سطو

1 سَطَا بِهِ (S, M, Msb, K, &c.) and عَلَيْهِ (M, Msb, K,) aor. ـْ (Msb,) inf. n. سَطْوٌ (S, M, Msb, K) and سَطْوَةٌ, (M, Msb, K,) or the latter is an inf. n. un., (S,) He sprang, or rushed, upon him; made an assault, or attack, upon him; syn. صَالَ: (M, K:) he sprang upon him and seized him violently or laid violent hands upon him: (Bd in xxii. 71:) he seized him violently with uplifted hand: (Er-Rághib, TA:) he overbore him, overpowered him, or subdued him, (قَهَرَهُ, Lth, S, Msb, K, or تَطَاوَلَ عَلَيْهِ, T, TA,) by seizing him violently, or laying violent hands upon him, (Lth, S, K,) and abased him; or he seized him with great violence: (Msb:) or he stretched forth his hand to him [to seize him]. (Th, M, TA.) And in like manner, (M,) one says of a stallion [camel], يَسْطُو عَلَى طَرُوقَتِهِ [He springs, or rushes, upon, or he overbears, the she-camel that he covers]. (S, M. *) b2: سَطَا عَلَى

النَّاقَةِ, (S, M, K,) and الفَرَسِ, inf. n. سَطْوٌ and سُطُوٌّ, (M,) He (the pastor) put his hand into the رَحِم [or vulva] of the she-camel, (S, M, K,) and of the mare, (M,) to extract, (S, K,) or and extracted, (M,) the sperma of the stallion: (S, M, K:) when this is not extracted, the she-camel does not conceive: (S:) or this is done when she has been leaped by a stallion of low race; or when the sperma is bad, and she has not conceived in consequence of it. (M.) And He extracted from her (i. e. a she-camel, TA) the fœtus, dead: (M, TA:) and مَسَطَ signifies “ he extracted the sperma of the stallion: ” thus Az distinguishes between the two verbs. (TA.) Accord. to IAar, one says, سَطَا عَلَى الحَامِلِ, and سَاطَ, which is formed by transposition, meaning He extracted the fœtus, or young one, of the pregnant female. (TA.) And A'Obeyd mentions السَّطْوُ as used in relation to a woman: it is said in a trad. of El-Hasan, لَا بَأْسَ أَنْ يَسْطُوَ الرَّجُلُ عَلَى المَرْأَةِ [There is, or will be, no harm in the man's extracting the fœtus of the woman]; (M, TA;) which Lth explains by saying, when her child sticks fast in her belly, dead, it may be extracted [by him] when fear is entertained for her and a woman is not found to do this. (TA.) b3: سَطَا said of a horse, (M, K,) inf. n. سَطْوٌ, (M,) He went at random, heedlessly, or in a headlong manner, not obeying guidance. (M, K.) b4: Also, said of a horse, He went with wide step: (S, M, K:) or raised his tail in running; the doing of which is approved. (M.) b5: Also (tropical:) It was, or became, abundant, or copious; said of water. (S, M, Msb, K, TA.) b6: And (tropical:) He tasted food; (K, TA;) and took it with the hand, or with the extended hand. (TA.) b7: And i. q. عَاقَبَ [app. as meaning He punished: see سَطْوَةٌ, below]. (M, TA.) b8: And سَطَاهَا He compressed her; [and so سَطَأَهَا and شَطَأَهَا;] on the authority of Aboo-Sa'eed. (TA.) 3 ساطاهُ, (K,) inf. n. مُسَاطَاةٌ, (TA,) He treated him with hardness, severity, or rigour: (K, TA:) so says Az, on the authority of IAar. (TA.) b2: And He treated him with gentleness, or tenderness. (IAar, T, TA.) Thus it has two contr. significations. (TA.) سَطْوَةٌ [as a simple subst., or] as an inf. n. un., has for its pl. سَطَوَاتٌ. (S.) It signifies [A spring, or rush; or an assault, or attack: &c.: (see 1, first sentence:) impetuosity in war or battle:] a reviling: a beating: and punishment, or chastisement; as in the saying, اِتَّقِ سَطْوَتَهُ [Guard thyself against his punishment, or chastisement; or it may mean in this phrase, his violence, or impetuosity]. (TA.) سَاطٍ [act. part. n. of 1, Springing, or rushing; making an assault, or attack: &c. b2: Hence,] applied to a horse, That springs, or rushes, upon other horses, and stands upon his hind legs and attacks with his fore legs: (T, TA: [in the Ham p. 383, and raises his fore legs:]) or a horse wide in step: (As, S, M, K:) or that attacks other horses: (S:) or that raises his tail in his running; (S, M, K;) the doing of which is approved. (M.) b3: And A stallion-camel excited by lust, and going forth from camels to other camels (S, K) in consequence thereof. (S.) b4: And What is tall, or long, (K, TA,) of camels &c. (TA.) b5: الأَيْدِى السَّوَاطِى The hands that reach, or take, or take hold of, a thing. (TA.)

