غدو

1 غَدَا, (S, M, Msb, K,) aor. ـْ (S, M, Msb,) inf. n. عُدُوٌّ (S, M, Mgh, Msb, K) and غَدْوٌ (M, TA, and so accord. to the CK instead of غُدُوٌّ [which is the only inf. n. commonly known]) and غُدْوَةٌ, (K,) He went, or went away, in the time called غُدْوَة, (Mgh, Msb,) i. e. [the early part of the morning,] the period between the prayer of daybreak and sunrise: this is the primary signification: (Msb:) or i. q. بَكَّرَ [he went forth early in the morning; in the first part of the day; or between the time of the prayer of daybreak and sunrise]; so in the phrase غَدَا عَلَيْهِ [he went forth early in the morning, &c., to him, or it]; (K;) as also ↓ اغتدى: (S, * K:) and ↓ غاداهُ signifies the same as غَدَا عَلَيْهِ; (S;) or the same as بَاكَرَهُ [which is syn. with بَكَّرَ عَلَيْهِ as expl. above; and signifies also, like بَكَّرَ عَلَيْهِ, he hastened to it, or to do it, at any time, morning or evening]: (ISd, K, TA:) الغُدُوُّ is the contr of الرَّوَاحُ [inf. n. of رَاحَ]. (S.) Hence, in the Kur [lxviii. 22], أَنِ اغْدُوا عَلَى حَرْثِكُمْ [Saying, Go ye forth early, &c., to your land's produce]: and the saying of a poet, وَالطَّيْرُ فِى وُكُنَاتِهَا ↓ وَقَدْ أَغْتَدِى

[And sometimes, or often, I go forth early, &c., while the birds are in their nests]. (TA.) b2: Afterwards, by reason of frequency of use, it became employed as meaning He went, or went away, or departed, at any time. (Mgh, * Msb, TA.) Hence the saying, (Mgh, Msb,) of the Prophet, (Msb,) in a trad., (Mgh,) اُغْدُ يَا أُنَيْسُ, (Mgh, Msb,) meaning Depart then, O (??) (Msb.) b3: [Freytag bas erroneously assigned to it another meaning, i. e. “ Nutrivit ” misled by his finding تَغْدُوْ put for تَغْذُو in art. طلى in the CK.] b4: غَدِىَ: see 5.2 غَدَّيْتُهُ, (S, Msb, K,) inf. n. تَغْدِيَةٌ, (Msb, K,) I fed him with the meal called غَدَآء [q. v.]. (S, * Msb, K.) 3 غَاْدَوَ see 1, first sentence. One says, أَنَا أُعَادِيهِ وَأُرَاوِحُهُ expl. in the first paragraph of art. روح.5 تغدّى [He ate the meal called غَدَآء, q. v.; properly,] he ate in the first part of the day; (S, Msb, * K;) as also ↓ غَدِىَ, (IKtt, K, TA,) inf. n. غَدًا. (TK: but in the TA written غداء.) When it is said to thee, تَغَدَّ [Eat thou the غَدَآء], thou sayest, مَا بِى مِنْ تَغَدٍّ [I have no desire for eating the غَدَآء]; and not مَا بِى غَدَآءٌ, for [the] غَدَآء is the meal itself. (S, Msb. See also 5 in art. عشو.) تَغَدَّى فِى رَمَضَانَ means تَسَحَّرَ [i. e. He ate the meal, or drank the draught of milk, called سَحُور, q. v.]. (TA.) b2: And تَغَدَّتِ الإِبِلُ means The camels pastured in the first part of the day. (AHn, TA.) 8 إِغْتَدَوَ see 1, first and second sentences. [10. استغدى accord. to Freytag is syn. with تَغَدَّى; but for this I do not find any authority.]

غَدٌ, meaning The morrow, the day next after the present day, (Msb,) is originally ↓غَدْوٌ, (S, Msb, K,) the و being elided, (S, Msb,) without any substitution, (S,) and the د being made a letter of declinability. (Msb.) And one says غَدًا meaning [I will do such a thing, &c.,] tomorrow: and بَعْدَ غَدٍ the day after to-morrow. (MA.) See also غَدَاةٌ. b2: And its signification has been extended so that it is applied to a remote time that is expected, (Msb, TA,) and to a near time. (Nh, TA.) b3: It is not used in its complete form except in poetry: (Nh, TA:) Lebeed, (S, TA,) or Dhu-r-Rummeh, (TA,) has thus used it in his saying, وَمَا النَّاسُ إِلَّا كَالدِّيَارِ وَأَهْلُهَا بَلَاقِعُ ↓ بِهَا يَوْمَ حَلُّوهَا وَغَدْوًا [And mankind are no other than the like of dwellings, the occupants thereof being in them daring the day in which they have alighted in them, and to-morrow they are vacant]: (S, TA:) or, accord. to the M, one says, هٰذَا عَدُكَ and ↓ هٰذَا غَدْوُكَ [This is thy morrow]. (TA.) b4: It has no diminutive. (Sb, S, in art. امس.) غَدْوٌ: see the next preceding paragraph, in there places.

غَدَاةٌ: see غُدْوَةٌ, in four places: though [properly] fem., and not heard as made mase., it may be made mase. if meant to be understood as signifying the “ first part of the day: ” (IAmb, Msb:) it is originally غَدَوَةٌ, because its pl. is غَدَوَاتٌ. (IHsh, TA.) One says, ↓ آتِيكَ غَدَاةَ غَدٍ

[I will come to thee in the early part of the morning, &c., of to-morrow]. (S, TA.) بِالْغَدَاةِ وَالْعَشِىِّ in the Kur [vi. 52 and xviii. 27] means After the prayer of daybreak and [after] the prayer of [the period of the afternoon called] the عَصْر: or, accord. to some, [it means in the morning and the evening, or rather in the forenoon and the afternoon, for they say that] it denotes constancy of religious service: Ibn-'Ámir and Aboo-'Abd-erRahmán Es-Sulamee read وَالْعَشِىِّ ↓ بِالْغُدْوَةِ; but the former is the common reading; and A 'Obeyd says, we think that they read thus following the handwriting, for it is written in all the copies of the Kur-án with و like الصَّلَوة and الزَّكَوة, and this is not an indication of the reading [which they have adopted], as the و in الصلوة and الزكوة is not pronounced [otherwise than as an] of prolongation except that it requires the fet-hah that follows to be uttered with a somewhat broad sound]. (TA.) b2: هُوَ ابْنُ غَدَاتَيْنِ means He is a son of two days [i. e. he is two days old]. (TA.) b3: The dim. is ↓ غُدَيَّةٌ: (TA:) or this is the dim. of ↓ غُدْوَةٌ: (EM p. 56:) one says, أَرْكَبُ

إِلَيْهِ غُدَيَّةً [I will ride to him, or it, in a short period of an early part of a morning, &c.]: and one says also, ↓ ذَتَيْتُهُ غُدَيَّانَاتٍ [I came to him, or it, in short periods of early parts of mornings, &c.]; an anomalous [pl.] dim. like عُشَيَّانَات; both of which are mentioned by Sb. (TA.) غَدْوَةٌ A journey in the first part of the day: [an inf. n. un. of غَدَا:] opposed to رَوْحَةٌ. (TA.) b2: See also the next paragraph. b3: And see غَدَآءٌ.

غُدْوَةٌ, (S, Msb, K, &c.,) and ↓ غَدْوَةٌ, said by MF to be well known, and ↓ غِدْوَةٌ, said by him to be rare, or disapproved, (TA,) The early part of the morning; the first part of the day; (K;) or the period between the time of the prayer of daybreak and sunrise; (S, Msb, K;) as also ↓ غَدَاةٌ, and ↓ غَدِيَّةٌ, (K, TA,) the last [in the CK غَدْيَةِ, but correctly] a dial. var. of غُدْوَةٌ, like ضَحِيَّةٌ a dial. var. of ضَحْوَةٌ: (IAar, TA:) or ↓ غَدَاةٌ is syn. with ضَحْوَةٌ [meaning the early part of the forenoon, after sunrise; accord. to some, when the sun is yet low; or, accord. to others, when the sun is somewhat high]: (Msb:) [it may therefore be generally rendered morning, before, or after, sunrise:] the pls. are غُدًى, which is pl. of غُدْوَةٌ; (S, Msb, TA;) and غَدَوَاتٌ, (S, Msb, K, TA,) which is pl. of ↓ غَدَاةٌ; (S, Msb, TA;) and ↓ غُدُوٌّ, (K, TA,) which is a pl. of غُدْوَةٌ, formed by rejecting the ة [of the sing.], or, accord. to the M, an anomalous pl. of ↓ غَدَاةٌ, or, as J says, [in the S,] referring to the phrase بِالْغَدُوِّ وَالْآصَالِ, in the Kur [vii. 204 and xiii. 16 and xxiv. 36], بِالغُدُوِّ there means بِالغَدَوَاتِ, and is a verb [i. e. an inf. n.] used to denote the time, as [is طُلُوع] in the saying طُلُوعَ الشَّمْسِ meaning فِى وَقْتِ طُلُوعِ الشمس; (TA;) and غَدِيَّاتٌ, (IAar, K, TA, [in the CK, erroneously, غَدَياتٌ,]) which is pl. of ↓ غَدِيَّةٌ; (TA;) and غَدَايَا, (K, TA,) which is likewise a pl. of ↓ غَدِيَّةٌ, accord. to IAar, and, if so, regularly formed from غَدَايِوُ, in the same manner as has already been expl. in the case of عَشَايَا [pl. of عَشِيَّةٌ, q. v. voce عَشِىٌّ]; by some said to be a pl. of غُدْوَةٌ, but this has been controverted by IHsh in the Expos. of the “ Kaabeeyeh ” and by its commentator ['AbdEl-Kádir] El-Baghdádee; (TA;) or غَدَايَا is not used except in conjunction with عَشَايَا; (K, TA;) one says, إِنِّى لَآتِيهِ بِالغَدَايَا وَالعَشَايَا [Verily I come to him in the early parts of mornings and in the late parts of evenings], for the purpose of conformity. (S, TA.) Zj says that when غُدْوَة means The بُكْرَة [or early part of the morning, &c.,] of the present day, or of a particular day, it is imperfectly decl.: and AHei says that it is thus accord. to the opinion commonly obtaining, as is also بُكْرَة, each as being a generic proper name, like أُسَامَةُ; and that when you mean to generalize, you say, غُدْوَةٌ وَقْتُ نَشَاطٍ [An early part of a morning is a time of briskness, liveliness, or sprightliness]; and when you mean to particularize, لَأَسِيرَنَّ اللَّيْلَةَ إِلَى غُدْوَةَ [I will assuredly journey to-night until the early part of the morning]: (TA:) [in the latter case also] one says, أَتَيْتُهُ غُدْوَةَ [I came to him in the early part of the morning of this, or of a particular, day]; غدوة being here imperfectly decl. because it is determinate, like سَحَرَ; but it is of those adv. ns. that may be used otherwise than as adv. ns.: you say, سِيرَ عَلَى فَرَسِكَ غُدْوَةَ and غُدْوَةً [i. e. Journeying was performed on thy horse, or mare, in the غُدْوَة of this, or of a particular, day, and in a غُدْوَة,] and غُدْوَةٌ and غُدْوَةٌ [i. e. the journey of the غُدْوَة of this, or of a particular, day, and the journey of a غُدْوَة, was performed (lit. was journeyed) on thy horse, or mare, غُدْوَةُ and غُدْوَةٌ being for. مَسِيرَةُ غُدْوَةَ and مَسِيرَةُ غُدْوَةٍ, like as شَهْرٌ in the Kur xxxiv. 11 is for مَسِيرَةُ شَهْرٍ]; what is with tenween, of these, being indeterminate, and what is without tenween being determinate. (S. [In one of my copies of the S, سِرْ is put in the place of سِيرَ: that the latter is the right is shown by the addition of غُدْوَةُ and غُدْوَةٌ; for each of these must be what is termed نَائِبٌ عَنْ فَاعِلٍ i. e. a substitute for an agent.]) See also غَدَاةٌ, in two places.

غِدْوَةٌ: see the next preceding paragraph.

