سنه

1 سَنِهَ see 5, in two places.3 سانههُ, inf. n. مُسَانَهَةٌ and سِنَاهٌ; and سَاناهُ, inf. n. مُسَانَاةٌ; (K;) or عَامَلَهُ مُسُانَهَةً, and مُسَانَاةً; (Msb;) He made an engagement, or a contract, with him for work or the like, by the year: (K:) and اِسْتَأْجَرْتُهُ مُسَانَهَةً, and مُسَانَاةً, [I hired him by the year:] (S:) مُسَانَهَةٌ and مُسَانَاةٌ from السَّنَةُ are like مُعَاوَمَةٌ from العَامُ, and مُشَاهَرَةٌ from الشَّهْرُ, and مُــرَابَعَةٌ from الرَّبِيعُ, &c. (TA in art. ربع.) b2: سانهت النَّخْلَةُ The palm-tree bore one year and not another; (As, K;) as also عَاوَمَت. (As, TA.) 4 أَسْنَهَ In this form of the verb, the final radical letter is changed into ت, so that they say أَسْنَتُوا, meaning They experienced drought, or barrenness. (TA. [See also art. سنت.]) 5 تَسَنَّهْتُ عِنْدَهُ, (S,) and تَسَنَّيْتُ عنده, (S, Msb,) I remained, stayed, dwelt, or abode, with him, or at his abode, a year: (Msb:) both signify the same. (TA.) [See also 5 in art. سنو and سنى.]

b2: تسنّهت النَّخْلَةُ (assumed tropical:) The palm-tree underwent the lapse of years; (S, Msb;) as also ↓ سَنِهَت: (S:) and in like manner one says of other things. (Msb.) b3: تسنّه said of food and of beverage, (Fr, S, TA,) (assumed tropical:) It became altered [for the worse]; as also ↓ سَنِهَ, aor. ـَ inf. n. سَنَهٌ: (TA:) or it became altered [for the worse] by the lapse of years: (Fr, S, TA:) and التَّسَنُّهُ in relation to bread and beverage &c. means the becoming mouldy, or musty, or spoiled. (S: and so in some copies of the K and in the TA: in other copies of the K, السَّنِهُ, like كَتِف, is put in the place of التَّسَنُّهُ; and المُتَكَرِّجُ in the place of the explanation التَّكَرُّجُ.) فَانْظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ, in the Kur [ii. 261], means (assumed tropical:) [But look at thy food and thy beverage,] it has not become altered [for the worse] by the lapse of years: (Fr, S, TA:) Az says that this is the right way of reading, by pronouncing the ه in يتسنّه in pausing after it and in continuing without pausing: Ks used to suppress the ه in the latter case and to pronounce it in the former: and Aboo-'Amr EshSheybánee says that the original form [of يَتَسَنَّ] is يَتَسَنَّنْ; the like change being made in it as is made in تَظَنَّيْتُ [for تَظَنَّنْتُ] and in قَصَّيَتُ أَظْفَارِى

