درج: دَرَج. يقال: درج من عشه في كلامهم عن فرخ الطير. بمعنى خرج من عشه. ويقال مجازاً عن الفتى والفتاة أيضاً بمعنى: ترك البيت الذي نشأ فيه (تاريخ البربر 1: 461).
ويقال أيضاً: درج من عش فلان (المقدمة 1: 20).
درجت في الكتاب، والمصدر منه درج. وقد فسرت بأسرعت فيه، ويعني فيما يقول كاترمير (مملوك 2، 2: 222 في الآخر) كتبت الكتابة بسرعة. غير أني أري أن الصواب هو: قرأت الكتاب بسرعة، ففي معجم هلو درج معناها قرأ.
درج في الغناء: دندن، تنغم، تهزج (بوشر) وانظر لين في ادرج.
دَرّج (بالتشديد): قسم إلى درجات، وزاد بالتدريج (بوشر).
ودرّج: أشار إلى درجة الشيء ورتبته. (ابن العوام 1: 100).
بتدريج أو بالتدريج، وكذلك: على تدريج أو على التدريج، أي درجة فدرجة، تدريجياً، شيئاً فشيئاً، رويداً رويداً، قليلاً قليلا (معجم الادريسي، بوشر) وهي ضد: دون تدرج أي بغنة، فجأة (معجم البيان).
ودَرّج: بنى على أسلوب الدرج، بنى طوابق، وجعل له دكات مدَّرجة (معجم الادريسي، البكري ص31).
باب مُدّرج: باب يرتقي إليه بعد صعود عدة درجات (كرتاس ص38، 46. وانظر ص138).
تَدَرّج: تنّزه، تفرَّح. ففي قلائد العقبان (ص57): فأقام فيها أياماً يــتدرج في مسارحها.
تدرُّج: نقدُّم، ترقّ (همبرت ص116).
تَدرَّج: جعل على شكل الدرج (المقدمة 3: 405).
وتدرَّج: تجمع، تراكم، تكوم (دي سلان المقدمة 1: 82).
وتدرَّج: ذكرت في معجم فوك في مادة atrahere.
ادَّرج: ذكرت في معجم فوك في مادة Plicare.
اســتدرج: أغرى اجتذب (فوك) في مادة atrahere.
واســتدرج العدو: أغراه واجتذبه إلى كمين (المقري 2: 749).
دَرْج: عامية دِرْج (محيط المحيط). وقد فسرها لين، وتجمع على دُروج.
وكاتب الدرج: كاتب يكتب الأحكام والفتاوى في الورق المسمى درج (مملوك 1، 1: 175، 2،، 2: 221).
ودَرْج: قمع ورقي، قرطاس ملفوف على شكل القمع، ففي ألف ليلة (1: 221): فأحضرت له درجانية ند وعود وعنبر ومسك، غير أن عليك أن تقرأ بدل الكلمة الثالثة والرابعة من هذه العبارة: درجاً فيه، وفقاً لما جاء في طبعة بولاق. وفي طبعة برسل (2: 238): فأمرت له بدرج فيه الخ.
ودَرْج، عند أهل قسطنطينة: خمس دقائق (مارتن ص196).
دَرَج وتجمع على أدراج ومدارج: درجة مرقاة (فوك، الكالا، بوشر).
دَرَج يدَرّج: شيثئاً فشيئاً، رويداً رويداً، قليلاً قليلاً، درجة فدرجة، بالتدريج (الكالا).
دَرَج: دَرَجة عند الفلكيين (معيار ص22).
ودَرَج: الدرجة الدنيا، المرتبة السفلى (الكالا) ويقال أيضاً أقل درج (الكالا).
ودَرَج: سلّم، مَرْقى (معجم الادريسي، دي يونج، معجم اللطائف، بوشر، برتون 2: 167).
ودَرَج: لحظة، هنيهة، دقيقة (الكالا).
ودَرَج: هملجة، رهونة (عدو الخيل إذ ترفع معاً القائمتين اللتين من جهة واحدة)، وعدو بين الهملجة والاحضار (بوشر).
ودَرَج: مصطلح موسيقي وهو ترجيف الصوت وتنغيمه في الغناء، وتعاقب نغمات سريع في مقطع واحد، ودوى منسق متصل (بوشر).
ودَرَج: جارور، دُرْج، جرار (بوشر، همبرت ص201) في محيط المحيط: دِرْج.
درج الزينة: مائدة القربان وهي منضدة صغيرة توضع عليها قوارير النبيذ في الكنيسة (بوشر).
دُرْجَة: درج الحلي، علبة للجواهر، سفط (كوسج لطائف ص118) ويقول محققة أن جمعها دُرُجات.
ودَرَجة وجمعها دَرَج: دكات مدرجة بعضها فوق بعض (بوشر).
ودَرَجَة: أربع دقائق فيما يقوله لين. ولهذا لا بد من فهم هذه الكلمة بهذا المعنى في الأمثلة المنقولة في مملوك (2: 202: 216 - 217) حيث ترجمها كاتدمير بما معناه برهة من الزمن، ومع ذلك فان بوشر يذكر هنيهة، لحظة أيضاً.
ودَرَجَة: حجر رباط في البناء، وهو حجر بارز أو ناتئ في البناء (معجم الأسبانية ص41).
دَرَجَة إلى الماء: السير إلى الماء. ففي حياة ابن خلدون (ص213 و): وأركبني الحراقة يباشر درجتها إلى الماء بيده إغراباً في الفضل والمساهمة.
ودَرَجَة عند أهل الجفر وأرباب علم التكسير: حرف معروف (محيط المحيط). دُرَج (في معجم هلو جمع دَرَجَة) سلم، مرقى، دَرَج (دومب ص90).
دُرَّج: دُرّاج (بوشر).
دراج: ذكرت في معجم فوك في مادة plicare.
ودَراج تعني عند أهل المغرب: شوك الدراجين، أو مشط الراعي، فابن البيطار (1: 466) يقول في مادة ديبساقوس: هو شوك الدراجين عند أهل المغرب ويعرف أيضاً بمشط الراعي.
ونقرأ عند المستعيني في الكلمة نفسها: هو شوك الدراجين وهو المستعمل عند الدراجين.
ومن المعروف أن النبات الذي اسمه العلمي dispacus هو شوك الدراجين واسمه أيضاً cardnus fullonum وكذلك virga postoris ( دودنوس 1241ب).
ونجد أيضاً اسم الدراجين عند ابن البيطار (2: 114، 518) أيضاً فهو يقول: وهو شوك الدراجين عند عامة أهل المغرب والأندلس. وأقرأ شوك الدراجين عند ابن العوام (1: 24، 2: 102).
دارج: مُوَشّحة ضرب من الشعر (صفة مصر 14: 299).
الكسر الدارج: من مصطلح الرياضة وهو الكسر غير العشري (محيط المحيط).
أَدْرَجُ: طريق أَدْرَجُ: طريق (المقري 1: 199) وانظر فليشر في الإضافات).
إدراج: هو في الشعر فسحة الكلمة بين شطري البيت كقوله:
لم يبق سوى العدوا ... ن دّناهم كما دانوا
(محيط المحيط). تَدْرُجَــة: كان على فريتاج أن يذكرها هكذا ب faisan غير إنه ذكر تَدْرُج بهذا المعنى في (ح1 ص187).
تَدْرِيجِيّ: مــتدرجــ، مدرّج، تدرُّجــي (بوشر).
مَدْرَج: مدرج السيل: مجرى السيل وبطحاؤه ومثعية (عباد 3: 168).
ومَدْرج: درجة (فوك).
ومَدْرَج وجمعه مدارج: دَرَج من حجر (الكالا).
ومَدْرج: مرتفع من الحجارة لمنع الفيضان (معجم الأسبانية ص299).
ومَدْرج عند السريان: قطعة من منظومات صلواتهم (محيط المحيط).
مَدْرج الديباج ونحوه: نسيج طويل يلف بعضه على بعض (محيط المحيط) وانظر: رياض النفوس في مادة طاشير. وصَدْرُ مَدْرَج: خوان كبير من النحاس (محيط المحيط).
مُدْرَج: حديث تقع فيه ملاحظة أو تفسير من رواية الأول صحابياً أو تابعياً لشرحه وتوضيحه أو ضبط معنى الكلمة فدخلت في متن الحديث. (دي سلان المقدمة 2: 483).
مُدْرَج ومُدْرَجة والجمع مَدَارج: مرفق. وهي الرسالة المرفقة في طي رسالة أخرى (فوك) وفيه: رسالة ضمن أخرى.
وفي حياة ابن خلدون (ص228 و): وفي طي النسخة مدرجة نصها الخ. وفيها (ص240 ق): في طية مدرجة. (المقري 3: 68، أماري ديب ص26) وقد أخطأ رايت حين ضبطها مَدْرَجة في المقري (1: 236) فلهذه الكلمة معنى آخر انظر الكلمة. وفي مخطوطة حياة ابن خلدون (ص240 ق) وكذلك وفي كتاب محمد بن الحارث (ص252) هي مُدْرَجَة. وهي عند ابن صاحب الصلاة (ص68 ق) مُدْرج.
البيت المُدْرج من الشعر ما قسمت فيه كلمة بين شطرين (محيط المحيط).
مُدّرج: دَرَج من الحجر (برتون 2: 202).
ومُدّرج: طريق ذو درجات (ابن بطوطة 1: 298).
ومُدّرج: أرض مرتاحة (زرعت بور) خضراوات في السنة السابقة (ابن العوام 2: 11) ولا أدري إذا كان بانكري وكلمينت - موليه مصيبين في ضبطهما الكلمة بالشكل هذا الضبط.
ومُدّرج: شماس (المعجم اللاتيني العربي) وفي الإدريسي (ح3 فصل 5) في كلامه عن أورشليم: وفي آخر البستان مجلس الغذاء للقسيسين والمدبجين.
والمُدّرج: الطرة من الشعر ترسل مقصوصة على جبهة الغلام (محيط المحيط).
مُدرّج: مضلع، كثير الأضلاع والزوايا (محيط المحيط).
مَدْرَجة: جمعها مَدارج: الرسالة تطوى على رسالة أخرى. وصاحب محيط المحيط ولو ينقل قول الحريري في مقامته الفراتية (ص214) يضبطها مَدرجة. مُدْرَجَة: انظر مُدْرَج.
مُدَارَجة: تدرّجــ، تدريج، تتابع.
ومدارجة: تدريجياً، بالتدريج، بالتتابع (بوشر).