سطو
: (و ( {سَطَا عَلَيْهِ وَبِه) ؛ واقْتَصَر الجَوهرِيُّ على الثانيةِ؛ (} سَطْواً! وسَطْوَةً) ؛ واقْتَصَر الجوهرِيُّ على الأُولى، (صالَ) ؛ كَمَا فِي المُحْكم.
وَفِي التَّهذيبِ: سَطَا على فلانٍ تَطَاولَ. (أَو قَهَرَ بالبَطْشِ) ؛ نقلَهُ الجوهريُّ وَهُوَ قَوْل اللَّيْث.
وَفِي المُفْردات: {السَّطْوُ البَطْشُ برَفْع اليَدِ. يُقَال سَطَاية؛ وَمِنْه قَوْله تَعَالَى: {يكادُونَ} يَسْطونَ بالذين يَتْلُون عَلَيْهِم آياتِنا} .
قَالَ ابنُ سِيدَه: يَعْني مُشْركي أَهْلِ مكَّة، كَانُوا إِذا سَمعُوا مُسْلماً يقْرأُ القُرْآن كادُوا يَسْطونَ بِهِ.
وَقَالَ ثَعْلَب: مَعْناه يبْسُطونَ إِلَيْهِم أَيْديَهُم.
(و) مِن المجازِ: سَطا (الماءُ) إِذا (كَثُرَ) وزخرَ، كَذلكَ طَغَى.
(و) مِن المجازِ: سَطا (الطَّعامَ) أَي (ذَاقَهُ) وتَناوَلَه.
(و) سَطا (الفَرَسُ: أَبْعَدَ الخَطْوَ) ، هَكَذَا هُوَ بخطِّ أَبي سَهْلٍ الهَرَويّ فِي نسخةِ الصِّحاحِ، وَفِي بعضِها: أَبْعَدَ الخَطْوَةَ.
(و) سَطا (الرَّاعِي على النَّاقَةِ) ؛ كَمَا فِي الصِّحاحِ، والفَرَسِ أَيْضاً كَمَا فِي المُحْكَم؛ إِذا (أَدْخَلَ يَدَهُ فِي رَحِمِها ليخْرِجَ مَا فِيهَا مِن) الوَثْرِ وَهُوَ (ماءُ الفَحْلِ) ، وَإِذا لم يخرُجْ لم تَلْقَح النَّاقَةُ، كَمَا فِي الصِّحاحِ.
وَفِي المُحْكم: وذلكَ إِذا نَزَا عَلَيْهَا فحلٌ لئِيمٌ أَو كانَ الماءُ فاسِداً لَا يُلْقَحُ عَنهُ. وذَكَرَ مِن مَصادِرِه: السَّطْو {والسُّطُوّ، كعُلُوَ.
(و) قيلَ: سَطا (الفَرَسُ: رَكِبَ رأْسَه فِي السَّيْرِ؛ كَذَا فِي المُحْكم.
(} وسَاطَاهُ) {مُساطاةً: (شدَّدَ عَلَيْهِ) ؛ نقَلَه الأزهريُّ عَن ابنِ الأَعرابيّ.
(} والسَّاطِي) من الخَيْلِ: (الفَرَسُ البَعيدُ الخَطْوِ) .
وَفِي الصِّحاحِ: البَعيدُ الشَّحْوَةِ، وَهِي الخَطْوةُ؛ قالَهُ الأصمعيُّ.
وَفِي التَّهذيب: قيلَ إنَّما سُمِّي الفَرَسُ {ساطِياً لأنَّه} يَسْطو على سائِرِ الخَيْلِ ويقومُ على رِجْلَيْه! ويَسْطُو بيَدَيْه.
(و) فِي الصِّحاحِ: ويقالُ هُوَ (الَّذِي يَرْفَعُ ذَنَبَهُ فِي حُضْرِهِ) ، أَي عَدْوِهِ؛ زادَ ابنُ سِيدَه: وَهُوَ مَحْمودٌ؛ وأَنْشَدَ:
وأَقْدَر مُشْرِف الصَّهَواتِ {سَاطٍ
كُمَيْت لَا أَحَقّ وَلَا شَئِيتُوأَنْشد الأزْهرِيُّ لرُؤْبة:
غمر اليَدِيْنِ بالجِرَاءِ} سَاطِي (و) {السَّاطِي: (الفَحْلُ المُغْتَلِمُ) الَّذِي (يَخْرُجُ مِن إِبِلٍ إِلَى إِبِلٍ) ، نقَلَه الجوهريُّ عَن أَبي عَمْروٍ؛ وأَنْشَدَ:
هامَتُه مثلُ الفَنِيقِ السّاطِي (و) السَّاطِي: (الطَّويلُ) مِن الإِبِلِ وغيرِها.
وممَّا يُسْتدركُ عَلَيْهِ:
} سَطا {سَطْواً: عاقَبَ.
وأَميرٌ ذُو} سَطْوةٍ: أَي شَتْمٍ وضَرْبٍ. ويقالُ: اتَّقِ {سَطْوَتَه، أَي أَخْذَتَه.
وَفِي الصِّحاحِ:} السَّطْوَةُ: المرَّةُ الواحِدَةُ، والجَمْعُ {السَّطَواتُ.
والفَحْلُ} يَسْطُو على طَرُوقَتِه.
{وسَطا الرَّاعِي على ناقَتِه: أَخْرَجَ مِنْهَا الوَلَدَ مَيِّتاً؛ ومَسَطَ إِذا اسْتَخْرَجَ ماءَ الفَحْل؛ هَكَذَا فَرَّقَ بَيْنهما الأزْهرِيُّ.
وَقَالَ ابنُ الأَعْرابيِّ: سَطَا على الحامِلِ وسَاطَ، مَقْلوبٌ، إِذا أَخْرَجَ وَلَدَها.
وحكَى أَبو عُبيدٍ السَّطْو فِي المرْأَةِ؛ وَمِنْه حديثُ الحَسَنِ: (لَا بأْسَ أنْ} يَسْطُوَ الرَّجُلُ على المرأَةِ) .
وفسَّرَه الليْثُ فقالَ: إِذا نَشِبَ وَلَدُها فِي بَطْنِها ميِّتاً فيُسْتَخْرَج، أَي إِذا خِيفَ عَلَيْهَا، وَلم تُوجَدِ امْرأَةٌ تَفْعَل ذلكَ؛ قالَ رُؤْبة:
إِن كنتَ فِي أَمْرِك فِي شماسِ
{فاسْطُ على آلِكَ} سَطْوَ الماسِي والأيدِي {السَّواطِي: الَّتِي تَتَناوَلُ الشيءَ؛ قَالَ الشاعِرُ:
تَلَذُّ بأَخْذِها الأَيدِي السَّواطِي} وسَاطَاهُ: رَفَقَ بِهِ؛ عَن ابنِ الأعْرابيِّ أَيْضاً كَمَا فِي التَّهذيب؛ فَهُوَ مِن الأضْدادِ.
{وسَطاها: وَطِئَها؛ عَن أَبي سعيدٍ؛ ويُرْوَى عَنهُ بالمعْجَمةِ أَيْضاً كَمَا سَيَأْتي.

