علو: علا. علامَنْ: سعيد مَنْ: (ميهرن ص32).
علا: تعالى، تعاظم، تظاهر بالعلو والرفعة (بوشر).
علا على: عَلَّى الارتفاع، زاد البناء ارتفاعا، وهو من مصطلح فن العمارة. (بوشر).
علا ب: تلا بصوت عال. (ابن جبير ص97).
علا: سفد، نزا على أنثاه. (بوشر). وفي ابن البيطار (3: 143): وهذا الحيوان بَغَّاء للحيوان وذلك إنه لا يمرَّ به حيوان من غير جنسه إلا وعلاه.
عَلَّى (بالتشديد): سفد، نزا على الأنثى. (معجم الطرائف).
عَلَّى: زاده ضغثا على إبالة. (ألكالا).
عَلَّى: دَفَّ بالواح خشبية، تخَّت. (ألكالا).
عَلَّى: ألقى بعيداً. (فوك).
أعلى: بدلاً أن يقال: أُعل عني يقال أيضاً أَعْلِ وحدها بمعنى تنحَّ عنّي وانصرف (الأغاني) ص20، وانظر أيضاً ص257 من التعليقات.
تعلَّى: أُلقي بعيداً. (فوك).
اعتلى: إذا اعتلى قدَّ (دي ساسي طرائف 2: 444) وقد ترجمها هذا العالم إلى الفرنسية بما معناه، إذا هاجم خصمه رافعاً ذراعه شقه.
استعلى على: أناف على: سما على، فاق، تفوّق جاوز، تجاوز، بزّ (فوك، ألكالا).
استعلى على: تكبّر على. تعجرف على: ازدرى، استخف به، احتقره. ففي كتاب ابن صاحب الصلاة (ص21 ق): تكلّم أشياخ الموحدين في استعلائه عليهم وبتقصيره بأولاد أمير المؤمنين.
عَلى: تستعمل قبل عدد الساعات، فيقال مثلاً: صلبوا المسيح على ثلاث ساعات من يوم الجمعة. كما تستعمل للدلالة على المسافة، فيقال مثلاً: كان موضع الذبح بالشام على ميلين من ايليا. (معجم أبي الفداء).
على: بمعنى طول، مدة. (لين 4145 القسم الثاني) وانظر كوسج (طرائف ص41). ففيه: فأقمت على عشرين يوماً. (ويجرز ص52، 188 رقم 333).
علَيَّ: لا بدّ لي، ينبغي لي، يجب عليّ .. ، يقال.
مثلاً: عليَّ مشورة، أي لا بدَّ لي من أن استشير، وعليَّ شخاخ: لا بد لي من أن أبول. (بوشر).
الذي عليه والذي له: ما هو مدين به وما يملكه. (بوشر).
ما عليك: الدراهم التي أنت مدين بها لي. ففي رياض النفوس (ص80 و): نزع المنديل من على رأسه وألقاه على بائع الفطائر والزلابية والقطائف وقال له: دع الصغير يأكل منها كما يشاء. فقال له صاحب الدكَان خُذ ما شئت حتى تأتي بما عليك فقال له ما احبَّ ذلك إلا برهن ومضى وهو حاسر الرأس إلى القصر. خلص لا له ولا عليه: ترك الأمر قبل الخسران، خرج من الهمل بلا خسارة، (بوشر).
على حساب، على نفقة. ويقال أيضاً: على كيس. مثلاً: أكله ولبسه عليك أو على كيسك، أي أكله ولبسه على نفقتك (بوشر) هذا عليَّ والمصروف على كيسي أي هذا على نفقتي (بوشر).
على بعضه: بلا انقطاع، بتواتر، على التتابع والتوالي. (بوشر) خمسة أيام على بعضهم (عاميَّة): خمسة أيام متعاقبة، متوالية، متتابعة، متلاحقة. (بوشر).
على الله: بمعنى بحب الله. ففي رياض النفوس (ص8): قال لي أعطه تلك العشرة التي معك على الله تبارك وتعالى.
بالله عليك: وبرضا الله عليك: أتوسل إليك وأتضرع باسم الله. (بوشر).
وعلى ما به: مهما يكن. وعلى أيَّة حال: كيف ما كان الأمر. (الأغاني، 5 ص9).
لا عليك: لا تخشى شيئاً، كن مطمئناً هادئ القلب، قرير العين، (بدرون ص278، 294، ابن بطوطة 2: 147).
ما عليك منه: لا تخش منه شيئاً. (بوشر).
ما عليك من شيء: لا تهتم بشيء. (بوشر). وبهذا المعنى تقريباً ما جاء في ألف ليلة (1: 342): لا عليك منى، أي لا تخشى ولا تخف عليّ.
ما عليه: هذا لا يهمه. (بوشر).
عَليك: حين يكون عليك اسم فعل فمعناه الأمر مثل عليك زيداً وينصب مفعولاً.
ومثاله في المقري (2: 308): عليك يا شمس العلى إظهاره. (انظر فليشر بريشت ص300).
عليك بنفسك اهتم بأمرك (رياض النفوس ص61 و) وفيه بعد ذلك: دَعْ عنك غيرَك، أي لا تهتم بأمر غيرك.
يا علي: يا ليت. (فوك).
عُِلى: عُليَّة، الغرفة في الطبقة الثانية من الدار، وقد ذكرها الكالا وجمعها علالي مقابل Soberado وهذه تعني الغرفة في الطبقة الثانية (وذكر فيكتور مرادفها Algorpha وهي الكلمة العربية: الغرفة وذكرها مقابل Miradero lugar de donde miramos بمعنى منظرة وهي مقصورة في مكان مرتفع تشرف على مناظر جميلة. وهي فيما يقول شوا (1: 308) وفيما يقول دي جوبرن (ص309). هي عُلى: oleah: عليّة: الطبقة الثانية من الدار، وستجد بعد هذا كلمات أخرى مشتقة من هذا الأصل تدل على هذه المعاني. وانظر أيضاً عُليَّة في معجم لين.
علوة: مرادف ذروة. (معجم الادريسي علوة، والجمع علاوي: تلّ، رابية، هضبة، قلعة. (بوشر).
عِلْيَة. علية الأفاويه: أجود الأفاويه وألذها وأفخرها. (أبو الوليد ص659 رقم 60).
عَلْوَي: الطوابق العليا. (رولاند).
عُلْوي: فوتاني. ففي عباد (1: 69).
وقل لعامها السفلى قد كتمت ... سريرة العالم العلوي اغمات
عَلَوي: علوي، سماوي. (بوشر). وفي حيان- بسام (1: 116و): كان بصيراً بالآثار العلوية عالماً بالأفلاك والهيئة.
العلوية: الكواكب الثلاثة العالية وهي: زحل والمشتري والمريخ (محيط المحيط). العلويان: الكوكبان العاليان وهما زحّلَ والمشتري (م. المحيط المقدمة: 1862، دي سلان 2: 219 رقم 3).
علوٍ، علوُ الإسناد أو السند (مملوك 151: 46) أو علو الرواية (المقري 1: 92): إذا ذكر في سند الأحاديث التي تروي عدداً متتابعاً من الرواة الثقات فهذه الأحاديث عوالٍ. (انظر عالية). ومنه قولهم: سمع منهم الصحيحين بعلو (المقري 1: 806 وانظر 1: 844).
علو: علية، غرفة في الطابق الأعلى. ففي المنتخب من تاريخ العرب (ص291): فأقامه على باب الدار في العلو. (وضبط الناشر لهذه العبارة ليس بالصحيح، ولم يصب الشارح في تفسيره). وفي العبدري (ص80 و): وأنزلني شيخنا شرف الدين الدمياطي بمدرسته الظاهرية في علو منها مليح وفيه (ص106 ق): وكنت نزلت بالمدرسة الكاملية منها في علو مشرف على السوق. وفي رياض النفوس (ص26 ق):
فكنت أبيت عنده وكنت في بيت في سقيفته وكان يسكن العلو فكان ينزل إليَّ. (وقد أثبت ضبط الكلمات وفقاً لما جاء في المخطوطات. ويقول دلابورت الجريدة الآسيوية 1830، 1: 136) أن اسم علو يطلق في طرابلس على ما يسمى مصرية بمراكش، وقد فسر كلمة مصرية بقوله: غرفة أو شقة عليا منعزلة، وهي إما متصلة بالدار وإما أن تكون فوق دكان، ويصعد إليها بدرج بابه من الطريق ولهذه الشقة وهي غرفة واحدة شباك صغير يطل على الطريق ولا يطل عادة على الفناء الداخلي للمنازل. ويسكنها العزاب غير المتزوجين. ووجدت في تاريخ تونس (ص123) الجمع علوات بهذا المعنى. ففيه: وأكره الناس على إخلاء علواتهم لسكنى الترك.
عَلوَّه: واهاً واحسرتاه، واحرباه. يا ويلاه، وأسفاه، يا لهفي على. وقد وردت في بيت عامي من الشعر في الاغاني (ص43).
ويرس السيد فليشر (ص298 من التعليقات) أنها تصحيف على وهٍ.
عُليَّة (لين) وفي معجم فوك عِليَّة: الطابق العلوي من الدار، سماه البيت أي أعلى طبقة منه.
عُليّه: بضم العين وكسرها: منظرة وهي مقصورة في مكان مرتفع تشرف على مناظر جميلة. (بوشر، ابن جبير ص51، 253، كرتاس ص36 وقد ذكرت فيه عدة مرات).
عُليَّة: تل رابية، ربوة مكونة من بقايا الزبل والرمال. (ميهرن ص32).
عالٍ. بالعالى: بصوت مرتفع (بوشر).
عالٍ: فائق، رفيع، ناعم دقيق. (بوشر).
شيء من العال: بضاعة جيدة من الدرجة الأولى (بوشر).
صوت عال: صوف ظهر الغنم وهو الألطف. صوف من الدرجة الأولى. (بوشر).
أضف إلى الأمثلة التي ذكرتها في رسالتي إلى السيد فليشر (ص27) لهذا المعنى ما جاء في معجم المنصوري: سقوطري هي جزيرة هندية ينسب إليها الصبر العالي (مع عين صغيرة تحت العين الكبيرة).
عالٍ: يقال له سند في الحديث إذا كان رواة هذا الحديث من الثقات. ففي مملوك (1، 1: 46): له سند عالي (الأصح عالٍ) في الحديث. ولم يُرْزَق الإسناد العالي. وفي المقري (1: 892): وسمعت منه جزءاً أخرجه من حديث يزيد بن هارون ممّا وقع له عاليا.
حمار عالٍ: حمار ذو أكاف مرتفع. (لين عادات 1: 286، ألف ليلة برسل 2: 138) وكذلك: أبغل عالية الركاب. (المقري 1: 231).
عالية العوالي: الأحاديث التي رواها عدد من متتابعون من الرواة الثقات. (دي سلان ترجمة ابن خلكان 2: 159، دي ساسي عبد اللطيف ص535، حاجي خليفة 4: 277 - 278، المقري 1: 564، 611).
عالية، والجمع عوال: من كانوا في الطبقة الأولى في لعب الشطرنج. (حاجى خليفة 1: 467) حيث يجب قراءة القتال بدل العيال كما لاحظ السيد فاندرلند في تاريخ الشطرنج 1: 106، 107، 120).
عالية: دار ذات طابق أول أو ذات عدة طوابق. (أسبينا مجلة الشرق 12: 149).
أعلى: لا يعني الذروة فقط بل طرف الشيء ونهايته أيضاً. (معجم الادريسي، ابن جبير ص237).
أعلاه: ضد أدناه. (بوشر، فهرس المخطوطات الشرقية في مكتبة ليدن 1: 156).
عَلَى أعْلى: فوق، أعلى من، (فوك).
أَعْلى: أجود، افضل صنف. (رسالة إلى السيد فليشر ص27).
شيء من الأعلى: بضاعة من الدرجة الأولى (بوشر).
أعْلى سند: سند قوامه عدد من رواة الحديث الثقات المتتابعين. ففي المقري (1: 844) وهو أعلى سند يوجد وفيه (1: 843) في كلامه عن أحد الشيوخ: إنه أعلى شيوخي في القراءات.
جدَّه الأعلى: أبو جده، أو أبو جدته. (المقري 2: 35) وجدَّه الأول. (ابن بطوطة 3: 102، 104).
الضُحَى الأعلى: في العبدري (ص45 ق): رحلنا في الضحى الأعلى من يوم الثلاثاء. وعند بوسييه: الضحا العالي، وهو من الساعة الثامنة إلى العاشرة صباحاً.
العُلْيا: وجمعه العُلى: كلمة تطلق على المذكر والمؤنث: الشيء كريم العنصر، والعمل الكريم، المكرمة. والرجال الأشراف أيضاً وهم الطائفة العليا، بحذف الطائفة. (ويجرز في هو جفلايت ص107) والمعنى الأخير عند (أبي الوليد ص160، عباد 1: 321) وعُلْيا: سمو، رفعة، شرف. أيضاً. (عباد 1: 221، 2: 73). عُلّى: جيد، كريم الأصل. (أبو الوليد ص105).
مَعْلاة: القسم المرتفع من مكة. ففي الادريسي (الباب الثاني، الفصل) في كلامه عن مكة: وطولها من المعلاة إلى المسفلة نحو ميلين وهو من جهة الجنوب إلى جهة الشمال. معالٍ: أشياء نفيسة ثمينة. (1: 39). معالٍ: رجال أشراف كرام. (عباد ص66، ملّر ص129).
مَعْلوة (مثل مَكْرُمة): شيء كريم وعمل كريم، (المقري 1: 865، 2: 597، 772).
مَعُلُوَّ. التاء المعلوة: حرف التاء (ابن بطوطة 2: 172: 232، 266).

