سمك

1 سَمَكَ, [aor. ـُ inf. n. سُمُوكٌ, It (a thing) rose, or became high or elevated or lofty. (S, K.) b2: And, aor. and inf. n. as above, He ascended. (TA.) One says, اُسْمُكْ فِى الرَّيْمِ Ascend thou the stairs. (S, TA. [See رَيْمٌ.]) A2: and سَمَكَهُ, (S, K,) aor. as above, (TA,) inf. n. سَمْكٌ, He raised, elevated, upraised, or uplifted, it. (S, K.) So in the phrase, سَمَكَ اللّٰهُ السَّمَآءَ [God raised the heaven]. (S.) سَمْكٌ The roof of a house, or chamber: (S, Mgh, * K: *) or the interior uppermost part [i. e. the ceiling] of a house, or chamber; the exterior uppermost part thereof being called صَهْوَةٌ: (Ham p. 725:) or [the height] from the top to the bottom of a house or chamber. (K.) [and hence, The canopy of the heaven or sky: or] the measure of the height of the heaven from the earth: or the thickness thereof, upwards. (Bd in lxxix. 28.) And The stature, or height in a standing posture, or anything: (K:) thus expl. by Lth: one says بِعِيرٌ طَوِيلُ السَّمْكِ [A camel tall of stature]. (TA.) [In the present day, it signifies The extent of anything from top to bottom; its height, depth, and thickness: and is vulgarly pronounced سُمْك.]

سَمَكٌ Fish; syn. حُوتٌ; (K;) a kind of aquatic creatures: [a coll. gen. n.:] n. un. with ة: pl. of the former سِمَاكٌ and سُمُوكٌ. (S, TA.) شَوَى

فِى الحَرِيقِ سَمَكَتَهُ [He broiled his fish in the fire of a burning house] is a post-classical prov. of the people of Baghdád, relating to the concealing, disguising, or cloaking, of a fault, for the purpose of seizing an opportunity; orginating from the fact that the thief used, when he saw the fire of a burning house in a place, to go thither for the purpose of theft; and if it were in his power, he did what he desired; and if he were lighted on, he said, I came to broil a fish. (Mtr, in Har pp. 481-2.) b2: السَّمَكَةُ [is a name of (tropical:) The constellation Pisces; also called السَّمَكَتَانِ;] a certain sign of the Zodiac; (K, TA;) thought by ISd to be so called because it is a watery sign; and also called الحُوتُ. (TA.) سِمَاكٌ A thing with which a thing is raised, elevated, upraised, or uplifted; (K, TA;) whether a wall or a roof: (TA:) pl. سُمُكٌ. (K.) A2: السِّمَاكَانِ is the name of Two bright stars; السِّمَاكُ الأَعْزَلُ and السِّمَاكُ الرَّامِحُ: (S, O, K:) the former is a star [namely a] in Virgo, called by astrologers السُّنْبُلَةُ [or Spica Virginis]; (Kzw;) and is one of the Mansions of the Moon, (S, O, and Kzw in his descr. of the Mansions of the Moon,) the Fourteenth thereof; (Kzw ibid.;) it is one of the أَنْوَآء [pl. of نَوْءٌ, q. v.], and rises aurorally in تِشْرِينُ الأَوَّلُ [October, O. S.; its auroral rising, in Central Arabia, about the commencement of the era of the Flight, began on the 4th of that month]; it is called الا عزل because it has no star [near] before it, like the اعزل that has with him no spear; or, as some say, because, when it rises [aurorally], it is not accompanied by wind nor by cold: (TA:) the latter سِمَاك, i. e. الرَّامِحُ, [thus called for a reason expl. in art. رمح, q. v., is the star Arcturus, and] is not of the Mansions of the Moon, (S, O, TA,) and has not any نَوْء [here meaning supposed influence in bringing rain &c.]; it is towards the north; the former being towards the south; (TA;) and is also called السِّمَاكُ المِرْزَمُ: (Az, TA in art. رمح:) [it is erroneously said that] the سماكان are in the sign of Libra: (TA:) and it is said that they are the two kind legs of Leo (رِجْلَا الأَسَدِ): (S, O, K: *) [for it appears, as I have before observed, (voce ذِرَاعٌ,) that the ancient Arabs, or many of them, extended the figure of Leo (as they did also that of Scorpio) far beyond the limits which we assign to it: and hence,] السماك الا عزل was also called سَاقُ الأَسَدِ [the thigh, or the hind shank, of Leo]. (Kzw in his descr. of Virgo.) The rhyming-proser says, إِذَا طَلَعَ السِّمَاكْ ذَهَبَ العِكَاكْ فَأَصْلِحْ فِنَاكْ وَأَجِدَّ حِذَاكْ فَإِنَّ الشِّتَآءَ قَدْ أَتَاكْ [When السماك rises aurorally, (i. e. السماك الا عزل,) the sultriness has gone, therefore do thou put thy court, or yard, in good condition, and renew thy sandal, for the winter has come to thee: فِنَاك and حِذَاك being contractions of فِنَآءَك and حِذَآءَك, for the sake of the rhyme]. (O, TA.) The نَوْء [here app. meaning the rain consequent upon the auroral setting] of السماك الاعزل [about the 4th of April, O. S. in Central Arabia] is abundant, but disapproved, because it gives growth to the نَشْر [q. v.], which diseases the camels that pasture upon it. (Kzw in his descr. of the Mansions of the Moon.) [The epithet ↓ سِمَاكِىٌّ is applied to the rain above mentioned.] b2: السِّمَاكُ also signifies, (K,) or سِمَاكُ التَّرْقُوَةِ, (Ibn-'Abbád, O,) The upper part of the chest, next to the collar-bone. (Ibn-'Abbád, O, K.) سِمَاكِىٌّ: see the next preceding paragraph.

سُمَيْكَآءُ i. q. حُسَاسٌ; (S, O, K;) i. e. Certain small fish, which are dried; also called هِفٌّ. (O, TA.) سَمَّاكٌ A fishmonger. (MA.) سَنَامٌ سَامِكٌ A high, (S, TA,) or long and high, and plump, (TA,) camel's hump. (S, TA.) b2: شَرَفُكَ تَامِكٌ وَإِقْبَالُكَ سَامِكٌ (tropical:) [Thy nobility is lofty, and thy good fortune is high]. (A and Ta in art. تمك.) المُسْمَكَاتُ The heavens; (K;) which are seven in number: (TA:) or so ↓ المَسْمُوكَاتُ: (S:) or this is wrong; or it is a dial. var.: (K:) the latter word is used by the vulgar, but is correct. (TA.) مِسْمَاكٌ A pole of a [tent such as is called] خِبَآء, (S, K,) which latter is raised thereby. (S.) مَسْمُوكٌ Tall; (IDrd, O, K;) applied to a man. (IDrd, O.) b2: And, applied to a horse, [من الحَبْلِ in the CK being a mistake for مِنَ الخَيْلِ,] (tropical:) Firm (Ibn-'Abbád, Z, O, K, TA) in the [ribs called] جَوَانِح. (Z, TA.) b3: المَسْمُوكَاتُ: see المُسْمَكَاتُ.

بَيْتٌ مُسْتَمِكٌ and ↓ مُنْسَمِكٌ A tall house or tent. (TA.) مُنْسَمِكٌ: see what next precedes.

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: نسيــم 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.)