دلو

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

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

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

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

دَلًا: see what next follows.

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

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

دُلَيَّةٌ: see دَلْوٌ, of which they are dims.

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

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

لب

1 لَبڤ3َ [لَبَّ, originally لَبِبَ,] sec. per. لَبِبْتَ, (S, K,) the most common form of the verb, (TA,) and [لَبَّ, originally لَبُبَ, like حَبَّ, originally حَبُبَ, q. v.,] sec. Pers\. لَبُبْتَ, aor. ـَ (S, K,) in the dial. of El-Hijáz, deviating from rule as aor. of the latter form of the verb; (TA;) inf. n. لَبَابَةٌ (S, K) and لِبٌّ and لَبٌّ; (TA;) and لَبَّ, aor. ـِ in the dial. of Nejd; like فَرَّ, aor. ـِ (TA;) and [لَبَّ], sec. Pers\. لَبِبْتَ, aor. ـُ [contr. to analogy;] (Yz;) and [لَبَّ], sec. Pers\.

لَبُبْتَ, aor. ـُ [agreeably with analogy;] (Yoo;) He was, or became, possessed of لُبّ, i. e., understanding, intellect, or intelligence. See لُبٌّ. (S, K.) It has been said by some (as the authors of the T, the S, &c.) that لَبُبْتَ, aor. ـَ has not its like among the class of reduplicative verbs; i. e., in being of the measure فَعُلَ in the pret., and يَفْعَلُ in the aor. : but three similar verbs have been mentioned; namely, دَمُمْتَ, شَرُرْتَ, and عَزُزَتِ الشَّاةُ (meaning “ the ewe, or goat, became scant in her milk ”). (TA.) [This, however, is a mistake: the assertion relates to لَبُبْتَ having for its aor. (regularly) تَلُبُّ: see دَمَّ, aor. ـُ A2: لَبَّ, aor. ـِ and ↓ لَبْلَبَ; He (a goat, and sometimes ↓ لبلب is used in the same sense with reference to a buck-antelope,) uttered a cry, or sound, at rutting-time. (TA.) A3: لَبَّ اللَّوْزَ He broke the almond and took forth its kernel. (TA.) b2: لَبَّهُ, (K,) sec. Pers\. لَبَبْتُ, aor. ـُ inf. n. لَبٌّ, (S,) He struck him upon the part called the لَبَّة; (S, K;) i. e., the pit above the breast, between the collar-bones; the place where camels are stabbed. (TA.) A4: لَبَّ, aor. ـُ It (a house) faced, was opposite to, or stood over against, another house. (Kh, S, K.) A5: See 4.2 لبّب, inf. n. تَلْبِيبٌ, He (a man warning, or admonishing, a people, and crying out for aid,) put his quiver and his bow upon his neck, and then grasped his own clothes at the upper part of his bosom: ex.

إِنَّا إِذَا الدَّاعِى اعْتَرَى وَلَبَّبَا [Verily we, when a caller comes seeking a kind office, and puts his quiver &c.]: (Lth:) or لبّب here signifies تَرَدَّدَ: see above. (TA.) b2: He drew together his garments at his bosom and breast, in altercation, or contention, and then dragged him along. (S, K.) b3: Also, He put round his neck a rope, or a garment, and held him with it. (TA.) A2: See also 5, and تَلْبِيبٌ

A3: لبّب It (grain) got a لُبّ, or heart, (S, K,) an edible heart. (TA.) A4: لبّب, inf. n. تَلْبِيبٌ, He went backwards and forwards, or to and fro; went and came: syn. تَرَدَّدَ. (K.) ISd says, This is related, but I know not what it is. (TA.) See below.4 البّ بِالمَكَانِ, inf. n. إِلْبَابٌ; (ISk, S, K;) and ↓ لَبَّ بِهِ, [aor. ـُ inf. n. لَبٌّ; (Kh, S, K;) He remained, stayed, abode, or dwelt, in the place; (S, K;) kept to it. (S.) Hence, says Fr., the expression لَبَّيْكَ, q. v. infra. (S, K.) b2: البّ عَلَى الأَمْرِ He kept to the thing, or affair. (TA.) A2: البّ It (growing corn, &c.) had, bore, or produced, the edible substance in the grain: like احبّ. (S.) A3: البّ لَهُ الشَّىْءُ The thing appeared to him: syn. عَرَضَ. (K.) A4: أَلْبَبْتُ السَّرْجَ I made a لَبَب (or breast-leather) to the saddle. (TA.) b2: أَلْبَبْتُ الدَّابَّةَ I put a لَبَب (or breast-leather) on the beast of carriage; (S, K;) as also ↓ لَبَبْتُهَا, aor. ـُ (K.) 5 تلبّبت بِمِنْطَقَتِهَا [app. a mistake for بِمِنْطَقِهَا] She (a woman) put one end of her scarf over her left shoulder, and drew forth the middle of it from beneath her right arm, and covered with it her bosom, and put the other end also over her left shoulder. (TA.) b2: تلبّب He raised his clothes, or tucked them up: (K:) he girded himself, and raised, or tucked up, his clothes; (S;) a signification assigned in the A to ↓ لَبَّبَ: he girded himself with his garment about his bosom; or wrapped it round him at his bosom: he drew together his garments: he girded himself with a weapon &c.: he armed himself, and raised, or tucked up, his clothes for fight: (TA:) he bound his waist with a rope. (S, in art. حزم.) b3: تَلَبَّبَ الرَّجُلَانِ The two men seized each other at the part called لَبَّة. (TA.) A2: تلبّب الوَادِى (tropical:) He took his way through the valley: and, in like manner, ↓ لبّبوا and ↓ استلبّوا they took their way through it. (A.) 10 استلبّهُ He made trial of his understanding, or intelligence. See لُبٌّ.