علو
: (و (} عُلْوُ الشَّيءَ، مُثَلَّثَةً، {وعُلاوَتُه، بالضَّمِّ، وعالِيَتُه: أَرْفَعُه) .) تقولُ: قَعَدْت} عُلْوه وَفِي عُلْوِه، يتعَدَّى إِلَيْهِ الفِعْلُ بحَرْفٍ وبغيرِ حَرْفٍ.
وَفِي الصِّحاح: عُلْوُ الَّدارِ {وعِلْوُها: نَقِيضُ سُفْلها.
و (} عَلا) الشَّيءُ ( {عُلُوًّا) ، كسُمُوَ، (فَهُوَ} عَلِيٌّ) ، كغَنِيَ، (وعَلِيَ، كرضِيَ، {وتَعَلَّى؛) وقيلَ:} تَعلَّى إِذا عَلا فِي مُهْلةٍ.
( {وعَلاهُ و) } عَلا (بِهِ) عُلُوًّا ( {واسْتَعْلاهُ} واعْلَوْلاهُ! وأَعْلاهُ {وعَلاَّهُ) ، بالتَّشديدِ، (} وعالاهُ و) {عالى (بِهِ) :) كلُّ ذلكَ إِذا (صَعِدَهُ) جَبَلاً كانَ أَو دَابَّةً.
(والحُروفُ} المُسْتَعْلِيَةُ) سَبْعةٌ: الصادُ والغَيْن والقافُ والضادُ والخاءُ والطاءُ والظاءُ يَجْمَعُها قوْلك: (صَغَقَ ضَخْطَظٍ) ، وَمَا عَداها مُنْخَفِضٍ، ومَعْنى {الاسْتِعْلاء أَن تَتَصَعَّدَ فِي الحَنَك الأَعْلى فأرْبَعةٌ بأَطْبَاق والغَيْن والخَاء والقافُ لَا إِطْبَاق فِيهَا.
(و) } العَلاءُ، (كسَماءٍ: الرِّفْعَة.
(و) أَيْضاً: (اسْمُ) رجُلٍ، سُمِّي بذلكَ، وَهُوَ مَعْرفَةٌ بالوَضْعِ دونَ اللامِ، فَمن ذلكَ العَلاءُ بنُ الحَضْرميّ مِن الصَّحابَةِ.
( {وعَلا النَّهارُ: ارْتَفَع،} كاعْتَلَى {واسْتَعْلى.
(وعَلا الدَّابَّةَ) } يَعْلُوها: (رَكِبَها) ، وكذلكَ كلّ شيءٍ.
( {وأَعْلَى عَنهُ) :) إِذا (نَزَلَ) عَنهُ، كَذَا فِي النُّسخِ والصَّوابُ عَنْهَا.
(وعَلِيَ فِي المَكارِمِ، كرضِيَ، عَلاً) ، مَقْصورٌ، وَفِي الصِّحاحِ بالمدِّ، (وعَلاَ عُلُوًّا) ، كسُمُوَ: لُغَتانِ، قَالَ الشَّاعِرُ:
لمَّا عَلاَ كَعْبُك لي عَلِيتُ فجَمَعَ بَيْنَ اللُّغَتَيْنِ، قالَهُ الجوهريُّ.
(ورجلٌ} عالي الكَعْبِ) :) أَي (شريفٌ) ؛) وَفِي حديثِ قيلَةَ: (لَا يزالُ كَعْبُكِ {عالِياً) ، أَي لَا تَزَالِينَ شَريفَةً مُرْتفِعة على مَنْ يعادِيكِ.
(} والمَعْلاةُ) ، كمَسْعاةٍ: (كَسْبُ الشَّرَفِ) ، والجَمْعُ {المَعالِي.
(و) } المَعْلاةُ (مَقْبَرَةُ مكَّةَ فِي الحَجون) مَشْهورَةٌ.
(و) المَعْلاةُ: (ة باليَمامَةِ) مِن قُرَى الخَرْجِ.
(و) أَيْضاً: (ع قُرْبَ بَدْرٍ) بَيْنَهما بَرِيدُ الأُثَيْل جاءَ ذِكْرُه فِي كُتُبِ السِّيَرِ.
( {وعِلْيةُ النَّاسِ} وعِلْيُهم، مَكْسُورَيْنِ) :) أَي (جِلَّتُهُم) وأَشْرافُهم؛ وعِلّيَةُ جَمْعُ {عَلِيَ، كصِبْيَةٍ وصَبِيَ، أَي شَرِيف رَفِيع؛ كَمَا فِي الصِّحاح.
(وعَلاَ بِهِ وأَعْلاهُ} وعَلاَّهُ) ، بالتَّشْديدِ: أَي (جَعَلَهُ {عالِياً) ؛) وَمِنْه أَعْلَى اللهُ كَعْبَه.
(} والعالِيَةُ: أَعْلَى القَناةِ) ، وأَسْفَلُها السافِلَةُ؛ (أَو رأْسُهُ) ، كَذَا فِي النُّسخِ والصَّوابُ رأْسُها.
وَفِي المُحْكم: {عالِيَةُ الرُّمْح: رأْسُه؛ (أَو النِّصْفُ الَّذِي يَلِيَ السِّنانَ) .
(وقالَ الَّراغبُ: عالِيَةُ الرُّمْحِ مَا دُونَ السِّنانِ.
وقالَ غيرُهُ: عالِيَةُ الرُّمْحِ: مَا دَخَلَ فِي السِّنانِ إِلَى ثُلُثِه، والجَمْعُ} العَوالِي، وقيلَ: {عَوالي الرِّماح أَسِنَّتُها.
(و) } العالِيَةُ: (مَا فَوْقَ) أَرْضِ (نَجْدٍ إِلَى أَرضِ تِهامَةَ) و (إِلَى مَا وَراءَ مكَّةَ) ، وَهِي الحِجازُ وَمَا وَالاَها؛ كَذَا فِي الصِّحاحِ.
(وقِيلَ: عالِيَةُ الحِجازِ أَعْلاَها بَلَداً وأَشَرَفُها موضِعاً، وَهِي بِلادٌ واسِعَةً.
(و) المُسَمَّى {بالعالِيَةِ (قُرًى بظاهِرِ المدينةِ) المُشرَّفَةِ، (وَهِي العَوالِي) ، وأَدْنَاها من المدينَةِ على أَرْبَعَةِ أَمْيالٍ وأَبْعَدها من جهَةِ نَجْدٍ ثَمانِيَة، (والنِّسْبَةُ) إِلَيْهَا (} عالِيٌّ) على القِياسِ؛ (و) يقالُ أَيْضاً: (! عُلْوِيٌّ، بالضَّمِّ) وَهِي (نادِرَةٌ) على غيرِ قِياسٍ؛ كَمَا فِي الصِّحاح.
وَإِذا قُلْنا: إنَّ {العُلْوِيَّ مَنْسوبٌ إِلَى} عليا نَجْدٍ فَلَا ندْرَةَ.
(و) يقالُ: ( {عالَى) الرَّجُلُ (} وأَعْلَى) :) إِذا (أَتَاها) ، كأَعْرَقَ وأَتْهَمَ وأَنْجَدَ.
( {والعِلاوَةُ، بالكسْرِ: أَعْلَى الرَّأْسِ، أَو) أَعْلَى (العُنُقِ) .
(وَفِي الصِّحاح:} العِلاوَةُ رأْسُ الإنْسانِ مَا دامَ فِي عُنُقِه؛ يقالُ: ضَرَبَ {عِلاوَتَه: أَي رأْسَه.
(و) } العِلاوَةُ: (مَا وُضِعَ بَين العِدْلَيْنِ) بعد شدِّهما على البَعيرِ وغيرِهِ.
وَفِي الصِّحاح: العِلاوَةُ: كلُّ مَا عَلَّيْتَ بِهِ على البَعيرِ بعدَ تمامِ الوِقْرِ أَو عَلَّقْته عَلَيْهِ نحْو السِّقاءِ والسَّفُّودِ، والجَمْعُ {العَلاوَى، ومِثْلُه إداوَة، وأَدَاوَى.
(و) العِلاوَةُ، (من كلِّ شيءٍ: مَا زادَ عَلَيْهِ) .) يقالُ: أَعْطاهُ أَلْفَ دِينارٍ ودِيناراً} عِلاوَةً وأَلْفَيْن وخَمْسمائة عِلاوَة.
(و) العِلاوَةُ: (فَرَسُ) التوأَمِ بنِ عَمْرو اليَشْكريّ.
( {والعَلْياءُ: السَّماءُ) ، وَهُوَ اسْمٌ لَهَا لَا صِفَة.
(و) أَيْضاً: (رأْسُ الجَبَلِ) ؛) وقيلَ: رأْسُ كلِّ جَبَلٍ مُشْرِفٍ.
(و) أَيْضاً: اسْمُ (المَكانِ العالِي) ؛) وَفِي شِعْرِ العَبَّاس، رضِيَ اللهُ تَعَالَى عَنهُ:
حَتَّى احْتَوَى بيتُك المُهَيْمِنُ مِنْ
خِنْدِفَ} عَلْيَاءَ تَحْتَها النُّطُقُقالَ ابنُ الأَثِيرِ: هُوَ اسْمٌ للمَكانِ المُرْتفِعِ كاليفاعِ، وليسَتْ بتَأْنِيثِ! الأَعْلَى لأنَّها جاءَتْ منكَّرَةً، وفَعْلاءُ أَفْعَل يَلْزَمها التَّعْريف.
(و) قيلَ: (كلُّ مَا عَلاَ من شيءٍ) فَهُوَ عَلْياء. (و) {العَلْياءُ: اسْمُ (الفَعْلَةِ العالِيَةِ) على المَثَلِ.
(} وعُلْيَا مُضَر، بالضَّمِّ والقَصْر: {أَعْلاها) ؛) وقيلَ: قُرَيْش وقَيْس، وَمَا عَداهُم سُفْلَى مُضَر؛} والعُلْيا تَأْنِيثُ الأَعْلَى، والجَمْعُ {عُلا، ككُبْرَى وكُبَر.
قالَ ابنُ الأَنْبارِي: والضمُّ مَعَ القَصْر أَكْثَر اسْتِعْمالاً.
(} وعَلَّى المَتاعَ عنِ الَّدابَّةِ {تَعْلِيَةً: نَزَّلَهُ) ؛) لَا يقالُ} أَعْلاهُ فِي هَذَا المَعْنى إلاَّ مُسْتَكْرَهاً.
(و) {عَلَّى (الكِتابَ) :) إِذا (عَنْوَنَهُ} كعَلْوَنَهُ {عَلْوَنَةً} وعُلْواناً) ، بالضمِّ، وكَذلكَ عنونه وَقد مَرَّ ذِكْرُه فِي النونِ، {وعَلَّيْتُه، أَقْيَس اللّغَتَيْنِ.
(} وعالَوْا نَعِيَّهُ) ، بفتْحِ الَّلامِ: أَي (أَظْهَرُوهُ) ، وَلَا يقالُ: {أَعْلَوهُ وَلَا} عَلَّوْهُ.
(والعِلْيانُ، بالكسْر: الضَّخْمُ) الطَّويلُ مِنَّا ومِن الإِبِلِ، والأُنْثى بالهاءِ.
(و) أَيْضاً: (الطَّويلُ) مِن الضِّباعِ.
وقيلَ: بَعيرٌ عِلْيانُ: قدِيمٌ ضَخْمٌ. ورجُلٌ عِلْيانُ طَويلٌ جَسِيمٌ، هَكَذَا ضَبَطَه ابنُ سِيدَه والأزْهري بِكسْرِ العَيْن فِي الكُلّ.
وضَبَطَه الجَوْهري بفَتْحِ العَيْن فقالَ: ورجُلٌ عَلْيانُ كعَطْشانَ، وكَذلكَ المرْأَةُ ليَسْتوي فِيهِ المُذكَّرُ والمُؤَنَّثُ؛ وأَنْشَدَ أَبو عليَ:
ومَتْلَفٍ بَين مَوْماةٍ بمَهْلكةٍ
جاوَزْتُه بعَلاةِ الخَلْقِ علْيان (و) أَيْضاً: (المَتاعُ.
(و) قيلَ: العِلْيانُ: (النَّاقَةُ المُشْرِفَةُ) ؛) وقيلَ: الطَّويلَةُ الجَسِيمةُ، وقيلَ: مُرْتَفِعةُ السَّيْر لَا تَراها أَبَداً إلاَّ أَمامَ الرِّكاب.
(و) العِلْيانُ (مِن الأصْواتِ: الجَهيرُ، كالعلِّيانِ، بكَسْرَتَيْن وشَدِّ الَّلام فيهمَا) أَي فِي الصَّوْتِ والناقَةِ؛ وَلَو قالَ كصِلِّيان لسَلِمَ مِن هَذَا التَّطْويلِ.
(و) العِلْيانُ: (ذَكَرُ الضِّباعِ) ، أَو الطَّويلُ مِنْهَا.
(و) {العُلْوانُ، (بالضَّمِّ: عُنْوانُ الكِتابِ) ، وَهُوَ سِمَتُه.
قالَ الجَوْهرِي: يقالُ باللامِ وبالنونِ.
(والعَلايَةُ: ع) ، وكأَنَّه فِي الأصْلِ} عَلاوَةٌ.
(و) العَلايَةُ: (كلُّ موضِعٍ مُرْتَفِع) رُئي فِيهِ مَعْنى {الْعُلُوّ؛ (كالعَلْيِ كظَبْيٍ} والعَلِيُّ) ، كغَنِيَ: الصُّلْبُ (الشَّديدُ القَوِيُّ، وَبِه سُمِّي) الرَّجُلُ {عَلِيًّا، فَهُوَ مِن الشدَّةِ والقوَّةِ، ويكونُ أَيْضاً مِن الرّفْعَةِ والشَّرفِ، وأَفْضَلُ مَنْ سُمِّي بِهِ أَمِيرُ المُؤْمِنِين} عليُّ بنُ أَبي طالِبٍ، رضِيَ اللهُ تَعَالَى عَنهُ.
( {والعَلاةُ: السِّنْدانُ) حَجَراً كانَ أَو حَدِيداً، والجَمْعُ} العَلا؛ وَمِنْه حديثُ عَطاءٍ فِي مَهْبَطِ آدَم، عَلَيْهِ السّلام: (هَبَطَ {بالعَلاةِ) .
وقيلَ: هِيَ الزُّبْرة الَّتِي يَضْرِب عَلَيْهَا الحدَّادُ الحدِيدَ.
(و) } العَلاةُ: (حَجَرٌ يُجْعَلُ عَلَيْهِ الأَقِطُ) ؛) وأَنْشَدَ الجوهريُّ لمبَشِّر بنِ هُذَيْل الشمخي:
لَا تَنْفَعُ الشاوِيَّ فِيهَا شاتُه
وَلَا حِمارَاهُ وَلَا {عَلاتُه وقيلَ: هِيَ صَخْرةٌ يُجْعَلُ لَهَا إطارٌ من الأَخْثاءِ ومِن اللّبنِ والرّمادِ، ثمَّ يُطْبَخُ فِيهَا الأَقِطُ، والجَمْعُ العَلا.
(و) أَيْضاً: (كالعُلْبَةِ يُجْعَلُ حَوْلَها الخِثْيُ، يُحْلَبُ بهَا.
(و) أَيْضاً: (الناقَةُ المُشْرفَةُ) } العالِيَةُ.
وَفِي الصِّحاح: ويقالُ للنَّاقَةِ {عَلاةٌ تُشَبَّه بالسِّنْدانِ فِي صَلابَتِها؛ قَالَ الشَّاعرُ:
ومَتْلَفٍ وَسْط مَوْماةٍ بمَهْلَكةٍ
جاوَزْتُها بعَلاةِ الخَلْقِ علْيانِأَي طَوِيلَة جَسِيمة.
(و) } العَلاةُ: (فَرَسُ) عَمْرِو بنِ جَبَلَةَ اليَشْكُري.
(و) أَيْضاً: (جَبَلٌ) فِي أَرْضِ النَّمِرِ بنِ قاسِطٍ لبَنِي جُشَمِ بنِ زَيْدِ مَنَاة مِنْهُم قالَهُ نَصْر.
( {وعِلِّيُّونَ: جَمْعُ عِلِّيَ) ، بكسْرَتَيْن وشدِّ اللامِ والياءِ: موضِعٌ (فِي السَّماءِ السَّابعةِ تَصْعَدُ إِلَيْهِ أَرْواحُ المُؤْمِنينَ) ويقابِلُه سِجِّين فِي جهنَّم أَعاذَنا اللهُ مِنْهَا تصْعَدُ إِلَيْهِ أَرْواحُ الكَافِرِينَ، وقولُه تَعَالَى: {لفِي} عِلِّيِّين} ، أَي فِي أَعْلى الأمْكِنَة.
وقيلَ: {عِلِّيُّونَ شيءٌ فَوْقَ شيءٍ غَيْر مَعْرُوف واحِده وَلَا أُنْثاه، وَهُوَ ارْتِفاعٌ بعدَ ارْتِفاع.
وقيلَ: عِلّيُّون السماءُ السابعةُ؛ وقيلَ: هُوَ اسْمٌ لدِيوانِ الملائِكَةِ الحَفَظَةِ تُرْفَعُ إِليه أعمالُ الصّالِحِينَ.
(} ويَعْلى بنُ أُمَيَّة) :) أَبو صَفْوان التَّمِيمِيُّ الحَنْظليُّ؛ ويقالُ أَبو خالِدٍ، حَلِيفٌ لبَني عبْدِ المطَّلبِ، ( {ومُعَلَّى بنُ أَبي أَسَدٍ صَحابيَّانِ) .) أَمَّا} يَعْلَى بنُ أُمَيَّة فمَشْهُورٌ، وَلم أَجِد {لمُعَلّى بن أَبي أَسَدٍ ذِكْراً فِي الصَّحابَةِ، ثمَّ رأيْتُ الذَّهبيّ ذَكَرَه فِي الكُنى فقالَ: أَبو} المُعَلَّى جَدّ أَبي الأَسَدِ السّلَميّ فِي الأضْحِية وَلم يَصحّ.
ومُعَلَّى بنُ لوذان بنِ حارِثَة الأنْصارِيُّ الخَزْرجيُّ ذكَرَه ابنُ الكَلْبي فِي الصَّحابَة.
(! ويِعْلَى، بكسْر المُثنَّاةِ التَّحْتيةِ) :) اسْمُ (امْرأَةٍ) ، والصَّوابُ فِيهِ {تِعْلَى بكسْرِ التاءِ، كَمَا فِي التّكملَةِ.
(وعُبَيْدُ بنُ} يعْلَى) الطَّائيُّ، هَكَذَا فِي سائرِ النُّسخِ، والصَّوابُ أَنَّ والِدَ عُبَيْدٍ هَذَا تِعْلَى، بكسْرِ التَّاءِ الفَوْقيةِ كَمَا ضَبَطَه الحافِظُ فِي التَّبْصِيرِ، وقالَ فِيهِ: إنَّه (تابِعيٌّ) فرْدٌ. وذَكَرَه الَّذهبيُّ فِي الكاشفِ بينَ عُبَيْدِ بنِ البرَّاء عُبَيْدِ بنِ ثُمامَة، وقالَ: إنَّه رَوَى عَن أبي أَيّوب، وَعنهُ بُكَيْرُ بنُ الأَشَجّ وغيرُهُ، وثَّقَهُ النّسائي.
(و) يقالُ: (أَخَذَهُ {عَلْواً) ، بالفَتْح: أَي (عَنْوَةً) وقَهْراً.
(} والتَّعالِي: الارْتِفاعُ، إِذا أمَرْتَ مِنْهُ قُلْتَ: {تَعالَ، بِفَتْح الَّلامِ) ، أَي} اعْل، وَلَا يُسْتَعْملُ فِي غيرِ الأمْرِ، (وَلها: {تَعالَيْ) ، وَلَهُم} تَعالَوْا، ولهنَّ {تَعالَيْنَ؛ ويقُولونَ أَيْضاً:} تَعالَه يَا رَجُل، وللاثنين {تَعالَيا وَلَا يُبالُون أَن يكونَ المَدْعوّ أَعْلَى أَوْ أَسْفَل.
قالَ الْجَوْهَرِي: وَلَا يجوزُ أَن يقالَ مِنْهُ} تعالَيْت، وَإِلَى أَيِّ شيءٍ {أَتَعالَى.
وَفِي المِصْباح: وأَصْلُه أَنَّ الرَّجُلَ} العالِي كانَ يُنادِي السَّافِلَ فيقولُ: تعالَ، ثمَّ كَثُرَ فِي كَلامِهم حَتَّى اسْتُعْمِل بمعْنَى هَلُمَّ مُطْلقاً، وَسَوَاء كانَ مَوْضِعُ المَدْعوّ أَعْلَى أَوْ أَسْفَل أَو مُساوِياً، فَهُوَ فِي الأصْلِ لمعْنًى خاصَ، ثمَّ اسْتُعْمِل فِي مَعْنى عامَ، وتَتَّصِلُ بِهِ الضَّمائرُ بَاقِيا على فَتْحِهِ، ورُبَّما ضُمَّتِ اللامُ مَعَ جَمْعِ المذكَّرِ السالِمِ، وكُسِرَتْ مَعَ المُؤَنَّثَةِ؛ وَبِه قرَأَ الحَسَنُ البَصْري: {قُلْ يَا أَهْلَ الكِتابِ {تعالُوا} ، لمُجانَسَةِ الْوَاو.
(} وتَعَلَّى: عَلاَ فِي مُهْلَةٍ) ؛ نَقَلَهُ الجَوْهرِي.
(و) {تَعَلَّتِ (المرْأَةُ من نِفاسِها أَو) مِن (مَرَضِها) :) إِذا (سَلِمَتْ) ؛) وقيلَ: تَعَلَّتِ المرأَةُ من نِفاسِها: طَهرتْ. والمَرِيضُ من عِلّتِه: أَفاقَ مِنْهَا.
(وأَتَيْتُه من} عَلِ الَّدارِ، بكسرِ الَّلامِ وضَمِّها، و) أَتَيْتُه (مِنْ {عَلَا ومِنْ} عالٍ) ، كُلُّ ذلكَ: (أَي مِن فَوْقُ) ؛) شَاهِدُ عَل بكسْرِ اللَّام قولُ امْرىءِ القَيْس:
مِكَرَ مِفَرَ مُقْبِلٍ مُدْبِرٍ مَعًا
كجلْمُودِ صَخْرٍ حَطَّه السَّيْلُ من عَلِ وشاهِدُ! عَلُ، بضمِّ اللامِ، قولُ عَدِيِّ بنِ زَيْدٍ أَنْشَدَه يَعْقوب:
فِي كِناسٍ ظاهرٍ يَسْتُرُه
من عَلُ الشَّفَّان هُدَّابُ الفَنَنْوالشَّفَّانُ: القَطْرُ القَلِيلُ.
وشاهِدُ عَلا قَولُ أَبي النَّجْمِ، أَو غَيْلان بنِ حُرَيْث الرّبعي:
باتَتْ تَنُوشُ الحَوْضَ نَوْشاً مِن عَلا وشاهِدُ مِن عالٍ قولُ دُكَيْن بنِ رَجاءٍ، أَنْشَدَه يَعْقُوب:
ظَمأَى النَّسَا مِنْ تَحْتُ رَيَّا مِنْ عَالْ قالَ الجوهرِيُّ: وأَمَّا قولُ أَوْسٍ: فَمَلَّكَ باللِّيطِ الذِي تحتَ قِشْرِه
كغِرْقِىءِ بَيْضٍ كَنَّه القَيْظُ مِنْ {عَلُو فإنَّ الواوَ زائِدَةٌ، وَهِي لإطْلاقِ القافِيَةِ وَلَا يجوزُ مثلُه فِي الكَلامِ.
وقالَ ابنُ هِشَام وَالْتزم فِي عَلِ مُخَفَّفة اللَّام جَرّه بمِن وقَطعَه عَن الإضافَةِ، فَلَا يقالُ أَخَذْته مِن عَلِ السَّطْح كَمَا يقالُ مِن} علوه خِلافاً للجَوْهرِي وابنِ مالِكٍ. وأَمَّا قولُه:
أرمض من تَحت وأضحى من {عَلُهْ فالهاءُ للسَّكْت لأنَّه مَبْنيٌّ وَلَا وَجْه للبِناءِ وَلَو كانَ مُضافاً، وَإِذا أُرِيدَ بِهِ المَعْرِفَة فبِناء على الضمِّ كَمَا فِي البَيْتِ تَشْبيهاً لَهُ بالغَاياتِ أَو النَّكِرَةِ فَهُوَ مُعْرَبٌ كَمَا فِي قوْلِه:
حَطَّه السَّيْلُ من عَلِ
نقلَهُ البَدْر الْقَرَافِيّ فِي حاشِيَتِه.
(} وعالِ عَلَيَّ: أَي احْمِلْ) .
(قالَ الجَوْهرِي: وقولُ الشاعِرِ، وَهُوَ أُمَيَّةُ بنُ أَبي الصَّلْتِ:
سَلَعٌ مَّا ومِثْلُه عُشَرٌ مَّاعائِلٌ مَّا {وعالَتِ البَيْقُورا (2 أَي أَنَّ السَّنَة المُجْدبَةَ أَثْقَلَت البَقَر بِمَا حَمَلَتْه من السَّلَع والعُشَر.
(} والعِلِّيَّةُ، بالضَّم وَالْكَسْر) ، مَعَ تَشْدِيدِ اللامِ المَكْسورَةِ والياءِ: (الغُرْفَةُ، ج {العَلالِيُّ) .
(قالَ الراغبُ: هِيَ فَعَالِيل.
وَفِي الصِّحاح: وَهِي فُعِّيلة مثلُ مُرِّيقةٍ، وأَصْلُه} عُلِّيْوَة، فأُبْدِلَتِ الواوُ يَاء وأُدْغِمَت لأنَّ هَذِه الواوَ إِذا سَكَنَ مَا قَبْلها صَحَّت، كَمَا يُنْسَب إِلَى الدَّلْو دَلْوِيٌّ، وَهِي من {عَلَوْت.
وقالَ بعضُهم: هِيَ} العِلِّيَّة، بالكسْرِ، على فعلية، جَعَلَها من المُضاعَفِ؛ قَالَ: وليسَ فِي الكَلام فُعِّيلة.
( {والمُعَلَّى، كمُعَظَّمٍ: سابِعُ سِهامِ المَيْسِرِ) ؛) حَكاهُ أَبو عبيدٍ عَن الأصْمعي؛ هَذَا نَصّ الجَوْهري فقولُ شيْخنا هَذَا غَلَطٌ مَحْضٌ مُوْهِم غَيْر المُرَاد، بلِ} المُعَلّى هُوَ السَّهْم الَّذِي لَهُ سَبْعَة أَنْصباء كَمَا هُوَ ضَرورِي لمَنْ لَهُ أَدْنى إِلْمَام، انتَهَى. غَفلَة عَن النُّصُوص وَلَا مُخالَفَة بينَ قوْلِه وقَوْل المصنّف، فإنَّ سابِعَ سِهامِ المَيْسِر لَهُ سَبْعَة أَنْصِباء، ودليلُ ذلكَ قَوْلُ ابنِ سِيدَه: المُعَلَّى: القِدْحُ السابِعُ فِي المَيْسِرِ وَهُوَ أَفْضَلُها إِذا فازَ حازَ سَبْعَةَ أَنْصِباء وَله سَبْعَة فُروضٍ، وَعَلِيهِ غُرْمُ سَبْعة إِن لم يَفُزْ، فتأَمَّل ذلكَ.
(و) المُعَلَّى: (فَرَسُ الأشْعَرِ) بنِ حِمْران الجعْفيّ الشاعِر، واسْمُه مَرْثدٌ وكُنْيَته أَبو حِمْران؛ (وغَلِطَ الجوهريُّ فكسَرَ لامَه) . (قالَ شيْخُنا: وبالكَسْر رَواهُ غيرُهُ ممَّنْ صنَّفَ فِي خيلِ العَرَبِ، والمصنَّفُ اغْتَرّ بكَلامِ الصَّاغاني وَهُوَ مَبْحوث فِيهِ غَيْر مُسْتَند لثَبْت، انتَهَى.
قُلْت: وَالَّذِي قَرأْته فِي كتابِ أنْسابِ الخَيْل لابنِ الكَلْبي بفَتْح اللامِ، وَهِي نَسْخةٌ قدِيمةٌ مَضْبوطَةٌ، تاريخُها سَنَة ثلثمِائة وَعشرَة، قالَ فِيهِ: وكانَ الأَسْعَر يَطْلُبُ بني مازِنٍ من الأزْدِ، فكانَ يصبحُهم فيَقْتلُ مِنْهُم ثمَّ يَهْربُ فَلَا يُدْرَكُ، وكانتْ خالَتَهُ فيهم ناكحاً، فَقَالَت: إنِّي سأَدُلُّكم على مَقْتِله، إِذا رأَيْتُموه فصبُّوا لفَرَسِه اللَّبَنَ فإنَّه قد عَوَّده سَقْيه إيَّاه فَلَنْ يَضْبِطَه حَتَّى يَكْرَعَ فِيهِ، ففَعَلُوا فَلم يَضْبطْه حَتَّى كُرَعَ فِيهِ، فتَنادَى القوْمُ فلمَّا غَشِيته الرُماحُ قَالَ: واثكل أُمِّي وخالَتي، فصاحَتْ اضْرِب قنبه ففَعَل فوَثَب بِهِ، فَلم يُدْرَكْ فنَجا، فَقَالُوا لَهَا: مَا دَعاكِ إِلَى مَا فَعَلْتِ وأَنتِ دَلَلْتِينا عَلَيْهِ؟ فقالتْ: رَابَتْني عَلَيْهِ الثَّواكلُ فأَنْشأَ الأسْعَرُ يقولُ:
أُرِيدُ دِماءَ بَني مازِنٍ ورَاقَ المُعَلَّى بَياض اللّبَنْ خَلِيلانِ مُخْتَلف شَأْننا أُرِيدُ {العَلاءَ ويَهْوى اليَمَنْ إِذا مَا رأَى وضحاً فِي الإناءِسَمِعْتُ لَهُ زمجراً كالمغنْ (و) } المُعَلِّي، (بكَسْرِ الَّلامِ: الَّذِي يأْتي الحَلُوبَةَ من قِبَلِ يَمِينِها) ؛) نقلَهُ الجَوْهرِي.
وَفِي المُحْكم: للنَّاقَةِ حَالِبانِ: أَحَدُهما يُمْسِك العُلْبَة من الجانِبِ الأيْمن، والآخَرُ يَحْلُب من الجانِبِ الأيْسَر، فَالَّذِي يَحْلُبُ يُسَمَّى المُعَلّيَ، {والمُسْتَعْليَ، والمُمْسِكُ يُسَمَّى البائِنَ، وسَيَأتِي لذلكَ مَزِيدٌ فِي المُسْتدركات.
(و) المُعَلّى: (فَرَسٌ) آخَرُ غَيْر الَّذِي ذُكِرَ.
(} ويُعَيْلَى) ، مُصَغَّر يَعْلَى: اسْمُ (رجُلٍ) ؛) وقولُ الراجزِ:
قد عَجِبَتْ منِّي ومِن {يُعَيْلِيا
لمَّا رأَتْني خَلَقاً مَقْلَوْلِياأَرادَ} يُعَيْلى فحرَّكَ الياءَ ضَرُورةً لأنَّه ردَّه إِلَى أصْلِه، وأَصْلُ الياآتِ الحَرَكَة، وإنّما لم يُنَوَّن لأنّه لَا يَنْصَرِف؛ كَذَا فِي الصِّحاح.
( {والمُعْتَلِي: الأَسَدُ) لشدَّتِهِ وقوَّتِه.
(} وعُلَيُّ بنُ رَباحِ) بنِ قصيرٍ اللّخَميُّ، (كسُمَيَ) ؛) وقيلَ: هُوَ لَقَبُه واسْمُه عليٌّ مكبّراً، وَكَانَ يقولُ: لَا أَجْعَل فِي حلَ مَنْ قالَ لي {عُلَيّ؛ رَوَى عَن أَبي هُرَيْرةَ وزَيْدِ بنِ ثابِتٍ، وكانَ فِي المكتبِ إِذْ قُتِل عُثْمان، وَعنهُ ابْنُه موسَى وَبِه كانَ يكنَى ويزيدُ بنُ أَبي حبيبٍ، وكانَ ذَا مَنْزلةٍ وحِرْمَةٍ مِن عبْدِ العَزيزِ بنِ مَرْوان، ماتَ بأَفْرِيقِيَة سَنَة 114، وَله وَلَدان آخَران عَبْدُ الرحمنِ وعبْدُ العَزيزِ.
(وعَلْيانُ، بالفَتْح) :) لم أَجِدْه فِي المُحدِّثِين، وإنَّما ذَكَرَ ابنُ حبيبٍ عَلْيان بن أَرْحَب فِي بَني دُهْمان، وذَكَر السّلَميّ فِي الصُّوفيَّة مُحَمَّد بن عليَ النّسَوي ويُعْرَفُ بابنِ عَلْيان.
(} وعُلَيَّانُ، بالضَّم وشَدِّ الياءِ) ، هُوَ المُوَسْوسُ الكُوفيّ لَهُ أَخْبارٌ.
(وإبراهيمُ بنُ! عُلَيَّةَ، كسُمَيَّة) ، هَكَذَا فِي النُّسخِ، والمَشْهورُ بالحديثِ إنَّما هُوَ ابْنُه إسْماعيل لَا إبْراهيم، وَهُوَ إسْماعيلُ بنُ إبْراهيمَ بنِ مقسمِ البَصْريُّ وعُلَيَّةُ والِدَتُه؛ إمامٌ حجَّةٌ كُنْيَتُه أَبو بِشْرٍ، رَوَى عَن أَيُّوب وابنِ جدْعان وعَطاءِ ابنِ السّائبِ، وَعنهُ أَحمدُ وإسْحاقُ وابنُ مُعِين، ماتَ سَنَة 193، وإخْوَتُه إسْحاق ورِبْعِي بَنِي إبْراهيمَ بنِ عُلَيَّة، الأخيرُ عَن سعيدِ بنِ مَسْروقٍ ودَاود بنِ أَبي هنْدٍ، وَعنهُ أَحمدُ والزَّعْفراني، ثِقَةٌ تُوفي سنة 197؛ (مُحدِّثونَ) .
(وَالَّذِي فِي التّكْملَةِ: وَقد سَمَّوا عَلْيان، بالفَتْح، وعُلَيَّان {وعُلَيَّة مُصَغَّرَيْن.
(} والعُلَى، كهُدًى: د بناحِيَةِ وادِي القُرَى) بَيْنه وبينَ الشامِ نَزِلَه النبيُّ صلى الله عَلَيْهِ وَسلم فِي طَرِيقِه إِلَى تَبُوكَ، وبُنِيَ هُنَاكَ مَسْجِدٌ بمكانِ مُصَلاّه، وَهُوَ اليَوْم أَحدُ منازِلِ حاجِّ الشامِ، وَعَلِيهِ قلْعةٌ حَصِينةٌ، وَبِه عينُ ماءٍ عَذْب.
(و) أَيْضاً: (ع بدِيارِ غَطَفانَ) .
(قالَ نَصْر: وموضِعٌ أَحْسبُ فِي دِيارِ تميمٍ.
(و) أَيْضاً: (رَكِيَّاتٌ) عندَ الحصاءِ (بدِيارِ) بَني (كِلابٍ.
(و) العَلاءُ، (كسَماءٍ: ع بالمدينَةِ) ؛) قالَ نَصْر: أَظنُّه أُطُماً، أَو عنْدَه أُطُمَ.
(وسِكَّةُ العَلاءِ: ببُخارَا) وَمِنْهَا أَبو سعيدٍ الكاتِبُ {العَلائِيُّ رَوَى عَنهُ أَبو كاهلٍ البَصْرِيّ وغيرُهُ.
(وكُورَةُ} العَلاتَيْنِ) ، مُثَنَّى! العَلاة، (بحِمْصَ. ( {والعَلْواءُ: القِصَّةُ العالِيَةُ) ؛) عَن ابنِ الأعْرابي، ونَصّه} العَلْوَي.
(وَبلا لامٍ) عَلْوَي اسْمُ (امْرأَةٍ.
(و) {عَلْوَى: (فَرَسانِ) :) أَحَدُهما لخفَّافِ بنِ نُدْبَة، وَالثَّانِي للسّلَيْكِ بنِ السّلَكةِ.
(} والعِلِيُّ، بكَسْرَتَيْنِ) مَعَ شَدِّ الياءِ: ( {العُلُوُّ) ، وَمِنْه قِراءَةُ ابنِ مَسْعود {ظلما} وعِلِيًّا} .
وممَّا يُسْتدركُ عَلَيْهِ:
مِن أَسْمائِهِ تَعالى: {العَلِيُّ} والمُتَعالِي، {والأَعْلَى} فالعَلِيُّ الَّذِي ليسَ فَوْقه شيءٌ، وعَلا الخَلْقَ فقَهَرَهُم بقُدْرتِه، والمُتعالِي الَّذِي جلَّ عَن إفْكِ المُفْتَرِيْن، ويكونُ بمعْنَى العالِي.
والأَعْلَى: الَّذِي هُوَ أَعْلى من كلِّ عالٍ.
وعَلا فِي الأرضِ: طَغَى وتكبَّرَ.
وقولُه تَعَالَى: { {ولَتَعْلُنَّ عُلُوًّا كَبِيرا} ، أَي لَتَبْغُنَّ ولَتَعظُمَنَّ.
} وعَلَوْتُ الرَّجُلَ: غَلَبْته.
{وعَلَوْتُه بالسَّيْفِ: ضَرَبْته.
وأَتَيْتَه مِن} مُعالٍ، بضمِّ الْمِيم؛ قالَ ذُو الرُّمَّة:
ونَغَضانُ الرحل من مُعالِ وأَمَّا قولُ أَعْشَى باهِلَةَ:
إنِّي أَتَتْني لِسانٌ لَا أُسَرُّ بهَا
مِنْ! عَلْوُ لَا عَجَبٌ مِنْهَا وَلَا سَخَرُ فيُرْوى بضمِّ الواوِ وفَتْحِها وكَسْرِها، أَي أَتاني خَبرٌ مِن {أَعْلَى نَجْدٍ.
} وعالِ عَنِّي {وأَعْلِ عَنِّي: أَي تَنَحَّ. وَفِي حديثِ مَقْتَل أَبي جَهْل: (} أَعْلِ عَنِّجْ) ، أَي تنَحَّ عَنِّي.
{واعْلِ عنِّي مَوْصُولَة لُغَةٌ فِي أَعْلِ مَقْطُوعَة؛ عَن الفرَّاء.
} واعْلُ الوِسادَةَ: اقْعُد عَلَيْهَا، وأعْلِ عَنْهَا: انْزِلْ عَنْهَا؛ قالتِ امْرأَةٌ من العَرَبِ:
فَقَدْتُكَ مِنْ بَعْلٍ عَلامَ تَدُكُّنِي
بصَدْرِكَ لَا تُغْنِي فَتِيلاً وَلَا {تُعْلي أَي لَا تَنْزِل.
} وعُلاوَةُ الرِّيحِ، بالضمِّ: مَا كانَ فَوْقَ الصَّيْدِ، وسُفالَتُها تَحْته.
{وعَلَوْتُ على فلانٍ الرِّيحَ: كُنْت فِي} عُلاوَتِها.
ويقالُ: لَا {تَعْلُ الرِّيحَ على الصَّيْدِ فيُراحُ رِيحَكَ ويَنْفِرُ.
} والعُلاَ، كهُدًى: الشَّرفُ والرِّفْعَةُ.
وأَبو العَلاءِ: مِن كناهُم.
{والعالِيَةُ: قَرْيةٌ باليَمَنِ.
} وعَالاَهُ اللهُ: رَفَعه؛ قَالَ العجَّاج:
{عالَيْتُ أَنْساعِي وجلِبَ الكُور
عَلَى سَراةِ رائحٍ مَمْطُورِ} وعَلَّيْت الحَبْلَ تَعْلِيَةً: رَفَعْته إِلَى مَجْراهُ من البَكَرةِ والرِّشَاء، فَهُوَ {مُعَلَ والرِّشاءُ} مُعَلّى.
! وعَلا بالأمْرِ: اسْتَقَلَّ بِهِ واضْطَلَعَ، قالَ عليُّ بنُ الغديرِ الغنوي: فاعْمِدْ لمَا {تَعْلُو فَمَا لكَ بالذِي
لَا تَسْتَطِيع مِنَ الأُمورِ يَدان} ِوالعالِيَةُ: القَناةُ المُسْتَقِيمةُ.
{وأَعْلِ عنَّا} وعالَ: اطْلُبْ حاجَتَكَ عنْدَ غَيْرِنا فَلَا نَقْدِرُ عَلَيْهَا.
{وعَلا حاجَتَه} واسْتَعْلاها: ظَهَرَ عَلَيْهَا؛ وقِرْنَه كَذلكَ.
ورجُلٌ {عَلُوٌّ للرِّجالِ، كعَدُوَ.
} والعَلْو، بالفَتْح: ارْتِفاعُ أَصْلِ البِناءِ.
{والعِلِّيُّون فِي كَلامِهم: الَّذين يَنْزلونَ} أَعَالِي البِلاد، فَإِذا نَزَلُوا أَسافِلَها فهُم سِفْلِيُّون.
{والعِلِّيُّونَ أَيْضاً: أَهْلُ الثَّرْوَةِ والشَّرَفِ، والمُتَّضِعُون سِفْلِيُّون.
} والتَّعْلِيةُ: أَن ينْتأَ بعضُ الطَّيِّ أَسْفَل البِئْرِ فيَنْزلَ رجُلٌ {فيُعلِّي الدَّلْوَ عَن الحَجرِ الناتِىءِ.
وقيلَ: المُعَلِّي الَّذِي يرفَعُ الدَّلْوَ مَمْلوءَةٌ إِلَى فَوْق يُعِين المُسْتَقيَ بذلك.
} والعَلاَيَةُ: بَلَدٌ بالرُّومِ، مِنْهَا الصّلاحُ خليلُ بنُ كيكلدى {العَلاَئيُّ حافِظُ بَيْتِ المَقْدِس.
} والعَلاَئيُّ أَيْضاً: من ولدِ العَلاءِ بنِ الحَضْرميّ، مِنْهُم عبدُ الرحمنِ بنُ محمدِ بنِ مَنْصورٍ الحَضْرميُّ، وابْنُه محمدٌ وآخَرُونَ.
{واعْتَلَى الشيءَ: قَوِيَ عَلَيْهِ} وعَلاهُ.
{والعَلِيَّةُ من الإِبلِ} والمُعْتَلِيَةُ {والمُسْتَعْلِيَةُ: القَوِيَّةُ على حِمْلِها.
ويقالُ: ناقةٌ حَلِيَّة} عَلِيَّة، فالحَلِيَّةُ حُلْوةُ المَنْظرِ والسَّيْر، {والعَلِيَّةُ: الفائِقَةُ.
} والمُسْتَعْلي: الَّذِي يقومُ على يَسارِ الحَلُوبةِ، أَو الَّذِي يأْخُذُ العُلْبَةَ بيَسارِه ويَحْلُب بيمِينِه؛ وقيلَ: هُوَ الَّذِي يَحْلُبها من الشقِّ الأَيْسَرِ.
{والعَلاةُ: الصَّخْرَةُ.
} وعُولِيَ السّمْن والشَّحْم فِي كلِّ ذِي سمنٍ: صُنِعَ حَتَّى ارْتفعَ فِي الصَّنْعةِ.
وفلانٌ هَنِيٌّ {عليَّ: أَي يتَأَنَّث للنِّساء.
وسَمَّوْا} عَلْوان؛ والنِّسْبَةُ إِلَى {مُعَلًّى:} مُعَلَّوِيٌّ.
{وعلاءَةُ بَني هزان: باليَمامَةِ على طريقِ الحاجِّ.
وعلاءَةُ كلْبٍ بالشامِ.
} والعُلا بالضمِّ: موْضِعٌ فِي دِيارِ بَني تمِيم.
{وَتَعَالَى: اسْمُ امْرأَةٍ.
ويقالُ للكَثيرِ المالِ:} اعْل بِهِ، أَي ابْقَ بعْدَه، أَو دُعاءً لَهُ بالبَقاءِ.
ويقالُ: هُوَ غَيْرُ مُؤْتَلٍ فِي الأمْرِ وَلَا {مُعْتَلَ، أَي غَيْر مُقصِّرٍ.
} وتَعلَّى فلانٌ: إِذا هَجَمَ على قوْمٍ بغيرِ إذْن.
وفلانٌ {تَعْلُو عَنهُ العَيْنُ: أَي تَنْبُو.
وَإِذا نَبَا الشيءُ عَن الشيءِ وَلم يَلْصَقْ بِهِ: فقد} عَلاَ عَنهُ.
{وعالِيَةُ الوادِي: حيثُ يَنْحدرُ الماءُ مِنْهُ.
وعالِيَةُ تمِيمٍ: هُم بَنُو عَمْرِو بنِ تمِيمٍ، وهُم بَنُو الهُجَيْمِ والعَنْبر ومازِنٍ.
وَذُو} العُلا: ذُو الصِّفاتِ العُلا، أَو هُوَ جَمْع الصِّفَةِ {العُلْيا والكَلِمَةِ العُلْيا، ويكونُ جَمْعاً للاسْمِ الأعْلى.
واليَدُ العُلْيا: المُتَعفِّفَةُ أَوْ المُنْفِقَةُ.
والنِّسْبَةُ إِلَى} عَليٍّ:! عَلَوِيٌّ، وهم {العَلَويُّونَ.
وآلُ با} علوى: قَبيلَةٌ مِن العَلَوِيِّين بحَضْرَمَوْتَ.
وأَتَيْتُ الناقَةَ مِن قِبَل {مُسْتَعْلاها، أَي مِن قِبَلٍ إِنسيّها.
وَهَذِه الكَلِمةُ} تَسْتَعْلي لِسانِي: إِذا كانتْ تَجْرِي عَلَيْهِ كثيرا.
والحائِضُ {عالِيَةُ الدّم:} يَعْلُو دَمُها الماءَ.
وهم بهم {أَعْلى عَيْناً: أَي أَبْصَرُ بهم وأَعْلَم بحالِهِم.
وَإِذا بلَغَ الفَرَسُ الغايَةَ فِي الرِّهان قيلَ:} اسْتَعْلَى على الغايَةِ.
{والمُعْتَلي: المُطِيقُ} كالمُسْتَعْلِي.
وغُنِّيَ النّعْمانُ بشيءٍ من دَالِيةِ النابغَةِ فقالَ: هَذَا شِعْرٌ {عُلْوِيٌّ، أَي} عالِي الطَّبَقةِ، أَو مِن {عُلْيا نَجْدٍ، وَمَا سَأَلْتك مَا} يَعْلُوكَ ظَهْراً: أَي مَا يُشقُّ عَلَيْك.
وَهُوَ {أَعْلَى بكُم عَيْناً: أَي أَشَدّ لكُم تَعْظِيماً فأَنْتُم أَعِزَّةٌ عِنْدَه.
وَأَبُو} يَعْلَى مِن كناهُم.
وبَنُو {عَلِيٍّ: قبيلَةٌ من كِنانَةَ، وهم بَنُو عبْدِ مَنَاة، وإنَّما قيلَ لَهُم بَنُو عليَ عزْوَة إِلَى عليِّ بنِ مَسْعودٍ الأزْدِي، وَهُوَ أَخُو عَبْد مَنَاة لأُمِّه فخلفَ على أُمّ ولدِ عبْدِ مَنَاة وهم بَكْرٌ وعامِرٌ ومرَّةُ وأُمُّهم هنْدُ بنْتُ بكْرِ بنِ وائِلٍ النّزارِيَّة فربَّاهم فِي حجرِهِ فنُسِبُوا إِلَيْهِ، والعَرَبُ تنسبُ ولدَ المرأَةِ إِلَى زَوْجِها الَّذِي يخلفُ عَلَيْهَا بعدَ أَبيهم، وذلكَ عَنَى حسَّانُ بنُ ثابتٍ، رضِيَ اللهُ} تَعَالَى عَنهُ بقوْله:
ضَرَبُوا! عَلِيًّا يَوْمَ بَدْرٍ ضَرْبةً
دانَتْ لوَقْعَتِها جَمِيعُ نزارِ أَرادَ بني عليَ هَؤُلَاءِ مِن كِنانَةَ؛ قالَهُ ابنُ الجوانِي.
وبَنُو عليَ: قَبيلَةٌ يَنْزِلون أَفْرِيقِيَة، وأُخْرَى يَنْزلُونَ وادِي بَرْقَةَ.
وكسُمَيَ: {عُلَيُّ بنُ عيسَى بنِ حَمْزةَ بنِ دهاسٍ الحسْني أميرُ مكَّةَ الَّذِي ذَكَرَه الزَّمَخْشريُّ فِي خطْبَةِ الكشَّاف.
ومَسْلمةُ بنُ عُليَ الحسْني وكانَ يَكْرهُ تَصْغيرَ اسْمه وإنَّما صُغِّرَ فِي أَيامِ بَني أُمَيَّة مُراغَمَة مِن الجَهَلَةِ.
وأَصْبَغُ بنُ عَلْقَمَةَ بنِ عُلَيِّ بنِ شريكِ بنِ الحارِثِ أَبو المقْدَامِ الحَنْظَليُّ البَصْريُّ، رَوَى عَنهُ ابنُ المُبارَكِ وَابْن عَمِّهِ خالِد بن هزيمِ بنِ عِلَيِّ بنِ شريكٍ ماتَ بخُراسَان، ورَوَى عَن حميدِ بنِ مرَّةَ تَاريخَ مَرْوَ؛} وعُليُّ بنُ عبادِ بنِ الحارثِ فِي الجاهِلِيَّةِ. فهَؤلاءِ كُلُّهم بالتَّصْغِيرِ.
وسَمَّوْا {عَلْياء، وجلالُ الدِّيْن أَبُو} العَلْياء جَدُّ أَشْرافِ سَمْهود بالصَّعِيدِ.
{وعالِيَةُ بنْتُ أيفعِ زَوْجُ أَبي إسْحاق السُّبَيْعِيْ وأُمُّ ابْنِه يُونُس؛ وعالِيَةُ بنْتُ سَبْع عَن مَيْمونَةَ؛ وعالِيَةُ أُخْتُ عَبْد المُحْسن الشِّيحي؛ وأَبو} العالِيَةَ الرِّياحِيُّ: مُحدِّثونَ.
وأَبو الحُسَيْن أَحمدُ بنُ محمدِ بنِ مَنْصورِ بنِ حُسَيْنِ بنِ العالِي بنِ سُلَيْمان البُوشَنْجي رَوَى عَن شيخِ الإسْلامِ الهَرَوي؛ والرَّشيدُ فضْلُ اللهِ بنُ أَبي الخَيْر ابنِ! عالِي الهَمَداني وَزِيرُ سُلْطان المَشْرِقِ مَشْهورٌ.
{والعَلَويُّون: بَطْنٌ باليَمنِ يَنْتَسِبُون إِلَى} عليِّ بنِ راشدِ بنِ بولان مِن بَني عُكِّ بنِ عَدْنان، مِنْهُم النَّفيس سُلَيمانُ بنُ إبراهيمَ بنِ عُمَر التعزي المُحدِّث، تُوفي سَنَة 835، وأَهْل بَيْته؛ ونَسَبَه الحافِظُ إِلَى عليِّ بنِ بكْرِ بنِ وائِلٍ وَهُوَ غَلَطٌ.
وسلّم {العَلوِيُّ إِلَى عِلْمِ الهَيْئَةِ، وَقيل: إِلَى عليِّ بنِ سودِ بنِ الحجرِ الأزْدِي.
وبَنُو} عَليَ أَيْضاً بَطْنٌ مِن مَذْحِجٍ.
وبتَثْقِيل الَّلامِ: محمدُ بنُ عليّ بنِ {علّويه} العَلَّوِيّ الجُرْجاني تَفَقَّه على المُزَني؛ وأَبو القاسِمِ عليُّ بنُ الحَسَنِ بنِ علّويه {العَلّويُّ تَفَقَّه على أَبي عُثْمان الصَّابوني؛ وأَبو النَّضْر محمدُ بنُ بكْرِ بنِ محمدِ بنِ مَسْعودِ بنِ علّويه العلّويُّ السَّمَرْقَنْديُّ رَوَى عَن عُمَر بنِ محمدٍ النّجيرمي.
وبكونِ اللامِ: عَمْرُو بنُ سَلْمةَ الهَمدانيُّ} العلْوِيُّ الأرْحبيُّ صاحِبُ عليَ، ذَكَرَه الرّشاطي.
{وعَلَيَّانُ، مُصَغَّراً: فحلٌ كانَ لكُلَيْبِ بنِ وائِلٍ، وَفِيه أجْرى المَثَل: دُون} عُلَيَّان خُرِطَ القَتادُ.
{ومعليا: من نواحِي الأُرْدن.
وجاءَ مِن} أَعْلَى وأَرْوَح: أَي مِن السَّماءِ ومَهَبِّ الرِّياح.
ويقالُ فِي زَجْرِ العَنْزِ: {عل عل} وَعلا علا.
وعَلا فلانٌ للشيءِ {يَعْلُو لَهُ: إِذا أَطاقَهُ.
} والعالِيَةُ: فرَسُ عَمْرِو بنِ مِلْقَطٍ الطائيُّ.
وقالَ ابنُ حبيبٍ:! علةُ بنُ جلدِ بنِ مالِكٍ.