فر

ى1 فَرَاهُ, (M, K,) aor. ـْ (K,) inf. n. فَرْىٌ, (K,) He slit it, or cut it lengthwise, ill, or improperly; or well, or properly; as also ↓ فرّاهُ and ↓ افراهُ [both relating to both of the foregoing explanations]: (K:) or he slit it, or cut it lengthwise, and made it bad, or improper; as also ↓ فرّاهُ: or, accord. to the sound lexicologists, the former has this meaning: but ↓ افرى signifies he slit, or cut lengthwise, and made good, or proper: (M:) or ↓ افراهُ (M, K) signifies, (M,) or signifies also, (K,) he made it good, or proper: or he ordered [another] to make it so: (M, K:) as though he removed from it unsoundness, or imperfection: but some say that this signifies he slit it, or cut it lengthwise, and made it bad, or improper: and when you mean he measured it, and cut it, to make it good, or proper, you say فَرَاهُ, inf. n. فَرْىٌ: (M:) [thus, accord. to J,] فَرَى, aor. and inf. n. as above, signifies he cut a thing in order to make it good, or proper: (S:) or he cut a skin, or hide, in a good, or proper, manner: (Ks, S, Msb:) and ↓ افرى he cut it in a bad, or an improper, manner: (Ks, S:) or this signifies he slit much, in a bad, or an improper, manner: and افرى الجِلْدَ, accord. to As, he rent, tore, or slit, the skin, and made holes in it, and spoiled it: and افرى signifies also he slit a thing (S, M, Msb) of any kind; (as also ↓ فرّاهُ:]) thus you say, افرى الأَودَاجَ he slit the اوداج [or external jugular veins], (T, M, Mgh, Msb,) and made what was in them, of the blood, to come forth; (T, Mgh, Msb;) and in like manner one says of a garment, or piece of cloth, and of a جُلَّة [or receptacle for dates, made of palm-leaves woven together]; (T;) or he cut the اوداج: (S:) IAar alone mentions فَرَى أَوْدَاجَهُ and ↓ افراها: (M:) [but it is also said that فَرَى signifies he cut a نِطَع [or the like]: (K in art. خلق: [see an ex. in a verse cited in the first paragraph of that art.; also cited in the T after the first of the explanations here following, and in the M after the second thereof:]) or فَرَى, aor. and inf. n. as above, signifies he measured, and worked, or manufactured, and made good, or proper, a thing, such as a sandal, or a نِطَع [q. v.], or a water-skin, and the like: (T:) or he measured it, and cut it, to make it good, or proper: (M:) and he measured and manufactured a مَزَادَة [or leathern water-bag]: (S, K:) or he sewed, and made well, or properly, a مزادة: (T:) [it is said that] the difference between ↓ الإِفْرَاءُ an الفَرْىُ is this, that the former signifies the cutting so as to render bad, or improper, and the slitting like as the slaughterer and the wild beast slit [their victims]; and the latter, the cutting so as to make good, or proper, like the act of cutting of the sewer of the hide, or of leather: but فَرَى

sometimes occurs in the sense of افرى: (Mgh:) one says, رَأْسَهُ ↓ أَفْرَيْتُ, meaning I split, or clave, his head with a sword; like أَفْرَرْتُهُ: (Yz, T &c. in art. فر:) and افرى الجُرْحَ he slit the wound: (T:) and افرى الذِّئْبُ بَطْنَ الشَّاةِ [the wolf slit, or rent, the belly of the sheep, or goat]: (S:) and one says, قَدْ أَفْرَيْتَ وَمَا فَرَيْتَ i. e. thou hast done ill, or improperly, and hast not done well, or properly. (A, TA.) b2: فَرَاهُ, aor. as above, [and so the inf. n.,] is sometimes metonymically used [as meaning (tropical:) He slaughtered him, or butchered him; i. e.] as denoting vehemence, or excess, in slaying. (TA.) b3: And it means also (assumed tropical:) He cut him with censure, or satire: (TA:) and ↓ افرى means he blamed, or censured, a man. (M, K.) b4: and you say, فَرَيْتُ الأَرْضَ (tropical:) I traversed, or crossed, (lit. travelled and cut,) the land, or country; (T, S, K, TA;) inf. n. as above. (TA.) b5: هُوَ يَفْرِى

↓ الفَرِىَّ means (assumed tropical:) He effects what is wonderful in his deed. (S, K.) أَحَدٌ ↓ مَا يَفْرِى فَرِيَّهُ, thus, with teshdeed [to the ى in فريه] as related by A'Obeyd, is said of a courageous man [as meaning No one does his deed, or the like]: but it is said [by Kh] to be correctly فَرْيَهُ, [as an inf. n.,] without tesh-deed. (M. [See, however, what follows.]) They say, ↓ تَرَكْتُهُ يَفْرِى الفَرِىَّ, meaning [I left him] doing well, or excellently, in a deed, or in watering: [an explanation relating to what here follows:] the Prophet said, respecting 'Omar, whom he saw in a dream drawing water at a well with a great bucket, ↓ فَلَمْ أَرَ عَبْقَرِيًّا يَفْرِى فَرِيَّهُ [And I have not seen a chief of a people do his deed, &c.]: (T:) or, as some relate it, he said فَرْيَهُ: (TA:) [but] A'Obeyd says, this is like thy saying يَعْمَلُ عَمَلَهُ and يَقُولُ قَوْلَهُ; and Fr cited to us [as an ex.]

↓ قَدْ كُنْتِ تَفْرِينَ بِهِ الفَرِيَّا meaning [Verily] thou didst multiply and magnify thy words respecting it: (T: and in like manner this hemistich [which shows, by the measure, that الفَرِيَّا cannot be here a mistake for الفَرْيَا,] is expl. in the S:) it is said that ↓ فَرِىّ thus used is of the measure فَعيلٌ in the sense of the measure مَفْعُولٌ, from فَرَى signifying “ he cut ” [or “ cut lengthwise ” or “ slit ”] a hide, or leather; (Har p. 257; [where see more;]) [and this assertion is corroborated by the fact that] one says of a man strenuous, or vigorous, in an affair, and strong, وَيَقُدُّ ↓ تَرَكْتُهُ يَفْرِى الفَرِىَّ [lit. I left him slitting, or cutting, the slit, or cut, thing, and shaping]. (T.) b6: فَرَى is also synonymous with افترى: see the latter, in two places. b7: فَرَى البَرْقُ, aor. and inf. n. as above, signifies The lightning shone, or glistened, or shone with flickering light, and continued, in the sky. (T, TA.) A2: فَرِىَ, (T, S, M, K,) aor. ـْ (T, S,) inf. n. فَرًى, (T, S, K, but omitted in the CK,) He was, or became, confounded, or perplexed, and unable to see his right course; syn. بَهِتَ, (T,) and دَهِشَ, (T, S, M, K,) and تَحَيَّرَ, (S, K,) and بَطِرَ: (Skr, on the verse here following:) El-Aalam El-Hudhalee says, وَفَرِيتُ مِنْ فَزَعٍ فَلَا