A2: And see 5.

R. Q. 1 لَبْلَبَةٌ, [inf. n. of لَبْلَبَ,] The being tender, affectionate, kind, or compassionate, to offspring. (S, K.) b2: لَبْلَبَتْ عَلَى وَلَدِهَا, inf. n. as above, She (a ewe) was tender, or affectionate, to her young one, and licked it, when she brought it forth, (S, K,) making a sound like لِبْ لِبْ. (TA.) b3: See 1. b4: لَبْلَبَ عَلَيْهِ, inf. n. as above, He was kind, or compassionate, to him; i. e., to a man: he was kind, or affectionate, to him, and aided, or succoured, him. (TA.) A2: لَبْلَبَ It was separated, dispersed, or scattered. (AA, T, K.) (The inf. n., لبلبة, is explained by تَفَرُّقٌ: but I think it not improbable that this is a mistake for تَرَفُّقٌ; and that the meaning is, He was gentle, courteous, or kind.]

لَبٌّ inf. n. of لَبَّ “ he remained, &c. ” b2: لبَّيْكَ [At thy service! lit., Doubly at thy service!] (S, K, &c.) and لَبَّيْهِ [At his service: &c.]. (TA.) [See an ex. voce مَرْهُوبٌ. It is used in the present day like our phrase At thy service, and may well be thus rendered, or with the addition of time after time.] لبّيك is derived from أَلَبَّ [or rather from لَبَّ as syn. with البّ] “ he remained &c. ”; and means I wait intent upon thy service, or upon obedience to thee: (Fr, S, K;) waiting [at they service] after waiting; [i. e., time after time;] and answering [thy commands] after answering: (K:) it [i. e. the noun without the annexed pron.] is put in the acc. case as an inf. n. [used as an absolute complement of its own verb which is understood], as in حَمْدًا لِلّٰهِ وشُكْرًا; and the right way would be to say لَبًّا لَكَ; but it is put in the dual number for the sake of corroboration; meaning إِلْبَابًا بِكَ بَعْدَ إِلْبَابٍ, and إِقَامَةً بَعْدَ إِقَامَةٍ, [waiting at thy service, or in attendance upon thee, or in thy presence, after waiting, or time after time]. (Fr, S.) [See also the similar expression سَعْدَيْكَ.] Or لَبٌّ signifies the obeying, or serving; or obedience, or service; from the original signification of the “ remaining, staying, abiding, or dwelling,” [in a place]: the dual, in the nom. case, is لَبّانِ; and in the acc. and gen., لَبَّيْنِ; and the original meaning of لبيك is I have obeyed thee, or served thee, twice: [or I do obey thee, &c.:] the ن [of لبّين] being elided because of its being prefixed to the pron. (IAar.) Or لبّيك is from the saying دَارُ فُلَانٍ تَلُبُّ دَارِى “ the house of such a one faces my house ”; (Kh, S, K;) and the meaning is I present myself before thee, (or repair to thee, K,) doing what thou likest, answering thee [after answering, or time after time]: the ى is to form the dual number; and indicates that the noun is in the acc. case as an inf. n. [used as mentioned above]. (Kh, S.) Or it means My love [is given] to thee; from the expression اِمْرَأَةٌ لَبَّةٌ “ a woman loving (and affectionate, TA,) to her husband ”: so in the K: but the expression, as related on the authority of Kh, is أُمٌّ لَبَّةٌ; which is confirmed by a verse that he cites. (TA.) Or the meaning is إِخْلَاصِى لَكَ [My sincere service, or the like, (is given) to thee;] from the expression حَسَبٌ لُبَابٌ

“ pure nobility, or the like. ” (K.) Accord. to Yoo, لبّيك is a noun in the sing. number with the pron. annexed to it: this noun is originally لَبَّبٌ, of the measure فَعْلَلٌ: (not of the measure فَعَّلٌ, because this is rare in the language:) the the last ب is changed into ى to avoid the reduplication; and thus it becomes لَبَّىٌ: then the ى, being movent, and immediately preceded by fet-hah, is changed into ا; and it becomes لَبَّا [or لَبَّى, for the ى in this case is called ا]: then, being conjoined with ك in لبّيك, and with ه in لبّيه, its ا is changed into ى; after the same manner as you say إِلَيْكَ and عَلَيْكَ and لَدَيْكَ. (TA.) [But see what here follows.] b3: لَبَّىْ يَدَيْكَ is a phrase exactly similar to لبّيك, meaning At the service (or, lit. doubly at the service) of thy hands! and this is said, in the S, art. لبى to be at variance with the opinion of Yoo, given above; for, if لبّى were similar to إِلَى &c., being prefixed to a noun, not a pron., it would be لَبَّى يَدَيْكَ, not لَبَّىْ.] Accord. to El-Khattá- bee, لبّى يديك signifies May thy hands be safe and sound! the desinential syntax being disregarded in the saying يديك, which rightly should be يَدَاكَ, in order that يديك may match in sound with لبّيك: but Z says, that the meaning is, I will obey thee, and be at thy free disposal, as a thing which thou shalt dispose of with thy hands in whatever manner thou shalt please. (TA.) b4: In like manner you say لَبَّىْ زَيْدٍ [At the service (or doubly at the service) of Zeyd]. (Msb.) See art. لبى. b5: لَبِّ, with kesreh for its termination, like أَمْس and غَاقِ, is also related as having been used: (Sb:) [and it is still used in some parts, as signifying At thy service!].