علو

1 عَلَا, (Msb, K,) aor. ـْ (Msb,) inf. n. عُلُوٌّ; (Msb, K;) and عَلِىَ; and ↓ تعلّى [which last see also below]; (K;) It (a thing, Msb) was, or became, high, elevated, or lofty; (Msb, K; *) syn. اِرْتَفَعَ; (Msb;) and so ↓ تعالى: (S, K:) or you say, عَلَا فِى المَكَانِ [it was, or became, high, or elevated, in place], aor. ـْ inf. n. عُلُوٌّ: (S:) and عَلِىَ فِى الشَّرَفِ [(assumed tropical:) he was, or became, high, or elevated, or exalted, in dignity, or nobility], (S, Mgh,) with kesr, (S,) aor. ـْ inf. n. عَلَآءٌ; (S, Mgh;) and also عَلَا, with fet-h, aor. ـْ a poet says, لَمَّا عَلَا كَعْبُكَ لِى عَلِيتُ [(assumed tropical:) When thy nobility became exalted to me, I became exalted]; thus combining the two dial. vars.: (S:) or you say, عَلِىَ فِى المَكَارِمِ [(assumed tropical:) he was, or became, eminent in generous, or honourable, actions or qualities], inf. n. عَلَآءٌ [in some copies of the K عَلًا]; (Msb, K;) and عَلَا, inf. n. عُلُوٌّ; (K;) and thus the two verbs are used in the saying of the poet cited above: (TA:) and ↓ استعلى, said of a man, signifies the same as عَلَا. (S.) [Hence,] عَلَتِ الشَّمْسُ The sun became high; as also ↓ اِعْتَلَت: (Nawádir el-Aaráb, TA in art. دلك:) and [hence,] عَلَا النَّهَارُ The day became advanced, the sun being somewhat high; syn. اِرْتَفَعَ [q. v.]; as also ↓ اعتلى and ↓ استعلى. (K.) b2: عَلَا فِى المَكَانِ, inf. n. عُلُوٌّ, signifies [also] He ascended the place, or upon the place; syn. صَعِدَ: and عَلَوْتُ عَلَى الجَبَلِ and عَلَوْتُ أَعْلَاهُ are syn. [as meaning I ascended the mountain, or upon the mountain, or upon the top, or highest part, thereof]: and عَلَوْتُهُ and عَلَوْتُ فِيهِ signify I ascended it; syn. رَقِيتُ فِيهِ. (Msb.) عَلَاهُ (S, Msb, K, TA) and عَلَا بِهِ, (K, TA, [in the CK علّاه وبه is put for عَلَاهُ وَبِهِ,]) and ↓ استعلاهُ, (S, K, TA,) and ↓ اعتلاهُ, (S,) and ↓ اِعْلَوْلَاهُ, and ↓ اعلاهُ, and ↓ علّاه, (K, TA,) this last [for which the CK has عالاهُ] being with teshdeed, (TA,) and ↓ عالاهُ and بِهِ ↓ عالى, (K, TA, [in the CK عالَّاهُ وبه,]) are syn., (S, K,) signifying He ascended it, or upon it; (K; [in the CK صَعَّدَهُ, and so in my MS. copy of the K, but in other copies صَعِدَهُ, which is certainly the right reading;]) whether the object be a mountain or a beast: (TA:) [or] you say, عَلَا الدَّابَّةَ He mounted the beast; (K, TA;) and in like manner, anything: (TA:) and عَلَى السَّطْحَ, aor. ـْ (K, TA;) but in the M عَلِىَ السَّطْحَ, i. e., like رَضِىَ; (TA;) inf. n. عَلْىٌ (K, TA) and عِلْىٌ (TA, and so accord. to some copies of the K,) and عُلِىٌّ; (TA, and so accord. to other copies of the K instead of عِلْىٌ;) He ascended upon the flat house-top; syn. صَعِدَهُ. (K, TA.) b3: [عَلَاهُ signifies also He, or it, was, or became, upon it, or over it: and it came, or arose, upon it; overlay it; was, or became, superincumbent, or supernatant, upon it; or overspread it; as scum, and rust, &c. And It lay on him as a burden. Hence,] one says, مَا سَأَلْتُكَ مَا يَعْلُوكَ ظَهْرًا i. e. [(assumed tropical:) I did not ask, or demand, of thee, what would lie as a burden on thy back; or] what would be onerous, burdensome, oppressive, or troublesome, to thee. (TA.) b4: And [hence also] عَلَاهُ It over-topped it, rose above it, or exceeded it in height. (TA in art. دصر.) [And in like manner, ↓ استعلى

عَلَيْهِ It became elevated above it.] b5: And عَلَوْتُهُمْ بِالشَّرَفِ and بِالجَمَالِ [(assumed tropical:) I was, or became, superior to them in nobility and in goodliness]. (S in art. فرع.) b6: And عَلَاهُ [(assumed tropical:) He had, or gained, ascendency over him, or it; as also عَلَا عَلَيْهِ and عليه ↓ استعلى: and] (assumed tropical:) he overcame him; or had, or gained, the mastery over him; (S, Msb, TA;) and subdued him; (Msb;) namely, his opponent, or adversary; as also ↓ استعلاهُ: and in like manner, عَلَا حَاجَتَهُ and ↓ استعلاها (assumed tropical:) he gained the mastery over the object of his want: and ↓ اعتلى

الشَّىْءَ (assumed tropical:) he prevailed against the thing, or had power over it, and overcame it; and عَلَا لِلشَّىْءِ, aor. ـْ (assumed tropical:) he was, or became, able to do, or accomplish, or to bear, the thing. (TA.) عَلَا بِالأَمْرِ means اِضْطَلَعَ بِهِ وَاسْتَقَلَّ [i. e. (assumed tropical:) He had strength, or power, sufficient for the affair, and had absolute control over it]: (S: [so in one of my copies: the other has اِطَّلَعَ, which I find also in the PS and in my copy of the TA; and which is allowed by some, but disallowed by others, in the sense of اِضْطَلَعَ, as is shown voce مُضْطَلِعٌ:]) a poet says, فَاعْمِدْ لِمَا تَعْلُو فَمَا لَكَ بِالَّذِى

لَا تَسْتَطِيعُ مِنَ الأُمُورِ يَدَانِ [Then aim thou at that for which thou hast sufficient strength, or power, and over which thou hast absolute control: (بِهِ being understood after تعلو:) for what object hast thou in meddling with that which a pair of hands cannot accomplish, of affairs?]. (S.) [And hence, perhaps,] one says to him who possesses much property, اعل به i. e. ابق بعده [app. اُعْلُ بِهِ and اِبْقَ بَعْدَهُ, as though meaning (assumed tropical:) Have thou ability to consume it, and so survive thou it; like as one says to him who puts on a new garment, أَبْلِ (see 4 in art. بلو)]: or [perhaps a mistake for “ and ”] it is [virtually] a prayer for his continuance in life. (TA.) b7: عَلَوْتُ عَلَى فُلَانٍ الرِّيحَ means I was [or went] on the windward side of such a one: and one says, لَا تَعْلُ الرِّيحَ عَلَى الصَّيْدِ فَيَرَاحَ رِيحَكَ وَيَنْفِرَ [i. e. Go not thou on the windward side of the game, lest it scent thy odour, and take fright and flee]. (TA.) b8: عَلَوْتُهُ بِالسَّيْفِ means I smote him [with the sword; or, more properly, I set upon him therewith]. (S, TA.) And [in like manner] one says, عَلَاهُ بِالشَّتْمِ وَالضَّرْبِ [(assumed tropical:) He set upon him, or assailed him, or overcame him, with reviling and beating]. (S and M in art. ثول, &c.) b9: عَلَا فِى

الأَرْضِ, (S, TA,) inf. n. عُلُوٌّ, (S,) signifies (assumed tropical:) He exalted, or magnified, himself, [in the earth,] or behaved proudly, insolently, or exorbitantly. (S, * TA.) And [in like manner] لَا تَعْلُوا عَلَى اللّٰهِ, in the Kur xliv. 18, (assumed tropical:) Exalt not, or magnify not, yourselves against God; or behave not proudly, &c. (Bd, Jel.) b10: عَلَا عَنْهُ [lit. signifies It rose from it: and hence,] it recoiled from it, i. e., a thing from another thing; it did not cleave to it: and تَعْلُو عَنْهُ العَيْنُ means (assumed tropical:) The eye recoils from him. (TA.) b11: اُعْلُ عَنِّى: see 3. b12: عَلَا بِهِ as syn. with أَعْلَاهُ: see expl. with the latter below.2 علّاهُ: see 4. b2: [Hence,] one says, عَلَّيْتُ بِهِ عَلَى البَعِيرِ [I raised it, and put it, upon the camel]: (S:) [and so ↓ عَالَيْتُهُ; as in a verse cited voce رَائِحٌ, in art. روح; in which, and in the present art., it is cited in the S and TA: and ↓ عَالَبْتُ بِهِ; as in a verse cited voce إِلَى in the sense of مِنْ, in art. الو:] and عَلَىَّ ↓ عَالِ means اِحْمِلْ [i. e. Put thou upon me such a thing to be carried by me; or load thou me]. (S, K.) b3: And عَلَّيْتُ الحَبْلَ, inf. n. تَعْلِيَةٌ, I raised the cord to its proper place in respect of the channel of the sheave, and in respect of the [main] well-rope. (S.) b4: And علّى الدَّلْوَ, inf. n. as above, He raised the bucket from a stone projecting in the lower part of the casing of a well [and impeding its ascent]; he having descended the well for that purpose: [or simply he raised the filled bucket; for] some say that ↓ المُعَلِّىsignifies he who raises the filled bucket; i. e., who draws water thereby. (TA.) b5: And علّى المَتَاعَ عَنِ الدَّابَّةِ He put down the goods, or furniture and utensils, from the beast: [app. because he who does so lifts them off the beast:] (K, TA:) أَعْلَاهُ in this sense is disapproved. (TA.) b6: See also 1, former half. b7: And see Q. Q. 1.3 مُعَالَاةٌ signifies (assumed tropical:) The vying, competing, or contending for superiority, in highness, loftiness, elevation, or eminence. (KL.) You say, عَالَاهُ, meaning سَامَاهُ. (M in art. سمو. [See 3 in that art. in two places.]) b2: See 4, in two places. b3: عُولِىَ, said of clarified butter, and of the fat of anything having fatness, means It was wrought (صُنِعَ [app. over a fire]) until it rose in the operation. (TA.) b4: عَالَوْا نَعِيَّهُ (assumed tropical:) They manifested the announcement of his death: (K, TA:) [as though meaning they raised the report of his death:] one should not say أَعْلَوْهُ nor عَلَّوْهُ. (TA.) b5: See 2, in three places. b6: عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, is mentioned and explained in the S in this art. and in art. عول: see the latter art. [to which it seems more properly to belong]. b7: See 1, former half, in two places. b8: عَالِ عَنِّى Remove thou, or go thou away or aside, from me; as also عَنِّى ↓ أَعْلِ; (S, TA;) for which latter, أَعْلِ عَنِّجْ occurs in a trad. respecting the slaughter of Abu-Jahl; and عَنِّى ↓ اُعْلُ with the conjunctive ا is a dial. var. of أَعْلِ عَنِّى

with the disjunctive ا mentioned by Fr. (TA.) b9: [Hence,] one says, عَنَّا ↓ أَعْلِ and عَالِ [i. e. and عَالِ عَنَّا], meaning (assumed tropical:) Seek the object of thy want at the hands of other than us (عِنْدَ غَيْرِنَا), for we are not able to accomplish it. (TA.) b10: And عالى and ↓ اعلى signify He came to the 'Áliyeh of Nejd, i. e. the region above Nejd, extending to the land of Tihámeh and the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it. (S.) 4 اعلاهُ He (a man, Msb) elevated it (i. e. a thing, Msb); or made it high, or lofty; (Msb, K;) as also ↓ علّاهُ, (K,) with teshdeed, (TA,) and بِهِ ↓ عَلَا [without teshdeed]: (K:) it is [also] said of God, meaning (assumed tropical:) He elevated, or exalted, him; and ↓ عالاهُ is like it [in meaning]: (S:) and بِفُلَانٍ ↓ عَالَيْتُ signifies the same as أَعْلَيْتُهُ [(assumed tropical:) I elevated, or exalted, such a one; as also, app., (see 4 in art. ظهر,) أَعْلَيْتُ بِفُلَانٍ]. (Ham p. 175.) Hence one says, أَعْلَى اللّٰهُ كَعْبَهُ [(tropical:) God exalted, or may God exalt, his nobility]. (TA.) b2: See also 1, former half. b3: أَعْلِ الوِسَادَةَ means Sit thou upon the cushion. (TA.) b4: And أَعْلِ عَنِ الوِسَادَةِ Rise thou from the cushion; syn. قُمْ: (TA in art. دك:) or descend thou from it. (S * and TA in the present art.) And اعلى عَنِ الدَّابَّةِ He alighted from the beast. (K, TA.) b5: See also 3, latter half, in three places.5 تعلّى: see 1, first sentence. b2: Also (K) He, or it, was, or became, high, elevated, or lofty, gently, or leisurely. (S, K.) b3: And He came upon a party of men suddenly, or at unawares, without permission. (TA.) b4: تَعَلَّتْ مِنْ نِفَاسِهَا (assumed tropical:) She (a woman) became free, (S, Mgh, K,) and passed forth, (Mgh,) from her state of impurity consequent upon childbirth; (S, Mgh, K;) as also ↓ تَعَالَتْ; (Mgh; and TA in art. عل;) and so تَعَالَّتْ, as well as تَعَلَّلَتْ: (K and TA in that art.:) or مِنْ مَرَضِهَا from her disease: (K:) or you say of a woman, تعلّت من نفاسها meaning [as above or] she became pure from the effects of her childbirth: (TA:) and of a man you say, تعلّى مِنْ عِلَّتِهِ (S, TA) he recovered from his disease. (TA.) 6 تعالى: see 1, first sentence. b2: Addressing a man, (S, Msb,) using the imperative form, you say, تَعَالَ, (S, Msb, K,) with fet-h to the ل, (S, K,) originally meaning Be thou elevated, (S, Msb,) and said by a man in a high place in calling a man in a low place; (Msb;) then, by reason of frequency of usage, employed in the sense of هَلُمَّ [meaning Come thou], (S, Msb,) absolutely, whether the place of the person called be high or low or on the same level; so that it is originally applied to denote a particular meaning, and then used in a general meaning: (Msb:) and to a woman one says, تَعَالَىْ; (S, K;) and to two women, (S,) or two persons, (TA,) تَعَالَيَا; (S, TA;) and to a pl. number of men, تَعَالَوْا; (Msb, TA;) and to a pl. number of women, تَعَالَيْنَ; (S, Msb, TA;) and sometimes the ل is pronounced with damm in the pl. masc., and with kesr in the fem.; whence El-Hasan El-Basree read, [in the Kur iii. 57,] قُلْ يَا أَهْلَ الْكِتَابِ تَعَالُوا [Say thou, O people of the Scripture, come ye, the usual reading being تَعَالَوْا], for the sake of congeniality with the و: (Msb, TA:) it is not allowable to say تَعَالَيْتُ [as meaning I came], nor to use the prohibitive form; (S;) but one says, (thus accord. to several copies of the S,) or nor does one say, (thus accord. to one of my copies of the S, [and accord. to the TA, in which it is said that the verb is not used otherwise than in the imperative form,]) قَدْ تَعَالَيْتُ [as meaning I have come], and إِلَى أَىِّ شَىْءٍ أَتَعَالَى

[as meaning To what thing shall I come? like as one says, إِلَامَ أَهَلُمَّ]. (S.) b3: [تعالى signifies also (assumed tropical:) He was, or became, exalted, or extolled: and (assumed tropical:) he exalted himself: and in both of these senses it is often followed by عَنْ as syn. with عَلَى, denoting superiority: you say, تعالى فُلَانٌ عَنْ كَذَا, meaning (assumed tropical:) Such a one was, or became, exalted above such a thing; or simply, was, or became, above it, i. e. too elevated in character for it: and also, exalted himself above such a thing; or held himself above it.] Said of God, in the Kur xx. 113 [and in other instances therein], it means [(assumed tropical:) Exalted, or supremely exalted, is He] in his essence and his attributes, above the created beings. (Bd.) [But in common speech, it is generally used as an ejaculation of praise, meaning (assumed tropical:) Exalted or extolled, or supremely exalted or extolled, be He, or his greatness or majesty or glory, or his name; or acknowledged be his absolute supremacy. And the common expression (used in citing words of the Kur-án) قَالَ تَعَالَى means (assumed tropical:) He saith, or hath said, exalted or extolled, or supremely exalted or extolled, be He; &c.] b4: See also 5.8 إِعْتَلَوَ see 1, in two places as trans.: b2: and also in two places as intrans.

A2: [It may also be used for, or in the sense of, اِئتَلَى, as meaning He fell short in an affair: see its part. n.]10 إِسْتَعْلَوَ see 1, in seven places. [The inf. n. اِسْتِعْلَآءٌ, properly denotes Superiority that is perceptible by sense: and tropically, such as is ideal, or perceived by the intellect: see عَلَى, below.] b2: One says also, هٰذِهِ الكَلِمَةُ تَسْتَعْلِى لِسَانِى, meaning [(assumed tropical:) This word, or sentence,] is often current upon my tongue. (TA.) b3: And اِسْتَعْلَى عَلَى الغَايَةِ, said of a horse in the contending to outstrip in a race, means (assumed tropical:) He reached the goal. (TA.) 12 اِعْلَوْلَاهُ: see 1, former half. Q. Q. 1 عَلْوَنَ الكِتَابَ, (S, K,) inf. n. عَلْوَنَةٌ and عُلْوَانٌ, (K,) i. q. عَنْوَنَهُ [He put a superscription, or title, to the book, or writing; or he wrote the superscription, or title, thereof]; (S, K;) as also الكِتَابَ ↓ عَلَّى; (K;) which latter is the more agreeable with analogy. (TA.) [See also Q. Q. 1 in arts. عن and عنو.]

مِنْ عَلُ: see the next paragraph. It also signifies, simply, Above him or it; or in the higher, or highest, part of him or it: thus in a hemistich cited voce تَحْت. (Mughnee.) [In all cases,] عَلُ is determinate, and indecl., with damm for its invariable termination: (Mughnee, TA:) [for it is regarded as a prefixed noun of which the complement is to be understood as to the meaning but not as to the letter:] in the saying of Ows, كَغِرْقِئِ بَيْضٍ كَنَّهُ القَيْضُ مِنْ عَلُو [Like the thin pellicle of eggs, which the shell covers above], the و [in عَلُو] is augmentative, being added to render the rhyme unrestricted: (S, TA:) and in the instance of مِنْ عَلُهْ, likewise ending a verse, the ه is that of pausation: for if عَلُ were [really] a prefixed noun, it would not be thus indecl. (Mughnee, TA.) أَتَيْتُهُ مِنْ عَلِ, (S, * K,) whence the saying of Imra-el-Keys cited in the first paragraph of art. حط, (S, Mughnee, TA,) and ↓ مِنْ عَلُ, [respecting which see the next preceding paragraph,] and ↓ مِنْ عَلَا, (S, K,) of which a verse cited voce نَاشَ in art. نوش is an ex., (S, TA,) and ↓ مِنع عَالٍ, signify the same, (S, Mughnee, K,) i. e. مِنْ فَوْقٍ; (K;) [which, with أَتَيْتُهُ preceding it, means I came to him, or it, from above; and (assumed tropical:) I overcame, or subdued, him, or it; for] اتاه من فوق and من علو [app. ↓ من عَلْوٍ (see عَلْوٌ below,) tropically used,] means قَهَرَهُ; (Ham p. 128;) [but the former is here meant in many, if not in all, instances, as is shown by what follows;] and [in like manner] one says, ↓ أَتَيْتُهُ مِنْ مُعَالٍ; [whence] Dhu-r-Rummeh says, وَنَغَضَانُ الرّحْلِ مِنْ مُعَالِ [And the shaking of the camel's saddle in the upper part]. (S, TA.) عَلِ in مِنْ عَلِ is indeterminate [in itself] and decl. [as being a prefixed noun of which the complement is to be understood as to the meaning and as to the letter; thus differing from عَلُ in مِنْ عَلُ: if the complement were not to be understood either as to the letter or as to the meaning, one would say مِنْ عَلٍ, originally مِنْ عَلْوٍ]. (TA.) One says also أَتَيْتُهُ مِنْ عَلِ الدَّارِ, [thus in several copies of the S, from which one of my copies deviates by erroneously substituting عَلى for عَلِ,] with kesr to the ل, meaning مِنْ عَالِ [or rather مِنْ عَالِ الدَّارِ i. e. I came to him, or it, from the high, or elevated, part of the house or abode]: (S:) or the using عَل [thus] as a prefixed noun is a mistake. (Mughnee.) b2: And one says, اُزْجُرِ الفَزَّ عَلِ عَلِ and ↓ عَلَا عَلَا [Chide thou the young one of the wild cow, saying عَلِ عَلِ and عَلَا عَلَا]. (TA.) عَلَا [as a subst.]: see the next preceding paragraph, in two places.

A2: See also عَلَاةٌ.

عَلْوٌ: see عُلْوٌ in five places. b2: Also A high, or an elevated, state of the base, or foundation, of a building. (TA.) b3: And you say, أَخَذَهُ عَلْوًا, meaning (assumed tropical:) He took him, or it, by force. (K, TA.) See also the next but one of the preceding paragraphs.