[for قَصَّصْتُ اظفارى]. (TA. [See also 5 in art. سنو and سنى, last sentence.]) سَنَةٌ a word of which the final radical letter is rejected, (S, Msb,) and of which there are two dial. vars., (Msb,) being, accord. to some, originally سَنْهَةٌ, (S, Msb,) like جَبْهَةٌ (S) or سَجْدَةٌ, (Msb,) and accord to others, سَنْوةٌ, (S, * Msb,) like شَهْوَةٌ, and upon each of these originals are founded modifications of the word, (Msb,) therefore it is mentioned in the K [and S and other lexicons] in the present art. and again in art. سنو, (TA,) A year; syn. حَوْلٌ; (Msb;) or عَامٌ: (M, K:) or, as Suh says, in the R, the سَنَة is longer than the عَام; the latter word being applied to the [twelve] Arabian months [collectively], and thus differing from the former word: (TA:) with the Arabs it consists of four seasons, mentioned before [in art. زمن, voce زَمَنٌ]: but sometimes it is tropically applied to (tropical:) a single فَصْل [or quarter]; as in the saying, دَامَ المَطَرُ السَّنَةَ كُلَّهَا, meaning [The rain continued] during the فَصْل [or quarter, all of it]: (Msb:) [see more in art. سنو and سنى:] the dim. is ↓ سُنَيْهَةُ (S, Msb) accord. to those who make the original of سَنَةٌ to be سَنْهَةٌ, (Msb,) and ↓ سُنَيَّةٌ (S, Msb) accord. to those who make the original of سَنَةٌ to be سَنْوَةٌ; (Msb;) and some say سُنَيْنَةٌ, but this is rare: (TA:) the pl. is سَنَهَاتٌ (Msb, K) accord. to those who make the original of سَنَةٌ to be سَنْهةٌ, (Msb,) and سَنَوَاتٌ (Msb, K) accord. to those who make the original of سَنَةٌ to be سَنْوَةٌ; (Msb;) and سِنُونَ also, (S, Msb, K,) like the masc. perfect pl., (Msb,) [agreeably with a rule applying to other cases of this kind,] with kesr, to the س, (S, TA,) and سِنِينَ [in the accus. and gen. cases], (Msb, TA,) so that one says, هٰذِهِ سِنُونَ [These are years], and رَأَيْتُ سِنِينَ [I saw years], (TA,) and the ن is elided when it is prefixed to another noun, governing the latter in the gen. case, (Msb,) and some say سُنُونَ, with damm to the س; (S, TA;) and in one dial., the ى is retained in all the cases, and the ن is made a letter of declinability, with tenween when the word is indeterminate, [so that one says سِنِينٌ,] and is not elided when the word is prefixed to another noun, governing the latter in the gen. case, because it is [regarded as] one of the radical letters of the word; and of this dial. is the saying of the Prophet, اَللّٰهُمَّ اجْعَلْهَا عَلَيْهِمْ سِنِينًا كَسِنِينِ يُوسُفَ [O God, make them to be to them years like the years of Joseph]; (Msb; [but in my copy of the Mgh, I find كَسِنِى يُوسُفَ;]) or with respect to سِنِينٌ, like مِئِينٌ, with refa [and tenween], there are two opinions; one is, that it is of the measure فِعْلِينٌ, like غِسْلِينٌ, with a rejection [of one letter], though this is an anomalous pl., for there sometimes occurs among pls. that which has no parallel, as عِدًى, and this is the opinion of Akh; the other is, that it is of the measure فَعِيلٌ, changed to فِعِيلٌ because of the kesreh of the second letter; the pl. being in some instances of the measure فَعِيلٌ, like كَلِيبٌ and عَبِيدٌ; but he who holds this opinion makes its final ن to be a substitute for و, and that of مِائَةٌ a substitute for ى: (S:) you may also suppress the tenween in سِنِينٌ; [in which case it seems that one says سِنِينَ in the nom. case (assimilating it to سِنُونَ) as well as in the accus. and the gen.; like as one does in the instances of بُرِين and بِرِين, pls. of بُرَةٌ, accord. to the K, though, as I have shown in art. برو, there is some doubt on this point;] but the suppression of the tenween in سِنِينٌ is more rare than its pronunciation: (I' Ak p. 18:) and another pl. is سُنِىٌّ, [originally سُنُوٌّ,] of the measure فُعُولٌ. (Er-Rághib, TA in art. سنو.) The phrase ثَلٰثَ مِائَةٍ سِنِينَ, in the Kur [xviii. 24], is said by Akh to be for ثَلٰثَمِائَةٍ مِنَ السِّنِينَ [Three hundred of years]: and he says that if the سِنُون be an explicative of the مِائَة, it is in the gen. case [to agree with مِائَةٍ]; and if an explicative of the ثَلٰث, it is in the accus. case [to agree with ثَلٰثَ]. (S. [See also Bd on this phrase; and see De Sacy's Ar. Gr., 2nd ed., i. 423.]) [لِسَنَةٍ, relating to an animal or a plant or the like, means To the completion of a year: and لِسَنَتِهِ, to the completion of his, or its, year; i. e. in his, or its, first year.] And one says, ↓ لَقِيتُهُ مُنْذُ سُنَيَّاتٍ [I met him some years ago; three or more, to ten, years ago]: a phrase like لَقِيتُهُ ذَاتَ العُوَيْمِ. (Az, TA in art. عوم.) And ↓ سُنَيَّةٌ is a dim. of enhancement, of سَنَةٌ: one says سُنَيَّةٌ حَمْرَآءُ A severe year of drought or barrenness or dearth: (TA:) and البِيضِ ↓ وَقَعُوا فِى السُّنَيَّاتِ [They lapsed into the severe years of scantiness of herbage]: these were years that pressed hard upon the people of ElMedeeneh. (K, TA.) b2: سَنَةٌ [alone] also signifies (tropical:) Drought, or barrenness: (Msb, K, TA:) or vehement, or intense, drought: (TA in art. سنو:) an instance of a noun used especially in one of its senses, like دَابَّةٌ applied to “ a horse,” and مَالٌ applied to “ camels: ” pl., in this, as in the former, sense, سَنَهَاتٌ [and سَنَوَاتٌ] and سِنُونَ and سِنِينٌ. (TA.) One says of a land (أَرْضٌ), أَصَابَتْهَا السَّنَةُ (tropical:) Drought, or barrenness, befell it. (Msb.) And in like manner one says of people, أَصَابَتْهُمُ السَّنَهُ (tropical:) [Drought, &c., befell them]. (TA.) A seeker of herbage and of a place in which to alight was sent to a tract, and found it dried up by want of rain, and when he returned, being asked respecting it, he said, السَّنَةُ, meaning (tropical:) Drought, &c. [has befallen it]. (TA.) And it is said in a trad., اَللّٰهُمَّ أَعِنِّى عَلَى مُضَرَبِالسَّنَةِ, i. e. (tropical:) [O God, aid me against Mudar] by drought &c. (TA.) A2: It is also [used as an epithet,] applied to land (أَرْضٌ), as meaning (tropical:) Affected with drought, or barrenness; (As, S, K;) as also ↓ سَنْهَآءُ and سَنْوَآءُ. (Msb.) One says likewise, هٰذِهِ بِلَادٌ سِنِينٌ (tropical:) These are countries, or tracts, affected with drought &c.: and Et-Tirimmáh says بِمُنْخَرَقٍ تَحِنُّ الرِّيحُ فِيهِ حَنِينَ الحُلْبِ فِى البَلَدِ السِّنِينِ (tropical:) [In a gusty tract, the wind moaning therein like the moaning of the milch ewes or goats (see حَلُوبٌ) in the country affected with drought, or the countries, &c., بَلَد being regarded as a coll. gen. n. and therefore qualified by a pl., like قَوْمٌ in the phrase قَوْمٌ كَافِرُونَ]. (TA.) سَنَهْ سَنَهْ, also pronounced with teshdeed to the ن: see سَنًا, in art. سنو and سنى, last sentence.

طَعَامٌ سَنِهٌ (assumed tropical:) [Food, or wheat,] that has undergone the lapse of years; (Az, K;) as also سَنٍ. (Az, TA.) b2: See also مُتَسَنِّهٌ.

نَخْلَةٌ سَنْهَآءُ (assumed tropical:) A palm-tree that bears one year and not another: (S, K:) or a palm-tree affected by a year of drought. (S.) And سَنَةٌ سَنْهَآءُ A year in which is no herbage nor rain. (TA.) b2: See also سَنَةٌ, last sentence but one.