أَرْمِى وَلَا وَدَّعْتُ صَاحِبْ [And I became confounded, &c., by reason of fright, so that I did not shoot an arrow, nor bade I farewell to a friend]: (T, M:) or, accord. to As, فَرِىَ, aor. ـْ signifies he looked, and knew not what he should do: (T:) and فَرِيتُ signifies also I wondered; from ↓ الفَرِىُّ meaning “ that which is wonderful. ” (Skr, on the verse above-cited.) 2 فَرَّىَ see 1, first quarter, in three places.4 أَفْرَىَ see 1, former half, in seven places: b2: and also in the latter half, near the middle of the paragraph.5 تفرّى It became slit, or cut lengthwise; (S, M, Msb, K;) as also ↓ انفرى; (S, M, Msb;) both said of a skin, (M,) or of a thing: (S:) or it became much slit, or rent; said of the sewing of a leathern water-skin. (T.) And تفرّى عَنْهُ ثَوْبُهُ His garment became much slit, or rent, from him. (T.) And تفرّت العَيْنُ (tropical:) The spring of water burst forth: (K, TA:) or تفرّت الأَرْضُ بِالعُيُونِ (tropical:) The earth, or ground, burst with the springs. (S, M, A, TA.) b2: [Hence,] the saying of Kabeesah Ibn-Jábir, تَفَرَّى بَيْضُهَا عَنَّا فَكُنَّا بَنِى الأَجْلَادِ مِنْهَا وَالرِّمَالِ i. e. (assumed tropical:) Its eggs (the pronoun in بيضها denoting the earth) burst from us [so as to disclose us], so that we were the sons of the hard tracts thereof and of the soft tracts, or plains, [or of the sands,] meansonly their numerousness, and the wide extent of their districts. (Ham p. 341.) b3: And تفرّى اللَّيْلُ عَنْ صُبْحِهِ (tropical:) [The night became distinct, as though cleft, from its dawn]. (TA.) 7 إِنْفَرَىَ see the next preceding paragraph.8 إِفْتَرَىَ افترىكَذِبًا He forged, or fabricated, a lie, or falsehood; (T, S, M, Mgh, Msb, K;) you say, افترى عَلَيْهِ كَذِبًا [he forged against him a lie]; (Mgh, Msb;) and كَذِبًا ↓ فَرَى signifies the same, (T, S, M, Msb, K,) aor. ـْ (Msb,) inf. n. فَرْىٌ; (M;) and this verb likewise is followed by عَلَيْهِ: (Msb:) ↓ فَرَى in this sense is mentioned as said by Lth; others saying افترى. (T.) افترى is used in the Kur in relation also to the attributing a copartner to God: thus in the saying [in iv. 51], وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدِ افْتَرِىإِثمًا عَظِيمًا [And whoso attributeth a copartner to God, hath devised an enormous sin]. (Er-Rághib, TA.) فَرْيَةٌ Clamour; or a confusion, or mixture, of cries or shouts or noises. (M, K, TA. [الحَلْبَةُ in the CK is a mistake for الجَلَبَةُ.]) فِرْيَةٌ A lie, or falsehood; (S, * M, Mgh, * Msb, * K, TA;) a subst. from اِفْتَرَى: (S, Mgh, Msb, TA:) and meaning [also] a defamation: (Mgh:) pl. فِرًى. (TA.) b2: And An affair, or a case, of great magnitude or moment or gravity. (M, TA.) فرِىٌّ Slit, or cut lengthwise; applied to a skin (جِلْدٌ): and so فَرِيَّةٌ [app. as applied to a قِرْبَة or the like, as being fem. of فَرِىٌّ]. (M, TA.) b2: and A wide دَلْو [or leathern bucket]; (M, K;) as though it were slit; (M;) as also فَرِيَّةٌ. (K.) b3: And A thing forged, or fabricated; (S, K, TA;) thus [or rather as hence meaning unknown, or unheard of,] in the saying, لَقَدْجِئْتِ شَيْئًا فَرِيًّا, in the Kur [xix. 28], (S, TA,) i. e. [Thou hast done] a thing hitherto unknown; a thing deemed strange: (Bd:) or a thing of great magnitude or moment or gravity; (S, K, TA;) and thus it is said to mean in the phrase above cited: (S, TA:) or wonderful; (T, TA;) thus as expl. by Er-Rághib; (TA;) and thus it is also said to mean in that phrase. (T, TA.) b4: See also 1, latter half, in eight places.

A2: Also, applied to a man, A forger, or fabricator, of lies; and so ↓ مِفْرًى. (Lh, M, TA.) A3: And Milk of the time when it is milked. (K.) A4: And they say, الفَرِىَّ الفَرِىَّ, meaning العَجَلَةَ العَجَلَةَ [i. e. Haste: haste: used in an imperative sense; as inf. ns. are often thus used; but they are] both like غَنِىّ [in measure]: mentioned by Sgh. (TA.) أَفْرَى الفِرَى occurs in a trad. as meaning The most lying of lies: الفِرَى is the pl. of فِرْيَةٌ. (TA.) مِفْرَّى: see فَرِىٌّ.

مَفْرِيَّةٌ A مَزَادَة [or leathern water-bag] made in a good, or proper, manner; well made. (T, TA.)

سنر

1 سَنِرَ, aor. ـَ (TK,) inf. n. سَنَرٌ, (M, K,) He (a man, TK) was, or became, illnatured, or very perverse or cross: (K, TK:) or narrow in disposition. (M.) Hence is derived سِنَّوْرٌ, in the first of the senses expl. below. (M.) [Or perhaps the reverse may be the case.]

سُنَارٌ, or سُنَّارٌ: see the last paragraph.

سَنَوَّرٌ A coat made of thongs, (S, M, K,) worn in war, (M,) like a coat of mail: (S, K:) [and] any weapon of iron: (A:) and weapons, or arms, collectively: (M, K:) or, accord. to some, coats of mail: (M:) so As means in explaining السَّنَوَّرُ as signifying what consists of rings: (TA:) or, as some say, a coat of mail: (Ham p. 352:) or all iron. (AO.) سِنَّوْرٌ The cat; of the masc. gender; syn. هِرٌّ; (M, A, Msb;) as also ↓ سُنَّارٌ, (K,) or ↓ سُنَارٌ: (as in a copy of the M:) fem. with ة: (Msb:) pl. سَنَانِيرُ: (S, Msb, K:) but سنّور is rare in the language of the Arabs: هِرٌّ and ضَيْوَنٌ are more common. (IAmb, Msb.) And اِبْنُ السِّنَّوْرِ The دَرِص [or دَرْص, i. e. kitten, or the like]. (T in art. بني.) b2: A lord, master, or chief; (M, K;) in some copies of the K, سِيد is erroneously put for سَيِّد; (TA;) a chief of a tribe: (Sgh:) pl. as above. (Sgh, K.) b3: A vertebra (M, K) of the upper part (TA) of the neck (M, K) of a camel: (M, TA:) pl. as above. (TA.) b4: The root of the tail: (Er-Riyáshee, K:) pl. as above. (K.)

صبغ

1 صَبَغَهُ aor. ـُ and صَبَغَ (S, O, Msb, K, the former not in the copy of the K used by SM) and صَبِغَ, (Fr, O, Msb, K,) inf. n. صَبْغٌ (S, O, Msb, K) and صِبَغٌ (As, O, K) and صِبَغَةٌ, (AHn, TA,) [of which last, صِبْغَةٌ (q. v.), also said to be an inf. n., is perhaps a contraction, or, as is said in the Ksh ii. 132, it means a mode, or manner, of صَبْغ,] He dyed it, or coloured it; (K TA;) namely, a garment, or piece of cloth; (S, O, Msb, TA;) and white, or hoary, hair, and the like. (TA.) [It is said that] the primary meaning of الصَّبْغُ in the language of the Arabs is The altering [a thing]: and hence صُبِغَ الثَّوْبُ, meaning The garment, or piece of cloth, was altered in colour to blackness or redness or yellowness [&c.]. (TA.) b2: [Hence,] صَبَغَ اللُّقْمَةَ, aor. ـُ inf. n. صَبْغٌ, (assumed tropical:) He moistened the mouthful with oil or grease [or any kind of صِبْغ i. e. sauce & c.]; and he dipped it, or immersed it; and in like manner any other thing. (TA.) [Thus] one says, صَبَغَ يَدَهُ بِالمَآءِ (As, O, K) and فِى المَآءِ (TA) (tropical:) He dipped, or immersed, his hand, or arm, in the water. (As, O, K, TA.) And صَبَغَتِ النَّاقَةُ مَشَافِرَهَا فِى المَآءِ (As, O) or بِالمَآءِ (TA) (assumed tropical:) The she-camel dipped her lips in the water. (As, O, TA.) b3: [Hence also,] the term صَبْغٌ is used by the Christians as meaning (assumed tropical:) The dipping, or immersing, of their children, [i. e. baptizing them,] in water. (Az, S, * TA.) One says, صَبَغَ وَلَدَهُ فِى النَّصْرَانِيَّةِ, inf. n. [صَبْغٌ (as shown in the next preceding sentence) and] صِبْغَةٌ, (assumed tropical:) He introduced his child into the Christian communion, it is said, by dipping, or immersing, him in the water of baptism. (TA.) And صَبَغَ وَلَدَهُ فِى اليَهُودِيَّةِ (assumed tropical:) He introduced his child into the Jewish communion [probably by baptism combined with circumcision: but see صِبْغَةٌ, an explanation of which seems to indicated that circumcision alone is meant in this case]. (TA.) b4: And يَصْبُغُونَ الحَدِيثَ (assumed tropical:) They colour and alter information, or discourse. (O.) b5: And صَبَغُوهُ فِى عَيْنِهِ (assumed tropical:) They altered him in his estimation; and informed him that he had become altered from the state in which he was. (TA.) And it is said that صَبَغُونِى فِى عَيْنِكَ and صَبَغُونِى عِنْدَكَ mean They pointed me out to thee as one who would accomplish what thou desiredst of me; from the saying of the Arabs, صَبَغْتُ الرَّجُلَ بِعَيْنِى and بِيَدِى I pointed at the man with my eye and with my hand: (O, K: *) but Az says that this is a mistake; that the Arabs when they mean thus say صَبَعْتُ, with the unpointed ع. (O.) b6: One says also, صَبَغَ يَدَهُ بِالعِلْمِ, (Msb,) or بِفَنٍّ مِنَ العِلْمِ, and بِالعَمَلِ, (TA,) (tropical:) He laboured in science, [or in a species of science or knowledge, and in work,] and became notable therein [or thereby]. (Msb.) A2: صَبَغَ ضَرْعُهَا, inf. n. صُبُوغٌ, (tropical:) Her udder became full, and goodly in colour: (O, K, TA:) said of a camel. (O, TA.) b2: And صَبَغَتْ عَضَلَتُهُ, (O, K,) aor. ـُ (O, TA,) inf. n. صُبُوغٌ, (TA,) said of a man, (O,) His عضلة [or muscle] became long: (O, K:) like سَبَغَتْ. (O, TA.) and صَبَغَ الثَّوْبُ, inf. n. صُبُوغٌ, The garment, or piece of cloth, was long and ample: a dial. var. of سَبَغَ. (TA.) A3: And صَبَغَ فِى الطَّعَامِ, aor. ـُ He [app. a camel] put his head into the food: as also صَبَأَ. (O.) And صَبَغَتِ الإِبِلُ فِى الرِّعْىِ [The camels put their heads into the pasture, or herbage]. (O, TA.) And صَبَغَتْ فِيهَا رَأْسَهَا [or فِيهِ, She put her head into it]; like صَبَأَتْ. (TA.) 2 صبّغت ثِيَابَهَا She (a woman) dyed her garments much. (O.) A2: صبّغت الرُّطَبَةُ, (S, A, TA,) or البُسْرَةُ, (O, L, TA,) inf. n. تَصْبِيغٌ, (L, TA,) i. q. ذَنَّبَت (tropical:) [i. e. The ripening date, or the full-grown unripe date, began to ripen, or showed ripening, or became speckled by reason of ripening, or ripened, at the part next the base and stalk]: (S, O, L, TA:) or became coloured. (A, TA.) And النَّخْلَةُ ↓ اصبغت (tropical:) The palm-tree showed ripening in its dates; (O, K, TA;) as also صبّغت, inf. n. as above: (K:) or, accord. to Az, تصبيغ in relation to the palm-tree [itself] is not known. (TA.) b2: And صبّغت النَّاقَةُ, (Az, O, K,) inf. n. as above, (assumed tropical:) The she-camel cast her young one when its hair had grown; as also ↓ اصبغت: (O, K:) but سبّعت, with س, which means the same, is more commonly used. (Az, O, TA.) 4 أَصْبَغَ see 2, in two places. b2: أَصْبَغَ اللّٰهُ عَلَيْهِ النِّعَمَ is a dial. var. of أَسْبَغَهَا, (O, K, *) meaning God rendered benefits, or boons, complete, full, or ample, to him. (O.) 5 تصبّغ فِى الدِّينِ is from الصِّبْغَةُ, (Lh, O, K,) and means (assumed tropical:) He became settled, or established, in religion: (TK:) and so تصبّغ صِبْغَةً حَسَنَةً; expl. by Z as meaning (assumed tropical:) He was, or became, in a good state [in respect of religion]. (TA.) 8 اصطبغ بِكَذَا It was, or became, dyed, or coloured, with such a thing. (TA. [There said to be tropical; but this I doubt.]) b2: And اصطبغ بِالصِّبْغِ, (S, * O, K,) or بِالخَلِّ, (El-Fárábee, Mgh, Msb,) and the like, and, as some say, مِنَ الخَلِّ, (Msb,) or فِى الخَلِّ, (Mgh, [so in my copy, but app. a mistranscription]) (tropical:) He made use of what is termed صِبْغ [or sauce, & c.], (O, K, TA,) or vinegar, (TA,) to render his bread savoury; (O, K, TA;) الصِّبْغ including olive-oil, as well as vinegar, and similar seasonings. (TA.) One may not say, اصطبغ الخُبْزَ بِخَلٍّ. (Mgh, Msb.) b3: اصطبغ also signifies (assumed tropical:) He made, or prepared, what is termed صِبْغ [i. e. sauce, & c.]. (TA.) صبْغٌ (Az, As, S, Mgh, O, Msb, K) and ↓ صِبْغَةٌ (S, O, Msb, K) and ↓ صِبَغٌ, (O, K,) or this is an inf. n., differing from صِبْغٌ, (Az, As, L,) and ↓ صِبَاغٌ, (Mgh, O, Msb, K,) as some say, (O,) or this last is a pl. of the first, (O, * Msb,) [or] the pl. of صِبْغٌ is أَصْبَاغٌ, (S,) A dye; (Az, As, S, Mgh, O, Msb, K;) used for colouring clothes [& c.]: (TA:) the pl. of ↓ صِبَاغٌ is أَصْبِغَةٌ; and أَصَابِيغُ is a pl. pl. [i. e. pl. of أَصْبَاغٌ]. (TA.) b2: [Hence, app.,] one says of a girl, or young woman, when one first takes her as a concubine, or when he first has her conducted to him as a bridge, (Az, O,) or when one first marries her, (K,) إِنَّهَا لَحَدِيثَةُ الصِبْغِ (assumed tropical:) [Verily she is one newly taken as a concubine, or a bride: app. alluding to the recent application of the dye of the hinnà]. (Az, O, K.) And one says also, مَا أَخَذْتُهُ بِصِبْغِ الثَّمَنِ, (Az, O,) or مَا أَخَذَهُ بِصِبْغِ ثَمَنِهِ, (K,) i. e. [I did not, or he did not, take it, or acquire it,] for its proper price, [app. meaning its cost-price, or prime-cost,] but for a high [or raised] price. (Az, O, K. *) b3: صِبْغٌ also signifies, (S, Mgh, O, Msb, TA,) and so does ↓ صِبَاغٌ, (Mgh, TA,) or the latter is pl. of the former, (S, O, TA,) (tropical:) A seasoning, or condiment, for bread, to render it savoury; (S, Mgh, O, Msb, TA;) particularly (Msb) such as is fluid, (Mgh in art. ادم, and Msb,) as vinegar, (Mgh, Msb, TA,) and olive-oil, (Mgh, TA,) and the like, (Msb, TA,) [i. e. any sauce,] in which the bread is dipped: (Msb:) so called because the bread is dipped in it, (Mgh, TA,) and coloured thereby: (Mgh:) the pl. of ↓ صِبَاغٌ is أَصْبِغَةٌ: one says, كَثُرَتِ الأَصْبِغَةُ عَلَى المَائِدَةِ (tropical:) (tropical:) The sauces, or fluid seasonings, were abundant upon the table.] (TA.) صِبْغٌ is used in this sense, but not explained, in the K. (TA.) Hence, in the Kur [xxiii. 20], وَصِبْغٍ لِلْآكِلِينَ (assumed tropical:) [And a sauce for those that eat]; (S, O, Msb, TA;) where it means, accord. to Fr, olive-oil; but accord. to Zj, the olive [itself]; and Az prefers the latter explanation: (TA:) some read ↓ وَصِبَاغٍ. (Bd.) صَبَغٌ, in a horse, The having the whole of the fetlock white, without its whiteness conjoining with that of what is termed التَّحْجِيل [q. v.]. (TA.) صِبَغٌ: see صِبْغٌ, first sentence.