عُلْوٌ and ↓ عِلْوٌ (S, Msb, K) and ↓ عَلْوٌ (K) signify The higher, or highest, part (S, Msb, K) of a house, or an abode, (S, Msb,) or of a thing; (K;) as also ↓ عِلْوَةٌ (K voce سُفْلٌ) and ↓ عُلَاوَةٌ and ↓ عَالِيَةٌ. (K in the present art.) You say, قَعَدْتُ عُلْوَهُ and ↓ عِلْوَهُ and فِى عُلْوِهِ and ↓ فى عِلْوِهِ [i. e. I sat in the higher, or highest, part of it]. (TA.) And Aashà-Báhileh says, إِنِّى أَتَنْنِى لِسَانٌ لَا أُسَرُّ بِهَا لَا عَجَبٌ مِنْهَا وَلَا سُخُرُ ↓مِنْ عَلْوَ (S,) or, as in one of my copies of the S, أَسُرُّ and سَخَرُ,) i. e. Verily information has come to me [by which I shall not be rejoiced (or by which I shall not rejoice others, accord. to the latter reading mentioned above,)] from the higher, or highest, parts of Nejd, (مِنْ أَعْلَى نَجْدٍ, thus in some copies of the S and in the TA, but in other copies of the S the word نَجْدٍ is omitted,) [at which there is no wondering, as at a thing that is improbable, nor any scoffing;] related [thus] with fet-h to the و and with damm thereto and with kesr thereto [i. e. عَلْوَ as above and also ↓ عَلْوُ and ↓ عَلْوِ]. (S, TA.) b2: One says also, هٰذَا شِعْرُ عُلْو [app. عُلْوٍ], meaning (assumed tropical:) This is poetry of a high class: or [the last word may be ↓ عَلْوَ or عَلْوُ or عَلْوِ, for it may mean], of the higher, or highest, part of Nejd. (TA.) عِلْوٌ: see the next preceding paragraph, in three places.

عَلْىٌ: see عَلْيَآءُ.

عِلْىٌ: see عَلِىٌّ.

عَلَى is a particle and a noun (Mbr, S, Mughnee, K) and a verb; (Mbr, S;) though some assert that it is only a noun, and ascribe this assertion to Sb: (Mughnee:) its alif, (Sb, S, Msb,) [which, when it has no affix, is written ى, and] which is originally و, (Sb, S,) [like that of إِلَى, q. v.,] is changed into [what is properly] ى when it has a pronominal affix, (Sb, S, Msb,) as in عَلَيْكَ, (Sb, S,) and عَلَيْهِ; (Msb;) but some of the Arabs [in this case] leave it unchanged, as in the saying of a rájiz, طَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا [They fled, or have fled, upon them, (referring to camels,) and flee thou upon her]; this, it is said, being of the dial. of Belhárith Ibn-Kaab. (Sb, S.) b2: As a particle, it has nine [or more than nine] meanings. (Mughnee.) As such, (Mughnee,) or, accord. to Sb, as a noun, (K,) it denotes الاِسْتِعْلَآء [i. e. superiority] (Msb, Es-Subkee, Mughnee, K, TA) properly thus termed, (Msb,) such as is perceptible by sense; (Es-Subkee, TA;) either with respect to what is signified by the noun governed by it, and this is generally the case, (Mughnee,) as in the saying [in the Kur xxiii. 22 and xl. 80], وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ [And upon them (referring to camels) and upon the ship, or ships, ye are carried]; (Mughnee, K;) or with respect to what is near thereto, as in the saying [in the Kur xx. 10], أَوْ أَجِدُ عَلَى النَّارِ هُدًى [Or I shall find near upon the fire, i. e. at the fire, a right direction]: (Mughnee:) and using it to denote الاستعلآء properly thus termed, you say, كُنْتُ عَلَى السَّطْحِ [I was upon the flat house-top]: (Msb:) [in like manner also,] as denoting الاستعلآء that is perceptible by sense, it occurs in the saying [in the Kur lv. 26], كُلُّ مَنْ عَلَيْهَا فَانٍ [Every one that is upon it (referring to the earth) is transitory]: (Es-Subkee, TA:) and you say, عَلَى زَيْدٍ ثَوْبٌ [Upon Zeyd is, or was, a garment], عَلَى being here a particle; and عَلَا زَيْدًا ثَوْبٌ [A garment was upon Zeyd,] عَلَا being here a verb. (Mbr, S.) And it denotes الاستعلآء, likewise, tropically thus termed, (Msb, TA,) such as is ideal, or perceived by the intel-lect; (Msb, Es-Subkee, Mughnee, TA;) as in the saying زَيْدٌ عَلَيْهِ دَيْنٌ (tropical:) [Zeyd, a debt is lying upon him, or incumbent on him, i. e. he owes a debt, لِفُلَانٍ to such a one], that which is ideal being thus likened to that which is corporeal; (Msb;) and in the phrases عَلَيْنَا أَمْرٌ and عَلَيْنَا مَالٌ, meaning (tropical:) An affair, or a command, lies, or rests, upon us, or is incumbent on us, and so property, [as due from us, i. e.] the former as a duty and the latter as a debt, i. e. يَثْبُتُ, like as the thing lies, or rests, (يَثْبُتُ,) upon the place; the latter phrase importing responsibility: and ثَبَتَ عَلَيْهِ مَالٌ is also said to mean كَثُرَ [i. e. (assumed tropical:) property was, or became, much in quantity, or amount, upon him, app. as a burden imposing upon him responsibility]. (TA.) And it [likewise] denotes ideal استعلآء in the phrase لَهُمْ عَلَىَّ ذَنْبٌ (tropical:) [A crime, or an offence, committed upon (or here, as in many other instances, it may be rendered against) me is imputable to them]: (Mughnee:) and so in the saying [in the Kur ii. 254 and xvii. 22], فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ (tropical:) [We have made some of them to have superiority over some]. (Es-Subkee, Mughnee, TA.) [See also أَنْتَ عَلَى عَيْنِى, and and أَنْتَ عَلَى رَأْسِى, voce عَيْنٌ, first quarter.] b3: It also denotes concomitance, like مَعَ; as in the saying [in the Kur ii. 172], وَآتَى المَالَ عَلَى حُبِّهِ [And giveth property with (or notwithstanding) the love of it]; (Mughnee, K;) and so it is said to be used in the phrase, in a trad. respecting the alms of the breaking of the fast [of Ramadán], عَلَى كُلِّ حُرٍّ وَعَبْدٍ صَاعٌ [With every free man and slave, a sáa], because the alms-gift of the breaking of the fast is not incumbent on the slave, but only on his master; (IAth, TA;) and so it is used in the [common] phrase, عَلَى أَنَّنِى رَاضٍ

[With (or notwithstanding) my being pleased, or well pleased, or content]. (Har p. 13.) b4: It also denotes transition, (Mughnee, K,) like عَنْ; (Mughnee;) as in the saying (of El-Koheyf El-'Okeylee, TA), إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍ

لَعَمْرُ اللّٰهِ أَعْجَبَنِى رِضَاهَا [When the sons of Kusheyr shall be pleased, or well pleased, or content, with me, (or rather, if عَلَىَّ here denote transition, with what will proceed from me,) by the everlasting existence of God, their being pleased, &c., will induce in me admiration, or pleasure], (Mughnee, K, * TA,) i. e. عَنِّى; (Mughnee, TA;) or it may be that رَضِىَ is made to imply the meaning of عَطَفَ [which is trans. by means of عَلَى]; (Mughnee;) or, as Ks says, it is made to accord with its contr. سَخِطَ, (Mughnee, TA,) by its being made trans. by means of عَلَى: (TA:) and so in the saying, فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًا يَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا [In a nigh in which we shall not see any one that shall report what will proceed from us, except its stars], i. e., عَنَّا; or it may be said that يَحْكِى is [here] made to imply the meaning of يَنُِمُّ. (Mughnee.) b5: It is also used to assign a cause, like ل; as in the saying [in the Kur ii. 181], وَلِتُكَبِّرُوا اللّٰهَ عَلَى مَا هَدَاكُمْ, (Mughnee, K,) meaning لِهِدَايَتِهِ

إِيَّاكُمْ [i. e. And that ye should magnify God for, or on account of, his rightly directing you]; (Mughnee;) [and in the same, vi. 90, &c., لَا

أَسْأَلُكُمْ عَلَيْهِ أَجْرًا i. e. I will not ask of you for it, or on account of it, a recompense;] and as in the saying of Rabee'ah Ibn Makroom Ed-Dabbee, فَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍ

وَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ i. e. [And they called out, “Alight; ” and I was the first of any alighting:] and for what [or wherefore] do I ride him if I do not alight when called upon to do so? (Ham p. 29. [عَلَامَ is here, as usually, for عَلَى مَ.]) b6: It is also used in the sense of فِى [generally followed by a noun significant of time]; (S, Mughnee, K; *) as in the saying [in the Kur xxviii. 14], وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ [And he entered the city in, or during, a time of inadvertence]; (Mughnee, K;) and in the saying [in the same ii. 96], وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ, meaning, فِى

زَمَنِ مُلكِ سليمان [i. e. And they followed what the devils related, or recited, in the time of, or during, the reign of Suleymán (or Solomon)]; (Mughnee;) and in the phrase, كَانَ كَذَا عَلَى

عَهْدِ فُلَانٍ, meaning, فِى عَهْدِهِ [i. e. It was thus, or such a thing was, in the time of such a one]: (S:) [and in like manner it is used in the saying in the Kur iii. 173, مَا كَانَ اللّٰهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ God is not purposing to leave, or certainly will not leave, the believers in that state wherein ye are: and in the phrase عَلَى سَفَرٍ, in ii. 180 &c. of the same, i. e. In (or, as we also say, on) a journey: in like manner also] لَقَدْ سَرَيْتُ عَلَى الظَّلَامِ, in a verse of Aboo-Kebeer El-Hudhalee, means, فِى الظَّلَامِ [i. e. I have journeyed by night in the darkness], فى الظلام holding the place of a noun in the accus. case as a ظَرْف [i. e. an adverbial noun of time or place]; or it may be in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ i. e. رَاكِبٌ لَهُ [riding upon the darkness]: (Ham p. 37:) and you say of one who was desiring to rise and hasten, رَأَيْتُهُ عَلَى أَوْفَاضٍ [i. e. I found him in a state of haste: see وَفْضٌ]. (TA.) b7: [It also denotes conformity, accordance, adaptation, or agreement; as in the phrase, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا i. e. Make thou it, fashion it, or mould it, conformably, or according, to the model, make, fashion, or mould, of this; (see طَبْعٌ;) and in طُبِعَ عَلَى الشَّىْءِ and جُبِلَ and فُطِرَ &c. i. e. He (a man) was created conformably, or with an adaptation or a disposition, to the thing: (see 1 in art. طبع:) so too in the phrase in the Kur xxiv. last verse, قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ Certainly He knoweth that state of conduct and mind to which ye are conforming yourselves; and in many other passages therein: thus also in the saying of Mohammad, كُلُّ مَوْلُودٍ يُولَدُ عَلَى

الفِطْرةِ Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb in relation to the soul; (see art. فطر;) and in the prov., mentioned by Meyd, النَّاسُ عَلَى دِينِ المُلُوكِ The people are in conformity to, i. e. are followers of, or follow, the religion of the kings; and in the phrase, relating to a saying or an opinion, عَلَيْهِ أَكْثَرُ العُلَمَآءِ Upon it most of the learned are in agreement; in which, as in other exs. of the same kind, a verb or a part. n., (in the last, for instance, مُجْمِعُونَ or the like,) is understood. b8: It also denotes a condition; as in the phrases, صَالَحَهُ عَلَى كَذَا He made peace, or reconciliation, or a compromise, with him on the condition of such a thing, and عَلَى أَنْ يَفْعَلَ كَذَا on the condition of his doing such a thing. b9: And there are various other usages of this prep. depending upon verbs or part. ns. expressed or obviously understood in connection with them, too numerous to be here collected. Many of these will be found among the explanations of words with which they occur.] b10: It is also used in the sense of مِنْ; as in the saying, إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ, (S, Mughnee, K,) in the Kur [lxxxiii. 2], meaning, مِنَ النَّاسِ [i. e. Who, when they take by measure from men, take fully], (S,) or, as in the T, عَنِ النَّاسِ [which signifies the same]. (TA.) b11: It is also used in the sense of بِ; (S, Mughnee, K;) as in the saying in the Kur [vii. 103], عَلَى أنْ لَا أَقُولَ عَلَى اللّٰهِ إِلَّا الْحَقَّ, (Mughnee, K, *) meaning بِأَنْ, (TA,) [i. e. That I should not say of God aught save the truth,] and Ubeí read with ب [i. e. بِأَنْ]; (Bd, Mughnee;) like as they say, رَمَيْتُ عَلَى القَوْسِ [meaning بِالقَوْسِ, i. e. I shot with the bow], and جِئْتُ عَلَى حَالٍ حَسَنَةٍ [meaning بِحَالٍ حَسَنَةٍ, i. e. I came in a good condition]; (Bd; [in which, and also voce حَقِيقٌ, last sentence, see more;]) and they said also, اِرْكَبْ عَلَى اسْمِ اللّٰهِ [meaning, بِسْمِ اللّٰهِ, i. e. Mount thou in the name of God]: (Mughnee:) thus [too] it is used in the saying of Aboo-Dhu-eyb, يَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ [expl. in art. فيض, conj. 4,] meaning بِالقِدَاحِ: (S:) [and in the phrase عَلَى يَدِهِ i. e. By his hand, or (assumed tropical:) by his means.] b12: It is also used to denote an emendation, (Mughnee, K,) and a digression, or transition, (Mughnee,) like لٰكِنَّ; (TA;) as in the saying, فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ, (Mughnee,) or فُلَانٌ جَهَنَّمِىٌّ, (K,) عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ اللّٰهِ, (Mughnee, K,) meaning لٰكِنَّهُ [i. e. Such a one will not enter Paradise, because of the evilness of his deed, or conduct, or such a one is hell-doomed; but, or yet, he will not despair of the mercy of God]: (TA:) and thus it is used in the saying, بِكُلٍّ تَدَاوَيْنَا فَلَمْ يُشْفَ مَا بِنَا عَلَى أَنَّ قُرْبَ الدَّارِ خَيْرٌ مِنَ البُعْدِ عَلَى أَنَّ قُرْبَ الدَّارِ لَيْسَ بِنَافِعٍ

إِذَا كَانَ مَنْ تَهْوَاهُ لِيْسَ بِذِى وَدِّ [With everything we treated, or have treated, ourselves curatively, and what was in us was not, or has not been, healed; but the nearness of the abode is better than the remoteness; but the nearness of the abode is not profitable when the person whom thou lovest is not endued with affection]: the poet invalidates by the first عَلَى his saying فَلَمْ يُشْفَ مَا بِنَا; and then, by the second عَلَى, the clause immediately preceding it. (Mughnee.) b13: It is also redundant, for the purpose of compensation; as in the saying, إِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْ

إِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ meaning مَنْ يَتَّكِلُ عَلَيْهِ [i. e. Verily the generous, by thy father, will work for himself when he finds not, some day, him upon whom he may rely]; عَلَى being added before مَنْ for the purpose of compensation [for its omission in its proper place]: (Mughnee, K:) Es-Subkee says, it may be redundant, as in the saying, لَا أَحْلِفُ عَلَى يَمِينٍ, meaning لا احلف يَمِينًا [i. e. I will not swear an oath]. (TA.) A2: It is also a noun, having the meaning of فَوْق [i. e. The location that is above, or over], this being the case when it is immediately followed by مِنْ; (S, Msb, Mughnee, K; *) as in the saying (of Muzáhim-El-'Okeylee, describing a قَطَاة [or sand-grouse, and, afterwards, its making a rumbling sound in its inside, from thirst], TA), غَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا [It went away in the early morning from the location above it, (or, as we say, from above it,) after that her interval between two comings to water was complete]: (Msb, Mughnee, K: [and a similar ex. is cited in the S:]) or, accord. to As, meaning مِنْ عِنْدِهِ [from its vicinage]: and, used in this sense, as a noun, it admits before it no other prep. than مِنْ. (Msb.) A3: عَلَيْكَ is also a verbal noun, used as an incentive: (TA:) you say, عَلَيْكَ زَيْدًا, (S, K, TA,) and بِزَيْدٍ, (TA,) meaning Take thou Zeyd; or take thou hold of Zeyd: (S, TA:) or keep thou, or cleave thou, to Zeyd: (K, TA:) and عَلَيْكَ بِكَذَا keep thou to such a thing: (El-Munáwee, TA in art. ب:) [thus] it is said in a trad., عَلَيْكَ باِلرِّفْقِ [Keep thou to gentleness]. (El-Jámi' es-Sagheer.) b2: And [in like manner] you say, عَلَىَّ زَيْدًا, and بِزَيْدٍ, meaning Give thou me, or present thou to me, Zeyd: (S, TA:) [or, more commonly, bring thou to me Zeyd:] you say, عَلَىَّ بِكَذَا, meaning bring thou to me such a thing. (MA.) عُلًى: see عَلَآءٌ. b2: [It is also pl. of عُلْيَا, fem. of أَعْلَى, q. v.]

عَلَاةٌ The سِنْدَان [or anvil], (S, Mgh, K, TA,) whether of شجر [app. meaning of such as are made from trees, or perhaps this is a mistranscription for صَخْر, i. e. rock], or of iron; or the زُبْرَة [i. e. iron anvil] upon which the blacksmith beats iron: (TA:) pl. [or rather coll. gen. n.]

↓ عَلًا. (S.) b2: Hence it is applied to a she-camel, as being likened thereto in respect of her hardness: you say نَاقَةٌ عَلَاةُ الخَلْقِ (assumed tropical:) [A she-camel hard, or firm, in respect of make]: (S:) or عَلَاةٌ thus applied signifies tall, or overtopping; as also ↓ عِلْيَانٌ, and ↓ عِلِّيَانٌ: (K, TA:) or ↓ عِلْيَانٌ, (TA,) or ↓ عَلْيَانٌ, (S,) and ↓ عِلِّيَانٌ, (TA,) signify, thus applied, tall and bulky; (S, TA;) or, as some say, outstripping in pace or journeying; never seen otherwise than before the other camels. (TA.) b3: Also A stone [placed upon two other stones called حِمَارَانِ (q. v.)] upon which is put [to dry the preparation of curd called] أَقِط: (S, K, TA:) or, as some say, a piece of rock upon which is made a circle of أَخْثَآء [or lumps of dung such as is called خِثْى (q. v.)] and bricks, or crude bricks, (لَبِن,) and ashes, and in, or upon, which أَقَط is then cooked: pl. [or coll. gen. n.] as above. (TA.) b4: And A thing like the [milking-vessel called] عُلْبَة, around which [dung such as is called]

خِثْى is put, and which is used for milking therein. (K.) عِلْوَةٌ: see عُلْوٌ.

عِلْيَةٌ: see عَلِىٌّ [of which it is said to be pl.].

عَلْوَى, accord. to IAar, [and so in my MS. copy of the K,] but accord. to [other copies of] the K ↓ عَلْوَآءُ, (TA,) i. q: قِصَّةٌ عَالِيَةٌ [app. A story, or an affair, of a high quality]. (K, TA. [See also عَلْيَآءُ.]) عَلْوَآءُ: see what next precedes.

عَلْيَآءُ A high place; (IAth, K, TA;) a subst. in this sense, not [an epithet syn. with عُلْيَا] fem. of أَعْلَى; for if it were this, it would [by rule] be necessarily determinate; (IAth, TA;) [though] it is sometimes used as syn. with عُلْيَا, see أَعْلَى: (Msb:) any high, or overtopping, place: (S, Msb:) this is its primary meaning: (Msb:) and [in like manner] ↓ عَلَايَةٌ signifies any high, or lofty, place; as also ↓ عَلْىٌ. (K.) And Any high thing. (K.) The head of a mountain: (K, TA:) or the head of any high, or overtopping, mountain. (TA.) And العَلْيَآءُ signifies The sky: (K, TA:) a subst., not an epithet. (TA.) مَا زَالَ مِنْهَا بِعَلْيَآءَ means He ceased not to be ennobled, and elevated in rank, or dignity, in consequence of it; i. e., a deed that he had done. (As, TA in art. بعل.) b2: Also (tropical:) A high, or an eminent, deed. (K, TA.) عُلْوِىٌّ: see عَالِىٌّ.

عُلْوَانٌ of a book or writing, The عُنْوَان thereof; (S, Msb, K, * TA;) i. e. its superscription, or title; syn. سِمَةٌ. (TA.) [See arts. عن and عنو.]

عَلْيَانٌ: see the next paragraph: and see also عَلَاةٌ.

عِلْيَانٌ, with kesr, (K, TA,) thus accord. to Az and ISd, but accord. to J, [in the S,] ↓ عَلْيَانٌ, like عَطْشَانٌ [in measure] Tall and corpulent, applied to a man, (S, TA,) and likewise to a woman: (TA:) or bulky: and tall: (K:) or bulky and tall, applied to a man and to a camel; fem. with ة: or, applied to a camel, old and bulky. (TA.) See also عَلَاةٌ, in two places. b2: Also, عِلْيَانٌ, The male hyena: (K, TA:) or a tall hyena. (TA.) b3: And A high, or loud, voice, as also ↓ عِلِّيَانٌ. (K.) A2: And Household-goods, or furniture and utensils; syn. مَتَاعٌ. (TA, as from the K; and TK; but not in my MS. copy of the K, nor in the CK.) عَلَآءٌ inf. n. of عَلِىَ (S, Mgh, Msb) in the phrase عَلِىَ فِى الشَّرَفِ (S, Mgh) or فِى المَكَارِمِ: (Msb:) and [used as a simple subst.] it signifies High, or elevated, rank or station; or eminence, or nobility; (K;) as also ↓ عُلًى, and ↓ مَعْلَاةٌ; (S;) or this last signifies the acquisition of high, or elevated, rank or station, or of eminence, or nobility; (K;) [or, agreeably with analogy, a cause, or means, of acquiring high, or elevated, rank &c.; being originally مَعْلَوَةٌ, of the measure مَفْعَلَةٌ, like مَبْخَلَةٌ and مَجْبَنَةٌ &c.;] and its pl. is مَعَالٍ, (S, Msb,) whence مَعَالِى الأُمُورِ i. e. مكتسب الشرف [a strange explanation of a pl. by a sing., app. meaning (the affairs, or actions, that are) the cause, or means, of acquiring high, or elevated, rank &c.]. (Msb.) b2: أَبُو العَلَآءِ [is a name for The kind of sweet food called] الفَالُوذَجُ [and الفَالُوذُ, q. v.]. (Har pp. 228.) عَلُوٌّ, like عَدُوٌّ [in measure], an epithet used in the phrase رَجُلٌ عَلُوٌّ لِلرِّجَالِ [app. meaning A man wont to exalt himself to other men]. (TA.) عُلُوٌّ: [see 1, of which it is an inf. n., and] see عِلِىٌّ.

عَلِىٌّ High, elevated, or lofty; (S, K;) applied to a thing; (K;) [and] so ↓ عَالٍ: (Msb:) so, too, the former, [and more commonly so,] in respect of rank, condition, or state; eminent, or noble: and ↓ عِلْيَةٌ is a pl. thereof in the latter sense; like as صِبْيَةٌ is of صَبِىٌّ; [or, as some hold a word of this form and class to be, a quasi-pl. n.;] as in the saying, فُلَانٌ مِنْ عِلْيَةِ النَّاسِ [Such a one is of the high in rank, &c., of men]; (S;) or عِلْيَةٌ, as also ↓ عِلْىٌ, [which latter is of a form proper to quasi-pl. ns. by common consent,] signifies the great in respect of estimation, rank, or dignity, of men, thus used in a pl. sense. (K.) b2: It signifies also Strong, robust, or powerful: (K, TA:) and hence it is used as a proper name of a man; (K, * TA;) and it may be also from the meaning of highness of rank &c., eminence, or nobility. (TA.) b3: العَلِىُّ as a name of God signifies [The High: or the Most High, like ↓ الأَعْلَى; i. e.] He above whom is nothing. (TA.) b4: عَلِيُّونَ [is also a pl. of عَلِىٌّ, and] signifies Persons alighting, or abiding, in the high parts of a country; in this sense opposed to سُفْلِيُّونَ: b5: and it signifies also Persons having opulence, and eminence, or nobility; in this sense likewise opposed to سُفْلِيُّونَ. (TA.) b6: عَلِيَّةٌ applied to a she-camel means Having strength to bear her burden; as also ↓ مُعْتَلِيَةٌ and ↓ مُسْتَعْلِيَةٌ: and you say نَاقَةٌ حَلِيَّةٌ عَلِيَّةٌ, the former epithet meaning pleasing in appearance and pace, and عالية [an evident mistranscription for عَلِيَّةٌ] meaning excelling. (TA.) b7: And one says, فُلَانٌ هَيىْءٌ عَلِىٌّ, meaning [Such a one is a person of goodly form or aspect or the like,] one who acts effeminately to women. (TA.) عِلِىٌّ i. q. ↓ عُلُوٌّ [an inf. n. of 1, q. v.]. (K, TA.) Hence the reading of Ibn-Mes'ood [in the Kur xxvii. 14], ظُلْمًا وَعِلِيًّا [By reason of wrongfulness and self-exaltation]. (TA.) عُلَاوَةٌ: see عُلْوٌ. b2: عُلَاوَةُ الرِّيحِ means The windward side; the side, or quarter, from which the wind blows; with respect to the game, or object of the chase; (S, TA;) and with respect to a man: (TA:) opposed to سُفَالَتُهَا. (S, Msb, * TA.) [See 1, last quarter.]

عِلَاوَةٌ Anything that one has raised and put, (S,) or a thing that one has hung, upon a camel, after the loading him (S, Mgh, Msb) completely, such as the water-skin and the سَفُّود [q. v.], (S,) or such as the [small leathern water-bag called] إِدَاوَة and the سُفْرَة [q. v.]: (Mgh, Msb:) or a thing that is put between the two equiponderant burdens, (K, TA,) after the binding of them upon the camel or other animal: (TA:) pl. عَلَاوَى, (S,) or عِلَاوَاتٌ. (Msb.) b2: Also A superaddition of anything; as meaning something added. (K, TA.) One says, أَعْطَاهُ أَلْفَ دِينَارٍ وَدِينَار عِلَاوَة [as though the phrase were, وَدِينَارَ عِلَاوَة, but the right reading is app. وَدِينَارًا عِلَاوَةً, i. e. He gave him a thousand deenárs, and a deenár as a superaddition, or over and above]. (TA.) b3: And (assumed tropical:) The upper, or uppermost, part of the head, or of the neck: (K:) or the head of a human being as long as it remains upon the neck: one says, ضَرَبَ عِلَاوَتَهُ i. e. رَأْسَهُ (assumed tropical:) [He smote his head, app. meaning he beheaded him]: (S:) or ضَرَبَ عِلَاوَةَ رَأْسِهِ, which is tropical: (Mgh:) and سَبَتَ عِلَاوَتَهُ (assumed tropical:) he smote his neck [so as to decapitate him]: (S and M in art. سبت:) and سُبِتَتْ عِلَاوَتُهُ (tropical:) His head was cut off; a tropical phrase. (A in that art.) عَلَايَةٌ: see عَلْيَآءُ.

عِلِّيَانٌ: see عَلَاةٌ, in two places: b2: and عِلْيَانٌ.

عِلِّىٌّ: see عِلِّيُّونَ.

عُلِّيَّةٌ, (S, Msb, K,) with damm, (Msb, K,) the ل, which is meksoorah, being with teshdeed, as is also the ى, (TA,) of the measure فُعِّيلَةٌ, like مُرِّيقَةٌ [n. un. of مُرِّيقٌ], (S,) originally عُلِّيوَةٌ, (S, Msb,) from عَلَوْتُ; (S;) and عِلِّيَّةٌ, with kesr, (S, Msb, K,) of the measure فِعِّيلَةٌ; or, as some say, from a reduplicate root, and of the measure فُعْلِيَّةٌ; adding that there is no instance of فُعِّيلَةٌ in the language; (S;) [therefore it is also mentioned in art. عل;] An upper chamber; or a chamber in the upper, or uppermost, story; syn. غُرْفَةٌ: (S, Msb, K:) pl. عَلَالِىُّ. (S, Msb, K.) b2: And عِلِّيَّةٌ, it is said, may signify also The board upon which is placed the مِعْيَار [or assay-balance]. (Har p. 550.) b3: See also the next paragraph.

عِلِّيُّونَ, [said to be] a pl. of which the sing. is ↓ عِلِّىٌّ, (K and TA in this art. and in art. عل,) or ↓ عِلِّيَّةٌ or عُلِّيَّةٌ, or a pl. having no sing., (K and TA in art. عل,) [or rather it is from a Hebr. word, as I have stated in art. عل,] A place in the Seventh Heaven, to which ascend the souls of the believers: (K, TA:) or the highest of the places: or a certain thing above another thing; [a word] of which the sing. is not known, nor the fem.: or loftiness above loftiness: or the Seventh Heaven [altogether]: or the دِيوَان [or register, or place of reckoning,] of the guardian angels, to which are brought up the reports of the deeds of the righteous: (TA:) or Paradise: or the right leg [or pillar] of the عَرْش [which is vulgarly held to mean the throne of God]: or [the lote-tree called] سِدْرَةُ المُنْتَهَى [respecting which see art. سدر]. (Har p. 5.) [See also other explanations in art. عل.]

عَالٍ: see عَلِىٌّ. b2: [Hence,] رَجُلٌ عَالِى الكَعْبِ (assumed tropical:) A man who is elevated, exalted, eminent, or noble. (K. [See also كَعْبٌ.]) It is said in a trad. respecting Keyleh, لَا يَزَالُ كَعْبُكِ عَالَيًا, meaning May thou not cease to be elevated, or noble; exalted above such as treats, or regards, thee with enmity. (TA.) b3: مِنْ عَالٍ signifies the same as مِنْ عَلِ, q. v. (S, K.) b4: عَالِيَةُ الدَّمِ, said of the حَائِض, means One whose blood rises above the water. (TA.) b5: [عَالٍ applied to a word, or form of word, signifies (assumed tropical:) Of high authority, approved, or chaste: and hence, usual, or common: see أَعْلَى.]

A2: See also عَائِلٌ, in art. عول.

