(حَلَلَ)
- فِي حَدِيثِ عَائِشَةَ «قَالَتْ: طَيَّبْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لحِلِّه وحِرْمِه» .
وَفِي حَدِيثٍ آخَرَ «لِإِحْلَالِه حِينَ حَلَّ» يُقَالُ حَلَّ المحْرم يَحِلُّ حَلَالًا وحِلًّا، وأَحَلَّ يُحِلُّ إِحْلَالًا: إذَا حَلَّ لَهُ مَا يَحْرم عَلَيْهِ مِنْ مَحْظورات الْحَجِّ. ورجُل حِلٌّ مِنَ الإحْرام: أَيْ حَلَال. والحَلال:

رشو

1 رَشَا, said of a young bird, It stretched forth its head to its mother in order that she should put food into its beak. (Abu-l-'Abbás [Th], Msb, TA.) b2: Hence, [accord. to Th, but see رِشْوٌة, below,] رَشَاهُ, (S, Mgh, Msb, K,) aor. ـر inf. n. رَشْوٌ, (S, Msb,) He gave him a رِشْوَة [or bribe]. (S, * Mgh, Msb, K.) [See also 3.]3 راشاهُ, (S, ISd, K,) inf. n. مُرَاشَاةٌ, (TA,) i. q. صَانَعَهُ [He bribed him; (see also 1;) or endeavoured to conciliate him; or did to him a thing in order that he (the latter) might do to him (the former) another thing]: (K:) and حَابَاهُ [app. as meaning he treated him, or behaved towards him, with partiality]: (ISd, K:) or ظَاهَرَهُ [he aided him, or assisted him]. (S.) 4 ارشى الدَّلْوَ He put a رِشَآء [or rope]. to the bucket. (S, ISd, K.) b2: [Hence,] ارشى said of the colocynth [or any similar plant (see رِشَآءٌ)] (assumed tropical:) It extended its rope-like branches [or stalks]. (Az, S, K, ↓ TA.) A2: أَرْشَيْتُ الفَصِيلَ, (S, K,) inf. n. إِرْشَآءٌ, (S,) I made the young camel to suck, or to be suckled. (S, K.) 5 ترشّاهُ He was soft, tender, gentle, bland, or mild, towards him; or he treated him with gentleness, or blandishment. (S, ISd, K.) 8 ارتشى He took, or received, a رِشْوَة [or bribe], (S, Mgh, Msb, K,) مِنْهُ from him. (Mgh.) 10 استرشى He sought, or desired, to be suchled; said of a young camel. (S, K.) b2: and استرشى مَا فِى الضَّرْعِ He drew forth what was in the udder. (Az, TA.) b3: [Hence, probably,] استرشى فِى حُكْمِهِ He sought, or desired, or demanded, a رِشْوَة [or bribe] in the case of his deciding judicially, for his doing so [agreeably with the desire of the briber]. (S, K, ↓ TA.) رِشْوَةٌ and رُشْوَةٌ (T, S, M, Mgh, Msb, K) and رَشْوَةٌ, (Lth, K,) of which the first is that which is the most commonly used, (TA,) i. q. جُعْلٌ [as meaning A bribe]; (K, TA;) i. e. (TA) a thing that one gives to a judge, or to another person, in order that he may judge in his [the giver's] favour, or to incite him to do what he [the giver] desires; (Msb, TA;) or a means of attaining that which one wants, by bribery; not including what is given as a means of obtaining a right or repelling a wrong; for it is related on the authority of several of the leading doctors of the Tábi'ees that there is