سُنَيْهَةٌ and سُنَيَّةٌ (dims. of سَنَةٌ), and the pl. سُنَيَّات: see سَنَةٌ, in five places: and see also سُنَيَّةٌ in art. سنو and سنى.

مُتَسَنِّهٌ, applied to bread, (S, K,) and so ↓ سَنِهٌ applied to bread and to beverage &c., (CK, but see 5, third sentence,) (assumed tropical:) Mouldy, or musty, or spoiled. (S, K.)

(سنن) - في الحديث: "إنما أُنَسىَّ لِأَسُنّ"
: أي أُدفَعُ إلا النِّسيان لأَسوقَ النَّاسَ بالهِدايةِ إلا الطريقِ المستقيمِ.
وسنَنتُ الإبلَ: سُقتُها سَوقاً شديدا: أي لأُبَيِّن لهم ما يحتاجون إليه أن يَفعَلوُا إذا عَرَض لهمِ النِّسيان.
- في حديث عمر - رضي الله عنه -: "نَهَى عن السَّلَم في السِّنِّ"
يعني الرَّقيقَ والدَّوابَّ والحَيوانَ.
وقال أبو عمرو: السِّنّ: الثَّور خاصة، والأَولُ أَولَى؛ لأن السِّنّ لجميع الحيوان. - وفي حديث عمر أيضا: "رأَيتُ أباه يستَنُّ بسَيْفهِ كما يَسْتَنُّ الجَمَل".
: أي يَمرَحِ . ويقال: فلان يَستَنُّ الريحَ والسَّيلَ إذا كان على جِهَتِهِما وممَرِّهما، واستَنَّ على وَجْه واحدٍ: أي مَضىَ.
- وفي الحديث : "أنه كان يَسْتَنّ".
الاسْتِنان: الاسْتِياك، مأخوذ من السَّنَّ.
- وفي حديث الجُمُعة وسُنَّتِها: "وأن يَسْتَنَّ".
وهو من ذلك السّنّ بالسِّواك وإمرار المِسْواك عليها.
- في كتاب البخاري عن عائشة في حديث وفاة النّبي صلى الله عليه وسلم -: "فسَنَنْتُه بها" .
: أي أجريتُها على سِنِّه وجَعلتُها مِسواكاً له، كما يقال: رأَستُه وكَبدتُه.
- في الحديث: "فقام رجلٌ قَبِيحُ السُّنَّة" .
يعني سُنَّةَ الوَجْهِ، وهي صورته، وما أقبلَ عليك منه.
وقيل: الخَدّ. قال ذو الرّمّة:
تُريكَ سُنَّةَ وجهٍ غَيرَ مُقرفةٍ
مَلْساء ليس بها خَالٌ ولا نَدَبُ  يقال: هو أَشبَهُ به سُنَّةً ومُنَّةً وأُمَّةً: أي صورةً وقُوةَ عَقْل وقَامَةً. والمَسنُون: المصَوَّر.
- وفي الحديث: "أعْطُوا السِّنَّ حظَّها"
: أي ذوات السِّنّ وهو الرَّعْي، وقد سَنّ الإِبلَ: صَقَلها بالرَّعْىِ.
- وقول على :
* ... حَدِيثٌ سِنّىِ *
هو كما يقال: طلِع الشَّمس؛ لأَنَّ "حديث" اعْتَمد على "أَنَا" المَحْذُوف وليس بخبرٍ مُقَدَّم.
- في الحديث : "استَنَّت شَرَفاً".
: أي لَجَّت في عَدْوِها.
- في الحديث: "لا يُنْقَض عَهدُهم عن سُنَّةِ ما حلٍ"
: أي لا يُنْقَض عهدهم بسَعْى ساعٍ بالنَّمِيمَة والإفسَاد، كما يقال: لا أُفسِد ما بَيْنىِ وبَيْنك بمذاهب الأَشْرار. - في حديث ابن عباس - رضي الله عنهما -: "رَمَل رسول الله صلى الله عليه وسلم وليس بِسُنَّة".
: أي أنه أَمرٌ لم يَسُنَّ فِعلَه لكافَّة الأُمَّة على معنى القُربَة كالسُّنَن التي هي عبادات، ولكنه شيءٌ فَعلَه رسول الله - صلى الله عليه وسلم - لسبب خَاصٍّ؛ وهو أنه أراد أن يُرِىَ الكُفَّارَ قُوَّةَ أصحابِه وقد يَفعَل الشَّىءَ لِمعْنًى، فيَزُولُ ذلك المعنى، ويَبْقَى الفِعلُ على حاله كقَصْر الصلاة في السَّفَر للخوف، كما قال تبارك وتعالى: {فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ} . ثم زال الخَوفُ وبَقِىَ القَصْر ليس بسُنَّة لكافَّة الأُمَّة ابتداءً، ولكن سُنَّت للصَّحابة، رضي الله عنهم، ثم بَقِيت للأُمَّة.
ولهذا يُفعَل في طوافٍ واحدٍ دون سَائِر الطَّوْفاَتِ.
- في حديث بَرْوعَ : "وكان زَوجُها سُنَّ في بئر".
: أي تَغيَّر وأَنتَن من قوله تعالى: {مِنْ حَمَإٍ مَسْنُونٍ} .
وقيل: أراد بِسُنَّ أَسِنَ، وهو أن يَدُورَ رأسُه من رِيحٍ أصابَتْه. قال الفَراءُ: أَسِن أَسَناً: إذا غُشى عليه من رِيح البِئْرِ، ويحتمل أن تكون الروايةُ أَسِنَ، فسَقَطَت الأَلِف على بعضِ الرُّواةِ.