عَالِيَةٌ [a subst. from عَالٍ, rendered such by the affix ة]: see عُلْوٌ. b2: Also [particularly] The upper portion of the spear-shaft; (K, TA;) سَافِلَةٌ signifying the “ lower portion ” thereof: (TA:) or the head (رأس) thereof: or the half that is next to the iron head: (K, TA:) or the part, of the spear, that is below the iron head: (Er-Rághib, TA:) or the portion, of the spear, that enters the iron head, extending to the third part thereof [i. e. of the shaft; so that it signifies the uppermost of the three equal portions of the shaft]: (S, TA:) pl. عَوَالٍ, which some explain as meaning the iron heads of spears. (TA. [See an ex. of the pl. in a verse cited voce زُجٌّ.]) Also A straight spear-shaft. (TA.) b3: And The [upper] part, of a valley, whence the water thereof descends. (TA.) b4: العَالِيَةُ, also, is The region above Nejd, extending to the land of Tihámeh, (S, Mgh, Msb, K,) and to the part behind Mekkeh, (S, K,) i. e. [to] El-Hijáz and what is next to it: (S:) and it is said that the عَالِيَة of El-Hijáz is the higher and more elevated part thereof, forming a wide extent of country. (TA.) And [its pl.] العَوَالِى, (K, TA,) as also العَالِيَةُ, (TA,) is applied to Certain towns, or villages, in the exterior of El-Medeeneh, (K, TA,) the nearest four miles distant from it, and the most distant, in the direction of Nejd, eight. (TA.) عَالِىٌّ Of, or relating to, the region called العَالِيَة; (S, K;) and so ↓ عُلْوِىٌّ, (S, Msb, K,) with damm, (Msb, K,) which is anomalous. (S, Msb, K.) أَعْلَى Higher, and highest; contr. of أَسْفَلُ: (M and Msb and K in art. سفل:) the fem. is عُلْيَا; (TA;) which is like دُنْيَا and قُصْيَا, with و changed into ى; (ISd, TA voce بُقْوَى;) and of which the pl. is عُلًى, like as كُبَرٌ is of كُبْرَى. (Msb, TA.) See عَلِىٌّ. b2: One says شَفَةٌ عُلْيَا and ↓ عَلْيَآءُ, but the former is the more usual, meaning An upper lip. (IAmb, Msb, TA.) b3: عُلْيَا مُضَرَ means The higher [app. in respect of territory (see a note in p. xi. of the preface to this work)] of Mudar; (K, TA;) said to denote Kureysh and Keys; the rest being called سُفْلَى مُضَرَ. (TA.) b4: And one says, جَآءَ مِنْ أَعْلَى وَأرْوَحَ, meaning It came from the sky and the place whence the wind blows. (TA.) b5: أَعْلَى applied to a word, or form of word, means (assumed tropical:) [Of higher authority, more approved, or more chaste; and also, hence, as frequency of usage is a necessary condition of فَصَاحَةٌ, q. v.,] more usual or common. (M and TA in art. قر.) b6: One says also, هُمْ بِهِمْ أَعْلَى

عَيْنًا i. e. (assumed tropical:) They are most knowing respecting them, and most acquainted with their state, or condition. (TA.) b7: And هُوَ أَعْلَى بِكُمْ عَيْنًا i. e. (assumed tropical:) He is in the highest degree a magnifier, or honourer, of you; ye being greatly esteemed by him. (TA.) b8: اليَدُ العُلْيَا (assumed tropical:) The abstinent, or chaste, hand: or the expending, or disbursing, hand. (TA.) A2: أَعْلَى

formed by transposition from أَعُوَلُ: see the latter, in art. عول.

مَعْلَاةٌ: see عَلَآءٌ.

المُعَلَّى The seventh of the arrows of the game called المَيْسِر; (As, A'Obeyd, S, M, Mgh, K;) the most excellent of them; it has seven notches; and it obtains seven shares [of the slaughtered camel] when it wins, and occasions the imposition of seven fines when it does not win. (M, TA.) [See an ex. in a verse cited voce رَقِيبٌ.]

المُعَلِّى: see 2. b2: Also He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from the direction of her left side: (S, K:) or the she-camel has two milkers; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker [thus standing on the left side] is called المُعْلِّى and ↓ المُسْتَعْلِى; and the holder, البَائِنُ: thus in the M: or ↓ المُسْتَعْلِى is he who stands on the left side of the milch beast: or he who takes the milking-vessel with his left hand and milks with his right hand: or he who milks from the left side. (TA.) أَرْضٌ مُعْلَوْلِيَةٌ: see مُغْلَوْلِيَةٌ, in art. غلو.

أَتَيْتُهُ مِنْ مُعَالٍ: see أَتَيْتُهُ مِنْ عَلِ.

مُعْتَلٍ (assumed tropical:) Having ability, or power; as also ↓ مُسْتَعْلٍ. (TA.) b2: [Hence,] المُعْتَلِى signifies (assumed tropical:) The lion; (K, TA;) because of his strength. (TA.) b3: See also عَلِىٌّ, last quarter.

A2: هُوَ غَيْرُ مُعْتَلٍ فِى الأَمْرِ means He is not one who falls short, or falls short of doing what is requisite, or who is remiss, in the affair; like غَيْرُ مُؤْتَلٍ. (TA.) المُتَعَالِى, as a name of God, He who is great, or supremely great, above the lie [or lying imputation] of the forgers of falsehood: or the High: and the Most high; who is higher than every [other] high one: (TA:) or He who has ascendency over everything by his power: or He who is great, and exalted, or supremely exalted, above [the ascription of] the attributes of the created beings. (Ksh, Bd.) مُسْتَعْلًى The near, i. e. left, side of a she-camel: you say, أَتَيْتُ النَّاقَةَ مِنع قِبَلِ مُسْتَعْلَاهَا i. e. مِنْ قِبَلِ إِنْسِيِّهَا [I came to the she-camel from the direction of her near, or left, side]. (TA.) مُسْتَعْلٍ: see مُعْتَلٍ; and عَلِىٌّ, last quarter: b2: and see also المُعَلِّى, in two places. b3: اليَدُ المُسْتَعْلِيَةُ means (assumed tropical:) The hand of him who takes by force, and of the plunderer, and the like: opposed to اليَدُ المُسْتَخْفِيَةُ: the Sunneh ordains that the latter shall be cut off [except in certain cases] but not the former. (TA in art. خقى.) b4: الحُرُوفُ المُسْتَعْلِيَةُ [The high, or elevated, letters] are خ, ص, ض, ط, ظ, غ, and ق; (K, TA;) in which is a rising [of the tongue] to the palate; with إِطْبَاق [of the tongue (see 4 in art. طبق)] except in خ and غ and ق: opposed to المُنْخَفِضَةُ. (TA.)

سمن

1 سَمِنَ, (S, M, L, Msb, K,) aor. ـَ (L, Msb, K;) and سَمُنَ, aor. ـُ (Msb;) inf. n. of the former سِمَنٌ (S, M, L, K) and سَمَانَةٌ, (M, L, K,) or the former is a simple subst. (Msb) [and the latter by rule inf. n. of the latter verb]; He was, or became, fat, or plump; (S, M, L;) or in the condition of having much flesh and fat: (Msb:) and ↓ تسمّن has a like meaning [i. e. he was, or became, fattened, rendered plump, or made to have much flesh and fat]. (S, L. *) A poet says, رَكِبْنَاهَا سَمَانَتَهَا فَلَمَّا بَدَتْ مِنْهَا السَّنَاسِنُ وَالضُّلُوعُ (IAar, M, L,) meaning We rode her during her state of fatness, or plumpness, [but when the edges of her vertebræ, and the ribs, became apparent, ...] (M, L.) b2: [Hence,] سَمِنَ البُرُّ, inf. n. سِمَنٌ, (assumed tropical:) The wheat became full in the grain. (A in art. صفر.) A2: سَمَنَهُ, (S, M, L, K,) aor. ـُ inf. n. سَمْنٌ, (S, M, L,) He made it, [or prepared it,] namely, food, with سَمْن [q. v. infrà]; (M, L, K;) as also ↓ سمّنه, and ↓ اسمنهُ: (K:) or the first signifies, (S,) or signifies also, and so ↓ the second and ↓ third, (M, L,) he moistened it, and stirred it about, (S, M, L,) namely, food, (S, L,) or bread, (M, L,) with سَمْن, (S, M, L,) لَهُمْ for them. (S.) b2: Also, and ↓ اسمنهُ, (L,) or سَمَنَ القَوْمَ, (M, K,) aor. and inf. n. as above, (M,) He fed him, or the people, or party, with سَمْن. (M, L, K.) b3: And سَمَنْتُ لَهُ I seasoned his bread for him with سَمْن. (L.) 2 سمّنهُ, (S, M, L, Msb, K,) inf. n. تَسْمِينٌ; (K;) He, or it, rendered him fat, or plump; (S, M, L, K; *) or caused him to have much flesh and fat: (Msb:) and ↓ اسمنهُ signifies the same. (M, L, Msb.) It is said in a prov., سَمِّنْ كَلْبَكَ يَأْكُلْكَ [Fatten thy dog, and he will eat thee]. (S, L, Msb. [See Freytag's Arab. Prov., i. 609.]) b2: سَمَّنَهُمْ, (S, M, L,) inf. n. as above, (S, L,) He furnished them with سَمْن for travelling-provision, &c. (S, M, L.) b3: See also 1, in two places.

A2: تَسْمِينٌ also signifies The act of cooling, (S, M, L, K,) in the dial. of Et-Táïf (S, M, L) and ElYemen. (S.) A fish was brought to El-Hajjáj, (S, M, L,) broiled, (L,) and he said to the cook, (S,) or to the man who brought it, (M, L,) سَمِّنْهَا, (S, M, L,) meaning Cool it: (S:) the man who brought it knew not what he meant; so 'Ambeseh Ibn-Sa'eed said to him, He says to thee Cool it (M, L) a little. (L.) 4 اسمن He (a man, M, L) was fat, or plump, by nature. (M, L, K.) b2: He (a man, S, M, L) possessed a thing that was fat, or plump: (S, M, L, K:) or bought such: (M, L, K:) or gave such (S, M, L, K) to another. (S.) And اسمن القَوْمُ The people, or party, became in the state of those whose cattle had become fat, or plump. (M, L, K. *) b3: Also He bought سَمْن. (L.) b4: and اسمنوا They became in the condition of having much سَمْن. (M, L, K.) A2: اسمنهُ: see 2: b2: and see also 1, in three places.5 تَسَمَّنَ see 1. b2: [Hence,] تسمّن also signifies (assumed tropical:) He prided himself in the abundance of his wealth, and collected it but did not expend it: (TA in art. هنأ:) or he made a boast of abundance of goodness, or goods, which he did not possess; and laid claim to nobility that was not in him: or collected wealth for the purpose of attaining to the condition of the noble: or loved to indulge himself largely in eatables and drinkables that are the causes of fatness, or plumpness. (L.) 10 استسمنهُ He deemed, or reckoned, (S, L, Msb, K,) or he found, (M, L, K,) it, or him, (namely, a thing, M, L, and flesh-meat, L, or a man, K,) to be fat, or plump, (S, M, L, K,) or to have much flesh and fat: (Msb:) or he sought it, or demanded it, fat, or plump. (M, L.) A2: and جَاؤُوا يَسْتَسْمِنُونَ They came seeking, or demanding, that سَمْن [in the CK السَّمِين i. e. that which was fat or plump] should be given to them. (S, M, L, K. *) سَمْنٌ Clarified butter; ghee; i. e. سِلَآء of fresh butter, (M, L, K,) or of milk; (L;) it is of the cow, and sometimes of the goat: (S, L:) what comes forth, (Mgh,) or is made, (Msb,) [or clarified, by cooking it, or boiling it, sometimes with an admixture of سَوِيق (or meal of parched barley or wheat), or dates, or globules of gazelles' dung, (see خُلَاصَةٌ, and قِشْدَةٌ, and قِلْدَةٌ,)] from the milk of cows, and of goats, (Mgh, Msb,) or sheep: (Msb:) [n. un. with ة:] pl. [of mult.] سُمْنَانٌ (S, M, L, Msb, K, in the CK [erroneously] سِمْنَانٌ) and سُمُونٌ and [of pauc.] أَسْمُنٌ: (M, L, K:) it counteracts all poisons, clears away the filth from foul ulcers, matures all tumours, and removes the [discoloration and spots termed] كَلَف and نَمَش from the face, applied as a liniment. (K.) b2: سَمْنُ الهَبِيدِ [Decocted juice of the colocynth, or of its pulp, or seed]. (TA voce خَوْلَعٌ, q. v.) سِمَنٌ Fatness, or plumpness; contr. of هُزَالٌ; (M, L;) or the condition of having much flesh and fat. (Msb.) [See 1, first sentence.]

سَمْنَةٌ, (M, L,) or ↓ سُمْنَةٌ, with damm, (K,) A certain herb, (M, L, K,) having leaves, and slender twigs, and a white flower: said by AHn to be of the [kind called] جَنْبَة, (M, L,) which grows forth بِنُجُومِ الصَّيْفِ [which may mean either by the influence of the stars of the season called الصيف, i. e., of its rains, or with the herbs of that season, in either case in spring or summer,] and is evergreen. (M, L, K.) سُمْنَةٌ A medicine for fattening, or rendering plump: (M, L, K:) or a medicine by which women are fattened, or rendered plump. (T, S, L.) b2: See also سَمْنَةٌ.

السُّمَنِيَّةُ A certain sect of idolaters, who assert the doctrine of metempsychosis, and deny that knowledge comes from informations; (S, Msb;) a certain people, of the Indians, who hold that the duration of the present world is from eternity, or that it is everlasting, (M, L, K,) and assert the doctrine of metempsychosis: (K:) the word is said to be an irregular rel. n. from سُومَنَات, a town of India. (Msb.) سَمِينٌ Fat, or plump; (S, M, L, K; *) contr. of مُهْزُولٌ; (S, L;) or having much flesh and fat; (Msb;) and ↓ سَامِنٌ signifies the same: (M, L, K:) fem. with ة: (M, L, Msb:) [see سَاحّق:] pl. (of the first, and of its fem., Msb) سِمَانٌ, (Sb, M, L, Msb, K,) used instead of سُمَنَآءُ, which they did not say: (Sb, M, L:) accord. to Lh, (M, L,) ↓ مُسْمِنٌ signifies fat, or plump, by nature; (M, L, K;) applied to a man: and some say اِمْرَأَةٌ

↓ مُسمِنَةٌ meaning a woman fat, or plump, syn. سَمِينَةٌ, (M, L,) or ↓ امرأة مُسْمَنَةٌ, like مُكْرَمَةٌ [in measure], meaning [a woman rendered fat, or plump,] by nature; (K;) and بِالأَدْوِيَةِ ↓ مُسَمَّنَةٌ [rendered fat, or plump, by medicines]; (M, L, K;) and woe, on the day of resurrection, by reason of languor in the bones, is denounced in a trad. against women who make use of medicine to render themselves thus. (L.) b2: [Hence,] أَرْضٌ سَمِينَةٌ (assumed tropical:) [Fat land; i. e.] land of good soil, with few stones, strong to foster plants or herbage: (M, L:) or land consisting of soil in which is no stone. (K.) b3: And كَلَامٌ سَمِينٌ (assumed tropical:) Chaste, eloquent, or excellent, language. (L in art. قصد.) b4: See also مَسْمُونٌ.

سُمَانَى [accord. to those who make the alif to be a sign of the fem. gender] or سُمَانًى [accord. to those who make that letter to be one of quasicoordination] A certain bird, (S, M, L, Msb, K,) well known; (Msb;) [the quail; tetrao coturnix: so called in the present day: and also called سَلْوَى:] used as a pl. and as a sing.; (M, L, K;) sometimes as a sing.: (M, L:) [or] the n. un. is سُمَانَاةٌ: (S, M, L, K:) pl. سُمَانَيَاتٌ: (S:) one should not say سُمَّانى, with teshdeed. (S, L.) سَمَّانٌ A seller of سَمْن. (S, M, L.) A2: Also Certain dyes [or pigments] with which one decorates, or embellishes. (M, L, K.) [See also سِمَّانٌ, in art. سم.]

A3: سَمَّانُ, the name of A certain plant, see in art. سم.

سَامِنٌ: see سَمِينٌ. b2: Also A possessor of سَمْن: (M, L, K:) like لَابِنٌ and تَامِرٌ as meaning “ a possessor of milk ” and “ of dates. ” (L.) أَسْمَانٌ Waist-wrappers; syn. أُزُرٌ [pl. of إِزَارٌ]: and old and worn-out garments or pieces of cloth: (L:) or old and worn-out أُزُر. (K.) مُسْمَنٌ: see its fem., with ة, voce سَمِينٌ.

مُسْمِنٌ; and its fem., with ة: see سَمِينٌ. b2: قَوْمٌ مُسْمِنُونَ A people, or party, whose cattle have become fat, or plump. (L.) طَعَامٌ مَسْمَنَةٌ لِلْجِسْمِ [Food that is a cause of fattening to the body]. (M, L, K: * in the CK [erroneously] مُسْمِنَةٌ.) [See also an ex. voce كِظَّةٌ.]

مُسَمَّنٌ: see its fem., with ة, voce سَمِينٌ.

مَسْمُونٌ Food made [or prepared] with سَمْن: (L:) or moistened, and stirred about, therewith: (S:) [and ↓ سَمِينٌ signifies the same; for] a rájiz says, لَحْمُ جَزُور" غَثَّةٍ سَمِينَةْ [And a capacious bowl came to us early in the morning, flesh of a slaughtered camel, lean, prepared with clarified butter]: i. e. فَبَاكَرَتْنَا جَفْنَةٌ بَطِينَةْ, from السَّمْنُ, not from السِّمَنُ. (S, L.)

بق

ى1 بَقِيَ aor. ـْ inf. n. بَقَآءٌ (JK, S, Msb, K) and بَاقِيَةٌ; (Msb; [but see this latter below;]) [and accord. to the CK, بَقًى and بَقْىٌ; but this is a mistake; وَبَقَى و بَقْيًا being there erroneously put for بَقَى بَقْيًا, explained by what here follows;] and بَقَى, [by some written بَقَا,] (JK, S, Msb, K,) aor. as above, (JK,) inf. n. بَقْىٌ, (K,) of the dial. of Belhárith Ibn-Kaab, (TA,) or of that of Teiyi, (JK, S, TA,) who in like manner say بَقَتْ instead of بَقَيَتْ, (S, TA,) and the like is done in other verbs of the same class, (S, Msb,) whether the kesreh and the ى be original, as in بَقِىَ and نَسِىَ and فَنِىَ, or accidental, as in the pass. verbs هُدِىَ and بُنِىَ; (Msb;) [He, or] it, namely, a thing, remained, continued, lasted, endured: and was, or became, permanent, or perpetual; or continued, lasted, or existed, incessantly, always, endlessly, or for ever: syn. دَامَ, and ثَبَتَ; (Msb;) contr. of فَنِىَ: (K:) بَقَآءٌ signifies a thing's remaining, continuing, lasting, or enduring, in its first state, to a period determined by the will of God, either with respect to its corporeal substance, as in the case of a heavenly orb, or with respect to its kind only, as in the case of the human and other animal races; and the continuing, lasting, or existing, for ever, either by self, as in the instance of God alone, or otherwise, and thus either with respect to the corporeal substance, as in the case of an inhabitant of Paradise, or with respect to kind only, as in the case of the fruits of the inhabitants of Paradise. (Er-Rághib, TA.) [Hence,] دَارُ البَقَآءِ [The abode of everlasting existence;] the world to come. (T in art. دور.) The verb is said of a thing; and in like manner of a man, as in بَقِىَ زَمَانًا طَوِيلًا, i. e. He lived [or continued in life] a long time. (S.) [You say also, بَقِىَ عَلَى

حَالِهِ He, or it, remained, or continued, in his, or its, state, or condition; i. e., as he, or it, was. And بَقِىَ عَلَى الشِّدَّةِ He endured, or bore up against, difficulty, distress, or adversity.] and بَقِى مِنَ الشَّىْءِ بَقِيَّةٌ [A remain, remainder, remnant, relic, or residue, of the thing remained.] (S.) And بَقِىَ مِنْهُ كَذَا Such a thing remained, over and above, and behind, thereof; as also ↓ تبقّى. (Msb.) A2: بَقَاهُ, with ى and with و for the last radical, (K,) first Pers\. بَقَيْتُهُ (Lh, S) and بَقَوْتُهُ, (Lh, TA,) aor. of the former بَقِىَ, (S,) inf. n. بَقْىٌ, [of the former verb,] (K,) He looked at him, or it: (Lh, S, K:) or [so in the K, but in the S “ and,”] he watched, or observed, him, or it: (S, K:) and بَقَيْتُهُ I looked, watched, or waited, for him, or it; (TA in art. بقو;) as also بَقَوْتُهُ; (K in that art.;) but the former is the more approved. (TA in that art.) [See also art. بقو.] You say also, فُلَانٌ يَبْقِى الشَّىْءَ بِبَصَرِهِ Such a one looks at the thing, and watches, or observes, it. (JK.) And it is said in a trad., بَقَيْنَا رَسُولَ اللّٰهِ We looked, watched, or waited, for the Apostle of God. (S.) 2 بَقَّىَ see 4, in two places.4 ابقاهُ (S, Msb, K) and ↓ بقّاهُ and ↓ تبقّاهُ (S, K) all signify the same, (S,) and ↓ استبقاهُ likewise, (K,) He made, or caused, [and he suffered,] him, or it, to remain, continue, last; to be, or become, permanent, or perpetual; to continue, last, or exist, incessantly, always, endlessly, or for ever; he continued it; he perpetuated it. (Msb, K *) You say, ابقاهُ اللّٰهُ [God preserved him, or prolonged his life; or may God preserve him, or prolong his life; or] God made him, or caused him, or may God make him, or cause him, to continue in life. (S.) And أَبْقَى أَصْلَ الشَّىْءِ وَجَعَلَ ثَمَرَهُ فِى سَبِيلِ اللّٰهِ He made the thing itself to remain unalienable, not to be inherited nor sold nor given away, and assigned the profit arising from it to be employed in the cause of God, or of religion. (TA in art. حبس.) and أَبْقَيْتُ مَا بَيْنَنَا I was sparing of marring, i. e., forbore from marring much, or exceedingly, that [state of union or amity] which subsisted between us. (K.) And نَعْلَيْكَ وَابْذُلْ قَدَمَيْكَ ↓ بَقِّ [Pre-serve thou, or spare thou, thy sandals, and use freely, or unsparingly, thy feet]: a prov. (Meyd. See Freytag's Arab. Prov. i. 149.) And ↓ تَبَقَّهْ وَتَوَقَّهْ Preserve thou the soul (النَّفْسَ ↓ اِسْتَبْقِ), expose it not to destruction, [meaning preserve thyself,] and guard against evils, or calamities: a trad.: the ه in each verb is that of pausation. (TA.) [And ابقى مِنَ الشَّىْءِ بَقِيَّةً He left, or reserved, of the thing, a remain, remainder, remnant, &c.:] and مِنَ الشَّىْءِ ↓ استبقى He left a portion of the thing; (S, K;) as also ↓ تبقّى; whence the prov., used to incite to liberality, ↓ لَا يَنْفَعُكَ مِنْ زَادٍ تَبَقٍّ Leaving a portion of travel-ling-provision will not profit thee. (JK.) [and ابقى الشَّىْءِ and ↓ استبقاهُ He reserved the thing for a future time or use &c.] And ↓ استبقاهُ as meaning [He spared him; he let him live;] he left him alive; (S, K;) [as also ابقاهُ; for] men say to their enemies when the latter have overcome, أَبْقُونَا وَ لَا تَسْتَأْصِلُونَا [Spare ye us, and destroy us not entirely]: (TA:) [or ابقاهُ, in a case of this kind,] and ابقى عَلَيْهِ and ↓ استبقاهُ signify He pardoned him, [and forbore to slay him,] when slaughter was his due: (TA:) and ↓ استبقاهُ signifies also He pardoned, or forgave, his fault, wrong action, or lapse into sin, and preserved his love, or affection. (JK, TA. *) and [hence,] أَبْقَيْتُ عَلَى فُلَانٍ signifies also I showed mercy to such a one [by sparing him, or letting him live, or by pardoning him, or otherwise]; had mercy on him; pitied, or compassionated, him; syn. أَرْعَيْتُ عَلَيْهِ and رَحِمْتُهُ. (S.) One says, لَا أَبْقَى اللّٰهُ عَلَيْكَ إِنْ أَبْقَيْتَ عَلَىَّ [May God not show mercy to thee if thou show mercy to me: a prov., said in derision to one who affects to show mercy when unable to take revenge]. (S, Meyd.) And لَا تُبْقِ إِلَّا عَلَى نَفْسِكَ [Show not mercy save to thyself: another prov., similar to the former]. (Meyd.) And it is said, in a trad., of the fire [of Hell], لَا تُبْقِى عَلَى مَنْ تَضَرَّعَ إِلَيْهَا, i. e. It will not pity [him who abases himself to it: or rather it will not spare &c.: and in like manner, لَا تُبْقِى وَلَا تَذَرُ, in the Kur lxxiv. 28, is generally understood as meaning It (namely, Hell,) will not spare, nor leave unburned]. (TA.) 5 تَبَقَّىَ see 1: A2: and see also 4, in four places.6 تَبَاقٍ The remaining together. (KL.) [You say, app., تَبَاقَوْا, and تَبَاقَيَا, They, and they two, remained together.]10 إِسْتَبْقَىَ see 4, in seven places. [See also a usage of this verb in art. حى, conj. 10, second sentence.]

لَقٍى بَقًى: see بَقَاقٌ.

بَقْيَةٌ: see بَقِيَّةٌ.

بَقْوَى: see بُقْيَا, in five places.

بُقوَى: see بُقْيَا, in two places.

بَقْيَا: see what next follows.

بُقْيَا (JK, S, Msb, K, &c.) and ↓ بَقْيَا (TA) and ↓ بَقْوَى (JK, S, Msb, K) and ↓ بُقْوَى (Th, K) and ↓ (JK, K,) the ↓ third and ↓ fourth with ى changed into و, like as و is changed into ى in دُنْيَا and عُلْيَا and قُصْيَا, (ISd, TA,) [substs. in the sense of إِبْقَآءٌ, inf. n. of 4, signifying The making, or causing, and suffering, to remain, continue, last, &c.; preservation of a person in life, and of a thing in being; and the sparing, letting live, or leaving alive;] substs. from أَبْقَاهُ: (Msb, K:) or [the showing mercy by sparing or letting live, or by pardoning, or otherwise; having mercy; pitying, or compassionating;] substs. from أَبْقَيْتُ عَلَى

فُلَانٍ. (S.) Thus one says of a pilgrim, that he put gum, or something glutinous, upon his head, and so caused his hair to become compacted, بُقْيَا عَلَيْهِ to preserve it in the state in which it was (expl. by إِبْقَآءً عليه), lest it should become shaggy, or dishevelled, &c. (L in art. لبد.) And one says, نَشَدْتُكَ اللّٰهَ وَالبُقْيَا and ↓ البَقْوَى [I conjure, or beg, or beseech, thee by God and by the preservation of thy life]. (JK.) And مَا لِى عَلَيْه رَعْوَى وَلَا

↓ بَقْوَى [I have no mercy nor pity to bestow upon him]. (JK. [There expl. by the words أَىْ أَرْعَيْتُ عَلَيْهِ وَأَبْقَيْتُ; but أَىْ is evidently a mistranscription for مِنْ, i. e. from.]) A poet (El-La'een ElMinkaree, TA) says, فَمَا بُقْيَا عَلَىَّ تَرَكْتُمَانِى

وَلٰكِنْ خِفْتُمَا صَرَدَ النِّبَالِ [And it was not to show mercy by sparing me that ye two left me; but ye feared the transpiercing of the arrows]. (S.) And another says, on his having refused to accept an offer of seven bloodwits, أُذَكَّرُ بِالبُقْيَا عَلَى مَنْ أَصَابَنِى

وَبُقْيَاىَ أَنِّى جَاهِدٌ غَيْرُ مُؤْتَلِى

i. e. Am I required [or exhorted or reminded] to show mercy to him who slew my relation, when the mercy that I show to him is that I am labouring to slay him, and not falling short, or being remiss: by بقياى is meant إِبْقَائِى عَلَيْهِ; though الإِبْقَآء is not الجَهْد: the meaning is, that this is done by me in lieu of that: البُقْيَا is a subst. from الإِبْقَآء, syn. therewith; and the و prefixed to it is a denotative of state. (Ham p. 119. [This verse is also cited in the TA, but with the substitution of ↓ بِالبَقْوَى and وَبَقْوَاى for the corresponding words above.] ↓ البَقِيَّةَ is said by men to their enemies when the latter have overcome; meaning [We ask, or beg, the being spared, or mercy, or quarter; a verb, whereby it is governed, being understood: or] أَبْقُونَا وَلَا تَسْتَأْصِلُونَا [spare ye us, and destroy us not entirely]. (TA.) بَقِيَّةٌ A remain, remainder, remaining portion, remnant, relic, residue, or the remains, or rest, of a thing; (KL, PS, &c.;) a subst. from بَقِىَ as signifying “ it remained over and above,” and “ it remained behind: ” pl. بَقَايَا and بَقِيَّاتٌ: (Msb:) ↓ بَاقِيَةٌ, also, [pl. بَوَاقٍ and بَاقِيَاتٌ,] has the same meaning as بَقِيَّةٌ; (TA;) [i. e., as explained above; and so has ↓ بَاقٍ, for شَىْءٍ بَاقٍ &c.] You say, بَقِىَ مِنَ الشَّىْءِ بَقِيَّةٌ [explained before: see 1]. (S.) [And هُمْ بَقِيَّةُ السَّيْفِ, and بَقَايَا السَّيْفِ, They are those who have been spared by the sword]. b2: [Hence,] فُلَانٌ مِنْ بَقِيَّةِ القَوْمِ Such a one is of the best of the people, or company of men: because a man reserves the most excellent of the things that he produces. (Bd in xi. 118.) And فُلَانٌ مِنْ بَقِيَّةِ أَهْلِهِ Such a one is of the most excellent of his people, or family. (Ham p. 78.) And فُلَانٌ بَقِيَّةُ القَوْمِ Such a one is the best of the people, or company of men: pl. بَقَايَا. (Kull p. 96.) b3: أُولُو بَقِيَّةٍ, in the Kur xi. 118, hence means Persons possessed of excellence: [see a phrase mentioned voce بَلَلٌ:] or possessing a relic of judgment and intelligence: (Bd:) or persons of religion and excellence: (Jel:) or persons of understanding (K, TA) and discrimination: (TA:) or persons of obedience: (TA:) or having the quality of preserving themselves (Az, Bd, K, *) from punishment, (Bd,) by their holding the approved religion: (Az, TA:) and this last explanation is confirmed by another reading, which is ↓ اولوا بَقْيَةٍ [possessing a quality of watching, or observing, and hence, of guarding, or preserving]; بَقْيَة being the inf. n. of un. of بَقَاهُ, aor. ـْ signifying “ he watched,” or “ observed,” &c., “ him,” or “ it. ” (Bd.) See also بُقَيَا, in two places. بَقِيَّةٌ is also a subst. from أَبْقَيْتُ مَا بَيْنَنَا [explained before: see 4: app. meaning Forbearance from marring much, or exceedingly, the state of unity, or of amity, subsisting between two persons, or parties: and such may be its meaning in the phrase above-mentioned (اولوا بقيّة)]. (K.) b4: بَقِيَّةُ اللّٰهِ, in the Kur xi. 87, [after the command, in the next preceding verse, to give full measure and weight,] means God's sustenance that remains for you after your giving full measure [and weight]: (Jel:) or that which God has preserved for you, of what is lawful, (Fr, Bd,) after [your] keeping aloof from that which he has forbidden you: (Bd:) or the good state, or condition, remaining for you: (Zj, K:) or the fear (مُرَاقَبَة) of God; accord. to some: (Fr, TA:) or the obedience of God, and (as Aboo-'Alee says, TA) the looking for his recompense: (K, TA:) or بَقِيَّةٌ and ↓ بَاقِيَةٌ signify any religious service whereby one seeks to obtain the recompense of God; and such is the meaning of the former in this instance. (Er-Rághib, TA.) b5: See also بَاقِيَةٌ.