غَدَوِىٌّ: see غَدِىٌّ. b2: Also Whatever [offspring] is in [any of] the bellies of pregnant animals (AO, K, TA) of camels and of sheep or goats: (AO, TA:) or peculiarly of sheep or goats; (K, TA;) thus in the dial. of the Prophet: (TA:) or it [virtually, in a trad. mentioned in what follows,] means the selling a camel, or other [animal], for what the stallion begets: or the selling a sheep for the offspring begotten by the ram: (K:) in all of which senses غَذِىٌّ and غَذَوِىٌّ are [said to be] syn.: (K in art. غذو:) or غَدَوِىٌّ, (TA,) or غَذَوِىٌّ, or, as some relate a verse of El-Farezdak in which it occurs, غَدَوِىٌّ, (S in art. غذو,) means the selling a thing for the offspring begotten by the ram [or, as appears from what follows, by the stallioncamel] in that year: غَدَوِىٌّ being a rel. n. from غَدٌ: as though they rendered one desirous by saying, “Our camels will bring forth and we will give thee to-morrow (غَدًا): ” (S in art. غذو, and TA:) what is thus termed is forbidden in a trad.: a man used to buy, for a camel or a she-goat or money, what was in the bellies of pregnant animals; and this is a hazardous proceeding, and was therefore forbidden. (Nh, TA.) See also art. غذو. b3: And see عَدَوِيَّةٌ, in art. عدو.

غَدْيَانُ Eating the meal called غَدَآء: (S, K: *) fem. غَدْيَا, of the measure فَعْلَى, applied to a woman; (S;) or غَدْيَآءُ: (so in copies of the K:) they are originally with و [in the place of the ى], on the ground of preference, as is said in the M: and غَدْيَانَةٌ is mentioned by Z, as applied to a woman, coupled with عَشْيَانَةٌ. (TA.) غَدَآءٌ The morning-meal, that is eaten between daybreak and sunrise; i. e. the meal, or repast, of the غُدْوَة; (K;) or of the غَدَاة; (Msb;) the meal, or repast, that is the contr. of the عَشآء: (S:) [it may therefore be rendered breakfast: but it is now commonly applied to dinner, which is eaten soon after the prayer of noon, and which is a lighter repast than the عَشَآء, i. e. supper:] الغدوة [app. ↓ الغَدْوَةُ] as meaning الغَدَآءُ is vulgar: (TA voce عَشْوَةٌ:) the pl. of غَدَآءٌ is أَغْذِيَةٌ. (K.) And The [meal, or the draught of milk, called]

سَحُور is thus termed; because it is to the person fasting the like of what it is to him who is not fasting. (TA.) b2: Also The pasture of camels in the first part of the day. (TA.) غُذُوٌّ: see غُدْوَةٌ.

غَدِىٌّ Of, or relating to, the morrow; the rel. n. from غَدٌ; as also ↓ غَدَوىٌّ; (S, K;) the latter allowable. (S.) b2: See also عَدَويَّةٌ, in art. عدو.

غَدِيَّةٌ: see its syn. غُدْوَةٌ, in three places.

غُدَيَّةٌ: and see غَدَاةٌ, last sentence.

غُدَيَّانَاتٌ: see غَدَاةٌ, last sentence.

الغَادِى The lion: (K, TA:) because he goes forth in the early part of the morning against the prey. (TA.) غَادِيَةٌ A cloud that rises (S, K) in the صَبَاح (S) or in the غُدْوَة (K) [i. e. in the first part of the day]: or a rain of the [period of the morning called] غَدَاة: (K, TA:) thus says Lh: the pl. is غَوَادٍ. (TA.) [See a verse in the Ham p. 429.]

مَغْدًى and ↓ مَغْدَاةٌ [A place to which people go, or to which they return, in the period of the morning called غُدْوَة; opposed to مَرَاحٌ and مَرَاحَةٌ]. b2: [Hence] one says, مَا تَرَكَ فُلَانٌ مِنْ أَبِيهِ مَغْدًى

وَلَا مَرَاحًا, and وَلَا مَرَاحَةً ↓ مَغْدَاةً, expl. in art. روح. (S in art. روح, and K in the present art.) مَغْدَاةٌ: see the next preceding paragraph, in two places.

رحب الرَّحْبُ الشَّيْءُ الرَّحِيْبُ، رَحُبَ رُحْباً ورَحَابَةً، وأرْحَبَ إرْحاباً. ورَحِبَتْ بِلادُكَ - بكَسْرِ الحاء - تَرْحَبُ رَحَباً، وأرْحَبَتْ. والرَّحْبَةُ والرَّحَبَةُ واحِدٌ. ورَحْبَةُ المَسْجِدِ ساحَتُه. وقَوْلُه مَرْحَباً بكَ أي انْزِلْ في الرُّحْبِ والسَّعَةِ. والرُّحْبى أعْرَضُ ضِلَعٍ في الصَّدْرِ، وهما رُحْبَيَانِ. وهي أيضاً سِمَةٌ على جَنْبِ البَعِيرِ. وأرْحَبُ حَيٌّ أو مَوْضِعٌ تُنْسَبُ إليه النَّجَائبُ الأرْحَبِيَّةُ. والرَّحْبَةُ مُسْتَقَرُّ الماءِ من الأرْضِ. وهي من الرَّمْلِ الغَليظُ منه، وجَمْعُه رَحَبَاتٌ. ويُقال للفَرَسِ ارْحَبي إذا زَجَرْتَها، أي أوْسِعي وتَنَحَّيْ، وللذَّكَرِ ارْحَبْ.
برح بَرِحَ الرَّجُلُ بَرَاحاً إذا رامَ من مَوْضِعِه. وأبْرَحْتُه أنا. وما بَرِحْتُ أفْعَلُ كذا أي ما زِلْتُ. ويقولُون لم يَتَبَرَّحْ أي لم يَبْرَحْ. وقَوْلُهم " بَرِحَ الخَفَاءُ " أي ظَهَرَ وانْكَشَفَ. والبَرَاحُ البَيَانُ، جاء بالكُفْرِ بَرَاحاً. والأرْضُ البَرَاحُ التي لا بِناءَ فيها. ويُقال للمَحْمُوْمِ الشَّدِيْدِ الحُمّى أصَابَتْه البُرَحَاءُ. والتَّبَارِيْحُ كُلَفُ المَعِيْشَةِ في مَشَقَّةٍ. وبَرَّحَ بنا فلانٌ تَبْرِيْحاً فهو مُبَرِّحٌ إذا آذاك بالإِلْحاح. وأبْرَحَ به إبْرَاحاً أي فَدَحَه وكَرَثَه، وبَرَح به - مُخَفَّفٌ -. وضَرَبْتُه ضَرْباً مُبَرِّحاً - بالكَسْرِ لا غَيْر -. وهذا الأمْرُ أبْرَحُ من ذاك أي أشَقُّ. وبَرَحَ فلانٌ عَلَيَّ يَبْرَحُ أي غَضِبَ. والبَرَاحُ الرَّأْيُ المُنْكَرُ. والبُرُوْحُ مَصْدَرُ البارِحِ، وهو خِلافُ السّانِحِ من الظِّبَاءِ والطَّيْرِ. وفي المَثَلِ " إِنَّكَ لَكَباِرِح الأرْوى قَليلاً مّا تُرى " يُقال ذلك للرَجُلِ إذا أبْطَأَ الزِّيارَةَ، وقيل يُضْرَبُ مَثَلاً للشُّؤْمِ لأنَّ الأرْوى يُتَشاءمُ بها. والبارِحُ من الرِّياِح التي تَحْمِلُ التُّرابَ في شِدَّةِ الهُبُوْبِ. وقال الفَرّاءُ بَعِيرٌ بُرْحَةٌ من البُرَحِ وهو الخِيَارُ، أعْطِني بُرَحَ إبلِكَ. وهو من قَوْلِه أبْرَحْتَ رَبّاً وأبْرَحْتَ جاراً أي أعْظَمْتَ. " ولَقِيْتُ منه البِرَحِيْنَ والبُرَحِيْنَ " أي الدّاهِيَةَ، وقد يُفْتَحُ الباءُ. وبَنَاتُ بَرْحٍ مثله. والبَرْحُ العَجَبُ. وأبْرَحَ فلانٌ فلاناً أي فَضَّلَه. وبَرَّحَ اللَّهُ عنه أي فَرَّج وكَشَفَ. وبَرَحَ مَضى، ومنه قيل لِلَّيْلَةِ الماضِيَة البارِحَةُ، لأنَّها بَرَحَتْ فَمَضَتْ. وبَرَاحِ اسْمٌ للشَّمْسِ على حَذَامِ، يقولونَ دَلَكَتْ بَرَاحِ وبَرَاحٌ - يُضَمُّ بتَنْوينٍ -. وبَرْحى على فَعْلى - يُقال للرّامي إذا أخْطَأَ. ويُقال للغُرَابِ ابنُ بَرِيْحٍ، وهو من السَّنِيْحِ والبَرِيْحِ. وبُرَحَايَا اسْمُ وَادٍ.

رحب

1 رَحُبَ, (Msb, K,) said of a place, (Msb,) or of a thing, (TA,) and رَحُبَتْ, said of a land, (أَرْض, S,) or of a country, (بِلَاد, A, TA,) aor. ـُ inf. n. رُحْبٌ (S, A, * Msb, K) and رَحَابَةٌ; (S, K;) and رَحِبَ, (Msb, K,) and رَحِبَتْ, (TA,) aor. ـَ (Msb, K,) inf. n. رَحَبٌ; (Msb, TA;) and ↓ ارحب, (Msb, K,) and ارحبت; (TA;) It was, or became, ample, spacious, wide, or roomy. (S, K, TA.) رَحُبَتِ الدَّارُ and ↓ أَرْحَبَت both signify the same, i.e. The house, or abode, was ample, &c.; or may the house, or abode, be ample, &c. (S, TA.) and they said, عَلَيْكَ وَطُلَّتْ ↓ أَرْحَبَتْ, meaning May it (the country, البِلَادُ,) be spacious to thee, and be moistened by gentle rain, or by dew: so accord. to Aboo-Is-hák. (TA.) ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ, in the Kur ix. 119, means The earth became strait to them with [i. e. notwithstanding] its spaciousness. (Bd, Jel.) b2: رَحُبَ, accord. to the original usage, is trans. by means of a particle; so that one says, رَحُبَ بِكَ المَكَانُ [The place was, or may the place be, spacious with thee]: afterwards, by reason of frequency of usage, it became trans. by itself; and thus one said, رَحُبَتْكَ الدَّارُ [The house, or abode, was, or may the house, or abode, be, spacious with thee, or to thee]. (Msb.) b3: [Hence the saying,] أَرَحُبَكُمُ الدُّخُولُ فِى طَاعَتِهِ (assumed tropical:) Was it proper, or allowable, for you [to enter among his obeyers? i. e., to become obedient to him?]: (S, K * TA:) referring to El-Kirmánee, (so in the S,) or Ibn-El-Kirmánee: (so in the TA:) mentioned by Kh, on the authority of Nasr Ibn-Seiyár; but he says, (S,) the verb thus used is anomalous; (S, K;) for a verb of the measure فَعُلَ is not trans., (K, TA,) accord. to the grammarians, (TA,) except with the tribe of Hudheyl, who, accord. to AAF, make it trans. (K, TA) when its meaning admits of its being so: (TA:) Kh mentions the phrase رَحُبَتْكُمُ الدَّارُ [meaning The house, or abode, was, or may the house, or abode, be, spacious with, or to, you]; but it is thought that there is an ellipsis here, and that it is for رَحُبَتْ بِكُمُ الدَّارُ: and ElJelál Es-Suyootee mentions, on the authority of AAF, the saying رَحُبَ اللّٰهُ جَوْفَهُ, as meaning وَسَّعَهُ [i. e. May God make wide his belly]: (TA:) [J says, app. quoting Kh,] there is no sound verb of the measure فَعُلَ that is trans. except this; but as to the unsound, there is a difference of opinion: accord. to Ks, قُلْتُهُ is originally قَوُلْتُهُ; but Sb says that this is not allowable, because it is trans.: (S:) Az says that رَحُبَتْكُمْ is not held to be allowable by the grammarians; and that Nasr is not an [approved] evidence. (TA.) 2 رَحَّبَ see 4. b2: رحّب بِهِ (S, A, Msb, K,) inf. n. تَرْحِيبٌ (S, A, K) and تَرْحَابٌ (Har p. 579,) He said to him مَرْحَبًا; (S, Msb;) [he welcomed him with the greeting of مَرْحَبًا; or simply he welcomed him;] he invited him to ampleness, spaciousness, or roominess: (A, K:) and ↓ مَرْحَبَ, also, signifies he said مَرْحَبًا; but the expression commonly known is رَحَّبَ بِهِ. (Har pp. 422-3.) You say, لَقيتُهُ بِالتَّرْحِيبِ [I met him with the greeting of مَرْحَبًا; or with welcoming]. (A.) See also مَرْحَبٌ4 أَرْحَبَ see 1, in three places.