صُبْغَةٌ, in a sheep or goat, or in a ewe, (assumed tropical:) Whiteness of the extremity of the tail; the quality denoted by the epithet صَبْغَآءُ. (TA.) b2: Also (assumed tropical:) A date that has become partly ripe, i. e. ripe in a part thereof. (O, K.) صِبْغَةٌ: see صِبْغٌ, first sentence. b2: It also means (assumed tropical:) Religion, syn. دِين, (AA, O, K,) and مِلَّة; (K;) and the religious law, syn. شَرِيعَة; (TA;) and anything whereby one advances himself in the favour of God: (AA, TA:) [thus,] in the Kur [ii. 132], (O, TA,) صِبْغَةَ اللّٰهِ means the religion of God, syn. فِطْرَةَ اللّٰهِ, (O, Msb, K,) or دِينَ اللّٰهِ, (S, Msb,) which is the meaning of فِطْرَةَ اللّٰهِ; (Msb;) the religion of God, with an adaptation to which mankind are created; because its effect appears in him who has it like the dye in the garment; (Bd, Jel;) or because it intermingles in the heart like the dye in the garment; (Bd;) and it is said to be from the Christians' صَبْغ [or صَبْغَة i. e. baptism] of their children in a sort of water that they have; (S; [and the like is said in the O, and Ksh, & c.;]) صبغة being in this instance in the accus. case as an objective complement; (Msb;) for the meaning is “ follow ye the religion of God; ” (O, Msb;) or “ we will follow the religion of God: ” (O:) or it means that which God has prescribed to Mohammad; i. e. circumcision: (O, K:) or صبغة is in this instance an inf. n., (Ksh, Bd, Jel,) signifying a mode, or manner of, صَبْغ [i. e. of baptism], (Ksh,) relating to the baptism of the Christians, (Ksh, Bd,) a corroborative of the saying آمَنَّا [in verse 130], as such put in the accusative case, (Ksh, Bd, Jel,) by reason of a verb understood, (Jel,) the meaning being صَبَغَنَا اللّٰهُ صِبْغَتَهُ [God hath baptized us with his baptism]; (Ksh, Bd, Jel; *) [so that صِبْغَةَ اللّٰهِ signifies the baptism of God, and may here be rendered We have received the baptism of God;;] the Muslims being hereby commanded to say to the Christians, “Say ye, God hath baptized us (صَبَغَنَا) with the faith, with a baptism (صَبْغَة) not like ours [i. e. not like our Christian baptism], and purified us with a purifying not like ours; ” or the Muslims being hereby commanded to say [of themselves], “God hath baptized us (صَبَغَنَا) with the faith, as a baptism (صِبْغَةً), and we have not been baptized with your baptism (لَمْ نُصْبَغْ صِبْغَتَكُمْ). ” (Ksh.) صِبْغِىٌّ a rel. n. from صِبْغٌ. (Msb.) b2: [A seller of dyes. (Golius, on the authority of Meyd.)]

صِبَاغٌ: see صِبْغٌ, in five places.

صَبِيغٌ i. q. ↓ مَصْبُوغٌ [i. e. Dyed]; applied to a garment, or piece of cloth: and also used as a pl., applied to garments, or pieces of cloth. (L, TA.) [See also مُصَبَّغٌ.]

صِبَاغَةٌ The craft, or art, of the dyer. (O.) صَبَّاغٌ A dyer (O, L, K) of garments. (O, K.) b2: And [hence,] (tropical:) A liar: (K:) one who colours and alters information, or discourse. (O, K. *) The Prophet is related to have said, أَكْذَبُ النَّاسِ الصَّبَّاغُونَ وَالصَّوَّاغُونَ or مِنْ أَكْذَبِ النَّاسِ الخ [Which may mean The most lying of men, or of the most lying of men, are the dyers and the goldsmiths; or (assumed tropical:) those who colour, and those who transform, information, or discourse]: El-Khat- tábee says, the meaning is, that the persons who practise the two crafts to which these words relate make many promises as to returning the goods, and often break their promises; wherefore they are said to be of the most lying of men; not that every one of them is one who lies: but he adds that it has been said to mean the moulding and colouring of speech with falsehood. (O.) نَاقَةٌ صَابِغٌ, (O, K,) without ة, (O,) A she-camel having her udder full, and goodly in colour. (O, K.) b2: And إِبِلٌ صَابِغَةٌ فِى الرِّعْىِ [meaning Camels putting their heads into the pasture], with ة. (O. [See 1, last sentence but one.]) أَصْبَغُ (assumed tropical:) A horse white in the forelock, (AO, S, Mgh, O, K,) all of it: (AO, Mgh: [see also أَسْعَفُ:]) or white in the extremities of his tail: (S, O:) or white in the extremities of the ear: (K:) when the whiteness is in his tail, he is termed أَشْعَل: or, accord. to AO, it signifies also white in the whole of the tail, including its extremities. (TA.) And (tropical:) A bird white in the tail: (S, O, K, TA:) or, accord. to the book entitled “ Ghareeb el-Hamám ” by El-Hasan Ibn-' Abd-Allah ElIsbahánee El-Kátib, white in the whole of the head; but used in the former sense by the keepers of pigeons. (TA.) And [the fem.] صَبْغَآءُ (assumed tropical:) A sheep or goat (شَاة, S, O, K) or a ewe (Az, TA) white in the extremity of its tail, (Az, S, O, K, TA,) the rest of it (i. e. of the animal) being black. (TA.) b2: Also (assumed tropical:) A species of weak birds. (TA.) b3: Also, (applied to a man, O,) (tropical:) One who voids his excrement (O, K, TA) in his clothes (K, TA) when he is beaten (O, K, TA) and when he is frightened: mentioned by Z. (TA.) b4: and صَبْغَآءُ, (assumed tropical:) A certain tree, or plant, (شَجَرَة,) like the ثُمَام [which is applied to several species of panic grass], having a white fruit, growing in sands: (K:) [but this seems to have been taken from three different explanations, here following:] accord. to Aboo-Ziyád, a certain tree, or plant, that grows in the sands, resembling the ضَعَة [which is applied to a species of the ثُمَام], which is one of the abodes of the gazelles in the hot season, lurking-places being excavated by them at its roots: accord. to another, of the Arabs of the desert, it is like the ثُمَام, but the ضَعَة is larger in the leaves, and of a brighter green: accord. to Aboo-Nasr, a certain tree, or plant, having a white fruit. (O.) And, (O, K,) as some say, (O,) (assumed tropical:) A bunch of herbage, of which, when it comes up, the upper portions are green on the side next the sun, and white on the side next the shade. (O, K.) A2: Also (i. e. أَصْبَغ) The greatest of torrents. (Ibn-' Abbád, O, K.) [In this sense, though used as a subst., it seems to be, as in other senses, imperfectly decl., being originally an epithet: if not originally an epithet, it might, accord. to some authorities, be perfectly decl.]

مُصْبِغٌ [without ة] (tropical:) A palm-tree (نَخْلَةٌ) showing ripening in its dates. (O, TA.) مَصْبَغَةٌ A dye-house: so in the language of the present day.]

مُصَبِّغٌ Dyed much. (O.) In the phrase ثِيَابٌ مُصَبَّغَةٌ, [it is said that] the epithet is with teshdeed لِلْكَثْرَةِ [which means to denote muchness, and also to denote application to many objects, so that it may be rendered either Garments much dyed, or simply dyed garments]. (S.) مُصَبِّغٌ, like مُسَبِّغٌ, which is the more commonly used, [each without ة,] applied to a she-camel, (assumed tropical:) Casting her young one when its hair has grown. (Az, TA.) مَصْبُوغٌ: see صَبِيغٌ.

شكر

1 شَكَرَ لَهُ, and شَكَرَهُ, (S, Mgh, K,) but the former is the more chaste, (S,) and the latter is for شَكَرَ نِعْمَتَهُ, (A,) aor. ـُ (TA,) inf. n. شُكْرٌ and شُكْرَانٌ (S, A, * Msb, K) and شُكُورٌ, (S, K) which last, in the Kur lxxvi. 9, may be either an inf. n. or pl. of شُكْرٌ [used as a simple subst.], (S,) He thanked him; or praised, eulogized, or commended, him, for a benefit or benefits: (S:) he was grateful, or thankful, to him; or he acknowledged his beneficence, and spoke of it largely: (S, * K: [but in the S, the verb in the former sense has شُكْرٌ only for its inf. n., and it is implied that in the latter sense it has for its inf. n. only شُكْرَانٌ, as will be seen below:]) and شَكَرَ لِلّٰهِ, and شَكَرَ اللّٰهَ, (Lh, Msb, K,) which latter is less common than the former, and even disallowed by As in prose, though allowed by him in verse, (Msb,) and شَكَرَ بِاللّٰهِ and شَكَرَ نِعْمَةَ اللّٰهِ, and شَكَرَ بِنِعْمَةِ اللّٰهِ, (Lh, K,) and شَكَرَ لِلّٰهِ نِعْمَتَهُ, (A,) inf. n. شُكْرٌ and شُكْرَانٌ (Msb) [and شُكُورٌ], He thanked, or praised, God for his beneficence: (A:) he was grateful, or thankful, to God; or acknowledged his beneficence, and spoke of it largely: (K:) he acknowledge the beneficence of God, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience; so that شُكْر is in word and in deed: (Msb:) and لَهُ ↓ تَشَكَّرَ signifies the same as شَكَرَ لَهُ: (S, A, Msb, K:) you say, لَهُ مَا صَنَعَ ↓ تَشَكَّرْتُ [I thanked him, &c., for what he did]: (A:) and لَهُ بَلَآءَهُ ↓ تشكّر [He was grateful to Him, &c., i. e. to God, for his probation]: (K:) and أَشْكُرُ إِلَيْكَ نِعَمَ اللّٰهِ [I praise to thee, or mention to thee with thanks, the favours of God]: (L in art. حمد:) [but there are many explanations of شَكَرَ beside those given above: its meanings will be more fully shown by what here follows:] شُكْرٌ is the thanking a benefactor; or praising, eulogizing, or commending, him, (S, A,) for a benefits: (S:) or the being grateful, or thankful; or acknowledging beneficence; and speaking of it largely; and [in the copies of the K, “or,” but this is evidently a mistake,] it is only on account of favour received; (K;) and شُكْرَانٌ is [the same, being] contr. of كُفْرَانٌ: (S:) شُكْرٌ [sometimes] differs from حَمْدٌ; (Msb in art. حمد;) for شكر is only on account of favour received; whereas حمد is sometimes because of favour received, (Th, Az, TA in art. حمد, and Msb ubi suprà,) and sometimes form other causes; (Th ubi suprà;) [and thus] the latter is of more common application than the former; (S in art. حمد;) therefore you do not say شَكَرْتُهُ عَلَى