بَاقٍ part. n. of بَقِىَ [in all its senses; Remaining, continuing, lasting, or enduring: and permanent, or perpetual; or continuing, lasting, or existing, incessantly, always, endlessly, or for ever: &c.: see 1]. (Er-Rághib, TA.) البَاقِى, a name of God, [as also, pleonastically, البَاقِى الأَبَدِىُّ, means The Everlasting, or] He whose existence will have no end. (TA.) See also بَقِيَّةٌ. b2: البَاقِى also signifies The حَاصِل [or net produce, or perhaps simply the produce,] of the [tax termed] خَرَاج, and the like. (Lth, JK, TA.) بَاقِيَةٌ: see بَقِيَّةٌ, first sentence. b2: البَاقِيَاتُ الصَّالِحَاتُ [in the Kur xviii. 44, and xix. 79,] means Any righteous, or good, work, (K, TA,) of which the recompense remains: (TA:) or acts of obedience, (Bd and Jel in xix. 79,) or good works, (Bd in xviii. 44,) of which the fruit remains for ever: (Bd in both those places, and Jel * in the former:) and, as included therein, [so Bd, but in the K “ or,”] the five prayers; (Bd, K;) and the performance of the pilgrimage; and the keeping the fast of Ramadán; (Bd in xviii. 44;) and [so Bd, but in the K “ or,”] the saying, سُبْحَانَ اللّٰهِ وَ الحَمْدُلِلّٰهِ وَ لَا إِلَّا اللّٰهُ وَ اللّٰهُ أَكْبَرُ; (Bd and Jel in xviii. 44, and K;) to which some add, وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللّٰهِ: (Jel ibid.:) or, accord. to Er-Rághib, the correct meaning is any religious service whereby one seeks to obtain the recompense of God: see also بَقِيَّةٌ, last explanation. (TA.) b3: بَاقِيَةٌ is sometimes put in the place of an inf. n.; (S, K;) or it is an inf. n.; (Msb;) syn. with بَقَآءٌ; (S, Msb, TA;) with which ↓ بَقِيَّةٌ, also, is syn. (TA in art. سرع.) So in the Kur [lxix. 8], فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ [And dost thou see them to have any continuance?]; (S, TA;) so says Fr: (TA:) or, as some say, the meaning is, بَقِيَّةٍ [i. e. a remnant]: (TA:) or جَمَاعَةٍ بَاقِيَةٍ [a company remaining]: (Er-Rághib, TA:) or نَفْسٍ بَاقِيَةٍ [a soul, or person, remaining]: (Bd, Jel:) or the ة is an intensive affix; (Jel;) [or a restrictive to unity;] i. e. one remaining; (Jel, TA;) and this is also allowable and good: one says, likewise, مَا بَقِيَتْ بَاقِيَةٌ وَ لَا وَ قَاهُمْ مِنَ اللّٰهِ وَاقِيَةٌ [One remaining remained not, nor did one preserver preserve them from God]. (TA.) أَبْقَى Longer continuing. (Bd and Jel in xx. 74, &c.) b2: هُوَ أَبْقَى الرَّجُلَيْنِ means أَكْثَرُ إِبْقَآءً عَلَى

قَوْمِهِ [He is the more merciful, or pitiful, or compassionate, of the two men, towards his people]. (TA.) نَاقَةٌ مُبْقِيَةٌ A she-camel [that retains some milk;] that does not exhaust her copious supply of milk. (JK.) b2: مُبْقِيَاتُ الخَيْلِ, (K,) or rather المُبْقِيَاتُ مِنَ الخَيْلِ, (TA,) The horses whose running continues after the running of other horses has ceased: (M, K:) or, that reserve somewhat of their running. (T, TA.) b3: And المُبْقِيَاتُ The places that retain some of the pools in which water has collected, and do not drink it up. (TA.)

عين

عَيِنَ(n. ac. عِيْنَة
عَيَن)
a. Had large, lustrous eyes.

عَيَّنَa. Determined, defined; distinguished; marked; designated;
specified, particularized; individualized, individuated.
b. [acc. & La], Marked out for, assigned, appointed, designed for.
c. Pierced, bored.
d. Budded, bloomed; formed eyes.
e. Poured water into (skin).
f. Sold on credit.
g. Reproved to his face.
h. Stirred up (war).

عَاْيَنَa. Saw, perceived, beheld; eyed, looked at.

أَعْيَنَa. see I (c)
تَعَيَّنَa. Looked at, eyed, scanned, surveyed
scrutinized.
b. Smote with the evil eye.
c. Was clear, evident, distinct; was defined, determined
specified.
d. ['Ala], Was special, peculiar to.
e. Was confounded.
f. [Fi] [ coll. ], Enlisted in (
the army ).
إِعْتَيَنَ
a. [La]
see I (d)b. Took the choice, the best of.

عَيْن (pl.
أَعْيُن
عُيُوْن أَعْيَاْن)
a. Eye; eyesight.
b. Hole, opening, aperture; mesh; link.
c. Look, glance; view; aspect, appearance, mien; form;
physiognomy.
d. Essence, substance; the best, the choice of.
e. Self.
f. Influence of the evil eye.
g. Lord, chief.
h. (pl.
أَعْيُن
عُيُوْن), Spring, course, well.
i. Property; cash, ready money; gold.
j. Usury.
k. Sun; rays of the sun.
l. Receptacle.
m. Spy, informer.
n. Certain, sure.
o. Knowledge.
P. Might.
q. Health; safety.
r. Thirst.
s. Second radical.
t. 'Ain (letter).
عَيْنِيَّة []
a. [ coll. ], Specimen, sample;
model.
عِيْنَة []
a. The best, the choice of.
b. Fine, goodly (garment).
c. Money paid in advance.

أَعْيَن [] (pl.
عِيْن)
a. Large-eyed.
b. Black.
c. Goodly, fine (sentence).
d. Receptacle.

مَعَان []
a. Place of seeing, beholding; place of alighting.

مَعِيْن []
a. Smitten.
b. Running (water).
عَائِن []
a. see 26b. Person, being.

عِيَان [] (pl.
عُيُن
أَعْيُنَة
16t)
a. Ploughshare.
b. Clear, evident, manifest, apparent.
c. see
N. Ac.
عَاْيَنَ
(عِيْن).
عِيَانِيّ []
a. Ocular.

عَيِّنa. Tearful.
b. Receptacle.

عَيُوْن [] (pl.
عِيْن
عُيُن)
a. Evil-eyed, malignant.

الاعْيَان []
a. [art.], Notables, leaders; aristocracy.
مَعْيُوْن [ N.
P.
a. I]
see 18
مُعَيَّن [ N. P.
a. II], Determinate, definite; individuated; fixed;
particularized; special, distinct, particular.
b. Figured with eyes (garment).
c. [ coll. ], Salary.
تَعْيِيْن [ N.
Ac.
a. II], Individuation, particularization
determination.
b. Appointment.

مُعَايِن [ N.
Ag.
a. III], Spectator, observer.

مُعَايَنَة [ N.
Ac.
عَاْيَنَ
(عِيْن)]
a. Beholding, viewing; view.
مُتَعَيِّن [ N.
Ag.
a. V]
see N. P.
عَيَّنَ
(a).
b. [ coll. ], Enlisted, enrolled.

مُعْتَانٍ [ N.
Ag.
a. VIII], Explorer.

عِيَانًا
a. Visibly, manifestly, publicly, openly.

بَيْع عِيْنَة
a. A sale on credit.

لَقِيْتُهُ عِيَانًا
a. I met him face to face.

عُيُوْن البَقَر
a. A species of grape.

عُيَيْنَة عُوَيْنَة
a. A small eye.
b. Eyelet.

عُوَيْنَات
a. [ coll. ], Spectacles;
eyeglasses.
رَأَيْتُهُ عَرْض عَيْن
a. I saw him nearly, obviously.

لَقِيتُهُ أَوَّل عَيْن
a. I met him the first thing.

عَلَى عَمْدِ عَيْن
a. Purposely, intentionally; earnestly.

هُو صَدِيْق عَيْن
a. He is a friend as long as he is in sight.

صَنَعَ ذَلِكَ عَلَى عَيْن
a. He did that with care.

عَلَى الرَّأْسِ والعَيْن
a. Willingly ! With pleasure!

هُوَ عَيْنُهُ
a. It is himself.

طَلَبَ أَثَرًا بَعْدَ عَيْن
a. He left the real for the unreal.

مَا بِالدَّارِ عَيْن
a. There is no one in the house.

عَيْنُ الثَّور
a. The bull's eye ( a star in Taurus ).

عَيْنُ البَقَر
a. Buphthalmum, oxeye.

عَيْنُ الهِرّ
a. Cat's-eye (stone).
عَيْنُ الشَّمْس
a. Sun-flower.

عين

1 عَيْنٌ [app. as inf. n. of عَانَ, agreeably with analogy, (like as أَذْنٌ is of أَذَنَ, and أَنْفٌ of أَنَفَ, &c.,) aor. ـِ signifies The hitting, or hurting, [another] in the eye. (K.) b2: And The smiting with the [evil] eye: (K:) which is said in a trad. to be a reality. (TA.) You say, عِنْتُ الرَّجُلَ I smote the man with my [evil] eye. (S.) and إِنَّكَ لَجَمِيلٌ وَلَا أَعِنْكَ, meaning [Verily thou art beautiful,] and may I not smite thee with the [evil] eye; and ولا أَعِينُكَ, meaning and I will not smite thee &c. (Lh, TA.) And المَالَ ↓ تعيّن He (a man) smote the مال [i. e. cattle, or camels, &c.,] with an [evil] eye: (S:) or الأِبِلَ ↓ تعيّن, and ↓ اعتانها, and ↓ اعانها, he raised his eyes towards the camels, looking at them, and expanded his hand over his eyebrow like as does he who shades his eyes from the sun, (K, TA,) to smite them with an [evil] eye, (K, * TA,) and he so smote them. (TA) b3: عَانَ عَلَيْنَا, (S, TA,) aor. ـِ (S,) inf. n. عَيَانَةٌ; (S, TA; [in one of my copies of the S, عِيَانَة;]) and لَنَا ↓ اعتان; both signify He was, or became, a spy, or scout, for us. (S, TA.) [Golius mentions also ↓ عاين, construed with ل, in this sense, as from the S; in which I do not find it.] And one says, لَنَا مَنْزِلًا ↓ اِذْهَبْ فَاعْتَنْ, Go thou, and look for, or seek, a place of alighting for us: (S:) and Lh says the like, making the verb trans. (TA.) And ↓ بَعَتْنَا عَيْنًا يَعْتَانُنَا, and يَعْتَانُ لَنَا; (K, TA;) and يَعِينُنَا, (K, TA, but omitted in the CK,) and يَعِينُ لَنَا, (El-Hejeree, TA,) inf. n. عَيَانَةٌ, (K, TA,) with fet-h, (TA) [in the CK عِيَانَة;]) i. e. [We sent a spy, or scout, to bring us information. (K, TA.) [See also مُعْتَانٌ.] b4: عان الدَّمْعُ, and المَآءُ, (S,) inf. n. عَيَنَانٌ (S, K) and عَيْنٌ, (K, TA,) The tears, and (tropical:) the water, flowed. (S, K. *) And عَانتِ البِئْرُ, inf n.

عَيْنٌ, The well had in it much water. (TA.) b5: And حَفَرْتُ حَتَّى عِنْتُ (assumed tropical:) I dug until I reached the springs, or sources: (S, TA:) and in like manner one says, المَآءَ ↓ أَعْيَنْتُ [I reached the water]: (S:) or, accord, to the T, one say, حَفَرَ

↓ الحَافِرُ فَأَعْيَنَ and ↓ أَعَانَ. meaning [The digger dug,] and reached the springs, or sources. (TA.) A2: عَيِنَ, (K,) inf. n. عَيَنٌ, (S, * K, [not, as in the CK, with the ى quiescent.]) and عِيْنَةٌ, (Lh, * K.) [He was wide in the eye: or large and wide therein: (see أَعْيَنُ:) or ] he was large in the black of the eye, with width [of the eye itself]. (K.) 2 عيّن اللّْؤْلُؤَةَ (assumed tropical:) He bored, perforated, or pierced, the pearl; (S, K, TA;) as though he made to it an eye. (TA.) b2: عيّن القِرْبَةَ He poured water into the skin in order that the stitchholes might become closed (S, K, TA) by swelling, (S,) it being new: and سَرَّبَهَا [q. v.] signifies the same, as mentioned by As, (TA.) A2: تَعْيِينُ الشَّئِ signifies (assumed tropical:) The individuating of a thing, or particularizing it; i. e. the distinguishing it from the generality, or aggregate. (S, Msb, TA) عيّنهُ means (assumed tropical:) He individuated it, &c.: and he particularized, or specified, it by words; mentioned it particularly, or specially. And عيّن لَه كَذَا (assumed tropical:) He appointed, or prescribed, for him, or he assigned to him, particularly, such a thing: and عيّن عَلَيْهِ كَذَا He appointed against him, or imposed upon him, particularly, such a thing]. Yousay, عَيَّنْتُ المَالَ لِزَيْدٍ (assumed tropical:) I assigned the property particularly, or specially, to Zeyd. (Msb.) and أَتَيْتُ فُلَانًا فَمَا عَيَّنَ لِى بِشَئٍْ and مَا عَيَّنَنِىبِشَئٍْ

i. e. (assumed tropical:) [I came to such a one,] and he did not give me anything: (Lh, TA:) or, as some say, he did not direct me to anything. (TA.) And عَيَّنَ عَلَى السَّارِقِ (assumed tropical:) He distinguished, or singled out, the thief from among the suspected persons: or, as some say, he manifested against the thief his theft. (TA.) And عَيَّنْتُ النِّيَّةَ فِى الصَّوْمِ (assumed tropical:) I purposed the performance of a particular fast. (Msb.) b2: عيّن فُلَانًا He told such a one to his face of his vices, or faults, or the like. (I. h, S, K.) A3: عيّن الحَرْبَ بَيْنَنَا i. q. أَدَارَهَا [He, or it, stirred war, or conflict, or the war or conflicet, between us, or among us]: so in the K in the L, ادرها [perhaps for أَدَرَّهَا, but more probably, I think, for أَدَارَهَا]. (TA.) A4: عيّن الشَّجَرُ The trees became beautiful and bright, and blossomed. (K. TA.) A5: عيّن الرَّجُلُ The man took [or bought] بِالعِينَةِ i. e. السَّلَفِ [meaning for payment in advance, accord. to all the explanations that I find of السَّلَف as used in buying and selling; but accord to the TK, upon credit, i. e. for payment at a future period, agreeably with an explanation of (??_ in the A and (??) (??) thin by reason of oldness: (TA:) [or it became lacerated, or worn in holes; as is shown by what here follows.] One says also, تَعَيَّنَتْ أَخْفَافُ الأِبِلِ, meaning (assumed tropical:) The feet of the camels became lacerated [in the soles], or worn in holes, or blistered; like the water-skin of which one says تعيّن. (IAar, TA.) A6: تعيّن also signifies (assumed tropical:) It was, or became, clear, or distinct. (KL.) b2: And (assumed tropical:) It was or became, individuated, or particularized; i. e., distinguished from the generality, or aggregate. (KL,) [Thus signifying, it is quasi-pass. of عَيَّنَهُ. Hence it means (assumed tropical:) It had, or assumed, the quality of individuality. And (assumed tropical:) It was, or became, particularized. or specified, by words; mentioned particularly, or specially. And تعيّن لَهُ It was appointed, or prescribed, for him, or was assigned to him, particularly or peculiarly. And تعيّن عَلَيْهِ (assumed tropical:) It was appointed against him, upon him, particularly. And hence.] one says, تعيّن عَلَيْهِ الشَّئْ, meaning لَزِمَهُ بِعَيْنِهِ, [i. e. : The thing was, or became, incumbent, or obligatory, on him in particular] (S, K.

A7: See also the next paragraph.8 إِعْتَيَنَ see 1, in tour places.

A2: اعتان الشَّئْ (assumed tropical:) He took the عَيْن of the thing, (S,) the (??) thereof. (S, TA.) [See also 8 in art. عون]) A3: And He bought the thing upon credit, for payment at a future (??) (S, Msb, (??) signifies he took (??) future time; (Mgh: [in which is expl. by the words أَخَذَ بِالعِينةِ, and in which عِينَة in a sale is expl. as meaning نَسِيْئَة;]) and so ↓ تعيّن; (KL;) [but Mtr says,] the saying تَعَيّنْ عَلَىّٰ حَرِيرًا as meaning اشْتَرِهْ بِبَيْعِ العِينَةِ I have not found. (Mgh,) [See also عيّن الرَّجُلُ expl. as meaning “ The man took بِالعينَةِ. ”]

عَيْنٌ is a homonym, applying to various things (Msb:) in the K. forty-seven (??) assigned to it; but it is said by MF that its meanings exceed a hundred; those occurring in the Kur-án are seventeen. (TA.,) By that which is app. its primary application, and which is by many affirmed to (??) (TA,) العَيْنُ signifies The eye: the organ of sight: (S, Mgh, Msb, K, TA [in the S expl. by حَاسَّةُ الرُّؤْيَةِ, evidently used in this sense; in the Mgh, by المُبْصِرَةُ; in the Msb and K, by البَاصِرَةُ; and in a mater place in the K. by حَاسَّةُ الرُّؤْيَة, app. as meaning the sense of sight;]) also denoted [emphatically] by the term الجَارِحَةُ [i. e. the organ]; (TA;) it is that with which the looker sees: (ISk, TA;) and is of a human being and of any other animal: (TA;) (??) is of the fem. gender; (S, K:) and the pl. [of mult.] as عُيُونٌ, (S, Mgh, Msb, K,) also pronounced عُيونٌ, (K, [in which وَتُكْسَرُ, immediately following عُيُونٌ, has been erroneously supposed by Golius and Freytag to relate to the sing.,]) and [of pause أَعْيَانٌ and أَعْيُنٌ, (S, Mgh, Msb, K,) which last is asserted by Lh to be sometimes a pl. of mult., as it is in the Kur vii. [178 and] 194; (TA.) and pl. pl. أَعْيُنَاتٌ: (K:) the dim. is ↓ عُيَيْنَةٌ, (S.) Hence the saying in a trad. of 'Alee, قَاسَ عَيْنًا بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا [He measured the reach of an eye by means of an egg upon which he made lines]. (Mgh.) And [hence also] one says, بِعَيْنٍ

مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee]: it is said to one whom you send, and require to be quick; and means (assumed tropical:) pause not for anything, for it is as though I were looking at thee. (TA. [See also art. رأى.]) And لَقِيتُهُ عَيْنَ عُنَّةٍ [I met him so that] I saw him with [or before] my eye, he not seeing me. (S, TA.) [And رَأَيْتُهُ عَيْنَ عُنَّةٍ or عُنَّةَ, which see in art. عن. And أَعْطَيْتُهُ عَيْنَ عُنَّةَ and عُنَّة, which also see in art. عن.] and رَأَيْتُهُ عَرْضَ عَيْنٍ I saw him, or it, obviously; nearly. (TA, voce عَرْضٌ, q. v.) And هَا هُوَ عَرْضُ عَيْنٍ [or عَرْضَ عَيْنٍ?] i. e. [Lo, he, or it, is] near [before thee]: and in like manner, هُوَ مِنِّى عَيْنُ عُنَّةٍ [or عَيْنَ عُنَّةٍ? i. e. He is near before me]. (K.) and لَقِيتُهُ أَوَّلَ عَيْنٍ, (S, K,) and أَوَّلَ ذِى عَيْنٍ and ↓ عَائِنَةٍ, (TA,) I met him, or it, the first thing: (S, K, TA:) and before every [other] thing; as also ↓ أَوَّلَ عَائِنَةٍ and أَدْنَى عَائِنَةٍ: (S:) or this last means the nearest thing perceived by the eye. (TA.) And فَعَلْتُ ذَاكَ عَمْدَ عَيْنٍ and عَمْدًا عَلَى

عَيْنٍ (assumed tropical:) I did that purposely, with seriousness, or earnestness, and certainty: (S:) or صَنَعَ ذٰلِكَ عَلَى

عَيْنٍ and عَلَى عَيْنَيْنِ, (K, TA,) and عَمْدَ عَيْنٍ and عَمْدَ عَيْنَيْنِ, (K,) or عَلَى عَمْدِ عَيْنٍ and عَلَى عَمْدِ عَيْنَيْنِ, (TA,) (assumed tropical:) He did that purposely, (Lh, K, TA,) with seriousness, or earnestness, and certainty. (K.) And هُوَ عَبْدُ عَيْنٍ (tropical:) He is like the slave to thee as long as thou seest him, (S, K, * TA,) but not when thou art absent; and so هُوَ عَبْدُ العَيْنِ: (S:) or he is a man who pretends, or feigns, to thee, his doing that which he does not perform: (TA:) and (K, TA) in this sense, (TA,) one says also, هُوَ صَدِيقُ عَيْنٍ i. e. (assumed tropical:) [He is a friend, or a true friend,] as long as thou seest him: (K, TA:) and هُوَ أَخُو عَيْنٍ (assumed tropical:) He is one who acts as a friend hypocritically with thee. (TA.) أَنْتَ عَلَى عَيْنِى is said in relation to honouring and protecting: (S, K, TA:) [accordingly I would render it (tropical:) Thou art entitled to be honoured and protected by me above my eye: for the eye is esteemed the most excellent of the organs, (as is said in this art. in the TA,) and it is that which most needs protection:] أَنْتَ عَلَى رَأْسِى is said in relation to honouring only. (TA.) And the Arabs say, عَلَى

عَيْنِى قَصَدْتُ زَيْدًا, meaning thereby the regarding with solicitude mixed with fear [so that I would render it (assumed tropical:) As one to be regarded with solicitude mixed with fear above my eye I made Zeyd the object to which my mind was directed]. (TA.) [See another ex. of عَلَى عَيْنِى (in which it cannot be rendered as above) in a later part of this paragraph.] نَعِمَ اللّٰهُ بِكَ عَيْنًا [in the CK نَعَّمَ, which is wrong,] means the same as أَنْعَمَهَا. (K. [See both in art. نعم.]) قُرَّةُ العَيْنِ [signifying مَا قَرَّتْ بِهِ العَيْنُ, as expl. in the M and K in art. قر, i. e. That by which, or in consequence of which, the eye becomes cool, or refrigerated, or refreshed, &c.,] is a phrase used as meaning (assumed tropical:) A man's child or offspring. (TA.) فَقَأَ عَيْنَهُ [properly signifying He put out his eye, or blinded it, &c.,] means [sometimes] (tropical:) he struck him; or struck him vehemently with a broad thing, or with anything; or slapped him with his hand: (صَكَّهُ:) or he was rough, rude, or ungentle, to him in speech. (TA.) اَلَّذِى فِيهِ عَيْنَاكَ means Thy head. (TA. [There mentioned preceded by لاتحرمَن: thus dubiously, and perhaps incorrectly, written. What is means, or should be, I know not.]) b2: عَيْنُ الثَّوْرِ (assumed tropical:) (The eye of the Bull;] the great red star [a] that is upon the southern eye of Taurus, and also [more commonly] called الدَّبَرَانُ. (Kzw, Descr. of Taurus.) [and عَيْنُ الرَّامِى (assumed tropical:) The eye of Sagittarius; app. the two stars v, on the eye thereof.] b3: عَيْنُ البَقَرِ (assumed tropical:) [The buphthalmum, or ox-eye;] the [plant called] بَهَار [q. v.]. (S in art. بهر.) And عُيُونُ البَقَرِ (tropical:) A sort of grapes, (S, K, TA,) black, (K, TA,) but not intensely so, large in the berries, (TA,) and round, (K, TA,) which are converted into raisins, and are not very sweet: so says AHn: thus called as being likened to the eyes of the animals termed بَقَر: (TA:) they are found in Syria: (S:) or said by some to be peculiar to Syria. (TA.) and Certain black إِجَّاص [or plums]: (K, TA:) thus called for the same reason. (TA.) b4: عَيْنُ الهِرِّ (assumed tropical:) [Cat's-eye;] a certain stone, well known, of no utility. (TA.) A2: [فَتَحَ هَيْنَ النَّارِ means (assumed tropical:) He made an opening in the live coals of the fire, that had become compacted; in order that it might burn up well. (See 1 in art. سخو and سخى.)] b2: and عَيْنٌ signifies also (assumed tropical:) The عَيْن [i. e. eye] of the needle: such as is narrow is termed عَيْنُ صَفِيَّة [in which the latter word is app. a proper name, and, as such and of the fem. gender, imperfectly decl., i. e., in this case, written صَفِيَّةَ]. (TA.) b3: Also, as being likened to the organ [of sight] in form, or appearance, (tropical:) A [small round hole or] place of perforation in a [leathern water-bag such as is called] مَزَادَة. (TA.) And (tropical:) Thin circles, or rings, or round places, in a skin, (S, K, TA,) which are a fault therein, (S, TA,) like أَعْيُن [or eyes; or one of such thin circles &c.]; being likened to the organ [of sight] in form. (TA.) [See 10.] And (K) (tropical:) A fault, or defect, (K, TA,) of this description, in a skin. (TA.) b4: And (tropical:) The small hollow or cavity of the knee; (S, K; in [some of] the copies of the latter of which, الرَّكِيَّة is erroneously put for الرُّكْبَة; TA;) likened to the socket of the eye: (TA:) each knee has عَيْنَانِ [i. e. two small hollows or cavities, the articular depressions for the condyles of the femur], in the fore part thereof, at [the joint of] the سَاق. (S, TA.) b5: And (tropical:) The piece of skin [or small leathern receptacle] in which are put the بُنْدُق [or bullets] (K, TA) that are shot from the قَوْس [app. meaning the large kind of cross-bow, called balista, or ballista]: (K, * TA:) likened to the organ [of sight] in form. (TA.) b6: [In the B, accord. to the TA, it is also expl. as meaning the سنام: but this, I think, is most probably a mistranscription for سَام (q. v.) as signifying (assumed tropical:) The hollow, or cavity, in the ground, thus called, in which water remains, or stagnates, and collects.] And (tropical:) The place [or aperture] whence the water of a قَنَاة [i. e. pipe, or the like,] pours forth: (K, TA:) as being likened to the organ [of sight] because of the water that is in it. (TA.) And, (K, TA,) for the same reason, (TA,) (tropical:) The place whence issues the water of a well. (TA.) And, (S, Msb, K, &c.,) for the same reason, as is said by Er-Rághib, (TA,) (tropical:) The عَيْن, (S, Msb,) or source, or spring, (K, TA,) of water, (S, Msb, K, TA,) that wells forth from the earth, or ground, and runs: (TA:) [and accord. to the Msb, it app. signifies a running spring:] of the fem. gender: (TA:) pl. عُيُونٌ and أَعْيُنٌ, (Msb, K,) and accord. to ISk, sometimes the Arabs said, as a pl. thereof, أَعْيَانٌ, but this is rare. (Msb.) Hence a saying, in a trad., cited and expl. voce سَاهِرٌ. (TA.) Also (assumed tropical:) Abundance of water of a well. (TA.) And A drop of water. (TA.) عَيْنُ المَآءِ, [originally signifying “ the source of water,”] accord. to Th, means (assumed tropical:) Life for men; thus in the following verse: أُولَائِكَ عَيْنُ المَآءِ فِيهِمْ وَعِنْدَهُمْ مِنَ الخِيفَةِ المَنْجَاةُ وَالمُتَحَوَّلُ (assumed tropical:) [Those, life for men is among them; and with them are the means of safety, and the place of removal, from fear]: accord. to the A, عَيْنُ المَآءِ فِيهِمْ means good, or means of attaining good, and provision of corn, or abundance of the produce of the earth, are among them. (TA.) b7: Also (assumed tropical:) The عَيْن [meaning eye, or bud, (thus called in the present day,)] of a tree. (Es-Subkee, TA.) b8: [and (tropical:) Sprouting herbage; as being likened to the eye or eyes:] one says, نَظَرَتِ البِلَادُ بِعَيْنٍ or بِعَيْنَيْنِ [lit. (tropical:) The lands looked with an eye or with two eyes], meaning, had their herbage come forth: (K:) or it is said when their herbage comes forth: or, as in the A, when that which cattle depasture comes forth without [as yet] becoming firm [in the ground, or firmly rooted]: taken from the saying of the Arabs, إِذَا سَقَطَتِ الجَبْهَةُ نَظَرَتِ الأَرْضُ بِإِحْدَى عَيْنَيْهَا فَإِذَا سَقَطَتِ الصَّرْفَةُ نَظَرَتْ بِهِمَا جَمِيعًا (assumed tropical:) [lit. When El-Jebheh (the 10th Mansion of the Moon) sets aurorally (i. e. about the 11th of Feb., O. S.), the land looks with one of its eyes; the, when Es-Sarfeh (the 12th Mansion) sets aurorally (about the 9th of March), it looks with both of them]. (TA. [See also art. نظر.]) A3: عَيْنٌ also, (S, Msb, K, &c.,) as being likened to the organ of sight, (TA,) signifies (tropical:) A spy; and ↓ ذُو العُيَيْنَتَيْنِ [in the CK ذُو العَيْنَتَيْنِ], in like manner, signifies the spy, (S, K, TA,) and ↓ ذُو العُوَيْنَتَيْنِ likewise, and ذُو العَيْنَيْنِ: (TA:) he who looks for a people, or party: (M, TA:) the watcher, or observer; (S, * K, * TA;) or the scout: (S, * Msb, K, * TA:) masc. and fem.: (M, TA:) accord. to the opinion of ISd, made by some to accord with a part [i. e. the eye], and therefore fem.; and by some, to accord with the whole [person], and therefore masc.: (TA:) pl. عُيُونٌ and أَعْيُنٌ, and, accord. to ISk, sometimes أَعْيَانٌ. (Msb.) b2: And i. q. مُكَاشِفٌ [app. as meaning (assumed tropical:) A discoverer, or revealer, of tidings &c.]. (Es-Subkee, TA.) A4: [And (assumed tropical:) An eye as meaning a look, i. e. an act of looking: and hence, a stroke of an evil eye: or, simply, an evil eye: a meaning of frequent occurrence.] أَصَابَتْ فُلَانًا عَيْنٌ (assumed tropical:) [An evil eye smote such a one] is said of a person when an enemy or an envier has looked at him and produced such an effect upon him that he has fallen sick in consequence thereof (TA.) [عَيْنُ الكَمَالِ is applied to an eye believed to have the power of killing by its glance: see an ex. voce فَقَأَ.] b2: And (assumed tropical:) Sight with the eye [or before the eyes; or ocular view]: thus in the saying, لَا أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ (assumed tropical:) [I will not seek a trace, or vestige, (or, as we rather say in English, a shadow,) after an ocular view]: (S, TA:) or the meaning is, after suffering a reality, or substance, to escape me: (Har pp. 120 and 174: [this latter rendering being agreeable with explanations of عَيْنٌ which will be found in a later part of this paragraph:]) i. e. I will not leave the thing when I see it ocularly, and seek the trace or vestige, thereof, after its [the thing's] disappearing from me: and the origin of it was the fact that a man saw the slayer of his brother, and when he desired to slay him, he [the latter] said, “ I will ransom myself with a hundred she-camels; ” whereupon he [the other] said, لَسْتُ