A2: ارحبهُ He made it (a thing, S) ample, spacious, wide, or roomy; (S, K;) as also ↓ رحّبهُ. (CK. [The latter is not in the TA, nor in my MS. copy of the K.]) El-Hajjáj said, when he slew Ibn-El-Kirreeyeh, أَرْحِبْ يَا غُلَامُ جُرْحَهُ [Make wide, O young man, his wound]. (S.) And one says, in chiding a horse or mare, أَرْحِبْ (S, K) and أَرْحِبِى (S, A, K,) meaning Make room, and withdraw. (S, A, K.) 6 تَرَاْحَبَ An instance of this verb occurs in the saying, هٰذَا الأَمْرُ إِنْ تَرَاحَبَتْ مَوَارِدُهُ فَقَدْ تَضَايَقَتْ مَصَادِرُهُ (tropical:) [This affair, or case, if the ways leading to it, or the ways of commencing it, be easy, the ways of return from it, or the ways of completing it, are difficult]. (A, TA.) Q. Q. 1 مَرْحَبَ: see 2.

رَحْبٌ (S, A, Msb, K) and ↓ رَحِيبٌ (Msb, K) and ↓ رُحَابٌ (K) Ample, spacious, wide, or roomy; (S, A, K;) applied to a place, (Msb,) or a thing. (TA.) You say بِلَدٌ رَحْبٌ, and أَرْضٌ رَحْبَةٌ, An ample, or a spacious, or wide, country, and land, (S,) and ↓ ارض رَحِيبَةٌ also: and مَنْزِلٌ رَحْبٌ and ↓ رَحِيبٌ an ample, or a spacious, or wide, place of alighting or abode: and طَرِيقٌ رَحْبٌ a wide road. (TA.) And ↓ قِدْرٌ رُحَابٌ An ample cookingpot: (S:) and رُحَابٌ alone is [elliptically] used as meaning a cooking-pot. (Ham p. 721.) and ↓ اِمْرَأَةٌ رُحَابٌ A wide woman; (K;) meaning wide in respect of the فَرْج. (TK.) And رَجُلٌ الجَوْفِ ↓ رَحِيبُ A man ample, or wide, in the belly: and, as mentioned by Es-Suyootee, (assumed tropical:) a great eater; voracious; (TA;) and so رَحِيبٌ alone. (S, K, TA.) And رَجُلٌ رَحْبُ الصَّدْر (TA) and الصَّدْرِ ↓ رُحْبُ and الصَّدْرِ ↓ رَحِيبُ, (S, TA) A man ample, or dilated, in the breast, or bosom; [meaning (assumed tropical:) free-minded; free from distress of mind; without care: and free from narrowness of mind; liberal, munificent, or generous.] (S, TA.) And رَحْبُ الذِّرَاعِ (tropical:) Liberal, munificent, or generous; as also رَحْبُ البَاعِ; and so الذِّرَاعِ ↓ رَحِيبُ and البَاعِ (A, TA.) And رَحْبُ الذِّرَاعِ means also (assumed tropical:) Having ample, or extensive, power, or strength, in cases of difficulty: (TA in the present art.:) or (tropical:) having ample strength, and power, and might in war or fight, courage, valour, or prowess. (TA in art. ذرع) And فُلَانٌ رَحْبُ الذِّرَاعِ لِكَذَا (tropical:) Such a one has power, or ability, for that. (A.) b2: See also رَحَبَةٌ.

رُحْبٌ an inf. n. of رَحُبَ [q.v.]. (S, Msb, K.) [Used as a simple subst.,] Ampleness, spaciousness, wideness, or roominess. (S A, Mgh, K.) You say, دَعَاهُ إِلَى الرُّحْبِ [He invited him to ampleness, &c.]. (A.) And hence the saying of Zeyd Ibn-Thábit to 'Omar, هٰهُنَا بِالرُّحْبِ, meaning Advance to ampleness, &c. (Mgh.) See also مَرْحَبٌ, in two places. b2: [It is also used as an epithet:] see the next preceding paragraph.

رَحَبٌ: see the next following paragraph.

رَحَبَةٌ, (S, A, Mgh, Msb, K) and رَحْبَةٌ, (A, Mgh, Msb,) K,) the former of which is the more chaste, (A,) or the better, (Mgh,) or the more common, (Msb,) The court, open area, or spacious vacant part or portion, (S, A, Mgh, Msb, K,) of a mosque, (S, A, Mgh, Msb,) and of a house, (A, TA,) or of a place; (K;) so called because of its ampleness: (TA:) and in like manner, between, or among, houses: (A:) a desert tract, (Fr, Mgh, TA,) or a spacious vacant tract, (A,) or a spacious piece of ground, (Msb,) between, or among, the yards of the houses of a people: (Fr, Mgh, Msb, TA:) and sometimes thus is termed an enclosure, or a [kind of wide bench of stone or brick such as is called] دُكَّان, that is made at the doors of some of the mosques in the towns and the rural districts, for prayer: hence the saying of Aboo-'Alee Ed-Dakkák, [in which it means an enclosure outside the door of a mosque,] “ It is not fit that the حَائِض should enter the رحبْة of the mosque of a people, whether the رحبة be contiguous or separate: ” and hence, also, in a trad. of 'Alee, by the رحبة of El-Koofeh is meant a دُكَّان in the midst of the mosque of El-Koofeh, upon which he used to sit and to preach, and upon which he is related to have cast the spoils that he obtained from the people of En-Nahrawán: (Mgh:) pl. ↓ رَحَبٌ (S, Msb, K) and ↓ رَحْبٌ (K) [or rather these are coll. gen. ns. of which رَحَبَةٌ and رَحْبَةٌ are the ns. un.] and [the pl. is] رِحَابٌ and رَحَبَاتٌ (S, Msb, K) and رَحْبَاتٌ. (K.) b2: Also, both words, An ample tract of land, that produces much herbage, and in which people alight, or abide, much, or often: (AHn, K:) pl. as above, accord. to the K; but accord. to IAar, رَحْبَةٌ signifies an ample tract of land; (TA;) and he says that its pl. is رُحَبٌ, like as قُرًى is pl. of قَرْيَةٌ: Az says that this occurs as an anomalous pl. of words of the defective class, and that he had not heard a word of the perfect class of the measure فَعْلَةٌ having a pl. of the measure فُعَلٌ; but that IAar is an authority worthy of reliance. (L, Msb.) And رَحَبَةُ الوَادِى, and رَحْبَتُهُ The part of the valley in which its water flows into it from its two sides: (K, TA:) pl. رِحَابٌ (TA.) [Or the pl.] رِحَابٌ signifies Plain, smooth, or soft, places, in which water collects and stagnates: they are the places where vegetation is most rapid, and are at the extremity of a valley, and in its middle, and sometimes in an elevated place, where water collects and stagnates, surrounded by what is more elevated: if in a plain tract of land, people alight and sojourn there: if in the interior of water-courses, people do not alight and sojourn there: if in the interior of a valley, and retaining the water, not very deep, and in breadth equal to a bow-shot, people alight and sojourn by the side thereof: رحاب are not in sands; but they are in low and in elevated tracts of land. (L.) b3: The place of aggregation and growth of the plant called ثُمَام [i. e. panic grass]. (K, TA.) b4: The place of grapes, (K,) [where they are dried,] like the جَرِين for dates. (TA.) رُحْبَى The broadest rib (S, K) in the breast: (K:) and the رُحْبَيَانِ, are the two ribs next to the armpits, among the upper ribs: (K:) or the place to which each elbow returns [when, after it has been removed from its usual place, it is brought back thereto; which place in a beast is next the arm pit]: (S, K:) it is there only that the camel's elbow wounds the callous protuberance upon his breast: (S:) or the رحبى is the place where the heart beats, (Az, K, TA,) in a beast and in a man: (Az, TA:) or, as some say, the part from the place where the neck is set on to the place where end the cartilages of the ribs, or the extremities of the ribs projecting over the belly: or the part between the two ribs of the base of the neck and the place to which the shoulder-blade returns [when, after it has moved from its usual position, it is brought back thereto, i. e. its lower part, next the armpit]: and the رُحْبَيَانِ, also called the ↓ رُحْبَايَاوَانِ [perhaps a mistranscription for رُحْبَاوَانِ as though the sing. were رُحْبَآءٌ,] of the horse, are the upper parts of the كَشْحَانِ [or two flanks.] (TA.) b2: Also A certain brand, or mark made with a hot iron, upon the side of a camel. (S, K.) رُحْبَايَاوَانِ [or perhaps رُحْبَاوَانِ]: see the next preceding paragraph.

رُحَابٌ: see رَحْبٌ, in three places.

رَحِيبٌ; and its fem., with ة: see رَحْبٌ, in six places.

رَحَائِبُ التُّخُومِ, (S, K,) in some copies of the K, erroneously, النُّجُوم, (TA,) Ampleness [of the limits, or boundaries, and therefore] of the tracts, or regions, of the land, or earth. (S, K.) نَجَائِبُ أَرْحَبِيَّاتٌ Certain excellent she-camels, so called in relation to أَرْحَبُ, the name of a tribe of Hemdán, (S, Msb, K,) or of a certain stallion (Az, K, TA) whence they originated, (Az, TA,) or of a place (K, TA) of El-Yemen called after that tribe. (TA.) مَرْحَبٌ [is an inf. n., like ↓ رُحْبٌ; or a n. of place]. You say مَرْحَبًا (T, S, Msb, TA) and مَرْحَبًا بِكَ (A, Msb) [and بِكَ ↓ رُحْبًا] meaning Thou hast come to, (T, S, TA,) or found, (T, A, TA,) ampleness, spaciousness, or roominess; (T, S, A, TA;) not straitness: (T, TA:) or alight thou, (Kh, Lth, TA,) or abide thou, (Kh, TA,) in ampleness, &c.; (Kh, Lth, TA;) for such we have for thee; (Lth, TA;) the word being put in the accus. case because of a verb understood: (Kh, TA:) or thou hast alighted in an ample, a spacious, or a roomy, place: (Msb:) [or welcome to ampleness, &c.; or to an ample, a spacious, or a roomy, place: or simply welcome:] and مَرْحَبًا وَأَهْلًا Thou hast come to [or found, &c.,] ampleness, spaciousness, or roominess, and [such as thine own] kinsfolk; therefore be cheerful, and be not sad: (S:) and مَرْحَبًا وَسَهْلًا Thou hast found ampleness [and ease]: (K:) or سَهْلًا meansthou hast alighted in a plain, smooth, not rugged, district: (T, TA:) and مَرْحَبَكَ اللّٰهُ وَمَسْهَلَكَ and مَرْحَبًا بِكَ اللّٰهُ وَمَسْهَلًا [May God grant ampleness to thee, and ease]: (K:) Sh says, thus I heard IAar say: and the Arabs also say, لَا مَرْحَبًا بِكَ, meaning May it [the land or country] not be ample, or spacious, to thee: مَرْحَبًا, he says, is one of the inf. ns. that are used in calling down blessings or curses on a man; as سَقْيًا and رَعْيًا and جَدْعًا and عَقْرًا, for سَقَاكَ اللّٰهُ and رَعَاكَ اللّٰهُ

&c.: and Fr says that the meaning [of مَرْحَبًا or مَرْحَبًا بِكَ] is اللّٰهُ بِكَ مَرْحَبًا ↓ رَحَّبَ [May God invite thee to ampleness, &c.]; as though the last word were put in the place of تَرْحِيبًا. (TA.) b2: أَبُو مَرْحَبٍ means (assumed tropical:) The shade: so in the saying of a poet, (S,) namely, En-Nábighah El-Jaadee, (TA,) وَكَيْفَ تُوَاصِلُ مَنْ أَصْبَحَتْ خُلَالَتُهُ كَأَبِى مَرْحَبِ [And how wilt thou hold loving communion with him whose friendship has become like the shade?]. (S, TA.) It is also a surname of 'Orkoob, the man notorious for lying promises. (TA.) b3: And مَرْحَبٌ is the name of An idol that was in Hadramowt. (K.)

كشط

1 كَشَطَ, (S, Msb, K,) aor. ـِ (Msb, MS,) inf. n. كَشْطٌ, (Msb, K,) He removed, put off, took off, or stripped off, (S, Msb, K,) a thing (Msb, K) from (عَنْ) a thing which it covered; (K;) as, for instance, the housing, or covering, (S, K,) from a horse, (K,) or from the back of a horse; (S;) and the cover from a thing; (S;) and the skin from a slaughtered camel: (TA:) and قَشَطَ is a dial. var. thereof; (Yaakoob, S;) the former being of the dial. of Kureysh, (Yaakoob, accord. to the TA,) or of Keys, (M in art. قشط,) and the latter of the dial. of Temeem and Asad; the ك not being a substitute for the ق: (Yaakoob, TA:) and ↓ استكشط signifies the same. (Ham., p. 693.) It is said in the Kur, [lxxxi. 11,] وَإِذَا السَّمَآءُ كُشِطَتْ And when the heaven shall be removed from its place, like as a roof is removed from its place; (Zj, K;) and in like manner قُشِطَتٌ, (Zj, S, *) accord. to the reading of 'Abd-Allah [Ibn-Mes'ood]: (S:) or shall be pulled off and folded together. (Fr.) And you say also, كَشَطَ الحَرْفَ He removed the letter from its place. (TA.) And كُشِطَ رَوْعُهُ, (TA,) inf. n. كِشَاطٌ, (K, * TA,) (tropical:) His fright, or fear, became removed; (K, * TA;) and so ↓ انكشط روعه: (TA:) or the latter signifies (tropical:) his fright, or fear, went away. (S, K, TA.) And كَشَطَ الدَّابَّهَ and قَشَطَهَا [He removed the housing, or covering, from the beast of carriage]. (TA in art. قشط.) And كَشَطْتُ البَعِيرَ, (S, Msb,) aor. as above, (Msb,) and so the inf. n., (S, Msb,) I skinned the camel: (S, Msb:) you should not say سَلَخْتُ; for the Arabs, in speaking of a camel, say only كَشَطْتُهُ and جَلَّدْتُهُ. (S.) 5 تكشّط السَّحَابُ فِى السَّمَآءِ The clouds became dissundered and dispersed in the sky. (TA.) 7 انكشط التُّرَابُ [The dust became removed, or cleared away, by the wind]. (T, TA in art. جول.) See also 1.10 إِسْتَكْشَطَ see 1.

كُشْطٌ i. q. قُسْطٌ. (AA in TA art. قسط.) كِشَاطٌ: see كُشِطَ.

A2: The stripped skin of a slaughtered camel. (Lth, K.) Sometimes the latter is covered over with it; and one says, إِرْفَعْ عَنْهَا كِشَاطَهَا لِأَنْظُرَ إِلَى لَحْمِهَا [Take thou off from it its stripped skin, that I may look at its flesh.] (Lth, K. *) كَشَّاطٌ: see what next follows.

كَاشِطٌ A slaughterer [or skinner] of camels; as also ↓ كَشَّاطٌ. (TA.) b2: Also, [its pls.] كَشَطَةٌ (Lth, K,) and كَاشِطُونَ (M, TA) The owners of a skinned camel. (Lth, M, K.) جَزُورٌ مَكْشُوطَةٌ [A skinned slaughtered camel]. (K.) كشف كشم كشو كص See Supplement

كشط:= قشط: قشر، قشّر، بشَرَ، حك، جرف، لمَّ، قشّ طرس مكشوط (المقري 1، 320، 12): الصفحة التي سبق استعمالها وكشط المكتوب فيها بالمكشط لكي تستعمل مرة ثانية؛ محا أحرفاً أو كلمة، بالمِحًك (ياقوت 1، 353).
مكشط: يبدو أن معناها مسرع (ألف ليلة، برسل، 2 - 108): والجميع مكشطين طائرين إلى أن وصلوا إلى المكان أي إن الجمع مسرعون.
كشط= قسط (ابن البيطار الجزء الرابع ص18).
كشفه: كشف: أنشى. أباح. أظهر. أبدى، أبان، جهر، أعلن، علّم. وفي معجم (بدورن) كشف إلى وعند (عبد الواحد 84 - 6) كشف ل وفي (كوسج وكرست 73 ومحمد بن الحارث 226) كشف عن.
كشف: (إلقاء الضوء) على الشيء أو الشخص ووضعه في الموضع المناسب الذي يبرز صفاته. (بوشر). كشف: إظهار الذي أخفاه الطلاء (ألكالا).
كشف: أحصى، عدّ، حقق، راجع، فحص، تحقق من الأماكن، أعاد النظر مرة أخرى، أعار الفحص، رأى، زار فتّش. (بوشر، مملوك 1، 1، 179).
كشف: جرد، راجع، استخلص الرصيد، استخرج الحساب. (بوشر).
كشف الأصيل: وقف على المصدر (بوشر).
كشف بخت أحد: تنبأ بالمستقبل، كشف الحظ (بوشر).
كشف له الحجاب عن داره: سمح له بالدخول في داره في الوقت الذي يشاء (البربرية 2، 163).
كشف العاقبة: اخترق حجب المستقبل، تنبأ. (بوشر).
كشف الغمّ: بدد الحزن وأزال الهم. (بوشر).
كشف القناع في: المعنى المضمر في الكلمة كشف عن الوجه، فتح الشيء. (البربرية 1، 27، 6، 96، 2).
كشف اللعبة: كشف لغماً وأفسد مفعوله، كشف عن قصد أو عزم أو نية أو مشروع أو خطة أو منهج. (بوشر).
كشف المخبّى: اكتشف مؤامرة سرية أو كشف لغماً (بوشر).
كشف النجم لأحد: استشار النجوم لفلان. (بوشر).
كشف وجعه: أزال عنه الألم. (بوشر).
كشف وجهه في: بذل ما في مستطاعه من أجل (ويقول كرتاس في ذلك 56، 8): وكشف وجهه في ذلك وعمل فيه جهده.
كشف: هزم (فريتاج) عباد 1، 248، 14؛ كشف عن: طرد، رحّل أحدهم من موضعه (حيان 37): الأمير أرسل قائداً مع جيشه كيما يكشفه عن تلك الناحية.
كشف: أحاط بخندق أو خفيرة أو حباك.
(وباللاتينية vallo أحدق وأحيط وأكْشِف).
كشف على: فتش، (بوشر) راقب (مملوك 1، 1، 179 ريجرز 166، 7).
كشف على: كشف على دفتر نقب في السجلات، راجعها واطلع عليها رسمياً لأغراض العدالة. (بوشر).
كشف على: نظر، سلّط أنظاره على (كرتاس 39، 15): كان متهماً ب إنه يكشف من تلك العلية على الديار وعلى مسلخ حمام بنت الباز المجاور لها فينظر منها إلى النسوة إذا تجردن في مسلخ الحمام.
كشف على: زار، ذهب ليرى أحدهم في داره (بوشر).
كشف على: كشف على جرح: عاين جرحاً. (بوشر).
كشف على: كشف على سر: اكتشف سَراً. (بوشر).
كشف على: كشف على بيضة: استجلى بيضة. (بوشر).
كشف على: طلّ على، أطل، أشرف على. (بوشر، همبرت 187) (الحلل 47): وبنى على رأس الجبل سوراً أفرد في قنته حصناً يكشف على ما وراء الجبل.
كشف على: هي كاشفة عليك: ألهمتْ ما ينقصك وما تحتاج إليه (ألف ليلة، برسل، 200) وعند (ماكني: كاشفت).
كشف عن: نجّي أحدهم من (كرتاس 100/ 4): فكشفت عنه ما هو فيه من حصار.
كشف عن: استعلم عن فلان أو عن شيء وجمع معلومات عنه: (مملوك 1، 1، 179، أخبار 179، 4، النويري إسبانيا 452): وكشف عن الذين آثروا الفتنة فصلبهم.
كشف عن: طلب من أحدهم، واستجوبه، معلومات عن شيء أو شخص معين (محمد بن الحارث 224): فكشف زياد بن عبد الرحمن مالكاً وقال له يا أبا عبد الله كيف رأيت معاوية بن صالح، 226: كشف عن: في موضوع فلان أو الشيء الفلاني: ثم كشف زياد -كذا- معاوية عن مالك 256: كشفهم عن وجه ما يريد علمه، 272: نكشف أهل العلم عما يجب عليه: 293 (المقري 1، 560، 14).
كشف منزلــاً: نزع عنه السقف (ألكالا): des- techar la casa.
كشّف: نزع ما كان مكسواً بالطلاء (ألكالا). (فتح= deaenbarrar) .
كشّف: نزع رباط الذقن، نزع القلنسوة أو الجزء الذي تحت الذقن (ألكالا): desencapotar la braverra) .
كشّف: تنبّه، أصاخ السمع (ألكالا): ( desenca- potar las orejas) .
كشّف: رتَب (الكالا) ( aparar) .
كاشف: كاشف ب: أظهر، عرض، أبدى. كاشفه بما في نفسه مكاشفة أظهره له وأطلعه عليه (محيط المحيط ص783).
كاشفة بالثورة: ثار ضده علناً (ابن الخطيب 73: اقرأها بهذا النحو بدلاً من بالثورة).
ويقال، بدلاً من كاشف فلاناً بالعداوة، أي أظهر العداء جهاراً، كاشف فلاناً (عباد 1، 248، 17 حيان 48): وقويت طماعته في هدم سلطان الجماعة فكاشفه وترك البقية وطرد عامله.
كاشف على: تنظر في معجم (فوك) في مادة Discoperire.
كاشف: على حدس، اسْتشعر، تهجس ب، سبر، سبر نواياه لمعرفة أوضاعه (بوشر) واستجواب باللاتينية، وسعى إلى كشف، فحَص (مملوك 1، 1، 179 المقري 1، 164، 2 ووردت لديه: كشف عن في ص1، 439).
كاشف ب: الكشف بالحدس والإلهام، على الأشياء المخفية (ابن بطوطة 2، 360 و3، 309 الجزء الرابع 218). كاشفتْ على: أُلهمتْ معرفة ما ينقصني (ألف ليلة 3، 420).
كاشف في: كشف لفلان شيئاً الهم معرفته. (ألف ليلة، برسل 7، 1، 333): وقال يا ابن منصور أكاشفك قلت فيما تكاشفني قال كشف، مكاشف، مكاشفة فيما يأتي: كاشف ب: فسّر لفلان حلمه (ابن بطوطة 1، 52).
كاشف ب: دخل في سريره فلان وكشف عن أفكاره الخفية (المقري 3، 677، 26: فكاشفهم في الحال بلا سؤال).
أكشف: أكشف عن الوجه والعينين كما لو ان هناك حجاباً حول الرأس أرفعه كي أرى وأسمع شيئاً أو ليكون بمقدوري الكلام. أو أطمح أو أتوق إلى. (ألكالا). ( desencapotar los ojos وتابعت فكتور). أي رفعت الحجاب عن العينين وتابعت ... الخ.
تكشف: تعرّض، كشف باطنه. تعرّى، حسر عن رأسه، أو اكتشاف وكشّف (معجم الطرائف).
تكشف: أغمي عليه، اختفى، تشتت، انقشع، انتهى (انقشع الهم أو الحزن) (أنظر محيط المحيط في مادة فرج). تكشف: معاينة، زيارة، عيادة، وفحص بعناية. (ابن جبير 59، 15).
تكشف على: شاهد ملياً ما ينبغي عدم النظر إليه (ألف ليلة، برسل 6، 214).
تكشف على: وجد لها (رايسك) معنى أوضحه في ديوان الهذليين ص160 البيت الرابع.
تكاشف على: تعرّف (فوك).
انكشاف: ارتفاع (الستار) (دي ساسي كرست 1، 173).
انكشاف: انحلال، انفكاك، تخلّص من ورطة، انسحاب من (بوشر).
انكشاف: تسلّى أو تلهّى بطريقة غير لائقة تماماً (المقري 1، 431).
انكشاف عن: انسحاب من (الثعالبي، لطائف 108، 3): في وقت انكشاف الوباء ونزوع الحمى عن جميع البلدان؛ ينظر ديوان الهذليين 189، 2، 3).
انكشف: انهزم، انكسر، تحيّر، هرب. (معجم بدرون، دي يونج، معجم الطرائف) وقد وجدت تعبيراً عند (ابن حيان 81) لم أجد له نظيراً وهو: انكشف في قوله ثم انكشف على سعيد والعرب كشّف على: نقل (نبأ وغير ذلك)، عرّف، بادل، (مستنداً وغير ذلك) (بوشر). وصّل، أوصل، أبلغ، أخبر، أفاد (بوشر).
كشّف على: بضع، أتى على امرأة (بوشر).
استكشف: فحص (ابن جبير 60، 12، البربرية 2، 973، ابن خلدون مخطوطة 4، 36): قبض على ولده ثم استكشف على حاله فظهرت له براءته.
استكشف عن: استعلم عن، رام الحصول على بعض المعلومات المتعلقة ب (البربرية 1، 448).
استكشف عن: أزاح النقاب عن، توصل إلى معرفة ما كان مخفياً (البربرية 2، 300).
استكشف ل: أوقف، قطع (حيان 1: وذكْر ما عاينه من حروبهم ورامه من صلوحهم استكشافاً لفتنتهم).
كشْف: فحص، تحقيق، استقصاء، تحرّ (مملوك 1، 1، 179)، خبرة تقرير الكشف، تقرير الخبراء (بوشر)؛ بيان، فحص البضائع، جرد جديد للبضائع، إعادة نظر، مراجعة (بوشر): كشف على محال: انتقال المحكمة إلى مكان الحادث (بوشر): قاضي الكشف عند أهل لبنان معتمد يرسله الحاكم لأجل الفحص عن حادثة أو خصومة (محيط المحيط ص783).
كشف: فحص تفحص، مراجعة، فرز، مختصر، مجمل، موجز (بوشر). ديوان الكشف: دائرة التنمية الخاصة بالأراضي، وصيانة السدود والقنوات، ومؤسسة حسابات الغلّة والمحاصيل والدخول العامة، (معجم البيان).
كشوفة: ومفردها كشف (والكشف مصدر وعند أصحاب الجمارك ورقة يدرج فيها كمية البضائع وما يطلب منها من الأمد والرفت) (محيط المحيط ص783).
كشْف: ختْم وكشف: بصَمَ بخاتم (بالم 162).
كشف النجم: اصطلاح في علم التنجيم (بوشر).
كشف: اكتشاف مذهل (زيشر 20، 25). (ومقدمة ابن خلدون 1، 199؛ 2، 142، 162؛ 2، 179) (والمقري 1، 496): أهل الكشف: المتنورون: (زيشر 7، 89).
كُشفة المال: إعلان المحكمة لبيع الأموال، بيع بالمزاد (ألكالا).
كَشَفَة: الشعر الذي يقفّ. (باين سميث 1149).
كَشيف = مكشوف. (ديوان الهذليين 42، 2).
كشّاف والجمع كشّافة: مُراجع، مُحقق، مدقق، خبير، مفتش البضائع في الكمارك. (بوشر).
كشّاف: رائد، مستقص، ساع، الطليعة الذي يرسل لكي يستخبر حركات العدو (مملوك 1، 1، 179 معجم أبي الفدا: تفتيش، تحقيق، المكلفون بالاستطلاع). (بوشر).
كاشف: القبطان، آمر المنطقة (داسكارياك 269، 437 وصف مصر 11، 493، براوني 1، 12، 17، 18، 55، 84 بالمي 1، 18، فرن، 15، مهرن 34).
أكشف وجمعها كُشُف: (الكامل للمبرد 264، 4، 636، 12).
تكشيف: هو الاسم الذي يطلق على كل واحد ممن تدفع له القافلة لكي يسبقها إلى مرحلة القادمة. فهو يأخذ الرسائل التي يكتبها المسافرون إلى معارفهم وأصدقائهم لكي يستأجروا لهم دوراً ويجلبوا لهم الماء بمساقة أربعة أيام من السير (ابن بطوطة الجزء الرابع على قائد القافلة (دوماس، عادات 337).
مُكاشِف: المرفوع عنه الحجاب (المقري 1، 476، 8) (ابن بطوطة 1، 47، 2، 416).
مكاشَفَة مثل كَشْف (أنظر الكلمة): ورفع الحجاب وعند (بوشر): حدس، استشعار شعور سَبْقيّ، حس داخلي (ابن بطوطة 1، 36، 57 البربرية 1، 569، 7، ألف ليلة 2، 260).

ليس

1 لَيْسَ a word denoting negation: (S, A, K:) it is a verb in the pret. tense, (S, A, K, Mughnee,) having no other tense, (Sb, S, M, Msb, Mughnee,) nor a part. n. nor an inf. n.; (Sb, M, Msb; *) of the measure فَعِلَ; (Mughnee;) originally لَيِسَ, from which it is contracted by the suppression of a vowel, (Sb, * S, M, * K, Mughnee, *) being found difficult of pronunciation, (S,) [i. e.,] to render it easy to pronounce, (K,) like عَلْمَ for عَلِمَ, (Sb, M,) the ى not being changed into ا (Sb, S, M) because it is imperfectly inflected, being used in the pret. form for the present, (S,) [i. e.,] because it has no future, nor part. n., nor inf. n., nor derivation, wherefore, not being perfectly inflected like its coordinates, it is made like that which is not a verb, as لَيْتَ: (Sb, M:) what shows it to be a verb, (S, Mughnee,) not a particle occupying the place of مَا, as Ibn-Es-Sarráj and some others after him have asserted, (Mughnee,) though not perfectly inflected like [other] verbs, (S,) is their saying لَسْتَ and لَسْتُمَا (S, Mughnee) and لَسْتُمْ (S) and لَيْسَا and لَيْسُوا and لَيْسَتْ [&c.], (Mughnee,) like as they say ضَرَبْتَ and ضَرَبْتُمَا and ضَرَبْتُمْ [&c.]: (S:) we have not determined its measure to be فَعَلَ, because this is not contracted; nor فَعُلَ, because there is no verb of this measure with ى for its medial radical letter, except هَيُؤَ; but لُسْتَ has been heard; so, accord. to this form, it may be like هَيُؤَ: (Mughnee:) the Benoo-Dabbeh say لُسْتُ and لُسْنَا in the sense of لَسْتُ and لَسْنَا; and some of them say لِسْتُ: (TA, art. لوس:) but Sb says, that the Arabs did not say لِسْتَ, like as they said خِفْتَ, because ليس is not perfectly inflected like [other] verbs. (M.) [There is also another opinion respecting its origin, which will be mentioned in the course of this article.] It [is generally a particular (not a universal) negative, and] denotes the negation of a thing at the present time; (M, Mughnee;) [i. e.] it denotes [thus] the negation of its predicate: (Msb:) and has the same government as the verbكَانَ and its coordinates; (S;) governing the subject in the nom., and the predicate in the accus.: (S, Mughnee:) as when you say, لَيْسَ زَيْدٌ قَائِمًا [Zeyd is not a person standing]: (Msb:) and by means of the context, it denotes the negation of a thing at a time not the present; as in the saying of El-Aashà [respecting Mohammad], لَهُ نَافِلَاتٌ مَا يُغِبُّ نَوَالُهَا وَلَيْسَ عَطَآءُ اليَوْمِ مَانِعَهُ غَدَا [He has bounties the bestowing of which is not on alternate days; and the giving of to-day will not be a preventer of it to-morrow]; and [sometimes when it is followed by a verb, as] in the saying, لَيْسَ خَلَقَ اللّٰهُ مِثْلَهُ [God has not created the like of him, or it.] (Mughnee.) But it differs from its coordinates in that the prep. بِ may be prefixed to its predicate: as in the saying, لَيْسَ زَيْدٌ بِمُنْطَلِقٍ [Zeyd is not going away]; the ب being a means of the verb's being trans., and also corroborative of the negation: and one may optionally not introduce it, because one may do without the corroborative, and because some verbs are trans. sometimes by means of a prep. and sometimes without a prep., as اِشْتَقْتُكَ and اِشْتَقْتُ إِلَيْكَ. (S.) It also differs from its coordinates in that its predicate may not be put before it: for you may say مُحْسِنًا كَانَ زَيْدٌ, but not مُحْسِنًا لَيْسَ زَيْدٌ: (S:) or some allow this latter; but others disallow it. (Ibn-'Akeel on the Alfeeyeh, section on كان and its coordinates.) It is also used as an exceptive particle, (S, M, Mughnee,) in the place of إِلَّا; (S, Mughnee;) in which case [also] its subject [which is understood] is in the nom. case, and its predicate in the accus.: (S:) you say, جَآءَنِى

القَوْمُ لَيْسَ زَيْدًا [The company of men came to me, except Zeyd]; as though you said, لَيْسَ الجَائِى

زَيْدًا. (S, M: but in the latter, instead of جاءنى, we find أَتَى; and instead of الجائى, we find الآتِى.) You may also say, جَآءَنِى القَوْمُ لَيْسَكَ [The company of men came to me, excepting thee]; but the separate pronoun, إِيَّاكَ, is here better. (S.) When the predicate after it is connected with إِلَّا, as in the ex. here next following, Benoo-Temeem make it in the nom. case: thus they say, لَيْسَ الطِّيبُ إِلَّا المِسْكُ [It is not perfume, except musk; meaning, nothing is perfume except musk]: which has been resolved is several ways; some holding الطيب to be the subject of ليس: but its being peculiar to the dial. of Temeem refutes the explanations here referred to: some, again, hold ليس to be here used as a particle; and so in the saying لَيْسَ خَلَقَ اللّٰهُ مِثْلَهُ, mentioned above. (Mughnee.) Sometimes it is used in the sense of لَا التَّبْرِئَةِ [the لا which denies in a general manner to the uttermost, i. e., universally, or totally]; as is said in the K, except that in all the copies thereof we find وَإِنَّمَا put by mistake for وَرُبَّمَا: (TA:) [so in the saying in the Kur, ii. 194, لَيْسَ عَلَيْكُمْ جُنَاحٌ, which is the same as لَا جُنَاحَ عَلَيْكُمْ in verse 235 of the same chapter, meaning, There shall be no crime, or sin, chargeable upon you]. Sometimes, also, it is used as a connective particle, (Mughnee,) in the sense of لا so used: (TA:) as in the saying [of a poet], أَيْنَ المَفَرُّ وَالإِلٰهُ الغَالِبُ وَالأَشْرَمُ المَغْلُوبُ لَيْسَ الغَالِبُ [Where is the place of flight when God is the pursuer, and El-Ashram (meaning Abrahah) is the overcome, not the overcomer?]: which has been resolved by supposing الغالب to be the subject of ليس, and the predicate to be suppressed; the latter being said by Ibn-Málik to be an annexed pronoun referring to El-Ashram; so that the meaning is لَيْسَهُ الغَالِبُ [the overcomer is not he]. (Mughnee.) It is said (M, K) by Fr, (M,) and also by Kh, (TA,) that the original of لَيْسَ is لَا أَيْسَ; (M, K [in the latter of which I read أَوْ أَصْلُهُ, as in several copies of the K, or rather أَوْ أَصْلُهَا, as corrected in the TA, instead of أَوْ مَعْنَاهُ, the reading in the CK];) and this, says Fr, is shown by the saying, جِئْ بِهِ مِنْ أَيْسَ وَلَيْسَ, i. e., [Bring thou him, or it,] from where he, or it, is, and is not: (M:) or اِيتِنِى مِنْ حَيْثُ أَيْسَ وَلَيْسَ i. e., [Come thou to me, or probably, the right reading is اِيتِنِى بِهِ bring thou to me him, or it, (as I find in a copy of the K, in which به has been added in red ink, and in the A I find إِيتِ بِهِ,)] from where he, or it, is, and he, or it, is not: (K:) or the meaning is, مِنع حَيْثُ لَا وُجْدَ [from where there is no finding; or no being found, or no existence; or no power, or ability]: (K, * TA:) or أَيْسَ means مَوْجُودٌ [found, or existing], and لَا أَيْسَ [means] لَا مَوْجُودٌ [not found, or not existing], and is contracted [into لَيْسَ]: (K:) [but the last rendering of ايس and لا ايس seems to be taken from an explanation, not literal, of another saying; مَا يَعْرِفُ

أَيْسَ مِنْ لَيْسَ he knows not a thing existing from a thing not existing.] Aboo-'Alee relates, that Sb said, جِئْ بِهِ مِنْ حَيْثُ وَلَيْسَا [Bring thou him, or it, from where he, or it, is and is not]; meaning, وَلَيْسَ, the fet-hah of the س being made full in sound, on account of the pause. (M.) In the saying of a certain poet, قَدْ رُسَّتِ الحَاجَاتُ عِنْدَ قَيْسِ

إِذْ لَا يَزَالُ مُولَعًا بِلَيْسِ [Wants have been forgotten as old things (so رُسَّت is explained in the M, as used here, in art. رس,) with Keys, since he ceases not to be addicted to the use of the word leysa], it is made by him a noun, and declined. (M.)

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.)

بلو

1 بَلَاهُ, (T, S, Mgh, Msb,) aor. ـُ (T, Msb,) inf. n. بَلَآءٌ, (S,) or this is a simple subst., and the inf. n. is بَلْوٌ, (T, Msb,) He (God) tried, proved, or tested, him, (T, S, Msb,) بِخَيْرٍ [by, or with, good], or بِشَّرٍ [by, or with, evil]; (Msb;) for God tries his servant (يَبْلُوهُ) by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (T;) [wherefore it often means He afflicted him;] as also ↓ ابلاهُ, (T, S, Msb,) inf. n. إِبْلَآءٌ; (T, S; [in both restrieted to good; but in the Msb it seems to be common to good and evil;]) and ↓ ابتلاه: (T, S, M, Msb:) and بَلَوْتُهُ, inf. n. بَلْوٌ (S, M, K) and بَلَآءٌ, (M, K,) [but from what has been said above, it seems that the latter is used only when the agent is God, and that it is properly a simple subst.,] I tried, proved, or tested, him; (S, M, Mgh, * K;) as also ↓ اِبْتَلَيْتُهُ: (M, K:) each of these verbs implying two things; one of which is the learning the state, or condition, of the object, and becoming acquainted with what was unknown of the case thereof; and the other, the manifesting of the goodness or badness thereof; both of these things being sometimes meant, and sometimes only one of them, as when God is the agent, in which case only the latter is meant: (Er-Rághib, TA:) and ↓ التَّبَالِى, also, signifies the act of trying, proving, or testing. (S.) It is said in the Kur [xxi. 36], وَنَبْلُوكُمْ بِالشَّرِ وَالخَيْرِ فِتْنَةً [And we try you by, or with, evil and good, by way of probation]. (TA.) And in the same [ii. 118], ↓ وَإِذَ ابْتَلَى

إِبْرَاهِيمَ رَبُّهُ بِكَلَمَاتٍ [And when his Lord tried Abraham by certain words, meaning commands and prohibitions]. (TA.) And you say, ↓ لَا تُبْلِنَا

إِلَّا بِالَّتِى هِىَ أَحْسَنُ [Try Thou not us save by those things that are best]; (T;) from a trad. (TA.) [See also 4 and 8 below.] b2: [Hence,] بَلَوْتُهُ also signifies (tropical:) I smelt it. (T in art. بول, and A and TA.) b3: [And بَلَاهُ He knew it, or became acquainted with it. (See بَالٍ.)] b4: See also 4, in the latter half of the paragraph.

A2: بَلِى, aor. ـَ inf. n. بِلًا, or بِلًى, [in the CK, erroneously, بَلًى,] and بَلَآءٌ, [in the CK, erroneously, بِلاء,] (T, S, M, Msb, K,) the former with kesr and the latter with fet-h, (T, S, Msb,) said of a garment, (T, S, M, &c.,) It was, or became, old, and worn out: (Msb:) belonging to the present art. and to art. بلى. (M.) [The inf. n., used as a subst., signifies Wear; attrition; wear and tear: see an ex. in a hemistich cited near the end of the first paragraph of art. الا, where a dwelling is likened to a garment.] b2: Also said of a plant [as meaning It became old and withered, or wasted]. (K in art. عنث, &c.) b3: And of a corpse, meaning It became consumed by the earth. (Msb.) b4: and of a bone, meaning It became old, and decayed; syn. رَمَّ. (S and K &c. in art. رم.) b5: And of a man's reputation, meaning (assumed tropical:) It became worn out of regard or notice. (TA in art. دثر.) b6: and [hence,] بَلِيَتْ, (M,) or بُلِيَتْ, (K,) She (a camel, M, K, or a mare, or beast of the equine kind, M) was, or became, a بَلَيِّة; i. e., was tied at her dead master's grave (M, K) without food or water (M) until she died (M, K) and wasted away. (M in art. بلى.) 2 بَلَّوَ see 4, in six places, in the latter half of the paragraph.3 لَا أَبَالِيهِ is from البلآء, [inf. n. of بَلَاهُ,] so that it signifies [properly] I shall not, or I do not, care for him, mind him, heed him, or regard him, so as to share with him my trial and his trial: (Ham p. 94:) [and hence,] one says thus, (S, Mgh, Msb,) or مَا أَبَالِيهِ, (M, K,) and لَا أَبَالِىبِهِ, (Mgh, Msb,) or مَا أُبَالِى بِهِ, (MF, TA,) but the verb is more chastely made trans. without the preposition بِ, (A, TA,) inf. n. مُبَالَاةٌ (M, Mgh, Msb, K) and بِلَآءٌ (M, K, TA [in the CK, erroneously, بَلاء]) and بَالَةٌ (T, S, M, Mgh, Msb, K,) said by some to be a quasi-inf. n. and by others to be an inf. n., (MF, TA,) [in the T it is said to be a subst., from المُبَالَاةُ,] originally بَالِيَةٌ, like عَافِيَةٌ from عَافَاهُ, (T, S, Mgh, Msb,) and بَالٌ, [which is more strange,] (M, K,) meaning [merely] I shall not, or I do not, care for, mind, heed, or regard, him, or it; (S, Mgh, Msb, K;) I shall not be, or I am not, disquieted by him, or it: (Mgh, Msb:) or, as some say, لَا أُبَالِيهِ is formed by transposition from لَا أُبَاوِلُهُ, from البَالُ, i. e. I will not, or I do not, cause him, or it, to move, or occur to, my mind; nor give, or pay, any attention to him, or it: (Z, TA: [and the like is said in the T:]) or the proper [or literal] meaning is, I will not, or I do not, contend with him for superiority in goodness, or excellence, by reason of my little care, or regard, for him: (Mgh:) or it was employed to denote the contending with another for superiority in glory, or excellence, as will be shown by the citation of a verse in the latter portion of this paragraph; and then, in consequence of frequency of usage, came to denote contempt, or mean estimation: (Ham p. 31:) or its original meaning is, I will not, or I do not, strive with him to be first; neglecting him, or leaving him to himself; from تَبَالَى القَوْمُ as explained below; see 6. (Msb.) It is said in a trad., لَا يُبَالِيهِمُ اللّٰهُ بَالَةً, or, accord. to one reading, لَا يُبَالِى بِهِمْ بَالَةً, meaning God will not hold them to be of any value or weight. (TA.) And in another, هٰؤُلآءِ فِى الجَنَّةِ وَلَا أُبَالِى وَهٰؤُلَآءِ فِى النَّارِ وَلَا أُبَالِى, said to mean [These will be in Paradise, and] I shall not disapprove; [and these will be in the fire of Hell,] and I shall not disapprove. (Az, TA.) And one says, لَا أُبَالِى مَا صَنَعْتَ [I shall not, or I do not, care for what thou didst, or hast done]. (IDrd, TA.) And مَا أُبَالِى أَقُمْتَ

أَمْ قَعَدْتَ [I care not whether thou stand or sit]: and مَا أُبَالِى بِقِيَامِكَ وَعَدَمِهِ [I care not for thy standing and thy not doing so]. (Mughnee in art. ا.) And مَا بَالَيْتُ بِهِ (Az, Msb, TA) I did not care for, mind, or regard, him, or it. (TA.) And بَالَى بِالشَّىْءِ [He cared for the thing; or] he was disquieted by the thing. (T.) The verb is sometimes thus used, in an affirmative manner; (Ham p. 94; [and the like is said in the TA;]) though some say that it is not; (Msb;) but it is not unless it occurs with a negative in the former part of the sentence or in the latter part thereof; as when one says, مَا بَالَى بِكَ صَدِيقُكَ وَلٰكِنْ بَالَى

عَبْدُكَ [Thy friend cared not for thee, but thy slave cared]; and as in the saying of Zuheyr, لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَى

وَلٰكِنْ أُمُّ أَوْفَى لَا تُبَالِى

[Verily I cared for the departure of Umm-Owfà, but Umm-Owfà cares not]. (Ham p. 94.) One says also, لَمْ أُبَالِ and لَمْ أُبَلْ [I did not care, &c.]: (T, S, M, Mgh, Msb, K: [but in the CK the latter of these is omitted:]) in the latter the ا [of prolongation] is suppressed for the purpose of alleviating the utterance, like as ى is suppressed in the inf. n. [or quasi-inf. n.] بَالَةٌ, (S, Mgh, Msb,) originally بَالِيَةٌ, (S, Msb,) and in لَا أَدْرِ: (S:) or the ا is suppressed in this case to avoid the concurrence of two quiescent letters; (Kh, Sb, M, IB;) not for the purpose of alleviating the utterance; (IB, TA;) for this is done because the ل is made quiescent. (Kh, Sb, M.) And, accord. to Kh, (Sb, M,) some of the Arabs say, لَمْ أُبَلِهِ [I did not care for him, or it], (Sb, M,) or لَمْ أُبَلِ, [in the CK, erroneously, لم اَبْلِ,] with kesr to the ل; (K, TA;) [for لم أُبَالِهِ, or لم أُبَالِ;] only suppressing the ا, as they do in عُلَبِطٌ [ for عُلَابِطٌ]. (Sb, S, M.) b2: IAar says that بَالَى, inf. n. مُبَالَاةٌ, is like ↓ أَبْلَى meaning He exerted himself in a description of a war, or battle, or of generous conduct; as when one says, أَبْلَى ذٰلِكَ اليَوْمَ بَلَآءً حَسَنًا [He exerted himself well, that day, in a description of war, &c.]: and he cites the following verse [to which reference has been made above]: وَأَنْتَ قَدْمَتَّ مِنَ الهُزَالِ [What hath happened to me that I see thee standing exerting thyself in a description of generous qualities, when thou hast become like one dead by reason of leanness?]: he says that he [the poet] heard him [whom he thus addresses] saying, “We have eaten and we have drunk [with guests], and we have done [such and such things]; ” enumerating, or recounting, generous qualities or actions, and lying in doing so: (T, TA:) in another place he says that تُبَالِى means looking to see which of them [or of thee and others] is best in بال [i. e. state, or condition], while thou art dying: (TA:) he says, also, that بَالَاهُ, inf. n. مُبَالَاةٌ, signifies he contended with him for superiority in glory, or excellence; (T, TA; *) and [it is said that] تبالى in the verse here cited means thus contending; syn. تُفَاخِرُ: (Ham p. 31:) and accord. to IAar, بَالَاهُ also signifies he contended with him in contradiction. (T, TA.) 4 ابلاهُ, inf. n. إِبْلَآءٌ: see 1, in two places. b2: [Hence,] ابلاهُ اللّٰهُ إِبْلَآءً حَسَنًا, (T,) or بَلَآءَ حَسَنًا, (S,) God did to him a good deed. (T.) [and hence,] it is said in the Kur [viii. 17], وَلِيُبْلِىَ المُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنُا (TA) And that He might confer upon the believers a great benefit, or favour, or blessing: (Bd:) or a good gift; meaning spoil. (Jel.) And أَبْلَيْتُهُ مَعْرُوفًا [I conferred upon him a favour, or benefit]. (S.) Zuheyr says, جَزَى اللّٰهُ بِا لإِحْسَانِ مَا فَعَلَا بِكُمْ وَأَبْلَاهُمَا خَيْرَ البَلَآءِ الَّذِى يَبْلُو (T, * S,) meaning, الذى يَبْلُو بِهِ عِبَادَهُ, (T,) or الذى يَخْتَبِرُ بِهِ عِبَادَ, (S,) i. e. [May God recompense with beneficence what they two have done to you,] and do to them two the best of the deeds wherewith He tries [the thankfulness of] his servants. (T.) b3: ابلاهُ also signifies He made him to swear; [as though he tried his veracity by so doing;] (M, K;) or so ابلاهُ يَمِينًا. (TA.) [See also 8.] b4: And He swore to him: (M, K:) or this, (TA,) or ابلاهُ يَمِينًا, [as above,] (T, S,) he swore [or swore an oath] to him, and thereby soothed, or placated, his mind. (T, S, * TA.) b5: And hence, (TA,) He informed him, acquainted him, or told him. (IAar, M, K, TA.) b6: [and hence, He manifested it; revealed it; made it manifest, apparent, evident, clear, or plain; whence a phrase in a verse cited voce مُضْمَرٌ; and the phrase] مَا لَمْ يُبْلِ العُذْرَ, i. e. As long as he does not manifest, show, or make apparent, the excuse: but the verb [in this sense] is originally doubly trans.: one says, أَبْلَيْتُ فُلَانًا عُذْرًا, meaning I manifested to such a one an excuse so that I was not to be blamed after it; properly signifying I made such a one to be acquainted with my excuse, and to know the manner thereof; (Mgh;) and thus it is explained in the A: (TA: [in like manner, also, it is explained in the T:]) [or]

ابلاهُ عُذْرًا signifies He gave him an excuse which he accepted: (M, K:) and in like manner, ابلاهُ جُهْدَهُ [He gave him his endeavour, or energy, in an acceptable manner]; and نَائِلَهُ [his gift]. (M.) Hence, ابلى عُذْرَهُ signifies also He strove, laboured, or exerted himself, [and thus manifested his excuse,] in work. (Mgh.) And hence, ابلى فِى الحَرْبِ He manifested, or showed, his might, valour, or prowess, in war, or fight, [and he strove, laboured, or exerted himself, therein, (عُذْرَهُ being understood,)] so that men proved him and knew him. (Mgh.) See also 3, where another explanation of ابلى is given, in the latter portion of the paragraph.

A2: ابلى الثَّوْبَ [He wore out the garment;] trans. of بَلِىَ; (T, S, M, K;) as also ↓ بَلَّاهُ; (M, K;) belonging to the present art. and to art. بلى. (M.) One says to the مُجِدّ [i. e. him who makes, or puts on, a new garment], أَبْلِ وَ يُخْلِفُ اللّٰهُ [Wear out thy garment, and God will replace it with another; or, may God replace &c.]. (S.) And أَبْلِ وَ أَجِدَّ وَاحْمِدَ الكَاسِى Wear out, and make new, [or put on new,] and praise the Clother [meaning God]. (S in art. جد.) b2: [Hence,] السَّفَرُ ↓ بَلَّاهُ [Journeying, or travel, wore him, or wasted him]; namely, a man; (M, K; but in the copies of the latter, ↓ بَلَاهُ [which I think an evident mistranscription];) as also عَلَيْهِ ↓ بلّى; and ابلاهُ: (M:) and so الهَمُّ [anxiety], (M, K,) and the like, (M,) and التَّجَارِبُ [tryings, or trying events]: (K:) and ابلاها السَّفَرُ (T, S) or ↓ بلّاها (thus in a copy of the S) [journeying, or travel, wore her, or wasted her]; namely, a she-camel. (T, S.) El-'Ajjáj says, وَالمَرْءُ يُبْلِيهِ بَلَآءَ السِّرْبَالْ كَرُّاللَّيالِى وَاخْتِلَافُ الأَحْوَالُ [And man, the returning of the nights time after time, and the alternation of states of being, wear him out as the wearing out of the shirt]: (S, M: *) he means, إِبْلَآءَ السِرْبَال, or فَبَلِىَ بَلَآءَ السِّرْبَال. (M.) And Ibn-Ahmar says, لَبِسْتُ أَبِى حَتَّى تَمَلَّيْتُ عُمْرَهُ وَبَلَّيْتُ أَعْمَامِى وَ بَلَّيْتُ خَالِيَا he means I lived the period that my father lived [so that I had long enjoyment of his life, and I outwore my paternal uncles, and I outwore my maternal uncle]: or, as some say, I lived with my father for the length of his life &c. (M, TA. * [In the latter, ↓ تَبَلَّيْتُ is put in the place of تَمَلَّيْتُ; and hence it is there said that تَبَلَّاهُ is like بَلَّاهُ: but I think that تبلّيت is a mistranscription.]) b3: أَبْلَيْتُ and ↓ بَلَّيْتُ also signify I bound the foreshank of a she-camel to her arm at the grave of her [dead] master, and left her without food or water until she died; or I dug for her a pit, and left her in it until she died. (S, TA. [See بَلِيَّةٌ, and مُبَلًّى.]) 5 تَبَلَّوَ see 4, near the end of the paragraph.6 التَّبَالِى [inf. n. of تَبَالَى]: see 1.

A2: تبالى القَوْمُ The people, or company of men, vied, or strove, one with another, in hastening to a little water, and drew from it. (Msb.) 8 ابتلاهُ: see 1, in three places. [Hence, اُبْتِلِىَ بِكَذَا (vulg. اِبْتَلَى) He was tried, proved, or tested, by, or with, such a thing; generally meaning he was afflicted thereby, or therewith; as, for instance, by, or with, a disease.] b2: Also He asked, or sought, or desired, of him information, or news, or tidings. (M, K.) And ابتلى signifies also He conjured, or adjured, and asked if any had knowledge; syn. اِسْتَحْلَفَ and اِسْتَعْرَفَ [explained by what here follows]. (M, K, TA. [In the CK, both the verb and the explanation are here wrong: the former is written اُبْلِىَ; and the latter, اسْتُحْلِفَ و اسْتُعْرِفَ.]) A poet says, تَبَغَّى أَبَاهَا فِى الرِّفَاقِ وَ تَبْتَلِى

وَ أَوْدَي بِهِ فِى لُجَّةِ البَحْرِ تَمْسَحُ [She seeks for her father among the travellingcompanions, and conjures, or adjures, and asks. if any have knowledge, when a crocodile has destroyed him in the depth of the great river: تَبَغَّى is for تَتَبَغَّى]: he means that she says to them, “I conjure you, or adjure you, by God, (نَاشَدْتُكُمْ اللّٰهَ,) [tell me,] do ye know any tidings of my father? ” (M, TA.) But Aboo-Sa'eed says that تتبلى here means tries, proves, or tests; and that الاِبْتِلَآءُ signifies the trying, proving, or testing, whether by an oath or otherwise. (TA.) b3: [Also He desired it; he sought it.] It is said in a trad., النَّذْرُ مَا ابْتُلِىَ بِهِ وَجْهُ اللّٰهُ, i. e. [The vow that a man makes to be binding, or obligatory, on himself is that whereby the recompense of God] is desired, or sought. (TA.) b4: And He chose him, made choice of him, or elected him. (Sh and T, from a trad.) 12 اِبْلَوْلَى It (herbage) became tall, so that the camels were able to avail themselves of it. (K.) بِلْوُ سَفَرٍ, (T, S, M, A,) with kesr to the ب, (S,) and بِلْىُ سَفَرٍ, (S, A,) Worn, or wasted, by journeying, or travel; applied to a she-camel, (T, S, M, A,) and in like manner to a man, and to a he-camel: (M:) and بِلْىُ أَسْفَارٍ (M, K) and بِلْوُ

أَسْفَارٍ, (K, TA,) with kesr to the ب in both, (TA, [in the CK written with fet-h,]) a man worn, or wasted, by journeyings, or travels, and anxiety, (M, K, *) and the like, (M,) and tryings, or trying events: (K:) pl. أَبْلَآءٌ. (S, M.) And بِلْوٌ شَرٍّ and بِلْىُ شَرٍّ [both written in the CK with fet-h to the ب] A man having strength, or power, to endure evil; tried, proved, or tested, thereby: (M, K:) and in like manner, بِلْوُ خَيْرٍ and بِلْىُ خَيْرٍ

[tried, &c., by good, or prosperity]. (TA.) and إِنَّهُ لِبَلْوٌ مِنْ أَبْلَآءِ المَالِ and بِلْىٌ [both written in the CK with fet-h to the ب as before] Verily he is one of those who manage, or tend, camels, or the like, well. (M, * K, * TA.) The ى in بِلْى, in all these instances, is originally و, changed into ى because of the kesreh, and the weakness of the intervening letter, ل; as is the case in عِلَْيَةٌ: so says IJ. (M.) بَلَى: see art. بلى.

بِلْوَةٌ: see what next follows.

بِلْيَةٌ: see what next follows.

بَلْوَي: see what next follows.

بَلَآءٌ (T, S, Msb) and ↓ بَلْوَى (T, S, M, Msb, K) and ↓ بَلِيَّةٌ (S, M, Msb, K) and ↓ بِلْوَةٌ, (S, M, K,) with kesr, (S, K,) and ↓ بِلْيَةٌ, (so in a copy of the S, beside the third,) thus in the handwriting of Aboo-Zekereeyà, in the place of the third, (TA,) substs. (T, M, Msb, K) from بَلَاهُ اللّٰهُ, (T, Msb,) or from اِبْتَلَاهُ اللّٰهُ, [which is the same in meaning,] (M,) or from بَلَوْتُهُ, (K,) are one [in their signification; which is A trial, as meaning a probation, or a test; and as meaning particularly a trouble or an affliction of any kind by which one's patience or any other grace or virtue is tried, proved, or tested]; (S;) and the pl. (S, TA) of ↓ بَلِيَّةٌ (TA) is بَلَايَا, of the measure فَعَائِلُ changed to فَعَالَى: (S, TA:) [or] بَلَآءٌ is [properly, or originally,] an inf. n., (S, M, K,) and signifies the act of trying, proving, or testing, by, or with, good, and by, or with, evil: (S, M:) it is evil and good: (T, M: *) a trial, or an affliction, (T, K,) which is its original meaning; (T;) and a [probationary] benefit, favour, or blessing, (T,) or a [probationary] gift; (K;) the former of these requiring patience, and the latter being the greater of the two [as being commonly the more dangerous to the soul]; (TA;) [but the latter meaning is generally indicated only by the addition of an epithet: thus] بَلَآءٌ حَسَنٌ means a great benefit, or favour, or blessing, of God; (Bd in viii. 17;) or a good gift of God: (Jel ibid.:) بَلَآءٌ also means grief; as though it tried the body: (Er-Rághib, K:) and the imposition of a difficult, or troublesome, thing; a requirement; an exaction; because it is difficult, or distressing, to the body; or because it is trying. (K.) بَلَآءِ (like قَطَامِ, S, K) is syn. with البَلَآءُ: (S, M, K:) occurring in the saying, نَزَلَتْ بَلَآءِ عَلَى الكُفَّارِ [Trial, or affliction, befell the unbelievers]: (S, M, * K: *) mentioned by El-Ahmar, as heard by him from the Arabs. (S.) بِلَآءٌ, like كِتَابٌ in form, [is an inf. n. of 3, q. v.: A2: and also signifies] Anxiety respecting which one talks to himself, or soliloquizes. (Msb. [Compare a meaning of بَلَآءٌ, above.]) بَلِىٌّ: see the paragraph next following; last sentence.

بَلِيَّةٌ: see بَلَآءٌ, in two places.

A2: Also A she-camel that has her fore shank bound to her arm at the grave of her master, and is left without food until she dies: (T:) or a she-camel, (M in arts. بلو and بلى, and K,) or a mare, or beast of the equine kind, (M in art. بلو,) that is bound at the grave of her master, (M, K,) he being dead, and is left without food or water (M) until she dies (M, K) and wastes away; for they used to say that her master would be raised from the dead upon her: (M:) or a she-camel which, in the Time of Ignorance, had her fore shank bound to her arm at the grave of her master, and was left without food or water until she died: or for which was dug a pit, wherein she was left until she died: for they used to assert that men would be raised from the dead riding upon the بَلَايَا, [pl. of بَلِيَّةٌ in the sense above explained, (T, TA,)] or walking if their beasts whereon they rode were not bound, with the head turned backwards, at their graves: (S:) or a cow, or she-camel, or sheep, or goat, which, in the Time of Ignorance, they used to hamstring, or slaughter, at the grave: so in a trad. (TA.) Suh says that this custom proves that, in the Time of Ignorance, they held the doctrine of the resurrection of the body: but they who held it were the fewer number. (TA.) It is said that بَلِيَّةٌ is originally ↓ مُبْلَاةٌ or ↓ مُبَلَّاةٌ. (TA.) Et-Tirimmáh says, مَنَازِلُ لَا تَرَى الأَنْصَابَ فِيهَا وَلَا حُفَرَ المُبَلَّى لِلْمَنُونِ [Places of abode in which thou wilt not see the stones, or other things, that have been set up to be worshipped, nor the pits of the beast left by the grave of the master to die]; meaning places of abode of the people of El-Islám, exclusively of the pagans. (S.) IAar says that ↓ بَلِىٌّ and بَلِيَّةٌ signify Such as is wearied, or jaded, and emaciated, and dying. (TA.) بَالٍ [act. part. n. of بَلَاهُ; Trying, proving, or testing. b2: And hence,] Knowing, or being acquainted [with a thing]; as in the phrase, جَعَلْتُهُ بَالِيًا بِعُذْرِى I made him to be acquainted with my excuse, and to know the manner thereof. (Mgh.) A2: Also Old, and wearing out [or worn out]; applied to a garment. (Msb.) b2: [Hence,] بَالِيَاتٌ is used as meaning The places of tents. (Ham p. 492.) مُبْلَاةٌ, fem. of مُبَلًى: see بَلِيَّةٌ.

مُبْلًّى, and its fem. مُبَلَّاةٌ: see بَلِيَّةٌ.

مُبَلِّيَاتُ Women that stand around a man's riding-camel [which they bind, or place in a pit, by his grave, to die of hunger and thirst,] when he has died or been slain, wailing for him. (T, S. *) You say, قَامَتْ مُبَلِّيَاتُ فُلَانٍ يَنُحْنَ عَلَيْهِ [The women that bound, or placed, the بَلِيَّة by the grave of such a one stood around it wailing for him]. (T, S.)