شتو

1 شَتَا الشِّتَآءُ, aor. ـْ inf. n. شتو [app. شُتُوٌّ, The winter commenced: like as one says, رَبَعَ الرَّبِيعُ, inf. n. رُبُوعٌ]. (TA.) b2: And شَتَا اليَوْمُ, aor. as above, The day was, or became, intensely cold. (Msb.) b3: And شَتَا بِهِ, (K,) and شَتَوْتُ بِهِ, (S,) and شَتَوْنَا بِهِ, aor. as above, inf. n. شَتْوٌ, (Msb,) He, and I, and we, remained, stayed, dwelt, or abode, (S, Msb, K,) during the شِتَآء [or winter, &c.], (S,) or during a شِتَآء, (Msb, K,) in it, (S, Msb, K,) namely, a place, (S, Msb,) or a country or town; (K;) as also ↓ شتّى, (K,) inf. n. تَشْتِيَةٌ; (TA;) and ↓ تشتّى, (S, K,) said by Az to be from الشِّتَآءُ, like تَصَيَّفَ from الصَّيْفُ: (TA:) [and all are also app. trans. in this sense without a prep.:] or, as some say, شَتَا الصَّيَّانَ means he re-mained, stayed, dwelt, or abode, in the صَمَّان [q. v., meaning a particular place and also a particular sort of place,] in the شِتَآء; and ↓ تَشَتَّاهَا, he pastured [his cattle] therein in the شِتَآء. (TA.) b4: And شَتَا القَوْمُ, (K,) aor. as above, (TA,) The people, or party, experienced drought, or barrenness, or dearth, in the شِتَآء; as also ↓ أَشْتَوْا. (K.) b5: See also 4.

A2: شَتِىَ, like رَضِىَ [in measure], He was smitten by the شِتَآء. (IKtt, TA.) 2 شتّى, inf. n. تَشْتِيَةٌ: see 1. b2: One says also, هٰذَا الشَّىْءُ يُشَتِّينِى This thing will suffice me for my شِتَآء [or winter, &c.]. (S.) 3 عَامَلَهُ مُشَاتَاةً (S, K) and شِتَآءً (K) [He bargained with him for work by, or for, the season called شِتَآء]; and in like manner, اِسْتَأْجَرَهُ [He hired him, or took him as a hireling]: (TA:) from الشِّتَآءُ [i. e. the subst.]; (S;) like مُــرَابَعَةً

from الرَّبِيعُ, &c.: (TA in art. ربع:) شِتَآءً being here in the accus. case as an inf. n., not as an adv. n. [of time]. (TA.) 4 أَشْتَوْا, (S, K,) and أَشْتَيْنَا, (Msb,) They, and we, entered the [season called] شِتَآء; (S, Msb, K;) and ↓ شَتَوْنَا signifies the same as اشتينا in this sense. (Ham p. 117.) b2: See also 1, near the end.5 تَشَتَّوَ see the first paragraph, in two places.

شَتًا A rough, or rugged, place. (K.) b2: and The صَدْر [i. e. higher, or upper, part, or front, or fore part,] of a valley. (Az, K.) شَتْوَةٌ: see شِتَآءٌ, in three places.

شَتْوِىٌّ and شَتَوِىٌّ, (S, Msb, K,) like خَرْفِىٌّ and خَرَفِىٌّ, (S,) [signifying Of, or relating to, the season called شِتَآء,] are rel. ns. of شِتَآءٌ (S, Msb, K) regarded as pl. of شَتْوَةٌ: (Msb:) or it may be that they formed the rel. n. from شَتْوَةٌ, and discarded that of شِتَآءٌ; as is said in the M: (TA:) or those who regard شِتَآءٌ as a sing. make its rel. n. to be ↓ شِتَائِىٌّ and ↓ شِتَاوِىٌّ. (Msb, TA.) b2: الشَّتَوِىُّ, (S, K,) thus with fet-h to the ش and ت, (K,) signifies also The rain of the [season called]

شِتَآء; and so ↓ الشَّتِىُّ; (S, K;) the latter occurring in a verse (S, TA) of En-Nemir Ibn-Towlab. (TA.) [See the latter of the tables inserted voce زَمَنٌ; and see also نَوْءٌ.] b3: Also The increase, or offspring, (نِتَاج,) of sheep and goats in the [season called] رَبِيع [by which is here meant the season called الرَّبِيعُ الأَوَّلُ and رَبِيعُ الكَلَأِ, commencing in January and ending in March: see the former of the two tables mentioned above]: (Aboo-Nasr, TA voce صَفَرِىٌّ [q. v.]:) [and in like manner, of camels; for] شَتْوِىٌّ and شَتَوِىٌّ and ↓ شَتِىٌّ are applied to the young camel brought forth by her that is termed ↓ مُشْتٍ, meaning مُرْبِعٌ [i. e. that brings forth in the (season called) رَبِيع]. (TA.) شِتَآءٌ a word of well-known meaning [in the sense in which it is most commonly used, i. e. Winter]; (S;) one of the quarters [of the circle] of the seasons; (K;) and ↓ شَاتَاةٌ signifies the same; (Sgh, K;) [and so does ↓ شَتِيَّةٌ; (see an ex. voce رِبْعِىٌّ;)] and so does ↓ مَشْتَاةٌ: (Msb, TA:) [also the half-year commencing at the autumnal equinox:] ISk says, السَّنَةُ is with the Arabs a name for twelve months: then they divided it into two halves, and commenced the سَنَة [or year] at the commencement of the شِتَآء