أَطْلُبُ أَثَرًا بَعْدَ عَيْنٍ; and slew him: (TA:) it is a prov., thus, or, as some relate it, لَا تَطْلُبْ. (Har p. 120.) b3: And (assumed tropical:) Look, or view. (K, TA.) It is said in the Kur [xx. 40], وَالتُصْنَعَ عَلَى عَيْنِى, (S, TA,) and it has been expl. as there having this meaning [i. e. (assumed tropical:) And this I did that thou mightest be reared and nourished in my view], as in the B; or, as Th says, that thou mightest be reared where I should see thee: (TA:) or the meaning is, (assumed tropical:) in my watch, or guard, (Bd, * Jel,) and my keeping, or protection. (Jel. [It is implied by the context in the S, that عَلَى عَيْنِى is said in this instance in relation to honouring and protecting, as it is in a phrase mentioned in the first quarter of this paragraph; but my rendering of it there is obviously inapplicable here. See also 1 in art. صنع.]) And in like manner it has been expl. as used in the Kur [xi. 39], وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا (assumed tropical:) [And make thou the ark in our view]. (TA.) [In like manner, also,] فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ, in the Kur [xxi. 62], means عَلَى مَنْظَرِهِمْ (assumed tropical:) [i. e. Then bring ye him in the view of the people; منظر being here evidently an inf. n.]; (B, TA:) or [bring ye him] openly, or conspicuously. (Jel.) A5: And (assumed tropical:) The مَنْظَر [as meaning aspect, or outward appearance], (S, K,) and شَاهِد [meaning the same as being an evidence of the intrinsic qualities], (S,) of a man. (S, K.) So in the saying of El-Hajjáj to El-Hasan [ElBasree, when he (the former) had asked مَا أَمَدُكَ

“ What was the time of thy birth? ” and the latter had answered (see أَمَدٌ)], لَعَيْنُكَ أَكْبَرُ مِنْ أَمَدِكَ (assumed tropical:) [Verily thy aspect is greater than thy age], أَمَدِكَ meaning سِنِّكَ. (S.) And it is said in a prov., إِنَّ الجَوَادَ عَيْنُهُ فُرَارُهُ (assumed tropical:) [Verily the fleet and excellent horse, his aspect is (equivalent to) the examination of his teeth]: (S, TA: [accord. to the latter, عَيْنُهُ meaning شَاهِدُهُ:]) i. e. his external appearance renders it needless for thee to try him and to examine his teeth. (S and K in art. فر, q. v.) A6: Also, [by a synecdoche, as when it means “ a spy,”] (assumed tropical:) A human being: (K:) and any one: (S, K:) [in which sense, as when it means “ a spy,” it may be masc. or fem.:] and human beings: (S:) or a company [of people]; (K;) as also ↓ عَيَنٌ: (S, K:) and the people of a house or dwelling: (K:) and so ↓ عَيَنٌ; (S, K;) and the people of a town or country; as also ↓ عَيَنٌ. (K.) One says, مَا بِهَا عَيْنٌ (assumed tropical:) There is not in it any one; (S, K, TA;) [i. e. بِالدَّارِ in the house, or dwelling;] as also ↓ عَيَنٌ, (TA,) and ↓ عَائِنٌ, (S, TA,) and ↓ عَائِنَةٌ: (TA:) and مَا بِهَا عَيْنٌ تَطْرِفُ [virtually meaning the same, but fit. There is not in it an eye twinkling]. (TA.) And ↓ مَا رَأَيْتُ ثَمَّ عَائِنَةً i. e. (assumed tropical:) [I was not there] a human being. (TA.) And بَلَدٌ قَلِيلُ العَيْنِ (assumed tropical:) [A town, or country,] having few human beings, (S.) or few people. (TA.) A7: and (assumed tropical:) A lord, chief, or chief personage: (K, TA:) in [some of] the copies of the K, السدّ or الشدّ is erroneously put for السَّيِّدُ: (TA:) the great, or great and noble, person of a people or party: (K, TA:) and the head, chief, or commander, of an army: (TA:) the pl. is أَعْيَانٌ: (TA:) which signifies [lords, chiefs, or chief personages: &c.: and] the eminent, or high-born, or noble, individuals (S, Mgh, Msb, TA) of a people, or party, (S, Mgh,) or of men; (Msb;) and the most excellent persons. (TA.) b2: Hence, (Mgh, Msb,) as pl. of عَيْنٌ, (K,) أَعْيَانٌ signifies also ا Brothers from the same father and mother: (S, Mgh, Msb, K:) this brotherhood is termed ↓ مُعَايَنَةٌ: (S, K:) and أَوْلَادُ الأَعْيَانِ means the sons of the same father and mother. (Msb in art. عل. [See عَلَّةٌ.]) b3: Also. the sing., (assumed tropical:) The choice, or best, (S, Mgh, Msb, K,) of a thing, (S, K,) or of goods, or household-goods, or furniture and utensils, (Mgh, Msb, TA,) and of camels, or cattle, or other property, (TA,) and so ↓ عِينَةٌ, (S, K, TA,) of which the pl. is عِيَنٌ, (TA,) like عِيمَةٌ: (S:) ↓ عِينَةُ الخَيْلِ signifies (assumed tropical:) the fleet and excellent of horses. (Lh, TA.) And (assumed tropical:) Highly prized, in much request, or excellent. (TA.) And, as applied to a deenár, (assumed tropical:) Outweighing, so that the balance inclines with it. (TA.) b4: And (assumed tropical:) i. q. مَالٌ, (K, TA,) [i. e. Property, or such as consists of camels or cattle,] when of a choice. or of the best, sort. (TA.) A8: and (assumed tropical:) Such as is ready, or at hand, (K, TA,) present, (TA,) or within one's power, or reach, (S, TA,) of property. (S, K, TA.) And (assumed tropical:) Anything present, or ready, (K, TA,) found before one. (TA.) You say, بِعْتُهُ عَيْنًا بِعَيْنٍ (assumed tropical:) I sold it ready merchandise for ready money. (Msb.) b2: [Hence,] (assumed tropical:) Ready money; cash: or simply money: syn. نَقْدٌ: (T, Mgh, Msb, TA:) not عَرْضٌ [q. v.]: (Mgh:) and sometimes, دَرَاهِمُ. (Msb.) So in the saying عَيْنٌ غَيْرُ دَيْنِ (assumed tropical:) [Ready money, not debt]. (TA.) And [hence also] one says, اِشْتَرَيْتَ بِالدَّيْنِ أَوْ بِالعَيْنِ (assumed tropical:) [Didst thou buy on credit or with ready money?]. (Msb.) b3: And ا A present gift. (Mgh, TA.) So in the saying (Mgh, TA) of a rájiz (TA) satirizing a man, (Mgh,) وَعَيْنُهُ كَالكَالِئِ الضِّمَارِ [And his present gift is a thing not hoped for, like the unseen debt of which the payment is deferred by the creditor:] meaning, his present gift is like the absent that is not hoped for. (Mgh, TA.) [And hence, app.,] أَصَابَتْهُ عَيْنٌ مِنْ عُيُونِ اللّٰهِ, occurring in a trad., means, خَاصَّةٌ مِنْ خَوَاصِّ اللّٰهِ [i. e. (assumed tropical:) A particular, or special, gift of God betided him]. (TA.) b4: Also (assumed tropical:) A deenár: (S, K:) or deenárs; (Az, TA;) [i. e.] coined gold; (Mgh, Msb; *) different from وَرِقٌ [which signifies “ coined silver or “ dirhems ”]. (Mgh.) They said, عَلَيْهِ مِائَةٌ عَيْنًا (assumed tropical:) [On him is incumbent the payment of a hundred deenars]: but properly one should say عَيْنٌ, because it is identical with what precedes it (Sb, TA.) b5: And The half of a dánik [app. deducted] from seven deenars: (K, TA:) mentioned by Az. (TA.) b6: And (tropical:) Gold, (K, TA,) in a general sense; as being likened to the organ [of sight], in that the former is the most excellent of the metals, like as the latter is the most excellence of the organs. (TA.) A9: And (tropical:) The sun itself; (A, K, TA;) as being likened to the organ [of sight], because the former is the most noble of the stars, like as the latter is the most noble of the organs. (TA:) or (K, TA) the عَيْن of the sun; (S, Msb, TA;) i. e. the شُعَاع thereof; (K, TA,) [meaning its rays, or beams,] upon which the eye will act remain fixed: (TA:) or [more commonly] the عَيْن means the قُرْص [q. v., that is disk] of the sun. (KL.) [Using it in the first of these senses.] one says, طَلَعَتِ العَيْنُ (tropical:) [The sun rose], and غَابَتِ العَيْنُ [The sun set]. (Lh, TA.) A10: And (assumed tropical:) A thing's نَفْس [i. e. its self]; (S, Mgh, Msb, K, TA;) and its ذَات [which means the same]; (K, TA:) and its شَخْص, which means nearly, or rather exactly, the same as its ذات; (TA;) [and likewise a man's person, as does also ↓ عِيَانٌ, (see exs. in Har pp. 20 and 45,) and the material substance of a thing;] and its أَصْل [as meaning its essence, or constituent substance]: (TA:) pl. أَعْيَانٌ, (Mgh, Msb, TA,) not أَعْيُنٌ nor عُيُونٌ. (Mgh, TA.) One says, هُوَ هُوَ عَيْنًا and هُوَ هُوَ بِعَيْنِهِ (assumed tropical:) (It is it itself, or he is he himself]: (S, TA:) بِ when prefixed to عَيْن, [thus] used as a corroborative, being redundant. (Mughnee in art. بِ.) and لَا آخُذُ إِلَّا دِرْهَمِى بِعَيْنِهِ (assumed tropical:) [I will not take aught save my dirhem itself]. (S.) And أَخَذْتُ مَالِى

بِعَيْنِهِ (assumed tropical:) I took my property itself. (Msb.) and هذِهِ أَعْيَانُ دَرَاهِمِكَ (Lh, TA) and دَرَاهِمُكَ بِأَعْيَانِهَا (Lh, Mgh, * Msb, TA) (assumed tropical:) These are thy dirhems themselves]. And هُمْ إِخْوَتُكَ بِأَعْيَانِهِمْ (assumed tropical:) [They are thy brothers themselves]. (Msb.) And عَيْنُ الرِّبَا occurs in a trad. as meaning (assumed tropical:) Usury itself. (TA.) [مَوْضِعٌ بِعَيْنِهِ, a phrase very frequently occurring in the L and TA &c., means (assumed tropical:) A certain, or particular, place: and in a similar manner بِعَيْنِهِ is used after the mention of a plant &c.] One says also جَآءَ بِالأَمْرِ مِنْ عَيْنٍ صَافِيَةٍ i. e. (assumed tropical:) [He brought forth, brought to light, or declared, the affair] from its very essence. (TA.) And بِالحَقِّ بِعَيْنِهِ means (assumed tropical:) With truth, clearly and manifestly. (TA.) [In grammar, اِسْمُ عَيْنٍ means (assumed tropical:) A real substantive; the name of a real thing; also termed اِسْمُ ذَاتٍ; and sometimes termed عَيْنٌ alone: opposed to اِسْمُ مَعْنًى i. e. an ideal substantive.]

A11: عَيْنٌ ثَاقِبَةٌ means (assumed tropical:) Certain, or sure, news or information. (A and TA in art. ثقب.) A12: And العَيْنُ [sometimes] signifies (assumed tropical:) Knowledge; [or rather sure, or certain, and manifest, knowledge;] which is also termed عَيْنُ اليَقِينِ. (TA.) A13: And (assumed tropical:) Might (العِزُّ). (TA.) b2: And (assumed tropical:) Health and safety (العَافِيَةُ). (TA.) b3: And (assumed tropical:) Thirst; and so الغَيْنُ. (TA in art. غين.) A14: And (assumed tropical:) The صُورَة [which generally means form, or the like: but it has many other significations; one of which is essence, before mentioned as a meaning of عَيْنٌ]. (TA.) A15: And it signifies also النَّاحِيَةٌ [app. as meaning (assumed tropical:) The part, or point, towards which one directs himself]: (K, TA:) or, accord. to some, particularly that of the قِبْلَة [i. e. that towards which one directs his face in prayer]: (TA:) [or] it signifies also the true direction of the قِبْلَة: (K, TA:) or the part that is on the right of the قِبْلَة of El-'Irák: [whence] one says, نَشَأَتِ السَّحَابَةُ مِنْ قِبَلِ العَيْنِ (assumed tropical:) [The cloud rose from the part on the right of the قبلة of El-'Irák]: (S: [see also خَسْفٌ:]) or this means, from the direction of the قبلة of El-'Irak; and the Arabs say that this scarcely ever, or never, breaks its promise [of giving rain]: when it rises from the direction of the sea, and then goes northward, one says عَيْنٌ غُدَيْقَةٌ; and this is usually most disposed to rain: (TA:) غُدَيْقَة is a dim. of magnification, meaning abounding with water. (TA in art. غدق.) Also (assumed tropical:) The clouds (سَحَاب) that have come from the direction of the قِبْلَة: (K, * TA:) or, from the direction of the قبلة of El-'Irák: or, from the right thereof: (K, TA:) and it is said in the B to signify [simply] السَّحَابُ [the clouds]; (TA;) and so الغَيْنُ. (TA in art. غين.) And, accord. to Th, مَطَرُ العَيْنِ signifies (assumed tropical:) The rain that is from the direction of the قِبْلَة: or, from the direction of the قبلة of El-'Irák: or, from the right thereof. (TA.) The saying of the Arabs مُطِرْنَا بِالعَيْنِ (assumed tropical:) [We were, or have been, rained upon by the عين] is allowed by some, but disapproved by others. (TA.) b2: And [hence, app.,] (assumed tropical:) The rain that continues during some days, (S, K, TA,) some say five, and some say six, or more, (TA,) without clearing away. (S, K, TA.) A16: عَيْنٌ signifies also (assumed tropical:) Usury; syn. رِبًا; (K, TA; [see also عَيْنُ الرِّبَا above;]) and so ↓ عِينَةٌ. (TA.) And (assumed tropical:) An inclining in the balance; (Kh, Mgh, K, TA;) said to be the case in which one of the two scales thereof outweighs the other: (TA:) one says, فِى المِيزَانِ عَيْنٌ, meaning (assumed tropical:) In the balance is an unevenness; (S, TA;) a little inclining in the tongue thereof: and the word is fem. (TA.) b2: And (assumed tropical:) The tongue [or cock, itself,] of the balance. (TA.) b3: And (assumed tropical:) A scale of a balance; i. e. either of the two scales thereof. (TA.) Also (assumed tropical:) A small بَيْت [meaning partition, or part divided from the rest,] in a chest. (TA.) b2: And (assumed tropical:) A مِحَشَّة [app. meaning a thing in which حَشِيش, or dry herbage, is put]. (TA.) b3: [And (assumed tropical:) Either half, or one side, of a خُرْج, or pair of saddle-bags.] And A certain bird, (K, TA,) yellow in the belly, أَخْضَر [generally in a case of this kind meaning of a dingy, or dark, ash-colour or dust-colour] in the back; of the size of the [species of collared turtle-dove called]

قُمْرِىّ. (TA.) Also (assumed tropical:) [The letter ع;] one of the letters of the alphabet, (S, K,) of those termed حَلْقِيَّة and مَهْجُورَة. (K. [See art. ع.]) b2: and (assumed tropical:) The middle [radical letter] of a word [of the triliteral-radical class; the root of such a word being represented by فعل]. (TA.) b3: In the calculation by means of the letters ا, ب, ج, د, &c., it denotes Seventy. (TA.) عِينٌ, originally عُيْنٌ, pl. of أَعْيَنُ [q. v.]: (S, K: *) A2: and also, (as a contraction of عُيُنٌ, IB, TA,) pl. of عِيَانٌ: (AA, S, IB:) [and of عَيُونٌ.]

عَيَنٌ The quality denoted by the epithet أَعْيَنُ [q. v.; i. e. width in the eye; &c.]; (S;) and so ↓ عِينَةٌ. (Lh, TA.) [See also 1, last sentence; where both are mentioned as inf. ns.]

A2: See also عَيْنٌ, in the third quarter of the paragraph, in four places.

A3: And see the paragraph here following.

عِينَةٌ: see the next preceding paragraph. b2: Also The part that surrounds the eye of a ewe; (K, TA;) like the مَحْجِر of a human being. (TA.) b3: And Goodly appearance: so in the saying, هٰذَا ثَوْبُ عِينَةٍ [This is a garment of goodly appearance]. (S, K) b4: See also عَيْنٌ, latter half, in three places. b5: Also i. q. سَلَفٌ [in buying and selling; i. e. Any money, or property, paid in advance, or beforehand, as the price of a commodity for which the seller has become responsible and which one has bought on description: or payment for a commodity to be delivered at a certain future period with something additional to the equivalent of the current price at the time of such payment: or a sort of sale in which the price is paid in advance, and the commodity is withheld, on the condition of description, to a certain future period: but it seems to be in most cases used in one or another of the senses expl. in what here follows]. (S, Mgh, Msb, K, TA.) and one says, بَاعَهُ بِعِينَةٍ meaning بِنَسِيْئَةٍ [i. e. He sold it upon credit, for payment at a future time]: (A, Mgh: [see 8:]) or, as some say, [and more commonly,] العِينَةُ is the buying what one has sold for less than that for which one has sold it: and ↓ العَيَنُ signifies the same: (Mgh:) or, accord. to Az, the selling a commodity for a certain price to be paid at a certain period, and then buying it for less than that price with ready money: [see 2, last quarter:] this is unlawful when the buyer makes it a condition with the seller that he shall buy it for a certain price; but when there is no condition between them, it is allowable accord. to Esh-Sháfi'ee, though forbidden by some others; and he used to call it the sister of usury: and the sale of a commodity by the purchaser [thereof upon credit] to other than the seller of it, on the spot (lit. in the sitting-place), is also termed عِينَةٌ; but is lawful by common consent: (Msb:) or it is the case of a man's coming to another man to ask of him a loan, which the latter does not desire to grant, coveting profit, which is not to be obtained by a loan, wherefore he says, “I will sell to thee this garment for twelve dirhems upon credit, for payment at a certain time, and its value is ten [which thou mayest obtain by selling it for ready money]. ” (KT: in some copies of which the word thus expl. is [erroneously] written العَيْنِيَّةُ instead of العِينَةُ.) [See also زَرْنَقَةٌ. The word is generally held to be derived from عَيْنٌ as signifying “ ready money ” or “ ready merchandise. ”] b6: Also The مَادَّة [meaning accession to the strength or forces] of war: (K, * TA:) used in this sense in a verse of Ibn-Mukbil [in which it is shown to be so used as being likened to the accession, to the quantity of milk, which has collected and become added to that previously left in the udder: see مَادَّةٌ]. (TA.) لَقِيَهُ عِيَنَةً: see 3.

عَيْنُونٌ A certain plant, found in El-Andalus, that attenuates the humours of the body, when cooked with figs. (TA.) عِيَانٌ an inf. n. of 3. (S, Msb.) b2: [And Clear, evident, manifest, open, or public: thus, by the Pers\. word اَشْكَارْ, the KL explains عيان, which, in my copy of that work, is written عَيَان, evidently, I think, a mistranscription for عِيَان, an inf. n. of 3, used in the sense of a pass. part. n., agreeably with a well-known license, lit. meaning ocularly seen: see ضِمَارٌ, under which I have rendered its contrary by “ unseen; not apparent. ”] b3: See also عَيْنٌ, latter half.

A2: Also A certain iron thing among the appertenances of the فَدَّان, (S, K,) or فَدَان [i. e. plough], this word (فدان) written in the copies of the S, [as in the K,] with teshdeed to the د, but, as IB says, it is without teshdeed when signifying the implement with which ploughing is performed: accord. to AA, the لُؤْمَة, i. e. the سِنَّة [or share] with which the earth is ploughed up, is called the عِيَان when it is upon the فَدَان [or plough]: or, accord. to the M, the عِيَان is a ring at the extremity of the لُؤْمَة and the سليب. [app. a mistranscription] and the دُجْرَانِ [two pieces of wood upon which the share is bound]: (TA:) pl. [of pauc.] أَعْيِنَةٌ and [of mult.] عُيُنٌ, with two dammehs; (K;) or عِينٌ, originally of the measure فُعْلٌ [i. e. عُيْنٌ]; (S;) accord. to AA, عِينٌ, with kesr only; accord. to IB, عُيُنٌ, with two dammehs, and, when the ى is made quiescent, عِينٌ, not عُيْنٌ. (TA).

A3: اِبْنَا عِيَانٍ means Two birds, (K, TA,) from the flight, or alighting-places, or cries, &c., of which, the Arabs augur: (TA:) or two lines which are marked upon the ground (S, K) by the عَائِف [or augurer], by means of which one augurs, from the flight, &c., of birds; (S;) or which are made for the purpose of auguring; (TA;) then the augurer says, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ [O two sons of 'Iyán, hasten ye the manifestations] (K, * TA: [see 1 in art. خط:]) in the copies of the K, اِبْنَا is here erroneously put for اِبْنَى or, as some say اِبْنَا عِيانٍ means two well-known diviningarrows: (TA:) and when it is known that the gaming arrow of him who plays therewith wins, one says, جَرَى ابْنَا عِيَانٍ [app. meaning The two sons of 'Iyán have hastened. i. e. the two arrows so termed: as seems to be indicated by (??) cited in the L (in which it is followed by the words بِالشِّوَآءِ المُضَهَّبِ with the roast meat (??) thoroughly cooked), and also by what here fel-lows]: (S, L, K. TA:) these [arrows] being called اِبْنَ عِيَانٍ because by means of them the people [playing at the game called المَيْسِر see the winning and the food [i. e. the hastily cooked flesh of the slaughtered camel]. (L, TA.) رَجُلٌ عَيُونٌ (K, TA) and ↓ عَيَّانٌ (TA) A man who smites vehemently with the [evil] eye; as also ↓ مِعْيَانٌ: (K, TA,) pl. [of the first] عينٌ and عُيُنٌ. (K.) عُيَيْنَةٌ: and ذُو العُيَيْنَتَيْنِ and ذُو العُوَيْنَتَيْنِ: see عَيْنٌ, in the former half of the paragraph.

عَيَّنٌ: see the next paragraph, in two places.

رَجُلٌ عَيِّنٌ A man quick to weep. (TA.) b2: And سِقَآءٌ عَيِّنٌ, (S, K,) and ↓ عَيَّنٌ, (K,) the latter less common, and said to be the only instance of an epithet of the measure فَيْعَلٌ with an infirm [medial] radical, or it may be of the measure فَوْعَلٌ or فَوْعَلٌ, and in either of these two cases not without a parallel, (TA,) and ↓ مُتَعَيِّنٌ, (S, K,) (assumed tropical:) A skin, for water, or for milk, having thin circles, or rings, or round places, [likened to eyes,] rendering it faulty: (S:) or of which the water runs forth: (Lh, K:) or new; (K;) or thus عَيِّنٌ and ↓ عَيَّنٌ, in the dial. of Teiyi; and so قِرْبَةٌ عَيِّنٌ in that dial.: the pl. of عيّن applied to a skin is عَيَائِنُ, with hemzeh because the place thereof is near to the end. (TA.) عَيَّانٌ: see عَيُونٌ.

عَائِنٌ Smiting with the [evil] eye. (S, TA.) b2: And (assumed tropical:) Flowing water: (S:) or so مَآءٌ عَائِنٌ; from عَيْنُ المَآءِ. (TA.) b3: See also عَيْنٌ, third quarter.

عَائِنَةٌ: see عَيْنٌ, first quarter, in two places: b2: and again, third quarter, in two places. b3: One says also, رَأَيْتُ عَائِنَةً مِنْ أَصْحَابِهِ, meaning I saw a party of his companions who saw me. (TA.) b4: And رَأَيْتُهُ بِعَائِنَةِ العِدَا I saw him where the eyes of the enemy were seeing him. (TA.) b5: And عَائِنَةُ بَنِى فُلَانٍ The herds, or flocks, or herds and flocks, (أَمْوَال,) and pastors, of the sons of such a one. (S.) أَعْيَنُ A man wide in the eye: (S, Mgh:) or large and wide therein. (Lh, TA:) or large in the black of the eye, with width [of the eye itself]: (K.) fem. عَيْنَآءُ; (S:) when is applied to a woman as meaning beautiful and wide in the eyes (Msb:) pl. عِينٌ, (S, Msb,) originally عُيْنٌ (S.) b2: Hence. (S,) عينٌ is an appellation of Wild oxen; (S, K, TA:) as an epithet in which the quality of a subst. predominates: (TA:) and أَعْيَنُ, of the wild bull, (S, ISd, K,) which one should not call ثَوْرٌ أَعْيَنُ: (ISd, K:) and عَيْنَآءُ, of the (??) (S:) and women are likened to these wild animals. (TA,) b3: عَيْنَاءُ also signifies, applied to a sheep or goat (شَاة), Of which the eyes are black one the rest white; and some say, or the converse thereof: in this sense used as an epithet. (TA.) b4: (??) A good or beautiful, word or saying (??) a woman beautiful and wide on the eyes (Msb:) opposed to عَوْرآءُ. (??) b5: And. applied to a ?? i. q. ??: (K) [i. e. accord. to the TK. which is followed by Freytag, applied to a rhyme or meaning Having what is termed ??: (see De Sacy's Ar. (??), see, ed., ii. 657) but this explanation may be conjectural; and, (??) the meaning may be (assumed tropical:) (??) an effective an applied to a verse on an ode] b6: And i. q. ?? (K) [accord. to the TK as an epithet applied to land, and meaning (assumed tropical:) Black likened to the eye of the buffalo; for ?? was sometimes termed by the Arabs خُضْرَة. but this explanation also may be conjectural; and ا rather think that it is so, and that by خَضْرآءِ is here meant (assumed tropical:) a bucket with which water has been drawn long, so that it has become green or blackish; (see أَخْضرْ,) agreeably with the following explanation, which is immediately subjoined in the K]. b7: And A water-skin (قِرْبَة) ready to become lacerated, or rent, (K, TA, [see عَيْنٌ,]) and worn out. (TA.) مَعَانٌ [A place in which one is seen]. One says, القَوْمُ مِنْكَ مَعَانٌ [in which the last word is app. a mistranscription. for بِمَعَانٍ, as in Har p. 22,] The people, or party are [in a place] where thou sees them with thine eye. (TA.) b2: And A place of alighting or abode, (K, TA,) and one in which one is known to be, (TA.) So in the saying, الكُوفَةُ مَعَانٌ مِنهْا [El-Koofeh is a place of our alighting or abode, &c.,] (TA.) مَعِينٌ Smitten with the [evil] eye; as also ↓ مَعْيُونٌ, the complete form: (S, TA:) or, accord. to Ez-Zejjájee, the former has this meaning, but ↓ المَعْيُونُ means اَلَّذِى فِيهِ عَيْنٌ [in which the last word is probably a mistranscription for عَيْبٌ; so that the meaning is, in whom is a fault, or defect], (L, TA.) A poet says, (S,) namely, 'Abbás, (TA,) قَدْ كَانَ قَوْمُكَ يَحْسَبُونَكَ سَيِّدًا

↓ وَإِخَلُ أِنَّكَ سَيِّدٌ مَعْيُونُ [Thy people, or party, used to reckon thee a chief; but I think that them art a chief (??) with the evil eye, or, perhaps, in whom is a fault, or defect]. (S, TA.) b2: مَآءٌ مَعِينٌ and ↓ مَعْيُونٌ (S, K:) (assumed tropical:) Water of which one has reached the (??) or sources, by digging: (S:) or water that is apparent (ظَاهِرٌ, for which the CK has ظاهرٌ), (K, TA,) seen by the eye, (TA,) running upon the surface of the earth: (K, TA:) Bedr Ibn-(??) El-Hudhalee says.

