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.)

صل

ى1 صَلَاهُ, (S, M, Msb, K,) aor. ـْ (S, Msb, K,) inf. n. صَلْىٌ, (S, M, K,) He roasted, broiled, or fried, it, namely, flesh-meat, (S, M, Msb, K,) &c.; (S;) and صَلَاهُ فِى النَّارِ and عَلَى النَّارِ signify the same; and also he burned it. (TA.) And (so in the M, but in the K “ or ”) صَلَاهُ (M, K) فِى النَّارِ (M) He threw it into the fire to be burned; as also ↓ اصلاهُ; and ↓ صلّاهُ, (M, K,) inf. n. تَصْلِيَةٌ; (TA;) namely, flesh-meat. (M, K. [But see the next sentence.]) And صَلَاهُ النَّارَ and فِى النَّارِ and عَلَى النَّارِ, (M, K,) inf. n. صَلْىٌ and صُلِىٌّ and صِلِىٌّ; (M;) and النَّارَ ↓ اصلاهُ, and النَّارَ ↓ صلّاهُ; He made him to enter into the fire, and to remain, stay, dwell, or abide, therein: (M, K:) and فُلَانٌ النَّارَ ↓ صُلِّىَ [Such as one was made to enter into the fire, &c.]: (M:) [or] you say, صَلَيْتُ الرَّجُلَ نَارًا, meaning I made the man to enter fire and to be burned: and ↓ أَصْلَيْتُهُ, with ا, when you mean I threw him, or cast him, into the fire, as though intending burning [him]; as also ↓ صَلَّيْتُهُ, inf. n. تَصْلِيَةٌ. (S.) b2: And صَلَيْتُ فُلَانًا, (T, TA,) or لِفُلَانٍ, (S, TA,) (tropical:) I laboured in a case, or an affair, desiring to calumniate, or slander, such a one therein, and to cause him to fall into destruction: (T, S, TA:) or صَلَيْتُهُ and صَلَيْتُ لَهُ both signify I calumniated, or slandered, him, and caused him to fall into destruction, (M, TA,) in consequence thereof: (M:) or, accord. to the K, صَلَى

فُلَانًا, of which the inf. n. is صَلْىٌ, signifies he soothed, coaxed, wheedled, or cajoled, such a one: or deceived, deluded, beguiled, circumvented, or outwitted, him: which meanings are not in any of the three lexicons above mentioned: accord. to the A, صَلَيْتُ بِفُلَانٍ [probably a mistranscription for لِفُلَانٍ] means (tropical:) I framed a stratagem, or plot, to cause such a one to fall; there said to be tropical. (TA.) b3: صَلَى يَدَهُ بِالنَّارِ [said in the TA to be a mistake]: see 2.

A2: صَلِىَ النَّارَ, (S, M, Msb, K,) and بِالنَّارِ, (M, Msb, K,) aor. ـْ (S, Msb, * K, *) inf. n. صَلًى, (Msb,) or صُلِىٌّ, (S, K, [صَلْيًا in the CK being a mistranscription for صُلِيًّا,]) or both, (M,) and صِلِىٌّ and صِلَآءٌ, (M, K,) and accord. to the K صَلَآءٌ, but this is a mistake for صَلًى, (TA,) He was, or became, burned [by the fire]: (S:) or he endured, or suffered, the heat of the fire; as also النَّارَ ↓ تصلّى: (M, K:) or he felt the heat of the fire: (Msb:) and one says ↓ تصلّى

حَرَّ النَّارِ and ↓ اصطلاهُ [in this last sense or in the sense next preceding]: (Ham p. 792:) and صَلِىَ النَّارَ he entered into the fire: (TA in art. بله: see an ex. voce بَلْهَ:) or, accord. to Er-Rághib, صَلِىَ بِالنَّارِ means he was tried (بُلِىَ) by fire, or by the fire; and so بِكَذَا (assumed tropical:) [by such a thing, as though by fire]. (TA.) [In the Kur, in which are many exs. of it, (iv. 11, xiv. 34, xvii. 19, &c.,) it is always trans. by itself, without بِ.] And صَلِىَ بِالأَمْرِ, (S, M, *) and بِالحَرْبِ; (S;) and الأَمْرَ ↓ تصلّى, and الحَرْبَ; (M;) He endured, or suffered, the heat, and severity, or vehemence, of the affair, or case, and of the war, or fight: (S, M:) Aboo-Zubeyd says, حَرَّ حَرْبِهِمُ ↓ فَقَدْ تَصَلَّيْتُ المَقْرُورُ مِنْ قَرَسِ ↓ كَمَا تَصَلَّى

[And I have suffered the heat and vehemence of their war, like as he who is affected with cold suffers in consequence of coldest and most abundant hoar-frost]. (M.) A3: [It is said that] صَلِىَ الرَّجُلُ signifies also لَزِمَ [i. e. The man kept to, or clave to, a thing]; and so ↓ اصطلى: whence Zj holds صَلَاةٌ [expl. in art. صلو] to be derived; because it is a keeping, or cleaving, to that which God has appointed: and hence also, [it is said,] فِى النَّارِ ↓ مَنْ يُصَلَّى, i. e. يلزم [app. يُلْزَمُ, meaning مَنْ يُلْزَمُ النَّارَ He who is made to keep, or cleave, to the fire; nearly agreeing with صَلَّاهُ النَّارَ as expl. above from the M and K]. (TA.) A4: and صَلَيْتُ الظَّهْرَ means I struck, or beat, that part of the back which is called صَلًا: or I hit that part: but this is extr.; for by rule it should be صَلَوْتُهُ, like as Hudheyl say. (M. [See 1 in art. صلو.]) 2 صَلَّىَ see 1, second sentence; and third sentence in three places; and last sentence but one. b2: One says also, صلّى يَدَهُ بِالنَّارِ, (M, TA,) accord. to the K ↓ صَلَى, [without teshdeed,] but this is wrong, as is shown by a verse cited in the M, (TA,) He warmed his hand with the fire. (M, K, TA.) [And it is said in the TA that صلا ظَهْرَهُ بالنهر means أَدْفَأَهُ: but I think that the right reading is صلّى ظَهْرَهُ بِالنَّمِرَةِ, i. e. He warmed his back with the woollen garment called نَمِرَة.] b3: And صَلَّيْتُ العَصَا بِالنَّارِ I made the staff supple, and straightened it, by means of fire: (S:) or صلّى العَصَا عَلَى النَّارِ, (M, K,) inf. n. تَصْلِيَةٌ; (K;) and ↓ تصلّاها; he parched and darkened the staff upon the fire; syn. لَوَّحَهَا: (M, K:) or صلّى العَصَا he straightened the staff by turning it round over the fire: (T in art. دوم: see an ex. in a verse cited in that art., conj. 10:) and صَلَّيْتُ القَنَاةَ I straightened the spear-shaft by means of fire: (A, TA:) and صَلَّيْتُ العُودَ بِالنَّارِ I rendered supple the stick, or branch, by means of fire. (Msb.) 4 أَصْلَىَ see 1, second sentence; and third sentence in two places.5 تَصَلَّىَ see the next paragraph, in two places: b2: see also 1, latter half, in five places: b3: and see 2, last sentence.8 اصطلى He warmed himself (M, K) بِالنَّارِ [by means of the fire]: (M:) one says, اِصْطَلَيْتُ بِالنَّارِ and بِهَا ↓ تَصَلَّيْتُ [app. meaning I warmed myself by means of the fire]: (S:) or اصطلى النَّارَ and بِالنَّارِ mean he became warm by means of the fire: and بِالنَّارِ ↓ تصلّى, he became burnt by the fire. (MA.) Hence, in the Kur [xxvii. 7 and xxviii. 29], لَعَلَّكُمْ تَصْطَلُونَ [May-be ye will warm yourselves]: (TA:) in relation to which it is said that the time was winter, and therefore الاِصْطِلَآء

was needed. (M, TA.) b2: It is also said of the chameleon, as meaning He repaired to the sun. (M and L in art. شقذ: see an ex. in a verse cited voce شَقَذَانٌ.) b3: And one says of a courageous man, with whom one cannot cope, لَا يُصْطَلَى بِنَارِهِ [lit. One cannot warm himself by means of his fire; meaning (assumed tropical:) one cannot approach him when he is inflamed with rage, especially in fight, or battle]. (S.) The phrase may be also used satirically, as meaning (assumed tropical:) One will not seek his hospitality. (Meyd. [See Freytag's Arab. Prov. ii. 588.]) b4: See also 1, latter half, in two places.