درج

1 دَرَجَ, (S, Msb, K,) aor. ـُ (S, Msb,) inf. n. دُرُوجٌ (S, Msb, K) and دَرَجَانٌ, (K,) said of a man, and of a [lizard of the kind called] ضَبّ, (S,) He went on foot; [went step by step; stepped along;] or walked: (S, K:) and said of a child, he walked a little, at his first beginning to walk: (Msb, TA: *) or, said of an old man, and of a child, and of a bird of the kind called قَطًا, aor. as above, inf. n. [دُرُوجٌ and] دَرْجٌ and دَرَجَانٌ and دَرِيجٌ, he walked with a weak gait; crept along; or went, or walked, leisurely, slowly, softly, or gently. (TA.) b2: [Hence,] دَرَجَ قَرْنٌ بَعْدَ قَرْنٍ Generation after generation passed away. (A.) And دَرَجَ القَوْمُ The people passed away, or perished, none of them remaining; (S, A, K;) as also ↓ اندرجوا. (S, K.) And دَرَجَ He left no progeny, or offspring: (As, S, K:) he died, and left no progeny, or offspring: [opposed to أَعْقَبَ:] but you do not say so of every one who has died: (TA:) or it signifies also [simply] he died: (Aboo-Tálib, S, A, Msb:) so in the prov., أَكْذَبُ مَنْ دَبَّ وَدَرَجَ (S, Msb) The most lying of the living and the dead. (S.) Or دَرَجَ signifies, (K,) or signifies also, (S,) He went his way; (S, K;) and so دَرِجَ, [aor. ـَ like سَمِعَ. (K.) لَيْسَ هٰذَا بِعُشِّكِ فَادْرُجِى, i. e. [This is not thy nest, therefore] go thou away, is a saying occurring in a خُطْبَة of El-Hajjáj, addressed to him who applies himself to a thing not of his business to do; or to him who is at ease in an improper time; wherefore he is thus ordered to be diligent and in motion. (TA. [See also art. عش.]) b3: دَرَجَتْ and ↓ أَدْرَجَتْ She (a camel) went beyond the year [from the day when she was covered] without bringing forth. (S, K.) b4: دَرَجَتِ الرِّيحُ The wind left marks, or lines, [or ripples,] upon the sand. (TA.) b5: دَرَجَتِ الرِّيحُ بِالحَصَا The wind passed violently over the pebbles [app. so as to make them move along: see also 10]. (K.) A2: دَرِجَ, aor. ـَ He rose in grade, degree, rank, condition, or station. (K, TA.) b2: He kept to the plain and manifest way in religion or in speech. (K, TA.) A3: Also (i. e. دَرِجَ) He continued to eat the kind of bird called دُرَّاج. (K.) A4: دَرَجَ as a trans. v.: see 4, in two places.2 دَرَّجَ [درّجهُ, inf. n. تَدْرِيجٌ, He made him to go on foot; to go step by step; to step along; or to walk: he made him (a child) to walk a little, at his first beginning to walk: or he made him (an old man and a child) to walk with a weak gait; to creep along; or to go, or walk, leisurely, slowly, softly, or gently: see 1, first sentence: and see also 10, first sentence.] You say, of a child, يُدَرَّجُ عَلَى الحَالِ [He is made to walk, &c., leaning upon the go-cart]. (S, K.) b2: [Hence,] درّجهُ, (S, Msb, K,) inf. n. تَدْرِيجٌ, (Msb,) He brought him near, or caused him to draw near, (S, Msb, * K,) by degrees (عَلَى التَّدْرِيجِ, S), or by little and little, (Msb,) إِلَى كَذَا to such a thing, (S,) or إِلَى الأَمْرِ to the thing or affair; (Msb;) as also ↓ اســتدرجــهُ. (S, Msb, K.) b3: and He exalted him, or elevated him, from one grade, or station, to another, by degrees (عَلَى التَّدْرِيجِ); as also ↓ اســتدرجــهُ. (A.) b4: And hence, (tropical:) He accustomed him, or habituated him, إِلَى كَذَا to such a thing. (A.) b5: [Hence] also, inf. n. as above, (assumed tropical:) He fed him, namely, a sick person, when in a state of convalescence, by little and little, until he attained by degrees to the full amount of food that he ate before his illness. (TA.) b6: دَرَّجَنِى, inf. n. as above, said of corn, or food, and of an affair, It was beyond, or it baffled, my ability, or power, to attain it, or accomplish it. (K.) b7: See also 4.

A2: درّج as an intrans. v. signifies He went on foot, or walked, [&c.,] much. (Har p. 380.) A3: [It is also said to signify He imitated the cry of the bird called دُرَّاج: see De Sacy's “ Chrest. Ar. ” 2nd ed. ii. 39.]4 ادرج He (God) caused people to pass away, or perish. (TA. [See also 10.]) [Hence,] ادرجهُ بِالسَّيْفِ [He destroyed him with the sword]. (K in art. شمر.) b2: تُدْزِجُ غَرْضَهَا وَتُلْحِقُهُ بِحَقَبِهَا said of a she-camel when she makes her saddle with its appertenances to shift backwards [She makes her fore girth to slip back and to become close to her kind girth]. (TA.) Accord. to Aboo-Tálib, إِدْرَاجٌ signifies A camel's becoming lank in the belly, so that his belly-girth shifts back to the kind girth; the load also shifting back. (TA.) b3: ادرج الدَّلْوَ He drew up the bucket gently: (K:) drew it up, or out, by little and little. (Er-Riyáshee, TA.) b4: ادرج الإِقَامَةَ; and ↓ دَرَجَهَا aor. ـُ inf. n. دَرْجٌ; i. q. أَرْسَلَهَا [i. e. He chanted the إِقَامَة (q. v.); meaning he chanted it in a quick, or an uninterrupted, manner; for such is the usual and prescribed manner of doing so: see 1 in art. حذم: in the present day, دَرَجَ, aor. and inf. n. as above, signifies he chanted, or sang, in a trilling, or quavering, manner; and uninterruptedly, or quickly]. (Msb.) b5: [إِدْرَاجٌ in speaking signifies, in like manner, The conjoining of words, without pausing; i. q. وَصْلٌ, as opposed to وَقْفٌ: it occurs in this sense in the S in art. هل, &c.]

b6: ادرج (inf. n. إِدْرَاجٌ, TA) also signifies He folded, folded up, or rolled up, (S, A, Msb, K,) a thing, (TA,) a writing, (S, A, Msb,) and a garment, or piece of cloth; (Msb;) as also ↓ درّج, (K,) inf. n. تَدْرِيجٌ; (TA;) and ↓ دَرَجَ, (K,) aor. ـُ inf. n. دَرْجٌ: (TA:) the first of these verbs is the most chaste: (L:) [it signifies also he rolled a thing like a scroll; made it into a roll, or scroll: and hence, he made it round like a scroll; he rounded it: (see أَدْمَجَ and مُدْمَجٌ and مُدَمْلَجٌ and حَرَّدَ &c.:) and he wound a thing upon another thing:] also he infolded a thing; put it in, or inserted it: and he wrapped, wrapped up, or inwrapped, a thing in another thing. (L.) You say, أَدْرَجَ الكِتَابَ فِى الكِتَابِ He infolded, enclosed, or inserted, the writing in the [other] writing; or put it within it. (A, L.) And ادرج المَيِّتَ فِى الكَفَنِ وَالقَبْرِ He put the dead man into the grave-clothing and the grave. (TA.) and أَدْرَجَنِى فِى طَىّ النِّسْيَانِ (assumed tropical:) [He, or it, infolded me in the folding of oblivion]. (TA in art. طوى.) b7: [And hence, (assumed tropical:) He foisted, or inserted spuriously, a verse or verses into a poem.]

A2: رَجَعَ

إِدْرَاجَهُ or عَلَى إِدْرَاجِهِ: see دَرَجٌ. b2: أَدْرَجَتْ said of a she-camel: see 1.

A3: ادرج بِالنَّاقَةِ He bound (صَرَّ) the she-camel's teats (K, TA) with a ↓ دُرْجَة [app. meaning a piece of rag wrapped about them]. (TA.) 5 تدرّج He progressed, or advanced, by degrees, إِلَى شَىْءٍ to a thing. (TA.) He was, or became, drawn near, or he drew near, (S, Msb,) by degrees (عَلَى التَّدْرِيجِ, S), or by little and little, (Msb,) إِلَى كَذَا to such a thing, (S,) or إِلَى الأَمْرِ to the thing or affair. (Msb.) b2: and (tropical:) He became accustomed, or habituated, إِلَى كَذَا to such a thing. (A.) 7 اندرجوا: see 1. b2: اندرج also signifies It was, or became, folded, folded up, or rolled up. (KL.) [And It was, or became, infolded, or inwrapped. b3: And hence, اندرج فِيهِ (assumed tropical:) It was, or became, involved, implied, or included, in it. b4: And اندرج تَحْتَ كَذَا (assumed tropical:) It was, or became, classed as a subordinate to such a thing.]10 اســتدرجــهُ [is syn. with دَرَّجَهُ in the first of the senses assigned to this latter above. Hence,] Dhu-Rummeh says, صَرِيفُ المَحَالِ اسْــتَدْرَجَــتْهَا المَحَاوِرُ meaning [The creaking of the large sheaves of pulleys] which the pivots made to go [round] slowly (صَيَّرَتْهَا إِلَى أَنْ تَدْرُجَ). (TA.) b2: See also 2, in two places. b3: [Also] He caused him to ascend, and to descend, by degrees. (Bd in vii. 181.) b4: And hence, He (God) drew him near to destruction by little and little: (Bd ibid:) He brought him near to punishment by degrees, by means of respite, and the continuance of health, and the increase of favour: (Idem in lxviii. 44:) He (God) took him (a man) so that he did not reckon upon it; [as though by degrees;] bestowing upon him enjoyments in which he delighted, and on which he placed his reliance, and with which he became familiar so as not to be mindful of death, and then taking him in his most heedless state: such is said to be the meaning in the Kur vii. 181 and lxviii. 44: (TA:) or He bestowed upon him new favours as often as he committed new wrong actions, and caused him to forget to ask for forgiveness [thus leading him by degrees to perdition]: and [or as some say, TA] He took him by little and little; [or by degrees;] not suddenly: (K:) or اِسْــتَدْرَجَــهُمْ signifies He took them by little and little; [one, or a few, at a time;] not [all of them together,] suddenly. (L.) And He, or it, called for, demanded, or required, his destruction: from دَرَجَ

“ he died. ” (A, TA.) b5: It (another's speech, Aboo-Sa'eed, TA) disquieted him so as to make him creep along, or go slowly or softly, upon the ground. (Aboo-Sa'eed, K.) b6: He deceived him, or beguiled him, (AHeyth, K, TA,) so as to induce him to proceed in an affair from which he had refrained. (AHeyth, TA.) b7: اســتدرج النَّاقَةَ He invited the she-camel's young one to follow after she had cast it forth from her belly: so accord. to the K: [in the CK, for النَّاقَةَ and وَلَدَهَا, we find النّاقةُ and وَلَدُها:] but accord, to the L and other lexicons, اســتدرجــت النَّاقَةُ وَلَدَهَا, i. e. the she-camel invited her young one to follow [her] after she had cast it forth from her belly. (TA.) b8: اســتدرجــت الرِّيحُ الحَصَا The wind [blew so violently that it] made the pebbles to be as though they were going along of themselves (K, TA) upon the surface of the ground, without its raising them in the air. (TA.) [See also 1.]) b9: اِسْتِدْرَاجٌ also signifies The drawing forth (in Pers\. بيرون اوردن) speech, or words, from the mouth. (KL.) b10: And The rejecting a letter, such as the و in يَعِدُ for يَوْعِدُ. (Msb in art. وعد.) دَرْجٌ: see دَرَجٌ, in two places.