شَجَاعَتِهِ, but you say حَمِدْتُهُ على شجاعته: (Msb ubi suprà:) or شُكْرٌ is more common than حَمْدٌ with respect to its kinds and means, and more particular with respect to the objects to which it relates; and the latter is more common with respect to the objects to which it relates, and more particular with respect to the means; for the former is, with the heart, the being humble, or lowly, and submissive; and with the tongue, the act of praising, eulogizing, or commending; and acknowledging beneficence; and with the members, the act of obeying, and submitting one's self; and the object to which it relates is the benefactor, exclusively of his essential qualities; therefore one does not say شَكَرْنَا اللّٰهَ عَلَى حَيَاتِهِ [we thanked God for his existence, or praised Him, &c.]; but He is مَحْمُود on that account, like as He is for his beneficence; and شُكْرٌ is also for beneficence: thus حَمْدٌ relates to every object to which, as an object, شُكْرٌ relates; but the reverse is not the case: and everything whereby is حمد, thereby is شكر; but the reverse is not the case; for the latter is by means of the members, or limbs, and the former is by means of the tongue: شُكْرٌ is of three kinds; with the heart, or mind, which is the forming an [adequate] idea of the benefit; and with the tongue, which is the praising, eulogizing, or commending, the benefactor; and with the members, or limbs, which is the requiting the benefit according to its desert: it rests upon five foundations; humility of him who renders it towards him to whom it is rendered; his love of him; his acknowledgment of his benefit; the eulogizing him for it; and his not making use of the benefit in a manner which he [who has conferred it] dislikes: it is also explained as devotion of the heart to love of the benefactor, and of the members to obey him, and the employment of the tongue in mentioning him and eulogizing him: [and there are several other explanations of it which it is unnecessary to add:] some say that it is formed by transposition from كَشْرٌ, the “ act of uncovering, or exposing to view: ” others, that it is from عَيْنٌ شَكْرَى “ a full fountain, or eye; ” accord. to which etymology it would signify the being full of the praise of the benefactor. (B, TA.) b2: شُكْرٌ on the part of God signifies (tropical:) The requiting and commending [a person]: (K:) or (assumed tropical:) the forgiving a man: or (tropical:) the regarding him with content, satisfaction, good will, or favour: and hence, necessarily, (tropical:) the recompensing, or rewarding, him: the saying شَكَرَ اللّٰهُ سَعْيَهُ signifies (tropical:) May God recompense, or reward, his work, or labour. (TA.) A2: شَكِرَتْ, aor. ـَ (S, K,) inf. n. شَكَرٌ, (S,) (tropical:) Her (a camel's) udder became full (S, K, TA) of milk: (S, TA:) or she (a camel) obtained a good share of leguminous herbage, or [other] pasturage, and in consequence abounded with milk after having had little milk: (T, TA:) and she (a beast;) became fat, (K, TA,) and her udder became full of milk. (TA.) b2: And شَكِرَ (tropical:) He was, or became, liberal, or bountiful, (A, K,) after having been niggardly: (A:) or he gave largely after having been niggardly. (K.) A3: شَكِرَتْ said of a tree (شَجَرَةٌ), (Fr, S, A, K,) aor. ـَ inf. n. شَكَرٌ, (S,) (assumed tropical:) It produced, or put forth, what are termed شَكِير, (Fr, S, K,) i. e. what grow around it, from its أَصْل [i. e. root, or base, or stem]; (S;) as also ↓ اشكرت, (Fr, TA,) and ↓ اشتكرت: (Sgh, TA:) or its شَكِير, i. e. sappy twigs or shoots, from its stem, or small leaves beneath the large, became abundant. (A.) b2: and شَكِرَ, aor. ـَ (K,) inf. n. شَكَرٌ; (TA;) and شَكَرَ, aor. ـُ and ↓ اشكر; (K;) said of palm-trees (نَخْلٌ), (assumed tropical:) They had many شَكِير, i. e. offsets, or suckers. (AHn, K, * TA.) b3: And شَكَرَ and ↓ اشكر and ↓ اشتكر are all verbs from شكِيرٌ. (K.) [It is said in the K that these verbs are from شكير in all of certain significations there mentioned; app. meaning, all that are there mentioned after the next preceding verb: and hence they seem to have the significations here following: b4: said of palmtrees (نَخْل), (assumed tropical:) They put forth leaves around their branches:: b5: and, said of trees in general شَجَرَ, (assumed tropical:) They put forth branches: b6: and (assumed tropical:) They produced bark: b7: and, said of a grape-vine, (assumed tropical:) it grew from a shoot planted: b8: in the TA it seems to be implied that, said of a vine, they signify (assumed tropical:) It put forth long shoots, or upper shoots.]3 شَاكَرْتُهُ I showed him that I was thankful, or grateful, (A, O, K,) to him. (A.) A2: and شَاكَرْتُهُ الحَدِيثَ I commenced with him discourse. (O, K.) 4 اشكر القَوْمُ (assumed tropical:) The people's camels had their udders full of milk (شَكِرَتْ إِبِلُهُمْ): (K:) or the people's camels became fat: (TA:) or the people milked a camel or sheep or goat having her udder full of milk, i. e., such as is termed شَكِرَة: (S:) or the people milked camels or sheep or goats having their udders full of milk, one such after another: (O, TA: [but for اِحْتَلَبُوا شَكْرَةً شَكْرَةً in the O, and شُكْرَةً شُكْرَةً in the TA, I read احتلبوا شَكِرَةً شَكِرَةً, agreeably with what here next precedes:]) or the people, having alighted in a place where their camels found herbs, or leguminous plants, had abundance of milk from them. (T, TA.) b2: اشكر said of an udder: see 8. b3: اشكرت الأَرْضُ (assumed tropical:) The land produced fresh herbage after other herbage that had become dried up and dusty. (TA.) b4: See also 1, near the end of the paragraph, in three places.5 تشكّر: see 1, in three places. b2: Also [He affected, or made a show of, thankfulness, or gratitude: (see تَحَمَّدَ:) or] he seemed, or appeared, thankful, or grateful. (KL.) 8 اشتكر (tropical:) It (an udder) became full (S, K, TA) of milk; (S, TA;) as also ↓ اشكر. (K.) b2: اشتكرت السَّمَآءُ (assumed tropical:) The rain fell vehemently: (S:) or the sky rained much. (K.) b3: اشتكرت الرِيَاحُ (assumed tropical:) The winds brought rain: (K:) or blew violently: or, as is said on the authority of A'Obeyd, were contrary; but ISd says that this is a mistake. (TA.) b4: Also اشتكر (assumed tropical:) It (heat, and cold,) became intense. (K.) b5: (tropical:) He (a man) strove, exerted himself, or did his utmost, in his running. (K, TA.) A2: Also (assumed tropical:) It became what is termed شَكِير [q. v.]. (TA.) b2: See also 1, near the end of the paragraph, in two places. b3: [Hence, app.,] (tropical:) It (a fœtus) put forth downy hair. (A.) شَكْرٌ The vulva, or pudendum, of a woman: (S, M, Msb, K:) or the flesh thereof: (M, K, * MF:) as also ↓ شِكْرٌ, in either of these senses: (K:) pl. شِكَارٌ: (Msb, TA:) لَحْمُهَا, in the K, as the second explanation, is a mistake for لَحْمُهُ. (MF.) It is said in a trad., نَهَى عَنْ شَكْرِ البَغِىِ, meaning He forbade the giving hire for prostitution; the word ثَمَنِ being understood as prefixed to شكر. (TA.) b2: Also i. q. نِكَاحٌ [i. e. The act of compressing, or of contracting marriage with, a woman]. (TS, K.) شُكْرٌ and inf. n. of شَكَرَ: (S, A, * Msb, K:) and it may [be used as a simple subst., and, as such,] have for its pl. شُكُورٌ. (S. [See 1.]) شِكْرٌ: see شَكْرٌ.

شُكْرَةٌ (assumed tropical:) [Fulness of the udder of a camel; and so ↓ شَكَرِيَّةٌ is expl. in the TK;] a subst. from أَشْكَرَ القَوْمُ [q. v.]. (K.) One says, هٰذَا زَمَنُ الشُّكْرَةِ, so in the L and other lexicons, (TA,) or ↓ الشَّكَرَةِ, (so in my copies of the S,) or ↓ الشَّكَرِيَّةِ, (so in the O and K,) (assumed tropical:) [This is the time of the fulness of the udder,] when the camels abound with milk, or have their udders full, (إِذَا حَفَلَتْ, q. v.,) from the [herbage called] رَبِيع. (S, O, L, K.) شَكَرَةٌ: see the next preceding paragraph.