A2: لَبٌّ keeping, or adhering, [to a thing]: remaining, or staying. (K.) b2: A camel-driver who keeps constantly to the work of driving the camels, not leaving them. (TA.) b3: رَجُلٌ لَبٌّ A man who keeps to a thing, or affair, or business; as also ↓ لَبِيبٌ; (S, K;) a man who keeps to his art, or craft, or trade, not ceasing from it. (TA.) b4: رجلٌ لَبٌّ طَبٌّ A man who keeps to business, [and is skilful, expert, clever, or intelligent]. (S, TA.) A3: لَب One who renders himself near to people by affection and friendship [or is friendly and affectionate to them]: courteous, polite, or affable: fem. لَبَّةٌ: pl. لِبَابٌ. (TA.) b2: اِمْرَأَةٌ لَبَّةٌ A woman who renders herself near by affection and friendship [or is friendly and affectionate], to people; (S;) courteous, polite, or affable: (S, K:) a woman loving to her husband; (K;) affectionate to him: or, accord. to Kh, the expression is أُمٌّ لَبَّةٌ: see لَبٌّ, above. (TA.) لُبٌّ (S, K) and ↓ لُبَابٌ (Msb) of a nut, an almond, and the like, What is in the inside; (S;) the heart, or kernel: (K:) of a palm-tree, the heart, or pith, called قَلْبٌ or قُلْبٌ. (S, K.) Pl. of the former لُبُوبٌ. (S.) b2: لُبٌّ (S, K) and ↓ لُبَابٌ (TA) What is pure, or the choice, or best, part, of anything: (S, K:) pl. of the former أَلْبَابٌ. (A'Obeyd.) b3: لُبُّ الحِنْطَةِ [The purest substance of wheat: see فَالُوذٌ:] (T, L, art. فلذ &c:) [also called البُرِّ ↓ لُبَابُ, acc. to Sprenger, “Life of Mohammad,” (Allahabad, 1851,) p. 24, note 1.] b4: [Hence,] لُبٌّ of a man, (TA,) (tropical:) Understanding; intellect; intelligence; or mind; syn. عَقْلٌ: (S, K:) the understanding, &c., that is put into the heart of a man: so called because it is the choicest or best part of him: or it is not so called unless it is pure from cupidity, or lust, and foul imaginations; and therefore has a more special sense than عقل: so in the Keshf el-Keshsháf: (TA:) pl. أَلْبَابٌ, and sometimes أَلُبٌّ; (S, K;) like as أَبْؤُسٌ is pl. of بُؤْسٌ, and أَنْعُمٌ of نُعْمٌ; (S;) and أَلْبُبٌ; (S, K;) the last being used, without incorporating the second ب into the first, in case of necessity in poetry. (S.) b5: بَنَاتُ أَلْبُبٍ Certain veins in the heart; the sources of tenderness, affection, kindness, or compassion. (S, K.) b6: تَأْبَى لَهُ ذٰلِكَ بَنَاتُ أَلْبُبِى

