَكَ فِى الدِّلَآءِ [Let down thy bucket with the other buckets] is a prov. used in urging [a person] to strive, or labour, for gain; (TA;) originating from a company's assembling at a well, and letting down their buckets in order that every one of them may take his share of the water, or what is easily procurable by him thereof: meaning, use means to acquire, like as do others. (Har p. 167.) See also 2, in four places. b2: Hence, (Mgh,) ادلى بِحُجَّتِهِ (tropical:) He adduced his plea, or the like, (T, S, M, Mgh, K,) correctly, or validly; (T;) or he defended himself by adducing it or urging it: (S:) or he established his plea, or the like, and so obtained his claim or demand or suit. (Msb.) And in like manner you say, ادلى بِحَقِّهِ (tropical:) [He urged, or established, his right or due]. (TA.) b3: And ادلى بِمَالِهِ (tropical:) He gave, (دَفَعَ, M, K, TA,) or presented, or offered, (رَفَعَ, S, TA,) his property, (S, M, K, TA,) إِلَيْهِ [to him], (M,) or الى الحَاكِمَ [to the judge]. (S.) Hence, in the Kur [ii. 184], وَتُدْلُوا بِهَا إِلَى, الحُكَّامِ, (S, K,) i. e. (tropical:) And [do not] give it, or offer it, as a bribe to the judges: (S, * TA:) or and do not endeavour to conciliate with it the judges in order that they may cut off for you what is the right of others: (T:) or and do not throw it to the judges to be decided by them, (Mgh, Bd, Jel,) or as a bribe. (Jel.) And in a letter of 'Omar, فَافْهَمْ إِذَا أُدْلِىَ إِلَيْكَ And understand thou when an application is made to thee by litigants for the decision of a cause. (Mgh.) b4: and ادلى بِرَحِمِهِ (tropical:) He sought to bring himself near, to approach, or to gain access, [إِلَى غَيْرِهِ to another,] by means of his relationship: (S, K, TA:) and he pleaded, or made intercession, thereby. (TA.) بِهِ إِلَيْكَ ↓ وَقَدْ دَلَوْنَا, in a prayer for rain, of 'Omar, referring to El-' Abbás, i. e., accord. to the “ Ghareebeyn,” (assumed tropical:) And we have sought to approach, or to gain access, to Thee by him, app. means that they sought to obtain the mercy and aid of God [by means of his intercession], like as one seeks to get at, or obtain, the water by means of the دَلْو [or bucket]. (M.) One says also, أَدْلَى إِلَى المَيَّتِ بِالبُنُوَّةِ وَنَحْوِهَا, meaning (assumed tropical:) He was united to the dead by sonship, and the like; from إِدْلَآءُ الدَّلْوِ. (Msb.) And فُلَانٌ يُدْلِى إِلَى

المَيِّتِ بِذَكِرٍ (assumed tropical:) Such a one is united with the dead by a male. (Mgh.) b5: ادلى فِيهِ means (tropical:) He said of him what was evil, or foul. (M, K.) b6: and ادلى said of a horse &c., He put forth his yard, for the purpose of staling or covering; (M, K;) as also ↓ دلّى said of an ass, as is also the former verb. (M.) b7: See also 1, first and second sentences.5 تدلّى It was let down or lowered; it hung down, or dangled; it was let down; (T, * M, Mgh;) into, and over, a pit or the like; (M;) it hung (K) from (مِنْ) a tree; (S, K) it hung down as a fruit [from a tree]. (Bd in liii. 8.) [Hence,] تدلّى عَلَيْنَا مِنْ أَرْضِ كَذَا [He, or it, came down, or descended, upon us from such a land]. (TA.) And تدلّى بِالشَّرِّ He descended upon one with evil, or mischief. (TA.) b2: Also He drew near, or approached: (K in art. دلى:) or he drew near, or approached, [from above, or] after being high. (IAar, T.) Accord. to Fr, ثُمَّ دَنَا فَتَدَلَّى [in the Kur liii. 8] means ثَمَّ تَدَلَّى فَدَنَا, (T,) i. e. Then he (Gabriel) hung down from the highest region of the sky, and so drew near to the Apostle: showing that he took him up without becoming separated from his place: or the meaning of the phrase, as it stands, is, then he drew near to the Prophet, and he clung to him: (Bd:) but accord. to Zj, it means then he drew near, and drew nearer; and is like the phrase دَنَا فُلَانٌ مِنِّى وَقَرُبَ. (T. [See also another explanation in what follows.]) b3: And He was, or became, lowly, humble, or submissive; or he lowered, humbled, or abased, himself. (IAar, T; and K in art. دلى.) b4: In the saying of a poet, كَأَنَ رَاكِبَهَا غُصْنٌ بِمَرْوَحَةٍ

إِذَا تَدَلَّتْ بِهِ أَوْ شَارِبٌ ثَمِلٌ تدلّت may be quasi-pass. of دَلَا, inf. n. دَلْوٌ, signifying “ he drove, or urged on, gently: ” or it may be for تَدَلَّلَتْ: [so that the meaning may be, As though her rider were a branch of a tree in a place over which the wind was blowing, when she became urged on gently with him, or an intoxicated drinker: or, when she emboldened herself with him, &c.:] (M:) [for] تَدَلَّى is also syn. with تَدَلَّلَ: (S, K:) and [J says that] this is its meaning in the saying in the Kur [otherwise explained above] ثُمَّ دَنَا فَتَدَلَّى: being like يَتَمَطَّى in the Kur [lxxv. 33], i. e. يَتَمَطَّطُ. (S.) 12 اِدْلَوْلَى, of the measure اِفْعَوْعَلَ, He hastened, made haste, sped, or went quickly; (S;) [like اذلولى.]

دَلًا: see what next follows.

دَلْوٌ [A bucket, generally of leather;] a certain thing with which one draws water; (S, TA;) a vessel with which one draws water from a well; (KL;) well known; (T, K;) in Pers\. دول [i. e.

دُولْ, pronounced “ dól ”]: (MA:) masc. and fem.; (M;) sometimes masc.; (K;) mostly fem., (M, Msb,) and thus accord. to the more approved usage: (M:) pl. (of pauc., T, S, Msb) أَدْلٍ, (T, S, M, Msb, K,) of the measure أَفْعُلٌ, [originally أَدْلُوٌ,] (S,) and (of mult., T, * S, Msb) دِلَآءٌ (T, S, M, Msb, K) and دُلِىٌّ, (S, M, Msb, K,) which is of the measure فُعُولٌ (S, Msb) originally, (Msb,) and دِلِىٌّ (T, M, K, omitted in the CK) and دُلِيَّةٌ, omitted here by the author of the K but mentioned by him in art. نحو, (TA,) and ↓ دَلَا; (K; [there said to be like عَلَى; but correctly دَلًا;]) or دَلًا is syn. with دِلَآءٌ, and its sing. [or n. un.] is ↓ دَلَاةٌ; (S, M;) like as that of فَلًا is فَلَاةٌ; (M;) [for] دَلَاةٌ is syn. with دَلْوٌ: (T:) or دَلَاةٌ signifies, (K,) or signifies also, (M,) a small دَلْو. (M, K. [But in the M, in one place, it seems to be stated that, accord. to some, دَلَاةٌ and دَلًا signify the same, in a pl. sense: for, after the pls. of دَلْوٌ, it is added, وَهِىَ الدَّلَاةُ وَالدَّلَا. I think, however, that he who first said this meant thereby that الدَّلَاةُ and الدَّلَا signify, respectively, the same as الدَّلْوُ and الدِّلَآءُ &c.]) [Hence the saying, أَتْبِعِ الدَّلْوَ رِشَآءَهَا: see 4 in art. تبع.] As masc., it has for its dim. ↓ دُلَّىٌّ: as fem., ↓ دُلَيَّةٌ. (Msb.) See also دَالِيَةٌ. b2: And hence, (M,) الدَّلْوُ (tropical:) [The sign of Aquarius;] one of the signs of the Zodiac. (S, M, K.) b3: And (assumed tropical:) The hopper of a mill. (Golius on the authority of Meyd.) b4: And (assumed tropical:) A certain mark made with a hot iron upon camels; (S, K;) app. in the form of a دَلْو [properly so called]. (TA.) b5: And (assumed tropical:) Calamity, misfortune, or mischief. (S, K.) So in the saying, جَآءَ فُلَانٌ بِالدَّلْوِ (assumed tropical:) [Such a one brought calamity, &c.]. (S.) دَلَاةٌ: see the next preceding paragraph. b2: [Hence,] (assumed tropical:) A share, or portion: so in the saying of a rájiz, آلَيْتُ لَا أُعْطِىَ غُلَامًا أَبَدَا دَلَاتَهُ إِنِّى أُحِبُّ الأَسْوَدَا meaning [I have sworn, or, emphatically, I swear, I will not give a boy, ever,] his share, or portion, of love, or affection: [verily I love ElAswad:] El-Aswad was the name of his son. (S, TA.) دُلَىٌّ: see دَلْوٌ, of which they are dims.

دُلَيَّةٌ: see دَلْوٌ, of which they are dims.

دَالٍ Pulling up, or out, a دَلْو [or bucket] from a well: (T:) and occurring in poetry in the sense of مُدْلٍ [meaning letting down a دَلْو into a well]: (S:) pl. دُلَاةٌ. (TA.) دَالِيَةٌ A [water-wheel, or machine for irrigating land, such as is called] مَنْجَنُون, (S, M, K,) that is turned by an ox or a cow: (S:) and [such as is called] a نَاعُورَة: (K:) or the ناعورة is turned by water: (S:) and a thing made of palm-leaves (M, K) and pieces of wood, with which water is drawn [for irrigating land] by means of ropes, or cords, (M,) [app. held and drawn at one end by a man, and at the other end] tied to a tall palm-trunk: (M, K:) it is a bucket (دَلْو), and the like, with pieces of wood made in the form of a cross, [i. e. with two pieces of wood placed across and so tied together,] the two arms of which are bound to the top [or rim] of the bucket; them one end of a rope is tied to it, and the other end to a palm-trunk standing at the head of the well; and one irrigates [land] with it [app. by drawing and swinging it up by means of another, or of the same, rope]: the word is of the measure فَاعِلَةٌ in the sense of the measure مَفْعُولَةٌ [because it is pulled up]: the pl. is دَوَالٍ: El-Fárábee deviates from others, by explaining it as meaning a مَنْجَنُون; and J follows him: (Msb:) [a similar apparatus for irrigating land is used in the northern parts of Egypt, called قَطْوَة and ↓ دَلْو: it consists of a bowl-shaped bucket, with four cords attached to its rim: two men, each holding two of the cords, throw up the water by means of it into a trough or trench: accord. to Mtr,] the دَالِيَة is a tall palm-trunk set in the manner of the machine with which rice is beaten [to remove the husks], having at its head a large bowl, with which water is drawn [for irrigating land]. (Mgh.) b2: Also Land that is irrigated by means of the دَلْو [or bucket] or the [machine called] مَنْجَنُون [mentioned above]. (M, K.) b3: And the pl., دَوَالٍ, Unripe dates hung, and eaten when they become ripe. (T, K.) Hung fruit. (Bd in liii. 8.

[But perhaps الثمر is there a mistranscription for التّمْرُ.]) b4: Also (i. e. the pl.) Black grapes, but not intensely black, (AHn, M, K,) the bunches of which are the largest of all bunches, appearing like goats hung [upon the vines]: the berries thereof are coarse, breaking in the mouth, and round; and are dried. (AHn, M.) [See also دَوَالِىُّ, in art. دوال.) b5: [The sing. also signifies A grape-vine itself: and a shoot of a grape-vine: pl. as above.]

نضر

1 نَضُرَ, aor. ـُ (IAar, S, A, Msb, K;) and نَضَرَ, aor. ـُ and نَضِرَ, aor. ـَ (IAar, S, A. K;) the last [also] mentioned by A'Obeyd; (S;) inf. n. نَضَارَةٌ, (S, A, Msb, K,) of the first; (S, Msb;) and نُضُورٌ (K) and نَضْرَةٌ, (S, A, K,) of the second, (S,) or this is a simple subst., (Msb,) and نَضْرٌ, (TA,) [also of the second;] and نَضَرٌ, (K;) [of the third;] and ↓ أَنْضَرَ; (IAar, L, K, TA;) It (a tree, A, K, and a plant, A, and foliage, TA, and a colour, K, and a face, IAar, S, Msb, K, and anything, TA,) was, or became, beautiful (S, Msb, K,) and bright: (S * [see نَضْرَةٌ below] or, when said of a face, tropically used, (A,) signifying as above: (TA:) or (tropical:) it was, or became, beautiful and fresh: or beautiful and fine-skinned, so that the blood appeared [through the skin]: syn. حَسُنَ وَغَضَّ: (A:) or pleasant: (Fr:) and ↓ انضر, said of a tree, its foliage became green. (TA.) b2: [When said of a man, sometimes signifying He was, or became, in a state of enjoyment, or in a plentiful and pleasant and easy state of life; agreeably with a usage of نَضَرَ and ↓ نَضَّرَ and ↓ أَنْضَرَ to be mentioned below. And in like manner, when said of life, it signifies It was, or became plentiful and pleasant and easy.]

A2: نَضَرَهُ اللّٰهُ, (IAar, S, A, Msb, K,) aor. ـُ (Msb,) inf. n. نَضْرٌ; (TA;) and ↓ نضّرهُ, (S, A, K,) or this has an intensive signification; (Msb;) and ↓ انضرهُ; (IAar, S, A, K;) when the pronoun relates to the face, (IAar, S, A,) in which case it is tropical, (A,) [or to a tree, or colour, as is implied in the K,] God made it beautiful (S, A, K,) and bright. (S, * TA.) b2: When the pronoun relates to a man, the meaning (of the first of these three forms, as mentioned by En-Nadr and Sh and in the Mgh and TA, and of the ↓ second, as mentioned by As, and En-Nadr and Sh, &c., and of the ↓ third, as mentioned in the TA,) is God made him to have enjoyment, or plentiful and pleasant and easy life; syn. نَعَّمَهُ; (S, Mgh, Msb, TA;) or جَعَلهُ نَاضِرًا [which signifies the same]: (A'Obeyd:) or نَضَرَهُ اللّٰه, (El-Azdee, Mgh,) and اللّٰه ↓ نضّرهُ, (El-Hasan El-Muäddib, TA:) signifies (assumed tropical:) God made his rank, or station, good (El-Azdee, El-Hasan El-Muäddib, Mgh, TA,) among mankind: (El-Hasan El-Muäddib, TA:) not relating to beauty of the face; (ElAzdee, El-Hasan El-Muäddib, Mgh, TA:) but is similar to the saying, أُطْلُبُوا الحَوَائِجَ إِلَى

حِسَانِ الوُجُوهِ [which see explained in art. وجه]. (El-Hasan El-Muäddib, TA.) As cites this verse: نَضَّرَ اللّٰهُ أَعْظُمًا دَفَنُوهَا بِسِجِسْتَانَ طَلْحَةَ الطَّلَحَاتِ

[May God grant enjoyment to bones which they have buried in Sijistán: (I mean) Talhat-et- Talahát]. (TA.) And it is said in a trad., نَضَرَ اللّٰهُ عَبْدًا سَمِعَ مَقَالَتِى فَوَعَاهَا ثُمَّ أَدّاهَا

إِلى مَنْ يَسْمَعَهَا, (Sh, S, * A, * Mgh, * TA,) or ↓ نَضَّرَ, (Sh, S, in which latter we read امْرَأَ in the place of عبدا, and A, in which we find مَنْ in the place of عبدا, and Mgh; the reading ↓ نضّر alone being given in the copies which I have of the S and A;) May God cause to have enjoyment, or a plentiful and pleasant and easy life, [the servant, or man, who hears what I say, and keeps it in mind, then conveys it to him who hears it:] (S, Mgh, in explanation of the latter reading, and TA, in explanation of both readings:) or (assumed tropical:) may God make to have a good rank or station &c. (Mgh, in explanation of the former reading.) 2 نضّرهُ اللّٰه: see نَضَرَهُ, throughout.4 انضر: see نَضُرَ, in two places.

A2: انضرهُ اللّٰهُ: see نَضَرَهُ, throughout.

نَضْرٌ (S, A, Msb, K) and ↓ نُضَارٌ (S, A, K, [in the CK نَضَار] and TA) and ↓ نَضِيرٌ (S, Msb, K) and ↓ أَنْضَرُ (K [without tenween, though this is not shown in the K, as it is originally an epithet, though it may be obsolete as an epithet,]) Gold: (S, A, Msb, K;) as also ↓ نِضَارٌ: (Es-Sukkaree:) or silver; (K;) as also ↓ نِصَارٌ: (Es-Sukkaree:) or generally the former: (TA:) pl. [of pauc.] (of the first, S.) أَنْضُرٌ, (S, K,) and [of mult.]

نِضَارٌ: (K:) or (so accord. to the S and A, but in the K, and) ↓ نُضَارٌ signifies what is pure, (S, A, K,) of gold &c., (A,) or of native or unwrought gold or silver, (Lth, K,) and of wood, (Lth,) or of anything: (S:) and is used as an epithet, applied to gold (TA:) and ↓ نَضْرَةٌ [n. un. of نَضْرٌ] signifies a molten piece of gold. (TA.) نَضِرٌ: see نَاضِرٌ.

نَضْرَةٌ Beauty (S, Msb, K,) and brightness: (S, TA:) so in the Kur, lxxvi. 11. (Jel.) [The above explanation in the Msb and K, “beauty,” is evidently imperfect. Accord. to the Msb, the word is a simple subst., not an inf. n.] (assumed tropical:) Pleasantness of countenance. b2: نَضْرَةُ لنَّعِيمِ (assumed tropical:) The beauty and brightness of aspect characteristic of enjoyment, or of a plentiful and pleasant and easy state of existence: so in the Kur, lxxx ii: 24: (Bd, Jel:) or the brightness, or glistening, and moisture (نَدَا) [upon the skin] characteristic thereof. (Fr.) b3: Enjoyment; or a plentiful and pleasant and easy life; syn. نَعْمَةٌ [in the CK نِعْمَة]. (A, K.) b4: Richness; or competence or sufficiency. (A, K.) b5: Life. (A, K.) A2: See also نَضْرٌ.

نُضَارٌ: see نَضْرٌ; each in two places. See also غَرَبٌ.

نِضَارٌ: see نَضْرٌ; each in two places. See also غَرَبٌ.

نَضِيرٌ: see نَاضِرٌ, in two places: A2: and see نَضْرٌ.

نَاضِرٌ (A, L, K) and ↓ نَضِيرٌ (A, L, Msb, K) and ↓ نَضِرٌ, (A, L,) [being epithets from نَضَرَ and نَضُرَ and نَضِرَ, respectively,] and ↓ أَنْضَرُ, accord. to the K, but in the place of this we find in the corresponding passage in the L the verb أَنْضَرَ, with the addition “ is like نَضَرَ,” (TA,) Beautiful (Msb, K) and bright. (TA.) So in the Kur, lxxv. 22, وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (assumed tropical:) Faces on that day shall be beautiful and bright: (Bd, Jel:) or shining by reason of enjoyment, or of a beautiful and pleasant and easy state of existence. (Fr.) [These epithets have also other, similar, significations, shown by explanations of نَضُرَ and its variations.] نَاضِرٌ is coupled with غَضٌّ, as an epithet applied to a boy, (A,) and so ↓ نَضِيرٌ; (TA,) and نَاضرَةٌ with غَضَّةٌ, applied to a girl, (A,) and so نَضِيرَةٌ; (TA;) and thus used are tropical. (A.) b2: نَاضِرٌ also signifies Intense in greenness: (K:) you say أَخْضَرُ نَاضِرٌ [intense, or bright, green], (S, K,) like as you say أَصْفَرُ فَاقِعٌ and أَبْيَضُ نَاصِعٌ: (S:) and in like manner it is used as an intensive epithet applied to any colour: you say أَحْمَرُ نَاضِرٌ [intense, or bright, red], and أَصْفَرُ نَاضِرٌ [intense, or bright, yellow]: (K:) so says IAar: (TA:) or أَخْضَرُ نَاصِرٌ signifies smooth green, accord. to A'Obeyd, and Az adds, glistening in its clearness. (TA.) أَنْضَرُ: see نَضْرٌ: A2: and see نَاضِرٌ.

نضف &c.

شجو

1 شَجِىَ, aor. ـَ inf. n. شَجًا, He was choked; or his throat, or fauces, became obstructed; (S, K;) بِهِ by it; i. e. a bone or the like. (K.) One says, عَلَيْكَ بِالكَظْمِ وَلَوْ شَجِيتَ بِالعَظْمِ [Keep thou to self-restraint though thou be choked by the bone]. (TA.) b2: And, [hence, by a metaphor, (see Har p. 33,)] aor. and inf. n. as above, (assumed tropical:) He grieved, mourned, or lamented; or was sorrowful, sad, or unhappy: (S, Msb:) and he was, or became, anxious, or disquieted in mind. (S.) b3: Also, aor. and inf. n. as above, said of a creditor (غَرِيم), He went away, عَنْهُ [from him]. (K. [See 4.]) A2: شَجَا بَيْنَهُمْ It was, or became, an occasion of contention, or dispute, or of disagreement, or difference, between them. (K.) A3: شَجَاهُ, (S, Msb, K,) aor. ـُ inf. n. شَجْوٌ, (S, Msb,) [app. originally syn. with أَشْجَاهُ in the first of the senses assigned to the latter in the next paragraph: b2: and hence,] (assumed tropical:) It (anxiety, Msb) grieved him; or caused him to mourn or lament, or to be sorrowful or sad or unhappy; (S, Msb, K;) as also ↓ اشجاهُ. (K.) And, said of wealth (الغِنَى), inf. n. شَجْوٌ, It excited his griefs, mournings, &c., and his desire. (TA.) b3: Also, and ↓ اشجاهُ, (assumed tropical:) It caused him to be mirthful, (Ks, K, TA,) and excited him. (Ks, TA.) Thus each of these verbs has two contr. significations. (K.) But MF observes that طَرَّبَهُ, the explanation here given in the K, is said by the author of the K [in art. طرب] to denote a lightness arising from joy or grief. (TA.) [Generally, however, it means as rendered above.]4 اشجاهُ, inf. n. إِشْجَآءٌ, It choked him; or caused his throat, or fauces, to be obstructed; syn. أَغَصَّهُ; (S, TA;) said of a bone lying across in the throat, or fauces. (TA.) [This is clearly shown to be the meaning in the S, as well as in the TA, intended by أَغَصَّهُ; with which it is also syn. in another sense; for] b2: It signifies [also] (assumed tropical:) It, or he, caused him to fall into grief, mourning, lamentation, sorrow, sadness, or unhappiness. (K.) See also 1, in two places. b3: Also (assumed tropical:) He subdued, overpowered, or overcame, him, (K, TA,) so that he grieved, or was sorrowful. (TA.) b4: And (assumed tropical:) He angered him. (Ks, TA.) b5: and (assumed tropical:) He made him to go away. (Az, TA.) and أَشْجَيْتُهُ عَنِّى (assumed tropical:) I gave him (i. e. a creditor or petitioner) what contented him, so that he went away. (TA.) 6 تَشَاجَتْ عَلَيْهِ, (As, T, K, * TA,) said of a woman of the desert with reference to a young man who had been dallying, and holding amorous converse, with her, (As, T, TA,) (assumed tropical:) She resisted him, and expressed grief, or unhappiness, to him, or on account of him, [i. e. on account of his advances,] saying, Alas, my grief, or my unhappiness! (As, T, K, * TA.) And said of a woman with reference to her husband, meaning (assumed tropical:) She expressed grief, &c., as above. (A, TA.) شَجًا A bone, or some other thing (S, K) of the like sort, (K,) sticking fast, (S,) or lying across, or forming an obstruction, (K,) in the throat, or fauces, (S, K,) of a human being, and of a beast; (TA;) a thing in the throat, or fauces, that [chokes one, or] prevents from swallowing: (Har p. 69:) an inf. n. used as a subst. [properly thus termed]. (Har p. 33.) b2: See also the next paragraph.

شَجْوٌ (assumed tropical:) Anxiety, or disquietude of mind; and grief, mourning, lamentation, sorrow, sadness, or unhappiness; (S;) [and] so ↓ شَجًا: thus termed because a man is choked thereby. (Har p. 33.) b2: And (assumed tropical:) A want; an object of want. (Az, K, TA.) One says, بَكَى فُلَانٌ شَجْوَهُ [app. meaning (assumed tropical:) Such a one wept for his object of want]: and دَعَتِ الحَمَامَةُ شَجْوَهَا [app. (assumed tropical:) The pigeon called for its object of want]. (TA.) شَجٍ (assumed tropical:) Grieving, mourning, or lamenting; or sorrowing, sad, or unhappy; applied to a man; (S, Msb;) and شَجِيَةٌ, of the measure فَعِلَةٌ, applied to a woman: one says, وَيْلٌ لِلشَّجِى مِنَ الخَلِىِّ [mentioned and expl. voce خَالٍ, in art. خلو, where each of these epithets is written with teshdeed to the ى; and likewise in another saying there mentioned]: (S:) or, in this saying, (TA,) it signifies occupied [by anxiety or grief]; (K, TA; [in the CK, الشَّجا is erroneously put for الشَّجِى;]) and خَلِىّ means “ free [therefrom]: ” so says Az: and in this instance الشَّجِى

may mean occupied by a bone choking, or obstructing, his throat, or fauces, or by anxiety, and not having found a way of escape therefrom; or by his opponent, or adversary, whom he has been unable to withstand: (TA:) and sometimes one says ↓ شَجِىٌّ, like as one says حَزِنٌ and حَزِينٌ; though this is rare; (Msb;) it is mentioned in the 'Eyn; but شَجٍ is more known; and is said by Az to be the chaste form: (TA:) Mbr says, the ى of الخلى is with teshdeed, and the ى of الشَّجِى is without teshdeed, (S,) and sometimes this ى is with teshdeed in poetry; (S, K;) but if you make it to be from شَجَاهُ, it is ↓ شَجِىٌّ only, syn. with مَشْجُوٌّ. [i. e. grieved, &c.]; (S;) and so it is said to be by Az and Z: and Az adds, the second way of accounting for it is, that they often lengthen فَعِلٌ with a ى, saying, فُلَانٌ قَمِنٌ لِكَذَا and قَمِينٌ, and سَمِجٌ and سَمِيجٌ, and كَرٍ and كَرِىٌّ: and the third way is, that they assimilated one word in measure to another, as in الغَدَايَا وَالعَشَايَا, the [proper] pl. of غَدَاةٌ being only غَدَوَاتٌ. (TA.) شَجِىٌّ: see the next preceding paragraph, in two places.

مَفَازَةٌ شَجْوَآءُ [A desert, or waterless desert,] difficult to travel. (S, K. *) شَجَوِىٌّ, with fet-h to the ج; rel. n. of شَجٍ. (S.) شَجَوْجًى, (S, K,) of the measure فَعَوْعَلٌ [and therefore with tenween], (Mz 40th نوع, and MF and TA,) like خَجَوْجًى &c., (S, * and Mz ibid.,) and ↓ شَجَوْجَآءٌ, (K,) applied to a man, (S,) Long in the legs: (S, K:) or very tall: or very tall, with bigness (ضِخَم, in the CK ضَخْم,) of the bones: or long in the back, short in the leg; (K;) thus in the M; but Az says the reverse, i. e. long in the legs, short in the back. (TA.) b2: Also, (K,) or the former, (TA,) A bulky horse. (K.) b3: And The عَقْعَق [or magpie]; (K;) [and] so شَجَجَى; (K and TA in art. شج;) fem. with ة [i. e. شَجَوْجَاةٌ]. (K.) b4: And A wind continually blowing; as also شَجَوْجَاةٌ. (K.) All this is in the M. (TA.) شَجَوْجَآءٌ: see the next preceding paragraph.

أَمْرٌ شَاجٍ An affair, or event, grieving; or causing to mourn or lament, or to be sorrowful or sad or unhappy. (TA.)