شَكِرَةٌ (tropical:) A she-camel, (As, S, A, K,) and ewe or she-goat, (A,) having her udder full (As, S, A, K) of milk, (S,) whatever be the fodder, or herbage, she has eaten; (A;) as also ↓ مِشْكَارٌ: (K:) or the former, that has obtained a good share of leguminous herbage, or of [other] pasture, and in consequence abounds with milk after having had little milk: (T, TA:) and ↓ the latter, that abounds with milk though having had but a small share of pasture: (TA:) or that abounds with milk in summer and ceases in winter: (IAar, TA:) pl. of the former شَكَارَى, (S, K,) applied to camels and to sheep or goats, (S,) and شَكْرَى (K) and شَكِرَاتٌ: (S, K:) and شَكَارَى is applied to camels, and sheep or goats, as meaning abounding with milk, or having their udders full, (إِذَا حَفَلَتْ,) from the [herbage called] رَبِيع. (S, TA.) [↓ شَكْرَى is also a sing. epithet, having a similar signification: as well as a pl.] One says ↓ ضَرَّةٌ شَكْرَى (tropical:) An udder abounding with milk: (A:) or having much milk. (S.) And ↓ عَيْنٌ شَكْرَى (assumed tropical:) A full source or eye. (B, TA.) And ↓ فِدْرَةٌ شَكْرَى (assumed tropical:) A fat piece of flesh-meat: (K:) or (tropical:) [a piece of flesh-meat] flowing with grease, or gravy: (A: [but in my copy, قِدْرَةٌ is erroneously put for فِدْرَةٌ:]) pl. شَكَارَى. (A.) شَكْرَى: see the next four preceding sentences.

شَكَرِيَّةٌ: see شُكْرَةٌ, in two places.

شَكُورٌ an intensive epithet, (TA,) signifying كَثِيرُ الشُّكْرِ [i. e. One who thanks much; or who is very thankful or grateful: see 1]: (K, TA:) and one who is earnest, or does his utmost, in thanking his Lord, or in being thankful or grateful to Him, by obedience to Him, performing his appointed religious services: (TA:) or one who does his utmost in showing his thankfulness, or gratitude, with his heart and his tongue and his members, or limbs, with firm belief, and with acknowledgment [of benefits received]: or who sees his inability to be [sufficiently] thankful or grateful: or who renders thanks, or is thankful or grateful, for probation: or, for what is denied him: (KT:) pl. شُكُرٌ. (TA.) b2: (tropical:) A beast that is sufficed by little fodder or herbage, (S, A,) and that fattens upon it: (A:) or that fattens upon little fodder or herbage: (K:) as though thankful for that small benefit. (TA.) b3: الشَّكُورُ, applied to God, (tropical:) [He who approves, or rewards, or forgives, much, or largely:] He who gives large reward for small, or few, works: He in whose estimation small, or few, works performed by his servants increase, and who multiplies his rewards to them. (TA.) شَكِيرٌ (tropical:) The shoots that grow around a tree, from its أَصْل [i. e. root, or base, or stem]: (S:) or sappy twigs or shoots, that grow from the stem of a tree: or small leaves beneath the large: (A:) or fresh and tender twigs or shoots, that grow among such as have become thick and tough: and what grow at, or upon, the أُصُول [i. e. roots, or bases, or stems,] of large trees: or small leaves that grow at, or upon, the root, or base, or stem, of a tree: (IAar, TA:) and offsets, or suckers, or sprouts, of palm-trees: (K:) and the leaves that are around the branches of the palm-tree: (Yaa-koob, K:) and plants, and hair, and feathers, and abundant ostrich-feathers (عِفَآء, K, TA, in the CK عَفاء), such as are small, growing among such as are large: or the first, of herbage, growing after other herbage that has become dried up and dusty: (K:) and downy hair, or down: and any soft, fine hair: (A:) or hair growing among the plaits: pl. شُكُرٌ: and weak hair: (TA:) and hair at the roots of a horse's mane, (K, TA,) like down, and in the forelock: (TA:) and the hair that is next to the face and the back of the neck: (A, K:) and branches: (AHn, K: [in the CK, والغُصُونِ is erroneously put for والغُصُونُ:]) and the bark (لِحَآء) of trees: pl. شُكُرٌ: (K:) and the pl. also signifies the long shoots of a grape-vine: or its higher, or highest, shoots: (AHn, TA:) and the sing., a grape-vine growing from a planted shoot. (AHn, K, TA.) b2: Also (tropical:) Young men: (A:) or young offspring. (TA, from a trad.) b3: And (tropical:) The young ones of camels: (K, TA:) as being likened to the شَكِير of palm-trees. (TA.) شَكَائِرُ (assumed tropical:) Forelocks: (K, TA:) as though pl. of شَكِيرَةٌ [which may be n. un. of شَكِيرٌ]. (TA.) شِكُورِيَةٌ a name applied in the present day to Cichorium, intybus and endivia; wild and garden-succory, and endive; as also هِنْدَبَى, correctly هِنْدَبًى.]

شَاكِرِىٌّ A hired man, or hireling; one taken as a servant: an arabicized word, from [the Pers\.] چَاكَرْ. (O, K.) شَوْكَرَانٌ: see the next paragraph.

شَيْكُرَانٌ (S, K) and شَيْكَرَانٌ, (K,) [in the CK, erroneously, شَكْرَان and with damm to the ك,] or the correct form is شَيْكُرَانٌ, with damm to the ك as Ibn-Hishám El-Lakhmee and El-Fárábee have expressly affirmed; (TA;) or it is correctly with س, (K,) unpointed, and so it is mentioned by AHn; (TA;) [but see سَيْكُرَانٌ;] or correctly ↓ شَوْكَرَانٌ, (K,) as Sgh holds to be the case, (TA,) [and thus it is written in several medical books, from the Pers\. شَوْكَرَانْ; accord. to Golius, Cicuta herba, and applied in the present day to conium, i. e. hemlock, or a species thereof; and this is probably what is meant by Golius, as the conium maculatum, or common hemlock, is called by some cicuta;] a certain plant, (S, K,) of the kind called حَمْض, (so in a marginal note in a copy of the S,) the stem of which is like that of the رَازِيَانَج [or fennel], and the leaves of which are like those of the [species of cucumber called.]

قِثَّآء, or, as some say, like those of the يَبْرُوح [q. v.], and smaller; having a white flower, and a slender stem, without any fruit; and its seed is like [that of] the نَانَخَوَاة [or ammi], or [of] the أَنِيسُون [or anise], without taste or odour, and mucilaginous. (TA.) أَشْكَرُ [More, and most, thankful, or grateful, &c.: see an ex. voce بَرْوَقٌ].

عُشْبٌ مَشْكَرَةٌ (O, K, TA, in the CK مُشْكِرَةٌ,) (assumed tropical:) Herbage that causes milk to be copious. (O, K, TA. [In the CK, مُغْزَرَةُ اللَّبَنِ is erroneously put for مَغْزَرَةٌ لِلَّبَنِ.]) مِشْكَارٌ: see شَكِرَةٌ, in two places.

رِيحٌ مُشْتَكِرَةٌ (assumed tropical:) A violent wind: (O, K:) or, as some say, a contrary wind; (O, TA;) but ISd, says that this is a mistake. (TA.)