عل: علل المريض: ألهاه، سلاه، صرفه عن الشعور بالألم وجعله ينساه. ففي حيان (ص13 ق): وتابع في تعليل الخصيّ والطافه حتى أفاق من علته.
علل: خدع، استغوى. (بوشر).
علل نفسه ب: شغل نفسه وألهاها بالأماني (بوشر).
علل نفسه بالمحال: خادع نفسه ومناها الأماني الباطلة. (بوشر). وفي تاريخ البربر (1: 605): عللهم بالمواعيد الكاذبة أي خادعهم بالمواعيد الكاذبة.
وفيه (2: 217): علله بالقعُود عن نصره، أي خادع ابن الأحمر بأنه لا يساعد أبو تاشفين وفي المقري (1: 841).
علل بالمسك قلبي رشا أحور.
وقد ترجمه السيد فليشر إلى الألمانية بما معناه ظبي أحور يطيب قلبي بالمسك.
علل الحديث: قال إنه غير صحيح، ضد صحَّح. (المقري 1: 711).
علل: صفى، روَّق. (زيشر 11، 515).
علل: انظر عن المعنى الأخير في معجم لين (الماوردي ص44، 311، 312، أبو الوليد ص618).
أعله: أمرضه، ففي لطائف الثعالبي (ص24): عاده في علة اعلته.
نعلل. تعلل بالباطل: تلهى بالباطل (بوشر).
تعلل بعسى ولعل: خادع نفسه وتمنى الأماني الكاذبة. (بوشر).
تعلل: اعتذر، قدم المعاذير. (لين، عبد الواحد ص174).
تعلل: قدم المعاذير أو الحجج. (البيضاوي 2: 48). وفي تاريخ البربر 2: 217): تعلل بالمعاذير، أي اعتذر بعدة حجج منعته من. وفي حياة ابن خلدون (ص206 ق): تعلل عليه بالاستزادة من العطاء أي أبدى كثيراً من الحجج والمعاذير ليزيد في عطائه. تعلل على فلان: بحث عن حجج ضده. (بيان 1: 170).
تعلل على: تذرع بحجج. (بيان 1: 184).
انعل: اعتل، أصيب بعلة، مرض. (فوك). اعتل: مرض، أصيب بعلة. ويستعمل هذا الفعل مجازاً في الكلام عن قنطرة أو بناية أصبحت في حالة سيئة تنذر بخرابها. (معجم البلاذري، كرتاس ص46).
اعتل: أخطأ، أذنب، (المقري 2: 520).
اعتل له ب: احتج له بحجة ودافع عنه. (معجم مسلم).
علّ ولعلّ: أن كان، إذا كان، وهي تدل على الشك. (معجم البلاذري، معجم الطرائف).
علة: عيب، شائبة. نقص. (المقدمة 2: 396 رقم 1، 405).
ازاح علتّه: يظهر أن معناه أزاح حجته ومعاذيره وليس أزاح مرضه، لأن كلمة علة في هذه العبارة تعني الحجة والعذر ولا تعني المرض (لين في مادة زيح، ويظهر إنه متردد في هذا المعنى) كما يؤيد هذا الفعل اعتذر في عبارة المقريزي (1: 334): وإذا أزاح الله العلل ما اعتذر غاز ولا شكا، أي: إذا أزال الله الأعذار والحجج (ورفع الموانع) فلا يمكن أن يعتذر محارب ولا أن يشكو. فكلمة علة تعني الحجة والعذر لئلا يسير إلى الغزاة، وهذه الحجة أو العذر سببها عدم توفر ما يحتاج إليه الغازي من أسباب.
وجملة أزاح عللهم تستعمل. خاصة بمعنى: جهز الجنزد وزودهم بما يحتاجون إليه حين يرفضون السير إلى الحرب بحجة نقص ما يحتاجون إليه في الحرب. ففي أساس البلاغة (مادة زيح): أزحت علته فيما احتاج إليه. وفي الفخري (ص63): فتقدم نور الدين إلى صلاح الدين بالتوجه صحبه عمه صحبة عمه أسد الدين شيركوه فاستعفاه صلاح الدين من التوجه وقال ليس لي استعداد فتقدم نور الدين بإزاحة علكه (علله) وجزم عليه في التوجه. وفي منتخبات من تاريخ العرب (ص550 وص558): مركاتبك إليه حتى تزيح علته فهذه العبارة تعني إذا في الغالب زوده بما يحتاج اليه، كما أشار إلى ذلك السيد جويارد في مجلة النقد لسنة 1874 (10 أكتوبر ص228).
وينقل (ص4): ما يجب على الرجال من حسن معاشرة النساء وصيانتهن وإزاحة عللهن (وقد أسيء ترجمتها إلى اللاتينية بما معناه: إزالة ما يعرض لهن من الأمراض). (المقدمة 1: 303، تاريخ البربر 1: 459، 502، 511، 524، 557) وكثيراً ما يتردد هذا في تاريخ البربر، ابن خلدون طبعة نور تبرج ص20 (وتعليقة الناشر في ص132 ليست صحيحة كل الصحة) (قصة عنتر ص46) ويقال أيضاً هذا للأشياء فيقال مثلاً: أزاح علل الثغور أي جهز الثغور بما تحتاج إليه.
علة. علل العلم أو الفن قواعده وقوانينه، كما يقول كوزجارتن، وهو مصيب، قي تعليقاته على الأغاني (ص217)، وانظر الأغاني (ص2).
وفي كتاب عبد الواحد (ص104): وكان مع سهولة الشعر عليه وإكثاره منه قليل المعرفة بعلله لم يجد الخوض في علومه (ص221 منه) وفي المقري (1: 603): علل الوثائق وهي القواعد التي نلتزم في كتابتها. وفيه (1: 507): برع في الحديث وعلله ورجاله، وعلل الحديث: القواعد التي نلتزم في دراسته. وكذلك في (1: 521، 534، 595 منه). وكثير من الكتب تحمل هذا العنوان، فيقال مثلاً: علل النحو، وعلل القراءات وغير ذلك. انظرها حاجي خليفة (4: 245 - 246) حيث أخطأ فلوجل بترجمتها دائماً إلى اللاتينية بما معناه عيوب وإن كان هذا من معانيها أيضاً.
العلة: عند الفلاسفة، الدافع والسبب الثاني، أما العلة الأولى فهي السبب (المقدمة 2: 365، 366).
علة الخلق أو علة العلل: سبب الخلق، أو الخالق المبدع أو خلق المبدع أو خلق الكون وإبداعه. أو بالأحرى سبب الأسباب. وهو عند الدروز الهمزة. (دي ساسي طرائف 2: 91، 261، 274).
عليل: عذب، لطيف، يقال: نسيم عليل إذا كان معتدل البرد لطيفاً. (هو جفلايت ص96، 98 رقم، 137).
عُلالة: قليل جداً، غير كافٍ (فوك).
علالة: هي في الأندلس نبات اسمه العلمي Polypodium Dryopteris وفي ابن البيطار (1: 420): وهو العلالة أيضاً عند بعض شجاربنا بالأندلس.
علاَّلة: قنينة، قارورة، زجاجة. (فوك، الكالا) وفي معجم الكالا ذكرت أولاً بلام واحدة من غير تشديد وجمعها بالألف والتاء، ثم ذكرت بلام مشددة وجمعها علائل.
مُعِّل. عند الدروز: معل علة العلل بمعنى السبب المؤثر في سبب الأسباب (يعني همزة) وهو الحاكم والإله الأسمى. (دي ساسي طرائف 2: 91،97، 263، 274).
مُعَّلل: يقال عن إسناد أو نص حديث فيه خطأ خفي سببه خطأ الراوي (دي سلان المقدمة 2: 483).
مِعلال: كثير العلل والأمراض (فوك).
معلول: معمول، مفعول. والجمع معلولات (بدرون ص20).

عل

1 عَلَّهُ, aor. ـُ (S, O, Msb, K) and عَلِّ, (S, O, K,) inf. n. عَلَلٌ (Msb, K) and عَلٌّ, (K,) He gave him to drink the second time; (S, O, Msb, K;) and so ↓ اعلّهُ, (K, TA,) inf. n. إِعْلَالٌ. (TA.) [See also 2 and 4.] b2: [Hence, (assumed tropical:) He dyed it a second time; namely, a hide: see a verse cited voce مُحْلِفٌ.] b3: Hence [also], (TA,) عَلَّ الضَّارِبُ المَضْرُوبَ (tropical:) The beater plied the beaten with a continued beating; (S, O, K, TA;) and so عَلَّهُ ضَرْبًا. (TA.) b4: And عَطَآءُ اللّٰهِ مُضَاعَفٌ يَعُلُّ بِهِ عِبَادَهُ مَرَّةً بَعْدَ أُخْرَى (assumed tropical:) [The gift of God is redoubled; He bestows it upon his servants one time after another]. (TA.) A2: And عَلَّ, (Msb, K,) or عَلَّ بِنَفْسِهِ, the verb being also intrans., (S, O,) aor. ـِ (IAar, Msb, K) and عَلُّ, (IAar, K,) inf. ns. as above, (TK,) He drank (IAar, * S, O, Msb, K) the second draught: (IAar, * S, O, K:) or drank after drinking, uninterruptedly: (K:) and عَلَّتِ الإِبِلُ, aor. ـِ and عَلُّ, The camels drank the second draught. (TA.) A3: And هٰذَا طَعَامٌ قَدٌ عُلَّ مِنْهُ This is food of which some has been eaten. (Kr, K. *) A4: عَلَّ, aor. ـِ (IAar, Msb, K,) inf. n. عَلٌّ, (TA,) He (a man, IAar, Msb) was, or became, diseased, sick, or ill; (IAar, Msb, K;) and (Msb, K) so ↓ اعتلّ, (S, O, Msb, K,) inf. n. اِعْتِلَالٌ; (K;) and so عُلَّ, in the pass. form: A5: and the trans. verb is عَلَّهُ, [syn. with اعلّهُ,] aor. in this case عَلُ3َ. (Msb. See 4.) A6: [عُلَّ الشَّىْءُ is mentioned in the S, with the addition ↓ فَهُوَ مَعْلُولٌ, but without any explanation; perhaps as meaning The thing was caused; from عِلَّةٌ “ a cause,” of which مَعْلُولٌ (q. v.) is the correlative: but the context seems to indicate that it means the thing was used for the purpose of diverting from some want: Golius appears to have read عَلَّ, and to have been led by what next precedes it in the S to render it loco alterius rei fuit lactavitve res.]2 تَعْلِيلٌ signifies The giving to drink after giving to drink. (S.) See 4. [And see also 1, first sentence.] b2: And The plucking fruit one time after another. (S.) b3: And عللّٰهُ بِهِ, (S, O, K,) inf. n. as above (K) [and تَعِلَّةٌ, q. v.], He diverted, or occupied, him [so as to render him contented] with it; (S, O, K;) namely, a thing, (S, O,) or food, &c., (K, TA,) as, for instance, discourse, and the like; (TA;) like as the child is diverted, or occupied, with somewhat of food, by which he is rendered contented to be restrained from milk. (S, O, TA. *) One says, فُلَانٌ يُعَلِّلُ نَفْسَهُ بِتَعِلَّةٍ

[Such a one diverts, or occupies, himself, so as to render himself contented, with something diverting]. (S, O.) [See also مُعَلِّلٌ. And see 5.]

A2: Also The assigning a cause: and the asserting a cause. (KL.) [One says, عللّٰهُ بِكَذَا He accounted for it by assigning as the cause such a thing: and he asserted it to be caused by such a thing.]3 عَالَلْتُ النَّاقَةَ I milked the she-camel in the morning and the evening and the middle of the day: (Lh, O, TA:) in the K, erroneously, عَالَّتِ النَّاقَةُ [as meaning the she-camel was milked at those times]: (TA:) and the subst. is ↓ عِلَالٌ: (K: [but there is no reason why this should not be regarded as a reg. inf. n.:]) Lh cites this verse, (O,) of an Arab of the desert, (TA,) اَلْعَنْزُ تَعْلَمُ أَنِّى لَا أُكَرِّمُهَا عَنِ العِلَالِ وَلَا عَنْ قِدْرِ أَضْيَافِى

[The she-goat knows that I will not preserve her from the milking in the morning and the evening and the middle of the day nor from the cookingpot of my guests]: (O:) or, accord. to Az, عِلَالٌ signifies the milking after milking, before the udder requires it by the abundance of the milk. (TA.) [See also 6.]4 أَعْلَلْتُ الإِبِلَ I brought, or sent, back the camels from the water (S, O, K) after they had satisfied their thirst, (O,) or before they had satisfied their thirst: (S, K:) or, (S, O, K,) [if the latter is meant,] accord. to some of the etymologists, (S, O,) it is with غ; (S, O, K; [see 4 in art. غل;]) as though it were from the meaning of “ thirsting; ” but the former is what has been heard; (S, O;) and it means I gave the camels to drink the second draught, or watered them the second time, and then brought them, or sent them, back from the water, having their thirst satisfied; and thus, too, means الإِبِلَ ↓ عَلَّلَتُ; the contr. of أَغْلَلْنُهَا. (TA.) See also 1, first sentence. b2: And اعلّ القَوْمُ The people, or party, were, or became, persons whose camels had drunk the second time. (S, O, K. *) A2: اعلّهُ اللّٰهُ God caused him to be diseased, sick, or ill; (Msb, K;) as also ↓ عَلَّهُ, aor. ـُ (Msb.) One says, لَا أَعَلَّكَ اللّٰهُ, meaning May God not smite thee with a disease, a sickness, or an illness. (S, O.) b2: And اعلّهُ signifies also He made him, or pronounced him, to have an excuse (جَعَلَهُ ذَا عِلَّةٍ): whence إِعْلَالَاتُ الفُقَهَآءِ [The excusings of the lawyers]. (Msb.) 5 تعلّل بِهِ He diverted himself, (S,) or occupied himself so as to divert himself, (K,) and (S, in the K “ or ”) contented, or satisfied, himself, or he was, or became diverted, &c., with it; (S, K;) as also ↓ اعتلّ: (K:) as, for instance, with a portion of food, [so that the craving of his stomach became allayed,] before the [morning-meal called]