no harm in man's bribing for the defence of himself and his property when he fears being wronged; so says IAth: and Lth explains the last of these three words as meaning an act of bribery: (TA:) accord. to Abu-l-'Abbás [i. e. Th], (TA), the former meaning is from رَشَا said of a young bird, explained in the first sentence of this art.: (Msb, TA:) or it is from الرِّشَآءُ, (IAth, Mgh, TA,) signifying “ that by means of which one obtains water,” (IAth, TA,) or “ the rope of the bucket: ” (Mgh:) or, accord. to ISd, the reverse of this is the case: (TA:) the pl. (of the first, Msb, TA) is رِشًا or رِشًى and (of the second, Msb, TA) رُشًا or رُشًى. (S, Msb, K, TA.) رِشَآءٌ A rope: (S, Msb, K:) [or a well-rope; i. e.] the rope of the bucket: (Mgh:) and ↓ تِرْشَآءٌ, also, with kesr, has the same meaning as رِشَآءٌ: (K:) hence it would seem that this is generally the case; but they have expressly declared that the latter word has not been heard except in relation to the like of an enchantment, or a fascination: so says MF, pointing to the saying of Lh, that among the phrases of women who enchant, or fascinate, men is أَخَّذْتُهُ بِدُبَّآء مُمَلَّأٍ مِنَ المَآء مُعَلَّقٍ بِتِرْشَآء [I have enchanted him, or fascinated him, with a gourd, filled with water, suspended by a rope, or well-rope]; and that ترشاء, meaning a rope, is not thus said except in this enchantment, or fascination: accord. to ISd, the last radical of رشاء is judged to be و because one obtains water by means of the رشاء, like as one obtains the thing sought by means of the رِشْوَة; which is the reverse what has been said above, that الرشوة is from الرشاء: (TA:) the pl. is أَرْشِيَةٌ. (S, Mgh, Msb, K.) b2: الرَّشَآءُ is also the name of (assumed tropical:) A Mansion of the Moon; (K, TA;) [the Twenty-eighth, which is the last, of the Mansions of the Moon;] so called as being likened to a rope; (TA;) [the northern fish, of the constel-lation Pisces, together with the star beta of Andromeda; or, more correctly, delta and epsilon, with some neighbouring stars, of Pisces;] a group of many stars, in the form of a fish, with the tail towards the south and the head towards the north; (Kzw;) many small stars, in the form of a fish, called [also] بَطْنُ الحُوتِ, in the navel of which is a bright star, which the moon makes one of its mansions; (S, TA;) [or including بطن الحوت, which is in the navel of Andromeda; for] بطن الحوت is the name of the bright star [beta] that is above the drapery round the waist of Andromeda: (Kzw, descr. of Andromeda:] الرشاء is also called قَلْبُ الحُوتِ. (TA in art. قلب.) [See مَنَازِلُ القَمَرِ, in art. نزل.]