[My tenderness forbids the doing so to him]: said by an Arab woman of the desert, on the occasion of her reproving her son, to one who asked her why she did not curse him. (S.) b7: أَلْقَى عَلَيْهِ بَنَاتَ أَلْبُبِهِ He loved it. (L, art. شر.) b8: The following words of the poet, قَدْ عَلِمَتْ ذَاكَ بَنَاتُ أَلْبُبِهْ signify, accord. to the M, My intellect knew that. (TA.) El-Mubarrad read أَلْبَبِهْ in the above words of the poet: (TA:) the meaning of these words, accord. to him, is, The daughters of the most intelligent of his tribe knew this. (S, TA.) b9: If you form a pl. from [the pl.] أَلْبُبٌ, it is أَلَابِبُ; and the dim. n. is أُلَيْبِبٌ. (S.) b10: ذُو لُبٍّ Possessing, having, or a person of, understanding, or intelligence: pl. أُولُوا الْأَلْبَابِ [persons of understandings]. (TA.) See also لَبِيبٌ and مَلْبُوبٌ. b11: لُبٌّ (assumed tropical:) The self, substance, or essence, of anything. (TA.) A2: Poison: (K:) the poison of the serpent is sometimes thus called. (Abu-l-Hasan, L.) A3: لُبٌّ, in the dial. of El-Andalus and El-'Adweh, A certain beast of prey, resembling the wolf, said by AHei not to exist in other countries. (TA.) لَبَبٌ: see لَبَّةٌ. b2: The breast-girth, or thing that is bound over the breast of a beast, (or a she-camel, S,) to prevent the saddle from slipping back: (S, K:) it is an appertenance to the camel's saddle and to the horse's: (ISd, and others:) pl. أَلْبَابٌ: (S, K:) its only pl. (Sb.) b3: فُلَانٌ فِى لَبَبٍ رَخِىٍّ (tropical:) Such a one is in ample circumstances (S,) in the enjoyment of abundance and security. (TA.) b4: رَخِىُّ اللَّبَبِ Having a dilated bosom, or heart: syn. وَاسِعُ الصَّدْرِ. (TA.) A2: A thin tract, or portion, of sand, (S, K,) that has descended from the main heap, and is between the hard and even, and the rugged, parts of the earth: (TA:) or such as is near to an oblong tract of sand: (T:) or لَبَبُ كَثِيبٍ signifies the fore part of a sand-hill. (TA.) El-Ahmar says, The largest quantity of sand is called عَقَنْقَلٌ; what is less than this, كَثِيبٌ; what is still less, عَوْكَلٌ; what is still less, سِقْطٌ; what is still less, عَدَابٌ; and what is still less, لَبَبٌ. (S.) لَبَّةٌ and ↓ لَبَبٌ The stabbing-place in an animal; (S, L, K;) the middle of the breast: (L:) the pit above the breast, between the collar-bones; the place where camels are stabbed: (see لَبَّهُ:) or the bones [probably a mistake for the part next above the bones] that are above the breast, and below the throat, between the collar-bones, where camels are stabbed: he who says that it is the pit in the throat errs: (IKt:) [for it is just beneath the throat:] pl. of the former لَبَّاتٌ (S) and لِبَابٌ; and of the latter أَلْبَابٌ. (TA.) Also, both words, (the latter ↓ accord. to the S and K, and the former accord. to the TA,) and ↓ مُتَلَبَّبٌ, (TA,) The place of the breast where the necklace or collar lies, or hangs, (S, K,) in anything; (S;) [i. e., in a human being or a beast:] or the pit above it: (TA:) pl. of لَبَبٌ, أَلْبَابٌ. (S.) Lh mentions the phrase إِنَّهَا لَحَسَنَهُ اللَّبَّاتِ [Verily she is beautiful in the upper part of the breast]: as though the sing. were applied to each portion of it, and the pl. formed to denote the whole. (TA.) لَبَابٌ (as in the K) or ↓ لَبَابَةٌ (as in the L) A little of pasture, or herbage; (K;) what is not extensive thereof. (AHn.) A2: لَبَابِ لَبَابِ, said by the Arabs to a man on the occasion of becoming favourably disposed towards him, (Yoo,) No harm, No harm. Syn. لَا بَأْسَ. (K.) ISd thinks it to be from a preceding meaning; [that of “ keeping, or adhering ”;] observing that when one dispels evil from another, he [the latter] loves to adhere to him: [so that it seems to be an imp. verbal n., like نَزَالِ &c., meaning keep with me, and fear not]. (TA.) هُوَ لُبَابُ قَوْمِهِ [He is the choice one, or best, of his people]: and in like manner, هُمْ لُبَابُ قَوْمِهِمْ: and هِىَ لُبَابُ قَوْمِهَا. (IJ.) b2: لُبَابُ الإِبِلِ (tropical:) The best of the camels. (A.) b3: لُبَابُ الدَّقِيقِ The best and purest of flour; which is white flour. (TA, voce حُوَّارَى.) b4: لُبَابٌ Finely-ground flour, or meal. (TA.) b5: See لُبٌّ. b6: حَسَبٌ لُبَابٌ Pure nobility, or the like. (S, K.) لَبِيبٌ (tropical:) A person of understanding, or intelligence: pl. أَلِبَّاءُ. (S, K.) No other broken pl. is formed from it. (Sb.) Fem. with ة. (TA.) See لُبٌّ, and مَلْبُوبٌ.

A2: In the following verse of El-Mudarrib Ibn-Kaab, فَقُلْتُ لَهَا فِيئِى إِلَيْكِ فَإِنَّنِى

حَرَامٌ وَإِنِّى بَعْدَ ذَاكِ لَبِيبُ by بعد ذاك is meant مع ذاك; and by لبيب, مُقِيم, (remaining, or staying,) or, accord. to some, مُلَبٍّ, from التَّلْبِيَة: see art. لبى. (S.) لَبَابَةٌ: see لَبَابٌ.

لِبَابَةٌ What is worn by the مُتَلَبِّب [app. meaning him who girds himself, and raises or tucks up his clothes, and arms himself, for fight]: (TA:) [A garment which he who prepares himself for fight puts on over other garments. (Freytag.) App., A piece of drapery thrown over the upper part of the bosom, and over the shoulders. See 5.]

لَبِيبَةٌ A certain garment, like the بَقِيرَة, q. v. (S, K.) لَبْلَبٌ and لُبْلُبٌ Kind, and beneficent, to his family and his neighbours. (K.) هُوَ مُحِبٌّ لَهُ بِلَبَالِبِ قَلْبِهِ (tropical:) [He loves him with the tenderest affections of his heart]. (TA.) A2: لَبَالِبُ (tropical:) The confused noise, and cries, of sheep or goats. (S, K.) لَبْلَبَةٌ a word imitative of The sound which a he-goat makes at rutting-time. (K.) لَبْلَابٌ A certain herb: syn. حَشِيشَةٌ. (TA.) A certain plant, (K,) that twines about trees: (S:) [a species of dolichos, the dolichos lablab of Linn.: accord. to Golius, as from the S, convolvulus, a herb which as it rises embraces a tree: and he adds, pecul., the helxine: (Diosc. iv., 39, Beith:) either as if لفلاف, from لف; or from the love with which it seems to embrace the tree; whence it is also called عشقة [q. v.], and is a symbol of love which endures after death.] A well-known herb, or leguminous plant, (بقلة, q. v.,) used medicinally. (TA.) See عُصْرٌ.