غَدَآء; (M voce سُلْفَةٌ, and K voce لُمْجَةٌ, &c.;) and as a beast does with the cud: (TA:) he occupied himself so as to divert himself, and fed [or sustained] himself, with it: (Har p. 23:) and he whiled away his time with it. (W p. 55.) and تعلّل بالْمَرْأَةِ He diverted himself with the woman. (K.) b2: And تعلّل signifies also He occupied himself vainly. (S and TA in art. جدب: see a verse cited voce جَادِبٌ.) b3: And He made an excuse. (KL. [See also 8.]) b4: And تَعَلَّلَتْ مِنْ نِفَاسِهَا, and ↓ تَعَالَّتْ, (K, TA,) as also تَعَالَتْ, without teshdeed, (TA, [see 5 in art. علو,]) She passed forth from her state of impurity consequent upon childbirth, (K, * TA,) and became lawful to her husband. (TA.) 6 هُوَ يَتَعَالُّ نَاقَتَهُ means He milks the عُلَالَة [q. v.] of his she-camel. (TA. [See also 3.]) And الصَّبِىُّ يَتَعَالُّ بِثَدْىِ أُمِّهِ [perhaps correctly ثَدْىَ أُمِّهِ, and app. meaning The child exhausts the عُلَالَة, or remains of milk, in the breast of his mother]. (TA.) b2: And تَعَالَلْتُ النَّاقَةَ (assumed tropical:) I elicited from the she-camel what power she had [remaining] of going on. (S, O.) b3: And تَعَالَلْتُ نَفْسِى signifies the same as تَلَوَّمْتُهَا [app. meaning I waited for myself to accomplish a want, or an object of desire, so that I might avoid blame: for تَلَوَّمَ as signifying اِنْتَظَرَ and تَنَظَّرَ is trans. as well as intrans.; and seems to be originally similar to تَأَثَّمَ and تَحَنَّثَ &c.]. (TA.) b4: See also 5, last sentence.8 اعتلّ: see 1, latter half. b2: [Hence, اعتلّت الرِّيحُ (assumed tropical:) The wind became faint, or feeble.]

A2: See also 5, first sentence. b2: Also He excused himself; or adduced, or urged, an excuse, or a plea; (MA, K, * TA; *) or he laid hold upon a plea, or an allegation. (El-Fárábee, Msb.) You say, اعتلّ عَلَيْهِ بِعِلَّةٍ (S, MA, O) He adduced, or urged, an excuse, or a plea, or pretext, for it. (MA.) And hence, اِعْتِلَالَاتُ الفُقَهَآءِ [The pleas, or allegations, of the lawyers, which they adduce, or upon which they lay hold]. (Msb.) A3: اعتلّهُ He hindered, prevented, impeded, or withheld, him; turned him back or away; retarded him; or diverted him by occupying him otherwise; from an affair. (S, O.) b2: And (S, O, in the K “ or ”) He accused him of a crime, an offence, or an injurious action, that he had not committed. (S, O, K.) R. Q. 2 تَعَلْعَلَ He, or it, was, or became, unsteady, or shaky, and lax, or uncompact. (K.) عَلْ and لَعَلْ and عَلْكَ and لَعَلْكَ: see عَلَّ, below.

A2: عَلْ عَلْ (K, TA, in the O written as one word,) A cry by which one chides sheep or goats (Yaakoob, O, K) and camels. (O.) عَلُ: see art. علو.

عَلَّ and لَعَلَّ (S, O, Mughnee, K) are dial. vars.; or the former is the original, the ل being augmentative, (S, O, Mughnee,) prefixed for the purpose of corroboration: the meaning is expectation of a thing hoped for or feared; (S, O;) importing hope, or eager desire, and fear, or caution: (S, O, K:) each is a particle, like إِنَّ and لَيْتَ and كَأَنَّ and لٰكِنَّ: (S, O:) and like عَسَى [q. v.] in meaning; but like إِنَّ in government; (Mughnee;) governing the subject in the accus. case, and the predicate in the nom.: one says, عَلَّكَ تَفْعَلُ [Maybe, or perhaps, thou wilt do such a thing], and عَلِّى أَفْعَلُ [May-be I shall do], and لَعَلِّى أَفْعَلُ; and sometimes they said, عَلَّنِى and لَعَلَّنِى; (S, O;) and one says also ↓ عَلْ and ↓ لَعَلْ, with the ل quiescent, and ↓ عَلْكَ and ↓ لَعَلْكَ: (O:) [and accord. to general usage, one says, لَعَلَّ زَيْدًا قَائِمٌ May-be Zeyd is standing:] and the tribe of 'Okeyl made each to govern the subject in the gen. case, (S, O, Mughnee,) saying, لَعَلَّ زَيْدٍ قَائِمٌ; (S, O;) and allowed the pronouncing عَلِّ and لَعَلِّ: (Mughnee:) sometimes its subject is suppressed, as in عَلَّ أَنْ أَتَقَدَّمَ, meaning لَعَلَّنِى أَنْ

أَتَقَدَّمَ [May-be I shall precede]: (Ham p. 517:) the Koofees allow the mansoob aor. [immediately] after, on the authority of the reading of Hafs, [in the Kur xl. 38,] لَعَلِّى أَبْلُغَ الأَسْبَابَ [May-be I may reach the places of ascent, or the regions, or tracts, of the heavens]. (Mughnee.) Other dial. vars. of عَلّ are mentioned in art. لعل [q. v.]. (K.) عَلٌّ: see عَلَلٌ, in two places.

A2: Also [in the CK erroneously with damm to the ع in all the senses here following that are expl. in the K] An emaciated tick: (S, O:) or a big-bodied tick: or a small-bodied one: (K, TA:) pl. عِلَالٌ. (TA.) b2: And A man advanced in age, (S, O, K,) small in body, (S, O,) or slender, or spare; (K;) as being likened to the tick. (S, O.) And anything slender (دَقِيق, for رَقِيق in the K is a mistranscription, TA) in body, advanced in age. (M, K, * TA.) And A man whose skin is contracted by disease. (IDrd, O, K.) b3: Also One in whom is no good: Esh-Shenfarà says, وَلَسْتُ بِعَلٍّ [And I am not one in whom is no good: but the context seems rather to require one of the other meanings mentioned above: and another reading (بِفِلٍّ) is mentioned by De Sacy, in his Chrest. Ar., 2nd ed., ii. 359]. (O, TA.) b4: Also A man who visits women much, or often, (K, TA,) and diverts himself with them. (TA.) b5: And A big-bodied, large he-goat. (K.) عُلٌّ and عِلٌّ: see عُلْعُلٌ.

عَلَّةٌ A [single] second draught. (Mgh.) b2: and hence, (Mgh,) A woman's fellow-wife; her husband's wife: (Mgh, Msb, * K:) or, as some say, a step-mother: but the former is the more correct meaning: (Mgh:) pl. عَلَّاتٌ. (Msb.) Whence, بَنُو العَلَّاتِ The sons of one father by different mothers: as though, when he added by marriage a second wife to the first, he took a second draught. (S, * Mgh, O, * Msb, * K. *) أَوْلَادُ الأَخْيَافِ means the contr. of this: and أَوْلَادُ الأَعْيَانِ, the sons of the same father and mother. (Msb.) Accord. to IB, one says, هُمَا أَخَوَانِ مِنْ ضَرَّتَيْنِ [They two are brothers from two fellow-wives]; but they did not say, مِنْ ضَرَّةٍ: and accord. to ISh, one says, هُمْ بَنُو عَلَّةٍ and أَوْلَادُ عَلَّةٍ. (TA.) And it is said in a trad., الأَنْبِيَآءُ بَنُو عَلَّاتِ, (Mgh,) or أَوْلَادُ عَلَّاتٍ, (TA,) meaning The prophets are of different mothers, but of one religion: (T, Mgh, TA:) or of one faith, but of different religious laws or ordinances. (Nh, TA.) A2: See also عُلَالَةٌ.

عِلَّةٌ An accident that befalls an object and causes its state, or condition, to become altered. (TA.) b2: And hence, (TA,) A disease, sickness, or malady; (S, O, K, TA;) because, by its befalling, the state becomes altered from strength to weakness; so says El-Munáwee in the “ Tow-keef: ” (TA:) or a disease that diverts [from the ordinary occupations; app. regarded as being from what next follows]: pl. عِلَلٌ (Msb) [and عِلَّاتٌ]. b3: Also An accident, or event, that diverts the person to whom it occurs from his course, (S, O, K,) or from the object of his want: (M:) as though it became a second occupation hindering him from his former occupation. (S, O.) b4: and [hence,] an excuse; an apology; a plea whereby one excuses himself. (TA.) Hence, (K, * TA,) لَاتَعْدَمُ خَرْقَآءُ عِلَّةً [expl. in art. خرق]. (K, TA.) [See also another ex. in art. سأل, conj. 3.] b5: And A cause: [and particularly an efficient cause:] (M, K:) one says, هٰذَا عِلَّةٌ لِهٰذَا This is a cause of this: (M:) and هٰذِهِ عِلَّتُهُ This is its cause: (K:) [and ↓ عِلَّةٌ وَمَعْلُولٌ Cause and effect; a phrase of frequent occurrence in theological and other works:] and [sometimes عِلَّةٌ signifies a pretext, or pretence:] it is said in a trad. of 'Áïsheh, فَكَانَ عَبْدُ الرَّحْمٰنِ يَضْرِبُ رِجْلِى

بِعِلَّةِ الرَّاحِلَةِ, meaning And 'Abd-Er-Rahmán was beating my leg with the pretence, or pretext, of his beating the side of the camel with his leg. (TA.) b6: The phrase عَلَى عِلَّاتِهِ means In every case. (S, O, K.) Zubeyr says, إِنَّ البَخِيلَ مَلُومٌ حَيْثُ كَانَ وَاٰ كِنَّ الجَوَادَ عَلَى عِلَّاتِهِ هَرِمُ [Verily the niggard is blamed wherever he be; but the liberal in all his circumstances is Herim]: (S, O:) meaning his companion Herim Ibn-Sinán El-Murree. (S in art. هرم.) عَلَلٌ and ↓ عَلٌّ [both mentioned in the first paragraph as inf. ns.] The second draught: or a drinking after drinking, uninterruptedly: (K:) or the former signifies a second drinking; one says عَلَلٌ بَعْدَ نَهَلٍ [a second drinking after a first drinking]: (S, O:) or a drinking after drinking: (Msb:) and the second watering of camels; the first being termed the نَهَل: (As, TA:) these two terms are also similarly used in relation to suckling: and one of the unknown poets says, ثُمَّ انْثَنَى مِنْ بَعْدِ ذَا فَصَلَّى

↓ عَلَى النَّبِىِّ نَهَلًا وَعَلَّا [Then he turned, or turned away or back, after that, and blessed the Prophet a first time and a second time]. (TA.) b2: Also, the former, Food that has been eaten. (Kr, TA.) [See also نَهَلٌ.]

عُلُلٌ: see عُلْعُلٌ.

عِلَالٌ: see 3; of which it is said in the K to be the subst., though app. the inf. n. عَلُولٌ Some light food with which the sick person is diverted or occupied [so as to be rendered contented]: pl. عُلُلٌ. (TA.) عَلِيلٌ Diseased, sick, or ill; (S, Msb;) and so with ة applied to a woman: (Mgh:) or, the former, rendered diseased &c. by God; [being used as the pass. part. n. of أَعَلَّهُ in the phrase اعلّهُ اللّٰهُ;] (K;) as also ↓ مُعَلٌّ, (Msb, K,) agreeably with rule, but this is seldom used; (Msb;) and ↓ مَعْلُولٌ, from عَلَّهُ اللّٰهُ; (Msb;) or this last should not be said, for, though the theologians say it, it is not of established authority. (K, * TA.) A2: عَلِيلَةٌ also signifies A woman perfumed repeatedly: (AA, O, K, TA:) and accord. to AA, ↓ مُعَلَّلٌ, as used in a verse of Imra-el-Keys, signifies perfumed time after time. (O.) [See also مُعَلِّلٌ.]

عُلَالَةٌ (S, K) and ↓ تَعِلَّةٌ (S, * K) and ↓ عَلَّةٌ, (K, TA,) with fet-h, (TA, [in the CK العِلَّةُ is put for العَلَّةُ,]) A thing with which a person, (S, K,) or a child, (TA,) is diverted, or occupied so as to be diverted, and contented, or satisfied, (S, K, TA,) such as talk, and singing, and food, &c., (Har p. 308,) [or such as a small quantity of food by which the craving of his stomach is allayed,] in order that he may be quiet. (TA.) It is said in a trad., accord. to different relations thereof, that dates are the ↓ تَعِلَّة of the child or of the guest. (TA.) b2: Also, the first, accord. to the copies of the K, What is drawn from the udder after the first فِيقَة: but accord. to IAar, what is drawn from the udder before the first فِيقَة [or milk that collects in the udder between two milkings], and before the second فيقة collects: also termed عُرَاكَةٌ and دُلَاكَةٌ: (TA:) [or] the milking that is between two milkings: (S, O:) [or] it signifies also the middle milking of the camel that is milked in the first part and the middle and the last part of the day: (K:) or, as some say, the milk that she excerns [into her udder] after the milking of the copious flow thereof. (TA.) b3: And A remaining portion of milk (S, O, K, TA) in the udder: (TA:) and (assumed tropical:) of other things: [ for instance,] (tropical:) of the course [of a beast]: (K:) (tropical:) of the running of a horse; (S, O, TA;) the former portion whereof is termed بُدَاهَةٌ: (TA:) and (assumed tropical:) of anything: (S, K:) as (tropical:) of the flesh of a sheep or goat: and (tropical:) of the strength of an old man. (TA.) عُِلِّىٌّ: see the next paragraph, in three places.

عِلِّيَّةٌ (S, O, K) and عُلِّيَّةٌ (O, K) An upper chamber; syn. غُرْفَةٌ: pl. عَلَالِىُّ. (S, O, K.) [It is mentioned also in art. علو, q. v.] b2: هُوَ مِنْ عِلِّيَّةِ قَوْمِهِ and عُلِّيَّتِهِمْ, [both mistranscribed in the CK,] and عِلْيَتِهِمْ, without teshdeed, [which belongs to art. علو,] and ↓ عِلِّيِّهِمْ and ↓ عُلِّيِّهِمْ, [which are also mistranscribed in the CK,] mean (assumed tropical:) He is of the exalted, or elevated, of his people. (K, TA.) b3: ↓ عِلِّيُّونَ mentioned in the Kur [lxxxiii. 18 and 19] is [said to be] a pl. of which the sing. is ↓ عِلِّىٌّ, or عِلِّيَّةٌ or عُلِّيَّةٌ, or a pl. having no sing., (K, TA,) [or rather it is from the Hebr.

עֶלְיוֹן

signifying “ high,” or “ higher,”] and is said to be A place in the Seventh Heaven, to which ascend the souls of the believers: or the most elevated of the Paradises; like as سِجِّين is the most elevated of the places of the fires [of Hell]: or rather it is properly a name of the inhabitants thereof; for this [sort of] pl. is peculiar to rational beings: (TA:) it is mentioned again in art. علو [in which see other explanations]. (K, TA.) عَلَّانٌ Ignorant: (O, K:) so in the saying, أَنَا عَلَّانٌ بِأَرْضِ كَذَا وَكَذَا [I am ignorant of such and such a land]: (O:) and so, with ة, applied to a woman: (O, K:) mentioned by Aboo-Sa'eed, as being well known: but said by Az to be unknown to him. (O.) هُوَ فُلَانُ بْنُ عِلَّانٍ means He is a person unknown. (TA.) عِلِّيُّونَ: see عِلِّيَّةٌ.

عُلْعُلٌ (S, O, K) and عَلْعَلٌ (Kr, IF, O, K) The رَهَابَة [or ensiform cartilage, or lower extremity of the sternum], which is the portion of the bone that impends over the belly, resembling a tongue: (S, O, K:) or the head of the رَهَابَة of the horse: or the extremity of the rib that impends over the رَهَابَة, which is the extremity of the stomach: pl. علل [so in my original, perhaps ↓ عُلُلٌ,] and ↓ عُلٌّ and ↓ عِلٌّ [all of which are anomalous]. (TA.) b2: And The male of the قَنَابِر, (S, O,) the male قُنْبُر [or lark]; as also ↓ عَلْعَالٌ. (K.) In some one or more of the copies of the S, الذَّكَرُ مِنَ القَنَافِذِ is erroneously put for الذكر من القَنَابِرِ. (TA.) b3: And The membrum virile, (S, O,) or the penis, (K,) or the جُرْدَان, (IKh, TA,) when in a state of distention: (IKh, TA, and so in a copy of the S:) or such as, when in a state of distention, does not become hard, or strong. (K.) عَلْعَلَانٌ A species of large trees, (O, K,) the leaves of which are like those of the قُرْم. (O.) عَلْعَالٌ: see عُلْعُلٌ, second sentence.

عُلْعُولٌ Continual evil or mischief; and commotion, or tumult; and fight, or conflict. (K.) One says, إِنَّهُ لَفِى عُلْعُولِ شَرٍّ and زُلْزُولِ شَرٍّ, meaning Verily he is in a state of fighting, or conflict, and commotion, or tumult. (Fr, O.) [See also زُلْزُولٌ.]

عَالَّةٌ and [its pls.] عَوَالُّ and عَلَّى epithets applied to camels [as meaning Taking, or having taken, a second draught; and so the first applied to a single she-camel]. (TA.) It is said in a prov., عَرَضَ عَلَىَّ سَوْمَ عَالَّةٍ [He offered to me in the manner of offering water to those (camels) taking, or having taken, a second draught]; (S, O, K, TA; in the CK, عُرِضَ and سَوْمُ;) applied to one who offers food to him who does not need it; like the saying of the vulgar, عَرْضَ سَابِرِىٍّ; (TA;) i. e., without energy; for one does not offer drink to the عالّة with energy, as one does to the نَاهِلَة [or those taking, or having taken, the first draught]. (S, O, K, TA. [See also Freytag's Arab. Prov. ii. 84.]) تَعِلَّةٌ an inf. n. of 2 [q. v.]. (Ham p. 91.) b2: See also عُلَالَةٌ, in two places.

مُعَلٌّ: see عَلِيلٌ.

مُعَلَّلٌّ: see عَلِيلٌ. [And see also the paragraph here following.]

مُعَلِّلٌ Giving to drink time after time. (K.) b2: And [hence,] That diverts with the saliva him who sucks it in [when kissing]; thus in a verse of Imra-el-Keys, accord. to one relation thereof; (O, and Har p. 566;) as expl. by Az; and thus, with ة, applied to a female: (Har:) but accord. to IAar, that aids with kindness after kindness (بِالْبِرِّ بَعْدَ البِرِّ [in Har على البرء بعد البرء]): another reading of the word in that verse, المُعَلَّل, has been expl. above, voce عَلِيلٌ, on the authority of AA. (O.) b3: Also Plucking fruit time after time. (K.) b4: And One who repels the collector of the [tax called] خَرَاج with excuses. (IAar, M, O, K.) b5: Also, (TA,) or المُعَلِّلُ, (S, O, K,) One of the days called أَيَّامُ العَجُوزِ; [respecting which see art. عجز;] (S, O, K, TA;) because it diverts men by somewhat of an alleviation of the cold: (S, O, TA:) or, accord. to some, it is called مُحَلِّلْ. (TA.) مَعْلُولٌ: see عَلِيلٌ: A2: and see عِلَّةٌ: and also 1, last sentence.

يَعْلُولٌ A pool of water left by a torrent, white, and flowing in a regular, or continuous, course, one portion following another: (As, O, K, TA:) or, accord. to Suh, in the R, [simply] a pool of water left by a torrent; so called because it waters the ground a second time (يَعُلُّ الأَرْضَ بِمَائِهِ [after its having been watered by the rain]): pl. يَعَالِيلُ. (TA.) b2: And A dye (صِبْغ) that is imbided (عُلَّ) one time after another: (O, K:) or, accord. to 'Abd-El-Lateef El-Baghdádee, a garment, or piece of cloth, dyed, and dyed again. (TA.) b3: Accord. to AA, [app. as applied to camels,] يَعَالِيلُ signifies That have drunk one time after another; and has no sing.: but it is said on other authority to signify that go away at random to pasture (اَلَّتِى تَهْمِى) one time after another; and to have for its sing. يَعْلُولٌ: and some say that it signifies such as are excessive in respect of whiteness. (TA.) b4: Also, the sing., Rain after rain: (AO, O, K:) pl. as above. (TA.) b5: And the pl., (S, M, O, TA,) [accord. to the context in the K the sing., which is clearly wrong,] Bubbles (حَبَاب, M, K, TA, [in the CK حُباب,] and نُفَّاخَات, S, O, K, [both, I think, evidently meaning thus,]) upon water; (S, M, O, K;) said to be from the falling of rain; and to be used in a verse of Kaab Ibn-Zuheyr for ذَاتُ يَعَالِيلَ as meaning having bubbles: (TA:) sing. as above. (O.) b6: And Clouds disposed one above another; (S, O;) sing. as above: (S:) or [simply] clouds; so in the R; to which ISd adds containing rain: (TA:) or white clouds; (K, TA; a meaning assigned in the K to the sing.;) but this is said by Niftaweyh in explanation of the phrase بِيضٌ يَعَالِيلُ in a verse of Kaab Ibn-Zuheyr to which reference has been made above: (TA:) or [the sing. signifies] a white portion of clouds. (M, K.) b7: The pl. is also said to signify Lofty mountains; and Suh adds, from the upper parts of which water descends. (TA.) A2: Also, the sing., A camel having two humps. (IAar, O, K.) b2: And A camel such as is termed أَفِيل [q. v.]. (O.)

شَهْدانِج: شنارق. حب السمنة، شَرانق. ويسمى أيضاً شهدانج البرّ (ابن البيطار 1: 280).
شهر شَهَر والمصدر شُهْر: مثل شَهَّر وأشهر بمعنى طاف بالمجرم بشكل مخز في الطرقات (معجم البيان، معجم البلاذري).
شهَّر. شهَّر نفسَه: جعل نفسه نابه الذكر (بدرون ص25) ويقال أيضاً: شهّر بنفسه (عباد 1: 249) وتعنى أيضاً: استحق التأنيب والتوبيخ، استوجب الملامة من الناس (معجم البلاذري).
شهَّر نفسَه للموت: عرضها للموت (أبو الوليد ص249) وفي مخطوطة اخرى: شاهر.
شاهر: انظر ما تقدم.
أشهر: جعله معروفاً ورائجاً (دي ساسي طرائف 1: 146).
أشهر: أعلن، أذاع، نشر (الكالا)، ويقال: أشهر الأمر: أعلن المرسوم أو قرار الحاكم. (ألكالا).
أشهر فلاناً ب: جعل المنادي يذيع أمر السلطات ففي ابن اياس: أشهر السلطانُ المنادِيّ في القاهرة بأن لا فلاّح ولا غلام يلبس زنط أحمر.
أشهر: أتهم مقدماً شهوداً (الكالا).
أشهر: شهر السيف، سلّه من غمده (أبو الوليد ص105، الواقدي طبعة هماكر ص65، 106، ألف ليلة برسل 1: 339).
أشهر: مثل شهَر وشهَّر، أف بالمجرم وهو بشكل مخز في الطرقات (الملابس ص275 رقم 17، ابن بطوطة 3: 441، ألف ليلة برسل 2: 283).
أشتهَر، اشتهر بأمّه: من ينسب إلى أمّه وليس إلى أبيه، مثل: عيسى بن مَرْيم (معجم أبي الفداء).
شَهْر: يعنى عند البربر القمر (دومب ص53، ريشاردسن صحارى 1: 134).
شَهْر: علامة مميزة. ففي النويري (مصر مخطوطة 2 ص111 و) في كلامه عن النساء المسيحيات: ويكون أحد خُفَّيْها أسود ليبقى شهرا ظاهراً والآخر أبيض.
شَهْر: ربا، فائدة من المبلغ المقترض (باين سميث 1445).
شهر أو جهر أو شهير، وفي قول بعضهم بريشهير: مِخرطة، آلة يستعملها خراطو الخزف (باين سميث 1453). وقد ذكرت فيه مرتين. وقد زودني السيد دي غويه بهذه العبارة المنقولة من مخطوطتنا رقم 201 (فهرست 3 ص61). وليركب هذه الآلة في الشهر الذي يخرط فيه الخراطون آلات النحاس.
شُهْرَة: إشعار، إعلام. إخطار تبليغ (الكالا).
شُهْرة: نداء لاعلان البيع لما قرره القضاء. بيع بالمزاد (ألكالا).
شهرة الفتيا: قيمة الفتوى (دي سلان المقدمة ص75).
شُهْرة: علامة: مميّزة. ففي الخطيب (ص14 ف) في كلامه عن جند غرناطة: كُلّ منهم بصفة يختص بسلاحه وشهرة يعرف بها.
شُهْرَة: اسم يلحقه ابن (المقدمة 2: 194).
شُهْرَة: لقب (تاريخ البربر 2: 244، 461).
شُهْرَة: شيء يسخر منه ويتهكم. الف ليلة برسل 4: 159، 358).
شَهْريّ: نسبة إلى شهر، وما يوقت بشهر (بوشر).
شِهْرِيّ: لا يدل على نفس النوع من الخيل الذي يعرف بالبِرْذُوْن، لأن ابن العوام (2: 493) يفرق بينهما. وقد أخطأ كل من بانكري وكلمنت - موليه خطأ شنيعاً حين ترجماه بفرس أصيل.
شَهْريّة: راتب شهر (بوشر) وأجرة (همبرت ص222).
شَهَرِيّة: ثوب ذو مربعات (بارت 5: 235، 704) شهريا: حيوان من حيوانات البحر الأسود من فصيلة الاسقنقور (الادريسي جوبرت 2: 404) وهذا الاسم في مخطوطة ب، وفي مخطوطة ا: شهربا.
إشهار سلوك: منشور، بيان عام (بوشر).
تشْهِير وجمعها تشاهير: فسر كاترمير في (مملوك 1، 1: 243) هذه الكلمة بغطاء السرج. ثم رجع عن ذلك (1: 2: 137) فقال هي بالأحرى الرباطات التي تختلف عرضاً وتشد على صدر الفرس.
مُشَهَّر. ثوب مشهّر: زينت حاشيته بلون آخر (المقري 2: 357) وفي بيت لفتى ظهر عذاره: وهل أفتن الأثواب إلا المشهَّر وفي عبارة للمقريزي فقلت في الملابس (ص354) أبدل شهرة بمشَهَّرة كما تتطلبه قواعد العربية وفيه: كان الأمراء والجنود يرتدون مثل السلطان أقبية أما بيض أو مشهرة أحمر وأزرق.
وفي الحديث ما نقله السيد دي غويا من الفائق (1: 632): عمر رضَه وفد إليه عامله من اليمن وعليه حُلَّة مشهَّرة وهو مرجَّل دهين فقال هكذا بعثناك فأمر بالحلَّة فنزعت وألبس جبَّة صوف الخ. ويقول الشارح: أي فاخرة موسومة بالشُهْرة لحسنها. غير أن السيد دي غويا يرى أن المعنى الذي ذكرته افضل. (انظر أيضاً مُشَهَّرة).
وثياب مشهَّرة: ثياب شنعة يلبسها المجرمون حين يطاف بهم بصورة مخزية في الطرقات. ففي البيان (1: 268): ثم أخذ أسيراً وادخل مصر على جمل فطيف به بثياب مشهرة ثم قتل.
مُشَهَّرَة: ثياب زينت حاشيتها بلون آخر (الكامل ص682، 777) انظر: مُشَهَّر.
مَشهَور: محلّى، مزين، مزخرف (ديوان امرئ القيس ص30) وانظر (ص99).
حَرْب مشهور: حرب معلنة (بوشر).
حديث مشهور: روي عن اكثر من اثنين من الصحابة (دي سلان المقدمة 2: 484) ويقول فاندنبرج (ص5): هو حديث لا يستحق الثقة على الرغم من إنه روي عن الصحابة. وفي محيط المحيط: والمشهور ما كان من الآحاد في الأصل أي في القرن الأول ثم اشتهر في القرن الآني حتى روته جماعة لا يتصوّر تواطؤهم على الكذب فيكون المتواتر بعد القرن الأول.
مُشاهِر: شهري (هلو).
مُشَاهَرة. مُشاهَرَةً: مُرَتَّب أو راتب يدفع في كل شهر، شهراً بعد شهر (المقري 2: 703) (احذف من وانظر رسالة إلى فليشر ص222) وفي حيان - بسام (3: 140 ق): فرض لكل واحد خمسة عشر ديناراً مشاهرة. (ابو حمو ص164).
مشاهرة: مرتب شهري (دومب ص57).
مشاهرة (مرتب سنة. ففي الفخري (ص359): ومشاهرته في كل سنة مائة ألف دينار.
بُنُدُقي مشاهرة: عملة في مدينة البندقية ذات قيمة خاصة، في كل وجه منها صورة يتفق الرأس على الرأس والقدم على القدم في الوجهين (لين عادات 1: 392).
اشتهار: إعلان، إذاعة، نشر (الكالا).

لمس

1 لَمَسَهُ, (S, M, A, Msb, K,) aor. ـُ (S, M, Msb, K) and لَمِسَ, (S, Msb, K,) inf. n. لَمْسٌ, (S, M, Msb,) He felt it; or touched it; syn. مَسَّهُ: (IAar, Az, IDrd, El-Fárábee, A, Msb, TA:) or he felt it, or touched it, (مَسَّهُ,) with his hand: (S, Msb, K:) or he put his hand to it: (Msb:) or he felt it with his hand for the purpose of testing it, that he might form a judgment of it; syn. جَسَّهُ: (M, TA:) and ↓ لَامَسَهُ is syn. with لَمَسَهُ, (M, TA,) or مَاسَّهُ: (A:) لَمْسٌ and مَسٌّ both signify the perceiving by means of the exterior of the external skin: (Er-Rághib, TA:) or they are nearly alike: (TA:) [generally, like the English words feeling and touching, respectively:] or the former is, originally, [the feeling] with the hand for the purpose of knowing the feel (مَسّ) of a thing: (IDrd, Msb:) or, with the hand, it is the seeking for [or feeling for] a thing here and there: (Lth, TA:) مُلَامَسَةٌ is the same as مُمَاسَّةٌ (K, TA) with the hand; as also لَمْسٌ: (TA:) or a distinction is to be made between them; for it is said that لَمْسٌ is sometimes the feeling, or touching a thing with a thing; and is sometimes [for] the knowledge of a thing, though there be no touching (مَسّ) of substance upon substance; whereas ملامسة is mostly mutual feeling or touching, &c., being] the act of two. (IAar in TA.) b2: [Hence,] لَمَسَهَا, (M, A, Msb, K,) aor. ـُ (M) [and لَمِسَ, as implied in the K], inf. n. لَمْسٌ, (S, M,) (tropical:) Inivit eam; (I'Ab, S, M, A, Msb, K;) scil. mulierem; (A, Msb;) puellam; (K;) as also ↓ لَامَسَهَا, (M, A, Msb,) inf. n. مُلَامَسَةٌ (I'Ab, S, Msb, K) and لِمَاسٌ: (I'Ab, Msb:) and (assumed tropical:) he kissed her; by doing which, as well as by the former, one renders necessary the performance of the ablution termed وضوء. ('Abd-Allah Ibn-'Amr, Ibn-Mes'ood.) b3: [Hence also,] لَمَسَهُ, aor. ـُ [and لَمِسَ], (A, TA,) inf. n. لَمْسٌ, (IDrd, Msb, TA,) (tropical:) He sought, [as though by feeling,] or sought for or after, it, namely, a thing, (IDrd, Msb, TA,) in any manner; (IDrd, Msb;) [as, for instance, by asking, or demanding;] as also ↓ التمسهُ, (S, M, A, * K, TA,) [which is more common,] and ↓ تلمّسهُ: (M, TA:) or this last signifies he sought it, or sought for or after it, repeatedly, or time after time. (S, K, TA.) You say, أُلْمُسْ لِى فُلَانًا (A, TA) (tropical:) Seek thou for me such a one. (TA.) And it is said in the Kur, [lxxii. 8,] relating the words of the jinn, or genii, إِنَّا لَمَسْنَا السَّمَآءَ, (K, * TA, *) (tropical:) Verily we sought to reach heaven: or to learn the news thereof: (Bd:) or to hear by stealth what was said therein: (Jel:) or we laboured, or strove, after (عَالَجْنَا) the secrets of heaven, and sought to hear them by stealth. (K.) And in a trad., بِهِ عِلْمًا ↓ مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ (tropical:) Whoso pursueth a way whereby he seeketh after knowledge, or science. (TA.) And in another, of 'Áïsheh, عِقْدِى ↓ فَالْتَمَسْتُ (tropical:) And I sought for my necklace. (TA.) b4: لَمَسَ البَصَرَ, aor. ـُ (tropical:) It took away the sight. (A, TA.) And the same, or, accord. to one relation of a trad., ↓ التمسهُ, (assumed tropical:) It took away quickly, and destroyed, the sight; said there of certain serpents: or the meaning is, (assumed tropical:) it aimed at the eye with its bite: and لَمَسَ عَيْنَهُ is said to signify [(assumed tropical:) he, or it, put out his eye,] the same as سَمَلَ. (TA.) 3 لامسهُ, inf. n. مُلَامَسَةٌ and لِمَاسٌ: for its proper signification, see 1, in three places. [Hence,] بَيْعُ المُلَامَسَةِ, (S, M, A, Mgh, Msb,) and بَيْعُ اللِّمَاسِ, (Mgh,) or المُلَامَسَةُ فِى البَيْعِ, (K,) A mode of bargaining, which consists in saying, When thou feelest, or touchest, my garment, or I feel, or touch, thy garment, (A, K,) or when, (Mgh,) or if, (Msb,) I feel, or touch, thy garment, and thou feelest, or touchest, my garment, (Mgh, Msb,) or when I feel, or touch, the thing to be sold, (S,) the sale is binding, or settled, or concluded, (S, A, Mgh, Msb, K,) between us, (S, Msb,) for such a sum: (S, Msb, K:) or, accord. to Aboo-Haneefeh, in thy saying, I will sell to thee this commodity for such a sum, and when I feel, or touch, thee, the sale is binding, or settled, or concluded; or in the purchaser's saying the like: (Mgh:) or, (M, Mgh, K,) as in the Sunan of Aboo-Dáwood, (Mgh,) in purchasing a commodity on the condition of feeling it (M, Mgh, * K, *) behind a garment or piece of cloth, (K,) without seeing it, (M, K,) or spreading it out and turning it over and examining it: (Mgh:) or on the condition that the feeling it with the hand shall cut one off from the choice of returning it: (TA:) the mode of bargaining thus termed is forbidden. (S, M, A, Mgh, Msb.) b2: For a tropical signification of the verb, see 1.4 أَلْمِسْنِى الجَارِيَةَ Permit thou me to feel, or touch, the girl. (A, TA.) b2: أَلْمِسْنِى امْرَأَْةً (tropical:) Marry thou to me a woman. (A, TA.) 5 تَلَمَّسَ see 1, in two places.8 إِلْتَمَسَ see 1, in four places.

لَمُوسٌ A she-camel of whose fatness one doubts; (O, TS, K;) on the authority of Ibn-'Abbád; (TA;) i. q. شَكُوكٌ and ضَبُوثٌ: (A, TA:) or of whose hump one doubts, whether there be in her fat or not; wherefore it is felt: (M, L:) pl. لُمُسٌ. (M, K.) b2: [Hence,] (tropical:) One whose origin, or lineage, is suspected; syn. دَعِىٌّ: (K:) or in whose grounds of pretention to respect is a fault, or taint. (A, K.) لَمِيسٌ A woman soft to the feel, or touch; لَيِّنَةُ المَلْمَسِ. (K.) لَمَاسَةٌ, (M,) لُمَاسَةٌ, (S,) or both, (TA,) (assumed tropical:) A want: (IAar, Sgh:) or a moderate, or middling, want. (S, M, O, L.) لَمُوسَةٌ A road, or way: so called because he who has lost his way seeks it in order to find the track of the travellers. (K, * TA.) لَامِسٌ act. part. n. of 1. (Msb, &c.) One says, of a woman who commits adultery, or fornication, or acts viciously, فَلَانَةُ لَا تَرُدُّ يَدَ لَامِسٍ, (A, TA,) or لَا تَمْنَعُ يَدَ لَامِسٍ, (K,) but the latter is at variance with the written authorities, the former being the phrase commonly known, (TA,) [properly signifying, Such a woman does not repel the hand of a feeler;] meaning, (tropical:) such a woman commits adultery, or fornication, and acts viciously, (K, TA,) not repelling from herself any one who desires of her that he may lie with her; (TA;) and she is suspected of easiness, or compliance, (K, TA,) towards him who desires of her that he may lie with her: (TA:) or the meaning is, such a woman gives, of her husband's property, what is sought, or demanded, from her; and this is more probably meant in a trad. in which a man is related to have said thus of his wife; because Mohammad directed him to retain her, and did not require him to divorce her. (TA.) The like said of a man, (K,) فُلَانٌ لَا يَرُدُّ يَدَ لَامِسٍ, (A, Msb,) means, (tropical:) Such a man has in him no force of resistance, (A, Msb, K,) nor care of what is sacred, or inviolable. (TA.) مَلْمَسٌ [A place that is felt, or touched: and it may also be an inf. n.: see لَمِيسٌ]. (K.) إِكَافٌ مَلْمُوسُ الأَحْنَآءِ (tropical:) An ass's saddle, or pad, of which the curved pieces of wood have been felt with the hands until they have become even: (M:) or of which any unevenness and prominence that was therein has been pared off (Lth, T, A, K) by the passing of the hand over it, (Lth, T,) or of the hands. (A.)

جهر

1 جَهَرَ, (A, Msb, K,) aor. ـَ (Msb, K,) inf. n. جَهْرٌ and جِهَارٌ, (Er-Rághib, TA,) It (a thing, A, Msb) was, or became, plain, apparent, conspicuous, open, or public; syn. ظَهَرَ, (A, Msb,) and بَدَا, (TA,) and عَلَنَ: (K:) or the radical signification is, it (a thing) was, or became, exceedingly plain to be perceived, either by the sense of sight or by that of hearing. (Er-Rághib, TA.) [Accord. to some, when relating to what is visible, it is tropical; and when relating to what is audible, proper: but if so, it seems to be so much used in the former sense as to be, in that sense, conventionally regarded as proper. See also جَهْرَةٌ.]