صَلًى: see صَلَآءٌ.

صَلَآءٌ: see صَلَايَةٌ.

صِلَآءٌ Roasted, broiled, or fried, flesh-meat. (S, M, K.) b2: And, as also ↓ صَلًى, (S, M, K,) the former with kesr and the latter with fet-h, (S,) Fuel; (S, * M, K;) syn. وَقُودٌ; (M, K, TA; [in the CK, erroneously, وُقُود;]) i. e. مَا تُوقَدُ بِهِ النَّارُ; (TA;) you say صِلَآءُ النَّارِ and صَلَى النَّارِ: (S:) or both signify fire: (M, Mgh, K:) or صِلَآءٌ signifies the heat of fire. (Msb.) One says, هُوَ

أَحْسَنُ مِنَ الصِّلَآءِ فِى الشِّتَآءِ [It, or he, is better than fire in winter]. (TA.) صَلِىٌّ: see مَصْلِىٌّ.

صَلَآءَةٌ: see what next follows.

صَلَايَةٌ and ↓ صَلَآءَةٌ, (S, M, Mgh, K,) the latter with ء because ↓ صَلَآءٌ is used as the pl., [or rather coll. gen. n.,] but not by those who say صَلَايَةٌ, (Sb, M,) [for] the pl. [of this] is صُلِىٌّ and صِلِىٌّ (K) and صَلَايَاتٌ, (MA,) i. q. فِهْرٌ [i. e. A stone such as fills the hand; or of the size of that with which one bruises and breaks walnuts and the like]: (S:) or a thing with which perfume is bruised, brayed, or pounded: (M, K:) or a stone upon which one bruises, or powders, (MA, Mgh,) perfume or some other thing; (Mgh;) that with which [not upon which] one does so being called مِدْوَكٌ. (MA.) Imra-el-Keys [in a verse of his Mo'allakah, (see EM p. 45,) as some relate it,] uses the phrase صَلَايَةُ حَنْظَلِ, because colocynths, when they have become dry, are split therewith. (S. [But there are two other readings, صَرَايَة and صَرَابَة.]) b2: Also, (K,) as being likened thereto, (TA,) (assumed tropical:) The forehead. (K.) b3: And the former word, A rough, rugged, سَرِيحَة [or long strip] of [high ground such as is termed] قُفّ. (ISh, Az, TA.) صِلِّيَانٌ: see art. صل.

صَالٍ is expl. by Freytag as meaning Heated or warmed (“ calefactus ”), and burnt: and the pl. is said by him to be صُلِىٌّ: but he names no authority: if this be correct, it must be a possessive epithet from صَلِىَ.]

صَالِيَةٌ A support for the cooking-pot, such as is termed أُثْفِيَّةٌ. (MA.) مَصْلِىٌّ Roasted, broiled, or fried; as also ↓ صَلِىٌّ. (Ham pp. 13-14. [Both of these words are there without any syll. signs.]) It is said in a trad., أُتِىَ بِشَاةٍ مَصْلِيَّةٍ i. e. A roasted sheep, or goat, was brought. (S, TA.) b2: And صَيْحَانِيَّةٌ مَصْلِيَّةٌ means [A date of the sort called صَيْحَانِىّ] dried in the sun. (A, TA.) أَرْضٌ مَصْلَاةٌ A land abounding with the plant called صِلِّيَان. (K.) مِصْلَاةٌ A snare that is set up for birds &c.: (S, M: *) pl. مَصَالٍ. (S, M.) It is said in a trad., إِنَّ لِلشَّيْطَانِ فُخُوخًا وَمَصَالِىَ (S) or مَصَالِىَ وَفُخُوخًا i. e. [Verily to the Devil belong snares and traps] with which he catches men. (M.) مُصْطَلًى The limbs of a man, or his arms and legs and face and every prominent part, which become cold at the time of death, and which are warmed at the fire: (AHeyth, L in art. برد:) or the face and extremities. (Z, TA.) One says, بَرَدَ المَوْتُ عَلَى مُصْطَلَاهُ. (AHeyth, L in art. برد: see 1 in that art.)

خنق: خنق البنديرة: نكس العلم علامة للحزن (محيط المحيط).
خنَّق (بالتشديد). تخنيق الشرانق عرضها لحرارة الشمس أو بخار الماء عند غليانه لكي تموت الديان التي بها (محيط المحيط).
خَنّق القَثَّاء: أثار التراب من بين منابتها ورد على أصولها (محيط المحيط).
خانق، حانقة: خاصمة، شاجرة، نازعة (بوشر، همبرت ص241 عنت 5، 1: 11، ألف ليلة برسل4: 78).
تخانق: تخاصم، تشاجر، تنازع، ويقال تخانق مع: تشاغب مع (بوشر، همبرت ص241، محيط المحيط)، وفي ألف ليلة (برسل 4: 140) فتماسكا وتقابضا وتخانقا.
اختنق: في المقري (2: 515) في كلامه عن تمثال أسد: شرب على صهريج فاختنق الأسد الذي يرمي بالماء. وهذا يعني أن الماء لم يعد يسيل من فم الأسد. خَنّق: حلق، حلقوم، حنجرة (المعجم اللاتيني العربي).
خَنْق أو خَنَق: خانق، مضيق بين جبلين، وشعب ضيق بين الصخور (بربر وجر ص6، كولومب ص54، 55، 57، مارتن ص20، كارترون ص328، كاريت جغرافية ص134).
خَنَق: مرض من أمراض الأطفال (بلجراف 2: 33) وهو يظن إنه الخُناق.
خَنَق البول: حصر البول، أسر البول (المعجم اللاتيني العربي).
خَنْقَة: غابة، أجمة (بليسييه ص65، 70).
خنقة اليد: معصم اليد، رسغ اليد (بوشر).
خَناق (مصدر خانق): نزاع، شجار، خصام، شغب. ويقول صاحب محيط المحيط بانه يستعمل مصدراً لتخانق.
خِناقة: نزاع، شجار، مضاربة، فتنة (بوشر، همبرت ص241).
خِنَاقة: سوق السمك (فوك، الكالا).
وخَنَاقَّية: خنب، رعام، سقاوة، داء الخيل، وهو التهاب الجلدة المخاطية في الحيوانات ذات الحوافر. (الكالا).
خَنّاق. جمعه خنانيق وخوانيق: خُناق، ذباح (بوشر) والأطباء يقولون خوانيق (محيط المحيط).
خَنَّاق: صياد السمك (راجع لين).
والجمع خَنَاقين: اختصار سوق الخناقين أي سوق السمك (فوك).
خَنّاق: عامية خُناق (محيط المحيط).
خَنّاقة: لابد أنها تدل على معنى قلادة من الذهب أو اللؤلؤ وغير ذلك، لأن الكلمة هناكة الصقلية المأخوذة منها تدل على ذلك، ونجد الكلمة عند آبيلا (صفة مالطة ص258)، وهو يترجمها بما معناه قلادة.
وقد نبهني السيد دي جويه إلى أن هذه الكلمة موجودة عند المقدسي (ص396).
خانقة، وجمعه خوانيق وخَوانق (بيان سميث 1324): خَناق، داء الخوانيق. ففي معجم المنصوري: خوانق جمع خانقة وهي ورم يكون في الحلق وربما قتل.
مَخْنَق: تصحيف مِخْنَق، ويجمع على مخانق، وهي المشنقة (فوك).
والجمع مخانق: الشعاب الضيقة في الجبل (ملر آخر أيام غرناطة ص12) وفي مخطوطة كوبنهاجن المجهولة الهوية (ص31): وارصدوا لفرارهم بالمضايق وقُبض على أكثرهم بتلك المخانق.
مُخَنَّق، يقال: أخذ منه بالمخنق في الكلام عن المحتضر أي هو في حشرجة الموت أو في غرغة الموت. (معجم البلاذري).
مِخْنَقة: قلادة من القرنفل (دوماس حياة العرب ص173، وعادات ص304). ومِخْنَقة: مشنقة (ابن بطوطة 1: 184) وهذا هو صواب قراءة الكلمة كما جاء في التعليق (راجع مِخْنَق).
مخنقي. فرس مخنقي: فرس تتساقط قشرة جلده من داء يصيبه. (دوماس حياة العرب ص189).
مَخْنُوق. في المعجم اللاتيني العربي: Lemures المخنوقين والملهو بهم. وقد كتبت الكلمة الأخيرة فيه بوضوح غير أني لا أدري كيف أفسرها.
مَخَانَقَة: عياط، تبكيت، توبيخ (بوشر).
اختناق: من مصطلح الطيب: خُناق (محيط المحيط).
اختناق الرحم: من مصطلح الطب: تشنج يحدث في الرحم لاحتباس الطمث (محيط المحيط) الجريدة الآسيوية (1853، 1: 350) حيث يجب تصحيح الترجمة.