because this word is masc. and the word صَيْف [meaning in this case the “ half-year commencing at the vernal equinox ”] is fem.: then they divided the شِتَآء into two halves; the شتوى being the former; and the ربيع, the latter; [but this is a manifest mistake, probably attributable to a copyist; for, as is well known, the former half is called the رَبِيع; and the latter, the شِتَآء or ↓ شَتْوَة;] each consisting of three months; and in like manner the صَيْف and the قَيْظ consist, each, of three months: (TA:) also one of the six seasons into which the year is divided, each whereof consists of two months; namely, the season [commencing in November and ending in January,] next after that called الخَرِيفُ: (S and K voce رَبِيعٌ: [see this word; and see, again, the former of the two tables mentioned above:]) accord. to Mbr, (S,) شِتَآءٌ is pl. of ↓ شَتْوَةٌ; (S, Msb, K;) it is said to be so by IF on the authority of Kh, and by some on the authority of Fr or some other: or شِتَآءٌ and ↓ شَتْوَةٌ signify the same, (K,) as is said in the M; (TA;) [i. e.] some say that الشِّتَآءُ is a proper name for the quarter [&c.]: (Msb:) the pl. is أَشْتِيَةٌ, (S, Msb, K,) i. e. pl. of شِتَآءٌ, (S, Msb,) because أَفْعِلَةٌ, as pl. of فِعَالٌ, is peculiar to a masc. [noun]; (Msb;) and شُتِىٌّ also, (K, TA,) originally أُشْتُوىٌ [a mistake for شُتُوىٌ], written in the Tekmileh شِتِىٌّ, as on the authority of Fr.: (TA:) the pl. of its syn. ↓ مَشْتَاةٌ is مَشَاتٍ. (Msb.) b2: Also, i. e. شِتَآءٌ, Hail, syn. بَرَدٌ, (K, TA, [in the CK بَرْدٌ,]) that falls from the sky. (TA.) b3: And Drought, or dearth: (K, and Ham pp. 117 and 150:) this meaning being assigned to the شتآء exclusively of the صَيْف because in it the people keep to the tents, not going forth to seek after herbage. (TA.) شَتِىٌّ: see شَتْوِىٌّ, in two places.

شَتِيَّةٌ: see شِتَآءٌ [with which it is syn.].

شِتَائِىٌّ and شِتَاوِىٌّ: see شَتْوِىٌّ.

شَاتٍ Entering the شِتَآء, which, with them, [i. e. the Arabs, and app. in this case,] means [a season of] drought, or dearth. (Ham pp. 149-50.) b2: يَوْمٌ شَاتٍ A day intensely cold: (Msb:) or a day in which is بَرَد [i. e. hail (accord. to the CK بَرْد)]; and in like manner غَدَاةٌ شَاتِيَةٌ [a morning in which is hail]. (K, TA.) شَاتَاةٌ: see its syn. شِتَآءٌ.

مَشْتًى The place [in which one resides, stays, dwells, or abides, during the season] of the شِتَآء

[or winter, &c.]; as also ↓ مَشْتَاةٌ: (K:) pl. مَشَاتٍ. (TA.) مُشْتٍ: see شَتْوِىٌّ, last sentence. b2: It is said in a trad., as some relate it, وَالنَّاسُ مُرْمِلُونَ مُشْتُونَ, meaning The people being in a state of straitness, or dearth, and hunger, and paucity of milk: but IAth says that the reading commonly known is مُسْنِتُونَ. (TA.) مَشْتَاةٌ: see شِتَآءٌ, in two places: b2: and مَشْتًى.

قط

1 قَطَّهُ, aor. ـُ (S, M,) inf. n. قَطٌّ, (M, K,) He cut it, in a general sense: (M, K:) or he cut it, meaning a hard thing, such as a حُقّة [or box], (Lth, M, K,) and the like, (M,) in a good form, or fashion, like as a man cuts a reed upon a bone; (Lth;) and ↓ تَقْطِيطٌ, also, [inf. n. of قطّطهُ,] signifies the cutting a حُقَّة, (K, TA,) and making it even: (TA:) or قَطَّهُ signifies he cut it breadthwise, across, or crosswise; (S, M, O, K;) he so separated it; (Kh, S;) opposed to قَدَّهُ, (S, TA,) which signifies he cut it in halves lengthwise, like as one cuts a strap or thong: (TA:) and ↓ اقتطّهُ signifies the same. (M, K. *) You say, قَطَّ القَلَمَ, (S, Msb,) aor. as above, (K,) and so the inf. n., (Msb,) He nibbed the reed for writing; cut off its head breadthwise, across, or crosswise. (S, * Msb.) And قَطَّ البَيْطَارُ حَافِرَ الدَّابَّةِ The farrier pared, and made even, the hoof of the beast of carriage. (TA.) A2: قَططَ الشَّعَرُ, (S, M, K,) with the reduplication made manifest, (S, M,) and قَطَّ, aor. ـَ (M, Msb, K,) and, of the latter, يَقُطُّ also, [contr. to the general rule,] (Msb,) inf. n., of the former, قَطٌّ, (M, TA,) which is extr., (M,) and of the latter, (M, TA,) قَطَطٌ and قَطَاطَةٌ, (M, K,) The hair was, or became, [frizzled, or] very crisp, very curly, or much twisted, and contracted: (S, * Msb:) or like that of the زَنْجِىّ: (Msb:) or crisp, curly, or twisted, and contracted, and short. (M, K.) A3: قَطَّ السِّعْرُ, (S, M, Msb, K,) aor. ـِ (S, K,) with kesr, (S, TA,) or يَقُطُّ, (M, Msb,) the verb being co-ordinate to قَتَلَ, [contr. to the general rule,] (Msb) inf. n. قَطٌّ (S, M, Msb, K) and قُطُوطٌ; (M, K;) as also قُطَّ, with damm; (Fr, K;) The price was, or became, dear, (S, M, Msb, K,) and high: (Msb:) Sh thought this explanation to be wrong, and the meaning to be the price flagged; but Az says, that in this he was mistaken. (TA.) b2: قَطَّ اللّٰهُ السِّعْرَ God made the price to be, or become, dear. (Fr. TA.) 2 قَطَّّ see 1, first sentence.7 انقطّ quasi-pass. of قَطَّهُ as explained in the first sentence of this art.; It was, or became, cut; &c.; and so ↓ اقتطّ. (M, TA.) 8 إِقْتَطَ3َ see 1, first sentence: and see also 7.

R. Q. 1 قَطْقَطَتِ السَّمَآءُ The sky let fall rain, (Az, S, M,) or hail, (M,) such as is termed قِطْقِطٌ: (Az, S, M:) or the sky rained. (K.) قَطْ, signifying حَسْبُ, [explained in exs. here following,] (Lth, S, M, Msb, Mughnee, K,) i. e., (S,) denoting the being satisfied, or content, (Sb, S, M, Msb,) with a thing, (Msb,) is thus written, with fet-h to the ق, and with the ط quiescent, (Sb, S, M, Msb, * Mughnee,) like عَنْ; (K;) and also, (Sb, M, K,) sometimes, (Sb, M,) ↓ قَطٍ, (Sb, M, K,) with tenween, mejroor; (K;) and ↓ قَطِى [distinguished from قَطِى in the next sentence]; (Sb, M, K;) but the term “ mejroor ” is here used contr. to the rules of grammar, as it denotes that قط is decl., whereas it is not. (MF.) It is used as a prefixed noun: you say, قَطْكَ هٰذَا الشَّىْءُ Thy sufficiency [meaning sufficient for thee] is this thing; syn. حَسْبُكَ; (Lth, S, Mughnee; *) and like it is قَدْ: (Lth:) and you also say, using it as a prefixed n., قَطْنِى My sufficiency; syn. حَسْبِى; (Lth, S, * Mughnee;) like قَدْنِى; introducing ن, (Lth, S, TA,) as in عَنِّى and مِنِّى and لَدُنِّى, contr. to rule, for the reason which has been explained in treating of قَدْ, (S, TA,) to preserve the original quiescence of the ط; (Mughnee;) and قَطِى; (S, Msb, Mughnee;) and ↓ قَطِ; (S;) and ↓ قَطَاطِ, (S, M, K,) like قَطَامِ, (S, K,) indecl.; (M;) as signifying حَسْبِى: (S, M, Msb, Mughnee, K:) and, as is said in the Moo'ab, قَطْ عَبْدِ اللّٰهِ دِرْهَمٌ The sufficiency of 'Abd-Allah is a dirhem; [and the like is said by Lth and in the Mughnee;] pausing upon the ط, and making قط to govern a gen. case [as it does virtually in the preceding instances]; and the Basrees say, that this is the right mode, as meaning the like of حَسْبُ زَيْدٍ

دِرْهَمٌ and كَفْىَ زَيْدٍ دِرْهَمٌ: (K:) or some say قَطْ, with jezm; and some say ↓ قَطُ, making it inded. with damm for its termination; each governing what follows it in the gen. case. (M.) b2: It is also a verbal noun, signifying يَكْفِى [It suffices, or will suffice; or it is, or will be, sufficient]; and when this is the case, you say, قَطْنِى, (Mughnee, K,) like as you say, يَكْفِينِى [It suffices me, or will suffice me]; (Mughnee;) or كَفَانِى [which means, emphatically, it suffices me], accord. to the Koofees; (Lth;) which is also allowable when قَطْ is equivalent to حَسْبُ [as we have observed above]: (Mughnee:) and you say also, قَطْكَ, meaning كَفَاكَ [emphatically It suffices thee]: and قَطِى, meaning كَفَانِى [emphatically It suffices me]: (K:) so in the copies of the K; [in the CK, erroneously, قَطَّنِى;] but [it seems that it should be قَطْنِى; for] it is said in the Mughnee and its Expositions, that in this last case the addition of the ن is indispensable: (MF:) and some say, قَطْ عَبْدَ اللّٰهِ دِرْهَمٌ [A dirhem suffices, or will suffice, 'Abd-Allah (in the CK, erroneously, قَطُّ)]; making it to govern the accus. case [as it does virtually in preceding instances]: and some add ن, saying, عَبْدَ اللّٰهِ دِرْهَمٌ ↓ قَطْنُ [meaning the same]: (Lth, K:) [hence,] some say, that [قَطْن in] قَطْنِى is a word originally thus formed without any augmentation, like [حَسْب in] حَسْبِى; (M;) [but J says,] if the ن in قَطْنِى belonged to the root of the word, they had said قَطْنُكَ, which is not known. (S.) b3: It is also syn. with حَسْبُ in the phrase مَا رَأَيْتُهُ إِلَّا مَرَّةً وَاحِدَةً فَقَطٌ [I have not seen him, or it, save once, and that was a thing sufficient or that was enough]: (S, Msb: *) or, as is said in the Mutowwel, قَطْ in فَقَطْ is a verbal noun, meaning abstain thou [from further questioning, or the like], as though it were the complement of a condition suppressed [such as “ the case being so ”]: or, as is said in the Mesáïl of Ibn-Es-Seed, the ف is properly prefixed because the meaning is and I was satisfied, or content, therewith; so that the ف is a conjunction: (from a marginal note in a copy of the Mughnee:) [it therefore virtually signifies and no more; or only; and thus it may often be rendered: and this explains what here follows:] when قَط is used to denote paucity, (M, K,) which is said by El-Hareeree, in the Durrah, to be only in negative phrases, (MF,) it is [written قَطْ,] with jezm, (M, K,) and without teshdeed: (M:) you say, مَا عِنْدَكَ إِلَّا هٰذَا قَطْ [which may be rendered Thou hast not save this only]: but when it is followed by a conjunctive ا, it is with kesr; [as in the saying,] مَا عَلِمْتُ إِلَّا هٰذَا قَطِ اليَوْمَ [virtually mean-ing I knew not, or, emphatically, know not, save this only, to-day]: (K:) and also, (K,) when thus using it, (M,) you say, مَا لَهُ إِلَّا عَشَرَةٌ قَطْ يَافَتَى [likewise virtually meaning He has not save ten only, O young man], without teshdeed, and with jezm; and ↓ قَطِّ, with teshdeed and khafd; (Lh, M, K;) the kesreh of the latter, in a case of this kind, being to distinguish the قَطّ which denotes [paucity of] number from قَطُّ, which denotes time. (Lth.) A2: See also قَطُّ, first sentence.

قُطْ: see قَطُّ.

قَطُ: see قَطْ: A2: and see also قَطُّ.

قَطِ: see قَطْ.

قُطُ: see قَطُّ.

قَطٍ: see قَطْ.

قَطَّ: see قَطُّ.

قَطُّ is an adv. noun, (Mughnee,) [generally] denoting time, (S, M, Mughnee,) or past time, (Msb, K,) used to include all past time; (Lth, Mughnee;) as also ↓ قُطُّ, (S, M, Mughnee, K,) the former vowel being assimilated to the latter; (S, Mughnee;) and ↓ قَطُ, (S, M, Mughnee, K,) and ↓ قُطُ; (S, Mughnee, * K;) and some say ↓ قَطْ, (S, Mughnee,) whence قَطُ is formed, by making its termination similar to that of the primary form قَطُّ, to show its origin; (S, M;) or this would be better than قَطُ; (M;) and ↓ قُطْ, (S, M, Mughnee, *) like مُذْ, which is rare: (S, M:) of all these, the first is the most chaste: (Mughnee:) when time is meant by it, it is always with refa, without tenween: (K:) or one says also ↓ قَطِّ, (M, Mughnee, K,) with kesr and teshdeed to the ط, (M, K,) accord. to IAar; (M;) and ↓ قَطَّ, with fet-h and teshdeed to the ط; (M, * K;) as well as with damm to the ط without teshdeed. (K [in some copies of which is here added, “and with refa to the ط; ” to which is further added in the CK, “without teshdeed: ” but I find two copies without any addition of this redundant kind: for by “ refa ” is here meant, as in a former instance, “damm; ”

though improperly, as the word is indecl.]) Yousay, مَا رَأَيْتُهُ قَطُّ &c. [I have not seen him, or it, ever, or hitherto]; (S, M, K;) and مَا فَعَلْتُهُ قَطَّ [I have not done it ever, or hitherto]; (Msb, Mughnee;) i. e., in the time that is past; (Msb, K;) or in what has been cut off of my life; (Mughnee, K;) its derivation being from قَطَطْتُ meaning “ I cut; ” for the past is cut off from the present and the future; and it is indecl. because it implies the meaning of مُذْ and إِلَى; its meaning being مُذْ أَنْ خُلِقْتُ إِلَى الآنَ [since my being created until now]; and with a vowel for its termination to prevent the occurrence of two quiescent letters together; (Mughnee;) and it is with refa [meaning damm for its termination] because it is like قَبْلُ and بَعْدُ: (Lth:) accord. to Ks, (S,) قَطُّ is a contraction of قَطَطُ: (S, M:) Sb says, that it denotes الإِنْتِهَآء; [app. meaning that it signifies abstain thou from further questioning, or the like; for El-Hareeree says, in the Durrah, that قَطُّ and قَطْ both signify the same as حَسْبُ;] and that it is indecl., with damm for its termination, like حَسْبُ. (M.) You say also, مَا فَعَلْتُ هٰذَا قَطْ وَلَا قَطُّ [app. meaning I have not done this alone, nor ever]: (K, TA: [in the CK قَطُّ ولا قُطُ, but]) the former قط is with jezm to the ط, and the latter is with teshdeed and damm to the ط. (TA.) And يَا فَتَى ↓ مَا زَالَ عَلَى هٰذَا مُذْ قُطَّ [He, or it, has not ceased to be after this manner during all past time, O young man]; with damm to the ق, and with teshdeed. (Lh, M.) It is used only in negative phrases relating to past time; the saying of the vulgar لَا أَفْعَلُهُ قَطُّ [meaning I will not do it ever] being incorrect; (Mughnee, K; [in the CK قَطُ]) for with respect to the future you say عَوْضُ (TA) [or أَبَدًا]: or it is mostly so used, accord. to Ibn-Málik: (MF:) but it occurs after an affirmative phrase in places in El-Bukháree, (K,) in his Saheeh; (TA;) for ex., أَطْوَلُ صَلَاةٍ صَلَّيْتُهَا قَطُّ [The longest prayer which I have prayed ever]: and in the Sunan of Aboo-Dawood; تَوَضَّأَ ثَلَاثًا قَطُّ [He performed the وُضُوْء three times ever]: and Ibn-Málik asserts it to be right, and says that it is one of the things which have been unperceived by many of the grammarians: (K:) El-Karmánee, however, interprets these instances as though they were negative. (TA.) قَطِّ: see قَطْ, near the end of the paragraph: A2: and see also قَطُّ, in the first sentence.

قُطُّ: see قَطُّ, in two places.