A2: جَهُرَ, aor. ـُ [inf. n., app., جَهَارَةٌ and جُهُورَةٌ,] He (a man, TA) was, or became, great, or bulky, (K, TA,) [and therefore a conspicuous object,] before the eyes of the beholder. (TA.) [And He was, or became, pleasing, or goodly, in aspect: see جَهَارَةٌ, below.] b2: Also, (A, Msb, K,) inf. n. جَهَارَةٌ, (A, Msb,) It (the voice) rose [so as to be plainly heard]; was, or became, high, or loud. (A, Msb, * K.) b3: Also, (S,) inf. n. جَهَارَةٌ, (TA,) He, (a man) was, or became, high, or loud, of voice. (S, TA.) A3: جِبِر aor. ـَ (Msb,) inf. n. جَهَرٌ, (S, Msb,) He (a man) was unable to see in the sun. (S, Msb, TA.) And in like manner said of the eye. (K.) A4: جَهَرَهُ, (Msb, TA,) inf. n. جَهْرٌ; (TA;) and جَهَرَ بِهِ; (A, Msb;) and ↓ اجهرهُ, (A, Msb, TA,) [and بِهِ ↓ اجهر;] and ↓ جَهْوَرَهُ; (TA;) He made it plain, apparent, conspicuous, open, or public. (A, Msb, TA.) b2: جَهَرَ الكَلَامَ, and جَهَرَبِهِ; (K;) and ↓ اجهرهُ, inf. n. إِجْهَارٌ; (S;) and بِهِ ↓ اجهر; (K;) and ↓ جَهْوَرَ; (TA;) and جَهَرَ بِالقَوْلِ, and بِدُعَائِهِ, and بِصَلَاتِهِ, (TA,) and بِقِرَآءَتِهِ, (Sgh, Msb, TA,) aor. ـَ inf. n. جَهْرٌ and جِهَارٌ; (TA;) and بقرءآته ↓ اجهر; (Sgh, Msb, TA;) He uttered the speech, and the saying, and his supplication, and his prayer, and his recitation, with a plain, or an open, voice; openly; publicly: (S, Msb, K, TA:) or جَهَرَ بِكَلَامِهِ, (A,) and بِالقَوْلِ, and ↓ جَهْوَرَ; (S;) and بِقِرَآءَتِهِ; (A;) he uttered his speech, and the saying, and his recitation, with a raised, or loud, voice; aloud: (S, A:) and جَهَرَ الصَّوْتَ he raised the voice [so as to make it plainly heard]. (K.) b3: جَهَرَ بِالمَعَاصِى, and ↓ اجهر, and ↓ جاهر, he made known the acts of disobedience that he had committed, by talking of them: he who does so is termed بِالمُعَاصِى ↓ مُجَاهِرٌ, and simply مُجَاهِرٌ. (TA.) And مَا فِى صَدْرِهِ ↓ اجهر He revealed what was in his bosom. (A.) and الحَدِيثَ بَعْدَ مَا هَيْنَمَهُ ↓ جَهْوَرَ He revealed the story after he had concealed it. (A.) And ↓ اجهر الأَمْرَ He made the case, or affair, notorious. (TA.) b4: Also جَهَرَهُ He discovered it (K, TA) ocularly. (TA.) b5: He saw him (a man) without any veil (K, TA) intervening; (TA;) as also ↓ اجتهرهُ: (K:) or he looked towards him, or regarded him. (K.) You say, مَا فِى الحَىِّ أَحَدٌ تَجْهَرَهُ عَيْنِى There is not in the tribe any one whom my eye regards as worthy of notice or respect by reason of his greatness therein; syn. تَأْخُذُهُ. (TA.) And القَوْمُ فُلَانًا ↓ اجتهر The people looked towards such a one without any veil intervening between them and him. (TA.) b6: He treated him, or regarded him, with reverence, veneration, respect, or honour: (K:) or (TA) he regarded him as great in his eyes: (K, TA:) he saw him to be great in aspect, or appearance; (S;) as also ↓ اجتهرهُ (S, K) and ↓ استجرهُ: (A:) he was pleased with his beauty, and his form, or appearance, or state of apparel or the like; as also ↓ اجتهرهُ: (Lh, * K:) or he pleased him by his beauty and form or appearance &c.: (A:) or it pleased him by its beauty; as also ↓ اجتهرهُ. (TA.) b7: He saw it (an army, S, A, K, and a people, TA) to be numerous in his eyes; as also ↓ اجتهرهُ. (S A, K.) A5: جَهَرَ البِئْرَ, (S, K,) aor. ـَ inf. n. جَهْرٌ, (TA,) He cleared out the well, (S, K,) and took forth from it the black fetid mud that it contained; as also ↓ اجترها: (S:) or both signify he entirely, or nearly, exhausted the well of its water: (K:) or the former, he reached the water of the well, (K, TA,) in digging: or so جَهَرَ alone: (TA:) and accord. to Akh, جَهَرْتُ الرَّكِيَّةَ signifies I cleared out the mud that the water covered in the well, so that the water appeared and became clear. (S.) 'Áïsheh said, describing her father, دُفُنَ الرَّوَآءِ ↓ اجتهر, lit., He cleared out the filled-up wells of abundant water so as to make the water well forth; alluding to his rectifying affairs that had become disordered. (TA from a trad.) A6: جَهَرْنَاهُمْ We came to them in the morning, at the time called الصَّبَاح, (S, A, K, TA,) when they were inadvertent. (S, K, TA.) b2: جَهَرَ الأَرْضَ He traversed the land (S, K) without knowledge. (S.) A7: جَهَرَ السِّقَآءَ He shook the milk-skin to make butter, (Fr, S, K,) and took forth its butter. (Fr, TA.) A8: جَهَرَتِ الشَّمْسُ المُسَافِرَ The sun dazzled the eye, and confused the sight, of the traveller; syn. أَسْدَرَتْ عَيْنَهُ. (K.) 3 جاهر: see 1. b2: [Its inf. n.] مُجَاهَرَةٌ signifies The fighting [with any one] face to face: and the showing open enmity, or hostility, with any one: and the reading, or reciting, a thing aloud: and the speaking loudly. (KL.) You say, جاهر بِالعَدَاوَةِ, (Msb,) inf. n. مُجَاهَرَةٌ (S, Msb) and جِهَارٌ, (Msb,) He showed open enmity or hostility, with another. (S, * Msb.) And جَاهَرْتُهُمْ بِالأَمْرِ I acted openly with them in the affair, or case; syn. عَالَنْتُهُمْ بِهِ. (JK.) [And جاهرهُ He treated him openly with enmity &c.] b3: جَاهَرَهُمْ بِالأَمْرِ, (TA,) inf. n. مُجَاهَرَةٌ and جِهَارٌ, (K,) [is explained as signifying] He vied with them, or strove to overcome or surpass them, in the affair, or case. (K, * TA.) [But غالبهم, in the TA, and المُغَالَبَةُ, in the K, are here evidently mistranscriptions for عَالَنَهُمْ and المُعَالَنَةُ.]4 أَجْهَرَ see 1, in eight places. b2: اجهر also signifies He begat sons goodly in stature (IAar, K) and in aspect, (IAar, TA,) or in cheeks: (K:) or, a squint-eyed son. (IAar, K.) 6 تَجَاْهَرَ [تَجَاهُرٌ signifies The showing oneself openly: and acting openly, or being open in one's conduct or converse, with others. You say,] تَجَاهَرُوا بِالعَدَاوَةِ They showed open enmity, or hostility, one with another; syn. تَبَادَوْابِهَا. (S in art. بدو.) A2: [and تجاهر He feigned himself unable to see in the sun: see the part. n., below.]8 إِجْتَهَرَ see 1, in eight places.10 استجهرهُ: see 1. b2: Also He took it forth. (TA from a trad.) Q. Q. 1 جَهْوَرَ: see 1, in four places.

جَهْرًا: see جَهْرَةٌ, in two places.

جُهْرٌ: see جَهَارَةٌ, in six places.

جَهِرٌ: see جَهِيرٌ, in two places.

جَهْرَةٌ A thing that is plain, apparent, conspicuous, open, or public. (K.) You say, رَآهُ جَهْرَةً (S, A, &c.) He saw him, or it, [plainly,] without the intervention of any veil: (TA:) and ↓ رآه جِهَارًا [signifies the same: or] he saw him, or it, with exceeding plainness: (Er-Rághib, TA:) or the former signifies he saw him, or it, with his eyes, ocularly, or before his eyes, (S, A, Bd in ii. 52, Msb,) without anything intervening: (S:) so in the Kur. [ii. 52], حَتَّى نَرَى اللّٰهَ جَهْرَةً: (S, Bd:) and [some say that] جَهْرَةً is here originally an inf. n. of جَهَرْتُ in جَهَرْتُ بِالقِرَآءَةِ, [like ↓ جَهْرًا,] and metaphorically used in the sense of مُعَايَنَةً: it is in the accus. case as an inf. n.: or it is thus used as a denotative of state relating to the agent or the object: and some read ↓ جَهَرَةً, as an inf. n. like غَلَبَة, or as pl. of جَاهِرٌ, and as such it is a denotative of state: (Bd:) or جَهْرَةً is here from جَهَرْتُ الرَّكِيَّةَ: (Akh, S:) accord. to Ibn-' Arafeh, it here signifies unconcealed from us: (TA:) and in the Kur. iv. 152, ocularly; not concealed from us by anything. (K, * TA.) b2: You say also, كَلَّمَهُ جَهْرَةً

[and ↓ جَهْرًا He spoke to him plainly, with an open voice, aloud, or publicly]. (S, TA.) b3: and ↓ لَقِيَهُ نَهَارًا جِهَارًا and ↓ جَهَارًا [He met him in the daytime, openly, or publicly]. (K.) جُهْرَةٌ [A blaze covering the face of a horse: or the quality of having such a blaze:] a subst. from

أَجْهَرُ applied to a horse. (TA.) b2: A cast in the eye. (AA, TA. [See also أَجْهَرُ.]) جَهَرَةً: see جَهْرَةٌ.

جَهَارًا and جِهَارًا: see جَهْرَةٌ, in three places.

جَهْوَرٌ: see جَهِيرٌ. b2: Also, and ↓ مُجْتَهَرٌ, An army seen to be numerous. (A.) b3: And the former, Bold; daring: in the K, erroneously, ↓ جَوْهَرٌ. (TA.) جَهِيرٌ (in the TA, here, ↓ جَهِرٌ, but in another place, جَهِيرٌ,) High, loud, or vehement, speech; (Msb, K, TA;) as also ↓ مُجْهَرٌ and ↓ جَهْوَرِىٌّ: (K:) and so applied to the voice; (Msb, TA;) as also ↓ جَهْوَرِىٌّ. (A, TA.) Also, and ↓ مُجْهَرٌ (TA) and ↓ جَهْوَرِىٌّ (A, TA) and ↓ جَهْوَرٌ (A) and جَهِيرُ الصَّوْتِ (S, A) and الصَّوْتِ ↓ جَهْوَرِىُّ, (S,) A man having a high, loud, or strong voice. (S, A, TA.) b2: A man (S, A) of pleasing, or goodly, aspect; (S, A, K;) as also ↓ جَهِرٌ: (K:) fem. of the former with ة: (S:) beautiful: (K:) of goodly aspect, who pleases the beholder by his beauty: and a face of goodly, or beautiful, fairness: (TA:) and ↓ أَجْهَرُ a man (TA) of goodly aspect, (K, TA,) and of goodly and perfect body. (AA, K, TA.) b3: Also, (K,) or جَهِيرٌ لِلْخَيْرِ and لِلْمَعْرُوفِ, (A,) Adapted to, or constituted for, goodness: (A, K:) because he who beholds him desires his beneficence: (TA:) pl. جُهَرَآءُ. (A, K.) A2: Also Milk not mixed with water: (Fr, S, K:) or from which the butter has been taken forth. (TA.) جُهَارَةٌ [an inf. n. (see جَهُرَ)] Pleasingness, or goodliness, of aspect; (S, A, K;) as also ↓ جُهُورَةٌ (K) and ↓ جُهْرٌ: (TA:) [and a quality pleasing to behold: for] Abu-n-Nejm says, وَأَرَى البَيَاضَ عَلَى النِّسَآءِ جَهَارَةً

[And I regard fairness in women as a quality pleasing to behold]: (S:) and ↓ جُهْرٌ signifies the form, or appearance, or the like, and goodliness of aspect, of a man: (K:) or what pleases by its beauty, of the form or appearance or the like, of a man, and and goodliness of aspect: (S:) [and simply aspect, or outward appearance.] You say, بَنُونَ ذَوُو جَهَارةٍ

Sons goodly in stature and in aspect: (IAar, TA:) or in stature and in cheeks: (K:) but the former is the more agreeable with authority. (TA.) And فُلَانٍ ↓ مَا أَحْسَنَ جُهْرَ How goodly is the form, or appearance, or the like, and the beauty of aspect, of such a one! (S, A: *) [or simply, the aspect; for] you say also, ↓ مَا أَسْوَأَ جُهْرَهُ [How evil is his aspect!]. (A.) And رَجُلٌ حَسَنُ الجَهَارَةِ and ↓ الجُهْرِ A man goodly in aspect. (TA.) and فَعَرَفْتُ سِرَّهُ ↓ رَأَيْتُ جُهْرَهُ [I saw his aspect, and so knew his mind]. (A.) جُهُورَةٌ: see the next preceding paragraph.

فُلَانٌ عَفِيفُ السَّرِيرَةِ وَ الجَهِيرَةِ [Such a one is chaste in secret conduct and in public behaviour]. (A.) جَهْوَرِىٌّ: see جَهِيرٌ, in four places.

جَوْهَرٌ a word of well-known meaning, (Msb,) [a coll. gen. n., Jewels; precious stones; gems; pearls: any kind of jewel, precious stone, or gem: and also applied (as in the T, M, Mgh, Msb, and K, voce تِبْرٌ, q. v.,) to native ore:] any stone from which is extracted, or elicited, anything by which one may profit: (K:) n. un. with ة: (S:) [pl. جَوَاهِرُ:] it is of the measure فَوْعَلُ, (Msb,) and is from الجَهْرُ signifying a thing's “ becoming exceedingly plain to be perceived by the sense of sight: ” (Er-Rághib, TA:) or it is of Persian origin, (TA,) arabicized, (S, TA,) [from گَوْهَرْ,] accord. to most persons. (TA.) b2: جَوْهَرُ سَيْفٍ

The diversified wavy marks, streaks, or grain, of a sword; syn. فِرِنْدٌ. (T and K voce فِرِنْدٌ.] b3: جَوْهَرُ شَىْءٍ [The essence of a thing; or that whereby a thing is what it is; the substance of a thing: the constituent of a thing; the material part thereof;] that upon which the natural con-stitution of a thing is as it were based; or of which its natural constitution is made to be; [or, as IbrD thinks to be meant in the K, the collective parts and materials of a thing, of which its natural constitution is moulded;] expl. by مَاوُضِعَتْ عَلَيْهِ جِبِلَّتُهُ, (K,) or, as in some Lexicons, [as the JK and the Msb,] مَا خُلِقَتْ عَلَيْهِ جِبِلَّتُهُ [which is virtually the same]: (TA:) الجَوْهَرُ and الذَّاتُ and المَاهِيَّةُ and الحَقِيقَةُ are all syn. terms; and the first has other significations; but in the classical language it signifies الأَصْلُ, i. e., أَصْلُ المُرَكَّبَاتِ [the original of compound things]; and not what subsists by itself. (Kull.) b4: [Hence, الجَوْهَرُ الفَرْدُ (assumed tropical:) The indivisible atom.] b5: In the conventional language of scholastic theology, جَوْهَرٌ signifies (tropical:) Substance, as opposed to accident; in which sense, some assert the word to be so much used as to be, in this sense, conventionally regarded as proper. (TA.) A2: See also جَهْوَرٌ.

جَوْهَرِىٌّ A jeweller; a seller of جَوْهَر [or جَوَاهِر]. (TA.) b2: [In scholastic theology, (assumed tropical:) Of, or relating to, substance, as opposed to accident.]

أَجْهَرُ: see جَهِيرٌ. b2: Also A man having the eyeball, or globe of the eye, prominent and apparent, or large and prominent; syn. جَاحِظٌ: or resembling such as is termed جاحظ: fem. جَهْرَآءُ. (TA.) And this latter, An eye having the ball, or globe, prominent and apparent, or large and prominent; syn. جَاحِظَةٌ: (K:) or resembling what is thus termed. (TA.) b3: Having a pretty cast in the eye: (AA, K:) fem. as above. (K.) b4: That cannot see in the sun; (S, A, Msb, K;) applied to a man, (A, Msb,) and to a ram: (S:) fem. as above: (S, A, Msb, K:) or weak-sighted in the sun: (Lh, TA:) or that cannot see in the daytime; أَعْشَى signifying “ that cannot see in the night: ” (TA:) and the fem., a woman who closes her eyes in the sun. (A.) b5: A horse having a blaze that covers his face: fem. as above. (K.) b6: Also the fem., Open, bare, land, not concealed by anything: (A:) or plain land, in which are no trees nor hills (K, TA) nor sands: (TA:) pl. جَهْرَاوَاتٌ. (A, TA.) b7: And A company (S, K) consisting of the distinguished part (TA) of a people: (S:) the more, or most, excellent persons of a tribe. (K.) You say, [with reference to distinguished persons,] كَيْفَ جَهْرَاؤُكُمْ How is your company? (S.) مُجْهَرٌ. see مَجْهُورٌ: and see also جَهِيرٌ, in two places.