قصب: قصب (بالتشديد): جهز وعبا بالقصب. (شيرب ديال ص71).
قصب: بنى سقفا من قصب. (شيرب ديال ص72 ن).
قصب: العامة تقول قصب البناء الحجر أي نحته وسواه (محيط المحيط).
قصب: زبر الكرم وقلمه (انظر مادة زبر).
قصب وقصبة، والجمع قصاب: بوص. (المقري 1: 354) (انظر إضافات) وقصاب جمع قصبة في معجم فوك.
قصب: نبات اسمه العلمي arundo donax. ( الجريدة الآسيوية 1848، 1: 275) ويسمى أيضا: القصب الفارسي أو قصب الفارس (المستعيني، أماري ص8، ألف ليلة 1: 363، كوسج طرائف ص96) وقد وجد أماري هذه الكلمة في عقد صقلي فقال في المخطوطات: (في هذا الموضع المعين في هذا العقد ينبت القصب المسمى: arundo donax كما ينبت في كل موضع في صقلية.
ومن أسمائه: القصب الأندلسي، ففي ابن ليون (ص46 ق): وقال ابن وافد القصب الفارسي هو القصب الأندلسي.
قصب البنيان: سمي بذلك لأن هذا النوع من القصب يستعمل في البنايات. (ابن العوام 1: 18، 396 وما يليها (وكذلك في مخطوطتنا) (ابن العوام 1: 19 خاصة.
قصب الساج: ولعل الصواب قصب السياج (انظر سياج) وسياج بمعنى خندق.
وفي المستعيني: قصب الساج هو قصب الفارس وهو الأندلسي ويقال له باسطوس وهو المصمت وهو الذي يعمل منه النشاب، ومنه ما يقال له بلش وهو الأنثى وهو كثير العقد يصلح أن يكتب به (بدل باسطوس اقراناسطوس فهي الكلمة اليونانية nasthus وفي ديسقوريدوس (1: 114): منه ما يقال له ناسطوس وهو المصمت وهو الذي يعمل منه النشاب.
أما Arundo femina وهو صنف من أصناف Arun- dodonax فقد ذكره هذا المؤلف أيضا وسماه بلش، ولعل باش هذه هي الكلمة اليونانية بلوس التي تعني أيضا نوعا من القصب.
قصب؛ قصب السكر. (دي ساسي طرائف 1: 276، 2: 8) ويقال له أيضا قصب حلو، (معجم الإدريسي، المستعيني، فوك، بوشر). وقصب السكر (المستعيني، محيط المحيط، بوشر) وقصب سكري (معجم الإدريسي) وقصب مص (همبرت 56 (سوريا)، بوشر) وقصب المص وسمي بذلك لأنه يمص (محيط المحيط). وأخيرا عود قصب (بوشر).
وفي ابن البيطار (2: 304) يوجد ثلاثة أنواع من قصب السكر فمنه أبيض ومنه أصفر ومنه أسود، والأسود لا يعصر وإنما يعصر الأبيض والأصفر وتسمى عصارته عسل القصب. وفي ألف ليلة (4: 679): عسل قصب قصب: نوع من الذرة في بلاد البربر. (دنهام 1، 173، ليون ص73، ص275، بارت 1: 156، 176، مجلة الشرق والجزائر 16: 108، مجلة الشرق والجزائر السلسلة الجديدة 10: 549، كاريت جغرافية ص150، ريشاردسن سنترال 1: 83، 102، 109) وعند ريشاردسن صحارى (1: 80، 334): (نوع من الذرة اسمها العلمي: Pennisetum typhoideum وتسمى درا في تونس بشنه في طرابلس). وفي غدامس (ص185): ذرة بيضاء طويلة، وفي (ص332): (ذرة تجلب من السودان ذات سنبلة (عرنوص) طويلة وحب ابيض ويوجد صنف آخر منها حبه أصفر).
وعند بانكري (2: 30): (حب القصب، وقلما يعرف في الأقطار الاوربية، هو أكثر الدقيق استعمالا في تغذية أهل طرابلس وهو الغذاء الرئيس لجمهور الناس وتحوى هذا الحب سنبلة طولها نحو ثلاثة أقدام واستدارتها مثل ذلك، وهذه تنبت على رأس قصبة قلما يتجاوز ارتفاعها ثلاثة أقدام، والحب في حجم الرصاصة (الطلقة النارية) الكبيرة تقريبا لونه رصاصي باهت. وكثير عندهم جدا).
وعند التيجاني (الجريدة الرئيسة الدرا وهي صنف من الذرة البيضاء ويسمونها القصب).
قصبة الحية: في المغرب قنطوريون صغير (م. المنصوري مادة قنطوريون وقد تحرفت الكلمة فصارت Gacat- el- hai وفسرت بأنها نبات اسمه- chironia Pulchella، أي قنطريون صغير. (براكس مجلة الشرق والجزائر 8: 346).
القصب الذعبي: هو في الأندلس نبات اسمه العلمي: Lysimachia Vulgaris ( ابن البيطار 2: 445).
القصب القبطي: ذكره ابن العوام (2: 443).
قصبة الحنطة: ساق السنبلة، قشة مجوفة. (بوشر).
قصبة، والجمع قصب: بوصة يربط بها خيط الصنارة وهي الشص لصيد السمك. (رولاند ديال ص591، ص592).
قصبة، والجمع قصب: رمح، وذلك لأنه يتخذ من الأسل. (معجم البيان).
لعب القصب: العاب فروسية، لعب السباق على ظهور الخيل. (الكالا).
قصبة: غليون هندي، غليون طويل الأنبوب يستعمله الهنود الحمر في أمريكا، بيبة، غليون للتدخين. (بوشر).
قصبة وقصب: اسم آلة موسيقية، ناي، شبابة. (دوماس عادات ص285، شوا: 296، بانانتي 2: 88، 89) أو مزمار وشبابة من قصب ذات ثقبين أو ثلاثة (كاربرون ص252، ص495) وطرف المزمار أو الشبابة مزود بقريص من نحاس ينطبق على الشفتين، (جاكو ص216) وانظر (سلفادور ص12، 36).
قصبة: مقياس للمساحة، وهو ستة أذرع وثلثي الذراع (بوشر) وفي محيط المحيط: القصبة في المساحة أربعون ذراعا وسدس ذراع مربعة. (انظر لين عادات 2: 417).
العد بالقصب: عد اللبن والآجر جملة وقياسه بالقامة وهي مقياس يساوي ستة أقدام.
ففي طرائف دي ساسي (1: 60): وكان أبو حنيفة صاحب المذهب يعد اللبن والآجر وهو الذي اخترع عده بالقصب اختصار.
قصبة، والجمع قصب: أنبوب، أنبوبة، أنبوب أعقف. (بوشر، تاج العروس).
قصبة: علبة أسطوانية تحفظ فيها التعاويذ والتمائم، حجاب. (كوسج طرائف ص73).
قصبة: ميزاب، مرزاب. (بوشر).
قصية الذراع: عظم الذراع وهو أجوف كالأنبوبة. (الكالا).
القصبة الصغر: عظم الساق الخارجي (بوشر).
القصبة الكبرى: ظنبوب، عظم الساق الأكبر، عظم الساق الداخلي. (بوشر) وفي معجم الكالا: قصبة الساق، والجمع قصائب.
قصبة: ساقية الدرع، درع الساق. (الكالا).
قصبة الرجل: عنق القدم، رسغ. (دومب ص85).
قصبة: أنبوب التنفس (بوشر) وعند همبرت (ص3): قصبة الحلق.
قصبة الرية: رغامي، مجرى الهواء إلى الرئة (بوشر همبرت ص3).
قصبة المريء: مجرى الطعام من الحلق إلى المعدة. (محيط المحيط).
قصبة: ربو، نسمة، ضيق النفس. (بوشر). قصب: سلك من الذهب يحيط بخيط حرير أو كتان. (بوشر، محيط المحيط).
قصب فضة وقصب ابيض: سلك من الفضة يحيط بخيط حرير أو كتاب (بوشر).
قصب أصفر: سلك من الذهب يحيط بخيط حرير أو كتان (بوشر).
قصب ذهب: سلك من الذهب أو الفضة يحيط بخيط حرير أو كتان. (صفة مصر 18، قسم 2، ص 386).
قصب ذهب سلك ذهب (برجون، كوسج طرائف ص80، ألف ليلة 1: 56، 2: 222).
قصبة، والجمع قصبات: خرزات مستطيلة أسطوانية الشكل للقلادة، كما رأى لين أن يترجم بهذا عبارة ألف ليلة (1: 576): وفي رقبته طوق من الذهب الأحمر وثلث قصبات من الزبرجد وهذا المعنى جاء في محيط المحيط ففيه: والقصب ما كان مستطيلا من الجوهر. ويقول السيد دي غويه يجب ان نضيف إلى هذا إنها مجوفة. ففي الفائق (2: 347): قال صاحب العين القصب من الجوهر ما استطال منه في تجويف وفيه أيضا أن النبي (صلى الله عليه وسلم) فسره ببيت من لؤلؤ مجباة أي المجوفة. وكذلك ما نقله صاحب تاج العروس عن ابن الأثير.
وعند بعضهم: القصب انابيب من جوهر. وقصب أيضا: شرابه بشكل أنبوب، يقال مثلا: شاش بقصبات زركش (الملابس ص332).
قصب: سوار (فوك) وفيه: قصب فضة.
قصب فول، وقصب ذهب. وفي معجم الكالا: سوار ذهب: قصبة والجمع قصب. وفيه أيضا قصوب (قصاب) والجمع اقصاب.
قصب، عند الفرس: نسيج من الحرير، وفي مصر: نسيج موشى ومرصع بأسلاك من الذهب أو الفضة. (مملوك 2، 2: 75).
قصب الذهب: بروكار، نسيج مقصب بخيوط الحرير والذهب، ديباج، سندس. (برجرن).
قصبة العمود: ساق العمود، جذع العمود. (مثل Ca بالأسبانية). (الإدريسي روما).
قصب: كهربا، كهرمان أصفر، كهرب اصفر. (المستعيني مادة كهربا) وبخاصة في مخطوطتي ن، لا. ولم تضبط فيهما الكلمة بالشكل.
قصب عراق: ذكر مع ما يؤكل بعد الطعام في ألف ليلة (برسل 1: 149) ويرى السيد دي غويه إنه قصب السكر لأن في مخطوطة المتحف البريطاني لأبي القاسم بين أسماء ما يأكله أغنياء بغداد بعد الطعام قصب السكر المقطع المغسول بماء الورد.
قصبة: عاصمة الإقليم وحاضرته. (أماري ص24 ص12، ص144) وقد فسرت بكرسي الكورة. (ابن خلكان 1: 602).
قصبي. الشبوب المريش والقصبى: الشب بشكل الريش وبشكل الأنابيب. (البكري ص15).
قصبية: في ألف ليلة (برسل 1: 149): إلى أن جاءت إلى الحلواني فاشترت منه قصبية طبق من جميع ما عنده. وأرى أن كلمة طبق تفسير وشرح لكلمة قصبية. (وفي ماكن (1: 56) طبقا فقط) وإن قصبية هذه معناها سلة أو قفة من الاسل.
قصبجي: ساحب خيوط الذهب، وهو الذي يطرق الذهب والفضة ويحصل منهما أسلاكا. (بوشر) وفي مملوط (2، 2: 75): (العمال الذين يعملون أسلاك الذهب والفضة وهم القصبجية من الأقباط وهم يزركشون بهذه الأسلاك الحرير الأصفر والأبيض بعد أن يكونوا قد قطعوا هذه الأسلاك قطعا صغيرة).
قصابة: أنبوب معقوف. (بوشر).
قصابة: حين يفسر الجوهري هذه الكلمة بصناعة القصاب، فيجب فيما أرى أن لا تؤخذ كلمة قصاب بمعنى الزمار وهو النافخ بالمزمار، بل بمعنى الجزار ولذلك يجب أن لا تترجم بما معناه صناعة المزمار كما ترجمها فريتاج، بل بما معناه مهنة الجزار، وبهذا المعنى وجدت قصابة عند المقري (2: 525، باين سميث 1424).
غير أن صاحب تاج العروس يرى أن تفسير القصاب بالمزمار وهو النافخ في القصب صحيح فهو يقول: والقصاب الزمار وهو النافخ في القصب والقصاب الجزار وحرفة الأخير القصابة، وكلام الجوهري يقتضي أن هذا التصريف في الزمر أيضا.
وأري أن صاحب التاج إنما يستنتج ذلك استنتاجا ولا يذكر له مثالا.
قصيبة: شوفان، خرطال، هرطمان. (باجني مخطوطات).
قصاب: حامل قصبة المساحة (مساح). (صفة مصر 11).
مقصب: قصباء موضع مزروع بالقصب (بوشر).
مقصب (وصف)، يقال: نسيج مقصب أي مزركش بأسلاك الذهب. (مملوك 2، 2: 76).
مقصب (اسم): ضفيرة ذهبية. شريطة مزركشة بأسلاك الذهب. (بوشر، مملوك 1: 1، معجم الأسبانية (ص168).
مقصبة، والجمع مقاصب: موضع القصب ومنبته وموضع كثير القصب. (محيط المحيط، فوك، الكالا).
مقصبة: زراعة قصب السكر. ففي ابن العوام (1: 392): ويبيت فيها الغنم حتى يصير زبلها أرض المقصبة (وهذا ما جاء في مخطوطتنا).