خنق

1 خَنَقَهُ, (S, Mgh, Msb, K,) aor. ـُ (S, Msb,) inf. n. خَنِقٌ (S Mgh, Msb, K) and خَنْقٌ, (Msb, TA,) the latter a contraction of the former, (Msb,) or, accord. to El-Fárábee, the latter is not allowable, (Mgh,) He throttled him, or strangled him, i. e. squeezed his throat (Mgh, Msb) that he might die; (Msb;) [but it does not always mean he squeezed his throat so that he died; often meaning, simply, he, or it, throttled him, strangled him, or choked him; and frequently said of a disease in the throat, and of food;] and ↓ خنّقهُ signifies the same, (S, K,) [or has an intensive meaning,] and its inf. n. is تَخْنِيقٌ. (TA.) b2: [Hence,] العَبْرَةُ ↓ خَنَّقَتْهُ [and خَنَقَتْهُ] (assumed tropical:) Weeping [or sobbing] choked him; as though the tears throttled him. (Mgh.) b3: And خُنِقَ He (a horse) was affected with the disease, or wind in the throat, termed خُنَاقِيَّة. (TA.) b4: And خَنَقَ الوَقْتَ, aor. as above, (assumed tropical:) He postponed, or deferred, and [so] straitened, the time: and خَنَقَ الصَّلَاةَ (assumed tropical:) He straitened the time of prayer by postponing it, or deferring it. (TA.) 2 خَنَّقَ see 1, in two places. b2: You say also, خنّق السَّرَابُ الجِبَالَ, inf. n. تَخْنِيقٌ, (tropical:) The mirage nearly covered the heads of the mountains. (K, TA.) b3: And خنّق الإِنَآءَ (tropical:) He filled the vessel: (K, TA:) or filled it up (سَدَّدَ مَلْأَهُ): and in like manner, الحَوْضَ [the watering-trough]. (Aboo-Sa'eed, TA.) b4: And خنّق الأَرْبَعِينَ (tropical:) He (a man) nearly attained to [the age of] forty [years]. (K, TA.) 7 إِنْخَنَقَ see what next follows, in three places.8 اختنق He was, or became, throttled, or strangled; i. e. he had his throat squeezed that he might die; (JK, * S, * Msb, K; *) [and simply he was, or became, throttled, strangled, or choked;] as also ↓ انخنق: (JK, * Msb:) or you say, ↓ انخنقت الشَّاةُ بِنَفْسِهَا [the sheep, or goat, became throttled, or strangled, or choked, by itself]: (S, K:) or ↓ الاِنْخِنَاقُ signifies the having the خِنَاق [q. v.] compressed upon one's throat: and الاِخْتِنَاقُ, the compressing it upon one's own throat. (TA.) خَنْقٌ: see مُخَنَّقٌ.

خَنِقٌ inf. n. of خَنَقَهُ: (S, Mgh, Msb, K:) A2: and i. q. مَخْنُوقٌ q. v. (JK, K.) خُنُقٌ: see خِنَاقٌ.

خُنِاقٌ [Quinsy;] a certain disease which pre vents the passage of the breath to the lungs and heart; (K;) as also [↓ خُنَاقَةٌ thus in modern Arabic, and] ↓ خُنَّاقٌ: pl. خَوَانِيقُ (TA) [and خَنَّانِيقُ, thus in modern Arabic]. b2: See also مُخَنَّقٌ, in three places.

خِنَاقٌ A cord, (JK, S, Mgh, K,) or bow-string, or the like, (Mgh,) with which one is strangled; (JK, * S, * Mgh, K; *) also, metaphorically, termed خَنَّاقٍ ↓ مِخْنَقَةُ. (Mgh.) b2: See also مُخَنَّقٌ, in two places. b3: فَلْهَمٌ خِنَاقٌ (assumed tropical:) A narrow vulva of a woman: (Abu-l-'Abbás, TA:) and ↓ خُنُقٌ [or فُرُوجُ خُنُقٌ, for خُنُقٌ is app. pl. of خِنَاقٌ, like as كُنُزٌ is pl. of كِنَازٌ,] (assumed tropical:) narrow vulvas (IAar, K) of women. (IAar.) b4: هُمْ فِى خِنَاقٍ مِنَ المَوْتِ (assumed tropical:) They are in straitness by reason of death. (TA.) خَنِيقٌ: see مَخْنُوقٌ, in three places.

خُنَاقَةٌ: see خُنَاقٌ.

خُنَاقِيَّةٌ A certain disease in the throats of birds and horses: (K:) or a certain disease that attacks the bird in its head, and the horse in its throat, and chokes it: (JK:) or a certain disease, or wind, that attacks men and horses or similar beasts in the throat, and sometimes attacks birds in the head and throat, mostly appearing in pigeons. (TA.) خَنَّاقٌ: see خَانِقٌ. b2: Also One who sells fish [taken] with the خَنَّاقَة [q. v.]. (TA.) خُنَّاقٌ: see خُنَاقٌ.

خَنَّاقَةٌ A snare with which beasts of prey are taken (JK, TA) by the throat: and a snare with which fish are taken in El-Andalus. (TA.) خَانِقٌ One who strangles; (Msb, TA; *) as also ↓ خَنَّاقٌ: (Mgh, Msb:) or the latter signifies one whose office it is to strangle. (TA.) b2: [Hence,] خَانِقُ الذِّئْبِ and خَانِقُ النَّمِرِ and خَانِقُ الكَلْبِ and خَانِقُ الكِرْسَنَّةِ [in the CK الكَرْسَنَّةُ] Four herbs: (K:) [the first and second, in the present day, wolfsbane, or aconite: or, as Golius says, referring for the former and latter respectively to Diosc. iv. 78 and 77, the former is the aconitum lycoctonon; and the latter, the aconitum pardalianches: the third, dogsbane, or colchicum; or, as Golius says, referring to Diosc. iv. 81, apocynon: and the fourth, strangle-weed, (because it strangles the كِرْسَنَّة, or bitter vetch,) or broomrape, i. e., as Golius says, referring to Diosc. ii. 172 and Ibn-Beytár, orobanche:] the first is high (مشرف [but perhaps this should be مُشْرِق i. e. shining]) in the leaves, downy, and resembling the دلب [?]: the second is like the tail of the scorpion, glistening, about a span [in height], and has not more than five leaves: each of these is of the [season called] رَبِيع; and they are poisonous; they kill all animals; the ذِئْب and the نَمِر being particularized only because of the quickness of its acting in them: Ibn-Seenà says, in the “ Kánoon,” the leaves of خانق النمر, when mixed with fat, and kneaded and baked with bread, and given as food to wolves and dogs and foxes and leopards (نمر), kills them: whence it seems that this may be two herbs or one herb. (TA.) b3: خَانِقٌ signifies also (tropical:) A narrow road or ravine, in a mountain: (S, * K, * TA:) or a narrow place or pass, between two mountains, and between two tracts of sand. (JK.) [See also مُخْتَنَقٌ.] b4: And (tropical:) A narrow street; syn. زُقَاقٌ; (S, K, TA;) in the dial. of the people of ElYemen. (S, TA.) b5: See also مَخْنُوقٌ, in two places.

خَانَقَاهٌ A convent inhabited by righteous and good men, and Soofees; an arabicized word, from [the Persian] خَانَهْ گَاهْ; [and post-classical, for] El-Makreezee says that the خانقاه was instituted in the fifth century of the Flight, for Soofee recluses to employ themselves therein in the service of God: (TA:) [pl. خَوَانِقُ.]

خَاَنقَاهِىٌّ A man of, or belonging to, a خَانَقَاه. (TA.) مَخْنَقٌ: see مُخَنَّقٌ, in two places.

مِخْنَقَةٌ A necklace, syn. قِلَادَةٌ, (S, Mgh, Msb, K,) that surrounds the neck; (Mgh, Msb;) wherefore it is thus called; (Msb;) [i. e., because] it lies against the مُخَنَّق: pl. مَخَانِقُ. (TA.) b2: See also خِنَاقٌ. [And see زِرَادٌ.]

مُخَنَّقٌ: see مَخْنُوقٌ. b2: [Hence,] غُلَامٌ مُخَنَّقُ الخَصْرِ (assumed tropical:) A boy slender in the waist. (K.) A2: Also The part, of the neck, which is the place of the cord [or the like] called خِنَاق [wherewith one is strangled]; (S, K; *) i. e., (TA,) the throat; (K, accord. to the TA; in the CK and in my MS. copy of the K ↓ مَخْنَق;) and so ↓ خُنَاقٌ, (S, K, in the former said to be syn. with مُخَنَّقٌ,) and ↓ خِنَاقٌ (K) and ↓ خَنْقٌ. (TA; and so, accord. to the TA, in the K.) You say, أَخَذْتُ بِمُخَنَّقِهِ [I seized his throat]. (S.) And أَخَذَهُ بِمُخَنَّقِهِ (K, accord. to the TA, but accord. to the CK and my MS. copy of the K ↓ بِمَخْنَقِهِ,) and ↓ بِخُنَاقِهِ and ↓ بِخِنَاقِهِ, i. e. [He took him, or seized him,] by his throat. (K.) And أَخَذَ بِمُخَنَّقِهِ (A in art. زرد) and ↓ بِخُنَاقِهِ (S) [properly He, or it, seized his throat, or throttled him, or choked him; meaning] (tropical:) he, or it, straitened him; as also أَخَذَ بِمُزَرَّدِهِ. (A in art. زرد.) And أَخَذَ مِنْهُ بِالمُخَنَّقِ (tropical:) He, or it, constrained him, and straitened him. (TA.) And بَلَغَ مِنْهُ المُخَنَّقَ [properly It reached his throat; meaning (assumed tropical:) it straitened him, or distressed him]. (S.) بَلَغَ الأَمْرُ المُخَنَّقَ signifies the same as بَلَغَ المُذَمَّرَ, (A in art. ذمر,) which means (assumed tropical:) The affair, or case, or event, reached a distressing pitch. (K in art. ذمر.) مَخْنُوقٌ and ↓ خَنِقٌ and ↓ خَنِيقٌ (JK, K) and ↓ خَانِقٌ, applied to a man, [and to any animal, as also ↓ مُخَنَّقٌ, Throttled, or strangled, i. e. having his throat squeezed that he may die; but not always meaning, so as to be killed thereby; often meaning, simply, throttled, strangled, or choked;] (JK;) all signify the same; from خَنَقَهُ: (JK, K:) or ↓ خَانِقٌ, in the place of ↓ خَنِيقٌ, signifies ذو خناق [app. meaning having a خِنَاق, or cord, &c., by which he is throttled, or strangled, round his neck; or perhaps having a خُنَاق, or quinsy]: (TA:) and ↓ شَاةٌ خَنِيقَةٌ and ↓ مُنْخَنِقَةٌ signify a sheep, or goat, throttled, or strangled, i. e. having its throat squeezed that it may die: (Msb:) or the latter of these two means a sheep, or goat, throttled, or strangled, or choked, by itself (اِنْخَتَقَتْ بِنَفْسِهَا). (S, TA. [See 8.]) It is said in a prov., (Meyd,) اِفْتَدِ مَخْنُوقُ, (Meyd, K,) i. e. يَا مَخْنُوقُ [Ransom thyself, O thou who art throttled, or strangled, or choked]; applied to any one distressed and constrained; (Meyd;) meaning free thyself from difficulty (K, TA) and harm: (TA:) or, as some relate it, اِفْتَدَى مَخْنُوقٌ [One throttled, or strangled, or choked, ransomed himself]. (Meyd.) مُخْتَنَقٌ A narrow place or pass. (S, TA.) [See also خَانِقٌ, near the end of the paragraph.]

مُخْتَنِقٌ (tropical:) A horse whose blaze occupies his jaws, (K, TA,) extending to the roots of his ears. (TA.) شَاةٌ مُنْخَنِقَةٌ: see مَخْنُوقٌ.

سعل

1 سَعَلَ, aor. ـُ (S, O, Msb, K,) inf. n. سُعَالٌ (S, O, K) and سُعْلَةٌ, (K,) or the latter of these is the inf. n., and the former is a simple subst., (Msb,) [He coughed:] سُعْلَةٌ signifies [the having] a motion whereby nature expels somewhat hurtful from the lungs and the organs connected therewith: (Ibn-Seenà, K, TA:) wherefore the ducts of the lungs are called قَصَبُ السُّعَالِ [the tubes of coughing, meaning the bronchial tubes,] because it [i. e. what is hurtful in the lungs] has its exit by them. (TA.) One says, إِنَّهُ يَسْعُلُ سُعْلَةً

مُنْكَرَةً [Verily he coughs with an abominable coughing]. (TA.) And بِهِ سُعْلَةٌ [In him is a coughing; i. e. he has a coughing, or cough]. (TA.) And أَغْصَّكَ السُّؤَالُ فَأَخَذَكَ السُّعَالُ [The question, or petition, has choked thee, and consequently coughing has seized thee]. (TA.) b2: Hence the saying, رَمَاهُ فَسَعَلَ الدَّمَ [He shot him, and he consequently coughed up blood]; i. e., he threw [up] blood from his chest. (TA.) A2: سَعِلَ, aor. ـَ inf. n. سَعَلٌ; accord. to the K, app., سَعَلَ, aor. ـُ inf. n. سَعْلٌ; [and thus the pret. and inf. n. are written in the copies of the K;] but the former is the right; (TA;) (assumed tropical:) He was, or became, brisk, lively, or sprightly; (K, TA;) like زَعِلَ, inf. n. زَعَلٌ. (TA. [See the part. n., سَعِلٌ, below.]) 4 اسعلهُ It [made him to cough, or] occasioned him a coughing. (TA.) A2: And (assumed tropical:) He, or it, made him, or pronounced him, to be like the سِعْلَاة [q. v.]. (O, TA.) b2: And (assumed tropical:) He. (a man, K, TA,) and it, (pasture, or herbage, O, TA,) rendered him (a horse, TA) brisk, lively, or sprightly; (O, K, TA;) as also أَزْعَلَهُ. (O, TA.) 10 استسعلت (tropical:) She (a woman) became a سِعْلَاة, i. e., very clamorous, and foul-tongued; (S, O;) or like a سِعْلَاة, (K, TA,) in badness, wickedness, or guile, and clamorousness, and foulness of tongue: (TA:) similar to استكلبت, and to استأسد said of a man, &c. (Az, TA.) سَعَلٌ Dry [dates of the bad sort termed] شِيص. (IAar, O, K.) سَعِلٌ, applied to a horse, (assumed tropical:) Brisk, lively, or sprightly; like زَعِلٌ. (AO, O, TA.) سِعْلَى: see the next paragraph.

سِعْلَاةٌ and ↓ سِعْلَآءُ (S, O, K [app. thus, without tenween, as a fem. noun, though فِعْلَاء without tenween is unusual,]) and ↓ سِعْلَى (S, O, TA) The [kind of goblin, demon, devil, or jinnee, called] غُول: (K:) or the female of the غُول: (Abu-l-Wefee El-Aarábee, TA in art. غول; and Har p. 76:) or the worst, most wicked, or most guileful, of the غِيلَان [pl. of غُول]: (S, O:) or an enchantress of the jinn, or genii: (K:) pl. [of the first] سَعَالٍ [written with the article السَّعَالِى] (S, O, K) [and of the second سَعَالِىُّ] and of the third سِعْلَيَاتٌ, which is said to signify the females of the غِيلَان. (TA.) b2: [Hence,] سِعْلَاةٌ signifies (tropical:) A very clamorous, foul-tongued, woman: (S, O, TA:) accord. to Aboo-'Adnán, a woman foul in face, evil in disposition, is likened to the سِعْلَاة: but some of the Arabs say that the Arabs do not apply the epithet سِعْلَاةٌ to any but an old woman. (TA.) b3: And [the pl.] السَّعَالِى signifies (tropical:) Horses; as being likened to what are [properly] so termed. (TA.) b4: And [the same pl.] السَّعَالِى, (K, TA,) with kesr to the ل, (TA,) [in the TK السَّعَالِىُّ, and in the CK ↓ السُّعالٰى,] signifies (assumed tropical:) A certain plant, the leaves of which make [the ulcers termed] دُبَيْلَات to discharge their contents, and dissolves them; and the fresh thereof remove the mange, or scab: it is a most excellent remedy for the cough; [wherefore it is also called حَشِيشَةُ السُّعَالِ; (TK;)] and causes the erection of the ذَكَر to subside (وَيَفُشُّ الاِنْتِصَابَ, K, TA, for which we find in some copies of the K وَنَفْسِ الاِنْتِصَابِ); even the fumigating of oneself therewith. (K.) سِعْلَآءُ: see the next preceding paragraph.

سُعَالٌ an inf. n. of سَعَلَ [q. v.]: (S, O, K:) or a simple subst. [meaning A cough]. (Msb.) السُّعَالٰى: see سِعْلَاةٌ.

سَاعِلٌ [Coughing]. You say نَاقَةٌ سَاعِلٌ, (O, K,) without ة, (O,) meaning A she-camel having a cough. (O, K.) b2: And إِنَّهُ لَذُو سُعَالٍ سَاعِلٍ

[Verily he has a violent cough]: (O, K: *) a phrase having an intensive meaning: (K:) by rule one should say سُعَال مُسْعِل; but thus the Arabs said, like as they said شُغْلٌ شَاغِلٌ and شِعْرٌ شَاعِرٌ: and [in like manner] a poet cited by Lth says ذُو سَاعِلٍ. (O.) b3: See also what follows.

مَسْعَلٌ The part of the fauces, or throat, which is the place of coughing: (S, Msb:) or [simply] the fauces, or throat; as also ↓ سَاعِلٌ; (K) which latter is expl. by Az as meaning The mouth; because with it one coughs. (TA.)

فلق

1 فَلَقَهُ, aor. ـِ (S, Mgh, O, Msb, K,) inf. n. فَلْقٌ, (S, Mgh, O, Msb,) He split it, clave it, or divided it lengthwise; (S, Mgh, O, Msb, K;) as also ↓ فلّقهُ, (S, * K,) inf. n. تَفْلِيقٌ; (S;) or the latter has an intensive signification [or relates to a number of objects]. (O, * Msb.) 'Alee used often to swear by saying, وَالَّذِى فَلَقَ الحَبَّةَ وَبَرَأَ النَّسَمَةَ [By Him who clave the grain, making it to germinate, and created, or produced, man, or the soul]. (TA.) b2: [Hence,] فَلَقَ الصُّبْحَ, (S,) or الفَجْرَ, (TA,) said of God, (S, * TA,) He made the dawn [to break, or] to appear. (TA.) b3: فلقت النَّخْلَةُ [app. فَلَقَت, the part. n. being فَالِقٌ, q. v.,] means The palm-tree split, or clave, from [around, i. e. so as to disclose,] the spathe. (TA.) b4: And فَلَقَ فِى الأَرْضِ, aor. ـِ inf. n. فَلْقٌ, He ment far into the land; like غَلَقُ. (Ibn-'Abbád, O and TA in art. غلق.) A2: And فَلْقٌ, (K,) as inf. n. of فَلَقَ in the phrase فَلَقَ صُوفَ الجِلْدِ, (TK,) signifies The plucking of the wool of the bide when it has become stinking; like مَرْقٌ. (K, TA. [كالمَرَقِّ, in the CK, is a mistake, for كالمَرْقِ.]) 2 فَلَّقَ see above, first sentence.4 افلق He did, or performed, or he uttered, what was admirable, or wonderful; (S, O, Msb, K, TA;) said of a man, (S, O, TA,) and (TA) of a poet, (S, * O, * Msb, K, TA,) in his poetry; (TA;) as also ↓ افتلق. (S, K.) [From فِلْقٌ, q, v.]

b2: And He brought to pass that which was a calamity; (K;) as also ↓ افتلق. (Lh, TA.) One says to a man, أَعْلَقْتَ وَأَفْلَقْتَ i. e. جِئْتَ بِعُلَقَ فُلَقَ, meaning [Thou hast brought to pass] that which is a calamity. (S, O, K. *) b3: And افلق فِى الأمْرِ He was, or became, skilled in the affair. (TA.) 5 تَفَلَّقَ see 7, first sentence. [Hence] one says, تَصَدَّعَتِ البَيْضَةُ وَلَمْ تَتَفَلَّقْ [The egg cracked, or rather cracked in several places, but did not split apart, or did not split much]. (Az, S in art. قيض.) And of milk such as is termed رَائِب [q. v.] one says تفلّق meaning It became dissundered, or curdled, by reason of intense sourness: or, as heard by Az from some of the Arabs, it, being collected in a skin, and smitten by the heat of the sun, became dissundered, or curdled, so that the milk [or curds] became separate [from the whey]: and of such milk they loathe the drinking. (TA.) b2: And تفلّق الصَّبْحُ: see 7. b3: تفلّق said of a boy: see Q. Q. 2. b4: See also 8, in two places.7 انفلق It became split, cleft, or cloven, or divided lengthwise; it split, clave, or clave asunder; (S, Mgh, O, Msb, K;) as also ↓ تفلّق; (S, Mgh, * K;) [or] the latter signifies تَشَقَّقَ [i. e. it became split, &c., much, or in pieces, or in several or many places]. (O, Msb.) The former occurs in the Kur xxvi. 63, said of the sea [as meaning It clave asunder]. (O.) b2: [Hence,] انفلق الصُّبْحُ (S and K in art. عطس) and ↓ تفلّق (TA in the present art.) The dawn broke. (TA in explanation of the latter.) 8 افتلق He (a man, TA) strove, or exerted himself, so that he excited wonder by reason of his vehemence in running; as also ↓ تفلّق and ↓ تَفَيْلَقَ. (K.) One says, مَرَّ يَفْتَلِقُ فِى عَدْوِهِ, (S, O,) and فِيهِ ↓ يَتَفَلَّقُ, and ↓ يَتَفَيْلَقُ, (O,) He passed along doing what was wonderful by reason of his vehemence in his running. (S, O.) See also 4, in two places. Q. Q. 2 تَفَيْلَقَ, said of a boy, He became big, or bulky, and fat, or plump; (O, K, TA;) as also ↓ تفلّق; both mentioned in the “ Nawádir. ” (TA.) b2: See also 8, in two places.

فَلْقٌ, (AHeyth, TA,) or ↓ فَلَقٌ, (S, O, TA,) the former said by AHeyth to be the more correct, (TA,) A split, fissure, cleft, or longitudinal division; syn. شَقٌّ: pl. فُلُوقٌ: (S, O, TA:) and ↓ فَلَقٌ (Lh, K, TA) [or فَلْقٌ?] signifies also [particularly] a fissure, or cleft, (شَقٌّ) in a mountain; (Lh, K, TA;) and so ↓ فَالِقٌ: (K, TA:) and a شِعْب [app. meaning gap, or ravine, or pass]. (TA.) One says, مَرَرْتُ بِحَرَّةٍ فِيهَا فُلُوقٌ, meaning شُقُوقً [i. e. I passed by a stony tract such as is termed حَرَّة in which were fissures, or clefts]. (S, O.) And فِى رِجْلِهِ فُلُوقٌ i. e. شُقُوقٌ [In his foot, or leg, are fissures or clefts]. (As, S, O, * K.) And كَلَّمَنِى مِنْ فَلْقِ فِيهِ (Lh, S, O, K) and ↓ فِلْقِ فِيهِ, (Lh, S, K,) the former of which is the more known, (TA,) meaning مِنْ شَقِّهِ [He spoke to me from out the fissure of his mouth, i. e., with his lips, not by means of a spokesman]. (K.) and ضرَبَهُ عَلَى فَلْقِ رَأْسِهِ He struck him on the place where his hair was separated, the middle of his head. (TA.) b2: See also فَلَقٌ.

A2: And see the paragraph here following, last quarter.

فِلْقٌ: see the next preceding paragraph.

A2: See also فِلْقَةٌ, in two places. b2: Also A rod, or branch, that is split in two, (S, O, K,) [i. e., in halves,] and of which are then made two bows, each whereof is termed فِلْقٌ, (S, O,) [or] each half (كُلُّ شِقٍّ [in the CK شَقٍّ]) of what is thus split is termed فِلْقٌ: (K, TA:) and thus is termed a bow that is made of the half of a branch, (K, TA,) the branch being split in two; and it is also termed قَوْسٌ فِلْقٌ, the latter word being thus used as an epithet, on the authority of Lh: or, as AHn says, the bow termed فِلْقٌ is one of which the wood whereof it has been made has been previously split in two, or three, pieces: and he also says that ↓ فَلِيقٌ [app. for قَوْسٌ فَلِيقٌ] signifies a bow of which the piece of wood has been split in two pieces. (TA.) [See also شَرِيجٌ, in two places: and see فَرْعٌ.]

A3: Also A wonderful thing or affair or case; (S, O, Msb, K;) as also ↓ فَلِيقٌ, (K,) and ↓ فَيْلَقٌ, (TA,) and ↓ فَلِيقَةٌ, (O, * TA,) of which last an ex. occurs in the prov., يَا عَجَبِى لِهٰذَهِ الفَلِيقَهٌ هَلْ تَغْلِبَنَّ القُوَبَآءُ الرِّيقَهُ [O my wonder at this wonderful thing! Does the ringworm indeed overcome the spittle?]: AA says, the meaning is, that he was in wonder at the alteration of usual occurrences; for the spittle usually dispels the ringworm, so he spat upon his ringworm, but it did not become healed: القوبآء is made an agent; and الريقة, an objective complement. (O, TA.) b2: And A calamity, or misfortune; (S, O, K;) as also ↓ فِلْقَةٌ, (K, TA, accord. to the CK ↓ فَلْقٌ,) and ↓ فَلِيقٌ, (O, K,) and ↓ فَلِيقَةٌ, (S, O, K,) and ↓ فَلْقَى (K, TA) or ↓ فَلَقَى, (TA,) and ↓ فَيْلَقٌ, (O and CK,) and ↓ مَفْلَقَةٌ. (IDrd, O, K.) The Arabs say, ↓ يَا لِلْفَلِيقَةِ O [come with succour] to the calamity. (S, O.) And ↓ جَآءَ بِعُلَقَ فُلَقَ, (S, O, K,) imperfectly decl., (S, O,) i. e. [He brought to pass] that which was a calamity: (S, O, K:) and ↓ بِعُلَقً فُلَقٍ: (O, K:) or this means a very wonderful thing. (TA.) فَلَقٌ: see فَلْقٌ, first sentence, in two places. b2: Also The daybreak, or dawn; (S, O, K;) as also ↓ فَلْقٌ, mentioned by Z and others; (TA;) and thus the former has been expl. as signifying in the Kur cxiii. 1: (S, O, TA:) or what has broken (انفلق) of the عَمُود of the dawn; (Fr. K, TA;) i. e. [of the bright gleam of dawn; of the dawn that rises and spreads, filling the horizon with its whiteness; or] the extending light that is like the [long tent called] عَمُود: (TA:) or [simply] the light of daybreak or dawn: (Msb, K: *) or the appearing of the daybreak or dawn: (Zj, TA:) and فَلَقُ الصُّبْحِ signifies the light, and shining, or bright shining, of the daybreak or dawn: (TA:) one says, هُوَأَبْيَنُ مِنْ فَلَقِ الصُّبْحِ and فَرَقِ الصُّبْحِ [It is more distinct than what has broken of the bright gleam of dawn]. (O, TA.) b3: and [hence,] The plain appearing of the truth after its having been dubious. (TA.) A2: Also A law, or depressed, place of the earth, between two kills, or elevated grounds; (As, S, O, K;) as also ↓ فَالِقٌ, (S, O, K,) and ↓ فَالِقَةٌ, (K,) which last is said by Aboo-Kheyreh, or some other, of the Arabs of the desert, to be in the midst of mountains, giving growth to trees, a place where people alight and where camels, or other cattle, remain during the cold night, saying that the ↓ فَالِق is of hard, or hard and level, ground; (TA:) and the pl. of فَلَقٌ is فُلْقَانٌ (S, K, TA) and أَفْلَاقٌ also: (TA:) or فَلَقٌ, (K,) or ↓ فَالِقٌ, (TA,) signifies a wide tract of land or ground, between two extended tracts of sand; (K, TA;) and the pl. of the latter word is فُلْقَانٌ, like as حُجْرَانٌ is pl. of حَاجِرٌ. (TA.) A3: And الفَلَقُ signifies Hell; syn. جَهَنَّمُ: (K:) or a certain well (جُبٌّ) therein. (Es-Suddee, O, K.) A4: And The whole creation; all the beings, or things, that are created. (Zj, S, O, K.) This, accord. to some, is the meaning in the Kur cxiii.

1. (S, O.) A5: And What remains, of milk, in the bottom of the bowl; whence one says, (in reviling a person, attributing to him meanness, TA,) يَا ابْنَ شَارِبِ الفَلَقِ [O son of the drinker of what remains &c.]. (K, TA.) b2: And The milk that is in a dissundered, or curdled, state, by reason of sourness; as also ↓ مُتَفَلِّقٌ. (K.) A6: And The مِقْطَرَة of the keeper of a prison; (S, O, * K;) i. e. [a kind of stocks;] a piece of wood in which are holes of the size of the shank, wherein men are confined, (K, TA,) i. e. thieves and waylayers, (TA,) in a row: (K, TA:) whence the saying of Z, بَاتَ فُلَانٌ فِى الشَّفَقِ وَالفَلَقِ مِنَ الشَّفَقِ إِلَى الفَلَقِ i. e. [Such a one passed the night] in fear and the مقطرة [from the time of the redness of the region of sunset after the setting of the sun until the dawn]. (TA.) See also فَلَقَةٌ.

جَآءَ بِعُلَقَ فُلَقَ: and بِعُلَقٍ فُلَقٍ: see فِلْقٌ, last sentence.

الفَلْقَةُ A certain brand, beneath the ear of a camel, (O, K,) in the form of a ring in the middle of which is a perpendicular line dividing it [from top to bottom, and, in some copies of the K, extending downwards so that about half of its length is below the ring]. (O, K. * [In some copies of the latter it is figured, but somewhat differently in different copies.]) b2: See also فَلَقَةٌ.

فِلْقَةٌ A piece [properly that has been split off] (Mgh, Msb, KL) of a thing; as also ↓ فِلْقٌ: (KL:) or a fragment, or piece broken off, (S, O, K, TA) of bread, or of a [bowl such as is termed]

جَفْنَة, (TA,) or of this latter the half, (S, O, K, TA,) as in the saying أَعْطِنِى فِلْقَةَ الجَفْنَةِ [Give thou to me the half of the bowl, perhaps meaning, of its contents], (S, O, TA,) or, as some say, one of the divided halves thereof: (TA:) the pl. of فِلْقَةٌ is فِلَقٌ: (Mgh, TA; *) and [↓ فِلَاقٌ is app. a pl., like أَفْلَاقٌ, (and perhaps فُلُوقٌ, mentioned voce فُلَاقٌ,) and ↓ فُلَاقٌ a quasi-pl. n., of ↓ فِلْقٌ, all agreeably with analogy; whence] one says, صَارَ

↓ البَيْضُ فِلَاقًا, and ↓ فُلَاقًا, meaning أَفْلَاقًا, (S, O, K,) i. e. [The eggs became fragments; or it means, became cleft in pieces; or] became much cleft, or cleft in many places. (K, TA. [See also فَلَاقٌ and فِلَاقٌ below.]) A2: See also فِلْقٌ, last quarter.

فَلَقَةٌ [signifies, in the present day, A thick staff, to the ends of which are attacked the two ends of a rope, by means whereof a man's legs are secured, between the rope and the staff, when he is bastinaded; and it is also called ↓ فَلَقٌ: this may perhaps be meant by its being said in the TA, on the authority of Lh, that الفَلَقَةُ signifies الخَشَبَةُ; as also ↓ الفَلْقَةُ].

فَلْقَى, or فَلَقَى: see فِلْقٌ, last quarter.

فَلْقَآءُ الضَّرَّةِ A ewe, or she-goat, (شَاةٌ,) wide, or ample, in the udder. (Ibn-'Abbád, O, K.) فُلْقَانٌ A sheer, or an unmixed, lie. (IAar, O, K.) [It is also a pl.: see فَلَقٌ, in two places.]

فُلَاقٌ: see فِلْقَةٌ, in two places. b2: Also, (O, K,) and فُلُوقٌ, (thus in the O,) or ↓ فَلُوقٌ, like صَبُورٌ, (thus in the K, [but this I think questionable,]) Milk becoming, or become, like cheese: (O, K:) [or فُلَاقٌ may be here a quasi-pl. n. of فِلْقٌ (q. v. voce فِلْقَةٌ), so that the meaning may be, that has become cleft portions of curd; and فُلُوقٌ may also mean thus as a pl. of فِلْقٌ. See also the next paragraph.]

فِلَاقٌ: see فِلْقَةٌ, in two places. b2: Also The state of milk's becoming thick and sour, so that it curdles, or becomes dissundered: (IAar, K, TA:) [or it may be here a pl. of فِلْقٌ (q. v. voce فِلْقَةٌ), for in a verse cited by IAar the milk in this case is termed ذُو فِلَاقٍ, so that it may mean the separate portions of curd of milk that has become thick and sour; though it is said in the TA that its pl. is فُلُوقٌ, for this I think very questionable. See also the next preceding paragraph]

فَلُوقٌ: see فُلَاقٌ.

فَلِيقٌ: see فِلْقٌ, former half. b2: Also The depressed place in the جِرَان [or under part of the neck] of the camel, where is the passage of the windpipe: (S, O, K:) or, accord. to Lth, the part that is [as though it were] cleft, of the interior of the neck of the camel: (O, TA:) or, as some say, the part between the [two sinews called the]

عِلْبَاوَانِ, when the fur between these is [as though it were] cleft: and it is not said in relation to a human being. (TA.) b3: And الفَلِيقُ also signifies [The cephalic vein;] a certain vein in the upper arm, (O, K,) that runs to the [cartilage called]

نُغْضِ of the shoulder-blade: it is the vein of the وَاهِنَة; and is [also] called الجَائِفُ [q. v., and see also الوَرِيدُ.] (O.) And A certain vein that swells up in the neck. (K.) A2: See, again, فِلْقٌ, in two places.

فُلَاقَةُ آجُرٍّ A piece of baked brick: (Lh, K:) pl. فِلَاقٌ. (So in copies of the K. [Probably a mistranscription for ↓ فُلَاقٌ, which, if correct, is properly a coll. gen. n.]) فَلِيقَةٌ: see فِلْقٌ, in three places.

A2: Also A quantity collected together, (فَلِيلَةٌ, K, TA, in the O without any point to the first letter,) or a small quantity, (قَلِيلَةٌ, thus in some copies of the K,) of hair: (O, K, TA:) mentioned by Ibn-'Abbád. (O, TA.) A3: And A sort of broth; thus termed by the people of El-Medeeneh; occurring in a trad. as related by Ibráheem El-Harbee; (O;) or a pottage (قِدْرٌ) that is cooked, and into which fragments (فِلَق, i. e. كِسَر,) of bread are crumbled: (TA:) but accord. to AA, it is called فَرِيقَةٌ only. (O, TA.) فُلُّوقٌ: see مُفَلَّقٌ.

فُلَّيْقٌ: see مُفَلَّقٌ.

فَالِقٌ Splitting, cleaving, or dividing lengthwise. (TA.) فَالِقُ الْحَبِّ وَالنَّوَى, (O, K, *) in the Kur [vi. 95], (O,) means The Cleaver of the dry grain so as to produce therefrom green leaves [and of the date-stone]: or, as some say, the Creator thereof. (O, K. *) And hence the saying of Áïsheh, إِنَّ البُكَآءَ فَالِقٌ كَبِدِى [Verily weeping is cleaving my liver]. (TA.) b2: Hence, also, in the Kur [vi. 96], فَالِقٌ الإِصْبَاحِ He who causeth the dawn to break: in which instance, also, فالق has reference to the meaning of Creator: (O, TA:) so says Zj. (TA.) b3: نَخْلَةٌ فَالِقٌ means A palmtree splitting, or cleaving from [around, i. e. so as to disclose,] the spathe: (O, K, * TA:) pl. فُلْقٌ. (TA.) b4: الفَوَالِقُ as pl. of الفَالِقُ signifies The veins that divide [so as to form ramifying veins (thus I render ↓ العُرُوقُ المُتَفَلِّقَةُ)] in the human being. (Ibn-'Abbád, O, TA.) b5: See also فَلْقٌ, first sentence. b6: And see فَلَقٌ, former half, in three places. b7: الوَرِكَةِ ↓ خَلَّيْتُهُ بِفَالِقَةِ, or, as in the T, بِفَالِقِ الوركآء, [thus in the TA, but I think that الوركة and الوركآء are evidently mistran-scriptions, and that the right reading is الوَدْكَآءِ, with دال,] meaning [I left him in the low, or depressed, tract in the midst of] the sand [called El-Wedkà]. (TA.) فَيْلَقٌ An army; a military force: (S, O, K:) or a great [military force such as is termed]

كَتِيبَة: (KT, Msb, TA:) this is the primary signification, and the only one known to KT: (TA:) pl. فَيَالِقُ. (S, K.) One says, رَمَاهُمْ بِفَيْلَقٍ

شَهْبَآءَ, meaning [He assailed them] with a formidable [great] كَتِيبَة. (TA.) b2: And A great, big, or large, man: (O, K:) occurring in this sense in a trad., as an epithet applied to Ed-Dejjál: KT doubted whether it were thus or فَيْلَمٌ; but Az affirms that both have this meaning. (O.) and one says, بُلِىَ فُلَانْ بِامْرَأَةٍ فَيْلَقٍ, meaning [Such a one was tried, or afflicted, with a woman, or wife,] cunning, evil, and clamourous. (TA.) b3: See also فِلْقٌ, in two places.

A2: Also [The cocoon of a silk-worm;] the thing from which قَزّ is obtained; an arabicized word. (Msb voce فَيْلَجٌ, q. v.: mentioned also in the Mgh, in art. فرش.) فَالِقَةٌ, as a subst.: see فَلَقٌ, former half: and see also فَالِقٌ, last sentence.

فُتِلَ فُلَانٌ أَفْلَقَ قِتْلَةٍ means Such a one was slain with the hardest, or most violent, sort of slaughter. (Lh, TA.) b2: And مَا رَأَيْتُ سَيْرًا أَفْلَقَ مِنْ هٰذَا I have not seen a journey further in extent than this. (Lh, TA.) مُفْلِقٌ A poet who poetizes admirably, or wonderfully. (S, O.) مَفْلَقَةٌ: see فِلْقٌ, last quarter.

مُفَلَّقٌ, applied to a peach, and an apricot, and the like, that splits, or cleaves, from [around, i. e. so as to disclose,] its stone, and becomes dry: and ↓ فَلُّوقٌ, with damm to the ف, and also to the ل, with teshdeed, signifies such as does not become dry: (Msb:) or ↓ فُلَّيْقٌ, (S, O, K,) with damm and [then] teshdeed, (S,) like قُبَّيْطٌ, (O, K,) signifies, applied to a peach, that splits, or cleaves, from [around] its stone: and مُفَلَّقٌ, such as becomes dry. (S, K.) مِفْلَاقٌ A man low, ignoble, or mean, and poor, or destitute: (Lth, O, K:) or one who possesses no property: pl. مَفَالِيقُ: and to such is likened such as possesses no knowledge nor understanding of a juridical decision. (O.) And A man who does, or utters, evil, or disliked, or hateful, things. (TA.) مَفْلُوقٌ A camel marked with the brand termed فَلْقَة [q. v.]. (O, K.) مُتَفَلِّقٌ: see فَلَقٌ, last quarter: b2: and see فَالِقٌ.

فدع

1 فَدِعَ, with kesr, [aor. ـَ inf. n. فَدَعٌ,] He was, or became, such as is termed أفْدَعُ [q. v.]. (O.) And فَدِعَتْ قَدَمُهُ, (O, K, TA, in the CK [erroneously] فَدَعَتْ,) [aor. and inf. n. as above,] occurring in a trad., His foot had the affection termed فَدَعٌ [meaning as expl. below; and in like manner the verb may be used in relation to the hand]. (O, K, TA.) A2: See also فَدْعٌ.2 فدّعةُ, (O, TA, from a trad.,) inf. n. تَفْدِيعٌ, (O, K,) He caused him (a man, O, TA) to be, or become, such as is termed أفْدَعُ. (O, K, * TA.) فَدْعٌ [app. an inf. n. of which the verb is ↓ فَدَعَ] A breaking, or crushing, syn. شَدْخٌ [q. v.]: and a slight splitting or cleaving or slitting. (TA.) فَدَعٌ [mentioned above as an inf. n.] Deflection, and distortion: this is [said to be] the primary signification. (TA.) [Generally] A distortion of the wrist or of the ankle-joint, (S, Mgh, O, Msb, K,) so that the hand or the foot becomes turned towards the inner side: (S, O, Msb, K:) or the walking upon the back [i. e. the upper surface] of the foot [from an explanation of أَفْدَعُ by IAar, mentioned in the Mgh and O and Msb and TA; but it seems rather to mean a distortion of the foot that occasions the so walking]: (K: [see also رَوَحٌ:]) or height of the hollow part of the sale of the foot, such that if the person trod upon a sparrow it would not hurt it [from an explanation of أَفْدَعُ by As, mentioned in the O]: (K, TA:) or a distortion (عِوَجٌ, K, TA, [in the O عَرَجٌ,] and مَيْلٌ, TA) in the joints, as though they were dislocated, (Lth, O, K,) mostly in the wrists and ankle-joints, (Lth, * O, * K, * TA,) by nature (Lth, O, K, TA) or by disease, as though the person were unable to extend them: (Lth, O, TA:) or a deflection between the foot and the shank-bone, (O, K, TA,) and the like in the arm, being a state of dislocation of the joints: (TA:) or it is a colliding of the [inner] ankle-bones, and a wide separation of the feet, (Mgh, TA,) to the right and left. (TA. [See, again, رَوَحٌ.]) In the camel, (K,) or in the fore legs of the camel, (ISh, O, TA,) it is The state in which one sees the animal to tread upon the part between the phalanges of his foot, so that the fore part of his foot becomes raised; (ISh, O, K, TA;) and it is nought but a rigidity in the pastern [that occasions this]. (ISh, O, TA.) فَدَعَةٌ The place of what is termed فَدَعٌ, (S, O, Msb,) in the wrist or ankle-joint. (S, Msb.) أَفْدَعُ Having a deflection; and distorted. (TA [in which it is implied that this is the primary signification].) [Generally] Having the affection termed فَدَعٌ [q.v.]; applied to a man; (S, Mgh, O, Msb, K;) and to a he-camel: (O, K:) fem.

فَدْعَآءُ; (O, Msb, K;) applied to a woman; (Msb;) and to a she-camel; (O, K;) and to a female slave as meaning whose hand is distorted in consequence of work. (IDrd, O.) And the masc. is applied to a male ostrich, as meaning Having a distortion of the extremities of the fore parts of his feet; in like manner as when it is applied to a he-camel. (Lth, * O, TA.) And hence, الأفْدَعُ, as an epithet in which the quality of a subst. predominates, signifies The male ostrich. (TA.) And أفْدَع is applied by Ru-beh to fish (سَمَك) as meaning Bending, crooked, or curving. (O.) And الفَدْعَآءُ is a name of (assumed tropical:) The well-known asterism called الذِرَاعُ [q. v., the Seventh Mansion of the Moon; also called فَدْعَآءُ النَّثْرَةِ, because النثرة is the Eighth Mansion]: a poet says, يَوْمٌ مِنَ النَّثْرَةِ أَوْ فَدْعَائِهَا يُخْرِجُ نَفْسَ العَنْزِ مِنَ وَجْعَائِهَا [A day of the auroral setting of النثرة or of its فدعآء that causes the soul of the she-goat to pass forth from her anus]; meaning, by reason of the intenseness of the cold. (TA.) b2: The dim. of أَفْدَعُ is ↓ أُفَيْدِعُ. (TA.) أُفَيْدِعُ: see what next precedes.

زقم

1 زَقْمٌ is syn. with لَقْمٌ [The act of gobbling a thing; i. e. eating it quickly, and hastily; or drawing it with the mouth, and eating it quickly: or swallowing it: (see also 5 and 8:)]: (AA, K, TA:) or لَقْمٌ شَدِيدٌ [vehement gobbling; &c.]: (TA:) you say, زَقَمَهُ, aor. ـُ inf. n. زَقْمٌ, meaning لَقِمَهُ [He gobbled it; &c.]. (TK.) [And par-ticularly] The eating what is termed الزَّقُّوم, as meaning a certain food in which are dates and fresh butter: (S:) [or so زَقْمُ زَقُّومٍ; for] you say, ↓ زقّم, inf. n. تَزْقِيمٌ, he ate الزَّقُّوم; as also زَقَمَهُ, inf. n. زَقْمٌ. (TA.) 2 زَقَّمَ see above.

A2: [Freytag explains it as signifying He gave a person a thing to eat; but without indicating his authority.]4 ازقمهُ الشَّىْءَ He made him to swallow the thing. (S, K. *) 5 تَزَقُّمٌ is syn. with تَلَقُّمٌ [The swallowing a thing in a leisurely manner]: (S, K:) [or simply the swallowing a thing: for] you say, تزقّم اللُّقْمَةَ [He swallowed in a leisurely manner the gobbet, or morsel, or mouthful: or simply] he swallowed the gobbet. (TA. [See also 1 and 8.]) b2: Also The drinking milk much, or abundantly: and the subst. is زقم [app. ↓ زَقْمٌ, as it is written without any syll. signs; meaning, I suppose, A copious draught of milk]. (TA.) Accord. to IDrd, one says, تزقّم فُلَانٌ اللَّبَنَ, meaning Such a one drank immoderately of the milk; or drank the milk immoderately. (S, TA.) 8 اِزْدَقَمَهُ He swallowed it. (S, K. [See also 1 and 5.]) زَقْمٌ: see 5.

زَقْمَةٌ Plague, or pestilence; syn. طَاعُونٌ. (Th, K.) One says, رَمَاهُ اللّٰهُ بِالزَّقْمَةِ [God smote him, or may God smite him, with the plague, or pestilence]. (TK.) زَقُّومٌ Fresh butter with dates; (M, K;) in the dial. of Ifreekeeyeh: (M, TA:) or a certain food of the Arabs, in which are dates and fresh butter. (S.) b2: Also Any deadly food. (Th, TA.) b3: The food of the people of the fire [of Hell]. (ISd, K.) A certain tree in Hell: (K:) [respecting which] I'Ab says that when the saying [in the Kur xliv. 43 and 44] إِنَّ شجَرَةَ الزَّقُّومِ طَعَامُ الْأَثِيمِ [Verily the tree of الزَّقُّوم shall be the food of the sinner] was revealed, Aboo-Jahl said, “Dates and fresh butter: we will swallow it leisurely:” therefore God revealed [these other words of the Kur, xxxvii. 62 and 63,] إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ طَلْعُهَا كَأَنَّهُ رُؤُوسُ الشَّيَاطِينِ [Verily it is a tree coming forth in the bottom of Hell, the fruit thereof being as though it were the heads of the devils, or of terrible serpents, foul in aspect, having manes, as expl. by Bd]: (S:) it is thus called after a tree of which a description here follows. (Bd in xxxvii. 60.) b4: A certain tree having small leaves, stinking (دَفِرَة), and bitter, found in Tihámeh: (Bd ubi suprà:) AHn says, (S, TA, [but this passage is only in one of my two copies of the S,]) on the authority of an Arab of the desert, of Azd es-Saráh, that the زَقُّوم is a dust-coloured tree, (S, TA,) having small round leaves, without thorns, (TA,) having a pungent odour (ذَفِرَة [perhaps a mistranscription for دَفِرَة i. e. stinking]), and bitter, having knots in its stems, (S, TA,) many in number, and a small and very weak flower, which the bees eat, or lick, for making honey; (S, TA;) its flower is white; and the heads of its leaves are very foul, or ugly: (S, * TA:) [or] a certain plant in the desert (البَادِيَة), having a flower resembling in form the jasmine. (K.) b5: Also A certain tree in Areehà [i. e. Jericho], of [the district called] the Ghowr, having a fruit like the date, sweet, with an astringent and bitter quality; the stone of which has an oil greatly esteemed for its beneficial properties, wonderful of operation in dispersing the cold kinds of flatus, and phlegmatic disorders, and pains of the joints, and gout in the foot (نِقْرِس), and sciatica, and the flatus that is confined in the socket of the hip: the weight of seven drachms thereof is drunk three days or five days; and sometimes, or often, it makes to rise and stand the crippled and those who are deprived of the power of motion: it is said that its original was the [species of] إِهْلِيلَج [or myrobalan] called كَابُلِىّ, which the Benoo-Umeiyeh removed (from India, TA), and planted in Areehà; and when it had long remained, the soil of Areehà altered it from the natural character of the اهليلج. (K.)