مِجْهَرٌ (S, K) and ↓ مِجْهَارٌ (K) A man accustomed to speak with a plain, or an open, voice; openly; or publicly. (S, K.) مِجْهَارٌ: see what next precedes.

مَجْهُورٌ بِهِ Notorious; applied to a thing: (TA:) and so ↓ مُجْتَهَرٌ applied to a man: (A, TA:) and ↓ مُجْهَرٌ plain, apparent, or conspicuous; applied to a thing. (TA.) b2: الحُرُوفُ المَجْهُورَةُ [The letters that are pronounced with the voice, and not with the breath only; the vocal letters;] the letters (nineteen in number, S) that are comprised in the saying ظِلُّ قَوٍّ رَبَضٌ إِذْ غَزَا جُنْدُ مُطِيعٌ: (S, K:) opposed to المَهْمُوسَةُ: (TA:) so called [accord. to some] because there is a full stress in the place where any one of them occurs, and the breath is prevented from passing with it until the stress is ended with the passage of the voice. (Sb, S.) A2: مَآءٌ مَجْهُورٌ Water which, having been buried in the earth, has been drawn until it has become sweet. (TA.) b2: مَجْهُورَةٌ A well (بِئْرٌ) cleared out, and cleansed from the black fetid mud which it had contained. (S.) b3: And Wells frequented [and in use], (K,) whether their water be sweet or salt. (TA.) مُجَاهِرٌ: see, above, جَهَرَ بِالمَعَاصِى.

مُجْتَهَرٌ: see مَجْهُورٌ: and see also جَهْوَرٌ.

مُتَجَاهِرٌ Feigning himself أَجْهَر; as in the saying, cited by Th, كَالنَّاظِرِ المُتَجَاهِرِ [Like the looker that feigns himself unable to see in the sun]. (TA.)

جير

2 جيّر He plastered a watering-trough or tank with جَيَّار. (TA.) جَيْرِ, with kesr to the ر, (S, Mughnee, K, &c.,) like أَمْسِ; (Mughnee;) and جَيْرَ, like أَيْنَ; and sometimes جَيْرٍ; (Mughnee, K;) or this, where it occurs, is for جَيْرِ إِنَّ, and is properly written جَيْرِنْ, إِنَّ in the sense of نَعَمْ being a corroborative of جَيْرِ, and its hemzeh and sheddeh and final vowel being here suppressed: (Mughnee:) a form of oath, (S, K,) or put in the place of an oath, (IAmb, TA,) meaning Verily, or truly; syn. حَقًّا: (S, K:) or a responsive particle, (Mughnee,) meaning yes; syn. نَعَمْ [which is most approved as responsive to an interrogation], (Mughnee, K,) or أَجَلْ [which is most approved as responsive to an affirmation]; (Sharh et-Tesheel, K;) not a noun in the sense of حَقًّا, for were it so it would be an inf. n.; nor in the sense of أَبَدًا, for were it so it would be an adv. n. of time; and if it were a noun it would be decl., and would admit the article ال, and would not have إِنَّ for a corroborative, nor have لَا opposed to it, as it has in the saying, إِذَا تَقُولُ لَا ابْنَةُ العُجَيْرِ تَصْدُقُ لَا إِذَا تَقُولُ جَيْرِ [When the daughter of El-'Ojeyr says لا, she speaks truly: not when she says جير]: (Mughnee:) or it is a verbal noun, meaning I know; syn. أَعْرِفُ; as is mentioned by Ibn-Abi-r-Rabeea, and by Er-Radee on the authority of 'Abd-El- Káhir. (MF.) You say, جَيْرِ لَا آتِيكَ Verily, or truly, [&c.,] I will not come to thee. (S.) and جَيْرِ لَا أَفْعَلُ ذٰلِكَ Verily, or truly, [&c.,] I will not do that. (K, * TA.) And لَا جَيْرِ لَا أَفْعَلُ No, verily, or truly, [&c.,] I will not do [that]. (K.) جِيرٌ Gypsum; syn. جِصٌّ. (IAar, TA.) [In modern Arabic, Lime: see also what next follows.]

جَيَّارٌ Quick lime, and the mixtures thereof, with which are plastered watering-troughs or tanks, and baths; syn. صَارُوجٌ: (S, K:) quick lime and gypsum mixed with ashes: (IAar TA:) or quick lime alone. (TA. [See also جِيرٌ.]) A2: [A limeburner: so in the present day: see أَتُونٌ.]

A3: Heat in the chest, by reason of rage or hunger; as also ↓ جَائِرٌ: (S, K:) or cough, or the like. (Ham p. 56.) It is app. of the measure فَعَّالٌ; or it may be of the measure فَيْعَالٌ; or فَوْعَالٌ [originally جَوْيَارٌ]. (IJ, TA.) b2: Strength, or vehemence. (TA.) جَائِرٌ: see جَيَّارٌ.

مُجَيَّرٌ A watering-trough or tank made small: or made deep: or plastered with gypsum. (K.)

طلع

1 طَلَعَتِ الشَّمْسُ, (S, O, Msb, K,) aor. ـُ [notwithstanding the faucial letter], (Msb, JM, TA,) inf. n. طُلُوعٌ and مَطْلَعٌ and مَطْلِعٌ, (S, O, Msb, K,) the second and third both used as inf. ns., and also as ns. of place [and of time], (S, O, K,) but the former of them is preferable on the ground of analogy as an inf. n., and the latter as a n. of place (Fr, O) or of time, (Zj, O,) The sun rose, (MA,) or appeared; (K;) and in like manner طَلَعَ is said of the moon, (TA,) and of a star, or an asterism; (S, O, K;) and so ↓ اِطَّلَعَ; (K;) [and ↓ أَطْلَعَ, for] أَطْلَعَتِ الثُّرَيَّا means طَلَعَت [i. e. The Pleiades rose], as in a verse of El-Kumeyt [in which, however, the verb may, consistently with the metre, be a mistranscription for اطَّلَعَت]; (IB, TA); and أَطْلَعَ is syn. with طَلَعَ in the saying of Ru-beh, كَأَنَّهُ كَوْكَبُ غَيْمٍ أَطْلَعَا [As though it, or he, were a star in the midst of clouds, that had risen]. (TA.) One says also, آتِيكَ كُلَّ يَوْمٍ طَلَعَتْهُ الشَّمْسُ, meaning طَلَعَتْ فِيهِ [i. e. I will come to thee every day in which the sun rises]: and it is said in a prayer, طَلَعَتِ الشَّمْسُ وَلَا تَطْلُعُ بِنَفْسِ أَحَدٍ مِنَّا [meaning The sun has risen, and may it not have risen with the soul of any one of us]; i. e., may not any one of us have died with its rising: the future being put in the place of the preterite. (TA.) b2: And طَلَعَ is said of anything that appears to one from the upper part [of a thing, or that comes up out of a thing and appears]. (Mgh, Msb.) It is said in the Ksh that الطُّلُوعُ signifies The appearing by rising, or by becoming elevated. (TA.) One says, طَلَعَتْ سِنُّ الصَّبِىِّ (tropical:) The tooth of the child showed its point. (K, TA.) And طَلَعَ الزَّرْعُ, [aor. ـُ inf. n. طُلُوعٌ, (tropical:) The seed-produce began to come up, and showed its sprouting forth: (T, TA:) and الزَّرْعُ ↓ أَطْلَعَ (tropical:) The seed-produce appeared: (TA:) and نَبْتُ الأَرْضِ ↓ أَطْلَعَ (assumed tropical:) The plants, or herbage, of the earth, or land, came forth: (Mgh:) and الشَّجَرُ ↓ أَطْلَعَ (tropical:) The trees put forth their leaves. (TA.) And طَلَعَ النَّخْلُ, (O, K,) aor. ـُ inf. n. طُلُوعٌ; (TA;) and (O, K) ↓ أَطْلَعَ; (Zj, S, Mgh, O, K;) or أَطْلَعَتِ النَّخْلَةُ; (Msb;) (assumed tropical:) The palm-trees, or -tree, put forth the طَلْع [q. v.]; (Zj, S, Mgh, O, Msb, K;) as also ↓ طلّع, (L, K, TA,) inf. n. تَطْلِيعٌ. (L, TA. [These verbs, in this sense, are app. derived from the subst. طَلْعٌ; but this is obviously from طَلَعَ.]) b3: One says also, مَلَأْتُ لَهُ القَدَحَ حَتَّى يَكَادَ يَطْلُعُ مِنْ نَوَاحِيهِ [I filled for him the drinking-vessel until it nearly overflowed from its sides]. (TA.) And المَآءُ فِى الإِنَآءِ ↓ تَطَلَّعَ (assumed tropical:) The water in the vessel poured forth [or overflowed] from its sides. (TA.) b4: And طَلَعَ الجَبَلَ, (Mgh, Msb, K,) aor. ـُ (TA,) inf. n. طُلُوعٌ, (Msb, TA,) (tropical:) He ascended upon the mountain; (Mgh, Msb, K, TA;) the prep. [عَلَى] being suppressed; (Mgh;) as also طَلِعَ, with kesr; (K;) and الجَبَلَ ↓ اِطَّلَعَ signifies the same as طَلَعَهُ: (TA: [see also مُضْطَلِعٌ, in art. ضلع:]) accord. to ISk, one says, طَلِعْتُ الجَبَلَ, with kesr, meaning (assumed tropical:) I ascended upon the mountain; (S, O;) but others say, طَلَعْتُ, with fet-h. (O.) And (tropical:) He ascended the mountain: (TA:) [or] طَلَعْتُ فِى

الجَبَلِ means (assumed tropical:) I ascended the mountain. (Msb. [See also another explanation of this latter phrase in what follows.]) b5: And طَلَعَ عَلَيْنَا, aor. ـَ and طَلُعَ; and ↓ اِطَّلَعَ; (assumed tropical:) He (a man) came to us; (K;) and came upon us suddenly, or at unawares: (TA:) and طَلَعَ عَنْهُمْ he became absent, or absented himself, or departed, from them: (K:) or طَلَعَ عَلَى القَوْمِ he came forth upon the people, or party: and he looked upon them: (MA:) accord. to ISk, طَلَعْتُ عَلَى القَوْمِ means I came to the people, or party: and طَلَعْتُ عَنْهُمْ I became absent, or absented myself, or departed, from them: (S, O:) and عَلَيْهِمْ ↓ أَطْلَعْتُ signifies the same as طَلَعْتُ: (O:) and طَلَعْتُ عَنْهُمْ has the same meaning [also] as طَلَعْتُ عَنْهُمْ expl. above, accord. to ISk; عَلَى being put in the place of عن: accord. to Az [likewise], طَلَعْتُ عَلَى القَوْمِ, inf. n. طُلُوعٌ, means I became absent from the people, or party, so that they did not see me: and also I advanced, or approached, towards them, so that they saw me: thus having two contr. meanings: and accord. to Az, the Arabs said, طَلَعْتُ فِى الجَبَلِ, inf. n. طُلُوعٌ, as meaning I retired, or went back, into the mountain, so that my companion did not see me: [see another explanation of this phrase in what precedes:] and طَلَعْتُ عَنْ صَاحِبِى, inf. n. طُلُوعٌ, I retired, or went back, from my companion: and طَلَعْتُ عَنْ صَاحِبِى [in which عَنْ seems to be evidently a mistranscription for عَلَى] I advanced, or approached, towards my companion. (TA.) [In all of these phrases, طَلَعَ and طَلَعْتُ may be correctly rendered He, and I, came forth, or went forth. And hence,] it is said in a prov., هٰذِهِ يَمِينٌ قَدْ طَلَعَتْ فِى المَخَارِمِ [expl. in art. خرم, voce مَخْرِمٌ]. (Az, TA.) b6: For another meaning of طَلَعَ followed by عَلَى, see اِطَّلَعَ [which is more common as having that meaning]. b7: طَلَعَ is also syn. with قَصَدَ: so in the phrase طَلَعَ بِلَادَهُ (tropical:) [He tended, repaired, betook himself, or went, to, or towards, his country]: (K, TA:) and so in the saying, in a trad., هٰذَا بُسْرٌ قَدْ طَلَعَ اليَمَنَ, (so in the O,) or هذا بُرٌّ, (so in the TA,) (tropical:) [These are ripening dates, or this is wheat, that have, or has, gone to, or towards, El-Yemen,] meaning from Nejd. (TA.) b8: And syn. with بَلَغَ; as also ↓ اِطَّلَعَ: (O, K:) so the former in the saying, طَلَعَ أَرْضَهُمْ (tropical:) [He reached, or arrived at, their land]; (K, TA;) and مَتَى طَلَعْتَ أَرْضَنَا (tropical:) [When didst thou reach, or arrive at, our land?]: (O, TA:) and so the latter verb in the saying, هٰذِهِ الأَرْضَ ↓ اطّلع [He reached, or arrived at, this land]: (O, K:) and hence, (TA,) عَلَى الأَفْئِدَةِ ↓ الَّتِى تَطَّلِعُ, in the Kur [civ. 7], means (assumed tropical:) Whereof the pain shall reach the hearts: (Fr, O, TA:) or which shall rise above the hearts, (O, TA,) [or overwhelm them,] and burn them. (TA.) 2 طلّع said of the palm-tree: see 1, former half. b2: طلّعهُ, inf. n. تَطْلِيعٌ, meaning He put it forth, or produced it, is a vulgar word. (TA.) b3: طلّع كَيْلَهُ, inf. n. as above, (assumed tropical:) He filled his measure. (O, K.) 3 طالعهُ, (S, O, K,) inf. n. مُطَالَعَةٌ and طِلَاعٌ, (K,) i. q. اِطَّلَعَ عَلَيْهِ; (S, O, K;) i. e., a thing: (S, O:) Lth says that طِلَاعٌ is syn. with اِطِّلَاعٌ; but Az disapproves this: (O:) [the verb is correctly explained in what here follows:] one says, طَالَعْتُ ضَيْعَتِى, meaning نَظَرْتُهَا وَاطَّلَعْتُ عَلَيْهَا (tropical:) [I inspected, or considered with my eye, my estate, and obtained a knowledge of it, or acquainted myself with its condition]: (TA:) or مُطَالَعَةٌ signifies the inspecting a thing well, in order to obtain a knowledge of it. (KL.) [Hence, مُطَالَعَةُ الكُتُبِ (assumed tropical:) The studying, and perusing, of books.]