شَعَرٌ قَطٌّ, and ↓ قَطَطٌ, (M, Msb, K,) and ↓ قَطِطٌ, (TA,) Crisp, curly, or twisted and contracted, and short, hair: (M, K:) or hair that is very crisp, very curly, or much twisted and contracted: or, accord. to the T, ↓ قَطَطٌ meanshair of the زَنْجِىّ: (Msb:) or you say, ↓ جَعْدٌ قَطَطٌ, meaning very crisp, very curly, or much twisted and contracted. (S.) b2: رَجُلٌ قَطٌّ, and ↓ قَطَطٌ, (Msb,) or رَجُلٌ قَطُّ الشَّعَرِ, and ↓ قَطَطُ الشَّعَرِ, (S, M, K,) A man whose hair is crisp, curly, or twisted and contracted, and short: (M, K:) or whose hair is very crisp, very curly, or much twisted and contracted; (S, * Msb;) as also ↓ قِطَاطٌ: (K: accord. to some copies; but accord. to other copies, as a pl. in this sense: [the reading of the latter is more probably correct, and is that of the TA:]) or beautifully crisp or curly or twisted and contracted: (TA:) the pl. [of قَطٌّ] is أَقْطَاطٌ [a pl. of pauc.] and قَطُّونَ and قِطَاطٌ; and [of ↓ قَطَطٌ] قَطَطُونَ: (M, K:) the epithet applied to a woman is قَطَّةٌ, and ↓ قَطَطٌ without ة. (M, Msb.) A2: See also ↓ قَاطٌّ.

قِطٌّ A slice cut off (شَقِيقَةٌ), of a melon or other thing. (A, TA.) b2: (tropical:) A portion, share, or lot, (M, A, Msb, K,) of gifts, (A, TA,) &c. (TA.) Hence the saying in the Kur, [xxxviii. 15,] رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الحِسَابِ (tropical:) [O our Lord, hasten to us our portion before the day of reckoning]: accord. to some, our portion of punishment: but accord. to Sa'eed Ibn-Jubeyr, it means, of Paradise. (TA.) b3: (assumed tropical:) A writing; (Fr, S, Msb;) [such as that of a man's works;] and hence, accord. to Fr, the words of the Kur cited above; those words being said in derision: (TA:) or a writing of reckoning: (M, K:) or a written obligation: (M:) or it signifies also a written obligation binding one to give a gift or present; (S, K, TA;) and hence the saying in the Kur cited above: (S:) pl. قُطُوطٌ: (S, M, Msb, K:) which Az explains as meaning gifts, and stipends; so called because they were issued written in the form of notes and statements of obligation upon cut pieces of paper or the like. (TA.) b4: (assumed tropical:) An hour, or a portion, (سَاعَة,) of the night. (M, K.) You say مَضَى قِطٌّ مِنَ اللَّيْلِ (assumed tropical:) [An hour, or a portion, of the night passed]. (Th, M.) A2: A male cat: (S, M, Msb, K:) the female is called قِطَّةٌ: (Lth, S, M, Msb:) Kr disallowed this latter; and IDrd says, I do not think it to be genuine Arabic; (M;) but to this it is objected that it occurs in traditions: (MF:) the pl. is قِطَاطٌ (S, M, Msb, K) and قِطَطَةٌ, (M, K,) or قِطَطٌ. (Msb.) قَطَطٌ: see قَطٌّ, throughout.

قَطِطٌ: see قَطٌّ.

قِطَّةٌ [A mode, or manner, of cutting a thing, such as the extremity of the nib of a writingreed]: see an ex. voce سِنٌّ (near the end of the paragraph).

قَطْنُ: see قَطْ.

قَطِى: see قَطْ.

قَطَاطِ: see قَطْ.

قِطَاطٌ: see قَطٌّ.

قَطَّاطٌ A خَرَّاط [q. v.] who makes [the small boxes of wood or the like called] حُقَق [pl. of حُقَّة]. (S, O, K.) [See 1, first sentence.]

قِطْقِطٌ Small rain; (M, K;) resembling شَذْر [q. v.]: (M:) or the smallest of rain; the next above which is termed رَذَادٌ; the next above this, طَشٌّ; [but see this last term;] the next above this, بَغْشٌ; and the next above this, غَبْيَةٌ: (Az, S:) or rain falling continuously, in large drops: (Lth, K:) or hail: (K:) or small hail, (M, O, K,) which is imagined to be hail or rain. (O.) سعْرٌ قَاطٌّ A dear price; as also ↓ مَقْطُوطٌ, (M, K,) and ↓ قَطٌّ, (K,) and ↓ قَاطِطٌ. (IAar, K.) You say, وَرَدْنَا أَرْضًا قَاطًّا سِعْرُهَا We arrived at a land of dear prices. (S, TA.) قَاطِطٌ: see قَاطٌّ.

مَقَطٌّ [in the CK erroneously مِقَطّ] The place of ending of the extremities of the ribs of a horse: (M, K:) or the extremity of the rib, projecting over the belly: (K in art. شرسف:) or the place of ending of the ribs of a horse: (TA:) مَقَاطُّ [is the pl., signifying, as explained in the S, in art. شرسف, the extremities of the ribs, projecting over the belly: or it] signifies the two extremities of the belly of a horse, whereof one is at the sternum (القَصّ), and the other at the pubes. (En-Nadr.) مِقَطَّةٌ The thing upon which the reed for writing is nibbed; (S;) [generally made of bone or ivory;] a small bone upon which the writer nibs his reeds for writing; (K;) a small bone which is found with the sellers of paper, upon which they cut the extremities of the reeds for writing. (Lth.) مَقْطُوطٌ: see قَاطّ.

سَمَآءٌ مُقَطْقِطَةٌ A sky letting fall rain such as is called قِطْقِطٌ. (Az, S.)

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.)