A2: Also, and ↓ دَرَجٌ, A thing in, or upon, which one writes; (S, K;) [a scroll, or long paper, or the like, generally composed of several pieces joined together, which is folded or rolled up:] and ↓ مُدْرَجٌ, [used as a subst.,] a writing folded or rolled up; pl. مَدَارِجُ: (Har p. 254:) and مدرجة [app. ↓ مُدْرَجَةٌ, from أَدْرَجَ “ he folded ” or “ rolled up,”

with ة added to transfer it from the predicament of part. ns. to that of substs.,] signifies [in like manner] a paper upon which one writes a رِسَالَة [or message, &c.], and which one folds, or rolls up; pl. مَدَارِجُ. (Har p. 246.) b2: فِى دَرْجِ الكِتَابِ signifies فِى طَيِّهِ [lit. Within the folding of the writing; meaning infolded, or included, in the writing]; (S, A, TA;) and فِى ثِنْيِهِ [which means the same]; (A;) and فِى دَاخِلِهِ [an explicative adjunct, meaning in the inside of the writing]. (TA.) You say, أَنْفَذْتُهُ فِى دَرْجِ الكِتَابِ [I transmitted it in the inside of the writing]. (S, TA.) And جَعَلَهُ فِى دَرْجِ الكِتَابِ [He put it in the inside of the writing]. (A, L, TA.) and فِى دَرْجِ الكِتَابِ كَذَا وَ كَذَا [In the inside of the writing are such and such things; or in the writing are enclosed, or included, or written, or mentioned, such and such things; this being commonly meant by the phrase فِى طَىِّ الكِتَابِ كذا وكذا]. (TA.) دُرْجٌ A woman's حِفش; (S, K;) i. e. a small receptacle of the kind called سَفَط, in which a woman keeps her perfumes and apparatus, or implements: (TA:) [accord. to the K, it is a coll. gen. n.; for it is there added, (I think in consequence of a false reading in a trad.,)] the n. un. is with ة: and the pl. [of mult.] is دِرَجَةٌ and [of pauc.] أَدْرَاجٌ. (K.) دَرَجٌ A way, road, or path; (S, L, K;) as also ↓ دَرْجٌ: (L:) and ↓ مَدْرَجَةٌ (S, A) and ↓ مَدْرَجٌ (A, K) signify [the same; or] a way by, or through, which one goes or passes; a way which one pursues; a course, or route; syn. مَذْهَبٌ (S) and مَسْلَكٌ (S, K) and مَمَرٌّ; (A;) and particularly the way along which a boy and the wind &c. go; as also دَرَجٌ; respecting which last, in relation to the wind, see دَرُوجٌ: (L:) or ↓ مَدْرَجٌ signifies a road; or a cross-road; or a bending road; and its pl. is مَدَارِجٌ: (Msb:) and ↓ مَدْرَجَةٌ is explained by Er-Rághib as signifying a beaten way or road: and it signifies also the course by which things pass, on a road &c.: and the main part of a road: and a rugged [road such as is termed] ثَنِيَّة, between mountains: (TA:) the pl. of دَرَجٌ (S, L) and of ↓ دَرْجٌ (L) is أَدْرَاجٌ (S, L) and دِرَاجٌ, which occurs in a prov. cited below: (Meyd:) and the pl. of مَدْرَجَةٌ is ↓ مَدَارِجٌ: (S, TA:) أَكَمَةٍ ↓ مَدَارِجُ signifies the roads that lie across a hill such as is termed اكمة. (TA.) You say أَدْرَاجَكَ meaning Go thy way, as thou camest. (TA from a trad.) And رَجَعَ دَرَجَهُ (TA) and رَجَعَ أَدْرَاجَهُ (Sb, S, K) and ↓ إِدْرَاجَهُ (K) or عَلَى إِدْرَاجِهِ (IAar) He returned by the way by which he had come. (S, K, TA.) and رَجَعَ دَرَجَهُ He returned to the thing, or affair, that he had left. (TA.) And رَجَعَ عَلَى أَدْرَاجِهِ and رَجَعَ دَرَجَهُ الأَوَّلَ He returned without having been able to accomplish what he desired. (IAar.) And اِسْتَمَرَّ دَرَجَهُ and أَدْرَاجَهُ [He kept on his way; persevered in his course]. (TA.) and هُوَ عَلَى دَرَجِ كَذَا He is on the way of, or to, such a thing. (TA.) And ↓ اِتَّخَذُوا دَارَهُ مَدْرَجَةً and ↓ مَدْرَجًا They made his house a way through which to pass. (A.) And لِهٰذَا ↓ هٰذَا الأَمْرُ مَدْرَجَةٌ (assumed tropical:) This thing, or affair, is a way that leads to this. (TA.) And الحَقِّ ↓ اِمْشَ فِى مَدَارِجِ (tropical:) Walk thou in the ways of truth. (TA.) And ذَهَبَ دَمُهُ أَدْرَاجَ الرِّيَاحِ (tropical:) His blood went for nothing; [lit., in the ways of the winds; meaning] so that no account was taken of it, and it was not avenged. (S, A, * K.) And خَلّ دَرَجَ الضَّبِّ Leave thou the way of the ضبّ [a species of lizard], (S, Meyd,) and oppose not thyself to him, (TA,) lest he pass between thy feet, and thou become angry (فَتَنْتَفِخَ): (S, Meyd:) a prov., applied in the case of demanding security from evil. (Meyd. [See another reading, and explanations thereof, in Har p. 220, or in Freytag's Arab. Prov. i. 437.]) And مَنْ يَرُدُّ الفُرَاتَ عَنْ دِرَاجِهِ or أَدْرَاجِهِ, accord. to different readings, with two different pls. of دَرَجٌ; i. e. Who will turn back Euphrates from its course? a prov. applied to an impossible affair. (Meyd.) And مَنْ يَرُدُّ السَّيْلَ عَلَى أَدْرَاجِهِ Who will turn back the torrent to its channels? another prov. so applied. (Meyd.) دَرَجُ سَيْلٍ and سَيْلٍ ↓ مَدْرَجُ signify The way by which a torrent descends in the bendings of valleys. (TA.) b2: [Hence, perhaps, as denoting a way, or means,] (assumed tropical:) A mediator between two persons for the purpose of effecting a reconciliation. (K.) b3: أَنَاَ دَرَجُ يَدَيْكَ means (tropical:) [I am submissive, or obedient, to thee;] I will not disobey thee: (A, TA: *) and درج used in this sense does not assume a dual nor a pl. form: [therefore] you say also, هُمْ دَرَجُ يَدِكَ (tropical:) They are submissive, or obedient, to thee. (TA.) b4: دَرَجُ الرَّمْلِ and المَآءِ signify [The ripples of sand and of water;] what are seen upon sand, and upon water, when moved by the wind. (Az and TA in art. حبك.) See دَرُوجٌ. b5: See also دَرَجَةٌ, in two places.

A2: And see دَرْجٌ.

دُرْجَةٌ A thing which is rolled up, and inserted into a she-camel's vulva, and then [taken forth, whereupon] she smells it, and, thinking it to be her young one, inclines to it [and yields her milk]: (S:) or, accord. to Aboo-Ziyád El-Kilá- bee, (S,) a thing (T, S, K) consisting of rags, (T,) or of tow and rags (S, M) and other things, (M,) which is rolled up, (T, K,) and stuffed into a she-camel's vulva, (T, S, M, K,) and into her tuel, (K,) and bound, (TA,) when they desire her to incline to the young one of another, (T, S,) having first bound her nose and her eyes: (S:) they leave her thus, (S, K,) with her eyes and nose bound, (K,) for some days, (S,) and she in consequence suffers distress like that occasioned by labour: then they loose the bandage [of her vulva] from her, and this thing comes forth from her, (S, K,) and she thinks it to be a young one; and when she has dropped it, they unbind her eyes, having prepared for her a young camel, which they bring near to her, and she thinks it to be her own young one, and inclines to it: (S:) or with the thing that comes forth from her they besmear the young one of another she-camel, and she thinks it to be her own young one, and inclines to it: (K:) the thing thus rolled up is called دُرْجَةٌ (T, S) and جَزْمٌ and وَثِيقَةٌ; (T;) and the thing with which her eyes are bound, غِمَامَةٌ; and that with which her nose is bound, صِقَاعٌ: (S:) the pl. [of mult.] is دُرَجٌ (S, TA) and [of pauc.] أَدْرَاجٌ: (TA:) or it signifies [or signifies also] a piece of rag containing medicine, which is put into a she-camel's vulva when she has a complaint thereof: pl. دُرَجٌ. (L, K.) b2: Also (tropical:) A piece of rag stuffed with cotton, which a woman in the time of the menses puts into her vulva, (K, TA,) to see if there be any remains of the blood: (MF:) likened to the درجة of a she-camel. (K.) It is said in a trad. of 'Áïsheh, كُنَّ يَبْعَثْنَ بِاالدَّرَجَةِ فِيهَا الكُرْسُفُ [They (women) used to send the درجة, with cotton therein]: (IAth, K, * TA:) but accord. to one reading it is دِرَجَة, (IAth, K,) pl. of دُرْجٌ [explained above], meaning “ a thing like a small سَفَط, in which a woman puts her light articles and her perfumes: ” (IAth:) El-Bájee read دَرَجَة, which seems to be a mistake. (K.) b3: See also 4, last sentence.