A2: See also the next paragraph, latter half, in three places.4 أَطْلَعَ see 1, former half, in five places. b2: اطلعت النَّخْلَةُ signifies also (assumed tropical:) The palm-tree became tall. (Msb.) b3: And اطلع, also, (tropical:) He made his arrow to pass above the butt. (S, O, K, TA.) b4: and (tropical:) He vomited. (S, O, K, TA.) b5: And اطلعت السَّمَآءُ i. q. أَقْلَعَت [i. e. (assumed tropical:) The rain cleared away]. (TA.) b6: اطلع followed by عَلَى: see 1, latter half: b7: and see also 8. b8: And اطلع as syn. with أَشْرَفَ: see 8, in two places.

A2: اطلع رَأْسَهُ (assumed tropical:) [He raised his head, looking at a thing; or] he looked at a thing from above; syn. أَشْرَفَ عَلَى

شَىْءٍ. (TA.) b2: اطلعهُ عَلَى كَذَا (assumed tropical:) He made him acquainted with such a thing; acquainted him with it, or made him to know it. (Msb.) إِطْلَاعٌ signifies (assumed tropical:) The making to know, and to see. (KL.) For an ex. [of the latter meaning], in the pass. form of the verb, see 8. You say, اطلعهُ عَلَى سِرِّهِ, (S, O, K, TA,) (tropical:) He made him to know, (TA,) or revealed, or showed, to him, (O, K, TA,) his secret. (O, K, TA.) [See also 8, last sentence.] And بِحَقِيقَةِ الأَمْرِ ↓ أَنَا أُطَالِعُكَ meansأُطْلِعُكَ عَلَيْهِ (tropical:) [I will acquaint thee with the truth of the case]. (TA.) And similar to this is the saying, بِكُتُبِكَ ↓ طَالِعْنِى (TA [and a similar phrase is mentioned without explanation in the S]) [meaning (assumed tropical:) Acquaint thou me with thy letters: and also, by means of thy letters; for] one of the meanings of مُطَالَعَةٌ is The making one to know a thing by writing. (KL.) [And in like manner,] one says also, بِالحَالِ ↓ طالع, (O, K,) inf. n. مُطَالَعَةٌ and طِلَاعٌ, (TA,) (assumed tropical:) He showed, exhibited, or manifested, the case. (O, K.) b3: You say also, اطلع إِلَيْهِ مَعْرُوفًا (assumed tropical:) He did to him, or conferred upon him, a benefit, benefaction, or favour. (O, K.) b4: And اطلع فُلَانًا (assumed tropical:) He made such a one to hasten, or be quick. (O, K, TA.) 5 تطلّع (tropical:) It became full [to the top, or so as to overflow]; said of a measure for corn or the like. (O, K, TA.) b2: See also 1, former half. b3: and (assumed tropical:) He was proud, or self-conceited, [or lofty,] or was quick, with an affected inclining of his body from side to side, (زَافَ,) in his gait: (O:) or so تطلّع فِى مِشْيَتِهِ: (K:) app. syn. with تَتَلَّعَ, meaning he advanced his neck, and raised his head. (TA.) b4: And (tropical:) He raised his eyes, looking [for a thing, or towards a thing]. (K, TA.) You say, تطلّع إِلَى وُرُودِهِ (tropical:) He raised his eyes, looking for its, or his arrival. (K, TA.) And تَطَلَّعْتُ إِلَى

وُرُودِ كِتَابِكَ (S, O, TA) (tropical:) I raised my eyes, looking, (TA,) or I looked continually, (PS,) for the arrival of thy letter: (TA, PS:) or i. q. اِنْتَظَرْتُ [agreeably with what here follows, and with an explanation of the inf. n. in the KL]. (PS.) And تطلّع إِلَى لِقَائِهِ (assumed tropical:) He looked for the meeting him. (MA.) And [hence] one says, عَافَى اللّٰهُ رَجُلًا لَمْ يَتَطَلَّعْ فِى فَمِكَ, meaning (tropical:) [May God preserve from disease, or harm, a man] who has not sought to find some slip, or fault, in thy speech: (O, K, TA:) mentioned by Az, (O, TA,) and by Z. (TA.) [Hence likewise,] التَّطَلُّعُ signifies also الإِشْرَافُ [as meaning (tropical:) The being eager, or vehemently eager, agreeably with what here follows]. (TA.) And التَّطَلُّعُ إِلَى الشَّىْءِ (tropical:) The inclining of the soul to the love of the thing, and the desiring it so that the man perishes. (TA.) and تَطَلُّعُ النَّفْسِ (assumed tropical:) The desiring, or yearning, or longing, of the soul. (TA.) [See an ex. in a verse cited in the first paragraph of art. صبر.]

A2: تطلّعهُ (tropical:) He looked at him with a look of love or of hatred. (TA.) b2: And (tropical:) He overcame him, and overtook him; namely, a man. (TA.) b3: See also 6. b4: And see 8.6 تَطَالَعَتْهُ i. q. طَرَقَتْهُ [i. e. (assumed tropical:) She, or it, or they (referring to irrational things), came to him in the night]: Aboo-'Alee cites [as an ex.], تَطَالَعُنِى خَيَالَاتٌ لِسَلْمَى

كَمَا يَتَطَالَعُ الدَّيْنَ الغَرِيمُ [Apparitions of Selmà come to me in the night, like as the creditor comes in the night to exact the debt]: but accord. to another, or others, it is only ↓ يَتَطَلَّعُ, because تَفَاعَلَ is generally intrans.: so that accord. to Aboo-'Alee, it is like تَفَاوَضْنَا الحَدِيثَ and تَعَاطَيْنَا الكَأْسَ and تَنَاشَدْنَا الأَشْعَارَ. (IB, TA.) 8 اِطَّلَعَ: see 1, first sentence: b2: and near the middle of the paragraph, in two places: b3: and last sentence, in three places. b4: Also (assumed tropical:) i. q. أَشْرَفَ [meaning as expl. in the next sentence]; as also ↓ أَطَلَعَ, of the class of أَكْرَمَ. (Mgh.) One says, اِطَّلَعْتُ مِنْ فَوْقِ الجَبَلِ and ↓ أَطْلَعْتُ (assumed tropical:) [I looked, or looked down, from above the mountain]. (TA.) And اِطَّلَعْتُ الفَجْرَ (tropical:) I looked at the dawn when it rose. (O, TA. *) And اِطَّلَعْتُ عَلَيْهِ (tropical:) I looked down, or from above, upon him, or it; syn. أَشْرَفْتُ. (TA.) [Hence,] هَلْ أَنْتُمْ مُطَّلِعُونَ فَاطَّلَعَ, in the Kur [xxxvii. 52 and 53], means (assumed tropical:) Would ye [be of those who] look to see (تُحِبُّونَ

أَنْ تَطَّلِعُوا) where is your place of abode among the people of Hell? and he (i. e. the Muslim) shall look (فَاطَّلَعَ المُسْلِمُ) and see his [former] associate in the midst of Hell-fire: but some read ↓ هل انتم مُطْلِعُونَ فَأَطْلِعَ [in the CK فاطَّلَعَ, but it is expressly said in the O that the hemzeh is with damm and the ط quiescent and the ل with kesr; the meaning being (assumed tropical:) Are ye of those who will make me to see? and he shall be made to see; as is indicated in the O and TA]. (K, O.) b5: and (assumed tropical:) He saw. (KL.) You say, اطّلع عَلَيْهِ meaning (assumed tropical:) He saw it. (MA.) [Hence,] it is said in a prov., بَعْدَ اطِّلَاعٍ إِينَاسٌ (O, TA) i. e. (assumed tropical:) After appearance [or rather sight, is knowledge, or certain knowledge]. (Fr, TA in art. انس. [See Freytag's Arab. Prov. i. 181.]) b6: And اطّلع عَلَيْهِ, (Msb, TA,) and اطّلعهُ, and ↓ تطلّعهُ, and عليه ↓ طَلَعَ, inf. n. طُلُوعٌ, (K, TA,) and ↓ أَطْلَعَ عليه, (TA,) (tropical:) He got, or obtained, sight and knowledge of it: (Msb, TA: *) or [simply] he knew it; namely, an affair, or a case, or an event. (K, TA.) One says, اطّلع عَلَى بَاطِنِهِ, (K,) or اضّلع عَلَى بَاطِنِ أَمْرِهِ, (S, O,) (tropical:) He became acquainted with, or obtained knowledge of, or knew, his inward, or intrinsic, state or circumstances, or the inward, or intrinsic, state or circumstances of his affair or case. (K, * TA.) And-accord. to some, اِطِّلَاعُ الحِجَابِ means (assumed tropical:) The stretching out the head [and looking over the veil of Paradise or of Hell]; for he who examines into a thing stretches out his head to see what is behind the veil, or covering. (TA voce حِجَابٌ, q. v.) [And one says also, اطّلع فِيهِ, meaning (assumed tropical:) He looked into it: see an ex. voce هَدَرَ.] b7: اِطَّلَعَتْهُ عَيْنِى means (tropical:) My eye regarded him with contempt. (TA.) A2: [اِطَّلَعَ is used sometimes for اِضْطَلَعَ, as is shown in art. ضلع: see مُضْطَلِعٌ: and see an instance in the first paragraph of art. علو.]

A3: And accord. to Kr, اِلِا طّلَاعُ signifies also النَّجَاةُ. (TA. [But I think that both words are mistranscribed, and that Kr explained الإِطْلَاعُ as meaning النِّجَآءُ, i. e. The acquainting with a secret.]) 10 استطلعهُ signifies طَلَبَ طُلُوعَهُ (assumed tropical:) [He sought, or desired, its, or his, coming forth, or appearance]. (Har p. 47.) [And hence, (assumed tropical:) He sought, or desired, to elicit, or to discover, it: he sought, or desired, information respecting it, مِنْهُ of him: and he asked him to tell him a thing. (See Har pp. 134 and 82.)] You say, استطلع رَأْىَ فُلَانٍ (S, O, K, TA) (tropical:) He looked to see what was the opinion, or advice, of such a one, (O, K, TA,) and what would be shown to him [thereof] respecting his affair, or case. (O, K.) It is doubly trans. [as shown above]: you say, اِسْتَطْلَعْتُ زَيْدًا رَأْيَهُ; as well as استطلعت رَأْىَ زَيْدٍ. (Har p. 322.) b2: And (assumed tropical:) He took it away, or went away with it. (Ibn-'Abbád, O, K.) Yousay, استطلع مَالَهُ (assumed tropical:) He took away, or went away with, his property. (TA.) طَلْعٌ (assumed tropical:) The طَلْع [i. e. spadix, or spadix in its spathe, and sometimes, the spathe alone,] of the palm-tree: (S, O:) the إِغْرِيض [or spadix] of the palm-tree, from over which the كَافُور [or spathe] bursts open longitudinally; or the flowers of the palm-tree, while in the كافور; (TA;) a thing that comes forth from the palm-tree, as though it were two soles, or sandals, closed together, with the حِمْل [meaning flowers] compactly disposed between them, and having the extremity pointed; or the ثَمَرَة [or produce] of the palm-tree, in the first stage of its appearance, the covering [or spathe] of which is called the كُفُرَّى (K, TA) and the كَافُور, (TA,) and what is within this the إِغْرِيض, because of its whiteness; (K, TA;) or the طَلْع is what comes forth from the palm-tree and becomes dates if the tree is female; and if the tree is male it does not become dates, but is eaten in its fresh state, or is left upon the palm-tree a certain number of days until there becomes produced in it a white substance like flour, [i. e. the pollen,] having a strong odour, and with this the female is fecundated; (Msb;) or a certain white thing that appears from the كِمّ [or spathe] of the palm-tree, to the colour of which [that of] the teeth are likened, and to the odour thereof [that of] the sperma: and also, [sometimes,] the كِمّ [or spathe] that comes forth from the palm-tree, before it bursts open longitudinally: [and this is also called the كُفُرَّى, for] the phrase طَلْعُ الكُفُزَّى is an instance of the prefixing of a noun to an explicative thereof: (Mgh:) [or this phrase may mean the spadix of the spathe of a palm-tree: طَلْعٌ, it should be added, is sometimes used as a coll. gen. n.: and its n. un. is with ة: thus in explanations of إِغْرِيضٌ &c.] In the Kur xxxvii. 63, it is applied to (tropical:) The fruit, or produce, of the tree called الزَّقُّوم, in the bottom of Hell, metaphorically, because partaking of the form of the طلع of dates, or because coming forth from the tree. (Bd.) A2: Also (assumed tropical:) i. q. مِقْدَارٌ [as meaning Number, or quantity]: (K, TA:) so in the phrase الجَيْشُ طَلْعُ أَلْفٍ [The army consists of the number of a thousand]. (K, * TA).

A3: See also the next paragraph, in three places.