لَوْلَبٌ A large quantity of water, which, when the aperture (مَفْتَح, as in the T; or فَتْح, as in MS. copies of the K; in the CK فُتُح;) [mean-ing the aperture of the tank or the like] carries off thereof what it can, and the hole by which it runs out (صُنْبُورُهُ, meaning the مَثْعَب of the water, TA,) is too narrow to admit it freely on account of its abundance, whirls round, and becomes like the spout of a vessel. (T, K.) AM says, I know not whether it be an Arabic word or arabicized; but the people of El-'Irák are fond of using it. (TA.) [It appears to be from the Persian لُولَهْ, as Golius thinks; and is used in modern Arabic in several other senses; namely, A tube through which water flows: the spout of a ewer, of an alembic, and the like: a cock, or tap: a turning pin, or peg; a screw: and the like. Its more appropriate place, I think, would be in an art. composed of the letters للب (accord. to what is said of مُلَوْلَبٌ in the S, K); or rather, (accord. to its derivation from the Pers\.,) لولب.] Pl. لَوَالِبُ. (TA.) أُلْبُوبٌ [and also, accord. to Golius, أَلْبُوبٌ,] The kernel of the stone of the نَبِق [or fruit of the lote-tree]. (K.) It is sometimes eaten: (TA:) and is also called صَلّامٌ. (TA in art. صلم.) مُلَبٌّ: see next paragraph.

مُلْبَبٌ and ↓ مُلَبٌّ (K: the former on the authority of ISk; but Ibn-Keysán says that it is wrong; and that the latter is the right: S:) and ↓ مَلْبُوبٌ (IAar, K) A beast of carriage furnished with a لَبَب, or breast-leather. (S, K.) مَلْبُوبٌ (tropical:) Characterized by understanding, or intelligence. (K.) b2: See preceding paragraph.

تَلْبِيبٌ The portion of the clothes that is at the part called لَبَب: a subst., like تَمْتِينٌ: (K:) pl. تَلَابِيبُ. (TA.) b2: أَخَذَ بِتَلْبِيبِهِ He drew together his clothes at the bosom, and seized him, dragging him along: (T:) he took him by the لَبَّة: you also say اخذ بِتَلَابِيبِهِ. (TA.) See also 2 and 5.

العِرَاقُ:
مياه لبني سعد بن مالك وبني مازن.
والعراق أيضا: محلة كبيرة عظيمة بمدينة إخميم بمصر، فأما العراق المشهور فهي بلاد. والعراقان: الكوفة والبصرة، سمّيت بذلك من عراق القربة وهو الخرز المثنّي الذي في أسفلها أي أنها أسفل أرض العرب، وقال أبو القاسم الزّجاجي: قال ابن الأعرابي سمي عراقا لأنه سفل عن نجد ودنا من البحر، أخذ من عراق القربة وهو الخرز الذي في أسفلها، وأنشد:
تكشّري مثل عراق الشّنّه وأنشد أيضا:
لما رأين دردري وسني ... وجبهتي مثل عراق الشّنّ
متّ عليهنّ ومتن مني
قال: ولا يكون عراقها إلا أسفلها من قربة أو مزادة، قال: وقال غيره العراق في كلامهم الطير، قالوا: وهو جمع عرقة، والعرقة: ضرب من الطير، ويقال أيضا: العراق جمع عرق، وقال قطرب:
إنما سمي العراق عراقا لأنه دنا من البحر وفيه سباخ وشجر، يقال: استعرقت إبلهم إذا أتت ذلك الموضع، وقال الخليل: العراق شاطئ البحر، وسمي العراق عراقا لأنه على شاطئ دجلة والفرات مدّا حتى يتصل بالبحر على طوله، قال: وهو مشبّه بعراق القربة وهو الذي يثنى منها فيخرز، وقال الأصمعي: هو معرّب عن إيران شهر، وفيه بعد عن لفظه وإن كانت العرب قد تتغلغل في التعريب بما هو مثل ذلك، ويقال: بل هو مأخوذ من عروق الشجر، والعراق:
من منابت الشجر، فكأنه جمع عرق، وقال شمر:
قال أبو عمرو سميت العراق عراقا لقربها من البحر، قال: وأهل الحجاز يسمون ما كان قريبا من البحر عراقا، وقال أبو صخر الهذلي يصف سحابا:
سنا لوحه لما استقلّت عروضه، ... وأحيا ببرق في تهامة واصب
فجرّ على سيف العراق ففرشه ... وأعلام ذي قوس بأدهم ساكب
فلما علا سود البصاق كفافه ... تهبّ الذّرى فيه بدهم مقارب
فجلّل ذا عير ووالى رهامه، ... وعن مخمص الحجّاج ليس بناكب
فحلّت عراه بين نقرى ومنشد، ... وبعّج كلف الحنتم المتراكب
ليروي صدى داود واللحد دونه، ... وليس صدى تحت التراب بشارب
فهذا لم يرد العراق الذي هو علم لأرض بابل إنما هو يصف الحجاز وهذه المواضع كلها بالحجاز، فأراد أن هذا السحاب خرج من البحر يعني بحر القلزم ومرّ بسيف ذلك البحر وسمّاه عراقا اسم جنس ثم وصف كل شيء مرّ به من جبال الحجاز حتى سقى قبر ابنه داود، وقد صرح بذلك مليح الهذلي فقال:
تربّعت الرياض رياض عمق، ... وحيث تضجّع الهطل الجرور
مساحلة عراق البحر حتى ... رفعن كأنما هنّ القصور
وقال حمزة: الساحل بالفارسية اسمه إيراه الملك ولذلك سمّوا كورة أردشير خرّه من أرض فارس إيراهستان لقربها من البحر فعرّبت العرب لفظ إيراه بالحاق القاف فقالوا إيراق، وقال حمزة في الموازنة:
وواسطة مملكة الفرس العراق، والعراق تعريب إيراف، بالفاء، ومعناه مغيض الماء وحدور المياه، وذلك أن دجلة والفرات وتامرّا تنصبّ من نواحي أرمينية وبند من بنود الروم إلى أرض العراق وبها يقرّ قرارها فتسقي بقاعها، وكانت دارا الملك من أرض العراق إحداهما عبر دجلة والأخرى عبر الفرات وهما بافيل وطوسفون، فعرّب بافيل على بابل وعلى بابلون أيضا وطوسفون على طيسفون وطيسفونج، وقيل: سميت بذلك لاستواء أرضها حين خلت من جبال تعلو وأودية تنخفض، والعراق: الاستواء في كلامهم، كما قال الشاعر:
سقتم إلى الحقّ معا وساقوا ... سياق من ليس له عراق
أي استواء، وعرض العراق من جهة خطّ الاستواء أحد وثلاثون جزءا، وطولها خمسة وسبعون جزءا وثلاثون دقيقة، وأكثر بلاده عرضا من خط الاستواء عكبران على غربي دجلة، وعرضها ثلاثة وثلاثون جزءا وثلاثون دقيقة وذلك آخر ما يقع في الإقليم الثالث من العراق، ومن بعد عكبرا يدخل العراق كله في الإقليم الثالث إلى حلوان، وعرضها أربعة وثلاثون جزءا، ومقدار الربع من العراق في الإقليم الرابع دسكرة الملك وجلولاء وقصر شيرين، وأما الأكثر ففي الثالث، وأما القادسية ففي الإقليم الثالث، وطولها من المغرب تسعة وستون جزءا وخمس وعشرون دقيقة، وعرضها من خطّ الاستواء أحد وثلاثون جزءا وخمس وأربعون دقيقة، وحلوان والعذيب جميعا من الإقليم الثالث، وقد خطئ أبو بكر أحمد بن ثابت في جعله العراق وبغداد من الإقليم الرابع، وأما حدّه فاختلف فيه، قال بعضهم: العراق هو السواد الذي حدّدناه في بابه، وهو ظاهر الاشتقاق المذكور آنفا لا معنى له غير ذلك وهو الصحيح عندي، وذهب آخرون فيما ذكر المدائني فقالوا: حدّه حفر أبي موسى من نجد وما سفل عن ذلك يقال له العراق، وقال قوم:
العراق الطور والجزيرة والعبر والطور ما بين ساتيدما إلى دجلة والفرات، وقال ابن عياش: البحرين من أرض العراق، وقال المدائني: عمل العراق من هيت إلى الصين والسند والهند والريّ وخراسان وسجستان وطبرستان إلى الديلم والجبال، قال:
وأصبهان سنّة العراق، وإنما قالوا ذلك لأن هذا كلّه كان في أيام بني أميّة يليه والي العراق لا أنه منه، والعراق هي بابل فقط كما تقدّم، والعراق أعدل أرض الله هواء وأصحّها مزاجا وماء فلذلك كان أهل العراق هم أهل العقول الصحيحة والآراء الراجحة والشهوات المحمودة والشمائل الظريفة والبراعة في كلّ صناعة مع اعتدال الأعضاء واستواء الأخلاط وسمرة الألوان، وهم الذين أنضجتهم الأرحام فلم تخرجهم بين أشقر وأصهب وأبرص كالذي يعتري أرحام نساء الصقالبة في الشقرة، ولم يتجاوز أرحام نسائهم في النّضج إلى الإحراق كالزنج والنوبة والحبشة الذين حلك لونهم ونتن ريحهم وتفلفل شعرهم وفسدت آراؤهم وعقولهم فمن عداهم بين خمير لم ينضج ومجاوز للقدر حتى خرج عن الاعتدال، قالوا: وليس بالعراق مشات كمشاتي الجبال ولا مصيف كمصيف عمان ولا صواعق كصواعق تهامة ولا دماميل كدماميل الجزيرة ولا جرب كجرب الزنج ولا طواعين كطواعين الشام ولا طحال كطحال البحرين ولا حمّى كحمّى خيبر ولا كزلازل سيراف ولا كحرارات الأهواز ولا كأفاعي سجستان وثعابين مصر وعقارب نصيبين ولا تلوّن هوائها تلوّن هواء مصر، وهو الهواء الذي لم يجعل الله فيه في أرزاق أهله نصيبا من الرحمة التي نشرها الله بين عباده وبلاده حتى ضارع في ذلك عدن أبين، قال الله تعالى: وَهُوَ الَّذِي يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ 7: 57، وكل رزق لم يخالط الرحمة وينبت على الغيث لم يثمر إلا الشيء اليسير، فالمطر فيها معدوم والهواء فيها فاسد، وإقليم بابل موضع اليتيمة من العقد وواسطة الــقلادة ومكان اللّبّة من المرأة الحسناء والمحّة من البيضة والنقطة من البركار، قال عبيد الله الفقير إلى رحمته: وهذا الذي ذكرناه عنهم من أدلّ دليل على أن المراد بالعراق أرض بابل، ألا تراه قد أفرده عنها بما خصّه به؟ وقال شاعر يذكر العراق:
إلى الله أشكو عبرة قد أظلّت، ... ونفسا إذا ما عزّها الشوق ذلّت
تحنّ إلى أرض العراق ودونها ... تنايف لو تسري بها الريح ظلّت
والأشعار فيها أكثر من أن تحصى.