رَشِىٌّ A young camel; syn. فَصِيلٌ. (K.) [See 4, last sentence.]

رَاشٍ The giver of a رِشْوَة [or bribe]: hence the trad., لَعَنَ اللّٰهُ الرَّاشِىَ وَالمُرْتَشِىَ وَالرَّائِشَ, i. e. [May God curse] the giver of a رِشْوَة, who aids another to do what is wrong, and the receiver thereof, and him who is agent between them two, demanding more for this or less for this. (IAth, TA.) تِرْشَآءٌ: see رِشَآءٌ, first sentence.

مُرْتَشٍ The receiver of a رِشْوَة [or bribe]. (IAth, TA.) [See an ex. above, voce رَاشٍ.]

مُسْتَرْشٍ A seeker, desirer, or demander, of a رِشْوَة [or bribe]. (TK.) Hence, (TK,) one says, إِنَّكَ لَمُسْتَرْشٍ لِفُلَانٍ, [in the TA إِلَى فُلَانٍ,] i. e. مُطِيعٌ لَهُ تَابِعٌ لِمَسَرَّتِهِرص [app. meaning (assumed tropical:) Verily thou art obedient to such a one, subservient to that which gives him happiness]. (K, TK.)

(قَفَفَ)
(س) فِي حَدِيثِ أَبِي مُوسَى «دَخَلْت عَلَيْهِ فَإِذَا هُوَ جالسٌ عَلَى رَأْسِ الْبِئْرِ وَقَدْ تَوَسَّط قُفها» قُفُّ الْبِئْرِ: هُوَ الدَّكَّة الَّتِي تُجْعَل حوْلَها. وَأَصْلُ القُفِّ: مَا غَلُظ مِنَ الْأَرْضِ وارْتَفع، أَوْ هُوَ مِنَ القَفِّ: الْيَابِسُ، لأنَّ مَا ارْتَفع حَوْلَ الْبِئْرِ يَكُونُ يَابِسًا فِي الْغَالِبِ.
والقُفُّ أَيْضًا: وادٍ مِنْ أَوْدِيَةِ الْمَدِينَةِ عَلَيْهِ مالٌ لأهلهِا.
(هـ) وَمِنْهُ حديث معاوية «أُعِيذُك بالله أن تنزل واد يا فتَدَع أوَّلَه يَرِفّ وآخرَه يَقِفُّ» أَيْ يَيْبَس.
(س [هـ] ) وَمِنْهُ حَدِيثُ رُقَيْقَةَ «فَأَصْبَحَتْ مَذْعورةً وَقَدْ قَفَّ جِلْدي» أَيْ تَقَبَّض، كَأَنَّهُ قَدْ يَبِس وتَشَنَّج. وَقِيلَ: أَرَادَتْ قَفَّ شَعَرِي فَقَامَ مِنَ الفَزَع.
(س) وَمِنْهُ حَدِيثُ عَائِشَةَ «لَقَدْ تكلَّمتُ بشيءٍ قَفَّ لَهُ شَعري» .
(هـ) وَفِي حَدِيثِ أَبِي ذَر «ضَعِي قُفَّتَك» القُفَّة: شِبْهُ زَبِيلٍ صَغِيرٍ مِنْ خُوصٍ يُجْتَنَى فِيهِ الرُّطَب، وتضَع النِّسَاءُ فِيهِ غَزْلَهُنَّ، ويُشَبَّه بِهِ الشيخُ والعجوزُ.
(هـ) وَمِنْهُ حَدِيثُ أَبِي رَجاء «يَأْتُونَنِي فَيَحْمِلُونَنِي كَأَنِّي قُفَّة حَتَّى يَضَعُوني فِي مَقام الْإِمَامِ، فَأَقْرَأُ بِهِمُ الثَلَاثِينَ وَالْأَرْبَعِينَ فِي رَكْعَةٍ» .
وقيل: القُفَّة هاهنا: الشجرة اليابسة البالية. وَقَالَ الْأَزْهَرِيُّ: الشَّجَرَةُ بِالْفَتْحِ، والزَّبِيل بِالضَّمِّ.
(هـ) وَفِيهِ «أنَّ بَعْضَهُمْ ضربَ مَثَلًا فَقَالَ: إنَّ قَفَّافاً ذَهَب إِلَى صَيْرفيٍّ بدَراهِم» القَفَّاف:
الَّذِي يَسْرِقُ الدَّرَاهِمَ بِكَفَّه عِنْدَ الانْتِقاد. يُقَالُ: قَفَّ فُلان دِرْهَماً.
[هـ] وَفِي حَدِيثِ عُمَرَ «قَالَ لَهُ حُذَيْفة: إِنَّكَ تَسْتَعين بالرجُل الفاجِر، فَقَالَ: إِنِّي لأسْتَعين بالرجُل لِقُوَّته، ثُمَّ أَكُونُ عَلَى قَفَّانِه» قَفَّانُ كُلِّ شَيْءٍ: جُمّاعه، واسْتِقْصاء مَعْرِفته. يُقَالُ: أتيتُه عَلَى قَفَّان ذَلِكَ وقافِيَتِه: أَيْ عَلَى أثَرِه.
يَقُولُ: أسْتَعِين بالرجُل الكافِي القَوِيّ وَإِنْ لَمْ يَكُنْ بِذَلِكَ الثِّقَة، ثُمَّ أَكُونُ مِنْ وَرائه وَعَلَى أثَرِه، أتَتَبَّع أمرَه وأبْحَث عَنْ حَالِهِ، فكِفايَتُه تَنْفَعُني، ومُراقَبتي لَهُ تَمْنَعهُ مِنَ الْخِيَانَةِ.
وقَفَّان: فَعَّال، مِنْ قَوْلِهِمْ فِي القَفَا: القَفَنّ . وَمَنْ جَعَلَ النُّونَ زَائِدَةً فَهُوَ فَعْلان.
وذكَره الْهَرَوِيُّ وَالْأَزْهَرِيُّ فِي «قَفَفَ» عَلَى أنَّ النُّونَ زائدةٌ.
وَذَكَرَهُ الجوهَري فِي قَفَن، فَقَالَ: «القَفّان: القَفَا، وَالنُّونُ زَائِدَةٌ» .