طِلْعٌ (tropical:) a subst. from الاِطِّلَاعُ: [meaning Knowledge:] whence the saying, اِطَّلَعَ طِلْعَ العَدُوِّ (tropical:) [He learned the knowledge of the enemy; meaning he obtained knowledge of the state, or case, or tidings, or of the secret, or of the inward, or intrinsic, or secret, state or circumstances, of the enemy]; (S, O, K, TA;) [for] طِلْعَ العَدُوِّ means خَبَرَهُ, (Msb,) or سِرَّهُ, (PS,) or بَاطِنَ أَمْرِهِمْ: (Har p. 82:) and [hence also] one says, أَطْلَعْتُهُ طِلْعَ أَمْرِى, meaning (tropical:) I revealed, or showed, to him my secret. (O, K, TA.) A2: Also (assumed tropical:) An elevated place, above what is around it, from which one looks down (يُطَّلَعُ [in the CK erroneously يُطْلَعُ]); as also ↓ طَلْعٌ. (K, TA.) You say, عَلَوْتُ طِلْعَ الأَكَمَةِ, meaning (assumed tropical:) I ascended upon a part of the hill from which I overlooked what was around it. (IDrd, O, TA.) b2: And (assumed tropical:) i. q. نَاحِيَةٌ [A side, or an adjacent tract, or a region, &c.]; as also ↓ طَلْعٌ. (K.) One says, كُنْ بِطِلْعِ الوَادِى and ↓ طَلْعِ الوادى [i. e. بِطَلْعِ الوادى also, meaning, as is indicated in the TA, (assumed tropical:) Be thou in the side, &c., of the valley]: (S, O:) and one says also, فُلَانٌ طِلْع الوَادِى, without ب [(assumed tropical:) Such a one is in the side, &c., of the valley]. (O.) b3: And (assumed tropical:) Any depressed piece of ground: or such as has in it a hill: (K:) [i. e.,] as expl. by As, any depressed piece of ground having in it a hill from which, when you ascend upon it, you see what is in it. (O.) A3: Also the serpent: (AA, O, K:) like طِلٌّ. (TA.) طَلِعٌ (tropical:) [Desirous, eager, or vehemently eager].

نَفْسٌ طَلِعَةٌ and نُفُوسٌ طَلِعَةٌ, like فَرِحَةٌ [in form], mean (tropical:) A soul, and souls, desirous, eager, or vehemently eager. (TA.) [See also طُلَعَةٌ.]

طَلْعَةٌ (tropical:) The aspect; or countenance; syn. رُؤْيَةٌ: (S, O, K, TA:) or person and aspect: (L, TA:) or face: (K:) so in the saying, حَيَّا اللّٰهُ طَلْعَتَهُ (tropical:) [May God preserve his aspect, &c.]. (O, K.) نَفْسٌ طُلَعَةٌ, means نَفْسٌ تُكْثِرُ التَّطَلُّعَ لِلشَّىْءِ, (S, O,) or إِلَى الشَّىْءِ, (K, TA,) i. e. (tropical:) A soul that inclines much to the love of the thing [that it would obtain], and desires it so that the man perishes: and طُلَعَةٌ is used also as applied to a pl., so that one says also نُفُوسٌ طُلَعَةٌ, (TA,) or أَنْفُسٌ طُلَعَةٌ, meaning souls eager, or vehemently eager, for the objects of their love and appetence. (O.) [See also طَلِعٌ.] And in like manner one says اِمْرَأَهٌ طُلَعَةٌ, (S,) or اِمْرَأَةٌ طُلَعَةٌ خُبَأَةٌ: (TA:) or this latter means (tropical:) A woman that comes forth (تَطْلُعُ [in the CK erroneously تَطَّلِعُ]) at one time (مَرَّةً

[omitted in the CK]) and conceals herself at another: (O, K, TA:) and in like manner one says امرأة طُلَعَةٌ قُبَعَةٌ. (TA.) طُلَعَآءُ, (S, O, K,) like غُلَوَآءُ [in form], (S, O,) (tropical:) Vomit: (S, O, K, TA;) as also ↓ طَوْلَعٌ: (IAar, O, K:) or the former signifies a little vomit. (K voce قَنَسٌ.) طَلَاعٌ, like سَحَابٌ [in form], the subst. from الاطلاع [app. الإِطْلَاعُ, i. e. a subst. syn. with

إِطْلَاعٌ; like as صَلَاح is with إِصْلَاحٌ, and فَسَادٌ with إِفْسَادٌ]. (TA.) طِلَاعٌ (tropical:) A thing sufficient in quantity, or dimensions, for the filling of another thing, (S, O, K, TA,) accord. to A 'Obeyd, so as to overflow [an addition not always agreeable with usage]: (TA:) pl. طُلْعٌ. (K.) طِلَاعُ الأَرْضِ ذَهَبًا means (tropical:) What would suffice for the filling of the earth, of gold: (As, S, O, TA:) or, accord. to Lth, what the sun has risen, or appeared, upon, to which Er-Rághib adds and man. (TA.) and you say قَوْسٌ طِلَاعُ الكَفِّ (tropical:) A bow of which the part that is grasped is sufficient in. size for the filling of the hand. (S, * O, * TA.) And هٰذَا طِلَاعُ هٰذَا (assumed tropical:) This is of the quantity, or measure, or size, of this. (TA.) طَلُوعٌ (assumed tropical:) Aspiring to, or seeking the means of attaining, lofty things, or eminence. (Ham p. 655.) طَلِيعَةٌ, of an army, (assumed tropical:) [A scout; and a party of scouts;] a man, (S, O, K, TA,) and a party of men, (O, K, TA,) that is sent, (S, O, K, TA,) and goes forth, (TA,) to obtain knowledge of the state, or case, or tidings, or of the secret, or of the inward, or intrinsic, or secret, state or circumstances, of the enemy, (لِيَطَّلِعَ طِلْعَ العَدُوِّ, S, O, K, TA,) like the جَاسُوس; (TA;) a man, (Mgh,) or a party of men, (Mgh, Msb,) sent (Mgh, Msb) before another party (Msb) to acquaint himself, or themselves, with the tidings, or state, or case, of the enemy; (Mgh, Msb;) accord. to the 'Eyn, applied to a single man, and to a number of men when they are together; and as used by [the Hanafee Imám] Mohammad, three, and four; more than these being termed سَرِيَّةٌ: (Mgh:) pl. طَلَائِعُ. (Mgh, O, Msb, O, Msb, K.) طَلَّاعُ الثَّنَايَا and طَلَّاعُ الأَنْجُدِ (tropical:) [lit. A man wont to ascend mountain-roads; meaning] a man experienced in affairs; wont to surmount them by his knowledge and his experience and his good judgment: or who aspires to lofty things, or the means of attaining eminence: (O, K, TA: [see also ثَنِيَّةٌ:]) أَنْجُدٌ being pl. of نَجْدٌ; which means “ a road in a mountain,” like ثَنِيَّةٌ [of which ثَنَايَا is the pl.]. (TA.) An ex. of the former phrase is presented by a verse of Soheym Ibn-Wetheel cited in art. جلو: and an ex. of the latter by the saying of Mohammad Ibn-AbeeShihádh Ed-Dabbee, said by ISk to be of Ráshid Ibn-Dirwás, وَقَدْ يَقْصُرُ القُلُّ الفَتَى دُونَ هَمِّهِ وَقَدْ كَانَ لَوْلَا القُلُّ طَلَّاعَ أَنْجُدِ [Certainly, or sometimes, or often, poverty withholds the young man from attaining his purpose; and certainly, or sometimes, or often, but for poverty, he would be a surmounter of affairs by his knowledge &c.]. (O, TA.) A2: قَدَحٌ طَلَّاعٌ (tropical:) A full drinking-vessel. (TA.) And عَيْنٌ طَلَّاعٌ [or طَلَّاعَةٌ?] (tropical:) An eye filled with tears. (TA.) طَالِعٌ [Rising, or appearing, as a star &c.:] anything appearing from the upper part [of a thing, or that comes up out of a thing and appears]: (TA:) [or appearing by rising, or by becoming elevated. (See 1.)] b2: [Hence,] one says, طَالِعُهُ سَعِيدٌ, meaning His star [is fortunate]. (TA.) b3: [Hence also,] الطَّالِعُ means The false dawn: (S:) or so الطَّالِعُ المُصْعِدُ. (O.) b4: And The هِلَال [or moon when near the sun, showing a narrow rim of light; probably the new moon, from the sight of which the commencement of the month was reckoned; as appears from what follows]. (O, K.) مَا رَأَيْتُكَ مُنْذُ طَالِعَيْنِ is mentioned as heard from some of the Arabs of the desert, meaning مُنْذُ شَهْرَيْنِ [i. e. I have not seen thee for two months, or during the period since two new moons]. (O.) b5: Also The arrow that falls behind the butt: (Az, O, K:) or that passes beyond the butt, going over it: (TA:) and KT says that they used to reckon that falling above the mark as that which hit the butt: pl. طَوَالِعُ. (O, TA.) It is said of one of the kings, accord. to Sgh, [in the O,] كَانَ يَسْجُدُ لِلطَّالِعِ, (TA,) meaning as expl. in art. سجد: (O, TA: *) or it may mean that he used to lower himself, or bend himself down, to the rising هِلَال, by way of magnifying God. (O, TA.) b6: طَالِعَةُ الإِبِلِ means (assumed tropical:) The first, or foremost, of the camels. (TA.) طَوْلَعٌ: see طُلَعَآءُ.

مَطْلَعٌ and مَطْلِعٌ are inf. ns.: and signify also The place [and the time] of rising of the sun [&c.]: (S, O, K: [see 1, first sentence:]) but by Fr the former is explained as meaning the rising, and the latter as meaning the place of rising: and some of the Basrees say that when one reads حَتَّى مَطْلِعِ الفَجْرِ [in the last verse of ch. xcvii. of the Kur], with kesr to the ل, the meaning is, [until] the time of rising [of the dawn]: (O, TA:) [the pl.] مَطَالِعُ signifies the places [and the times] of rising of the sun [&c.]. (TA.) b2: مَطْلَعُ الجَبَلِ means (assumed tropical:) The place of ascent of the mountain. (TA.) And you say, هٰذَا لَكَ مَطْلَعَ الأَكَمَةِ, meaning (assumed tropical:) This is present before thee; i. e. as near to thee as if thou hadst to ascend for it the hill. (TA.) b3: مَطْلَعُ القَصِيدَةِ means (tropical:) The beginning of the قصيدة [or ode]. (TA.) b4: See also مُطَّلَعٌ.

مُطْلِعٌ (assumed tropical:) A palm-tree (نَخْلَةٌ) putting forth its طَلْع [q. v.]; and sometimes they said مُطْلِعَةٌ. (Msb.) b2: And the latter, (assumed tropical:) A palm-tree taller than the other palm-trees [around it or adjacent to it]. (S, O, K.) مُطَّلَعٌ (assumed tropical:) [A place to which one ascends: or] a place of ascent from a low spot to a place that overlooks. (As, TA.) Hence, (TA,) it is said in a trad. (O, K) of the Prophet, (O,) مَانَزَلَ مِنَ القُرْآنِ آيَةٌ إِلَّا لَهَا ظَهْرٌ وَبَطْنٌ وَلِكُلِّ حَرْفٍ حَدٌّ وَلِكُلِّ حَدٍّ مُطَّلَعٌ i. e. (O, K) (assumed tropical:) Not a verse of the Kur-án has come down but it has an apparent and known [or exoteric] interpretation and an intrinsic [or esoteric] interpretation, (TA voce ظَهْرٌ, where see more,) [and every word has a scope, and every scope has] a place [meaning point] to which the knowledge thereof may ascend, (O, K, TA,) or, as some say, something that may be violated, God not having forbidden a thing that should be held sacred without his knowing that some one would seek to elicit it. (TA.) b2: And i. q. مَأْتًى; (S, O, K, TA;) مُطَّلَعُ الأَمْرِ meaning مَأْتَاهُ; (S, O, TA;) as also الأَمْرِ ↓ مَطْلَعُ; (TA;) i. e. (assumed tropical:) The way, or manner, of attaining to the doing, or performing, of the affair. (TA.) One says, مَالِهٰذَا الأَمْرِ مُطَّلَعٌ (assumed tropical:) There is no way, or manner, of attaining to the doing, or performing, of this affair. (TA.) And أَيْنَ مُطَّلَعُ هٰذَا الأَمْرِ i. e. مَأْتَاهُ (assumed tropical:) [Where is the way of attaining to the doing, or performing, of this affair?]. (S, O, TA.) b3: And (tropical:) An elevated place from which one looks towards a low place. (S, O, Msb, K, TA.) To this is likened the scene of the events of the world to come, (S, O, Msb, K, TA,) after death, i. e. the station of the day of resurrection, (TA,) in the saying of 'Omar, لَوْ أَنَّ مَا فِى

الأَرْضِ جَمِيعًا لَأَفْتَدَيْتُ بِهِ مِنْ هَوْلِ المُطَّلَعِ (tropical:) [If all that is in the world belonged to me, assuredly I would ransom myself therewith from the terror of the place whence one will look down on the day of resurrection]: (S, * O, Msb, * K, * TA:) or المُطَّلَع means that which is looked upon of such hardships as the interrogation of [the angels] Munkar and Nekeer, and the pressure of the grave, and its solitude, and the like; and is [ for المُطَّلَعِ عَلَيْهِ, or] originally an inf. n. in the sense of الاِطِّلَاع: or it may be a noun of time, and thus applied to the day of resurrection. (Har p.

344-5.) مُطَّلِعٌ Strong, or powerful; high, or eminent; one who subdues, or overcomes: (K:) or strong, or powerful; as also مُضْطَلِعٌ: or the latter has this meaning, from الضَّلَاعَةُ; and the former signifies high, or eminent; one who subdues, or overcomes: (O:) accord. to ISk, one says, هُوَ مُضْطَلِعٌ بِحَمْلِهِ [“ he is one who has strength to bear it ”]; but not مُطَّلِعٌ بحمله. (TA.) [See, however, مُضْطَلِعٌ, in art. ضلع.]

مُطَالَعٌ [pass. part. n. of 3, q. v.]. One says, الشر تلقى مُطَالَعَ الاِسْمِ, [thus in my original, app. الشَّرَّ تَلْقَى الخ,] meaning بَارِزًا مَكْشُوفًا [i. e., if I rightly read it, (assumed tropical:) Evil thou wilt find to be that whereof the name is manifest, or overt; so that, when it is mentioned, it is well known]. (TA.)