A2: And see what here next follows.

دَرَجَةٌ A single stair, or step, of a series of stairs or of a ladder; one of the دَرَج of a سُلَّم: (Mgh:) and hence, by a synecdoche, (Mgh,) a series of stairs, or a ladder, (S, A, Mgh, Msb, K, TA,) constructed of wood or of clay [&c.] against a wall or the like, (Mgh,) by which one ascends to the roof of a house; (TA;) as also ↓ دُرَجَةٌ (S, K) and ↓ دُرْجَةٌ and ↓ دُرَجَّةٌ and ↓ أَدْرُجَّةٌ: (K:) the pl. of the first is ↓ دَرَجٌ, (S,) or [rather] دَرَجَةٌ [has for its proper pl. دَرَجَاتٌ, and] is n. un. of دَرَجٌ like as قَصَبَةٌ is of قَصَبٌ. (Msb.) ↓ دَرَجٌ and دَرَجَاتٌ also signify Stages upwards: opposed to دَرَكٌ and دَرَكَاتٌ: and hence دَرَجَاتٌ is used in relation to Paradise; and دَرَكَاتٌ, in relation to Hell. (B voce دَرَكٌ, q. v.) b2: A degree in progress and the like: you say دَرَجَةً دَرَجَةً By degrees; gradually. (TA.) b3: (tropical:) A degree, grade, or order, of rank or dignity: (S, A, K: *) degree, grade, rank, condition, or station: and exalted, or high, grade &c.: (TA:) pl. دَرَجَاتٌ. (S, K, TA.) b4: [A degree of a circle:] a thirtieth part of a sign of the Zodiac: (TA:) [pl. دَرَجَاتٌ.]

b5: [A degree, i. e. four minutes, of time: pl. دَرَجَاتٌ.]

دُرَجَةٌ: see the next preceding paragraph.

A2: Also, (ISk, S, K,) and ↓ دُرَّجَةٌ, (Sb, TA,) A certain bird, (ISk, S, K,) of which the inside of the wings is black, and the outside thereof dustcoloured; in form like the قَطَا, but smaller, or more slender: (ISk, S:) thought by IDrd to be the same as the دُرَّاج. (TA.) [See also دَرَّاجَةٌ, last sentence.]

دُرَجَّةٌ: see دَرَجَةٌ.

رِيحٌ دَرُوجٌ A wind swift in its course: (S, K:) or not swift nor violent in its course: (TA:) and in like manner قِدْحٌ an arrow: (S, TA:) or ريح دروج signifies a wind of which the latter part leaves marks (يَدْرُجُ) so as to produce what resembles [the track made by the trailing of] the tail of a halter upon the sand: and the place is called ↓ دَرَجٌ. (L.) دُرَّجٌ Great and difficult affairs or circumstances. (K.) You say, وَقَعَ فُلَانٌ فِى دُرَّجٍ Such a one fell into great and difficult affairs or circumstances. (TA.) دُرَّجَةٌ: see دُرَجَةٌ.

دَرَّاجٌ One who creeps along (يَدْرُجُ) with calumny, or slander, among people: (A:) one who calumniates, or slanders, much or frequently. (Lh, K.) b2: الدَّرَّاجُ The hedge-hog; syn. القُنْفُذُ: (K:) because he creeps along all the night: an epithet in which the quality of a subst. predominates. (TA.) b3: أَبُو دَرَّاجٍ A certain small bird. (TA.) دُرَّاجٌ A certain bird, (S, K,) [the attagen, francolin, heath-cock, or rail,] resembling the حَيْقُطَان, and of the birds of El-'Irák, marked with black and white spots, or, accord. to the T, spotted: IDrd says, I think it is a post-classical word; and it is the same as the دُرَجَة and دُرَّجَة: in the S it is said that the names دُرَّاجٌ and ↓ دُرَّاجَةٌ are applied to the male and the female [respectively] until one says حَيْقُطَان, which is applied peculiarly to the male. (TA.) [See also De Sacy's “ Chrest. Ar. ” 2nd ed. ii. 39.]

دِرِّيجٌ, like سِكِّينٌ, (K,) or دُرَّيْجٌ, (so in the L,) A thing, (K,) i. e. a stringed instrument, (TA,) resembling the طُنْبُور, with which one plays: (K, TA:) the like of this is said by ISd. (TA.) دَرَّاجَةٌ A حَال [or kind of go-cart]; i. e. the thing upon which a child is made [to lean so as] to step along, or walk slowly, when he [first] walks: (Aboo-Nasr, S, K:) or the machine on wheels on which an old man and a child [lean so as to] step along, or walk slowly. (TA.) b2: Also A دَبَّابَة [or musculus, or testudo], which is made for the purpose of besieging, beneath which men enter. (K.) [The first and last of these significations are also assigned by Golius and Freytag to دُرَجَةٌ: but for this I find no authority; although, after the latter of them, Golius indicates the authority of the S and K; and Freytag, that of the K.]

دُرَّاجَةٌ: see دُرَّاجٌ.

دَارِجٌ [part. n. of 1, q. v.:] A boy that has begun to walk slowly, and has grown; (Mgh;) a boy in the stage next after the period when he has been weaned. (IAar, TA voce مُطَبِّخٌ, q. v.) b2: Dust (تُرَاب) caused by the wind to cover the traces, or vestiges, of dwellings, and raised, and passed over violently, thereby. (K.) b3: [Also, in the present day, The trilling, or quavering, or the quick, part of a piece of music or of a song or chant: see 4. b4: And Current, or in general use. And hence الدَّارِجُ, or الكَلَامُ الدَّارِجُ, or اللِّسَانُ الدَّارِجُ, The modern speech; i. e. the modern Arabic.]

دَارِجَةٌ sing. of دَوَارِجُ, (T, TA,) which signifies The legs of a beast (T, K) and of a man: ISd knew not the sing. (TA.) أُدْرُجَّةٌ: see دَرَجَةٌ.

مَدْرَجٌ; pl. مَدَارِجُ: see دَرَجٌ, in four places.

مُدْرَجٌ: see دَرْجٌ. b2: [Also (assumed tropical:) A verse foisted, or inserted spuriously, into a poem.]

مُدْرِجٌ A she-camel that has gone beyond the year [from the day when she was covered] without bringing forth. (TA.) b2: And A she-camel that makes her fore girth to slip back and to become close to her hind girth; contr. of مِسْنَافٌ; as also ↓ مِدْرَاجٌ; of which the pl. is مَدَارِيجُ. (TA.) مَدْرَجَةٌ, and its pl. مَدَارِجُ, which is also pl. of مَدْرَجٌ: see دَرَجٌ, in seven places.

A2: أَرْضٌ مَدْرَجَةٌ A land in which are birds of the kind called دُرَّاجٌ. (S.) مُدْرَجَةٌ: see دَرْجٌ.

مِدْرَاجٌ A she-camel that is accustomed to go beyond the year [from the day when she was covered] without bringing forth: (S:) or that exceeds the year by some days, three or four or ten; not more. (TA.) b2: See also مُدْرِجٌ.

حجل

1 حَجَلَ, aor. ـُ and حَجِلَ, inf. n. حَجَلَانٌ (S, K) and حَجْلٌ, (K,) He walked having his legs shackled: (S:) or he raised one leg, and went slowly on the other leg: (M, K:) or he went with short steps, like him who has his legs shackled: (Ham p. 221:) and he raised one leg, and hopped on the other: (TA:) it is said of a bird: (S:) and it means, (S, K,) in like manner, (S,) as also ↓ حجّل, (TA,) he leaped in going; (S, K, TA;) said of a crow, or raven; (K, TA;) as leaps (يَحْجُلُ) the camel that is hocked [in one leg] upon three legs, and the boy upon one leg or upon two. (S.) A2: حَجَلَتْ عَيْنُهُ, aor. ـِ inf. n. حُجُولٌ; (K;) and ↓ حجّلت, (As, S. K,) inf. n. تَحْجِيلٌ; (As, S;) His eye sank, or became depressed, in his head; (As, S, K;) said of a man, and of a camel, and of a horse: (TA:) and ↓ حَوْجَلَ, alone, signifies the same; (Ibn-' Abbád, K;) said of a man. (Ibn-' Abbád, TA.) A3: حُجِلَ بَيْنَهُ وَبَيْنَهُ, inf. n. حَجْلٌ, An obstacle was made to intervene between him, or it, and him, or it. (K.) 2 حَجَّلَ [حجّل, inf. n, تَحْجِيلٌ, originally, He ornamented a woman, or her legs, with anklets: and he shackled a man, or a man's legs: see حِجْلٌ. b2: And hence,] حُجِّلَتْ قَوَائِمُهُ, inf. n. تَحْجِيلٌ, said of a horse, His legs were white in the lower parts, the whiteness extending [upwards] beyond the pasterns but not extending beyond the knees and hocks; because they [the lower parts of the leg] are the places of the احجال, i. e., the anklets, and the shackles. (S, TA.) [See تَحْجِيلٌ explained as a simple subst., below.] b3: [Hence also,] حَجَّلَتْ بَنَانَهَا She (a woman) coloured the dye of her fingers, or of the extremities of her fingers. (K, TA.) In the copies of the T, لَوَّثَتْ is put in the place of لَوَّنَتْ, app. by a mistake. (TA.) b4: [Hence also,] تَحْجِيلٌ in the وُضُوْء signifies The washing a portion of the عَضُد [or upper arm, perhaps a mistake for the ذِرَاع, or fore arm,] and a portion of the shank, while washing the hand and foot. (Msb.) b5: [Hence also,] حُجّلَ المقْرَى, (TA,) inf. n. as above, (K,) (tropical:) A little milk, as much as the measure of the تَحْجِيل of a horse, was poured into the bowl for the guest, or guests, and then the bowl was filled up with water; this being done in a case of dearth, or drought, and want of milk: (K, * TA:) or, accord. to As, it means the bowl for the guest, or guests, was concealed in the حَجَلَة, through niggardliness, in order that the owners might drink its contents. (TA.) b6: [Hence also, as تَحْجِيلٌ renders a horse conspicuous,] حَجَّلَ فُلَانٌ أَمْرَهُ (assumed tropical:) Such a one made his case, or affair, notorious, or public. (TA.) b7: See also 1, first sentence.

A2: حَجَّلَهَا, inf. n. as above, He made for her a حَجَلَة: (M, K:) or he brought her, or put her, therein. (O, K.) b2: [And hence حجّل signifies also He concealed a thing in the حَجَلَة: see above.]

A3: See also 1, second sentence.4 احجل البَعِيرَ He loosed the camel's shacklefrom his left fore leg, and fastened it upon the right: (S, O, K:) or, accord. to the M, he loosed it from his right fore leg, and fastened it upon the left. (TA.) Q. Q. 1 حَوْجَلَ: see 1.

حَجْلٌ: see what next follows.

حِجْلٌ and ↓ حَجْلٌ (S, Mgh, Msb, K) and ↓ حِجِلٌ (Sgh, K) and ↓ حِجِلٌّ (K) An anklet; or a pair of anklets; syn. خَلْخَالٌ: (S, Mgh, Msb, K:) and the first and second (S, Mgh, Msb, K) and third, as some say, (K,) by a metaphor, (Msb,) (tropical:) a shackle; or a pair of shackles, or hobbles; syn. قَيْدٌ: (S, Mgh, Msb, K:) and (assumed tropical:) the two rings of the قَيْد: (K:) pl. [of pauc.]

أَحْحَالٌ (S, Mgh, Msb, K) and [of mult.] حَجُولٌ. (Mgh, Msb, K.) You say, ↓ فِى سَاقَيْهَا حِجِلٌّ [or حِجْلٌ &c.] Upon her legs are anklets. (TA.) And القُيُودُ حُجُولُ الرِّجَالِ وَالحُجُولُ لِرَبَّاتِ الحِجَالِ, i. e. Shackles are the anklets of men; and anklets are [for the mistresses of the curtained canopies, i. e.,] for women. (TA.) And خَرَجَ يَجُرُّ رِجْلَيْهِ وَيُطَابِقُ فِى حِجْلَيْهِ [He went forth dragging his legs, and hobbling in his shackles]. (TA.) and [hence] فَرَسٌ بَادٍ حُجُولُهُ i. q. مُحَجَّلٌ [q. v.]. (TA.) A2: Also, the first, Whiteness: (M, K:) pl. أَحْجَالٌ. (K.) حَجَلٌ [The partridge; or partridges; comprising several species, of which those most commonly known appear to be identical with the Barbary partridge and the Greek partridge; both red-legged: accord. to Forskål, ( “ Descr. Animal.,” pp. vii. and 11,) applied both to this bird, tetrao perdix, and also to the phasianus meleagris:] a well-known bird; (Msb;) i. q. قَبْجٌ: (ISh, S:) or the male of the قَبْج: (K:) or the females of the يَعَاقِيب [pl. of يَعْقُوبٌ, q. v.]: (Lth:) also called دجاج البر [دَجَاجُ البَرِّ]: there are two species; نجد ى [نَجْدِ ىٌّ of Nejd] and تهامى [تِهَامِىٌّ of Tihámeh]: the former species is أَخْضَرُ [here meaning of a dark, or an ashy, dust-colour], with red feet [or legs]; the latter, of the former colour intermixed with white: but نجدى is found used for the male: and غرغرة and بنت السعد ى, for the female: (Dmr, cited by Freytag:) a single bird of the kind is called ↓ حَجَلَةٌ: (S, Msb, K:) حَجَلٌ is a pl., as also حِجْلَانٌ and ↓ حِجْلَى; (S;) or [rather] حَجَلٌ is a coll. gen. n., (Msb, K,) and the pl., (Msb,) or quasi-pl. n., (K,) is ↓ حِجْلَى (Msb, K;) which is the only instance of its kind except ظِرْبَى: (S, K: in a copy of the Msb ظئرى:) its flesh is of moderate temperament. (K, TA,) more delicate than that of the دُرَّاج and that of the فَوَاخِت, and very fattening: (TA:) the swallowing half a mithkál of its liver is good for the epilepsy; and the introduction of its gall-bladder into the nose once in every month sharpens the intellect greatly, and strengthens the sight: (K:) its flesh is good for the dropsy, benefits the stomach, and increases the venereal faculty. (Ibn-Seenà, TA.) b2: Also, (S,) or ↓ حَجَلَةٌ, of which حَجَلٌ is pl., (K,) or حَجَلَةٌ is n. un. of حَجَلٌ, [which is a coll. gen. n.,] (S,) The young offspring of camels; the little ones thereof. (S, K.) b3: دِبِّى حَجَلْ A certain game (Fr, K) of the Arabs of the desert. (Fr.) A2: See also حَجَلَةٌ.

حِجِلٌ: see حِجْلٌ, in three places.

حِجِلٌّ: see حِجْلٌ, in three places.

حَجَلَةٌ [A kind of curtained canopy or alcove or the like, prepared for a bride;] a thing like a قُبَّة: (M, K:) and a place, (K,) or a tent, or pavilion, or chamber, (بَيْتٌ,) (S,) adorned with cloths (S, K) and with raised couches (S) and with curtains, for a bride: (S, K:) or the curtain of the bride, within a بَيْت [meaning tent, or pavilion, or chamber]: (Mgh:) pl. حِجَالٌ (S, Mgh, K) and [coll. gen. n.] ↓ حَجَلٌ. (K.) [See أَرِيكَةٌ, and مِنَصَّةٌ.]

A2: See also حَجَلٌ, in two places.

حِجْلَى: see حَجَلٌ, in two places.

حَجْلَآءُ, applied to a ewe, (S, * K, * TA,) Whose fore and hind shanks are white, (S, K, TA,) and the rest of her black: os in the M and O. (TA.) [See also خَدْمَآءُ, voce أَخْدَمُ.]

حَجِيلٌ A horse that is مُحَجًّل [q. v.] in three legs. (Fr, Kudot.) حَاجِلٌ [part. n. of حَجَلَ] has for its pl. حُجَّلٌ, which is applied by Jereer to crows or ravens [as meaning Leaping in going, as though shackled]. (TA.) [The fem. pl.] حَاجِلَاتٌ is also applied to camels, (Sudot, Kudot,) meaning That have been smitten in their legs, (Sudot,) or that have been ham strung, (Kudot,) and in consequence walk not on all of their legs. (Sudot, Kudot.) حَوْجَلَةٌ (Sudot, Kudot, &c.) and حَوْجَلَّةٌ, (M, Kudot,) like حَوْصَلَةٌ and حَوْصَلَّةٌ, and دَوْخَلَةٌ and دَوْخَلَّةٌ, &c., (TA,) A flask, or bottle; syn. قَارُورةٌ: (Kudot:) or a small قارورة with a wide head, (S, M, O,) [the head] resembling a سُكُرُّجَة and the like: (M, TA:) or a قارورة large in the lower part: (K:) or one like the قَوَارِير of [the kind of perfume called] ذَرِيرَة: (TA:) pl. حَوَاجلُ and حَوَاجِيلُ; (M, K;) in the latter of which, the ى may be inserted by poetic license, or as a substitute for one of the ل s in حوجلّة. (M, TA.) [See also حَوْقَلَةٌ.]

تَحْجِيلٌ [inf. n. of 2, q. v.: and also used as a simple subst., signifying] Whiteness in the legs of a horse, (S, K,) all of them; (K;) or in three of the legs: (S;) in the two hind legs and a fore leg; (K;) or in a hind leg and the two fore legs; (TA;) or in the two hind legs (S, K) only; (K;) or in one hind leg only; (K;) but not in the two fore legs alone, nor in one fore leg without the other, unless with the two hind legs, (AO, S, K, TA,) or with one hind leg; (A O, S, TA;) whether little or much, so that it extends [upwards] beyond the pastern but not beyond the knee and hock. (S.) b2: Also A whiteness in a she-camel's teats, occasioned by the صِرَار [q. v.]. (K.) b3: And, accord. to ISk and the K, A certain mark made with a hot iron upon a came;: but Sgh says that the right word is تَحْجِينٌ, with ن. (TA.) مُحَجَّلٌ Wearing أَحْجَال, i. e. anklets; [or adorned therewith;] applied to a woman [without ة because men do not wear anklets]: if applied to a man, shackled. (Ham p. 238.) b2: [and hence,] applied to a horse, (S Mgh, Msb, K,) Having what is termed تَحْجِيلٌ, as explained in the first sentence of the paragraph next preceding; (S, K;) as also ↓ مَحْجُولٌ: (K:) white in the place of the anklet, and above that; wherefore the horse is thus termed: (Ham p. 53:) having his legs, (Mgh, Msb,) all four, (Mgh,) white; the whiteness extending [upwards] beyond the pasterns, (Mgh, Msb,) to a third, (Mgh,) or to half, (Mgh, Msb,) or thereabout, (Msb,) or to two thirds, (Mgh,) of the shank. (Mgh, Msb.) When the whiteness is in all the four legs, he is termed مُحَجَّلُ أَرْبَعٍ: when in the two hind legs, مُحَجَّلُ الرِّجْلَيْنِ: when in one of the hind legs, extending [upwards] beyond the pastern, مُحَجَّلُ الرِّجْلِ اليُمْنَى: when in three legs, exclusive of a hind leg or of a fore leg, اليُسْرَى

ثَلَاثٍ مُطْلَقُ يَدٍ or رِجْلٍ: when in the fore leg and hind leg of one side, مُمْسَكُ الأَيَامِنِ مُطْلَقُ الأَيَاسِرِ or مُمْسَكُ الأَيَاسِرِ مُطْلَقُ الأَيَامِنِ: when on opposite sides, whether little or much, مَشْكُولٌ. (S.) Hence, in a trad., أُمَّتِى الغُرُّ المُحَجَّلُونَ يَوْمَ القِيَامَةِ مِنْ آثَارِ الوُضُوْءِ (assumed tropical:) [My followers will be those having a whiteness on the forehead and on the wrists and ankles, on the day of resurrec tion, from the effects of the ablution for prayer]. (TA.) [Hence also, because the horse that is مَحَجَّل is conspicuous,] رَكِبَ الشَّادِخَةَ المُحَجَّلَةَ (assumed tropical:) He committed a bad and notorious deed. (S in art. شدخ, q. v.) And the saying of El-Jaadee, satirizing Leylà El-Akhyaleeyeh, فَقَدْ رَكِبَتْ أَمْرًا أَغَرَّ مُحَجَّلَا (assumed tropical:) [For she has committed a glaring, notorious deed]. (Az, TA.) And يَوْمٌ أَغَرُّ مُحَجَّلٌ (assumed tropical:) A day bright and beaming with happiness and cheerfulness. (Har p. 377.) b3: Also A she-camel's udder having a whiteness in the teats, occasioned by the صِرَار [q. v.]. (K.) A2: A woman who keeps, or cleaves, to the حِجَال [pl. of حَجَلَةٌ]: and in like manner, a man; meaning (assumed tropical:) one who keeps much, or habitually, to the company of women. (Ham p. 238.) مَحْجُولٌ see مُحَجَّلٌ.

سطر: سَطَر: صف، نسق، رتب على نفس الصف. (عباد 1: 244).
سَطر: شرط، عيّن شرطاً، بينّ، أوضح (هلو) سَطَّر (بالتشديد): خَطَط (بوشر) رسم خطوطاً على القرطاس (فوك، الكالا، محيط المحيط، بوشر) ورسم (بوشر).
سطرَّ القارئ. انتقل من السطر الذي قرأه إلى ما بعد السطر الذي يليه (محيط المحيط).
سطرَّ: طمع، إغتر، تباهى، ففي حيان - بسام (1: 10و) يقول بعد كلامه عن ان هذا الخليفة الضعيف قد رتب ونظم كل وظائف القصر. وهذا زخرف من التسطير وضع على غير حاصل ومراتب نصبت لغير طائل.
تسّطّر: تخطَّط، تصفَفَ على خط واحد (معجم ابن جبير).
تسطَّر القرطاس: خطط، رسمت فيه خطوط.
(فوك) سطر. إن كلمة اسطار لم تذكر في ألف ليلة (برسل 4: 319) حيث ينقلها هابيشت في معجمه فقط، بل ذكرت في ألف ليلة (برسل 4: 338) أيضاً، وقد حلت محلها كلمة ساطور في طبعة ماكن (4: 168) غير أنها لا يمكن أن تدل في كلتا العبارتين على الساطور الذي يقطع به اللحم. ولا ادري لماذا فسرّها بيشت هذه الكلمة بمكيال لصغار السمك. لأن العبارتين ليس فيهما ما يدل على كيل السمك، بل فيهما ما يدل على نقله. ولعل كلمة اسطار هذه تصحيف اسطال جمع سطل. لأننا نجد أن اللام في كلمة سطل باللغات الرومانية قد أبدلت بالراء. ففي اللغة الأسبانية: acetere, celtre, cetre, acetre وباللغة الكاتغالونية: setri أو لعلها جمع ستر كما لاحظ السيد دي غويا وهي الكلمة التي فسرها بيترمان (سفرة 1: 79) بكلمة: صحفة وصحن وزبدية.
مسطرة وجمعها سَطُورون وسَواطِر: سَرِيّ، شريف النفس، شهم، عالي الهمة (فوك) سطور: نوع من السمك (ياقوت 1: 886) تسطير (في تونس): تقطيع المجرم بضربات السيف تقطيعه طولاً (عوادة ص318).
مسطرة، عند أرباب الفلاحة: سعر الأرض أو الأعراس الذي تباع به (محيط المحيط).
مَسْطَرَة: كيلة، مقياس السعة (الكالا).
مِسْطَرَة: كوس، مثلث، زاوية قائمة، مسطرة مثلثة الزوايا (بوشر).
مِسْطَرة: صفيحة يسقط فيها ما فوق المد من الحبوب عند كيلها. صفيحة لكيل الملح، (الكالا) مِسَطَرة: القسم المجوف من الملوي في الآلات الموسيقية كالعود والقانون حيث تثبت الملاوي (صفحة مصر 13: 228) وفيها مسترة وهو خطأ)، لين عادات (2: 78).
مِسْطَرة: عينة. نموذج، مثل (بوشر، محيط المحيط).
مِسْطَرة: نبات الحلتيت، قنة (الكالا).
مُسْطار وجمعها مساطير: سلاف، نبيذ العنب، (فوك، الكالا، برجرن ص864). وتكتب مصطار (محيط المحيط في مادة صطر) (168) (أبو الوليد ص299، 538 رقم 72، ابن العوام 2: 415 (وانظر كلمنت موليه 2: 402 رقم 2، 416، 613) وانظر (الجواليقي ص141). مسطور وجمعها مَساطِير: مكتوب، عهد، عقد، ميثاق، اتفاق. ففي فريتاج (طرائف عقد، ميثاق، اتفاق. ففي فريتاج (طرائف ص55): وقد كتبت على نفسي مسطوراً أشهدت فيه الله وجماعة من المسلمين أن الأرض الخ. وفيه (ص61): لي عليه مسطور بها أي لي عليه مكتوب يعترف به فيه إنه مدين لي بهذه الخمسمائة دينار (عبد الواحد ص204، 205).

سطر

1 سَطَرَ, (S, M, Msb, &c.,) aor. ـُ (S, M, Msb;) inf. n. سَطْرٌ; (S, M, Msb, K; *) and ↓ سطّر; (M;) and ↓ استطر; (S, M, A, Msb, K;) He wrote (S, M, * A, Msb, K) a writing or book. (M, Msb.) b2: [And سَطَرَ He ruled a book. (See مِسْطَرَةٌ.)]

b3: Also سَطَرَ, (TA,) inf. n. as above, (K, TA,) (tropical:) He cut another man with a sword. (K, * TA.) b4: And سَطَرَهُ He prostrated him; threw him down prostrate. (S.) 2 سطّر: see 1. b2: Also, inf. n. تَسْطِيرٌ, He composed (M, K) lies, falsehoods, (TA,) or أَسَاطِير, i. e. stories having no foundation, &c. (M.) b3: Also, [not تسطّر as in Gol.,] He said what was false: and he pretended a false thing. (KL.) And سطّر عَلَيْنَا He told us أَسَاطِير, i. e. stories having no foundation; or no right tendency or tenour: (M, K:) or he told us stories resembling falsehoods: (Lth:) or he embellished stories to us with lies: (TA:) or he related to us wonderful stories of the ancients. (A.) And سطّر فُلَانٌ فُلَانًا Such a one told falsehoods to such a one. (Msb.) b4: And سطّرهُ He made him to form wishes, or desires. (Sgh, TA.) 4 اسطر اسْمِى He passed over the line in which was my name. (Az, K.) b2: And اسطر (tropical:) He committed a mistake, or an error, (Ibn-Buzurj, K, TA,) in his reading, or recitation. (K.) 8 إِسْتَطَرَ see 1, first sentence.11 اسطارّ, aor. ـْ [app. signifies It (beverage, or wine,) became what is termed مُِسْطَار or مُسْطَارّ, q. v.] (TA.) Q. Q. 1 سَيْطَرَ عَلَيْنَا, (S, M, A, K,) inf. n. سَيْطَرَةٌ; (A;) and سَوْطَرَ; (K;) or سُوطِرَ; (so in a copy of the M; [but see what is said below respecting the pass. form of سَيْطَرَ;]) and ↓ تَسَيْطَرَ; (A, K;) He had, or exercised, absolute authority over us: (M, A, K:) or he was set in absolute authority over us, to oversee us, and to pay frequent attention to our various states or conditions, and to write down our manner of action: (S:) or he acted as a watcher and guardian over us, (M, K, TA,) paying frequent attention to us: (TA:) also written with ص in the place of س; but originally it is with س, from السَّطْرُ: and every س immediately followed by ط may be changed into ص: (TA:) the pass. form of سَيْطَرَ is not used. (T.) Q. Q. 2 تَسَيْطَرَ: see the next preceding paragraph.

سَطْرٌ, (S, M, A, Msb, K,) originally an inf. n., [see 1,] (S,) and ↓ سَطَرٌ, (S, M, Msb, K,) A line (S, M, K) of a book or writing: (M, A, K:) and a writing: (S, K:) and (tropical:) a line or row (S, M, A, Msb, K) of buildings, (S, A,) and of trees, (S, M, A, Msb, K,) &c., (Msb, K,) and [particularly] of palm-trees, and the like, (M,) [and so, app., ↓ مُسْطَارٌ, q. v.:] pl. (of the former, S, Msb) أَسْطُرٌ (S, M, A, Msb, K) and (of the latter, S) أَسْطَارٌ (S, M, A, K) [both pls. of pauc.] and (of the former, S, Msb) سُطُورٌ, (S, M, A, Msb, K,) and أَسَاطِيرُ (Lh, S, M, K) is a pl. pl., (S, K,) i. e. pl. of أَسْطَارٌ. (S.) You say, كَتَبَ سَطْرًا مِنْ كِتَابَةٍ

[He wrote a line of writing]: (A:) and بَنَى سَطْرًا (tropical:) He built a row (S, A) مِنْ بِنَائِهِ [of his building]: (A:) and غَرَسَ سَطْرًا (tropical:) He planted a row (S, A) مِنْ وَدِيِّهِ [of his palm-shoots, or young palm-trees]. (A.) b2: [Hence the saying,] اِجْعَلِ الأَمْرَ سَطْرًا وَاحِدًا (assumed tropical:) Make thou the affair, or case, [uniform, or] one uniform thing. (Fr, TA in art. بأج.) A2: Also the former, (سَطْرٌ,) A yearling (عَتُودٌ, T, M, K) of goats, (M,) or of sheep or goats: (T, K:) and صَطْرٌ is a dial. var. thereof. (IDrd, M.) سَطَرٌ: see the next preceding paragraph.

سُطُرٌ: see أُسْطُورَةٌ.

سُطْرَةٌ (tropical:) An object of wish or desire. (K, TA.) You say, رَاجَعْتُ فُلَانًا وَلَمْ يُسَاعِدْ سُطْرَتِى (tropical:) [I consulted such a one, and he did not aid in the accomplishment of the object of my wish or desire]. (TK.) سَطَّارٌ: see what next follows.

سَاطِرٌ (tropical:) A butcher; (Fr, O, K, TA;) as also ↓ سَطَّارٌ. (Fr, O, TA.) سَاطُورٌ A butcher's cleaver; (MA, O, K; *) i. e. the great knife with which the butcher cuts [the slaughtered beast: pl. سَوَاطِيرُ]. (O.) أُسْطُورَةٌ [resembling the Greek ἱστορία] (S, M, A, Msb, K) and أُسْطُورٌ (M, Msb, K) and إِسْطَارَةٌ (S, M, Msb, K) and إِسْطَارٌ and إِسْطِيرَةٌ and إِسْطِيرٌ (M, K) sings. of أَسَاطِيرُ, (S, M, A, Msb, K,) which signifies Lies; or falsehoods; or fictions: (S, Msb, TA:) or stories having no foundation, or no right tendency or tenour: (لَا نِظَامَ لَهَا:) [such as we commonly term legends:] (M, K:) or wonderful stories of the ancients: (A:) or their written stories: (Bd in viii. 31:) or their written tales: (Jel in lxxxiii. 13:) or their written lies: (Bd in xxiii. 85, and Jel in xxvii. 70:) or stories embellished with lies; as also ↓ سُطُرٌ: (TA:) or, accord. to some, أَسَاطِيرُ is pl. of أَسْطَارٌ which is pl. of سَطْرٌ: or, accord. to AO, اساطير is pl. of أَسْطُرٌ which is pl. of سَطْرٌ: or, accord. to Abu-l-Hasan, اساطير has no sing.: (M:) or the pl. of أَسْطُرٌ, accord. to AO, is أَسَاطِرُ, i. e., without ى: or, as some say, اساطير is an irreg. pl. of سَطْرٌ. (TA.) مِسْطَرَةٌ An instrument with which a book is ruled (يُسْطَرُ) [made of a piece of pasteboard with strings strained and glued across it, which is laid under the paper; the latter being ruled by being slightly pressed over each string]. (TA.) مُسَطَّرٌ Written. (S, M.) مُسَطِّرٌ: see مُسَيْطِرٌ.

مُسْطَارٌ: see سَطْرٌ. b2: (assumed tropical:) Dust rising into the sky; (K, TA;) as being likened to a row of palm-trees or other things. (TA.) A2: Also, (thus in some copies of the K, and so correctly written accord. to Sgh, with damm, TA,) or مِسْطَارٌ, (thus in the S, and in some copies of the K,) with kesr to the م, (S,) or with teshdeed, [مُسْطَارٌّ,] as written by Ks, and this also shows it to be with damm, being in this case from إِسْطَارَّ, aor. ـْ (Sgh, TA,) A kind of wine in which is acidity; (S;) an acid kind of wine: (A'Obeyd, K:) or a kind of wine which prostrates its drinker: (K:) or new, or recently-made, wine, (K,) of which the taste and odour are altered: (TA:) or wine made of the earliest of grapes, recently: (T, TA:) or a wine in which is a taste between sweet and sour; also termed ↓ مُسْطَارَةٌ: (Har p. 618:) Az says, it is of the dial. of the people of Syria; and I think that it is Greek, [or perhaps it is from the Latin “ mustarius,” which is from “ mustum,”] because it does not resemble an Arabic form: it is with ص, or, as some say, with س; and [app. a mistake for “ or ”] I think it to be of the measure مُفْتَعَلٌ from صَارَ, with the ت changed into ط. (TA.) مُسْطَارَةٌ: see the next preceding paragraph, مُسَيْطِرٌ (S, M, A, Msb, K) and ↓ مُسَطِّرٌ, (S, K,) as also مُصَيْطِرٌ, (S, A,) One who has, or exercises, absolute authority (M, A, K) over others: (M:) one who is set in absolute authority over a thing [or people], to oversee it, and to pay frequent attention to its various states or conditions, and to write down its manner of action: from السَّطْرُ: (S:) or a watcher and guardian; (M, K;) one who pays frequent attention to a thing. (Msb, * TA.)

صبو

1 صَبَا, (S, M, K,) aor. ـْ inf. n. صَبْوَةٌ, (S,) or صَبْوٌ, (M, K,) and صُبُوٌّ (S, M, K) and صِبًا [also written صِبًى, in the CK (erroneously) صَبًى,] and صَبَآءٌ, (M, K,) [app., in its primary acceptation, He was a youth, or boy, or child; agreeably with an explanation of a phrase in what follows, and with explanations of صِبًا and صَبَآءٌ which will be found below: b2: and hence,] He was, or became, youthfully ignorant, or foolish, or silly: (M, K:) [and, as seems to be indicated in the TA, he indulged in amorous dalliance; a sense in which the verb, more especially with صِبًا (q. v. infrà) for its inf. n., is very frequently used:] or he inclined to ignorant, or foolish, or silly, and youthful, conduct; and in like manner ↓ تصابى; from الصِّبَا, which is from الشَّوْق [i. e. “ desire ”]: (S: [see an ex. of the inf. n. of the latter verb in a verse cited voce شَابَ, in art. شيب:]) or صِبًا and صَبَآءٌ, as inf. ns., signify the inclining the heart to any one; and have other significations expl. in what follows: and ↓ تَصَابٍ signifies the manifesting passionate love, and desire: (KL:) [but صِبًا and صَبَآءٌ are often used in different senses: thus Et-Tebreezee says that] in the following hemistich of a poem by Dureyd Ibn-Es-Simmeh, صَبَا مَا صَبَا حَتَّى عَلَا الشَّيْبُ رَأْسَهُ the first صبا may be from الصِّبَى [or الصِّبَا], and the second صبا from الصَّبَآءُ signifying الفَتَآءُ; so that the meaning may be, He engaged in play, or sport, and الصِّبَى [or amorous dalliance, &c.], as long as he was a youth, [until hoariness came upon his head;] or the meaning may be, he engaged in الصِّبِى as long as he engaged therein, &c. (Ham p. 380.) And صَبِىَ, (S, M, K,) [aor. ـْ inf. n. صَبَآءٌ, (S,) or صِبًا, (M,) [or both, as will appear from what follows,] signifies He played, or sported, with the صِبْيَان [i. e. youths, or boys, or children]: (S:) or he acted in the manner of the صِبْيَان: (M, K: *) or both صِبًا and صَبَآءٌ, as inf. ns., signify the acting as a youth, or boy, or child; and the playing, or sporting, with youths, or boys, or children: (KL:) and ↓ تصبّى and ↓ تصابى, said of an old man, signify he acted in a youthful, boyish, or childish, manner. (TA.) b3: صَبَا, inf. n. صُبُوٌّ and صَبْوَةٌ, also signifies He inclined. (Msb.) You say, صَبَا إِلَيْهَا He inclined to her, namely, a woman; as also صَبِىَ: and in like manner, صَبَتْ إِلَيْهِ and صَبِيَتْ [She inclined to him]. (M. [See also صُبٌّ, in art. صب.]) And صَبَا إِلَيْهِ, (M,) or إِلَيْهَا, (K,) inf. n. صَبْوَةٌ (M, K) and صُبْوَةٌ (K) and صُبُوٌّ; (M, K;) and صَبِىَ; (K;) He yearned towards, longed for, or desired, (M, K,) him, (M,) or her: (K.) b4: [Hence, app.,] صَبَتِ النَّخْلَةُ, (M, K,) aor. ـْ (M,) The [female] palm-tree inclined, or leaned, towards the male palm-tree that was distant from it. (M.) b5: And صَبَتِ الرَّاعِيَةُ, (M, K,) aor. ـْ (M,) inf. n. صُبُوٌّ, The pasturing beast inclined its head and put it upon the pasturage. (M, K.) [See also 2.]

A2: صَبَتْ, (S, M, K,) aor. ـْ (S, M,) inf. n. صُبُوٌّ (S, M, K) and صَبًا, (M, K,) in [some of] the copies of the K صَبَاء, (TA,) said of the wind called الصَّبَا, (S, M, K,) It blew. (K.) b2: And صُبِىَ القَوْمُ, (M, K,) like عُنِىَ, (K,) The people, or party, were blown upon by the wind called الصَّبَا. (M, K.) 2 صبّى رَأْسَهُ, inf. n. تَصْبِيَةٌ, He inclined his head towards the ground. (TA.) [See also 1, near the end.]3 صابى رُمْحَهُ, (T, S, *, M, K, TA,) inf. n. مُصَابَاةٌ, (TA,) He inclined his spear, (M, K,) or he lowered the head of his spear towards the ground, (T, TA,) [or, as the context in the S seems to indicate, he inverted his spear,] to pierce, or thrust, (T, M, K,) with it. (M, TA.) b2: صابى السَّيْفَ He put the sword into its غِمْد [which generally means its scabbard] (S, M, K,) or into its قِرَاب [which generally means its case for enclosing it together with its scabbard,] (TA,) reversed, or inverted: (S, M, K, TA:) or, accord. to the A, صابى سَيْفَهُ, and سِكِّينَهُ, means he put his sword, and his knife, into its قِرَاب not in the right manner: and one says to one who hands a knife, صَابِ سِكِّينَكَ i. e. Reverse thy knife, putting the handle towards me. (TA.) b3: صابى بِنَآءَهُ He made his building to incline, or lean. (K.) b4: صابى مَشَافِرَهُ He (a camel) inverted his lips on the occasion of drinking. (K.) b5: صابى الشَّيْخَ He, or it, overturned the old man; and made him to incline. (TA.) b6: صابى البَيْتَ, (M, K,) i. e. البَيْتَ مِنَ الشِّعْرِ, (TA,) He recited the verse not rightly, or not regularly. (M, K, TA. [In the CK, صاباهُ البَيْتَ.]) and صابى الكَلَامَ He made the speech, or language, to deviate from its proper course, or tenour. (M, K.) b7: صَابَيْنَا عَنِ الحَمْضِ is a phrase mentioned by Az as meaning We turned away from the [plants called] حمض. (TA.) b8: And one says, الجَوَارِى يُصَابِينَ فِى السِّتْرِ, meaning يطلعن [i. e.

يَطَّلِعْنَ, but I think that فِى is a mistranscription for مِن, and that the meaning is, The girls, or young women, look from within the curtain]. (TA.) 4 أَصْبَتْ She (a woman) had a child such as is termed صَبِىّ [i. e. a boy, or a young male child]; (S, M;) and a child, male or female. (S.) A2: أَصْبَتْهُ She (a woman, M, K, or a girl, or young woman, S) excited his desire, and invited him, (M, K,) or made him to incline, (S,) to ignorant, or foolish, or silly, and youthful, conduct, (S, M, K,) so that he yearned towards her; as also ↓ تَصَبَّتْهُ. (M, K.) And ↓ تَصَبَّاهَا He invited her to the like thereof. (M.) And ↓ تصبّاها also signifies He deceived, or beguiled, her, and captivated her heart; (M, K; [see also another rendering in an explanation of a verse cited voce إِصَارٌ;]) as also ↓ تصاباها. (K.) And اصبى عِرْسَ فُلَانٍ He endeavoured to cause the wife of such a one to incline [to him]. (TA.) A3: أَصْبَوْا They entered upon [a time in which blew] the wind called الصَّبَا. (M, K.) 5 تَصَبَّوَ see 1, latter half: A2: and see also 4, in three places.6 تَصَاْبَوَ see 1, in three places: A2: and see also 4.10 استصبى, as stated by Freytag, is expl. by Reiske as signifying Pueriliter se et proterve gessit: A2: and by Jac. Schultens as signifying Pro puero habuit. But the usage of this verb in any sense is app. post-classical.]

صَبًا [is of the fem. gender, and] is a subst. and an epithet, [so that one says رِيحٌ صَبًا, as well as صَبًا alone and رِيحُ الصَّبَا,] (M, TA,) [and signifies The east wind: or an easterly wind:] the wind that blows from the place of sunrise: (Msb:) or the wind of which the mean place whence it blows is the place where the sun rises when the night and day are equal; the opposite wind of which is the دَبُور: (S:) or the wind that faces the House [of God, i. e. the Kaabeh; app. meaning that blows from the point opposite to the corner, of the Kaabeh, that is between the Black Stone and the door]; as though yearning towards the House: (M, TA:) or, accord. to IAar, (M,) the wind of which the place whence it blows extends from the place of rising of الثُّرَيَّا [or the Pleiades] to [the place of] بَنَات نَعْش [meaning the tail of Ursa Major]: (M, K:) [it is often commended by poets as a gentle and pleasant gale, like the Zephyr with us:] the dual is صَبَوَانِ and صَبَيَانِ: (Lh, M, K:) and pl. صَبَوَاتٌ and أَصْبَآءٌ. (M, K.) صِبًا [also written صِبًى] and ↓ صَبَآءٌ, the former with kesr and the short alif, and the latter with fet-h and the long alif, (S, Msb,) [both mentioned before as inf. ns.,] Youth, or boyhood; the state of the صَبِىّ [q. v.]: (S:) or childhood. (Msb.) One says, كَانَ ذٰلِكَ فِى صِبَاهُ and صَبَائِهِ [That was in his youth or boyhood: or in his childhood]. (Msb.) [See also an ex. in a verse cited in the first paragraph of art. شفع.] b2: And the former [or each, as is shown in the first sentence of this art.,] has also a signification derived from الشَّوْقُ [or “ desire; ” i. e., each signifies also An inclining to ignorant, or foolish, or silly, and youthful, conduct; and amorous dalliance]: (S:) and ↓ صَبْوَةٌ signifies [the same, as is also shown in the first sentence of this art., or, like صِبًا and صَبَآءٌ,] the ignorance, or foolishness, or silliness, of youth; (Lth, M, K;) and amorous dalliance. (Lth, TA.) [See an ex. of the first in a verse cited in the first paragraph of art. ادى; and another in a verse cited voce عَارَضَ.]

صَبْوَةٌ: see the next preceding paragraph.

صَبَآءٌ: see صَبًا.

صَبِىٌّ A youth, boy, or male child; syn. غُلَامٌ: (S:) or a young male child; (Mgh, Msb;) before he is called غُلَام: (Mgh:) or one that has not yet been weaned, (M, K,) so called from the time of his birth: (M:) and ↓ صَابٍ signifies the same as صَبِىٌّ; these two words being like قَادِرٌ and قَدِيرٌ: (TA:) the pl. of the former is صِبْيَةٌ [a pl. of pauc., in which the و is changed into ى because of the kesreh before it, like as is said in the M respecting another of the pls.,] (S, M, Msb, K, but not in the CK,) and صِبْوَةٌ (M, K, TA, in the CK صَبْوَةٌ,) and صُبْيَةٌ (M, K) and صَبْيَةٌ, (K, TA, but not in the CK,) [or rather the last two are quasi-pl. ns.,] and أَصْبٍ [another pl. of pauc.] (K) and أَصْبِيَةٌ [also a pl. of pauc.], (M, K,) but this last is said by J to have been unused, because the usage of صِبْيَةٌ rendered it needless, (TA,) and صِبْيَانٌ, (S, M, Msb, K, but not in the CK,) in which the و is changed into ى because of the kesreh before it, (M,) and صُبْيَانٌ, (M, K,) as some say, preserving the ى notwithstanding the dammeh, (M,) and صِبْوَانٌ (M, K, but not in the CK,) and صُبْوَانٌ: (M, K:) and [ISd says,] accord. to Sb, the dim. of صِبْيَةٌ is ↓ أُصَيْبِيَةٌ, and that of أَصْبِيَةٌ is ↓ صُبَيَّةٌ, each irreg.; but in my opinion, صُبَيَّةٌ is the dim. of صِبْيَةٌ, and أُصَيْبِيَةٌ is that of أَصْبِيَةٌ: (M:) [J says,] أُصَيْبِيَةٌ occurs in poetry as being the dim. of أَصْبِيَةٌ. (S.) ↓ صَبِيَّةٌ signifies A young woman, girl, or female child; (S, TA;) and so too, [sometimes,] صَبِىٌّ: (TA:) and the pl. is صَبَايَا. (S TA.) b2: أُمُّ الصِّبْيَانِ is a term applied to The flatus, or flatulence, (الرِّيحُ,) that is incident to children. (TA in art. ام.) [Golius, in that art., explains it as meaning Larva, terriculamentum puerorum; on the authority of Meyd.: and also as meaning Epilepsy; on the authority of Ibn-Beytár.] b3: صَبِىٌّ also signifies (assumed tropical:) The pupil of the eye: (M, K:) but Kr ascribes this meaning to the vulgar. (M.) b4: And (tropical:) The extremity of each of the jaw-bones: (K, TA:) i. e. (TA) الصَّبِيَّانِ signifies the two extremities of the two jaw-bones (S, M, TA) of the camel and of other animals: or, as some say, the two edges curving outwards from the middle of the two jaw-bones: (M, TA:) or, accord. to the A, the thin portions of the two extremities thereof: and it is [said to be] tropical. (TA.) And (assumed tropical:) A bone below the lobe, or lobule, of each of the two ears: (K:) or, as some say, the head of the bone that is below the lobe, or lobule, of each of the two ears by the space of about three fingers put together. (M.) b5: And (tropical:) The edge (حَدّ) of the sword: (M, K, TA:) or the ridge thereof, (M, TA, in the copies of the K أَوْ غَيْرِهِ is erroneously put for أَوْ عَيْرُهُ, TA,) which rises in [i. e. along] its middle; (M, K, TA;) and likewise of a spear-head: (M, TA:) or, accord. to the A, that part of a sword below, or exclusive of, (دُونَ,) its ظُبَة [q. v.]. (TA.) b6: And (assumed tropical:) The head of the human foot; (M, A, TA; in the copies of the K رَأْسُ القَوْمِ is erroneously put for رَأْسُ القَدَمِ; TA;) i. e. the part [thereof] between its حِمَارَة [q. v.] and the toes. (A, TA.) And الصَّبِيَّانِ signifies also (assumed tropical:) The two sides of the [camel's saddle called] رَحْل. (M.) b7: It is also said that صِبْيَانُ الجَلِيدِ signifies (tropical:) The grains of hoar-frost that resemble pearls: and صِبْيَانُ المَطَرِ (tropical:) the small drops of rain: but accord. to the author of the “ Khasáïl,” it is صِئْبَان [pl. of صُؤَابَةٌ, q. v.], with ء and then ب. (TA.) صَبِيَّةٌ fem. of صَبِىٌّ, q. v.

صُبَيَّةٌ: see صَبِىٌّ, former half.

صَابٍ: see صَبِىٌّ, first sentence. b2: Also i. q. صَاحِبُ صَبْوَةٍ [i. e. One who indulges in youthful folly, and amorous dalliance]. (TA.) b3: Kureysh, (M,) or the Jews, (TA,) used to call the Companions of the Prophet صُبَاةٌ. (M, TA. [See صَابِئٌ, in art. صبأ.]) And Náfi' read [in the Kur ii. 59 and xxii. 17] الصَّابِينَ instead of الصَّابِئِينَ; (TA;) and [in v. 73] الصَّابِيُونَ instead of الصَّابِئُونَ. (TA voce صَابِئٌ.) b4: صُبَّى, a pl. of صَابٍ, is expl. as meaning Those who incline to conflicts and factions, seditions, or the like, and love to be foremost therein. (TA. [See صُبٌّ, in art. صب.]) الصَّابِيَةُ The oblique wind (النُّكَيْبَآءُ, dim. of النَّكْبَآءُ,) that blows in a direction between that of the east or easterly wind (الصَّبَا) and that of the north or northerly wind (الشَّمَال): (S, K:) it is very cold, (S and TA voce نَكْبَآءُ,) and very boisterous, and unattended by rain or by any good. (TA ibid.) أُصَيْبِيَةٌ: see صَبِىٌّ.

مُصْبٍ, (Ks, Az, M,) or مُصْبِيَةٌ, (S, A,) or both, (K,) applied to a woman, (Ks, Az, S, M, A, K,) and the former also applied to a man, (Er-Rághib, TA,) Having صِبْيَة [i. e. children, or young children, or young unweaned children], (S, Er-Rághib, A, *) or having a child such as is termed صَبِىّ. (M, K.) b2: Hence the latter is metaphorically applied by El-Hareeree to (tropical:) Wine of which the sealed cover has been broken. (Har p. 450.) b3: [See also the verb, 4.]

مَصْبُوٌّ: see صَابِئٌ, in art. صبأ.

مُصَابِيَةٌ A calamity, or misfortune. (K.)

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

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

علو

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

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

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

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

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

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

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

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

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

A2: See also عَلَاةٌ.

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

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

عَلْىٌ: see عَلْيَآءُ.

عِلْىٌ: see عَلِىٌّ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

عِلِّىٌّ: see عِلِّيُّونَ.

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

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

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

A2: See also عَائِلٌ, in art. عول.

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

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

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

مَعْلَاةٌ: see عَلَآءٌ.

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

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

أَتَيْتُهُ مِنْ مُعَالٍ: see أَتَيْتُهُ مِنْ عَلِ.

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

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