↓ مَآءٌ يُجِمُّ لِحَافِرٍ مَعْيُونِ [meaning Water collecting for a digger of which the springs have been reached by digging]; the last word, it as said, being put by him in the gen. case because of the proximity (??) a word (??) that case, agreeably with a poetic license of which there are many (??) مَعْيُونٌ, as it is an epithet (??) Respecting the measure of مَعِينٌ, which (??) from عَيْنُ المَآءِ. and explain as meaning (??) the source apparent, (??) (??) some say that it is an (??) of مَفْعُولٌ though not having a verb; and some, that of the measure فَعِيلٌ, from المعْنُ signifying the drawing of water. (TA.) In the say إِنْ كَانَتِ البَشَرُ مَعِينًا لَا تُنْزَحُ, meaning [If the (??) one] having a running spring, (that was not (??) entirely exhausted,] معينا is made masc. to (??) with the word [??, which is masc. in form though fem. by usage]; or it is thus because (??) imagined to be of the measure فَعِيل, in the sense of the measure مَفْعُول; or because it is for ذَاتَ مَعِينٍ, i. e. [having] water running upon the surface of the earth. (Mgh.) In the Kur xxxvii.

44. [and in like manner in lvi. 18.] مَعِين is used as meaning (assumed tropical:) Wine running upon the surface of the earth, like rivers of water. (Jel.) b3: عَيْنٌ

↓ مَعْيُونَةٌ means (assumed tropical:) A spring, or source, having a continued increase of water (Aboo-Sa'eed, TA.) مُعَيَّنٌ (assumed tropical:) A garment figured with eyes (S in art. برج:) or a garment in the figuring of which are small تَرَابِيع [app. meaning quadrangular forms (in the CK تَرْبِيع)] like the eyes of wild animals. (K.) b2: And (assumed tropical:) A bull having a blackness between his eyes: (K:) or a bull; so called because of the largeness of his eyes: or so called because having spots of black and white, as though there were eyes upon his skin. (Ham p. 293.) b3: And (assumed tropical:) Locusts (جَرَاد) which, when stripped of the integument, are seen to be white and red: mentioned by Az in art. ينع, on the authority of ISh. (TA.) A2: [Also, as pass. part. n. of 2, (assumed tropical:) Individuated, or particularized; i. e. distinguished from the generality, or aggregate: &c.: see the verb. Hence] نِيَّةٌ مُعَيَّنَةٌ means [A distinct, particular, or special, purpose; lit.] a purpose made distinct: and it is allowable for one to attribute the action to the purpose, tropically; and thus to say ↓ نِيَّةٌ مُعَيِّنَةٌ [A distinguishing purpose], using the act. part. n. (Msb.) مُعَيِّنٌ: see an ex. of its fem. in what next precedes.

مِعْيَانٌ: see عَيُونٌ. [And see also مُعْتَانٌ.]

مَعْيُونٌ and its fem.: see مَعِينٌ, in six places.

مُعْتَانٌ An explorer of a people or party, who is sent before to seek for herbage and water and the places where rain has fallen, (K, TA, [in the CK, المِعْيانُ is erroneously put for المُعْتَانُ,]) and who searches for news or tidings. (TA.) مُتَعَيِّنٌ: see عَيِّنٌ.

(ع ي ن) : (الْعَيْنُ) هِيَ الْمُبْصِرَةُ وَجَمْعُهَا أَعْيُنٌ وَأَعْيَانٌ وَعُيُونٌ (وَمِنْهَا) حَدِيثُ عَلِيٍّ أَنَّهُ قَاسَ الْعَيْنَ بِبَيْضَةٍ جَعَلَ عَلَيْهَا خُطُوطًا وَعَنْ ابْن عَبَّاسٍ لَا يُقَاسُ الْعَيْنُ فِي يَوْمِ غَيْم إنَّمَا نَهَى عَنْ ذَلِكَ لِأَنَّ الضَّوْءَ يَخْتَلِفُ فِي السَّاعَةِ الْوَاحِدَةِ فَلَا يَصِحَّ الْقِيَاسُ (وَبِتَصْغِيرِهَا) سُمِّيَ عُيَيْنَةُ بْنُ حِصْنٍ الْفَزَارِيّ وَبِنْتُهُ أُمُّ الْبَنِينَ وَهُوَ الَّذِي قَالَ لَهُ أُسَيْدَ بْنُ حُضَيْرٍ وَقَدْ رَآهُ مَادًّا رِجْلَيْهِ بَيْن يَدَيْ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - يَا عَيْنَ الْهَجْرَسِ أَيْ يَا صَغِيرَ وَيَا عُيَيْنُ تَحْرِيفٌ (وَرَجُلٌ أَعْيَنُ) وَاسِعُ الْعَيْنَيْنِ (وَبِهِ سُمِّيَ) مَنْ أُضِيفَ إلَيْهِ حَمَّامُ أَعْيَنَ وَهُوَ بُسْتَانٌ قَرِيبٌ مِنْ الْكُوفَةِ (وَالْعَيْنُ الْمَضْرُوب مِنْ الذَّهَبِ) خِلَاف الْوَرِقِ (وَالْعَيْنُ) أَيْضًا لِلنَّقْدِ مِنْ الدَّرَاهِمِ وَالدَّنَانِير لَيْسَ بِعَرْضٍ (قَالَ)
وَعَيْنُهُ كَالْكَالِئِ الضِّمَارِ
يَهْجُو رَجُلًا بِأَنَّ عَطَاءَهُ النَّقْدَ الْحَاضِرَ كَالْغَائِبِ الَّذِي لَا يُرْجَى (وَمِنْهَا) عَيْنُ الشَّيْءِ نَفْسِهِ يُقَالُ خُذْ دَرَاهِمَكَ بِأَعْيَانِهَا وَلَا يُقَالُ فِيهَا أَعْيُنٌ وَلَا عُيُونٌ (وَعَيْنُ الْمَتَاعِ) خِيَارُهُ (وَأَعْيَانُ الْقَوْمِ) أَشْرَافُهُمْ إمَّا لِأَنَّهُ لَا يُنْظَرُ إلَّا إلَيْهِمْ أَوْ لِأَنَّهُ كَأَنَّهُمْ عُيُونُهُمْ الْمُبْصِرَةُ (وَمِنْ) ذَلِكَ قَوْلهمْ لِلْإِخْوَةِ لِأَبٍ وَأُمٍّ (بَنُو الْأَعْيَانِ) (وَمِنْهُ) حَدِيث عَلِيٍّ أَعْيَانُ بَنِي الْأُمِّ يَتَوَارَثُونَ دُونَ بَنِي الْعَلَّاتِ (فَالْأَعْيَانُ) مَا ذُكِرَ وَبَنُو الْعَلَّاتِ الْإِخْوَةُ لِأَبٍ وَاحِدٍ وَأُمَّهَاتٍ شَتَّى (وَأَمَّا الْحَدِيثُ الْآخَر) «الْأَنْبِيَاءُ بَنُو عَلَّاتٍ» فَمَعْنَاهُ أَنَّهُمْ لِأُمَّهَاتٍ مُخْتَلِفَة وَدِينُهُمْ وَاحِدٌ (وَالْعَلَّة) الضَّرَّةُ وَقِيلَ الرَّابَّةُ وَكِلَا التَّفْسِيرَيْنِ صَحِيحٌ نِسْبَةً إلَّا أَنَّ الْأَوَّلَ أَصَحُّ وَحَقِيقَتُهَا الْمَرَّةُ مِنْ الْعَلَلِ وَهُوَ الشُّرْبُ الثَّانِي كَأَنَّ مَنْ تَزَوَّجَهَا بَعْدَ ضَرَّتِهَا نَهِلَ مِنْ الْأُولَى وَعَلَّ مِنْ الثَّانِيَةِ (وَقَوْلُهُ) وَإِنْ كَانَتْ الْبِئْرُ مَعِينًا لَا تَنْزَحُ أَيْ ذَاتَ عَيْنٍ جَارِيَةٍ مِنْ قَوْلِهِمْ عَيْنٌ مَعْيُونَةٌ حَكَاهُ الْأَزْهَرِيُّ وَكَانَ الْقِيَاسُ أَنْ يُقَالُ مَعِينَةٌ لِأَنَّ الْبِئْرَ مُؤَنَّثَةٌ (وَإِنَّمَا) ذَكَّرَهَا حَمْلًا عَلَى اللَّفْظِ أَوْ تَوَهُّمِ أَنَّهُ فَعِيلٌ بِمَعْنَى مَفْعُول أَوْ عَلَى تَقْدِيرِ ذَاتِ مَعِينٍ وَهُوَ الْمَاءُ يَجْرِي عَلَى وَجْهِ الْأَرْضِ وَفِيهِ كَلَامٌ ذَكَرْتُهُ فِي الْإِيضَاحِ (وَالْعِينَةُ) السَّلَفُ (وَيُقَالُ) بَاعَهُ بِعِينَةٍ أَيْ بِنَسِيئَةٍ مِنْ عَيْنِ الْمِيزَان وَهُوَ مَيْلُهُ عَنْ الْخَلِيلِ لِأَنَّهَا زِيَادَةٌ وَقِيلَ لِأَنَّهَا بَيْعُ الْعَيْنِ بِالرِّبْحِ وَقِيلَ هِيَ شِرَاءُ مَا بَاعَ بِأَقَلَّ مِمَّا ابْتَاعَ وَاعْتَانَ أَخَذَ بِالْعِينَةِ وَمِنْهُ قَوْلُ ابْنُ مُقْبِلٍ
وَكَيْف لَنَا بِالشُّرْبِ إنْ لَمْ يَكُنْ لَنَا ... دَرَاهِمُ عِنْدَ الْحَانُوتِيِّ وَلَا نَقْدُ
أَنَدَّانُ أَمْ نَعْتَانُ أَمْ يَنْبَرِي لَنَا ... أَغَرُّ كَنَصْلِ السَّيْفِ أَبْرَزَهُ الْغِمْدُ
(وَقَوْلُ) ابْنِ عُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - إذَا تَبَايَعْتُمْ بِالْعِينِ وَاتَّبَعْتُمْ أَذْنَابَ الْبَقَرِ الْحَدِيثَ (الْعِينُ) مَا ذُكِرَ وَاتِّبَاعُ أَذْنَابِ الْبَقَرِ كِنَايَةٌ عَنْ الْحِرَاثَةِ (وَالْمَعْنَى) إذَا اشْتَغَلْتُمْ بِالتِّجَارَةِ وَالزِّرَاعَةِ وَتَرَكْتُمْ الْجِهَادَ ذَلَلْتُمْ وَطَمِعَ الْكُفَّارُ فِي أَمْوَالِكُمْ (وَأَمَّا قَوْلُهُ) تَعَيَّنْ عَلَيَّ حَرِيرًا أَيْ اشْتَرِهِ بِبَيْعِ الْعِينَةِ فَلَمْ أَجِدْهُ.

عين: عَيَّن (بالتشديد): خصص أعد. (هلو ابن جبير ص38، 48، تاريخ البربر 1: 32).
عَيَّنَه لحُجَّة: أعَّده ليحكم في القضية. (ميرسنج) ص26، ص42 رقم 174).
عَيَّن: حدد التبلغ الذي يجب على دافع الضريبة دفعه وقدَّره تعسفاً. (معجم البيان).
عَيَّن: عني باختيار عبارة من كتاب. ففي المقري (3: 255): فقال الشيخ بعد أن أردت القراءة من أوله افتح أثناء الأوراق ولا تعين وما خرج لك من ترجمة من جهة اليمين فاقرأها.
عَيَّن فلاناً: أصابه بالعين، عانه. ففي ديوان الاخطل (ص16 ق): فقالت ما أجمل هذا فعينته فسقط من دابته فمات. (رايت) وكذلك عند بوسييه.
عَيَّن على فلان: وضع عليه عيناً أي جاسوساً. (مملوك 1،1: 182).
عَيَّن على: سدَّد، صوَّب إلى. (دلابورت ص140، بوشر بربرية، هلو) وسدد البندقية أو المدفع. (هلو).
عينّ: عينه له: قاومه، ثبت له، صمد له.
عَيَّن: شرّف، جعله من الأعيان. (فوك).
عَيَّن: أخرج عيناً، أخرج برعماً، كمم، برعم. (ابن العوام 1: 539).
عَينَّ: عينَّ الثمر: تلف، فسد، تعفن (بوشر).
عاين إلى فلان: نظر إليه. (معجم مسلم).
عاين: حدد، قدر يقال مثلاً: عاين المكيال أي حدد مقداره. (المقري 1: 810).
تعينّ: قاوم، ثبت، صمد. (فوك).
متعين: أكيد، ثابت، واضح، جلي، شائع، علني، متحقق، معروف. (هلو).
تعين: مرادف تبين. ففي كرتاس (ص192): ورأى أن ضلالهم قد تبين. وفي كتاب عبد الواحد (ص 34). بأي حق نحبس مسلماً ولم يتعين لنا عليه حق.
انظر: (معجم الماوردي والمقدمة 1: 18).
تعين: شرف. صار شريفاً وجيها عليّ المنزلة: (دي ساسي طرائف 2: 29) ولم يعرف الناشر هذا المعنى فاتهم المقريزي (ص125 رقم 33) بأنه قد أفصح عن أفكاره بصورة مبهمة، وهو مخطئ في ذلك. (عبد الواحد ص18، المقري 3: 414).
ومن هذا: متعين أي شريف، وجيه، خطير، معتبر. (ابن جبير ص306) ورجل كريم (فوك)., ويقال أيضاً: ذو التعين. (المقري 2: 764).
تعين: تحدد. تهدد. ففي المقدمة (2: 51): المباني المتعينة للسقوط. أي المباني المهددة بالسقوط (المقدمة 1: 406).
التعين مصدر تعين: الجرد، وضع قائمة جرد، إحصاء. (أماري ديب ص177) وعليك أن تقرأ فيه: فعلى البلد تعين تركته بالشهادة.
تعاين. تعاين لها: رآها رأي العين. (المقدمة 3: 430).
تعاين على فلان: راقبه. ففي ألف ليلة (برسل 2: 484): فقالوا له أنت تتعاير علينا، والصواب تتعاين. وفي طبعة بولاق: تراقبنا.
اعتان. اعتيانهم البحر: خوضهم أخطار البحر ومجابهتم لها. (دي سلان تاريخ البربر 1): عين: العين قائمة: العين التي لا ترى ولا تبصر مع أن حدقتها صحيحة سالمة. (أبو الوليد ص630). وانظر ما يأتي بعد ذلك من معاني أخرى لهذا القول.
على الراس والعين: أقسم برأسي وعيني. (ألف ليلة 1: 60).
نصب العين: رأى العين، على عيني بحضوري. (فوك).
بالعين: يظهر أن معناها شخصياً، بالذات. ففي الجريدة الآسيوية (851، 1: 58): وكان السلطان رحمه يسأل عن أهل قسنطينة بالعين والاسم ويسأل عن أحوالهم.
سقط من أعين الناس: فقد تقدير الناس واعتبارهم له واحترامهم. (معجم الطرائف).
نزل من عين الملك: زالت حظوته عند الملك ونزول من العين: زوال الحظوة. (بوشر).
اجتمع العين بالعين: بلغ الأمر حد القتال، بدأ القتال. ففي كرتاس (ص161): فلم تجتمع العين بالعين إلا والمسلمون قد خامر قلوبهم الرعب وولوا الأدبار واخذوا في الفرار.
وكذلك التقى الأعيان بالأعيان، وهذا صواب قراءة العبارة وفقاً لما جاء في مخطوطتنا (كرتاس ص217). وفي المطبوع منه: فلما تقارب الجمعان والتقى العيان بالعيان. وكذلك: وقعت العين على العين (كوسج طرائف ص110).
اخذتني عيني: غلبني النوم. ففي رياض النفوس (ص41 و): فأخذتني عيني فنمت ثم انتبهت. وفيه (ص79 ق): بعدما خرجت عني بساعة أخذتني عيني فنمت. ويقال كذلك: غلبتني عيني. (القزويني 2: 13،2، ابن بطوطة 4: 20). وكذلك: ثم مرت بي عيني فرقدت.
غلبتني عيني بالدموع: لم استطع الامتناع عن البكاء. (رياض النفوس ص85 و).
عين: عيون غائرة. (ألكالا) وقد اتبعت في هذا المعنى ما قاله فكتور. وعند نبريجا: عيون متقلصة.
عَيْن: جاسوس. ومنها: العيون وهو اللذين يطلعون على مواضع العدو أثناء الحرب. ففي ياقوت (3: 755): العين الطليعة للعسكر. وفي تاريخ البربر (2: 296): والتقت عيون القوم فكانت بينهم حرب.
عين: برج الإنذار، برج الرصد والمراقبة. ففي تاريخ البربر (2: 302): واقتحم برجاً كان هنالك عيناً على المسلمين. وفي ابن خلدون (4: 33و): حين استولى القسطلانيون على طريف صارت عينا على من يروم الجواز من الغزاة.
عين: شيء جوهري أصلي. ففي شكوري (ص177 ق): وقد ألفت له هذا الكتاب لكي يطلع منه على عيون ما ألفيته في مرضه من أقوال الحكماء وفيه بعد ذلك: القول في عيون من تشريح المعدة.
وقد تستعمل كلمة عين أحياناً مضافة إلى اسم لتدل على شيء مفضل، ففي حيان- بسام (1: 78و) مثلاً: وحمل معه عيون ذخائره وخاصَّة حرمه وفي ديوان مسلم بن الوليد. يمضي الأمور المشكلات عيونها. أي عيون الأمور المشكلات بمعنى أصعب الأمور. وما يقوله شارح الديوان ليس صحيحاً. وقد تبنى السيد دي غويه التفسير الذي ذكرته.
بعينه: بذاته. (بوشر).
عيناً عينا: إرباً إرباً، جزءاً جزءا. (رولاند).
عين النبات: لا يعني البرعم والكم فقط (لين، بوشر) بل: نامية، قضيب فتي ناشئ على جذر النبات، فسيلة. وزمعة أيضاً. (فوك، ألكالا، ابن بطوطة 4: 335، ابن العوام 1:13،2: 155، 187) واقرأ في ابن العوام عين وفقاً لما جاء في مخطوطتنا بدون أداة التعريف.
عَيْن: زردة. حلقة. (ألكالا) وفيه عين الشبكة. (بوشر، ألف ليلة 1: 632).
عين: ربقة، أنشوطة. (ابن العوام 1: 151).
عين: عروة الزر. (ألكالا، همبرت ص19).
عَيْن في المغرب: إجاص وشجرة الأجاص. (معجم الادريسي، باجني مخطوطات، باربييه، دلابورت ص146، بليسييه ص348) وهي اختصار عيون البقر الذي يعني الأجاص الأسود ويقال بدل هذه الأخيرة العيون بقر. وعين عند المستعيني ميعة يابسة وصمغ الأجاص.
والعامة في الأندلس تسمية عنبقر وعيبقر. (انظر الكلمتين).
ومن أصناف الأجاص، عين بر النصارى. أي شاهلوج، أجاص أخضر. (مارتن ص102).
وعين الثور: صنف من الأجاص المخمَّل. (عشر سنوات ص366) وهو أجاص كبير أزرق كما توحي به الكلمة العربية. وعين الغزال وهو أجاص كبير الحجم قاتم اللون. (عشر سنوات ص366).
وعين القطوس (عين القط) وهو أجاص أخضر (عشر سنوات ص366).
عين: أوراق الكراث الخضر. (ألكالا).
عين: حفرة صغيرة للعبة يقال لها سيجة. (لين عادات 2: 64).
عَيْن: نقطة براقة. لماعة (انظرها في مادة زئبق). وفي ابن البيطار (2: 411): حجر اللازورد الذي فيه عيون الذهب.
عين: عينة، مسطرة، نموذج. (فان دن برج ص48).
عين: إحدى جيبي الخُرج (لين دون شاهد، ألف ليلة 3: 200، 214).
ذهب عين: دينار من الذهب الخالص. (ألكالا) وفي رحلة ابن بطوطة (4: 350): بخمسين ألف دينار من الذهب العين. وفي عقود غرناطة: في ستة عين قشتالية ريقية.
العينان: نقود الذهب والفضة. ففي العبدري (ص37 و): فبدو برقة يتقايضون - لا يجري بينهم فيها درهم ولا دينار وهذا حالهم في العينين يجهلون بها أثمان الأشياء.
عين قائمة: عقار، مال ثابت. (معجم الماوردي). عين: صنبور، حنفية. (دلابورت ص165).
عين: احتفال قديم على شرف الينابيع والآبار. (الكالا).
عيون: بيض يوضع في ماء غالٍ من غير أن يمزج، بيض مغلي. ففي ابن البيطار (1: 197 مادة بيض) والرعاد منه والعيون معتدلة بين هذين في كثرة الغذاء وسرعة النزول، والهولنديون يسمونها بما معناه عيون العجل.
عيون: حلي من النحاس والفضة مربوطة بشريط من الحرير تعلقها النساء في أطراف البرقع. (لين عادات 1: 67).
عيون: نظارات، عوينات. (بوشر، هلو).
أعيان من مصطلح الكيمياء القديمة؟ ففي أماري (654): صححت لديه صنعة الكيمياء
ألا إنها الأدب وقلب الأعيان
لانه بدل الحديد بالذهب. والكلمات التي وضعتها بين النجمتين غير مفهومة ولا واضحة عندي.
ذات الأعين: انظرها في ذات.
عين البقرة، مثل عين البقر: بهار. العرار (بهار البر)، كارجشم ومعناه عين البقر، خطم العجل. (بوشر).
عين النبت: هو في القاهر: بثور في الوجه. ولعله يشبه الصدأ. (نيبور رحلة ص34).
عين الثمرة: سرة الثمرة، تجويف الثمرة المقابل لذنبها. (بوشر).
عين الحجل: هو في الشام نوع صغير الشكل من البهار. (ابن البيطار 1: 182).
عين الحجلة: نبات اسمه العلمي: Adonis autaumnalisL.. ( براكس مجلة الشرق والجزائر 8: 345).
عين الحوت: عرق اللؤاؤ. (ألكالا).
عين الحية: انجرة، حريق، قريص.
(المستعيني مادة انجرة). وغشاش الأدوية يخلطون بذوره مع الكمون البري الذي يشبهه في الشكل، غير أن بذوره أكبر منه قيلا وليس لها رائحة. (الجريد الآسيوية 1861، 1: 19).
العين الأخضر: نيلة (المستعيني في مادة طين اخضر).
عيون الديكة: هوحب شبيه بحب الخرنوب (ابن البيطار 2: 226) ويستعمل بدلاً من العيار للوزن كما يستعمل حب الخرنوب. يقول ليون (ص278) إنه حب لوبيا غرب الهند الصغير الأحمر والأسود المعروف بإنجلترا يسمى هنا عين الديك، وهو نصف خرنوبة.
عين زهرة: وسط الزهرة الشعاعية الشكل كزهرة الأقحوان. (بوشر).
عين السردوك (عين الديك): اسم النرجس في قرى المغرب. (باجني ص32).
(أعين السرطان = سنجسبويه، ابن البيطار 1: 57) نقلاً عن ابن جزلة.
عين السُمّاقة: ذكرت في مخطوطة الاسكوريال بين الأشياء التي يبيعها النقلي، أي بائع النقل وهو ما ينتقل به على الشراب. (سيمونه).
عين الطاحونة: قادوس، وهو ثقب كبير واسع الأعلى ضيق الأسفل يلقن الحب الذي يمر به شيئاً فشياً في الطاحونة. (بوشر).
عين العقل: شعور، إحساس، عاطفة، وجدان، رأي، مَيْل، هوى، قوة الإدراك. (بوشر).
عين أعلى: اسم البهار بالسريانية حسب ما يقول ابن البيطار (1: 18) أو عين البقر.
عين القحبة: صنف من حبوب الزجاج. (بركهارت نويبه ص269).
عينه في قرنه: نبات اسمه العلمي: Squalus Zygaena يكتبها (هيني في كُرْنه). عين القط= بابونج (سنج).
عين القط: نوع من الحجارة الكريمة. ففي قائمة أموال اليهودي: ومن عتيق غليظ ردى يسمى عين القط (كذا). فهل هو عين الهر؟ عين من كرنب: صنف من الملفوف (اللهانة) إذا قطع نما واستمر طول السنة، ملفوف مكور أو تفاحي أي مسدير كالتفاح. (ألكالا).
عين النعجة: صنف من العنب. (هويست ص30).
عين النور: هي الشمس عند الشعراء. (دوماس عادات ص290).
عين الهدهد: اسم بافريقية لنبات اسمه العلمي: Myosotis Palustris. ( ابن البيطار 1: 22،2: 226).
عين الهر: صنف من اللازورد وهو الياقوت الأزرق نجمي الشكل أو على شكل جديلة زرقاء فاتحة اللون تضرب إلى البياض، ويكون على شكل نجمة إذا قطع ولم يصقل. ويسمى بالألمانية Sternsaphir. ( انظر هيلجن في (زيشر مجلة لغة مصر مايس 1868 ص54، تموز 1868 ص83). وقدذكر في المقدمة (1: 325) مع أحجار كريمة أخرى، كما ذكر في مجموعة تاريخ أرمينية ليروسيه (1: 544).
عَيْني: بحصر المعنى. (المقدمة 3: 100).
عَيْنِيَّة: هي بالأندلس نبات اسمه العلمي: Lonicera Periclymenon ( ابن البيطار 1: 120). عَينْيَّة: عينية، مسطره نموذج. (محيط المحيط).
عينون: كحلة، سنبل الكلب، السنا البلدي، ألوين، غسلة، (ابن البيطار 2: 226، 237، 278).
عيان: رآه بعين البصيرة. (زيشر 20: 26 رقم 7).
عيان: حقيقة الشيء، واقع الشيء. (عبد الواحد ص72).
عوين: واحدته عوينة: أجاص. (همبرت ص52 تونسية).
عوينات (جمع): محار بحري، محارات. (بوشر).
عوينات: نظارات. (بوشر، محيط المحيط).
عياني: شاهد عياني: شاهد رأي الشيء بعينه. (بوشر).
عيّنة: عينه، مسطرة، نموذج. (بوشر).
عينة: جند، مفرزة من الجند، تجريدة. (روتجرز) (ص166، وانظر ص172).
عينة: فتى جميل، غلام جميل. (ألف ليلة برسل 7: 52).
أعين: ظبي. وعل. حسب ما يقول كاترمير في الجريدة الآسيوية (1838، 2: 488 - 489).
وانظر في مادة بقر الوحش.
تعيين: تعين، جراية، حصة الجندي اليومية من الطعام والشراب. (بوشر، مارسيل، هلو ويرن ص11).
تعيين: عمل مفروض، سخرة. (همبرت ص222).
تعيين: تعريفة، بيان الأسعار. (هلو).
تعيين: دخل، إيراد، ريع، وما يجب دفعه سنويا عن الأرض المستأجرة. ففي العقد الغرناطي: الرندة والتعيين. وقد كتبت الكلمة الأولى فيه رنطة أيضاً، وهي الكلمة الأسبانية renta.
معين (ضبط الكلمة غير معروف): وهو نبات اسمه العلمي Daphn oleoides ( المستعيني مادة مازريون، ابن البيطار 2: 522). معين: المعينون. (ابن جبير ص150) = الأعيان أي الرؤساء، وكذلك في (ص152).
معينون: حامية، حراس البيوت والعمارات المحجوزة. (بوشر).
مُعينّ: شكل ذو أربعة أضلاع متساوية له زاويتان حادتان متقابلتان وزاويتان منفرجتان.
معين: رومب (آلة موسيقية).
شبيه بالمعين: سطح لا تكون أضلاعه الأربعة المحيطة به متساوية ولا الزوايا قوائم بل يكون كل متقابلين من أضلاعه وزواياه متساويين. (بوشر، محيط المحيط).
معينة: صنف من السمك. (ياقوت 1: 886) غير إنه عند القزويني (1: 119) معية.
معيون: ذكرت في ديوان الهذليين (ص124 البيت الرابع). حرف الغين: